Publicly accessible
URL: http://nzetc.victoria.ac.nz/collections.html
copyright 2008, by Victoria University of Wellington
Volume X
The source PDF is based on a collation of manuscript material and so chapter heading numbering may be affected and parts of the narrative may also be missing.
All unambiguous end-of-line hyphens have been removed, and the trailing part of a word has been joined to the preceding line.
Some keywords in the header are a local Electronic Text Collection scheme to aid in establishing analytical groupings.
Ko Pare ka moe a Pare i a Wai-puhanga-rangi kakara-tawhiti kia puta ake ko Wai puhanga rangi ka moe a Wai puhanga-rangi i a Wae-ka-mania kia puta ake ko Meraki, ta Meraki ko Te Hore ta te Hore ko Whainga-roa ta Whaingaroa ko Wai ehu-rangi, ta Wai-ehu-rangi ko Puna-ruku, ko Piri-koro-ngohi, ko Henare Tiri, ko Pene-whare-one one.
Ta te teina ta Rae-wera ko Whinga, ta Whainga ko Taua-mahue, ta Taua-mahue, ko Te Arahi, ta te Arahi, ko Te whare-umu, ta Te whare-umu ko Hori Tahua.
Na Kapaeta he wahine ko Wheoro, ta te Wheoro ko Taura-whero, ta Taura wero ko Hau karanga-rua ta Hau karangarua ko Tipene Hori.
Muri iho i a Wheoro ko Tara, ta Tara ko Kau hoea, ta Kau-hoea ko Maihi te puaha.
To muri iho ia Wheoro ko Tuku, koia a Paratene manu-kawau, ko te mutunga tenei o tenei tatai.
Ko Te Rangi tapapa, ta Rangi tapapa, ko Puke-kahi-katoa, ko Tai-akau, ta Tai akau ko Wheoro, ta Wheoro ko Te Hou-nui, ko te tuahine o Te Hou nui ko Hare, ta Hare ko Te uri heke, ko Iriwhare ta Iriwhare ko Maru, ta Maru ko Te Hia-moe.
Hua (tupuna of
Kiri was the name of his sister.
He karakia ako mai tenei na taku tupuna, na Kawharu i ako ki au:
A long time ago two girls, one was a Priestess, and the other a woman of high rank, went from Hokianga to Taka-hue. The woman of rank was called Rau-tangi. These girls went by themselves to obtain each a husband whom they had seen when the men they now went to obtain were on a visit, to a Hahunga or a feast, and a teretere (visits) some time before (all at end of Pg 79 and all of 75 go in here). They proceeded up the Motu-karaka river opposite to Ra-wene (Herd Point).
When Rau-tangi and her friend pulled across the Hokianga River to the Motu-karaka and pulled on up the Motu-karaka creek, they landed at the source of that creek and having tied the canoe, the Priestess took a branch of karamu and one of kawakawa and standing with only her maro tied round her waist she waved the branches before her holding them in her right hand and repeated this incantation which was an invocation to the gods to guide them on the right road to Takahue she chanted:
The following are the "Kii tao" or "Reo tao" of the ancient tribe "Nga-i-tama-tea" who held possession of the Hokianga district, who were descendants of the great
Kohu kohu te rangi, ka kohu kohu rangona ki raro ra tangi ana te kiri kiri rangona ki raro ra tangi ana te aweawe titoko mapuna huaki rere te mango taha roa i rere ai te tapu wae i nguha ai te tapu wae i taha toto ai te tapu wae tenei hoki te tapu wae ka rumaki ko tapu wae o Tu Hikoia te whetu Hikoia te marama ka rere ka rere ko te atawhaia"
Tetahi kii tao ano:
(1)(2)
Hukatere, a Pa a day and a half s journey on foot to the North of Wharo.
Rarotonga an Island off
They went on to the Toromiro and ………. anga-nui-o-wae and Rata-tomo where they stayed for a while. Rau-tangi had taken food for her self, but the Priestess had not when Rau-tangi began to eat she said to her friend "I will not let you eat of my whakarawenga, yours is of a tapu tohunga and mine is of a tapu Rangatira", they again started and arrived at Taka-hue, it being dark when they arrived they were not known to the people as they were strangers, and their enquiry for the chiefs they had come to seek was answered by these of whom they sought the information, they each at once went to the house where their intended husbands were and took possession of the sleeping part of the house occupied by their intended, this was the formal way of taking the man as her husband. Each man accepted his wife of these two, Rau-tangi had the chief called Wairua for her husband, and from them are descended the sub tribe of the Rarawa called the Ngati-rautangi at this day. The Priestess girl got Wahi-rua for her husband, old Wahi-roa in years afterwards was killed by his enemies and whilst he was being beaten with a mere on the battle field, his enemies not killing him with one blow he in his death struggle said "Whakaruru whakawawe ko ahau ko Te wahi-roa", that was he wished them to strike quickly that he might die soon; which words have become a Proverb.
The brother of Rau-tangi was called Hoto who was a very brave man who in respect to the Mere and Puapua (guard) said "Nga tino o Hoto ko te mere ko te puapua" which saying has become a Proverb.
The words "whakaruru" and "whakawawe" were taken as names by chiefs so as to perpetuate the remembrance of the saying uttered at the death of Wahi-roa.
Pangari said that he was in the fight up at Taranaki in which Tawhai got the blow which split the skull of Tawhai, that when he got it, he was so ill that they thought he would die, but they kept pouring warm oil on the wound till it healed. That they had only three guns in all the party of people from the North when they attacked the Taranaki Natives.
- Return from Wai-rarapa
- Cracked head of Tawhai, attack at Taranaki
- See ship and Karikawa (near Port Nicholson)
The Ngapuhi returned from Wairarapa and on to Whanganui and took a new Pa which had been built since they passed through that district, they then went on to Taranaki and Waikato and Kaipara by the sea coast, at Kaipara were put across the heads by the Ngatiwhatua and so on to Hokianga.
Tanguru was a very great chief of the Ngatikahungunu, he was the ancestor of
Hongi had two wives Tangi-whare, and
Ariki the son of Pomare had agreed to sell a lot of pigs to a captain, and went to get the pigs in land near the Waimate and Hokianga, and took some pigs belonging to other natives, the owners remonstrated with Ariki but he persisted in his way and a native shot Ariki, a fight at once began and seven others were killed.
A war party went from Kororareka to Hokianga at Waima, and had made peace, but on their return a dispute arose in the midst of the taua, and while one of the wives of Kingi Hori and a boy were putting up a wharau a lad took one of King Hori's guns and it went off by accident and killed a wife and nephew of Kingi Hori, when another shot was fired and wounded Muriwai in the thigh, and a general fight took place where many were killed, and Kingi Hori was wounded, his two legs being broken by a bale, and another bale hit him in the throat and
When the news arrived of the death of Kingi Hori on Uruti brother of Kinikini, all the people wept for days and a taua of about twenty soldiers came to Kororareka some of whom were Uruti's enemies, and these all the day long kept up a war dance and debating who was to take the place as chief in Uruti's place, when Kinikini was said to fill his brother's place.
Rewa and taua went by way of Kerikeri and on to the interior, at the Kerikeri it was said one of the Hokianga chiefs had shot Uruti, we went on and met a great assembly and peace was made.
A young chief from the
Pango or Ngawai or Ngaihi was a Priest of Ngati-whakaue visited the
Captain Dillon had taken two chiefs away with him in his vessel in about 1830 and after two years voyage with him he sent them back to the Thames in another vessel. The vessel which took them back by mistake in a chief being below at the time a chief of the Thames was brought away, and the vessel putting in at the
This is the song of Tama-rehe for
|
Ko wai au e Hongi e i | Who of thine Hongi | |
I riro mai a konei e i | were brought here | |
Tena Ngatiwhatua e i | There are the Ngatiwhatua | |
Te tangata nana i kai | the men who eat | |
atu Hou wawe, Hou moka | Hou wawe and Houmoka | |
I kaia e te kororo na i | who the sea-gull also eat | |
To upoko ra te tupua i | Thy skull the tupua from | |
tawhiti nana rawa i homai | the distance who didst even bring |
|
ko te kaha torangi | the scourge of heaven | |
hei tua i te mutu a | to attack the Island down there | |
kia hinga ki raro ra i" | |
"Teo upoko" this is a curse on the Pakeha, to the men who brought the guns and powder, the curse is this thy skull thou tupua, the Pakeha is called a Tupua, the tupua is an insect a reptile of olden times a Taniwha a stone from beneath the ground from the first making of the world — it has as yet not been seen by man, thus the Maori compare the Pakeha to this, and they thought this was what the Pakeha was like when they were unused with the use of the gun. This is the end of these words.
The song of Tamarehe for
Who of those Hongi were brought here There are the Ngatiwhatua the men who eat Houwawe And Houmoka who the seagull also eat, thy skull Thou tupua from the distance who did not even bring The scourge of Heaven to attack the Island down there
(This is a curse to the foreigner (the English) to the men who brought the guns and powder. The curse is this "thy skull thou Tupua," the foreigner is called a Tupua, a Tupua is an insect (reptile) of olden times, a Taniwha, a stone, from beneath the ground from the first making of the world it has not as yet been seen by man. To the Maori, this is what was thought the foreigner was like when they were taught. This is the end of these words.
|
Kowai ou e Hongi e i | Who of thine Hongi | |
I riro mai akonei e i | were brought here | |
Tera Ngatiwhatua e i | There are the Ngatiwhatua | |
Te tangata nana i kai e i | The man who eat | |
Atu Houwawe Houmoka e i | Houwawe and Houmoka | |
I kaia e te karoro e i | who the seagull eat | |
I to upoko ra e te tupua e i | Thy skull thou Tupua | |
I tawhiti, nana rawa homai i | From a distance who didst bring | |
Ko te kaha tarangi hei tua | The foreign power, to cut the | |
I te motu ra kia hinga ki raro ra i | Island down. |
Rangiwehekura was a slave from the south but she wife of Hau-pokia and was killed at Pa-keretu in the road from Ahuahu to Wai-ma by one of the Mahurehure men of the tribe of Pi of Wai-ma.
Hau-pokia was a priest and the tribe of Pi thought the death of some of the tribe was caused by the makutu (witchcraft), and they killed his slave wife in revenge.
As Rangiwehekura was of the Ngatikahungunu people, and Mauparaoa a Kahungunu slave also but who had risen to rank as a chief with the Ngapuhi chiefs and with Po-mare at the
Titore and Pi of Waima came as a taua to attack Pomare (see my ……….)
Ika ranga-nui was fought in 1825.
Ko Rihi, ta Rihi ko te Whango ta te Whango ko Wi Te Hakino ko Punakitene, koia a Te Kanawa, tana tamaiti ko Wi-te mara, ko te Mihi-ora, ta Te mihi-ora ko Tonga - ta Tonga ko Hetaraka, ta Hetaraka ko Kararaina, ko Komene, ko Puna, ta Puna ko Tera, ko Tu makere ta Tera ko Mate, ta Mate ko Te kai-rangatira, ko Tangata-ko-tahi, ko Te Pu tahi, ko Te kamokamo. Ta te tuakana ta Whare, ko Muru, ko Tipaki, ko Maewe, na Mate ake enei tamariki.
Ka tango ko Te Para, ta Te Para ko Kauri ko Muri whenua. Te kauri ko Tai-ware Ta Tai whare ko Huna, ko Te manga, ta Te manga ko Te-arai, ko Pukaraka, koia a Hare Paraha
A Te Pahi, a te teina ta Whaea ko Te awi, tana tamaiti ko Timoti, ana tamariki ko Te Puku-pakaru raua ko Noa, ko te potiki tenei.
Ko Te moe-ahu o ratou tana wahine ko Inupo, ta Inupo, ko Kahiko, ta Kahiko ko Tihe ko Tawa-tawhiti ko Te wae-wae tana tamaiti, ko Wi-kai-tutu.
Ka moe a Te Rapunga i a Kahiko, kia puta ake ko Wha.
Ka noho a Porekai ka noho i a Paoa-nui kia puta ake ko Te au, ta te Au, ko Ara.
Na noho a Ranga-hua ka noho i a Moe-ahu ko Te mana, ko Pika rarau, ka moe a Te mana ka moe i a Arawa kia puta ake ko Te moe-ahu ko Te kau-aka, ta te kau-aka ko Hare, ka noho a Hare i a Te Toko kia puta ake ko Parapara.
Te tahe wahine a Moe-ahu ko Whare-rua. Nga tamahine a Moe-ahu ko Te Tawai, ko Kura he tane a Wa-ngoro.
Ka moe a Kura i a Tara-rere kia puta ake ko Whare, ko Tihi tana tamaiti, ko Wae-ka-mania.
Ta Tihi ko Nga unua, ta wae ko Tupuna-wia.
Te tetahi o nga tamahine o Moe-ahu ta t3 tungane o ta Wai-ngoro ko Tai-nga-rua, ta Taingarua ko Kawiti ingoa-rehe.
A te tahi tamahine a Moe-ahu ko Te Tawai, i noho i a Huna a Te Tawai, kia puta ake ko Ti wai-wai ko Tao ngahuru ko Te Ruki, ko Heku, ko Wata keko tahi, ko Te wera, ko Moheke-tanga, ko Whare rua te potiki.
Ko Kai-awa, ta te tamaiti matamua a Huna ko Te waiwai, ta Te waiwai ko Te wikiriwhi te oho.
Ta te teina o Te waiwai ko Te Ruki, koia a Taura, ta Taura ko Meri, ko Uru, ko Te wiremu te poro to taura teina.
Ta te Wiremu te Poro, ko Nga-ti hine, ko Tamati ko Hohepa, tokorua wahine ko Mere-ana ko Hera heoi ano to raua nei teina/ hera ko Te Keihanga Maihi Te Paraone, ana tamariki ko Hohaia ko Ruia iti-ki-te-ao tokorua wahine.
Ta te ongahu, ko Heni uru whaka reia, ta Uru, ko Wiremu-te-kopa, ko Taroi-riri, ko Hone, tokorua wahine.
Ta Whata ko Te maunga, a te Maunga tamariki ko Te kau-i-mua, ko Riri, ko tahi wahine.
A te teina o Te maunga tamariki, ko Hemi Puku Na Ki-mai-enei-tamariki ta Rotaha ko Moe-anu, ko Waka.
A Moe-anu ko Te ao-hau, kotahi wahine. O a Moe-anu a Waka a te tuahine ko Hare Whiro, ko Ngira, kotahi wahine.
Ta Meheke tanga ko Reihana-te-puka, ko Ritihia ko Taha.
A te tungane a Reihana tamariki, ko Ra pae, kotahi wahine, ko Matire.
Ta Whare-rua ko Rapana raua ko Tohe riri.
Ka mutu tenei tahuhu.
He wahine ano tenei na Moe-ahu, na te tupuna o enei Kaweka, tana tamaiti ko Paki-waha, ta Pake-waha ko Mata-roria, ko Tipene te kuru tahi.
Ta Roria ko Rohite tamaiti matamua a Rori, ta Rohi ko Rangi-roa, ko Ika.
Ta te teina ta Tipene te kuru tahi, ko Henri-wha-tipu, ka arai tenei.
Ka timata ko Nga-rongo, ta Rango ko Wahie roa ta Wahie-roa ko Te waha-tai tana tamaiti, ko Mate, ko Rohi, ko Kuti, ko Koroua, he wahine a Koroua, he uri katoa hoki-enei no Nga rongo a Pokaia, heoi o Nga rongo uri
Ka timata ko o Motu-roa, ta Motu-roa ko Te koki, he wahine. Ta te teina ta Tuia ko Hohepa mahanga, ko Pita, ka araienei.
Ka timata ko Kahika to ratou matua, he ingoa no tona tupuna no Kahika. Ka mutu enei kaweka.
Ka timata ta te wahine iti a Te Ruti, ko Te Tiwha ta Te Tiwha ko Tuahine, ana tamarika ko Pehi-riri, ko Te ranga ihi, he wahine, ko Kiri, ko Rua-tara ko Tuahine, ko Kepa tau.
Ka timata ttenei ko Te mana, ka moe i a Nawa kia puta ake ko Moe-ahu, ko Te kauka.
Ta Moe-ahu, ko Hota, Ko Tau rama, a ko Te Rau, ko Te Hake ko Horo ara, Ko Hapai, ka moei a Nga rongo kia puta ake ko Te whara, ko Hau-he. Tana tamaiti ta Whara, heoi ano enei uri o Nga rongo.
See P.85 for this:
See P.43 for this:
This is the song of Tama rehe (wrinkled son) for Hongi hika, and is a song of anger, on account of Hongi-hika killing men as travelled all over the land, and on account of not any one could be revenged on him, so Tama-rehe vented his rage in this song:
"To upoko" (thy skull) this is a curse on the European, on the men who brought guns and powder (which the Maori could procure and use). The curse is this "Thy skull thou Tupua (goblin). The Europeans are called Tupua, and the Tupua is an insect, a reptile, or any unknown monster of ancient times, or a Taniwha (a being that can not be described as its nature and looks are not like that of any thing in life) or a stone from beneath the ground, which has been there since the world was first made, and has not till now been seen by man, and the Maori compares the Europeans to these things, and the Maori thought that the Europeans were like these things when the Maori had not learnt the use of the gun in the days of his ignorance. This is the end of these words.
Correct the letters of some of History and make them more legible.
(Correct this vol and put in dates as given here and in the dates out of Books)
(to go on page, next following Title Page)
Their grove of trees now standing in the west, And unencumbered near the water stand, And thou doest stand thou Karaka grove Now in the west, near Pou tahi And Maunu is benumbed But look, gaze at Islands out yonder At Ru-rima, where fish are caught, The biting Barracuta swift to swallow All where Pare the bald head lives He who has flowing hair, which should Be knotted up, and tied with plume When garment hem is lifted up in pride To save from dust, to nobly go Towards the sea ………. rocks In ocean outside of Here-waka, At which we two may meet, o - e. O day of battle, I will standing eat my food, O day of stretching forth the angry arm I will while fleeing eat my scrap of food, As acts of man now winter makes And fleeing breast alone of bird escapes. And I have let my bird depart And it has come to thee now there, Like flying shag is darting to the west, O daughter thou of whom, who doest Delight in joy on peak of mountain in the west For those I took as slaves in battle Fought and gained at Kapu-tahi; But let the sun of Te-hiko Now tell his supreme ancestry And show with pride the Kuru-o-ue-nuku. And chant to the Pleiades, as he rises From the case, when coming in the East, But wait, and I will go with thee And we will eat, and cast the scraps aside And we will eat, and cast our sacredness aside But oh thy younger brother went not With migration that visited the Isles That sit in Ocean out near Whaka-maru Near rivers that flow to north of Wai-kato Where trumpet sound of war is long And Ati-rau are all annihilated. O eat o bird, what ails thee now It serves thee right, that thou Should be swept passed by flood But why? from what does bird Stand near entrance of spirit world As dances bird at Ao-tea (life), But may be, thou hast severed been By knife of sharks tooth made Or doomed by Hine-te-iwaiwa's curse And hence the gall of war, and men Have eaten been by man, and gloom Of mist of grief has hidden all, But vengeance still I feel unsatisfied, And still a joy world prompts to action On the coast with stranded seals And where the powerful whale is cast on shore, Nor shall my anger fail The taint of evil done, still leads To that which vengeance even asks Make secret compact with Hau-tuku Now being far in land, and secret Compact with Hau-te-kamakama too And why not still come down And vengeance take for death of these At Mokoia killed, but let thy view be clear And look far away, that thou mayest See the totters of approval waving From the houses of the great, And from thy sister's house at Hine-a-roro Who can an ample retribution take for thee In battle with the lords at Ariki Kapakapa e i. A chant taught to Tona (wart) by spirits,
indicating the action that would be taken by Hongi-hika
in making war on all the tribes of New Zealand.
Hua was an ancestor of Hore Kingi Raumati and Hua was killed when he was taking the crop of kumara up and when he was digging fern root.
11 March 1890
Kupe was the man who in ancient times came to this land (Islands of New Zealand). He came in search of Tupu-tupu-whenua (king of the land) and Kupe voyaged and travelled all around and over these Islands, and he did not find Tuputupu-whenua in the South, but he discovered him at Hokianga.
Kupe returned from having seen that River and hence its name "Ko hokianga-o-Kupe" (the going back of Kupe).
There is to the East of Whanga-roa a small point where the sea shines brightly this is called Te au-kanapanapa (the flashing water) this is the place where Kupe landed on that coast.
There is also on the koraha (open country) of Tarata rotorua a lot of stones standing erect like pillars, these are called Te whakarara o Kupe (the lines of stone of Kupe) these are the posts of a Hakari given there by Kupe.
The Tiheru (baler) of the canoe of Kupe is at Te tou-o Puraho.
There is also a stone on the road from Te keri keri to the head of the Waihou river, on Te Puru road called Te-hapai a Kupe in which all the Ngapuhi chiefs young and old throw a sprig of Karamu or Kawakawa, or Rau-re-kau as a whakau. Not any one must get on to this stone, or walk around it.
(A1 to follow this)
Omamari the canoe of Kupe is to the North of Hokianga at a place of that name, having been called so from the fact of the canoe being left there.
Also the punga of the waka of Kupe is on the west side of the entrance of the narrows in Hokianga, just below a kauri tree which grows on the first point as you enter the narrows going up the river.
The canoe in which Kupe brought roi in, is up Waima on a place called Ohuri, this canoe is called "Tapu wae putu putu".
As Kupe put off in his canoe and was coming along the coast of the land he came from to New Zealand a rat jumped into his canoe Tapu wae putu putu, and hid its self in the canoe and when Kupe landed here in Nz the rat ran on shore, hence the origin of the Maori rat in these Islands.
Kupe also brought the Roi (fern root) in his canoe and put some roots into the ground here hence its origin in these Islands. These Islands were all covered with forest in olden times, some where it was so poor that nothing would grow. and in Kupe's day those who first landed here set the country on fire in every place they could, by such fires most of the Moa birds were burnt.
Roi (fern root) is called Putuputu, and as he brought it in one of his canoes that canoe was called Putuputu from that cause.
When Nuku-tawhiti had arrived at the entrance of the River spoken of by Kupe and by him called Hokianga o Kupe (returning of Kupe), Tuputupu-whenua disappeared into the earth.
Nuku-tawhiti and Rua-nui began to build Houses for themselves, and the name of the House of Rua-nui was Te-pou-ahi (the post of fire) and that of Nuku-tawhiti was Te-whatu-pungapunga (the cove of pumice stone). Rua-nui had finished his house first, and a whale was stranded on the Hokianga coast, and Rua-nui went to cut the fish up, which he intended to offer as a sacred gift when the house was dedicated and first occupied and he cut the fish up with the obsidian with which the hair of the head of Nuku-tawhiti was cut, which was a wrong act on his part, as the obsidian had become sacred by its having been used to cut the hair of Nuku-tawhiti, and this caused Mumu-te-awha (to murmur as a slight breeze) the god of whales to be angry, and hence whales do not become stranded on that sea beach of Hokianga from that time.
Now the whale so cut up by Rua-nui, was a pet belonging to Tutu-nunui (melt down the fat of great ones) and had been stolen from the owner by one called Kae (heel). Kae by his deceit had obtained the fish, from Tutu-nunui, and Kae got on to the whale, and when the whale had got into shallow water he shook himself, to indicate that Kae should get off his back and go on shore, that he (the whale) might go back to his home, but Kae did not take any heed of the wriggling of the whale, but Kae uttered these words of an incantation:
The meaning of this Hirihiri of Kae is "That the whale go on shore".
The man thus sought by Kupe lived beneath the soil, and he and his wife Kui (the larva of the cincindela ………. or cincindela tuberculata) live in the ground.
When man sleeps at night and dreams and sees Tuputupu-whenua rising up from out of the ground, he or she who dreams such a dream concluded the home at which they dream this dream "will be forsaken", the meaning of the words "will be forsaken" is this all the people at that home will soon be killed, or die natural deaths.
When any one builds a new house, they first go and pull up some grass and make an offering of it to the little insect which is seen to line small holes in the ground, which insect has a hump on its back, the name of that insect is Kui (aged, or feeble, quite exhausted and weary as with old age) and such grass is sacred and is offered as food for it, is that that insect is the original inhabitant of the land.
Kupe (obstinate, determined) had Matiu (northerly) who had Makaro (dropped down) who had Maea (rise to the surface of the water), who had Maahu (healed) who had Nuku-tawhiti (land at a distance).
Nuku-tawhiti and his brother in law called Rua-nui (great pit) came from the other side (across the ocean) in their canoe called Mamari (a sail) who met Kupe.
A Hirihiri is the name of a short incantation.
Nuku-tawhiti continued to build his house till it was finished, and mats for the inside of it were plaited so that the inner part of this house might be covered with mats to make it look nice, and that it might be agreeable for man to sit there, and the chiefs should not be forced to sit on the bare ground.
When the big mat was being plaited, while this was being done Nuku-tawhiti chanted incantations over the plaiting, and this was one of the incantations he chanted while those who were plaiting the mat were at their work.
From whence the learning to plait the mat? Put it down It was learnt at Wawau-a-tea (rarau of the light coloured one) The mat Where Tanga-roa is stretching out his neck To see (the house called) Te-whatu-pungapunga Put it down And the mat was finished.
Nuku-tawhiti had a son who was called Papa-tahuri-iho (flat turned down) and a daughter called Moe-rewarewa (unsound sleep) and when Nuku-tawhiti died his daughter wept for him, and these were the words of her dirge:
So ended the dirge of the daughter of Nuku-Tawhiti called Moi-rewarewa, the sister of Papa-tuhuri-iho, Papa-tahuri-iho had Papa-tahuri-ake.
The meaning of the words "papa tahuri iho" (flat, level) is flat or level turned down, the flat sky hangs over the Earth. And the meaning of the words "papa tahuri ake" is this the Earth is turned upwards (to the sky).
Papa-tahuri-ake had Mo-uriuri (descendants) who had Mo-rakerake (bald) who had Mo-raki-tu
Toi had Apa (company of unknown) who had Rauru (god of the head) who was the ancestor of the tribe of people who are skilled in the knowledge of carving, and are of the Nga-ti-kahu-nunu people.
Rauru had Kauea (a prayer or incantation uttered by a wizard or witch) this man became a Taniwha (god like being) and went on beneath the ground, and on the south side of Te-kerikeri in the
Kauea had Te toko-o-te-rangi (the prop of heaven) who had Rangi-tau mumuhu (day of quiet hiding in any thing) who had Rangi tau wananga (day of quiet medium) who had Hekana (mouldy) who had Pou-pa (post of a fort) who had Maroro (flying fish) who had Ika-taui-rangi (fish of the ebbing day) who had Awa (river) the first, who had Awa, the second, who had Awa-nui (great awa) who was the progenitor of the Nga-ti-awa tribe now occupying the Tara-naki district, who in ancient times owned and occupied this Hokianga district. All men know that this statement is true.
Awa-nui had Rake (bald) who had Tama-ki-te-ra (son to the Sun) the descendants of this man are at Hau-raki (Thames) and are the tribe known by the name of Nga-ti-tama-te-ra.
Tama-ki-te-ra had Puhi-moana-ariki (Lord of the plume on the sea) this is the progenitor of the Nga-puhi tribes, and at his name ends the chart of the genealogy called "Popoa-rengarenga".We will now begin to recite the genealogy at what
Puhi-moana-ariki had Rahiri (rope) this man was a warrior. His first wife was called Ahua-iti (like a little heap or altar) who when she expected her first born, was turned away by him, she had a son whom she called Ue-nuku (rain-bow) and Rahiri took another wife called Whakaruru (screen) who had a child, who was called Tawake-haunga (odorous plug to mend a hole in a canoe) and was the progenitor of the tribe known by the name of Nga-i-tawake.
Rahiri had his first wife called Ahua-iti (like little) who had Ue-nuku and his second wife Whakaruru, who had Tawake-haunga, Tikitiki-ngahuru (ten girdles or knots of hair) and Kaha-rau (a hundred lines of ancestry).
Tikitiki-ngahuru did not take a wife, as he was the man to proclaim war, and his next brother Kaha-rau was a warrior, his fort was besieged by a great army, and he had only seventy twice told in his Pa called Koko-pari-tehe (besmeared the rotten uncovered) and is inland on the top of a conical hill up the Pa-kanae stream on the East bank of the Hokianga river.
When the war party arrived in front of that Pa on the banks of the Pa-kanae stream, and when they had a war dance, these were the words to which they danced:
And this his saying has been used by his descendants as a Proverb ever since this day.
The war party began to move, and divided themselves into lines and bodies to attack Kaha-rau, and they in battle array ascended the hill on which the fort was the pinnacle, and so soon as they arrived near to the outer fence of the fort, the seventy twice told in the fort called to their chief and said "O Kaha-rau, this tide is overflowing the children." He answered and said "Let them come or the children are the sons who have been baptized with the baptism of Karaka-whati" now when a Maori child is born and when it is four days old, and the scab of the ………. has fallen, and that the child (a son) may be brave he is baptized with these words:
Such were some of the words used in the incantation of baptism.
Another man went to Kaha-rau and said "O Kaha-rau, here are the children being flowed over by this tide." Kaha-rau rose up, from his sitting position in the house, at which time the attacking party had entered the fort. He rose with a Paraoa (whale bone weapon about five feet long and about four inches broad, and an inch thick) and confronted the attacking party and gave them battle, he with a blow killed two men, then his seventy twice told arose and entered the fray and each killed his man, and this host were beaten by the seventy twice told, and were all killed.
These are the names of some of the places near to Toke-rau (
And Rahiri went from Hokianga and arrived on a level place of scrub near to Hiku-rangi (tail of Heaven), where he paced to and from as if speaking to a body of warriors with his whale bone weapon in his hand which act is called tipitipi, and the name of that place was called Te-whaka-tipi (the dancing about to and fro while making a speech). From that part he went on, and went up on to a mountain and sat down, and sat by a fire to warm himself, and the band of his garment got scorched or burnt, and the name of that place was called Tau-toro (scorched band of a garment). He went on and climbed to a ridge of a hill, where he held the lower
Ue-oneone was father of Taka-te-rangi-roro, Taki took to wife Mokoiti, this wife was left at Home to cook the sacred food for those of her tribe who were planting the kumara crop. As old Ue oneone through age stayed at Home also, he saw when Mokoiti cooked the food for the kumara planters that she at times whilst the umu (oven) was being left to cook the food that she went and scratched part of the soil coming from the umu away and took out some of the food that was cooking, this she also did to the food she cooked for old Ue-oneone, when therefore she took the food she had cooked for him and placed it before him, he left it where she had placed it and did not eat any of it, when Taka his son returned one evening, the old man being a high Priest said to Taka "Give me of the cold food you left so that I may eat, I am starving." The son did so. In the evening Ue asked Taka to sleep in his hut, as Ue being sacred lived in a House by himself, Taka slept that night in the hut of his father, but Taka did not at once consent to sleep in his father's hut till all the excuses he could make were overcome by the arguments of his father, when midnight came the old man sat up and said "My son cease to sleep rise and hear my words." Taka got up and listened, old Ue told him what he had seen in respect to the cooking operations of his wife the wife of Taka called Mokoiti, that she had broken the right of cooking food by tipako (take a portion out) of the food whilst cooking, and as the tapu of such food was ignored by her act, Taka was to put her
having held this in his right hand while he repeated this charm with his left hand he scraped the soil away in a line or ditch across the door way of the House and placed the stalk in it covered it up and so left it, this charm would on her coming out in the act of stepping over the charmed stalk
So soon as Taka had buried the stalk he went to the House where Rahiri slept and entered it. When Tawake-iti returned from the Whare-matoro, Rahiri her father "called to her to cook some food for Taka his guest," she at once took some kao from the whata and with hot water heated in a calabash with hot stones made a sort of potage for him, she returned to her own hut in which she slept and after a time Taka went there, he entered and taking all his mats off him self but one spread them over her as she was laying on her bed, he slept in the hut in his one mat all that night, and on the following day she collected his mats which had been placed on her and followed him back to his Home where she became his wife.
In olden times a chief of Whangape to the north of Hokianga went on a journey to Waikato to pay a friendly visit to the Waikato chiefs, he was sleeping one night in a whare-puni when a young woman who had in the kapa-haka seen the fine rape or moko on his hips had fallen in love with him, and went to where he slept and wanted to be his wife, Ue-oneone said "No I can not allow you to sleep with me as I am a tira wawahi-whenua, this is my first visit to your people and I must be sacred, but said he "if you like to be my wife stay here with your people and on my return Home to my land I will build a large House for you and when finished I will send a messenger to you, which shall be
Some time after this a sparrow hawk was seen by her Rei-tu, at her home, she got her younger sister Rei-pae to accompany her to the North, the road had been described by Ue-oneone to her and where and by whom she should be passed across the heads of Wai-kato, Manuka and Kaipara and Hokianga.
These two went on the journey and arrived at Whangape where Ue-oneone took Reitu and Reipae as his wives.
From them have come the chief Papahia and others of the Rarawa. These girls were grand-daughters of the famed Kokako.
Kokako at a certain time went to a Pa the men of which were off on a war expedition, he asked one of the women to go and fetch some water for him, she did so it being dark he followed her and near the spring he overtook her, he then said, "If you have a child, you shall call it Tama-inu-po," she had a son to whom this name was given, and from whom the present tribe of Waikato the Nga ti tama inu po have originated.
(see note in Maori)
Rahiri had many children. He had Raparapa (flat part of the foot) who had a descendant called Tara-hawaiki (boldness of the rat), who had Raparapa the second, and Tautahi (an only child, not any before or after him).
The tribe called Nga-ti-tautahi (the only child) are the descendants of this man Tautahi, who reside at Kai-kohe.
Now Whakaeke was considered the first born child of Rahiri, or the people looked on him as their chief, but Ue-nuku was really the first born child of Rahiri by the first wife Rahiri had ……….
The reason that Rahiri forsook his first wife was on account of roi (fernroot). Rahiri had said to his first wife called Ahua-iti (like little) "When your brothers in law (his brothers) come cook and pound these roots of fern for them two." He had given some fern root to her pointing to that which she was to cook and give to his brothers, now she did not cook and pound the identical fern root given to her by Rahiri for his brothers, but she had cooked and beaten and given some other fern root to them, and for this Rahiri had turned her away, she was then expecting a child, and thus she was turned away and Ue-nuku-kuare was born and why this part of his name was Kuare (stupid, or without knowledge) he had not any one to teach him, the incantations and ceremonies, and the sacred lore of ancient days.
Ue-nuku-kuare had, Tu poto (stand short) who took Kauwae (jaw) and Tawake-iti (repair a little hole in a canoe) as his wives who were sisters, and were daughters of Ue-oneone.
Ue-oneone took Rei-tu (rush forward standing) who was a Wai-kato woman, and had Kauwae, and Tawake-iti. Rei-tu was of Wai-kato and was daughter
Kokako had Rei pae and Rei tu, and Rei-tu fell in love with Ue-oneone, at the time that Ue-oneone went on a visit to Wai-kato, Ue-oneone lived at Whanga-pe, and he took Rei-tu and had Taka, who took Moko-iti and had Tama-roa, who took Whakaahu and had Waha kutia and Ra-roa.
Waha-kutia had grand children called Kamama, and Rahiri the second.
Kamama had Pairama-te-whe and he had Kake.
Ra-roa had Wai-tapu who had Marehu who had Uru-ra-roto, who had Kimi, who had Ripeka, who had Mihaka.
This ends the Tu a tangata part of the genealogy.
these two women were taken by Tu-poto as his wives and they had Korokoro and Kai-rewa, Korokoro was the ancestor of the Hokianga tribe now called Nga-ti-korokoro, and Kai-rewa was the ancestor of Perehamere and his brother Pereha-te-kune who now live at Opaea in the Hokianga.
Kai-rewa had Tu iti, who took Maro-hawhea. This woman Maro-hawhea was of the Wai-te-mata (Auckland) people and was daughter of Rangi-tau-heke who fell in love with Tu iti who she first saw in a game of Haka, but at that time she was betrothed to another, but as the time expired for Tu-iti to stay as a guest to the Wai-te-mata tribes, he embarked in his canoe with his party to go home to Nga-puhi, Rangi-tau-heke
To signify that he did not agree with an act of murder.
Tu-iti went along the coast and past Whanga-paraoa, Te-kawau, Whanga-rei, and on to Wai-tangi in the
Tu-iti took Maro-hawhea, and had Rangi-mitimiti, who took Tiraha and had Te-raho, who had Tihe who had Wheki, who had Papa, who had Tiraha. Tiraha is living at Pai-hia, and her father Papa died or
Papa was enticed and beguiled at Roto-rua, by the people there, and thus his death was accomplished. The Roto-rua people built a house, and invited Papa and his company to occupy the House as their guests, but long before this a high fence had been built around this House. Papa and his party consisted of sixty men, and the Roto-rua people were three hundred twice told.
The Roto-rua people or as they are called Arawa killed some dogs, and burnt some of the hair, so that their guests might smell the burnt hair, and from that suppose that the Arawa were killing dogs to feast them with, but such was not the fact, but this the hair was burnt in deceit, and to mislead Papa and his party.
Te rau-paraha was at Roto-rua at that time, and he rose on his feet, and chanted an incantation. These are the words of the incantation he chanted to the people of Roto-rua, in which he suggested that they should murder their Nga-puhi guests.
First Verse Are you a child That you should Be taught to think. Chew the juncus Chew the fencing Tis Papa-tu-a-nuku. Give me my girdle, Give me my maro, To bind it on me To become me in war That I may slope my spear (That I may soon strike) The warrior now coming. What sort of maro Is the maro (war apron)? The maro is for war The maro is for action A maro to use in battle Of Tu-mata-uenga (Anoint with red ochre As blows the breeze of war,) Anoint as fury of war rages And the sky is glad And the Earth is glad Each eat their fill And Ta-whiri matea eats; Agitate the world above (gods) Agitate the world below (spirits) Agitate the god Tara-pakihiwi. Come, come up o Dread of these warriors, The influence of these warriors, The dread core of Nuku The core (whatu) of Rangi. The world of darkness turns The world of light turns And the core now flees The core of Pukinga (Priest) Time (year) of command. The core of the medium Year of command. I will be above, Year of command I will be below Year of command There is the weapon Of Tu-te-rangi-haruru There is the weapon Of Tu-te-rangi-ngatoro The weapon of Kai-hika The weapon of Kai-ure Separate from the warriors The vile and worthless, Separate, the coward from The people and warriors Separate from them The people, and let them Flee as a quail out Of the way. Second VerseSeparate, them separate, Tedious astonishment. Separate, them separate From above with Tedious astonishment Separate, them separate From beneath with Tedious astonishment. Eat the vermin with Tedious astonishment Eat the nits with Tedious astonishment. Sweep the refuse away Sweep it clean away. Cast away the refuse, Push them away With a stick Drag them near With a stick Push them to Whiti (Tease) Push them to Tonga. Lift up the propeller There is the propeller Propel them away, Select them, pick them out They are on the dread, They are on the power They are above They are below They are on the Power of the world. On the power of the sky. This dread This power It is nor On thy power. It is on the Power of the world The protection of the sky This dread This power These warriors It is Tai-koki It is Tai-korea And Tai-takoto-i-raro For Peruperu To accept and have (To boast of and delight in) Tis of gory delight For Hihi Strike with the dread Of the warriors And their war belts. To silence To cause to stare. As gnashed on by the world. As gnashed on by the sky The dark world turns The light world turns. There is the weapon The weapon of Te-rangi-ngahuru, And the weapon of Tu-te-rangi-ngatoro Separate the separated Of Maru-iti And of Maru-rahi Push them away Though they flee With flash of light And are dazzled To the side of space. Chant the incantations And utter the charms Of this consuming pit Lift this pit up And cause Tiki-maomao To tremble and agitate, Give power to this pit And cause to agitate Curse up above Imprecate from below Curse men o Oko-tahi (Hoko-tahi) This pit (curse) will depart To the dense dark world To the blackness of darkness To the world of breaking to pieces Of Hine-ruaki-moe. Go to (the world) below To Iro (maggot) below To Ngaro (blow fly) below To Tamumu (god of flies) below To Nga-hue below To Ketoketo (extinguished) below Where they wail for The fish (killed) of misfortune.
Though this is an incantation chanted by a warrior over his maro (war girdle) as he is about to enter into battle, it is also called an Unu (to lift out of) and also Te-po-nui (the great night). Te-rau-paraha chanted it to the Roto-rua people to urge them to kill the Nga-puhi visitors, when he had ended chanting the incantation, the Roto-rua people murdered the Nga-puhi people, and only one of the whole Nga-puhi escaped death of the name of Te-maanga, who climbed or jumped over the high fence that had been built around the house, and he fled to the water, and swam out in the lake, as they had been murdered at an Island in the Roto-kakahi lake, this Island is in the middle of this lake, and the Pa (fort) was on this Island, which was called Motu-tawa, and the Pa on it was called by the same name.
Te-maangi swam out in the Lake, and two men in a canoe pursued him, and overtook him, but Te-maangi was a brave fellow, and when these two struck at him, he dived, and had to come up again to take breath, and he was struck at again by them, but he took hold of the bow of the canoe and got on board, and the two Roto-rua men ran to the stern of the canoe, and Te-maangi took a paddle and struck at them, and they jumped into the water, and Te-maangi had sole possession of the canoe, and he followed the two men in the water and killed them, and then he paddled
Next after Tihe was Hakahaka, who had Nau, who had Peke tahi who is now living at Whirinaki.
Next after Te-raho was Hekenga a female who took Whare-umu as her husband and had Torea, who had Tauranga, who had Topuhi, who had Huke-umu, who was a brave man, and he joined many battles.
Heke-umu had Whanga-roa, who is still alive at Wai-mamaku in this year 1849.
After Tihe was ____ who had Whakapuru who had Tohe whohad Huke.
After Hekenga came Manga-wheki who had Turi au-taki, Rua-airo, and Tangohanga-rua.
Turi-au-taki had Te-ranga and Pakihi.
Te-ranga had Taura and Wha. Taura had Wake, who had Ripeka, who had Mihaka.
Rua airo had Pui and Pao.
Pui had Te-ahi who had Moe awa who had Te-otene pura.
Pao had Whare, who had Maapo who had Tiro.
Pakihi had Moe-tu, Pui, and Kuru.
Moe-tu had Tai-manawa and Takanga, who had Hinu.
Pui had Mai and Kaiwhangai.
Mai had Au paro who had Hori hore (Harris).
Kai-whangai had Wha, who had Rapana.
Kuru had Takoto-paru who had Raumati-nehe who had Kuta and Aitu.
Kuta had Hau-pokia.
Aitu had Nga-waka.
Tai-manawa had Takahi-rau.
Te-wha had the children called Pao and Pui.
After Pao came Reo and Hota.
Reo had took Turu and had Pari who had Haka and Hauhau who had Ti-warawara and Tohu.
Ti-warawara had Nga-tekau.
Tohu had Taka.
Hota had Kori and Karewa.
Kori had Tatu who had Ore who had Wi tana.
Hauhau had Whakarei who had Toti.
Karewa had Ka-raru and Ti-ranga-uru who had Erena.
Kararu had Tipene-tono and Here-ri.
After Pari came Rau who had Whata-rua, Pahia, Tokai, and Kuri.
Whata-rua had Pui and Hau, Pui had Rawiri-mutu.
Hau had Epiniha.
Rapia had Tu-ka-riri and Papua, Tu-ka-riri had Kotara.
Papua had Mapu who had Koi-uru.
Tokai had Pangari and Rangi-haua, who had Toi.
Kuri had Kiri.
Rau also had Mano who took Hanahana, and had Ruai who had Tuhi rangi who had Hoterere.
Hanahana also took Hau-ahi and had Wehe who had
After Rau came Tangohanga-rua who took Tai-omanga who had Hekenga, who had Te-inati unganga, and Uroro.
Te inati had Akiritanga who had Te Wheoki.
Uroro had Mata and Hei.
Mata had Aria.
Hei had Nga-roto.
This is the end of the genealogy of the descendants of Rangi-mitimiti.
After Rangi-mitimiti came Rangi-haua, Tu-tahua, Koro-hue, Wheti, Kuri-mau-taka, and Kauika.
Tu-tahua had Whare-toru, Meto, Te-hope, Kai-a-rahiri and Whaka tatu, who had many children, he had seventy but all were killed in the Hope-manawa battle which took place at Whirinaki, all these seventy were born at Puke-aitanga in the Wai-hou district in Hokianga, and only one of this great family escaped from the battle of Hope manawa, who was called Meto with his sister called Whare-toru who had Te-kuta, who took Ngawa and had Te-patu, who had Tua, who had Kawa-hau, who had Eru-patu-one and Waka-nene, I will give the other descendants of Te-patu further on.
When Te-ngawa was killed in the Rau kumara battle Te kuta took Nga peka and had Kai-kirikiri who was a great warrior who had Tai-ki-whenua, who had Ahu-riri, Ranga-unu and Muri-wai. Ahuriri had Makoare, who had Raniera, Aperahama and Hohaia.
Rangaunu had Hora Kingi raumati, who had Rihari.
Muriwai had Wata and Kerehi.
Next after Tai-ki-whenua was Kau-te-awha this was a brave man, and was the head of all warriors, and all the tribes here heard of the bravery of this man, there were many other brave warriors, but he was the first of them all, but he was never known to use of his own accord to avenge any one, his was the acts of a brave man to succour the down trodden, he was a great chief, and also with his rank he was brave, and it was by him that the Popoto tribe became of note and had power and authority, he was a great general and knew the arts of war.
In a future part of this I will give an account of the brave deeds of this man. His ideas were spoken of in the Okaihau war.
After Kau-te-awha came Whare-maru, and Tare-whare.
Kau-te-awha had Mahore who was the mother of Kerehi and Waata.
Whare-maru had Tare-whare, and Haimona-matangi.
Tare whare had Paenga who had Henare Tara-moe-roa who had Wikiriwhi.
Haimona matangi had Paora-nohi.
After Haimona matangi came Karaitiana, and Kuranga.
Karaitiana had Hohaia, Metiria and Perere.
Kuranga had Tamati-ngere.
After Kai-kirikiri came Kiri hoko, and Kerakera.
Kiri-hoko had Taura, who had Wake, who had Ripeka, who had Mihaka.
Kerakera took Pipi and had Kai-a-rahiri who took Hau and had Hau-kotare, who had Tahuhu, who had Te-oki.
After Tahuhu were Whare and Tango, these men all reside at this time 1849 in the
After Te-kai-a-rahiri was Pehi who had Ao a female.
Numanga took Hika and had Patu-wai(ai) and Mapu. Patu-wai took Riunga and had Iwi-tauia who had Ueke.
Mapu had Kopu, who had Ri who had Nga-kiore. The head of Papa who was murdered at Roto-rua by instigation of Te-rau-paraha was gnawed by Rats hence the name of this man Nga-kiore ("The Rats").
After Ri came Tinaha a woman who married Mr Cook and had Tuhana.
After Kerakera came Nga-peka who took Waha-ika as his first wife and had Mairanga who had Mahore who had Wata and Kereihi, Wata had Rihari and Kereihi had Atareria.
Nga-peka took Pani as his second wife and had Haka, Hauhau, and Wai-roa.
Haka took Kura and had Kaka, Moanaroa and Kukupa.
Hauhau had Whakarei who had Toti.
Wai-roa had Whetu and Ku-ki-wharera.
Whetu had Toi.
Ku-ki-wharera had Miriama.
Wai-roa also had Te-ngaro, who had Tau-kohi who had Tautahi.
After Te-kuta came Tai-ka-horo mai. This man was a very brave warrior who when he had heard of the brave deeds of Rekereke, he went to Muri-whenua, to see this brave chief Rekereke who when he met he asked Rekereke this question "How long should a spear be?"
Rekereke answered "One length of the extended arms of a man and part of another span," but Rekereke added "But if your spear is taken from you by your foe, extend your arms towards him and chop your hands."
Rekereke asked Tai-ka-horo-mai "How many mata-ika have you taken?"
Tai-ka-horo-mai said "Six."
Rekereke said "You have taken one less than I have, that is the seventh."
To take a mata-ika is considered a deed of great import by us the Maori. Those who are killed in the scrub or at the settlement are not called "mata-ika", nor will the defeat of such be spoken of as of any note for bravery, but so soon as war is declared, and two armies meet, and when they are all placed in battle array and each body of men are drawn up in lines in front of each other about two fathoms, or twice the space covered by the fully extended arms, and the warriors pace up and down in this space between the two contending bodies of men, and though twenty men lunge at one of
Tai-ka-horo-mai came back from his visit to Rekereke about the time that the battle at Kau-onepu (all sand) was fought, and Tai-ka-horo-mai was engaged in that battle, and he took a position in one wing of the warriors, as Tai-omanga also took up his position opposite to Tai-ka-horo-mai, and Tai-ka-horo-mai took two mata-ika, and Tai-omanga only one when the enemies of Tai-ka-horo-mai fled till they arrived at Rangatira, where they stood and then charged back on their pursuers, and Tai-ka-horo-mai lost his tao (spear) so he clapped his hands and did as Rekereke had taught him to do if ever he lost his weapon in battle, and he jumped at his enemies and caught two men and disabled them, but he was not hurt in this encounter, when he had left these two as dead and had charged on the enemy some distance further, the enemy turned and charged on their pursuers, and one of the two who had been disabled by Tai-ka-horo-mai rose and caught Tai-ka-horo-mai by the heel, and struck him on the head, and Tai-ka-horo-mai lay as if he were dead, and he who had felled him proposed to cut his head off as a trophy, but another person said "Do not cut his head off, it is a poor one, and is not tattooed," so they left Tai-ka-horo-mai, soon after he rose and headed a party of his people who charged the enemy and killed them all.
Now the origin of the battle just now related was on account of a vindictive feeling entertained by
Tane-miti-rangi said "No."
His sister said "You narrowly escaped being murdered last night. I held the mere (weapon) back, or you would have been killed."
This caused Tane-miti-rangi to feel a hatred and he returned to his home, and when Summer came, he thought that perhaps the people had assembled at Nuku-pure (baptize the land) to pluck the fruit of the Karaka (corynocarpus laevigata) and he said "Perhaps the Nga-koikoi (a little black cod about eight inches long and about two inches through, caught in the cracks in the rocks on the coast) fish have come to my cave." The Nga koikoi is a fish, but he alluded to men.
Also Tai-ka-horo-mai was engaged in another battle soon after that of "Te-kau-one-pu" (the battle in the sand) which was called "Ko te hau te makuru" (nothing gained by taking the scalp) which took place at Hu-toia up the Wai-hou beach at the head of the Hokianga river. The people of the place went to pluck the fruit of the Karaka tree and as they embarked in a canoe Nga-peke (the shoulders) said I had a dream, a god of night was singing a song to me, and these are the words of his song
The party went on to Wai-hou and slept there, and on the morrow Tai-ka-horo-mai left his companions and went on to Hu toia, and climbed up into a Karaka tree, and whilst there he heard the voices of men of a war party, wandering and saying "Well these Karaka trees do not bear a good crop of fruit" but Tai-ka-horo-mai was not seen by the war party. He went back to his company and said "War is proclaimed." So the party rose and went in a body to where the war party were and met them and at once gave battle, and Huti was killed, and Tai-ka-horo-mai took his stand in front and killed the first man, and the war party fled and were pursued and one hundred of them were killed.
Tai-ka-horo-mai had Rika, Rewha, and Rua.
Rika had Hau-kapona who had Henare, who had Rua-keri-po.
Rewha had Maara, who had Awha, who had Pirimona and Awhitanga who had Whakarei.
Rua had Pare-roa, who had Kotahi.
Meto had two after him who were called
Whare-toru
Kope
Meto had Kauhi, who had Potae, who had Tangi, who had Te-ngau, who had Karemu.
Kope took Rangi-ka-tuhia of the Nga-i-tupoto and had Awa-i-orua.
I will give the remainder of the offspring of Meto in a future place in this Book.
The name Awa-i-orua (the creek where (some one) stuck in the mud) is the name given to a creek in the Whiri-naki river, on account of Taura-tu-maru having been killed there, who was the husband of Tu tahua who was killed at the battle of Te kope manawa. At the time that Taura-tu-maru was killed, his eye was plucked out by Whare-toka, and taken to the
Awa-i-orua took Tai-awatea and had Huri-waka. This man was a great murderer, and was also a great warrior. He stabbed many people (or murdered them by stabbing them) and not any one would go near to where he lived for fear of him.
Huri-waka had Whiu, Puninga, Wai-o-tara.
Whiu had Te waha, who had Whai-ti who had Tutu and Pero.
Puninga had Hawato, and Koni-whare.
Koni-whare had Mutu and Hau-tungia.
Hau-tungia had Kaa-wai who had Maraua.
Mutu had Kanawa who had Wi-te-maara.
Hawato had Haki.
Wai-o-tara had Ahuriri, Ranga-unu and Muri-wai.
Next after Wai-o-tara was Pare-huruhuru, and Kopu, and Puke-hinau.
Pare huruhuru had Kahu-iti, who had Iroriana, Whawharu and Aru-mai.
(see notes in Maori)
Next after Kahu-ti was Makena who had Wi-tana.
Kopu had Whakahoro, who had Hekopa, who had Hara tiera and Heni.
Puke hinau had Nga-mate, who had
Huri-waka also had Tu ka-parea, who had, Mahuia who had Huru-matuku, who had Tara-hape, Hau tai, Nawa, and Awa.
Tara hape had Te-rahui, who had Kapua-mangu.
Hau-tai had Makoare-tao-nui.
Nawa had Maukoro, who had Rawa.
Awa had Oha, who had Turau.
Hihi-o-tote lived at O-taua, and he occupied his time in killed (murdering) men. Not any one could go alone for fear of Hihi-o-tote. He killed his victims with a piece of maire wood which he sharpened as a dirk.
He waited at this settlement till he heard the voice of people on the road, and he took his pounder, and his maire dirk, and went on the road some distance in front of his intended victim and waited, and as these came up to where he was, he called the usual welcome of "Come, come" as though he was welcoming them in kindness, and the travellers even thought he was calling in love, and these would bow down to rub noses with him in the usual custom as he was sitting, but as the nose of the traveller touched his, he would strike
This is an account of Hihi-o-tote, his home was at Otaua, and his work was that killing men for him to eat as he liked the flesh of man to eat above all other food. Men would not go alone near the place of Hihi-o-tote, as he was the one man of all men of whom all Nga-puhi were afraid, and not any one would go near to his home, for fear of being killed and eaten by the murderer.
He killed men with a maire (weapon) his weapon was made of maire (santolum cunninghamii) tree and made like a tao (spear) but it was not like the spear carried by most men into battle, but it was a short spear, as long as from the middle finger to the elbow of a man's arm, this he made sharp by scraping it with obsidian, and this was as sharp as it splintered obsidian used to make holes in the gunwales of canoes.
How this man captured his victims was, he lived alone in his home, he had not any wife as not any women would be his wife because of the dread all felt of him, lest he should kill and eat her. He stayed at his home, and when he heard the voice of human beings, he took his komeke, a rough mat, and is not unlike a ………., but much larger and thicker, and the upper edge is plaited like a rope as was as thick as a man's arm.
When he heard the voice of human beings he went along the road, though it were to a great distance from his home, having on his meke mat and his maire dirk in his hand, went and sat down in the road and waited for the person whose voice he had heard to come up to where he was, and when he saw the person coming towards him he would call the usual welcome of "Come, come" as though he was calling them in genuine respect, and the traveller would also think that Hihi-o-tote called and welcomed him in
When Mahia was perfectly certain that his child had been murdered by Hihi-o-tote, he determined to be avenged for the murder of his child, so he took some timber and made a war trumpet, and when he had finished this Putara of kauri wood, he said to his son Oro-kewa "O son I am exceedingly sorrowful on account of the death of your sister, I can not sleep at night, as my heart is ever crying for the death of my daughter. Let us two go and seek for payment for the death of your sister, lest I ever cry for her death, and disease may take me and I also die."
Oro-kewa said to his father "You say 'Let us two go', yes it is well."
They two rose at their home at Awa-rua and went towards Mata-raua and on to O-taua and when they had gained the peak of Puke-kawa they sat down, and Mahia took his war trumpet and blew a long blast on it, the voice of this war trumpet sounded far and near, and the echo of its voice sounded at each
Now that they had sat to rest on this hill, and as Mahia had sounded his war trumpet, he said to his son "O Oro-kewa, the rascal will have heard the voice of my war trumpet, so he will perhaps come towards us at once, do you step on one side of the road and there sit in silence, and leave me to ward off any blow he may make at me."
Oro-kewa said "It is right, and if you are strong, yo alone shall kill our payment, as your heart is greatly weeping for the death of my sister, do you alone kill our victim, so that your grief may be appeased."
Mahia said "But if I am taken unawares by my foe, you must not attack him with an uncertain blows, but strike him with power, and hit him with your Hoe-roa (flat whale bone weapon) on the skull, so that his brains which are emanating such acts may be gushed out, and his murderous thoughts killed."
Oro-kewa had a weapon called a Hoe-roa, this he took with him on this expedition, and he sat on the side of the path, hid from the view of this murderer.
The war trumpet of Mahia had been blown, and the sound had reverberated for a great distance, and Hihi-o-tote heard it, and at once, started for the place from which the sound came, he took his heavy garment and his dirk, and went towards the spot from which he had heard the blast blown on the war trumpet. He was glad to think of the food he should obtain as the man who had blown the war trumpet could be a meal for him on the morrow.
Hihi-o-tote came on and got onto the path on which Mahia and his son were, and Mahia saw
Mahia killed Hihi-o-tote with the aid of his son Oro-kewa, and they beat his body all to a pulp, and the skull they cracked to atoms, and left the corpse to rot on the road, where the sun and rain could devour it.
There was not any one to weep over the death of Hihi-o-tote, he died the death of a slave, unwept, and unlamented, nor was he buried or his bones taken to the sacred place. Who should do this for him, when all felt disgusted at his horrid work of murder, and his bones were scattered over the ground by the force of winter floods.
A young woman of high rank of the same tribe as those she killed became impressed in her mind that she should kill some one, and made the attempt to kill her sister but being overpowered by some who resisted her attempt, she left the Pa and went on a journey on the road she met a slave woman with a bundle of firewood on her back she took one piece of the wood the slave woman had and knocked her on the head
At the heads of Hokianga a number of young people were out in the forest with a slave man, these children had a spear each who after they had amused themselves with sticking their spears into all they liked in the forest began to have a game of a mock battle, taking the trees as their enemies, the slave sat down to look at them as each boy or girl ran up to a tree exclaiming here is my man and hit the tree with their spears, one of the boys in the excitement of the game being near to the sitting slave ran up to him and with a thrust of his spear said but here is my man and pierced the slave the others seeing this all fell on the slave and speared him to death and then left him. On their return to the Pa they told with glee the game they had been amusing themselves with and its end, for which they were applauded by their parents who said they all would be brave in battle when they became men and women.
One day a man was fishing from a rock on the west coast, his father and mother were sitting in a little cove on shore, these saw two men come along the coast one
A tribe who lived at Reef Point (Taura-roa) on the west coast north of Hokianga who had had killed an old chief of their tribe, and blaming a tribe of 3 men and some women and children who lived at the
Many years after this murder the chief of the Rock Point tribe was on his death bed, he called his son and said "Live in this world, live in peace and do not kill any one on suspicion do not kill on the thought that they were those who killed someone who had been murdered, but ask and be sure you know the facts, those 3 men and women and children whom I helped to kill were not those who murdered your relatives, I now know who did it, those 3 men and their wives and children were killed for no fault of theirs, but as blood has been taken from those 3 men for your relatives so let the matter rest."
At the same place as the woman lived who killed the slave and a girl and from the same Pa, two boys went into the forest to spear Pigeons, each with a spear, they had not obtained any birds, and on their return, one boy being a little in advance of the other the one behind ran his spear at the one in front and left him for dead, the one who speared the other ran Home calling "Ko te whaka ariki" (a war party) the people of the Pa went out and found the wounded boy who on being asked said his companion had speared him. This was nearly the cause of a tribal war, and but for a payment of property and land given by the relatives of the would be murderer, a war would have been the consequence of this rash act.
A chief of the same tribe as the young women murderer and boy murderer called Paopao, had two young men slaves, one of which for amusement he one day killed, and the other was by command of this chief driving a pig along the sea coast on the sandy beach from Hokianga to Whangape, as the poor fellow was driving the pig he saw in front of him the shadow of a man on the sand, as he had left the Pa alone, this shadow startled him, he left the pig and stepped aside, it was his master Paopao with a spear in his hand who had made a thrust at him, but the slave stepping aside had not been hit, the blow was given with such force and not hitting the slave, Paopao fell on the sand on his face, the slave ran for his life and escaped.
Te Paopao had made love to a young woman who would not have him, this had preyed on his mind, for this attempt to kill his slave he was not seen for four summers. When some of the people were out in the forest spearing Pigeons they found the skull and bones of a man in the forest near to the skull was found a Heitiki which had been known to be in the possession of Paopao, the old fellow had hung himself as the rope by which he had done the act part of which was still tied to and dangling on a bow of a tree above where the bones were found, his bones were left where they had fallen, as he was so disliked by his people.
A little beyond Ahi-para, a branch of the hills that line the western coast of New Zealand terminates in a somewhat remarkable spur, stretching to the sea, with steep ravines on either side. A deep cutting on the summit of the ridge formed a stronghold or Pa and rendered the spot impregnable. This was held by a tribe of warriors of the Au-pouri for years against a powerful enemy of the Nga-ti-awa who vainly strove to dislodge them. At length the siege was raised; the assaulting party disappeared; where, the besieged could not tell, and seemed, moreover, not much to care so strong was their confidence in their chosen seat. The departure of the enemy drew off much of the war restraint. Meanwhile, years passed, and a stranger tribe ensconced itself at a small port on the western coast, known as Whanga-pe. The chief characteristic of this tribe appeared in their somewhat singular passion for rearing dogs. Each member vied with the other in the possession of dogs; dogs outnumbered their masters by tens and twenties. Suddenly, however, this flagged. The masters seemed embittered against their old pets, and the settlement, so resonant with the barking of these animals, was no quiet and almost oppressively still. The dogs were all killed, and the skins cured, and the tribe set off for the North, carrying their dogskins with them. They were no strangers to the spot they reached - the stronghold described - and the tribe, the former assailants. Stealthily they came; no suspicions roused the once again besieged. Secretly and diligently the besiegers wrought, in a covert sport, their dogskins into a wonderful mass. The fabric completed, large quantities of fish were caught, and attached to different parts of this strange dogskin tent, as it seemed. One starry, yet dark, night there arose a stir among the tribe, and they moved on for the pa. Silently they raised the dark dome, covered with strung fish, on the beach underlying the stronghold. Within it crept a chosen part of fighting men, and another lot stole stealthily up the ravines, and crouched under cover within rushing distance of the pa. Calmly the night wore on. With the faint glimmer of approaching day, the young men of the pa looked out of their whares. "What attracts that cloud of sea-birds?" say they. "What dark mass lies stretched on the sand yonder?" "A whale! a whale!" they shout, and youths and hale men rush along down the steep ridges to the prey beneath; none but decrepid age and children and women, busy lighting the hangis (native ovens) for the anticipated feast. Now they reach the beach. Only a few moments of time, and death in many forms springs yelling from the whale; the monster disgorges its dark band of enemies. The victims cast a back look on their Home. Oh, for their arms! They stand unarmed; their Homes are all ablaze; and down on them draws a cloud of destruction. Around them surges a wave of despair! What is bravery now? Without an effort, without a sound, young men and hale men and old grey-headed warriors bow down to their death. The end is complete; the design of years is accomplished; the coveted stronghold knows new masters, and, from its beetling heights and wild ravines, the wily children of the stranded whale look grimly down on the scene of their strategy and triumph.
A woman of the Whiri-naki river named Miringa took to husband a man of the people who lived in Te Taheke up the Waima river on the Hokianga, when her husband was away in a war, the brothers of this woman went in a canoe from Whirinaki to Te Taheke and calling to her said "Come to our canoe, we have some pipis for you," this was all a hoax as she had a child a boy then not many months old, which her brothers did not like, when she arrived at the canoe they took her away with them and left the child, the relatives of the husband took the child and kept it and brought it up to man's estate, if the child had been a girl the brother of the woman would have taken it as it would have been a man's ruahine, but as it was a boy a rito, propagator, and would have been the "Taaunga" or "Kai Whakatu" ia ratou, that is would have been senior of the uncles therefore they would not take it.
Write out account of girl ………. waterfall at Te Taheke in Wai-ma, so that she could escape her ………., who she detested and would not marry.
The wars which were constantly being waged between the Ngatiawa and the ancient people of the Kaitaia district, the Nga-ti-whatua was the cause of Kauri being made the leader of that section of the Nga-ti-awa who occupied the district of Kaitaia who commanded his people to cut a canal from the west coast into the lake in the swamp at the head of the Kaitaia river, so that the sea might flood the Kaitaia valley
Fronting (and about a quarter of a mile from) Kai-taia mission station, is a steep hill, the termination of a long range, forming a spur at each end. At the top of one spur is an entrenchment of an old Maori pa, and near by there grows a scented moss, kopuru, which Maori ladies of olden time used to wear in a Hei pouch, fastened round their necks.
The pa belonged to Nga-ti-awa, who formerly lived at the North. A great battle was fought near the foot of this hill, between the Nga-puhi and Nga-ti-awa and other tribes, which ended in Nga-ti-awa's defeat, and subsequent flight to Tauranga in the Bay of Plenty.
On the opposite spur, called the Kerekere, are also remains of a pa of later date, which was occupied by Te-whiti and his braves. The view from this point is very extensive, and singularly lovely. Part of the Taka-hue range, far away in the dim blue haze, nearer and darker blue forest ranges and ferny hills, then the distant roadstead of Ahi-para, with the surf dashing up its rocky point, called Taura-roa, and sparkling in the sunshine, Lake Ta-ngongo, the long Awa-nui flatskirted for some distance on one side by a dark kahika-tea wood, part of Ranga-unu Bay, and Mount Campbell (Ohora) far away, form a scene of indescribable loveliness; everything looking so quiet and still now, once a scene of war and terror.
It was while Te-whiti lived in the Kerekere pa that Wai-tohi and other Nga-puhi chiefs came with their men to fight with the Nga-ti-awa tribe. Their last encampment was at a place called Oinu, about four miles from Te-whiti's pa. After dark they sent two men, who were to bring back what information they could gather relative to the strength of the pa. These spies entered the pa unnoticed, going about among the people for a while, till they were discovered. One was killed, the other escaped.
That night, Te-whiti addressed his people, "Listen to me, ye braves! Nga-puhi is coming to fight us. Be strong, and of good courage. Let the old men and the women and the children remain in the pa. To-morrow at early dawn we go forth to meet them fearing nothing. Ye braves, be valiant."
That night, too, a consultation was held in the Nga-puhi camp. Some were dispirited by the information brought, and proposed a return home, but Wai-tohi got up and spoke and said: "Let all cowards go back, and all the brave follow me; treading in my footsteps." (Me hoki te wawau te hukehuke, ko te toa e aru mai i au) and again he said "He kokako ka took i runga o Rau-mahoe" (a kokao (callaeas cinerea) stalks away on Rua-mahoe) a Proverb for a coward who runs away from a battle, or when any ………. begins he leaves the dispute and departs. So all stayed, not willing to be thought cowards. A Maori war party, while marching, observed the strictest silence - no one venturing to speak till command be given to halt.
Te-whiti of Nga-ti-awa with his men met Nga-puhi half away from their camp - each chief heading men, the attacking and the attacked. Te-whiti's weapon was a spear, Wai-tohi's a waha-ika. Each rushed forward to meet the other. Te-whiti sent the end of his spear through Wai-tohi's neck, while he, not waiting to draw it out, sprang forward, and struck Te-whiti down to the ground with his waha-ika. A general conflict ensued, in which Nga-puhi came off victorious. The Nga-ti-awa fought long and well for their families and homes, and sold their lives like true warriors.
The place was called Rangi-mangu (black day) in remembrance of what happened there, and still goes by that name. Wai-tohi did not die from his wound. Maoris generally do not fear death.
In those days they believed in a sort of Elysium, the entrance to which lay under the tangled seaweed, and deep water at the Reinga, where the men would have beautiful wives and an abundance of kumara, fish, and other delicacies. I never heard of fighting going on there as up here. It was always spoken of as being a very desirable country.
Told by Tara-ru.
(see note in Maori)
In the times of Kahu-nunu when he and his people occupied the Nga-puhi Rarawa and Au-pouri districts, he lived with his section of the tribe at Whanga-roa, at that time there lived other tribes of people in the Whanga-roa district with whom Kahu-nunu and his people were forced to be constantly at war in this constant war Kahu-nunu and his people became quite tired and made up their minds to migrate southward from the Whanga-roa district. They left that place and went over land by way of the head of the Kaipara river and on to Manuka and on to Waikato. Kahu-nunu took a large lizard in a taha or ipu with him, as a passport through the various tribes he might have occasion to meet in his journey, as we are not more afraid of any thing in creation than a lizard this being held up before any hostile party would make (see No. 66 & 67).
Kahu-nunu was so powerful that he could carry the Roi which might be dug up by 20 men in the time food took to cook in a hangi. Also he could carry as many Paua shells with the fish in them to the highest part of his Pa and throw them to every part of the Pa that before each door of each house in the Pa some Paua would be thrown for the occupants of the houses.
When Kahu-nunu and his party left the Whangaroa district and came by way of Kaipara over land, another part of his people left the same district who had occupied the Mango-nui and Kaitaia district by canoes, there on leaving the Homes and having pulled out to sea were called to by some of the tribes who still had a little respect for them, this migration was under the leadership of a chief, called Kauri, the people on shore called to him "Kauri e Kauri, hoki mai."
To which he answered, "Ranga maomao ka taka i runga o Nuku-tau-rua, e kore a muri e hokia," so on he went passed the
The two girls who went and became the wives of Ueoneone were descendants of the Ngatikahu, who went to Taranaki, hence the connection of the Ngapuhi with the Waikato, Rarawa and Ngatiawa. The Ngatiawa occupied the Ngapuhi district for many generations till the time of Kahu-nunu and Kauri, but being so great a tribe the land was not sufficient whilst other tribes occupied some of it to keep them all, and for want of food and the constant wars between them and Nga-puhi and Nga-ti-whatua hence this migration of Ngatikahu who at Taranaki became the Ngatiawa.
When the Ngatiawa occupied the Ngapuhi district they cultivated all arable spots and their rua kai (food pits) may be seen
The sacred place at Whangape on the left hand as the road ascends from the beach up a long straight-spur, was not used or spoken of by the Ngapuhi till about the year 1849 when they spoke of it as the depository of the bones of the ancient occupants of that district, the Ngatiawa of Taranaki.
The land occupied and called as their property by the Ngatiawa in the north was in the north from Whangape to Maungatawha and across the head of Whangaroa down to the coast, from there to Whangarei on the east from there in a straight line crossing the country coming out in the coast at Muri-wai, between Kaipara and Manuka on the south; from there to Whangape on the west.
These are some of the chants which the old tribe of Nga-ti-tama-tea canted over their weapons of war before they went into battle.
The Nga-ti-tama-tea lived in the district now occupied by the Nga-puhi people at the present day, and were descendants of the noted Tama-tea the great traveller around the land.
At the time they occupied the Nga-puhi district they were in constant war with the Nga-ti-whatua who occupied the districts of Muri-whenua, and the Reinga. These are the words of one chant
Another chant of the people to their weapons of war,
Raro-tonga an Island off the Here-kino River on the west coast north of Hokianga.
The cause of a war and murder in ancient times was a game at Niti. The Niti is made of a dry fern stalk and one end of it has a ball like bulb made on it by winding a piece of the green leaf of flax on it, which is called a poike (bulb head) and those who are to take part in the game stand on a level piece of land, and all stand in a body each with his Niti in his hand. The space over which they are to Niti is cleared of all weeds or any sort of obstruction that may impede the flight of the Niti, and a space is cleared of all these till it is as clear as a path trodden by man, and as broad, but such flat space is situated where there is a slight rise or mound, behind which the players stand. One of those who are to Niti, takes his niti and going towards the mound, where he bows a little and darts his Niti out of his hand in such a way that the Niti shall touch the top of the mound in its flight from his hand and whence it gains an impetus in its flight and rises slightly upwards and darts off in a straight direction and lights some distance away. The Poike (or head bulb) directs its flight that it may go in a direct line in its flight. When a player who fully understands the art of throwing the Niti is playing the game, he can so make the Niti touch the mound that such touch will give the Niti the aid it needs to cause it to fly ever so far.
Now that those who play the game have each thrown his Niti, they go and get their Niti and he whose Niti has gone the furtherest distance has gained the "Piro" (game, or has caused his combatants to smell or have a stench). The Niti of each player was marked, so that they could be known from each other and as to whom they belonged. Some were marked with kokowai (red ochre) others were slightly carved.
This game at Niti, was practised and played so that the power and bravery of a tribe might be seen, and known.
Patito went from Ahi-para with seventy of his companions with the Niti, and went towards Mata-pia. Mata-pia is an Island out in the sea, on the coast going from Taura-roa to Muri-whenua where the Nga-ti-miru had their settlements, and their store-pits in which to keep food. Patito and his companions had a game at one of these settlements. Patito threw his Niti which darted to and stuck in the door of a store-House in which to keep food belonging to an old woman, the old woman saw the Niti sticking in the door of her food store, so she took the Niti which belonged to Patito and broke it to pieces, because the store-House for food was sacred, and it was a desecration of the sanctity of the store-House to have a Niti stuck in it. Patito went to the store-House and beat the woman so that she died, and when the people of the settlement saw the act committed, they rushed on Patito and pursued him and his companions, there were two thousand of these who followed the seventy of Patito and when Patito and his companions had been overtaken by these, Patito stood at bay and gave battle, and Patito and his seventy friends were killed, and one only of all the seventy escaped who was called Toa-a-kai and was the son of Patito. Years after this, Toa-a-kai thought how he could by war obtain payment for the death of his father, so a net was made to catch fish to give a feast to a war party who should go to war for the death of Patito. The next was cast into the sea and thousands of Tawatawa (………. Australasicies) were taken, and a stake on which these fish were hung up to dry, were taken by Toa-a-kai and made into spears for war, which he called Tarawa-tewetewe (Tewetewe (tawatawa) stage). The Rarawa tribes and people are the descendants of Toa-a-kai, and Toa-a-kai made war on
War was declared on them by Toa-a-kai, and many of their chiefs were killed by him, and these are the names of those chiefs killed by Toa-a-kai, Rangi-miti-miti, Rangi-hakena and Rangi-tahuna, all of whom were killed by Toa-a-kai with his spear Tarawa-tewetewe (stage of tewetewe) in the many battles he waged against this tribe the Nga-ti-miru.
After a time Toa-a-kai was killed in a battle Te-tahua where he was pierced with a spear, and ran from the battle and climbed up into a tree, but he was pursued by his enemies, who found him by the dripping of bloody from the tree, and his enemies climbed the tree and pulled him down, where they beat him, and Toa-a-kai said "Do not kill me, let me alone, let me alone to lead your people and mine into battle."
Those who were beating him said "You can not live for three days."
The nephew of Toa-a-kai called Tama-ariki was there and made peace with these people, and when he had gone to Roto-kakahi, the chief of those people with whom he and his uncle Toa-a-kai had been waging war, stood up and went to break fire wood to cook food for Tama-ariki. Now the name of this chief was Tama-ru, and when he had come back from breaking fire wood, he took a piece of wood to dash the water out of the hair of his head, and as he was beating the water out of the hair of his head he uttered this Proverb
Now the meaning of the words of this Proverb which he had composed for the occasion is this
So soon as some of the ………. of Tama-ariki heard this uttered by Tama-ru, they went and repeated the words to their chief to Tama-ariki and his people who were living in a separate house. Those men said to Tama-ariki "These are the words uttered by Tama-ru, on his return from collecting fire wood, when he took a piece of wood to dash the water from the hair of his head he uttered these words
So soon as Tama-ariki heard these words, which referred to the death of Toa-a-kai at the battle at Te-tahua, he pretended to be taken very ill and exclaimed
His people made a litter, but the people of the district, the hosts said "Do not go till you have partaken of food."
But the guests, the people of Tama-ariki said "We can not stay for fear our man die at once."
Tama-ariki spoke and said "Tell them to come to our place in the tenth month (harvest time) and let three hundred and forty people twice told come as our guests, that they may eat of the snapper fish of Koro-pua-hinahina.
So Tama-ariki was carried away in a litter
But this house was built for the object of killing the people of Tama-ru by the hands of Tama-ariki's people.
When the time came that the people of Tama-ru should go and partake of the fish of Tama-ariki, the people of Tama-ru arrived as guests of Tama-ariki, and were all invited to take up their abode in the large house called Mori-rau-ngaehe, and when they had all entered the house, the people of Tama-ariki assembled, and divided themselves into parties or like divisions as if going to war, and took up their positions at the rear or end of this house. Now this house had been surrounded by three fences which were made very high, with the view of going straight to the house. When all the people of Tama-ru had entered the house, the people of Tama-ariki hung the fish snapper up on stages which were erected in front of the door of the house at which the people of Tama-ru could gaze and the hair of a dog was pulled off it and put on a fern, so that the guests might think that these dogs were killed as part of the feast of which they were to partake.
When Tama-ariki had matured his plans and all arrangements had been completed to kill his guests, Tama-ariki got up on to the lintel of the house in which the people of Tama-ru were assembled, and called to the leader of the people of Tama-ru called Te-ao-iti and said, "O sir
When Toro-nge heard that Tama-ariki had killed so many people he left his place at Wai-mamaku, and went to Ahi-para, to obtain information to enable him to avenge the insult offered to his parent Pu iti, who had been pushed by Tutaki on the road, and Pu-iti had been hurt by his thighs having been nearly wrenched asunder. Toronge had sought in vain for some plan to avenge his father, but had not succeeded, hence his now going to see Tama-ariki, so that he might learn how Tama-ariki had managed to kill the people of Tama-ru.
So soon as Toronge had arrived at the settlement of Tama-ariki, Tama-ariki called to him and said "Come and partake of food."
Toronge said "I will not partake of food."
Tama-ariki said "Why will you not eat?"
Toronge said "Because of a dead parent."
Tama-ariki said "I did think it was a matter of some import, come and partake of food."
Tama-ariki rose and killed a dog of which he and Toronge could feast, but the blood of the dog with its brains were collected and taken by Tama-ariki to Toronge, and they both eat them raw, this they did to show how determined they each were to commit murder, and to carry out any plan laid for such deed of murder.
When food had been cooked and they two had eaten of it, in the evening they two went into a house and held a consultation, and Tama-ariki said to Toronge "Come, go back to your home, and then build a house, when this is made send a messenger to the Nga-ti-whatua (who was the tribe who had lamed the parent of Toronge called Pu-iti, and for which Toronge was seeking revenge) and let the messenger say to Nga-ti-whatua 'I am about to be attacked, let some of your people come to my assistance,' and if a large party come to your Pa, send most of them back, and say 'You only want a little party to aid you so that the war party may come to attack you, and if your assistants are many you will not be attacked' and say also 'the troop of Tama-ariki are now crossing the Hokianga river from the north'."
Toronge did as he was instructed by Tama-ariki and the House was built and a messenger sent to Kai-para to the Nga-ti-whatua tribe, and the people sent eight hundred men once told, who when they had arrived at Potapota they had a war dance, but the messenger said "Let the greater part of this body of men go back, let one hundred and seventy twice told that is three hundred and forty men go as invited, so that the intended attack on Toronge may take place" so three hundred and forty once told went back to their place.
The name of the house built by Toronge was "Ko-nga-rakau-e-tu-ka-tangi-maomao" (the trees that stand and cry for mackerel).
The Nga-ti-whatua rose and came from Kai-para to the home of Toronge, they came by way of the sea coast, and on to Maunga-nui, and on to Wai-mamaku, where the people of that district saw them and a chief of the name of Tama-tea of the resident natives said to his companions, who were of the people of Toronge "Divide seventy twice told of the Nga-ti-whatua people to come with me, so that I may make a sham attack on any Pa as mine will be the most likely Pa to be attacked." So the Nga-ti-whatua people were divided one hundred twice told went to one Pa and seventy twice told to another Pa of the resident natives. The seventy twice told went to the Pa of Tama-tea, but so soon as they arrived at his Pa, Tama-tea killed them, and all these were killed with the old wooden weapons of war, and not one escaped. When he had killed all there Tama-tea went to another Pa some distance off, as each Pa stood apart in its own district, as when he got to the Pa to which he was going, the people in the Pa had not killed the one hundred twice told of the Nga-ti-whatua who had been led to their Pa, so he said to the people of the Pa "Have you not yet killed the dogs for a feast for your guests, we have killed the dogs for our guests some time since."
The people of the Pa said "Do not startle them (the Nga-ti-whatua guests)."
Tama-tea said "Do you not see the blood on my axe which I carry," his axe was made of Kapara (the heart of the Koroi (white pine) tree) so Tama-tea began to kill the Nga-ti-whatua who were in this Pa and the people of the Pa also rose and helped him to kill that people of the Nga-ti-whatua, and all the one hundred twice told were killed, and the name given to this murder was "Ko-te-rore-piko-wawe a Tama-tea" (the troop that was soon bent of Tama-tea)
(a Tohe-roa is a large cockle like shell fish found in the sand on the sea shore. The kahawai is a salt water fish that lives on other fish.)
This murder was avenged by the Nga-ti-whatua tribe, who collected their force at Home and came from Kai-para, and came in the night, and at night attacked the forts of their enemies, and took it, which was called Kuku-taiepa (closed up fence) and it was the people of this Pa who at the fort (or on the first occasion) had murdered some of the Nga-ti-whatua and Te-whare-umu was the name of the leader in this Pa, and the People who now murdered the Nga-ti-whatua were of the Nga-ti-pou tribe.
Now at the Pa, the people of which had murdered the seventy twice told of the Nga-ti-whatua, a chief of the name of Tara-hape was the leader, and was a younger brother of Te-whare-umu, and on the night in which the Pa of Te-whare-umu was rushed by the enemy, the people of the Pa of Tara-hape heard the cry of woe of the occupants of the Pa of Te-whare-umu, were being killed, and Tara-hape knew that the Pa of his elder brother had been rushed and captured by an enemy so Tara-hape rose and stood near to the fence of his own Pa and being the subject of a feeling of evil omen at the time, he called to his elder brother Te-whare-umu and said "Depart and go o son, you go in the night, and I will (follow you) to morrow." At dawn of day the Nga-ti-whatua attacked the
Te-whare-umu and Tara hape, were killed by one and the same Nga-ti-whatua warrior, who was called Te-ahu-mua, so ends the account of this war.
The Nga-puhi war party went and attacked Tauranga, Hau-raki, Wai-kato, Roto-rua, Nga-ti-kahu-ngunu, Nga-ti-porou, and all the tribes of the south.
The cause of this war was this, a chief of the name of Tawa-putu came from the south in a vessel and landed at the
Te-waru the chief of Tauranga, meditated on the matter, and determined to go to Nga-puhi, and enlist the aid of Hongi-hika to help him to kill men.
Te-waru did as he had determined and sent messages to Hongi-hika, who agreed to aid him and started with a war party and went to Tauranga, and they two with their people attacked the Pa Te-whaka-tangaroa, and took it, from there the war party of Hongi-hika went on southward, and attacked all the tribes he met, and those of those who escaped with their lives, saved themselves by fleeing to the forest.
Te-popo the chief of Hau-raki thought over the matter, and wondered how he could obtain satisfaction for the killing of his people by Hongi-hika in the Thames, and as Te-waru of Tauranga had asked Hongi-hika to aid him as he had done, and they had killed his people of the Thames, so Te-popo sent his son to Nga-puhi to get the Nga-puhi people to aid him in obtaining satisfaction for the death of his people, so Tareha and Te-morenga with a war party went to the aid of Te-popo with two hundred men twice told and these went to aid Te-popo at that time, which was the time of guns having been first introduced into the possession of the Maori.
When the Nga-puhi war party arrived at the home of Te-popo, they and Te-popo departed for Tauranga and attacked the Pa at Maunga-nui (the point on the East entrance of Tauranga) which contained an immeasurable people, which was taken and a great crowd of them killed, and many taken prisoners, and some of the Nga-puhi took as many as thirty slaves, and some as many as forty slaves, and some even had as many as a hundred slaves, and as soon as the war party had eaten as many of the killed as they had any desire, they came back to their own home at Nga-puhi.
These are the names of the ancestors of old, that is the names of the people who first occupied the district now held by Nga-puhi (the plumes), and the Ao-pouri (dark day). These were named Po (night) Tiki (effigy) and Mawete (untied) and the names of the canoes which sailed from the other side from Hawa-iki and came here, were Tai-nui (great tide) Arawa (shark) Kura-hau-po (red at night indicative of a storm of wind) Moe-kakara (shut the eyes with the delight of a fragrant smell) Mahuhu (slip, as a knot made in a rope, to unloop as a knot) and Mamari (a sail) but there were many other canoes besides these, but the history of which were not given by the old men of the past, and hence the names of such have been forgotten by the present generations of our people.
The canoe Tai-nui landed at Whanga-paraoa (harbour of the whale) but the people who came in her located themselves at Ka-whia (embraced) from whom came the Wai-kato and all the tribes on the west coast of that district, from Wai-kato (nipping water) up to Wai-tara (water of the baptism) and some of the Tai-nui women took husbands of the Nga-ti-awa men, and hence the southern tribes are related to the Wai-kato.
The Arawa landed at Tauranga, and hence the origin of the Arawa people at Roto-rua, and many of the Tau-po tribes, and also those at the Wai-pounamu (
Kura-hau-po landed at Ahu-riri (the altar of anger) (Napier) or on the coast to the north of the Matau-a-maui (fish hook of Maui) (Cape
The Moe-kakara landed on the coast between the Kawau and Whanga-rei, from whom came the Nga-ti-rango (the skids) tribe, the descendants of Tu-haia who occupied the
Mahuhu landed at the mouth of the Kai-para harbour, and the braves who came in her landed on the main land at the mouth of that harbour at a place called Tahorahora (pluck fruit from a tree), but the place where they then lived has become part of the river, and is now covered with deep water, that spot was a district of dry land at the entrance of the Oru-wharo and O-tama-tea rivers, on which they built their whare-kura (home of the god temple or school) where they lived for many generations, and performed their rites and ceremonies, and ………. of the past, till the sea began to wash the land away, and the land and the temple were washed away and lost, with the gods and the effigies. The Nga-ti-whatua killed the last survivors of the people who came in this canoe, and took the females, whose offspring have become one with the Nga-ti-whatua,
Mamari landed at O-mapere (second finger) at the mouth of the Hokianga river. Puhi-moana-ariki and his brother in law were the chiefs of this canoe, and they lived at O-mapere, and their altar and temple they built at Te-rangi on the opposite of the Hokianga river to the point called Koutu-mangero (point of the shark mangero) where they put kept gods, and performed their ceremonies and chanted their songs.
There were many other canoes which came to these Islands of New Zealand, but with the ………. of other knowledge these are forgotten, but let those who are descendants of the people who came in those canoes give the History of these canoes.
One of those canoes landed at Whanga-parao near Hau-raki, another of these canoes landed at Whai-apu, and the descendants of those who came in these canoes were scattered all over that part of the country, and some of those canoes sailed across to the
The descendants of the people who first occupied the Au-pouri district, and also those of them who went to Whai-apu from the Ao-pouri were the descendants of Whatu-tahae (stolen sacred stone) who was daughter of Po who came in the Mahuhu
I also remember another part of the history of old told by our old people, which is this, and is in respect to a chief of the name of Tu moana who came here in his canoe from Hawa-iki, and landed at Te-tau-roa in the Ahi-para district, where he left his canoe housed from the weather, and he and his people went all over the land, and
Tu-moana lived in Hokianga, and became sorrowful on account of his old home at Hawa-iki, so he and some of his people went from that place to Te-tau-roa, where their canoe was kept and dragged it into the sea, and left for Hawa-iki, taken there by his love for his old home, but his daughter Rua (pit) followed him and wept over him, but Tu-moana spoke to her and said "Cease to cry and weep, live in this land, and you be the female head of this part of my tribe, but I will go back to Hawa-iki to those of our tribe left there by me, and to the home there I left. Cease to weep, when I arrive at Hawa-iki, I will chant to the gods that loud thunder may boom, that you may know that I have arrived there save. Live here in peace, do not quarrel, nor defame each other, live in peace in this another land of ours."
The canoe left with Tu-moana and his companions, there were many of them perhaps twenty twice told, they sailed away but Rua stayed some time at Te-reinga, and then they went past it, on their return journey to Hoki-anga, they went on to Kai-taia, and on to Mango-nui, and on up Taka-hue and thence on to climb up the Maunga-taniwha mountain, and when they arrived at
A war party was proceeding from the main land to attack a Pa on "Motu kawa" (one of the Islands of the Bay of Islands coast) when a Hape or humped back, or crooked legged man wished to go in the party, some of the party seeing this deformed man said "He haere aha ta te ngarara nei?" (What is this reptile going for?) "Ka toimaha huhua kore ta tatou waka i aia" (He will be weight in our canoe for nought) having heard this he went to the extreme end of the bow of the canoe and sat himself astride of the Tauihu of the canoe, on the carved head piece that projects before the body of the canoe. The canoe landed and the attack was made this deformed man killed the first slain in the attack. Again when the second Pa was attacked he killed the first slain there also, hence this Proverb "Ka tahi na ra te hape a Taranga, e tangi te kiri kiri o Motu Tawa" (first and foremost was the deformed (descendant) of Taranga, and the gravel at Motu-Tawa was heard to speak).
In days of ancient times two girls, one a woman of high rank called Rau-tangi (sweet scented moss) and her friend a descendant of Priests, left Hokianga on a journey going towards Taka-hue (fallen gourd) in quest of their intended husbands, who were men, who had come to the Hokianga district from the Taka-hue district in former time to funerals, feasts and visiting.
These two girls went on this journey all alone and crossed over the Hokianga river from the Ra-wene (many days) and paddled up the Motu karaka (clump of Karaka (corynocarpus laevigata) trees) creek, and landed up at its very source, where they tied their canoe, and she who was a descendant of Priests took the twigs of Karamu (coprosma) and Kawakawa (piper excelsum) and stood with nothing but her maro (waist mat) on, these twigs she waved before her, and up and down holding them in her right hand, at the same time she chanted an incantation, to ensure their going on the right road leading to Taka-hue, and that the gods should prevent them from turning off by some road that would lead them astray, she chanted.
Gush forth, gush forth from the spring in front Gush forth from the spring from within, As you are Maui-tikitiki-o-te-rangi Do you now exert your self And bind the maro round the waist and legs, And dart away with maro on Close the maro, and ask a gift And beg for gift with maro before And beg for gift with maro inside O goddess of daring draw all in. And tis a fountain dark and tumbling Tis night of Po-tanga-roa And night of Tauranga-te-ataia To bring it full in view To the wave that breaks in front To the wave that breaks inside. There is the night possessing There is the night now near The numerous nights near thee Do not hide. Tis the hiding of the goblins Do not hide Tis the hiding of the ancients Do not hide For fear of chilly cold, Do not hide For fear of false appearance, Descend to the west To being lost To being expelled.
When they landed at the source of the Motu karaka creek and had performed this ceremony and chanted this song they went on towards Te toro-miro (the seeking for the miro (podocarpus ferruginea) tree) Manga-nui-o-wae (great branch of Wae (foot)) and to Rata-tomo (enter the Rata (metrosideros robusta)) where they rested for a while, Rau-tangi had taken food with her from the Hokianga, but her female friend had not, and as Rau-matangi eat of her food she said to her companion the descendant of Priests "I will not let you partake of the food I brought, as your sacredness is that of Priests, but my sacredness is that of Chiefs." They went on and arrived at Taka-hue in the evening, and were not recognised by the people of that place, and these girls asked about the two men to whom they were going,
The elder brother of Rau-tangi was called Hotu (sob) who was a very brave man, and his was this saying in regard to the weapon the mere, and the shield used in war which are these "The real things of Hotu, the mere and shield" which are a proverb used at this day.
The words Whakaruru and Whakawawe have been given as names to men so that the dying words of Wahi-noa should be remembered, and to urge his descendants to obtain revenge for his death.
The canoe Mamari (sun, sail) landed at the Hokianga (returning) and from her crew originated the Nga-puhi people, who are descended from Puhi-moana-ariki (plume of the lord of the sea) who are the genuine name of the tribe derived from those who came in that canoe. From the Nga-puhi tribe came the Nga-ti-rangi who resided in the Wai-mate (dead water) district, and from the Nga-ti-rangi came the Para-whau (gum of the Whau (
Another canoe was the Mahuhu (slip as a knot of a rope) landed at Kai-para, and the Nga-ti-whatua (those of the rear of the surf of the sea coast) who resided in the Kai-para, and from the Nga-ti-whatua, came Te-uri-o-hau (descendants of Hau (scalp or offering to the gods)) who live in Kai-para, and from the Uri-o-hau came the Nga-ti-mauku (descendants of Mauku (hymenophyllum)) who live in Kai-para.
Another canoe was Tai-nui (great tide) which landed at Kawhia, and from her crew came the Tai-nui tribe who reside at Kawhia and from the Tai-nui tribe came Te-wai-o-hua (the water of Hua) who lived in the Wai-te-mata (water of the obsidian stone, Auckland district) and from the Wai-o-hua came Te-kawe-rau (carry with leaves) who live at Piha (last of the crop of kumara) and from the Kawe-rau came the Nga-ti-rango (the skids) who live at Mata-kana (staring eyes).
Another canoe was Te-waka-tuwhenua (canoe of the lepers) which landed at Te-waka-tuwhenua (the canoe of lepers) a little south of Te-arai (the obstructed) from the crew of which came the tribe Nga-i-tahuhu (the ridge pole), and from the Nga-i-tahuhu came the tribes who occupied Te aria district, who have become extinct as tribes, by the ravages of that evil disease (leprosy) but some of this people are still to be seen in the Kawe-rau and Te wai-o-hua people.
This is the genealogy of the sub tribes who emanated from the crews of these canoes. From the Tai-nui canoe, came Wai-kato (cutting water) tribes, and from the Wai-kato came the Nga-iwi (the tribes) who resided in the Kawhia district, and eventually migrated to the Wai-te-mata (Auckland district) and from the Nga-iwi came the Nga-ti-rangi (descendants of Rangi) who was also of the Mamari canoe and of the people of that migration, and also of Te-wai-o-hua of Tai-nui, came the Nga-i-tutaki (descendants of Tutaki, meet) and from the Nga-i-tutaki came the Uri-o-hau (descendants of Hau) and from Te-uri-o-hau came Te para whau, and from the Nga-i-tahuhu came Te-kawe-rau, and from Te-kawe-rau came Te-uri-ngutu (descendants of Ngutu, lip) and from Te-kawe-rau came Te-aki-tai (dashed by the tide).
The name Para-whau is in reference to the Whau (entelea arborescens) which was used as floats for a net, and those who cut the whau were besmeared by the gum or sap of that tree, and hence the origin of the name Para-whau (gum of the Whau).
The origin of the name Aki-tai was this. The ancestor of that sub tribe went out to fish, and was drowned, and his body was dashed up against the
The origin of the name Kawe-rau (carried by leaves) was this, Maki (invalid) the ancestor of this sub tribe was very hungry and he went to steal some kumara (ipomoea batatas) from the store pits of another sub tribe, and he took a basket of kumara, and to carry it on his back he made two slings with which to carry the basket of Nikau (areca sapida) leaves, and hence the name Kawe-rau (carried by leaves).
The canoe called "Waka-tuwhenua" landed at a point on the main land opposite to the Kawau (shag) Island, and her crew were afflicted with the disease called Tuwhenua (leprosy) and hence the name of that point at which this people landed being called Tu-whenua (leprosy) but that canoe had a name of her own which was Te-riu-kakara (sweet scented hold). The Kawe-rau tribe are related to this people, and some of the Kawe-rau died from the effects of the disease the Waka-tuwhenua people had. These of the Kawe-rau are buried in the sand at the mouth of the Wai-takere (water of the bed of the river) and the corpses are not touched nor will any of our people the Maori go near to where they are buried.
This shall be an account of the origin of Nene (dare) (Tamati waka nene) and Patu-one (kill on the sand) (Wiremu maihi patu one).
Rangi-mitimiti (day of licking) had Tu-tahua (standing heap), who had, Meto (putrid), and a sister called Whare-toru (third house) and she had Te-kuta (the clog), who had Ngawa (crack open) who had Patu (side of a house) who had Tua (baptism) who had Kawa-hau (offering at baptism) who was a female and took Tapua (float) and had Tari (noose) a female who took Te-whare-rahi (the long house) of the
The tribe called the Nga-ti-pou lived on the Island out side of the
One day soon after this the salts pulled on shore to use their net to procure fish, and the Nga-ti-pou tribe knew that Mariao had given the orders to tie the two chiefs of their tribe, the people of Mariao used the net, and took much fish, which they put into their boat, and the god like people took the net and were putting it into the boat when they were attacked by the Maori, and they rushed on them to kill all the salts, and all were killed not one escaped, and they took the bodies and cooked them, and Te-kauri (the gum) and Tohi-tapu (sacred baptism) of the Ko-roa tribe eat Mariao, and Te-kauri took the garment of Mariao, and the thigh bones of these killed salts were made into flutes, and the other bones were made into forks with which to pick food up and put it into the mouth. At dawn of the next day the boats of the ships came on shore, and attacked two Pas (forts) one at Motu-arohia and one at Te-wai-iti and the ships fired their big guns, and one of the big guns burst, and one of the Nga-ti-pou chiefs who had been tied up said he had bewitched the gun and it had burst.
The Forts which these god like beings had taken, the one at Te-wai-iti was commanded by the chief Tara-nui (great bravery) and the food which had been taken to sell to the god like people was for Oro-kawa (rub the heap of stones). Another Pa was taken by these god like people at the end of the beach of Manawa-ora.
The men who instigated these acts were Tohi-tapu of the Roroa tribe (who died in the year 1833) and also Tarewarewa (hung up) of Te-ratu of the Nga-puhi, and also Takurua (winter) of the Mahurehure of Nga-puhi, (these two died in the year 1839) and these men also instigated the first introduction of pigs amongst the Maori of Nga-puhi at the
These pigs in time had young ones, and the offspring were dealt with as the natives had done with dogs to make them geldings, and when there were many pigs, the people held a great meeting to consult about killing some of the hogs, it was agreed to kill some of the pigs and cook them in a hangi (Maori oven) and when the pigs were cooked, and
The Boar of these pigs the Maori first obtained was called "Hani-kura" (red Hani the staff of office, only held by the most brave man of an army) and the sow was called "Te-maro-o-te-kopu" (the girdle of the loins).
Now as Mariao had been killed by the Nga-puhi people, (the Nga-ti-pou, and Nga-ti-uru) they were attacked by the Hi-kutu for the beach at Manawa-ora which was sacred having been desecrated by the fishing net of Mariao, and the Nga-ti-pou were beaten, and the remnant fled to Whanga-roa, (long harbour) and they killed and eat the corpses who were killed by Tara of the Nga-ti-uru (the Boyd in 1809) and these people the Nga-ti-uru were killed by Hongi-hika at the time that he burnt the Wesleyan Mission station at Whanga-roa, in which war Hongi-hika was wounded with a fall at Hunuhunua (singe the skin off), and the descendants of Hongi-hika are still living at Whanga-roa to this day.
|
| The moon has | |
| Risen o'er the horizon. | |
1 verse | Wait o friend | |
| We two will stand | |
| And see the weed of Maui (death) | |
| To whom is left | |
| The axe, the sound | |
| Of which is heard | |
| Resounding in the gloom | |
| Of forest Mangemange | |
2 verse | He brought it here | |
| Into O-rua | |
| To the home | |
| Of the Ti-whana | |
3 verse | Yes the beloved | |
| Has heard the news, | |
| O daughter mine | |
| Where is thy party now | |
| That thou might hear | |
| The babbling tide | |
| That murmurs North | |
| At the Karaka. | |
4 verse | My grand canoe | |
| In which I joyed | |
| To sail beyond | |
| The jutting points, | |
| Turn round and then look | |
| Look back, when thou | |
| Hast gained the North | |
| And look up at the Sun | |
| And at noble Ti-maru (Nga-ti-maru tribe) |
A dirge.
Rangi (sky) the ancestor of Nene (Thomas Walker) lived at Te-maire (santalum cunninghamii) in the Fort at the entrance of the Wai-rere (running water) creek a little East of the Rua-korora (hole of the Penguin).
Koro-hue (stream) the ancestor of Wi Hau lived at O-hau-iti (place of little wind) who went from O-hau-iti to Te-maire, and he was murdered by Rangi.
The tribe of Koro-hue, kept this act in their remembrance, and at a time that Rangi went from Te-maire to Uta-kura (put red ochre on) and when he had got to where the two roads divide, one going on to Uta-kura, and the other goes on to Wai-hou (water that excavates down) he was met by the children of Koro-hue who killed him but a war party attacked Rangi, and he was killed by them in revenge for his murder of Koro-hue.
It was not long after Captain Cook left the Thames before a fresh vessel arrived here, this vessel had come to obtain spars, and when she had loaded with spars she sailed out on to the sea, where she met a canoe of the Hau-raki people that had been blown out to sea in a gale and the two men in her were taken in the vessel to France, and when they had been away a long time they came back in a vessel that came to Hau-raki (Thames) and when these two men landed on shore they brought live pigs with them, from which pigs were obtained by all the tribes of Hau-raki and hence the origin of pigs in Hau-raki.
In the days of ancient times a vessel came to Mango-nui (great shark), this we heard from our old people who related this information about these goblins to us. The vessel dropped anchor at Mango-nui, and a gale came on and the sick people of these salts from the other side of the sea were on shore, and the people of the Patuu tribe attended to and fed these sick people, and they were kind to those white skins till the gale subsided when the chief of the Patuu tribe paddled on board of the ship to see the goblins, and to see the ship and that chief who was called Rangi-nui (great day) was tied (made a prisoner) by minders of the chief of those salts, (or from over the sea) and the ship sailed away with Te-rangi-nui on board, and the vessel was lost to sight far out on the sea and sailed away no one knew where (or to where she liked). There was not any cause given for which Rangi-nui was tied (made prisoner) by these salts, nor was there any reason for his being taken out to sea, but for such acts as this the Maori retaliated on the salts (or those from over the sea) who might come to these Islands that the Maori might have revenge for the evil brought on them by the salts, or those from over the sea.
The Hii-kutu lived in all their various homes from Whanga-mumu (harbour of the light breeze) and to Whanga-rei (harbour of departure) where they saw a vessel off Motu-kokako (Island of the callaeas cinerea, Cape Brett) and the people of the Hii-kutu tribe paddled in their canoes to the ship, and some of that tribe went on board of the vessel, and a chief called Te-kauri (the gum) obtained some of the garments of the salts, and the vessel sailed on to the
In the days of ancient times, a very evil disease smote the Maori people. Some of the tribes called it Te-upoko-rewarewa (the light or floating (giddy) head) others called it Te-upoko-rewharewha (the head of influenza) it was a disease of a fever of the body, and the greatest attack (or pain) was at the lower part of the stomach, and gradually gnawed upwards to the chest, and then the body of man became rather dark coloured, and then died, but if any one who was attacked by it recovered, they skin peeled off, and when they had fully recovered, their skin was all over little holes.
This disease took hold of any one, and did not allow very long before they were dead, that is if they were taken ill in the morning it would not be sun set before they were dead, and in many cases not even one of a whole family tribe would live of the tribe, and there would not be one to bury the dead of the tribe. This disease was in the days when the Europeans were about to come to these Islands, war killed many people, but the corpses of this disease were very many more than those of war in one year, as by this disease some sub tribes would become extinct as has become the death of the Moa bird, and wen we went on our war expeditions to the south, we learnt from these who were captured by us as slaves of an evil disease that had afflicted the Maori of the south, soon after the time their people killed and eat the people of a ship belonging to Rongo-tute (news of driven away) and that the vessel drifted on shore at Wai-rarapa (glistening water) and we killed the tribes of Wai-rarapa.
Two of our people were taken by the European on board of a ship to teach the Europeans to make the tow from the flax leaf. These two men went out in a canoe to fish for Kaha-wai (arripis solar) they were called Tuki (dash against) and Huru-kokoti (striped dog skin mat) or Toha-mahue (wave left behind) who were one a priest and his friend who was a warrior. They were occupied in fishing when a ship made her appearance, and they two went on board of her, and their canoe was lifted on board also, and the ship sailed way on the sea for many days and then she came to an Island, where there were many Europeans, and these brought flax for the two Maori to work at to obtain tow from it, but they two did not like to make tow of the flax leaf as they were sacred at that time, on account of the Priest of the two the Tuki being sacred, and after some time Huru taught the Europeans to make tow of the flax leaves, but though the Europeans wished to learn to make tow as the Maori did, they could not succeed, as they cut the tow in short lengths, and also because the flax of that Island was not the Tihore (the best flax to make tow out of) and hence the flax tow broke in short lengths. When they had been there some time they came in a vessel from there to the Bay of islands, and the Europeans of the Islands gave them some pigs, male and female, and some indian corn and potatoes, these increased and were given to other tribes of Nga-puhi.
In the days when our fathers were alive, there were many vessels came then into the
Rua-tara (large lizard) was a man who travelled much, and was a nephew of Hongi-hika (smell the barb) and when Rua-tara was quite a youth he embarked on board of a whale-ship, and went to sea all over the ocean, to the various Islands seen there, and then he returned to his own land, but again he went to sea, and got to Sydney and stayed with the Rev Marsten, where he with his uncle Hongi-hika, and others lodged, from whence he came back to his own home, where he was the first to uphold Christianity at Rangi-houa (day of entering) where he died. He was even kind to the Europeans, and was the first to obtain Europeans to live at Rangi-houa, and he protected the Europeans and Christianity so that the word of God was from that part preached and spread to all the people of the land.
This man Maui (weary) was related to Tara and while he was still very young he embarked on board of a whale ship, and sailed away over the sea, but he was brought back to the
It is said Tara (daring) was a man who went to many of the Islands of the sea of Hawa-iki. He was of the Nga-ti-uru (tribe of Whanga-roa (long harbour)) and was of the tribe who killed Marion at the
Tara told the following to us, soon after the time he and his people killed and eat the crew of the vessel they took in Whanga-roa. He said he went from Whanga-roa in a vessel to kill whales, and after he had worked for a long time in the ship, he was not paid for his work, and he stayed in Port Jackson, where he was called George by the Europeans, from where he came in a vessel to Whanga-roa, and when out at sea, he was charged with having taken some of the things the Cook of the vessel had in charge for which he was flogged on his back with a rope, the vessel came into Whanga-roa where Tara showed his back that had been beaten to his people, and the people planned to take revenge, and they invited the people of the ship to go and look at a kauri fort at the head of the Whanga-roa harbour, where the Maori killed all those who went to look at the fort, the clothes of the killed the Nga-ti-uru men put on themselves and pulled back to the ship and killed all that were there save one woman, a little girl and two small boys, these the women of Nga-ti-uru saved in spite of the men of the tribe, and the vessel caught fire and was burnt.
Te-morenga (outer end, extremity) lived at the
Te-morenga said "I have come to demand payment from you, for your having killed my niece."
Te-waru said "Is that why you came then the payment you shall have in your hand is, I will kill you, and will eat you till I consume you myself."
On the following day the war party attacked the Waru's people, the war party of Te-morenga had guns but the people of Te-waru had their Maori weapons only, Te-morenga said to his men "Do not fire till I tell you." The war party of Te-morenga may have had thirty guns once told. The people of Te-waru attacked the war party and killed one man with a spear, and Te-waru said "Now fire." The guns sounded and some of the people of Te-waru fell to the earth, to the number of twenty once told, and Te-waru and his people fled, Te-morenga said to his men "Do not pursue them."
Te-waru lost two chiefs of rank in the killed, and Te-morenga said "Cease to fight, and let these suffice in payment for his niece." Some of the chiefs of his war party said "You may be satisfied, as you
Te-morenga said "Go and ask if Te-waru is satisfied, and if he wishes peace to be made."
Te-waru made answer "Not in the least."
On the following day the host of Te-waru prepared for war, and the Nga-puhi met them and again conquered them, many were killed in this battle belonging to Te-waru, and many were taken prisoners, and a crowd were driven into the sea and drowned, and Te-waru fled to the forest.
On a certain day Te-waru was wandering by himself and seeing one of the Nga-puhi people, he laid in wait for the man, who having gone near to where Te-waru was concealed, Te-waru sprang on to him and made him prisoner, and asked him "Who are you?" to whom he answered in an evasive way, but Te-waru again asked "But who are you, I do not wish to kill you, I am Te-waru, and I wish to make peace." The man said "I am Te-whare-umu" (House to cook in) and Te-waru gave him his mat, so that he might lead him to Te-morenga, so he led him, and as soon as the Nga-puhi people saw Te-waru being led a prisoner towards them, they called and said "Kill him, kill him" and they rushed towards Te-waru to kill him, to whom Te-whare-umu said "Stay, I have a word to say" and he told them of his encounter with Te-waru, and what each of them had said and done, and the Nga-puhi admired Te-waru for his act, and peace was made with him.
Te-waru said to the Nga-puhi war party "How much I have been misled by guns" and he asked
A niece of
Te Waru said "If that is what you have come for, the only utu (payment) you shall have, is, that I will kill and eat you."
On the following day
The chief of his allies, said "Though you may be satisfied for the murder of your niece in the death of the two chiefs, we were included in the curse uttered by Te Waru, that he would eat us all, he must be punished for that curse."
On the following day Te Waru had rallied his men and was seen coming in war array to attack the Ngapuhi. The Ngapuhi met them and a battle was fought, in which
One day he was wandering not far from the camp of
Te Waru gave him a handsome mat he was then wearing and said "Lead me to
Te Waru told the Ngapuhi he was not aware of the power of guns, and asked
The success of this expedition so stated the Ngapuhi that Hongi (in 1820) went to England to procure fire arms to continue the war on the southern tribes.
Te-mangai (the mouth) was a very old man he was nearly ninety years old, as in 1820 when Hongi-hika went to England he was about thirty years old [old Te-motunga died in the year 1877] and he had become a warrior in the wars of those days. He was engaged in many wars, and in those wars he was as brave as the bravest of the Nga-puhi warriors. He was in the war at Maunga-nui at Tauranga, and also in the Mau-inaina and the Totara in Hau-raki (the Thames). He also went to the storming of the fort at Moko-ia, (tattoo it) at Roto-rua (two lakes), and Mangai was the leader of the body of men who went in pursuit of a party of fugitives, and he led this party under Te-rangi-mau-awe (the day of holding the soot) to search for his relative called Te-rangi-mate-moana (day of death at sea) and their people, to bring them back to their home, as they had been driven from it by the Nga-puhi into the forest and Te-rangi-mau-awe had been taken slave by the father of Te-mangai called Te-kohiti (the pulled out) and these were wished to come back to their home as peace had been made between the tribe and the Nga-puhi.
Te-mangai was also in the battle at Whaka-puna-oke (another spring of water) when war was made on Tu-akiaki (stand and urge on) and his tribe for the murder of Te-mau-tara-nui (hold the great dirk) and Muri-wai (back water) who had been murdered by Tu-akiaki at Te-wai-roa (the long water).
This Fort Whaka-puna-ke was divided in two by a steep cliff, and there were two paths in it, one going up and the other going down, and the upper part or platform was guarded with nooses of rope, and when the Nga-puhi rushed that part, the nooses were drawn to catch the attacking party, but not one was caught, and
Not any other sub tribe of Nga-puhi save the Nga-ti-rangi attacked this fort, and they consisted of sixty twice told, but they were assisted by sixty of the Nga-ti-wai twice told, Po-mare (cough at night) (Manuscript says "caught" but "mare" means to "cough") did not join in that attack, as he was angry because of the peacemaking having been ignored, and because of this the Nga-ti-rangi were allowed to attack this fort by themselves, and if they were all killed or if they took the fort by storm it would be equally well, but Te-mangai came back alive from the attack, and the gods had done as seemed their good to the tribes of this world.
Tai (sea) and Titore (split open) sailed away in a ship over the sea to the other side, and they saw many lands, and they were taught by the people of England to write, and to read, and they came back to this land (New Zealand) and they joined in the wars at Hau-raki (Thames) and at Te-mahia (
When Hongi-hika (smell the barb) and Wai-kato (cutting water) were young they sailed away for England, to obtain guns to get revenge for the many evils that had come on Nga-puhi, and they were perhaps one year away, and they saw people of Hau-raki (Thames) on the other side at Port Jackson, and after this they made war on Mokoia (in the Tamaki) but these wars will be given after this.
Tete (head of a spear) took the daughter of Hongi-hika to wife, and Te-apu (eat by hands full) was younger brother of Tete who went in the war party who attacked the Nga-i-porou tribe, and they were killed at the
Before I could walk I was taken into war by my parents as they pikaued (carried me on the back) as we went from place to place in our attacks on the people we went to kill, I remember that we went from Hokianga to the North to Ahipara in one expedition. The people we went to kill was the tribe of Papahia, and the father of Papahia was the head chief at that time of the tribe we went
What I have related as account as two wars, as we were at Home beteween the two battles, and this is taken to be separate wars and it was also some time between the first attack we made on the Rarawa and our taking the last Pa at Whangape, I do not wish you to think what I have said is korero noa, it is he tino korero tapu, as I have repeated the sacred name of Papahia's father who was killed by us. If you were a Maori you could make a war at once now, by going to the tribe of Papahia and repeating what I have told you, we had not any pretext for going to kill the people we attacked, we went to have a little sport, and to get some men to eat, these wars did not glut our wish for fun and sport nor did we obtain enough human flesh to eat, but on our settling down at Home after these fights we were again impelled by the wish of sport to think of a war to the south of these Islands the war we now contemplated was taken in league with
All our men collected at the Heads of Hokianga, and at the sandy bay of Omapere we performed our usual ceremonies to Niua, Pou-ahi, and Arai-te-uru
|
Kotahi ki reira | | |
Kotahi ki Pou-ahi | Name of a hill | |
Kotahi ki Niua | do — do | |
Kotahi ki Arai te uru | do — do |
at the end of each line of his karakia where he repeats the name of a place he throws a portion of the hair he is holding towards that hill, and so on till he has thrown a piece to each.
He does this to gain the assistance of the gods and the spirits of the dead, to help him in the war.
The dead are buried in those hill named.
On the south side of the Hoki-anga heads high up in the cliff is a cave where from time long past the bones of the Hokianga people were put, this is one of the places to which food was offered by a war party before they left the district on a war expedition, the hill on which this cave is is called Rama-roa.
When this land was bought by Mr Martin the first Pilot of that River, the tribes took days to carry the bones away.
The cave is got at by those who go into it by being lowered down by a rope from the top of the cliff
We went on this war expedition, because there had been a fight between Nga-puhi of the
Hongi-hika returned and dragged his canoes the same way as he had come and went to Nga-puhi but Uru-ti went by way of Marama-rua, and took a much longer time to get back to Nga-puhi as they had stayed with the Thames tribes, and had killed any of the Wai-kato they could find on their journey.
Our people had sent spies out over the country and while these were away, I saw one of our Priests throwing the Niu, I went towards where he was showing the people the picture indicated by the different fern stalks he had used in the Niu, and I saw the tracks these fern stalks had made on the sand, and heard what these lines indicated, and heard who would be killed in the next battle, when this was done, he also spoke as if the spirits of the dead spoke by his voice, and told the people what they were to do, and where they were to go, but it was at night that he mostly spoke with the voice of the dead of old, but the spirits spoke in such a way that I could not be certain how the future would be, who would be killed and who should gain the victory in any battle, or what sub tribe would be the most brave of all our Nga-puhi people.
We had been some time at Wai-te-mata
We had been two days from where we landed at Ao-tea, and in getting to Te-whau, on this journey we cooked all our food at night, that the fire or smoke of our fires should not be seen, and then we always lit our fires in some hollow, we did this in any out of the way place in some nook or a creek or steep bank, as we were always suspicious of some strong Maori of the enemy being out as a spy, and for fear of such being on some hill to look for us.
We sent some of our people from Te-whau to go on to One-hunga, there were six in this first lot of scouts, soon after these had left us a boy that I had taken a slave in Kai-para ran to me and said "Our spies have fallen in with a woman, have killed, and are now cooking to eat her."
When we had got near to where the Wai-kato people who had occupied the Wai-te-mata district had cultivated, some of our people found a girl near to one of these settlements hidden under some mats, they dragged her from her hiding place and killed her, and to show how shamed these Wai-kato people are, as this girl was dragged nude to be killed, she did not use her hands to ward off the blows struck to kill her but used her hands to hide her nakedness. I thought that this girl was of a supreme rank or she would not have died like a female god, as her act proved that shame was of greater power than death, when she had been killed Tarau of the Wai-hou people cut one of her legs off, and taking it by the foot with the thigh bone as
Not any of our chiefs in this war ever cooked any food, nor did they come near, or were they to the lee side of any cooking which might be going on, and all the human flesh cooked was allowed to remain all night in the umu (cooking pit) as it was said that thus cooked the flesh was tender. The rest of the body of this girl I saw brought to our puni (camp) in baskets.
I was sitting looking at people in our puni when my slave boy ran up to me and said "Some of our people have caught a man, and are now cutting him up to cook." I ran to see what sort of a fellow the Wai-kato was, as I was then talking to a red headed girl we had found in the fern, we were then to the east of the old Maunga-whau (Mount Eden) Pa and had caught this girl there in the creek of the Rua-reoreo, I left her with those who had caught her with me, and went to see the Wai-kato man, as I arrived where they were, they were cutting the bones out of the flesh and one of them was cutting the bone of the knee out, I asked "What is the man was doing?" He said "The knee bone would make a nice pipe bowl, as he was of a family of an Uto (a family doomed to be killed, and the body used in any way that revenge or vengeance could suggest) and that the bone of his legs could be made into flutes."
In some of the main Houses we found the hands of those of our people who had been killed near Motu-tapu were tied to the sides of these Houses and on the hardened turned up fingers the baskets of what the Maori keep in baskets were hung on to them: These hands had been cooked and the skin had come off them and they were quite tea (light coloured) and the fingers were bent upwards.
Tahua of Wai-hou, son of Muri-wai was out all the day seeking for food, and in going back to our camp at Mata-harehare (the scrub on the Parnell rise) from One-hunga by way of Maunga-kiekie (One-tree hill) he saw great crops of kumara and other vegetables growing on the flat scoria land there [at what is now called Epsom] in the midst of which there were some of our Nga-puhi women taking some of the crop, Tahua spoke in a loud voice thinking they were of Wai-kato, and the women having heard him ran away, we came on towards Mata-harehare and in the fern on the side of the road I saw the head of the red headed girl I had spoken with in the forenoon, going on I overtook a Wai-hou native of Nga-puhi with the headless trunk of the girl carrying it with the two arms around his neck to our camp to cook and eat.
One of our chiefs had sent some of our people to Te-kawau Island in a canoe to some of our people who were there to borrow canoes for us to proceed up the Wai-kato, but as our people came back without canoes, we were forced to go by way of the west coast, southward for the Wai-kato heads and as Hongi-hika had gone back, and as we had nothing to urge us to kill people but the delight to kill, we did not attack any tribes who allowed us to pass on southward, but if we were in any way annoyed, or our way blocked we fought, thus we passed over the country in less time than we otherwise would.
About one hundred of our party determined to try and buy some kai-taka mats, as the Taranaki people were the best kai-taka mat makers, and they had the best kind of Tihore or Takiri-kau flax to make them of, but as soon as we went to buy these mats, our people had a quarrel amongst our selves, as to who should have the best mats when bought, our hundred men had separated our selves for a time from our great party, and now that we this hundred had quarreled amongst our selves we also divided into two parties, and as the one party who had left our hundred was headed by an old chief called Ramari he determined to do something that would make his name heard far and near, in their travels they found an old chieftainess gathering Tutu berries to make Tutu-wine and they killed and cooked and eat her, when they had put her body into a hangi (oven) the wood in the hangi blazed up, which was an omen if they attacked the next Pa they saw they would capture it and all the people in it. The blaze of the hangi (oven) was the courage of this old woman who was a Priestess, or that of her tribe, and having thus been expelled from her body her people lacking courage would be cowards and be taken in war.
The old woman's body had been cooked, and just as these people were taking it out of the umu (oven) one of their people who had been out as a spy, arrived and said "The people of whom the old woman belonged had heard of the murder, and were coming to take satisfaction from them". These fifty took the war belts and prepared to fight, and the other people came on them and appeared on a hill, but as the coming enemy were three to one more than this division of the one hundred, those of the one hundred fled, and in running away, the old chief who wished to gain fame was speared in the foot by the pursuing enemy, they fled on, and after a
When we were at Kari-kawa, we saw a ship, we were not far from the Whanga-nui-a-tara (Port Nicholson) and this ship recalled an account that the old chief who killed the old woman who was found gathering Tutu berries to mind which he had heard when he was a boy at our home in the Nga-puhi. The old chief said "In olden times a Priest called Maoi said to his people the Nga-puhi just as he died I shall now die, but not many years after my death, a god would come on the water with spirals on its back, the god would be like a canoe, but much larger, and this god would go any where he liked on the open sea, and not be lost, as he would know where ever he was though land could not be seen, and after this god had been away from these Islands for a long time another god would come, which would be like the first god in shape, the first would come with sails, and the other would come with fire." Thus said the old chief who wished for fame, you see the first god out yonder on the sea.
The old chief who led part of the one hundred said "When I first saw the Mai-tai (from the sea, Europeans) I thought they were gods, and that they were from some good land, and when I saw a gun, and when it was fired, I thought it was thunder and lightning kept in a tube, and that these gods could make it spark when ever they pointed the tube at any one or any thing, when they pointed the tube at some wild ducks, and the tube spoke, and the ducks were killed I thought these gods could make the thunder kill the ducks. I also saw biscuit and thought it was pumice stone from the good land of these Mai-tai (from — the sea) and then I tasted sugar, which I thought was the sand of the good land of these gods.
I remember when we had been to war at the
My old friend the chief who wished for fame says "When I was young I went south from Nga-puhi to Tara-naki to plunder the people of the fine Kai-taka mats, I was one of one hundred and forty people, we travelled past Wai-te-mata, Wai-kato, Kawhia, and Wai-tara and not till we had got to the south on the coast below the Tara-naki mountain did we act as a war or plundering party would do. On the third day after we had got to the flat country near to Te-wai-mate Pa on the sea coast, did we kill any one, there we killed a woman who was out getting Tupakihi wine, we cooked and eat her, and soon after this one of her tribe came to the Nga-puhi and said "They would attack the Nga-puhi for the murder", and on the morrow at dawn the Nga-puhi occupied an old Pa, and soon after the sun shone the enemy appeared in a valley at the foot of the Pa, this Pa stood on a jutting point, and on all sides but the one joining the Pa to the main land were steep like precipices; and the Nga-puhi could distinctly hear the chiefs of the enemy encourage their people to attack the Nga-puhi with the words "Au, au - ki toa, ki-toa" the Nga-puhi would give the same order in these words "Ana, ana, kia toa, kia toa" (now, now be brave, be brave) and at another time after the Tara-naki enemy had had a war dance the leaders would encourage their people by saying "Au, au ki ka-a, ki-ka a" or as the Nga-puhi would give the same order by saying "Ana, ana, kia kaha, kia kaha" (now, now be strong, be strong).
The enemy or the Tara-naki commenced the battle by attacking the one hundred and forty of the Nga-puhi in the Pa. The Tara-naki were about one thousand five hundred one told strong, and they came up the
As their enemy were far more numerous than themselves, they agreed, that before the dawn of day, one fourth of their number should go and attack, that is rush on to the breast works of the enemy with the long spear as the attacking weapon, and other two fourths of the Nga-puhi; should go round
Old Pangari said when they fled before the Tara-naki up the valley from the old Pa they occupied Tawhai got a blow on his head, which stunned him, but some of his people carried him on with the fleeing people, and when they stayed to concoct a plan of war, some of his people warmed some oil and poured it into the crack on his skull, this crack was just above the ears, and not quite on the top of the head, the people thought he would have died but the warm oil cured him, which the people kept on the wound for days.
This party had only three guns amongst all the people when they attacked the Tara-naki tribes and when they returned by the west coast from the Wai-rarapa and on to Whanga-nui they took a new Pa which had been built since they had passed through the district, and going on past Tara-naki, Wai-kato, and Kai-para, they went by the west coast by Maunga-nui on to Hokianga, as they had been put across the Kai-para head by the Nga-ti-whatua.
|
| In days of old, when Priests | |
| With incantations powers, and charms | |
| Performed and chanted all the rites | |
| Over those forlorn in love, | |
| The keen regret of aching heart | |
| And wish to die, then fled, | |
1 | stVerse:Oh day of keen regret. | |
| Ye distant offspring of our stock | |
| Ye see the present crowd, | |
| But oh how cruel is | |
| The false and slandering words | |
| Imputed now to me, | |
| That I should once have dared | |
| To sneer at ye, ye crowd | |
| Of noble born. | |
2 | ndVerse:Come let us hear the slander given | |
| And let it all be shown | |
| And clearly seen in light of day | |
| That I like fish when scaled | |
| And every bone withdrawn | |
| To be preserved in heat of sun | |
| May be |
A love dirge.
I will now resume my account of our war at Tara-naki. This was the third war I was in, we had only four guns in all our party and
When we came in sight of a Pa the three with the guns always went in front and as Hongi now was not with us and as soon as these in the Pa saw us they knew we were a taua, as is usual their warriors would get up on to the Pu whara or stages erected in the Pa from which we used to throw stones at an attacking party, such warriors would of course not knowing that we had guns, as they had not heard of or seen the effect of guns, would make faces at us and put out their tongues and defy us to attack, of course they thought we would be killed by the stones they could throw from the Pu whara, but in the midst of their uttering their defiance, our three men shot them like pigeons. Those in the Pa seeing the smoke and hearing the noise of the report which to them was like thunder, and their warriors being killed and falling head long down from the Pu whara, they thought it was the god Maru who was with us, and who by the power of his mana, and the extreme tapu of our Priests, Maru had thus killed their men with thunder, this so frightened the whole of the Pa that they stood still with fright, and all we had to do was to rush up to the Pa and go in unresisted and kill the people who had not the power to run away, each Pa thus taken was a confused howl of joy and sorrow, we killed all we liked and took those we saved as prisoners, in each Pa we stayed to cook and eat till the smell of the decaying corpses drove us from it, in that
Just as we were well enough to fight again, we were attacked by the people of the land, but we fought and beat them, and gave them chase up the River which River is at the head of the Bay beyond the two Islands Matui and Makaro, on the right side of the bay as we went into the Bay, we followed them up that River and overtook them in a Pa, we stormed the Pa and took it, and killed and eat and took prisoners as many as we liked, we stayed at this Pa for a fortnight eating all we could, and then followed on up the river and attacked and took another Pa and stayed there to eat the killed till we wished to move on, we left this and went still further up the River to attack a Pa which we had heard was the largest Pa in these Islands, in going up the River to find this great Pa we came to a deserted settlement, at which 200 of our people stayed, and 100 went some distance further up the River, here we rested another week, just at the end of the week a party of the people of this talked of great Pa came and attacked the 100 of our men who were by themselves further up the River than our main body.
Of the 100, only 10 men escaped to tell us the tale, our main body of people left our camp and went to where the battle had taken place, and seeing the track of the attacking party we followed on in it, we then went in our canoes and one day's pulling up the River brought us to the Big Pa, but on seeing the number of people in the Pa Te Rauparaha suggested not to attack the Pa, but pull on up the River so as to entice the people of the Pa to follow us and so come out of their Pa
In this war
These battles were fought when Hongi was quite young and it was also many years before he went to England.
The cunning and plots and ambushes, and all the murderous actions we committed in this expedition were planned by
Our chiefs were Nene, Hongi-hika, Patuone,
We were twelve months from the time we left Ngapuhi till we got back to our Home. On our way whatever part of the country we went through, we took all the food and took all the canoes, and burn all that fire could consume.
We left Home with five hundred twice told and returned with only three hundred twice told. All our chiefs who died on the way or were killed we preserved their heads and buried their bodies, the heads of such were preserved and brought Home to their relatives; the slaves we brought back most of which were killed and eaten by the relatives of those who had been killed in the war, these of course were killed after we got back to Ngapuhi as utu for the slain, and as a treat to those who liked man's flesh. Many of our slaves escaped here and there on our journey as we went from place to place.
The names of the head chief of the Ngapuhi who went to the south to war were Te Karu, of Te Roroa tribe, Rori, Rangatira Moetara, Taoho, and his son a toa Tuwhare.
We once went to fight at Whanganui, Nene was in the party, this is why he is so suspicious of the natives of the south now, 1850.
When we got to Otaki we saw a place where whales come on shore as we saw great heaps of bones below the place called Pae-kaka-riki, we got a whale whilst we were there.
From Whangaehu, we went on to Manawatu, and Otaki and Porirua, and to Kapiti the bird Kotuku is seen at Porirua in a small River there, we took a few kainga at this place but not any Pa, we caught the people in their kainga where they were cultivating.
This Island is called Te Ika a Maui and the bay which forms the harbour of Port Nicholson is the Karu matau of this fish, and Wai-rarapa is the Karu maui. On the west coast and on the North of Port Nicholson is a lot of stones in a half circle which stones are called Te Tangihanga a Kupe, these stones are in a circle, in the same way as a party at a tangi sit, these stones are said to be those men and women who had a tangi there and were turned into stone.
At Kari-kawa we saw a vessel out on the sea, and we lit fires on the hill tops to attract her to us, but she did not take any notice of our fires, if she had come we would not have harmed any one on board, and if they had asked us what we were doing we should have told them killing men.
When we were at Port Nicholson we lived on the sandy beach at Pipi-tea, our party divided into two parties one stayed at Pipi-tea, and the other went over land to the coast on the Straits. The party who went (to
he struck the right shoulder of each man with the branch, if any leaf or any part of the branch broke when he struck any one, the person would be killed in the ensuing battle. When the ceremony was being performed by us, the people of the Pa were throwing sticks and Kopene at us, we got into our canoes and pulled a little
From this we went on to Wairua, being guided by our slaves, we went up the country and came out on the back of the Pa, they had kopekoped the Pa that is tied flax up all round the outer palisading, so we told the people of the Pa we had come to bring them guns, and 30 of our men went up to the Pa each with a present, in return those of the Pa came to meet us at our encampment, and to take the good things of a feast we made, at a given signal given by one of our chiefs
After Hongi had taken the Pa at the mouth of Waima, a deputation from the Thames tribes arrived in the
The chiefs of the deputation were Takanini and Te whata.
The taua started from the south and was two years away, joined in by Ngatimaru and Ngatiawa.
The Pas taken were Maraenui, beyond Opotiki, Awatere at Wharekahika, the
Two of the members of the Whakatohea tribe had been killed and eaten by the Toka-akuku people, and in retaliation the Whakatohea tribe started in five canoes going along the sea shore, where they were joined by canoes of other tribes who wished to join in the war, in all this war party consisted of about 20 canoes, they pulled along the coast in the dark and landed just before dawn of day and pulled their canoes up on the beach out of sight
This was a taua hiku toto, and not any females were allowed to go with it,
They were many weeks on this journey from where they started till they arrived near to the Toka-akuku Pa which is situated on the sea coast.
At times when they arrived at any settlement where they were friendly with the tribe they stayed a few days at each of such settlements when they arrived within three days journey from the Toka a kuku Pa they made very deep holes for the umu in which to cook. This was always done in the night so that the fire of the umu could not be seen, and as soon as used all the embers and stones and leaves used for retao were put into the hole and being so deep all traces of having been used to cook were hidden.
Not any movement was made in the day time, but all travelled in the canoes in the dark, not a word was uttered in the canoes when on the journey, at last when they arrived near to the Pa to be attacked they landed in the dark in a small bay, and dragged all the canoes up on the beach and into the scrub, taking the rapa and tauihu down of each canoe, and as they completed the work of hiding the canoes, a party behind them with calabashes of water erased the foot marks in the sand by pouring water on them.
Having seen a small Pa on a point they at once attacked it and killed all who were in it, about twenty, men and their wives and some young people, some of the people of this Pa had gone to the Big Pa Toka akuku. These 20 they eat, but all the people of the taua did not eat of the flesh of these 20. The Tawera people, or the men of that tribe were tapu, as one of the gods had told the Priest of the Tawera tribe that his people should not eat of human flesh on that expedition. The Whakatohea tribe and the other tribes who had joined the war party alone eat of the killed, but all of these had not the opportunity as the bodies of the 20 killed was not sufficient to allow of each of the war party to have a little, as they were so numerous, these twenty
A taua hiku toto, that is a taua rapu utu is the first taua against a tribe against whom vengeance must be taken, and such taua is tapu and will not attack a pa or kainga till they have been seen by those whom they intend to attack; as they took some time to come within sight of the Pa where they might be seen by those in the Pa, it had become near to mid-day when a number of the people of the Pa had gone out of the Pa and were then busy in taking the weeds out of the kumara plantations, these people were seen by the taua, but the old warriors had not heard them, but went on in a compact body straight up towards the Pa, leaving those who were in the kumara plantations to be attacked and killed by the young men of the taua, by these who had not before been in battle, these did their work, and whilst the screams of these were being echoed in the valley below the sound of whose death cries were ringing in the ears of those in the Pa, the voices of the old warriors joined in with a bold cry as they rushed up the slope in which the Pa stood, though such a scream of death and the vengeful hurrah of the advancing warriors cowered the hearts of the young in the Pa, the brave ones stood their ground without fear, the taua were received with a calm and determined stand, the taua not expecting such a reception, with a feigned appearance of cowardice withdrew as though they were running away, and came down the slope in quick haste, this gave those in the pa who had become terrified a respite and they with glee joined the warriors of the Pa and all rushed out and followed the retreating taua down on to the level ground, the taua having thus drawn the people of the Pa out of their stronghold, turned face and smote the now bewildered people who in fleeing back to their Pa were followed so closely that the taua entered with the people, and
In the dawn of day before the taua had been seen, and at the time those who had gone to weed the kumara plantation others of the men of the Pa had gone out to sea in their canoes to fish, as these were so distant and as the battle had come on the Pa with such surprise not any of the Pa had made a signal to those at sea.
So soon as all in the Pa had been killed and those taken slaves had been captured and tied some of the taua made a long torch with dried brush wood, going out of the Pa on to the highest point they lit the torch and waved it up and down, the smoke of this attracted the attention of those at sea who taking up their anchors came in for shore, two of the tribes of the taua laid in ambush one on the right and the other on the left near the beach in the scrub where the fishermen would land, the canoes came on and on and landed, as all was still in the Pa, and as it was sufficient distance not to discern the faces of those who might be seen walking about near the stockade of the Pa, these fishermen not having seen anything to arouse their suspicion hauled up their canoes on to the beach in places safe from the breakers of the coast, then each one took the fish he or she had caught, some one some six, and some more, in a body walked up towards the Pa, so soon as they were in the trap the ambushers rose and surrounded them when all save ten men escaped in a canoe which was a light one these ten in the melee got her out in the surf and hid in a cave, all the rest fell by the hands of the taua, whose bodies were cut up on the beach and the bodies taken up to the Pa, the heads and intestines left on the beach for the sea gull to eat.
On the evening of that day some of the young men of the taua in exploring the vicinity of the Pa on the coast found the ten men in a cave where they were all killed and eaten.
The children taken in the Pa were caught by the taua and being held by the legs with a swing in the air their heads were dashed to the ground and killed, the heads of these were
The young women were kept as slaves, and as wives for the taua, whose hair was plaited into flax, which like a rope became part of the hair, these were tied to the arms of the owners whilst they slept thus keeping a strict guard over them. The fishing hooks of those who had been out to sea were discovered to be made of human bone, so that the fish caught by them were not touched for fear that some of the bones of the two men for whose death this war was undertaken might be some of those on the hooks, and to eat the fish caught with such would cause death to the relatives of those two if such relatives were to eat of these fish.
When the Pa was entered by the taua and the slaughter commenced, it being on a cliff some in attempting to escape fell down the cliff and were knocked to pieces.
When all was over and before any human flesh of those killed in the Pa could be eaten, the hearts of two of the highest in rank (a man and a woman of the Pa) were cooked for the Priest, these were cooked by the Priests of junior rank for the highest Priest as an offering hau to Tu, when these hearts were cooked, the high Priest took each one in his hand, the man's heart in his right hand, and the woman's in his left hand, he held them up waving his hands up and down before him he repeats as with a loud voice, as he could make:
When he had repeated this he held the two hearts up as high as his arms could stretch he said "o - i, e, taumaha atu na e" (o - i - e there is the offering then to all the gods), he then sat down and with his left hand held the hearts, and eat them, this done, the bodies of all the slain could be cooked and eaten by the tribe.
They stayed at this Pa for about six weeks, and for fear of some relative tribe of the Tokakuku people the taua occupied the Pa all the time occupying the huts and eating the kumara, taro, dried fish and Roi, with the bodies of those who had collected these things.
Those in the Pa who were killed and were relatives of any of the taua, the bodies of these were collected by such relatives and carefully taken apart from the Pa and burnt, before these bodies were burnt those related to any collected round such corpses and held a tangi which being over the body was burnt to ashes this was done to prevent the bones of such being taken and used by any one as fish hooks bird spears or food fork by an enemy.
Private Note: Haupa was a chief of Nga-ti-raru tribe of the Thames, and the author of this song was a young woman of the Nga-puhi people.
Tangi-te-ruru (the owl cries) went from Hau-raki (Thames) to Nga-puhi to obtain assistance to wage war on the Kahu-ngunu people, and when the war party of Nga-puhi arrived at the Thames, the body of warriors left the place and went by way of Tau-po (rest at night) and Pa-tea (fair fort) and the object of the Thames people for this war party was to get revenge for insults offered to them by some of their own people, and to give expression to their anger, they went on this war expedition. Some of the Nga-ti-whatua people of Kai-para joined this war party of the Thames people, as also did some of the Nga-ti-pehi and Nga-ti-upoko-iri, in order that these two sub tribes could obtain revenge for the death of one of their chiefs called Nahu (abundant) who was the father of Hine-i-paketia (daughter who was bruised) who had been killed and also for the evil which had come on the tribes on account of the war for the destruction of the posts and indicators put up by Wani-kau (only scraped) to indicate the prohibition, that the eels and ducks of all the lakes at Ahuriri were sacred for a time, but these warnings against trespass were ignored by Mau-tahi (held together), who burnt the indicating posts, at the same time he said such posts were the bones of Wani-kau, for which curse Wani-kau was very wrath, and he made war on Mau-tahi, but Mau-tahi was not conquered by him, so Wani-kau sent messengers to collect a war party to assist him, his spies went as far as Manga-wharau (branch creek of the house (shed)) at Wai-marama (clear water) and these messengers killed Manuwhiri (guests) the younger brother of Te-heuheu of Tau-po, and also Tawake (mend a hole in a canoe) of Tau-po and Rangi-mama (light day) the younger brother of Tu-roa (stand long) of Whanga-nui (great harbour).
When the war party who were besieging the fort at Roto-a-tara heard of the
Te-heuheu went back home to Tau-po by the road that leads past Ahuriri (dam in a stream) and the
When all these tribes who had been called together by the Tau-po people arrived at Tau-po, the Nga-puhi section of this war party came back from the district to attack the fort at Te-pakake (the whale). [This party had passed that fort in their way back to Tau-po, and it was the people occupying the fort that put them across the River] at Ahuriri, to obtain revenge for the death of Te-ara-wai (path of water) who was killed by a stone in the attack on the Roto-a-tara, (lake of Tara).
At the time that the war party who had been led by the Tau-po people to attack the Roto-a-tara were away from the Ahuriri district after they had returned from that district, Te-pereiha went to the Pakake fort and requested the people in the fort to retire with him to Nuku-taurua (shift the canoe in which the net is carried) but they would not go with him, but he and his people went to Nuku-taurua, and the fort at the Pakake was attacked and taken by Nga-puhi and their allies, and Pereiha who was the chief of the Roto-a-tara pa when attacked by this same war party was not taken, and now he was also saved by his prediction in going to Nuku-taurua.
The name of the harbour (lake) of Ahuriri is Te-whanga-nui-a-rotu (the great harbour of rotu "rotu" to overcome by the power of incantations) and Ahuriri (dam) is the name of the mouth of that harbour (lake) and Here-taunga (bond of familiarity) is the name of the district around that lake (harbour).
Now let the origin of the name of the Roto-a-tara (lake of Tara) be given, as Tara first landed at Te-whanga-nui-a-tara (great harbour of Tara) that is at Port Nicholson, and there are many tales, and account
In the days of ancient time, before Kahu-ngunu had come from the Nga-puhi to Ahuriri, and Kahu-ngunu came from the Au-pouri (dark soot)
But to return to the history, Tara lived at the Aute (Broussonetia papyrifera) [in the Napier district] near Here-taunga who was a very sacred man, and he was also a gourmand, and he eat great quantities of the fish, eels and ducks of the lakes, Te-roto-a-Tara (lake of Tara), Pou-kawa (tree planted at birth of a child) and Te-roto-a-kiwa (lake of Kiwa) as tasty morsels with his kumara (ipomoea batatas).
The lakes Te-roto-a-tara, and Pou-kawa, were where the wild ducks took up their abode and had their young, and these when fat were killed by the people for food for Tara and the eels taken in these lakes by the people in eel pots for the use of Tara were many, but the lake the Roto-a-kiwa (lake of Kiwa, wink) was where Tara washed and bathed, because he was sacred, and it would not be right for him to wash or bath in water where fish or eels or ducks were, as such were the food of man, and as such were cooked, it would be a curse on Tara to bathe in such water
But let the History of Tara be continued, in the days of Tara, when he lived in the Here-taunga district, the goblin Awa-rua-a-pori-rua lived in the Whanga-nui-a-tara district, (Port Nicholson) and this goblin with a companion determined to go on a journey and they went over land by way of Wai-rarapa (glistening water), and they eat men as they travelled, and Awa-rua-a-pori-rua (dog skin mat of the double chin) went and took up his abode in the lake Roto-a-tara, and lived on the fish, eels and birds (ducks) of that lake, and of course eat some of the dainty morsels that Tara had made up his mind that such were for himself only, and Tara was grieved at the theft of the goblin, so Tara determined to destroy the power and influence of that goblin, his enemy, so that the goblin might not continue to suppose that he had any right to any part of the good things of that lake, so Tara made war on the goblin, and as they battled, the goblin in writhing about dashed his tail, and thus swept the sand and gravel of the lake onto a bank in the middle of the lake, and thus filled up the cave in the lake in which the goblin lived, and hence the name of the sand bank thus formed was taken from the name of the goblin Te-awa-a-pori-rua (the creek of two wrinkles of fat round the chin) and the goblin left this lake and went back to his old
At the time that Awa-rua-a-pori-rua, and his goblin companion went from Pori-rua, and went by the way of Wai-rarapa, when they arrived at Po-ranga-hau (night of increasing wind) they at that place saw the people of that district, who were the original inhabitants of this land, the people to whom these Islands (New Zealand) belonged, in the days before the Maori had not come to these Islands. This people were called Te-rae-moiri (the uplifted forehead) that is they were also called Te-upoko-iri (the lifted up head) which people made war on these goblins, and they killed the goblin companion of Te-awa-a-pori-rua, and Awa-a-pori-rua fled and went and lived in the lake Roto-a-tara. The people cooked and eat the goblin they had killed.
The supreme chief of the Nga-ti-kahu-ngunu was Tanguru (deep toned voice) who is progenitor of many of the great ones of this day, some of whom live in the Aute (paper mulberry) at this day.
The sub tribes of the Pana-ri (push the break wind or on side) in the district of the Roto-a-tara (lake of Tara) as also did the descendants of Kahu-ngunu in the same district. These tribes each dug the fern root, panahi (convolvulus roots) and caught fish, and put eel pots into that lake to catch eels, and also caught ducks with nooses in the same district, and the Kahu-ngunu people became angry with the Pana-ri, and the original owners of the land the Rae-moiri (forehead lifted up) joined with the Pana-ri people, who fought with the Kahu-ngunu sub tribes, the claim to the land was the cause of this war, and Kahu-ngunu people wished to turn the Pana-ri people out of the district, with the old owners of the land, and take the land for themselves, and a Pa (fort) was built in the Lake Roto-a-tara, and this fort was attacked and taken, and Tanguru the leader of those who occupied the fort fled from the Pa occupied by Kahu-ngunu, and went away in a moki across the lake from the fort, but as he was laden by his fine garments, the Para-wai, Kai-taka, and Topuri, the moki raft turned over with him in the water, and his mats being heavy he sank, and his people saw his sinking, and they took a marau (eel grapnel) and dredged for him, and the marau caught his garments and they recovered his body and buried it in the sacred caves with those of the ancient dead, and the sub tribe who recovered him with the marau were called "The Marau" who are so called to this day.
The Pana-ri and the Rae-moiri fled from the district and Kahu-ngunu took the district, but some of the descendants of these two tribes still claim some of that district, who still reside in that district.
There was a battle waged by the Pana-ri (push the break wind or on side) against the Kahu-ngunu, on account of claim to land, but the land belonged to them both, and when the Ngai-ti-kahu-ngunu arrived at the Roto-a-tara, a battle was waged, and the Pa (fort) was taken, and those of the Pa fled in canoes and the canoes were upset and Tanguru sank, and Kahu-ngunu saw that Tanguru (deep bass voice) had sank because of the weight of his garments the Para-wai, and Ihu-puni they took maraus (eel fork or grapnel) and caught his clothing with the grapnel, and pulled his body mats and all into a canoe, and cut him up and cooked and eat him, and his sub tribe were at once called the Nga-ti-marau (the descendants of the grapnel) from the grapnel by which his body was recovered.
Tanguru was related to some of the Pana-ri tribe.
The Waikato, Thames, Nga-puhi and Tauranga people collected at Taupo and returned to get revenge for the death of Arawai, and attacked Pakake Pa. Pareiha having heard of the brewing storm, came to Napier and asked the Pakake people to go with him to Nukutaurua but they refused. He took with him that part of the Ngati kahungunu under him, and went to Nukutaurua.
After Pereiha had left, the people in Te Pakake Pa did all they could to strengthen their position, and, if possible, repel the attacking party, who had come to revenge the death of Te Arawai, who was killed at Te Roto-a-Tara Pa by a stone thrown at his head.
The Pakake Pa was an island in the bosom of the Ahuriri lagoon, or that part of the water which was immediately inside of the opening of the mouth of the
The attack was made at the break of day. The scene was beyond description. After the battle could be seen the dead and dying scattered all over the side of the Pa and in the water the bodies of infants and children could be seen tossed up and down by the waves of a slightly rough sea, and the aged rooting up and down on the beach by the ripple of the shore. Those who could escape fled inland to the
Kawa-tini has had five different names by which he has been known in different periods of his life. The name by which he was known as a boy, and which was given to him by Maori baptism, was Tunui, a whale god, which was the name of his grandfather. The second was Kawatini, the name of his grandfather on his mother's side. The third was Te Kaka, the large dark brown parrot called by the Maori Kaka. How he obtained this name was from the death of the great chief of the Ahuriri called Kauru, who died from the effect, it is said, of eating some Kaka birds which had been bewitched by the noted Maori priests Moeroa, by the order of Meke, the head chief of
He kupu enei na te Oriwa, te mema o te Paremata, i kiia e nga iwi o Tanitana kia tu aia hei mema mo te turanga a te Ranaka, i kii hoki a te Ranaka kia mutu tana ta te Ranaka tu hei mema. A he kupu enei kupu na te Oriwa i te wa i tu ai aia ki te korero ki ana Pakeha pooti o Tanitana. I mea a te Oriwa, he tika ano kia korero ahau i aku whakaaro e mohio nei mo nga mema o te Paremata nei kua tu hei Kawanatanga. A ko te tino tangata, ko te upoko o te Kawanatanga, ko
—"We have at the head of this Ministry Sir George Grey— an able man, with a larger experience in politics and statecraft than has been enjoyed by any man amongst us, to which he unites a sincere love for New Zealand, a unblemished character, spotless honor, and extremely liberal opinions. We have as his colleagues our two present city members amongst others, and of those two I would say, you might search New Zealand from north to south and you would not find two better representatives than we have in them. He has other colleagues of whom we have less knowledge, but who can compare favourably with the members of any Ministry we have lately seen. In Mr Sheehan we have a man trusted by the Maoris, well acquainted with Maori habits, manners, thought, and tradition—a man who, with his chief
He kupu mai enei na te kai tuku waea mai, a ma aua kupu nei e kitea ai e nga Maori, nga take e raru ai tatou i te iwi Ruhia, mei kore nga tikanga, o te Rongo-mau a Ruhia kia Take, e mahia e te Kawanatanga o Kuini, kia kore ai he whawhai a Ingarangi kia Ruhia.
Koia nei nga kupu a tetahi Pakeha, i tuhituhi mai ai i Haina, o Mei, 20, 1878. He nui noa atu te mahi a te iwi Ruhia ki te mea i tona kainga i Watatoke hei Pa, a he aami tonu tana i te hoia hei noho, kua tae tenei ki te tekau ma rima, mano hoia hua noho i reira a e wha kaipuke manuwao kei reira e tu ana, he mea hoki kia he rawa ake te he a Ruhia kia Ingarangi. Kua whai tangata aia hei huaki i nga kainga a te Pakeha i te moana i Hawaiki nei. Otira he nui ano hoki te noho mohio o matou o te iwi Pakeha i enei kainga o tatou o te iwi a
Extract from: Page 156 "Te Wananga" (407)
(Saturday, August 17, 1878)
The first war in which Kawa-tini was engaged was at the lake Roto-a-Tara. This lake is in the Aute district, in the Province of Hawke's Bay, and is about two miles south-west of Te Aute College. The country on the south is high and rolling hills; on the west is an island-like portion of land surrounded by a bog; between this and these hills is a creek, which is the outflow of water from the lake communicating with the
They came by way of the Upper Thames, through Patetere, crossed by the south-west of Taupo, sending a scouting party by the east side of the Lake Taupo, and following on the west slope of the
The Ngatipaoa and Nga-puhi came on them by stealth, and by making mokis or raupo rafts, they passed across the lake over
This war was returned by some of the
About ten or twelve years after this war, a chief of Kahungunu named Nehu, died of old age. He was father of the present chief woman Hineipaketia, and to honor the dead, the chief (on whom devolved the honor of performing all the rites to the dead) called Wanikau, ordered all the eels, fish, and birds in or on the lakes Roto-a-Tara, Roto-a-Kiwa, and Poukawa to be sacred, and to give warning to the people. Wanikau put posts up which were besmeared with red ochre near each lake. These were the rahui, or the prohibition or tapu. These orders did not accord with the wish or gourmand desires of another chief of Kahungunu called Mautahi who felt that his appetite would be checked by want of this sort of food whilst the rahui lasted, who broke the posts down and burnt them, at the same time he cursed Warikau by saying the posts he was burning were the bones of Wanikau. This tapatapa or curse so enraged Wanikau that he left his own home and went to Taupo, where he gained the assistance of the tribes Ngatituwharetoa, Ngatitepehi, and Ngatiteupokoiri. These tribes came by way of the mountain roads, and killed the first people near Waipawa. They laid siege to the Pa Te-Awa-o-Porirua, on the Roto-a-Tara, but not having gained any advantage, the Taua (war party attacking) left a body of men to watch the Pa while the rest of the Taua went to Maungawharau, a forest on the coast near Waimarama, a fishing kainga of the Roto-a-Tara people. They attacked the fishing village, or kainga, but having been worsted, and having lost Manuwhiri, brother of Heuheu, Tawake, head chief of Taupo, and Rangimanawa, brother of Pehi Turoa, of Whanganui this party retired and returned to those who kept guard over the Pa in Roto-a-Tara.
When the main body heard of their defeat at the fishing village of Maungawharau, Heuheu, being the leader of the war party, gave orders to raise the seige and return to their own country. The order was obeyed on the following morning. Those in the Pa had heard of the battle and defeat of the Taua at Maungawharau. Te Heuheu was a grey headed man. When the Taua rose and were leaving the post they had occupied in the seige, the people of the Pa with their chief seeing them departing, called from the Pa, "O, ho, tena hoki to upoko hina te tau haere na." "Ha, ha, so you bow your grey head down as you depart." Heuheu did not turn round, but put his right hand out behind him and clawed the air, an answer to the taunt which did, as language could not say more, "I will hold in my hand the insult offered, and will abide my time." The Taua and Heuheu went direct to Maungawharau, where a pitched battle took place, at which no doubt the insult and the death of the three head chiefs on the last attack gave the Taua spirit, as they gained a complete victory and killed a great number of the head chiefs and warriors of the Ngatikahungunu tribe, where the Taua stayed to eat the killed, when they afterwards returned home by way of
When Te Heuheu arrived at home in Taupo, he sent messengers to the tribes Ngatimaru, of the Thames, Ngatiraukawa, of Maungatautari, Ngatimaniapoto (Rewi's people), Rauparaha had not migrated to Kapiti at this time), and the Waikato tribes, Ngatituwharetoa, Ngatipehi, Ngatiteurumakina of Taupo, Ngatiterangiita, Ngatirauhoto, Te Pauponga Wheawhe of Taupo, and Nga-puhi who were with the Thames people at that time, which met at Taupo, and came by way of the mountain roads, where they could not be seen, coming out at Waipawa and Raukawa, where they killed all the people taken by them.
Pareiha was now head chief of the Roto-a-Tara Pa. He was a man of great ability, and a brave chief. He, with the people in the Pa, defended it bravely for three months, and not till the storming party had built a bridge from the east bank of the lake all the way across to the island Pa, could any hand to hand fight take place. The timber to build the bridge was obtained by the Taua in the Aute forest. Pareiha ordered a puwhara (a timber tower) to be built in the Pa, to be raised above the bridge or kahupapa, from which they in the Pa could throw stones and spears at the storming party.
Te Arawai, son of Tukorehu, chief of Tauranga, had his head broken by some stones thrown at him by the people of the Pa from the puwhara. The Pa resisted as long as they could till the storming party threw fire from the bridge and set fire to the huts in the Pa. Pareiha collected the people on the south-west of the Pa and waited till the fire had burnt all the north-east side of the fortifications, and when the storming party came on from the bridge, he led his people on in a furious attack, and drove the enemy into the lake, where the battle was so fierce that hundreds of the enemy and his people killed each other and sank in the water to rise no more. On the night of that day Paraiha led his people across the lake on rafts, and landed on the south side, and then fled to the coast near to Porangahau, the enemy having remained to take the dead which were found in the water to eat them, and bury their own dead. All the common people of the storming party were allowed to remain in the lake, while the chiefs heads and bones were taken home. To this day bones of the dead may be seen in the lake. All the tribes went back to their own homes by way of the mountain roads by which they had come, but Te Heuheu came by way of Pakipaki and Napier, and was entertained by that part of the Kahungunu tribe who occupied Te Pakake Pa in the Ahuriri harbor, the site of the present railway shed at the Spit, at Napier,
Extract from "
could contrive or effect, and the form of his beloved son was removed from his sight, force was resorted to to prevent his terminating his own existence.
In person
Extract from "
interview with him. Strongly averse to begging in any shape, he liberally rewarded anyone who made him a trifling present; and in order to check the rudeness of his people would rarely enter or partake of a meal in the houses of the European settlers. His kindness was almost proverbial, and he has on more than one occasion not only feed and clothe European travellers, but even mend with his own hands their wayworn and tattered garments.
European travellers have lost one of their best friends, on the East Coast. He was most attentive to all their wants and requirements, and scrupulously careful that none of his people should demand anything from them when visiting his place. On one occasion he discovered that a pocket knife had been stolen by one of his slaves, or unintentionally left behind by a traveller at his pa; this he carefully preserved until he found an opportunity of restoring it to its owner. He frequently interposed to prevent Europeans from being robbed or ill treated; and was truly a most unostentatious Chief, his good acts, unlike those of many of his countrymen, being proffered without any expectation of recompense or reward. Among the tribes over whom he possessed any influence he strenuously exerted himself to prevent feuds and quarrels; and his name will long be remembered as the promoter of peace, and an hospitable friend to all who knew him.
Of the circumstances attending his death we know but little. He died at Whangara, his favourite residence; and was mourned over by a large body of his countrymen. His death will be deeply regretted by all his acquaintances; while many to whom he was personally unknown, have oft times heard his far famed name, of his generous qualities, and that he was by rank and descent one of New Zealand's greatest chieftains.
Extract from "Te Karere Maori"
ko te tamaiti o tana wahine matua. Otira he tama ahua mate, ahua ngoikore, kore rawa i rite ki tana matua te ataahua. Ka tekau ma waru pea nga tau o taua tamaiti ra ka mate; a kore rawa i ahua marama ake te mata o te Kaniatakirau i taua ra a mohoa noa nei. Nui atu te pai o te urupa i nehua ai taua tamaiti ana; tini te tangata i haere mai ki te tangihanga; otira ka ngaro te ahua o tana tama i oha ai ia, na te ringa tangata ia i pupuri, penei kua mate ia i a ia ake ano, i te whakamomori hoki ki te tupapaku.
Ka mate tenei ka nui haere te hiahia o te Kani ki tetahi tamaiti hei whakakapi i tona turanga, hei tukunga iho ano hoki mo tona ingoa; kati, tango ana ia i te tamahine o tetahi o nga rangatira o Uawa, hei wahine mana. Kua moe ia taua wahine i te tane, marena rawa, otira kua wehea i tana tane. No ka rongo nga whanaunga o taua tangata, ehara ka anga ka taunu, ka whakatoi, ki to ratou rangatira, ka mea kia whawhaitia. Ko te awa anake o Uawa hei wehi i nga pa erua: tu ana te tahi i tera tara wahi, tu ana tetahi i tenei taha; a ka timata te taiepa i nga pa. Ko te Kani i ahu whaka-te-tonga ki te whakaoho i ana tangata; ko Ngatiwhakamara ia, i tono karere ki nga kainga o te tahataha, ahu mai ki Waiapu nei, ki o ratou whanaunga kia whanake hei apiti mo ratou. Tohe noa, to ratou Minita kia whakamutua te pakanga, kia whakaritea marietia; kati, no hea e rongo. Nawai a, ka tata mai te ra e tauria ai te pa o Ngatiwhakamara;—kahore hoki te tu rangatira ia te Kaniatakirau e mea kia patua kuwaretia te tangata,—waiho marie e ia kia hanga i te pa, kia tari kai mai mo nga ra o te riri. I te ahiahi i mua tata ake o te huakanga ka peratia me nga tauanga o mua mai: ko etahi e whai korero ana mo te toa, mo te kaha ki te riri apopo; ko etahi e poroporoaki ana ki te ao marama, ki o ratou whanaunga, ki o ratou hoa; a he mea ano ka oho te mauri o te tangata i te waha o te kai-whakaaraara. Ka whakapahure te po, ka tata ki te awatea, ka tae mai te karere o
Extract from "Te Karere Maori"
He tangata roa a te Kani, he tu rangatira, he tangata ataahua, he moko tukupu. Mau tonu ia ki te kakahu Pakeha; otira ka tu ki te whai korero, ki te runanga ranei, ka mau ki nga kaka o te rangatira Maori. He tini ona hoiho. Ko tetahi o enei, ko tana i tino pai ai, i hoatu e ia ki a Te Makariui i tona haerenga tuatahi kia kitei a ia. Nui atu tona whakarikarika ki te tangata kurutete, a utua nuitia ana e ia te tangata hoatu mea ki a ia. Kahore hoki ia i pai kia kai i roto i te whare o nga Pakeha noho i taua kainga, kei waiho hei tauira mo te tini o ona tangata. Puta ana te rongo o tana atawhai ki nga iwi katoa; he tini ana mahi whangai me te whakakakahu i te Pakeha rawakore; a he mea ano ka tuitui i o ratou weweru.
Kua ngaro i a ia te tino hoa pai o nga Pakeha ki aua wahi. He tangata whakaaro nui hoki ia mo ratou, he tangata atawhai; tia ki tonu hoki ia i te Pakeha kei murua, kei hengia ranei e tona iwi. Kotahi mea i ta haetia e te tangata, na te Pakeha haere. Rongo rawa a te Kani ka mau ki taua maripi, ka rongoa; uia ano ka rongo ia kitetahi tangata e haere ana ki te kainga o taua Pakeha, hoatu ana e ia, kia whakahokia atu ki tetangata nana te mea. Arai tonu ia i te Pakeha kei hengia e te tangata Maori; a ko tana pai tenei, kihai ia i rapu ki te utu mo tana atawhai me te tini o te tangata e tono nei. Nui atu tana pehi i te tutu, i te totohe o nga iwi e uru ana ki a ia; a era e puta nui te ronga o tona atawhai, o tana whakatupu i te maunga rongo, o tana aroha ki nga tangata katoa i mohio ki a ia.
Kahore i ata rangona nga korero o tona matenga. I hemo ia ki Whangara, tana kainga i pai ai ia; a tini noa atu nga tangata i hui atu ki reira ki te tangihanga. E nui te pouri o ratou katoa i mohio ki a ia, mona ka mate; a ko ratou kihai i kite i a ia i rongo ki tona pai ki tona nui,—te mea hoko ia tetahi o nga tino rangatira nui o enei motu.
Extract from "
About eighty years since Captain Cook first touched at Turanganui, in
Extract from "
in the strife, pressed hard in pursuit; and guided by the foot prints of the retreating and discomfited warriors followed them into the woods and mountain fastnesses. Signs, unmistakeable to the practised eyes of experienced men showed that one at least of the retiring party was fatigued, and unable to keep pace with his more enduring companions. Ere long they espied the object of their search, and we may imagine their surprise, and perhaps disappointment, when they found it was
He was not however, always so fortunate as to contend with those by whom he was known and respected. A large party of the Ngatimamapoto under the command of Tu-korehu, a Chief of acknowledged bravery, and a number of Ngapuhi led by Te Wera, crossed the country by way of Taupo and made an inroad upon the territories of the Rongowhakaata. The Chiefs of Turanga having received intelligence of their approach, assembled their warriors, and being reinforced by the Ngatikahungunu prepared to repulse their aggressors. The contending parties met on the banks of the Turanga River, where a bloody conflict took place, which resulted in the total defeat of the Rongowhakaata. Taraao, Tamaitipoki, and Tamaitohatohaia the three elder brothers of
Like many other Chiefs of high rank,
Extract from "Te Karere Maori"
Kua waru pea tekau nga tau …
Extract from "Te Karere Maori"
Ko te Kaniatakirau te tino rangatira …
Private Note: Manu-mea is the god of the red feathers, which are put on to the middle finger of the right hand of a corpse to ensure the soul of that corpse being saved from being eaten by the god who presides over the world of spirits called Te-reinga or Po.
Extract from "Te Waka Maori O Niu Tirani"
It is with feelings of real regret that we take up our pen to chronicle the death of one of the most simple-minded and scrupulously honest of New Zealand chiefs— Ihaka Whanga, of the Ngatirakai-paka
The father of
Extract from "Te Waka Maori O Niu Tirani"
residing at Whakatane, in the
In those days of strife and violence, when every man was an experienced warrior, and when one tribe lived in a manner by preying upon another, fierce battles were matters of constant occurrence; and there is hardly a hill or a gully in the whole district, particularly on the coast line, which has not been the site of some hard-fought batrtle where many a bold warrior breathed his last bravely struggling in defence of his birth-right against the hordes of ruthless Waikatos and others by which the district was overrun before its inhabitants were able to procure fire-arms for their defence. We might, therefore, relate many a story of adventure and danger in which
On the north side of the
Extract from "Te Waka Maori O Niu Tirani"
The Waikatos at that time came down by way of Taupo in several parties against the Ngatikahungunus, seeking revenge for the death of Te Arawai, one of their chiefs killed in a previous encounter with the people of Heretaunga, or Ahuriri. They besieged Te Pakake pa at the entrance of the Ahuriri, or Napier Harbour, and took it, slaughtering many of its defenders and taking others prisoners. Among the latter were Hapuku, Te Moananui,
Extract from "Te Waka Maori O Niu Tirani"
(see 166 A, B, C & D English)
cliffs of the coast are composed was laid bare. This they dug up and used as food, mixing it with water until of the consistency of thick mud, and then boiling it in the same manner as they now prepare ………., or flour and water. It is most astonishing that life could be sustained by such a means, unless indeed this clay contains some nutritious vegetable deposit. This hard fare was occasionally varied and improved by the capture of a good fat Waikato or two, who had been feeding on the cultivations of the beseiged; and no doubt life was principally sustained by this means and the little fern-root they were enabled to procure by sorties from the pa. The patience of the enemy being at length exhausted, and having lost several of their men, they decamped by night, and the worn-out garrison were enabled to procure some kumaras (sweet potatoes), which were just coming into season. In allusion to the strait to which they were reduced in this pa, the loyal Natives used to say, during the period of the Hau Hau troubles, that "The Waikatos gave them clay, but the Queen gave them flour."
In this war party of the Waikatos there was a white man, called "John" by the Natives who was in the habit of going into the pa to gossip with the besieged. Several also of the Waikato chiefs at various times entered the pa on a pretence of making peace, and tried to induce Te Wera (a Ngapuhi chief) to come out with them; he was however, restrained from doing so by his friends, who advocated eating the messengers. To this he objected, and they were allowed to depart unmolested. Considering the starving and desperate condition of these people, a people too whose common food in times of war was "man," this was an instance of forbearance seldom equalled in savage life—more especially as they were well aware that treachery was intended by the Waikatos.
During the siege
Note: Another paragraph in manuscript (crossed out)
Reference - Page 166 English Te Waka Maori O Niu Tirani (316)
Extract from "Te Waka Maori O Niu Tirani"
E mau pouri rawa ana matou ki te peni ki te tuhituhi i te matenga o tetahi tangata ngawari, pai, tika rawa, o nga rangatira o Niu Tirani—ara, o
He tino hoa tonu a
Ko te matua o
Extract from "Te Waka Maori O Niu Tirani"
ki Whakatane—ko Te Ratau tona ingoa. Te tangata nana ratou i whakahau ki taua kohuru, ko Tukareaha—he whanaunga ano ia ki a Te Ratau, he rangatira hoki no Nuhaka kei taua kainga tonu ia e noho ana i naianei. He hae nona ki te mana me te rongo nui o te Ratau, no reira ia ka mea kia kohurutia taua tangata. Katahi ia ka haere ki te taha ki Whakatane, te kainga o te iwi o tona wahine, a hoki mai ana ki te Mahia ratou ko tona taua. Kua noho te iwi o Te Ratau i roto i to ratou pa i te kurae ki Nukutaurua, ko te Au-Rua te ingoa, kua tae atu hoki te rongo o te taua ki a ratou. Heoi, no te kitenga kaore he tangata i te Mahia katahi ka noho taua taua ka kimi whakaaro e mau ai Te Ratau i a ratou. Katahi ka tukua he tangata ki te pa i te kurae ra ki te whakaware i te iwi o Te Ratau, he ki atu ki te pai o to ratou whakaaro ki a Te Ratau, me to ratou hiahia kia haere mai ia kia kite i a ratou, kia mohio ai ratou he ngakau pai tona ki a ratou. Ka whakaaro taua kaumatua he pono, he whakaaro hoki ki tona huanga ki Tukareaha, no reira ia ka haere atu ko ia anake, kaore ona hoa. Tona taenga atu ki te kainga ka ahua pai tonu ratou ki a ia katahi ka arahina ia ki roto ki tetahi taiepa, he mea hanga marire na ratou mo taua kohurutanga, katahi ka tangihia mariretia; me te ka te hangi mona ka whakatakototia te kai ki tona aroaro, me te mea he taunu marire. Heoi, e hongi ana ia ki tetahi o ratou, katahi ka hopukia ki te makawe, ka rua ka toru whakarerenga o te paraoa kua mate. Ki hai i tonoa kia mahia mai e ia ano he wahie tahu i te hangi mona, he mea ano ka peratia hei whakakuare rawa i te tangata e patua ana. Katahi ka hoki a Tukareaha ratou ko ona hoa ki te whenua o te Whakatohea, he wehi hoki nona kei patua ia; muri iho ka noho ia i a Ngapuhi i te Peiwhairangi. Ko te iwi o Te Ratau i mea kia patua tona papa hei utu mo te matenga o Te Ratau, katahi ia ka whai i muri i tona tama, me tona ope 100; engari i pehipehia e nga tangata o Turanga, patua ana, mate ana e 50 o tona ope me ia ano hoki hei utu mo Te Ratau. Ko Tamawheti tona ingoa. Ko Tukareaha i noho tonu atu tae noa ki te wa o te Whakapono, katahi ia ka hoki mai me te kauwhau haere i nga kupu whakaiti, kupu manaaki tangata, kupu aroha; a ahakoa kore pea he aroha nui o nga tangata ki a ia, engari i manaakitia ano, i paingia ano. Muri iho ka kite ia ka ora ia, katahi ka mahue tona minitatanga, a i naianei e noho noa iho ana hei rangatira noa iho.
I taua takiwa o te whawhai, o te mate, o te aha, he takiwa ia i ora ai tetahi iwi ki te muru i nga kai a tetahi iwi, na he toa he maia nga tangata katoa, he whawhai tonu ta ratou mahi; a kaore he pukepuke he awaawa ranei o taua whenua, o te taha moana, i kore ai ona parekura i whawhai ai i mate ai etahi tangata maia ki te pupuri i tona kainga i te mahi a nga taua o Waikato, o etahi atu iwi hoki, e whakangaro haere ana i taua whenua i te wa kaore i whiwhi pu nga tangata hei whakaora i a ratou. Na, tera ano e taea e matou te korero i etahi korero maha atu o te mate, o te aha noa atu, i uru ai a
Tera kei te taha ki Nukutaurua te pa tawhito, ko Kai Uku te ingoa—he kainga ia e arohaina nuitia ana e nga Maori o taua takiwa, no te mea he pa ia i whakapaea e Waikato, a roa noa atu e whawhaitia ana. I te takiwa o te tau 1830 i mene katoa te nuinga o nga tangata o te taha ki te Mahia ki roto ki taua pa. I taua takiwa i haere mai nga taua o Waikato, na
Extract from "Te Waka Maori O Niu Tirani"
Taupo mai, ki te whawhai ki a Ngatikahungunu, he rapu utu mo te Arawai, he rangatira no taua iwi i mate i nga tangata o Heretaunga i tetahi riringa i mua atu. Katahi ka whakapae ratou i te Pakake, he pa i te ngutu awa o Ahururi, horo ana taua pa, patua ana etahi o nga tangata, ko etahi i hereherea. Ko etahi enei o nga tangata i mau, ara ko
Nawai a, ka mate rawa nga tangata o te pa i te hemo kai, kua tu a koiwi noa iho nga tangata, katahi ka tango i tetahi tikanga whakamiharo rawa hei oranga mo ratou. Kua kore he tangata o te hoa riri i te taha o te pa e hangai ana ki te moana, he kore wahi oranga mo ratou i nga mata o te hunga pupuhi o te pa. Na, ka keria te oneone i taua taha tae iho ki te uku. Ko taua oneone uku nei ka waiho hei kai, ka ringitia ki te wai, ka kororiroria, pera me te taka o te paraoa nei. He mea whakamiharo nui tenei, ara te hia ora o te tangata i taua mea; otira he hinu ano pea tona kei roto i taua uku nei. He mea ano ka kinakitia taua kai ki tetahi tangata momona o Waikato, me he mea ka mau i a ratou te hopu, i momona hoki i te kainga i nga kai o nga maara a te iwi o ro pa. Ko tona tikanga ano pea tena i ora ai; he aruhe tetahi, he mea iti nei, he mea mahi i nga kokiritanga ki waho. Nawai a, ka
Extract from "Te Waka Maori O Niu Tirani"
(see 183A, B & C Maori)
hoha te hoa riri, kua mate hoki etahi o ratou, katahi ka whati i te po, ka puta hoki te iwi i ro pa ki te hauhake kumara hei kai ma ratou—katahi hoki ka ahua pakari te kumara i reira ai. Heoi, whakataukitia ana e nga Maori o muri nei, i te takiwa o nga raruraru Hau Hau nei, "Ko te kai a Waikato i tuku ai he uku, ko ta te Kuini he paraoa."
He Pakeha kotahi i roto i taua taua a Waikato, ko "Teone" tona ingoa. Haere ai ano taua Pakeha ki roto ki te pa korerorero ai ki nga tangata. Haere ai ano hoki etahi o nga rangatira o Waikato ki roto ki te pa, he hohou i te rongo ki ta ratou i ki ai, engari he taware ia. Mea ana ratou kia puta mai ki waho i a ratou a Te Wera, rangatira no Ngapuhi, otira kaore i tukuna e ona hoa; i mea ratou kia patua aua tangata o Waikato hei kai, whakakorea ana e Te Wera, a haere ora ana ratou, hoki ana ki to ratou iwi. He mea manawanui rawa tenei no taua iwi ki te tohu i aua tangata o Waikato, no te mea e hemo rawa ana ratou i te kai, no te mea hoki he "tangata" tonu tana kai i te takiwa o te riri, tetahi kua mohio ano ratou he taware ta Waikato, he kohuru.
I te takiwa e whakapaea ana te pa i tae mai ano
Heoi, ko
Oh cloudy and dim day of mildew, How lifts the gloom, and sun shine comes, Yet vainly doeth the longings of thee Loving one, with arms extended to the sky Implore the lost in death to come, To venture back, but no, they now Are laid within the sacred Tuahu (raised coffin) And never will come back, But while the storm then raged We brought thee back, then chill Thou went, and cold in death, Yet thou wast guarded by the crowd And all accompanied thee, and laid thee Lifted high up on Huka-nui And all the tribes with one acclaim Bemoaned thee at the head land, at Tiki. But why thy peoples sorrowing wail? But that they may bemoan The noble tattooed son of loved Horo And use again on thee, the Scented oil, that all its fragrance might Be felt on mountain Maukoro. Oh my own beloved, an offering make To all the gods, upon Puke-kai-hau At peak of hill at Tua-wera, And stand thou at the clump of tree That grow high up on Torea And then rejoice, and hold as gift to gods The Tui birds that flutter on The hill at Hou-hora, As though thy were the sons of Tu (god of war) Oh bird of mine, who in the Daring flock, doest stand now in the west (death). Speak as do the babbling creek at Wai-mamaku Oh thou, o son of Tau give joy To these my left and lonely ones. A dirge.
He Panuitanga Tena Kia Kite Koutou
"Tihe Mauri-Ora"
Nama 22 Nepia, Hatarei, Hune 1, 1878.
Pukapuka 5.
Panuitanga. Panuitanga.
Kia Kite ! Kia Kite !
I A Reneti Ma,
Kua Hoki Mai A Reneti Ki Nepia Nei,
A he tini noa atu aana
Koti, Tarautete, Wekete
Potae, Kiapa,
Kaone, Paraikete, Raka,
Me nga tini mea katoa e paingia e te Maori.
Haere Mai Kia Kite
I te whare Hoko a
Reneti Ma
Kei tawahi ake o te Kooti Whakawa Tawhito
i Nepia,
I Te Hekipia Rori.
Panuitanga ki nga iwi katoa! katoa!
Katoa! o Aotearoa, o Wairarapa, Taranaki, Ahuriri, Taupo, me Turanga katoa.
He mea atu tenei kia rongo koutou, kaua te mea kotahi e koutou e tuhituhi i a koutou ingoa, ki te pukapuka hoko whenua ranei, ki te Rihi whanau ranei, ki te mokete whenua ranei, ki etahi tikanga ranei e pa ana ki te whenua. Maatua haere mai koutou ki au, a kia mohio koutou, hei muri te matau e puta ai mo anu mahi. Naku na
Te Ruhi
Roia i Nepia.
58
Kua Tae Mai I Ingarangi-
|
39 | Pu tupara | |
30 | Hakimana | |
14 | Tupara puru, puru atu i te kake | |
3 | Hakimana puru atu i te kake | |
20 | Pouaka paura pupuhi manu | |
2 | Tana Hota. |
He Paraihe Paura, he Paraihe Hota, he Okaoka Pu, he Okaoka Horoi Pu, he Whakawiri Nipa Pu, he Pounamu Hinu, Pu, he Pouaka Takotonga Kiapa Pu, he Takawe Pu, he Kuku Mata Pu, he Whakapura mo te Pu ana purua, me nga tini mea atu mo te Pu.
He tino mea pai aua mea nei, a e hara i te mea tino nui te utu.
Ko au ko Takuta Tera ka ki atu nei ki nga iwi katoa o Turanga, puta noa ki Waiapu, ki te takiwa ki nga iwi, o taua takiwa, kei Kihipene nei ahau e noho ana hei mahi i nga mate katoa o Nga Turoro Maori.
Takuta Tera
(Extract from "Te Wananga")
(Saturday, June 1, 1878)
In the present issue of Te Wananga we have to record the death of the aged chief
For some weeks
(Extract from "Te Wananga")
fired his pistol off, rushed into the European's hut, and taking hold of the blankets gave them to his four companions and went away. In the evening of the same day, Hapuku took fifteen pigs to the hut of the European, and with a laugh, said, "There is the payment for the five blankets I took from you. I knew that you would not sell them, and I would have them, and for payment for my act I give you this lot of pigs." For years the European in question was the best of friends with the old chief. Hapuku was allowed to dictate to his people in all their acts of barter with the Europeans who came in small vessels to trade with the Natives in Hawke's Bay previous to 1840, and on one occasion he himself was taken away in one of these vessels. A schooner was anchored off the bar of the Ahuriri river, and some Natives, with pigs and flax, had gone off to barter. Hapuku arrived when some of the latter were putting off. He joined them, and for his assistance he demanded from the captain two blankets and a musket. As the altercation was a protracted one, Hapuku had gone down into the cabin of the schooner unasked to see what goods were there, and on his return on deck all the canoes and Maoris had left for the shore. The captain made sail, and went southwards, and landed Hapuku at Porangahau. The old chief has often said, when relating this story, "If I had not been alone, if I had been on board with a few more of my people, I would have taken charge of the vessel, and would have gone across
The old chief, in the prime of life, was much addicted to the use of Maori curses, and on one occasion, while on a passage from Auckland to Napier, with a Government officer, on board of a schooner which had been bought by the Government for
(Extract from "Te Wananga")
present day did not allow him to make those of his tribe act as they had done to his dictates in years gone by. On more than one occasion when he has broken the law by acts of personal authority, and he has been taken into the Law Courts by some of the young chiefs of his people, he has been heard to say, "it was time that men should go from this world where poor people could dictate to the head chiefs." Considering the school in which he was taught (the school of the old Maori), Hapuku showed a most forbearing disposition to his people when he had to submit to the new rule. He was a most loyal subject of the Queen of England, and ever spoke of Her Majesty as "our Queen." His signature being attached in 1840 to the Treaty of Waitangi was considered of great importance by Governor Hobson. When the line of railway was projected from Napier to Waipukurau the line had to pass close in front of his settlement, and thereby cut off the ancient line of road from his home to his much-prized eel depot, the
(Extract from "Te Wananga")
and to perpetuate certain acts of his life it was his custom to give names to members of his tribe. Having in late years been the subject of rheumatic pains, on the birth of a granddaughter he ordered the child to be called Rheumatism, and being told in a joke by one of the old chiefs that he (Hapuku) when a young man, was a very noisy fellow, to carry the fun to its extreme, he called one of his tribe "Pukututu" (angry stomach). Though of the old Maori school, he was very particular in his manner to chiefs, and resented any breach of Maori etiquette, if even offered to those with whom he might be in company. One matter above all others in regard to Europeans was a point for his wit to expand its sharpest sneer on, and this was the easy mode by which (as he said) money can make a gentleman with the Europeans, and the want of it sink a man of good heart and cultivated mind into the ranks of the tutua (unknown). As he often stated, a Maori chief is a chief by birth, and he does not need the external world to bolster him up, his bones are red, which is the birthright of all chiefs, but the European has only the red gold in his pocket, which does duty for red bones to give him the right to be of noble birth, and to have the power to command. Though possessed of a yearly income from his own property, he was never idle; he admired the old proverb of his fathers, which says, "Short finger nails show the rank of a man of power," so that he invariably joined with his people to plant, and it was a favorite amusement of his to make the eel pots for use in the lake he so much prized. Not even in the days of his tapu as a chief would he resist the demands of his household requisites; he has been seen even to mend the pots in which cooked birds are kept, an act which he might well have escaped under the plea of contamination, according to ancient custom, if he had been an idle man. There was not any being which he had such contempt for as a man or woman who had to acknowledge that they could not do any work which was given them to do. The last great act of his life was to build two large houses in which he had the desire to be able in his old age and declining years to invite the tribes every year to meet him and his people in an annual feast, as he has often said, the young people of these days do not act like the noble beings of old times. The young people now do not show the heart of chiefs; all they obtain they consume by themselves. Old chiefs held great feasts, and called all the people; in those days men were generous; though determined in war, they were kind in noble acts of feast-giving, and all the people looked to the chiefs as the heads of their tribes. In the death of old Hapuku we have seen nearly the last of those who had seen Maori life in all its savage vigor, and a few years will pass when it will be said "we have seen the last of the true old Maori chiefs."
(Extract from "Te Wananga")
Kua mate a
He nui nga wiki ona i takoto turoro ai, a he mate penei me te whewhe i tana kaki aia i mate ai, kahore kau he kupu mea ake ona ki te mamae o tana mate i a ia e takoto ana, otiia i korero tonu ake aia ki nga iwi haere atu kia kite i aia e takoto turoro ana. He tangata nui a
(Extract from "Te Wananga")
i aia e taitamariki ana, he tangata kakama aia ki te mahi ma te iwi, a i nga wa o te Pakeha kua u mataati mai ki Ahuriri, he tangata a
(Extract from "Te Wananga")
Te Kuini nga Rerewe, koia a
This is in answer to the assertion that Tu-kare-aho (god of war of trembling light) was the cause of the murder of Te-ra-tau (setting sun) who was father of
Now hearken o Europeans and Maori, that assertion is false, now listen, it was not Tu-kare-aho who committed that crime by leading a war party to kill him, but it was done by Te-aitanga-a-mahaki and Whakatohea tribes, who wished to proceed to the Mahia (quest) with a war party to attack Te-ratau, and the reason for this war party being called together was the murder of Te-ra-ka-to (the sun will set) of Rere-kahika (ancester migrating) and cooked him at Whanga-wehi (harbour of fear) in the Nuku-taurua (double canoe to carry the fishing net) and Te-ra-ka-to eat him, and the eaten man was related to the murderer, and soon after this murder Rongo-i-waho (news far off) went with a war party to seek revenge for this murder of Rere-kahika, and killed those of the tribe of Oro-pipi (sharpen the pipe by rubbing) and caught Wai-ranga-iho (water to run in a line) who was an ancestor of
After this Rongo-i-waho went to the Mahia to make peace with Te-ra-ka-to, but he was murdered by Te-ra-ka-to, whose death was not avenged till the time of his grandson called Te-ra-tau, and Aku-rangi was killed at To-paruparu in the Turanga district, who was a chief of the Aitanga-a-mahaki tribe, and this tribe also lost by death at the same time a chief called Rongo-i-waho,
The calabashes in which were the cooked body of Aku-rangi were placed before Te-ra-tau, and then the calabashes were taken to Tama-wehi (timid son) who said to the man who carried the calabash to him "Carry that calabash back: do you all not look at the parent of my grandchild?" He spoke of Hine-i-koia (the daughter who was caused to be enraged) who was the parent of his grandchild, and she was the wife of Tu-kare-aho, and high in rank with the Aitanga-a-mahaki tribe, and the cooked man contained in the calabash was a parent to her (related).
When the calabash was brought into the house of Hine-i-koia, and it was said that the Aku-rangi was in the calabash she wept for her parent, and commanded that the calabash should be taken back to Te-ra-tau to the father of
The name of the man who had brought that calabash Tama-wheti was Takinga-kai.
Hine-i-koia went back to Turanga to her tribe to the Aitanga-a-mahaki, she went on this journey to collect a war party to avenge the death of Aku-rangi, then the death (murder) of Rongo-i-waho was again remembered, and thus there were two causes for this war party to go against Te-ra-tau, but Tu-kare-aho did not in any way lead this war party, but Hine-i-koia and her tribe Te-aitanga-a-mahaki led this war troop, and they went in this war to get revenge first for Rongo-i-waho, who was murdered by Te-ra-ka-to the ancestor of Te-ra-tau, and second
Friend you who wrote the charges made against Tu-kare-aho for the murder of Te-ra-tau, I would ask you to say by which of the laws of ancient Maori life was the acts of olden times condemned or forbidden, I ask this question, as all the Maori of these Islands acted in the same manner as did those who murdered Te-ra-tau.
It was only after that the word of God was preached that the evil of the deeds and life of olden times was seen, that is these were condemned, murdering, family quarrels, seduction, and cannibalism, but there were many and great evils committed in Ao-tea-roa (
O sir it was not Tu-kare-aho was not the cause of the war party going to kill, but he did join in and went with the troop who killed Te-ra-to, he did go with the troop, but he did not know that they were going to kill Te-ra-to, had he known he would not have gone with them.
The murder of Te-ra-to, had been avenged by his sister Hine-i-tikina who got a war party to kill Tama-wheti and his tribe the Ra-kai-pukaa and Nga-i-te-ao-mate thus she avenged her wrong, it was she who sent the troop to kill Tama-wheti the father of Tu-kare-aho, and the place where Tama-whati and these two tribes were attacked and killed was at Hau-tu-whenua, in the Mahia district, but the Nga-i-te-ao-mate were passed by at the time and not molested by this war party, it was only his tribe and Tama-wheti and Ra-kai-paka who were attacked, some of whose tribes they killed and some escaped to the forest, and Tama-wheti and Ra-kai-paka also escaped to the bush, then the war party attacked the tribe Nga-i-te-ao-mate some of
Tama wheti collected all who had escaped death, and fostered them till he had a strong party, and then he rose in a war party to go and attack Turanga, where
The coming people of Tama-weti came on, and as soon as they were opposite to where the ambush was laid, the ambush rose and had a war dance, and made a loud noise with their voices, and attacked the coming people, each body of ambush attacked those near to where they had been hid. The people who now attacked Tama wheti were the Rongo-whakaata tribe, and Tama-wheti and all his people were killed by the host who attacked them, but Tu-kare-aho escaped by dint of his power to run away, and some of these people were taken into slavery, and these slaves lived with the Rongo-whakaata in slavery till the days of the preaching of the word of God, when they were liberated and allowed to return to their homes. The great chiefs who were killed in this attack were Tama-wheti, Hika-wera, and Takapau, but most of this people were killed as they fled in the scrub, and hence the name of one family tribe of this people Nga-ti-parae (the descendants of the scrub) in remembrance of that attack on their tribe.
After this the Ngati-kahu-ngunu went to war against the Itanga-mahaki at Turanga, and they laid siege to the Keke-paraoa Pa. The tribes who then occupied that Pa were Itanga-Mahaki, that is the young people of the tribe, and the tribe Whakatohea, and when those in the Pa were in want of food, they sallied out of the fort in search of food, who were caught by the war party who were besieging the fort, and cooked and eat them and the head chief of the Pa called Awa-riki was taken in this way, who was led alive into the presence of the war party in their camp, who was tapped by those who led him into their presence till he bleed, which blood the leaders caught and drank, the war party cut his head off and brought it to the Mahia, which was kept by the old man called Apa-tu, who had it even to the days when the Maori listened to the words of God, many people have seen that head, which was kept in revenge for the death of Te-ra-tau, for whose death Huhune was killed and also Ponui, who were killed for the murder of Te-ra-tau.
These words are in answer to those words which charge me with the murder of Te-ra-tau, it was not I who did that deed, but it was done by the tribes Te-whakatohea and the Aitanga-a-mahaki on account of the evils they had felt from others, all I had to do in the matter, I came with the war party who killed Te-ra-tau, but I did not know of the intentions of the war party when we left our home, as it had not been told to me, that they were going to attack Te-ra-tau, my relatives by marriage did wish me to stay at home, but I did not.
Hongi went with about five hundred men to attack Ngatiwhatua at Kaipara, but Hihiotote elder brother of Parore, who went to see Ngatiwhatua, and received from them a mere pounamu from Matohi, and Hongi came back. But Whareumu was so angry for this act of Hihi-o-tote that he collected a taua, and went by way of Manga-whai hauling his canoes across the portage to Kaipara with two hundred men, Hongi seeing this followed him with another taua with three hundred men, and overtook Whareumu at Manga whai, a battle was fought between Whareumu and Ngatiwhatua at Ikaranganui and Whareumu was beaten when Hongi and his taua engaged and beat the Ngatiwhatua with great loss. The Ngapuhi chiefs who were killed in the battle were Te Ahu, Te Puhi, Hone Hongi and Moka or Kaingamata was severely wounded (hence his second name) who was saved by Tawhanga who carried him from the field and put him into a creek till the battle was over.
Ngatiwhatua fled to Waikato, and to avenge the death of Hone Hongi,
Next year he followed the Ngatiwhatua with about one hundred and seventy men, but the Ngatiwhatua had gone on to Rotorua he followed them there, and was told there they had gone back to Waikato, and found them there in a Pa, he attacked it and took it with great slaughter.
The death of Pomare had been received in the
It was a fine morning and just at dawn of day Toi and his taua landed at Kororareka, and after they had performed a war dance, they landed the thing they had brought back in their war canoes, plunder such as mats, fishing nets, eel pots, and a lot of kumara heads, with baskets of human flesh, a many prisoners of these first came a group of miserable creatures women and children, some of which were wounded, and some looked half starved, the women of Kororareka immediately surrounded those, and ………. over them, all the men prisoners had been killed and eaten. The heads were decorated with feathers and aute bark and then stuck up on poles in front of the door of Turoro (the mother of Kingi Hori) in honour of her rank.
The Torea on the sand bank Whimpering indicative of birth And the raw root of the flax Whimpering indicative of birth, And eat with energy the flax Whimpering indicative of birth, ha.
Hongi-hika (smell the friction) collected a war party of five hundred men, and went to Kai-para to attack the Nga-ti-whatua tribe, and Hihi-o-tote, (furious wrath) the elder brother of Parore to pay a visit to the same tribe, who received from the chief of the Nga-ti-whatua called Matohi a green stone mere, Hongi having seen this, he and his war party came back home and Te-whare-umu (house to cook in, house of the oven (umu)) was very angry on account of this act of Hihi-o-tote, and he collected a war party, and went by way of the sea by Manga-whai, and dragged his canoes over the portage to Kai-para with his two hundred warriors, Hongi-hika having seen or heard of the intentions of Te-whare-umu, also followed him with a war party consisting of one hundred and fifty twice told, and overtook Te-Whare-umu at Manga-whai, and Te-Whare-umu attacked the Nga-ti-whatua at Ika-ranga nui, and Te-Whare-umu was beaten, but Hongi-hika joined in the battle with his warriors and beat the Nga-ti-whatua, when many were killed of the Nga-ti-whatua, and of the Nga-puhi with Te-Whare-umu and Hongi were killed the supreme chiefs Te ahu, Te-puhi, Hone Hongi and Moka who was wounded, and hence his name "The wounded by a ball" and was carried by old Taiwhanga and put into a creek till the battle was over.
(See Mss of this volume 117):
Nga-ti-whatua fled into Wai-kato, and Hongi followed them to kill them in revenge for the death of his son Hone-hongi at the battle of Te-ika-ranga-nui, but Hongi-hika went back again to Nga-puhi, but he left his canoes at Manga-kahia in the Kai-para in the Wai-roa branch of that river.
But in the following year Hongi again called a war party together and went in pursuit of the Nga-ti-whatua people, his party consisted of one hundred and seventy twice told,
When the death of Po-mare (cough at night) was known in the
Toi and his war party returned on a fine sun shining day, on which they landed at Kororareka, and as soon as they had held a war dance in the canoes they landed, and landed the plunder they had taken in war, mats, fishing nets, eel pots, and the dried heads of the chiefs they had killed, with baskets of human flesh, and the slaves taken in this war, being women and children, who landed from the canoes, some of whom were very thin and starved looking around which the females at Korora-reka assembled and wept. Not one slave man was in the captured party, all men had been killed and eaten, and the heads of the killed were placed on the top of sticks, these heads were adorned with aute bark, and feathers, and these stakes with the heads were stuck up before the house of Turoro the mother of Te-uru-ti or Kingi Hore, as she was the person by birth entitled to all sacred things.
In the days of old, the tribes of Nga-puhi and those of the Thames made war on each other, which were in the days when the Maori weapons of war only were used, and the guns had not then been seen by the Maori, but when the time came that each of these peoples had acquired guns, Po-mare collected a war party of two hundred and seventy twice told, and paddled along the East Coast from the Bay of Islands to Hau-raki (Thames) and from thence he went on into Wai-kato (Vol V page 175 for account of death of Po-mare in war in Wai-kato)and the people there fled before him in fear, till they arrived at Te-kopua (deep part in a river) where the Wai-kato waited the arrival of the Nga-puhi under Po-mare, where they could meet there in battle in open day, but when Nga-puhi saw the determination of the Wai-kato, they began to think of their own need of escape, but as the Wai-kato under
Two girls bathed in the tide near to Korora-reka (sweet penguin) and they in jealousy became angry with each other, and each cursed the other, by cursing each the tribe of the other, and when these tribes heard of the curse, they were very angry and each collected a war party, and they met and fought, and the attacking party were beaten by those attacked, and when many on each side had been killed, and these tribes sat down to weep over the killed, when they felt very sorry that they related to each other should have killed so many of the same family tribes, and they at once determined to collect a war party to go in some expedition to avenge this stupid act of relation killing his relation in family quarrels, and a war party sailed from the
The old Priest of Nga-puhi called Te-hara-miti (the evil of the tide) collected a war party, and went and killed the people of the Island called Motiti (next to nothing).
This war party sailed from the
The Nga-puhi wished to return home from this Island, but the leader and Priest Te-hara-miti said they must go on, as his heart had not obtained sufficient revenge for the death of those who fell in the family battle at Korora-reka on account of the curse uttered by the two girls.
The war party went on to Motiti but there were not any people there, as the Nga-i-te-rangi had gone on to the main land, because of the news of the war party of Nga-puhi being out on a war expedition.
Te-waha-roa collected a war party, with Tu-paea, and the day after this war expedition went to sea, they saw Nga-puhi on the Tuhua (Mayor) Island, and as the Nga-puhi thought they were some of Nga-puhi going to aid them, as Te-hara-miti had said some assistance would go from Nga-puhi to his assistance, and they took this party of Te-waha-roa, and Tu-paea as the Nga-puhi aid coming to assist them, but as Te-hara-miti was nearly blind he had sat in the stern of one of their canoes to receive the
Mango and Kakaha the two sons of Hongi lived on the coast north of the
Mango, Kakaha and their taua now passed on to the Island Motiti and killed some other people, and while feasting on the slain, the Ngatiawa surprised and killed all but a few boys and slaves, and the Ngatiawa in turn ………. themselves on the bodies of the taua.
To revenge the death of Mango and Kakaha, the Ngapuhi of the Bay of Islands assembled a war party to attack the Thames and Tauranga tribes, who were called Ngatiawa, and in the beginning of the year 1832 we started from the
The taua (war party) had some big guns and here Moka fired some off as mamae (regret) for the death of Mango and his brother Kakahi. Here Moka received a wound in his thigh.
Here we waited for Tareha who was in a large canoe with only three of his wives to paddle her, the canoe was sacred having taken the body of Hongi who was killed at Kororareka, back to his home on the coast north of the
While here a large shark was caught which fastened on the shoulder of one of its capturers, and in taking it from the man's shoulder his companions cut the shark with a hatchet, which hatchet also gave a slight graze to the man's shoulder also, this was nearly the cause of a fight between all the people.
Part of our taua (war party) who were the Popoto from Hokianga under command of Taonui wished to go away by them selves to kill people up the Thames.
Here we got good fern root, Moka a brother of Wharerahi and Rewa is one of the most outrageous chiefs of our taua. Some of our people had burnt the sticks of some old wharaus (sheds to keep in) and the Priest said a Taniwha (monster) had appeared to him in a dream saying "that he would have the death of some men as utu (payment)", and the gale that had kept us so many days here was in revenge for the tapu (sacredness) being made noa in burning the sticks as we voyage, cooked food must not be put
Started and got to Tairua, and went on to Whangamata, where our taua was said to be about six hundred besides women and children. Here the chiefs made war speeches to the taua, and Wharerahi went over land to attack the Ngatiwhatua. Here the Priests caused all fire to be tapu till they had consulted the Niu (sticks used in divination) and not any one must eat or drink till the ceremony had been performed.
Our Priests went some distance from the camp, and in the scrub cleared a space about three fathoms square, and no one of the taua (war party) but the Priests were allowed there, all the Priests were naked. They stuck up fern stalks about the length of a man's arm in the ground in rows according to the number of our canoes, as also one stick each to represent each of the chiefs of the Ngatiawa against whom we were going to war, against each one of these sticks were also stuck up two sticks around which flax had been tied in a peculiar knot, then all the Priests but one left the Niu, and one only of them, the oldest Priest who was a thin skiny old man sat near to the Niu to watch the sticks how they were moved by the gods, after some time this old Priest came to where the other Priests were, when he enquired of Tohitapu what dream he had last night and in return told his dream of the same night, we and the Priests then went to the Niu and saw the sticks which had been thrown in great confusion, about one third of the sticks had been thrown down on the ground, an omen that they who were represented by these sticks would be killed in the next battle, the body of our taua (war party) now rushed up to know the fate of our taua, each chief or man of loud voice asking what the omens indicated of his fate, as all spoke at once, no one could be answered.
The old lean Priests gave an account of the omens, but he got confused in his description of the people of the taua, and those of the Ngatiawa, and had to commence his work over again: when all the taua were ordered from where the Niu was all our people were firm believers in the Niu.
We now went on and got to near the Katikati entrance and saw the fires burning in the Ngatiawa Pa, at noon we pulled up and went into the river and landed where Rewharewha and Wharepoaka had encamped with this part of our taua a few days since; on the following day we went on up the river to Matakana where our party caught an old woman belonging to the Ngatimaru of the Thames, who told us that Wharerahi had gained a great victory over some Waikato people, and Ware-rahi was not far up the river on the opposite bank to that on which we were, and some of our canoes went off to learn the news, and were told that Ngatiawa had seen and talked with Rewharewha many times, but there had been great fighting between them, and not any had been killed on either side.
At midnight some guns were heard on the beach, as we did not know but they might be our enemies all our taua rose and prepared for an attack, and soon we heard that it was a karere (messenger) from Rewharewha. It was dark, and now ferns were lit by the taua around which some sat, when a young chief came into the midst of our taua and stood leaning on his gun with a bill hook in his belt in front, and a topuni (dog skin mat) over his shoulders. He told us of the expedition of Wharerahi against the Ngatiwhatua, and of a meeting they had had with the Ngatiawa that day, then a lot of guns with ball were fired off by some of our taua.
The next day all moved on in our canoes, when we mustered about seventy canoes, and arrived at Karopua where Rewharewha was, and the Ngatiawa Pa Otumoetai could be seen not far away, and some of its people
When the tide was low all our taua in battle array went to plunder the plantations near to the Pa, and some went close to it to a deep stream, across they could not go but by swimming; these were not able to attack the Pa, some of the people of the Pa came down to the opposite side of the stream on which our people were, where each party fired at the other till darkness came on; not any of our chiefs were in this party.
Soon after midnight orders were given to embark as it was high water. We did not like to move in the daylight for fear of the Ngatiawa, but we lit fires in our camp which lighted all the place behind us as we went up the river, and landed on the upriver side of the Pa, and soon many fires were seen in the Pa, at dawn our taua in war array marched towards the Pa, and the Ngatiawa came out to meet us, and firing commenced, some of our people were driven back out of a spot they had taken up, but as all our ammunition was expended we came back to our camp with one killed and some wounded, all now spoke of their deeds of bravery. For days the firing continued between us and the Ngatiawa but the Pa was not reached. One time the fight lasted all the day and through the night, and at dawn our taua passed on the Pa to rush it, and some of our people got close to it in a lot of scrub and grass but were driven out by the Ngatiawa, and in the midst of the hottest firing of guns some of the Ngatiawa children could be seen digging the musket balls we had fired at them out of the ground. On the following day the firing was again renewed, and two of the men of that Pa were killed and taken into the Pa.
A messenger arrived from Rotorua to offer the assistance of
At night we could hear the weeping and wailing of those in the Pa over their dead. Day after day was spent in firing at each other,
At this time our taua had a quarrel with the captain of a schooner and tried to capture her, but she escaped, at last we felt so disheartened that we left the Pa and went home.
But after we had got back to the Bay of Islands Titore was not satisfied, and again collected a war party of the Rarawa from the
Tu-whare (battle in the house) collected a war party in Kai-para of one hundred twice told, and he left and killed the people of the tribes of the west coast as far as Whanga-nui.
Many of the people of the tribes of Nga-ti-awa, Tara-naki, and Nga-ti-rua-nui were killed by this war party, all who were killed by this host of Tu-whare were eaten by them.
When Tu-whare arrived at Whanga-nui he attacked the pa of the elder brother of Te-anaua, the Nga-ti-hau had asked the people of this pa to forsake it and flee, but they resisted such advice and stayed in occupation, though they were only fifty twice told in number.
Tu-whare and his party attacked this Pa, and took it and killed some of the occupants, some escaped, and these Tu-whare and party followed up the Whanga-nui river, till they came to the Pa at Nga-ti-pa-moana, and Hope-riki (little waist) where the Nga-ti-hau had laid in wait for the Nga-ti-whatua. These had taken up a position on the top of a steep cliff on the bank of the river, where they had with flax tied huge stones, and as soon as Nga-puhi were in the river below these stones were sent down with a crash on to the canoes of the Nga-puhi; and the Nga-ti-hau came down to the river and killed any who might have escaped from the canoes, as Whaka-ahu had struck Tu-whare with a blow of his Maori weapon and had not killed him at once Tu-whare said "Yours is the hand of a plebian cult ………., and does not know how to kill men", so Nga-puhi were killed, and not one escaped.
Hongi-hika (smell the friction) had two wives, one was called Tangi-whare (weep in the house) and the other Turi-kotuku (knee of the white crane) and at the time when Hongi was about from his home, his nephew called Matuku (hymenophyllum) seduced his wife Tangi-whare, and when this act was known, Matuku took a gun and shot him self, and Hongi-hika to avenge the insult to his wife and also the death of his nephew, he made war on a sub-tribe of his own tribe called Nga-ti-uru, who resided at Whanga-roa (long harbour).
When the Nga-ti-uru fled from Whanga-roa to Manga-muka (branch of tow) in Hokianga (returning) Hongi followed them there, and was shot in the chest at a place called Heimehuna (singe the hair off) from the affects of which he died some months after.
When Hongi was away on his expedition to avenge the insult on his wife, in his attack on the Nga-ti-uru or the Nga-ti-pou he had left his other wife in the Wai-mate (dead water) district, who became ill and died and dogs eat her body, so that when those who came back to attend her came to where she had lived they found her bones only, and on this account Hongi lived a whole year at Whanga-roa and it was only when near to death that he came back to the
When Hongi-hika was absent from the Wai-mate (dead or dried up water) with a war party to attack the Nga-ti-uru people at Whanga-roa, he had left his head wife called Turi-Kotuku (white crane's knee) at Te-urupa (the grave) in the Wai-mate district.
This woman was blind, so that she could not travel well, but she was a sour tempered woman, and of a firey and fierce disposition, and roused into a fury all in a moment and was exceedingly quarrelsome, and not one of her people man or woman, had the least liking for her.
When Hongi-hika went on this expedition to Whanga-roa, Turi-kotuku was left by her self at Te-urupa, and not one stayed with her. The war party left, and attacked the people of Whanga-roa, and some time afterwards, some of the people of Hongi at Whanga-roa came up to the Wai-mate to see Turi-kotuku, but they found her bones only, her body had been eaten by dogs, so the spies went back and told Hongi, who was grieved at the news, and he on this account stayed at Whanga-roa.
This woman Turi-kotuku was very brave, and in the days when her eyes were clear and she could see she was the constant companion of Hongi-hiki in all his war expeditions, and she paralleled Hongi in many of his daring acts, and she plotted the death of the two youths in the Thames (see Vol V page 159 "Murder of Tu-kehu and Watea")who belonged to that district, and she was a noted cannibal, and she asked to have those youths killed that she might have human flesh to eat. She was brave in war, nor was she afraid of death, and her rage did not know any bounds, she killed till all her enemies had been slain. There was not one of her tribe man or woman who liked her, as her mind was ever intent on evil.
(Put this into Ngapuhi papers)
When Hongi was away from the Waimate on his war expedition to attack the Ngati-uru at Whanga-roa he left his old or principal wife - at Te-urupa near to the Waimate as she was not well, she was blind, and was eaten by the dogs. She was a most cruel and bloodthirsty woman thus she felt the same fate she had given to others in the wars in which she went (though blind) with Hongi.
Ariki a son of Te-Whare-umu (cooking house) had agreed with a captain of a vessel in the
A war party assembled at Korora-reka (sweet penguin) and went to Hokianga (returning) to Wai-ma (white or clear water) and made peace, and this war party were on their way home, when a dispute occurred between them, and at a time when one of the wives of Te-uru-ti's and a boy was building a shed to sleep in, another boy was handling a gun belonging to Te-uru-ti, this gun accidentally went off and shot and killed another of the wives of Te-uru-ti and a nephew of Te-uru-ti, another gun was fired and wounded a chief called Muri-wai (West Coast) in the thigh, and these people began to attack each other, and many were killed, and Te-uru-ti had his legs broken with a musket shot, and another ball hit him in the throat and he died, but ere he died he said to his tribe "Leave me to die, turn and fight, or if you do not like to act in that way, flee and save your lives". He then gave his gun to one of his people, and his mat to another, and while he was doing these things his enemies rushed on and killed him, and a battle ensued, and many on each side were killed.
When the news of the death of Te-uru-ti, the younger brother of Kinikini arrived at Korora-reka,
Rewa (float) collected a war party and went by way of Te-kerikeri (dig again and again) where they heard that one of the Hokianga chiefs had shot Te-uru-ti, Rewa went on till he met a great body of people, and peace was made.
A young chief of the
Pango (black) or Nga-wai (the calabashes to drink out of) or Nga-ihi (the front gables of the houses) wizard of the Nga-ti-whakaue of Roto-rua, came to the
Two chiefs of the Thames tribes left the place [in the year 1830] in a ship, and was away for two years, and then came back in another ship to their home, and when the people saw the ship in which these chiefs came back they went on board of her, and one chief stayed below till a squall came on and the ship sailed away from the Thames [in the year 1832] and landed him at Nga-puhi [in the Governor Mackay] which sailed from Hokianga, and he thus saved his life.
In 1830, the daughter of Rewa of Te keri keri, and the daughter of Morunga of Te kawakawa, were kept by the captain of a whaler, being jealous of each other, in bathing on the beach, they quarrelled, and the daughter of Morunga cursed the daughter of Rewa in Maori. This kanga was an insult to the tribes of each girl, who at once determined on war as utu for the kanga. Pomare and allies of Morunga defended Kororareka.
Rewa and the tribes at Whangaroa, Rangihoua, and Kerikeri accompanied by Ururoa, the brother in law of Hongi came from Whangaroa as a taua against the Kororareka people and the tribes and allies of Morunga, an attempt was made to make peace, by allowing the kumara plantations at Kororareka to be plundered, while Pomare defended Kororareka and while these terms of peace were being discussed, a musket went off by accident from the rear of the Kororareka tribes under Morunga, and wounded a woman who was in the rear of the taua party commanded by Ururoa, at once a battle raged, and Hengi of the Ngatirehia the head chief of Whangaroa was shot while he was in the act of trying to stay hostilities Tohitapu a chief of supreme rank while he kept out of harms way sent a young chief called Kuaiangi to the battle field to demand cessation of hostilities, and the assailants who were about six hundred strong left the scene of conflict and left the enemies who were about eight hundred in possession of the scene of conflict. The eight hundred proposed to make peace by Pomare giving Kororareka to Ngapuhi for the death of Hengi which was done.
But Mango and Kakaha sons of Hengi collected a war party and went to the south occupied by te Haramiti to seek revenge for the death of their father.
These went first to the Mercury Islands, and killed many there.
In a second expedition they went to Tauranga and Motiti and killed many but eventually were ………. ………. eventually peace was made between the contending tribes at the
For many days Tohitapu had been at Kororareka, and early one morning Kinikini and several head chiefs were to cook two dogs as a feast for the chiefs and Priests who were to assemble to determine on the war to the Thames, and to settle all matters in regard to the proceedings of the taua.
These chiefs made a large fire, and while that was burning to a clear flame, four of them got hold of a dog and by its legs held it on its back while two others put a pole across the dogs throat and pressed it down and strangled it. They killed the two dogs in this way and then threw new cut bushes in the fire till a steam rose from the green state of the bushes put on, on to this they placed one of the dogs, for a time they kept rolling the dog over and over. While this was being done, others of the chiefs split large pieces of wood, to provide scrapers to scrape the hair of the dogs, as the steam had softened the hair they scratched or scraped the dogs with the wooden scrapers, when the dogs were thus cleaned, they cut the head and tail off and then cut the dogs into parts, throwing the internals away, these they cooked by themselves in a hangi. When cooked which took about three hours, they eat with cooked kumara. But only five of the head chiefs partook of the feast, as they were tapu, and remained so all the day. On the night of that day, the council was held, in which they determined to attack the Thames people.
Rangitukia and a party went from the
He went in three canoes and killed a few persons, but his party were eventually killed by the enemy save three or four who got back to the
Te Raharaha of Ngapuhi had been killed by Ngatiwhatua near Whangarei at Pataua, so
Hongi returned by way of Sydney and there met Te Hinaki a young chief of the Ngatipaoa of the Mokaia Pa on the Tamaki river.
Hongi having heard of certain acts of the Thames people on the Ngapuhi in his absence he warned Hinaki by singing the following song to him to go home and prepare to defend himself against war.
A taua of about two thousand people in between fifty and sixty canoes started from the (VolumeV page 153 and 157).
In December 1821 three canoes of this expedition were seen returned to the
These canoes brought the news of the death of Tete the son in law of Hengi who had been killed in battle, and his brother Pu also had fallen in the war. This news was so overpowering to their relatives that the widow of Tete, and Matuku his brother had to be watched to prevent them from committing suicide. But the widow of Pu hung her self, and the old beloved wife of Hengi killed a slave for the occasion.
The following day Hongi arrived in another canoe with the bodies of Tete and Pu. A small canoe with the corpse approached the shore, and the war canoes of which these were between forty and fifty lay off, at some distance till the corpses had been landed. Then some young men and the Priests from the war canoes landed and chanted the Pihe over the corpses, these yelled, jumped up and down brandished the weapons, and threw the heads of their enemies up in the air. Then a pause ensued, and the war canoes approached the shore in a slow pace, when these touched the
When all the warriors had landed Hongi killed five more of the prisoners to honour his son's widow, all the killed were that evening cooked and eaten, by the prisoners men, women, and children, there were about two thousand, but mostly children were taken by the various tribes of Ngapuhi to their settlements.
Hinaki had been killed in this war, and the Ngapuhi were now more determined on war than ever to avenge the death of Tete and Pu.
The next day Hongi was busy in making an urupa (enclosures of pieces of a canoe, decorated with feathers and carved work) in which to place the bodies of the brothers Tete and Pu, while thus at work, the remains of the bodies of the killed the day before were roasting on a fire at a little distance, and some human flesh already cooked lay in baskets on the ground before Hongi, and the body of the woman killed by the widow of Tete was cooked a little distance up the hill behind Hongi, the head of this woman was rolled down the hill and several people amused themselves in throwing stones at it till it was broken and knocked to pieces.
On the following day as some of the prisoners were taken from Te kerikeri to Waimate, a slave woman became tired and lame, and was killed on the road to get rid of her detaining the procession, and a few days later Hongi ordered more of the prisoners to be killed on which to feast, whose heads were stuck on the posts of his Pa, and the tattooed skin of a chiefs thigh was stretched over a flat piece of wood to dry it as a cover for a cache box.
The widow of Tete, who was the eldest daughter of Hongi in grief for her husband, attempted to shoot herself, but the two balls in the gun only went through the flesh of her arm, and as she was lying wounded she had a slave girl killed, which was done by the brother of Tete, but as he only wounded the little girl with a shot from a pistol, one of Hongi's children beat the child's head till she died and they then cooked the body and eat it.
About two months after the return of the war party, which attacked Mokoia, and in which Tete was killed a large expedition armament collected and started for the Waikato to avenge the death of Tete and Pu. (Vol V Page 168 & 4)
Hongi when on board of a vessel off Kororareka felt a great pain in his knee, this was said to be the effect of makutu by a Thames chief, who must be punished with war for it, but to appease the gods at the present time his people proposed to kill all his slaves, this Hongi would not allow, but told the slaves to flee to his relatives for safety.
Ururoa his brother in law saw a slave woman of Hongi passing with a load of wood on her back he shot her dead, and another chief at once killed a slave boy of Hongi.
Hongi-hika (smell of the friction) was son of Te-hotete (sphoeria Robertsii) who resided at Kai-kohe (eat the Kohe; passiflora tetrandras) of the sub tribe of Nga-puhi called Nga-ti-tautahi, and Te-hotete was a descendant of Rahiri (see Mss page 16 Vol X)of whom this Proverb is repeated "Rahiri who gives blows", for the fact that he gave blows to the heads of those men against he had any dislike; when such people went to pay a visit to him, and as they stooped down to enter the usual low door way to his house, he struck the lowest head with his mere.
The mother of Hongi-hika was called Tuhi-kura (marked with lines of red) and was one of Te-hotote's five wives.
The home in which Hongi-hika spent most of his youth was called Te-tuhuna (perch where birds are killed) and at O-kura-tope (plume cut short, or feathers of a plume made shorter) in a fort not far distant north east of Te-wai-mate (dead or dried up spring of water) he also lived at Te-kerikeri (the digging) to which the Nga-ti-tautahi family tribe resorted in spring to take fish for winters use.
The head chief of the Nga-ti-tautahi in the days of Hongi-hika were Te-whare-rahi (big house) Te-ahu (the heap) Tu-pinea (stand close together) Tareha (sacred red ochre) Rewa (float) Titore (split) Te-tira-rau (many companies) and Te-koikoi (the sharp).
That which made Hongi-hika a daring man, was the energy to avenge the evil deeds of old, and to fulfill the orders of the great ones who left orders as they died.
Ka-raru (will be thwarted) a female, was sister
Pokaia (cut it open) fell in love with Ka-raru, and courted her, but she would not listen to his proposals, now Pokaia was a high chief and of a senior branch of the family of which
Ka-raru took Tahere (bird spear) though an older man than Pokaia as her husband, and Pokaia was grieved that his beloved should have been gained from him by another, and as he durst not attack or in any way avenge himself on Tahere personally, he collected a war party and went and attacked the people of Ta-oho, (strike to startle) of the Nga-ti-whatua at Kai-hu (eat in silence). Pokaia attacked the settlement of Ta-oho and killed many of his people, but Taoho escaped, when ten twice told of his people were killed.
The Nga-ti-whatua were grieved at this loss, soon after led by Ta-oho attacked the settlement of Mata-raua (spear with a fish spear) near the Kai-kohe (eat the Kohe passiflora tetrandra) when about the same number of people were killed as those killed by Pokaia in the attack on Taoho.
The relatives of those killed at Mata-raua were grieved at the death of their relatives, so they collected a war party of the Kai-kohe people and
It was for this battle that Pokaia's name was heard, or that he obtained fame. And he again gathered another war party to attack the Nga-ti-whatua, and he had a troop of two hundred and seventy twice told, these attacked the Nga-ti-whatua, but they the Nga-puhi were beaten, and many of the Nga-puhi tribe were killed, and of the great chiefs the following Pokaia, Ti (cordyline) Tu karawa (stand as a bed in a garden) Tohi (baptise) Hau-wawe (burrow soon into the earth) Hou-moka (tie the muzzle tight), Te-wai-keri (the ditch).
This defeat so grieved the Nga-puhi, that Hongi-hika took his voyage to England to obtain guns and powder to avenge this defeat.
On the return of Hongi-hika from England, he collected a war party and went to attack Ta-oha of the sub tribe of Nga-ti-pou, a Ta-oho had assisted the Nga-ti-whatua in their battles against the Nga-puhi people connected with Hongi-hika, and also Ta-oho had eaten of the flesh of some of the people of Nga-puhi who had been killed in the
Hongi also went against Te-tihi (the top of the peak of the hill) who occupied a Pa situate on the East bank of the entrance of the Wai-ma (white water) leading out of the Taheke (waterfall) river opposite to the sacred place on the banks of the Taheke called Matua-kai (food of the Parent).
The reason for this attack on Te-tihi by Hongi-hika, was that Te-tihi had helped Ta-oho against the Nga-puhi, and that Ta-oho had eaten of the flesh of those killed in the battle in which Pokaia had fallen. Hongi took the fort of Te-tihi but Te-tihi escaped.
It was about this time that Taka-nini (giddy) and Te-whata (stage to keep food on) had arrived at the
The war party of Hongi came home, but again collected to avenge the death of Te-raharaha (open extent)
The war party returned home, and after a time again prepared to go and attack Wai-kato, and they attacked the fort at Taura-kohia (the rope hauled in) or as it was also called Matakitaki (look or gaze at) which was the principal fort of the Wai-kato tribes in the Wai-pa (water dammed) river, and peace was made between these peoples by Te-whare-rahi (big house) of the Nga-puhi and Te-wherowhero-po-tatau o Wai-kato (the red, count the nights) of Wai-kato, and the younger brother of Po-tatau took to wife the daughter of Rewa (float) the woman called Toha (wave about). [This marriage was consummated to bind the peace making. See Vol V page 155].
Hongi-hika came home with his war party and began to think of his old enemy the Nga-ti-whatua, at Kai-para (eat the paraa, marattia salicina) and to avenge the death of Pokaia, so he went overland to Kai-para with a war party, and as soon as the Nga-ti-whatua heard that Hongi-hika was on his way towards them to kill them, and they determined to make peace, and the younger brother of Parore (mangrove fish or bream) called Hihi-o-tote (defiant act of Tote, the cracking noise) made that peace, he went to the Nga-ti-whatua, and Matohi (cut into parts) the head chief of that tribe gave him a mere-pounamu, which he took to and gave to Hongi-hika, and Hongi and his war party returned home, and
The chiefs of the Nga-puhi who were killed in this battle were Te-ahu (the mound) Te-puhi (the plume) Hone-hongi, Moka (end) or kainga mata (bitten by a ball) ho was carried by Tai-whanga, (wait for the tide) to a creek and so escaped being killed, and was then taken to the camp.
The Nga-ti-whatua fled to Kai-para, and some time afterwards Hongi-hika followed them there and attacked and killed many of them in satisfaction for the death of his son Hone-Hongi who was killed in the battle of Te-ika-ranga-nui (the great school of fish). And Hongi-hika came back home, and left his canoes in the Wai-roa at Manga-kahia, (branch of the passiflora tetrandra).
Hongi-hika was now at home, but still he felt the sorrow for the death of his son Hone-Hongi, who had been killed in the battle with the
Hongi-hika did not attack the Nga-ti-whatua in this Pa (fort) without giving the Wai-kato people warning of his intentions, but he told the Wai-kato to go from near the Nga-ti-whatua, so that he might kill only those of that tribe, but Hongi-hika had a narrow escape from the hands of Te-waha-roa (long pathway in a fort) as he sent a request to be allowed to kill (attack) Hongi-hika and his war party, in retaliation for the attacks of Nga-puhi on the Wai-kato, in the days of the past, but Po-tatau would not allow the wish of Te-waha-roa to be carried out, on Hongi-hika and his troop.
Hongi-hika had two wives, Tangi-whare (cry in the house) was the first wife who had Te-puru (the obstructed) and the second wife was Turi-kotuku (knee of the white crane) who had Hone-hongi, and Homata the widow of Hone-heka, and also of Hone-hongi who now lives at Whanga-roa.
That which caused the death of Hongi-hika, or war in which he was wounded, was for the adultery of his nephew with his wife Tangi-whare. This nephew
Surely the tribes of Kai-para will be slain? Yes. Surely the tribes of Kai-para will be slain? Yes. Surely the tribes of Kai-para will be slain: They will stand fearing They will stand in dread And dust will rise Up to the sky. And on the hill at Ao-tea They will climb and ascend And pant, and sigh, As the battle rages Song communicated by spirits to Kai-teke, by which was
foreshadowed the defeat of the Nga-ti-whatua by Nga-puhi.
The sub tribes assembled at Wai-hou (water that burrows down) and held a meeting to discuss the subject of the object of the war party of Hongi-hika against the Nga-ti-whatua at Kai-para, and these sub tribes rose and joined the other sub tribes who had joined Hongi-hika, and we of the Wai-hou sub tribes left that place and proceeded to Kai-kohe (eat the Kohe) and we went on by way of Manga-kahia (branch of the Kahia) and Tu-ta-moe (cooked maoa become sour) and descended to Kai-hu (eat in silence) but evil fell on us while we were on our journey, it was that one of the wives of Te-morenga (promontory) had been taken to wife by one of the men of the party of Hongi-hika, which made Hongi-hika very angry and he ordered the woman to go back to her relatives at Hokianga, and go by the west coast by Maunga-nui (great hill) so the woman went back to her relatives, and her tribe killed and cooked her, and her body was brought as a present for Muri-wai (west coast) this he presented as a gift to Te-morenga, and when the war party had danced the war dance, Muri-wai gave the cooked body of the woman to Te-morenga, who gave it to his friends the other chiefs, Muri-wai could not partake of the cooked woman, as he was sacred, or he could not eat of any human flesh, save that which had been killed in war, and as he was one of the leaders of this war party, and as this woman had been killed by private orders, he could not eat of her.
We engaged the Nga-ti-whatua, and Hone-hongi [the son of Hongi-hika] was killed and some other chiefs of our party, but many of the heads of the killed chiefs of the Nga-ti-whatua, were stuck up on spears in the midst of our camp.
We went to plunder the food for our camp, and we went to where a sacred place for the dead was, and one of our party called Hupe (discharge from the nose) saw the corpses of some one there, which he cut up and brought to our camp, this act was the cause of Patu-one (kill on the sand) and Nene (dare, defy) but Hupe cooked and eat part of the corpses, as he said that the corpses he had partaken of was that of a man who had eaten of his relatives, so Hupe would eat him.
We now returned home, but on our way we came to where a party of Wai-ma (white water) had camped, this party had followed us with the intention to join and assist us, but they had fallen in with some of the Nga-ti-whatua tribe, and had killed cooked and eaten many of them, the heads of the killed they had put up on poles in the road, where they could show their horrid faces.
When we got on to the west coast, we obtained much fern root Tohe-roa (agrostis aemula) and shell fish near Maunga-nui (great hill). We went on by the west coast, and saw more human heads stuck on poles, we went on, and after we had passed on, a woman of the Nga-ti-whatua came out on the sea coast and was on her way to her people and home, but our principal war party were in our rear, and the party who captured killed and eat this woman, were commanded by Patu-one and Nene, these chiefs said that this was the last time they had eaten of human flesh.
The sub tribe of Nga-puhi called Te-mahurehure also captured killed and eat another woman in the same district, this woman had been hidden by her relatives, as they had fled, she was cooked and eaten in revenge for some of the Mahurehure people who had been eaten by the tribe of this woman, especially one called Po-uhu (night of performing the burial ceremonies over the dead) who was of the Wai-ma
Pokaia the ancestor of
Again Pokaia mustered a taua (war party) and attacked Ngatiwhatua at Ripiro (stinking screen) and Ngapuhi were beaten, and about one hundred of Ngapuhi were killed at which Pokaia was slain, with Ti (cordyline) Tu karawa (god in a bed in a garden), Tohi (baptize), Hou-wawe (soon dig down), Houmoka (end dig down), and Waikeri (ditch), and to avenge this defeat Hongi-hika went to England to obtain guns.
On his return he attacked Tuohu (bow down) of Nga-ti-poue as he and his tribe had eaten some of those slain in the battle where Pokaia fell.
Then he attacked Te-tihi (the pinnacle) in his Pa (fort) at the mouth of Wai-ma (clear water) river and took it with many slain.
In olden times some of the Hokianga tribes went and killed in battle some of the Nga-ti-whatua people; this being so often a practise by the Nga-puhi, a chief of the Nga-ti-whatua called Te-tako went from Kai-para to Kai-kohe, near Te Wai-mate to consult an old Priestess, who lived there, and to request that she would give him an Atua (god).
He slept there that night, and on the morrow she gave him a neck band, which consisted of a lot of the Raukawa (a sweet scented plant) leaves bound round with the bark of the Aute (broussonetia papyrifera) tree; having received it he enquired "How am I to use it?", she said "When you get Home make a fine carved house for your god and whakaahuatia it, that is make an effigy as large as a man out of a tree, let the piece of wood you make it of be three
|
Verse first: | Be confident, be bold in war, | |
| Now the attack, now the power | |
| O god of war unaffected stealing away | |
| God of war stand charge | |
| God of war cut slash | |
| Slashing where? | |
| Slash below my sides | |
| And trembles the god of war in heaven | |
| That he may hearken to my war song | |
Verse second: | Peel the thunder in heaven | |
| And flashes lightning from Heaven | |
| And heard is now the voice of dread of the goblin | |
| The dread of the ancients | |
| The goblin that swallows worlds | |
| The goblin that swallows heavens | |
| Swallow the shore | |
| Lift the bird | |
| Lift the post to Raro-tonga o-i. | |
| Lift it to Hawa-iki | |
| And let the world of darkness hear | |
| And let the world of light hear | |
| Incite to battle, incite to power | |
| Bring to a point, the fort of battle, | |
| Of the son in his land of insects | |
| Who weeps with booming sighs | |
| And asks that the death of | |
| Tu-whaka-raro may be avenged | |
| And weeps in murmuring to his sisters | |
| Great and long of whom? | |
| The order will not now avail | |
| As Whaka-tau alone is brave, | |
| To make the weeping woman wail | |
| Dive with thy weapon in the foam of the tide | |
| And turn his nose upwards | |
| And let him look up at his paddle o i. | |
| Come down from your dread omens | |
| That in the flashing heavens are | |
| And dead of Rongo-keo who in | |
| The space between the rank and file | |
| Of Whakatau were slain, and spirit like | |
| In heaps were crowded close together, | |
| But let, yes let Whakatau pass on | |
| And in his home meet crowds | |
| And hang like spiders by their webs | |
| And slander all the power and honor | |
| Of the medium god, in presence of | |
| The warriors standing on the lone sea coast | |
| Who daring, yet who flee, and like | |
| A speck beneath the finger nail | |
| Are lost to sight. | |
| Here I am o goblin god | |
| Nibbling, nip, nip, nip with teeth | |
| Upon the post that holds the house. | |
| O Whakatau, lift up thy foot | |
| And stand outside. Like flock of birds | |
| Is seen the tree of Whakatau | |
| When gentle breeze, on gust of squall | |
| Give birth to ill as thy move on, o, i. | |
| Revenge for blood is carried still | |
| For slain nephew of Tu-te-kahu; | |
| But come and mount upon my back | |
| And I will carry thee to thy parent | |
| Who nobly, and tis well that he | |
| Had battled with and conquered Poka-whara, | |
| And hence that then has joined the stand | |
| Of warriors wish, to stand between the | |
| The rank and fill of ………. | |
| Of those who war with host of Ra-kai-nui, | |
| Who still are here, still they stand | |
| Nor fight or daring power show | |
| But flat a rope, a rope of power, | |
| To be as is the jutting point of land | |
| Or steadfast Isle, that can not | |
| Be rushed or taken by the enemy. | |
| Of all the brave save Whakatau alone was found | |
| But bind their soul and bring the ax | |
| And welcome Ui and Taiki, e. |
On his return Home the tribe built a House and made the effigy and did all as commanded. This done, the tribe caught a great quantity of fish, birds, and collected all sorts of food, kumara, Roi, Pohue, Tawa, Hinau and shark and made a great feast, when the food was all cooked they placed the food in two long lines heaped up as high as a man, and the people sat in lines out side of the two lines of food, the Priests of the tribe walked up and down between the two lines of food, and as they passed to and fro they were heard to count in the Maori numbers, this they did as they saw the spirits of the people of Nga-puhi who should be killed by this tribe in a future battle. When they had done repeating aloud the number of spirits seen the head Priest in a loud voice spoke to the sitting crowd
About one month after this feast the Ngapuhi chiefs with their people and wives and children went to kill the Nga-ti-whatua and take their land, the Nga-puhi arrived in the Kai-para district on the sea shore at Ripiro.
Taoho the great chief of the Ngatiwhatua having heard of the movements of the Ngapuhi, he and his people meet them at Ripiro. When Taoho wishing to make terms of peace went up to the leaders of the Ngapuhi Hou-wawe, and Moka (or Hou-moka) and offered to rub noses and shake hands with them, but Moka would not put out his hand, he was in such a rage that his mouth was filled with foam, the Ngapuhi people seeing this began the attack by striking at the Ngatiwhatua, then ensued a general engagement. When the Ngapuhi were beaten by the Ngatiwhatua, many of the Ngapuhi dead were eaten by the Kaipara natives, and those of the corpses which fell in the sea shore were eaten by the Karoro (sea gull).
Many of the Ngapuhi escaped and returned to their home with severe wounds.
This battle was called "Te Kai a te karoro", (the eating or food of the Karoro, sea Gull).
The yearning heart, longs to be Back in Hawa-iki again, And press the loved one to this heart, But so it is, and Tiki did of old An opening to the hearts affection make And I now love thee and thy voice O Tawhi, in thy chanted song. Then o depart, and let thy face Be looked upon near fire That blazes near the mouth Of Whanga-ehu river distant now, But leave me not alone, wait still O Po-mare, my fading appetite is lost For Tu, as thou hast acted That I should ever be a sacred one to thee. A song by Tohu-pu for Po-mare.
This is the song of Tama-rehe (wrinkled son) against Hongi-hika and is a song of extreme insult on Hongi-hika on account of his killing people, and he could not be stayed in his murderous acts, or revenge be taken on him for his deeds of death. The song of Tama-rehe was the following:
This song conveys a curse on Europeans, who first gave the gun and ammunition to the Maori people and is uttered in the words "your skull o goblin". The Europeans was thought to be a goblin or god. The Tupua was an animal or reptile of ancient days or a stone or unknown monster in the bowels of the earth which had been there since the first creation of the world, which had not been seen by man, and the European was thought to be like that goblin, at the time when the Maori tribes were ignorant of the European folk.
The people over which Puhi (plume) of Whanga-roa (long harbour) attacked the Pa at the Wai-tangi (crying water) but they the Nga-ti-uru tribe did not succeed in taking the Pa.
The reason the Nga-ti-uru attacked that Pa, was on account of the Nga-ti-uru being driven from the land at Manawa-ora which is situate to the east of Korora-reka (sweet Penguin) by the people who occupied the Wai-mate (dead or dried up water) and the people of Tai-a-mai (surf of the sea) and Wai-mate occupied that Pa in the season of the year to catch fish, but as the Nga-ti-uru did not take the Pa, they went back home to Whanga-roa by way of Te-kerikeri (the digging) and took up their abode in the cave over which the water of Aniwaniwa (rainbow) falls, and a pursuing war party under Hongi-hika (smell the friction) overtook them in that cave, and he killed all that section of Nga-ti-uru there, and cooked and eat them there.
The oven in which these were cooked were seen for years there, but in the years that the Europeans came there the ovens were lost to sight.
Te Kerikeri was a home of
Rangi-wehe-kura (day of separating the red garments) was a female slave taken in the wars of Nga-puhi from the southern tribes, and she had been taken to wife by the Nga-puhi chief Hau-pokia (wind sweep down) and she was murdered at Pa-keretu (fort of clods) on the road from Ahuahu (mound) to Wai-ma (white water) by one of the men of the Mahurehure the tribe of Pi of Wai-ma.
Hau-pokia was a Priest, and as some of the Mahurehure tribe (the people of Pi) had died that tribe accused old Hau-pokia for bewitching them; so these people killed Rangi-wehe-kura the wife of Hau-pokia in revenge.
Rangi-wehe-kura was of the Nga-ti-kahu-ngunu people of Ahuriri, and also Mau-paraoa also a slave taken from the same people was living in the
To avenge the death of Kiri-mahore Titore and Pi attacked the Pa O-tu-ihu, and a war was the consequence, in which Pi (young bird) Koukou (owl) and Moe-atarau (sleep in moon light) were killed, and Kiri-mahore returned from the south where she had gone in a vessel.
A vessel came here to the North, a long time previous to the arrival of one vessel that came to Mango-nui (great shark) and it is said the name of the land from which this vessel came was Te-upoko-o-tamoremore (the head of the bald) and the name of the ship was Te-putere-o-waraki (float in a body, stranger of Waraki (strange language, or jabberer or gabbler)) and it was not till long after this vessel came to the North that the first vessel came to the
A very old man of our people often spoke of the days of old, and of matters he had heard from the old men of his days. This old man said he was well acquainted with the history of old, of the wars, of the migrations, and of the canoes that had gone from the Au-pouri (dark smoke) and also about the ships that had come there, that is the ships that came near to the coast to which some of his people paddled out in canoes to look at these vessels.
That old man in the year 1859 told Mato (green, tender shoot) and Mato told what he heard from him to Patiki (flat fish) that there had been twenty eight generations since his ancestors came to Ao-tea (world of light or cloud) to him, and he was the one of his tribe who was set apart for a priest for his people and to teach the past history, that he had been taught by his grandfather, and had learnt all the history of the past, and that he knew the names of each man who was given in the twenty eight generations spoken of.
What he learnt from those who taught him, was their ancestors came over in canoes, and that they came from the Islands of the Ocean of Kiwa (blink) and the
The Island Wai-roto was the first Island from which his ancestors departed, and came to the Island Hawa-iki, and after living there some time they came on to the Island Mata-ti-ra, and after living there some time they voyaged on to Ao-tea (New Zealand) where they took up a permanent abode, because this was a great land, and they came towards the rising sun, that is they came towards the East, and they came from the west. The cause of this migrating from the Island called Wai-roto was on account of the jealousy of the younger brother of the elder, and also on account of a dispute in regard to a kumara plantation and the elder brother and his descendants migrated to some of the Islands of the ocean, and arrived here in Ao-tea, (New Zealand) and his ancestors found an aboriginal people in possession of these Islands, some of which were living at Wai-apu (water dipped up in the hollow of the hand, or water drunk by the handful) how they found these at Wai-apu, is, the canoes did not land and the crew stayed permanently at Muri-whenua (land end, or after land) but they paddled or sailed on to look at each and every part as they sailed on, to see the goodness of each spot, but they found the people Te-uri-o-Toi (the offspring of Toi) were in possession of the O-hiwa (watchful, on the alert) and the ancestors of the old man who tells this tale remained there for a long time, and then came back to Pa-rengarenga (sandal, or ward off the nettle) where they took up their permanent abode, but the original people of Kai-taia (food beaten with a whip) were the people of Kui (little, dwarfs) and the Nga-ti-whatua tribe drove them out of that district, and they migrated to Kopu-tauaki (Mount Edgecumbe) in the
The Island from which the ancestors of Mato came was a land of food in plenty, the kumara grew on all open spaces on the Island, and the people had much food, and lived in plenty, but the younger brother felt jealous of the elder, and wished to be the leader of the people and the younger brother caused a war to expel the elder brother, and the elder brother migrated with all his descendents and family on the sea, in search for a Home.
This migration landed at Wai-apu, where they stayed till three children were born (to the leader) and Po was the youngest of the three, when he was a large boy, the people migrated back to Kai-taia, and they remained there till a son called Puhi (plume) was born from whom the Nga-puhi people take their origin, and the people began to separate and fill the country, and they expelled the Nga-ti-awa people, that is the Nga-puhi expelled them from Kai-taia to Hokianga, and the Nga-ti-awa went by way of Kai-para to Tara-naki and the Nga-ti-awa who occupied the Mango-nui district migrated under the leadership of Kauri and went to Tauranga.
In the days of old these people the Au-pouri did not have wars, but only fought with or disputed with their tongues, they made war with words, and did not carry weapons of war.
There were many canoes in which our ancestors of the Au-pouri came over, and the old man from whom Mato obtained this account, says the canoes were large canoes, and that they had canoes to tender the large ones, that is food was carried in the tenders, the large canoes were sacred, and could not carry food, and these carried food for the people in the large canoes, thus our ancestors were sacred, men were sacred, houses were sacred, garments were
These ancestors said that the beasts or dogs of the old home were very large, that is these beasts of a large Island which was near to the Island from which they came called Wai-roto, and that our ancestors did not eat men in those days, but not till the days in which war was practiced was human flesh eaten, then they eat our enemies, to appease the hatred of the heart, man was not eaten because of the want of food, but rather man was eaten as an enemy, to satisfy the anger felt towards him.
Those Islands were very warm, and men went naked most part of the year, but when man did cloth himself it was very scant, and only a maro (apron) was worn.
Some of the people of the Islands from which our ancestors came were a pokerekahu (black) that is the skin was exceedingly black, and they had a very disagreeable scent if you sat near to them, but some also of the inhabitants of those Islands were of a fair skin, and these were a peaceable people, and had long straight hair, and were very industrious, but the dark or black people those who had a disagreeable smell had curled black hair, and were not a very clean people but they cultivated food, but were not very industrious and were very clannish, but not kind to the fair skinned people, and these black people went naked, their hair was of a reddish color, they did not tie it up in a knot on the top of the head, but frizzed it out in a large bundle to extend far round the head, and it looked like a Wharawhara (parasite that grows on trees).
The canoes in which our ancestors came were left at Ranga-unu (a company of persons, to migrate) where they decayed, a ship came to this place and one of our people was taken away in her and was lost to us,
The garments that our ancestors wore in the land they came from was Aute, the bark of which was made into garments, and the wood of the tree was used as floats for nets, and the fruit of trees of the land were used to obtain oil, that is the inside (kernel) of the fruit of the trees were cooked, and oil obtained from them, these were called Ni, and were as large as a child's skull, and this sort of food was brought here, also the Uhi-kaho (long uhi) was brought here, but they each decayed and are now lost to us, in these days.
These are the sacred hills of the Nga-ti-hine (the hills to which offerings are made, and incantations shouted by the Priests when the tribe leaves home for war).
These hills are Umu-whao (oven put into) Matori (extend) Motatau (name of one of the door ways into the world of spirits) Te-tarai-o-rahiri (the combing of the hair of the head of Rahiri, rope) Te-kiekie (the freycinetia Banksii) Whawha-nunui (take hold of and handle the great) which were sacred hills to us.
(See next page to follow on)