The Ancient History of the Maori, His Mythology and Traditions. Nga-Puhi [Vol. X, English]
[Note: These were used in Nga-puhi]
Na ko te timatanga tenei o nga tupuna
Ko Pare ka moe a Pare i a Wai-puhanga-rangi kakara-tawhiti kia puta ake ko Wai puhanga rangi ka moe a Wai puhanga-rangi i a Wae-ka-mania kia puta ake ko Meraki, ta Meraki ko Te Hore ta te Hore ko Whainga-roa ta Whaingaroa ko Wai ehu-rangi, ta Wai-ehu-rangi ko Puna-ruku, ko Piri-koro-ngohi, ko Henare Tiri, ko Pene-whare-one one.
Ta te teina ta Rae-wera ko Whinga, ta Whainga ko Taua-mahue, ta Taua-mahue, ko Te Arahi, ta te Arahi, ko Te whare-umu, ta Te whare-umu ko Hori Tahua.
Na Kapaeta he wahine ko Wheoro, ta te Wheoro ko Taura-whero, ta Taura wero ko Hau karanga-rua ta Hau karangarua ko Tipene Hori.
Muri iho i a Wheoro ko Tara, ta Tara ko Kau hoea, ta Kau-hoea ko Maihi te puaha.
To muri iho ia Wheoro ko Tuku, koia a Paratene manu-kawau, ko te mutunga tenei o tenei tatai.
Ko Te Rangi tapapa, ta Rangi tapapa, ko Puke-kahi-katoa, ko Tai-akau, ta Tai akau ko Wheoro, ta Wheoro ko Te Hou-nui, ko te tuahine o Te Hou nui ko Hare, ta Hare ko Te uri heke, ko Iriwhare ta Iriwhare ko Maru, ta Maru ko Te Hia-moe.
Hua (tupuna of Hone Kingi Raumati) song by him old Hua was killed whilst digging kumaras and roi.
Kiri was the name of his sister.page (12)(108)(195) B No.1 White
Whiro i uta e
Whiro i tai
Ko te take au o
te whiro whiro
raru rawa he rawa"
Husband, wife, and sacred food
A long time ago two girls, one was a Priestess, and the other a woman of high rank, went from Hokianga to Taka-hue. The woman of rank was called Rau-tangi. These girls went by themselves to obtain each a husband whom they had seen when the men they now went to obtain were on a visit, to a Hahunga or a feast, and a teretere (visits) some time before (all at end of Pg 79 and all of 75 go in here). They proceeded up the Motu-karaka river opposite to Ra-wene (Herd Point).
Puna, puna puna mai mua na
Puna mai roto na
Ko Maui tiki tiki o te Rangi/o Taranga
Ko koe kia turia e koe
Turia te hume/huru o te maro
Te tepe o te maro
Pepenu te maro
page B No 1 White (75) (See page 74)Hotu taiki mua te maro
Hotu taiki roto te maro
Hine taiki e, Hui e
He puna kapokapo pouri uri
te po i a Po tangotango
te po i a Tauranga te ataia
he whakatu ki runga
ki te ngaru tai mua na
ki te ngaru tai roto na
tena te po ka whiwhi/uhi uhi
tena te po hira atu na
aua te ngaro
he ngaro taki tupua
aua te ngaro
he ngaro taki tawhito
aua te ngaro kia anuanu
aua te ngaro kia anuhia
heke i te uru o te ngaro he pana"
Tama-tea and nga-ti-whatua
The following are the "Kii tao" or "Reo tao" of the ancient tribe "Nga-i-tama-tea" who held possession of the Hokianga district, who were descendants of the great page (61)(53A) (B No. 1 White)Tamatea-pokai whenua, who were in constant war with the Nga-ti whatua, when the Nga-ti-whatua occupied the country about the North Cape.
Kohu kohu te rangi, ka kohu kohu
rangona ki raro ra tangi ana te kiri kiri
rangona ki raro ra tangi ana te aweawe
titoko mapuna huaki rere
te mango taha roa
i rere ai te tapu wae
i nguha ai te tapu wae
i taha toto ai te tapu wae
tenei hoki te tapu wae ka rumaki
ko tapu wae o Tu
Hikoia te whetu
Hikoia te marama
ka rere ka rere
ko te atawhaia"
"Ka eke au ki runga o Huka tere(1)
Ka titiro au ki te kohu o Rarotonga(2)
Ko hau maringiringi me ana toto me ana mea"
Hukatere, a Pa a day and a half s journey on foot to the North of Wharo.
Rarotonga an Island off Herekino River on the sea coast.
They went on to the Toromiro and ………. anga-nui-o-wae and Rata-tomo where they stayed for a while. Rau-tangi had taken food for her self, but the Priestess had not when Rau-tangi began to eat she said to her friend "I will not let you eat of my whakarawenga, yours is of a tapu tohunga and mine is of a tapu Rangatira", they again started and arrived at Taka-hue, it being dark when they arrived they were not known to the people as they were strangers, and their enquiry for the chiefs they had come to seek was answered by these of whom they sought the information, they each at once went to the house where their intended husbands were and took possession of the sleeping part of the house occupied by their intended, this was the formal way of taking the man as her husband. Each man accepted his wife of these two, Rau-tangi had the chief called Wairua for her husband, and from them are descended the sub tribe of the Rarawa called the Ngati-rautangi at this day. The Priestess girl got Wahi-rua for her husband, old Wahi-roa in years afterwards was killed by his enemies and whilst he was being beaten with a mere on the battle field, his enemies not killing him with one blow he in his death struggle said "Whakaruru whakawawe ko ahau ko Te wahi-roa", that was he wished them to strike quickly that he might die soon; which words have become a Proverb.
The brother of Rau-tangi was called Hoto who was a very brave man who in respect to the Mere and Puapua (guard) said "Nga tino o Hoto ko te mere ko te puapua" which saying has become a Proverb.
The words "whakaruru" and "whakawawe" were taken as names by chiefs so as to perpetuate the remembrance of the saying uttered at the death of Wahi-roa.
Tawhai and his cracked skull
Pangari said that he was in the fight up at Taranaki in which Tawhai got the blow which split the skull of Tawhai, that when he got it, he was so ill that they thought he would die, but they kept pouring warm oil on the wound till it healed. That they had only three guns in all the party of people from the North when they attacked the Taranaki Natives.
P.3 Return from Wai-rarapa 3D Cracked head of Tawhai, attack at Taranaki 107 See ship and Karikawa (near Port Nicholson)
The Ngapuhi returned from Wairarapa and on to Whanganui and took a new Pa which had been built since they passed through that district, they then went on to Taranaki and Waikato and Kaipara by the sea coast, at Kaipara were put across the heads by the Ngatiwhatua and so on to Hokianga.
Tanguru the chief of the Pane Iri (Panadi)
tribe of Roto-a-tara (Lake)
Tanguru was a very great chief of the Ngatikahungunu, he was the ancestor of Aperahama Ruke. There was a quarrel between the people of Roto-aira and of the page (RTMSS)(122)Panairi and with the Ngatikahungunu the cause of the quarrel was land to which they all had equal claim. They fought at Roto a tara, the Pa was taken. Tanguru its chief sought to escape upon a moki but he was so laden with mats, the beautiful Parawai and Ihupuni, that the moki upset and he sank. The Ngatikahungunu saw him sink in the water, and they raked the lake with a marau (eel fork) which caught hold of his garments and he was pulled up and placed in a canoe, his body was cut up and cooked and eaten, from this circumstance has his tribe acquired the name of Ngati-marau.
Origin of attack on Ngatiuru by Hongi
Hongi had two wives Tangi-whare, and Tari Katuku, but when Hongi was away from home, his nephew Matuku had intercourse with Tangi-whare, when it was known, Matuku shot himself, to avenge this enemy and the death of his nephew, Hongi attacked a sub tribe of his own people the Ngatiuru at Whangorea, and in pursuing them after they had fled from their Pa, at Hunuhunua Hongi was shot through the chest.
Battle at Kororareka
where the two girls cursed each other
this took place in 1830
Origin of the death of Whareumu at Waima
Ariki the son of Pomare had agreed to sell a lot of pigs to a captain, and went to get the pigs in land near the Waimate and Hokianga, and took some pigs belonging to other natives, the owners remonstrated with Ariki but he persisted in his way and a native shot Ariki, a fight at once began and seven others were killed.
A war party went from Kororareka to Hokianga at Waima, and had made peace, but on their return a dispute arose in the midst of the taua, and while one of the wives of Kingi Hori and a boy were putting up a wharau a lad took one of King Hori's guns and it went off by accident and killed a wife and nephew of Kingi Hori, when another shot was fired and wounded Muriwai in the thigh, and a general fight took place where many were killed, and Kingi Hori was wounded, his two legs being broken by a bale, and another bale hit him in the throat and page (47)killed him, as he was dying he urged his people to leave him and fight or escape at once, he gave his musket to one, gave his mat to another, and while thus engaged he was killed by his enemies, then a general fight took place and many were killed on each side.
When the news arrived of the death of Kingi Hori on Uruti brother of Kinikini, all the people wept for days and a taua of about twenty soldiers came to Kororareka some of whom were Uruti's enemies, and these all the day long kept up a war dance and debating who was to take the place as chief in Uruti's place, when Kinikini was said to fill his brother's place.
Rewa and taua went by way of Kerikeri and on to the interior, at the Kerikeri it was said one of the Hokianga chiefs had shot Uruti, we went on and met a great assembly and peace was made.
Death of Whareumu
A young chief from the Bay of Islands had been shot in a quarrel between the Bay of Islands and Hokianga by some of the Hokianga Natives, and Whareumu and a strong party of Bay of Island Natives set off to make enquiries, peace had nearly been made when a dispute rose and a fight took place and Whareumu was shot and Ngapuhi of the Bay of Islands had to flee, eventually by the influence of the church and Wesleyan missionaries peace was restored.
Pango and his friend's ……….
Pango or Ngawai or Ngaihi was a Priest of Ngati-whakaue visited the Bay of Islands with some of his tribe in 1828, and was blamed for bewitching the natives and causing the death of Hongi and Whareumu and therefore must be killed, but Mr H. Williams took him back home in the "Herald".
Thames chief came to the Bay of Islands
Captain Dillon had taken two chiefs away with him in his vessel in about 1830 and after two years voyage with him he sent them back to the Thames in another vessel. The vessel which took them back by mistake in a chief being below at the time a chief of the Thames was brought away, and the vessel putting in at the Bay of Islands in 1832. The Ngapuhi recognised the chief as an enemy as they were then at war with the Thames tribes, and wished to kill the chief, Uruti, page (X5)or as he was called Kingi Hori was determined to kill this chief but was eventually saved by the protection of Europeans and was taken to Sydney in the brig from Macquarie from Hokianga, thus escaped death.
Song of Tama-rehe for Hongi Hika
This is the song of Tama-rehe for Hongi Hika, a song of rage for Hongi killing men as he went and they not being able to get revenge hence revenge was sought for in songs, the song is this:
page (Papers No. 1 White) (57B)(144)
Ko wai au e Hongi e i Who of thine Hongi I riro mai a konei e i were brought here Tena Ngatiwhatua e i There are the Ngatiwhatua Te tangata nana i kai the men who eat atu Hou wawe, Hou moka Hou wawe and Houmoka I kaia e te kororo na i who the sea-gull also eat To upoko ra te tupua i Thy skull the tupua from tawhiti nana rawa i homai the distance who didst even bring
ko te kaha torangi the scourge of heaven hei tua i te mutu a to attack the Island down there kia hinga ki raro ra i"
"Teo upoko" this is a curse on the Pakeha, to the men who brought the guns and powder, the curse is this thy skull thou tupua, the Pakeha is called a Tupua, the tupua is an insect a reptile of olden times a Taniwha a stone from beneath the ground from the first making of the world — it has as yet not been seen by man, thus the Maori compare the Pakeha to this, and they thought this was what the Pakeha was like when they were unused with the use of the gun. This is the end of these words.page (No 50)(57C)
The song of Tamarehe for Hongi Hika a song of rage for Hongi killing men as he went and they not being able to get revenge, revenge was sought in song.
Who of those Hongi were brought here
There are the Ngatiwhatua the men who eat Houwawe
And Houmoka who the seagull also eat, thy skull
Thou tupua from the distance who did not even bring
The scourge of Heaven to attack the Island down there
(This is a curse to the foreigner (the English) to the men who brought the guns and powder. The curse is this "thy skull thou Tupua," the foreigner is called a Tupua, a Tupua is an insect (reptile) of olden times, a Taniwha, a stone, from beneath the ground from the first making of the world it has not as yet been seen by man. To the Maori, this is what was thought the foreigner was like when they were taught. This is the end of these words.
Kowai ou e Hongi e i Who of thine Hongi I riro mai akonei e i were brought here Tera Ngatiwhatua e i There are the Ngatiwhatua Te tangata nana i kai e i The man who eat Atu Houwawe Houmoka e i Houwawe and Houmoka I kaia e te karoro e i who the seagull eat I to upoko ra e te tupua e i Thy skull thou Tupua I tawhiti, nana rawa homai i From a distance who didst bring Ko te kaha tarangi hei tua The foreign power, to cut the I te motu ra kia hinga ki raro ra i Island down.
Origin of battle of Otuihu
Rangiwehekura was a slave from the south but she wife of Hau-pokia and was killed at Pa-keretu in the road from Ahuahu to Wai-ma by one of the Mahurehure men of the tribe of Pi of Wai-ma.
Hau-pokia was a priest and the tribe of Pi thought the death of some of the tribe was caused by the makutu (witchcraft), and they killed his slave wife in revenge.page (1837)
As Rangiwehekura was of the Ngatikahungunu people, and Mauparaoa a Kahungunu slave also but who had risen to rank as a chief with the Ngapuhi chiefs and with Po-mare at the Bay of Islands, he and his followers were blamed for killed a woman called Kirimahore of the Ngapuhi who had disappeared from Te uruti near Kororareka but had gone in a vessel to the south, and in time came back at the time that Mauparaoa was living at the Pa of Pomare at O-tu-ihu, and of course this supposed murder of this woman Kirimahore involved Pomare and Kawiti.
Titore and Pi of Waima came as a taua to attack Pomare (see my ……….)
Ika ranga-nui was fought in 1825.page (Genealogy Continued) (2)
Ko Rihi, ta Rihi ko te Whango ta te Whango ko Wi Te Hakino ko Punakitene, koia a Te Kanawa, tana tamaiti ko Wi-te mara, ko te Mihi-ora, ta Te mihi-ora ko Tonga - ta Tonga ko Hetaraka, ta Hetaraka ko Kararaina, ko Komene, ko Puna, ta Puna ko Tera, ko Tu makere ta Tera ko Mate, ta Mate ko Te kai-rangatira, ko Tangata-ko-tahi, ko Te Pu tahi, ko Te kamokamo. Ta te tuakana ta Whare, ko Muru, ko Tipaki, ko Maewe, na Mate ake enei tamariki.
Ka tango ko Te Para, ta Te Para ko Kauri ko Muri whenua. Te kauri ko Tai-ware Ta Tai whare ko Huna, ko Te manga, ta Te manga ko Te-arai, ko Pukaraka, koia a Hare Paraha
A Te Pahi, a te teina ta Whaea ko Te awi, tana tamaiti ko Timoti, ana tamariki ko Te Puku-pakaru raua ko Noa, ko te potiki tenei.
Ko Te moe-ahu o ratou tana wahine ko Inupo, ta Inupo, ko Kahiko, ta Kahiko ko Tihe ko Tawa-tawhiti ko Te wae-wae tana tamaiti, ko Wi-kai-tutu.
Ka moe a Te Rapunga i a Kahiko, kia puta ake ko Wha.
Ka noho a Porekai ka noho i a Paoa-nui kia puta ake ko Te au, ta te Au, ko Ara.
Na noho a Ranga-hua ka noho i a Moe-ahu ko Te mana, ko Pika rarau, ka moe a Te mana ka moe i a Arawa kia puta ake ko Te moe-ahu ko Te kau-aka, ta te kau-aka ko Hare, ka noho a Hare i a Te Toko kia puta ake ko Parapara.
Te tahe wahine a Moe-ahu ko Whare-rua. Nga tamahine a Moe-ahu ko Te Tawai, ko Kura he tane a Wa-ngoro.
Ka moe a Kura i a Tara-rere kia puta ake ko Whare, ko Tihi tana tamaiti, ko Wae-ka-mania.page (Genealogy Continued) (3)
Ta Tihi ko Nga unua, ta wae ko Tupuna-wia.
Te tetahi o nga tamahine o Moe-ahu ta t3 tungane o ta Wai-ngoro ko Tai-nga-rua, ta Taingarua ko Kawiti ingoa-rehe.
A te tahi tamahine a Moe-ahu ko Te Tawai, i noho i a Huna a Te Tawai, kia puta ake ko Ti wai-wai ko Tao ngahuru ko Te Ruki, ko Heku, ko Wata keko tahi, ko Te wera, ko Moheke-tanga, ko Whare rua te potiki.
Ko Kai-awa, ta te tamaiti matamua a Huna ko Te waiwai, ta Te waiwai ko Te wikiriwhi te oho.
Ta te teina o Te waiwai ko Te Ruki, koia a Taura, ta Taura ko Meri, ko Uru, ko Te wiremu te poro to taura teina.
Ta te Wiremu te Poro, ko Nga-ti hine, ko Tamati ko Hohepa, tokorua wahine ko Mere-ana ko Hera heoi ano to raua nei teina/ hera ko Te Keihanga Maihi Te Paraone, ana tamariki ko Hohaia ko Ruia iti-ki-te-ao tokorua wahine.
Ta te ongahu, ko Heni uru whaka reia, ta Uru, ko Wiremu-te-kopa, ko Taroi-riri, ko Hone, tokorua wahine.
Ta Whata ko Te maunga, a te Maunga tamariki ko Te kau-i-mua, ko Riri, ko tahi wahine.
A te teina o Te maunga tamariki, ko Hemi Puku Na Ki-mai-enei-tamariki ta Rotaha ko Moe-anu, ko Waka.
A Moe-anu ko Te ao-hau, kotahi wahine. O a Moe-anu a Waka a te tuahine ko Hare Whiro, ko Ngira, kotahi wahine.
Ta Meheke tanga ko Reihana-te-puka, ko Ritihia ko Taha.
A te tungane a Reihana tamariki, ko Ra pae, kotahi wahine, ko Matire.
Ta Whare-rua ko Rapana raua ko Tohe riri.page (Genealogy Continued) (4)
Ka mutu tenei tahuhu.
He wahine ano tenei na Moe-ahu, na te tupuna o enei Kaweka, tana tamaiti ko Paki-waha, ta Pake-waha ko Mata-roria, ko Tipene te kuru tahi.
Ta Roria ko Rohite tamaiti matamua a Rori, ta Rohi ko Rangi-roa, ko Ika.
Ta te teina ta Tipene te kuru tahi, ko Henri-wha-tipu, ka arai tenei.
Ka timata ko Nga-rongo, ta Rango ko Wahie roa ta Wahie-roa ko Te waha-tai tana tamaiti, ko Mate, ko Rohi, ko Kuti, ko Koroua, he wahine a Koroua, he uri katoa hoki-enei no Nga rongo a Pokaia, heoi o Nga rongo uri
Ka timata ko o Motu-roa, ta Motu-roa ko Te koki, he wahine. Ta te teina ta Tuia ko Hohepa mahanga, ko Pita, ka araienei.
Ka timata ko Kahika to ratou matua, he ingoa no tona tupuna no Kahika. Ka mutu enei kaweka.
Ka timata ta te wahine iti a Te Ruti, ko Te Tiwha ta Te Tiwha ko Tuahine, ana tamarika ko Pehi-riri, ko Te ranga ihi, he wahine, ko Kiri, ko Rua-tara ko Tuahine, ko Kepa tau.
Ka timata ttenei ko Te mana, ka moe i a Nawa kia puta ake ko Moe-ahu, ko Te kauka.
Ta Moe-ahu, ko Hota, Ko Tau rama, a ko Te Rau, ko Te Hake ko Horo ara, Ko Hapai, ka moei a Nga rongo kia puta ake ko Te whara, ko Hau-he. Tana tamaiti ta Whara, heoi ano enei uri o Nga rongo.
See P.85 for this:
Sketch map of Lake Taupo, Tongariro, Ruapehu and Pihanga
Scan courtesy of Alexander Turnbull Library, National Library of New Zealand, Te Puna Mãtauranga o Aotearoa. John White Papers - Reference No: MS-Papers-0075-B20/2
See P.43 for this:
Sketch map of Lake Taupo & surrounding area
Scan courtesy of Alexander Turnbull Library, National Library of New Zealand, Te Puna Mãtauranga o Aotearoa. John White Papers - Reference No: Ms-Papers-0075-B20/1
A curse Uttered in song on Hongi-hika
Who of thine o Hongi
Have been taken by those here?
There are the Nga ti whatua
The men who killed and eat
Hou wawe and Hou-moka
And some the seagull also eat
Thy skull thou Tupua (goblin)
Of a distant part, who didst bring
The foreigners scourge, to strike
And dash this Island down.
"To upoko" (thy skull) this is a curse on the European, on the men who brought guns and powder (which the Maori could procure and use). The curse is this "Thy skull thou Tupua (goblin). The Europeans are called Tupua, and the Tupua is an insect, a reptile, or any unknown monster of ancient times, or a Taniwha (a being that can not be described as its nature and looks are not like that of any thing in life) or a stone from beneath the ground, which has been there since the world was first made, and has not till now been seen by man, and the Maori compares the Europeans to these things, and the Maori thought that the Europeans were like these things when the Maori had not learnt the use of the gun in the days of his ignorance. This is the end of these words.
|1||Introduction||14 songs & 1 introduction|
|1||228 XVI||Dirge ………. song|
|2||219 XV||Lament, weep for, mourn|
|4||192 A XII||182 A|
|11||Page 60 V||66|
|12||12 Chapter II||16|
|13||Pge 46 XV||50|
|14||Pge 26 III||34|
|English Chapter||Page||Maori Chapter||Page||Subject|
|I||1||I||1||History and genealogy of Maori monster|
|II||16||II||8A||Descendants of Rahiri|
|III||34||III||26||Hihi o toto the murderer|
|IV||50||IV||46||Kahu ngunu at Nga-puhi|
|V||66||V||60||Descendants of Mawete|
|VI||85A||VI||76A||Ancestor of Nene and Wi Hau|
|VII||102||VII||93||Tui and Titore|
|VIII||129||VIII||114||War in Tara-naki|
|IX||136||IX||125||War of Nga-puhi in South|
|X||148||X||159||War in the south and Roto-a-tara|
|XI||163||XI||179||Life of Ihaka Whanga|
|XII||166A||XII||183A||Hopuika of Hawks Bay|
|XIII||172||XIII||186||Battle of Ika ranga-nui|
|XIV||181A||XIV||192A||War of Mango & Kakaha|
|XV||193||XV||205||War of Rangi tukia|
|XVI||199||XVI||212||Hongi hika and his acts|
|XVII||207||XVII||219||Hongi war on Nga-tiwhatua|
|XVIII||217||XVIII||229||Curse on Hongi in Song|
Vol 10 English
Correct the letters of some of History and make them more legible.
|173||Death of Po-mare||1826|
|177||Death of Po-mare||182?|
|178||Toi return of war party|
|179||Pomare war at Hau-raki||182?|
|180||Battle of Korora-reka||1830|
|181||War of Hara-miti for death of Hongi|
|181A||War party of Mango and Kakaha|
|181AA||War to avenge the death of Mango & Kakaha|
|183||Tu-whare at Whanga-nui|
|184||Hongi war on Nga-ti-uru at Whanga-roa|
|185||Old wife of Hongi|
|186||Cause of death of Whare-umu||1828|
|189||Pango and his companions||1828|
|190||(Chiefs of Thames meet in vessel||1830|
|(Chief of Thames comes to Bay of Islands||1832|
|191||Cause of attack on Nga-ti-awa at Tauranga||1831|
|192||War & the Thames, ordered and proposed|
|193||War of Rangi-ta-ke, son of Koki & Rawiri|
|194A||Origin of attack on Mau-inaina and Totara by Nga-puhi|
|195||Return of Hongi from England & attack on Mokoia||1821|
|198||Attack on Matakitaki|
|199||Hongi-hika and his acts|
|207||Attack of Hongi hika on Nga-ti-whetu for past defeats of Nga puhi|
|210||Origin of the battle at Manga-nui|
|211||Battle of Ri-piro|
|217||Song of curse on Hongi-hika|
(Correct this vol and put in dates as given here and in the dates out of Books)page (1)
(to go on page, next following Title Page)
Their grove of trees now standing in the west,
And unencumbered near the water stand,
And thou doest stand thou Karaka grove
Now in the west, near Pou tahi
And Maunu is benumbed
But look, gaze at Islands out yonder
At Ru-rima, where fish are caught,
The biting Barracuta swift to swallow
All where Pare the bald head lives
He who has flowing hair, which should
Be knotted up, and tied with plume
When garment hem is lifted up in pride
To save from dust, to nobly go
Towards the sea ………. rocks
In ocean outside of Here-waka,
At which we two may meet, o - e.
O day of battle, I will standing eat my food,
O day of stretching forth the angry arm
I will while fleeing eat my scrap of food,
As acts of man now winter makes
And fleeing breast alone of bird escapes.
And I have let my bird depart
And it has come to thee now there,
Like flying shag is darting to the west,
O daughter thou of whom, who doest
Delight in joy on peak of mountain in the west
For those I took as slaves in battle
Fought and gained at Kapu-tahi;
But let the sun of Te-hiko
Now tell his supreme ancestry
And show with pride the Kuru-o-ue-nuku.
And chant to the Pleiades, as he rises
From the case, when coming in the East,
But wait, and I will go with thee
And we will eat, and cast the scraps aside
And we will eat, and cast our sacredness aside
But oh thy younger brother went not
With migration that visited the Isles
That sit in Ocean out near Whaka-maru
Near rivers that flow to north of Wai-kato
Where trumpet sound of war is long
And Ati-rau are all annihilated.
O eat o bird, what ails thee now
It serves thee right, that thou
Should be swept passed by flood
But why? from what does bird
Stand near entrance of spirit world
As dances bird at Ao-tea (life),
But may be, thou hast severed been
By knife of sharks tooth made
Or doomed by Hine-te-iwaiwa's curse
And hence the gall of war, and men
Have eaten been by man, and gloom
Of mist of grief has hidden all,
But vengeance still I feel unsatisfied,
And still a joy world prompts to action
On the coast with stranded seals
And where the powerful whale is cast on shore,
Nor shall my anger fail
The taint of evil done, still leads
To that which vengeance even asks
Make secret compact with Hau-tuku
Now being far in land, and secret
Compact with Hau-te-kamakama too
And why not still come down
And vengeance take for death of these
At Mokoia killed, but let thy view be clear
And look far away, that thou mayest
page (3) See the totters of approval waving
From the houses of the great,
And from thy sister's house at Hine-a-roro
Who can an ample retribution take for thee
In battle with the lords at Ariki Kapakapa e i.