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| Hongi Hika died of his wounds in 1828. Civil strife, the destruction of the Ngai raumati in 1826 and the so called Girls War in 1830 which led to Tareha and Titore Takiri occupying Kororareka, Kaiteke gained new lands fromt he defeated Ngare raumati and at least one new wife, already referred to. Some of the major chiefs of the Ngapuhi died in battle or from new epidemics which can with Europeans. Titore Takire who had preceded Hongi Hika on a visit to England and who also had a helmet and coat of mail as a gift from the King became the leading chief among the Ngapuhi. Korokor, Pomare, Whareumu and others dies on the field of battle or from their wounds. Gradually the Ngapuhi grew weary of the continuous fighting for after the successes of the early 1820 years the losses outweighed the advantages gained in these taua. Beginning with Rawiri Taiwhanga many renounced war, learnt to read and write, and became Christians. But even amongst the converted to Christianity many such as Paratene Te Ripi of Mawa and Kaikohe died from devastating epidemics which depopulated the once well populated countryside. Kaiteke now became known as Te Kemara, a baptismal name, a maori rendering of Campbell. It is said that the missionaries insisted on a baptismal name of non-maori origin and frequently of biblical origin. Who Campbell may have been - most probably a ship's captain whose vessel was assulted and destroyed by Maoris in the Bay of Plenty, we have no certain knowledge, but sometimes as in the case of Paratene, Richard Davis at Waimate had a friend in London by the name of Broughton, probably a warm supporter of the Church Missionary Society whose name he bestowed on Te Ripi, the leading chief of the Te ur-o-Hua. Wrongly both historians and Maori believe that Te Ripi was named after Bishop Broughton, the first bishop in Australia and who visited the Bay of Islands in 1838. As Paratene Te Ripi died in 1838 they may never have met. Richard Davis wrote of Te Ripi "He was called Nicholas Broughton, after my much esteemed friend, Mr Broughton, Givan Yard, Holborn Bridge, London." (By this we conquer" florence Keene.pg 136) Te Kemara, as he was called from the time of his baptism, probably in the later years of the 1830 decade, made his presence felt at the signing of the Treaty of Waitangi. His mana was great and he was opposed to the Treaty. Having sold much of his land at Waitangi he came to regret parting with it and expressed himself forcibly on Feb 5th 1840 at the Busby residency when the proposed Treaty was submitted to the Maori chiefs by Captain Hobson. After the reading and interpretation of the Treaty Te Kemara opened up the discussion. "I do not wish for you", he said "I will not consent to your remaining here." He then pointed at Henry Williams and Busby and charged them with taking his land. He insisted that Waitangi be returned to him. Running up to a suprised Missionary, he thrust a finger in Henry Williams dace and exclaimed "You, you bald headed man you have taken all my land". He was probably referring to land around Pakaraka where "The Retreat" Henry Williams house was for a time a wayside tearoom on No 1 Highway. It was Busby who purchased considerable land at Waitangi itself. Apparently according to William Colenso this was Maori oratory and not taken very serioulsy by thoe who heard he outburst. As Te Kemara had been the first of the Maori chiefs to speak so he was the last. Other speakers Rea, Rawiri Taiwhange, Tamata Pukututu, Hone Heke, Tamata Waka Nene and his brother Patuone had their say. The last two had supported the signing of the Treaty. Ther former turning to Hobson remarked "I say to you sit. Remain for us - a father, a judge a peacemaker." Excitedly Te Kemara asked "Where are you going to stay to dwell? There is no place for you here." James Busby offered his own house as a residence for the Governor which Colenso remarked in his written account of the memorable day produced a change in the demeanour in Te Kemara. The next day February 6th the signing of the Treaty took place. Busby had a list of names of chiefs who would be called up to sign and had placed Hone Heke at the head of the list. He had interest in Waitangiland. Marupo and Ruhe had spoken against the signing, the former another Waitangi cheif with interests inland. He pranced about probably to the impatience of the pakeha present stripped to the waist. He shook and tried to grab Hobson's gold laced cap and place it on his own head. Te Kemara signed and declared that Bishop Pompallier had advised him not to do so or he would become a slave. Forty-five Signatures were collected that day. Samual Marsden refers to Te Kemara as "Captain Campbell" and described in his journal March 17th and `18th 1830* how accompanied by 36 canoes of warriors from Motoroa the war party approached Kororareka. Te Kemara or "Captain Campbell" was leader of this party and one of three commissioners who met up with Kiwikiwi, a chief of Kororareka and supporting chiefs. It is interesting that though the Kororareka Maori might have been considered the victors in the hours of battle on the foreshore on March 6th, killing some important chiefs, they came off second best in the Kiwikiwi and company surrendered up Kororareka to the Northern Ngapuhi as compensation for the loss of these chiefs. Titore and Tareha occupied Kororareka which left the fmily of Hengi who killed from Takou Bay dissatisfied. Marsden has served for us details of the cause of the quarrel brought on through the insult Kiwikiwi's wife, a women of hign breedinf from the Thames who tore out the hair of a daughter of Rewa, and threw the hair into the fire. This is a geat insult among Maoris. Marsden had arrived on March 18th, two days after the battle and with Henry Williams endeavoured to bring about a reconciliation between the two warring parites. "Letter and Journals of Samual Marsden. J R Elder pages 467 - 468 He recorded on March 17th how he observed Te Kemara's meeting with Kiwikiwi. "As soon as the canoe touched the shore, they immediately jumped out without speaking a word to any person, and ran with the utmost speed to the place where the chiefs were assembled. We followed as fast as we could, it was not easy to make our way though the crowds of natives that pressed upon us on every side. One of the commissioners is known as Captain Campbell and is very great priest among them. After sitting for a short time in silence he stood up and addressed the chiefs. After saying a few words relative to his own party, informing them that the sun was beginning to shine upon them, and that their prospects were brightening up, he sang a song in a kind of incantation or prayer, the meaning of which none of us could understand. He continued with his address and was listened to with much attention and respect." This event illustates the mana which Te Kemara held among the Ngapuhi people. |
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