The Ancient History of the Maori, His Mythology and Traditions. Awatea, Taranaki, Nga-Ti-Hau Nga-Ti-Rua-Nui [Vol. VIII, English]
The waif dashing sea
To the silent floor
Of now deserted home
I weep me left
Those hoary rocks
Which stood together
But forsaken now by me.
They teach me still,
But looking, only see the food
Turi (deaf) was the chief of the canoe Ao-tea (white cloud) which canoe sailed from Hawa-iki (little hawa) to these Islands (New Zealand) as the crew was in fear of the effects of war.
The younger brother of Turi called Po-pou-akoako (the night of teaching) at the time of harvesting the kumara crop took some to their land to Ue-nuku (trembling earth) but Ue nuku swallowed Po-pou-akoako and the kumara offering he had taken to present to Ue-nuku, this caused Turi to be very angry, and Turi killed the child of Ue-nuku called Hoe-potiki (the paddle of the youngest child) whose body was eaten by Turi, the cooked heart of Hoe-potiki was taken by Turi and given to Ue-nuku, who eat it, but so soon as Ue-nuku knew that he had eaten the heart of his own son, he at once chanted this incantation, or as it may be called, a song to command the tribe to act. This is the incantation or song.
Go bring the troop of Nga-ti-rongo tea
Command many thousands to come
To take a full revenge
For the death of Hoe-potiki.
The food is sweet at first
And let the Rongo-he be called
Call a troop, for evil now
When Turi heard of this song having been chanted he knew the impact, and the command which it contained, and the object of the command was not hidden, so he went to his father in law Toto ( ……….) and begged for and obtained the canoe Ao-tea, and he and his embarked in the canoe and sailed for and landed at the coast of New Zealand where now is the harbour known at Ao-tea, but he had forgotten the bailer of the canoe which bailer was called Tupu-horo-nuku (grow swallowing land) and also one of his paddles called Koutu-te-rangi (stand erect) and he brought in Ao-tea, Te-pukeko (porphyrio melanotus) Te-kiore (rat), Te Kakariki (green paraquette) and page (105)the Moe one (a kind of grub) with the Awhato (sphaeria robertsii). Turi also brought the kumara called Te-kakau (the handle) Karaka (corynocarpus laevigata) and Hue (gourd) but he did not bring that sort of Kumara called the Te-kura-tawhiti (the red of a distance). And he sailed on his voyage, but he brought with him the god Maru (protection, power) as he was his god with the Priest Ta-po (night of gloom) but the Priest Ta-po ………. in board of the canoe, and Turi threw him into the sea, and the god Maru defied Turi from above or on) Ta-po and said "I have you on the wave, but you and I will not arrive at Nuku-roa (long distant New Zealand) but if you take me on board of the out-rigger, we shall get to Uku-rangi (wiped okay) so Turi took Ta-po up into the canoe Ao-tea again and they arrived at Mo tiwha-tiwhatiwha (the very spottiest) and Turi killed his dog there at a place called Ikiiki rawea (delightful sleeplessness) and as Po-toru (the third night) partook of the dog when cooked, he became out of his mind and he in his canoe called Te-ririro (twisted rope of many strands) sailed away into the throat of Te parata (monster of the deep) and was wrecked, and all on board perished, but Turi escaped from the throat of the Parata and he sailed on and landed at Whanga paraoa (harbour of the whale) where he planted the Karaka (corynocarpus laevigata) and from that part Turi sailed away to the Au pouri (dark stream) and landed at Ao-tea (light cloud) at Kawhia (embraced) where he left his canoe, and went by land and he named the rivers on the coast Kawhia (embraced) Maro-poka (maro (apron) doubled up) Mokau (face not tattooed) Moa-ka-tino (the very Moa) Tonga-porutu (delightful south) Mimi (urine) O-riri (the battle) Wai-tara (water of ceremony) Wai-o-ngana (water of the glaring) Ka-puni (will assemble) Wai-ngongoro (water of snoring). Tanga-hoe (rest in paddling) O-hinga-hape (lame by fallen) and at Hekeheke-i-papa (go down to the flat) he planted the Kumara (ipomoea batatas) and he saw the post put up by Kupe (obstinate) which was standing page (106)at Rangi-tawhi (day of going round) the soil of which place he smelt and hence the Proverb which says "The soil smelt by Turi" and he killed his dog called Mata-ware (face of a poor person) and he said to his son called Tane-roa (long male) "my dog has been stolen by perhaps man or perhaps by my children". So Tane roa fled from him and lived at Papa-whero (red flat) and then Tane-roa had two children born to him, to whom when they had become big boys he said "When you are of age, food can be procured by you are on the other side yonder (of the river)." This was the food of Tane-roa's elder brother called Turanga-i-mua (stand in front of).
Turi and Turanga-i-mua attacked and killed the people of this Island (North Island of New Zealand) the name of which people was Nga-kohikohi (the collectors) A war party went from Pa-tea (white fort) and killed a lot of children, and a war party embarked in the canoe called Te hinau (eloeocarpus dentatus) and went to Wai-tore (water of the spot like ……….) and killed Tu-whaka-motuhia (god of war severed) and a war party was embarked on board of the canoe Te upoko-ruru (the heard of the owl) and sailed to Wai-papa (flat water) and killed Tu whare (house of god of war) and Kai-waewae (messenger) went on a war expedition and killed Toto o te korako (blood of the albino). Te-karetu (hierochloe redolens) led a war party, and Mumutu (end in parts) was killed. Rangi-po (dark day) led a war party, and killed Tu-tara-moana (god of war, brave on the sea) was killed. Whanga-nui (great river) led a war party, and killed Tutae-poro-poro (dust of the nigrum plant) Awa-rua (double creek) led a war party, and Kimo (wink) was killed. Matai-iwi (………. of the tribe) was the war party, and Kau-ti-oma (swim in flight) was killed, and when the war party arrived at the whirlpool of Turanga i mua (stand in the front) the stream stood in banks. And they chanted the song of Turi called Matarau-tahi (Matarau-tahi (forked spear) of Turi) and the war party returned from that part (or they went as far as the home of Tanga-i-mua, and met the enemy, which they could page (107)not overcome, and having sung the war song of Turi, and danced the war dance, they returned from that part) and came back to Pa-tea (fair fort) where Turi felt a great longing for his old home at Hawa-iki so Turi committed suicide by rushing into the river at Pa-tea and he sank in the river and was drowned, so ends his career here.
Turi (deaf) the chief of the canoe Ao-tea (clear sky) this name was that of a sacred place or cemetery in Hawa-iki (little Hawa) when he fled from Hawa-iki, on account of a quarrel. The quarrel arose from this fact Pipo-u-akoako (lullaby song to teach while lulling a child to sleep) the younger brother of Turi at the ingathering of the kumara (ipomoea batatas) crop presented one kumara to the High Priest Ue-nuku, (trembling earth) who was so offended at the paltry gift swallowed the gift and the person who offered it, and in retaliation, Turi slew the son of Ue-nuku, which caused a war, and Turi and his followers and family were obliged to flee in the canoe Ao-tea to escape death.
(97A to follow this)
Whanau-moana (born on the sea) was the name of the third son of Turi (deaf). His origin was in this ………. the placenta was thrown into the sea, and it drifted on shore to the One-ura (red sand) on to the sea coast where it was seen by the men of the place who took it and hung it up at the back part of a house, and soon it was observed to move, and grew into a man, and as soon as it issued forth it fled towards its body, the body of Whanau moana, and it lived at Wai-totara (water of the totara (podocarpus totara)) a little way from the place called Te one kahawai (sand of the Kahawai (arripis salar) and there were born Tara-rere (fleeing dart) Tara punga (heavy dart) Te-manu-a-te-ra (bird of the sun) Tara kapu-whenua (barb of the palm of the hand or the foot of the soil) Kapunga (taking in handsful) Rauru (hair of the head).
A placenta was thrown into the sea, which became a man who was called Whanau-moana (born in the sea) and he had wings, and all his descendants had wings also, and this tribe of people were great wanderers, and they had not any permanent home, as they were in the habit of flying from one place to another, as they could take a flight like birds to such places, and at times they lit on the peaks of the mountains where they would stay a while, and at times they would take a flight to the Islands out in the ocean where they would stay for some time, and such was the life these people led till the days of Tara-pu whenua (spirit of the real land) and it was he who said this people must live in their own Pas (forts) and it is said this people were of, or belonged to Wai-totara (water of the Totara podocarpus totara) and the ………. man of this people who had wings was called Te-kahui-rere (the flying flock) and he lost his wings by them being pressed down by a woman while he slept at night, that is his own wife laid on them one night, and the wife of the chief Hoani Wiremu hipango (dark) is the descendant of these people.
Tama-nui-te-ra (great son of the sun) was the first man who knew how to fly like a bird, he may have had wings, or perhaps had the power to fly without wings, and fly like a bird. He was a man of power to fly like a bird and for him was this Proverb "The little god may fly but the sky will not be light, but if Tama-nui-te-ra (great son of the sun) fly the sky will be light."
The house of Tama-nui-a-te-ra was called Whare-totoka (house of mischief) and Tama-i-hiwa (son of watchfulness) was the last man who had the power to fly, and that which deprived him of that great power to fly like a bird, was, his wife persistently stepped over his wings at night, her name was Koraka po (entangle at night) so thus he lost the power to fly and ceased so to do.
The home of this people was at the place called Tieke (creadion carunculatus) and at Moe-rangi (sleep in the day) is also one of their settlements of the descendants of Tama-nui-a-te-ra (Great son of the sun).
This is the account of old of Rehua (chief of blows) and Maru (power) that is of their power to fly like a bird. They knew how to fly, but the most perfect knowledge and power to fly like a bird was possessed by a man called Te-manu-a-te-ra (the bird of the Sun) and the home of this man was at Iku-rangi (Hiku-rangi (tail of heaven) and the evil of the moth, grub, and decay did not reach that place. Te-manu-a-te-ra was a god; and the name of his house was Totoha (hardened ……….) and the lightning flashed over and around his house, and this is the Proverb in respect to this man Te-manu-a-te-ra, and his house, and his authority.
Flying is the bird of the little space
And does fly the bird of the Sun
And light is the at the depth of heaven.
The placenta of the third son of Turi (deaf) was thrown into the sea, which drifted till it was cast on shore on the coast at Uraura (red) where it was found by some men, who took it and hung it up on the back of their house, where it was observed to move, as though it was alive, and it swelled and became a man, whose name was Whanau-moana (born on the sea) and when he had become full grown, he had wings and he flew in the sky, and he went and lived at Wai-totara (water of the Totara tree) on the sea shore side of the sand plain called Kaha-wai (arripis salan) and he had offspring one of which was called Tara-rere (flying power) who was a bird of the sky, and this sort of bird flew in open day light, but his offspring called Tara kapu-whenua (brave to scoop up the soil in the palm of the hand) and Mahunga-rauru-i-te-whenua (curly hair of the land) were the last men of the descendants of Whanau-moana who had the power to fly.
Raniera of Wai-totara and Rawinia the wife of Hoani-hipango of Whanga-nui were descended from these men who could fly.
Tama nui-te-ra (great son of the sun) was the first man who had the power to fly like a bird, and he had the wings of a bird, but it was not positively said by the old men of old that this man had the wings of a bird, or that he had the power to fly at his own pleasure without wings in the sky, but his power was great to fly in the sky, as this Proverb testifies.
The little god flies
But the heaven is not light
When Tama-nui-te-ra flies
The heaven is light
Tama-nui-te-ra (great son of the sun) had a house in the sky which was named Whare totoka (house that is harm).
Tama-hiwa (watchful son) was the last man who had the power to fly, but his wife deprived him of the power, and her name was Raka-taka-po (determined to entangle at night) and she trod on the wings of Tama-hiwa, at night, and this is the Proverb from the act of the woman who pressed the wings of her husband, by which he could no longer fly like a bird.
The feet of his wife
Trod on his wings
By which Tama-hiwa
Ceased to fly.
Tieke (creadion carunculatus) was the name of one of their homes, and Moe-rangi (sleep in the day) was also the name of another of their homes.
A placenta was floating, that is it was thrown into the sea, and it was called Whanau-moana (born in the sea) and the placenta grew into a man and was called Whanau-moana (born in the sea) and he had wings, and all his descendants after him had wings.
This people had not any settled home in the days when first their progenitor possessed wings, but they flew about in the sky, and settled at each place where ever they liked to stay, and at times they flew and settled on the peaks of the mountains, and at times they flew and stayed on the Islands in the ocean, but one of them who was called Tara puwhenua (bravery of the dwarf) was the first man amongst them to propose that the people should live in Forts.
This people were residents of the Wai-totara (water of the Totara tree) district, and they lived at Tieke or Te-iki or Tiaki (creadion carunculatus, or Consumer, or guardian or Keeper).
And the last man of them who possessed wings and had the power to fly was Te-kahui-rere (the flying flock) and that which caused him to lose his wings, he was outwitted by a woman, who pressed them down while he was asleep.
Hoani Wiremui Hipango (dark) says that his wife Rawinia was descended from these people, and he says the Proverb
Were pressed down
By a woman
was repeated on account of the act of the woman who pressed the wings of this man, and he thereby lost them.
Rangi-atea (day not occupied) was the name of the house of Turi (deaf) at Hawa-iki (little gills) and Oe-wa (hoe-wha) (four paddles) was the name of the son of Ue-nuku (trembling earth) and it was he who sought the son of Turi in order that they might play together in the house, and Oe-wa it was who uttered incantation on the roof of the house of Turi, and from that fact his father Ue-nuku took action to cause Oe wa to become like a bird, and Turi seeing Oe-wa like a bird he killed Oe wa, and hence the cause of Turi migrating to Ao tea (New Zealand).
Uru maroro (head of the active) burnt the house in revenge for his parent Tu whaka-raro (Tu of the North) as Tu-whakararo was the father of Whakatau-potiki (like the youngest child).
Oe-wa (hoe-wha) (four paddles) the son of Ue-nuku (trembling earth) sought for the son of Turi, that they two might incantations together in the house of Ue-nuku, and the son of Ue nuku chanted incantations on the roof of the house of Turi (obstinate) and from this fact Ue-nuku took action and turned him into the appearance of a bird, so that when Turi saw him resemble a bird he killed Ue-nuku's son Oe wa (hoe-wha, four paddles) and Turi eat him.
Another name of the son of Ue-nuku was Oe potiki (paddle of the last born).
When the son of Ue-nuku had been killed by Turi, he cooked the boy and eat him, and the heart of the child was sent to the father Ue-nuku, which he eat not knowing that it was the heart of his own son, but as soon as he had eaten it, and he knew that he had eaten the heart of his son, he began to sing a chant, the words of the song of the chant were these
Assemble up above
Assemble down below
Assemble the Nga-ti-rua-nui
And Nga ti rongo tea
To exterminate, and slay
Because on the offering made
(To the high Priest).
Assemble Rona. o.
Let all assemble o.
My chest now murmurs
With the flesh of Hawe-potiki
With gift was placed on
The offerings made to gods
Or litter by the Priest conveyed,
Assemble Rongo o
Let all assemble o
Because they cut him up
And cooked and eat his course,
And put his heart
On litter taken by the Priests.
Assemble o assemble
Rongo, assemble all
(106A to follow this)
Kupe and Turi
Kupe (refuse) migrated to this place (New Zealand) from Hawa-iki (Little gills) in search or followed his wife Kura-maro-tini (many red aprons) who had been brought here by the younger brother of Kupe (refractory) called Hotu-rapa (sob for the familiar spirit).
Kupe landed at the Whanga-nui-o-tara (great harbour of Tara (spirit, daring)) (Harbour of Port Nicholson) and he went to all the parts of that district, and even to Pa-tea (white fort) and when he had arrived there he heard the cry of the Kokako (blue wattled crow) far inland, and he went to see the person from whom that voice came, as he mistook that voice, as the voice of a man, but he found that it was the voice of a bird, and was that of a Kokako (blue wattled crow) and he did not see (find) his wife, so he worked at a post there, and put it up as a sign that he had been there, and returned to the Whanga-nui-a-tara (Port Nicholson).
Kupe did not come here by himself, in the canoe, Hau (offering or scalp) came also with him, but at the time that he arrived at these Islands, he found the soil soppy and not stable, and was not unlike a marsh, so they two paddled on to the Wai-rarapa (sparkling water) as that district was of a stony formation, and that part was solid as it was of a stony formation and the daughters of Kupe took up their abode there, who were called Matiu (northerly) and Makaro (fall) where Makaro and the clan built a Pa (fort) and she gave the fort a name, but she went back to Hawa-iki, prompted in this action by her love for her children, who had been left there by her, but her sister Matiu went to the mountains to weep, her love to their old home at Hawa-iki; and her feet were made to bleed by the wood and stones as she went, and thus where ever she stepped stains of blood were there, and hence the herbs and flax of that district are red, page (119)and the fish of the sea on that coast are red also, as these were also smeared by the blood of Matiu.
Pua-tiki (fetch the flume) was also the name of one of the daughters of Kupe, as was the name Taiapu (assault) that of another, who committed suicide from the cliff Tamure (snapper) to which part Kupe went and wept for his daughter, where he cut his forehead and hands in sorrow for his child who had committed suicide, and the blood of Kupe smeared the rocks of that coast, hence those rocks are red to this day, and these are seen to this day by any who may be in a canoe which is sailing into the heads of Te-Whanga-nui-a-tara (Port Nicholson).
Soon after this two forts were built at Pa-tea (fair port) Rau-maua (host of fish caught in a net) and Rangi-tane (day of man) that of the other, and these two forts stood on a point which jutted out into the sea, but these two forts stood some distance apart from each other, but the occupants of these two forts contended with each other, but Rau mau was the fort which had the most people in it, hence the people of this Pa (fort) ordered the occupants of the Rangitane Pa to leave that Pa and go to some other district, so the people of the Rangi-tane Pa asked the people of the Rau-maua Pa to provide them with canoes, in which they could embark, as the people of the Rangi-tane Pa did not posses canoes, but the people of Rau-maua would (did) not give canoes to them, so the people of the Rangitane Pa commenced to dig a trench across the narrow neck of the point on which the Pa's (forts) stood, and they also made wedges, three in number, which were made of the Maire (santalium cunninghamii) wood, and the Priests of the Rangi-tane Pa stood up and chanted incantations, and prepared the ceremonies over these three wedges, and they drove the page (120)three wedges down into the bottom of the ditch they had dug and the ground cracked by the power of the three wedges, and the Pa of Rau-maua fell into the sea, and all the occupants perished.
But the account given of this by other Priests is the Pa (fort) of Rau-maua floated like an Island, and it floated from there to Roto-ma (white Lake) where it stood.
The marks made by the three wedges by which the Pa (fort) was caused to fall down, are to be seen on the side of the cliff at Patea (fair fort) to this day.
Kupe went back from Patea to Hawaiki, and hence the saying "Kupe return? Kupe will not come back".
Kupe caused the Island Te-ahi-a-Maui (the fire of Maui) South Island, from Te-ika-roa-a-Maui (long fish of Maui) North Island that is he caused the sea of Rau-kawa (blue sea) to stand between the two Islands, and also he caused Hawa-iki to be separated and stand apart from these Islands (New Zealand). Maui accomplished this great work, as these Islands (New Zealand) were part of Hawa-iki in days of ancient times, that is Hawa-iki and these Islands (New Zealand) were one land, and this song is sung in regard to Kupe, for the works he performed in days gone past
I will sing, I will say
I will sing of Kupe
The man who severed
The land, Kapiti stood apart
Mana stands apart, and
Ara pawa stands alone.
Those are the signs
Of my ancestor Kupe
Who sank Ti-tapua
And I will take the land.
It was Kupe who informed the people of Hawa-iki of page (121)the good land he had discovered, and hence the people of that place migrated in the canoes to these Islands (New Zealand). And the old people give these as the names of the canoes spoken of as having migrated to these Islands (New Zealand) Turi (deaf) was the name of the chief of the canoe which first migrated to these shores (of New Zealand) and next in point of time was Kupe (persistent) and all the people in the Pa-tea district are descendants of Turi. Turi was a man of influence and was a high Priest, and he was learned in all the sacred lore of old, and that which caused him to migrate to these Islands (of New Zealand) was on account of a war caused by the acts of Po-pou-akoako (night occupied in teaching) which was this. In autumn when the crops were taken up, and housed in the Rua (store pits) then Po-pou-akoako, the younger brother of Turi took the sacred ………. fruits of the crop o Ue-nuku (trembling earth) as an offering to the gods, but instead of Po-pou akoako taking of the best of the crop, he took the refuse or very small kumara (ipomoea batatas) to their lord Ue-nuku, and Ue-nuku was angry on account of the smallness of the tubers offered, so he swallowed Po-pou-akoako alive with his offering, and Turi was enraged because Ue-nuku had swallowed his younger brother, so Turi sought for revenge for his younger brother, and he thought of the son of Ue-nuku called Oue-potiki (youngest child of the Oue flax) so Turi laid in wait for that child, and there came a day when the child sat lonely in the place where he played with his companions, and Turi killed him, and cooked him, and eat him, because Ue-nuku had eaten his younger brother, and the heart of Oue-potiki was cooked by Turi, and it was sent to Ue-nuku who eat it and after he had eaten it he was made aware of the fact of his having eaten the heart of his own child Oue-potiki. So he enquired of his attendants as to the food in which the heart of his child page (122)was put and placed before him, and he learnt that it was in the offering of food presented by Turi, so he began to plot against Turi, and he sang this song:
My stomach rumbles now
With flesh of Hawe-potiki
Brought in food by Priests
As offerings made to gods
Or litter here conveyed
Te-whata a maia
Assemble Rongo now
Assemble Rongo now
Then yes then, ah yes.
How Turi became aware of the words of this song, was that his wife Rongorongo (hear news again and again) went to walk, and in her wandering heard Ue-nuku singing the song, and she thought that the words of the song ………. evil to her husband Turi, and on her return to her husband she said "Here is a song, which was being chanted" so she stood up and sang it to Turi, and as soon as Turi had heard the words of the song he said to her "Go again and listen so that you may hear some more words for our information". So she went back (to Ue-nuku house) and she also heard this song, which was being chanted by Ue-nuku.
Go fetch the many
Of Nga ti-rongo-tea
And assemble a crowd
A host, to take revenge
For death of Oue Potiki
How keen the appetite
For food of first offering
Assemble Rongo-now o
Ah yes assemble now o.
When the wife of Turi had heard the words of this song by Ue-nuku, she returned to Turi and repeated them to him, so page (123)Turi knew positively that a war party was asked for in the songs to destroy him, so he went to his father in law to Toto (shampoo) and asked for the canoe Aotea (fair cloud) in which he and his family and people could embark to search for land (home) for themselves, to escape the vengeance of Ue-nuku. He obtained the canoe and he, his family and people embarked, and they sailed over the sea, but in the haste to depart Turi forgot the bailer for his canoe called Tupua-horo-nuku (land swallowing goblin) also he forgot his paddle called Kau-tu-ki-te-rangi (stand erect in heaven) so he bailed the water out of his canoe with a bailer he made, and he also made a new paddle for the canoe.
With Turi came in the same canoe Ao-tea (clear day) the Kiore (rat) the Pukeko (porphyrio melanotus) the Kaka-riki (parakeet) Moeone (a sand grub) awhato (sphaeria Robertsii) Kumara (ipomoea batatas) Karaka (corynocarpus laevigata) and Hue (gourd) and his Priest Ta-po (mark or besmear by night) and his god Maru (power) which god was guarded by or in charge of Ta-po on the voyage. As they voyaged on Ta-po vacuated in the canoe, so Turi pushed him into the sea, because of the disgust. Turi felt at the act of Ta-po, but at the time that Ta-po was pushed by Turi into the sea the god Maru was angry in account of his Priest having been pushed into the sea by Turi, so Ta-po repeated the words of Maru while he was in the sea, and said
If you go on in your canoe
And if you leave my Priest
You will not arrive at Nuku-roa
Let me sit on the outrigger
That we may land at Uku-rangi
So Turi agreed to the words of Maru which were spoken to him by Ta-po the Priest of Maru, and Ta-po was taken into the canoe by Turi, and they sailed on and landed at the land called page (124)Mo-tiwhatiwha (the spotted) where Turi killed his dog called Ikiiki-rawea (consume in delight) and Po-toru (three nights) eat it there, and became insane because of his having partaken of the dog, and he sailed away in his canoe and was swallowed down the throat of the Parata (sea monster).
Another account given by the Priests regarding the canoe Ao-tea is, that Toto built or made the canoe on the river Tau toru (three years) and when he had finished it he gave it to his son in law, that is to the husband of his daughter called Turi, and Turi made a sail for the canoe, and the name of that sail was Mata-orua (swelling face) and Turi sailed in his canoe to Whiti marama (shining light).
Turi stayed at the land Mo-tiwhatiwha, and soon after Po toru perished, he sailed away from there and landed at Whanga paraoa, (whole harbour) at Ao-tea-roa (long day light) where he planted the Karaka (corynocarpus laevigata) and from Whanga-paraoa he sailed towards Te au pouri (dark smoke) and from Te-au-pouri he sailed towards Ao-tea (fair cloud) where he left the canoe, where he turned into stone, where she is to be seen to this day. He remained there and went to explore the various districts and he gave name to the following rivers, Kawhia (embraced) Maro-kopa (apron doubled up) Mokau (untattooed face) Moa-ka-tino (true moa) Tonga-porutu (splashing in the water in the south) Mimii (urine) Riui (keel) Wai tara (water of ceremonies) Wai-o-ngaua (blustering water) Wai-whakaiho (stream where the hair of the head was cut) Kau poko-nui (swim great head) Puni (camp) Wai-ngongoro (water of snoring) Tanga-hoe (stopping the paddle) Hinga-hape (fall of the bandy leg) and Turi named all the rivers from Ao-tea up to Pa-tea, and Hou (burrow) named all the rivers from Pa-tea to Wai-rarapa (sparkling water).page (125)
Turi built a House for him self at Pa-tea, which he called Matangi-rei (depart in the wind) and he set a plantation of Kumara (ipomoea batatas) at Hekeheke-i-papa (descend in to the flat) where was the post which Kupe had put up at Rangi tawhi (the day of going round) and he scooped some of the soil of the place into the palm of his hand and smelt it, and he spoke words of praise of the soil and hence the Proverb for good soil: "The soil that Turi smelt" and his dog Mata ware (face of a poor person) was killed there, that is that dog was lost there, and hence it was said it was killed, and thereby it was lost, and Turi said to his daughter Tare-noa (ask to go without object) "Perhaps it was by your Husband, or perhaps your children stole my dog" so Tare-noa was angry on account of those words spoken by her father, and she and her family fled to Papa whero (red flat) and lived there, where she had two children born to her there, she said to her family "When you have become men and women, then you will find food for yourselves across the river there at the place of my brother, Turanga-i-mua (stand in front).
The aboriginal natives of this land, (New Zealand) were found here by Turi, and he and his son and his tribe killed these people, the name of the tribe of those original people of this land (New Zealand) was Kohikohi (collect or start).
When ever Turi and his people went to fish or plant in their cultivations, and that the original people of the land might not know that they were not at home Turi ………. the bird Bittern by putting it into his Pa (fort) so that its cry of Hu-hu-hu might be heard by the Kohikohi people and lead them to think that Turi and his people were still in their Pa (fort) so prevent the people going to meddle with the property in the Pa (fort) page (126)but Turi performed the ceremonies and chanted the incantations over the bird, to enable the bird to cry Hu-hu-hu very loudly. This is the incantation which Turi chanted over the bird.
The Bittern of where?
The Bittern of Wai-aua,
What is the Bittern like?
Bittern to guard
To flutter, to flutter
And let the heart hear,
And hear the words
Of the medium to gods,
Make it straight, correct
Continually correct, straight
With correct spirit and power.
The Bittern is where?
The Bittern of Wai-ngongono
The Bittern of where?
The Bittern of Tanga-hoe
The Bittern of where?
The Bittern of Hinga-hape
The Bittern of where?
The Bittern of Pa-tea,
The Bittern of where?
The Bittern of Whenua kura
The Bittern of where?
The Bittern of Wai-totara.
And it was by the power of this incantation that the bird had power to utter loudly the Hu-hu-hu, and any of the original people of the land who might be coming to meddle with the property in the Pa hearing this voice, they thought it was the voice of Turi, and such fled in fear of Turi.
Turi lived in the district till he felt a longing to his old home at Hawa-iki, and as that longing grew more intense page (127)which caused him to become insane, and he committed suicide by drowning himself in the Patea river, and often the death of Turi, the place where his home which was called Matangi-rei (house of the chest) and the plot where his cultivation was at Pa-tea, are still known by the old men of that district at this day, and the carved stone pillars which are thirty in number twice told are still standing in that district, that is these stones were the boundaries of his cultivation, but in the days of the gospel being preached, these stones were broken by some people. The spring of water of Turi is still to be seen, and the water of the spring is still being drunk by the people of this generation.
(116A to follow this)