(Ti Tiu) and 200 followers intended crossing from “ Kai Mai ” (Tupaea ’ s place) to Te Ranga and on to Maketu, marking as they went the future boundary line for the Pai Marire people, and that portion they consider is the property of the Queenites, black and white. I immediately went up to Kai Mai and found that Tupaea had left for Maketu, but with only 10 or 12 followers; he, it is said has gone on eastward, leaving Tamihana (Te Tiu) at Te Puke near Kenana where he has been joined by some 40 or 50 people from Rotorua and other places; they are all closely watched by the Arawa.

No circumstances have tended so considerably to weaken the Pai Marire doctrine in this district as the constant surveillance that has been kept up over the inland parties, they have never known when to expect or not expect a visit from the Government officials and the contradiction given to the assertion of “ Te Tiu ” “ That no Pakeha could approach their ‘ Niu ’ or god under penalty of death, ” has been entirely overthrown. Their prayers by the road side, their prayers in the camp daily, for some accident to befall our horses or ourselves, and so prevent our access to them have all been found useless, and they are now fain to build their hopes on the god ’ s promise of their shortly acquiring a knowledge of arts, sciences, and manufactures; for the latter (to them the principal) they anxiously look forward so that they may be able to make shoes, blankets, trousers, etc. like Europeans, and above all speak English, if, however, their accomplishment of the latter is not more perfect than at present. Interpreters, I fear, will not be found able to elucidate the meaning of the ridiculous gibberish now current.

That their return to the coast can be taken as a stable proof of their intention to remain is doubtful, but such a general clearance as the last will not I think again take place.

The millennial qualities of Pai Marire were emphasised more in Tauranga than in any other area visited by the emissaries of Te Ua. Clark (1975, p.30) commented that the unsettled atmosphere of late 1864 following defeat and surrender of some, and refusal to surrender of others, ambiguity over the terms of confiscation of land, doubts about whose land would be involved and where, all contributed to this millennial emphasis.

These circumstances may have encouraged a high degree of uncertainty and a proclivity towards rapid, climactic solutions in the problems of war at Tauranga. This view depends on two presumptions: first that millennarianism is an extreme inclination which requires an extreme frame of mind, and second, that Tauranga was worse affected by the war than elsewhere. A dramatic mass renunciation of war might have seemed attractive to the politically divided people.

European settlers and military were in no frame of mind to analyse Maori motives nor comprehend the true nature of Pai Marire. The expedition of Hori Tupaea and Tiu Tamihana into Arawa territory was treated with great suspicion. Greer reported on 7 February 1865 (AJHR A5, 1865, p. 7) that their intentions were “ doubtless to stir up hostility to the Queen in the East ” and was greatly relieved when the party was apprehended by Te Arawa near Rotoiti. Heni Te Kiri-karamu described the capture of Hori Tupaea to James Cowan in 1919 (Cowan, 1923, vol. 2, pp. 76-77). She had been living with her relatives near Otaramarae, on Lake Rotoiti, and had been warned to look out for Tupaea ’ s party. One morning an empty canoe was seen floating near the middle of the lake, and the local people went to investigate. Evidence of recent disturbance of a cliff face was noticed.