Early explanations of Maori leadership (for example Buck 1950) tended to emphasize the principle of male primogeniture - the expectation that community leadership would in the normal course of affairs pass to the eldest sons of lines of first-born males. Later studies of Western-educated leaders and those with a non-traditional power base (see Butterworth 1969, Cody 1953, Condliffe 1971, and Henderson 1972) continued to emphasize male primacy. Against the tenor of these studies, however, is the fact that in the first half of the twentieth century the Maori King Movement was dominated and welded together by a woman who preached male primogeniture though her life seemed to contradict the principle; Te Puea Herangi was not of a senior descent line and neither compensated for its absence by a substantial degree of European education nor consolidated her position by marriage. Nor was she simply a forceful leader in Maori terms only: Professor J.G.A. Pocock (in The Maori and New Zealand Politics) called her “possibly the most influential woman in our political history”. This study examines Te Puea's leadership role: how she came to assume it, how she exercised it, and its consequences. Analytical concepts like Max Weber's distinctions between charismatic, traditional and rational-legal authority, have been avoided. The danger of adopting them is that the themes and emphases of research material can be easily and unintentionally warped to fit the model, in the interests of tidiness and intelligibility. Instead, this study proceeds by way of a detailed and chronological examination of the major events of Te Puea's life, and an evaluation of actions and statements as they occur and in the context in which they occur. It is, in other words, a consideration of Te Puea's life in terms of her own concepts, and in relation to the Maori and wider public affairs of her day. Explanations for her behaviour are sought within the boundaries of her own life and culture rather than from the imposition of alien models.