The Long White Cloud Part 4

For nearly five weeks after Marion's ships anch.o.r.ed in the bay all went merry as a marriage bell, though the relations of the French tars with the Maori _wahine_ were not in the strict sense matrimonial. The Maoris, at first cautious, soon became the best of friends with the sailors, conveying shooting parties about the country, supplying the ships with fish, and showing themselves expert traders, keenly appreciative of the value of the smallest sc.r.a.p of iron, to say nothing of tools. Through all their friendly intercourse, however, it was ominous that they breathed no word of Cook or De Surville.

Moreover, a day came on which one of them stole Marion's sword. Crozet goes out of his way to describe how the kindly captain refused to put the thief in irons, though the man's own chief asked that it should be done. But it leaks out--from the statement of another officer--that the thief was put in irons. We may believe that he was flogged also.

[Ill.u.s.tration: STERN OF CANOE]

Crozet marked the physical strength of the Maori, and was particularly struck with the lightness of the complexions of some, and the European cast of their features. One young man and a young girl were as white as the French themselves. Others were nearly black, with frizzled hair, and showed, he thought, Papuan blood. To the Frenchman's eye the women seemed coa.r.s.e and clumsy beside the men. He was acute enough to notice that the whole population seemed to be found by the sea-sh.o.r.e; though he often looked from high hill-tops he saw no villages in the interior. Children seemed few in number, the cultivations small, and the whole race plainly lived in an incessant state of war. He admired the skilful construction of the stockades, the cleanliness of the _pas_, the orderly magazines of food and fishing gear, and the armouries where the weapons of stone and wood were ranged in precise order. He praises the canoes and carving--save the hideous attempts at copying the human form. In short he gives one of the most valuable pictures of Maori life in its entirely primitive stage.

A camp on sh.o.r.e was established for the invalids and another for the party engaged in cutting down the tall kauri pines for masts. Crozet calls the kauri trees cedars, and is full of praises of their size and quality. He was the officer in charge of the woodcutters. On the 13th June he saw marching towards his camp a detachment from the ship fully armed and with the sun flashing on their fixed bayonets. At once it occurred to him that something must be amiss--otherwise why fixed bayonets? Going forward, Crozet bade the detachment halt, and quietly asked what was the matter. The news was indeed grave. On the day before M. Marion with a party of officers and men, seventeen strong, had gone on sh.o.r.e and had not been seen since. No anxiety was felt about them until morning; the French had often spent the night at one or other of the _pas_. But in the morning a terrible thing had happened. A long-boat had been sent ash.o.r.e at 7 a.m. for wood and water. Two hours later a solitary sailor with two spear-wounds in his side swam back to his ship. Though badly hurt he was able to tell his story. The Maoris on the beach had welcomed the boat's crew as usual--even carrying them pick-a-back through the surf. No sooner were they ash.o.r.e and separated than each was surrounded and speared or tomahawked. Eleven were thus killed and savagely hacked to pieces. The sole survivor had fought his way into the scrub and escaped unnoticed.

Crozet promptly dismantled his station, burying and burning all that could not be carried away, and marched his men to the boats. The natives met them on the way, yelling, dancing, and shouting that their chief had killed Marion. Arrived at the boats, Crozet says that he drew a line along the sand and called to a chief that any native who crossed it would be shot. The chief, he declares, quietly told the mob, who at once, to the number of a thousand, sat down on the ground and watched the French embark. No sooner had the boats pushed out than the natives in an access of fury began to hurl javelins and stones and rushed after them into the water. Pausing within easy range, the French opened fire with deadly effect and continued to kill till Crozet, wearying of the slaughter, told the oarsmen to pull on. He asks us to believe that the Maoris did not understand the effect of musketry, and yet stood obstinately to be butchered, crying out and wondering over the bodies of their fallen.

The French next set to work to bring off their sick shipmates from their camp. Strange to say they had not been attacked, though the natives had been prowling round them.

Thereafter a village on an islet close by the ship's anchorage was stormed with much slaughter of the inhabitants. Fifty were slain and the bodies buried with one hand sticking out of the ground to show that the French did not eat enemies. Next the ship's guns were tried on canoes in the bay. One was cut in two by a round shot and several of her paddle-men killed.

A day or two later the officers recovered sufficient confidence to send a party to attack the village where their captain had presumably been murdered. The Maoris fled. But Marion's boat-cloak was seen on the shoulders of their chief, and in the huts were found more clothing--blood-stained--and fragments of human flesh.

The ships were hurriedly got ready for sea. The beautiful "cedar"

masts were abandoned, and jury-masts set up instead. Wood and water were taken in, and the expedition sailed for Manila, turning its back upon the quest of the great southern continent. Meanwhile the Maoris had taken refuge in the hills, whence the cries of their sentinels could be heard by day and their signal fires be descried by night.

Crozet moralizes on the malignant and unprovoked treachery of these savages. He pours out his contempt on the Parisian _philosophes_ who idealized primitive man and natural virtue. For his part he would rather meet a lion or a tiger, for then he would know what to do! But there is another side to the story. The memory of the _Wi-Wi_,[1] "the b.l.o.o.d.y tribe of Marion," lingered long in the Bay of Islands. Fifty years after Captain Cruise was told by the Maoris how Marion had been killed for burning their villages. Thirty years later still, Surgeon-Major Thomson heard natives relating round a fire how the French had broken into their _tapu_ sanctuaries and put their chiefs in irons. And then there were the deeds of De Surville. Apart from certain odd features in Crozet's narrative, it may be remarked that he errs in making the Maoris act quite causelessly. The Maori code was strange and fantastic, but a tribal vendetta always had a reason.

[Footnote 1: _Out-Out_.]

Thus did the Dutch, English, and French in succession discover New Zealand, and forthwith come into conflict with its dauntless and ferocious natives. The skill and moderation of Cook may be judged by comparing his success with the episodes of De Surville's roughness and the troubles which befel Tasman, Furneaux, and Marion du Fresne. Or we may please ourselves by contrasting English persistency and harsh but not unjust dealing, with Dutch over-cautiousness and French carelessness and cruelty. One after the other the Navigators revealed the islands to the world, and began at the same time that series of deeds of blood and reprisal which made the name of New Zealand notorious for generations, and only ended with the ma.s.sacre of Poverty Bay a long century afterwards.

[Ill.u.s.tration]

Chapter V

NO MAN'S LAND

"The wild justice of revenge."

The Maoris told Cook that, years before the _Endeavour_ first entered Poverty Bay, a ship had visited the northern side of Cook's Strait and stayed there some time, and that a half-caste son of the captain was still living. In one of his later voyages, the navigator was informed that a European vessel had lately been wrecked near the same part of the country, and that the crew, who reached the sh.o.r.e, had all been clubbed after a desperate resistance. It is likely enough that many a roving mariner who touched at the islands never informed the world of his doings, and had, indeed, sometimes excellent reasons for secrecy.

Still, for many years after the misadventure of Marion du Fresne, the more prudent Pacific skippers gave New Zealand a wide berth. When D'Entrecasteaux, the French explorer, in his voyage in search of the ill-fated _La Perouse_, lay off the coast in 1793, he would not even let a naturalist, who was on one of his frigates, land to have a glimpse of the novel flora of the wild and unknown land. Captain Vancouver, in 1791, took shelter in Dusky Bay, in the sounds of the South Island. Cook had named an unsurveyed part of that region n.o.body-Knows-What. Vancouver surveyed it and gave it its present name, Somebody-Knows-What. But the chief act for which his name is noted in New Zealand history is his connection with the carrying off of two young Maoris--a chief and a priest--to teach the convicts of the Norfolk Island penal settlement how to dress flax. Vancouver had been asked by the Lieutenant-Governor of Norfolk Island to induce two Maoris to make the voyage. He therefore sent an officer in a Government storeship to New Zealand, whose notion of inducement was to seize the first Maoris he could lay hands on. The two captives, it may be mentioned, scornfully refused to admit any knowledge of the "woman's work" of flax-dressing. Soothed by Lieutenant-Governor King, they were safely restored by him to their people loaded with presents.

When in Norfolk Island, one of them, at King's request, drew a map of New Zealand, which is of interest as showing how very little of his country a Maori of average intelligence then knew. Of even more interest to us is it to remember that the kindly Lieutenant-Governor's superior officer censured him for wasting time--ten whole days--in taking two savages back to their homes.

For two generations after Cook the English Government paid no attention to the new-found land. What with losing America, and fighting the French, it had its hands full. It colonized Australia with convicts--and found it a costly and dubious experiment. The Government was well satisfied to ignore New Zealand. But adventurous English spirits were not The islands ceased to be inaccessible when Sydney became an English port, from which ships could with a fair wind make the Bay of Islands in eight or ten days. In the seas round New Zealand were found the whale and the fur-seal. The Maoris might be cannibals, but they were eager to trade. In their forests grew trees capable of supplying first-cla.s.s masts and spars. Strange weapons, ornaments, and cloaks, were offered by the savages, as well as food and the dressed fibre of the native flax. An axe worth ten shillings would buy three spars worth ten pounds in Sydney. A tenpenny nail would purchase a large fish. A musket and a little powder and lead were worth a ton of sc.r.a.ped flax. Baskets of potatoes would be brought down and ranged on the sea-beach three deep. The white trader would then stretch out enough calico to cover them. The strip was their price. The Maoris loved the higgling of the market, and would enjoy nothing better than to spend half a day over bartering away a single pig. Moreover, a peculiar and profitable, if ghastly, trade sprang up in tattooed heads. A well-preserved specimen fetched as much as twenty pounds, and a man "with a good head on his shoulders" was consequently worth that sum to any one who could kill him. Contracts for the sale of heads of men still living are said to have been entered into between chiefs and traders, and the heads to have been duly delivered "as per agreement." Hitherto hung up as trophies of victory in the _pas_, these relics of battle were quickly turned to account, at first for iron, then for muskets, powder, and lead. When the natural supply of heads of slain enemies ran short, slaves, who had hitherto never been allowed the aristocratic privilege and dignity of being tattooed, had their faces prepared for the market. Sometimes, it is recorded, a slave, after months of painful preparation, had the audacity to run away with his own head before the day of sale and decapitation. Astute vendors occasionally tried the more merciful plan of tattooing "plain"

heads after death in ordinary course of battle. But this was a species of fraud, as the lines soon became indistinct. Such heads have often been indignantly pointed at by enthusiastic connoisseurs. Head-sellers at times would come forward in the most unlikely places. Commodore Wilkes, when exploring in the American _Vincennes_, bought two heads from the steward of a missionary brig. It was missionary effort, however, which at length killed the traffic, and the art of tattooing along with it. Moved thereby, Governor Darling issued at Sydney, in 1831, proclamations imposing a fine of forty pounds upon any one convicted of head-trading, coupled with the exposure of the offender's name. Moreover, he took active steps to enforce the prohibition. When Charles Darwin visited the mission station near the Bay of Islands in 1835, the missionaries confessed to him that they had grown so accustomed to a.s.sociate tattooing with rank and dignity--had so absorbed the Maori social code relating thereto--that an unmarked face seemed to them vulgar and mean. Nevertheless, their influence led the way in discountenancing the art, and it has so entirely died out that there is probably not a completely tattooed Maori head on living shoulders to-day.

Cook had found the Maoris still in the Stone Age. They were far too intelligent to stay there a day after the use of metals had been demonstrated to them. Wits much less acute than a Maori's would appreciate the difference between hacking at hardwood trees with a jade tomahawk, and cutting them down with a European axe. So New Zealand's sh.o.r.es became, very early in this century, the favourite haunt of whalers, sealers, and nondescript trading schooners.

Deserters and ship-wrecked seamen were adopted by the tribes. An occasional runaway convict from Australia added spice to the mixture.

The lot of these unacknowledged and unofficial pioneers of our race was chequered. Some castaways were promptly knocked on the head and eaten. Some suffered in slavery. In 1815 two pale, wretched-looking men, naked, save for flax mats tied round their waists threw themselves on the protection of the captain of the _Active_, then lying in the Bay of Islands. It appeared that both had been convicts who had got away from Sydney as stowaways in a ship bound for New Zealand, the captain of which, on arrival, had handed them over to the missionaries to be returned to New South Wales. The men, however, ran away into the country, believing that the natives would reverence them as superior beings and maintain them in comfortable idleness. They were at once made slaves of. Had they been strong, handy agricultural labourers, their lot would have been easy enough. Unfortunately for them, one had been a London tailor, the other a shoemaker, and the luckless pair of feeble c.o.c.kneys could be of little use to their taskmasters. These led them such a life that they tried running away once more, and lived for a time in a cave, subsisting chiefly on fern-root. A period of this diet, joined to their ever-present fear of being found out and killed, drove them back to Maori slavery. From this they finally escaped to the _Active_--more like walking spectres than men, says an eye-witness--and resigned, if needs must, to endure once more the tender mercies of convict life in Botany Bay.

More valuable whites were admitted into the tribes, and married to one, sometimes two or three, wives. The relatives of these last occasionally resorted to an effectual method of securing their fidelity by tattooing them. One of them, John Rutherford, survived and describes the process. But as he claims to have had his face and part of his body thoroughly tattooed in four hours, his story is but one proof amongst a mult.i.tude that veracity was not a needful part of the equipment of the New Zealand adventurer of the Alsatian epoch. Once enlisted, the _Pakehas_ were expected to distinguish themselves in the incessant tribal wars. Most of them took their share of fighting with gusto. As trade between whites and Maoris grew, each tribe made a point of having a white agent-general, called their _Pakeha_ Maori (Foreigner Maorified), to conduct their trade and business with his fellows. He was the tribe's va.s.sal, whom they petted and plundered as the mood led them, but whom they protected against outsiders. These gentry were for the most part admirably qualified to spread the vices of civilization and discredit its precepts. But, illiterate ruffians as most of them were, they had their uses in aiding peaceful intercourse between the races. Some, too, were not illiterate. A Shakespeare and a Lempriere were once found in the possession of a chief in the wildest part of the interior. They had belonged to his _Pakeha_ long since dead. Elsewhere a tattered prayer-book was shown as the only relic of another. One of the kind, Maning by name, who lived with a tribe on the beautiful inlet of Hokianga, will always be known as _the_ Pakeha Maori. He was an Irish adventurer, possessed not only of uncommon courage and acuteness, but of real literary talent and a genial and charming humour. He lived to see savagery replaced by colonization, and to become a judicial officer in the service of the Queen's Government. Some of his reminiscences, embodied in a volume ent.i.tled _Old New Zealand_, still form the best book which the Colony has been able to produce. Nowhere have the comedy and childishness of savage life been so delightfully portrayed. Nowhere else do we get such an insight into that strange medley of contradictions and caprices, the Maori's mind.

We have already seen that a lieutenant in Her Majesty's service thought it no crime in 1793 to kidnap two chiefs in order to save a little trouble. We have seen how Cook shot natives for refusing to answer questions, and how De Surville could seize and sail away with a friendly chief because some one else had stolen his boat. When in 1794 that high and distinguished body, the East India Company, sent a well-armed "snow" to the Hauraki gulf for kauri spars she did not leave until her captain had killed his quota of natives,--two men and a woman,--shot, because, forsooth, some axes had been stolen. If such were the doings of officials, it came as a matter of course that the hard-handed merchant-skippers who in brigs and schooners hung round the coasts of the Islands thought little of carrying off men or women.

They would turn their victims adrift in Australia or on some South Sea islet, as their humour moved them. With even more cruel callousness, they would sometimes put Maoris carried off from one tribe on sh.o.r.e amongst another and maybe hostile tribe. Slavery was the best fate such unfortunates could expect. On one occasion the missionaries in the Bay of Islands rescued from bondage twelve who had in this fashion been thrown amongst their sworn enemies. Their only offence was that they had happened to be trading on board a brig in their own port when a fair wind sprang up. The rascal in command carried them off rather than waste any of the wind by sending them on sh.o.r.e.

An even more heartless piece of brutality was the conduct of a certain captain from Sydney, who took away with him the niece of a Bay of Islands chief, and after living with her for months abandoned her on sh.o.r.e in the Bay of Plenty, where she was first enslaved and finally killed and eaten by the local chief. The result was a bitter tribal war in which she was amply avenged.

Another skipper, after picking up a number of freshly-cured tattooed heads, the fruit of a recent tribal battle, put into the bay of the very tribe which had been beaten in the fighting. When a number of natives came on board to trade, he thought it a capital joke--after business was over--to roll out on the deck a sackful of the heads of their slain kinsfolk. Recognising the features, the insulted Maoris sprang overboard with tears and cries of rage.

[Ill.u.s.tration: MAORI WAHINe

Photo by GENERAL ROBLEY.]

A third worthy, whilst trading in the Bay of Islands, missed some articles on board his schooner. He at once had the chief Koro Koro, who happened to be on board, seized and bound hand and foot in the cabin. Koro Koro, who was noted both for strength and hot temper,P Land. They were varied by tragedies on a larger scale. In 1809 the _Boyd_, a ship of 500 tons--John Thompson, master--had discharged a shipload of English convicts in Sydney. The captain decided to take in a cargo of timber in New Zealand, and accordingly sailed to Whangaroa, a romantic inlet to the north of the Bay of Islands. Amongst the crew were several Maoris. One of these, known as George, was a young chief, though serving before the mast. During the voyage he was twice flogged for refusing to work on the plea of illness. The captain added insult to the stripes by the words, "You are no chief!" The sting of this lay in the sacredness attached by Maori custom to a chief's person, which was _tapu_--_i.e._ a thing not to be touched. George--according to his own account[1]--merely replied that when they reached New Zealand the captain would see that he was a chief. But he vowed vengeance, and on reaching Whangaroa showed his stripes to his kinsfolk, as Boadicea hers to the Britons of old. The tribesmen, with the craft of which the apparently frank and cheerful Maori has so ample a share, quietly laid their plans. The captain was welcomed. To divide their foes, the Maori beguiled him and a party of sailors into the forest, where they killed them all. Then, dressing themselves in the clothes of the dead, the slayers made off to the _Boyd_. Easily coming alongside in their disguises, they leaped on the decks and ma.s.sacred crew and pa.s.sengers without pity. George himself clubbed half a dozen, who threw themselves at his feet begging for mercy. Yet even in his fury he spared a ship's boy who had been kind to him, and who ran to him for protection, and a woman and two girl-children. All four were afterwards rescued by Mr. Berry, of Sydney, and took refuge with a friendly neighbouring chief, Te Pehi. Meanwhile, the _Boyd_ had been stripped and burned. In the orgie that followed George's father snapped a flint-lock musket over a barrel of gunpowder, and, with the followers round him, was blown to pieces. Nigh seventy lives were lost in the _Boyd_ ma.s.sacre. Of course the slain were eaten.

[Footnote 1: As given by him to J.L. Nicholas five years afterwards.

See Nicholas' _Voyage to New Zealand_, vol. i., page 145. There are those who believe the story of the flogging to be an invention of George. Their authority is Mr. White, a Wesleyan missionary who lived at Whangaroa from 1823 to 1827, and to whom the natives are said to have admitted this. But that must have been, at least, fourteen years after the ma.s.sacre, and George was by that time at odds with many of his own people. He died in 1825. His last hours were disturbed by remorse arising from an incident in the _Boyd_ affair. He had not, he thought, properly avenged the death of his father--blown up by the powder-barrel. Such was the Maori conscience.]

Then ensued a tragedy of errors. The captains of certain whalers lying in the Bay of Islands, hearing that the survivors of the _Boyd_ were at Te Pehi's village, concluded that that kindly chief was a partner in the ma.s.sacre. Organizing a night attack, the whalers destroyed the village and its guiltless owners. The unlucky Te Pehi, fleeing wounded, fell into the hands of some of George's people, who, regarding him as a sympathiser with the whites, made an end of him.

Finally, to avenge him, some of the survivors of his tribe afterwards killed and ate three seamen who had had nothing to do with any stage of the miserable drama.

Less well known than the fate of the _Boyd_ is the cutting-off of the brig _Hawes_ in the Bay of Plenty in 1829. It is worth relating, if only because it shows that the Maoris were not always the provoked party in these affairs, and that, moreover, vengeance, even in No Man's Land, did not always fall only on the guiltless. In exchange for fire-arms and gunpowder the captain had filled his brig with flax and pigs. He had sailed out to Whale Island in the Bay, and by a boiling spring on the islet's beach was engaged with some of his men in killing and scalding the pigs and converting them into salt pork.

Suddenly the amazed trader saw the canoes of his friendly customers of the week before, headed by their chief "Lizard," sweep round and attack the _Hawes_. The seamen, still on board, ran up the rigging, where they were shot. The captain, with those on the islet, rowed away for their lives. The brig was gutted and burnt. The Maoris, perplexed by finding a number of bags of the unknown substance flour, emptied the contents into the sea, keeping the bags.[1]

[Footnote 1: Judge Wilson's _Story of Te Waharoa_.]

Certain white traders in the Bay of Islands resolved to bring "Lizard"

to justice, in other words to shoot him. They commissioned a schooner, the _New Zealander_, to go down to the scene of the outrage. A friendly Bay of Islands chief offered to do the rest. He went with the schooner. On its arrival the unsuspecting "Lizard" came off to trade.

At the end of a friendly visit he was stepping into his canoe when his unofficially appointed executioner stepped quietly forward, levelled his double-barrelled gun, and shot "Lizard" dead.

As a matter of course the affair did not end there: "Lizard's" tribe were bound in honour to retaliate. But upon whom? The _Pakehas_ who had caused their chiefs death were far out of reach in the north.

Still they were not the only _Pakehas_ in the land. In quite a different direction, in the harbour which Captain Cook had dubbed Hicks's Bay, lived two inoffensive Whites who had not even heard of "Lizard's" death. What of that? They were Whites, and therefore of the same tribe as the _Pakehas_ concerned! So the village in which they lived was stormed, one White killed at once, the other captured.

As the latter stood awaiting execution and consumption, by an extraordinary stroke of fortune a whaling ship ran into the bay.

The adroit captive offered, if his life were spared, to decoy his countrymen on sh.o.r.e, so that they could be ma.s.sacred. The bargain was cheerfully struck; and when an armed boat's crew came rowing to land, the _Pakeha_, escorted to the seaside by a murderous and expectant throng, stood on a rock and addressed the seamen in English. What he told them to do, however, was to get ready and shoot his captors directly he dived from the rock into the water. Accordingly his plunge was followed by a volley. The survivors of the outwitted Maoris turned and fled, and the clever _Pakeha_ was picked up and carried safely on board.

At that time there was living among "Lizard's" people a certain Maori from the Bay of Islands. This man, a greedy and mischievous fellow, had instigated "Lizard" to cut off the _Hawes_. This became known, and Waka Nene, a Bay of Islands chief, destined to become famous in New Zealand history, punished his rascally fellow-tribesman in a very gallant way. On a visit to the Bay of Plenty he bearded the man sitting unsuspecting among his partners in the piracy, and, after fiercely upbraiding him, shot him dead. Nor did any present venture to touch Waka Nene.

The South Island had its share of outrages. On December 12, 1817, the brig _Sophia_ anch.o.r.ed in Otago Harbour. Kelly, her captain, was a man of strength and courage, who had gained some note by sailing round Tasmania in an open boat. He now had use for these qualities. The day after arrival he rowed with six men to a small native village outside the harbour heads, at a spot still called Murdering Beach. Landing there, he began to bargain with the Maoris for a supply of potatoes. A Lascar sailor, who was living with the savages, acted as interpreter.

The natives thronged round the seamen. Suddenly there was a yell, and they rushed upon the whites, of whom two were killed at once. Kelly, cutting his way through with a bill-hook he had in his hand, reached the boat and pushed out from the beach. Looking back, he saw one of his men (his brother-in-law, Tucker) struggling with the mob. The unhappy man had but time to cry, "Captain Kelly, for G.o.d's sake don't leave me!" when he was knocked down in the surf, and hacked to death.

Another seaman was reeling in the boat desperately wounded. Kelly himself was speared through one hand.

The survivors regained their ship. She was swarming with natives, who soon learned what had happened and became wildly excited. Kelly drew his men aft and formed them into a solid body. When the Maoris, headed by their chief Karaka--Kelly spells it Corockar--rushed at them, the seamen beat them off, using their large sealing-knives with such effect that they killed sixteen, and cleared the decks. The remaining natives jumped overboard. A number were swept away by the ebb-tide and drowned. Next day the crew, now only fourteen in number, repulsed an attempt made in canoes to take the vessel by boarding, and killed Karaka. Emboldened by this, they afterwards made an expedition to the sh.o.r.e and cut up or stove in all their enemies' canoes lying on the beach. This was on Christmas Eve. On Boxing Day they landed and burnt the princ.i.p.al native village, which Kelly calls the "beautiful city of Otago of about six hundred fine houses"--not the only bit of patent exaggeration in his story. Then they sailed away.[1]

[Footnote 1: _Transactions New Zealand Inst.i.tute_, vol. xxviii.]

What prompted the attack at Murdering Beach is uncertain--like so much that used to happen in No Man's Land. It is said that Tucker had been to Otago some years previously and had stolen a baked head from the Maoris. It is hinted that an encounter had taken place on the coast not long before in which natives had been shot and a boat's crew cut off. As of most occurrences of the time, we can only suspect that lesser crimes which remained hidden led to the greater, which are more or less truthfully recorded.

[Ill.u.s.tration]