Tamatoa IV
Tamatoa IV, also known as Moe'ore Teri'itinorua Teari'inohora'i, was the King of Ra'iātea and Taha'a from 1831 until his death in 1857. He played a significant role in the sociopolitical history of the Leeward Islands during a period marked by conflicts and political transformations.
Born around 1797, Tamatoa IV grew up on the island of Huahine alongside influential figures such as his sister Teri'itaria II, his maternal uncles Mahine and Tenani'a, his maternal grandmother Teha'apapa I, and the chief Hauti'a. Upon succeeding his father, Tamatoa III, in June 1831, he defended Ra'iātea and Taha'a against an attempt by Tapoa II to annex Taha'a under the governance of Bora Bora. The conflict ended on 3 March 1832 with the defeat of Tapoa, and a peace plan was subsequently established in mid‑1832 among the chiefs of the Leeward Islands, with the consent of Queen Pōmare IV. The years that followed were marked by widespread alcohol abuse.
In 1836, new legal codes were promulgated. Moe'ore was officially crowned King of Ra'iātea and Taha'a under the name Tamatoa IV in 1838, while Tapoa II was proclaimed King of Bora Bora and Maupiti in 1840 under the name Teari'imaevarua. In July 1844, Tamatoa IV granted political asylum to Queen Pōmare of Tahiti during the Franco-Tahitian War. During that period, he adopted her son Tamatoa as his heir, bypassing his own children. His reign was marked by significant political shifts, including confrontations with his rival Temari'i in 1853 and a brief period of deposition before his reinstatement in 1855. Tamatoa IV's rule ended with his death on May 23, 1857. He was succeeded by his adopted son, who ascended the throne as Tamatoa V.
The alliance with the Pōmare
Moe'ore was born in circa 1797. He grew up on Huahine alongside his sisters, including Teri'itaria II. The latter had been recognized as ari'i rahi or supreme chief of the island of Huahine, under the protection of her uncle Puru, also known as Mahine. In November 1808, a military and matrimonial alliance was concluded between the Tamatoa of Huahine and Ra'iātea and the Pōmare family. On 21 November 1808, a message was sent to Pōmare II by his mother, Iti'a, urging him to take Teri'itaria as his wife. Ultimately, he married her younger sister Teremo'emo'e in late 1810 on the basis of beauty, while Teri'itaria inherited the honorific title of Pōmare Vahine.The conflict with Fenuapeho
At the fall of the idols, between the end of 1815 and the beginning of the year 1816, a battle took place at Ra'iātea between Tamatoa III, who supported Christianity, and the fanatics of idolatry who allied themselves with Fenuapeho the chief of Taha'a who was also the regent of Pōmare or Teri'inohorai the grandson of Tapoa I. The latter having died at the end of September 1812 in Tahiti. Fenuapeho was defeated but he was allowed to keep his title of chief and regent of Taha'a. Tamatoa III became the supreme chief or king of the united kingdom of Raʻiātea and Taha'a.Chief of Atea in Tefareri'i
In 1818, Teri'itaria II was head of the ten chiefdoms or districts of Huahine. Moe'ore and his sister Ma'ihara were chiefs of the Atea and Ama districts respectively. Mahine and Hauti'a also called Hivaha were the two principal chiefs of Huahine's eight traditional districts, each with its own chief.The conflict with Tapoa II. Death of Tamatoa III. Battles of Vaitoare
In the month of April 1831, Fenuapeho died at sea and the government fell into the hands of the young Pōmare who became Tapoa II. The latter had meanwhile become the husband of Queen Pōmare IV. Tamatoa III was betrayed by some Ra'iātea chiefs who were also right-hand men of missionary John Williams in the Ra'iātea church. They persuaded Tapoa to withdraw Taha'a from the government of Ra'iātea and to attach it to that of Bora Bora, as had been the case in former times. Tamatoa III rejected the proposed alteration of the government and moved to Vaitoare, on the island of Taha'a, where he undertook the re-establishment of families who had previously been expelled from their lands by Tapoa II. He suddenly fell ill and was forced to return to Ra'iātea to be cared for by missionary John Williams who assisted to his death in June 1831.The transition of power from Tamatoa III to his only son Moeore was confirmed by missionary George Platt, who wrote : "Tamatoa ". He opposed the change of government, leading to three battles on the island of Taha'a, the final one being particularly devastating, resulting in the loss of many warriors. Moe'ore was supported by the chiefs of Huahine and Ra'iātea, while Tapoa II was backed by his followers from Taha'a and the chiefs Ma'i III and Tefa'aora II from Bora Bora. Ma'i III resided in the great valley of Fa'anui. He was considered an outlaw chief given to idolatry, ancestral customs, and alcohol. Tefa'aora a Ma'i a descendant of Puni and spouse of Ahu'ura was his son in law. On 3 April 1832, Tapoa II was completely defeated and wounded in a fierce battle at Vaitoare on the island of Taha'a. Upwards of fifty men were killed during the clash. He was then banished to the island of Huahine.
In May 1832, Queen Pōmare IV united to the chiefs of the Leeward Islands in establishing a general peace. The treaty stipulated that Tamatoa IV's dominions would include Ra'iātea and Taha'a, while Tapoa II's dominions would encompass Bora Bora and Maupiti. Additionally, the adoption of a new code of laws was decided to govern these islands. Subsequently, Queen Pōmare separated herself from her husband, Tapoa II, and married her cousinAri'ifa'aite. His mother was Moe'ore's sister, called Teihotu, and his father was Hiro from Huahine. The mariage was celebrated by "archbishop" Henry Nott at the beginning of December 1832.
Post-war drinking period
Moe'ore was a very dissipated young man when he succeeded to the government of Ra'iātea and Taha'a. Instead of following his father's good example he sanctioned the introduction of ardent spiritsShortly after the May meeting, the banful effects of the late commotions on the moral habits of the people became manifest to such an extent that the settlement of Ra'iātea became an entire scene of brutal intoxication with every attendant vice. Native stills were erected all round the island. This state of things was suffered by the chiefs of the island. All laws were laid aside. The missionary John Williams, returning from Rarotonga, used his influence to stem the scourge of alcoholism, but without success. Ma'ihara the sister of Moe'ore on hearing of the state of things, came down from Huahine with her people. They went round the island and helped to destroy all the stills which in number were found to be about twenty. At the end of the year 1834, missionaries reported that the people of Ra'iātea were in a shocking state of irreligion and deep wickedness. In Bora Bora, they observed that there was no government worthy of the name. Everyone did what seemed right to them. They distilled and drank, which was their main concern. They had begun to kill each other and to dance the hura. The tūtae 'āuri peu, in other words, the old customs, had returned. Ma'i III and two or three former deacons were the ringleaders of this disorder.
Strengthening of alcohol legislation
In an article published anonymously by an English missionary in The Colonist newspaper, it was reported that anarchy reigned in the Leeward Islands and that the laws had been strengthened. However, while the population was punished, the high-ranking chiefs remained above the law.Thee missionaries arrived at Huahine on 10 October 1834, where they were welcomed by their colleague, Charles Barff. The following day, they visited Tamatoa IV and Ma'ihara, the sister of Teri'itaria. She was running the government on behalf of her sister, Teri'itaria II, the legitimate queen of Huahine. She had become a great invalid after the last war against Tapoa II. Her husband was called No. While walking through the settlement, the missionaries were deeply saddened to see many of the natives selling their oil and arrowroot for rum. Intoxication was widespread whenever spirits were available. A few days before Barff's departure for Ra'iātea, a public meeting was held to discuss the prohibition of spirituous liquors. The final decision was to take time to consider the matter rather than rushing into banning something so highly sought after by the natives.
On 17 October 1834, at Ra'iātea, the missionaries paid their respects to Tamatoa IV, King of Ra'iātea and Taha'a, and Ma'i III, one of the principal chiefs of Bora Bora. The two had just arrived from Taha'a, on their way from Bora Bora. Since Ma'i III had been a leader of the opposing faction in the recent war, Tamatoa IV had traveled to Bora Bora to reconcile with him and prevent future conflict. The scene was truly distressing. These two prominent figures, who should have set an example for the people, were so intoxicated that they barely knew what was happening. Upon their landing, numerous muskets were fired, supposedly in honor of the chief from Bora Bora. A bottle of rum was handed to them, causing a scramble among the people eager for a share. The gunfire seemed to serve a dual purpose, not only to honor Ma'i but also to showcase military strength and discourage him from future aggression. The contrast between past and present was stark: not a single decent house remained, the people were ragged and dirty, and many were intoxicated. On 23 October, five young women were tried for boarding a ship at night. Found guilty by a jury of violating the seventh commandment, each was sentenced to pay five hogs to the King and to contribute five fathoms of labor to the public road. On 27 October 1834, fifteen girls were tried for boarding a ship, while two men and one woman faced judgment for being intoxicated on the Sabbath. Although King Tamatoa IV Moeore had committed the same offense, no one dared to testify against him, leaving him unpunished. The people were increasingly frustrated with his behavior and awaited the right moment to remove him from power, as his conduct was widely condemned as disgraceful. At the end of October 1835, it was unanimously agreed to prohibit the use of ardent spirits on Taha'a and Ra'iātea.