The decision of the chiefs of the Arawa, to which Te Koata, who was present, assented, was that as Tapuika could not have recovered their lands if unassisted by other Arawa tribes, the land of Tapuika which had been taken possession of by the fighting men of the combined tribes now belonged to those men, or expressed in their own words, “_kua riro i te toa_,” had gone to the brave. This decision was important, as it established a precedent of value in dealing with any lands similarly circumstanced elsewhere in New Zealand—a precedent being always a powerful argument with the _Maori_. THE EARLY SETTLERS. When foreigners, called by the natives _Pakeha_, first came to New Zealand, they were admitted readily by the _Maori_ to dwell among them. They were allowed to acquire land by purchase, and to form alliances with their families; and the children of such connections were considered as belonging to the tribe of their mother. They were never treated as belonging to a stranger tribe—as _tangata ke_. _Tăku pakeha, toku matua_, my own _pakeha_, my father, were the common terms used to denote their sentiment of relationship. It is not to be wondered at that every tribe in these islands was at first anxious to have _Pakeha_ settlers dwelling with them, and was ready to admit them to the privileges of tribesmen, for through them they could obtain what they most valued of the world’s goods. But when dissensions arose between the two races, notably about land, and issued in war, the feelings of those who took up arms became modified, and their old friends, the _Pakeha_, were no longer looked on as _matua_ or fathers, but rather as _tangata ke_, or strangers. THE WAITARA DISPUTE. It is a recognised mode of action among the _Maori_, if a chief has been treated with indignity by others of his own tribe, and no ready means of redress can be obtained, for the former to do some act which will bring trouble on the whole tribe. This mode of obtaining redress is termed “_whakahe_,” and means putting the other in the wrong. Strange to say, this very dangerous principle of action, by whatever great evils it may be followed, obtains the respect and not the censure of the whole tribe for the person who adopts it. Being in the neighbourhood of Matamata some years ago, not long before the war broke out in Waikato, I heard in conversation with a chief⁶⁷ of Ngatihaua, who had taken part in the war at Taranaki, that the reason why Teira proposed to sell Waitara was to obtain satisfaction for a slight put upon him by Wi Kingi in connection with a private quarrel.⁶⁸ I never had an opportunity to verify the facts narrated, but there was in them nothing improbable, and according to _Maori_ usage they accounted for Teira having acted as he did. ⁶⁷ Paora Te Ahuru. ⁶⁸ “_Hei whakahe mo Wiremu Kingi_” was the expression used.