The Ancient History of the Maori, His Mythology and Traditions. Nga-Puhi [Vol. XI]
Chapter VII — The Ancient People and Tribes of the Auckland District, and Conquest of By the Nga-ti-whatua in which Kiwi was Killed By Waha-akiaki the Nga-ti-whatua Leader (Te-tao-u)
The Ancient People and Tribes of the Auckland District, and Conquest of By the Nga-ti-whatua in which Kiwi was Killed By Waha-akiaki the Nga-ti-whatua Leader (Te-tao-u)
Who is the (that) man now in the world
Of whom you say, he has passed on
O my spirit guests
My self alone am here
And men have been annihilated
And now are in the world of night.
(Extract taken from Maori Land Court Minute Books?)
Thursday November 3rd 1868
Claim of Te Kawau contd
Paora Tuahere (sworn): My name is Paora. To what people do you belong? I belong to the Te Tao Ngaoho and Uringutu.
The name of the original people of this land of Tamaki was Ngaoho, was the great source of the people. What were they called Ngaoho for? That was the root of their name. The term Ngaiwi included the whole of the tribes extending from the Taranaki to Kai-para.
The other name of the people besides Ngaoho was Wai-o-hua. That was a more modern name on account of Hua's calabash.
Any other name besides Ngaoho? I heard that Ngariki was another name.
Any other? These are all. Was Ngaiwi the general name?
The original people of this land were killed by Te Tao-u and Nga-ti-whatua on account ofpage (84)
What murders? At Waitahora. Who was murdered? Te Tao, Tupe-riri escaped. Was any of Tuperiri's people killed? Yes. And 30 of Te-tao-u were killed at Wai-tohora.
Murders at Waitahora. Te Tao, Tupe-riri escaped and thirty of Te-tao-u were killed at Wai-tohora.
Tuperiri and his people visited Kiwi and were surprised and murdered.
The relations of Tupe-riri who were murdered, who were killed at Waitohora were Te Kahuru, Te Huru, Kouia. Tupe-riri was related to the Waiohua. Te Tao took revenge for these murders at Waitohora but not at that time.
These murders were committed immediately after that at Mimiha-nui and the sister of Tupe-riri was killed at Mimihanui.
Tahataha was the name of the sister of Tupe-riri. Some of the Nga-ti-whatua were killed at Mimiha-nui. Tupe-riri was saved and made his escape into the Pa. Waha-akiaki was the chief who took revenge for Wai-tohora.
Where did Waha-akiaki fight with the people of this place? At Te Whanu. Who fell there? Waiohine. Who was their chief? Kiwi. Was he killed? Yes. Who killed him? Wahaakiaki.
Wahaakiaki fought with the people of this place, Wai-te-mata, at Te-whau, and some of the Wai-o-hine fell there. Kiwi was killed by Waha-akiaki.
There was a Pa at Maunganui and a discussion arose between Kiwi page (85)and Waha-akiaki at the time Kiwi's sister was killed. Kiwi said to Waha-akiaki "Don't you presume to come this way, for if you do the trunk of your body will be hung up on One Tree Hill." Wahaakiaki replied "The trunk of your body will be hung up at Maunganui," and Kiwi replied "If Rehua permits Kiwi to die, it will be so." That was the end of the matter. Wahaakiaki crossed over to Awhitu and the Pa at Tara-taua was destroyed. Messengers were sent to all the Pa's of Wai-ohua at Mangere and other places, namely Ihumatao, Maunga-kiekie (Mount Eden) and others for all the people to fight the armies of Wahaakiaki. Wai-o-hua's then went some by land and some by water after Wahaakiaki who had come back to Te-whau. When he discovered the armies of Kiwi coming he said let us retreat and they went towards Hiku-rangi and Manukau range, towards Titi-rangi. Kiwi followed on. Some of the people of Wahaakiaki s army said "Let us make a stand" and Waha-akiaki said "Wait till we see the waters of Kai-para." When they saw the waters of Wai-te-mata they turned and faced Kiwi and his people and a desperate attack was made by Te Tao-u. Kiwi fled. Te Tao-u followed killing the people of Kiwi as far as Paru-roa. Kiwi was there, Wai-ohua, made a stand there under Kiwi. Each put forth their utmost strength in consequence of the utterance made use of by Kiwi and Waha-akiaki. Kiwi and Waha-akiaki appeared. He and Kiwi met. They had an encounter and Kiwi was killed. Wai-ohua fled. Another relative page (86)of Waitaheke was a relative of ours. Thirty of the enemy made an attempt to escape in a canoe - Waitaheke struck the canoe with his paraoa-roa (whale bone spear) preventing them from getting off and the whole of them were killed.
Many of the Wai-o-hua fell, some were killed by the waters and some by their pursuers. In consequence of the numbers killed on the sea the shellfish stunk. The body of Kiwi was cut up and his god was found within him in the shape of a lizard reptile. One of Te Tao-u swallowed the god and fell dead in consequence. The trunk of Kiwi's body was carried to the trees at Maungangu and hung up, verifying the proverb uttered by Wahaakiaki.
Tupe-riri had not then avenged the death of his sister. The Nga-ti-whatua came from Kai-para down to Kohi-marama by way of Wai-te-mata on board a canoe. I do not know the number of the canoes. They were on the waters and the people of Taurarua watched them. The sentinels were singing their songs while the canoes were paddling toward Taurarua. (Print Maori songs here.) The canoes went to Kohi-marama and stormed that Pa on the same day that Taurarua was stormed. Many were killed but I have not heard of the numbers killed at either of the Pa's. If we had been accustomed to write we should have known the number.
The people in the canoe managed to surprise those Pa's by pulling down to Kohi-marama page (87)in the night and stormed it at dawn of day.
There were Nga-ti-whatua? Yes. Who were the leaders? Wahita was one. When did Tuperiri take his revenge?
Their storming party were of Nga-ti-whatua and their chief or leader was Whaita. Nga-ti-whatua went back to Kai-para. After the return of the Nga-ti-whatua — Tupe-riri considered that he had not avenged the death of his sister upon the people of Kiwi and he assembled all the tribes of Kai-para. The remnants of the original people of Kiwi were at Mangere.
The road to the Pa was made with dog skin mats and pipi shells put upon them.
The road to the Pa was covered by its occupants with cockle shell, and the attacking party of Nga-ti-whatua put their dog skin mats upon them. This quantity of pipi (cockle) shells were put in the path to the Pa that the people might hear the approach of the enemy. The attacking party put their mats over the shells that the people in the Pa might not hear them approaching. Tupe-riri led the attack, the people of the Pa were sleeping. The enemy attacked the Pa, stormed it and the people of the Pa were killed.
Which chiefs were killed? Mahitokotoko and Mahi Kourona, Pauanui's ancestors. Were not one of Pauanui's ancestors saved? I don't know his name he was a relative of Tuperiri.
This was the Pa, the last remaining Pa owned and occupied by the people of Kiwi in this district and their chiefs were killed. Mahi-tokotoko and Mahi-kororahi were killed of the Nga-ti-whatua.
Were those pits dug about the hill dug by those people? Yes. How many people in the Pa was saved? They were all killed but one. What was done to the one that was saved?
Those pits about the hill were dug by the ancient people of the Wai-te-mata district. Only one of the people of the Pa was saved. The one saved and lived with the Tao-u. Te Tao-u then took possession of this district and did not go back to Kai-para but page (88)lived here constantly from this time onward and took possession of the district and built a Pa at Maungakiekie.
The name of the chief who built the Pa was Tupe-riri. When Te Tao-u took possesion of this land not any of Wai-o-hua were living in separate Pa's. Wai-o-hua had fled to Wai-kato, there was no-one living in these Pa's, the remnants of Wai-o-hua took refuge in the Papakura district inwards to Waikato.
I belong to Nga-oho and Uri-ngutu. I am also of Nga-oho. On account of my ancestor.
My mother's name - Tuhau. My father's name - Tu-hawaiki. Mother's - Mokorou. Mokorou belonged to Wai-kato, Nga-ti-tama-oho and Te Maungaunga and also of Ngaiwi and Waiohua. Mokorou's mother was Marino and her father was Te Horeta of Wai-kato and Maungaunga of the Nga-ti-tama-oho and of the Nga-ti-te-ata. Horeta belonged to Nga-oho through his ancestors Te Ata-i-rehia, but from his ancestor Topa-ue he was Wai-kato.
Marangai belongs to Wai-o-hua. His father was Karanga-nui. His mother was Te Natu.
To what people did Karanganui belong to? I do not know. Ngata? Who was the father of Ngata?
The mother of Ngatu was Te-ata-i-rehia.page (89)
The people of Te-aru-i-rehe were of the Nga-oho and Wai-o-hua. Her mother was Huatau. Huatau was of Wai-o-hua and Nga-oho. The mother of Huatau was Rauwhakiwhaki. Her father was Hua. I do not know Tireki. The father of Rawhakiwhaki was Tongamakaia. The people of Hua belong to Nga-oho and was called Wai-o-hua on account of calabash of Hua. The people was Rawhakiwhaki (were Ngaoho and Wai-o-hua). The sister of Tangimakaia, just before Tangimakaia was Totarapapa, and Tu-hawaiki's father was Tupe-riri. Tuperiri was of the Nga-oho and Nga-ti-whatua. Tu-kai-arai was mother of Tupe-riri. She was of Nga-oho and Wai-ohua.
Tu-kai-arai's father was called Rutu. He was of Wai-o-hua and Nga-oho. Tu-kai-arai's mother was Paki-o-rehua and she was of Paki-o-rehua, Nga-oho and Wai-o-hua.
Tupe-riri's wife was Kena-roa, she was Te-tao-u and Nga-ti-whatua from Kai-para. Tangi-hua was a younger sister of Tupe-riri. Taki-hai was Tangi-hua's husband.
Waha-akiaki was related to Tupe-riri through Huka-tere. He belongs to Nga-ti-whatua. Te-whakaneke was a son of Tupe-riri page (90)by the Wai-roa a second wife. Whaka-riki's son was Uru-amo; and Whata-rangi, Kume-roa was Whakariki's wife. Tautari represents Whatarangi. Te Karu represents Uru-amo. Te Kawau represents Tara-harawaiki - Tara-hawaiki represents Marino Te Hunu o Te Too - issue of Kipa Te Kahopara - Kipa had no children, he is living. Kahupara married Taumata, Pourimu - issue Hori Wai-whatu. Tupe-riri had another child called Tororoa.
By Mr McCormick: Where were you at your earliest recollection? Waikato.
I was a child when we resided in Wai-kato. I remember the coming back of my people from Waikato. I was living with Nga-ti-paoa at Hao-whenua, I was capable of observing at the time - I remember the coming back. I came back with Ahapai Te Kawau and others - the first place we went to live at was Wai-kato Heads from there to Karanga-hape.
The people who lived at Karanga-hape were Te Tao-u, Nga-oho, and Uri-ngutu.
Maunsell came to see us at Karanga-hape, he went towards Waikato he had come from Ngapuhi. I saw another European at Waikato, Mr White.
We built a Pa at Karanga-hape. We built as we were afraid because the peacemaking had not taken place.
We lived next at Mangere. There were no other people living with us there.page (91)
We built a Pa there, the name was Whakarongo. Peace had not been made when we went to live at Mangere. I did not see any peacemaking there. Kahu-koti's peace was made afterwards.
Kahu-koti made peace at O-tahuhu. At the time of this peacemaking I was living on the Manukau side of the portage at O-tahuhu. The Pa of my people Whakarongo was at Mangere at the time of the peacemaking at Mangere.
We had cultivations there. Before the peacemaking we had cultivations at Horo-tiu and Rangi-toto at Orakei.
Were you at these cultivations? Yes. Were there any other cultivations? No.
Our Pa was still standing at Karanga-hape. It had been destroyed after the peacemaking at O-tahuhu.
Did you make any other settlements, besides these at Karangahape, Horotiu and Rangitoto?
After the peacemaking we went to Taka-purewa near O-kahu and prepared a clearing.
No Pa was built there at that time.
The Pa still stands at Mangere. Were there not any other people living with you at Rangi-toto or Horo-tiu? No no other people were cultivating with us.
I remember coming to live permanently at Orakei. Our settlements were at Rangitoto, Orakei, Purewa, page (92)Whakatakataka, Okahu, and at Wai-ariki. We had cultivations about this land afterwards. We came to reside permanently at Orakei before the first Governor came. The people used to go to the other side to look after their pigs. Nga-ti-mahuta were at Onehunga. A few were left at Mangere to look after the pigs.
The settlement at Onehunga was made at the same time the Pa at Whakarongo was built.
Long before the peacemaking at Otahuhu we cultivated at Horotiu. Our cultivations were here long before that - before Captain Symonds came. We had prepared a clearing at Wai-ariki when a man of war came the first vessel I saw here, thirty of Te Tao-u were staying here at that time. The sailors came to get water the old men turned them away and said they should not have water without paying for it. The sailors went on board got swords and guns and returned and took the water. I don't know the name of that vessel - it was a three masted vessel a man of war.
Some of the chiefs came on shore this was after I saw Mr White at Karangahape. When the potatoes were in bloom that we had planted the first emigrant ship came. Robertson was on board.
Had you made the clearing at Takapurewa before the ships came? A long time before that we had been permanently settled there. We had been two years before we came page (93)to Horotiu.
We made the settlements in this order - Karangahape, Whakauunga, and Okahu.
We stayed at Karangahape and cultivated at Ihumatao and Mangere and put pigs on the ground. We took up the food in season. We also cultivated at Karangahape and Onehunga. Uringutu's were cultivating at Onehunga.
When we lived at the Pa at Karangahape we did not cultivations at Orakei. When we were living in the Pa at Whakarongo we cultivated at Mangere. We lived there two years and extended our cultivations to Horotiu and after planting the people went back to Mangere that crop was intended for seed as we contemplated settling here. We had cultivations at Rangitoto after we had cultivated here two seasons. The cultivations here were not extensive. The whole of the Te Tao Ngaoho and Uringutu came here to make clearings. When they were made they returned to Mangere. We had built large houses at the time we had made the clearings. The Pa was still at Mangere. Te Wherowhero had commenced to live at Onehunga, but his permanent residence was at Awhitu. Peace had not then been made between Waikato and Ngati Paoa.
When the peace was made at Otahuhu page (94)where were your cultivations? The first cultivations at Horotiu, and at Rangitoto and after that the peacemaking.
When was the settlement at Onehunga made?
When we resided at Mangere Te Wherowhero just came to live at Onehunga in the same year the peace was made.
- before the peacemaking. Te Wherowhero and Ngati Mahuta -
The cultivation you had at Waiariki was that after the cultivation at Rangitoto and Okahu? Yes - the pakeha's had the potatoes that were planted at Waiariki. During that year we did not cultivate at Horotiu - the land had been worn out. The next vessel I saw after the man of war was the vessel that brought Robertson. De Thierry was a great man on board the vessel. He wrote a book on New Zealand. Captain Stewart was the master.
I remember the building of the Pa at Okahu. The Pa had built before the Pakeha's came. It was not built when the man of war came. The people living at Okahu and Orakei when the Pa was built were Te Tao, Ngaoho and Uringutu.
Who were living at Onehunga? Potatau, Nga-ti-mahuta lived at One-hunga with some of Uringutu.
Who were living at Mangere? Some of our people who were feeding pigs at Mangere.
Were there any other people living at Orakei when the Pa was built? No.
Were there any of Ngati Pari and Ngati page (95)Maho? No.
You know Ngati Nahira? Yes he had been there a long time. I remember him. Where? At Orakei. Did he live with you? With my mother. Who was he? He belonged to Ngati Maru and Ngati Whau.
Was he a prisoner? Rukuwai a relative of his married my sister and he came with us from Waikato and his elder brother came with us also and lived at Orakei.
Did he live with you at Mangere also? His brother lived with us at Mangere.
Was he living at Okahu when the Pa was built? Yes.
At 2pm the Court resumed
Do you remember when Ngati Tangahira came to live at Orakei? No. Was he living there before Makitu's time? No.
Was the Pa at Okahu built before Maketu's execution? The first Pa had been built, also before the Europeans came here.
We built Pa's at Karangahape, Mangere and Okahu because we had not made peace with Ngapuhi and Nga-ti-paoa on account of the Thames war and peace had not been made on account of the fight with the Parawhau or with Nga-ti-te-ata, Nga-ti Mahuta, Nga-ti Tahinga and Te-tao-u.
The Pa at Okahu was erected for fear of Nga-puhi. Peace had been made with Nga-ti Paoa at Orere and O-tahuhu before the Pa was built.page (96)
were born at Purewa. The first was born at Okahu (it's name Whakarau) in the Pa at this end - it is buried at Kaipara - it died at Oruawhara in the Kaipara. I had two children by my wife Mire - it was born at Parewa - it died and was taking to Kaipara to the tapu place of our ancient ancestors at Pokiha.
Te Tao, Ngaoho, Uringutu - have burial places at Orakei. Uringutu is near the chapel, Ngaoho at Whakatakataka. Te Tao at Okahu - The Arawa's burial place is there also.
During the time you have been living at Okahu have the people of strange tribes come to live there? Yes.
Mention some who are living there now? Te Arawa, N'Terangi, Waikato, N'Pou, Rarotonga, Te Tao, Uringutu, Te Ngaoho. They are cultivating at Okahu each tribe has its own cultivation. N'Terangi, N'Poro, and Waikato's are at Kohimarama. Rarawa's are another tribe, there are Ngapuhi also. Arawa's cultivate near the beach near Tuutau's place.
Rarawa cultivate near Okahu creek and beach. N'Mohutu cultivate near the chapel with Te Hapimana.
What was the cause of these different people coming to Orakei? That they might be near the Europeans.
Did these people ask your permission before they began to cultivate? When they came there they stopped for a bit, the wanted to page (97)Patene and Mr Clarke came to survey the land. I cannot be certain whether it was after Kahukoti came. It was Mr Clarke of the Government who came. I mentioned two Pa's the second Pa was built just before Hana came to make peace.
Te-komiti is at Tamaki Head, on the eastern side.
By Mr Hesketh: I know Huitawarua.
Was Pohatu a Waoohua? I don't know. Ngaiwi? If their ancestors had lived on this side I should know.
Do you know who Turangama's father was? I don't know.
Do you know who Timata belonged to? To Wai-o-hua - Nga-oho and Nga-iwi.
Timata belonged to Wai-o-hua - Nga-oho and Nga-iwi.
Do you know the Rakitinga? I have heard of him.
What tribe was he? N'Te Atu.
Te Tahuri belonged to Ngau-ngaunga - to the same people as Te Rangiuna.
Do you know Ahipine Kaihau's wife? Yes, she belongs to Taranaki. How does she became Taranaki? On account of her mother, her name is __________ Ahipene has two wives.
Ahipine Kaihau's wife belongs to Taranaki on account of her mother.
Had he Tamarangi for a wife? Yes. What people was she? N'Te Ata. Of what people was her mother? I don't know how to give the ancestors. They belonged to the other side of Manukau.
Te Horeta belongs to Waikato on one side, he was also from Ngaiwi.page (98)
I claim this land through Te Atairehia.
Hori Taurua is not related to Te-ata-i-rehia in the same degree as I am because Te Katu was a daughter and Hori claims through the female line - I do not know how he claims. I consider I have more claim than he because Moko-roa married Tua-hawaiki. In the time of Poatau Tukaua came to the Kaipara district and Potatau went to Wai-kato in the time of Potatau Moko-roa came here and married Tua-hawaiki.
Was a son of Te Atairehia but not the second son.
My claim is better than Hori's because Pahika did not marry a woman of this district but of Wai-kato.
Do you know Pauki? No. Do you know Pakahi's wife? No. They are Waikato. Do you know they are Waikato?
Tahuri and her husband were at Tau-oma. Temo-aure gave permission to Tahuri to give Kehuamo a piece of land because they were both Wai-kato's.
Timo was of Te Tao-u and Wai-o-hua and also Nga-oho.
Timo was a great chief. He became entitled to the land through his ancestor Toka-rarai.
Tokararai belonged to Tamaki and was a relation of Hua-tau.page (99)
When Tahuri gave this land to Kehu, Tahuri was living at Mangere and One-hunga.
Kehu spoke to Tahuri alone about the land - she would not give away the land of her husband without his consent.
Did you infer that he gave his consent?
I heard from Te Kawau and the others that the husband of Tahuri gave his consent.
Awarua was Tahuri s son and was a great chief. Tanu was Te Awarua's daughter. She was a great woman. Tomo-a-ure was her husband. He belonged to Te-tao-u.
Is Arama Karaka their son entitled to the land? Yes. Who was Ranginu? I don't know.
Who was Whe? I don't know.
Tuihai? Yes. He was N'Teata. Who did Huiawarua belong to? I am not quite clear about it.
Tuihai of Nga-ti-te-ata. Huiawarua belonged to - the same people as Te-ranga-rua - who belonged to Nga-iwi on the other side.
If Teohai was a daughter of Huiawarua how was Te Houtu - Ngaiwi? I don't know. Do you know where N-Teata came from? No. Ngati Maho? I have heard that the ancestor of N'Maho came from N'Raukawa.
Ngati-tama-maho came from Nga-ti-raukawa.
You said Huiawarua and Maringi were Ngaiwi. Who was Maringi?
Hui-awarua and Maringi were Ngaiwi.
Are Maringi and Huiawarua both
Maringi and Hui-awarua both are Ngaiwi.page (100)
Ngaiwi? I don't know if Maringi was from Te Ngatu, she would be Nga-iwi.
Maringi was from Te Ngatu and she would be Nga-iwi.