Mahine Teheiura

Mahine (c. 1761–2 February 1838), also known as Puru, Ta'aroaari'i, or Tehei'ura, was a ruler of Huahine and Mai'ao, as well as a central figure in the political, religious, and legal changes that reshaped the Society Islands in the late 18th and early 19th centuries. Born in an era marked by tribal warfare and human sacrifice, he descended from the prestigious Tamatoa lineage of Ra'iātea through his father Mato and was rooted in Huahine by his mother Tetuaveroa. Mahine ascended to power around 1780, following the Battle of Ho'oroto, during which his father Mato and father-in-law Mo'ohono were killed. In the late 1790s, after a long struggle, he established authority over Huahine and Maiʻao alongside his older brother Tenani'a, overthrowing Queen Teha'apapa I and her son Teri'itaria I. From his third wife, he had a sole son named Ta'aroaari'i, born in 1802. Throughout his reign, Mahine forged strategic alliances among the Leeward Islands, supporting Tapoa I in the conquest of Bora Bora in 1804. In November 1808, he gave refuge to English missionaries fleeing unrest in Tahiti.To strengthen dynastic ties with the Tamatoa lineage of Ra'iātea, he abdicated the throne of Huahine in favor of his niece, Teri'itaria II, assuming the role of executive chief while retaining sovereignty over Mai'ao. The proposed union between Teri'itaria II and Pōmare II aimed to bring together the Tamatoa and Pōmare royal houses, thereby consolidating the influence and legitimacy of the Pōmare dynasty across the Society Islands.

Mahine took part in military expeditions to restore Pōmare II to his kingdom of Tahiti, from which he had been ousted in late 1808. In May 1809, alongside his brother Tenani'a, sister-in-law Iti'a, and son Ta'aroaari'i, he joined the first group of warriors from Huahine to support Pōmare II. He led Pōmare II's forces in a failed attempt to retake power during the Battle of Maha'ena in 1809. In 1810, alongside Tapoa I, Tamatoa III, Ma'i III, Tefa'aora I, and fellow Leeward Islands chiefs, he lent his support to Pomare II’s forces, playing a vital role in restoring peace and reaffirming Tahiti’s sovereign authority. In 1813, Mahine, together with his son Ta'aroaari'i, who had been nominated chief of Teaharoa in Mo'orea, actively participated in catechism and literacy classes conducted by English missionaries in Papetoai. In December 1814, his brother Tenani'a and sister-in-law Iti'a, died in Mo'orea. Mahine played a decisive role in the 1815 Battle of Fē'i Pī, which led to the eradication of idolatry, human sacrifice, and infanticide in the Society Islands. Mahine was instrumental in implementing the Hau pahu rahi ("Government of the great drum") initiated by Pōmare II, which expanded centralized governance into the Leeward Islands and restructured traditional leadership within new legal frameworks. By December 1815, Mahine was nominated by King Pōmare II as the "Governor" of Mo'orea on behalf of his son Ta'aroaari'i.

In 1818, he welcomed English missionaries to Huahine and supported the development of education, literacy, and religious instruction. Baptized in 1819, Mahine co-founded the "Huahine society for the promotion of the knowledge of God's word", serving as vice president alongside Hauti'a, under Queen Teri'itaria II's authority. In 1820, Tematafainu'u, the only daughter of Chief Hauti'a, was married to his son Ta'aroaari'i. In early 1821, Mahine opposed King Pōmare II's restrictions on porc and local goods trade in the Leeward Islands, favoring free commerce. His son Ta'aroaari'i died in October 1821 due to forced labor imposed in violation of indigenous laws on the island. During this period, Mahine received London Missionary Society envoys Daniel Tyerman and George Bennet upon their arrival in Huahine. In 1822, Mahine and Hauti'a, serving as regents of Huahine, presided over the creation and implementation of the island's first legal code, E ture no Huahine, which notably outlawed infanticide, human sacrifice, tattooing, and other customs. This marked a decisive shift from traditional practices toward Christian morality.

In 1824, Mahine took part in the coronation of King Pōmare III and expressed his intention to cede his domain of Mai'ao to the young monarch, though he was ultimately dissuaded by fellow chiefs. In 1829, he joined Tamatoa III of Ra'iātea, Ma'i III, and Tefa'aora II of Bora Bora in supporting missionary George Platt’s efforts to restore order in Maupiti, following the disruption caused by the Mamaia prophetic movement. In addition to serving as regent of Huahine, Mahine exercised authority over a portion of Mo'orea, reflecting his broader influence across the Society Islands. In 1831 the chiefs of Huahine participated in the Leeward Islands war, supporting Tamatoa III and later his successor Tamatoa IV against Tapoa II's expansionist ambitions. Tapoa II sought to detach Taha'a from Ra'iātea's authority and incorporate it into the governance of Bora Bora, then led by its principal chiefs, Ma'i III and Tefa'aora II. Peace was restored by mid-1832 but was followed by a period of alcoholism. In 1834, Ma'ihara, sister of Teri'itaria II and co-regent of Huahine alongside Mahine, died. Temari'i, granddaughter of Mahine and Hauti'a, was expected to succeed her, but was later sidelined by Teri'itaria II, who adopted Teratane a son of Queen Pōmare IV to inherit the throne of Huahine.

Once feared as a warrior-chief in the Leeward Islands, Mahine had become a revered spiritual guide and pillar of Protestantism. As a deacon, he tirelessly supported English missionaries, sharing scriptures and messages of encouragement door to door. His unwavering faith in the missionaries and the Gospel, despite adversity and betrayals, established him as a cornerstone of Protestantism. On February 2, 1838, after proclaiming that Christ was his rest and giving his final instructions, Mahine died, leaving behind a legacy of spiritual strength and enduring humility.

Mahine was born on the island of Huahine around 1761.^[1] By the time Captain James Cook made his final visit in 1777, Mahine was already a young man of 15.^[2][3] He was also known as Puru.^[4] Other names include Tehei'ura and Ta'aroaari'i, as referred to by missionary John Barff.^[5][6] Mahine's father, Mato, was originally from the Tamatoa lineage of Ra'iātea.^[7] Also known as Teri'itepoarei, he was killed by 1780 in Taha'a while returning to Huahine following the bloody Battle of Ho'oroto in Ra'iātea.^[8][9] Mahine's mother was Tetuaveroa, daughter of Mo'ohono, a high priest of Huahine.^[2] Tenani'a, the elder brother of Mahine, was known by several names, including Otihe, Ari'ipaea, and 'Ūtami. His second wife was Iti'a, a high-ranking woman from Mo'orea who had previously been married to Pōmare I. Iti'a was also the mother of Pōmare II, making Tenani'a his stepfather. From his first union with Tohemai, Tenani'a had a daughter named Tūra'iari'i, also known as Tera'imano. From his union with Iti'a, he had another daughter named Teari'ia'etua, who was likewise referred to as Tera'imano.^[7]

Before Captain James Cook arrived in Huahine in 1769, the islands of Taha'a and Ra'iātea had already been conquered by Puni, the ari'i rahi (principal chief) of Bora Bora.^[10] U'uru, the former sovereign of Ra'iātea, was permitted to return to his hereditary district of Ōpoa, where he ruled under Puni’s suzerainty.^[11][12][13] U'uru had five sons: Mateha, Tamatoa III, Pahi, Tahitoe, and Faita (also known as Pehupehu).^{[14][15][16][7]}

During Cook’s first two voyages, Huahine was ruled by Chief 'Ori, who served as regent for the young Teri'itaria I, aged about eight in 1773.^[17][18][19] Naturalists Johann Reinhold Forster and Georg Forster referred to him as "T’aree-tarea."^[17] Chief 'Ori was between fifty and sixty years of age^[20] Teri'itaria's father had been killed in a battle against Puni.^[21] According to Ma'i, Huahine briefly fell under Puni’s control until 'Ori’s brother Tereroa reclaimed it. Puni killed Tereroa but was ultimately repelled by 'Ori.^[22] By 1777, 'Ori had relocated to Ra'iātea, and U'uru had settled in Huahine.^[18] U'uru had strong ancestral ties to Mato a descendant of the Tamatoa line. Mato's brother, Rohianu'u, was father of Teri'itaria I and first husband of Teha'apapa I.^[23][7]

Also known as Mata'irea, Huahine is divided into Huahine Rahi (more commonly known as Huahine Nui, the big island) and Huahine Iti (the small island). Mato founded the chiefdoms of Ama and Atea, united as Fareri'i, now known as Tefarerii, located on Huahine Iti. Teha'apapa I held hereditary authority over the eight traditional chiefdoms of Huahine Rahi, collectively called Atiapi'i.^[24]

The Battle of Ho'oroto, fought circa 1780 near the islet of Tipaemau in Ra'iātea, marked a decisive confrontation between warriors from Huahine and Bora Bora, the latter having previously subdued Taha'a and Ra'iātea. While missionary William Ellis attributes the conflict to efforts to reinstate the deposed chief Ohureha'apa, alternative accounts including an 1845 Huahine account and Chesneau's 1928 version suggest that the deeper impetus lay in Mo'ohono's dynastic ambitions. Following his overthrow of Queen Teha'apapa I and her son Teri'itaria I, Mo'ohono sought to enthrone his grandsons Mahine and Tenani'a as ari'i rahi or principal chiefs of Huahine and Mai'ao, with their legitimacy to be consecrated at the sacred Taputapuātea marae, then under the control of Puni's warriors and dedicated to the war god 'Oro. Despite Huahine's valiant resistance, the fleet suffered severe losses, and the deaths of Mato and Mo'ohono during the retreat through Taha'a marked a turning point. Subsequent efforts by Teha'apapa I and Teri'itaria I to reclaim power were thwarted by internal divisions, and by the end of 1790, Mahine and Tenani'a had consolidated their rule over Huahine and Mai'ao, thereby fulfilling Mo'ohono’s vision. ^{[9][25][26][27][28][29]}

In January 1791, while in Tahiti, James Morrison received reports from the inhabitants of Huahine concerning Ma'i. They informed him that Ma'i's muskets were in the possession of a chief who was a friend of his, "Tennanea", said to be the brother of "Tayreetarieea", king of "Hooaheine".^[30] The King "Tayreetarieea" mentioned by Morrison may have been Teri'itaria I, the ari'i rahi (principal chief) encountered by James Cook. However, according to the genealogist Mare, Teri'itaria I was not Tenani'a's brother but rather his cousin. Tenani'a, on the other hand, was indeed the elder brother of Mahine. 'Teri'itaria' was a chiefly title borne by multiple sovereigns of Huahine. The prevailing consensus is that Mahine, who bore the title Teri'itaria, assumed rulership of Huahine toward the end of 1790.^[31][32][7]

In August 1797, Captain James Wilson, commander of the Duff, recorded the testimony of an Irish resident named Connor (James O'Connor) during a brief stop on the island of Huahine. He was a former castaway from the whaling ship Matilda, which was commanded by Captain Matthew Weatherhead and had been shipwrecked on the island of Moruroa on February 25, 1792. Connor was the father of a little girl whose mother came from Huahine. He recounted that about three months before Wilson's arrival, Huahine forces had launched an attack on Ra'iātea, which was then occupied by warriors from Bora Bora. Despite suffering heavy casualties on both sides, Huahine initially emerged victorious, forcing the Bora Bora's warriors to retreat. However, when some Huahine warriors returned home to see their families, the Bora Bora forces regrouped, launched a counterattack with superior numbers, and killed around fifty of Huahine's best warriors. Connor himself narrowly escaped by canoe and displayed a scar from a wound sustained during the battle. Wilson observed that the cycle of warfare appeared unending, as each defeat was perceived as justification for renewed conflict. Preparations for another assault were already underway.^[33][34]

Toward the end of the year 1790, Mahine exercised effective control over the island of Huahine while his brother Tenani'a, spent his time between Tahiti and Mo'orea, where he lived with Iti'a, the mother of Pōmare II.^[31] Iti'a descended from a lineage of principal chiefs of Mo'orea.^[35] From her union with Tenani'a was born Teari'ia'etua, around 1795. She died at the age of fifteen or sixteen. It is believed that Tenani'a married Iti'a in May 1799 in Pare.^[36][37]

John Turnbull, a British navigator and merchant, arrived in Tahiti on September 24, 1802, and stayed for about a month.^[38] Around this time, Iti'a, appeared alongside her favorite, a chief from the island of Huahine, "a man of most savage appearance and manner". She had been separated from her husband, Pōmare I, for several years.^[39]

After a one-month stay in Tahiti, Turnbull landed on Huahine. He was honoured with a visit from the principal lady on the island, who was so corpulent that it was with much difficulty she could be brought onto the deck. This lady exercised sovereignty during the minority of the young king, her grandson. He had no other distinguishing marks from his subjects, except that he seemed to be treated with attention and was carried on men's shoulders. He had two sisters, about nine or ten years old, and the king was a year or two younger.^[40] At Ra'iātea, he met King "Tomaquoa" and his queen "Teerimonie", who is likely another name for Tūra'iari'i Ehevahine.^[41][42] The father of the king made him a visit. He moreover received a visit from the mother of the queen.^[43] Turnbull noted that the principal chief or king of Taha'a, who generally resides in Ra'iātea, is the commander-in-chief of the inhabitants of both islands in time of war, and seemed to possess much more power and influence in Ra'iātea than the king himself.^[44][45]

During this period, Chiefs Tamatoa III of Ra'iātea and Tapoa I of Taha'a held no authority over Huahine or Bora Bora.^[46] On Huahine, Mahine and Tenani'a held power, while Ma'i III and Tefa'aora I governed Bora Bora. Although the islands operated separately, Tamatoa maintained strong ties with Mahine and Tenani'a. These connections were strengthened by their shared family lineage and by Tamatoa III's marriage to Tūra'iari'i Ehevahine, daughter of Teha'apapa I of Huahine.^[7] Tamatoa’s children even resided on Huahine alongside their cousins.^[47] Mahine also enjoyed cordial relations with Tapoa I, as his first wife had been Tapoa's sister.^[2] This familial bond helped preserve political goodwill across the islands despite their autonomous rule.

At the beginning of 1804, Pōmare II exercised uncontested authority over Tahiti, retaining possession of the sacred image of the god 'Oro. Troubled by persistent fears concerning the spirit of his deceased father, he temporarily withdrew to a residence near the marae Utu'aimahurau in Atehuru, where the image of 'Oro remained following negotiations with members of the Oropaʻa clan, affiliated with the chieftaincy of Atehuru (encompassing present-day Punaauia and Paea). In May 1804, he established permanent residence in Varari, on the island of Mo'orea, bringing with him the deity 'Oro, who remained central to his religious practice.^{[48][49][50][51]}

There, at the marae Taputapuātea in Papetoai and the marae Nu'urua in the Varari district, Pōmare II consolidated his territorial claims and ceremonial titles. As part of his strategy to extend influence, he appointed his infant half-sister Teari'ia'etua, daughter of his mother by Otihe, the chief of Huahine, as his representative in Mo'orea. This assertion of authority was met with resistance. The ra'atiras, local chiefs and landowners of Mo'orea, refused to acknowledge Teari'ia'etua as their legitimate leader and declined to relinquish their firearms. The resulting conflict led to the deaths of nine men and one woman. Despite this violent episode, peace was soon restored.^{[52][53][54][49][50][51]}

According to testimony recorded by Jules Dumont d'Urville in 1823, Tapoa I had extended his influence over Huahine, Ra'iātea, and Taha'a, but failed to conquer Bora Bora during a campaign believed to have occurred around 1803. His assault on the fortified settlements of Fa'anui ended in defeat, triggering a destructive counterattack and culminating in a decisive battle at Tahua rahi. Despite commanding a larger force, Tapoa I retreated to Ra'iātea, leaving Ma'i III (c. 1780-1864) and Tefa'aora I (c. 1780-1832) as the uncontested leaders of Bora Bora.^[55] These events unfolded during the reign of the young Queen Teri'imaevarua of Bora Bora (born c.1800), the legitimate heir and great granddaughter of Puni. She had succeeded Queen Maevarua, herself the daughter of Puni, thereby continuing a dynastic lineage that linked the ruling houses of Bora Bora and neighboring islands.^[56][57]

In his journal from late May 1803, missionary John Davies reported that warfare was ongoing on the island of Ra'iātea, where Chief Tapoa I was engaged in conflict with several rival local chiefs.^[58] Toward the end of 1804, Tapoa I returned to the fray with reinforcements from Tahiti, Ra'iātea, Taha'a, and Huahine. Overwhelmed by this influx of warriors, Ma'i III and Tefa'aora I were forced to submit to Tapoa I, consolidating his authority over Bora Bora. This second conflict claimed the lives of Connor, the Irishman who was met by James Wilson in August 1797, and a resident of the Hawaiian Islands. Despite these losses, Tapoa I was later hailed as "the Conqueror" and recognized as the dominant chief of the Leeward Islands.^{[59][60][61][62][63]} Another account from the early 19th century describes a battle known as Huri 'āua, in which Tamatoa III’s warriors confronted the forces of Fa'anui in Bora Bora to support Tapoa I, successor to Puni.^[64]

Following the conquest of Bora Bora, Teri'imaevarua a Te'aue was deposed, and Maevarua, daughter of Tapoa I, was recognized as sovereign of both Taha'a and Bora Bora.^[65] Once power was consolidated, Ma'i III and Tefa'aora I were appointed Fa'atere Hau (executive chiefs) of Bora Bora, subordinate to the newly established sovereign authority.^[66][67][56]

On April 17, 1808, missionaries Henry Nott and Gregory Warner, stationed in Mo'orea, reported in a letter that they had been detained by King Pōmare II, his mother, and the influential chief Tenani'a. The king’s half-sister, Teari'ia'etua, was reportedly gravely ill. By May 1, messengers from Pare brought word that Pōmare II had crossed the motu at Nanu (Motu Uta, located within Papeete Bay) and was traveling toward Papa'oa (Arue). Both the king and Ari'ipaea were said to be seriously ill. Although the missionaries referred to Ari'ipaea as Pōmare's “father-in-law,” he was in fact his stepfather. When Ari'ipaea arrived at Matavai on May 2, he was unable to walk, though he appeared in better condition than the king.^[68][69][54]

Their illness was traced to the consumption of newly distilled wine on April 6. Ari'ipaea later credited the care of Nott and Warner with saving his life. Despite his impaired mobility, Ari'ipaea, along with his wife Iti'a and their daughter Teari'ia'etua, resolved to relocate to the island of Huahine. On May 25, 1808, they departed from Matavai Bay, traveling through Pare (Pirae and Papeete) and Mo'orea before heading to Huahine. Prior to departure, the missionaries presented them with a musket. Their journey was made aboard a newly acquired vessel, purchased by Pōmare II from missionary Henry Bicknell on October 9, 1807, in exchange for one ton of iron. Although the voyage through the Leeward Islands had been planned since the ship’s acquisition, it was delayed due to the debilitating illness that afflicted both Pōmare II and Ari'ipaea.^{[70][71] [72]}

On November 11, 1808, English missionaries arrived on the island of Huahine aboard the Perseverance, seeking refuge following an insurrection by the eastern coastal tribes against Pōmare II in Tahiti on November 6, 1808.^{[73][74][75][76]} Upon arrival, the missionaries were welcomed by Ari'ipaea (also known as Tenani'a), Iti'a, and Puru, also called Mahine, who was Ari'ipaea's brother and a prominent chief of Huahine.^[77][78] The missionaries were settled near Fare Harbour at the site where James Cook had previously established the House of Ma'i during his 1777 expedition. Local leaders arranged accommodations and ensured a regular supply of food, reflecting both diplomatic hospitality and strategic alliance building during a time of regional upheaval.

In November 14, 1808, missionary John Davies reported that Mahine and his brother Tenani'a recognized Teri'itaria II as the supreme chief, or legitimate Queen, of Huahine. She was the daughter of Tamatoa III, a principal chief of Ra'iātea, and had been promised in marriage to Pōmare II.^[79][80] According to certain sources, at the request of Queen Teha'apapa I, Mahine relinquished the kingship of Huahine and assumed the role of executive chief (Fa'atere Hau). Nevertheless, he retained authority over the kingdom of Mai'ao.^[81][82][83] This dynastic decision was part of a broader political strategy to forge a military alliance between the Tamatoa and Pōmare dynasties.^[7][84] On November 21,1808, Iti'a spouse of Tenani'a and formerly wife of Pōmare I, sent a message to Tahiti, inviting her son, Pōmare II, to come down to Huahine and take Teri'itaria II as his wife.^[85]

On November 28, 1808, missionary John Davies recorded the names of eight notable chiefs of Huahine, most of whom were still young, with the exception of Tehaʻapapa I. The list included Teha'apapa I, mother-in-law of Tamatoa III; Nohora'i, son of Tamatoa III; Tenani'a, daughter of Tamatoa III; Tūra'iari'i (later known as Tera'imano), daughter of Tenani'a by his first wife (Tohemai); Temari'i, better known as Maihara, daughter of Tamatoa III; Teihotu, daughter of Tamatoa III; Ta'aroaari'i, son of Mahine; and Tera'imano formerly called Teari'ia'etua, daughter of Tenani'a by his second wife, Iti'a. Tamatoa III resided in Ra'iātea with another daughter whose name was not recorded.^[47] This unnamed daughter living in Ra'iātea is believed to be Tetupaia, later known as Teremo'emo'e, Teritoitera'i, Teritotera'i or Teravahine.^{[86][87][88][89][90][91][92]}

When the Perseverance departed Tahiti on November 10, 1808, a temporary peace, or more accurately a cessation of hostilities, prevailed between Pōmare II and the rebel factions. Missionaries James Hayward, Henry Nott, William Scott, and Charles Wilson chose to remain with King Pōmare II and planned to reside in the house formerly occupied by John Eyre and William Henry. However, on their first night, they were alarmed by reports that enemy forces were nearby and quickly relocated to Pōmare’s residence at Point Venus for safety.

The next day, at the urging of Pōmare II, the missionaries traveled down to Pare with him and his people. The king and his followers settled at Papa'oa in Arue, where they remained until December 22, 1808. Influenced by the predictions of the prophet Metia, Pōmare II then impulsively sailed with only a small force to attack the rebels in the district of Onohea. Although the enemy had greater numbers and held the advantage of higher ground, the prophet had assured the king of an easy victory. Pōmare did not gather additional forces or take necessary precautions. His men launched the attack with apparent courage, quickly killing two rebels and placing their bodies in canoes. Shortly afterward, one of Pōmare's men was shot and fell backward toward their own ranks. This was seen as a bad omen, and panic took hold. The attackers retreated, fleeing to their canoes. The rebels pursued them, overtaking and killing several of Pōmare's principal men. They also captured several muskets.

Pōmare and the remnants of his forces fled to Pare. As soon as the English missionaries received the news, they boarded their boat and sailed to Mo'orea. Pōmare II and his followers took refuge on the small island at Nanu Bay, also known as Motu Uta, where he and some of his men spent the night. In the meantime, the rebels overran the districts of Matavai, Pare, and Faa'a, burning houses and destroying property. After three weeks at Nanu, Pōmare followed the missionaries to Mo'orea.^{[93][94][95][96][97]}

On January 9, 1809, Ari'ipaea was stricken with a severe illness. This affliction was linked to the consumption of an alcoholic beverage obtained through the distillation of the roots of the ti plant, Cordyline fruticosa. Although he had previously acknowledged the harmful effects of this drink, having suffered from it during an earlier stay in Tahiti in April 1808, Ari'ipaea persisted in its use. He had the beverage produced multiple times on the island, employing a distillation coil he had brought back from Tahiti with Iti'a. The onset of his illness triggered a series of religious rituals intended to secure healing through divine intercession. Prayers were offered to major figures of the Polynesian pantheon, including 'Oro, Tāne, and Tepa. Bunches of bananas were placed around the house where the afflicted man lay, while others were carried by priests. Some were transported to the marae, accompanied by two or three pigs whose cries were believed to draw the attention of the gods. Sacred drums were also activated, intensifying the ritual's spiritual resonance. During these ceremonies, the prophet affiliated with the cult of Tāne entered a state of trance. He exhibited violent convulsions, trembling and shaking uncontrollably. He abruptly left the house where Ari'ipaea was resting, collapsed to the ground, and then slid his head and shoulders beneath the end of a small canoe nearby. He lifted it, shook it vigorously, and emitted loud groans and moans. After remaining in this position for some time, he emerged, struck his chest repeatedly, first with his right hand and then with his left, before collapsing again. He grasped handfuls of earth and cast them back to the ground. Throughout this sequence, he uttered no intelligible words. Eventually, he regained composure and delivered the oracle. Speaking in the name of Tāne, as though he were Tāne himself, he addressed Ari'ipaea’s illness. He referred to him as an unruly son and rebuked him for several transgressions, including his lack of generosity in offering pigs to the gods and the delay in constructing the house dedicated to the deities. Although the message was couched in ambiguous terms, it was interpreted by the english missionaries as a promise of healing. Nevertheless, the prophet urged Ariʻipaea and the other chiefs to demonstrate greater diligence in performing prayers, offerings, and religious ceremonies, and to consecrate that part of the island, along with the uru, or breadfruit, to the gods and priests. Ariʻipaea showed signs of improvement later that evening, but prayers on his behalf continued.^[98]

From February 14 to February 21, 1809, missionaries John Davies and William Henry undertook a tour of Huahine Nui (the larger island) and Huahine Iti (the smaller island), during which they preached the Gospel and provided instruction to the local population. Their journey included observations on the landscape and demographic conditions; according to their account, a total of 1,337 inhabitants were recorded.^{[99][100][101]}

On February 20, 1809, Tamatoa III and Tapoa I, the two principal chiefs of the Leeward Islands, arrived in Huahine aboard two canoes accompanied by only a small retinue. The following day, they paid formal visits to the local chiefs and missionaries. Their arrival was marked by ceremonial honors, as Huahine's chiefs received them with all customary signs of respect. Among those who welcomed them, Itia and her husband Ari'ipaea gave particular attention to Tapoa I, presenting him with a musket and various European goods. During their stay, political discussions took place between Tapoa I, Tamatoa III, Mahine, Ari'ipaea, and Iti'a concerning the situation of the islands. On February 23 and 24, a hog collection was organized across Huahine Iti, the smaller of Huahine's two islands. On the first Sabbath following their arrival, a large assembly gathered to hear the missionaries preach. However, Tamatoa and Tapoa, who held the role of high priest of 'Oro, appeared to distance themselves from the Christian faith. A considerable number of chiefs and people from Ra'iātea had also arrived in Huahine during this period. On February 28, the entire population of the island came together to present gifts to Tapoa I and Tamatoa III. After a stay of nearly two weeks, the two principal chiefs departed for Ra'iātea, bearing European goods, which had been, among other motives, one of the reasons for their visit to Huahine.^[102]

On April 2, 1809, the missionary community in Huahine received word that William Scott and Charles Wilson had arrived safely at Maroe, located on Huahine Iti. Their arrival was promptly acknowledged by local figures Ari'ipaea and Iti'a. Upon learning that her son, Pōmare II, had been expelled from Tahiti, Iti'a was reportedly overcome with emotion.^[103][104] That same day, the missionaries received a letter dated March 20, 1809, in which Pōmare II urged their return to Tahiti once political conditions had stabilized. He requested that two missionaries be dispatched to support Henry Nott and James Hayward, who had remained behind. Furthermore, Pōmare II appealed to Ta'aroaari'i, the young son of Mahine, to refrain from engaging in hostilities and to preserve peace on the island of Huahine. On April 7, a canoe was sent to Mo'orea with instructions to advise Pōmare II to await the arrival of the fleet from the Leeward Islands before taking further action.^[105][106]

Early in the morning on April 30, 1809, the wind was from the north, which was suitable for sailing to Mo'orea, although a west to northwest wind would have been preferable. Mahine and Iti'a proceeded to the great marae Mata’irea Rahi, situated on a hill in the district of Maeva, to pray to the gods for favorable winds and protection during the voyage. As news of the chiefs' impending departure spread across the island, a large number of people assembled in the district of Maroe from various parts of Huahine to mourn their friends who were preparing to leave for Mo'orea. The first part of the night was marked by the beating of drums and frenzied shouting. However, about an hour or two before daybreak, the atmosphere shifted dramatically, and only lamentation and weeping could be heard. Shortly before sunrise on May 1, 1809, the English missionaries accompanied Mahine, Ari'ipaea, Iti'a, and Mahine's son, Ta'aroaari'i, to the place of embarkation. Early that morning, the boats carrying the first contingent of warriors departed Huahine for Mo'orea, accompanied by three large double canoes.^[107][108] Missionary John Davies estimated that the group numbered approximately 250 individuals, including a significant number of women and children.^[109]

An unexpected event directly affecting Tapoa I significantly influenced the departure of chiefs and warriors from Ra'iātea to Mo'orea. On May 19, 1809, a canoe arrived from Ra'iātea bearing news that Maevarua, daughter of Tapoa I and recognized chief of Taha'a and Bora Bora, was gravely ill. The canoe had been dispatched to summon Totara, a priest and prophet reputed for his spiritual power and influence with the gods. Totara was to return to Ra'iātea to pray for Maevarua's recovery, having previously undertaken a similar mission that was believed to have contributed to her earlier improvement.^[110]

On July 14, 1809, three canoes arrived from Ra'iātea to collect the chiefs who were expected to travel there to mourn the death of Maevarua.^[65] She left behind her young son, Teri'inohora'i (later known as Tapoa II), orphaned. In response, Tapoa I appointed Fenuapeho, executive chief of Taha'a and a member of his family, as regent to safeguard the succession and ensure the stability of his grandson’s future reign.^[111][112]

On July 22, 1809, missionary James Hayward landed in Huahine, while Henry Nott remained in Mo'orea with Pōmare II, who had been driven from Tahiti by rebel factions. The deposed king was joined by his stepfather Tenani'a, his mother Iti'a, and Mahine, and was awaiting reinforcements to launch an offensive to reclaim the island. He hoped Tapoa I would support the campaign. The missionaries also learned that the brig Hibernia, commanded by Captain William Campbell, had arrived in Tahiti from the Tuamotu Islands, unaware of the ongoing civil war. The ship was attacked and nearly seized, but the crew managed to escape to Mo'orea. Hayward also reported that Henry Nott had taken a Tahitian woman as his wife.

On October 2, the sacred canoe of 'Oro arrived at Huahine from Mo'orea. On that occasion, the English missionaries received a letter from Pōmare II, dated September 12, 1809, in which he announced his imminent departure for Tahiti to initiate military action. He reported the capture of the Venus and the death of one of its crew members. He expressed urgency in his preparations, fearing that another vessel might arrive and suffer a similar fate, which he considered potentially disastrous. Pōmare also voiced concern over the possibility that Tahiti might acquire additional muskets, thereby strengthening its defenses. In his correspondence, Pōmare urged Tapoa I not to take offense at his haste and conveyed a strong desire for Tapoa and his warriors to join him promptly before his departure for Tahiti. He further expressed his wish that the missionaries remain in Huahine and return to Tahiti should his efforts to reclaim the island prove successful. The missionaries were additionally informed by the messenger that Captain Burbeck of the Venus, along with his crew, had been taken prisoner in Tahiti.^[113]

Two days later, the canoe departed for Ra'iātea, bearing woven coconut palm fronds intended for the marae Taputapuātea of Tapoa I, where prayers and human sacrifices were to be offered to the bloody God 'Oro in supplication for victory.^[114]

On October 17, 1809, the Hibernia under Captain William Campbell and the Venus under Captain John Burbeck arrived at Fare Harbour in Huahine. The Venus, previously seized by Tahitian rebels, had been successfully recovered by Campbell.^[115] According to collected testimonies, Mahine, chief of Huahine, traveled from Mo'orea to Tahiti with Captain Campbell, whose mission was to reclaim the Venus, which had been taken by rebels as an offering to the god 'Oro. On October 1, Mahine's fleet landed unexpectedly at Mahaʻena, scattering rebel forces. His warriors pursued them inland but were ambushed and forced to retreat, losing 24 men. Despite the setback, they captured the rebels' canoes and sailed to Pare. Following the recovery of the Venus, Captain Campbell proceeded to Mo'orea and thereafter to Huahine.^{[116][117][118]}

An article published on February 17, 1810 in The Sydney Gazette and New South Wales Advertiser chronicled the experiences of English missionaries, the ships Hibernia and Venus, and the defeat of Pōmare II's forces at Mahaʻena under Mahine the chief of Huahine. It suggested that Pōmare’s dethronement stemmed from flaws in his governance, particularly his imposition of burdensome policies on the people. With no formal taxation system, the handling of all property lay entirely under his arbitrary control.^[119]

On October 26, 1809, the missionaries boarded the Hibernia, bound for the Fiji Islands. However, James Hayward remained in Huahine, while Henry Nott stayed behind in Mo'orea.^[120][121] The elderly William Caw, who had long severed ties with the missionary station, also chose to remain in Huahine.^[122][123] Following a long and hazardous journey of nearly sixteen weeks via the Fiji Islands, the missionaries and their families arrived at Sydney Cove on February 17, 1810. ^{[124][125][126]}

In a letter dated November 16, 1810, addressed to the English missionaries, Pōmare II recounted an attempted seizure of the ship Hope, commanded by Captain Chase, while it was docked at the island of Huahine. This plan had been proposed by the chief, Tapoa I, who was present on the island. Tapoa suggested that Pōmare Vahine and Teha'apapa I join him in seizing the ship. However, Pōmare Vahine refused to involve the government of Huahine and responded to Tapoa that if he intended to seize the ship, he should do so at Ra'iātea instead. Tapoa had to abandon the plan. Pōmare II reported in his letter that shortly after Captain Chase's departure, Teha'apapa I died on July 25, 1810.^[127]

The incident was later published by missionary John Davies in The Sydney Gazette on May 25, 1811. He reported that the Chief Tapoa I had proposed the seizure of the ship Hope to the "old queen", who mainly ran the government. She was the "grandmother" of the "rightful queen", aged around twenty years old.^[128] Teha'apapa I was therefore the grandmother of Teriʻitaria II, who was born around 1790. Pōmare II already referred to her as Pōmare Vahine.

By late 1810, King Pōmare II secured reinforcements from the Leeward Islands in his effort to reclaim control over Tahiti. On July 12, Ma'i III and Tefa'aora I arrived at Mo'orea from Bora Bora with 262 warriors. Tapoa followed on September 27, bringing 288 fighters from Ra'iātea aboard the Venus. On October 10, 199 warriors from Huahine arrived in nine canoes and one boat. Patea or Iti'a (Pōmare II's mother), 'Ūtami (Pōmare II's stepfather), and other loyalists remained in Tahiti.^[129][130] Missionary James Hayward later joined Henry Nott at Mo'orea.^[131] The combined arrival of nearly 750 warriors significantly bolstered Pōmare II’s forces and contributed to the restoration of peace.

Tetupai'a, later known as Teremo'emo'e and younger sister of Teri'itaria II, had been adopted by Tapoa I. Soon after his arrival in Mo'orea on September 27, 1810, he reportedly proposed to Pōmare II that he marry his adoptive daughter. Pōmare II agreed to the proposal, reportedly due to the youth and beauty of the prospective bride. To soften the disappointment of Teri'itaria II, who had previously been promised in marriage to Pōmare II, she inherited the honorific title of Pōmare Vahine. Tamatoa III arrived later in Mo'orea, as reported by Pōmare II in a letter dated January 28, 1811.^{[132][133][134][87][88][89][90][91][92]}

In 1812, when Pōmare II chose to adopt Christianity, he faced opposition from influential chiefs like Tamatoa III and Tapoa I. However, his mother Iti'a and stepfather Tenani'a supported his decision, deeply affected by the recent death of their daughter Tera'imano (formerly Teari'ia'etua), aged 15 or 16. Despite ritual offerings and priestly consultations, her passing led them to question their traditional beliefs. Disillusioned by the gods they had once trusted, they embraced Christianity and offered Pōmare their full support from the beginning of his religious transformation.^{[135][136][49][51][137]}

The restoration of peace allowed English missionaries to resume their efforts to Christianize the Society Islands. A mission that had seen limited success since its inception in 1797. As conditions in Tahiti improved, additional missionaries departed from New South Wales for Mo'orea during the autumn of 1811.^{[138][139][140]}

The year 1812 proved catastrophic for the English missionaries stationed in Mo'orea, as a succession of personal tragedies deeply impacted their community. Within a span of three months, they endured the deaths of William Henry’s wife on 28 July, John Davies’s wife on 4 September, and James Hayward’s wife on 4 October. These successive losses cast a somber shadow over their evangelical efforts and underscored the emotional toll of missionary life in a remote and challenging environment.^[141]

Amid this period of adversity, a notable development occurred on 18 July when Pōmare II approached the missionaries and offered himself as a candidate for Christian baptism. He declared his unwavering intention to devote himself to Jehovah, whom he acknowledged as the true God. Pōmare expressed a sincere desire for continued instruction in spiritual matters and requested that the missionaries pray on his behalf. He emphasized that his decision was not impulsive but rather the result of a long and deepening conviction regarding the truth and moral excellence of the Christian faith. Pōmare further recounted his attempts to persuade his father-in-law, Tamatoa III, and Tapoa I, two principal chiefs of the Leeward Islands, to follow his example. Although they permitted him to act according to his conscience, they themselves remained devoted to the worship of 'Oro, which Pōmare II described as allegiance to Satan. The missionaries explained that candidates for baptism were expected to undergo prior catechetical instruction and demonstrate, through their conduct, a sincere renunciation of wicked practices and a commitment to God and Christ. At the time, Pōmare was known to have a fondness for strong spirits.^{[142][143][144][145][137]}

In a letter dated 25 September 1812, Pōmare II, gravely ill at the time, informed the missionaries that Tapoa I was near death. He described his suffering as profound, yet expressed hope that if he could obtain divine favor before dying, he would consider himself fortunate. Conversely, he feared that to die with his sins unforgiven would be a tragic fate. In his plea, he prayed for the remission of his sins and the salvation of his soul through Jesus Christ. He concluded with the words, "May Jehovah regard me before I die, and then I shall rejoice, because I have obtained the favor of Jehovah". Despite the gravity of his illness, Pōmare II did not die.^[146][147]. Shortly before his death, Tapoa I reportedly informed Pōmare II that if Teremo'em'oe were to give birth to a daughter, she should be named Aimata.^[89]

In his letter to the missionaries at Mo'orea dated October 8, 1812, Pōmare II reported that Tahiti was in a state of relative peace and stability. The island’s chiefs had formally expressed their submission, signaling a unified front. However, Pōmare acknowledged the uncertainty of this harmony’s duration, noting that while conditions were favorable for now, future developments remained unpredictable.^[148][149]

In a letter dated September 8, 1813, the missionaries reported that the public conversion of Pomare II to Christianity had a profound and far-reaching impact on religious life in Tahiti, catalyzing an unexpected spiritual awakening. Early that year, two former servants, Oito and Tuahine, initiated independent prayer gatherings in the Fautaua Valley in the district of Pare. These meetings attracted young participants who voluntarily renounced traditional Polynesian spiritual practices and embraced Christian teachings. This emerging group, known as Pure Atua (“God Prayers”), was initially met with derision by the local population. However, their sincerity and commitment soon drew the attention and support of the missionaries, who invited them to Mo'orea for further religious instruction and formal education. The enthusiasm for reading and writing grew to such proportions that the Pure Atua were soon given the name Ha'api'i Parau, meaning “apprentices of the word.” The formation and development of the Pure Atua movement marked a significant moment in the broader process of Tahitian’s Christianization.^[150][151]

On 26 July 1813, the English missionaries established a formal register to record the names of individuals who expressed a commitment to abandon their ancestral deities and customs in favor of the Christian faith. Among the first thirty individuals listed were Oito and Tuahine. Soon after, on 28 July 1813, Chief Mahine and his son Ta'aroaari'i conveyed a message to the missionaries, requesting that one of them visit their encampment at Tiataebua in Papetoai to provide religious instruction. This request was honored on 3 August 1813. Ta'aroaari'i, who had recently been appointed chief of the district of Teaharoa in Mo'orea, expressed a strong desire to be instructed in the Word of God. His request marked a significant step in the engagement between indigenous leadership and the missionary enterprise, reflecting the growing influence of Christian teachings among local elites.^{[152][153][154][155][156][157][118]} According to an article in the Sydney Gazette And New South Wales Advertiser, by the end of November 1813, Ta'aroaari'i, his stepmother Apere, and his cousin Tera'imano, formerly known as Tūra'iari'i and daughter of Tenani'a, were regularly attending school and participating in religious instruction.^[158]

Iti'a died on January 16, 1814, in Mo'orea, followed ten days later by Tenani'a, also known as Ūtami. The couple had never recovered from the loss of their daughter Teari'ia'etua and had succumbed to alcoholism, which ultimately accelerated their decline. Throughout her life, Itia remained a sincere friend to the missionaries, yet she consistently resisted their religious teachings until her death. She was widely recognized for her sound judgment and notably robust, masculine constitution. With her passing, Pōmare II became the last surviving member of a family that, during the era of James Cook, had been remarkably numerous.^{[159][160][161][162]}

Missionary activity extended beyond Mo'orea on March 23, 1814, when Henry Nott and James Hayward departed for the Leeward Islands. After nearly two months of travel and evangelism among the islands of Huahine, Ra'iātea, and Taha'a, they returned on May 17, 1814, having initiated Christian teaching within those communities.^{[163][164][165][161]}

By the end of April 1814, the register of worshippers of Jehovah documented fifty individuals, marking a significant moment in the early spread of Christianity across the Society Islands. This cohort included prominent figures such as Ta'aroaari'i; Ūtami, an ari'i (chief) of Taha'a; Matapu'upu'u, also known as Taua, an arioi and high priest of Huahine; 'Ūpaparu, referred to as Pā'ofa'i; and Brother Hitoti, also called Vaitūrai, chief of Tiarei. Their inclusion, alongside numerous chiefs from Ra'iātea, reflects the growing influence of Christian missionary efforts and the strategic conversion of indigenous elites, whose participation played a crucial role in legitimizing and disseminating the new faith within traditional power structures. ^{[166][163][167][168][169][154]}

On September 3, 1814, Pōmare II made an unplanned visit to the Leeward Islands after adverse winds redirected the brig Matilda, an Indian vessel commanded by Captain Fowler. Pōmare had boarded the ship off the harbor of Mo'orea to assist in freeing it from a precarious position while it attempted to reach anchorage. He was accompanied by Charles Wilson; George Bicknell, nephew of Henry Bicknell; Samuel Henry, son of William Henry; Ta'aroaari'i, son of Mahine; and 23 individuals from Mo'orea. Compelled to remain in the Leeward Islands for three months, the stay led to two significant developments. All the chiefs of the Leeward Islands pledged allegiance to Pōmare II through the ceremonial presentation of the Humaha pua'a, a gesture symbolizing submission. During the same period, Pōmare II officially adopted Teri'inohora'i, grandson of Tapoa I, and betrothed him to his daughter Aimata. He also actively employed his authority to encourage the inhabitants of the Leeward Islands to adopt the Christian faith. The party returned to Mo'orea on December 2, 1814.^{[170][171][172][173][174]}

In early December 1814, thirty-six individuals were added to the register of worshippers of Jehovah (referred to locally as Pure Atua or "Praying People"), reflecting the continued growth of Christian adherence in the Society Islands. Among those newly recorded were Pōmare Vahine, also known as Teri'itaria II, and her sister, Queen Teremo'emo'e, subsequently referred to as Queen Tera Vahine. Both were prominent figures whose conversion signaled the increasing influence of Christianity among the ruling elite. At the end of that year, the regular congregation numbered approximately 300 individuals, with actual attendance frequently exceeding this figure. Educational participation was likewise substantial, with 258 individuals, the majority of whom were adults, engaged in formal instruction. Additionally, a separate register listing 204 "praying people" provides further evidence of the intensifying religious commitment and personal devotion within the community, underscoring the broader spiritual and educational transformation underway during this period.^{[175][176][177]}

On February 14, 1815, Pati'i, a high priest of Papetoai, publicly renounced the traditional religious system during an evening worship service. He declared that he knew it intimately and could discern no virtue within it. In contrast, he affirmed that he had thoroughly examined the tenets of the new Christian faith and found no fault therein. Around this time, while returning from a preaching excursion along the shore in the company of missionary Henry Nott, Pati'i disclosed his intention to destroy his idols the following day. The next afternoon, Pati'i, assisted by several companions, prepared a pyre on the beach adjacent to the great marae, a site historically associated with ritual human sacrifice. The event drew a considerable crowd, many of whom anticipated divine retribution for what they perceived as a sacrilegious act. Undeterred, Pati'i brought forth the idols, which included carved figures and logs wrapped in coconut cloth and adorned with red feathers. These objects had once been imbued with profound spiritual dread. He meticulously stripped each item, recited its name and lineage, expressed remorse for having venerated them, and consigned them to the flames, where they were swiftly consumed. This act represented a profound rupture with the past and required exceptional fortitude. Pati'i's decisive rejection of idolatry and his public embrace of Christianity mark a significant turning point in the religious transformation of the Society Islands. His legacy warrants recognition in the broader narrative of the island’s cultural and spiritual evolution.^{[178][179][180][181][182]}

On March 28, 1815, Pōmare II's party on the island of Mo'orea convened a significant gathering to honor Teri'itaria II along with several chiefs who had recently arrived from Huahine. According to established Polynesian custom, the arrival of a distinguished guest required the preparation of a ceremonial feast known as a fa'amura'a. This event involved cooking whole pigs, poultry, and fish, accompanied by vegetables, puddings, and traditional side dishes. The food was then delivered to the guest's encampment along with seasonal fruits and bundles of native cloth. The chiefs of Mo'orea organized such a feast in honor of the Queen's sister, adhering to the cultural expectations of hospitality and reverence. These feasts were not only social events but also religious ceremonies. Priests would typically attend and, before any food was consumed, select portions of meat and fruit to be taken to the marae and placed on the altar as offerings to the gods. On this occasion, however, King Pōmare II and his Christian-aligned companions sought to prevent the traditional religious observance. As the food was presented and the assembly awaited the priests' ritual selection, Farefau, a principal attendant of Teri'itaria II and a Christian, stepped forward. In full view of many non-Christian chiefs, he removed his head covering, looked toward the heavens, and audibly offered thanks to Jehovah for providing food, clothing, and other earthly blessings. This public act of Christian devotion rendered the food unsuitable for traditional religious use. It was no longer considered appropriate for offering to indigenous deities. The assembled spectators were astonished, and the feast proceeded without the participation of the priests or the customary sacrificial rites.^[183][184]

In May 1815, Queen Teremo'emo'e and her sister Teri'itaria II, also known as Pōmare Vahine, traveled to Tahiti. Teri'itaria II, having recently arrived from the Leeward Islands, had not previously visited Tahiti. Accompanied by a number of her people, she undertook the journey with the intention of touring the island. During their absence, King Pōmare II, who had been residing near the missionaries in Papetoai, embarked on a journey around Mo'orea to persuade local leaders to abandon idol worship. Throughout June, the missionaries received encouraging reports from the party in Tahiti. Although the planned tour had not yet commenced, the group remained in the district of Pare, where Pōmare II's daughter Aimata, resided with her nurse. Reports indicated that substantial portions of Pare and the neighboring district of Matavai, had rejected their traditional deities and embraced Christianity. Upon the arrival of Queen Teremo'emo'e, the King sent a religious book for his daughter. This gesture was interpreted as a public declaration of her Christian upbringing.^{[185][186][187][188]}

The rapid expansion of the Christian reform movement known as the Pure Atua, or "Praying People," provoked considerable hostility from traditionalist chiefs in Tahiti. Viewed as a destabilizing force that threatened established religious and sociopolitical structures, the movement was met with organized resistance by several idolatrous leaders, particularly those from Pare, Matavai, and most notably the principal chief of Ha'apaiano'o (Papeno'o). These leaders, perceiving the converts as a direct challenge to ancestral authority, orchestrated a coordinated campaign aimed at their complete eradication. Supported by factions from Atehuru, including Puna'auia and Paea, as well as Papara, a coalition was formed with the explicit objective of eliminating all individuals who had renounced indigenous religious practices. The assault was scheduled for the night of July 7, 1815. However, due to logistical delays and the leakage of strategic information, the operation was compromised. The targeted Christian converts managed to escape by canoe to Mo'orea and arrived safely the following morning. In the wake of the failed offensive, internal discord fractured the coalition. The Atehuru and Papara factions subsequently turned against the Pōriōnuʻu alliance, which comprised the districts of Pare (including Papeete and Pirae) and Arue, who had originally initiated the plan. This shift in allegiance led to the defeat of the Pōriōnuʻu and the death of one of their principal leaders. Emboldened by their victory, the remaining coalition, now reinforced by warriors from Tai'arapu, initiated a campaign of plunder and devastation across Teaharoa. This region encompassed Ha'apape, Māhina, Papeno'o, Ti'arei, Mahaʻena, and Hitia'a in northeastern Tahiti. These incursions displaced large segments of the local population, many of whom were forced to seek refuge in the mountainous interior. Although the conflict was initially framed in religious terms, its progression was increasingly shaped by entrenched intertribal rivalries and unresolved political grievances. The alliance itself eventually disintegrated when Tai'arapu clashed with its former partners, suffered defeat, and retreated into the mountains. Following the collapse of the coalition and the retreat of Tai'arapu forces, the prospect of peace began to emerge. The Christian converts who had fled to Eimeo (Mo'orea) for refuge were invited to return to Tahiti and reclaim their ancestral lands. This development necessitated the involvement of King Pōmare II, who, in accordance with ancient custom, accompanied various groups of refugees back to Tahiti in order to formally reinstate them in their former possessions. Upon the king's arrival, however, the idolatrous faction assembled on the beach in a hostile posture. They appeared intent on preventing his landing and soon opened fire on his party. In response, and under strict orders from the king, the attack was not answered with violence. Instead, a message of peace was sent, initiating a series of exchanges that ultimately led to a fragile reconciliation. As a result, several individuals were able to return peacefully to their respective lands. Nonetheless, mutual suspicion and lingering fears persisted among both parties, casting uncertainty over the stability of the newly brokered peace.^{[189][190][191][185][186][187][192][193]}

Tension culminated in a decisive clash on November 12th, 1815, when in the district of Paea, a subdivision of the chiefdom of Atehuru, the forces of Christianity confronted the defenders of traditional Polynesian religion. This confrontation, known as the Battle of Fē'i Pī, marked a turning point in Tahitian history. The Christian party, led by King Pōmare II, had gathered for Sabbath worship near the marae Utu'aimahurau, also called Nari'i, unaware that the idolaters emboldened by their prophet and high priest Tino were preparing a surprise attack. Tino had promised victory through the power of the god 'Oro, and the idolaters believed divine favor was on their side. Pōmare, discerning and vigilant, had received prior warning from the English missionaries, who had long anticipated that the idolaters might seize upon the Sabbath as a moment of vulnerability. His forces, numbering around 800, were armed and ready. Many had been trained in European tactics and weaponry, and some had adopted Christian military discipline. Attached to Pōmare's camp was a number of refugees who had, during the late commotions in Tahiti, taken shelter under his protection. Though they had not embraced Christianity, they remained loyal to Pōmare and contributed to the defense effort. As the battle unfolded, Pōmare took his station in a canoe with a number of musketeers and from the water he annoyed the flank of his enemy nearest the sea. In another canoe, a Swivel gun was mounted in the stern and commanded by an Englishman known as Joe, who had come up from Ra'iātea. Known simply as Joe by the natives, his cannon fire added a powerful maritime element to the Christian defense, forcing the idolaters to divide their attention between land and sea. The Christian ranks included prominent chiefs such as 'Ūpaparu also known as Pā'ofa'i, his brother Hitoti, Raveae, and Mahine, principal chief of Huahine. Mahine wore a ceremonial helmet adorned with cowrie shells and tropic bird feathers, a striking symbol of his status and heritage. Pōmare Vahine, also called Teri'itaria II, daughter of the king of Ra'iātea, stood tall among them, armored in flax and wielding musket and spear. Her battlefield aide Farefau and the towering warrior Patini added strength and resolve to the Christian side. Auna, once an Arioi and now a devout Christian, symbolized the spiritual transformation sweeping the islands. As the battle raged, many Christians knelt in prayer among the trees, asking Jehovah for protection. The idolaters fought fiercely, but their confidence waned when Opuhara, chief of Papara and their principal leader, was fatally wounded by Raveae. His death shattered their morale. Tino's prophecies of victory proved false and the idolaters fled in disarray. Pōmare's response was remarkable. He forbade pursuit and looting, ordering his warriors to show mercy. Women and children were spared and the dead were buried with dignity. Even Opuhara's body was returned to Papara for proper burial. These acts of compassion, rooted in Christian teaching and reinforced by missionary influence, deeply moved the defeated idolaters. Many renounced their gods, declaring that the Christian faith was marked by goodness and truth. That evening, Pōmare and the chiefs gathered to give thanks to Jehovah. Former idolaters joined in worship and Pōmare II was soon restored as ruler of Tahiti and its dependencies. He appointed Christian chiefs across the districts, many of whom had been educated by the missionaries in Eimeo. In the days that followed, Pōmare sent a delegation to Tautira where the idol 'Oro, a six-foot log of aito wood adorned with feathers and cloth, was stripped and burned. The altars and sacred houses were demolished. This symbolic act, encouraged by the missionaries, marked the end of idolatry in Tahiti. The ripple effects were profound. The islands of Tapuamanu also known as Mai'ao and Tetiaroa embraced Christianity. Human sacrifice and infanticide ceased. The maraes were destroyed. Churches were built, the Sabbath was honored, and prayer meetings became common. The European missionaries, once seen as outsiders, were now spiritual guides and educators, helping Tahiti transition from a land of idols to a land of faith.^[194][195]

According to John Davies, by December 1815, Mahine was nominated by King Pōmare II as the "Governor" of Mo'orea on behalf of his son Ta'aroaari'i.^[196]

The profound influence attributed to the Spirit of God in bringing about this significant transformation was not confined to Tahiti and Eimeo; it extended in 1816 to the Leeward Islands, which are also part of the Society Islands.^[197] Upon his return from Tahiti, Tamatoa III, the reigning monarch of Ra'iātea, publicly renounced traditional idol worship and professed his faith in Jehovah and Jesus Christ. This declaration represented a defining moment in the island’s religious transformation, prompting numerous chiefs and a substantial portion of the population to follow his example and embrace Christianity. Tensions surrounding this religious shift erupted into armed conflict on Ra'iātea, culminating in the Battle of Vaiuteute. The confrontation was primarily instigated by the actions of Tapa, also known as Tamatoa III, and his followers, who had openly rejected ancestral religious practices and destroyed sacred idols at the revered marae of Taputapuātea. In response, adherents of the traditional faith sought retribution and allied themselves with Chief Fenuapeho of Taha'a to mount an offensive against Tamatoa. Although Fenuapeho was ultimately defeated in the Battle of Vaiuteute, his life was spared. He was later appointed Fa'atere Hau or executive chief of Taha'a under Tamatoa’s authority. Tamatoa III thus emerged as the sovereign ruler of the newly unified Kingdom of Ra'iātea and Taha'a, consolidating both political power and religious reform. The chiefs and the greater part of the population of Taha'a followed the example of Tamatoa and the Christian converts of Ra'iātea, actively participating in the destruction of their idols. The chiefs of Bora Bora, Mai III and Tefa'aora I, were notably active in diminishing the influence of traditional deities on the minds of their people. They worked to undermine and eliminate every form of idol worship that prevailed across the islands. In support of this new religious orientation, a suitable and respectable place of worship was constructed. Mahine sent his messenger Vahaivi to Huahine, where a similar transformation took place. Despite Huahine's strong attachment to its ancestral idols, perhaps more so than any other island of comparable size and population, idol worship and its associated cruelty and moral degradation were abandoned. Temples were dismantled and the idols were burned. Within the span of a single year, the system of traditional religious worship that had prevailed since the earliest settlement of these islands was peacefully abolished.^{[198] [199][200][201][202][203]}

Following the Battle of Fē'i Pī, the Kingdom of Pōmare was formally established under the Hau pahu rahi system, also known as the “Government of the great drum” or Hau feti'i (“Family government”). This traditional alliance unified the chiefly families of the Society Islands, recognizing the Pōmare dynasty as suzerain over all ari'i of the archipelago. To extend this centralized model, Pōmare II tasked Mahine and Hitoti with implementing the Hau pahu rahi system across the Leeward Islands.^[56][204]

In 1818, Mahine welcomed English missionaries to Huahine, including John Davies, John Williams, John Muggridge Orsmond, and William Ellis, who arrived aboard the Haweis on June 20 and settled near the Ha'amene valley, beneath mount Matoereere (Black rock).^{[205][206][207]} Soon after, Mahine and other leaders organized the return of islanders from Tahiti who had supported Pōmare II, aiming to establish missions in their home islands. Chiefs from Ra'iātea, Taha'a, and Bora Bora, including Tamatoa and Tahitoe, urged the missionaries to expand their efforts. Ma'i III of Bora Bora had previously encouraged outreach to other islands. Missionaries John Williams and Lancelot Threlkeld accompanied Tamatoa to Ra'iātea to promote education and Christianity.^[208] In Huahine, Henry Nott and John Davies focused on preaching, while Charles Barff and Orsmond contributed to early Christian education. Missionaries also encouraged agricultural development to support economic self-sufficiency.^[209][210]

On October 6, 1818, the Huahine society for promoting knowledge of the word of God was founded under local leadership. Teri'itaria II served as president, with Hivaha (also known as Hauti'a) and Mahine as vice presidents and governors of Atiapi'i, a federation of eight chiefdoms in Huahine Rahi also called Huahine Nui. Moe'ore governed Atea, and his sister Mai'hara governed Ama, both part of Fareri'i, the royal domain now known as Tefareri'i in Huahine Iti.^{[211][212][24][213]}

Mahine was baptized on September 12, 1819, marking his formal acceptance of Christianity. He was not baptized first because of his status, but because he was among the earliest converts and had shown consistent dedication and exemplary conduct. Hauti'a, who held the same title as Mahine as principal governor or regent of Huahine, was also baptized that day.^{[214][205][118][215]}

With the assistance of English missionaries, Tamatoa introduced the first formal code of laws in the Leeward Islands. This marked an important moment in the islands’ political organization and legal standardization. The islands of Ra'iātea, Taha'a, Bora Bora, and Maupiti collectively recognized Tamatoa III as their sovereign. On Taha'a, Fenuapeho was acknowledged as regent, ruling on behalf Teriinohora'i, the grandson of Tapoa I.^[216]

Ta'aroaari'i, once a promising Christian convert, had shown early devotion to religious instruction and a firm rejection of idolatrous practices. However, he later fell under the influence of corrupt companions, violated the newly established laws, and was publicly tried at the request of his father, Mahine. His health deteriorated following forced labor, and despite care from his wife Tematafainu'u and his father Mahine, he succumbed to illness and died on October 25, 1821, at the age of 19.^[217]

Arriving on Huahine on December 6, 1821, missionaries Daniel Tyerman and George Bennet met Mahine, only weeks after the death of his son, Taʻaroaariʻi. They described Mahine as the king of the island of Mai‘ao iti, though he held significant influence on the island of Huahine, where he typically resided with his wife. At the time of their visit, Teri'itaria II, also known as Pōmare vahine, was queen of Huahine. One of her key political figures was Hauti'a, who served as fa'atere Hau (prime minister) and, in practice, acted as regent or executive chief governing on her behalf. Hauti'a, frequently described as either principal governor or deputy governor of Huahine, shared administrative authority with Mahine during the early missionary period. The second tier of local leadership consisted of the landowners, known as ra'atira.^[218][205] During that period, Ma'i III and Tefa'aora I reigned over Bora Bora, and Taero was the sovereign of Maupiti.^[219]

In early 1821, Pōmare II of Tahiti proposed a joint commercial venture to the Leeward Islands chiefs, offering shared ownership of a brig he had acquired in New South Wales. The plan required contributions of pigs, arrowroot, and coconut oil to cover the cost. His envoy, using the name Teri'itaria II, delivered the offer in Huahine and continued to Ra'iātea. Soon after, Pōmare issued restrictive orders prohibiting the sale of these goods to outsiders, including missionaries, reserving them for the ship.^[220] The proposal met resistance: Tamatoa III of Ra'iātea and the chiefs of Taha'a, Maupiti, and Bora Bora rejected the plan, defending the right to freely trade and criticizing Pōmare's influence over Teri'itaria II, the nominal ruler in Tahiti. On April 14, 1821, Pōmare's envoy returned with news of their refusal. Although the chiefs of Huahine leaned toward Tamatoa's stance, they ultimately declined both offers after a public assembly and sent formal replies to each party.^[172] These events unfolded during a period of growing instability for Pōmare II. Misguided commercial ventures with New South Wales traders had already burdened his kingdom. He became entangled in monopolistic practices that deprived his people of the right to sell their own goods, leading to widespread discontent. The stress of these failed speculations, compounded by habits of intemperance, weighed heavily on his health and spirit. Under this cloud of political and personal turmoil, Pōmare II died on December 7, 1821, at the age of 39.^[221][222]

A few month after the death of Ta'aroaari'i, Tematafainu'u, daughter of Hauti'a, the principal governor or regent of Huahine, gave birth to their daughter, Temari'i. Temari'i was placed under the Christian guardianship of Mai'hara, daughter of Tamatoa III of Ra'iātea and sister to Teri'itaria II, the nominal Queen of Huahine. Temari'i was also known by the names Mai'hara and Ari'ipeu Vahine.^{[223][224][225][7]} She died on October 22, 1877, at the age of 55 in Tahiti, under the name Temarii a Taaroarii, daughter of Taaroarii a Mahine and Tematafainuu a Hautia, as recorded in death certificate no. 6 from the district of Arue.

In May 1822, Queen Teri'itaria II validated E ture no Huahine, a legal code of 30 articles drafted with the help of missionaries and local chiefs. Promulgated by her regents Mahine and Hauti'a, the code had been approved at a public assembly in May 1822 and printed the following year. It outlawed infanticide, human sacrifice, and traditional tattooing, marking a major shift in Huahine’s legal and moral framework. The code was revised in 1835, 1845, 1853 to reflect changing social and political conditions.^{[80][226][227][228][229]} The harbour laws, or regulations, were also enacted in March 1829.^[230]

On December 18, 1822, Fenuapeho, regent of Taha'a, accompanied the young Teri'inohora'i to Huahine for his marriage to Aimata, who would become Queen Pōmare IV of Tahiti. This union, arranged in September 1814 under the influence of Pōmare II, symbolized a strategic alliance between the royal families of Tahiti and the Leeward Islands, reinforcing inter-island ties and consolidating political influence across the Society Islands.^{[231][232][233]}

Pōmare III was crowned on April 21, 1824, at Papa'oa, Arue, in a ceremony organized by British missionaries. The coronation marked a significant moment in Tahitian history, blending traditional leadership with Christian and European influences. Among the chiefs of the Leeward Islands who attended were: Mahine, Tamatoa III, Teri'inohora'i.^{[234][235][236]}

Following the death of Ta'aroaari'i, Tematafainu'u entered into a union with a European and gave birth to Ari'imate.^[237] He is officially recorded as the son of Ta'aroaari'i in the death certificate of his daughter, Temari'i also known as Teuhe. One cannot dismiss the possibility that Mahine, at some point during his life, recognized or adopted Ari'imate as his grandson. This would justify his portrayal as Ta'aroaari'i's descendant.^[238]

Between 1826 and 1827, a prophetic movement led by apostate Christians Teao and Hue disrupted Protestant congregations across Tahiti. Drawing from biblical teachings and personal revelations, the mamaia prophets challenged missionary authority and Christian law. The movement reached its peak in Maupiti in 1827, where Taua, a deacon from Huahine, claimed divine inspiration and incited rebellion against the London Missionary Society. Chief Ta'ero lost control of the island as calls to expel foreigners intensified. Order was eventually restored through the intervention of influential chiefs from the Leeward Islands. Mahine of Huahine, Tamatoa III of Ra'iātea, Ma'i III of Bora Bora, and Tefa'aora I of Bora Bora supported missionary George Platt, who formally reinstated the laws to Chief Ta'ero in 1829 and supervised the election of new deacons.^[239]

The last known correspondence of Tematafainu'u with Mrs. Ellis, dated October 6, 1827, was published in the 1829 edition of William Ellis's Polynesian Researches, where she was still referred to as living. In the letter, she expressed her Christian faith and affection for the missionary family.^[240] Her death is estimated to have occurred between 1829 and 1831, as Ellis refers to her as deceased in the 1831 edition of his work, marking the end of her role in the early Christian transformation of the island of Huahine.^[223][241]

By the end of May 1831, a major inter-island conflict broke out in the Leeward Islands. It initially pitted Ra'iātea against Taha'a, before spreading to Huahine and Bora Bora, respective allies of Ra'iātea and Taha'a. The political unity between Ra'iātea and Taha'a, established during their conversion to Christianity in 1816 under the reign of King Tamatoa III, was called into question following the death of Fenuapeho, chief of Taha'a, in April 1831. His successor, Teri'inohora'i, who became Tapoa II, sought to break this union due to a land dispute and to restore Taha'a's historical ties with Bora Bora. King Tamatoa III strongly opposed this initiative, but fell ill during a military expedition to Taha'a, and died in June 1831. He was succeeded by his son Moe'ore, who became Tamatoa IV, and continued to resist Tapoa II's ambitions. The conflict quickly escalated into armed clashes, with three battles fought on the island of Taha'a, the last of which resulted in Tapoa II's defeat at Vaitoare on April 3, 1832, where over fifty men were killed. Tapoa II was subsequently exiled to Huahine. According to the missionaries accounts, the conflict was intensified by the influence of the Mamaia sect, a heterodox religious movement that challenged the authority of Protestant missionaries. In May 1832, a general peace plan was submitted for the approval of Queen Pōmare IV. The resulting treaty divided the territories: Ra'iātea and Taha'a were entrusted to Tamatoa IV, while Bora Bora, Maupiti, Tupai, and Maupiha'a were assigned to Tapoa II. A new code of laws was deemed necessary to govern these islands, ensuring stable leadership and helping to prevent future conflicts. Later that year, Queen Pōmare IV distanced herself from her spouse Tapoa II, whom she held responsible for the conflict, and married her cousin Ari'ifa'aite, thereby strengthening dynastic ties between Ra'iātea and Huahine. Celebrated in Mo'orea on December 3, 1832, by missionary Henry Nott, the marriage sparked intense political and social controversy.^{[242][243][244][245][246][247][248][249]}

On December 16, 1834, Ma'ihara, often referred to as "Queen Ma'ihara" although she served as regent, died unexpectedly after a brief illness. She was the sister of Teri'itaria II, the rightful Queen of Huahine, and had been acting in her stead during a politically sensitive period in the island's governance. Although she had previously suffered from poor health during Charles Barff's absence at the Navigator Islands, she had made a full recovery and was not thought to be in danger. Her death occurred suddenly while Barff was away in Tahiti. Unlike other prominent figures who died that year, most of whom were elderly, Ma'ihara was relatively young, estimated to be around 45 years old. She was married to No also called Maitui. The missionary Thomas Nightingale met Ma'ihara shortly before her death ^[250] Following her passing, governance was entrusted to Temari'i, daughter of Ta'aroaari'i and Tematafainu'u. At approximately 12 years old, Temari'i was described as a promising and diligent young girl, known for her consistent attendance at school and her Christian upbringing. Until she came of age, her grandfathers, Hauti'a and Mahine, were appointed to act on her behalf in matters of leadership and administration.^{[251][252][253][250]}

On October 22, 1835, Daniel Wheeler, a British Quaker missionary, and his son arrived in Huahine and met Temari'i, whom Wheeler referred to as the young "Queen Ma'ihara." He noted that she was expected to take full possession of the island of Huahine the following week. Wheeler added that her husband (Ari'ipeu a Hiro) was the brother of the husband of Pōmare IV, the reigning Queen of Tahiti.^[225]

According to missionary John Barff, son of Charles Barff, Temarii, granddaughter of Mahine (the latter being also known as Ta'aroaari'i), was superseded in her claim to the government of Huahine by Pōmare IV’s second son, Teratane, who was adopted by Teri'itaria II as her successor. Temari'i had been kept in Tahiti to prevent her from gaining influence in Huahine, yet the people naturally regarded Teururai as the next heir.^[254]

Mahine died on February 2, 1838, in Huahine, marking the end of a life that began in the era of blood and tribal wars and concluded with an exemplary spiritual journey. Missionary Charles Barff, who had known Mahine for many years, wrote a memorial in his honor.

“Mahine was near eighty years old at his demise. He was a man when Captain James Cook called in 1777. He was baptized with thirteen more in 1819 and reconvened into church communion the following May, since which period he has been a steady, active, and consistent member. He has been several years a deacon, in which capacity he was very active, accompanying the missionary from house to house to exhort to love and good works. No chief that I am acquainted with showed such attachment to the missionaries, desiring as much as possible to be in their company, and even accompanying them in interesting excursions to other islands, until the weight of years compelled him to remain at home. Even then, to be in the company of the missionaries and to converse about the way to heaven revealed in the sacred scriptures seemed all he wished to live for. During the lapse of twenty years, many changes have taken place and characters have been tried. Many whom we thought our friends forsook us in the day of trial, and the faith also they once professed; but Mahine was our steady friend at all times and several times hazarded his life in defense of the truth we were appointed to teach. He had a presentiment that his end was near, and gave particular directions about the government, his granddaughter, his wife, district, etc., and exhorted the chiefs in particular to a steady attachment to the missionary and the gospel. I called upon him frequently and felt anxious, if it were the will of God, to retain him a little longer among us. But on February 1st, perceiving his end was near, I asked how he felt in the prospect of death. He said: "Christ is my resting place, the fear of death is removed. I have taken leave of all things here, and I am waiting and praying for the Lord to take me." Early the next morning, the Lord took him. Thus died Mahine, great as a heathen chief and the terror of the islands around, but greater as a son in humility, in faith, in diligence, in steadfastness unto the end.”^[255]

• Kingdom of Huahine
• List of monarchs of Huahine