Misplaced Pages

#226773

72-612: While fighting alongside government forces against the Hauhau in 1865, he was accused of spying. Exiled to the Chatham Islands without trial along with captured Hauhau, he experienced visions and became a religious leader. In 1868 he led the escape of 168 prisoners, seizing the schooner Rifleman and sailing back to the North Island where he began a series of raids. A resultant military reprisal campaign became known as Te Kooti's War . He

144-457: A "harmless lunatic" of "weak intellect, but yet of peaceful disposition". Te Ua began to formulate his new religion, complete with a holy book, Ua Rongo Pai (the Gospel according to Ua ) which combined elements of Old Testament morality, Christian doctrine and traditional Māori religion. The goal was to create a peaceful society in which righteousness and justice prevailed. They believed they were

216-458: A fisherman topsail to fill the gap at the top in light airs. Various types of schooners are defined by their rig configuration. Most have a bowsprit although some were built without one for crew safety, such as Adventure . The following varieties were built: Schooners were built primarily for cargo, passengers, and fishing. The Norwegian polar schooner Fram was used by both Fridtjof Nansen and Roald Amundsen in their explorations of

288-451: A force led by Tahutaki and Hepenaia mounted an expedition to Ahuahu village, set amid dense bush south of Ōakura , near New Plymouth, believing some Pākehā would be delivered into their hands. The group surprised a combined force of the 57th Regiment and the newly formed Taranaki military settlers, a total of 101 men, as they rested without their weapons during a mission to destroy native crops. The Māori force killed seven and wounded 12 of

360-562: A group of young Māori causing trouble in the Gisborne district. He took on the role of a "social bandit", breaking into settlers' homes and stealing goods as part of a plunder party. He was sent to the Mission School at Whakatō, near Manutūkē . In 1846–1847 he was taught by Samuel Williams. Samuel and his uncle, William Williams "helped the boy to find a new world in the Bible". But his reputation

432-471: A payback for an earlier intertribal battle with his Te Arawa iwi . Grace, who had fled from Taupō to Opotiki, was arrested and put on trial by the Pai Mārire party. He was rescued from captivity two weeks later by a British man-of-war , HMS Eclipse , after an attempt by local Pai Mārire leaders to exchange him for Tauranga chief Hori Tupaea , who was in prison. On 22 July, Taranaki prophet Horomona led

504-513: A personal grievance. The Pākehā sailors were allowed to live and set sail for the coast of New Zealand with help from the Māori hijackers. The sailors attempted to sail towards Wellington , but with Te Kooti's expertise at sailing were caught and told they would be thrown overboard if they did not keep a course for the East Coast . On the fourth day at sea, the ship was becalmed and Te Kooti declared that

576-575: A sacrifice was needed. Te Kooti had his uncle, Te Warihi Otini, thrown overboard and soon afterwards the ship made headway again. Upon their arrival at Whareongaonga in Poverty Bay , Te Kooti asked the Māori King Movement and the Tuhoe tribes for refuge but was rejected. He also sought dialogue with the colonial government but was rebuffed. He sent a statement to the effect that if the government wanted

648-599: A second "chosen people" and that, with divine aid, they would regain control of their hereditary land when the creator, Jehovah , fought for them and drove the English into the sea. To help him propagate the religion, Te Ua chose three men – Tahutaki, Hepenaia and Wi Parara. The embracing of the religion by some Māori also signalled a rejection of Christianity and a distrust of missionaries over their involvement in land purchases. The religion gained widespread support among North Island Māori and became closely associated with

720-584: A shot, but down they fell. 'Hapa!' a warrior would cry, with his right hand raised to avert the enemy's bullets, and with a gasp – like that – he would fall dead. The tuakana (elder brother) in a family would fall with 'Hapa!' on his lips, then the teina (younger brother) would fall; then the old father would fall dead beside them. About 34 Māori and one imperial soldier were killed. Among those shot dead, at almost point-blank range, were chiefs Hepanaia, Kingi Parengarenga (Taranaki), Tupara Keina (Ngatiawa), Tamati Hone (Ngati Ruanui) and Hare Te Kokai, who had advocated

792-656: A vision in which the Archangel Gabriel announced to him that the last days of the Bible were at hand and that God had chosen him as a prophet who would cast out the Pākehā and restore Israel (the Māori) to their birthright in the land of Canaan (Aotearoa/New Zealand) - adding a religious aspect to the issue of Māori independence, which had until then been a purely political movement. There are conflicting reports over Te Ua's response to

SECTION 10

#1732852381227

864-503: A war, he would give it to them in November. On 10 November 1868, Te Kooti and his followers attacked the township of Matawhero on the outskirts of Gisborne. Some 54 people were slaughtered, including women and children. The dead included 22 local Māori as well as European settlers. This was probably a revenge attack, motivated by Te Kooti's imprisonment as a spy. Te Kooti was then pursued by colonial and sympathetic Māori forces. His community

936-632: A yacht owned by the mayors (Dutch: burgemeesters) of Amsterdam, drawn by the Dutch artist Rool and dated 1600. Later examples show schooners (Dutch: schoeners) in Amsterdam in 1638 and New Amsterdam in 1627. Paintings by Van de Velde (1633–1707) and an engraving by Jan Kip of the Thames at Lambeth, dated 1697, suggest that schooner rig was common in England and Holland by the end of the 17th century. The Royal Transport

1008-457: Is the night. There is the Pakerewhā There is Arikirangi to come. The song is dated 1766. The Pakerewhā were strangers with red or white skin and Arikirangi was a grandchild of Toiroa, still to be born. Te Kooti is understood to be his Christian baptismal name. Te Kooti was apparently a very troublesome boy to his father, who tried to kill him. In 1852, he became notorious as one of

1080-670: The Chatham Islands for incarceration. Elements of Pai Mārire were later incorporated into the Ringatū religion founded by Te Kooti. Te Ua died at Oeo in Taranaki in October 1866. Te Ua's followers identified themselves with the Jews, calling their ministers Teu (Jews) and accepted the Jewish seventh-day Sabbath . They believed they were a second Chosen People and that, with divine aid, they would return from

1152-507: The Chatham Islands , together with the rebels he had been fighting against. He was never tried and took every opportunity to demand a trial. Some say he got his name from this, "Kooti" (pronounced [ kɔːti ] like "Courty"), others that it was a Māori version of the last name "Coates". If he did supply the Pai Marire with guns as is alleged, he also took part in a battle against them. There are allegations he fired blanks on this occasion. While on

1224-533: The Māori King Movement , but also became the cause of deep concern among European settlers as it united tribes in opposition to the Pākehā and helped to inspire fierce military resistance to colonial forces, particularly during the Second Taranaki War , underway at the time. Among settlers, the existence of the new religion was brought into dramatic focus with a series of attacks in April and May 1864. On 6 April,

1296-521: The Waipaoa River runs into the ocean. Arikirangi is thought to be the original name of Te Kooti. His birth date is thought to be approximately 1832. Toiroa Ikariki (Ikarihi), a matakite (visionary) of Nukutaurua on Māhia Peninsula , prophesied the birth of Te Kooti (as well as the coming of white people, the Pākehā ): Tiwha tiwha te pō. Ko te Pakerewhā Ko Arikirangi tenei ra te haere nei. Dark, dark

1368-414: The staysail schooner. The name "schooner" first appeared in eastern North America in the early 1700s. The name may be related to a Scots word meaning to skip over water, or to skip stones. The origins of schooner rigged vessels is obscure, but there is good evidence of them from the early 17th century in paintings by Dutch marine artists. The earliest known illustration of a schooner depicts

1440-561: The 1850s he became a supporter of the King Movement , which opposed further expansion of European sovereignty and the sale of land to European settlers, and in the 1860s fought against colonial forces in the First Taranaki War and Waikato War , in which he also acted as a chaplain to the Māori soldiers. By the early 1860s Te Ua was part of a runanga (local board of management), which administered local government and also ensured that

1512-518: The Atlantic in the late 1800s and early 1900s. By 1910, 45 five-masted and 10 six-masted schooners had been built in Bath, Maine and in towns on Penobscot Bay , including Wyoming which is considered the largest wooden ship ever built. The Thomas W. Lawson was the only seven-masted schooner built. The rig is rarely found on a hull of less than 50 feet LOA , and small schooners are generally two-masted. In

SECTION 20

#1732852381227

1584-593: The Azores to Britain. Some pilot boats adopted the rig. The fishing vessels that worked the Grand Banks of Newfoundland were schooners, and held in high regard as an outstanding development of the type. In merchant use, the ease of handling in confined waters and smaller crew requirements made schooners a common rig, especially in the 19th century. Some schooners worked on deep sea routes. In British home waters, schooners usually had cargo-carrying hulls that were designed to take

1656-665: The Battle of Moutoa, Lower Whanganui kupapa (Māori loyal to the Queen) routed the war party, killing 50 of them including the prophet Matene Rangitauira. Relieved settlers erected New Zealand's first war memorial at the site—today known as Moutoa Gardens —with an inscription that read: "To the memory of those brave men who fell at Moutoa 14 May 1864 in defence of law and order against fanaticism and barbarism". The reverses at Sentry Hill and Moutoa Island reinforced Māori belief in Te Ua's movement, with

1728-476: The Chatham Islands Te Kooti experienced visions and became a religious leader. Te Kooti was referred to by other prisoners as Tawhaki, the twice born, after his unexpected survival from tuberculosis. He also performed some sleight of hand , such as using matchheads to set his hand on fire above the altar during a church service. These tricks swayed the Māori prisoners on Chatham Islands, and when some of

1800-583: The Crown and were set free. He reported that kupapa (loyal) Māori urged his immediate execution. Te Ua was taken to Wanganui, writing en route to his North Island supporters, urging: "Let evil be brought to an end ... in order that the General may cease operations against you." Te Ua and Patara were freed in Auckland and most other leaders were pardoned, but Grey transported 400 East Coast followers, including Te Kooti , to

1872-534: The Pākehā bullets would not strike us. This we all believed." Led by Hepanaia, the warriors participated in sacred ceremonies around a pole at the Manutahi pā, with all the principal Taranaki chiefs present: Wiremu Kīngi and Kingi Parengarenga, as well as Te Whiti and Tohu Kākahi , both of whom would later become prophets at Parihaka . The force, armed with muskets, shotguns, tomahawks and spears, marched to Sentry Hill and, at 8:00 am, launched their attack, ascending

1944-683: The Tuhoe leadership. From 1869 to 1872, Te Kooti and his followers raided throughout the central North Island while being pursued by their colonial and Māori enemies. His power was only broken once his Tuhoe allies were systematically conquered by his enemies. But once again Te Kooti managed to escape, this time to the King Country where he spent the next decade under the protection of the Māori King. Te Kooti used this time to develop his religion. In 1878 Te Kooti

2016-584: The aforesaid character". Horomona and Kirimangu were hanged for their 22 July killings on the schooner Kate and a coalition of government and loyal Māori forces led by Hawke's Bay Province Superintendent Donald McLean embarked on a mission to crush the religion on the East Coast. From June to October 1865 there was a virtual civil war on the East Coast culminating in the battle of Waerenga-a-Hika in Poverty Bay in November. Hundreds of followers were arrested in

2088-513: The arts and sciences known by Europeans. Their first great day of deliverance would be in December 1864. He urged men and women to abandon monogamy and live together communally to produce as many children as possible. Services were held at a niu , a tall pole, often about 18 m high, with yard-arms from which hung ropes. The first of these niu was the mast of the Lord Worsley . Members of

2160-511: The assault. In a 1920 interview with historian James Cowan, Te Kahu-Pukoro, a fighter who took part in the attack, explained: "The Pai-marire religion was then new, and we were all completely under its influence and firmly believed in the teaching of Te Ua and his apostles. Hepanaia Kapewhiti was at the head of the war-party. He was our prophet. He taught us the Pai-marire karakia (chant), and told us that if we repeated it as we went into battle

2232-552: The barking watchword of the cult interspersed". The "angels of the wind" were said to be present during the service, ascending and descending the ropes dangling from the mast's yard-arm. By the end of 1865 a niu stood in almost every large village from Taranaki to the Bay of Plenty and from the north of the Wellington district to the Waikato frontier. Historian James Cowan described many of

Te Kooti - Misplaced Pages Continue

2304-412: The boundary of the land that was covered by the mana of the Māori King was undisturbed. By then the cornerstones of Te Ua's religious teaching were set. He believed Māori had a right to defend the boundaries of their territory; believed in national salvation of the Māori from the white settlers; and suspected that missionaries were aiding and abetting the loss of Māori land. The elevation of Te Ua to

2376-451: The bullets to fly harmlessly over us: 'Hapa, hapa, hapa! Hau, hau, hau! Pai-marire, rire, rire – hau!' As we did so we held our right hands uplifted, palms frontward, on a level with our heads – the sign of the ringa-tu. This, we believed, would ward off the enemy's bullets; it was the faith with which we all had been inspired by Te Ua and his apostles. The bullets came ripping through our ranks. 'Hapa, hapa!' our men shouted after delivering

2448-424: The campaign, while in Taranaki a separate campaign led by the increasingly reluctant British commander, General Duncan Cameron , raided dozens of villages to arrest hundreds more adherents. In February 1866 Te Ua was captured near Ōpunake in Taranaki by Cameron's replacement, Major-General Trevor Chute . Chute claimed Te Ua was immediately abandoned by all those in his village, who swore an oath of allegiance to

2520-408: The case of a two-masted schooner, the foremast generally being shorter than the mainmast. A common variant, the topsail schooner also has a square topsail on the foremast, to which may be added a topgallant . Differing definitions leave uncertain whether the addition of a fore course would make such a vessel a brigantine . Many schooners are gaff-rigged , but other examples include Bermuda rig and

2592-575: The chants as "simply meaningless strings of English words rounded into the softer Māori ; others were either transliterations or mispronunciations of parts of the Church of England services, with a sprinkling of Latin from the Roman Catholic ritual. Some phrases were military orders, picked up at the soldiers' camps. Some others showed a nautical origin; Te Ua boxed the compass like any Pākehā sailor." The chant began: (Translation) Te Ua taught that

2664-567: The chiefs present on the island were sent back to the mainland, Te Kooti took advantage of the situation to become the local leader. Only Te Kooti's uncle was not impressed by these tricks, which he saw right through. Nevertheless, Te Kooti established a faith named Ringatū ("upraised hand") which gained many followers, and is still present in New Zealand society today. During this time on the Chatham Islands, Te Kooti (or Te Koti as he signed in

2736-526: The congregation circled the niu several times a day, chanting and touching a severed head mounted on a pole while priests conducted prayer services. Historian Babbage wrote: "The worshippers worked themselves into a state bordering on frenzy during the procedure of the ritual, until catalepsy frequently prostrated them." The chants as devotees circled the niu were described by one European commentator as "a jumble of Christian and ancient concepts, of soldier and sailor terms, of English and Māori language with

2808-402: The conviction that the defeats had been caused by disobedience to the leader by the prophets Hepanaia and Matene. More iwi attached themselves to Te Ua. In early 1865 emissaries carrying the smoke-dried severed heads were sent from Taranaki to Chief Hirini Te Kani at Poverty Bay via Whanganui and Taupō in two parties – one via Rotorua , Whakatāne , Ōpōtiki , and East Cape , and

2880-424: The crown of a hill, was defended by 75 imperial soldiers and two Coehorn mortars . Atiawa Māori viewed the construction of the outpost on their land as a challenge and formed a war party of the best fighting men from west coast iwi. When they came under fire at close range, they shielded themselves from the fusillade only by holding their right hands up and chanting. As many as a fifth of the Māori force were killed in

2952-440: The divine service and strict adherence to his instruction would make them impervious to bullets if, when under fire, they would raise their right hand and cry, "Hapa! Hapa! Pai Mārire, hau! Hau! Hau!" "Hapa" meant to pass over, or ward off, while the exclamation "Hau!" at the end of the choruses – said by one soldier to uttered in a way that sounded like the bark of a dog – had a literal meaning of "wind" but referred to

Te Kooti - Misplaced Pages Continue

3024-415: The documents) was married in a civil marriage to Maata Te Owai on 27 July 1867. The marriage documents reveal that he was born in 1832. In 1868, expecting a resupply boat, Te Kooti prophesied that two boats would soon arrive to take them off the island. Normally the prisoners worked on a farm but using the excuse of rain a number of convicts were able to enter the redoubt. There were actually only 6 guards on

3096-455: The fingers on my hand. The soldiers had their rifles pointed through the loopholes in the parapet and between the spaces on top (between bags filled with sand and earth), and thus could deliver a terrible fire upon us with perfect safety to themselves. There were two tiers of rifles blazing at us. We continued our advance, shooting and shouting our war-cries. Now we cried out the 'Hapa' ('Pass over') incantation which Hepanaia had taught us, to cause

3168-449: The frontal attack on the redoubt. According to Cowan, the slaughter temporarily weakened the new confidence in Pai-marire, but Te Ua had a satisfying explanation: that those who fell were to blame because they did not repose absolute faith in the karakia , or incantation. Two weeks later, on 14 May, a Pai Mārire war party from the upper Whanganui River advanced on the settlement of Wanganui , intent on raiding it. In what became known as

3240-597: The ground in drying harbours (or, even, to unload dried out on an open beach). The last of these once-common craft had ceased trading by the middle of the 20th century. Some very large schooners with five or more masts were built in the United States from circa 1880–1920. They mostly carried bulk cargoes such as coal and timber. In yachting, schooners predominated in the early years of the America's Cup . In more recent times, schooners have been used as sail training ships. The type

3312-595: The house of the Rev. Thomas Samuel Grace and at Opotiki on 2 March shot, hanged and decapitated the German-born Rev. Carl Sylvius Völkner . His head was taken to the local church, where his eyes were removed and eaten by the prophet Kereopa Te Rau . The killing was claimed to be in part revenge for Völkner's activities in spying on local Māori for the government, but may also have been motivated by Kereopa's wish to bring government retaliation on local Te Whakatōhea Māori as

3384-558: The life principle or vital spark of man, while the wind angels were named "Anahera hau". A similar belief in the mystical power to avert bullets had earlier been reported among groups in Africa and Asia and America, such as the Ghost Shirt Movement . Schooner A schooner ( / ˈ s k uː n ər / SKOO -nər ) is a type of sailing vessel defined by its rig: fore-and-aft rigged on all of two or more masts and, in

3456-418: The murder of the master and two of the three crew members of the schooner Kate at Whakatāne. On 29 April 1865 Governor George Grey issued a proclamation condemning the "revolting acts ... repugnant to all humanity" carried out by Pai Mārire followers and warned the government would "resist and suppress by force of arms if necessary, and by every means in my power, fanatical doctrines, rites, and practices of

3528-512: The other through the centre of the island via Ruatahuna and Wairoa . The emissaries were instructed to proceed peaceably and obtain the support of tribes they passed, delegating their spiritual powers to leading converts in each tribe, who each took up the duties of Pai Mārire priest. But on 23 February the group clashed at Pipiriki near Wanganui with Māori loyal to the New Zealand government and determined from then to murder missionaries they encountered. Among European settlers unease grew at

3600-546: The peace. Te Kooti was released on the condition that he never again try to return to his old home. Te Kooti appealed this decision, and was initially successful, but in 1890 the Court of Appeal ruled that the terror and alarm that Te Kooti's reappearance would have entailed justified the magistrate's decision. Hauhau The Pai Mārire movement (commonly known as Hauhau ) was a syncretic Māori religion founded in Taranaki by

3672-480: The prophet Te Ua Haumēne . It flourished in the North Island from about 1863 to 1874. Pai Mārire incorporated biblical and Māori spiritual elements and promised its followers deliverance from ' pākehā ' (British) domination. Although founded with peaceful motives—its name means "Good and Peaceful"—Pai Mārire became known for an extremist form of the religion known to the Europeans as "Hauhau". The rise and spread of

SECTION 50

#1732852381227

3744-538: The religion in April 1865, culminating in the raiding of dozens of villages in Taranaki and on the East Coast and the arrest of more than 400 adherents, most of whom where incarcerated on the Chatham Islands . Elements of the religion were incorporated in the Ringatū or "Raised hand" religion formed in 1868 by Te Kooti , who escaped from incarceration on the Chatham Islands. In the 2006 New Zealand census , 609 people identified "Hauhau" as their religion. Te Ua Haumēne

3816-607: The role of prophet followed an incident in September 1862 in which the British steamer Lord Worsley was wrecked off the Taranaki coast and local Māori debated what action should be taken with the cargo and crew. Te Ua – then living at Wereroa Pā, near Waitotara – argued that goods salvaged from the vessel should be sent to New Plymouth untouched, but was ignored and the cargo was instead plundered. On 5 September, aggrieved over what had taken place, he claimed to have experienced

3888-420: The schooner rig may be chosen on a larger boat so as to reduce the overall mast height and to keep each sail to a more manageable size, giving a mainsail that is easier to handle and to reef. An issue when planning a two-masted schooner's rig is how best to fill the space between the masts: for instance, one may adopt (i) a gaff sail on the foremast (even with a Bermuda mainsail), or (ii) a main staysail, often with

3960-474: The settler soldiers. The bodies of the seven dead, including their commander, Captain T.W.J. Lloyd , were stripped naked and decapitated. A leg of one of the soldiers was also removed. The easy victory of the Māori over the numerically stronger British-led force gave a powerful impetus to the Pai Mārire movement and confirmed in the minds of many Māori the protection of the Archangel Gabriel, of whom Te Ua

4032-399: The slope that led to the redoubt. Te Kahu-Pukoro recalled: We did not stoop or crawl as we advanced upon the redoubt; we marched on upright (haere tu tonu), and as we neared the fort we chanted steadily our Pai-marire hymn. The soldiers who were all hidden behind their high parapet, did not open fire on us until we were within close range. Then the bullets came thickly among us, and close as

4104-636: The spreading influence of Pai Mārire. In a letter to the Native Minister , the Resident Magistrate for Central Wanganui warned: "The Hauhau fanaticism is spreading very rapidly in the Province, and I fear will be the cause of great mischief. It is now the mainstay of the King movement ." The warning came too late to save the life of one North Island missionary. At Taupō the Pai Mārire recruiting party ransacked

4176-442: The twice born. He threw off his disguise and lightning flashed from his armpits. The feathers were to show divinely inspired peace, according to the story. In 1883, Te Kooti was pardoned by the government and began to travel New Zealand. His followers grew and he decided to return to his old home. However, his past violence had not been forgotten and the local magistrate arrested him and imprisoned him, citing an anticipatory breach of

4248-509: The two decades around 1900, larger multi-masted schooners were built in New England and on the Great Lakes with four, five, six, or even, seven masts. Schooners were traditionally gaff-rigged, and some schooners sailing today are reproductions of famous schooners of old, but modern vessels tend to be Bermuda rigged (or occasionally junk-rigged) . While a sloop rig is simpler and cheaper,

4320-465: The violent expression of Pai Mārire was largely a response to the New Zealand Government's military operations against North Island Māori, which were aimed at exerting European sovereignty and gaining more land for white settlement; historian B.J. Dalton claims that after 1865 Māori in arms were almost invariably termed Hauhau. Governor George Grey launched a campaign of suppression against

4392-578: The vision: he is claimed to have killed his child, explaining in a letter circulated to tribes that it was as a redemption for his people, "forgetful, desolate and in doubt"., while there are also claims he broke the child's leg and healed it miraculously. As reports about Te Ua began to circulate, he quickly gained a reputation for having other miraculous powers. The view among settlers was less sympathetic: Bishop William Williams claimed Te Ua showed strong signs of insanity and colonial soldier and historian T. W. Gudgeon claimed he had been thus far regarded as

SECTION 60

#1732852381227

4464-505: The whole Island as the majority had been removed in April to Hokitika where a Fenian uprising was feared. On 4 July 1868, Te Kooti led an escape, and with 168 other prisoners seized the schooner Rifleman , with supplies and rifles, scuttled another vessel the Florence so that the alarm could not be raised and set off back to the North Island. One Chatham Island sergeant was killed because of

4536-457: The wilderness to freedom in their hereditary land. Te Ua taught that the Creator, Jehovah , would fight for them and drive the English into the sea. When the last of the enemy had perished, every Māori who had died since the beginning of the world would be resurrected and stand in the presence of Zerubbabel, healed of all of diseases and infirmities. Men would be sent from heaven to teach Māori all

4608-487: Was an example of a large British-built schooner, launched in 1695 at Chatham. The schooner rig was used in vessels with a wide range of purposes. On a fast hull, good ability to windward was useful for privateers, blockade runners, slave ships, smaller naval craft and opium clippers. Packet boats (built for the fast conveyance of passengers and goods) were often schooners. Fruit schooners were noted for their quick passages, taking their perishable cargoes on routes such as

4680-501: Was attacked by Te Aitanga-a-Māhaki . Many prisoners were taken but Te Kooti escaped. He had to leave home and went to sea on different ships that traded along the coasts of the North Island . In 1865 while fighting with government forces to suppress the Pai Marire (or Hauhau cult), he was arrested as a spy while trying to contact his brother who was fighting with the Hauhau, and exiled to

4752-614: Was born in Taranaki, New Zealand, in the early 1820s. He and his mother were captured and enslaved by a rival tribe in 1826. He learned to read and write in Māori while in captivity and began studying the New Testament . He was baptised by the Rev John Whiteley in the Wesleyan mission at Kawhia in 1834 and given the name of Horopapera Tuwhakararo, a transliteration of the name John Zerubbabel . He later returned to Taranaki. During

4824-483: Was further developed in British North America starting around 1713. In the 1700s and 1800s in what is now New England and Atlantic Canada schooners became popular for coastal trade, requiring a smaller crew for their size compared to then traditional ocean crossing square rig ships, and being fast and versatile. Three-masted schooners were introduced around 1800. Schooners were popular on both sides of

4896-475: Was now regarded as a prophet. The number of adherents swelled and Pai Mārire rites continued to develop, some incorporating the severed heads of the slain soldiers, through which Te Ua claimed to communicate with Jehovah. Three weeks later, on 30 April 1864, 200 warriors demonstrated their faith in divine protection when they marched on the Sentry Hill redoubt, 9 km north-west of New Plymouth. The redoubt, on

4968-573: Was pardoned in 1883 but continued to be active in spreading the Ringatū message of peace and reclaiming land from Pakeha. Te Kooti's early years are obscure. He was born at Te Pā-o-Kahu in the Gisborne region as a son of Hōne Rangipātahi (father) and Hine Turākau (mother), of the Rongowhakaata tribe ( iwi ). Their sub-tribe ( hapū ) was Ngāti Maru, whose villages were situated near the Awapuni lagoon , where

5040-478: Was still suffering, also after contacts with the Reverend Thomas Samuel Grace , who was to replace William Williams for a few years (1850–1853). Local chiefs were asked by settlers to work with the local runanga (Māori council) to solve problems with Te Kooti but Te Kooti's men persisted in taking pigs, horses, cattle and alcohol, angering the runanga run by senior chiefs. As a result, Te Kooti's pā

5112-455: Was surrounded at Ngatapa and besieged , but Te Kooti and his warriors managed to escape. From there, Te Kooti was chased to Te Pōrere where he set up a pā . He was defeated at the subsequent Battle of Te Pōrere . While Te Kooti escaped, he left many dead and wounded. Te Kooti himself was shot in the finger on his escape. From there, Te Kooti escaped into the Urewera and made an alliance with

5184-404: Was thrown out of a hui at Hikurangi, which had been called by the government, because he had broken the ban on alcohol that was enforced by King Tāwhiao. Te Kooti stormed out of the meeting and went into a wild rage. In the morning he returned covered in albatross feathers, shuffling and bent over, having taken on the persona of a shuffling old man. Te Kooti is portrayed in this narrative as Tawhaki,

#226773