360 Essays. 
first-born of the eldest of the tribe, whether male or female, was called ariki 
(i.e. first-born, heir, high chief, or ruler), and besides his high rank had great 
privileges. Of him or her, great care was taken. To him from his birth, 
being-of much higher rank than his father or mother, it was as if the world 
around was made for him. In every case the eldest child ruled all the 
younger children ; and they generally promptly obeyed him. Sometimes, in 
consequence of the will of the father, or owing to a quiet or retiring disposi- 
tion, to bodily deformity or ailment, to want of capacity or of signalizing 
himself, on the part of the elder child, or to the scheming daring character of 
the younger, the younger superseded the elder, and governed the tribe in all 
ordinary matters; but not in the greater tribal matters. A chief generally 
lost his influence among his own tribe, if not his rank, by not asserting his 
position and rights. Here, as in other countries, might very soon became to 
be considered as right. Hence the constant exertion and struggle, and the 
difficulties continually arising in the daily jostle of New Zealand life. Chiefs 
of rank were also known by their tattooing, dress, insignia, and ornaments. 
The black and white tail-feather of the hwia bird, and the white plume of the 
crane (kotuku), were worn by them alone in the hair; the prized tooth (mako) 
in their ears; the quaintly carved greenstone heitiki suspended on their 
breasts; and the greenstone mere and ornamented kani in their hands; these, 
with their best mats, of flax, dogskin, and birds’ feathers, were all for patri- 
cian ornament and use. (e.) Poor men and low plebeians, though free, 
were the children of remote lateral descendants of a tribe, especially if their 
mothers or fathers had been slaves. (f) Successful “priests” and skilled 
artificers, both male and female, whether belonging to the tribe or not, always 
gained both renown and influence, whatever their proper rank might be; so did 
the brave warrior and fortunate fisher and bird snarer. The “ priest,” however, 
lost his influence the moment he ceased to be successful, or to be believed, on 
which his success depended ; hence all manner of lying props and stratagems 
were used. 
(2.) With the slave, too, it was much the same; if skilled, or if active and 
industrious, and willing to serve his new masters, he was sure to rise and have 
some influence ; which, however great his rank might have been in his own 
tribe, he would never again have there, even if he could return. This was a 
strange and cruel trait in their character, but it is easily understood when it 
is considered that his own tribe attributed his being enslaved to the anger of 
the atua (evil demon), and that by his becoming so he had lost his tapu; and 
if they were to compassionate and restore, they too would ineur the anger of 
the atua, which they dreaded above all things. Slaves have been known to 
rise to ee A iege positions among their new masters; and, even when 
having opportuni ies to escape, or set at liberty, to choose to remain and live 
