316:(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 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.
365:
51:' (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 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.
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279:. 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 the assault.
267:
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760:"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 the life principle or vital spark of man, while the wind angels were named "Anahera hau".
633:
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 the barking watchword of the cult interspersed". The "angels of the wind" were said to be present during the service, ascending and descending the
324:
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 the frontal attack on the redoubt. According to Cowan,
249:
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 the settler
593:
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 the arts and sciences known by Europeans. Their
319:
The bullets came ripping through our ranks. 'Hapa, hapa!' our men shouted after delivering 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
282:
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
315:
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 the fingers on my hand. The soldiers had their rifles pointed through the loopholes in the parapet and between the spaces on top
188:
There are conflicting reports over Te Ua's response to 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
257:
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 was now regarded as a prophet. The number of adherents swelled and Pai
508:
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 the aforesaid
213:
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 a second "chosen people" and that, with divine aid, they would regain control of their hereditary land when the creator,
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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 the campaign, while in Taranaki a separate
153:
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.
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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
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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 the crown of a hill, was defended by 75 imperial soldiers and two
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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
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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
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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, a force led by Tahutaki and Hepenaia mounted an expedition to Ahuahu village, set amid dense bush south of
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548:(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."
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The reverses at Sentry Hill and Moutoa Island reinforced Māori belief in Te Ua's movement, with the conviction that the defeats had been caused by disobedience to the leader by the prophets Hepanaia and Matene. More
228:, 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
100:
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
432:, 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
308:. The force, armed with muskets, shotguns, tomahawks and spears, marched to Sentry Hill and, at 8:00 am, launched their attack, ascending the slope that led to the redoubt. Te Kahu-Pukoro recalled:
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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
90:
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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
586:. They believed they were a second Chosen People and that, with divine aid, they would return from the wilderness to freedom in their hereditary land. Te Ua taught that the Creator,
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Te Ua taught that 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,
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untouched, but was ignored and the cargo was instead plundered. On 5 September, aggrieved over what had taken place, he claimed to have experienced a vision in which the
312:
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.
356:—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".
221:
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.
544:. Chute claimed Te Ua was immediately abandoned by all those in his village, who swore an oath of allegiance to the Crown and were set free. He reported that
161:
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
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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
132:, 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
218:, 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.
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Mārire rites continued to develop, some incorporating the severed heads of the slain soldiers, through which Te Ua claimed to communicate with Jehovah.
181:
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
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The warning came too late to save the life of one North Island missionary. At Taupō the Pai Mārire recruiting party ransacked the house of the Rev.
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Led by Hepanaia, the warriors participated in sacred ceremonies around a pole at the Manutahi pā, with all the principal Taranaki chiefs present:
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185:(Aotearoa/New Zealand) - adding a religious aspect to the issue of Māori independence, which had until then been a purely political movement.
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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
144:(local board of management), which administered local government and also ensured that the boundary of the land that was covered by the
871:
Paul Clark, "Hauhau: The Pai Marire Search for Maori Identity," (1975) as cited by Belich in "The New Zealand Wars" (1986), chapter 11.
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Te Ua and Patara were freed in Auckland and most other leaders were pardoned, but Grey transported 400 East Coast followers, including
289:(chant), and told us that if we repeated it as we went into battle the Pākehā bullets would not strike us. This we all believed."
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near Wanganui with Māori loyal to the New Zealand government and determined from then to murder missionaries they encountered.
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attached themselves to Te Ua. In early 1865 emissaries carrying the smoke-dried severed heads were sent from Taranaki to Chief
1178:
J.M. Keesing, "The Changing Maori", Memoir of the Board of Maori Ethnological Research, 1928, as cited by Babbage, chapter 2.
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fall with 'Hapa!' on his lips, then the teina (younger brother) would fall; then the old father would fall dead beside them.
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Historian James Cowan described many of the chants as "simply meaningless strings of English words rounded into the softer
58:
launched a campaign of suppression against the religion in April 1865, culminating in the raiding of dozens of villages in
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ritual. Some phrases were military orders, picked up at the soldiers' camps. Some others showed a nautical origin; Te Ua
1086:
James Cowan, The New Zealand wars: A history of the Maori Campaigns and the Pioneering Period: Vol II, Chapter 2, 1922
1054:
James Cowan, The New Zealand wars: A history of the Maori Campaigns and the Pioneering Period: Vol II, Chapter 1, 1922
1168:
S. Barton Babbage, "Hauhauism: An Episode in the Maori Wars 1863-1866", chapter 4. A.H & A.W. Reed, Dunedin, 1937
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S. Barton Babbage, "Hauhauism: An Episode in the Maori Wars 1863-1866", chapter 3. A.H & A.W. Reed, Dunedin, 1937
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S. Barton Babbage, "Hauhauism: An Episode in the Maori Wars 1863-1866", chapter 2. A.H & A.W. Reed, Dunedin, 1937
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S. Barton Babbage, "Hauhauism: An Episode in the Maori Wars 1863-1866", chapter 1. A.H & A.W. Reed, Dunedin, 1937
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S. Barton Babbage, "Hauhauism: An Episode in the Maori Wars 1863-1866", chapter 5. A.H & A.W. Reed, Dunedin, 1937
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On 22 July, Taranaki prophet Horomona led the murder of the master and two of the three crew members of the schooner
193:
claimed he had been thus far regarded as a "harmless lunatic" of "weak intellect, but yet of peaceful disposition".
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The elevation of Te Ua to the role of prophet followed an incident in September 1862 in which the British steamer
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and on the East Coast and the arrest of more than 400 adherents, most of whom where incarcerated on the
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The religion gained widespread support among North Island Māori and became closely associated with the
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vol 101:7-44. Complete text of Te Ua's own copy, now in the Grey Collection, Auckland Public Library.
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140:, in which he also acted as a chaplain to the Māori soldiers. By the early 1860s Te Ua was part of a
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stood in almost every large village from Taranaki to the Bay of Plenty and from the north of the
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Among European settlers unease grew at the spreading influence of Pai Mārire. In a letter to the
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78:
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447:. His head was taken to the local church, where his eyes were removed and eaten by the prophet
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first great day of deliverance would be in December 1864. He urged men and women to abandon
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in 1834 and given the name of Horopapera Tuwhakararo, a transliteration of the name John
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North, north-by-east, nor'-nor'-east, nor'-east-by-north, north-east, colony—Attention!
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133:
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Relieved settlers erected New Zealand's first war memorial at the site—today known as
345:, intent on raiding it. In what became known as the Battle of Moutoa, Lower Whanganui
254:, were stripped naked and decapitated. A leg of one of the soldiers was also removed.
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1115:. History Group of the New Zealand Ministry for Culture and Heritage. 13 March 2013
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Te Ua's followers identified themselves with the Jews, calling their ministers
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Horomona and Kirimangu were hanged for their 22 July killings on the schooner
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and at Opotiki on 2 March shot, hanged and decapitated the German-born Rev.
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for incarceration. Elements of Pai Mārire were later incorporated into the
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soldiers. The bodies of the seven dead, including their commander, Captain
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and Māori spiritual elements and promised its followers deliverance from '
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Mountain, big mountain, long mountain, big staff, long staff—Attention!
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and live together communally to produce as many children as possible.
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Te Ua began to formulate his new religion, complete with a holy book,
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Nota, no te pihi, no te hihi, noriti mino, noriti, koroni—Teihana!
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Mauteni, piki mauteni, rongo mauteni, piki niu, rongo niu—Teihana!
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Two weeks later, on 14 May, a Pai Mārire war party from the upper
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the war-party. He was our prophet. He taught us the Pai-marire
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ropes dangling from the mast's yard-arm. By the end of 1865 a
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Māori as a payback for an earlier intertribal battle with his
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Rongo puihi, rongo tone, hira, piki hira, rongo hira—Teihana!
663:
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led by the increasingly reluctant British commander, General
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Routes of the Pai Mārire emissaries on the North Island, 1865
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44:
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and a coalition of government and loyal Māori forces led by
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Long bush, long stone, hill, big hill, long hill—Attention!
590:, would fight for them and drive the English into the sea.
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Shem, rule the wind, too much wind, come to tea—Attention!
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River, big river, long river, stone, big stone—Attention!
359:
74:, who escaped from incarceration on the Chatham Islands.
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Rori, piki rori, rongo rori, puihi, piki puihi—Teihana!
196:
915:. New Zealand Department of Statistics. Archived from
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Rewa, piki rewa, rongo rewa, tone, piki tone—Teihana!
409:, and the other through the centre of the island via
261:
66:. Elements of the religion were incorporated in the
1204:. Auckland University Press/Oxford University Press.
1068:
B. Wells, The History of Taranaki, chapter 24, 1878.
885:. Sydney: Sydney University Press. pp. 207–208.
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Road, big road, long road, bush, big bush—Attention!
712:
Hai, kamu, te ti, oro te mene, rauna te niu—Teihana!
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in Taranaki by Cameron's replacement, Major-General
81:, 609 people identified "Hauhau" as their religion.
1221:"Taranaki Religions" 2001 NJ Taniwha T.W.O.R 2003.
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744:Come to tea, all the men, round the niu—Attention!
717:Hema, rura wini, tu mate wini, kamu te ti—Teihana!
43:from about 1863 to 1874. Pai Mārire incorporated
1245:
1202:Hauhau: The Pai Marire Search for Maori Identity
605:, a tall pole, often about 18 m high, with
1207:Head, L.F. (1992) The Gospel of Te Ua Haumene.
1136:"The Church Missionary Gleaner, September 1865"
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304:, both of whom would later become prophets at
128:During the 1850s he became a supporter of the
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70:or "Raised hand" religion formed in 1868 by
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811:Ka Whawhai Tonu Matou: Struggle Without End
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883:War and Politics in New Zealand 1855-1870
536:In February 1866 Te Ua was captured near
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913:"Religious Affiliation (Total response)"
758:"Hapa! Hapa! Pai Mārire, hau! Hau! Hau!"
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848:. Auckland: Penguin. pp. 216–218.
813:. Auckland: Penguin. pp. 130–132.
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1187:Lt Gudgeon, as quoted by Babbage, Ch.2
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726:Kill, one, two, three, four—Attention!
360:East Coast killings, March, April 1865
93:The prophet Te Ua Haumēne, about 1866.
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245:, near New Plymouth, believing some
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270:Sentry Hill redoubt, Taranaki, 1863.
197:Formation and spread of the religion
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629:The chants as devotees circled the
296:and Kingi Parengarenga, as well as
150:of the Māori King was undisturbed.
13:
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976:. Auckland: Penguin. p. 396.
846:The Penguin History of New Zealand
682:Kira, wana, tu, tiri, wha—Teihana!
262:Assault on Sentry Hill, April 1864
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1209:Journal of the Polynesian Society
1109:"Moutoa Gardens NZ Wars memorial"
125:. He later returned to Taranaki.
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662:services, with a sprinkling of
582:(Jews) and accepted the Jewish
393:in two parties – one via
1141:Death of the Rev. C. S Volkner
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874:
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563:religion founded by Te Kooti.
500:The prophet Patara Raukatauri.
341:advanced on the settlement of
1:
1097:James Cowan, Vol.2, chapter 3
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649:
626:frequently prostrated them."
570:in Taranaki in October 1866.
209:) which combined elements of
20:movement (commonly known as
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752:Divine protection in battle
10:
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1113:New Zealand History Online
504:On 29 April 1865 Governor
333:Battle of Moutoa, May 1864
173:announced to him that the
674:like any Pākehā sailor."
236:Ahuahu attack, April 1864
974:A History of New Zealand
601:Services were held at a
232:, underway at the time.
1299:Indigenous Christianity
1269:Religion in New Zealand
782:Religion in New Zealand
79:2006 New Zealand census
39:. It flourished in the
1274:Cannibalism in Oceania
501:
492:Government suppression
369:
322:
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207:Gospel according to Ua
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1216:Whakatohea of Opotiki
881:Dalton, B.J. (1967).
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481:, who was in prison.
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269:
92:
1240:at Wikimedia Commons
1214:Lyall, A. C. (1979)
1145:Adam Matthew Digital
765:Ghost Shirt Movement
613:was the mast of the
518:Hawke's Bay Province
445:Carl Sylvius Völkner
31:religion founded in
1294:Abrahamic religions
1254:Māori organisations
1218:. AH & AW Reed.
919:on 15 November 2013
584:seventh-day Sabbath
441:Thomas Samuel Grace
230:Second Taranaki War
226:Māori King Movement
85:Rise of the prophet
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370:
329:, or incantation.
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134:First Taranaki War
95:
1236:Media related to
1200:Clark, P. (1975)
677:The chant began:
672:boxed the compass
660:Church of England
574:Rites and beliefs
171:Archangel Gabriel
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64:Chatham Islands
35:by the prophet
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722:(Translation)
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651:
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575:
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566:Te Ua died at
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493:
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449:Kereopa Te Rau
379:Hirini Te Kani
361:
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457:Te Whakatōhea
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103:New Testament
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37:Te Ua Haumēne
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907:
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509:character".
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167:New Plymouth
159:Lord Worsley
158:
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127:
96:
76:
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41:North Island
21:
17:
15:
1119:18 December
506:George Grey
479:Hori Tupaea
475:HMS Eclipse
453:The killing
383:Poverty Bay
302:Tohu Kākahi
138:Waikato War
117:mission at
109:by the Rev
56:George Grey
1248:Categories
1238:Pai Mārire
1150:24 October
923:29 January
793:References
650:The chants
646:frontier.
640:Wellington
471:man-of-war
123:Zerubbabel
18:Pai Mārire
666:from the
624:catalepsy
607:yard-arms
555:, to the
411:Ruatahuna
407:East Cape
399:Whakatāne
387:Whanganui
175:last days
163:Waitotara
105:. He was
54:Governor
26:syncretic
972:(2000).
844:(2003).
809:(1990).
771:See also
596:monogamy
553:Te Kooti
527:campaign
461:Te Arawa
423:Pipiriki
343:Wanganui
306:Parihaka
298:Te Whiti
115:Wesleyan
107:baptised
72:Te Kooti
60:Taranaki
45:biblical
33:Taranaki
24:) was a
1284:Ringatū
644:Waikato
588:Jehovah
561:Ringatu
538:Ōpunake
403:Ōpōtiki
395:Rotorua
327:karakia
286:karakia
216:Jehovah
177:of the
142:runanga
113:in the
77:In the
68:Ringatū
980:
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546:kupapa
415:Wairoa
405:, and
347:kupapa
247:Pākehā
243:Ōakura
183:Canaan
119:Kawhia
49:pākehā
22:Hauhau
664:Latin
656:Māori
391:Taupō
205:(the
179:Bible
29:Māori
1152:2015
1121:2013
978:ISBN
925:2014
850:ISBN
815:ISBN
514:Kate
486:Kate
413:and
389:and
385:via
300:and
147:mana
136:and
16:The
636:niu
631:niu
619:niu
611:niu
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580:Teu
568:Oeo
464:iwi
436:."
381:at
375:iwi
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1160:^
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1123:.
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Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
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