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The Ancient History of the Maori, His Mythology and Traditions. Te Arawa [Vol. VII, English]

Chapter X — Nga-toro-i-rangi, and Kuku and Hoata (Nga-ti-rua-ka)

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Chapter X
Nga-toro-i-rangi, and Kuku and Hoata (Nga-ti-rua-ka)

Fly on, thou cloud, outstretched above,
While here below in spirit I must weep;
And leave me yet alone to wait,
And see the changing year of past and now.
Oh! deem not ye I now possess a home.
My theft, O sir! is fully known,
E'en at the peak of Whaka-tara now.
And spoken of in battle council,
Where thou didst e'en speak, O Tu-iri!
And it was told e'en on the ripple-tide
Of Aro-whena in the North,
And heard by Nini there, who,
Restless, could demand the power of war
To come from distance to destroy.

When Nga-toro-i-rangi (stretch out to the heavens) arrived [in these islands of New Zealand] in the Arawa (a certain kind of shark) from Hawa-iki (filled gills) he resided at Maketu (bridge of the nose) in company with his vassal called Nga-uru-hoe (paddles of the west) and others.

They all lived there, and Nga-toro-i-rangi said that he and Nga-uru-hoe would go and view the inland country. They went, and when arrived at Tau-whare (beloved of the house) Nga-toro-i-rangi climbed up the mountain, and saw the extent of the land, and, coming down again, he went along the beach of the Tau-po (bark or rest at night) Lake, and he threw his staff into that sea [lake], and it grew into a totara (Podocarpus totara), and is growing there to this day [1854], and is seen at the bottom of the water. He went on by the shore of the lake and shook his mat, the shreds of which fell into the lake, and these shreds grew into the fish inanga (Elacotris basalis), and hence the origin of the inanga in the Tau-po Lake.

Now, Tia (parent) was the first man to go to Tau-po, and he named it "Tau-po-a-tia" (the rest of Tia at night); and after his visit Nga-toro-i-rangi went there, and when Nga-toro-i-rangi saw the signs of the arrival of Tia there he acted deceitfully, so that it might be thought that he of the two was the first to arrive there: he took a dead tree as the post for his tuahu (altar), so that it might be thought that his altar had been there a long time, and that it might be also surmised that he had performed his ceremonies and chanted his incantations and made his offerings before the altar for a long period. And Nga-toro-i-rangi went towards Po-utu (dip up water at night), where the prints of his feet are to be seen on a rock, and the marks of his heel and five toes are to be seen to this day. He then went towards Tonga-riro (blemish gone), and climbed up that mountain so that he might have a good view of the whole country; but the frost nipped him there, and he trembled with the cold. Now, the mat he had on was made of the leaves of the monoa (Epacris), or monoai (an azalea), which is the parent of all trees, and if this shrub is used as firewood, or burnt in a fire, rain will at once follow or a gale will come. His mat was covered with snow, and he shook it to shake the snow off; and hence the origin of this tree – the monoa (from the shreds of his mat) – now growing at Tau-po. He was overcome with the power of the cold and frost, so he shouted loudly to his sisters who were at the island Whaka-ari (White Island). They had landed there, having left Hawa-iki in dread of the consequences of the curse of Manaia (haughty) which had been uttered against Nga-toro-i-rangi. Nga-toro-i-rangi called to his sisters to bring fire from Whaka-ari to him at Tonga-riro; and when they had heard his voice they took fire for him of the sacred fire they had brought from Hawa-iki, from their parents, on the sea-gods Pupu (shell) and Hoata (pumice-stone), and these gods took the fire by an underground path till they came up at the top of Tonga-riro. When they arrived there Nga-toro-i-rangi was just expiring, and if they had been a little later he would have died; but his vassal Nga-uru-hoe had died of the cold, so that in remembrance of him the pit up which the fire came was called by his name, and hence the origin of the name of Nga-uru-hoe (the marks on the head).

The reason Manaia cursed Nga-toro-i-rangi at Hawa-iki was on account of the food in the ovens of his wives not being sufficiently cooked. These wives were called Kuku (shell) and Hoata (pumice-stone), and they were the sisters of Nga-toro-i-rangi; and hence the words of the curse he uttered against his brother-in-law: "Has the wood of the forest become sacred on account of the bones of your brother Nga-toro-i-rangi – that is, by his kidneys? In a short time the skin of your brother will hiss on the stones of Wai-korora (water of the penguin) – that is, of the creek called Tu-ai-korora (standing of the penguin)."

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Another version of the curse of Manaia is this: "Have the stone of Wai-koro-ariki (creek of the old lord) become sacred by their having been used to cook your brother? And is it on that account that the food in your ovens has not been sufficiently cooked for a feast given at the cutting of the hair of my head? But by this time to-morrow the skin of your brother shall hiss on the hot stones of Tu-ai-korora-riki (standing of the little penguin)."

The people met at the cutting of the hair of the head of Manaia (haughty); but part of the food for that feast was not sufficiently cooked in the ovens of the wives of Manaia, the sisters of Nga-toro-i-rangi, which caused Manaia to be angry, as this badly-cooked food was an evil omen to him. This caused him to curse his brother-in-law, and all those who met at the feast heard the words of that curse, so that the wives were very much degraded on account of it, and they wept for shame. They began to chant incantations and make offerings of [or lift up] their sacred property to the gods, so that they might not die by the effects of the curse of Manaia. When they had chanted their incantations, and performed all their ceremonies, they fled, and got on board the canoe called Rewarewa (Knightia excelsa). But it is also said by another account that they embarked on board of the canoe called Te-huruhuru-o-te-manu (feather of the bird). By another account it is said that Haunga-roa (long aroma) and Kiwi (Apteryx) were the names of the wives of Manaia, and that the gods brought them from Hawa-iki to these islands of Ao-tea-roa (New Zealand). The names ofthe gods who brought them were Rongo-mai (whale) and Iho-o-te-rangi (kernel of heaven), and these gods were the canoes in which they came. They landed at the island called Whaka-ari (show itself) (White Island), and they had not been on this island long when they heard the voice of their brother shouting from Tonga-riro in his pain caused by the frost. They sent fire to him by their attendant [gods]; and soon after this they went to see their brother, and the sacred fire they had brought from Hawa-iki was lighted at the island of Whaka-ari, so that it might not die out and be lost. They left it burning, and crossed over to the mainland, being taken there by their gods; and they went inland, and when they had arrived at Kainga-roa (long eating) they lit a fire there, and they sat down and began to eat; and hence, as they were long in eating, the origin of the name of the place, Kainga-roa-a-haunga-roa (long eating of the long aroma).

And they went on to Tau-whare (loved of the house), where they lit a fire; and they went on to Toka-anu (the cold rock), where they lit a fire; and they ascended Tonga-riro (blemish on the skin gone), where they lit a fire for their brother, who had been nipped by the cold of the snow there. But Nga-toro-i-rangi had left the top of the mountain, and had returned to Maketu; and his sisters also came down from that mountain, and came by way of Wai-kato (nipping water), and at Hi-papa-tua (raise the door at the back) they lit a fire, and at Orakei-korako (wandering albino), and at Tihi-o-ruru (peak of the sheltered), and at Roto-mahana (warm lake). They also lit a fire at Waka-rewarewa (canoe of the Knightia excelsa), and at O-hine-mutu (end of the daughter); and they ceased to kindle fires for themselves as they went. They went to Maketu to see their brother, and when they had got to that settlement they went to the marae (open space in the centre of the pa), and got on to the tuahu (altar), where they sat and chanted over themselves. At dawn of day Nga-toro-i-rangi went to the tuahu to chant his incantations and perform his ceremonies. He saw his sisters there, and he asked them, "Is that you two?" They said, "Yes; we have come in search of you." He said, "For what have you come?" They said, "It is on account of a curse uttered by your brother-in-law, Manaia, against you, to the effect that you should be cooked by the stones of Tu-ai-korora (standing as the penguin)." He asked, "Why should he have cursed me?" They said, "On account of the oven of food which was not sufficiently cooked." He said, "So let it be. Let the stones of Maikuku-tea (white finger or toe-nails) at Maketu cook him."

When they had ceased to ask and answer questions they all chanted incantations on the tuahu (altar), and a totara-tree was dug up [out of a swamp] for a canoe. It was a whole tree which had lain in a swamp, and the branches were kept on the tree. It was not like a canoe with a hold, but was a tree from the forest of Tane, and its name was Totara-karia(keria) (totara dug up). Seventy twice told embarked on it, and sat on the branches; and by the power of the incantations of Nga-toro-i-rangi it was taken to Hawa-iki, floating on the sea across to that land; and it arrived safely there in the night, and all in this canoe went on the marae (courtyard) of Manaia, and they all lay down on the tuahus (altars) there. Nga-toro-i-rangi spoke to his troop, and told them to strike their noses and to besmear their bodies with the blood that flowed, so that the people of the settlement might think they had been killed as in battle (and hence this slaughter was called "The Nose beaten with Blows." And Nga-toro-i-rangi got on to the altar of Manaia, and there he lay down as though he had been killed by a god.

In the morning Manaia arose from sleep and went to his marae (courtyard), but when still some distance from it he saw the bodies of men lying as though dead, and he looked at his own altar, and saw that Nga-toro-i-rangi was laid on it, and was an offering made to his god; and he went back to his people and called to them and said, "Come, come and see the proof of the power of my incantations, and see Nga-toro-i-rangi dead and laid as an offering on the open space of the altar. Dig ovens in which to cook our enemies, who have been killed by our god." Manaia was mistaken. He thought, and said, "This is the work of my god. Be quick and heat the ovens, and heat them with the stones of Tu-ai-korora (stand as the penguin). And you, my enemy, said that I should be cooked with the stones of Maketu, but you will be cooked to-day." But Nga-toro-i-rangi was chanting his incantations silently on the altar as the people of Manaia were digging the ovens in which to cook the people of Nga-toro-i-rangi; but as soon as he had ended chanting his incantations Nga-toro-i-rangi rose on his feet, and called to his people, and said, "Rise, and strike with the weapon of war." So the people all rose with a rush, and the one hundred and forty once told rose, and struck the people of Manaia with their weapons of war. The latter fled in fear of those who were now attacking them, and Manaia also fled, and was not overtaken, but escaped from the weapons of his page (23)enemies; but his tribe were mostly killed by the people of Nga-toro-i-rangi, and one thousand twice told were killed by the one hundred and forty once told of the people of Nga-toro-i-rangi. The pa at Tawhiti-rahi (great distance) was also attacked by the people of Nga-toro-i-rangi and taken. The name of this slaughter was "Nose beaten with the Fist;" and as soon as the slaughter was over Nga-toro-i-rangi and his people embarked in their vessel and went back to Maketu.

Manaia was left at Hawa-iki, and he went to collect people as a war-party to follow and attack Nga-toro-i-rangi; and he collected a great host to attack Nga-toro-i-rangi. This host embarked in their canoes, and performed ceremonies and chanted incantations as they sailed over the sea, and they looked at the stars of heaven, so that they might be guided directly to Maketu. They arrived at the island Motiti (scarce), and old Nga-toro-i-rangi and his wife were there residing, and the daughter of the sister of Nga-toro-i-rangi was there also. This girl fled and said to her uncle, "O Nga-toro-i-rangi! come outside, and look at the tide of the sea." He went outside, and saw the surface of the sea covered by the canoes of the host from Hawa-iki. Nga-toro-i-rangi stood up and called to Manaia, and said, "We will meet each other in war to-morrow: the time of day is wrong, the sun is near going down. Lie at anchor outside there; let your anchors drop in the spot of the sea called Taia (thrash it), and when day dawns we will battle" Manaia agreed to this proposal, and Nga-toro-i-rangi again said, "I cannot be killed in the night, and do not land in the night. If we do battle in the night I cannot be beaten by you; but let the day dawn, and perhaps I may then be beaten." Manaia again agreed to what was said, and consented to what the old man proposed, and the canoes of the host paddled out to sea, and there lay at anchor. The host slept, and Nga-toro-i-rangi and his wife went back into their house, and stood up and chanted. The husband performed the ceremonies and chanted the chants for the male part of the ceremonies, and the wife performed those for the female part: they thus performed the ceremonies to the hosts of male and female gods above and to the hosts of male and female gods below (d). The wife stood up, and took hold of her sacred rope and tied it to the window-sill of the house, and she chanted all her sacred incantations to the offspring of the Tai-a-pawa (tide of gall), asking them to sweep all the winds under the control of those many gods on to the sea; and the winds under the control of those gods came, and began to blow on the ocean, and the seas were white with foam. By her incantations were collected the winds of Punga-were (the spider) (trade winds, or winds that blow in a circle, even as the web of a spider is in a circle) that night, and by those winds the canoes containing the host of Manaia were destroyed, and all the host of Manaia were destroyed, nor did one man escape of all the host, but all were drowned.

At dawn of day Nga-toro-i-rangi came out of his house to look for Manaia, and he saw the wrecks of canoes strewn on the coast, and all the sea-shore covered with the bodies of men and the wreck of the canoes of Manaia; and all that was found of Manaia by which he could be distinguished was the tattooing of his shoulder: all the other parts of his body had perhaps been eaten by fish, as had been most of the host of Manaia, and hence how true are the words of the song of Pehi, where he says,-

How fortunate the death
Of Muru-tohanga,
By which were also lost the lives
Of the mighty host of Manaia!

And Nga-toro-i-rangi spoke this sentence in respect to the destruction of this host: "You said that I should be cooked with the stones of Wai-korora (water of the penguin), but now you will be cooked by the stones of Maikuku-tea (white finger or toe-nails)."

This old man, Nga-toro-i-rangi, lived with his wife at Motiti (scarce); and on a certain day, when they were pleased to act, they lit a fire as a war-signal, and as the smoke of the fire ascended up to heaven it was seen by the people on the mainland at Maketu, and they went to see what their lord wished. As he had lit a fire, they knew, from the custom of the past, that such a signal meant war, or death, or evil news, or accident. Such fires were lit on the peaks of Matai (beg, ask for), which fires were allowed to smoke, and then the smoke was withheld, that the tribes might not take them to be fires that were lighted without an object. So the people of Maketu paddled away toward the island, and when they arrived at the island of Motiti they saw the wreck of the tribe of Manaia, and they rejoiced over the defeat of Manaia for his curse uttered on Nga-toro-i-rangi.