The Ancient History of the Maori, His Mythology and Traditions: Horo-Uta or Taki-Tumu Migration. [Vol. III]
If Tu and Papa had fought thus
For their two farms at U-hea
And at Po-hutu-kawa,
They would have stayed the streams
Of Moana-kura (red sea)
And of Moana-toto (sea of blood),
And made their war to cease,
And would have gone far out,
Where gods with power reside,
And gained their aid, and peace have made,
To rest on all mankind,
And, with the power of gods,
Have ended war and strife.
Ue-Nuku and Whena.
Te-popo-taunga-i-tua (the crowd assembled on the other side) begat Te-popo-taunga-i-waho (the crowd assembled on the outside), who begat Kapa-whiti (array of people crossing from side to side), who begat Kapa-rere (fleeing host), who begat Rara-taunga-rere (exclamation of dread whilst fleeing), who begat Te-mata-tini-o-te-rangi (the many faces of heaven), who begat Mounu-ma-wawae (flee and disperse), who begat Tira-a-rangi (travellers of heaven), who begat Te-pahure-o-te-rangi (the departed of heaven), who begat Tura (bald), who begat Kopu-nui (large stomach), who begat Kopu-roa (long stomach), page 2 who begat Te-kitea (not seen), who begat Whe-iro (little maggot), who begat Karaka-tuha (the karaka-tree spat on), who begat To-tino-i-te-ata-kai (eating sumptuously in the morning), who begat Mihi-kai (craving for food), who begat Auau-kai (searching for food), who begat Te-whe-iro (the dwarf maggot), who begat Te-kitea (not seen), who begat Taumaha-piro (repeat incantations over the stomach), who begat Tahu-makaka-nui (the crooked great companion), who begat Ira (wart), who begat Eo-roa (He-o-roa) (food in store for a long period), who begat Iwi (tribe), who begat O-ono-ono (food that is planted), who begat Ue-roa (long fourth night of the moon), who took to wife Te-we (the unattached) and begat Tahito-ta-rere, who begat Ta-whaki, who took to wife Maikuku-makaka and begat Wahie-roa, who begat Rata.
Ta-whaki had been killed by Matuku-tangotango and Pou-a-hao-kai; and Rata determined to avenge the death of his grandfather. He went to the forest, and in one day he felled a tree. On the following day, when he went to form it into a canoe, he found the tree had been placed in its original position again. He again felled it, and watched to see what had restored it to its place on the previous night. Soon he saw the host of Haku-turi, of Roro-tini, and of Pona-ua advancing towards the tree, chanting the following incantation:—
It is Rata, Rata, Rata,
Who felled the sacred forest of Tane.
Small chips of Tane,
Chips of Tane flying,
Flying scraps of Tane,
Adhere and come together.
Fly hither, the chips of Tane,
And come together, adhere.
Fly hither, the ribs of Tane,
And come together, adhere.
Be straight, and be erect, O chips!
Lift thee up. O chips! be erect.
And up went the tree again, and stood erect. Rata called and said, “Why have you put the tree in its place again? The tree is mine.” The host of Haku-turi answered, “Because you did not page 3 consult us, that we might know and consent that you should cut in two the neck of your ancestor Tane-mahuta.” Rata said, “What you say is right; but I have a desire to make a canoe for myself, in which to go and avenge the death of my grandfather, who was killed by Pou-a-hao-kai (or Pou-a-ho-kai) and Matuku-tangotango.” They answered, “It is well. Cut the tree down, and when it is felled go and get some pare-tao (Asplenium), and cover the stump with it. Then you may adze the trunk for a canoe.” He did as instructed and made his canoe, and called it by the name of A-niu-waru (the eight conjuring-sticks of the god), after him who became the navigator of this canoe. When they had got far out on the ocean, Rata said to his army, “If Pou-a-hao-kai should come out to make war on us, and should call, ‘Little heads, little heads,’ I will answer, ‘Display the big face on the horizon;’” and thus they conversed until they landed. So numerous were they that they covered the beach from end to end, and Pou-a-hao-kai opened his mouth in vain—he was unable to call out; so Rata and his army escaped destruction by that god. Whilst they were dragging their canoes clear of the action of the sea Pou-a-hao-kai went to prepare houses and food for the strangers. Rata then said to his army, “If Pou-a-hao-kai call and say, ‘O little heads!’ I will answer, ‘Display a big face. Open the side of the house.’” The army of Rata then went up to the settlement, and Pou-a-hao-kai called and said, “Little heads.” Rata answered, “Display a big face. Open the wall of the house.” The wall was opened, and the host thus entered the house. Again Pou-a-hao-kai called and said, “Little heads, occupy the side of the house which has been covered with carpets.” Rata answered, “Temporary visitors, sit on the part not carpeted.”
When food was placed before the army of Rata, they merely put it to their mouths, but did not eat it. Rata said to the god, “Get some water for me to drink.” Pou-a-hao-kai went for the water, and Rata chanted an incantation that he might not be able to reach it, and that rain might descend upon him. page 4 Pou-a-hao-kai afterwards returned fatigued and wet with rain, and said to Rata, “There is no water for you. As I went toward it the water receded.” Rata said, “I am satisfied by the water of heaven. But sit down, and I will prepare food for you.” Pou-a-hao-kai did as he was directed, and Rata placed stones on the fire, and when they were exceedingly hot he said to Pou-a-hao-kai, “Open your mouth wide,” and when he did so he threw the hot stones down the throat of the god, who smacked his lips and opened his mouth until Rata had thrown the last one down his throat, which made Pou-a-hao-kai's stomach burst with a loud noise, and he died, and then were seen the canoes and men which had been swallowed by him.
After this Rata took Tama-uri-uri, the friend of Matuku-tango-tango, as his god. Rata asked Tama-uri-uri, “Where is your friend Matuku-tango-tango?” He said, “He is below eating men, but when the moon rises he will come up to perform the ceremonies and chant the incantations over himself.”
Tama-uri-uri then practised deceit on Matuku-tango-tango by calling, “O Matuku! O Matuku! climb up. The moon has risen—this is the third night of the moon.” Matuku answered, “The nights are wrong, O Tama! These are the dark nights.” Tama said, “Oh, no! the nights are now right. Climb up.” Then Tama said, “Let ropes be placed over the mouth of the cave, and place four fences on each side of the mouth of the cave. Let the four fences on one side be called Pahau-waiapu (dark-green wing), and let the other four be called Pahau-tuhua (black wing).” This was done before Matuku came up. He saw Rata lying on the ground, and was glad, and laughed at the prospect of having something to eat; but Tama-uri-uri made a signal to Rata for the people to pull the ropes tight. Then they smote one wing of Matuku and broke it, and then the other; and thus Matuku was rendered helpless, and was killed by Rata.
From this time forth men could travel in safety and without fear of these monsters; and Rata brought Tama-uri-uri home page 5 with him as a god for himself and the descendants of Wahie-roa.
Rata then took Kani-o-wai to wife, and begat Pou-matangatanga, who took Rangi-ahua and begat Pai-hu-tanga. She became the wife of Ue-nuku, who took Ranga-toro to wife also, and begat seven children—Kahu-tia-te-rangi, Maputu-te-rangi, Mahina-te-ata, Ropa-nui, Whati-ua, Inanga-mata-mea, and Rongo-ue-roa.
Now, Kahu-tia-te-rangi and his sisters found that their food (kumara) was being stolen by the children of Whena. Ue-nuku ordered stages to be built on which to keep the food of his children; but one morning it was seen that even from those stages the food had been stolen. Watchers were therefore set to guard the food. These watchers were two birds—pet owls—called Ruru-wareware (forgetful owl) and Ruru-atamai (kind owl), belonging to Ue-nuku. And when next the thieves came to steal from the food-stores, the two birds flew from the front gable of the house and intercepted them. The names of the thieves were Wha-tino and Wharo.
When the news of the capture of his children reached Whena he was grieved with Ue-nuku. Not long after this Maputu-ki-te-rangi, Mahina-i-te-ata, Ropa-nui, Inanga-mata-mea, and Rongo-ue-roa, the children of Ue-nuku, went to the settlement of Whena. Pou urged Whena to kill these children of Ue-nuku. Whena rose and ordered their execution, and after they were executed they were laid in a heap. Rongo-ue-roa was not quite dead when he was put into the heap, and he heard Whena giving orders to his people to go at once and attack Ue-nuku and kill him ere the news of the death of his children could reach him. When night came Rongo-ue-roa crawled away to the canoes and hid himself beneath the floor of one of them. At dawn of day Whena and his party embarked; and, having arrived at Ao-tea-roa, the landing-place of Ue-nuku's settlement, Rongo-ue-roa came out of his hiding-place and went up to the settlement, and sat down near the root of a bush of toetoe (Lyperaceæ) just as the wife of Ue-nuku came to obtain page 6 some of the leaves to make small baskets to serve the food to Whena and his people. The woman saw Rongo-ue-roa sitting there covered with wounds. He asked her, “Where is Whena?” She answered, “He is in the house yonder.” He said, “Go to Ue-nuku, and secretly tell him to come here.” She went and delivered the message. Ue-nuku went to his son and saw his head all bruised and wounded. He asked him, “Where are your sisters?” Rongo-ue-roa answered, “They are all dead: I alone have escaped. My sisters were killed by Whena, and he thought I also was dead, and I was thrown into the heap with the corpses of my sisters, and heard Whena advising to come and kill you. I crawled away at night and hid myself beneath the foot-stage in their canoe, and thus am here to warn you.”
Ue-nuku took his son Rongo-ue-roa and wrapped him in his mat, and went and stood in front of the house which Whena and his party occupied; and while he kept Rongo-ue-roa hidden, he called to Whena and said, “O aged! where are my children?” Whena replied, “They are on the other shore, cooking food for the people who are at work, and in the intervals they are playing at games of jumping, throwing the niti (teka), spinning tops, dumb motions, and hide-and-seek [a game like hunt-the-slipper], and they are amusing themselves with puzzles and the other games of their progenitors Taka-taka-putea (rolling about in a bag) and More-o-tonga (the tap-root of the south).” Ue-nuku replied, “O aged! you speak falsely. You have killed them.” Whena said, “O aged! they are where I say.” Ue-nuku replied, while he uncovered his son, “Aged, you speak falsely: there is the only one who has escaped death.” And he brought his son close up to the front of the house, that Whena and his people might see more distinctly. Then they began to move as though they would leave the settlement; but Ue-nuku said, “Stay and partake of food, and then depart.” They sat still, and food was provided for them. After they had partaken of it they dragged the canoes into the water. Ue-nuku again called to page 7 them and said, “O Whena! Come, you are fully aware that I know all that has taken place. Now depart: I will follow you to look for my children.” Whena answered, “What will be able to conduct you to my settlement—to the place of rubbish, and rushes, and nettles, and tu-mata-kuru (Discaria toumatou—a prickly shrub)?” Ue-nuku answered, “These are nights of sum-mer: they will be light enough to suit my purpose. I will be with you.” Whena and his party left him, and Ue-nuku remained in grief at his home, and made for himself mourning-garments, which he called Rangi-tuituia (the heavens sewed together) and Rangi-kaupapa (the flat heavens).
When the days of mourning were ended, Ue-nuku sent Mahi-rua (double work) to Pawa to consult the oracles. He found Pawa roasting a fish: the fish was a barracouta. The messenger bowed himself before Pawa, and as he advanced he went in a crouching attitude. Pawa held the fish up towards Mahi-rua, and he fell prostrate. The people called and said, “O Pawa! the man is dead.” Pawa answered, “Let him lie there till the power of the god has abated.” When Pawa had finished eating his fish, he took the tail of it and laid it on the body of Mahi-rua, and restored him to life. Then Pawa asked him, “What has brought you here?” Mahi-rua answered, “Ue-nuku sent me to inquire of you.” Pawa said, “I have nothing to give you but the company of people and the toetoe (Arundo conspicua) of the house at Maketu, and the incantations to the gods that rend. Do you go to Pou-ma-tangatanga: he has the information you require.” Mahi-rua returned to Ue-nuku, who asked, “What does he say?” He answered, “He says he has no information, but Pou-ma-tangatanga will give you what you want.”
Ue-nuku sent three messengers, called Tara-i-tuia (the power of incantations knit together), Tara-apua (the power swallowed), and Tara-kakao (the power of the night-bird of evil omen), to Pou-ma-tangatanga, who said, “The information you seek is to be found in the path leading to the filth.” But they page 8 could not find it there. Then they were told it was to be found near the post in the front part of the house; but they did not find it there. Then they were told it was at the pit in the centre of the house where the fire is kept burning; and there they found it, and they took the kernel and the point of the cone of Ma-putu-te-rangi (the heap of the sky) and his younger brothers, and returned with them to Ue-nuku, who performed the ceremonies and chanted incantations over them, and gave the point of the cone to one of his children, and then called his army together. Whatuia (bind together), one of Ue-nuku's sons, called and said, “Let me have command.” Ue-nuku agreed. Whatuia commanded the host to stay at home till the kumara-crop was ripe.
When the time came, Whatuia and Paikea assembled their army of one hundred and forty warriors, and when they were ready to embark Ue-nuku addressed them and said, “O aged! how will you act?” Whatuia replied, “We will lead our army by the horizon.” Ue-nuku replied, “Depart; but if you capture the daughter of Pou-ma-tangatanga, save her to be a wife for me.”
Then the war-party departed; and when they arrived at the land they went over the mountains of Aro-whena (compassion of the dwarf), and found the house of Rangi-kapiti (precipice of the sky) standing, and the god uttering his oracles to the people of the place and saying, “There is no army coming to attack us.” But in the dawn of the following day the house of Rangi-kapiti was attacked and taken, and Rangi-hapopo (day of crowding together) (or Hapopo rotten, breath) was killed. And this originated the old proverb,—
God of madness
Escaped, and left
Death for Ha-popo.
Pai-mahu-tanga (delight of recovery from a wound), the daughter of Pou-ma-tangatanga, was taken prisoner, and taken back with the war-host on their return to Ao-tea-roa.page 9
Now, when that part of the army under command of Ue-nuku got out of sight of land, Ue-nuku put on his mourning-garments. When they came in sight of Whena's land, and had got near to the breakers, they saw an army drawn up prepared to receive them. They then dropped anchor and allowed the canoes to pass through the surf, and leaped on the beach, and at once gave battle, and took Putua-ki-te-rangi (heap up before heaven) prisoner. Then Ue-nuku called the fog to settle down on Raro-tonga (lower south), to perplex Whena and his people, and paddled out to sea with their prisoner, and killed him, and cooked his heart, and put it into the calabash Ao-tea-nui-o-maunga (great mountain of daylight). This battle was called Te-ra-kungia (the sun shut up).
Then Ue-nuku caused the fog to clear away; but, seeing many of Whena's people still alive, he caused it to settle down again, and sent his dogs on shore to attack them. After some time he caused the fog to lift again, and waited in the canoes to witness the battle of the dogs and the people of Whena. This was called the battle of Te-mau-a-te-karaehe (the food of the dogs), at the Ra-to-rua (double sunset).
Ue-nuku again caused the fog to settle down on the land, and to remain until every sound of battle had ceased; and when not a voice was to be heard he caused the fog to clear away again from Raro-tonga, and he saw the hosts of Whena were overcome and destroyed. This battle was called the Ocean of Te-wai-pu (the battle of the deep). Thus the war was closed, and Ue-nuku went back to Ao-tea, where he found Pai-mahu-tanga, the last-born child and daughter of Pou-ma-tangatanga, and took her to wife, and begat a son called Rua-tapu (sacred pit), and he and his children lived quietly in his house Rangi-kapiti.
It was in this house Nuku (Ue-nuku) declared Rua-tapu should not use the comb of his elder brother Kahu-tia-te-rangi (the garment of heaven), who was begotten on the royal mat, and who wore the head-dress called Titi-reia (the plume envied by all); which provoked the anger of his son Rua-tapu, so that page 10 he planned and consummated a terrible revenge, by causing the death of one hundred and forty of the first-born sons of the senior families and lords, and in this way: He went to Hae-ora (cut open whilst alive), and obtained the canoe Tu-te-pae-rangi (the margin of heaven), also named Huri-pure-i-ata (the seed over which ceremonies were performed at dawn), and after great preparations announced his intention of going on an expedition of adventure and pleasure, and invited all the first-born and representative sons of the senior families to join in it, and all equally fell into the snare. From which this proverb has arisen: “The great axe of Hae-ora” (revenge kept in mind).
He did not ask any of the members of the junior families to accompany him: all in his party were the lords of the tribes, and they numbered one hundred and forty. Rua-tapu prepared one hundred and forty spears, and hid them beneath the stage on which the crew were to sit. There was a spear for each man. But secretly one night he went and bored a hole in the bottom of the canoe in a place convenient to the position he himself would occupy, and put a plug into it. They started on their voyage, and put out to sea. Though they had lost sight of land, they still paddled on till near the dusk of evening. Then Rua-tapu took his foot off the hole he had bored in the bottom of the canoe, and secretly pulled the plug out, and at the same time hid the baler in his clothing. The canoe began to fill with water. The crew began to search for the baler, but nowhere could it be found; and soon the canoe filled and upset, and all were cast into the sea. Rua-tapu got clear of the others, and kept himself afloat without much exertion by means of the baler, and when the others were exhausted by struggling in the sea he began to kill them. Those against whom he had an ill-feeling he killed by holding their heads under the water and drowning them; the others he killed with his weapon. In this way forty were destroyed; but still he continued to kill until all save Paikea and Hae-ora had sunk under his weapon. Hae-ora called to page 11 Rua-tapu and said, “O son! who shall be saved of us all to go back to land?” Paikea said, “I will go back.” Hae-ora asked, “How can you get back?” Paikea said, “I will get back by the aid of my mother the petipeti (Portuguese man-of-war), the ranga-hua (porpoise), and the rongo-mai-taha-nui (whale). On them I shall again reach land.” Hae-ora again called to Paikea and said, “Bow yourself down.” He did so, and Hae-ora blew his instructions into the bowels of Paikea, and again said, “Rise and go, and when you gain the land you will find Wehi (fear) and Kahu-tu-a-nui (garment nearly big enough). With these open the new year, so that when you sit near the fire you will have something to warm your body and protect you in the time of winter, when the earth is cold to sit on, and when there is scarcity of fish.”
Then Rua-tapu killed Hae-ora and pursued Paikea, who was the only one left; but he struggled in vain to overtake him, and Paikea escaped. Then Rua-tapu called to Paikea, and said, “Now, O Paikea! return to land; but when the nights of winter are long I shall be with you. But if I do not come you can say I am a stray child of our parents, and begotten of our father by a woman of no rank.” Paikea asked, “What day will it be when you come to me?” Rua-tapu answered, “In the great nights of the eighth moon I shall be with you. Let the remnant of the people live on the Hiku-rangi (margin of heaven) Mountain. Then I and they shall escape destruction.”
Rua-tapu went his way in his baler on the sea, and Paikea, seated on his ancestor, who embraced him with care, went his way, chanting this incantation as he went:—
Cleared away, opened, opened is the path.
O trembling heart! opened is the eager heart—
Opened is the heart that comes to the surface.
The fish floats on the sea—
The Pipipi of Whaka-ea
(The singing one of him who floats on the water).
Sob, O Earth! sob, O Heaven!
Thou base and origin of life,
page 12 Thou warmth of birds, and gentle breeze.
It is life, it is life—
My great life is of Rangi,
Who now appears in open day,
In brighter light, O son!
O son from above! from without!
From the sacred baptism!
From the light of heaven!
Exert thy power outside—
Let thy power lift up.
The news ascends—
The fame of Hou-ta-iki (the wicker basket),
Rongo-tatu (news of the stutterer),
Rongo-ta-mai (news wafted onwards).
The heaven laughs.
The air is cold and piercing.
The news descends—
The news of Hou-taiki (plume that provoked the gods),
Causing long doubt.
Call not, loose not Tane (a canoe).
Fold thy omens together.
Loose not Tane.
Collect thy people in crowds
In the world, in open day.
Take the power, and give
Aid to the swimmer.
Let the lords do battle.
They ascend, and swim, swim.
O Tane! power of gods!
Company of lords coming,
Swimming, oh! swimming.
Swim with buoyancy,
O Tane! power of gods!
Swimming, oh! swimming.
Power of the lords is coming,
Swimming, oh! swimming.
Paikea the lord is coming,
Swimming, oh! swimming.
Swimming with buoyancy,
Loosely swimming with the
Landing of Tane on shore.
Come with a great wave.
Sever it with the earth-cleaving axe,
And hear the news of death.
The power departs.
Bind the heart,
Close the heart,
Lift the heart,
Raise the heart up,
page 13 Let the heart wait
On the ocean,
On the clear hills,
And if you meet my bird above,
In the large plain,
'Tis the forehead of Rua-tapu,
'Tis the heart in the wilderness.
Oh! the evil of my swimming!
'Tis of the gods,
'Tis of man,
'Tis in the ocean,
And on the spray of Aotea.
If you meet my bird
In the large plain,
'Tis the forehead of Rua-tapu.
Stand up and utter
The call of welcome,
And say where sleeps
Ka-hutia-te-rangi (the sky pulled up),
A self-sufficient son.
But the company come
From Whanga-ra (harbour of sunshine)
Onward to Maro-te-ika (fish stretched out)
And to Tai-o-rutua (tide of agitation).
Hither comes the canoe of Paikea.
Let the heaven be calm.
Thus ended the first part of his chant, and as he neared the land he chanted again, and said,—
Hasten, oh! hasten thy progeny, O Tane!
To the mist of Wai-rau (small kumara),
And let the offspring of man land on shore.
Soon Paikea landed on the island Ahu-ahu (a mound—the Mercury Island, near Cape Colville).
Ue-Nuku. (Another Reading——Nga-I-Porou.)
Ue-nuku was a very great chief of the olden times. One of his wives was named Taka-rita (fallen spirit). She was the sister of a very great chief named Ta-wheta (writhing in pain), who dwelt in large pas of his own called Matiko-tai (rise in the sea) and Po-ranga-hau (winds blowing at night).
I will begin my narrative with the death of Taka-rita, the page 14 wife of Ue-nuku, who was killed by him because of her great offence, she having committed adultery with two men called Tu-mahu-nuku (the warm standing earth) and Tu-mahu-rangi (the warm standing sky). Ue-nuku killed her and them, and cut her open and took her heart out, and broiled it on a sacred fire, which fire was lit at the foot of the carved centre-post of his own big assembly-house, which house was called Te-pokinga-o-te-rangi (the thronging of the sky). Whilst he was cooking the heart he chanted this incantation:—
My fire is newly kindled by friction;
The land approves, or desires it.
Let a fire burn to eat up a great chief;
Let a fire burn to eat up a first-born;
Let a fire burn to eat up a principal chief;
Let a fire burn to eat up a priest;
Let it burn. But by whom is the fire?
Let it burn, it is by Hine-i-kuku-te-rangi
(The daughter by whom the heaven was wrapped together)
Let it be, it is by Hine-hehea-i-rangi
(The daughter bewildered in the heaven).
Let it burn throughout two long
Periods of the close-quarter fighting of the sky.
Let it burn; on, on, onwards.
My sacred fire is verily kindled by friction.
Above, abroad, on the outside, towards the west—
Towards the west. A vengeful desolating principal chief.
Never shall the great chief be forgotten by me—never!
Never shall the first-born be forgotten by me.
An eater of scraps and leavings.
The cooking-oven is baking slowly.
I am wasting away, naked, waiting.
The cooking-oven is baking badly.
Go on, bake away, the baking-oven,
The oven baking above,
The oven baking below.
Rush to the fight, O space!
Rush to the fight, O sky!
Show forth thy valour,
Show forth thy valour, let it be seen.
Return from the charge, return;
Cause it to return. It is ended.
When he had chanted all his spell he fed his mother's heart to his and her own son Ira (wart or pimple).page 15
Hence arose the proverb, “Ira, devourer of the rich soft interior.” And this saying has descended to his offspring, to the tribe called Nga-ti-ira (the descendants of Ira).
When the news of the death of Taka-rita reached her brothers they greatly mourned for their sister.
Then Ta-wheta (tumble about), one of the brothers, in regard to the death of his sister, asked, “Why was she killed by Ue-nuku?” The relater of the news said, “Because she had committed adultery with two men.” Ta-wheta said, “It is right, perhaps; but his act shall be repaid in future, and he shall be eaten by grubs. Here, near me, are his food-preserves, which will induce his children and people to come this way when the season of fruit comes round. He will be full of trouble in future—at the time he desires the little bit of property that is lying on the ground. The women shall be as a cliff for men to flee over.” And so this last part of his words became a proverbial saying, and for a long time Ta-wheta dwelt quietly, brooding over his anger.
Ue-nuku did not think it anything cruel to have murdered his wife, nor did he think of the possible consequences. When one summer had passed he had forgotten all about his cruel act, and he sent his children and people to obtain the fruit and products of his preserves in the districts of Matiko-tai and Po-ranga-hau. A great number went; and when they arrived at the pa of Ta-wheta, they being unarmed and not suspecting any evil, Ta-wheta killed them all but one: and from this commenced the deadly feud between Ue-nuku and Ta-wheta.
Four of Ue-nuku's sons were slain on this occasion, who were named Maputu-ki-te-rangi (heap in heaven), Ropa-nui (great slave), Mahina-i-te-ata (moon at dawn of day), and Whiwhinga-i-te-rangi (possessing in the heaven); while the fifth, called Rongo-ua-roa (news of the long rain), hardly escaped with his life. He had been severely wounded, and his skull was hacked and broken, and he left for dead amongst the other slain by the murderers.
When Ta-wheta and his people had killed the party of Ue-nuku, page 16 they went back into their own pa, that they might partake of food, at which time Rongo-ua-roa came to himself, opened his eyes, looked around, and saw his brothers and all his companions all dead lying around him. He crawled away, and hid himself amongst some bushes close by. While there he heard Ta-wheta and his people vaunting over their deeds, and Ta-wheta added, “Tomorrow, early, we will go to see Ue-nuku in his pa, and we will deceive and kill him too, that he and his may all die together.” When they had eaten their repast and had concluded their talk, they came out and dragged the bodies of the slain into the pa, to cut them up preparatory to cooking and eating them.
When it was night Rongo-ua-roa crept out of his hiding-place, and crawled into one of the large canoes, and stowed himself away in the forehold, under the bows, and chanted this incantation to insure his not being discovered:—
Tu, overspread the face of the sky,
That I may be hidden.
Let their eyes be dazzled,
And flash waveringly
In looking at the stars,
And at the moon,
And at light.
And he was hidden securely, and laid himself quietly down.
Early on the morrow Ta-wheta and his party were up and acting, and preparing to go and kill Ue-nuku. They quickly put the weapons of war into the canoe, and with vigour paddled away towards the pa of Ue-nuku. When they arrived on the beach they dragged the canoe up, and proceeded quickly to the pa, whilst Ue-nuku and his people waved their garments and shouted the welcome of “Come hither, welcome, ye illustrious strangers. My child has gone to the distant horizon to fetch you thence. Welcome.” Ta-wheta and people went into the reception-house and sat down.
The people of Ue-nuku now busied themselves in preparing page 17 a plentiful repast for the visitors, as they supposed they had come with good intentions only, and thus intended to make them fully welcome; but they had come to murder and eat Ue-nuku and his tribe.
While the repast was cooking, Ue-nuku rose in the marae (open space in front of the reception-house) and said, “Come hither, welcome. Are you indeed Ta-wheta?” Ta-wheta from within the house exclaimed, “Thou thyself, thou thyself;” but Ue-nuku continued, “Welcome hither. Did you come hither from our children and young people?” To this Ta-wheta again replied, “They are all there, enjoying themselves at the usual games of play—spinning tops, flying kites, making cats'-cradles, darting reeds, and all manner of games.”
When the visitors had first entered the pa, Rongo-ua-roa had with great difficulty managed to get out of the canoe, and crawl away and sit down under a bush of toetoe (cutting-grass), where he basked in the sun; and, the food for the visitors having been made ready to put into the umu (ovens) the female cooks went out of the pa to gather some grass, green leaves, sedges, and tops of shrubs, on which to place the food in the ovens when cooking. Some of these females went to the spot where Rongo-ua-roa was lying: they saw him, and heard his faint words, by which he told the tale of what had befallen him, his brothers, and party. These women went back to the pa, and called Ue-nuku aside, and said, “O old man! it is all false what Ta-wheta says. They have come with a different design. The whole of our people have been murdered by Ta-wheta and his people. Rongo-ua-roa alone is alive. They have come in deceit, and will kill us.” Ue-nuku asked, “Where is the survivor?” The women said “Oh! there he is, lying down outside on the toetoe, with his head all beaten with a club.” He said, “Fetch him; lead him into the pa.”
Rongo-ua-roa was brought; but first of all he was led to the tuahu (altar where offerings are made to the gods, and incantations are chanted to propitiate the gods), and all the proper sacred ceremonies were performed over him, including page 18 the feeding the atua (god) with his blood (d), and lifting up his clotted blood (on a stick before Mua), and this incantation was then chanted for him:—
Provoking irascible sinew, strong to kill,
Hither is come the one they sought to murder.
Verily, thy own skilful priests are here—
Thou and I together, indeed, as one.
Thy wound is sacred.
The celebrated first-born priestess
Shall cause the lips of the wounds
To incline inwardly towards each other.
By the evening, lo! thy would shall become as nothing.
The stone axe which caused it
Was verily as the strong tide rushing on
To the shores, and tearing up the beds of shell-fish.
Striving, provoking sinew, eager after food for baking.
The wounding indeed of the man
Who courageously enraged the god.
Thy internal parts are all opened to view,
Verily, just as the stirring-up of the big fire
Burning in the marae (courtyard) of a pa.
But, Io! thou and I together are as one.
This done, Rongo-ua-roa was taken into the pa that he might be shown publicly to Ta-wheta and his party. Ue-nuku, with his wounded son, had returned to where he had stood when he was uttering the welcome to his visitors, but keeping Rongo-ua-roa on one side of him, and out of sight of the visitors who were in the big house. Ue-nuku again began to speak to them, and said, “Come hither, come hither. You are indeed Ta-wheta. Yes, you yourself have come at last to see me. You are indeed come hither from our children; but are they living or are they dead?” When Ta-wheta heard these words he bounded out of the house, and said, “And who indeed is that god from the sky who is able to kill our children?” Then it was that Ue-nuku said to Ta-whetu, “Our children are slain by you. Behold, here is the only survivor.” At the same time he brought Rongo-ua-roa forward, and made him stand in the open space before the door of the house, so that those within might see him. When the visitors heard the words of Ue-nuku, and saw Rongo-ua-roa, they page 19 were seized with fear, and would have fled, or have endeavoured to do so. At this time they could all have been killed by Ue-nuku; but it was owing to his noble disposition that they were not. So he kept them till his people had provided food and the visitors had partaken of it. Addressing them, he said, “Do not fear. Remain quietly. Let the food which has been purposely prepared for you be well and properly cooked and served; then eat it and depart.”
When they had partaken of the repast they all rose and left the pa in silence, and dragged their canoes into the sea. While doing this the people of Ue-nuku clamoured to fall upon and kill them; but Ue-nuku restrained his people, and harm did not come to the visitors.
When they were leaving the shore Ue-nuku called to Ta-wheta and said, “Depart peaceably, O Ta-wheta! Ere long I also will go thither to our children. You are not a warrior, but an evil-doer.” Ta-wheta replied, “By what possible means indeed can you venture to go thither—to the home of the many, of the thousands, and of the (little gods called) Rororo (ant), and the Haku-turi (bow-legs, or those who murmur at their knees)?” Ue-nuku answered, “Go away, depart. Soon I shall go thither. You will not escape me; in future you will be devoured by grasshoppers. Your bravery in battle is slippery. Go away, depart.” These were the last words of Ue-nuku to Ta-wheta and his party, and they returned to their own place.
After this Ue-nuku stirred up his people to get the war-canoes ready for use. The topsides of these were newly tied together and caulked, and launched to go to war. Then it was that Whati-ua (run from the rain) rose and spoke against going to war at once, and said, “This is my opinion: first let the kumara and the karaka be ripe; then do you go by sea, but I and my party will at once go by land. We will first engage our enemy, and break off the tips of the branchlets of revenge for our sad loss. To-morrow morning we will start.”page 20
As they were leaving the pa Ue-nuku called, and said, “Listen, friends. This is my word to you: if you capture Pou-ma-tangatanga (or Pai-mahu-tanga) (loose post), let her live to become a wife for me.”
The party, which consisted of seventy men, left on their march, and went inland over hills, and travelled till nightfall, when they halted and slept. They travelled all the following day, and again on their march slept at night. On the third day they came in sight of Rangi-kapiti (narrow pass in heaven), and halted till it was dark. In the night they went stealthily and surrounded the big house—the house were visitors were entertained at that place. The people of that district kept watch by night, but were not strict in such duty. When the war-party got near to the house they were made aware that the god had joined with the people in the house, and Hapopo (pulpy, rotten), the priest, was encouraging the people by questioning the god in regard to the expected war-party, and the listening attacking party overheard the conversation of Hapopo and the god. Hapopo said, “Speak, tell me, is the war-party at hand? We are here dwelling in great fear, not daring to sleep soundly at night.” The god, whose name was Te-kanawa (war-weapon of the senior warrior, one that has been an heirloom for ages, old club; dazzle, shine brightly), replied, “No; there is not any war-party near—nothing of the kind. Let us dwell together quietly, even as the ancient ones are, who are far off, away in the sky.” These were the words spoken by the god through the medium, whose name was Kahu-rangi (garment of heaven). Hapopo (rotten) again asked, “Tell me, O aged! is a war-party at hand?” The god replied, “Not a bit of a war-party, O aged man! No fighting whatever, O old chief! will come hither against you. Rest quietly.”
Early, and at break of day, the war-party rushed on the big house on all sides, and great was the slaughter of Ta-wheta's people, but Ta-wheta escaped. Though he was pursued, he got away; whence arose this proverbial saying, “Through flight only was Ta-wheta saved.” The priest, Hapopo, they dragged out of page 21 the house and killed. As he was being killed, he exclaimed, “Lying and deceiving god, you have escaped, leaving the trouble with Hapopo.” These words have ever since been used and handed down as a proverb.
Pai-mahutanga (nicely healed, or good warmth) was the only one who was made prisoner and rescued from the slaughter by the warriors of Whati-ua. The slain were cooked in ovens and the warriors fed on them, and some were carried back to the pa of Whati-ua.
Thus was fully avenged the death of Ma-putu-ki-te-rangi, Mahina-i-te-rangi, Ropa-nui, Whiwhinga-i-te-rangi, Rongo-ua-roa, Hotu-kura (sob for the red), Inanga-tapu-ki-te-whao (white-coloured greenstone made sacred as a chisel), Rangi-whetu (sky of stars), and their companions by Ta-Wheta. Those whose names are here given were all chiefs who fell on that occasion.
When the war-party got back to their home they gave Pai-mahu-tanga, the daughter of Ta-wheta, as a wife for Ue-nuku; and thus ended the first slaughter, which was commanded by Whati-ua-taka-marae (run from the rain and occupant of the courtyard).
Notwithstanding this slaughter, Ue-nuku still thirsted for revenge for his murdered children and people. He again commanded a war-expedition to be made ready, and he would go in command and attack Ta-wheta. The warriors collected, war-canoes were made ready and launched, and Ue-nuku ordered that each canoe should be provided with extra stone anchors and long cable-ropes. The expedition set forth.
On this occasion Ue-nuku took with him two celebrated garments of his ancestor Tu-mata-u-enga (god of war of the trembling face), in order to become a defensive armour for him. These garments were called Te-rangi-tuitui (the heaven sewed up) and Te-rangi-kahupapa (the heaven bridged over). These had been taken care of by Ue-nuku, who was lineal descendant of Tu-mata-u-enga.
The war-party started and came to Matiko-tai and Po-ranga- page 22 hau—to the pa of Ta-wheta. Ue-nuku gave orders that the canoes should cast their anchors a little outside of the waves breaking on the coast, and by paying away the cable let them drift in close to the beach. Ta-wheta and his people, having witnessed this, rushed down to attack them if they landed, and even waded out into the surf. One of the party of Ta-wheta, called Putua-ki-te-rangi (laid in heaps in heaven), went out so far that he was seized by the people of Ue-nuku and dragged into one of their canoes. Ue-nuku at once ordered the people to pull on the cables of the stone anchors and draw the canoes out to sea, where they killed this first prisoner, cut his chest open, and tore his heart out. They then made a sacred fire by friction, and roasted the heart. When cooked they covered it and the sacred fire with the two sacred garments which Ue-nuku had brought with him. Then Ue-nuku stood up in the canoe and called on the mist of the summit of the mountain called Tiri-kawa (to repeat over and over again the ceremony of baptism), saying, “Attend, fall down, and encompass; fall down and cover up.” And the day became suddenly dark, and stars were seen in the sky. Ue-nuku and his people listened, and Ta-wheta and his people were heard fighting amongst themselves in the darkness and killing each other: curses and groans were heard, and also the hollow-sounding blows on each other's heads from their clubs. Ue-nuku called on the mist, and said, “Clear up,” and it became clear bright daylight. The war-party looked from their canoes, and saw that many of Ta-wheta's people were still alive. Again Ue-nuku commanded the mist, saying, “Fall on, cover up,” and it became as dark as night, and Ta-wheta's people again began to slay each other with great fury. By-and-by Ue-nuku called again on the mist, and said, “The mist of Tiri-kawa, break up, clear up at once;” and again it was clear day.
Ue-nuku, thinking Ta-wheta's people had destroyed each other, pulled the garments off the heart and fire, and, looking at the sea, saw it covered with floating corpses and red with the blood of the many slain.page 23
Three times did Ue-nuku call on his gods before his foes were destroyed.
Then Ue-nuku and his warriors paddled the canoes to the shore and killed the few survivors who were found on the beach; but Ta-wheta and his immediate followers rallied and came on and attacked Ue-nuku and his people, who fought desperately with them, and Ta-wheta was killed.
The battle on the sea was called “The Day of Two Sunsets,” but, on account of the great amount of the blood of man in the sea, it was also named “The Sea of Loathsome Water.” And the name given to the last battle on land, in which Ta-wheta was slain, was “The Rising Tide.”
The victors cooked human flesh day after day; but they could not cook it all, so it was left and wasted, because it became rotten. These are the battles of Ue-nuku the man-eater, and the murders of his children were fully avenged.
Ue-nuku took Pai-mahutanga to wife, and she had a son, who was called Rua-tapu (sacred pit). His acts shall now be given.
Many years after these battles Ue-nuku got a large canoe made by Hoe-ora, which was called Te-huri-pure-i-ata (turning to perform the sacred ceremonies). When this canoe was finished she was painted red and adorned with pigeon-feathers and other adornments. Then it was that Ue-nuku ordered his sons and the sons of other chiefs to assemble in order that the hair of their heads might be combed and anointed and tied up in a knot on the crown of the head and ornamented with a high dress-comb stuck in behind, that it might be regular and look beautiful, that they all might go and paddle the new canoe out to sea. Ue-nuku performed this work of preparing and dressing and tying up their hair. Of the seventy young men Ka-hutia-te-rangi (the heaven will be pulled up) was the last who was done by Ue-nuku. There was not a boy amongst all these. When all was done Rua-tapu called to his father Ue-nuku and said, “O aged chief! see, dress and tie up my hair also.” Ue-nuku replied, “Where shall a dress-comb be found for your hair?” page 24 Rua-tapu answered, “Why not use one of those combs which are lying near you?” Ue-nuku answered, “Would you ornament your hair with one of your elder brother's combs?” Rua-tapu said, “O aged chief! I was thinking I was indeed your own son, but now I perceive I am not your child.” Ue-nuku replied, “O young man! you are my son, but the child of little consequence, an offspring of inferior birth.” At these words of his father Rua-tapu was drowned in shame and his heart was filled with grief. Lamenting, he went away to where the new canoe was; at the same time he was planning in his mind how he could best murder the favourite son of Ue-nuku, his elder brother Ka-hutia-te-rangi. He got a stone chisel and cut a hole in the bottom of the new canoe, and plugged it up with scrapings, and went back to the settlement, but would not partake of any food, as his heart was grieved at the contemptuous words his father had uttered respecting him.
The next day he went and roused the people of the settlement to drag the canoe to the sea, and the seventy young men embarked; but Rua-tapu was careful that not any of the younger sons of the junior branches of families should go with them, and thus some who came to join the party returned. The canoe was paddled away, and Rua-tapu kept the heel of his foot on the hole he had made in the bottom of the canoe. They paddled far out, when he took his foot off the hole, and the water rushed in. The crew, seeing the water, cried out, “We shall be upset. Turn her round and go to the land.” Rua-tapu put his foot on the hole and baled the water out. They still paddled farther out; but some said, “Let us return: we have paddled out far enough.” Rua-tapu said, “We will soon return: let us first go further.” So they paddled till they were out of sight of land; then Rua-tapu took his foot off the hole again and the water rushed in. All the crew called out and said, “Where is the baler? Be quick, bale the water out. We are lost.” But Rua-tapu had hidden the baler, and the canoe was full of water, and they upset.page 25
Then Rua-tapu swam after his brothers and quickly drowned several of them, and, seeing Paikea, he followed hard after him to drown him also, but Paikea evaded him. Rua-tapu called and said to Paikea, “Which of us two shall carry the tidings of our disaster to land?” Paikea replied, “I will, I can do it: I am a son of the sea:” And this was the reason for saying he was “a son of the sea” he was descended from Rongo-mai-taha-nui (whale of the big side), who was also descended from Te-petipeti (Portuguese man-of-war) and Te-ranga-hua (porpoise). Rua-tapu called and said, “Go. You swim to land and note if I am lost here; then you will surely know that I am not a son of your father: but if I escape then surely I am a son of your father. Go on, and let the crowded parties of the summer season remember that I am here—I shall not be hidden. When the squid and the jellyfish have reached the sandy beach, then beware: I am a little way behind them, and am also going towards the shore. Go on, swim away, proceed to the land. Those who survive this disaster will become a pile of slain in the day of battle. This is another word to you: In winter, when the people assemble in companies (or when they live separately, each family by itself), let Kahu-tu-a-nui (the garment that is nearly large enough) lead in the song sung by the people at such seasons, when the broad-chested men are sitting close together in a row by the side of the fire, and let the songs be sung in chorus by them: by the singing of these songs I shall ever be remembered.” Then Paikea said, “The tidings of our calamity shall be carried to our home. I can do it, as I am descended from Te-petipeti, Te-ranga-hua, and Te-a-ihu-moana (a species of whale—q., the pike-nosed whale?).” Rua-tapu now gave his last and parting words to Paikea, and said, “Go on; swim away to land to our home.” So saying he held up his paddle, and Paikea swam towards land, chanting as he went this powerful spell:—
Now is shown the vigour of the trembling heart,
Now shall be known the force of the anxious heart,
Now shall be seen the strength of the fluttering female heart.
page 26 The big fish of the sea swims fast by its great exertions,
Blowing forth the spray of sea-water from its nostrils.
The big fish is lifted above the waters;
Space makes it buoyant: sky upheaves it above the ocean-swell.
Now rushing up a steep ascent, as if climbing the fence of a fort;
Now roughening squall of winds comes on.
As a bird's feather I am borne before it.
Ha, ha! thy heart is even as mine.
Now the great enduring heart of the descendant from the sky
Shall make itself emerge through all dangers
To the habitable, to the dwellings far in light,
And be a full deliverance for the son of chief—
A child the offspring of a chief of rank.
Son above, abroad, and according to the proper ceremonies performed;
Son according to the signs, of the breaking-away of clouds.
Enlightening hitherward, from the utmost sides of the far-off horizon.
Ha! abroad, far away on the deep, the place of strength exerted,
Showing the power of sinews when strained.
Here, now, is the skid. I mount on the top.
The very skid of the binding that provokes insult,
The skid satisfying the heart, the skid so sure and fast.
Ha, ha! the cold wind is laughing and is defiant;
So is the cutting icy wind to the skin;
So is the bitter-cold, penetrating, numbing vapour;
And so the faint internal feeling of sickness.
Here is the skid. I get upon it.
Verily the same skid of provoking insult
So greatly desired and looked for.
Once, twice, thrice, four times, five times,
Six times, seven times, eight times, nine times, ten times.
Let not the fastening root of Tane be unloosed by thee.
Let not the ill-omened winds of Tane be set free by thee.
Let the swimming of man in the ocean finally end—
Let him emerge in the region of joyous dwellings.
Take up this descendant of chiefs. Behold, he lives and swims bravely;
He swims, the first-born chief pursuing—follows on, still swimming away.
He swims, he strongly swims, still swimming onward, enabled, enduring.
A first-born chief still follows on, and manfully he swims.
He swims, even Paikea, a first-born chief onward swimming.
He swims, upborne he swims, swimming onward, toiling manfully
Now above, then below, rolling between the billows.
All that ends in reaching the shore of Tane himself.
Look out, it comes, still onward comes, a huge wave rolling.
Strike it down with the famed axe of ancient times, which overturned the
Ha, ha! his mighty first-born chief appears, and to his aid is come.
Rongo-ma-rua-whatu beats him back. The overwhelming wave has fled
The plugging and caulking stand good,
page 27 The fixing and lashing together stand good.
Let it be uplifted and carefully carried,
Let it be raised and supported,
Let it be borne along.
Alas! my distress makes me fail in swimming.
Here, indeed, it is now to be seen.
Make thyself to swim courageously and well,
As skilful knowing one of old.
Truly so, here, indeed, it is now being shown
In the midst of the ocean; here, indeed, it is being seen
In the midst of the desolate wild, far from man.
Here it is shown in the ragged appearance of light,
Far on the horizon, seen from the shore.
My bird is met above—yes, then; it now returns, and here is shown.
Rua-tapu stood upright in the sea, grasping his paddle, his last evil omen.
One chief dies, another succeeds.
Ka-hutia-te-rangi took Pani-pani to wife.
He, a great chief's son, was highly esteemed at Whanga-ra.
Here I am, still swimming on—floating, alas! in no certain direction.
The big fish is beaten stiff in the tide of the quick-dashing wave.
It comes—the canoe of Paikea is swiftly sailing hither.
O big black-and-white sea-gull flying aloft there!
Settle down from the sky on the sea.
O Tane! wrap me in the garment of insensibility,
That I may quietly float towards the shore.
Lie down, O young chief! on the sea
Which was purposely becalmed for thee.
Carry safely forward the brave swimming man to the shore.
Lift me, I am as a great fish;
Lift me, sea of the eel, I am as a waterlogged white-pine canoe
Lift me, sea of the eel, I am as a whale rolling and basking on the deep;
Lift me, sea of the eel; violent gust of wind, seek me, and carry me to the shore.
O wind of the ridge of the mountains! come here, and carry me to the shore.
Tane, come and carry me to the shore of my own land—
On the very shore there, to my father, now far away.
Then he warmed, and cheered, and consoled himself by remembering the name of another of his ancestors, who was called Matai-ahuru (begging for warmth), and cried,—
Begging for warmth, begging for warmth, on the warm sea,
Through the warm-water tide, let my skin become warm,
As if it were in the heat of the midday sun.
Let it be as the blaze of fire kindled,
And I become warm.
And with these last words Paikea possessed warm feelings and reached the shore at Ahuahu, where he resided for some time, and took to wife a woman of that place named Para-whenua-mea (scum of a flood), who bore him several children, one of whom was named Maru-muri (shade behind), and some of the others also were called Maru (with other affixes).
He left that place with his family, and came south to Whaka-tane (appear like a man), where he took another wife, who was called Manawa-tina (surfeited heart). She stood on the opposite side of the river, and her attitude as she stood was like that of a man; hence the name of that river, Whaka-tane (like a man).
He left that place and went on still further south, to O-hiwa (watchful), where he saw Muri-wai (the west coast) within a cave, from which circumstance came the name of Te-whaka-tohea (the objectors), who dwell at O-potiki (residence of the last-born). He still went on south, and arrived at Wai-apu (water laved into the mouth with the hand), where he took another woman called Hutu (sob) to wife, who had a son called Pou-heni (that held in the hand at the birth of a child). He still travelled on south till he came, with his last-taken wife, to his own place.
Rua-tapu (sacred pit) was son of Oue-nuku-nui (brown flax of the earth, the great, or senior) by his wife Pai-mahutanga (delightful warmth).
Rua-tapu was a conceited fellow; but, to check this assuming spirit in his son, Oue-nuku said one day, “O son! it is not becoming of you to enter the house of your elder brother, because you are not a man of rank.” The reason of Oue-nuku saying “You are not a man of rank” was on account of the mother of Rua-tapu, who had been taken captive in war.
Rua-tapu's heart was troubled on account of these words uttered by his father Oue-nuku, and he determined to punish page 29 him in the destruction of some of the bravest and greatest chiefs of his father's tribe, and thus be avenged for the insult offered to him.
Rua-tapu commanded the people of his father to build a canoe for him. When she was made he called her Te-huri-pure-i-ata (the seed or bulbs over which the chants and ceremonies were performed at dawn of day, preparatory to planting). The canoe was ready for sea. Rua-tapu invited the young chiefs of highest rank in the tribe to accompany him on a pleasure-trip to some island far out on the sea. One hundred and forty of supreme rank accompanied him to see the people, to view all that was there, and examine the food of that land.
When the canoe was still on the beach near his own home Rua-tapu made a hole in the bottom of the canoe, and when they started on their voyage he put his foot over the hole. They paddled far from land, and Rua-tapu lifted his foot off the hole. The canoe was filled with water, and all the crew perished but Paikea, who, by his priestly power, transformed himself into a fish, and swam to land. He landed on Ao-tea-roa (long daylight), at Ahuahu (hillock), on the east coast of the North Island of New Zealand; and was the progenitor of the tribes who now occupy that coast, who proudly quote the old proverb, “The deeds of Paikea, who transformed himself into Tanga-roa” (the fish-god).
Paikea and Ue-Nuku. (Nga-I-Tahu.)
Ue-nuku was high priest of the god Maru, and disciple of those priests who believed in Rangi and Papa.
Rongo-mai-tau was the husband, and Te-mara-o-kai-ora (the garden of substantial food) was the wife.
Taki-ra (guide the day) was the mother of Kahu-kura and her four brothers and one sister. These were Ra-kai-ora (day of living food), Pehu-ta-tere (voice of the trumpet), Rua-tapu (sacred pit), Taki-rae, and Tauira.
Ra-kai-ora was the last-born, and Taki-rae (search for the forehead) was a female, and Tauira (disciple) was the head of page 30 this family. Tauira is the name repeated in all sacred ceremonies.
Whati-tata (abruptly broken) lived on the sea-coast, and found a stranded whale on the beach, and he took some of the bones home to make weapons of war; but Ue-nuku asked for some to make combs.
Ue-nuku went on a visit to a settlement called Huka-o-te-rangi (froth of heaven), and on his return perceived that his comb had been used by some one, and had been hung up in a different place from that in which he kept it. He asked the people, “Who has used my comb?” Rua-tapu said, “Paikea has.” Ue-nuku said, “It is an impertinent act for an illegitimate fellow to comb his head with my comb. I did think that he who was begotten on the mat Takapau-whara-nui was the only man to use it.” Paikea, hearing these words, was hurt, and got into his canoe and voyaged towards the south; and when far out on the sea he pulled the plug out of the bottom of the canoe, and swamped her, and drowned Pipi (trickling water), Te-ra-tu-ma-hewa (the sun imperfectly seen), and Ta-hao (cease to rain); but Paikea and Rua-tapu escaped.
Rua-tapu asked Paikea, “Who shall carry the power of life to those on shore?” Paikea answered, “I will.” Rua-tapu asked, “Are you able?” Paikea said, “I am, and can take the heat and the power of life to them.” Rua-tapu gave the sacred power of life to him. Paikea swam towards the land; but Rua-tapu, who was elder brother of Paikea, said to him, “Depart, and when you get to land tell the people not to live at Parara-uri (shouting offspring), Parara-te-ao (shouting below in the world), and Raro-hana (the red below), but at Hiku-rangi, and remain there. Depart. I will not go with you now, in this season of spring, but at the end of summer I will be with you.”
Rua-tapu swam out to Te-kapua-whakatutu (the cloud absorbing the damp), Kapua-whaka-rara (the cloud spread out), where Hua (fruit) was residing. He indicated his presence by signs in the heavens. Rua-tapu chanted the sacred incantations called Punua-ao-toku (young of the damp world), Tui (war-cry), page 31 Marangai-a-tinaku (seed of the east), to cause the wind to blow, and bring the waves of the sea. Though at first the wind was light, it destroyed the pas called Parara-uri and Parara-te-ao. And when it blew stronger it destroyed the pa Raro-hana. The storm beat on Hiku-rangi, which would have fallen, but Marere-ao (world dropped) chanted incantations, and performed his sacred ceremonies, and saved it from destruction, and its inhabitants from death. Hine-makura (daughter of the light-red tint) drank the tide and man was saved from destruction.
Paikea landed on the island Ahuahu (heaped up—Great Mercury), and took to wife Ahuru-moa-i-raka (warm moa that was entangled by its feet), and begat Maru-nui (great influence), Maru-papa-nui (great extending influence), and Maru-whaka-aweawe (influence exceedingly high).
Maru-nui begat Maru-tu (steadfast influence), who begat Maru-hinga-atu (influence leaning from), who begat Maru-hinga-mai (influence leaning towards), who begat Maru-takoto (prostrate influence), who begat Tai-ora-a-kahu-tu-a-nui (point of life of Kahu-tu-a-nui—garment somewhat large), who begat Uira-kanapanapa (bright lightning), who begat Rongo-ai-kino (evil report of begetting), who begat Hine-pua-ki-rangi (daughter of the blossom of heaven), who begat Rongo-whaka-ata (news indistinctly heard), who begat Rongo-kau-ai-(wai) (news of swimming), who begat Kahu-tapere (garment worn in the assembly-house), who begat the twins Tara-ki-uta (the side towards the interior of the land) and Tara-ki-tai (the side towards the sea), who were murdered by Tu-purupuru (stand and suppress) (another reading says Ra-kai-hiku-roa (sun that scorches the long tail) was the murderer), and the last child begotten was Ra-kai-hiku-roa, who took to wife Hine-tama-tea (daughter of the fair son), and begat Tu-te-rangi-ka-tipu(tupu) (the heavens cause to germinate), who begat Rangi-ka-tau-ki-waho (the heavens cleared outside), who begat Parua-o- page 32 taina(teina) (besmear the younger brothers), who begat Te-ao-pu-angiangi (the thin clouds), who begat Toko-rakau (wooden staff), who begat Te-kainga-kiore (eaten by rats), who begat Te-whaka-tatare-o-te-rangi (the heavens bowing down), who begat Rongo-tu-a-mao (news of a partial subsiding of a stormy day), who begat Kuru-napu (mapu) (beaten with the fist till he sobs), who begat Kingi Hori (King George), who had a son.
Hine-tama-tea had a younger sister named Hine-pare (daughter of the plume for the head), who begat Tu-te-huru-tea (standing with the warm white garment), who begat Kuku (pinched), who begat Rangi-ta-waea (the clouds parted), who begat “Whio-te-rangi (shrill sound of heaven), who begat Hine-mania (daughter of the open plain), who begat Rongo-tu-ki-waho (news upheld outside), who begat Po-rou-rangi (night when the heavens were propitiated), who begat Potae (cover for the head) and his two brothers.
The younger brother of Hine-pare was named Ta-whaki, and Ta-whaki's younger brother was named Hihiri (active), who begat Amo-tawa (carry the tawa—Nesodaphne tawa—on the shoulder), who begat Hori Waiti (George White), who begat Hirini Moe-roa (long sleeper), who begat a son called Te Ruru (owl), and another child called Kohu-koko (fog when the tui-bird is taken frozen on its perch in the early morning).
Rongo-kau-ai(wai) also begat Tawake-rahui (put an embargo on again), who begat Tama-te-rongo (son who did not hear), who begat Hine-tu (the standing daughter), who begat Te-taawhi (the unexpressed anger or sorrow), who begat Mokai-tuatini (pet lizard), who begat Hine-kahu-kura (daughter of the red garment), who begat Rangi-ta-waea (incantations chanted to obtain a clear sky), who begat Manu-pokai (flock of birds), who begat Peha (skin or back), who begat Pohoi-tahi (one plume of feathers), who begat Pakura-a-hoi-a (stubborn one, who would not listen), who begat Te-mokena-kohere (fern-root cooked and made into a cake), who begat Hone (John) Kohere.page 33
Paikea left Ahuahu, and went to Whaka-tane (the name Whaka-tane—like a man—is derived from the daughter of Toroa (albatross), who stood on the beach at Whaka-tane and was mistaken for a man—hence this name), and took Manawa-tina (determined heart) to wife, who was of the Whaka-tane people, and begat Whati-ua and Whatiwhati-kau-amo (run from the rain, and breaker of the litter). Whati-ua begat Whati-ua-roa (long broken back), who begat Ue-kai-ahu (powerful to fasten), who begat Ue-taha (paddle by the side), who begat Rongo-tai-hi-ao (news from the sea at dawn of day), who begat Ra-kai-roa (day of continued eating), who begat Mariu (in the hold of the canoe), who begat Te-akau (sea-beach), who begat Hui-whenua (join all the land in one).
Paikea and his wife left Whaka-tane and travelled eastward, and on the journey there was born to them Rongo-tu-ki-waho (news heard outside), Ta-whaki, and Te Ruru. When they arrived at Wai-apu (water baled up in the hollow of the hand), Paikea took also to wife Hutu-rangi (silent heaven), who was daughter of Whiro-nui (great second night of the moon), who begat Pou-heni(hani) (regal staff), who begat Nana-ia (frowning eyebrows), who begat Po-rou-rangi (the second), who begat Ue-roa (long paddling by the side), who begat Takoto-ai(i)-mua (laid down in front), who begat Rua-pani (painted pit). Rua-pani took Rua-rau-whanga (wait for covering for the pit) to wife, and begat Rangi-tawhi-ao (clear of clouds all around), and Hine-te-raraku (the scratched daughter), and others.
Ue-roa also begat Tahi-to-ta-rere; but the descendants of Ue-roa and of Po-rou-rangi can follow out this branch of their genealogy.
Paikea again migrated, and took his wife Hutu-rangi, her father and mother, and relatives and tribe, and went to Ana-ura (sparkling cave), and gave that district to his wife Hutu-rangi and her people, even up to Puke-hore (bare or steep hill); but her father and mother took the Roto-o-tahe (the Lake of Tahe—abortion). Paikea put the eel called tangotango-rau (taken by the hundred) into that lake, and near it he built the page 34 pa (stockade) called Tatau-o-rangi-riri (the door of plenty), in which the parents of his wife could live in safety. He collected some firewood for them of the timber called puriri (Vitex littoralis); hence the proverb for that tree, “The firebrands of the fire of Whiro-nui.” Whiro-nui and his wife Arai-ara (block up the road) lived in the pa built for them by Paikea.
Paikea again migrated, and went along the coast southward to Whanga-ra (harbour of sunshine); and when they arrived at Koutu-a-moa (point jutting out where the moa was) and Toro-uka (headland) and looked back at Whanga-ra, Paikea pointed out certain places at which they were then looking, and said, “They remind me of places at my old home.” Pointing to certain spots he said, “That is like Paka-rae (dry headland), and that is like Wai-ngutu (water of the mouth), and that like Toka-kuku (rock in the sea, where mussels are), and that like Rangi-toto (blood-red sky), and that like Te-uhi-a-ira-kau (the garment of the one who is covered all over with warts), and that like Puke-hapopo (hill of the pointed top), and that like Wai-paepae (waters of an evil disease), and that like Te-ahi-rara-riki (the fire where it was scorched slightly), and that like Te-ahi-rara-ihe (the fire where the takeke (guard-fish) was partly roasted), and that like Whaka-kino (to make it wrong), and that like Tu-tapu-ninihi (to go stealthily), and that like Taha-tu-o-te-rangi (the side of heaven), and that like Te-waru-hanga-a-hine (the place where the hair of Hine (daughter) was cut); and those are like Puke-hore (sacred burial-place), and Te-rerenga (the leaping).” When he had thus pointed out the different hills and places which he said were like places at his old home, he continued, “The names I have given and the places I have pointed out are the names of places at my old home, and these places are like them—in fact, this place is exactly like Whanga-ra (wait for the sun), from whence I came. But there is one exception—that hill, which is like the Wai-moko (water of the lizard), is not situated like the Wai-moko of my home. This Wai-moko stands page 35 at the back of what here is like the hill Puke-hapopo. It is not so at my home: if what I call Wai-moko of this place were near to what I here call Ahi-rara-riki, then this would be in all respects like my old district and home, Whanga-ra. Yet this is like Whanga-ra, my old home.”
They went on and took up their abode at the place which they said was like Whanga-ra; and at that place Paikea lived and died, and his body was taken and buried in a cave, and that cave has been kept sacred ever after, and is used as a place of burial for the dead of the tribe. It was called “The cave of Paikea,” and is so called to this day.
Horana (sufficiently expanded) was father of Ue-nuku. Ue-nuku took to wife Ka-hutia-te-rangi (the heavens pulled up) and had many children.
Ue-nuku made red plumes for his children to wear on their heads, with which they were much pleased. When visiting the various homes of their people they lost one of these, and after vain search returned home and told their father of their loss, which caused sorrow to the old man. Mahina (the moon) found the plume, and when asked for it replied, “It will not be given back—it is a plume found by Mahina.” The children of Ue-nuku were sent as messengers to Mahina, and Whena (like that) (or Wena) murdered the children. One of the murdered was called Mapu-te-rangi (sobbing of heaven). All the children of Ue-nuku were killed save one, who fled to Ue-nuku and said, “We are all killed.” Ue-nuku was much enraged, and made effigies to represent men as crews for his war-canoes. These effigies he placed in his canoes and went on a war-expedition against Whena. When Whena saw Ue-nuku approaching he and his warriors launched their war-canoes and went to meet Ue-nuku on the sea and give him battle there. Whena was beaten. This battle was called Te-ra-kungia (the sun bedimmed). Ue-nuku pursued Whena to the mainland and gave him battle there. page 36 This battle was called Tai-paripari (flood-tide). In this battle Manu-rau-taka (bird of the falling leaf) was taken prisoner. She was taken to wife by Ue-nuku, and all her children were born on a mat called Takapau-whara-nui (a mat made of the scalps of killed enemies), and Rua-tapu (sacred pit) was one who was born on this mat.
There lived a man who was called Ue-nuku. He had two wives—one a woman of very high rank, the other a slave. These had each a son: that of the wife of high rank was called Ka-hutia-te-rangi, that of the slave Rua-tapu (sacred pit). The boys grew into men. The son of the wife of high rank had a pet dog which he called Ka-hutia-te-rangi, after himself. When the dog was full-grown Rua-tapu killed it. Ka-hutia-te-rangi wept for the loss of his pet, and was asked by his father the cause of his grief. Ue-nuku was told Rua-tapu had killed the pet dog. Ue-nuku was very angry, and said to Rua-tapu, “It is not seemly for you to kill that which is named after your elder brother. Ka-hutia-te-rangi is as much prized by me as the breastpin which holds my sacred garments to my breast; but you—you are a child who was born with little or no consideration on my part.” These words made Rua-tapu greatly sorrowful, and to employ his mind and not brood over the insult he began to build a canoe and make paddles for her. He also made one hundred and forty spears, and then cut a hole in the canoe near to her keel, and sent messengers to every tribe and settlement to invite the eldest son of each senior family to accompany him on a voyage of pleasure. One first-born son called Wehi (fear) did not accept the invitation. Rua-tapu was grieved at this, as Wehi was high priest, and conducted all the ceremonies and chanted all the incantations at the planting and reaping season; but one hundred and forty accepted the invitation, and appeared in the presence of Rua-tapu to accompany him.
The canoe was launched, and Rua-tapu pulled the plug page 37 out and put his foot on the hole, and urged the young men to pull lustily. They had gone a great distance, when Rua-tapu lifted his foot off the hole, and the canoe began to fill with water. The young men called, and said, “O Rua-tapu! the canoe is filling with water.” He answered by saying, “Pull on, pull on. It is only a small hole.” They pulled on, and were in mid-ocean, and each inquired of the other, “Where are we going?” They did not know they were going to death. Rua-tapu stood in the middle of the canoe giving orders, but the canoe was gradually filling, and at last she upset. Rua-tapu climbed on to her keel, and, standing with his legs apart, he looked on either side of him, and took the spears he had made and speared his companions, who were now floundering in the water. He pierced his victim, and left the spear in his body, and by the time he had used all his spears he had killed all his companions save Paikea, who, when Rua-tapu thrust a spear at him, was not killed, but saved himself by diving.
Rua-tapu called to Paikea, and asked, “Are you going out to sea?” Paikea did not answer. Rua-tapu asked, “Are you going on shore?” Paikea elevated his eyebrows as an affirmative to the question. Rua-tapu said, “Go, and when you see Wahi(Wehi)-nui-o-mamao (great open space at a distance), tell him what season of the year it is, and particularly notice the appearance of the birds.” Continuing, he said, “When you get to land say all men must assemble at Hiku-rangi (end of heaven), because in the long nights of winter I will be with you.”
The people assembled at Hiku-rangi, and not long afterwards Rua-tapu came, and all the low land was covered by the tide of Rua-tapu. The tide increased, and Hiku-rangi also was covered. The son of Te-ra-ara-kai-ora (day of increasing food) rose, and made the tide go back from whence it came. And not till all this occurred did Rua-tapu feel that he had been revenged for the words uttered by his father when he said, “You are a child who was born with little or no consideration on my part.”
Ue-Nuku and Rua-Tapu. (Nga-Ti-Kahu-Ngunu.)
This is the account of the Whiri-pure-i-ata (selected for the baptism that was not a reality):—
Ue-nuku, by his wife Ranga-toro (urging onward), begat Ka-hutia-te-rangi (the sky held up), and by his wife Pai-mahunga (beautiful head) begat Rua-tapu.
When Ue-nuku cut the hair of his son Ka-hutia-te-rangi, Rua-tapu asked his father to cut his also. Ue-nuku answered and said, “There is not any comb to use in cutting your hair.” Rua-tapu asked, “Why not use the comb you have used in cutting the hair of Ka-hutia-te-rangi?” Ue-nuku answered, “You are not of sufficiently noble birth to use the comb in cutting your hair which has been used in cutting the hair of your elder brother: it is too sacred to use on your head.” Rua-tapu asked, “Why not use that comb when my hair is being cut?” Ue-nuku answered, “You are a son of mine who was begotten thoughtlessly, but your elder brother Ka-hutia-te-rangi was begotten by me on the sacred mat composed of the scalps of the heads of the slain, and he has worn the sacred head-dress Titi-reia (the plume envied by all) on his head.”
Rua-tapu was grieved because of these words of his father, and he went to Hoe-ora (the perfect paddle) and asked for the canoe Tu-te-pewa-a-rangi (upraised eyebrow of heaven), in which to go out on a pleasure-trip, and promised to return the canoe when he had so used her.
He obtained the canoe, and at night he bored a hole in the bottom. He invited all the first-born young chiefs of highest rank to accompany him on a pleasure-trip in the canoe. He invited those of every settlement save that of Hoe-ora, and when he had collected one hundred and seventy, he also collected one hundred and seventy spears. They started on their pleasure-trip, and Rua-tapu stood with his foot on the hole he had bored in the bottom of the canoe. All were pleased with the swift sailing of the canoe, and in delight repeated this page 39 proverb: “That which has been made by the big-faced axe of Hoe-ora.” This was in approval of the great skill of Hoe-ora in making canoes which could sail so swiftly.
When they had gone a great distance the crew said “Let us return to shore.” Rua-tapu said, “No; I have said ‘Let the hills be lost below the horizon, then we will return.’” When they had lost sight of land Rua-tapu took his foot off the hole, and hid the baler under the garments he had on. The water filled the canoe, and the people sought for the baler. Rua-tapu took it from where he had hidden it, and, putting it in the water, got on it, and it kept him afloat. The canoe turned over, and the crew collected on her keel; but Rua-tapu paddled up to them on the baler, and speared Ka-hutia-te-rangi, after which he speared all the others save Hoe-ora, who called to him and asked, “Who of us shall be spared to return to land?” Paikea, who had joined the party in the canoe as they left the coast, said, “I shall be saved.” Hoe-ora asked, “How will you get back to land?” Pai-kea answered, “If I do not gain the land by the aid of Tane-ua-rangi (Tane the rain of heaven), I can get on Rongo-mai-taha-nui (the whale of big side), who will carry me to the shore, as it is said, ‘The petipeti (Portuguese man-of-war) and Te Ranga-hua (porpoise) shall take me on shore.’” Hoe-ora said, “Take the news back to Whanga-ra, and when you get to Kahu-tu-a-nui (garment that was nearly large enough), say these are my farewell words to him: When he meets with the chiefs in the colleges where history is taught, he must teach his great knowledge to others in respect to every occupation for each season of the year; and in my absence he must teach how and when fish may be taken to sustain the bowels of man.”
Though Hoe-ora was lost in the sea, he had taught Paikea all the sacred lore, and Paikea alone escaped to land, for, as he was resolute and strong, he escaped the death that overtook his companions. Rua-tapu was avenged for what his father had said about the comb, and cutting his hair in the house of Whena called Rangi-kapiti (the heavens closed), where Pai-mahu-tanga page 40 was murdered, and for whose murder the battles of Ra-kungia, Ra-to-rua, and Te-moana-waipu were fought.
Rua-tapu, unaided, sought and obtained revenge for the insult offered to him by his father; but others fought the battles and sought revenge for the murder of Pai-mahu-tanga. The murder of these killed by Rua-tapu was called the battle of Te-puru-unuhia (the plug taken out of the hole in the bottom of the canoe).
Rua-tapu followed hard after Paikea to kill him also; but, as he could not overtake him, he called to Paikea and said, “You go; but when you get on shore I shall soon be there with you. And if I do not come to you, it is that I was begotten by our father in an indifferent manner; but if I come to you, I am not what my father calls me.” Pai-kea asked, “What month and what day will you come to land?” Rua-tapu answered, “In the great nights of the eighth moon (January) I shall be there. Let men reside on Puke-hapopo and Rangi-toto, that some may escape, and that all may not be destroyed.”
Rua-tapu sailed away on the baler, propelling it with a paddle, and Paikea went his way and landed on the coast, not in the form of another being, but in that of a live man. Rua-tapu became a bore, or rushing wave of the ocean, which rolls from the sea on to the land, and, rising high on the ocean, breaks and subsides.
Paikea was a chief who lived and was known to men, and hence he was recognized by Whiro-nui when he arrived at Wai-apu; but it was Whiro-nui who first landed at Wai-apu, and Paikea was the first to land on Ahuahu (Mercury Island), when he escaped death at the hands of Rua-tapu.
Whiro-nui came in the canoe called Nuku-tere (floating island), and brought insects and lizards in her.
Whiro-nui heard the news of the slaughter by Rua-tapu and the escape of Paikea, and that in the eighth moon Rua-tapu was expected to visit the land. The news in respect to the return of Rua-tapu was fulfilled. In the eighth moon Rua-tapu page 41 came in the form of a huge wave, and swept gravel, pumice-stone, and shells high up on the land.
We are not much acquainted with the history of that canoe Horo-Uta which is so much spoken of by the people of the islands of New Zealand.
The Nga-ti-porou (descendants of Porou) tribe, however, is known to the other tribes of these islands, and therefore we, the Porou-rangi tribe, will take a voyage in our canoe the Nuku-tere (voyage on the long sea) [or, tell you what we know of this canoe], to visit you.
Nuku-tere was the canoe in which Porou-rangi came to these islands from Hawa-iki—that is, Whiro-nui (great second night of the moon) and his wife Arai-ara (road blocked up) came in the canoe Nuku-tere, and Porou-rangi is descended from Whiro-nui and Arai-ara; therefore Po-rou-rangi also came in her, though at the time he was not born.
There were many learned men who came in that canoe, the names of two of them are these: Takataka-pu-tonga (tumbling about in the south) and Marere-o-tonga (dropped in the south), with a number of other people.
Whiro-nui took Arai-ara to wife and begat Hutu-rangi (leap in the heaven). Hutu-rangi was taken to wife by Paikea, who begat Pou-heni (staff or sceptre of the warrior). Pou-heni took Nanaia (tend with care) and begat Porou-rangi, and from this Porou-rangi we as a tribe derive our name.
We herewith send a proverb for you to look at:—
Sneeze, living soul,
In the light of day.
Those inland are blessed with plenty;
Those on the sea are blessed with plenty;
There is plenty for the mighty lord.
Sneeze, then, baptised into life (d).
Rua-wharo (deep dark pit) sat on the front gable of a house, gazing on the prospect before him. He saw people dragging a net in a river. The country he was looking on was called Rangi-riri (angry heaven, or the fountain where fish breed).
Aue-nuku (Ue-nuku) (bemoaning earth) and his sons and people were taking fish in their net, and when they had pulled the net to hand and had got the fish in the belly of the net they lifted it on shore. Rua-wharo came down from the house and went and took the best fish out of the net, and this he did for many succeeding days. The owners of the net felt grieved at these incessant acts of plunder, and called a meeting of the chiefs, who determined to put an end to these daily acts of theft, especially as Rua-tapu was a stranger to them. One of the tribe said, “Friends, I think the man who steals our fish is the noted chief Rua-waro (Rua-wharo).” Another said,” How shall we deal with him?” Another said, “Let us watch him, and when he next comes to our net catch him and duck him in the water. We can do it in this way: when he is in the act of taking the fish, lift the bottom of the net up and throw it over him.” Ue-huku (Ue-nuku) (moaning of the earth) called to the man in the canoe as they were again dragging the net, and said, “Let the upper line of the net float on the water, and lift the bottom of the net up.” The man answered, “I see Rua-wharo coming towards us.” Another man called, and said, “Stretch the lower part of the net tight and let the upper line float on the water, that we may catch him in it, and make him drink till his stomach is filled with water.”
Rua-wharo went to the net, and when in the act of taking fish the net was thrown over his head, and he fell into the water and into the belly of the net, and could not extricate himself, and when nearly drowned was allowed to depart, and was recognized as the noted chief Rua-wharo.
Rua-wharo left that district and went in search of some-one page 43 who could teach him the sacred ceremonies and incantations which would give him the power to obtain revenge for being thrown into a net (d).
He went, accompanied by his younger brother Tu-pai (standing well), towards the home of Tumu-whakairihia (sacred post set up), and met the wife of Tumu-whakairihia some distance from her home, who was nipping the upper part off the toe-toe (Arundo conspicua) to cover her umu (oven). Rua-wharo took liberties with her in the presence of the birds korimako (Anthornis melanura). These flew to the courtyard of Tumu-whakairihia, who surmised that his wife had been insulted. When she returned he said, “Who was the man you met?” She answered, “I do not know,” but she described his appearance. Tumu-whakairihia knew from her description that it was Rua-wharo. He asked her, “Have you anything belonging to him?” She gave him something she had taken from Rua-wharo. Tumu-whakairihia took it and rubbed it over the upper sill of the door of his house, through which Rua-wharo must enter, and where he would be entertained by Tumu-whakairihia: this he did to take the tapu from Rua-wharo, and lower his dignity. Rua-wharo was a chief higher in rank than Tumu-whakairihia.
When Rua-wharo and Tu-pai arrived at the home of Tumu-whakairihia, Tumu-whakairihia called to welcome them, and said, “Come, come into the house. Do not stand outside, and be like a canoe sent adrift.” They entered the house, and Tumu-whakairihia said to his wife, “Go and fetch some food for these men.” The wife asked, “What food shall I bring?” He answered, “Bring some flesh of the whale, and of the hakura (another sort of whale), and of the upoko-hue (porpoise).” She got these and cooked them in an umu, and the two strangers partook of the repast. That night they slept in the house of their host, but ere midnight came they two were attacked with pain in their bowels, which occasioned them much annoyance, and their garments became soiled with whale-oil. This was noticed, and accepted by Tumu-whakairihia as a final retribution and revenge page 44 for the insult offered to his wife.
On the morrow Tumu-whakairihia gave the puni-puni, ati-rere, ati-hakona, paraa (silver ling), and maomao (mackerel), which were less oily fish, to his guests, as a token of his sympathy for their late mishap, and also to counteract the action of the oily fish they had eaten.
Tumu-whakairihia now asked them, “For what have you come here?” Tu-pai answered, “We two have come in search of a wananga (medium of power of the gods).” Rua-wharo added, “I have been insulted: I was thrown into a fishing-net.” Tumu-whakairihia asked Rua-wharo “From whence is your friend?” He answered, “He is a man belonging to a distant people, not related to me.” This was false, as he was a brother of Rua-wharo, called Tu-pai. Tu-pai asked if he might be taught the ceremonies and incantations of the wananga. Tumu-whakai-ri-hia answered, “You must not stay in this house when I am teaching Rua-wharo.” But Rua-wharo whispered to his brother Tu-pai as he left the house, and said, “Go outside, but not to a distance. Keep as close to us as you can, and listen to what I am taught, so that if I am not able to remember what I am taught maybe you will remember all.” At night Tumu-whakairihia taught Rua-wharo the ceremonies and incantations of the wananga; but Rua-wharo could not remember the whole. Tu-pai, however, heard and learnt the whole, and remembered it. Tu-pai was also called by the name of Tu-pai-whakarongo-wananga (Tu-pai who learnt the incantations and ceremonies of the wananga). He learnt the incantations called Te-mahia-mai-tawhiti (the sound from a distance), Pura-kau-mai-tawhiti (ancient lore from a distance), Koma-koro-mai-tawhiti (pale noose from a distance), Pou-tama-mai-tawhiti (battle-axe of the warrior from a distance), Wai-kokopu-mai-tawhiti (pool of the fish (human corpses) from a distance), Tohora (incantation chanted when on a whaling-expedition), Hakura (incantation chanted when catching the fish hakura), Te-upoko-hue (incantation chanted when capturing the porpoise), Te-maomao (incantation chanted when, with net in the open sea, catching page 45 mackerel), Te-para (incantation chanted to call the frost, and cause it to kill the silver ling), Te-wai-hewe(hewara) (cause the clouds to disperse and make the sun to shine), Te-tutu (messenger of war), Te-kopuni (the army), and the incantations chanted in taking all kinds of fish. Tumu-whakairihia gave some gravel to Rua-wharo from the Mahia beach, the sprinkling of which on the coast would attract the whale to that locality. This at a subsequent time Rua-wharo brought with him to New Zealand, and used it at a point in Poverty Bay now called Te Mahia (Portland Island). That point in Poverty Bay was called Te Mahia in remembrance of the land from whence the gravel had been taken. And Te Mahia in New Zealand has ever been spoken of as the spot most frequented by whales.
When Tumu-whakairihia had taught Rua-wharo, in dismissing him and his companion he said, “On your return home do not go by the sea-beach for fear that you be killed, but rather go by the inland road.” The brothers did not heed his instructions, and went by the sea-coast. Tumu-whakairihia had occasion to look in the direction of the sea-coast, and saw his gods attacking Rua-wharo and his brother. He at once commanded his gods to be still. The brothers then went on their way unmolested, and saw a people who were dragging a canoe called Taki-tumu (lift the king up), and Rua-wharo and his brother tried the effect of their new-gained art, and chanted some of the incantations taught them by Tumu-whakairihia to rob this people of the power to remove their canoe. Rua-wharo, addressing these people, said, “Let me take charge of your canoe, and I will move her for you.” This he said that he might get possession of the canoe. Now, the canoe belonged to Taka-hina-hina (gray head changing) and Manga-manga-i-o-atua (remains of food of the gods). Rua-wharo again said, “Let me sing, let me sing;” and he chanted this incantation to rouse the ancients and the gods of old:—page 46
I will chant this my chant—
The chant of the ancient pit.
Tremble, O hosts above!
Tremble, O hosts beneath
And shake even the core of Tane.
It is my canoe—the canoe Taki-tumu.
Let the chips fly hither
With a great and prolonged noise
Round all the horizon,
And echo on the plain.
O Rata, Rata! what
Is your occupation?
Shout in chorus
To what I chant.
The voice of the forest
In chorus tremblingly
But shout in chorus
To what I chant.
Rata is weeping
For his power,
Which has dropped
Into the sea.
Shout in chorus—
Shout in chorus to what I chant.
When he ceased to chant the people were able to move the canoe, and Taki-tumu floated on the sea, and Rua-wharo became the leader of those who embarked in her, and these in after-years were the progenitors of Rongo-kako (news which has become unattractive), Tama-tea (son of the light skin), and Kahu-nunu(unu-unu) (garments taken off) (d).
In after-days this was the canoe whose crew took possession of the land on the east coast of these islands (New Zealand), as there was not any one of the other canoes in which the emigrants came to this land (New Zealand) which could sail as fast as she. Her crew took the land as far as Pa-tea (white pa or redoubt), in Cook Strait, where they met Turi (obstinate), and returned from thence to the East Coast, and crossed to the South Island, and took possession of all that land, and eventually settled at O-takou (the sacred red ochre of the priests). And it is from the crew of this canoe Ro-uta or Horo- page 47 uta (swiftly passing by the coast) that the ancestors of Tai-a-roa (Taiaha-roa—long taiaha, regal spear of war) came.
The supreme chiefs in this canoe were Rua-wharo, Rongo-kako, Tama-tea, and Kahu-ngunu, who took up their abode at Wharo (lay prone on the ground), at Kai-taia (food from which the tapu —sanctity —has been removed), on the east coast of the North Island near the North Cape, at Rangi-awhia(aohia) (embraced that day), and at O-ruru (the calm and sheltered spot).