Old New Zealand: A Tale of the Good Old Times: And a History of the War in the North against the Chief Heke, in the Year 1845Maning, Frederick Edward
History
Old New Zealand: A Tale of the Good Old Times: And a History of the War in the North against the Chief Heke, in the Year 1845
Maning, Frederick Edward
Māori (New Zealand people) -- Social life and customs; New Zealand -- Description and travel
and having said this, Te Atua Wera took the cartridge-box on the end
of his club, and threw it away, club and all, into the high fern.[34]
Then Heke roared out, "What care I for either men or spirits? I fear
not. Let the fellow in heaven look to it. Have I not prayed to him for
years? It is for him to look to me this day.[35] I will carry off the
old man alone." And Heke's eyes rolled towards heaven, and he ground
his teeth. Then he ran forward to carry off Te Kahakaha, but ten of
the men who were with Te Atua Wera followed him, for they were ashamed
to see the chief go alone and unarmed to carry off his ancient friend,
but Te Atua Wera remained where he was.
[Footnote 33: The priest had promised Heke that he should be himself
personally invulnerable so long as the old superstitious war customs
were observed, but which Heke had in this instance broken.]
[Footnote 34: This whole scene between Heke and Te Atua Wera is
described exactly as it occurred. I have heard it described by several
eye-witnesses, one of whom was the Atua Wera himself, and they all
gave the same account. The native priests proscribe many rules and
observances to the people, and prophecy good fortune, _provided_ none
of these rules be broken, well knowing that some of them will to a
certainty be broken by the careless and incorrigible Maori. In case of
the failure of any of their predictions, they have the excuse that
some sacred rule had been broken. In this particular instance the Atua
Wera, seeing the battle going against Heke, took advantage of his
having handled the bloody cartridge-box; the people having been
forbidden to touch anything having the blood of the enemy on it, until
certain ceremonies of purification had been performed after the
battle, to render plunder or spoil lawfully tangible.]
Public-domain text, read in full here on John Shaqi.
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