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The Ancient History of the Maori, His Mythology and Traditions. Nga-Puhi [Vol. X, English]

ChapterII — The descendants of Rahiri (Nga-puhi)

page (12)

The descendants of Rahiri (Nga-puhi)

Tis midnight now, and still my eyes ne'er sleep
But who should start from sleep to eat with Ngana-ia
Or Kohi-rangi like, go back out yonder still.
And then Mangina come, and point me out
To scourge with me with the whip of Ka-mura.
And still his spiteful spirit show beyond the mountain range,
But o high hill, lift up they self yet higher still
And then my name will still be higher then.
Yes hearken all, to what was taught to me
By mine own ancestor the aged Kawharu
"Thieves there are on land, and thieves out on the sea,
And I am truly of the origin of thieves and rogues
And shame and dread confusion utterly condemns"

(see note in Maori)

page (16)

Rahiri had many children. He had Raparapa (flat part of the foot) who had a descendant called Tara-hawaiki (boldness of the rat), who had Raparapa the second, and Tautahi (an only child, not any before or after him).

The tribe called Nga-ti-tautahi (the only child) are the descendants of this man Tautahi, who reside at Kai-kohe.

Now Whakaeke was considered the first born child of Rahiri, or the people looked on him as their chief, but Ue-nuku was really the first born child of Rahiri by the first wife Rahiri had ……….

The reason that Rahiri forsook his first wife was on account of roi (fernroot). Rahiri had said to his first wife called Ahua-iti (like little) "When your brothers in law (his brothers) come cook and pound these roots of fern for them two." He had given some fern root to her pointing to that which she was to cook and give to his brothers, now she did not cook and pound the identical fern root given to her by Rahiri for his brothers, but she had cooked and beaten and given some other fern root to them, and for this Rahiri had turned her away, she was then expecting a child, and thus she was turned away and Ue-nuku-kuare was born and why this part of his name was Kuare (stupid, or without knowledge) he had not any one to teach him, the incantations and ceremonies, and the sacred lore of ancient days.

Ue-nuku-kuare had, Tu poto (stand short) who took Kauwae (jaw) and Tawake-iti (repair a little hole in a canoe) as his wives who were sisters, and were daughters of Ue-oneone.

Ue-oneone took Rei-tu (rush forward standing) who was a Wai-kato woman, and had Kauwae, and Tawake-iti. Rei-tu was of Wai-kato and was daughter page (17)of Kokako.

Kokako had Rei pae and Rei tu, and Rei-tu fell in love with Ue-oneone, at the time that Ue-oneone went on a visit to Wai-kato, Ue-oneone lived at Whanga-pe, and he took Rei-tu and had Taka, who took Moko-iti and had Tama-roa, who took Whakaahu and had Waha kutia and Ra-roa.

Waha-kutia had grand children called Kamama, and Rahiri the second.

Kamama had Pairama-te-whe and he had Kake.

Ra-roa had Wai-tapu who had Marehu who had Uru-ra-roto, who had Kimi, who had Ripeka, who had Mihaka.

This ends the Tu a tangata part of the genealogy.

Taka was the first, and
Kauwae the next, a sister and
Tawake-iti next a sister

these two women were taken by Tu-poto as his wives and they had Korokoro and Kai-rewa, Korokoro was the ancestor of the Hokianga tribe now called Nga-ti-korokoro, and Kai-rewa was the ancestor of Perehamere and his brother Pereha-te-kune who now live at Opaea in the Hokianga.
Kai-rewa had Tu iti, who took Maro-hawhea. This woman Maro-hawhea was of the Wai-te-mata (Auckland) people and was daughter of Rangi-tau-heke who fell in love with Tu iti who she first saw in a game of Haka, but at that time she was betrothed to another, but as the time expired for Tu-iti to stay as a guest to the Wai-te-mata tribes, he embarked in his canoe with his party to go home to Nga-puhi, Rangi-tau-heke page (18)gave his war belt to Tu-iti as a sign and request for Tu-poto to come and kill the people of the Wai-te-mata district, Tu-iti repeated this Proverb to him

The bird will sing
His morning song
In the Tamaki
Then I shall
Be at Whanga-ruru

To signify that he did not agree with an act of murder.

Tu-iti went along the coast and past Whanga-paraoa, Te-kawau, Whanga-rei, and on to Wai-tangi in the Bay of Islands, where he collected materials to build a house for himself, he built a house and called it Tahuhu rua (double ridge pole) he then went to Tai-amai to seek for Kiwi, the soil of which place he saw was good and he exclaimed "The soil of this place is like the soil of Tamaki (Auckland)" and he squeezed the soil in his hands, and the soil adhered to his hand, so he carried some of the soil to show to his wife, but as this soil became heavy to carry he left some of it, and the place where he left some of the soil has been called One-waha (carried soil) to this day, this spot is on the ridge of the hill at (or near) Puke-tona on the cart road to Pa karaka and hence we (the Nga-i-tupoto) claim part of the district to this day in Tai-amai, as our ancestor first discovered that district, and he was the first to clear some of the land there and cultivate at Tai-amai.

Tu-iti took Maro-hawhea, and had Rangi-mitimiti, who took Tiraha and had Te-raho, who had Tihe who had Wheki, who had Papa, who had Tiraha. Tiraha is living at Pai-hia, and her father Papa died or page (19)was killed in war at Roto-rua, or was murdered there by Te-rau-paraha, and it was for this murder that the Nga-puhi made war on and killed the Roto-rua tribes.

Papa was enticed and beguiled at Roto-rua, by the people there, and thus his death was accomplished. The Roto-rua people built a house, and invited Papa and his company to occupy the House as their guests, but long before this a high fence had been built around this House. Papa and his party consisted of sixty men, and the Roto-rua people were three hundred twice told.

The Roto-rua people or as they are called Arawa killed some dogs, and burnt some of the hair, so that their guests might smell the burnt hair, and from that suppose that the Arawa were killing dogs to feast them with, but such was not the fact, but this the hair was burnt in deceit, and to mislead Papa and his party.

Te rau-paraha was at Roto-rua at that time, and he rose on his feet, and chanted an incantation. These are the words of the incantation he chanted to the people of Roto-rua, in which he suggested that they should murder their Nga-puhi guests.

First Verse
Are you a child
That you should
Be taught to think.
Chew the juncus
Chew the fencing
Tis Papa-tu-a-nuku.
Give me my girdle,
Give me my maro,
To bind it on me
To become me in war
That I may slope my spear
page (20) (That I may soon strike)
The warrior now coming.
What sort of maro
Is the maro (war apron)?
The maro is for war
The maro is for action
A maro to use in battle
Of Tu-mata-uenga
(Anoint with red ochre
As blows the breeze of war,)
Anoint as fury of war rages
And the sky is glad
And the Earth is glad
Each eat their fill
And Ta-whiri matea eats;
Agitate the world above (gods)
Agitate the world below (spirits)
Agitate the god Tara-pakihiwi.
Come, come up o
Dread of these warriors,
The influence of these warriors,
The dread core of Nuku
The core (whatu) of Rangi.
The world of darkness turns
The world of light turns
And the core now flees
The core of Pukinga (Priest)
Time (year) of command.
The core of the medium
Year of command.
I will be above,
Year of command
I will be below
Year of command
page (21) There is the weapon
Of Tu-te-rangi-haruru
There is the weapon
Of Tu-te-rangi-ngatoro
The weapon of Kai-hika
The weapon of Kai-ure
Separate from the warriors
The vile and worthless,
Separate, the coward from
The people and warriors
Separate from them
The people, and let them
Flee as a quail out
Of the way.

Second Verse
Separate, them separate,
Tedious astonishment.
Separate, them separate
From above with
Tedious astonishment
Separate, them separate
From beneath with
Tedious astonishment.
Eat the vermin with
Tedious astonishment
Eat the nits with
Tedious astonishment.
Sweep the refuse away
Sweep it clean away.
Cast away the refuse,
Push them away
With a stick
Drag them near
With a stick
Push them to Whiti (Tease)
Push them to Tonga.
page (22) Lift up the propeller
There is the propeller
Propel them away,
Select them, pick them out
They are on the dread,
They are on the power
They are above
They are below
They are on the
Power of the world.
On the power of the sky.
This dread
This power
It is nor
On thy power.
It is on the
Power of the world
The protection of the sky
This dread
This power
These warriors
It is Tai-koki
It is Tai-korea
And Tai-takoto-i-raro
For Peruperu
To accept and have
(To boast of and delight in)
Tis of gory delight
For Hihi
Strike with the dread
Of the warriors
And their war belts.
To silence
To cause to stare.
page (23) As gnashed on by the world.
As gnashed on by the sky
The dark world turns
The light world turns.
There is the weapon
The weapon of
And the weapon of
Separate the separated
Of Maru-iti
And of Maru-rahi
Push them away
Though they flee
With flash of light
And are dazzled
To the side of space.
Chant the incantations
And utter the charms
Of this consuming pit
Lift this pit up
And cause Tiki-maomao
To tremble and agitate,
Give power to this pit
And cause to agitate
Curse up above
Imprecate from below
Curse men o
Oko-tahi (Hoko-tahi)
This pit (curse) will depart
To the dense dark world
To the blackness of darkness
To the world of breaking to pieces
Of Hine-ruaki-moe.
page (24) Go to (the world) below
To Iro (maggot) below
To Ngaro (blow fly) below
To Tamumu (god of flies) below
To Nga-hue below
To Ketoketo (extinguished) below
Where they wail for
The fish (killed) of misfortune.

Though this is an incantation chanted by a warrior over his maro (war girdle) as he is about to enter into battle, it is also called an Unu (to lift out of) and also Te-po-nui (the great night). Te-rau-paraha chanted it to the Roto-rua people to urge them to kill the Nga-puhi visitors, when he had ended chanting the incantation, the Roto-rua people murdered the Nga-puhi people, and only one of the whole Nga-puhi escaped death of the name of Te-maanga, who climbed or jumped over the high fence that had been built around the house, and he fled to the water, and swam out in the lake, as they had been murdered at an Island in the Roto-kakahi lake, this Island is in the middle of this lake, and the Pa (fort) was on this Island, which was called Motu-tawa, and the Pa on it was called by the same name.

Te-maangi swam out in the Lake, and two men in a canoe pursued him, and overtook him, but Te-maangi was a brave fellow, and when these two struck at him, he dived, and had to come up again to take breath, and he was struck at again by them, but he took hold of the bow of the canoe and got on board, and the two Roto-rua men ran to the stern of the canoe, and Te-maangi took a paddle and struck at them, and they jumped into the water, and Te-maangi had sole possession of the canoe, and he followed the two men in the water and killed them, and then he paddled page (25)away and landed, and travelled to his Home at Nga-puhi. His fellow companions who had been killed in the Motu-tawa pa were cooked and eaten by the Arawa people. Te-maangi had all his teeth fallen out, on account of the two men having struck at him while in the water.

Next after Tihe was Hakahaka, who had Nau, who had Peke tahi who is now living at Whirinaki.

Next after Te-raho was Hekenga a female who took Whare-umu as her husband and had Torea, who had Tauranga, who had Topuhi, who had Huke-umu, who was a brave man, and he joined many battles.

Heke-umu had Whanga-roa, who is still alive at Wai-mamaku in this year 1849.

After Tihe was ____ who had Whakapuru who had Tohe whohad Huke.

After Hekenga came Manga-wheki who had Turi au-taki, Rua-airo, and Tangohanga-rua.

Turi-au-taki had Te-ranga and Pakihi.

Te-ranga had Taura and Wha. Taura had Wake, who had Ripeka, who had Mihaka.

Rua airo had Pui and Pao.

Pui had Te-ahi who had Moe awa who had Te-otene pura.

Pao had Whare, who had Maapo who had Tiro.

Pakihi had Moe-tu, Pui, and Kuru.

Moe-tu had Tai-manawa and Takanga, who had Hinu.

Pui had Mai and Kaiwhangai.

Mai had Au paro who had Hori hore (Harris).

Kai-whangai had Wha, who had Rapana.

Kuru had Takoto-paru who had Raumati-nehe who had Kuta and Aitu.

Kuta had Hau-pokia.

Aitu had Nga-waka.

Tai-manawa had Takahi-rau.

page (26)

Te-wha had the children called Pao and Pui.

After Pao came Reo and Hota.

Reo had took Turu and had Pari who had Haka and Hauhau who had Ti-warawara and Tohu.

Ti-warawara had Nga-tekau.

Tohu had Taka.

Hota had Kori and Karewa.

Kori had Tatu who had Ore who had Wi tana.

Hauhau had Whakarei who had Toti.

Karewa had Ka-raru and Ti-ranga-uru who had Erena.

Kararu had Tipene-tono and Here-ri.

After Pari came Rau who had Whata-rua, Pahia, Tokai, and Kuri.

Whata-rua had Pui and Hau, Pui had Rawiri-mutu.

Hau had Epiniha.

Rapia had Tu-ka-riri and Papua, Tu-ka-riri had Kotara.

Papua had Mapu who had Koi-uru.

Tokai had Pangari and Rangi-haua, who had Toi.

Kuri had Kiri.

Rau also had Mano who took Hanahana, and had Ruai who had Tuhi rangi who had Hoterere.

Hanahana also took Hau-ahi and had Wehe who had Wiremu Hopihana Tahua.

After Rau came Tangohanga-rua who took Tai-omanga who had Hekenga, who had Te-inati unganga, and Uroro.

Te inati had Akiritanga who had Te Wheoki.

Uroro had Mata and Hei.

Mata had Aria.

Hei had Nga-roto.

This is the end of the genealogy of the descendants of Rangi-mitimiti.

After Rangi-mitimiti came Rangi-haua, Tu-tahua, Koro-hue, Wheti, Kuri-mau-taka, and Kauika.

page (27)

Tu-tahua had Whare-toru, Meto, Te-hope, Kai-a-rahiri and Whaka tatu, who had many children, he had seventy but all were killed in the Hope-manawa battle which took place at Whirinaki, all these seventy were born at Puke-aitanga in the Wai-hou district in Hokianga, and only one of this great family escaped from the battle of Hope manawa, who was called Meto with his sister called Whare-toru who had Te-kuta, who took Ngawa and had Te-patu, who had Tua, who had Kawa-hau, who had Eru-patu-one and Waka-nene, I will give the other descendants of Te-patu further on.

When Te-ngawa was killed in the Rau kumara battle Te kuta took Nga peka and had Kai-kirikiri who was a great warrior who had Tai-ki-whenua, who had Ahu-riri, Ranga-unu and Muri-wai. Ahuriri had Makoare, who had Raniera, Aperahama and Hohaia.

Rangaunu had Hora Kingi raumati, who had Rihari.

Muriwai had Wata and Kerehi.

Next after Tai-ki-whenua was Kau-te-awha this was a brave man, and was the head of all warriors, and all the tribes here heard of the bravery of this man, there were many other brave warriors, but he was the first of them all, but he was never known to use of his own accord to avenge any one, his was the acts of a brave man to succour the down trodden, he was a great chief, and also with his rank he was brave, and it was by him that the Popoto tribe became of note and had power and authority, he was a great general and knew the arts of war.

In a future part of this I will give an account of the brave deeds of this man. His ideas were spoken of in the Okaihau war.

After Kau-te-awha came Whare-maru, and Tare-whare.

page (28)

Kau-te-awha had Mahore who was the mother of Kerehi and Waata.

Whare-maru had Tare-whare, and Haimona-matangi.

Tare whare had Paenga who had Henare Tara-moe-roa who had Wikiriwhi.

Haimona matangi had Paora-nohi.

After Haimona matangi came Karaitiana, and Kuranga.

Karaitiana had Hohaia, Metiria and Perere.

Kuranga had Tamati-ngere.

After Kai-kirikiri came Kiri hoko, and Kerakera.

Kiri-hoko had Taura, who had Wake, who had Ripeka, who had Mihaka.

Kerakera took Pipi and had Kai-a-rahiri who took Hau and had Hau-kotare, who had Tahuhu, who had Te-oki.

After Tahuhu were Whare and Tango, these men all reside at this time 1849 in the Bay of Islands.

After Te-kai-a-rahiri was Pehi who had Ao a female.

Numanga took Hika and had Patu-wai(ai) and Mapu. Patu-wai took Riunga and had Iwi-tauia who had Ueke.

Mapu had Kopu, who had Ri who had Nga-kiore. The head of Papa who was murdered at Roto-rua by instigation of Te-rau-paraha was gnawed by Rats hence the name of this man Nga-kiore ("The Rats").

After Ri came Tinaha a woman who married Mr Cook and had Tuhana.

After Kerakera came Nga-peka who took Waha-ika as his first wife and had Mairanga who had Mahore who had Wata and Kereihi, Wata had Rihari and Kereihi had Atareria.

page (29)

Nga-peka took Pani as his second wife and had Haka, Hauhau, and Wai-roa.

Haka took Kura and had Kaka, Moanaroa and Kukupa.

Hauhau had Whakarei who had Toti.

Wai-roa had Whetu and Ku-ki-wharera.

Whetu had Toi.

Ku-ki-wharera had Miriama.

Wai-roa also had Te-ngaro, who had Tau-kohi who had Tautahi.

After Te-kuta came Tai-ka-horo mai. This man was a very brave warrior who when he had heard of the brave deeds of Rekereke, he went to Muri-whenua, to see this brave chief Rekereke who when he met he asked Rekereke this question "How long should a spear be?"

Rekereke answered "One length of the extended arms of a man and part of another span," but Rekereke added "But if your spear is taken from you by your foe, extend your arms towards him and chop your hands."

Rekereke asked Tai-ka-horo-mai "How many mata-ika have you taken?"

Tai-ka-horo-mai said "Six."

Rekereke said "You have taken one less than I have, that is the seventh."

To take a mata-ika is considered a deed of great import by us the Maori. Those who are killed in the scrub or at the settlement are not called "mata-ika", nor will the defeat of such be spoken of as of any note for bravery, but so soon as war is declared, and two armies meet, and when they are all placed in battle array and each body of men are drawn up in lines in front of each other about two fathoms, or twice the space covered by the fully extended arms, and the warriors pace up and down in this space between the two contending bodies of men, and though twenty men lunge at one of page (30)warriors who may be in this space, they can not pierce him with their spears, as he being a Toa (warrior) wards all the spears off, and he jumps at and takes prisoner one of those who lunge their spear at him, and brings him away to this own body of men, the man then taken out of his body of friends is called a "mata-ika", (first of fish slain in battle).

Tai-ka-horo-mai came back from his visit to Rekereke about the time that the battle at Kau-onepu (all sand) was fought, and Tai-ka-horo-mai was engaged in that battle, and he took a position in one wing of the warriors, as Tai-omanga also took up his position opposite to Tai-ka-horo-mai, and Tai-ka-horo-mai took two mata-ika, and Tai-omanga only one when the enemies of Tai-ka-horo-mai fled till they arrived at Rangatira, where they stood and then charged back on their pursuers, and Tai-ka-horo-mai lost his tao (spear) so he clapped his hands and did as Rekereke had taught him to do if ever he lost his weapon in battle, and he jumped at his enemies and caught two men and disabled them, but he was not hurt in this encounter, when he had left these two as dead and had charged on the enemy some distance further, the enemy turned and charged on their pursuers, and one of the two who had been disabled by Tai-ka-horo-mai rose and caught Tai-ka-horo-mai by the heel, and struck him on the head, and Tai-ka-horo-mai lay as if he were dead, and he who had felled him proposed to cut his head off as a trophy, but another person said "Do not cut his head off, it is a poor one, and is not tattooed," so they left Tai-ka-horo-mai, soon after he rose and headed a party of his people who charged the enemy and killed them all.

Now the origin of the battle just now related was on account of a vindictive feeling entertained by page (31)Tane-miti-rangi, because of a narrow escape he had of being murdered by his brother in law. Tane-miti-rangi had gone to pay a visit to his sister, and they all three slept in the same House, and in the night his sister's husband left the house for a short time, and as Tane-miti-rangi and his sister were alone in the house, the brother in law was jealous, and took his war weapon to kill Tane-miti-rangi, but the sister took hold of the weapon and thus saved the life of her brother. So soon as Tane-miti-rangi had risen from sleep his sister said "Did you awake at the time that I and my husband were quarrelling?"

Tane-miti-rangi said "No."

His sister said "You narrowly escaped being murdered last night. I held the mere (weapon) back, or you would have been killed."

This caused Tane-miti-rangi to feel a hatred and he returned to his home, and when Summer came, he thought that perhaps the people had assembled at Nuku-pure (baptize the land) to pluck the fruit of the Karaka (corynocarpus laevigata) and he said "Perhaps the Nga-koikoi (a little black cod about eight inches long and about two inches through, caught in the cracks in the rocks on the coast) fish have come to my cave." The Nga koikoi is a fish, but he alluded to men.

Also Tai-ka-horo-mai was engaged in another battle soon after that of "Te-kau-one-pu" (the battle in the sand) which was called "Ko te hau te makuru" (nothing gained by taking the scalp) which took place at Hu-toia up the Wai-hou beach at the head of the Hokianga river. The people of the place went to pluck the fruit of the Karaka tree and as they embarked in a canoe Nga-peke (the shoulders) said I had a dream, a god of night was singing a song to me, and these are the words of his song page (32)

O son of Tu e-i
O son of Kai e-i
Swim the River of Rua-mahu e i
And end your anger beyond e i

The party went on to Wai-hou and slept there, and on the morrow Tai-ka-horo-mai left his companions and went on to Hu toia, and climbed up into a Karaka tree, and whilst there he heard the voices of men of a war party, wandering and saying "Well these Karaka trees do not bear a good crop of fruit" but Tai-ka-horo-mai was not seen by the war party. He went back to his company and said "War is proclaimed." So the party rose and went in a body to where the war party were and met them and at once gave battle, and Huti was killed, and Tai-ka-horo-mai took his stand in front and killed the first man, and the war party fled and were pursued and one hundred of them were killed.

Tai-ka-horo-mai had Rika, Rewha, and Rua.

Rika had Hau-kapona who had Henare, who had Rua-keri-po.

Rewha had Maara, who had Awha, who had Pirimona and Awhitanga who had Whakarei.

Rua had Pare-roa, who had Kotahi.

Meto had two after him who were called



Meto had Kauhi, who had Potae, who had Tangi, who had Te-ngau, who had Karemu.

Kope took Rangi-ka-tuhia of the Nga-i-tupoto and had Awa-i-orua.

I will give the remainder of the offspring of Meto in a future place in this Book.

page (33)

The name Awa-i-orua (the creek where (some one) stuck in the mud) is the name given to a creek in the Whiri-naki river, on account of Taura-tu-maru having been killed there, who was the husband of Tu tahua who was killed at the battle of Te kope manawa. At the time that Taura-tu-maru was killed, his eye was plucked out by Whare-toka, and taken to the Bay of Islands, and used to put an embargo on some cockle bank in the river, so that the cockles might not be collected till the embargo was taken off, and on this account (because of the eye of Taura-tu-maru being thus used) his tribe the Popoto took possession of the Bay of Islands district in ancient times.

Awa-i-orua took Tai-awatea and had Huri-waka. This man was a great murderer, and was also a great warrior. He stabbed many people (or murdered them by stabbing them) and not any one would go near to where he lived for fear of him.

Huri-waka had Whiu, Puninga, Wai-o-tara.

Whiu had Te waha, who had Whai-ti who had Tutu and Pero.

Puninga had Hawato, and Koni-whare.

Koni-whare had Mutu and Hau-tungia.

Hau-tungia had Kaa-wai who had Maraua.

Mutu had Kanawa who had Wi-te-maara.

Hawato had Haki.

Wai-o-tara had Ahuriri, Ranga-unu and Muri-wai.

Next after Wai-o-tara was Pare-huruhuru, and Kopu, and Puke-hinau.

Pare huruhuru had Kahu-iti, who had Iroriana, Whawharu and Aru-mai.