FOOTNOTES
[ 1]Those flags, displayed on the war-poles in the Hauhau villages in 1865-70, carried many a strange device. The ground was white calico, on which red patterns and lettering were sewn or painted. Favourite designs were a red half-moon, like the crescent of Islam, a five-pointed star representing Tawera, "the bright and morning star," and what was called a Kororia, in shape like the half of a méré-pounamu, or greenstone club, cut longitudinally. These colours had been made in the Waikato during the war, and had been sent round after the manner of the Highlanders' fiery crossto the various tribes in the Island.
[ 2] There is an interesting Maori proverb concerning this rapid Tangahoé stream and the Tangahoé tribe who lived on its banks. This is the proverb, or pepeha:
"Tangahoé tangata, e haere;
Tangahoé ia, e kore e haere."
This, being interpreted, is:
"Men of Tangahoé depart;
But the current of Tangahoé remains."
A pepeha which recalls Tennyson's "Brook":
"Men may come and men may go,
But I go on for ever."
[ 3 ] We have survivals of this widespread ancient custom amongst ourselves, in the practice of placing coins, etc., under the foot of a mast of a new ship, and under the foundation-stone of a church or other important building. The cult is found amongst many savage nations in its primitive form. Here is an instance narrated by Mr. T. C. Hodson in an article in Folk-Lore (Vol. XX., No. 2, 1909) on "Head-hunting amongst the Hill-tribes of Assam": "The head-man of a large and powerful village (on the frontier of the State of Manipur) was engaged in building himself a new house, and to strengthen it had seized this man (a Naga) and forcibly cut off a lock of his hair, which had been buried underneath the main post of the house. In olden days the head would have been put there, but by a refinement of some native theologian a lock of hair was held as good as the whole head."
It was the olden Maori custom to place a human head beneath the central pillar of a sacred building, and to have a human sacrifice at the opening of a new house.
[ 4 ] Compare this with the ingenious form of "spring-gun" which an English exploring expedition found in use in 1910 amongst the Negrito pigmies on the slopes of the Snow Mountains, in New Guinea. This spring-gun is made by setting a flattened bamboo spear against a bent sapling, fastened to a trigger in such a way that it is released by the passer-by stumbling against an invisible string stretched across a game-track. These hardened bamboo spears inflict serious wounds, as they are launched with considerable force.
[ 5 ] Tihirua died at Ohangai, near Hawera, in 1907.
[ 6 ] Of this Hauhau Colonel W. E. Gudgeon wrote in the Polynesian Society's Journal, No. 59 (Sept. 1906): "Had there been but ten men of the stamp of Takitaki the redoubt must have been taken; but luckily there were not, and therefore a mere handful of men held the redoubt to the end."
[ 7 ] See von Tempsky's sketch, showing General Chute's column setting out on this march.
[ 8 ] The following account of Major von Tempsky's death, given in Auckland by Mr. James Shanaghan, who fought at Te-Ngutu-o-te-Manu as an A.C. private, and was wounded while attempting to rescue the major's body, is worth placing beside the Maori story for purposes of comparison. It is the most circumstantial narrative of von Tempsky's end ever given by a European survivor of the bush-battle:
"Our brave old major was walking to and fro with his sword in hand, furious at being caged as he was. I met him and he spoke to me in his kindly, thoughtful way, and asked why I did not take cover. I answered by putting the same question to him. He then said, 'I am disgusted. If I get out of this scrape I will wash my hands clear of the business.' He then sent me to take up a position and keep my eyes open, as the bullets were coming thick. I left him to obey the last order he ever gave. I had not gone far when a man of our Company was shot. The major went to his assistance and was shot, the bullet entering the centre of his forehead. He fell dead on top of the man to whose assistance he was going. That was how von Tempsky died.
"A Frenchman named Jancey and I went to the major and lifted him up and laid him on his back, and just as we did so a bullet struck Jancey on the side and travelled across his breastbone, and another struck the cartridge-box he had on his back. I left von Tempsky and picked up Jancey, carrying him out across the clearing. I then met Lieutenant Hunter (of the Wellington Rangers), and when we were about ten paces from von Tempsky's body Hunter was shot dead. I got hold of him and started to pull him back. Then I said to one of our men, 'Come along for Major von Tempsky's body.' This man refused, but Captain Buck (Wellington Rifles) came up and asked if I knew where von Tempsky was. I said, 'Yes,' and he said, 'Come along, lad, let's get him out.' When we came to the body I was hit by a bullet on the left thumb, which was shot nearly off. Just as I changed the carbine to my other hand a bullet went through my left hand and struck the carbine-stock, knocking me backwards. Then Buck was shot dead, and as I got up a bullet took my cap off. I got away from the clearing, leaving von Tempsky and Buck dead together. There were four of us who went for von Tempsky's body; Jancey and I were wounded, and Hunter and Buck were killed."
[ 9 ] "Ko koe te kai mau!"
[ 10 ] This name Papa-tihakehake was given to the place after the fight, in commemoration of the defeat of the troops. Papa means a battle-ground; tihakehake refers to the dead bodies of the whites which strewed the ground.
[ 11 ] Colonel W. E. Gudgeon writes me: "For the number engaged Moturoa was the most desperate engagement fought in the Maori War. Whitmore's return did not give nearly our losses. I made it at the time fifty-two out of less than two hundred actually engaged. At Te Ngutu-o-te-Manu all did not behave well, but at Moturoa any one might have been proud of the men. No force in the world could have behaved better."
[ 12 ] Kereopa, in the days before the war, had been a pupil at the Kai-iwi mission school.
[ 13 ] The Taranaki Maoris used to cultivate the mamaku fern-tree for the sake of the edible pith. The natives point out one of the olden mamaku grounds just to the north of Keteonetea (near the present township of Normanby), where the old Whakaahurangi track went in towards Mount Egmont. Here there were two or three miles of mamaku forest. The Maoris used to cut off the upper parts of the trees and plant them in the ground, thus making two mamaku grow where only one grew before. The old tree so decapitated always sent out a new head.
[ 14 ] This name Rukumoana originated thus, according to the Maoris: About the year 1830 a war-party from the Waikato attacked and slaughtered a number of Taranaki people here. One of the Taranakis saved his own life and that of his brother in a remarkable manner. These two men were cousins of Hakopa, the old warrior who befriended Kimble Bent in Te Ngutu-o-te-Manu pa in 1868, and later on the Waitara. One of the men was wounded, and in another moment his head would have been slashed off by a Waikato savage, but his brother seized him in his arms, and leaped over the steep bank of the Patea into the river below. He dived to the bottom, and still holding his brother, crawled along the bottom until he reached a place under the banks where the overhanging shrubs concealed them from view. The pursuers failed to find the brothers, who presently escaped to the forest. The Taranaki people commemorated this heroic deed by naming the spot where Hakopa's cousin took his daring leap "Rukumoana" ("Deep-Sea Diving"). cousin took his daring leap "Rukumoana" ("Deep-Sea Diving").