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Volume III
All unambiguous end-of-line hyphens have been removed, and the trailing part of a word has been joined to the preceding line.
Some keywords in the header are a local Electronic Text Collection scheme to aid in establishing analytical groupings.
In the present volume are to be found extracts from papers of great value by the following authors “Ue-nuku,” “Rongo-marae-roa,” “Tu-mata-uenga,” “Pou-ranga-hua,” “Kahu-kura,” “Rangi-whakaoma,” “Hau-iti,” “Rua-taupare,” “Tuere and Tangi-haere,” “Pukoro-au-ahi,” and “Hotu-ngakau,” by
“Rongo-i-tua,” “Tama-tea-pokai-whenua,” “Te-rapu-wai,” “Kahui-tipua,” “Wai-taha,” “Poua-kai,” “
“Tama-tea,” “Kahu-ngunu,” “Rongo-i-tua,” “Kahui-tipua,” “Tara-ki-uta and Tara-ki-tai,” and “Iwi-ka-tere,” by
The portion headed “
That entitled “Rangi-tama at Hataitai” is de-rived from a paper by
Te-popo-taunga-i-tua (the crowd assembled on the other side) begat Te-popo-taunga-i-waho (the crowd assembled on the outside), who begat Kapa-whiti (array of people crossing from side to side), who begat Kapa-rere (fleeing host), who begat Rara-taunga-rere (exclamation of dread whilst fleeing), who begat Te-mata-tini-o-te-rangi (the many faces of heaven), who begat Mounu-ma-wawae (flee and disperse), who begat Tira-a-rangi (travellers of heaven), who begat Te-pahure-o-te-rangi (the departed of heaven), who begat Tura (bald), who begat Kopu-nui (large stomach), who begat Kopu-roa (long stomach),
Ta-whaki had been killed by Matuku-tangotango and Pou-a-hao-kai; and Rata determined to avenge the death of his grandfather. He went to the forest, and in one day he felled a tree. On the following day, when he went to form it into a canoe, he found the tree had been placed in its original position again. He again felled it, and watched to see what had restored it to its place on the previous night. Soon he saw the host of Haku-turi, of Roro-tini, and of Pona-ua advancing towards the tree, chanting the following incantation:—
It is Rata, Rata, Rata, Who felled the sacred forest of Tane. Small chips of Tane, Chips of Tane flying, Flying scraps of Tane, Adhere and come together. Fly hither, the chips of Tane, And come together, adhere. Fly hither, the ribs of Tane, And come together, adhere. Be straight, and be erect, O chips! Lift thee up. O chips! be erect.
And up went the tree again, and stood erect. Rata called and said, “Why have you put the tree in its place again? The tree is mine.” The host of Haku-turi answered, “Because you did not
When food was placed before the army of Rata, they merely put it to their mouths, but did not eat it. Rata said to the god, “Get some water for me to drink.” Pou-a-hao-kai went for the water, and Rata chanted an incantation that he might not be able to reach it, and that rain might descend upon him.
After this Rata took Tama-uri-uri, the friend of Matuku-tango-tango, as his god. Rata asked Tama-uri-uri, “Where is your friend Matuku-tango-tango?” He said, “He is below eating men, but when the moon rises he will come up to perform the ceremonies and chant the incantations over himself.”
Tama-uri-uri then practised deceit on Matuku-tango-tango by calling, “O Matuku! O Matuku! climb up. The moon has risen—this is the third night of the moon.” Matuku answered, “The nights are wrong, O Tama! These are the dark nights.” Tama said, “Oh, no! the nights are now right. Climb up.” Then Tama said, “Let ropes be placed over the mouth of the cave, and place four fences on each side of the mouth of the cave. Let the four fences on one side be called Pahau-waiapu (dark-green wing), and let the other four be called Pahau-tuhua (black wing).” This was done before Matuku came up. He saw Rata lying on the ground, and was glad, and laughed at the prospect of having something to eat; but Tama-uri-uri made a signal to Rata for the people to pull the ropes tight. Then they smote one wing of Matuku and broke it, and then the other; and thus Matuku was rendered helpless, and was killed by Rata.
From this time forth men could travel in safety and without fear of these monsters; and Rata brought Tama-uri-uri home
Rata then took Kani-o-wai to wife, and begat Pou-matangatanga, who took Rangi-ahua and begat Pai-hu-tanga. She became the wife of Ue-nuku, who took Ranga-toro to wife also, and begat seven children—Kahu-tia-te-rangi, Maputu-te-rangi, Mahina-te-ata, Ropa-nui, Whati-ua, Inanga-mata-mea, and Rongo-ue-roa.
Now, Kahu-tia-te-rangi and his sisters found that their food (kumara) was being stolen by the children of Whena. Ue-nuku ordered stages to be built on which to keep the food of his children; but one morning it was seen that even from those stages the food had been stolen. Watchers were therefore set to guard the food. These watchers were two birds—pet owls—called Ruru-wareware (forgetful owl) and Ruru-atamai (kind owl), belonging to Ue-nuku. And when next the thieves came to steal from the food-stores, the two birds flew from the front gable of the house and intercepted them. The names of the thieves were Wha-tino and Wharo.
When the news of the capture of his children reached Whena he was grieved with Ue-nuku. Not long after this Maputu-ki-te-rangi, Mahina-i-te-ata, Ropa-nui, Inanga-mata-mea, and Rongo-ue-roa, the children of Ue-nuku, went to the settlement of Whena. Pou urged Whena to kill these children of Ue-nuku. Whena rose and ordered their execution, and after they were executed they were laid in a heap. Rongo-ue-roa was not quite dead when he was put into the heap, and he heard Whena giving orders to his people to go at once and attack Ue-nuku and kill him ere the news of the death of his children could reach him. When night came Rongo-ue-roa crawled away to the canoes and hid himself beneath the floor of one of them. At dawn of day Whena and his party embarked; and, having arrived at Ao-tea-roa, the landing-place of Ue-nuku's settlement, Rongo-ue-roa came out of his hiding-place and went up to the settlement, and sat down near the root of a bush of toetoe (Lyperaceæ) just as the wife of Ue-nuku came to obtain
Ue-nuku took his son Rongo-ue-roa and wrapped him in his mat, and went and stood in front of the house which Whena and his party occupied; and while he kept Rongo-ue-roa hidden, he called to Whena and said, “O aged! where are my children?” Whena replied, “They are on the other shore, cooking food for the people who are at work, and in the intervals they are playing at games of jumping, throwing the niti (teka), spinning tops, dumb motions, and hide-and-seek [a game like hunt-the-slipper], and they are amusing themselves with puzzles and the other games of their progenitors Taka-taka-putea (rolling about in a bag) and More-o-tonga (the tap-root of the south).” Ue-nuku replied, “O aged! you speak falsely. You have killed them.” Whena said, “O aged! they are where I say.” Ue-nuku replied, while he uncovered his son, “Aged, you speak falsely: there is the only one who has escaped death.” And he brought his son close up to the front of the house, that Whena and his people might see more distinctly. Then they began to move as though they would leave the settlement; but Ue-nuku said, “Stay and partake of food, and then depart.” They sat still, and food was provided for them. After they had partaken of it they dragged the canoes into the water. Ue-nuku again called to
When the days of mourning were ended, Ue-nuku sent Mahi-rua (double work) to Pawa to consult the oracles. He found Pawa roasting a fish: the fish was a barracouta. The messenger bowed himself before Pawa, and as he advanced he went in a crouching attitude. Pawa held the fish up towards Mahi-rua, and he fell prostrate. The people called and said, “O Pawa! the man is dead.” Pawa answered, “Let him lie there till the power of the god has abated.” When Pawa had finished eating his fish, he took the tail of it and laid it on the body of Mahi-rua, and restored him to life. Then Pawa asked him, “What has brought you here?” Mahi-rua answered, “Ue-nuku sent me to inquire of you.” Pawa said, “I have nothing to give you but the company of people and the toetoe (Arundo conspicua) of the house at Maketu, and the incantations to the gods that rend. Do you go to Pou-ma-tangatanga: he has the information you require.” Mahi-rua returned to Ue-nuku, who asked, “What does he say?” He answered, “He says he has no information, but Pou-ma-tangatanga will give you what you want.”
Ue-nuku sent three messengers, called Tara-i-tuia (the power of incantations knit together), Tara-apua (the power swallowed), and Tara-kakao (the power of the night-bird of evil omen), to Pou-ma-tangatanga, who said, “The information you seek is to be found in the path leading to the filth.” But they
When the time came, Whatuia and Paikea assembled their army of one hundred and forty warriors, and when they were ready to embark Ue-nuku addressed them and said, “O aged! how will you act?” Whatuia replied, “We will lead our army by the horizon.” Ue-nuku replied, “Depart; but if you capture the daughter of Pou-ma-tangatanga, save her to be a wife for me.”
Then the war-party departed; and when they arrived at the land they went over the mountains of Aro-whena (compassion of the dwarf), and found the house of Rangi-kapiti (precipice of the sky) standing, and the god uttering his oracles to the people of the place and saying, “There is no army coming to attack us.” But in the dawn of the following day the house of Rangi-kapiti was attacked and taken, and Rangi-hapopo (day of crowding together) (or Hapopo rotten, breath) was killed. And this originated the old proverb,—
God of madness Escaped, and left Death for Ha-popo.
Pai-mahu-tanga (delight of recovery from a wound), the daughter of Pou-ma-tangatanga, was taken prisoner, and taken back with the war-host on their return to Ao-tea-roa.
Now, when that part of the army under command of Ue-nuku got out of sight of land, Ue-nuku put on his mourning-garments. When they came in sight of Whena's land, and had got near to the breakers, they saw an army drawn up prepared to receive them. They then dropped anchor and allowed the canoes to pass through the surf, and leaped on the beach, and at once gave battle, and took Putua-ki-te-rangi (heap up before heaven) prisoner. Then Ue-nuku called the fog to settle down on Raro-tonga (lower south), to perplex Whena and his people, and paddled out to sea with their prisoner, and killed him, and cooked his heart, and put it into the calabash Ao-tea-nui-o-maunga (great mountain of daylight). This battle was called Te-ra-kungia (the sun shut up).
Then Ue-nuku caused the fog to clear away; but, seeing many of Whena's people still alive, he caused it to settle down again, and sent his dogs on shore to attack them. After some time he caused the fog to lift again, and waited in the canoes to witness the battle of the dogs and the people of Whena. This was called the battle of Te-mau-a-te-karaehe (the food of the dogs), at the Ra-to-rua (double sunset).
Ue-nuku again caused the fog to settle down on the land, and to remain until every sound of battle had ceased; and when not a voice was to be heard he caused the fog to clear away again from Raro-tonga, and he saw the hosts of Whena were overcome and destroyed. This battle was called the Ocean of Te-wai-pu (the battle of the deep). Thus the war was closed, and Ue-nuku went back to Ao-tea, where he found Pai-mahu-tanga, the last-born child and daughter of Pou-ma-tangatanga, and took her to wife, and begat a son called Rua-tapu (sacred pit), and he and his children lived quietly in his house Rangi-kapiti.
It was in this house Nuku (Ue-nuku) declared Rua-tapu should not use the comb of his elder brother Kahu-tia-te-rangi (the garment of heaven), who was begotten on the royal mat, and who wore the head-dress called Titi-reia (the plume envied by all); which provoked the anger of his son Rua-tapu, so that
He did not ask any of the members of the junior families to accompany him: all in his party were the lords of the tribes, and they numbered one hundred and forty. Rua-tapu prepared one hundred and forty spears, and hid them beneath the stage on which the crew were to sit. There was a spear for each man. But secretly one night he went and bored a hole in the bottom of the canoe in a place convenient to the position he himself would occupy, and put a plug into it. They started on their voyage, and put out to sea. Though they had lost sight of land, they still paddled on till near the dusk of evening. Then Rua-tapu took his foot off the hole he had bored in the bottom of the canoe, and secretly pulled the plug out, and at the same time hid the baler in his clothing. The canoe began to fill with water. The crew began to search for the baler, but nowhere could it be found; and soon the canoe filled and upset, and all were cast into the sea. Rua-tapu got clear of the others, and kept himself afloat without much exertion by means of the baler, and when the others were exhausted by struggling in the sea he began to kill them. Those against whom he had an ill-feeling he killed by holding their heads under the water and drowning them; the others he killed with his weapon. In this way forty were destroyed; but still he continued to kill until all save Paikea and Hae-ora had sunk under his weapon. Hae-ora called to
Then Rua-tapu killed Hae-ora and pursued Paikea, who was the only one left; but he struggled in vain to overtake him, and Paikea escaped. Then Rua-tapu called to Paikea, and said, “Now, O Paikea! return to land; but when the nights of winter are long I shall be with you. But if I do not come you can say I am a stray child of our parents, and begotten of our father by a woman of no rank.” Paikea asked, “What day will it be when you come to me?” Rua-tapu answered, “In the great nights of the eighth moon I shall be with you. Let the remnant of the people live on the Hiku-rangi (margin of heaven) Mountain. Then I and they shall escape destruction.”
Rua-tapu went his way in his baler on the sea, and Paikea, seated on his ancestor, who embraced him with care, went his way, chanting this incantation as he went:—
Cleared away, opened, opened is the path. O trembling heart! opened is the eager heart— Opened is the heart that comes to the surface. The fish floats on the sea— The Pipipi of Whaka-ea (The singing one of him who floats on the water). Sob, O Earth! sob, O Heaven! Thou base and origin of life, Thou warmth of birds, and gentle breeze. It is life, it is life— My great life is of Rangi, Who now appears in open day, In brighter light, O son! O son from above! from without! From the sacred baptism! From the light of heaven! Exert thy power outside— Let thy power lift up. The news ascends— The fame of Hou-ta-iki (the wicker basket), Rongo-tatu (news of the stutterer), Rongo-ta-mai (news wafted onwards). The heaven laughs. The air is cold and piercing. The news descends— The news of Hou-taiki (plume that provoked the gods), Causing long doubt. Call not, loose not Tane (a canoe). Fold thy omens together. Loose not Tane. Collect thy people in crowds In the world, in open day. Take the power, and give Aid to the swimmer. Let the lords do battle. They ascend, and swim, swim. O Tane! power of gods! Company of lords coming, Swimming, oh! swimming. Swim with buoyancy, Swim loosely. O Tane! power of gods! Swimming, oh! swimming. Power of the lords is coming, Swimming, oh! swimming. Paikea the lord is coming, Swimming, oh! swimming. Swimming with buoyancy, Loosely swimming with the Landing of Tane on shore. Come with a great wave. Sever it with the earth-cleaving axe, And hear the news of death. The power departs. Bind the heart, Close the heart, Lift the heart, Raise the heart up, Let the heart wait On the ocean, On the clear hills, And if you meet my bird above, In the large plain, 'Tis the forehead of Rua-tapu, 'Tis the heart in the wilderness. Oh! the evil of my swimming! 'Tis of the gods, 'Tis of man, 'Tis in the ocean, And on the spray of Aotea. If you meet my bird In the large plain, 'Tis the forehead of Rua-tapu. Stand up and utter The call of welcome, And say where sleeps Ka-hutia-te-rangi (the sky pulled up), A self-sufficient son. But the company come From Whanga-ra (harbour of sunshine) Onward to Maro-te-ika (fish stretched out) And to Tai-o-rutua (tide of agitation). Hither comes the canoe of Paikea. Let the heaven be calm.
Thus ended the first part of his chant, and as he neared the land he chanted again, and said,—
Hasten, oh! hasten thy progeny, O Tane! To the mist of Wai-rau (small kumara), And let the offspring of man land on shore.
Soon Paikea landed on the island Ahu-ahu (a mound—the Mercury Island, near
Ue-nuku was a very great chief of the olden times. One of his wives was named Taka-rita (fallen spirit). She was the sister of a very great chief named Ta-wheta (writhing in pain), who dwelt in large pas of his own called Matiko-tai (rise in the sea) and Po-ranga-hau (winds blowing at night).
I will begin my narrative with the death of Taka-rita, the
My fire is newly kindled by friction; The land approves, or desires it. Let a fire burn to eat up a great chief; Let a fire burn to eat up a first-born; Let a fire burn to eat up a principal chief; Let a fire burn to eat up a priest; Let it burn. But by whom is the fire? Let it burn, it is by Hine-i-kuku-te-rangi (The daughter by whom the heaven was wrapped together) Let it be, it is by Hine-hehea-i-rangi (The daughter bewildered in the heaven). Let it burn throughout two long Periods of the close-quarter fighting of the sky. Let it burn; on, on, onwards. My sacred fire is verily kindled by friction. Above, abroad, on the outside, towards the west— Towards the west. A vengeful desolating principal chief. Never shall the great chief be forgotten by me—never! Never shall the first-born be forgotten by me. An eater of scraps and leavings. The cooking-oven is baking slowly. I am wasting away, naked, waiting. The cooking-oven is baking badly. Go on, bake away, the baking-oven, The oven baking above, The oven baking below. Rush to the fight, O space! Rush to the fight, O sky! Show forth thy valour, Show forth thy valour, let it be seen. Return from the charge, return; Cause it to return. It is ended.
When he had chanted all his spell he fed his mother's heart to his and her own son Ira (wart or pimple).
Hence arose the proverb, “Ira, devourer of the rich soft interior.” And this saying has descended to his offspring, to the tribe called Nga-ti-ira (the descendants of Ira).
When the news of the death of Taka-rita reached her brothers they greatly mourned for their sister.
Then Ta-wheta (tumble about), one of the brothers, in regard to the death of his sister, asked, “Why was she killed by Ue-nuku?” The relater of the news said, “Because she had committed adultery with two men.” Ta-wheta said, “It is right, perhaps; but his act shall be repaid in future, and he shall be eaten by grubs. Here, near me, are his food-preserves, which will induce his children and people to come this way when the season of fruit comes round. He will be full of trouble in future—at the time he desires the little bit of property that is lying on the ground. The women shall be as a cliff for men to flee over.” And so this last part of his words became a proverbial saying, and for a long time Ta-wheta dwelt quietly, brooding over his anger.
Ue-nuku did not think it anything cruel to have murdered his wife, nor did he think of the possible consequences. When one summer had passed he had forgotten all about his cruel act, and he sent his children and people to obtain the fruit and products of his preserves in the districts of Matiko-tai and Po-ranga-hau. A great number went; and when they arrived at the pa of Ta-wheta, they being unarmed and not suspecting any evil, Ta-wheta killed them all but one: and from this commenced the deadly feud between Ue-nuku and Ta-wheta.
Four of Ue-nuku's sons were slain on this occasion, who were named Maputu-ki-te-rangi (heap in heaven), Ropa-nui (great slave), Mahina-i-te-ata (moon at dawn of day), and Whiwhinga-i-te-rangi (possessing in the heaven); while the fifth, called Rongo-ua-roa (news of the long rain), hardly escaped with his life. He had been severely wounded, and his skull was hacked and broken, and he left for dead amongst the other slain by the murderers.
When Ta-wheta and his people had killed the party of Ue-nuku,
When it was night Rongo-ua-roa crept out of his hiding-place, and crawled into one of the large canoes, and stowed himself away in the forehold, under the bows, and chanted this incantation to insure his not being discovered:—
Tu, overspread the face of the sky, That I may be hidden. Let their eyes be dazzled, And flash waveringly In looking at the stars, And at the moon, And at light.
And he was hidden securely, and laid himself quietly down.
Early on the morrow Ta-wheta and his party were up and acting, and preparing to go and kill Ue-nuku. They quickly put the weapons of war into the canoe, and with vigour paddled away towards the pa of Ue-nuku. When they arrived on the beach they dragged the canoe up, and proceeded quickly to the pa, whilst Ue-nuku and his people waved their garments and shouted the welcome of “Come hither, welcome, ye illustrious strangers. My child has gone to the distant horizon to fetch you thence. Welcome.” Ta-wheta and people went into the reception-house and sat down.
The people of Ue-nuku now busied themselves in preparing
While the repast was cooking, Ue-nuku rose in the marae (open space in front of the reception-house) and said, “Come hither, welcome. Are you indeed Ta-wheta?” Ta-wheta from within the house exclaimed, “Thou thyself, thou thyself;” but Ue-nuku continued, “Welcome hither. Did you come hither from our children and young people?” To this Ta-wheta again replied, “They are all there, enjoying themselves at the usual games of play—spinning tops, flying kites, making cats'-cradles, darting reeds, and all manner of games.”
When the visitors had first entered the pa, Rongo-ua-roa had with great difficulty managed to get out of the canoe, and crawl away and sit down under a bush of toetoe (cutting-grass), where he basked in the sun; and, the food for the visitors having been made ready to put into the umu (ovens) the female cooks went out of the pa to gather some grass, green leaves, sedges, and tops of shrubs, on which to place the food in the ovens when cooking. Some of these females went to the spot where Rongo-ua-roa was lying: they saw him, and heard his faint words, by which he told the tale of what had befallen him, his brothers, and party. These women went back to the pa, and called Ue-nuku aside, and said, “O old man! it is all false what Ta-wheta says. They have come with a different design. The whole of our people have been murdered by Ta-wheta and his people. Rongo-ua-roa alone is alive. They have come in deceit, and will kill us.” Ue-nuku asked, “Where is the survivor?” The women said “Oh! there he is, lying down outside on the toetoe, with his head all beaten with a club.” He said, “Fetch him; lead him into the pa.”
Rongo-ua-roa was brought; but first of all he was led to the tuahu (altar where offerings are made to the gods, and incantations are chanted to propitiate the gods), and all the proper sacred ceremonies were performed over him, including
Provoking irascible sinew, strong to kill, Hither is come the one they sought to murder. Verily, thy own skilful priests are here— Thou and I together, indeed, as one. Thy wound is sacred. The celebrated first-born priestess Shall cause the lips of the wounds To incline inwardly towards each other. By the evening, lo! thy would shall become as nothing. The stone axe which caused it Was verily as the strong tide rushing on To the shores, and tearing up the beds of shell-fish. Striving, provoking sinew, eager after food for baking. The wounding indeed of the man Who courageously enraged the god. Thy internal parts are all opened to view, Verily, just as the stirring-up of the big fire Burning in the marae (courtyard) of a pa. But, Io! thou and I together are as one.
This done, Rongo-ua-roa was taken into the pa that he might be shown publicly to Ta-wheta and his party. Ue-nuku, with his wounded son, had returned to where he had stood when he was uttering the welcome to his visitors, but keeping Rongo-ua-roa on one side of him, and out of sight of the visitors who were in the big house. Ue-nuku again began to speak to them, and said, “Come hither, come hither. You are indeed Ta-wheta. Yes, you yourself have come at last to see me. You are indeed come hither from our children; but are they living or are they dead?” When Ta-wheta heard these words he bounded out of the house, and said, “And who indeed is that god from the sky who is able to kill our children?” Then it was that Ue-nuku said to Ta-whetu, “Our children are slain by you. Behold, here is the only survivor.” At the same time he brought Rongo-ua-roa forward, and made him stand in the open space before the door of the house, so that those within might see him. When the visitors heard the words of Ue-nuku, and saw Rongo-ua-roa, they
When they had partaken of the repast they all rose and left the pa in silence, and dragged their canoes into the sea. While doing this the people of Ue-nuku clamoured to fall upon and kill them; but Ue-nuku restrained his people, and harm did not come to the visitors.
When they were leaving the shore Ue-nuku called to Ta-wheta and said, “Depart peaceably, O Ta-wheta! Ere long I also will go thither to our children. You are not a warrior, but an evil-doer.” Ta-wheta replied, “By what possible means indeed can you venture to go thither—to the home of the many, of the thousands, and of the (little gods called) Rororo (ant), and the Haku-turi (bow-legs, or those who murmur at their knees)?” Ue-nuku answered, “Go away, depart. Soon I shall go thither. You will not escape me; in future you will be devoured by grasshoppers. Your bravery in battle is slippery. Go away, depart.” These were the last words of Ue-nuku to Ta-wheta and his party, and they returned to their own place.
After this Ue-nuku stirred up his people to get the war-canoes ready for use. The topsides of these were newly tied together and caulked, and launched to go to war. Then it was that Whati-ua (run from the rain) rose and spoke against going to war at once, and said, “This is my opinion: first let the kumara and the karaka be ripe; then do you go by sea, but I and my party will at once go by land. We will first engage our enemy, and break off the tips of the branchlets of revenge for our sad loss. To-morrow morning we will start.”
As they were leaving the pa Ue-nuku called, and said, “Listen, friends. This is my word to you: if you capture Pou-ma-tangatanga (or Pai-mahu-tanga) (loose post), let her live to become a wife for me.”
The party, which consisted of seventy men, left on their march, and went inland over hills, and travelled till nightfall, when they halted and slept. They travelled all the following day, and again on their march slept at night. On the third day they came in sight of Rangi-kapiti (narrow pass in heaven), and halted till it was dark. In the night they went stealthily and surrounded the big house—the house were visitors were entertained at that place. The people of that district kept watch by night, but were not strict in such duty. When the war-party got near to the house they were made aware that the god had joined with the people in the house, and Hapopo (pulpy, rotten), the priest, was encouraging the people by questioning the god in regard to the expected war-party, and the listening attacking party overheard the conversation of Hapopo and the god. Hapopo said, “Speak, tell me, is the war-party at hand? We are here dwelling in great fear, not daring to sleep soundly at night.” The god, whose name was Te-kanawa (war-weapon of the senior warrior, one that has been an heirloom for ages, old club; dazzle, shine brightly), replied, “No; there is not any war-party near—nothing of the kind. Let us dwell together quietly, even as the ancient ones are, who are far off, away in the sky.” These were the words spoken by the god through the medium, whose name was Kahu-rangi (garment of heaven). Hapopo (rotten) again asked, “Tell me, O aged! is a war-party at hand?” The god replied, “Not a bit of a war-party, O aged man! No fighting whatever, O old chief! will come hither against you. Rest quietly.”
Early, and at break of day, the war-party rushed on the big house on all sides, and great was the slaughter of Ta-wheta's people, but Ta-wheta escaped. Though he was pursued, he got away; whence arose this proverbial saying, “Through flight only was Ta-wheta saved.” The priest, Hapopo, they dragged out of
Pai-mahutanga (nicely healed, or good warmth) was the only one who was made prisoner and rescued from the slaughter by the warriors of Whati-ua. The slain were cooked in ovens and the warriors fed on them, and some were carried back to the pa of Whati-ua.
Thus was fully avenged the death of Ma-putu-ki-te-rangi, Mahina-i-te-rangi, Ropa-nui, Whiwhinga-i-te-rangi, Rongo-ua-roa, Hotu-kura (sob for the red), Inanga-tapu-ki-te-whao (white-coloured greenstone made sacred as a chisel), Rangi-whetu (sky of stars), and their companions by Ta-Wheta. Those whose names are here given were all chiefs who fell on that occasion.
When the war-party got back to their home they gave Pai-mahu-tanga, the daughter of Ta-wheta, as a wife for Ue-nuku; and thus ended the first slaughter, which was commanded by Whati-ua-taka-marae (run from the rain and occupant of the courtyard).
Notwithstanding this slaughter, Ue-nuku still thirsted for revenge for his murdered children and people. He again commanded a war-expedition to be made ready, and he would go in command and attack Ta-wheta. The warriors collected, war-canoes were made ready and launched, and Ue-nuku ordered that each canoe should be provided with extra stone anchors and long cable-ropes. The expedition set forth.
On this occasion Ue-nuku took with him two celebrated garments of his ancestor Tu-mata-u-enga (god of war of the trembling face), in order to become a defensive armour for him. These garments were called Te-rangi-tuitui (the heaven sewed up) and Te-rangi-kahupapa (the heaven bridged over). These had been taken care of by Ue-nuku, who was lineal descendant of Tu-mata-u-enga.
The war-party started and came to Matiko-tai and
Ue-nuku, thinking Ta-wheta's people had destroyed each other, pulled the garments off the heart and fire, and, looking at the sea, saw it covered with floating corpses and red with the blood of the many slain.
Three times did Ue-nuku call on his gods before his foes were destroyed.
Then Ue-nuku and his warriors paddled the canoes to the shore and killed the few survivors who were found on the beach; but Ta-wheta and his immediate followers rallied and came on and attacked Ue-nuku and his people, who fought desperately with them, and Ta-wheta was killed.
The battle on the sea was called “The Day of Two Sunsets,” but, on account of the great amount of the blood of man in the sea, it was also named “The Sea of Loathsome Water.” And the name given to the last battle on land, in which Ta-wheta was slain, was “The Rising Tide.”
The victors cooked human flesh day after day; but they could not cook it all, so it was left and wasted, because it became rotten. These are the battles of Ue-nuku the man-eater, and the murders of his children were fully avenged.
Ue-nuku took Pai-mahutanga to wife, and she had a son, who was called Rua-tapu (sacred pit). His acts shall now be given.
Many years after these battles Ue-nuku got a large canoe made by Hoe-ora, which was called Te-huri-pure-i-ata (turning to perform the sacred ceremonies). When this canoe was finished she was painted red and adorned with pigeon-feathers and other adornments. Then it was that Ue-nuku ordered his sons and the sons of other chiefs to assemble in order that the hair of their heads might be combed and anointed and tied up in a knot on the crown of the head and ornamented with a high dress-comb stuck in behind, that it might be regular and look beautiful, that they all might go and paddle the new canoe out to sea. Ue-nuku performed this work of preparing and dressing and tying up their hair. Of the seventy young men Ka-hutia-te-rangi (the heaven will be pulled up) was the last who was done by Ue-nuku. There was not a boy amongst all these. When all was done Rua-tapu called to his father Ue-nuku and said, “O aged chief! see, dress and tie up my hair also.” Ue-nuku replied, “Where shall a dress-comb be found for your hair?”
The next day he went and roused the people of the settlement to drag the canoe to the sea, and the seventy young men embarked; but Rua-tapu was careful that not any of the younger sons of the junior branches of families should go with them, and thus some who came to join the party returned. The canoe was paddled away, and Rua-tapu kept the heel of his foot on the hole he had made in the bottom of the canoe. They paddled far out, when he took his foot off the hole, and the water rushed in. The crew, seeing the water, cried out, “We shall be upset. Turn her round and go to the land.” Rua-tapu put his foot on the hole and baled the water out. They still paddled farther out; but some said, “Let us return: we have paddled out far enough.” Rua-tapu said, “We will soon return: let us first go further.” So they paddled till they were out of sight of land; then Rua-tapu took his foot off the hole again and the water rushed in. All the crew called out and said, “Where is the baler? Be quick, bale the water out. We are lost.” But Rua-tapu had hidden the baler, and the canoe was full of water, and they upset.
Then Rua-tapu swam after his brothers and quickly drowned several of them, and, seeing Paikea, he followed hard after him to drown him also, but Paikea evaded him. Rua-tapu called and said to Paikea, “Which of us two shall carry the tidings of our disaster to land?” Paikea replied, “I will, I can do it: I am a son of the sea:” And this was the reason for saying he was “a son of the sea” he was descended from Rongo-mai-taha-nui (whale of the big side), who was also descended from Te-petipeti (Portuguese man-of-war) and Te-ranga-hua (porpoise). Rua-tapu called and said, “Go. You swim to land and note if I am lost here; then you will surely know that I am not a son of your father: but if I escape then surely I am a son of your father. Go on, and let the crowded parties of the summer season remember that I am here—I shall not be hidden. When the squid and the jellyfish have reached the sandy beach, then beware: I am a little way behind them, and am also going towards the shore. Go on, swim away, proceed to the land. Those who survive this disaster will become a pile of slain in the day of battle. This is another word to you: In winter, when the people assemble in companies (or when they live separately, each family by itself), let Kahu-tu-a-nui (the garment that is nearly large enough) lead in the song sung by the people at such seasons, when the broad-chested men are sitting close together in a row by the side of the fire, and let the songs be sung in chorus by them: by the singing of these songs I shall ever be remembered.” Then Paikea said, “The tidings of our calamity shall be carried to our home. I can do it, as I am descended from Te-petipeti, Te-ranga-hua, and Te-a-ihu-moana (a species of whale—q., the pike-nosed whale?).” Rua-tapu now gave his last and parting words to Paikea, and said, “Go on; swim away to land to our home.” So saying he held up his paddle, and Paikea swam towards land, chanting as he went this powerful spell:—
Now is shown the vigour of the trembling heart, Now shall be known the force of the anxious heart, Now shall be seen the strength of the fluttering female heart. The big fish of the sea swims fast by its great exertions, Blowing forth the spray of sea-water from its nostrils. The big fish is lifted above the waters; Space makes it buoyant: sky upheaves it above the ocean-swell. Now rushing up a steep ascent, as if climbing the fence of a fort; Now roughening squall of winds comes on. As a bird's feather I am borne before it. Ha, ha! thy heart is even as mine. Now the great enduring heart of the descendant from the sky Shall make itself emerge through all dangers To the habitable, to the dwellings far in light, And be a full deliverance for the son of chief— A child the offspring of a chief of rank. Son above, abroad, and according to the proper ceremonies performed; Son according to the signs, of the breaking-away of clouds. Enlightening hitherward, from the utmost sides of the far-off horizon. Ha! abroad, far away on the deep, the place of strength exerted, Showing the power of sinews when strained. Here, now, is the skid. I mount on the top. The very skid of the binding that provokes insult, The skid satisfying the heart, the skid so sure and fast. Ha, ha! the cold wind is laughing and is defiant; So is the cutting icy wind to the skin; So is the bitter-cold, penetrating, numbing vapour; And so the faint internal feeling of sickness. Here is the skid. I get upon it. Verily the same skid of provoking insult So greatly desired and looked for. Once, twice, thrice, four times, five times, Six times, seven times, eight times, nine times, ten times. Let not the fastening root of Tane be unloosed by thee. Let not the ill-omened winds of Tane be set free by thee. Let the swimming of man in the ocean finally end— Let him emerge in the region of joyous dwellings. Take up this descendant of chiefs. Behold, he lives and swims bravely; He swims, the first-born chief pursuing—follows on, still swimming away. He swims, he strongly swims, still swimming onward, enabled, enduring. A first-born chief still follows on, and manfully he swims. He swims, even Paikea, a first-born chief onward swimming. He swims, upborne he swims, swimming onward, toiling manfully Now above, then below, rolling between the billows. All that ends in reaching the shore of Tane himself. Look out, it comes, still onward comes, a huge wave rolling. Strike it down with the famed axe of ancient times, which overturned the land. Ha, ha! his mighty first-born chief appears, and to his aid is come. Rongo-ma-rua-whatu beats him back. The overwhelming wave has fled away. The plugging and caulking stand good, The fixing and lashing together stand good. Let it be uplifted and carefully carried, Let it be raised and supported, Let it be borne along. Alas! my distress makes me fail in swimming. Here, indeed, it is now to be seen. Make thyself to swim courageously and well, As skilful knowing one of old. Truly so, here, indeed, it is now being shown In the midst of the ocean; here, indeed, it is being seen In the midst of the desolate wild, far from man. Here it is shown in the ragged appearance of light, Far on the horizon, seen from the shore. My bird is met above—yes, then; it now returns, and here is shown. Rua-tapu stood upright in the sea, grasping his paddle, his last evil omen. One chief dies, another succeeds. Ka-hutia-te-rangi took Pani-pani to wife. He, a great chief's son, was highly esteemed at Whanga-ra. Here I am, still swimming on—floating, alas! in no certain direction. The big fish is beaten stiff in the tide of the quick-dashing wave. It comes—the canoe of Paikea is swiftly sailing hither. O big black-and-white sea-gull flying aloft there! Settle down from the sky on the sea. O Tane! wrap me in the garment of insensibility, That I may quietly float towards the shore. Lie down, O young chief! on the sea Which was purposely becalmed for thee. Carry safely forward the brave swimming man to the shore. Lift me, I am as a great fish; Lift me, sea of the eel, I am as a waterlogged white-pine canoe Lift me, sea of the eel, I am as a whale rolling and basking on the deep; Lift me, sea of the eel; violent gust of wind, seek me, and carry me to the shore. O wind of the ridge of the mountains! come here, and carry me to the shore. Tane, come and carry me to the shore of my own land— On the very shore there, to my father, now far away.
Then he warmed, and cheered, and consoled himself by remembering the name of another of his ancestors, who was called Matai-ahuru (begging for warmth), and cried,—
Begging for warmth, begging for warmth, on the warm sea, Through the warm-water tide, let my skin become warm, As if it were in the heat of the midday sun. Let it be as the blaze of fire kindled, And I become warm.
And with these last words Paikea possessed warm feelings and reached the shore at Ahuahu, where he resided for some time, and took to wife a woman of that place named Para-whenua-mea (scum of a flood), who bore him several children, one of whom was named Maru-muri (shade behind), and some of the others also were called Maru (with other affixes).
He left that place with his family, and came south to Whaka-tane (appear like a man), where he took another wife, who was called Manawa-tina (surfeited heart). She stood on the opposite side of the river, and her attitude as she stood was like that of a man; hence the name of that river, Whaka-tane (like a man).
He left that place and went on still further south, to O-hiwa (watchful), where he saw Muri-wai (the west coast) within a cave, from which circumstance came the name of Te-whaka-tohea (the objectors), who dwell at O-potiki (residence of the last-born). He still went on south, and arrived at Wai-apu (water laved into the mouth with the hand), where he took another woman called Hutu (sob) to wife, who had a son called Pou-heni (that held in the hand at the birth of a child). He still travelled on south till he came, with his last-taken wife, to his own place.
Rua-tapu (sacred pit) was son of Oue-nuku-nui (brown flax of the earth, the great, or senior) by his wife Pai-mahutanga (delightful warmth).
Rua-tapu was a conceited fellow; but, to check this assuming spirit in his son, Oue-nuku said one day, “O son! it is not becoming of you to enter the house of your elder brother, because you are not a man of rank.” The reason of Oue-nuku saying “You are not a man of rank” was on account of the mother of Rua-tapu, who had been taken captive in war.
Rua-tapu's heart was troubled on account of these words uttered by his father Oue-nuku, and he determined to punish
Rua-tapu commanded the people of his father to build a canoe for him. When she was made he called her Te-huri-pure-i-ata (the seed or bulbs over which the chants and ceremonies were performed at dawn of day, preparatory to planting). The canoe was ready for sea. Rua-tapu invited the young chiefs of highest rank in the tribe to accompany him on a pleasure-trip to some island far out on the sea. One hundred and forty of supreme rank accompanied him to see the people, to view all that was there, and examine the food of that land.
When the canoe was still on the beach near his own home Rua-tapu made a hole in the bottom of the canoe, and when they started on their voyage he put his foot over the hole. They paddled far from land, and Rua-tapu lifted his foot off the hole. The canoe was filled with water, and all the crew perished but Paikea, who, by his priestly power, transformed himself into a fish, and swam to land. He landed on Ao-tea-roa (long daylight), at Ahuahu (hillock), on the east coast of the North Island of New Zealand; and was the progenitor of the tribes who now occupy that coast, who proudly quote the old proverb, “The deeds of Paikea, who transformed himself into Tanga-roa” (the fish-god).
Ue-nuku was high priest of the god Maru, and disciple of those priests who believed in Rangi and Papa.
Rongo-mai-tau was the husband, and Te-mara-o-kai-ora (the garden of substantial food) was the wife.
Taki-ra (guide the day) was the mother of Kahu-kura and her four brothers and one sister. These were Ra-kai-ora (day of living food), Pehu-ta-tere (voice of the trumpet), Rua-tapu (sacred pit), Taki-rae, and Tauira.
Ra-kai-ora was the last-born, and Taki-rae (search for the forehead) was a female, and Tauira (disciple) was the head of
Whati-tata (abruptly broken) lived on the sea-coast, and found a stranded whale on the beach, and he took some of the bones home to make weapons of war; but Ue-nuku asked for some to make combs.
Ue-nuku went on a visit to a settlement called Huka-o-te-rangi (froth of heaven), and on his return perceived that his comb had been used by some one, and had been hung up in a different place from that in which he kept it. He asked the people, “Who has used my comb?” Rua-tapu said, “Paikea has.” Ue-nuku said, “It is an impertinent act for an illegitimate fellow to comb his head with my comb. I did think that he who was begotten on the mat Takapau-whara-nui was the only man to use it.” Paikea, hearing these words, was hurt, and got into his canoe and voyaged towards the south; and when far out on the sea he pulled the plug out of the bottom of the canoe, and swamped her, and drowned Pipi (trickling water), Te-ra-tu-ma-hewa (the sun imperfectly seen), and Ta-hao (cease to rain); but Paikea and Rua-tapu escaped.
Rua-tapu asked Paikea, “Who shall carry the power of life to those on shore?” Paikea answered, “I will.” Rua-tapu asked, “Are you able?” Paikea said, “I am, and can take the heat and the power of life to them.” Rua-tapu gave the sacred power of life to him. Paikea swam towards the land; but Rua-tapu, who was elder brother of Paikea, said to him, “Depart, and when you get to land tell the people not to live at Parara-uri (shouting offspring), Parara-te-ao (shouting below in the world), and Raro-hana (the red below), but at Hiku-rangi, and remain there. Depart. I will not go with you now, in this season of spring, but at the end of summer I will be with you.”
Rua-tapu swam out to Te-kapua-whakatutu (the cloud absorbing the damp), Kapua-whaka-rara (the cloud spread out), where Hua (fruit) was residing. He indicated his presence by signs in the heavens. Rua-tapu chanted the sacred incantations called Punua-ao-toku (young of the damp world), Tui (war-cry),
Paikea landed on the island Ahuahu (heaped up—Great Mercury), and took to wife Ahuru-moa-i-raka (warm moa that was entangled by its feet), and begat Maru-nui (great influence), Maru-papa-nui (great extending influence), and Maru-whaka-aweawe (influence exceedingly high).
Maru-nui begat Maru-tu (steadfast influence), who begat Maru-hinga-atu (influence leaning from), who begat Maru-hinga-mai (influence leaning towards), who begat Maru-takoto (prostrate influence), who begat Tai-ora-a-kahu-tu-a-nui (point of life of Kahu-tu-a-nui—garment somewhat large), who begat Uira-kanapanapa (bright lightning), who begat Rongo-ai-kino (evil report of begetting), who begat Hine-pua-ki-rangi (daughter of the blossom of heaven), who begat Rongo-whaka-ata (news indistinctly heard), who begat Rongo-kau-ai-(wai) (news of swimming), who begat Kahu-tapere (garment worn in the assembly-house), who begat the twins Tara-ki-uta (the side towards the interior of the land) and Tara-ki-tai (the side towards the sea), who were murdered by Tu-purupuru (stand and suppress) (another reading says Ra-kai-hiku-roa (sun that scorches the long tail) was the murderer), and the last child begotten was Ra-kai-hiku-roa, who took to wife Hine-tama-tea (daughter of the fair son), and begat Tu-te-rangi-ka-tipu(tupu) (the heavens cause to germinate), who begat Rangi-ka-tau-ki-waho (the heavens cleared outside), who begat
Hine-tama-tea had a younger sister named Hine-pare (daughter of the plume for the head), who begat Tu-te-huru-tea (standing with the warm white garment), who begat Kuku (pinched), who begat Rangi-ta-waea (the clouds parted), who begat “Whio-te-rangi (shrill sound of heaven), who begat Hine-mania (daughter of the open plain), who begat Rongo-tu-ki-waho (news upheld outside), who begat Po-rou-rangi (night when the heavens were propitiated), who begat Potae (cover for the head) and his two brothers.
The younger brother of Hine-pare was named Ta-whaki, and Ta-whaki's younger brother was named Hihiri (active), who begat Amo-tawa (carry the tawa—Nesodaphne tawa—on the shoulder), who begat Hori Waiti (George White), who begat Hirini Moe-roa (long sleeper), who begat a son called Te Ruru (owl), and another child called Kohu-koko (fog when the tui-bird is taken frozen on its perch in the early morning).
Rongo-kau-ai(wai) also begat Tawake-rahui (put an embargo on again), who begat Tama-te-rongo (son who did not hear), who begat Hine-tu (the standing daughter), who begat Te-taawhi (the unexpressed anger or sorrow), who begat Mokai-tuatini (pet lizard), who begat Hine-kahu-kura (daughter of the red garment), who begat Rangi-ta-waea (incantations chanted to obtain a clear sky), who begat Manu-pokai (flock of birds), who begat Peha (skin or back), who begat Pohoi-tahi (one plume of feathers), who begat Pakura-a-hoi-a (stubborn one, who would not listen), who begat Te-mokena-kohere (fern-root cooked and made into a cake), who begat Hone (John) Kohere.
Paikea left Ahuahu, and went to Whaka-tane (the name Whaka-tane—like a man—is derived from the daughter of Toroa (albatross), who stood on the beach at Whaka-tane and was mistaken for a man—hence this name), and took Manawa-tina (determined heart) to wife, who was of the Whaka-tane people, and begat Whati-ua and Whatiwhati-kau-amo (run from the rain, and breaker of the litter). Whati-ua begat Whati-ua-roa (long broken back), who begat Ue-kai-ahu (powerful to fasten), who begat Ue-taha (paddle by the side), who begat Rongo-tai-hi-ao (news from the sea at dawn of day), who begat Ra-kai-roa (day of continued eating), who begat Mariu (in the hold of the canoe), who begat Te-akau (sea-beach), who begat Hui-whenua (join all the land in one).
Paikea and his wife left Whaka-tane and travelled eastward, and on the journey there was born to them Rongo-tu-ki-waho (news heard outside), Ta-whaki, and Te Ruru. When they arrived at Wai-apu (water baled up in the hollow of the hand), Paikea took also to wife Hutu-rangi (silent heaven), who was daughter of Whiro-nui (great second night of the moon), who begat Pou-heni(hani) (regal staff), who begat Nana-ia (frowning eyebrows), who begat Po-rou-rangi (the second), who begat Ue-roa (long paddling by the side), who begat Takoto-ai(i)-mua (laid down in front), who begat Rua-pani (painted pit). Rua-pani took Rua-rau-whanga (wait for covering for the pit) to wife, and begat Rangi-tawhi-ao (clear of clouds all around), and Hine-te-raraku (the scratched daughter), and others.
Ue-roa also begat Tahi-to-ta-rere; but the descendants of Ue-roa and of Po-rou-rangi can follow out this branch of their genealogy.
Paikea again migrated, and took his wife Hutu-rangi, her father and mother, and relatives and tribe, and went to Ana-ura (sparkling cave), and gave that district to his wife Hutu-rangi and her people, even up to Puke-hore (bare or steep hill); but her father and mother took the Roto-o-tahe (the Lake of Tahe—abortion). Paikea put the eel called tangotango-rau (taken by the hundred) into that lake, and near it he built the
Paikea again migrated, and went along the coast southward to Whanga-ra (harbour of sunshine); and when they arrived at Koutu-a-moa (point jutting out where the moa was) and Toro-uka (headland) and looked back at Whanga-ra, Paikea pointed out certain places at which they were then looking, and said, “They remind me of places at my old home.” Pointing to certain spots he said, “That is like Paka-rae (dry headland), and that is like Wai-ngutu (water of the mouth), and that like Toka-kuku (rock in the sea, where mussels are), and that like Rangi-toto (blood-red sky), and that like Te-uhi-a-ira-kau (the garment of the one who is covered all over with warts), and that like Puke-hapopo (hill of the pointed top), and that like Wai-paepae (waters of an evil disease), and that like Te-ahi-rara-riki (the fire where it was scorched slightly), and that like Te-ahi-rara-ihe (the fire where the takeke (guard-fish) was partly roasted), and that like Whaka-kino (to make it wrong), and that like Tu-tapu-ninihi (to go stealthily), and that like Taha-tu-o-te-rangi (the side of heaven), and that like Te-waru-hanga-a-hine (the place where the hair of Hine (daughter) was cut); and those are like Puke-hore (sacred burial-place), and Te-rerenga (the leaping).” When he had thus pointed out the different hills and places which he said were like places at his old home, he continued, “The names I have given and the places I have pointed out are the names of places at my old home, and these places are like them—in fact, this place is exactly like Whanga-ra (wait for the sun), from whence I came. But there is one exception—that hill, which is like the Wai-moko (water of the lizard), is not situated like the Wai-moko of my home. This Wai-moko stands
They went on and took up their abode at the place which they said was like Whanga-ra; and at that place Paikea lived and died, and his body was taken and buried in a cave, and that cave has been kept sacred ever after, and is used as a place of burial for the dead of the tribe. It was called “The cave of Paikea,” and is so called to this day.
Horana (sufficiently expanded) was father of Ue-nuku. Ue-nuku took to wife Ka-hutia-te-rangi (the heavens pulled up) and had many children.
Ue-nuku made red plumes for his children to wear on their heads, with which they were much pleased. When visiting the various homes of their people they lost one of these, and after vain search returned home and told their father of their loss, which caused sorrow to the old man. Mahina (the moon) found the plume, and when asked for it replied, “It will not be given back—it is a plume found by Mahina.” The children of Ue-nuku were sent as messengers to Mahina, and Whena (like that) (or Wena) murdered the children. One of the murdered was called Mapu-te-rangi (sobbing of heaven). All the children of Ue-nuku were killed save one, who fled to Ue-nuku and said, “We are all killed.” Ue-nuku was much enraged, and made effigies to represent men as crews for his war-canoes. These effigies he placed in his canoes and went on a war-expedition against Whena. When Whena saw Ue-nuku approaching he and his warriors launched their war-canoes and went to meet Ue-nuku on the sea and give him battle there. Whena was beaten. This battle was called Te-ra-kungia (the sun bedimmed). Ue-nuku pursued Whena to the mainland and gave him battle there.
There lived a man who was called Ue-nuku. He had two wives—one a woman of very high rank, the other a slave. These had each a son: that of the wife of high rank was called Ka-hutia-te-rangi, that of the slave Rua-tapu (sacred pit). The boys grew into men. The son of the wife of high rank had a pet dog which he called Ka-hutia-te-rangi, after himself. When the dog was full-grown Rua-tapu killed it. Ka-hutia-te-rangi wept for the loss of his pet, and was asked by his father the cause of his grief. Ue-nuku was told Rua-tapu had killed the pet dog. Ue-nuku was very angry, and said to Rua-tapu, “It is not seemly for you to kill that which is named after your elder brother. Ka-hutia-te-rangi is as much prized by me as the breastpin which holds my sacred garments to my breast; but you—you are a child who was born with little or no consideration on my part.” These words made Rua-tapu greatly sorrowful, and to employ his mind and not brood over the insult he began to build a canoe and make paddles for her. He also made one hundred and forty spears, and then cut a hole in the canoe near to her keel, and sent messengers to every tribe and settlement to invite the eldest son of each senior family to accompany him on a voyage of pleasure. One first-born son called Wehi (fear) did not accept the invitation. Rua-tapu was grieved at this, as Wehi was high priest, and conducted all the ceremonies and chanted all the incantations at the planting and reaping season; but one hundred and forty accepted the invitation, and appeared in the presence of Rua-tapu to accompany him.
The canoe was launched, and Rua-tapu pulled the plug
Rua-tapu called to Paikea, and asked, “Are you going out to sea?” Paikea did not answer. Rua-tapu asked, “Are you going on shore?” Paikea elevated his eyebrows as an affirmative to the question. Rua-tapu said, “Go, and when you see Wahi(Wehi)-nui-o-mamao (great open space at a distance), tell him what season of the year it is, and particularly notice the appearance of the birds.” Continuing, he said, “When you get to land say all men must assemble at Hiku-rangi (end of heaven), because in the long nights of winter I will be with you.”
The people assembled at Hiku-rangi, and not long afterwards Rua-tapu came, and all the low land was covered by the tide of Rua-tapu. The tide increased, and Hiku-rangi also was covered. The son of Te-ra-ara-kai-ora (day of increasing food) rose, and made the tide go back from whence it came. And not till all this occurred did Rua-tapu feel that he had been revenged for the words uttered by his father when he said, “You are a child who was born with little or no consideration on my part.”
This is the account of the Whiri-pure-i-ata (selected for the baptism that was not a reality):—
Ue-nuku, by his wife Ranga-toro (urging onward), begat Ka-hutia-te-rangi (the sky held up), and by his wife Pai-mahunga (beautiful head) begat Rua-tapu.
When Ue-nuku cut the hair of his son Ka-hutia-te-rangi, Rua-tapu asked his father to cut his also. Ue-nuku answered and said, “There is not any comb to use in cutting your hair.” Rua-tapu asked, “Why not use the comb you have used in cutting the hair of Ka-hutia-te-rangi?” Ue-nuku answered, “You are not of sufficiently noble birth to use the comb in cutting your hair which has been used in cutting the hair of your elder brother: it is too sacred to use on your head.” Rua-tapu asked, “Why not use that comb when my hair is being cut?” Ue-nuku answered, “You are a son of mine who was begotten thoughtlessly, but your elder brother Ka-hutia-te-rangi was begotten by me on the sacred mat composed of the scalps of the heads of the slain, and he has worn the sacred head-dress Titi-reia (the plume envied by all) on his head.”
Rua-tapu was grieved because of these words of his father, and he went to Hoe-ora (the perfect paddle) and asked for the canoe Tu-te-pewa-a-rangi (upraised eyebrow of heaven), in which to go out on a pleasure-trip, and promised to return the canoe when he had so used her.
He obtained the canoe, and at night he bored a hole in the bottom. He invited all the first-born young chiefs of highest rank to accompany him on a pleasure-trip in the canoe. He invited those of every settlement save that of Hoe-ora, and when he had collected one hundred and seventy, he also collected one hundred and seventy spears. They started on their pleasure-trip, and Rua-tapu stood with his foot on the hole he had bored in the bottom of the canoe. All were pleased with the swift sailing of the canoe, and in delight repeated this
When they had gone a great distance the crew said “Let us return to shore.” Rua-tapu said, “No; I have said ‘Let the hills be lost below the horizon, then we will return.’” When they had lost sight of land Rua-tapu took his foot off the hole, and hid the baler under the garments he had on. The water filled the canoe, and the people sought for the baler. Rua-tapu took it from where he had hidden it, and, putting it in the water, got on it, and it kept him afloat. The canoe turned over, and the crew collected on her keel; but Rua-tapu paddled up to them on the baler, and speared Ka-hutia-te-rangi, after which he speared all the others save Hoe-ora, who called to him and asked, “Who of us shall be spared to return to land?” Paikea, who had joined the party in the canoe as they left the coast, said, “I shall be saved.” Hoe-ora asked, “How will you get back to land?” Pai-kea answered, “If I do not gain the land by the aid of Tane-ua-rangi (Tane the rain of heaven), I can get on Rongo-mai-taha-nui (the whale of big side), who will carry me to the shore, as it is said, ‘The petipeti (Portuguese man-of-war) and Te Ranga-hua (porpoise) shall take me on shore.’” Hoe-ora said, “Take the news back to Whanga-ra, and when you get to Kahu-tu-a-nui (garment that was nearly large enough), say these are my farewell words to him: When he meets with the chiefs in the colleges where history is taught, he must teach his great knowledge to others in respect to every occupation for each season of the year; and in my absence he must teach how and when fish may be taken to sustain the bowels of man.”
Though Hoe-ora was lost in the sea, he had taught Paikea all the sacred lore, and Paikea alone escaped to land, for, as he was resolute and strong, he escaped the death that overtook his companions. Rua-tapu was avenged for what his father had said about the comb, and cutting his hair in the house of Whena called Rangi-kapiti (the heavens closed), where Pai-mahu-tanga
Rua-tapu, unaided, sought and obtained revenge for the insult offered to him by his father; but others fought the battles and sought revenge for the murder of Pai-mahu-tanga. The murder of these killed by Rua-tapu was called the battle of Te-puru-unuhia (the plug taken out of the hole in the bottom of the canoe).
Rua-tapu followed hard after Paikea to kill him also; but, as he could not overtake him, he called to Paikea and said, “You go; but when you get on shore I shall soon be there with you. And if I do not come to you, it is that I was begotten by our father in an indifferent manner; but if I come to you, I am not what my father calls me.” Pai-kea asked, “What month and what day will you come to land?” Rua-tapu answered, “In the great nights of the eighth moon (January) I shall be there. Let men reside on Puke-hapopo and Rangi-toto, that some may escape, and that all may not be destroyed.”
Rua-tapu sailed away on the baler, propelling it with a paddle, and Paikea went his way and landed on the coast, not in the form of another being, but in that of a live man. Rua-tapu became a bore, or rushing wave of the ocean, which rolls from the sea on to the land, and, rising high on the ocean, breaks and subsides.
Paikea was a chief who lived and was known to men, and hence he was recognized by Whiro-nui when he arrived at Wai-apu; but it was Whiro-nui who first landed at Wai-apu, and Paikea was the first to land on Ahuahu (Mercury Island), when he escaped death at the hands of Rua-tapu.
Whiro-nui came in the canoe called Nuku-tere (floating island), and brought insects and lizards in her.
Whiro-nui heard the news of the slaughter by Rua-tapu and the escape of Paikea, and that in the eighth moon Rua-tapu was expected to visit the land. The news in respect to the return of Rua-tapu was fulfilled. In the eighth moon Rua-tapu
We are not much acquainted with the history of that canoe
The Nga-ti-porou (descendants of Porou) tribe, however, is known to the other tribes of these islands, and therefore we, the Porou-rangi tribe, will take a voyage in our canoe the Nuku-tere (voyage on the long sea) [or, tell you what we know of this canoe], to visit you.
Nuku-tere was the canoe in which Porou-rangi came to these islands from Hawa-iki—that is, Whiro-nui (great second night of the moon) and his wife Arai-ara (road blocked up) came in the canoe Nuku-tere, and Porou-rangi is descended from Whiro-nui and Arai-ara; therefore Po-rou-rangi also came in her, though at the time he was not born.
There were many learned men who came in that canoe, the names of two of them are these: Takataka-pu-tonga (tumbling about in the south) and Marere-o-tonga (dropped in the south), with a number of other people.
Whiro-nui took Arai-ara to wife and begat Hutu-rangi (leap in the heaven). Hutu-rangi was taken to wife by Paikea, who begat Pou-heni (staff or sceptre of the warrior). Pou-heni took Nanaia (tend with care) and begat Porou-rangi, and from this Porou-rangi we as a tribe derive our name.
We herewith send a proverb for you to look at:—
Sneeze, living soul, In the light of day. Those inland are blessed with plenty; Those on the sea are blessed with plenty; There is plenty for the mighty lord. Sneeze, then, baptised into life (d).
Rua-wharo (deep dark pit) sat on the front gable of a house, gazing on the prospect before him. He saw people dragging a net in a river. The country he was looking on was called Rangi-riri (angry heaven, or the fountain where fish breed).
Aue-nuku (Ue-nuku) (bemoaning earth) and his sons and people were taking fish in their net, and when they had pulled the net to hand and had got the fish in the belly of the net they lifted it on shore. Rua-wharo came down from the house and went and took the best fish out of the net, and this he did for many succeeding days. The owners of the net felt grieved at these incessant acts of plunder, and called a meeting of the chiefs, who determined to put an end to these daily acts of theft, especially as Rua-tapu was a stranger to them. One of the tribe said, “Friends, I think the man who steals our fish is the noted chief Rua-waro (Rua-wharo).” Another said,” How shall we deal with him?” Another said, “Let us watch him, and when he next comes to our net catch him and duck him in the water. We can do it in this way: when he is in the act of taking the fish, lift the bottom of the net up and throw it over him.” Ue-huku (Ue-nuku) (moaning of the earth) called to the man in the canoe as they were again dragging the net, and said, “Let the upper line of the net float on the water, and lift the bottom of the net up.” The man answered, “I see Rua-wharo coming towards us.” Another man called, and said, “Stretch the lower part of the net tight and let the upper line float on the water, that we may catch him in it, and make him drink till his stomach is filled with water.”
Rua-wharo went to the net, and when in the act of taking fish the net was thrown over his head, and he fell into the water and into the belly of the net, and could not extricate himself, and when nearly drowned was allowed to depart, and was recognized as the noted chief Rua-wharo.
Rua-wharo left that district and went in search of some-one
He went, accompanied by his younger brother Tu-pai (standing well), towards the home of Tumu-whakairihia (sacred post set up), and met the wife of Tumu-whakairihia some distance from her home, who was nipping the upper part off the toe-toe (Arundo conspicua) to cover her umu (oven). Rua-wharo took liberties with her in the presence of the birds korimako (Anthornis melanura). These flew to the courtyard of Tumu-whakairihia, who surmised that his wife had been insulted. When she returned he said, “Who was the man you met?” She answered, “I do not know,” but she described his appearance. Tumu-whakairihia knew from her description that it was Rua-wharo. He asked her, “Have you anything belonging to him?” She gave him something she had taken from Rua-wharo. Tumu-whakairihia took it and rubbed it over the upper sill of the door of his house, through which Rua-wharo must enter, and where he would be entertained by Tumu-whakairihia: this he did to take the tapu from Rua-wharo, and lower his dignity. Rua-wharo was a chief higher in rank than Tumu-whakairihia.
When Rua-wharo and Tu-pai arrived at the home of Tumu-whakairihia, Tumu-whakairihia called to welcome them, and said, “Come, come into the house. Do not stand outside, and be like a canoe sent adrift.” They entered the house, and Tumu-whakairihia said to his wife, “Go and fetch some food for these men.” The wife asked, “What food shall I bring?” He answered, “Bring some flesh of the whale, and of the hakura (another sort of whale), and of the upoko-hue (porpoise).” She got these and cooked them in an umu, and the two strangers partook of the repast. That night they slept in the house of their host, but ere midnight came they two were attacked with pain in their bowels, which occasioned them much annoyance, and their garments became soiled with whale-oil. This was noticed, and accepted by Tumu-whakairihia as a final retribution and revenge
On the morrow Tumu-whakairihia gave the puni-puni, ati-rere, ati-hakona, paraa (silver ling), and maomao (mackerel), which were less oily fish, to his guests, as a token of his sympathy for their late mishap, and also to counteract the action of the oily fish they had eaten.
Tumu-whakairihia now asked them, “For what have you come here?” Tu-pai answered, “We two have come in search of a wananga (medium of power of the gods).” Rua-wharo added, “I have been insulted: I was thrown into a fishing-net.” Tumu-whakairihia asked Rua-wharo “From whence is your friend?” He answered, “He is a man belonging to a distant people, not related to me.” This was false, as he was a brother of Rua-wharo, called Tu-pai. Tu-pai asked if he might be taught the ceremonies and incantations of the wananga. Tumu-whakai-ri-hia answered, “You must not stay in this house when I am teaching Rua-wharo.” But Rua-wharo whispered to his brother Tu-pai as he left the house, and said, “Go outside, but not to a distance. Keep as close to us as you can, and listen to what I am taught, so that if I am not able to remember what I am taught maybe you will remember all.” At night Tumu-whakairihia taught Rua-wharo the ceremonies and incantations of the wananga; but Rua-wharo could not remember the whole. Tu-pai, however, heard and learnt the whole, and remembered it. Tu-pai was also called by the name of Tu-pai-whakarongo-wananga (Tu-pai who learnt the incantations and ceremonies of the wananga). He learnt the incantations called Te-mahia-mai-tawhiti (the sound from a distance), Pura-kau-mai-tawhiti (ancient lore from a distance), Koma-koro-mai-tawhiti (pale noose from a distance), Pou-tama-mai-tawhiti (battle-axe of the warrior from a distance), Wai-kokopu-mai-tawhiti (pool of the fish (human corpses) from a distance), Tohora (incantation chanted when on a whaling-expedition), Hakura (incantation chanted when catching the fish hakura), Te-upoko-hue (incantation chanted when capturing the porpoise), Te-maomao (incantation chanted when, with net in the open sea, catching
When Tumu-whakairihia had taught Rua-wharo, in dismissing him and his companion he said, “On your return home do not go by the sea-beach for fear that you be killed, but rather go by the inland road.” The brothers did not heed his instructions, and went by the sea-coast. Tumu-whakairihia had occasion to look in the direction of the sea-coast, and saw his gods attacking Rua-wharo and his brother. He at once commanded his gods to be still. The brothers then went on their way unmolested, and saw a people who were dragging a canoe called Taki-tumu (lift the king up), and Rua-wharo and his brother tried the effect of their new-gained art, and chanted some of the incantations taught them by Tumu-whakairihia to rob this people of the power to remove their canoe. Rua-wharo, addressing these people, said, “Let me take charge of your canoe, and I will move her for you.” This he said that he might get possession of the canoe. Now, the canoe belonged to Taka-hina-hina (gray head changing) and Manga-manga-i-o-atua (remains of food of the gods). Rua-wharo again said, “Let me sing, let me sing;” and he chanted this incantation to rouse the ancients and the gods of old:—
I will chant this my chant— The chant of the ancient pit. Tremble, O hosts above! Tremble, O hosts beneath And shake even the core of Tane. It is my canoe—the canoe Taki-tumu. Let the chips fly hither With a great and prolonged noise Round all the horizon, And echo on the plain. O Rata, Rata! what Is your occupation? Shout in chorus To what I chant. The voice of the forest In chorus tremblingly Answers me. But shout in chorus To what I chant. Rata is weeping For his power, Which has dropped Into the sea. Shout in chorus— Shout in chorus to what I chant.
When he ceased to chant the people were able to move the canoe, and Taki-tumu floated on the sea, and Rua-wharo became the leader of those who embarked in her, and these in after-years were the progenitors of Rongo-kako (news which has become unattractive), Tama-tea (son of the light skin), and Kahu-nunu(unu-unu) (garments taken off) (d).
In after-days this was the canoe whose crew took possession of the land on the east coast of these islands (New Zealand), as there was not any one of the other canoes in which the emigrants came to this land (New Zealand) which could sail as fast as she. Her crew took the land as far as Pa-tea (white pa or redoubt), in
The supreme chiefs in this canoe were Rua-wharo, Rongo-kako, Tama-tea, and Kahu-ngunu, who took up their abode at Wharo (lay prone on the ground), at Kai-taia (food from which the tapu —sanctity —has been removed), on the east coast of the North Island near the North Cape, at Rangi-awhia(aohia) (embraced that day), and at O-ruru (the calm and sheltered spot).
Rua-tapu was ashamed because of the remarks of his father Ue-nuku in respect to a sacred comb which Rua-tapu had used. The comb was one of some that Mara-paua (the kumara made green by the sun) had made.
Ue-nuku had said, “It is right for my son Ka-hutia-te-rangi to use my comb.” Rua-tapu heard the remark of his father, and was so ashamed that he left his home and went to stay with his mother, who told him to embark in the canoe called Nuku-te-pewa-raki (the arch of heaven shifted), which was also called Te-o-te-poa-raki (offerings to heaven for the dead), and go to his ancestors Tau-kato (poor year) and Tau-nui-a-tara (great year of Tara), who lived far away on the open ocean.
Rua-tapu with his companions put to sea, and Rua-tapu kept his foot on a hole in the bottom of the canoe until far out on the
On the seventh and eighth moon the father put his power on the ocean, and on the ninth and tenth, and also on the first moon of the new year, rain descended, and the winds called Pu-nui (great cause), Mara-kai-a-tinaku (the garden-plot of the kumara-crop of Tinaku seed), and Te-ope-rua-riki (the company of the little pit) began to blow, and the sea began to rise and flow over the land, and it overwhelmed many pas, including Paroro-uri (dark storm), Paroro-tea (white storm), and others; but the pa to which some of the people fled, the pa Hiku-rangi, stood beyond the force of the flood, and a remnant of the tribe was saved.
Rua-tapu went to his ancestors Makara (head), Tau-nui-a-tara (great repose of Tara), Hika-iti (short sacred ceremony), and Hua (the lever), who were gods of, and ruled, the tides. They sent the sea on to the land and drowned the inhabitants. The Hiku-rangi hill alone rose above the flood. The flood receded, and the sea went back to its ancient level, and Paikea and his father fled to the hill Hiku-rangi, and were saved.
Moa-kura-manu (the red moa-bird) drank the blood (overcame the destructive power) of the tide of Rua-tapu.
When Ue-nuku returned from his journey he sought for his comb: not finding it, he asked, “Where is my comb?” Some of the people said, “Rua-tapu has used your comb to comb his head.” Ue-nuku said, “I thought that only Ka-hutia-te-rangi
Rua-tapu heard the remarks of his father, and was cast down in spirit, and went to his canoe called Tu-te-poa-raki (offering made to gain the favour of heaven), and put to sea, and went to his ancestors Tau-kato (end of the year), Tau-nui-a-tara (great song to encourage), and Tama-ra-kai-ora (child of the day of much food), to their calm home on the ocean, where the sacred altar stood, and where Hine-o-hua (daughter of the bloom), Hine-opohia (daughter who in handfuls brought forth the food), Hine-raka (ranga) -tai (daughter of the ceremonies to the sea), Te-warenga (the detained), Te-maihi (the window), and Te Horonga (the offering for the invited), were living. When Rua-tapu landed he met Hine-motiti (daughter of scarcity), Hine-motata (daughter of the thrashed), and Pou-ho-ata (the pillar of pumice-stone), and remained with them.
Ue-nuku was the father of Rua-tapu, and when Ue-nuku was on a visit to another settlement Rua-tapu entered his father's house and took the comb and used it, but accidentally put it in a different place from that in which his father kept it. It was a sacred comb.
Ue-nuku returned, and asked for his comb. The people said, “Rua-tapu has used your comb.” Ue-nuku was angry, and said, “Ah! and is it for the low-born child who slept on the leaves of kawakawa (Piper excelsum), and in a place where the wind blew on him, and surrounded with the leaves, to use my comb? I did think that Ka-hutia-te-raki, he who was begotten by me on the Takapau-whara-nui, should be my only child to use my comb.” These words made Rua-tapu ashamed, and incited him
Paikea was two moons on the sea ere he got back to land. Ua-nuku (Ue-nuku), Ka-hutia-te-rangi, and he went to reside at Hiku-rangi, there to wait for Rua-tapu.
In the Marua-roa (June, or autumn) Te-pu-nui-o-tonga (the great origin from the south) forced the sea over the land, and swept it over the pas, and drowned the people, save those who had gone to the mountain Hiku-rangi. Those who perished were the people who disbelieved the injunctions of Ue-nuku, and for their unbelief they perished.
Moa-kura (red moa) drank the flood, and made it recede or go back to the ocean.
Moa-kura was sister of Rua-tapu. The fish Rua-mano (two thousand) carried Paikea back to land, after he had parted from Rua-tapu.
Rua-tapu was a son of Ue-nuku-nui by his wife Pai-mahutanga (the wound nicely cured).
Rua-tapu was a very conceited young fellow, and to check his pride his father said, “It is not becoming of you to enter the house of your elder brother, as you are a child of low degree.” This the old man said in reference to the mother of Rua-tapu, who was a woman of inferior rank.
Rua-tapu determined to punish his father by destroying some of the sons of the senior chiefs of his tribe. He therefore ordered a canoe to be made, and called it Huri-pure-i-ata (the sacred ceremonies which were performed over the kumara-bulbs at dawn of day), and when ready for sea he invited one hundred and forty of the sons of chiefs of highest rank to accompany him on a voyage to some distant islands; but before they put to sea Rua-tapu had made a hole in the bottom of the canoe, and as they started he put his foot on it. When they had paddled far from land he removed his foot, and the canoe filled with water and upset, and all in her perished save Paikea. This chief was endowed with the power of the gods, and transformed himself into a fish, and passed through the ocean and landed at Ao-tea-roa (
Some of the tribes who now reside on the east coast of these islands (New Zealand) claim this chief as their progenitor, and in pride quote this proverb: “Marvellous was the work of Paikea, the chief who turned himself into a fish.”
Before the tide of Rua-tapu this land was all one, and not two islands as at present; but that great tide came and rent the land and formed these islands we now see.
The land called Ara-hura (road opened) or Kai-koura (crayfish eaten)—that is, the Middle Island of New Zealand—was an island long before the time that Maui pulled his fish (the land) up.
The North Island of New Zealand is called Te-ika-a-maui (the fish of Maui). Its head is at the south end of it. The right eye is Te-whanga-nui-a-tara (the big harbour of Tara —
In ancient days the priests of these islands did not agree as to the pora (ship) in which Maui sailed when he drew the land up, nor did they agree as to the land whence he sailed. Some said he sailed from Hawa-i-ki: some said his pora (ship) was a ship of the gods, that his hook was the jaw-bone of one of his ancestors, that the bait was blood from his own nose, and that where his hook caught the land was that part of it which was nearest to the surface of the sea, and when he pulled the land up the sea was so agitated that his companions were afraid they would be swallowed up.
Rua-tapu, the son of Ue-nuku by his slave wife Pai-mahutanga (favourable healing), lived in Hawa-iki. One day, as he was flying his kite and slacking out the line, the kite made a swoop and came down on the top of his father's house. Rua-tapu went on to the house for it. His father was in the house and heard the noise of his tread, and asked, “Who is treading on my house?” Rua-tapu answered, “it is I.” Ue-nuku asked, “Who are you?” Rua-tapu answered, “It is I, it is Rua-tapu.” Ue-nuku said, “O young man! get down, and go from my house. How dare you get above my sacred head (d)! Such a
In the days of Rua-tapu the people of Hawa-iki had voyaged to and from Hawa-iki to Ao-tea-roa (New Zealand), and had sailed over all the ocean.
Hae-ora again said to Paikea “Go; and when you land teach Kahu-tu-a-niu all the knowledge you possess of agriculture and the signs of the seasons of the year, so that when he sits by his fireside he may have a broad chest to battle with the years of want, and may enjoy himself in times of peace and plenty.”
Rua-tapu pursued Paikea to destroy him also, but could not overtake him; therefore Rua-tapu called and said, “Paikea, go; and when you land on Ao-tea-roa collect the people and let them reside on Puke-hapopo (hill of the decaying), and the long nights of the eighth moon will take me there; but if I do not come at that time then I am not the child of Ue-nuku.”
The meaning of his words, “If I do not come then,” was that he would send a tremendous wave to submerge the land, but to escape death the people should go to Puke-hapopo in order that some might be saved, and the tribe be not exterminated.
It is said Rua-tapu was also drowned at the time he thus killed his companions, and his bowels burst with such violence that it caused waves on the sea so high that they swept the coast of Hawa-iki and Ao-tea-roa, and cast pumice-stone and gravel into the interior of these islands.
Paikea landed on these islands (New Zealand) at the season when the kumara was planted, in the eighth moon, when the land-breeze blows the seed of the pere-hia (Agrostis aemula) into the sea. And when Paikea had been here five months the waves of the sea overwhelmed all these islands save the tops of the highest mountains, and carried the pumice which is now seen on to the Kainga-roa (long eating) Plains at Taupo.
As instructed by Rua-tapu, Paikea collected all the people and led them to Puke-hapopo, where they were saved. The tide of Rua-tapu drowned those who were absent from that pa.
Paikea performed ceremonies and chanted incantations, and took a reed of pere-hia and threw it at the waves as they rolled
The mare-mare-tai (jellyfish) and all the other jellyfish of the sea are portions of the entrails of Rua-tapu.
When Paikea had passed through these adventures he performed the ceremonies of washing and anointing himself, that he might regain his former power. This is the incantation he chanted to recover his wonted strength:—
It uncovers, it uncovers; The sea uncovers; The sea and its progeny uncovers; It uncovers the sea of nothingness. 'Tis thy spirit, 'Tis my spirit; 'Tis Hou-tina (the established one), 'Tis Hou-taiki (the provoked one), The gashed one, the fleeing one. The earth sobs, The sky sobs. The eddying breeze. 'Tis firm and lasting, And Bend's (a sea-god) pinions Screen the ocean. Let the spirit of man Arrive on shore.
Paikea now called on his progenitors, the sea-gods, by name-Paikea-ariki (Paikea the supreme lord), Whainga-ariki (food of the supreme lord), and Huru-manu-ariki (supreme lord of the feather of birds) —to carry him on shore, and chanted this incantation:—
Paikea-ariki, oh, come! I am swimming, swimming. Whainga-ariki, oh, Come! I am swimming, swimming. Huru-manu-ariki, oh, come! I am swimming, swimming. Lift me, I swim; lift me, I swim. Have recourse to the fierce one Of Tane (gales and storms), And land me on shore. Come with the big wave, And sever it with the Axe that overthrows the earth. Now comes Tonga-ariki (god of the south wind), And Maru-whatu (downpouring hail), And (my enemies) flee. Fasten it, My breast-shield; Fasten my defence, My breast-shield; Lift up My breast-shield; Uphold My breast-shield; And wait for My breast-shield— My breast-shield and my spear. Swim, oh! swim, O goblins! Swim, oh! swim, O gods! Swim, oh! swim, O sea-monsters! Swim, oh! swim, O man! Yes, we are Out in the sea Yes, we are Out on the plain; Yes, we are ‘Midst the streaks of dawn; Yes, we are With my bird unsheltered. Yes, we are; yes. O Rua-tapu! use your paddle Ere drowsiness hath come, And stay me from Ka-hutia-te-rangi, The great commander at Whanga-ra. And as visitor I onward pass, And vainly seek for Tai-o-rutua (rippling sea). Come, O canoe of Paikea! Ere stormy days arise, And energetic Tane (canoe) Bring the Kahu-o-wai-rau (scraps) O'er the screened sea. Let the spirit of man Arrive on shore
Paikea concluded his chant, and by the aid of his progenitors he landed on shore, and began to scoop the sand in heaps to warm himself, and called the place Ahu-ahu (heaps), which name that place has retained to this day.
Paikea went to Wai-apu (lift the water to the mouth in the hollow of the hand), where he took to wife Hotu-rangi (sob of heaven), and begat Pou-heni (the breeze that died away), who begat Porou-rangi (ceremony to heaven), who was progenitor of the tribe now called —
Te-maru-nui-o-rangi (the great screen of heaven) was father of Timu-whakairia (poles on which offerings to the gods are lifted up), Ue-nuku, and Te-a-maru (the sail) by his first wife. Timu-whakairihia had charge of the wananga (medium). Rua-wharo and Tu-pai were children of another wife of Te-maru-nui-o-rangi; therefore Ue-nuku was elder brother of Rua-wharo and Tu-pai, but Timu-whakairia was the elder brother of them all.
When Ue-nuku made a fishing-net, Rua-wharo and Tu-pai were idle and did not help, or even make one mesh of the net. When the net was used and fish were caught, Rua-wharo took the best of the fish, such as the shark, stingray, and haku (Latris liniata). And each time the net was drawn he took some fish. One day Ue-nuku said to him, “O my younger brother! cease to take the fish of my net, lest you have your stomach filled with salt water.” But on the following day he again plundered the net, and whilst in the act Ue-nuku called to Pou-tama (reliance for the son) to pull the top and bottom of the net together. He did so, and Rua-wharo fell into the belly of the net, and was besmeared by the slime of the fish, which made him angry and ashamed. As he wept, his mother said, “Cease your crying, and go to your elder brother Timu-whakairihia, and ask him to teach you the ceremonies and chants to call the whale to the sea-coast: if you obtain this power you can overcome your elder brother Ue-nuku.”
Rua-wharo and Tu-pai went to the settlement of Timu-whakairihia. Whilst they were on their journey Timu-whakairihia said to his wife, Hine-hehei-rangi (daughter to ornament the sky), “Go and get two lots of covering for the
They arrived at the settlement and entered the house. Timu-whakairihia said to his wife, “Go and get some fish and cook it for our guests.” That night the fish of which they had partaken made the visitors exceedingly ashamed. On the morrow, Timu-whakairihia, addressing them, said, “Evil has overtaken you to punish you for the insult you offered to me.” Thus his wife was avenged. Timu-whakairihia said, “O sir! what have you come for?” Tu-pai answered, “Ue-nuku has caused Rua-wharo to fall into the body of his fishing-net.” Timu-whakairihia asked, “Then you have come to obtain power to be revenged on your elder brother?” Tu-pai said, “No; we have come to obtain the power to call whales to the coast and to capture them, and if Ue-nuku comes to us and gets on one to obtain blubber, we may be able to throw him into the stomach of a whale, and treat him as he has treated Rua-wharo.” Timu-whakairihia
Ue-nuku was informed of the object of the visit of Rua-wharo and Tu-pai to Timu-whakairihia. He therefore performed the ceremonies and chanted the incantations to prevent them obtaining the power sought.
Rua-wharo and Tu-pai stayed some time with their elder brother Timu-whakairihia, and were taken by him into the sacred house (temple) to be taught the sacred ceremonies (te wananga) and incantations. Only Timu-whakairihia and Rua-wharo went into the house. Tu-pai stayed outside as guard, to prevent any one listening to the lessons taught.
Timu-whakairihia occupied the whole day in teaching Rua-wharo, and, as the sun set, Tu-pai entered the house to listen to that which was being taught to Rua-wharo. When Timu-whakairihia had taught all, he asked Rua-wharo to repeat the lessons. He did so; but when he had got to the middle of one lesson he made a mistake (tapepa), and repeated part wrong. Timu-whakairihia then appealed to Tu-pai, and asked him to repeat what he had learnt of the lessons. He did so, and repeated all the lessons correctly.
Timu-whakairihia now wished them to depart, and said, “If you meet a dog or bird, and can kill it by the power of the lessons I have taught, you have learnt my lessons correctly. Try your power on a great tree, and if it wither or fall you have obtained the power you sought.”
They departed from the presence of Timu-whakairihia, and when they were alone Tu-pai suggested that they should kill Timu-whakairihia; but Rua-wharo said, “Do not let us kill our elder brother and teacher.” Then Tu-pai suggested that they should kill an oii (Puffinus tristis) as a first offering to the gods. They killed an oii near to the settlement of Timu-whakairihia, who, having heard a hum of blowflies, went out of his house, and, looking around, saw some flies on the sacred
The wananga (medium) had been obtained, and Rua-wharo and Tu-pai asked each of the other, “What shall we do?” One said, “Let us go and learn something of Whaka-rau (captive), Tu-taka-hinahina, and Tu-taka-oreore (Tu the singer), and ask them to let us have their canoe Taki-tumu to take us home; and those of them who go to bring the canoe back must bring their mats with them.” They went and asked for the canoe. The owners remarked, “The canoe sails as fast as a pere (arrow) flies. As the proverb says, ‘Who shall follow the son of Mumu-whango (humming noise)?’”
They went home and began to pack the mats and the gravel obtained from Timu-whakairihia, the use of which would induce whales to come near to the coast. When all were packed they placed them in the canoe, and a crew of two hundred men went on board; but they left their food and clothing on shore. Rua-wharo and Tu-pai determined to take the god Kahu-kura with them, and placed him in the centre of the canoe, that he might direct the canoe in her course. This god was guarded by the priests who had possession of it; but Rua-wharo and Tu-pai had agreed to get possession of the god. Tu-pai said to his brother, “Let us kill those who guard the god.” Tu-pai killed Tara-kumukumu (barb of the gurnet), Tara-tu-a-neinei (the barb partly stretched forth), Tara-mongamonga (power of the marrow), Tara-hiku-mutu (barb cut short off), Te-ao-whano-ke (the changed cloud), Te-ao-hiku-mutu (the cloud with the point cut off), and te Mote-pua (the sucker of the flower), and conveyed the god on board Taki-tumu.
Taki-tumu was now afloat on the sea, and Rua-wharo rose and chanted this incantation, calling the gods by name:—
It is Peka (the branch)— Yes, Peka at Whiti, And Peka at Tonga. The making of the canoe, The surface of heaven. I am not on a raft That carries Tu-taka-hinahina But Peka and Iki (the devourer). O Iki! stretch forth and lift it. O Hiki (lift) ! stretch forth and lift it. Lift the earth, lift the sky, Lift thy procreating power. Lo! let it be; so let it be.
The crew did not understand the meaning of this incantation, nor any part of it.
When the canoe was far out on the sea the crew wished to return; but Tu-pai objected, and said, “Let the mountains be lost to sight; then we can return. Ours is a swift canoe, and will soon be back again.”
They lost sight of land, and night came on. They had left their garments on shore, and were nipped by the frost; but they nestled together to keep each other warm with the one mat each had on.
One, who was called Pito (the end), was deputed to kill one of the crew, and stood near the mast with a mere (greenstone weapon) in his hand to slay his victim when hunger pressed on them. Pito took hold of the head of a man to kill him; but the victim exclaimed, “Do not kill me;” and, offering a hapuku (codfish), said, “Accept this in lieu.” Thus, as each one was selected to be killed he produced something for the crew to eat, even to the time the crew landed here in these islands of Ao-tea-roa.
The bows of the canoe which came from the other side were not sacred—that part was where food could be cooked, and therefore was not sacred; but the centre of the canoe was sacred. Taki-tumu only of all the canoes was sacred in every part.
These are the names of most of the canoes which crossed the sea:
The fish caught by the crew of Taki-tumu during her voyage over the sea was all they had to live on, and hence this canoe was the most famed of them all.
Taki-tumu came across the sea, and landed at Muri-whenua (the rear land) (the North Cape of New Zealand), where they lived for some time; but they again embarked, and sailed along the east coast in search of some place that might resemble a part of the old home called Te-mahia-mai-tawhiti (the sound heard from a distance). When they came to Toro-uka (headland), near Te-ika-a-tauira (the fish of Tauira—disciple), they saw the places now called Wai-kawa (water of baptism) and Kahu-tara-ria-kina (garment of baptism rushed for) far ahead of them. Rua-wharo stood up and said, “This is Te-mahia;” and when they got near to Nuku-tau-rua (moving double canoe) point, they landed and examined the place. But it was not exactly like the Mahia they had left at home. They, however, took possession, and took from a basket in which they had kept them some earth and some gravel, which they had scooped up with the hands from the beach of Te-mahia-mai-tawhiti, in their old home across the sea; and, performing the ceremonies and chanting the incantations which they had learnt from Timu-whakairihia, they poured the earth and gravel into the sea.
On the morrow they found a whale stranded on the shore; so they fulfilled the request of their mother, who had said to Rua-wharo and Tu-pai, when they left the other shore, “Wherever you find a whale stranded on the beach, take up your abode there.” So they stayed there for a while.
But they had to leave the Mahia, on account of Rua-wharo
Rua-wharo went to visit his son at Ahu-riri (evil omen of the heap of earth used as an altar of offering); but the child had died before he arrived there, and Rua-wharo and his son cast the corpse into the Ahu-riri harbour; but Rua-wharo left mussels there as food for the people residing in the district, in honour of his grandchild Ranga-tira.
Rua-wharo asked his son to return with him; but Ngongo-tu-a-rangi refused. His father departed in his canoe on his return-journey to Te-mahia, and Ngongo-tu-a-rangi performed the ceremonies and chanted the incantations to cause the winds to swoop down on the canoe of his father, and swamp it; but the father, being also learned in all the knowledge of commanding the elements, escaped the fury of the storm and landed at Te-mahia, where he resided a long time, and then went and lived at the south end of the North island, and did not again return to Te-mahia, but left Te-mahia district for his children called Mati-u (old and stale) and Makaro (out of sight), the names of the two islands in
Some time after this Paikea went to Te-mahia (but the canoe Taki-tumu had not landed there at that time); and when Rua-wharo heard that Paikea had arrived at Te-mahia, he and Tu-pai went to plant a crop of kumara there, with the intention to kill Ira, and eat him as a savoury morsel at a feast of kumara to be given by them to Paikea; but Paikea condemned their intention, and said, “What presumption on your part in daring to consult to kill our elder brother, and to bring the remembrance of evils committed on the other shore (in Hawa-iki) to this land, and attempt now to get revenge for evils of the past! Dare not to put your intention into effect.” They chanted
The reason why Rua-wharo and Tu-pai wished to kill Ira was, Rua-wharo had been thrown into the body of a fishing-net, and he felt vindictive on that account, and sought for revenge for the insult thus put on him.
Family disputes amongst the Nga-ti-ira, occasioned through the trespass of certain of them on the kumara-plantation and fruit-trees of others of the tribe, at last led to quarrels and blows, and such sorrow resulted that the weaker party resolved to leave the cultivations of their fathers and seek a home in other lands. For this purpose they asked Tama-a-kawa (son of baptism) for the canoe called
There they cooked food for themselves and for those who went by the sea-coast; but, as the coast party had not come up, their food was left in the umu, so they called that place Umu-tao-roa (food cooked a long time in an oven). Again they went into the forest, and continued on till they came out at Tai-harakeke (flax-swamp), where those whose duty it was to catch birds and preserve them in calabashes (tahaa) for the party were so fatigued that they laid down and died; and to this day their chief Wai-paka (water dried up) and all his men may be seen stretched out where they lay down, with their tahaa of preserved birds, all turned into stone.
The rest of the party again entered the forest and travelled on till they came out at Maunga-tapere (the mountain-house where the family-tribe meet) and Maunga-haumi (mountain where timber was obtained to haumi—lengthen the body of their canoe). Whilst on this mountain Pawa had occasion to pass his water, and whilst so doing he chanted this song:—
Water, go to a distance. The water of the circumcised Is descending as a path For his haumi Go, O water! go To a distance, and descend as The water of the Wai-roa (long water).
From that mountain they proceeded towards the coast, and came out at Whanga-ra (sunny home), where they found the one hundred and forty men of Pou-hei, who carried the dog-skin mats, lying in heaps on the coast, with their teeth set fast, and dying. The Nga-ti-ira (offspring of Ira) made water in calabashes, and warmed it on the fire, and prized their mouths open with sticks, and poured the warm water into their mouths: this revived them, and they rose and joined the party of Paikea, and went forward with them to Te-muri-wai (the creek on the sea-coast). At Whero-whero (the red) they saw the canoe, or locality, called Te-pua (the blossom), and they went to a place afterwards called Whaka-manu (cause to float), where the natural features of the country so reminded them of their home beyond the sea that they all exclaimed, “This is like our old country: this is like our place called Te-kuri (the dog); that is like Te-whaka (repay a gift), where we left our old canoe Te-pua high and dry.” They took possession of the place and occupied it, and began to cultivate, by setting the kumara brought by Hine-hakiri-rangi (daughter of the greedy), and named the place they set them in Manawa-ru (delighted heart). They did not plant the whole kumara, but broke off the inner end, to be preserved and cooked on stones called Mata-pia (piha) (flint of the small kumara of the crop) as food for their maintenance while the sprouting end, which they planted, was growing.
The bulbs of the kumara brought by Hine-hakiri-rangi, and set under her direction, grew, flourished, and yielded an abundant crop, as she had all the knowledge of cultivating such, and was guided in her operations by the blossoming of the kowhai (
Ira took up his abode at Turanga-nui-(a-Rua) (d) (the great standing of Rua), and after a time he built a house at Paka-rae (dry forehead); and Paikea came to Whanga-ra and lived there. When the news was heard by Rua-wharo (pit of the coughing) that Tu-pai (noble standing) was residing at Pori-rua (two vassals), Aro-pawa (face towards the smoke), and Pa-tea (white stockade), he went with Tu-pai in the canoe Taki-tumu to see Paikea at Whanga-ra, to convey a propitiatory gift of kumara to him. When they arrived at Whanga-ra they conspired to kill Ira, and take his body as a savoury accompaniment to be eaten with the kumara they were about to present to Paikea. This murder was intended as revenge for the act of Ue-nuku, who tumbled Rua-wharo into a fishing-net when they all lived in Hawa-iki. It was for this reason Rua-wharo was called Ko-te-kaha-whitia (knocked into a fishing-net).
When Paikea heard of the intention of these two, he said to them, “O sirs! you really carry matters to an extreme when you bring your old quarrels here, and secretly plan to murder your elder relative for evils committed so long ago across the sea. Why bring them here, and seek revenge for them in this land?” This speech of Paikea put an end to the plot, and Ira was saved from death. Rua-wharo and Tu-pai afterwards returned to their own home, and Paikea and Ira went to U-awa (landed in a river), where Ira built a house which he called Mata-te-ahu (face of the altar), or Mata-tuahu (altar-face), and, with ceremonies, and incantations chanted, put into it the gods which had been brought over in the most sacred of all the canoes which came from the other side, and was called
At U-awa was rehearsed all the history, and the kit was opened
Our ancestors first lived in Hawa-iki, and these are their names: Rongo-kako, Tama-tea, Rua-wharo, Kupe, and Ngake.
The cause which led some of these to migrate was war amongst themselves on account of certain lands and cultivations. The names of some of these cultivated lands were Tawa-runga (upper ridge) and Tawa-raro (lower ridge).
The family quarrels became so fierce that they came to blows, and a battle ensued in which Moenga-kura (sleep in a red bed) and Moenga-toto (sleep in blood) were killed. These two were the first slain in this most ancient battle, caused by the acts of the sub-tribe under the leadership of Pou-nawa(ngawha) (post split open). The war did not last long, and peace was made through the mediation of Riri-noa (angry without cause), Muka-noa (swell up without cause), Kai-pia (gum eater), Kai-whanaunga (defame relations), Tama-tau-enga (son of the battle), Nuku-ma-rae-roa (move to the long headland), Rongo-ma-rae-roa (news from the long headland), Takataka-putea (trembling baskets), Marere-a-tonga (lost from the south), and Moha-nui-o-te-rangi (great bird of the heaven).
War broke out again, occasioned by a woman called Are (open space), but it did not continue long, and peace was again made.
But these wars were the cause of our ancestors leaving Hawa-iki, and migrating to these islands in search of land where they could live in peace.
Taki-tumu was the name of the canoe in which the seventy of the sub-tribe commanded by Tata embarked, and came over the ocean to these islands of Ao-tea-roa and the Fish of Maui.
On account of the swift sailing of the canoe along the coasts of these islands she was also called
On their voyage over the sea they were so much in want of food that they agreed that some of the crew should be killed for the others to eat. The first who was doomed to death was called Motoro (eat scraps); but he took his child Kaha-wai (powerful in the water), and gave it to die in his stead. The child was killed and eaten, and the crew were kept alive for some time; but they were again in want, and determined to kill one named Te Angi (fragrant). He also took his child called Koukou (owl), and gave it to be killed and eaten in his stead. Again they were in want, and determined to kill Te-ao-maro (the waistband for the day). He also gave his children to die and to be eaten in his stead. These, the children called Tore-tore (sore eyes), Tu-angi (very thin), Tu-a-iwa (the ninth), and Kuku (mussel), were given up to be killed and eaten by the crew, and Te-ao-maro's life was saved, and the canoe came on and landed on these islands (of New Zealand). Had the bodies of the children thus killed not supplied sufficient food to reach land, then Toi would have been required to give up his two children Ti (Cordyline) and Mamaku ( Cyathea medullaris), to save his own life and provide food for the starving.
This canoe Taki-tumu landed at Tauranga, and Tama-tea stayed there with his wife Iwi-pupu (bones tied in a bundle), and begat Kahu-ngunu; but Kupe (determined), Ngake (middle of a fishing-net), and Rua-wharo went on in the canoe to Tu-ranga, Wai-apu, and U-awa. When they arrived at Nuku-tau-rua, Makaro, the daughter of Rua-wharo, decided to stay there; and they landed a little inside of Te-were (the burnt), and left food for her. The canoe also landed at Te-wai-roa and
Kupe went on in the canoe, and crossed over to the South Island. Other canoes came to these islands of New Zealand, some of which are the Te-Arawa, Tai-nui, Mata-tua (Mata-atua), Kura-whau(hau)-po, and Aotea.
This is the tale about Tama-tea and his canoe Taki-tumu. Tama-tea was father of Kahu-ngunu, from whom the
They left Hawaiki for two reasons: the first was a quarrel about a woman, the second a quarrel amongst themselves about Wena (Whena).
They had ascertained from other chiefs the direction to steer from Hawaiki to these islands (New Zealand).
They went to the forest Tawhiti-nui to search for trees to make canoes. They found six trees and felled them. This was a work for the gods, as their ancestors had said, “The gods would assist in all great work when proper incantations had been chanted and offerings made to them.” The canoes were made, and were called Taki-tumu, Arawa, Mata-tua, Kura-hau-po, and Toko-maru, and were dragged down the stream called Hau-hau to the sea. Taki-tumu was the first taken to the stream, and her name was changed, and she was called
When all was ready they proceeded on their voyage. After being at sea some time the food they had taken on board was all consumed, and the crew were faint with hunger. Tama-tea rose and chanted a mata-ara. At the same time he glared fiercely at the crew, who thought he intended to kill some of them as food for the rest. One of them stood up and said, “I have a calabash (ipu) of preserved birds.” These were distributed amongst the crew; but ere long hunger again oppressed them. Tama-tea repeated his chant and glared at the crew as before. Another of the crew stood up and said, “I have some preserved fish.” They ate these, but ere long were again hungry. Tama-tea stood up a third time and chanted, and glared at his crew, and once more food was produced. Thus Tama-tea repeated his chant and the same threat till the canoe landed at Ao-tea-roa (North Island of New Zealand).
The canoes landed at Whanga-paraoa, and, after staying there some time, sailed along the coast to Tau-ranga. Here the canoes separated: some went northward, and some stayed there, others going to different places.
Kupe and Ngake embarked again in the Taki-tumu, and left Tama-tea and his son Kahu-ngunu at Tauranga, where they resided for some time. On a certain occasion the father and son were making a net, and (Tama-tea) braided some of the hair of (his wife) Iwi, the mother of Kahu-ngunu, into it. This was an unbounded insult to the mother and son, and on this account Tama-tea left Tauranga, and went to reside with Whare-patari in his pa, and took Rua-tai, the daughter of Whare-patari, to wife, soon after which Kahu-ngunu went and lived with his father; but they did not stay long with Whare-patari, but left and went to Turanga, taking some pet lizards with them. These they fed with the berry of the tawa-tree (Nesodaphne tawa). These lizards belonged to Tara-paikea.
At Ara-paua-nui they noticed the people of that place occupied their time in trapping rats and digging roi (fern-root); and as father and son journeyed on they named places from events which occurred. At O-ti-ere the people lived on patiki (flatfish). On the road to Tapu-te-rangi they lost one of their pet lizards at a place which they called Poka, after the name of the lizard lost there. At Wai-tio they consulted the gods, and called the spot Taro-hanga. They journeyed on to Puna-awatea and Poho-kura, on the Ruahine Mountain, to the pass on the road to Patea. Here they looked back to Hare-taonga, and saw sea-gulls flying, when Kahu-ngunu uttered aloud this saying: “Behold the sea-gulls flying and screaming over Tapu-te-rangi (Watchman Island); and, oh! the thought of eating the thick-sided patiki (flounder) at Ti-ere (at Roro-o-kuri Island, in the Napier harbour), and mealy fern-root at Puke-hou (Petane), the fat rats at Rama-riki (near Ara-paua-nui), and the glutinous paua at Tahito (near Ara-paua-nui)!”
Tama-tea heard his son utter these words, and said, “Are you longing for our home? If so, return.” The son replied, “I
Kahu-ngunu went by way of Nga-pu-makaka, O-wha-oko, Taru-a-rau, Ngaru-roro, Nga-huinga, and by the head-waters of the Mohaka River, through Kainga-roa, to his home at Tauranga.
Tama-tea went to Whare-kanae, Para-heke, Te-hoko, and crossed the Whanga-nui River at Tawhiti-nui, thence up the river in a canoe to Hiku-rangi, and cast anchor at Te-punga; thence he went to Manga-nui-a-te-ao, Whaka-papa, and across to the Taupo Lake at Te-rapa, and to Wai-hi and Pungarehu. There he obtained a canoe and a crew, and crossed the lake to its outlet and landed. As the earth sounded hollow, he called that place Tapuwae-haruru. He boasted that he could descend the river in the canoe Ua-piko to O-koro. The people warned him of the waterfall. He started, and passed Nuku-hau and Hipapa-hua, and on to the entrance of the race at the
Rongo-kako was the father of Tama-te-a-pokai-whenua (light-coloured son, who travelled round the land), the progenitor of all the tribes who live on this island Ao-tea-roa, and also of the Wai-pounamu. He came from Hawa-iki in his canoe Taki-tumu(tupu), also called
Kahu-ngunu's desire to return was occasioned by seeing sea-gulls following himself and his father along the Rua-hine, and hovering just above their heads, which caused Kahu-ngunu to utter these words, which have since become a proverb, “The sea-gulls cry mournfully over Tapu-te-rangi” (the sacred sky); and also this proverb, “The big-sided flatfish of the great Harbour of Rotu” (rotu—cause to sleep by incantations).
Tama-tea asked his son, “Do you feel love for our home?” Kahu-ngunu replied, “It is but the utterance of my regret.” Tama-tea said, “If you feel regret for our home, you are right to go back;” and Kahu-ngunu went back to Here-taunga (pre-ordained home), and Tama-tea went on his journey, and came to a great mountain, where another of his pet lizards, called Poho-kura (red stomach), escaped; but he had still another pet lizard left, called Puke-o-kahu (hill of the garment), and he went on and came to a great river called Moa-whanga (harbour of the moa), or Moe-whanga (harbour where they slept). When he left this river he stuck up the ends of his firebrands on the
This is all I am acquainted with of the history of our ancestors, and of the travels of Tama-tea-pokai-whenua.
But it was the crying of the sea-gulls that made Kahu-ngunu say to his father, “O sir ! do you continue your journey, and I will return at once, as I feel regret at my absence from the sea-gulls who cry at the mouth of the Ngaru-roro (wave at the entrance) River yonder.”
And Tama-tea-pokai-whenua sang this song:—
Oh! my blush of shame is as The rage of fire on my cheek. On me—yes, on Tama-tea. Come, and with the weapon Of war smite me—yes, Slay, that I no longer May be in life or light. Though I be noble, still Exert your spell, and Beguile me into death.
The Arawa was the canoe in which Tama-tea-pokai-whenua came to these islands. He came to Te-awa-o-te-atua (the river of the god), O-potiki (the last-born), Niu-waka (divining-rod of the canoe), Whare-kahika (house of the aged), U-awa (land at the river), Tu-ranga, Wai-roa, Ahu-riri, Here-taunga, Matau-a-maui (Maui's fish-hook), Ngaru-roro, Parapara (gum), and Poho-kura. From this last-mentioned place Tama-tea and Kahu-ngunu returned, and broke a ta-wai tree (Fagus menziesii) to mark the place of their parting; for there Kahu-ngunu remembered the sea-gulls in the Ngaru-roro River, and felt sorrow for his home, and Tama-tea said to him, “You ought to return from this.” Kahu-ngunu answered, “Yes. Do you continue your journey, and I will return.”
Tama-tea said “Yes,” and went on to Rangi-tikei (the day of walking), Tura-kina (thrown down), Whanga-ehu (the harbour of spray), and to Whanga-nui, where he combed the hair of his head, and tied it up in a tuft, and called the place Putiki-whara-nui-a-tama-tea-pokai-whenua. He then paddled up the Whanga-nui River to the Tara-roa (long time absorbed in incantations to the sky), and threw seeds of the Phormium tenax up on the cliff, where they grew beneath the trees, and also seeds of the kotukutuku (
The descendants of Tama-tea were Mahine-rangi (fair daughter of heaven)—who took Tu-rongo (news heard) as her husband—and Rau-kawa (leaf of the kawa-kawa—Piper excelsum), and Waka-rere (swift canoe).
Tama-tea, being deserted by his three wives, Hine-rau-kawakawa (daughter of the kawakawa—Piper excelsum—leaf), Hine-rau-haraki (daughter of the extraordinary leaf), and Te-kohi-wai (wasting water), sailed all round the islands in search of them, and, with Kupe, had the honour of naming rivers, headlands, and various places along the coasts. The promontory at the base of the On-lookers is known as Te-koura-a-tama (the crawfish of Tama—where he landed and roasted a crawfish).
On reaching the southern extremity of the island he continued his voyage up the west coast. At the entrance to every inlet he waited and listened for any sound which might indicate the whereabouts of his runaway wives; but it was not till he arrived off the mouth of the Ara-hura (the path exposed) River that he heard voices. He immediately landed, but did not discover his
Tama-tea, accompanied by his servant (Tumuaki), proceeded inland towards the mountain called Kani-ere (sound of a dance). On the way they stopped to cook some birds which they had killed; and while preparing them the servant accidentally burnt his fingers, which he thoughtlessly touched with the tip of his tongue. This (as he was tapu) was a flagrant act of impiety, for which he was instantly punished by being transformed into a mountain, which has ever since been known by his name, Tumuaki (crown of the head).
Another consequence of his crime was, that Tama-tea never found his runaway wives, whose bodies had been turned into greenstone, the best kind of which is often spoilt by a flaw, known by the name of tutae-koka (excrement of the birds—which the slave was cooking when he licked his fingers).
Rongo-kako was father of Tama-tea, who begat Whaene and Kahu-ngungu. The elder brother, Whaene, was the acknowledged head of the tribe; but the younger brother, Kahu-ngunu, had one hundred and forty men under his command. Whaene was a selfish and lazy man, and the people had to provide fish and all other kinds of provisions for his use. He invariably chose the best of the fish and of all the various sorts of food provided, and left the worst for his people. Kahu-ngunu observed this. He made a fishing-net, and set it in the sea, and enclosed so many fish that he and his men had to call the people to help to drag the net on shore; then he divided the fish he had caught amongst the various sub-tribes, giving a portion of good and a portion of poor fish to each, and sent a similar
When Kahu-ngunu left his wife and children he went to Nuku-tau-rua, the home of another tribe, whose chief was an idle fellow like Whaene, but he had a fine-looking woman, called Rongo-mai-wahine, as his wife. On their arrival at this settlement Kahu-ngunu was invited to stay at the house of the head chief, and had a sleeping-place allotted to him on one side of the house, while the chief and his wife occupied the other side of the house. Kahu-ngunu fell in love with the wife of his host, and determined to win her love and make her his wife. His followers had another house set apart for their own exclusive use. One day he called his followers to go with him to dig fern-root. They went where the fern-root grew most luxuriantly amongst the hills, and each man soon had procured a bundle of roi (fern-root) and brought it to the top of the hill overlooking the settlement. Kahu-ngunu directed them to tie all into one, and when this was done it was a bundle as high as a man. Then they rolled it down the hill into the courtyard of the settlement, and when it was unloosened it filled all the courtyard, to the great delight of the hungry people of the place, who exclaimed, “This man, Kahu-ngunu, is a strong man to procure plenty of food, and paua is the best fish to eat with it.” But the sea was deep on the coast, and the people were lazy, so they had no paua to eat with it.
Kahu-ngunu one day said, “Where do you procure the paua,
Kahu-nganu went and sat on the cliff overlooking the sea, and saw a kawau (shag) diving in the sea. He held his breath when the kawau dived, and repeated to himself,—
I suppress my breath, And count one, two, three, Four, five, six, Seven, eight, nine, Ten, and now come To the surface And breathe again, And come on land
Then the kawau rose to the surface; but Kahu-ngunu still held his breath until the kawau had dived three times and he had thrice repeated these words. He thought, “If I can hold my breath so long I can dive where these people obtain the paua.” So he ordered his people to make a kori (a small pot-net), and to tie a long rope to it, and then, taking with him some of the people of the place to point out the rocks where the paua could be obtained, he and his followers went out in a canoe. Kahu-ngunu said to his people, “When I jerk the rope you must pull the net up.” Then he took the net and dived into the water. They waited for some time, and thought he must be drowned; but presently he jerked the rope and they pulled the net up, but it was so full they could not lift it into the canoe. Kahu-ngunu swam on shore, and the inhabitants of the place came and were long in taking all the paua away, there were so many. Again the people wondered at the power of Kahu-ngunu to procure food.
Kahu-ngunu said to his followers, “If you eat of the paua give the roe to me.” They did so, and he ate many of them. Now, this food produces flatulency, like the tawa-berry. The tawa-berry is cooked in a hangi (oven of hot stones), in the same way as the karaka-berry (d); but after the tawa has been cooked it
His hearty meal of the roe of the paua produced its usual effect on Kahu-ngunu, and after some time the host awoke and charged his wife with idleness in not providing the house with aromatic grasses and herbs. They quarrelled hotly and became exceedingly enraged with each other, while Kahu-ngunu laughed and enjoyed the fun. Again the host awoke and charged his wife with idleness. They were so angry this time that they cursed each other, and even struck at each other, till the wife left the house and went to her parents. They were very much grieved that the man should curse his wife, and they urged her to be revenged on him by leaving him and taking Kahu-ngunu as her husband. They said, “Kahu-ngunu is a brave man, and is such a powerful fellow to obtain food”. She agreed to what was said; and her mother combed her hair and ornamented her head with the most beautiful feathers of the amo-kura (red-tailed tropic bird—Phaeton rubricauda) and the toroa (albatross), and clothed her with the kaitaka (d) mat; and she went and took Kahu-ngunu as her husband. Thus the lazy fellow lost his wife by the deceit of Kahu-ngunu.
Kahu-ngunu begat a child by her, and they called it Kahu-kura-nui, who begat Tu-puru-puru, who begat Rangi-tu-ehu, who begat Tu-aka, who begat Ma-hina-rangi, who took to wife Tu-rongo and begat Rau-kawa, the ancestors of the great Nga-ti-rau-kawa tribe.
Kahu-ngunu lived at Tauranga, and one day he and his sister Whaene and their people went to draw their net. The net belonged to Whaene. When it was pulled on the beach, Kahu-ngunu seized the fish in the body of it, which made Whaene so angry that she struck him with her hand. Kahu-ngunu was ashamed at this insult, and left her and the people, and went to a forest, where he ate some pareta (paretao), and called the place Pareta; going on, he killed and ate a kaka, and called the
Kahu-ngunu asked his wife to dress his hair. She combed it all day, and on the morrow combed it again, and not till then was she able to form it into a putiki (topknot). So she held it between her knees and rubbed it with oil which she held in a paua (Haliotis) shell, and not till she had used the contents of ten shells was the hair limp enough to allow her to bind it with flax, but the flax broke as she bound it round the hair. He asked her to fetch his girdle. The flax of which it was made was grown at Tauranga. With this girdle she was able to tie his hair. And from this came the proverb, “The flax that bound the top-knot of Kahu-ngunu (the son of Tama-tea) was left at Tauranga.”
Kahu-ngunu left his wife and went to Nuku-tau-rua (Table Cape) and Tawa-pata (Portland Island), where Rongo-mai-wahine and her husband Tama-taku-tai lived. Tama-taku-tai spent his time carving wood to ornament houses, but did not assist in cultivating food for his people. Kahu-ngunu observed how the people procured the paua and pupu (limpets), and endeavoured to cause a quarrel between Rongo-mai-wahine and her husband; so he proposed to his companions to go and dig roi (fern-root), and when they had procured a quantity his
The family of Ma-ringaringa-mai were at the paua fishing-grounds; so Kahu-ngunu proposed to his companions to go and collect paua, and instructed them to get flax and plait ropes and make nets, and prepare sticks to prize the paua from the rocks; and he went to the top of a hill near the coast from whence he could watch the kawau (shag) diving in the sea, and as the shag dived he held his breath, to see if he could hold it as long as a shag was diving. When a shag dived he began to count, and say, “Pepe (hold, suppress the breath) tahi, pepe rua, pepe toru,” and so on to ten. If the shag had not come to the surface of the water he again repeated the pepe. This he did without drawing a breath until the shag had dived and come up three times: he concluded he could hold his breath for a considerable time, and thus be able to dive and obtain a great quantity of paua.
At low water he took some nets and swam out to the furthermost rock to which the paua-collectors were in the habit of going in a canoe, and dived and filled his nets, and pressed the paua into them so tight that the nets were on the point of bursting, and returned to shore; but some paua he caused to adhere to his body and head. These were taken to the sacred place as offerings to the gods. Those in the nets were so heavy that the people of the settlement could not drag them on shore, so the people of the adjoining pas were called to assist. The paua-nets were pulled on shore, and the people feasted on their contents.
Having witnessed the great feats of Kahu-ngunu in procuring food, the people contrasted him with the chief Tama-taku-tai, and took the wife of that chief and gave her to Kahu-ngunu, who begat Kahu-kura-nui, Tu-puru-puru, Rangi-tu-ehu, Hiri-ao, and Huhuti. Huhuti took Whatu-i-apiti as her husband; and these five are the ancestors of the principal tribes of the Nga-ti-kahu-ngunu.
Give heed to this! Rongo-kako was the father of Tama-tea, and was the ancestor of all the tribes of New Zealand. Tama-tea, came from Hawaiki in a canoe called Taki-tumu, or
As he went along the sea-shore, his dog ran into the water and became a taniwha; but he went on and reached Whanga-nui, and sat down and combed his hair, and tied it up into a topknot, and from this circumstance the place was called Putiki-whara-nui-o-Tama-tea. This is all that is known of one of our ancestors who was named Tama-tea-pokai-whenua.
Tama-tea-pokai-whenua had two wives—the first was Iwi-rau, the mother of Kahu-ngunu-matangi-rau; the second was called Mahaki-roa, the mother of (1) Ko-au-tama-aki-roa, (2) Kahu-nui, and (3) Apa, the father of the Rangi-tikei tribe.
Kahu-ngunu left Tauranga on account of a dispute between himself on the one side and Paoa and Whaene on the other. Ira-nui accompanied Kahu-ngunu on this migration. When they arrived at U-awa, Kahu-ngunu took Hinga-roa (long fall) to wife, and came on to Titi-rangi, at Turanga-nui. (At this time Rua-pani was living at Wai-pawa.) On the evening of the day of his arrival at Titi-rangi, Kahu-ngunu asked, “To whom belongs the fire I see yonder?” and was answered, “To Rua-pani.” On the following day Kahu-ngunu was taken to the pa of Rua-pani, where he took to wife Rua-rere-tai. The following chiefs and their wives were in the pa with Rua-pani at that time—namely, Rua-here-here-tieke and his wife Rongo-mai-wananga, Rua-roa and his wife Rahiri-momori, Kahu-noke and his wife Kahu-kiro-kiro, Tama-tea-kuku and his wife Hine-te-ra, Tu-te-kohi and his wife Hine-te-wai.
During his stay with Rua-pani, Kahu-ngunu heard of the fame of a woman of supreme rank called Rongo-mai-wahine, and on that account he took a journey to Te-wai-roa, where there was much totara timber to make canoes. He stayed on the way at Te-mahanga, and took Hine-pu-ari-ari to wife, but soon forsook her again. This story was told to Rongo-mai-wahine, who exclaimed, “If he comes here we shall receive him: we, Te-ati-hau, have a wide mouth.” Kahu-ngunu went to
When Kahu-ngunu had been two days at Kahu-tara he said to his thirty followers, “Let us go and dig some fern-root.” When this was done some of the men said, “Let us tie it up in large bundles;” but Kahu-ngunu said, “No let us tie it all in one large bundle.” So they tied it all together in one bundle with torotoro (
Kahu-ngunu occupied part of the house in which Tama-taku-tai and his wife Rongo-mai-wahine lived. They slept near the window. Kahu-ngunu, who slept on the same side of the house, and had eaten much of the roe of the paua, was tormented with flatulency, which gave occasion to Tama-taku-tai to upbraid his wife for leaving the house unprovided with sweet-scented herbs. They disputed until anger rose so high that Rongo-mai-wahine left him for good, and took Kahu-ngunu as her husband. In time they two had the following children—namely: Kahu-kura-nui, Rongo-mai-papa, Tama-tea-kota, and Tau-hei-kuri. Previous to this Rongo-mai-wahine had borne Tama-taku-tai two children, Rapua and Hine-rau-wiri; and before Hine-rau-wiri was born Tama-tea, who was living at Tauranga, left that place with a number of followers to visit Rongo-mai-wahine, who was expecting shortly to have a child. On the way they ran short of food, and had to eat of the ponga (
Tama-tea returned home by way of the sea-coast, for the purpose of seeing Ira-nui.
As Tama-tea had been long absent from his home at Tauranga, his son Rangi-nui set out from that place to follow the road his father had taken, to see what had kept him so long away; at the same time Tama-tea was returning home by another way than that his son travelled, and the son did not meet his father. Tama-tea arrived at U-awa, where Hinga-roa lived at Manga-kuku, and wept over the daughter and also over the son of Ira-nui called Taua. At the settlement Te-aho-waiwai he left some of the people of the tribes of Te-maro-kora-hunga, Nga-ti-hine, and Te Ngutu-au, as vassals, to provide food for his grandchild Taua, the son of Ira-nui; and then proceeded to his home at Tauranga, and found his own son Rangi-nui away in search of himself. This made Tama-tea sorrow greatly at his own home, until he died.
When Rangi-nui, in search of his father, arrived at Haunga-roa, a branch creek of the Wai-roa River, he found Ha-moko-rau building the house of Tama-tea-a-moa, and called to him and said, “Bring your axe nearer as you cut your timber. Cut it here and cut it there.” Tama-tea-a-moa laid his axe down, and all but Rangi-nui went to the place where Tama-tea-a-moa and his people lived. Tama-tea-a-moa ordered food to be cooked for his guests, and added, “They are making sport of me.” While the food was being cooked, Rangi-nui, who remained at the building, took an axe of Tama-tea-a-moa, and began to trim some rafters for the house. He had finished four rafters before
Taki-tumu landed at Tauranga, and Tama-tea was left there. The canoe was then taken charge of by Rongo-kako, Kupe, Rua-wharo, and Ngake, who brought her to Turanga, where they left some more of the crew, and some food for them, and came on and landed at Te-mahia, where others of the crew stayed, and by witchcraft brought whales to shore for their food. Coming on again, the canoe landed at Ahu-riri, where Ranga-tira, the son of Rua-wharo, was left, with the pipi (cockles) for his food. Coming on again, the canoe landed at Kopu-tau-aki, where Maku, a daughter, was left, with some moki (a fish) and pakake (whale), “the food of Tama,” for her to live on. Coming on again, the canoe landed at Po-ranga-hau, where the pipi (cockles) called Ti-raki was left. Coming on, the canoe landed at Te-wai-nui (great waters), where Matangi-awhiowhio (whirlwind), the son, was left. He lived on karengo (an edible seaweed). Coming on, the canoe sanded at Aki-tio (beat the
Taki-tumu sailed away again, and landed at Matakitaki (gaze at), where two of the children of Kupe, called Rere-whaka-itu (flee from a calamity) and Mata-o-peru (thick lips), were left, with some food consisting of taro and powhata (sow-thistle). From this place they looked to the South Island; and hence its name Matakitaki (to view, to look at). Then the canoe sailed to Te Rimu-rapa (edible sea-weed), where Kupe hung his stone axe on the cliff at the entrance to
These are the names of those who came in her: Hou-nuku, Hou-rangi, Hou-atea (clear, not obstructed), Hou-arero (plume like a tongue), Hou-taketake (the veritable plume), Taaki-rangi, Taki-whenua, Pawa, Tari-toronga, Koneke, Tane-here-pi, Te-paki (the calm), Te-kura, Waha-paka (dry mouth), Whio-roa,
These are the names of the women of the highest rank who came in the canoe (but there were many other women on board): Makawe-uru-rangi (hair of the head offered to the heavens), Mapu-hia-a-rangi, Hauhau-i-te-rangi (cool in the heavens), Te-roku (the coward), Te-manawa-roa, Hine-mataotao, Hine-hau-ki-te-rangi (famous daughter of heaven), Hine-huhu-rangi (striped daughter of heaven), Kite-rangi (see the heaven), Hine-ruruhi-rangi (ancient daughter of heaven), Hine-hehei-rangi (daughter of the breast-ornament of heaven), Whiti-anaunau (cross over and search for), Koia, Tangi-wai-tutu, Hine-kapua-rangi, Tanga-roa-kai-tahi, Ta-poto, Hine-rau-kura (daughter of the red plume of the head), Taka-paheke (slide and fall), Matangi-rau-angina (the wind of many breezes).
This canoe landed at O-hiwa (watchful), and stuck on the rock called Te-tuke-rae-o-kanawa (the eyebrow of Kanawa), and was held there. When the crew who were engaged in saving her from being wrecked had time to attend to the people, it was found that their female relative of highest rank, Hine-kau-i-rangi (daughter swimming in heaven) had left her companions, and taken with her her immediate vassals and
When those who followed her got to Tupa-roa, the one hundred and forty men under the leadership of Pou-heni, who were carrying the mahiti (white dog-mats, made of the hair of dogs' tails), puahi (white mats made of dogskin), and paepae-roa (mat with broad ornamental border), and various other sorts, had not arrived there. This party had travelled by the coast, and was sacred; therefore they did not carry fire or food with them. They slept without shelter wherever they were benighted; thus all and each of the places where they slept was called Po-ure-tua (the night of power cast down).
Those who went in pursuit of Hine-kau-i-rangi entered the forest and came out at Tai-harakeke, in the same district where the people with Awa-paka had been catching and preserving birds in their own fat. The party of Awa-paka had all slept on the ground and died where they slept; and to this day their bodies are seen there as stones stretched on the ground.
Again the pursuing party entered the forest, and travelled on until they came out at Ana-ura, where they cooked food in umu (ovens), and left. These umu are to be seen there to this day. Again they entered the forest, and travelled on till they came out at Whanga-ra, where they found the sacred party of Pou-heni like dead men, and covered with blowflies. They had become so weak for want of food that their teeth were clenched. The pursuing party lit a sacred fire, and put urine into calabashes and heated it; then with sticks they opened the jaws of the apparently dead, and poured the urine into their mouths, and they all recovered. Pou-heni left a fire and some food for them, and formed his immediate followers into different parties,
When they arrived at Turanga they found Ira and Kei-wa (at the space) living there, and the canoe
They stayed there some time, and then went back on the same road over which they had come in pursuit of their elder female relative Hine-kau-i-rangi, even back to Te-kere-u (very dark). The object of this journey was to search for a haumi (a piece of timber to lengthen the canoe) for
Stretch forth, O water Extend to a distance. This is the stream Of the circumcision. Stretch forth, O water! Extend to a distance. It descends, and Is the Wai-roa River.
And the two rivers, called Te-wai-roa (long water) and Te-motu (circumcised) are from the water of Pawa; but the timber for the haumi was left there, as the canoe had been brought from Te-tukerae-o-kanawa to Te-wai-roa.
They therefore came back to Turanga, where they put another haumi on the canoe, and mended her in those parts which had been broken.
I will tell you the cause of the wreck of
When Kahu-kura landed in these islands (New Zealand) he found Toi and his people living here. The people of Toi cooked food for Kahu-kura and his friend, which consisted of tii-root, ponga (
The friend of Kahu-kura, who was called Rongo-i-amo (Rongo who was carried in a litter), unloosed his waist-belt and poured some dried kumara (kao) out of it. The kao was put into seventy calabashes, and mixed with water with the hand into pulp. Toi and his people smelt the aroma of the kumara as they partook of it, and asked, “What is the name of this food?” Kahu-kura answered, “It is kumara.” Toi said, “Perhaps it cannot be brought to this land?” Kahu-kura said, “It can be brought here.” Pointing to a shed, he asked, “What is that over which a shed is built to protect it from the sun and rain?” Toi answered, “It is a canoe.” Kahu-kura said, “By that the kumara may be brought here.”
The name of the canoe was
That night the people held a meeting, and ceremonies were
It was midnight when they landed in Hawa-iki, and soon after the kumara-crop had been taken up and stored in sacred storehouses (rua). Therefore Kahu-kura had to dig on the cliffs of the coast to obtain the kumara, and to make the kumara fall into the canoe. To gain his object he chanted this incantation:—
The digging-pole, the big rain, the long rain, The hail, sunshine, and shower, And the big drops of rain, Of squall, and gale— Rangi, allow them to depart. Rangi, oh! make them bald, And let the offspring of Pani (The kumara god) now greatly stare, And let the offspring of Matuku (The murderer) now timidly stare. My skin is rough, And chapped by Rangi Oh! that I could hear The gods now speak! Oh! that I could hear The ancients now speak!
When be had ended his chant the kumara fell from the cliff and loaded the canoe. Again he chanted that the kumara might cease to fall, and sang,—
I am satisfied. I have handled The great and valuable Of Mata-rangi (Face of heaven). I am satisfied With what I have Obtained from the cliff Of Ha-wa-iki.
As he ended his chant the kumara ceased to fall into the canoe, and she was laden.
The priests commanded the crew not to carry any other food but the kumara in
Kahu-kura stayed in Hawa-iki.
The big wind, The long wind, The assembly of winds, The whistling winds of heaven.
To appease the gods the crew threw a woman called Kanawa (war-weapon of the senior warriors—syn., hani or tai-aha) overboard; but she rose to the surface of the water and caught hold of the bows of the canoe. The crew called to her and said, “Loose your hold of the canoe, or she will capsize.” But she would not, and the canoe turned over. And they called the place where the canoe was upset Te-tuke-rae-o-kanawa (the eyebrow of Kanawa).
The canoe was damaged, and the piece spliced on to make it longer (the haumi) was broken off, and it drifted on shore. All the people wept for the damage done to their canoe. They held a meeting and decided to obtain another haumi. The priests divided the people into two parties, seventy to guard the canoe and seventy to get the timber required.
Pawa was the leader of those who were to get the haumi. Others were deputed to spear birds and provide food for Pawa and his party, under the leadership of Awa-paka; Koneke carried the tao (war-spear); Tane-here-pi carried the here (bird-spear); Te Paki had charge of the dog to catch the birds kiwi, weka, and tara-po (kaka-po); and it was for Awa-paka to say where the birds taken by his companions were to be cooked
When the birds had been preserved a messenger from those who were mending the canoe came to Pawa and Awa-paka, and said, “O Awa-paka! take your calabashes of preserved birds out of the forest.
Awa-paka and his party started at once, and came out at Tau-mata (top of the hill), and there they ate some of the preserved birds, and called that hill Tau-mata-kai-hinu (hill-top where fat was eaten). There they performed the ceremonies and chanted the incantations, and offered one of the remaining calabashes of preserved birds as a thank-offering to the gods for the recovery of
When Pawa and his party arrived at Awa-nui,
The messenger who had been sent on a former occasion to Awa-paka was again sent to him, and met him between Wai-piro and Mata-ahu, where they rested for a time, and left the remainder of the calabashes of preserved birds. These also turned into stone, and are there to this day. They called that place Te-kai-hinu-a-awa-paka (the eating of fat by Awa-paka).
The party led by Pawa could not get back to assist in mending
He who righted the canoe was called Rangi-tu-roua (the day he was bound with cords). He took titoki (Alectryon excelsum) wood, and bound it round her, and turned her over. At the same time this was chanted:—
O power! O power! Bound round and confined! O power! O power! Bound round and confined! Lift, O earth! Lift, O heaven! Breathe, O breath! Lift the procreating power. Breathe, O breath! Raise the procreating power. Now it comes, it comes. “Tis done—yes, 'tis done.
As the voices ceased to chant these words the canoe recovered her upright position, and the people dragged her beyond the reach of the tide, where they could mend her.
When they were dragging her they chanted these words in a loud voice:—
Who shall cause her To slide along? She will slide by the Power of Tu-te-rangi-aitu (Tu the heaven-god). Famous axe of Mata-po (the blind)— Yes, Mata-po and Huri-te-po (The night turned over).
They mended the canoe, and put the cargo of kumara on board again, and came on to Whanga-paraoa (harbour of the whale), Wai-apu (bale the water up with the hand), Tu-ranga (long standing—of Rua), Nuku-tau-rua (distance of the canoe carrying a net), Here-taunga (tied two-together), Whakawhitinga (crossing), and to Kai-koura (eat the crawfish). They left some kumara at each place; and hence the origin of the words in the incantation chanted when planting the kumara, and repeated by the descendants of those who came in
Hill up the mounds that make the kumara grow— We had a mishap by the waves of the sea. At Whaka-tau(tane) the kumara grew— We had a mishap by the waves of the sea. At Wai-apu the kumara grew— We had a mishap by the waves of the sea. At Wanga-paraoa the kumara grew— We had a mishap by the waves of the sea. At Turanga the kumara grew— We had a mishap by the waves of the sea. At Nuku-tau-rua the kumara grew— We had a mishap by the waves of the sea. At Here-taunga the kumara grew— We had a mishap by the waves of the sea. At Whakawhitinga the kumara grew— We had a mishap by the waves of the sea. At Kai-koura the kumara grew— We had a mishap by the waves of the sea.
I will explain why the kumara is not put, or used in conjunction, with fern-root: The kumara is called Rongo-marae-roa (Rongo of the long courtyard), and fern-root is called Ariki-noanoa (the lord of little sacredness); and they were the children of Rangi and Papa (heaven and earth). Rongo-marae-roa was ordained to be the god of Tu-mata-uenga (god of man and of war), and Ariki-noa-noa as food for man in time of war. When an enemy is on the way to attack a pa the inhabitants of the pa take some kumara and place them on the road over which the enemy will come to attack them, and chant over the kumara this incantation:—
Sprouting germ, Germs dispensing, Dust of the earth, Dust of heaven—
and leave them on the road. If the war-party come near to these kumara a panic will take place, which will be caused by the power of the incantation chanted over the kumara, and the war-party will flee back to their own home.
The kumara is also used as a god in the following way: The kumara which the priests take, and over which they chant the incantations previous to the crop being planted, are taken to a stream and placed in it and offered to the god Kahu-kura (god of the rainbow), as that god is supreme god of crops. When a few of the kumara which are to be planted have had the ceremonies and incantations performed and chanted over them,
The fern-root, or Ariki-noanoa, is also a god of Tu-mata-uenga (god of man). When the hair of the head of man or woman is cut it is put in the fire, together with a piece of fern-root. When the fern-root is roasted it is kept as a charm to protect the possessor from harm.
But Rongo-marae-roa (the kumara) does not in any way cease to feel his disgust to the Ariki-noanoa (fern-root) in regard to the pungent taste of the raw fern-root, as it is more bitter than that of any other plant; and hence the meaning of these proverbs : 1. “The sweet aroma of the ocean-breeze.” 2. “The bitter gum of the flax.” 3. “The gall of the sparrow-hawk.” 4. “The pungent bitter of the taro” (Colocasia antiquorum). 5. “The astringency of the fern-root.” If man had not a tongue to make him aware of these bitter things what would be the effect on him? He would lick all these bitter things to his own harm.
Rongo-i-tui (news from behind) came from Hawa-iki, and landed in the district where the Kahui-tupua (assembly of ancients) lived. He found them living on the tii-root (Cordyline of the sweet sort).
Rongo-i-tua came from Ao-tea-roa. His appearance was like that of the rainbow. On his arrival the Kahui-tupua prepared food for him; but it was old and mouldy, and he did not partake
The next day Rongo-i-tua went to the sea-beach, and saw a tree which had drifted from Hawa-iki. He measured it with his arms, and spanned a kumi (ten of his outstretched arms, or sixty-six feet), and made a mark and spanned another kumi, intending to cut the tree in two lengths, of which to make two canoes; the canoe from the butt-end of the tree to be called Arai-te-uru (a screen from the west), and that from the top part to be called Manuka (anxiety). One of these canoes was made by the Kahui-tupua, who embarked in her, with Rongo-i-tua as the leader, and went to Hawa-iki. When they arrived there the crew went on shore, but Rongo-i-tua stayed on board; and in the night the Kahui-tupua surrounded a house, and captured the people of Kawakawa-pakiaka (Piper excelsum root). Paka-rangi (dry heaven) was taken prisoner, with Tau-mai-rangi (propitious sky), Whe-ura (red dwarf), Ti-koro (the loose noose; but Ti-koro was also called Makaro—indistinct), Whai-ata (follow at dawn), Pokere-kahu (agitated surface), and Pipiko (the best). Pipiko was also called Wai-tahanga (naked by the water). These were all men, and their names are given to different sorts of kumara.
Rongo-i-tua now landed, and asked his crew, “Where are your slain?” The crew answered, “They are here, lying in a heap.” He remarked, “This is an insignificant family of the tribe; the principal family has escaped.” After some time he said, “Let us embark and put to sea.” When they had gone some distance on the sea they heard the shouts of the people on shore, and voices chanting sacred incantations over the blood of Kahu-kura (Pakiaka) and his slain companions.
This is the chant they heard. It is one chanted when revenge for blood is sought:—
From heaven are these, Now slain, and lying here. Come, let me hold thee On my spear now at dawn. It is bloodshed; It is blood flowing. Thy nose bleeds, O Rangi! The blood now seen Is from your slaying. Come, let me hold thee On my spear at dawn of day. Bloodshed; blood flowing. Your nose will bleed, O Rangi! Scoop up the tide—scoop it this way And scoop it that way— The tide of Paoa.
The kumara was brought from Hawaiki by Rongo-i-tua in his waist-belt. He slew the sub-tribe called Po-tiki (last-born), and took the kumara from them; but the chief sub-tribe of the people escaped, and fled up into trees, and adhered there to escape destruction. Some of them fled to the sky, and went to live with A-niwa-niwa (the great good one).
Rongo-i-tua lived at Hawaiki, and at his home the people built a whata (stage) on which to dry his kao (dried kumara); but Rongo-i-tua broke the stage down, and the people asked him, “Why have you broken the stage down? The kumara will now lie on the ground, and who shall build the stage again?” Rongo-i-tua was ashamed when he heard the people speak to him thus, and became very angry, and went to the sea-shore, where he saw a log of wood rolled into the water, and got on to it. The winds blew it away, even as far as O-tea-rawa (the very white food), where he jumped on shore, and went to the settlement of the Kahui tupu (the flock of the growing), where
The cooks brought food and placed it before him. He tasted some, but did not like it; therefore he did not partake of it. In the evening the cooks prepared some kauru (tii-root) for him; but of this he would not partake.
On the following morning he asked for water. Some was given to him in two calabashes. Into these he shook some kao (dried kumara) from his waist-belt, which he had kept secreted on his person. The name of his belt was Mau-hope (held round the waist). He mixed the kumara with the water and gave it to the people, who were delighted with the taste. They asked him, “Where does this food come from?” He answered, “Who knows?” Again they asked the same question, and he gave the same answer. On the following day, as the sun rose, he called to the people and said, “Come outside.” They went to see what he wished them to look at, and asked, “What are we to see?” he answered, “Let your eyes feed on the sight. Look at that part of the heavens where the red sun comes up — to the place where Kawakawa-nui and Pipiko-nui are.” They asked, “Is the kumara from thence?” He said, “Yes.” They asked, “How can we get there?” He said, “who knows?” Pointing to a tree, he asked, “What is that we see?” They answered, “It is a tree.” He said, “Make a canoe from a tree.” They sought and found a tree which was lying over the filth-pit. This they cut in two. The end nearest the root they made into a canoe, and called it Arai-te-uru. Of the upper portion they intended to make another canoe, to be called Manuka. They embarked in the Arai-te-uru to go and obtain the kumara. As they departed on their voyage Rongo-i-tua said, “Do not make a mistake. If you
They sailed away and arrived at their destination, and were full of glee, and obtained the various kinds of kumara. Rongo-i-tua had been gloomy about the canoe and her crew ever since she left, and felt anxious as she had not returned. He commanded his people to go and wash the filth off the log which they intended to make into the canoe Manuka. This was done, the canoe was made, and a crew embarked with Rongo-i-tua and put out to sea, where they met the canoe Arai-te-uru. Rongo-i-tua called to her crew and asked, “Have you got them?” The crew answered, “Yes, we have them all.” He again asked, “Did you take all in the house?” They answered, “Yes, all.” Arai-te-uru came near to Manuka, and Rongo-i-tua looked into the hold of Arai-te-uru and said, “No, you have not got all: these are the old kumara—they are the kawa-riki and old bulbs. But go on your way back to our settlement.”
Rongo-i-tua went to Hawa-iki, and his crew sought for the principal kumara; but he objected to those they found, and said, “Go to the house of the Kahui-rango and take Te Roro (the side) and Te Matao (the window).” They attacked the house, and killed Te Pipiko, Kawakawa, Tama-i-rangi, Papa-rangi (flat of heaven), O-ti-koro, He-uru, Popo-hae-ata (ceremony at dawn of day), and Pa-ki-aka (mutter); but Kahu-kura and the Kahui-rango escaped, with some other inhabitants of the land, and came to attack Rongo-i-tua. He was in his canoe out on the sea, from which he asked his enemies, “Are you all here?” They said, “We are all here.” He asked, “But where is the Kahui-rongo?” His own crew answered, “We have taken them all.” He said, “But you have not taken all who were in the house.” Rongo-i-tua now went on shore, and, going to the house, looked up to the window (mata-o or mata-aho) on the roof of the house, and,
Rongo-i-tua left this land and sailed away back to his home; but at dawn of the following day he was at the same place he had been the day previous, and for days he was at the same place. He and his canoe were held there by the gods to punish the crew for having partaken of some of the kumara they had obtained at Hawa-iki. Rongo-i-tua said, “Let some of you strike me, that this evil may not continue, and that some of you may get back to your home.” They struck him and performed the sacred ceremonies over him. He stood up and clung to the clouds, and from thence he swung himself back to his home in Hawa-iki. When he got to the clouds his name was changed and he was called Rongo-tiki (great Rongo), but his old name was Rongo-i-tua. When he died he was called by his new name of Rongo-tiki.
The canoe now went on, and the crew landed at their house at Ao-tea-rawa (quite to the white cloud).
Rongo-i-tua (news from beyond) was the first to arrive in these islands from Hawa-iki. He found the country inhabited by the Kahui-tipua (assembly of strange people). The chiefs were named Toi (trot), Rauru (hair of the head), Ha-toka (calm breath), Ri-taka (fastening untied), Rongo-mai (the whale), Taha-titi (fastened side), and Tama-ra-kai-ora (son of the day, of food in abundance). When these saw the strangers they ordered food to be set before them. Mamaku (
Falling, falling is the end of the (kumara) In the presence of an assembly; Though few (kumara) there be From Maa-te-ra and Hawa-iki.
He mixed the kao with the water by squeezing it into pulp with his hand, and handed the bowl to his hosts. When they tasted it they wanted more, and asked Rongo-i-tua where he obtained it. He answered, “From across the sea.”
Tu-a-kaka-riki (slightly green), one of the original inhabitants, found a large totara-tree on the beach which had been cast up by the sea. He measured it, and found his extended arms ten times did not reach the end. Delighted with his discovery, he informed his people; but Rongo-i-tua had also gone to the beach, and had got on the tree, and had deposited his excrement on the butt. Having heard that Tu-a-kaka-riki claimed the tree, he disputed his right to it, saying, “It belongs to me, and was mine in Hawa-iki, from which place it has followed me; and if you examine it you will see my mark
Manuka was first finished, and a crew of the Kahui-tipua, impatient to possess the kumara, sailed away to Hawa-iki, and returned with a cargo; but, when planted, the crop failed. In the meantime Rongo-i-tua, in Arai-te-uru, sailed on a voyage for the same object, and on reaching Whanga-ra (sunny harbour), where the kumara grew, in Hawa-iki, he ordered his crew to surround the chiefs house, in which they heard people chanting incantations which were sung when the kumara-crop was being planted. “Ah!” said Rongo-i-tua, “these are the karakia (incantations) you need: learn them.” They listened, and learnt them.
There were three gods who presided over the kumara-plantation, and these were represented by three posts or sticks (toko), and these were set up in every plot of ground where the kumara was planted. These were named Kahu-kura (red garment, or rainbow), which represented a male; Maui-i-rangi (weakened in heaven), which also represented a male; and Mari-haka (fortunately rejoicing took place), which represented a female. Before these the incantations for the kumara were chanted, and the Ta-mahu (make ripe, make mealy) offerings of koromiko (Veronica) leaves and young shoots were presented. Any error (tapepa) made by the tohunga or people in performing the rites or chanting the incantations while the kumara-crop was being planted or taken up would result in the death of the tohunga and the destruction of the crop by the presiding gods.
Rongo-i-tua sent his canoe back in command of Paki-hiwi-tahi (one shoulder) and Hape-ki-tu-a-raki (limp towards heaven), while he remained for a while in Hawa-iki. The voyage back was accomplished and the cargo partly discharged; but
The kumara and aruhe (fern-root) were the offerings made to Huruka (warmth) and Pani (orphan); but aruhe was the senior or lord of the two, because he was descended from the backbone of his parent Rangi (heaven), whilst the kumara came from the front of Rangi, and was therefore inferior in rank.
The husband of Pani wondered how his wife procured food; but, watching her, he saw her go down into the water and rub the lower part of her stomach, and then she filled baskets with kumara and fern-root. “Ah!” he said, “it is from her inside that our food comes.” As the old song says,—
Descend from the back, the great root of Rangi. Descend from behind, the fern-root; Descend from the front, the kumara, By Huru-ki and Pani. Then it was nourished in the mound— The great mound of Whata-pu (all stored), Great mound of Papa, Great mound of Tau-ranga (waiting). There was seen the contemptuous behaviour of Tu, There they were hungered after, &c.
Alarmed for the safety of their children, Huru-ki (very warm) and Pani bade them hide themselves; and the Papaka (very dry) fern went to the mountains, the Ko-huruhuru (very hairy) fern went to the forests to listen to the songs of the birds, the Ta-roa (long sea-breeze) fern went to the sea-shore to listen to the dashing of the surf, and the Papa-wai (soppy) fern went to the river-banks to listen to the splashing of eels at night.
The ancient men, and also the old songs, say that Toi (trot) taught man to eat fern-root and the stem of the tii—and hence the proverb “Te kai rakau a Toi” (the timber-food of Toi)—and that Rongo-i-tua introduced the kumara, and that Tu-kete (stand in the basket), in his canoe Huru-huru-manu (bird's feather), achieved the reputation of being a great circumnavigator, like Tama-tea and Kupe.
Rongo-marae-roa (fame of the long courtyard) quarrelled with his younger brother Tu-mata-uenga (Tu of the stern face) on account of the kumara-plantation called Pohutu-kawa (the sprinkling at baptism).
Tu-mata-uenga went to Ruru-tangi-akau (Ruru who cries on the sea-coast) to procure weapons for himself. Ruru-tangi-akau gave his own child Te-ake-rau-tangi (ake of the weeping leaf) to Tu-mata-uenga. This child had two mouths, four eyes, four ears, and four nostrils to its two noses. Then the battle between Rongo-marae-roa and Tu-mata-uenga began in earnest, in which Rongo-marae-roa and his people were killed. The name given to this battle was Moenga-toto (sleep in blood). Tu-mata-uenga baked his elder brother (the kumara) in an oven and ate him: thus he was devoured as food. Now, the interpretation of these names in common words is—Rongo-marae-roa is the kumara, and Tu-mata-uenga is Man.
A remnant, however, of the kumara tribe escaped, and fled into the stomach of the noted woman called Pani (besmeared), and dwelt there. The stomach of Pani became wholly the storehouse of the kumara, and the kumara-plantation was also called “the stomach of Pani.”
When the people of the district in which Pani lived were in want of food, Pani lit the wood of her cooking-oven as if for cooking largely; and when it burnt well, and the oven was becoming ready, the men of the place, looking on, said one to another, “Where can the food come from to fill so large an oven?” She went outside to the stream and collected the food. She scooped the food up with her hands. With two handfuls she
Now, the vegetable food in wartime is fern-root, roasted and pounded and made into cakes, which we call Te-aka-tu-whenua (permanent running root of the soil).
In the morning of another day Pani went and lit the fire of her oven to bake food for all her people; then she went, as before, outside to the stream, taking her big basket. She sat down in the water, groping and collecting beneath her with her hands. While thus engaged a man called Patatai (land-rail) was hidden on the bank of the stream. Having seen what she was doing, he suddenly made a loud noise with his lips and startled her. She was so ashamed at having been seen that she got up and went to the village; and hence it was that the kumara was secured for man. The name of the stream in which she was seen was Mona-riki (little scar).
Pani was the wife of Maui-whare-kino (Maui of the evil house), and from her came the sacred incantations chanted by the priests at planting and harvesting the kumara.
It was Tu-mata-uenga who destroyed the kumara, lest the strengthening power of Rongo-marae-roa should come down to man on this earth.
This is the reason why the kumara was never associated with the roi (fern-root) when such were stored for use in winter or used as sacrifice. The kumara is called by the name of Rongo-marae-roa (fame of the long courtyard), and aruhe (fern-root) is called Ariki-noanoa (lord of not much importance); but they were children of the earth and sky.
Rongo-marae-roa was placed as an atua (god) superior to Tu-mata-uenga (Tu of the stern face—the god of man); so that, in case a foe should come against man, the kumara was ceremoniously carried, and laid in the road by which the
A chief of old called Pou-ranga-hua (staff to place the fruit in lines) was getting his canoe ready to go to sea to seek some better food as a relish for his son Kahu-kura (red garment), as the child had with loud noises rejected its mother's milk, and also the liver of the kaha-wai (division water) (Arripis salar), with which he had been fed. From the kaha-wai liver which he had rejected sprang the maroro (flying-fish).
When the canoe was all ready to start Pou-ranga-hua had to go back to his house to get something he had forgotten, and whilst he was away his four brothers-in-law, Kano-ae (relative at a distance), Pae-aki (dashed against the ridge), Rongo-i-amoa (Rongo who was carried in a litter), and Tai-ka-matua (full tide), embarked in the canoe, and sailed away. Pou-ranga-hua, nothing daunted, went after them in a canoe made of a duck's feather; but a gust of wind swamped his canoe, and he sank to the bottom of the sea. He came up again, and battled with the waves, and finally got on to the back of a whale, on which he kept himself by the power of incantations he chanted whilst sitting there. Eventually he met his brothers-in-law, who were returning, and joined them, and when they reached the shore he called to the kumara (which they had obtained) by the name of Ka-kau (will swim). The kumara answered by asking, “Who are you who call my name?”
Pou-ranga-hua obtained from his brothers-in-law two roots of kumara, which, with the usual rites performed and incantations chanted, he planted; and in course of time from these the whole country was supplied, so that his own son
Pou-ranga-hua went after his brother-in-law to Hawa-iki. His canoe being gone, he went to Hawa-iki on two pet birds called Tiu-rangi (skim in the sky) and Haro-rangi (sail over the sky). These birds were the property of a chief called Rua-ka-panga (storehouse out of which food is given), who lent them for this occasion.
Pou-ranga-hua arrived in Hawa-iki, and brought from thence, from the two cliffs called Pari-nui-te-ra (great cliff of the sun) and Pari-nui-te-rangi (great cliff of the heaven), these seven varieties of kumara: Kawakawa-tawhiti (the green from a distance), Toroa-mahoe (speckled albatross), Tutanga (portion given at a feast), Kiokio-rangi (moon in the sky twenty-five days old), Tutae-tara (soft, pulpy), Monenehu (mealy), and Anu-tai (cold of the sea). The kumara obtained by Pou-ranga-hua lived and flourished, but those which his brothers-in-law procured did not grow.
The Nga-ti-kahu-ngunu Tribe, who now occupy the Here-taonga(taunga) (Napier) District, were in generations past the occupants and owners of the Turanga (
The names of the children were Tara-ki-uta (the side inland) and Tara-ki-tai (the side towards the sea). This is the reason why those children were murdered: Ra-kai-te-hiku-roa (who was grandson of Kahu-ngunu, and fourth from Tama-tea, who, with Rongo-kako, came from Hawa-iki to these islands in the canoe Taki-tumu) felt annoyed that birds preserved in calabashes in their own fat were given to these twins, instead of being kept for his son Tu-purupuru. He therefore determined to destroy these children, who were the sons of his sister
Kahu-tapere (whose pa, called Puke-poto, stood near where Mr. W. Charles now resides, at Repo-ngaere) called his tribe together, and attacked Ra-kai-te-hiku-roa, and took his pa, and killed Tu-purupuru, the son of Ra-kai-te-hiku-roa, and many of the tribe. Those who escaped with Ra-kai-te-hiku-roa fled to a pa called Uku-rarenga, on the Mahia Peninsula. The body of Tu-purupuru was cooked in an umu (hangi—oven) called Whakatau-ai. The stones used were called Rehu, or Whatu-kura, or Whatu-ranga-hua—resembling scoria—with a mere-pounamu called Whaka-tangi-ara.
After Ra-kai-te-hiku-roa and his people had resided some time at Uku-rarenga, Kahu-paroro determined to go to Turanga. When Ra-kai-te-hiku-roa heard of his intention he said, “O friend! go in peace to where our child sleeps, but let his spirit hover in quietness over Turanga” (“Do not disturb his bones”). When Kahu-paroro arrived at Turanga he collected the bones of Tu-purupuru, and brought them to Te-mahanga, near to Te-mahia, and left the skull there, and went on to Nuku-tau-roa (rua) (Table Cape), and there made fish-hooks of the
Divide, divide the waters of Ta-wake With the red ornamental weapon Of Tu-purupuru and Ra-kai-te-hiku-roa. Who is thy ancestor? He is Taki-ta-maku, Tihito-rangi, and Pahi-to-weka (Tahito-weka).
He pulled his line in and had caught a hapuku (cod). Tama-i-wiriwiri heard the words of the chant, and thought it was Tu-purupuru who was fishing, and hastened to Uku-rarenga and told Ra-kai-te-hiku-roa what he had heard; but Tama-rau-hiri had discovered that the bones of Tu-puru-puru had been used by Hauhau to dig fern-root. War was declared to avenge this insult in which Hauhau and many others were killed.
Ra-kai-te-hiku-roa and his followers retreated to Te-wai-roa; but the people there did not make them welcome, nor did they supply canoes for them to cross that river; and, as Ra-kai-te-hiku-roa had few followers at the time, he ordered the faces of the women to be marked to resemble the tattooing on the faces of men, and marked a number of calabashes with moko (tattooing) to resemble men, and performed this haka (d), which was led by Hine-kura:—
|
A black mat (or black puffin) O me! | Tieke i (a bird of feeble flight), | |
A black mat, O me! | Tieke i, | |
Black, black mat, O me! | Tietieke i, | |
A black mat, O me! | Tieke i, | |
Dark puffin | Tie-hakoa-koa (dark puffin). | |
So it is. Now, now. | Koa ei-ei. |
As this was being performed the Wai-roa people collected in groups to witness the performance and hear the song. As these were without their weapons Ra-kai-te-hiku-roa and party rushed on them and killed many of them, and went on to Ara-paua-nui. When they arrived near to the pa of Taranga-kahu-tai, that chief saw them, called, and asked, ‘Where is Taraia?” Taraia, who was with Ra-kai-te-hiku-roa, answered, “I am here.” Taranga-kahu-tai shouted and said; “Stand forth, that I may
A dispute arose over the body of Ra-kai-weriweri as to the family to which he belonged. To end the matter Taraia took two pieces of toe-toe (Arundo conspicua) to cast lots with the niu, and chanted this incantation:—
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Pull it from the foundation, | Unuhia i te pu, | |
Pull it from what is known (history), | Unuhia i te weri, | |
Pull it from the root, | Unuhia i te taketake, | |
Pull it from the heart of Hawaiki. | Unuhia i te tamore i Hawa-iki. |
He held the toe-toe on the extended open palm of his right hand, and said, “If you are of the family of Ra-kai-te-hiku-roa” (shaking his hand) “go; but if you are of this family, hold.” The toe-toe stayed on his hand, and Ra-kai-weriweri was declared to be of the family of Ra-kai-te-hiku-roa. This was the fourth death in revenge for Tu-purupuru.
Ra-kai-te-hiku-roa and followers went to the pas Whaka-ari, Tauranga, and Hei-pipi, near Ta-ngoio, the commanders of which were Tau-tu and Tu-nui. While Ra-kai-te-hiku-roa was there a man called Totara arrived from Here-taonga, and boasted of the abundance and goodness of the food procured in his district. A chief called Ta-wao remarked, “Te-whanga-nui-o-rotu (Napier Harbour), so celebrated for its shell-fish, shall be the mara (garden) of Ta-wao.” Ta-raia remarked, “Ngaru-roro, celebrated for its fish, kaha-wai, shall be the ipu (calabash or bowl) of Taraia.”
Ra-kai-te-hiku-roa and party went to the mouth of the Ngaru-roro stream, and drove Ha-tupuna, Awa-nui-a-rangi, and Whatu-ma-moa, and their people off the land, and captured their principal pa, called O-tatara (Redcliffe, near Taradale).
Kahu-kura-nui (father of Ra-kai-te-hiku-roa), after he had returned from Motu-o, took Tu-te-ihonga, who was a widow and woman of high rank of the Whatu-ma-moa people, to wife. Taraia and Po-ranga-hau had avenged the death of her former husband, who had been killed by the people of the Here-taonga district, and the Kahu-ngunu people were amalgamated with the Whatu-ma-moa in the second generation after the arrival of Taki-tumu from Hawaiki.
The tribes who now occupy Te-aute and Pou-ka-wa in days long past were the owners and occupiers of the Wairoa district, near Napier. The reason for their leaving Te-wai-roa was this: A chief named Iwi-ka-tere, who lived at a pa near Turi-roa, at the Wai-roa, had a pet tui (parson-bird), which had been taught to repeat the incantations chanted while planting the kumara, taro, and other crops, and was thus a valuable economizer of time and labour, for the priests otherwise would have been obliged to chant these incantations themselves.
Tama-te-ra, a chief of an adjoining pa, borrowed the bird from Iwi-ka-tere. Having kept it for some time, the owner
These events took place in the days of Ra-kai-paka, a contemporary of Kahu-kura-nui and Ra-kai-te-hiku-roa, in the second and third generation after the arrival of the canoe Taki-tumu from Hawaiki in these islands.
Tane-nui-a-rangi took Hine-ahu-one and also Hine-ti-tama to wife, and from Hine-ahu-one, who was the elder or senior wife, the old priests say, sprang another race than our people, the Maori. The progenitor of that race was called Te-rapu-wai, and when the Europeans were first seen by the Maori in New Zealand they were said by the old priests to be the descendants of Te-rapu-wai.
Te-kahui-tipua were the first to occupy the South Island. They were giants who could stride from mountain-range to mountain-range, and transform themselves into anything animate or inanimate. When Te-rapu-wai, who dwelt at Matau, went in small parties to hunt for the weka and other birds, they never returned. Tens and tens went out, and never came back; then every one of the tribe felt sure something was consuming them, but what it was they could not tell. A long time passed, and then they found out how their people perished. It was learnt from a woman called Kai-a-moe, the sole survivor of one of those hunting-parties. She told her people her party met a tipua on the top of a hill, accompanied by ten two-headed dogs. After killing all the men the tipua carried her to his cave, which was situate near the river. There she was forced to live with him, and in time became covered all over with scales from the tipua's body.
She was very miserable and determined to escape; but this was not an easy task, as the tipua took: care to fasten her by a cord, which he kept jerking whenever she was out of his sight.
As the cave was on the banks of the river, she crept to the entrance, where raupo grew in abundance. She cut a quantity and tied it in bundles, and on the following day, when the tipua slept she crept out and made the raupo bundles into a raft, and tied the cord which the tipua had fastened to her body to a root of growing rushes, which, when jerked, being elastic, would prevent the immediate discovery of her flight. She got on the raft (moki), and, carried by the current, dropped down the river, at the mouth of which her friends lived.
The tipua did not awake for some time, and when he did he called, “Kai-a-moe e—where are you?” As he did not receive an answer he went to the mouth of the cave and searched for her footprints. As he did not see any he smelt the water, and perceived how she had escaped. In his rage he swallowed the waters of the river, and it dried up; but Kai-a-moe had escaped
It was about this time that the canoe Arai-te-uru was upset off Moe-raki, and her cargo, strewn all over the beach, was the eel-baskets of Hape-ki-tu-a-raki, and the slave Puke-tapu, and the calabashes and kumara.
Te-rapu-wai, or Nga-aitanga-a-te-puhi-rere, succeeded the Kahui-tipua, and soon spread all over the Island (South Island), where traces of their occupation may be seen in the shell-heaps along the coast and far inland. The old priests say it was in their time that the country around where Invercargill now stands was submerged, and the forests which stood where Canterbury and O-takou now stand were destroyed by fire, by which the bird moa became nearly extinct in that district.
Some of the priests say that Te-rapu-wai and Wai-taha were distinct families of the same generic tribe, and Te-rapu-wai were the vanguard when that people migrated from the North Island. Others of the priests say Te-rapu-wai and Wai-taha were sections of separate tribes.
Of Wai-taha very little is said by the conquerors, the
It is said that Wai-taha who came from Hawaiki with Tama-te-kapua in
The size of the pas and the extent of the kitchen-middens now seen on various parts of the coast, attributed to the Wai-taha, prove the assertion as to their great numbers.
At Mai-rangi and at Kapuka (Kapunga)-riki (Cust) the remains of a walled pa, extending for about three miles along the downs, existed till the settlement of Europeans in that locality. Wiremu Te Uki,
Whare-patari (enchanter of the winds) came from the east, and, having heard that a tribe called Nga-ti-rua-roa (the sons of the long pit) were adepts in the art of ruling the elements, he paid a visit to them to test their knowledge of ruling the winds and seasons.
He went into the forest and got a young tawa (Nesodaphne tawa) sapling, and pinched the bark off it in places, making it speckled; he then marked it into twelve divisions, and stuck it up in the house before the fire, and went to sleep. Rising early in the morning, whilst it was still dark, he chanted an incantation which shadowed forth his knowledge of the seasons of the year. This was the incantation he chanted:—
It is Pi (faint glimmer of light) And Paa (first throb of life). The brow is raised, and Eyebrow is alone, where My procreative power is, And follows on, till The face of heaven heaves And casts its power forth. Stand thou aside. If I An evil parent were, In shame I should From perspiration come, Deformed and bent as Is the lizard's limbs, And as repulsive as That perspiration is. Sleep, O winds! At dawn of day On the ocean-face, When dark, long nights And nights of dread Shoot their power And evil to the Offspring of Ro-aka (abundance), When incantations of ignoble And offspring of the listener Presume, and occupy the earth. Shine red, O sky! shine out, And let the earth glow red, And glimmer on the coast, And on the aged shine. Of whom shall I inquire? Of Whare-patari (Enchanter of the winds), To say when shall The warm, the calm, And great prolific Season be. And he, The active one, With hands to labour, Then behold the kowhai ( Sophora tetraptera ) bloom,And when the twittering Voice of birds re-echoing Loud and long is heard. Now is the song Of toriwai (the bird of dawn), And pigeon, and miromiro (Petroica toitoi). But thou, O man Of evil deeds and Incantations false! Let all thy acts And incantations fail And on thee turn By power of Whare-patari.
He chanted this incantation in the presence of those who had not recognized him. He concluded his chant by inserting his name in the last line. They asked him, “Are you Whare-patari?” He answered, “I have told you in the past.” The people were ashamed, and said among themselves, “We have heard of the name of this man, and the fame of his great knowledge has been heard of by us; but now that he has appeared in person we have not recognized him.”
Some proposed to question him, that he might teach some of his wisdom to them. Others asked, “But how shall we question him, and what questions shall we ask?' It was agreed that he should be asked how many months he said were in the year. They held a consultation, and one of them was authorized to ask the question. When it had been asked he looked at them, taking the sapling tawa he had stuck up before the fire, and gave it to them. They counted the twelve divisions marked on the stick, and said, “There are two more marks here than we allow for the months in a year.” He said, “Have you not noticed the feathers in the wings of the birds—that there are more than ten in each wing? Also there are two more months than ten in the year.” They asked, “Then are we wrong in taking our
He waited till the tenth moon, and said to them, “Now see what the crop is like.” They took the crop up, and found it most abundant, and the kumara was very mealy.
Ever after that the Nga-ti-rua-roa Tribe followed the teaching of this man, and planted and harvested the kumara-crops as he advised, and have kept such custom even to the present day.
The principal place of residence (pa) of this chief Rangi-whaka-oma (day of racing) was at Rakau-puhi (tree with a plume on it). There he dwelt. One day he went to the entrance-porch of his kumara-store, and there he sat down. The name of that store was Raumati-rua (double summer), and whilst he was there a lad named Tawake-ariki (the lord Tawake), the son of Te-ao-tata (bounding cloud), went up also to that spot, and Rangi-whaka-oma said to him, “O friend! whither are you going?” The boy replied, “Just here to this place, to look at the kumara in your store.” Rangi-whaka-oma said, “Stay a bit. It is not so very good to look about here (in the kumara-store). Far better is it, O thou! below in the unseen world (reinga), that the looking-about may be both beautiful and pleasing.” Then the boy went quickly below to the lower world (reinga) to observe and look about at the steep cliffs of Hawa-iki. There he expressed his admiration at the beauty of the kumara, and while he was thus admiring, lo! the whole piled-up stack of kumara (in the store) was made to fall down suddenly on him, so that he was immediately killed. His friends, on finding that he was dead, sent a messenger off to U-awa, to his father, Te-ao-tata. On hearing the sad news Te-ao-tata exclaimed, “By whom was my son slain?” The messenger said, “By Rangi-whaka-oma.” The father, having mourned over his son, assembled a band of his followers. On their leaving to seek
The army of Te-ao-tata went to Rakau-puhi, and invested the place, assaulted, and took it, and killed the people, including Rangi-whaka-oma. A remnant, however, escaped, and of those they caught alive they slew some as food for themselves, saving alive three women, named Rakau-manawa-he (the weapon of the weary warrior), the daughter of Rangi-whaka-oma, and two other young women of rank named Ra-kai-parore (day of eating the parore-fish) and Hine-pa-rata (daughter of the rata-tree, where birds are snared).
The army now returned home to their own place at U-awa, and Hau-iti took Rakau-manawa-he to wife. One day in summer the two captive young women, Ra-kai-parore and Hine-pa-rata, were bathing as usual in deep water and they amused themselves, as water, women do in bathing, by causing their arm-pits to make a great noise, while lashing the water with their arms. The noise was heard by some men at work, who cried out, “Those women are deeply affected,” and then a taunting song was sung by the men respecting them. Through this the two young women felt greatly ashamed. So they both together rose and left the place, and travelled a long distance by the sea-coast until they reached a place called O-rere-wa (place of fleeing), where they stayed, and afterwards both took husbands of the men of that place.
In course of time Rakau-manawa-he, the wife of Hau-iti, gave birth to two children: the first-born was called Karihi-mama (light sinker), the second Nga-toro-taha-tu (seek for the sides). Being in want of seed-kumara, Hau-iti said to his wife, “Go to the Nga-ti-ira (descendants of Ira) and fetch some seed-kumara for us.” She went in company with another woman, named Tahi-pare (one plume). When these two arrived at the pa of Nga-ti-ira
Soon after this the final assault was made, and, though the picked band of brave and fearless fighters, Kopara-kai-tarewarewa (kopara or kori-mako bird that eats high up) and his friends went boldly outside and withstood the besiegers, and more than once obliged them to give way, being all faint and half-dead through want of water—for it was this alone that slew them—the Nga-ti-ira were killed, and the pa, Pakau-rangi (kite of heaven), was taken. This battle was called “The death in the wet garment,” or “The death in the time of the wetted garment.”
The remnant of Nga-ti-ira who escaped fled various ways. Some went to Kai-ora (eat and live), and dwelt there, and built a pa for themselves; some fled further north; some haunted the neighbourhood of the old home, but away up on hills and mountains, and in cliffs, and in the inaccessible sides of streams.
Those who did make a stand, and dwelt at Kai-ora, led a wretched life through constant dread. At last some of them fled south to Wai-rarapa (glistening water), and even crossed over to the South Island to Kai-koura (eat crawfish). And thus the refugees of Pakau-rangi were widely dispersed.
This battle was known by our fathers by the name of “The death in the time of the wetted garments,” and this conquest was achieved by Kahu-kura-nui.
The chief Hinganga-roa (long falling) had three sons. The first was Taua (mourning), the second was Mahaki
One day they each cast their net and had a large haul of fish, but the net of Hau-iti contained a great deal more than the other two. His elder brothers and their men went and forcibly (muru) took the prime fish out of his net, and at every subsequent casting of the net it was robbed in the same manner by them. Then Hau-iti began to think what he should do to overcome his elder brothers; but at that time he could not see any way of attaining his object. He went on a visit to Tau-ranga (lying at anchor—of Te-arawa), and went also far inland, to Maki-hoi (deaf invalid or obstinate sick one), to see Maru-ka-koa (Maru who will be delighted), who was a priest of note; and to him he put this question: “How can the killing or discomfiture of a relative be effected?” Maru-ka-koa replied, “Shut your eyes close, and when you open them to see he will be prostrate on the ground. Another mode of killing is by fire.”
Maru-ka-koa then lit a fire in his house, and placed some tii (
Hau-iti returned to his home and his people, and began to build a pa which he called Te-pito-o-hau-iti (the last end of Hau-iti, or the termination of his forbearance), and said to his followers, “Be courageous, be brave, and daring. Do not consider relationship of the elder brother, or of the younger, or of the father. Let the eyes be firmly closed.” He then gave his orders, saying “Put the net into the canoe.” All being ready, he sent a man up to the top of a hill to watch the shoal of fish, and when the man saw them come close in to land he gave the signal to cast the net, and a great many fish were taken. Then the elder
Some time after this Hau-iti said to his people, “Come, and let us cast our net again.” They did so; but before the two ends of the net were drawn on shore the fish-robbing people came down, and began to muru the net again, and while they were taking fish out of the net Hau-iti called out in a loud voice and said “Close up.” His people knew the import of this order, and they brought the bottom and the top of the net together, and enclosed in one mass both fish and men. Hence the name of this quarrel: “The joined top of the net.”
The two elder brothers of Hau-iti became very angry at this act of insult being practised on them, and said “Koia kei a papa” (“He is a daring fellow”), and sent a herald to all their followers to assemble and come to their aid, to destroy their younger brother with all his people.
Hau-iti was informed of what they had done, and at night said to his people, “Let us depart, and go and seek some home where we may dwell in peace and live well.” This he said because his followers were but few in number—only about three hundred— and those of his brothers were about two thousand. So they left their pa by night, and travelled till they reached Whanga-paraoa (whale-harbour); but in the morning they were surprised by the two elder brothers and their warriors, when a battle took place, and several were killed on both sides, but the two brothers lost most men. Hau-iti was also wounded in the leg by a spear. The name of the battle was “Werewere” (suspended); but they fought again, as they said, “Who cares for loss of men in war, when they are numerous!” That night Hau-iti and his people left that place, and travelled on and bivouacked at another spot. On the following day his brothers
As Hau-iti had been reinforced by his friends he turned on his brothers and their followers, and pursued them, and fought another battle, and again defeated them. This battle was called Te-rangi-hi-wera (ray of the burning sky) or Para-wera-nui (great fire on the fern-plain). This was the last battle between these brothers, as the two elders had been utterly routed.
When their wrath was subsided they ceased to fight, and dwelt together peaceably; but their descendants, in after-years, again fought, as the account of these battles to be told now will show.
Taua, the eldest brother, had a son named Apa-nui (great company of workmen), and Hau-iti, the youngest brother, had a son called Kahu-kura-nui (great red garment). A feud took place between Apa-nui and Kahu-kura-nui on account of Apa-nui calling “Moi” to Kahu-kura-nui after the mode of calling to a dog. The inciting cause of his thus calling to his cousin was the whiteness of the hair of the head of Kahu-kura-nui.
Though greatly displeased, Kahu-kura-nui kept his deadly anger in his own breast. He brooded over the insult, and schemed how he could get ample revenge on Apa-nui. At last he devised a plan. He determined to give his son as a husband for the daughter of Apa-nui. When the two fathers had agreed Kahu-kura-nui began to build a large carved house for the occasion, which was named Whaka-rei (the high priest's seat, carved and ornamented with feathers, at the stern of the ancient outrigger canoe called Ama-tiatia—outrigger).
The house was finished, and Apa-nui was informed of the fact, and the day was fixed for him to bring his daughter, whose name was Rongo-mai-hua-tahi (whale of the one offspring), to become the wife of Kapi (filled up), the son of Kahu-kura-nui.
Apa-nui, with his daughter and all his people, came and entered the house, and Kahu-kura-nui gave orders to all his tribe to prepare an abundance of food—that they were to make a good feast of eels, codfish, taro, and other dainties; and they feasted that day. On the following morning the people of the place baked their morning's food for the guests: that is, they pretended to be cooking food; but they put pieces of wood, bits of kareao (supple-jack), the flowers and flowering-stems of the korari (
This is the tale of Rua-tau-pare (the obstructed food-pit or store). She was a woman of rank, and the wife of Tu-whakairi-ora (man hung up alive), to whom she bore six children, of whom two were boys and four girls, and these were their names: Mariu (the gap or valley), Ao-tina-roa (day of the long party of travellers), Tu-kakahu-mai (stand fully clothed), Ata-kura (red dawn of day), Tu-te-rangi-ka-whiu (day of the pain of man), and Wehiwehi (fear). The last-mentioned two were the sons. When Wehiwehi was born the mother received serious injury, so that she dwelt apart in the sick-house, as she was tapu (sacred) on account of her pain. Some time after the birth of the last child her husband thought she was getting well; but, no, she continued very ill. On a certain day her husband went to the house to see the mother of his children, and after some talk she said, “O sir! listen to me. Will you consent to go and
The visitors entered the big house and sat down, and all wept with their hosts. The woman then prepared food for them. When the repast was over the visitors rose to return to their home, and the woman also went out in the usual way, to repeat the last parting word of “Go in peace,” to which the visitors replied, “Dwell in peace at your place;” but when they were all near to where they had left the kau-hoa they caught the woman and placed her in it to carry her off, and then called loudly to the husband and said, “Your wife is gone: she has been taken forcibly away.” He heard the words, and took up his topuni (dogskin mat), and followed them, crying, “Go along, but go gently.” He pursued them and overtook his wife, and they wept and mourned together. When they had ceased to cry he spread his mat over her. Now, this chief Tu-hau-anu in this instance did two noble acts — he gave up his wife, and also gave his valuable mat.
The name of this woman taken by Tu-whakairi-ora was Ihiko-o-te-rangi (flash of heaven), and she bore seven children to him. Their names were, Te-ao-wehea (the cloud separated), Mariu-te-rangi (valley in heaven), Raka-ao (entangled in the day), Te-rangi-tau-popoki (the day when he was covered over),
Of all the family of Tu-whakairi-ora these following are the names of those who were highly spoken of and became the common boast—namely, those of the first wife, the two sons called Tu-te-rangi-ka-whiu, and Wehi-wehi; and those of the second wife Te- ao-wehea, Tu-
The people assembled and war began, which continued for a long time. The first battle fought was called Kohere-aruhe (cake of fern-root), the second Upoko-paru-puwha (head be smeared with cooked sow-thistle), the third Tai-timu-roa (long ebb-tide), the fourth Tai-paripari (flowing tide), and the fifth was called Wai-koropupu (bubbling water). Thus all those who dwelt on the lands of Rua-tau-pare were killed, and the lands which had descended to her from her ancestors were cleared of them. And her name was loudly proclaimed, and was now as great in her female children as that of her husband, Tu-whakairi-ora, was in his sons. And the descendants of her daughters came and occupied her ancestral estates.
A chief of old, whose name was Te-awa-riki (the small river), began this quarrel. This fight is known in history as “The bird—the flying kite.”
One fine day the chiefs were flying their kites, when the sons of Tu-ere (stand low) and Tangi-haere (depart crying) were cursed by Te-awa-riki. He cursed them because the lines of their kites went above that of his own. At this Tu-ere called, and said to his sons, “Say to him, Yonder is your leg.” This remark made them all very angry, and Awa-riki killed some of them; but the wrath of Awa-riki did not end here. He rose with his followers, when a furious battle ensued, and Awa-riki was slain. The name by which this battle is known is Te-uira-rapa (the flashing lightning). In this battle the followers of Te-awa-riki suffered greatly. Tu-ere, however, died at his own place at Wai-totara (the water of the totara), and was buried in a small wood called Kani-awhea (dust scraped up).
His sons and people continued to dwell for some time at that place, and at the proper time they exhumed the body of their father, and made his bones into fishing-hooks, and took them
This was all done not of their own devising, for their father ere he died had planned it all, and by his last words (poroaki) bade them fulfil his commands.
The canoe which contained the fish was sent adrift, to go whither it would. They knew it would reach some inhabited village on the coast where the people would take and eat the fish, and by so doing they might all die by the power of the god which was in the bones of Tu-ere. And so it was, and the slaughter occurred as they wished, and the victory was gained by the descendants of Tu-ere.
When the death of those who ate the fish was known the sons of Tu-ere left those parts and migrated northward to Make-tu and Tau-ranga, where some of their descendants live to this day, and are known as “the descendants of Rangi-hou-whiri” (the day of bearing the plume).
In olden times there lived a chief called Tara-nui-o-matenga (barb of the great spear of death). His wife's name was Puha—ure-roa (owner of the round stone axe), and her male cousin's name was Pukoro-au-ahi (halo caused by smoke). These three lived together at one place. The cousin was skilful at snaring birds for them to live on, while the wife and her husband lived quietly at home.
Each day the husband ate the choice fat birds, leaving for his cousin, who obtained them, the lean ones, such as kahu (hawks), ruru (owls), kaka-riki (parrots), and crows (Collæs cinerea). These the cousin Pukoro-au-ahi set apart, and secretly ate them by the light of the smouldering birds at the cooking-fire, where also his eyes were made sore with the smoke; but
One day Pukoro-au-ahi went as usual to the woods to catch birds, but on this day he intended to catch small birds by imitating their cry, such as the ko-tihe (Pogonornis cincta), korimako or kopara (Anthornis melanura), and koko (tui) (Prosthemadera novæ-zealandiæ). While thus engaged he saw a kereru (pigeon) drinking water. He got some flax and made snares, and caught a large number of them, which he laid in heaps. He returned to the settlement, and told his female cousin to make proper baskets to bring the birds home. His cousin was pleased. The baskets were made, and they went to collect the birds. When she saw them she was so elated that she danced with joy and sang this song:—
Even so is hanging out thy tongue: Snared securely upon the very perch Which was set for snaring thee. Good, good, very good.
They collected all the birds, which filled many baskets. They were all caught by one stream, and the name of the stream was Pou-taru (post of delight).
It was thus that Pukoro-au-ahi was able to take so many pigeons: The food of the pigeon is the red toro-miro (miro) (Podocarpus ferruginea) berry; and there, just above the creek Pou-turu, on a cliffy spot, were innumerable red pebbles, which the pigeons mistook for the berry of the miro-tree, and, congregating at this spot in great numbers, swallowed them. This caused the birds to feel great thirst, and fly to the water over which the snares were, and they were thus caught. The names of the peculiar snares put there by Pukoro-au-ahi were Pare-kauae (turn the jaw) and Whakao-au (enter the current of the stream).
The two cousins, having gathered the birds up, carried them away to their home, which took the whole day till evening. When the husband, who had also been on a bird-killing expedition, returned from the forest, and saw the pile of baskets of birds, he became angry with his wife, thinking the birds had been
The ceremonial performance Of Tara-nui-o-matenga. The performance of Pukoro-au-ahi. The performance of Puha-ure-roa. The performance is Fully done. The performance is Excellent. Excellent is the Food first ceremonially prepared; Excellent the birds First ceremonially prepared.
They ate the birds, and the wife again went to see what her husband had done. Finding him as she had left him, she spoke and said, “O friend! arise, sit up.” Then she looked more closely at him, and saw that blood had trickled on to the mat he slept on. She went up to arouse him. Pulling his loose covering down, lo! he was quite dead.
She left him in haste, and called to her cousin and said, “Alas, O Pukoro-au-ahi! the evil thing is dead.” He asked, “Of what did he die?” She answered, “He strangled himself;” but added, “The troublesome, grumbling creature is quite dead.” They took fire, and burnt the house in which he lay, and they heard the bursting of his stomach in the flames.
They now roasted and potted the birds in their own fat, and filled many calabashes with them. Thenceforth the young man took his cousin to wife, and had a child who was named Tapora-riroi (rat-basket).
Hotu-ngakau (sobbing heart) was a great thief. He went by night and stole taro (Caladium esculentum) from the taro-plantation of Tama-tea-titaka (Tama-tea the unsettled); and all he stole each night he cooked and ate at once, and went back to his own house and slept. In the morning the chief to whom the taro belonged went to his taro-field, and saw that some one had been plundering it. He said to his friend, “My friend, our taro is being stolen by some one, and if we do not watch the field we shall lose all our taro. I will come here tonight and watch.” When it was dusk Tama-tea-titaka went and sat down and concealed himself. Soon after Hotu-ngakau came, and was busy taking the taro up, and Tama-tea-titaka threw his spear at him, which struck him on the side of the breast. The pain of the wound made him run off to his own house, and when there he bound his girdle lightly around the wound and lay down to sleep. The pain was very great, and the blood, though confined, flowed inwardly. By-and-by Tama-tea-titaka went to the house of Hotu-ngakau; but the fire in the house had gone out, so he sat at the door and said, “Friend, kindle the fire. Make it blaze, that it may be light.” The fire was lit and soon burnt well, and Hotu-ngakau was awaked out of his sleep, and sat up. Then Tama-tea-titaka told the story of the stolen taro, and added, “Hotu-ngakau, it seems to me you
Tama-tea-titaka went to his own place, and Hotu-ngakau died at dawn of day on the following morning. His sudden death was greatly lamented by the people of his village. His father Rongo-mai-ko-hina (Rongo-mai of the partially-grey hair), was much ashamed at the deeds of his son, and went quietly and wrapped the corpse of his child in a garment, put it into a canoe (d), and paddled away with it.
But before he left the house where his son had expired, to avenge the death of his child, he performed the ceremonies and chanted the incantations of a deadly spell over the place, and then went by sea even to Wai-kawa (unpleasant water), to which place some of his people pursued him overland, because so many of his tribe had died through the power of the spell he had left on their settlement.
A herald went to Rongo-mai-ko-hina and said “There are few of your people left alive, owing to the effect of your spell. What shall we do that a remnant may escape?” He answered, “Kindle a fire by friction, and in obtaining it perform all the sacred rites and chant the incantations usual on such occasions. In obtaining the fire by friction let a female tread on the lower stick used, to keep it steady; and through that the power of my man-destroying spell shall be destroyed.”
Rongo-mai-ko-hina never afterwards returned to his former place of residence.
The war in which the pa called Pakau-rangi (kite of the sky) was taken by storm was caused by the visit of a chief woman called Tawhi-pari (going round a cliff), who was sent by her people, the Nga-ti-ira Tribe, to beg for some kumara-bulbs to plant. And it was from the effects of his war that the Nga-
Tawhi-pari went to ask for the following kinds of kumara, which were known in that day: namely, Pu-whata-whata (lay in heaps on the store-stage), Taranga-patu-patu (the charm performed by slapping), Hine-moremore (grew without sprouts), Kakari-kura (dispute for the plume) Pu-nui-a-rata (great origin of Rata), Takiri-rau-rangi (taken up on various days).
Tawhi-pari and her companions went to the Pakau-rangi Pa, and that night the sub-tribes called Nga-ti-pona-tarewa (joints high up and hanging) and Ra-kai-whaka-iri (food eaten that day and the remainder hung up) performed a haka (d). Now, the haka is an amusement joined in by the people from very ancient time. The words chanted to this haka, and the attitudes of those who played in this game, were thought by Tawhi-pari and her companions to convey a challenge to war. There were seventy of the Nga-ti-pona-tarewa and Nga-ti-ra-kai-whaka-iri who took part in the game. Each one had a piece of a sapling tawa-tree (Nesodaphne tawa) in his or her hand, the bark of which had been picked off it here and there, giving it a speckled appearance, and showing certain devices. It was also adorned with the feathers of birds. The name of these sticks was toi (life), and these were the words sung to the haka:—
Shine, oh! shine, and be substantial, And repeat your charm elsewhere, To the sacred hill-top. Oh that the sun would draw up My power to engender life, I dance, aha, aha! With the poi (ball) now; Once and twice I dance. How happy now is Pare-huia (huia—Neomorpha gouldii) With her feather head plume! And the feathers (plumes) of the gods Are now below. Why ask for more? Aha, aha! Though the ancients rise, I was your own friend, Who brought them thus To quell the battle-cry. But the warriors heed not Thy charge, and strike the blow, And spear with spear meet; But still suppress their rage. Oh! where, oh! where is it? Up and below it is The power, but that Alone of a dwarf— So feeble, aha, aha! Like a girl who is wanting The power to bite, aha! Yes, a girl who Cannot a riddle explain, But turns to gaze. And gazes all around. Aha, Aha! Stride away, stride away. Take your thoughts and Warm them in the oven, And flaunt them round, To those who in the Forest dwell; And let the army of The spears still unused Meet my spear, When we may shout, And spear meet spear. But woman's anger Partly sleeps in love and war, And scorns the feeble man. The speckled tawa now is feeble; But all its power is not yet, And has not come to full perfection. But when the air Breathes on the running vine The troop will start, The barracouta swim. Yes, woman is the barracouta And man the standing tree. Let my vengeance slake Itself in full revenge Till amply satisfied. And, oh! thou block of greenstone, Art thou a god, And cannot bite, or e'en redress The wrong still unrevenged? The billows foam Right o'er the godlike rocks, And dash right on The cliff of Hine-tai (Daughter of the sea), And to tear and lift to heaven The severed ones it meets, And e'en engulfs the food Provided for my lords to eat, And bare and bald It leaves where'er Its power hath been. But now they assemble In groups on the Pinnacle of the hill, And there are seen In garments full arrayed Touching each other. Yes, put the garments on; Oh! put the garments on.
When the haka ceased Tawhi-pari was quite overcome with sorrow, and imagined it was intended for her, and a declaration of war on her tribe.
She returned home with the kumara-bulbs she had obtained, and informed her husband that she had been insulted by the people to whom he had sent her having performed a haka in her presence which indicated a desire on their part to kill her. Her husband at once took steps to revenge the insult to his wife. So he collected mats and other Maori valuables as a gift in return for the kumara his wife had received, and sent these by thirty of his people, while at some distance behind was a body of warriors, who were to take ample revenge for the insult offered to his wife.
It was arranged that those who carried the presents should arrive at the pa where Tawhi-pari had been, as she supposed, insulted just as it was becoming dark, and as they entered the
Now, a woman of high rank called Hine-tau-piri (the embracing daughter), who belonged to U-awa, and was of the Hau-iti people, was the wife of one of those in the pa; she was related also to the Aitanga-a-hau-iti (descendants of Hau-iti). She came out of the pa and went down to where the ambushed warriors were. They asked her, “By what means can we take your stockade?” She answered, “You must go and catch a quantity of crawfish, and send them as a present to the people of the pa. Having eaten these they will become very thirsty. You can then cover up and keep guard over the springs from whence the people of the pa obtain water.” They asked, “Where are those springs situate?” She answered, “They are near to the northwest side of the pa.”
She returned to the pa, and the warriors went to fish for crawfish, and covered the springs up. The fish were sent, and produced the effect required, and, the defenders having no water, the pa was attacked and taken.
But two of the warriors of the pa had died for want of water and had been buried before the pa was taken. These two had been buried in the forest by those of the pa. They were named Pua-roa (long blossom) and Whakatau-a-rehu (follow the sound). The warriors called to those in the pa and asked, “What are the kopara-birds (korimako—Anthornis melanura) who rise in longing want in the Pakau-rangi Pa?” (“How do the warriors of the pa combat the power of thirst?”) Those in the pa answered, “They are preserving their spirit of power” (are self-confident).
Hine-tau-piri kept the attacking warriors fully acquainted with what occurred in the pa, and at night she went and told them where the bodies of the two warriors who had died of thirst had been buried. On the following day those in the pa heard their enemies dancing a war-dance at the ascent to the pa at Kinaki-patete (eating whilst walking), and by the words of the ngari (song) they knew that the dead had been exhumed. So they went to look for the body of Te-ao-puhara (the day of the stage put up for warriors to repel an attack on a pa), who had been buried in the sacred place. This had been taken by the enemy. Those in the pa fled to the forest, and seventy of them, under the command of Tu-a-koto (late crop) and Raparapa (heel), hid themselves in a cave, and one thousand of them returned from the ascent of the hill Tu-wiriwiri (standing trembling), and built a pa at Manga-ma-tuku-tuku (branch of the
Mahora (opened out) then collected the remnant of his people, and went and occupied a pa at Takataka-hanga (trampling down), and attacked the Aitanga-a-hau-iti, and killed a multitude of them, and took prisoner the woman Hine-tau-piri, who was killed and eaten by the Nga-ti-ira; and in after-times the spot where she was killed was a place where birds were speared, so they called the bird-spears used there Hine-tau-piri.
The Nga-ti-ira stayed where they had killed their enemies, and ate the dead, when they were attacked by Nga-ti-hau-iti; but the Nga-ti-ira again were victorious, and they ate the slain. This battle was called Taro-whakawiri (Colocasia antiquorum twisted round). This was the second victory gained in revenge for the attack and taking of the pa Pakau-rangi.
The Nga-ti-ira then determined to take their women and children to the mountain Huia-rua (put both together) for safety. Now, the path near the summit of this mountain, just as it came out on the top, was only wide enough for one person
After this they attacked and took the pas of Nga-ti-hau-iti called Tomo-hiku (attacking the rear), Te-whaka-hau-tu (command whilst standing), Te-wai-horahora (water spread out), Kura-wharuia (red ochre painted in the hollow), Te-koutu (headland jutting out in the sea), Tau-mata-patiti (peak of the hill covered with grass); and these were the last battles fought in revenge for the battle and taking of the Pakau-rangi Pa, and peace was made.
But peace was not long maintained. Brooding over the loss of their relatives, Rua-taretare (he who peeped out of a pit) and Whara-whara (
But Nga-ti-ira did not remain long in peace. A woman of Nga-ti-ira called Hine-ika (daughter of the fish) was seen by some of the Nga-ti-hau-iti robbing one of their preserves. She ran away, and was pursued into a scrub of kotukutuku (fuchsia), and as one of her pursuers got near to her she sprang out and caught him by the hair of the head. At that moment the brother of Hine-ika was on his way to visit his sister, and was passing along the road just as she had caught hold of the man. He called “Hold him.” She struck the man on the head with her weapon, and said, “Aha, great son, I have the first slain”. A battle followed in which Nga-ti-hau-iti were worsted. This battle was called Te-wai-au (the current of the stream). War is sure to follow if a preserve is robbed, but in this instance the tribes Hau-iti and Ira again made peace.
Soon after this a man of the Nga-ti-ira called Angiangi-te-rangi (thin sky) and a party of the Nga-ti-hau-iti went to visit a settlement occupied by a sub-tribe of Nga-ti-ira. Food was prepared for them, consisting of rats. Having partaken of the repast, they proceeded on their journey to a place called Manga-tokerau (branch in the east), and killed a man called Maru-tuna (worthless). This act broke the spell of peace. The Nga-ti-ira rose and attacked a settlement of Nga-ti-hau-iti, and killed a chief called Kai-korohe (food from the hand-net). This attack was called the battle of Kopua-tarakihi (the pool of the tarakihi—a young tamure or kou-area).
Again the Aitanga-a-hau-iti gave battle, and attacked the pa Te-wai-au, and ten of the Nga-ti-ira escaped to Manga-o-atua (the creek of the gods), where they met the chiefs Paka-koriri (stunted fruit), Uru-waharoa (west entrance), and Kahu-noke (garment of the worm), with forty men. Seeing the ten who had been added to his party Paka-koriri sang this song:—
Tattoo my thighs, That I may stand Even at the gate Of the stockade at Manga-o-atua, And seek for Darkness or light (death or life).
This song was sung as a request for the priests of the pa to tattoo his thighs; and as he was being tattooed a party of warriors of the Aitanga-a-hau-iti attacked the pa. This pa was situate on a point jutting out into a river, and as the canoes of the enemy appeared at one bend of the river, Paka-koriri and Kahu-noke ran and jumped into the water, and met them. Paka-koriri smote one of the enemy and killed him; and then his people and the ten who had lately joined them closed with the enemy, and again Te Aitanga-a-hau-iti were worsted. This battle was called Te-wai-au (water of the whirlpool); and they followed the fugitives to where a former battle had taken place, in which Paka-koriri had slain two men who had attacked him at the same time, and where Tau-tini, of the Nga-ti-hau-iti, was killed. This battle and the locality were called Puna-rua (two killed at the same time), in honour of the two killed by Paka-koriri. Some say Tau-tini was killed by his own people.
The Nga-ti-porou people rose to revenge the death of Tau-tini, and attacked the pa O-toi-roa (long little finger) and took it by storm. Those who escaped fled to Te-uru-a-koura (head of koura—crawfish—to the same pa to which the refugees of the Nga-ti-hau-iti had fled. This they did that the Nga-ti-ira might protect and defend them also. These fugitives of war having arrived, they placed themselves under the chief Tu-te-rangi-kati-pu (the closed heaven), who sent a messenger to the Nga-ti-ira, commanding them to go and kill these refugees of Nga-ti-hau-iti. The Nga-ti-ira went, and killed sixty of them at Te-aruhe, and only one escaped, who was called Whango (hoarse). He fled, and hid himself in a cave on the sea-beach, near to where crawfish were caught. Tu-te-kohi (the gatherer)
Now, when peace was made, Tu-te-rangi-ka-tipu (tupu) (the heavens expanding), of the Nga-ti-hau-iti, rose and spoke, and gave the lands called Nui-whiti (great shining), and part of one bank of the Toko-maru (protecting poles of the gods) River, up to Motu-karoro (island of the karoro — Larus antipodum), and Ta-ngoiro (killing the conger-eel), Mara-hea (great crop), Ana-ura (red cave), and the people of Nga-ti-hau and Nga-ti-maru who occupied them, to the Nga-ti-ira. From that time the Nga-ti-ira combined with their old enemy and assisted them to obtain satisfaction for past insults and defeats; but whenever a war-expedition was proposed by the Nga-ti-hau-iti, the Nga-ti-ira did not assemble to join them till the Nga-ti-hau-iti had assembled in force. Now, at this time the Nga-ti-ira could only
The Nga-ti-maru were a family tribe of the Nga-ti-hau, and were made one with the Nga-ti-ira. These tribes had to do battle with the Nga-ti-porou and the Aitanga-a-mahaki, who had ever been their enemy.
The external boundaries of the land claimed by the Nga-ti-ira were Tu-ranga on one side, and Tu-pa-roa on the west, and Tara-i-ngae on the other side (east), which boundaries continue to this time.
A fishing-net, which was used at Te-papa, belonging to Te Aitanga-a-hau-iti, was the cause of the battle in which Ra-kai-whakairia, Mahaki, Taua, and a great number of their people were killed.
The Aitanga-a-mahaki took a fishing-net belonging to Nga-ti-hau-iti, and drew it, but did not catch any fish. The Nga-ti-hau-iti then drew the same net, and caught many fish. The Aitanga-a-mahaki plundered the net of its fish. This they did day after day. The Nga-ti-hau-iti became offended with these acts of Ra-kai-whakairia, Mahaki, and Taua, and sent messengers to Maki-hoi (the obstinate sick one), where Maru-ka-koa (delight of the protected) lived, to ask him this question: “O old man! how may we kill our relations?” He answered, “It is done thus.” He put some kaka-riki (Platycercus) on the fire, but before they were roasted he gave them to the messengers to eat. They ate the half-raw birds. Then Maru-ka-koa took some chips of the totara (Podocarpus totara) and put them on the fire in the house, and shut the doors and the windows of the house. The smoke of the fire nearly suffocated the messengers. Maru-ka-koa then said, “This is the action you
The messengers returned to U-awa and Wai-puna, and the tribe built a fence there and made a net, and sent a messenger to the chiefs of the Nga-ti-hau-iti, Tau-ira, and Taotao, who were living at Wai-au, to invite them and the people to come and witness the act of putting their net into the sea. Tau-ira accepted the invitation, and answered, “Yes, we will come. I have a longing for fish.” Before the guests had arrived at the settlement of their hosts the Nga-ti-hau-iti had sent the women and children to their pa Puia-manuka (clump of manuka-trees), that the Nga-ti-hau-iti might be free to act in the game they intended to play.
They put the net into the water, and Te Aitanga-a-mahaki again plundered it of its fish. Whilst in the act one of the Nga-ti-ira chiefs called and said, “Throw the net over them.” This was done, and they killed the plunderers. Hau-iti himself received eight spear-thrusts. They laid the slain out at a place called Kau-neke, intending to cook them; but before this could be accomplished a war-party was seen approaching. One of the Nga-ti-ira chiefs called to his people and said, “Give my taiaha to me.” And, turning to the approaching warriors, he uttered the proverb,—
Come on in a body, Come on in a body.
Calling to his son Rongo-te-uhu he again said, “O Rongo! let your acts reach even to Puke-manuka” (“If you beat the coming enemy pursue them even to Puke-more”).
They did beat them, and pursued them to O-hae, where Ra-kai-whakairia was killed on a plain in that district.
When Mahine-tu-ki-te-rangi was taken prisoner at Para-riki, having been taken on the road, he was not recognized by his enemies. When he got to the top of O-tiki Mountain, looking
O Parariki, now seen unoccupied! Mahine-tu-ki-te-ra(rangi) is lost to thee.
From these words his enemies knew that they had taken the noted chief Mahine-tu-ki-te-rangi, a chief of very high rank; and they killed him. The Nga-ti-ira attacked the pa at Puke-tawai in revenge for the death of Mahine-tu-ki-te-rangi. This pa was up the Manga-heia River, where the wife and children of Tu-te-aio-rangi were taken prisoners; but Tu-te-aio-rangi made his escape. To attract his attention, and to entrap and capture him, the warriors of the enemy sang this song:—
Pat with your hands above and below; Pat that which trembles in dread. Shade you in the valley Where the whirlwind sweeps, And uncertainty of mind prevails, And cowards run where no life is, And heads are covered with red mats— The mats made of the best flax— And put on the eyes that look at the net, And have a wish not satisfied, And laugh, though not a house to shelter, And turn from thoughts of other days, When peace was all, And wife would not command, And plenty was around, With messengers then sent to Manga-tapere, And thoughts mistook what living was, And mystified and led astray, And limbs were all drawn up. 'Tis the last, the one behind, Asking for breath, and close, Rush on the regret, to those At the west, where the Sound of the sinker of the net is heard, Longing for the uttered word of command. Oh! give me the sight of the fair skin, And the head to look at, Though lean be the jaw So gently touched in fleeing To the west, where the oil Of birds is found in the scrub. Put such on thy head, O spirit of light of day! A halo is seen on thy head, As messenger to thy wife And to thy people. Lift thy head, raise it high, Lift it o'er the hills, and See those of thy host Upon the ocean-shore; But go thou in the light of day, And pass the god of war, And let him undeceive thee And tell thy spirit lies. Go, pursue, and stand on Puke-tawai. 'Tis there the battle rages, And where sleeps not The enemy of peace. The tail of the darkest bird Is far inland, where sits The heap of evil, and Dares not meet his parent. And 'tis at Puke-kumukumu, Where the big and little ducks Live, and are scratched by The leaves and twigs of the fern. Let the south wind blow, Let the wind be fierce. These come from where Thou art watching now. Go to the north for it, At the water of Mata-tini (many faces), Which babbles in vain, and says, “Arise; it shines for nought, And babbles a fiction To extended space.” But, O my son! It babbles not for nought. 'Tis war in battle fierce, As a northern cloud Let loose, and drifting on In blackness and bursting. Drown the shriek of Lips that utter grief, Of Pohea (the blind), though he escape And feel a glow of gladness. Yes, he may escape, and live Like the titi (Procellari cooki) In its burrow, or the Hakoakoa (Puffinus gavius) In its hole; so you, A man, may hide your head In burrow like to them, When warriors can With old enchantments doom And bind your living limbs. But you say, “The feathers Lift you,” and you fly From me and death With power supreme of life, And onward to the north You speed with air of heaven And nimble knee and voice Resounding, echoing back my words, With threat that I shall die. But, no, my glow of life is still A power, and can with ease Convey me to the north, And e'en where'er the earth Or thy extremity, Iro, god And father, is oft seen. Thy nose will speak And e'en thy sigh be heard, And shrilling call Re-echo in the heavens, And to the highest peak Thy voice in startled accents Will call on me, The medium of the gods. But thy medium is Of larger size, but rotten teeth. My deeds of old were not As prized red plume, and Kept in memory of some ill That I must feel; Nor were they hid In vengeance yet to come, As filth to be upon me, Or quaking sky Or trembling earth, To make me dread A coming fate to crush me. Give me your belt And let me untie it, That your heart may Now be knit with power To live and climb the mountain, Assisted by the roots of trees, Where we may wage our war In presence of thy god. But thou, as shark With broken fin, Wilt start and flee, And be as food wrapped In a heap on sacred pile Of food offered to the gods, All bare and unprotected. Yet I still am here. And what are the mountains I see yonder? They are The Whatu (core) and Rongo-ta (The powerful whale). Yes, let us wage our war. The comet gives the sign, And thy slashing weapon, Beaten on the skull, Shall give thy head To me to eat. Aha, sweet food!
Raka(Ranga)-waha-kura (raise the red mouth up) belonged to the North Island. The names of his children were, Raka(Ranga)-wha-kata (laughing assembly), Maru-hou (new shelter) and Tahu-mutu (spouse whose hair was cut short).
Maru-hou begat Kuri (dog), Kuri begat Rangi-tawhio (day of wandering round about), and the descendants of Rangi-tawhio came to the South Island.
Raka-waha-kura wished to see his sister Te-ahu (the altar), who was the wife of Waro (dark pit). Urged by love for his sister, he went to the home of Waro to see her. Waro took his net and caught some fish, and Te-ahu brought the fish to the settlement, and separated the good from the poor fish. Waro drew near to her, and saw what she had done. She said to her husband, “The poor fish are for us, and the good fish are for your brother-in-law (Raka-waha-kura) and his companions.” Waro asked, “For whom are the poor fish, and for whom are the good fish?” and then slapped her face with his hand. She
Go towards, and enter, the earth; Go towards, and enter, the heaven. It comes forth, It is sufficient, It is sufficient for great heaven.
They now entered the forest and cut a maire-tree (Santalum cunninghami) down, and split it in two, and left one half; the other half they brought away with them towards the settlement, and at some distance from their home they put it down, and slept there that night, and at dawn of day they all with a loud voice chanted an incantation, and brought the half of the tree to the settlement, and of it they made a maipi (hani or taiaha), to which they gave the name of Pai-okaoka (pleasure in stabbing). Orders were then given that all the people should go into the forest, where they made the kaheru (spades) asked for by Te-ahu. Each man made one spade, and they then proceeded to give battle to Waro. When they had got near to the pa (stockade) of Waro the main body stayed at some distance in the scrub, and one hundred went into the plot of ground used by Waro as his cultivation, and there they began to dig the soil with their spades. The people of Waro, seeing the work the hundred were doing, began to cook food for them, and when cooked took it to them. As soon as they had partaken of their repast the children and young people began to pluck the weeds up from the cultivation. Seeing this the men began to do so; and whilst
Waro and his people performed the ceremonies and chanted the incantations over the slain, and collected an army to take revenge. The warriors of Waro went to the pa of Raka-waha-kura and gave battle to their enemies. Waro conquered them, and but few escaped. This battle was called Te-kewa (extinguished). Those who had escaped death at the hands of Waro were requested by Raka-waha-kura to go and call to Waro and say, “To what extent do you intend to carry your war?” The messengers went and called to Waro, and said, “Waro, to what extent do you intend to carry your war against us, now that few of our people are left alive?” Waro answered, “Let the heaven above be small, darkness has grown great.”
The messengers returned to Raka-waha-kura, who asked them, “What does your brother-in-law say to you?” They answered, “He says, ‘The heaven above here is small, and darkness has grown great.’ “Raka-waha-kura said, “I did think he had a motive in his action for continuing the war against us. Few of us now live. Where else are those of us on whom he can wreak his vengeance? There are not any besides ourselves. We are all here.”
Raka-waha-kura possessed something which had been near the mouth of Waro (an ohonga) (d), and also the ohonga of the war-weapons of Waro. He put them into the pit he had dug, and over which he had chanted his incantations used against Waro. Other ohonga he took and threw into a stream; others he took and laid at the feet of the gods.
Raka-waha-kura now took seventy warriors, each with a weapon in his hand. All these weapons were tied in one bundle, and covered with a mat of the kind which is used by chiefs to sit on (a whara). Raka-waha-kura then performed the ceremonies to enable him to discover the omens given. He saw the omen of spears, and those for man, and the omen that Waro was now afraid. Raka-waha-kura therefore rose and went and killed Waro; and so ended this war.
Genealogies of
Tane-nui-a-rangi was the ancestor of Rangi-tane at Hawa-iki. From Rangi-tane that tribe took its name of Rangi-tane. The descendants of Rangi-tane increased on the earth down to the time of Wha-tonga (towards the south), which was about the twentieth generation from Tane-nui-a-rangi.
Tama-tea (white son), Apa-nui (great company of workmen), Apa-roa (long company of workmen) (d), Apa-tika (correct company of workmen), Apa-koki (crooked company of workmen), and Apa-hapai-takitaki (company of workmen who lifted the fence), were all contemporaneous with Wha-tonga, and Tane-nui-a-rangi was their common ancestor.
The ancestor of Tane-nui-a-rangi was Tiki, who was descended from the upper heavens; but, as there was not any wife for Tiki, a wife was fashioned for him out of the soil of the earth. This was the source from whence came Tane-nui-a-rangi.
Now, Wha-tonga, Kahu-ngunu, Apa-nui, Apa-roa, Apa-tika, Apa-koki, and their people all sailed away from Hawa-iki in their canoes to this (North) Island, and landed at Tu-ranga.
They had been at war with each other at Hawa-iki, and they still warred with each other on the voyage across the ocean
Wha-tonga and his tribe, called Rangi-tane, travelled from Tu-ranga to Tamaki (Seventy-mile Bush, in the Napier District) and Manawa-tu (sudden surprise), and there settled. There were not any inhabitants in that district at that time. Subsequently some of this tribe of Rangi-tane went over (
The Rangi-tane increased down to the time of Hamua, the son of Ue-nga-raho-pango (move the dark platforms). Hamua was of the sixth generation from Wha-tonga, and it was in his day that a division took place amongst the people, and Hamua became the progenitor and leader of a hapu (sub-tribe) known as the Hamua, whose descendants are still in occupation of and reside in the Rua-mahanga (cave of the snare), in the Wai-rarapa (glistening water), and on the sea-coast amongst other tribes.
Rangi-tane, without further internal disputes, remained intact down to the time of Te-rangi-whakaewa (the day of the mat-strings), who was of the fifth generation from Hamua; and from Te-rangi-whakaewa sprang another hapu (sub-tribe) called Nga-i-te-rangi-whakaewa (the descendants of Rangi-whakaewa), whose descendants at this day reside at Tamaki (start involuntarily) and Puehu-tai (dust from the sea), at the Seventy-mile Bush. Five generations after this we come to Ngana-hau
Three generations brings us down to old Hi-rawa-nui (or Hiraua-nui—great paddle), who died in the Seventy-mile Bush in 1872, between seventy-five and eighty years of age.
Kauwhata (stage) was the ancestor of the Nga-ti-kauwhata (descendants of Kauwhata). Kauwhata also descended from Tane-nui-a-rangi. One of Kauwhata's children was called Wehiwehi (fearful, trembling), and from this child sprang Nga-ti-te-ihiihi. The meaning of this word ihiihi is, dread, fearful, terror-stricken; therefore this hapu was called Nga-ti-te-ihiihi (descendants of dread). All these reside at Manawa-tu.
Rauru (hair of the head) was also another of the men who came in the canoes across the ocean and landed at Tu-ranga. He was younger brother of Wha-tonga, and was the progenitor of the tribe called Nga-rauru, who reside in the Wai-totara (water of the totara-tree), in the Whanga-nui (great harbour) district.
In ancient times there were two pas (stockades). One was called Puke-kura (red hill), which was owned by the Ka(Nga)-i-tahu (descendants of Tahu—spouse); the other was called Papa-nui (great flat), which was owned by Nga-ti-mamao (mamoe) (descendants of Mamao—distance) (mamoe—cooked till pulpy).
The head chiefs in the Puke-kura Pa were Maru (god of war, or shade) and Te-apa-rangi (the guest); but Tare-wai (ask for water) was the great warrior of the pa.
Rangi-amoa (the day when carried in a litter) was the head
For some time Whaka-taka-anewha slept over the matter, and considered what action he ought to take in regard to the insult offered to him by the people of Maru and Apa-rangi, of the Puke-kura Pa. He determined to build a house; so he ordered rafters and battens to be adzed into form: but whilst these were being cut into shape with the stone axes the god of Whaka-taka-anewha objected to the axes by saying, “The axes used are common and diminutive ones, which will cause death.” Whaka-taka-anewha answered the god, and said, “There are not
Whaka-taka-anewha again contemplated how he should act, and how he should build a house. He ordered rafters, battens, and posts for the house, and he sent a request for the people of Puke-kura to come and help his people to obtain the requisites for the house. The people of that pa requested the aged and feeble to go in answer to this request; but these were told by the people of Whaka-taka-anewha to stay at their own home, and the able and strong alone were to assist the people of Whaka-taka-anewha. When these came and went on to the plain to collect material for the house, the people of Whaka-taka-anewha were found there in the act of forming into battle-array. Seeing this, Tare-wai asked, “What does this mean?” and was answered, “Oh! it is nothing.”
The people cut kakaho (Arundo conspicua) reed-grass on the plain, and on their return to the settlement a feast was made for them by the people of Whaka-taka-anewha. When the feast had been partaken of the young people and children began to play at the usual sports joined in by young people; but soon the elders also joined in the games, and in these the people of Whaka-taka-anewha attacked the people of Maru and Apa-rangi and killed most of them. Some were taken alive, of whom one was Tare-wai. Four men took hold of him and held him. Water was brought, and four men held his arm and leg on one side and four on the other, and one held his head. They cut Tare-wai with obsidian, but had cut him but once when by his power he shook his enemies off, and rose to his feet and fled. They pursued him, but he escaped to the forest and went into a cave, where he found some mats, which he took and used. So soon as it had become dusk he left his cave and went to where some of the Nga-ti-mao(mamoe) people, his enemies, were sitting around a blazing fire, and admiring the war-weapon which they had taken from him. He went to the shady side of the group and sat down. The weapon had been looked at by all, and
Tare-wai now lived in the forest; but he was delighted to have his old companion, his weapon of war, with him. He now thought of the gash which his enemies had made on his chest with the obsidian, and bandaged it round with a mat, and made a fire and stayed some time quiet, till the scar was healed.
He now went to where he knew his enemies came every day for water, and whenever a single man or woman came there for water he killed him or her, but when two or more came together he kept quiet and did not molest them. He cooked and ate those he killed, thus keeping himself in food, and taking revenge on his enemies.
Soon after the Nga-ti-mamao(mamoe) had their people killed by the people of Whaka-taka-anewha they left their pa Papa-nui and went to the pa at Puke-kura, where their great chief Rangi-a-moa resided. When they arrived there they were welcomed by Rangi-a-moa with this proverbial exclamation: “You flee here for what? Is this a perpendicular cliff, that those who would kill you cannot gain access? Do you think it is like the mountain Tihi-o-ai-ari (peak of the gleam of the light of the moon when eleven days old), and that men will be afraid to follow you?” And they were all expelled by the Nga-ti-mamao-(mamoe) people from that pa. Thus expelled, they built a pa on an opposite ridge to that on which the Puke-kura Pa was built, and called it Rangi-pipi-kao (day of the half-grown kumara which were dried), where they took up their permanent residence.
Tare-wai was now fully recovered from the effects of the gash his enemies had made on his chest with obsidian, and thought about a resting-place (a home); so he went to the Puke-kura Pa: but when he got near to it he kept hid in the forest near to the stream of water at Kahu-ariki (garment of the lord), to which stream the Nga-ti-mamao-(mamoe) came for water. When one man or woman came he killed such, but when more than one came at the same time he did not molest them. Having killed some here, he left that place and went to a stream called Waiwai-ka-eke (damp come up), where he killed any one who came alone for water to that stream; but when the blood shed there by him was seen at the mouth of the stream on the coast he left this and went to a stream called O-teki-he (the bad outer fence of the pa), where he killed any one who came there for water; and when the blood of those who had been killed by him there was seen on the coast he left that place also.
But the time came when he felt a longing to see his elders—namely, Maru and Apa-rangi; and, as the Nga-ti-mamao-(mamoe) had surrounded and had laid siege to the Puke-kura Pa, he could not enter there, so he climbed up a tree in the forest not far distant and beckoned to his relatives in the Puke-kura Pa, and asked them to get the people of the pa to hold a haka (a sort of dance) (d) to divert the attention of Nga-ti-mamao. The
Tare-wai said to his elders Maru and Apa-rangi, “Go and kill Rangi-moa (day of swinging, or day of the moa-bird) as satisfaction for the insults offered to me.” And he, the chief of Nga-ti-mamao, was killed in the Puke-kura Pa.
Tare-wai now said, “Kill a dog for me to eat.” The dog was killed and cooked, and Tare-wai sat down and began to eat it without cutting it to pieces. He now said to Maru and Apa-rangi, “Let the men paint themselves.” This was done, and all slept. Morning dawned, and those who had besmeared themselves with red ochre went out of the pa to battle with the Nga-ti-mamao.
The two tribes met, and Tare-wai took hold of his sacred fire (d), and Kata-ma-kuao (the young one laughs) did the same, and they met the enemy. Tare-wai warded off the thrust of his opponent's spear, and in giving a thrust at his enemy, whom he ran through with his spear, he exclaimed, “I have the first fish (slain) carried away” (d), as those killed after the first one slain in any battle are not of any note or honour to those who kill them. Tare-wai now merely wounded those whom he encountered, and left those of his own people who were behind him to kill them. The Nga-ti-mamao gave way before the
Makiri (false) was the father of Tare-wai.
The fishermen of Maru (shade) and Apa-rangi (company from heaven), of the Ka-i-tahu (
When the elders in the pa met they ordered some dogs to be killed for Tare-wai, who took the body of one dog and ate it without it having been cut into joints. Maru and Apa-rangi ordered the people to assemble and form themselves into companies, and challenge the
You flee here for what? This is a steep cliff. Can the enemy not gain it? You think it is the peak of Ai-ari, That man, in dread, will not follow—
and then drove them all out of his fort. They then made a pa for themselves on the opposite slope to that on which Puke-kura stood, and called it Rangi-piki-kao (climb the hillside).
The only places at which these people could obtain water were called Te-kihe (pant) and Nga-hua-riki (the small fruit); and when this was known to Tare-wai he laid an ambush near them: so that when the enemy, the
The enemies of Tare-wai thought he would go into his pa, but he went down to the beach at Taki-haruru (follow the sound), where he was seen by Nga-pa-teketeke (outer fence of a fort) and his companions, who were mending a canoe. When they saw Tare-wai, they asked, “Who is that?” Hearing that it was
Tare-wai now said to his elders, “Go and kill Te-rangi-a-moa as revenge for me.” Maru went into the house and killed Te-rangi-a-moa, the head chief of the
On the following day they went and looked at the slain, who were lying about like so many reperepe (Callorhynchus australis) thrown up on the ocean-shore. This delighted the father of Tare-wai.
When the war-party had returned and had gone to rest, in the night the god of Whaka-taka-newha lamented the defeat, and said to the war-party, “The battle-axe withheld is defeat;” but Te-whaka-taka-newha answered, “There was not any other battle-axe but those used in cutting firewood to cook seals.”
Rau-rika(reka) (restless or sweet leaf) was a woman who came from Pou-tini (many stakes—the west coast of the Middle Island). She had a desire to have a view from the peaks of the mountains of the interior, and ascended them; and, seeing the ocean on the east coast, she came down to the east coast, to the settlement of Pu-hou (Coriaria ruscifolia), at the river Ra-kaia (entangled). The settlement of Pu-hou was at Tau-mutu (end
When Pu-hou got to the west coast he met the parents of Rau-rika. The father was called Te-ihi (the dread), and his wife Hika-mata-whare (rub the face in the house). Pu-hou was accompanied by the dog of Rau-rika. Te-ihi and his wife, seeing the dog of their daughter, wept in dread, as they expected to hear of the death of Rau-rika. They inquired of Pu-hou and said, “Perhaps you have killed our child?” He answered, “No; she is not dead: she is on the east coast.” Rau-rika's parents were in search of greenstone when they met Pu-hou; and, having obtained some, which they called Whaka-rewa (like running water), they gave it to Pu-hou. Pu-hou took it and broke it to
Rangi-tama (the heaven defied) was from the North Island—that is, he came from that part of the North Island called Moua (back of the neck), and went on a war-expedition to the Middle Island, and invaded the territory of Taka-ahi (keep near to the fire) and Pa-keha (village of the fairy of the flood), who were captured and killed by Rangi-tama; after which he went to Pou-tini, on the west coast of the Middle Island, where he found the people of the woman Rau-rika living in peace. These he killed, and took all the greenstone he could collect, and returned to his own home.
You, the Nga-ti-kahu-ngunu, must not believe that you speak a different language from that which is spoken by us, the Nga-ti-tahu-potiki. No; but our languages are the same, and the two men from which each of our tribes had their origin spoke the same language and lived at the same place. Kahu-ngunu (garment of the dwarf) and Tahu-potiki (husband of the last-born) lived in the districts called Turanga-nui-a-rua (the long standing of Rua) and Te-poroporo-ki-hua-riki (the poroporo—
This is the song of welcome which we shout to any visitors who come from the East Cape:—
Seeing the men of Rata (or Ata), The presence of man. Looking on men Is delight; And hope revives, And the soul is clear.
This song of welcome we also chant when strangers come from those parts. In this we call the names of the strangers.
We chant:—
O (call the names)! [Who answer, “Yes.”] It is you. [Who answer, “Yes.”] It is you— You who have come From Turanga-nui-a-rua, And from Te Poroporo-hua-riki.
We do not receive you, our relatives, in silence, as the European receives his guests who are relatives; but we, the
The greater portion of the Hataitai Peninsula was occupied by the Rangi-tane (day of man) Tribe in ancient times. It is said Te Rere-wa (runs between) built the pa called O-rua-iti (the small hole). The head chiefs of the people who occupied that pa were Te Rere-wa, Te-hua-taki (take the fruit off), Rangi-taha-titi (day of the steep cliff), and Tu-kanae (look in doubt).
Te Rere-wa made his lands over to the Nga-ti-kahu-ngunu Tribe, and migrated to Aro-paoa (the beaten chest), on the Middle Island. The O-rua-iti Pa was then occupied by a sub-tribe of the Nga-ti-kahu-ngunu called Nga-ti-kahu-kura-awhitia (descendants of the red garment which was embraced), and by another tribe called Nga-ti-hakeke (an edible fungus which grows on trees). Their principal chief was called Kainga-kiore (eaten by rats). During the days of Kainga-kiore the Nga-ti-kahu-ngunu were at war with the tribes Nga-ti-apa (descendants of Apa—company of workmen) and Nga-ti-hau (descendants of Hau — the scalp of the slain), of Whanga-nui (great harbour), between whom many battles were fought in the vicinity of the O-rua-iti Pa, as the two allied tribes invariably attacked the Nga-ti-kahu-ngunu in their own territory. When the last battle was raging Kainga-kiore consulted with the chief of his people as to the expediency of attacking the enemy on the open space outside of the pa. The son of Kainga-kiore and his chiefs objected to such an act. Kainga-kiore was submissive to the ruling of his chiefs for a time. At last he could not endure the indignity of the continuous attacks being made on him, while he, like a coward, kept himself shut up in his fort. He rushed out, and in a loud voice exclaimed, as he dashed forward to meet his enemy hand to hand, “Tukua te kiore a Raka-i-mahiti kia tete, tete ki waho” (“Allow the rat of Raka(Ranga)-i-mahiti (the troop that leaped) to wage his war—to meet his enemy outside in the open”). Followed by a troop of his people he attacked his foes. A desperate conflict
Some time after these battles the district in which they took place was occupied by other hapu (family tribes) of the Kahungunu, and one hapu, called the Nga-ti-hine-pari (daughter of the cliff), built a new pa called Mau-puia (hold to the scrub), whose chief was called Te-rahui (prohibited); and, though battles of slight importance took place when the old enemy attacked that pa, other battles were waged in the Harbour of Tara (Wellington), at Koko-tahi (one tui—parson-bird), and at Te-taniwha (the goblin), in which the Nga-ti-apa were beaten.
At Te-mahanga (the trap) (Cow Bay) there was an outpost”-not a fort, but a large village—which was occasionally occupied by the resident people when they were fishing or gathering the eggs of sea-birds in summer, near to which was a cave, which they also occupied at night. This cave was said to have been the home of a sea-monster in the days of Tara, the discoverer of this harbour. A large pa was also made on the north-west point of the peninsula, which was named Tapu-te-rangi (sacred day). From this time no battles took place save a few slight skirmishes between fishermen; and gradually, for the next seven generations, the people left the Hataitai district, and resided in other homes on the main land. But one hapu (family tribe) called the Nga-ti-puku (the stomach) still kept possession, who were located there till the days of Te Rau-paraha, when he and his tribe (the Nga-ti-toa) visited this part of the country.
Ahu-ku-rangi (foster in the sunlight) was the parent of Tuahu-riri (altar of anger), and the sister of Ahu-ku-rangi,
Tuahu-riri took to wife Hine-to-wai (daughter dragged in the water), and begat Tura-kau-tahi (Tura all by himself), who took to wife Hine-kakai (daughter of the great eater), and begat Kawe-riri (anger continued) and Hurihia (turned over), who begat Taka-rau (go round), who begat Te-wera (the burnt) and Huru-huru (feathers) and Te-rehe (the enfeebled), who begat Mo-hena (flaccid), who begat Ti-hope (small waist), who begat Haere-roa (long wanderer).
Te Ahu-ku-raki also begat Hine-te-ao (daughter of daylight), who was taken as wife by Raki-nuku (sky far away) and begat Mate-rau (hundreds killed), who was taken by Rua-tuwhenua (pit of the leper) and begat Poho-mare (stomach of coughing), who was taken by Kura-i-waho (red outside) and begat Panu (slide), who was taken by Ti-pare (head dress of Ti) and begat Puku-kaikai (glutton), who was taken by Raki-pa-taua (day of mourning) and begat Hikaka (reckless), a man, who took Kahu-potiki (child's garment) and begat Wahena-komako (white one).
Matua-hai-tiri (thunder) owned the canoe which was wrecked near Wai-taki(tangi), of which the following were part of the cargo: Whi-teko, a very small fish, which was owned by Mate-wawao (attempt to separate enemies), who, with Tako-roto (gums inside), were of the Roroa (long) people. There was also the kaeo (fresh-water mussel), found in the kelp belonging to Pukapuka-tawiti-witi (thick mat of the trap).
The people living at Kai-koura (eat the crawfish) felt a longing to see those of their own people who lived at Moe-raki (sleep in the calm). They therefore proceeded overland by the road to O-tau or O-tii (the barking of the dog, or the place of
Mata-uira and a party went to Haka-roa (long haka) (d), and Tu-ahu-riri invited the visitors to stay at his pa. So soon as Mata-uira and his followers had left the pa of Tu-ahu-riri, Tu-ahu-riri sent a messenger called Whana-kai, or Whaka-kai (the ear-ornament), to Kai-a-poi (game at balls), to collect a war-party. The warriors of Tu-ahu-riri collected (but they were only his vassals, and not men of his own tribe), and came and secreted themselves near to the Tau-mutu Pa, and sent word into the pa of their arrival to Tu-ahu-riri, saying, “Here are the men.”
Tu-ahu-riri now allowed the visitors to proceed on their way to Haka-roa; but so soon as they had left the pa and gone some distance, Tu-ahu-riri rose and waved to the war-party in ambush, and gave orders to surround the strangers now on their way to Haka-roa. The vassals rose and pursued them, and killed all but three women and one man, who were taken as slaves. Kiore (rat) was the chief of the strangers, who was also killed.
When the news of this was heard at Moe-raki by Kanapu (lightning), Uri-haka (little offspring), and Tau-maro (waistcloth-string), they felt sorry for the death of this party. They collected their warriors and went to Tau-mutu, where the people had been killed, and in the dark entered the pa and concealed themselves at the sides of the houses. One man, named Ure(Uru)-pihanga-iti (heads laid in a heap), came out of a house, at whom Kanapu made a blow with his taiaha and killed him. All those in the pa were taken prisoners. A chief called Ku-whare (stay in the house) was, by the orders of a young chief called Korako (white hawk), of high rank, taken from the prisoners of the pa by four warriors, and carried to Mua. This man was intended by the young chief as a sacred victim, as the first killed by him in battle. When the victim had
It was determined by the people of this pa to revenge the death of those killed. All the people were assembled, and when the tribes had proceeded on their war-expedition, and had arrived at Moe-raki, they placed their swift runners in ambush near to the Moe-raki Pa. Four men came out of the pa and
You have come direct to me. Then let firewood be broken, so That I may be cooked. In future Will some chiefs of higher rank Or nobler mien be here to kill. The oven now gapes wide, And maybe I shall lie therein. Even now, at once, this day.
Te-kanapu said to Tu-ahu-riri, “Stand you on one side: let me and my stone axe have our will on it.” And all the people of Tu-ahu-riri were killed; but Tu-ahu-riri was spared, and kept in slavery.
Te-rua-pu (the pit of ceremonies) lived at Te-tau-mutu (the broken waistbelt), and went in a war-party to Wai-koua-iti (the water become little), where Te-kanapu lived. (The warriors of the war-party were from Te-tau-mutu.) The pa was surrounded by the warriors, and Te-kanapu came out of the pa and encouraged the defenders. The enemy were out on the plain. When he had again entered the pa the enemy followed him, and attempted to take possession of the puharas (towers); but so soon as they came near to the towers stones were hurled down from the towers on them, and they fled, and built houses in which to rest and look at those in the pa. When it was dark Tara-tu (anger aroused), the priest of the war-party, chanted the incantations and performed the ceremonies to the sky that heavy rain might descend. That night a storm of rain came down, and the attacking party moved up to the gate of the pa with the hope that in the deluge of rain the besieged were not watching; but as they gained the outer work of the pa they were surprised to find the sentinels watching, and as they went back to their houses one of the watchmen repeated this call of the sentinels of a besieged pa:—
Give the food to the parent, Give the water to the parent, And he will place it Before the mouths (of his children) It will not be so; It will not be so.
The evening of another day came, and Te-rua-pu said, “Not any death has been caused by the attacking party.” So when the darkness of another day came Te-rua-pu entered the water which ran round part of the pa, and crept along in the water to one end of the pa, and entered it, and went to where the people kept the symbol of the god Roko-nui-a-tau (Rongo-nui-a-tau) (Rongo, the god of the kumara, of great fame through all the year), and stole it, and brought it away to his people, the attacking force. When the god had been stolen and taken away, Tara-i-tu, the priest of the pa, who had charge of the god, dreamt, and in his dream he heard the god Rongo calling to him and saying,—
Tara-i-tu, this weapon Is being taken away.
At dawn of day Tara-i-tu went to see his charge, and discovered that the god had been taken from the place in which it was kept. He sought for it amongst the various things which were kept near the god; but the god was gone. He called all the people, and went to Mua, and there sought for the missing god. As the people sought for the god Tara-i-tu vociferated the sacred chants, which were heard by the enemy outside. As the people continued the search Tara-i-tu with his hands made a small space of the ground clear, so as to resemble a cultivation, and then he made the mounds on it similar to the mounds made for the kumara-crop, in honour of Rongo, the god he had lost. The attacking force now left their houses, and in a body proceeded on their return home. Tara-i-tu saw them depart, and called to them and said, “Return, return, O you Rua-pu of great slaughter! You have got possession of your ancestor. Go; but return, and take these scraps.” The besiegers left with the god
This island, Ao-tea-roa (long white cloud), was fished up by Maui, and when seen it was land. Hence it was called the “Fish of Maui.”
Maui left Kui (short of food) in charge of the land, and from Kui are descended the tribe called Nga-ti-kui, who are a numerous people on the “Fish of Maui.”
When the people of Maui had lived many years on the “Fish of Maui” a people voyaged from the other side of the ocean who were called Tutu-mai-ao (procure the clouds), and came to the “Fish of Maui,” and so soon as they landed began to kill and assume a superior knowledge over the resident people, and intermarried with them, and eventually the people of Kui were annihilated, and Kui himself went down and lived beneath the surface of the earth, and the power over and the authority on
Now, O people! consider Kui, Tutu-mai-ao, and Turehu. These have all disappeared, and not one is here to whom we can bid welcome.
Now Tutu-mai-ao has become an indistinct being, which, when looked at for some time, disappears. And Turehu is now represented by the Patu-pai-a-rehe (wild men), who go on the mountain, where their language, when heard, is taken for that of man, but which is only the voice of the Turehu spirits, who are now no more, but have been exterminated, and what they knew and their history have been lost.
The Kahui-tipua (or ogre band) were the first occupants of the South Island. They were giants, who could stride from mountain-range to mountain-range, swallow rivers, and transform themselves into anything, animate or inanimate, that they chose. The following is the tradition of the tipua of Matau (hook) (Molyneux):—
When Te-rapu-wai, who dwelt at Matau, went in small parties of ten to hunt for weka they never returned. Tens and tens went out and never came back. Then every one felt sure something was consuming them, but what it was they could not tell. A long time passed, and then it was found how these
The ogre did not wake for a long time. When he did he called out, “Kai-a-mio, e! (food of the dogs), where are you?” Not receiving an answer, he went to the entrance of the cave and searched. Not finding any footprints there he smelt the water, and at once discovered how she had escaped. Then in his rage he swallowed the river and dried it up from end to end, but not before Kai-a-mio was safely housed in her native village. After cleaning herself from the scales which covered her body, the woman told her people all she knew about the ogre, and they resolved to put him to death. “When does he sleep?” they asked. “When the north-west wind blows,” was her reply, “then he sleeps long and heavily.” So they waited for a north-wester, and then proceeded to the cave. Having collected a great quantity of fern, which they piled at the entrance, they fired it. When the heat awoke the monster, he could think of no way of escape except through a hole in the roof. While struggling to get out through this the people set upon him with clubs and beat him to death. Fortunately the
It was during this period that the canoe called Arai-te-uru (bar of the west) was capsized off Moe-raki (sleep in the day), and the cargo strewn along the beach, where may still be seen the eel-basket of Hape-ki-tau-raki (club-foot in the calm year), and the slave Puke-tapu (sacred hill), and the calabashes and kumara.
Passing on from this tradition, we come to traditions which relate to tribes that have been utterly destroyed.
Te-rapu-wai, or Nga-ai-tanga-a-te-puhi-rere (the seekers of water, or the descendants of the flying plume), succeeded the Kahui-tipua, and rapidly spread themselves over the greater part of the South Island. They have left traces of their occupation in the shell-heaps found both along the coast and far inland. It was in their time that the country around Invercargill is said to have been submerged, the forests of Canterbury and Otago (O-takou) destroyed by fire, and the moa exterminated. Te-rapu-wai and Wai-taha (beside the water) were portions of the same tribe, Te-rapu-wai forming the vanguard when the migration from the North Island took place. Several Maori authorities incline to this opinion, others maintain that they were separate tribes; if so, they were probably contemporaries, and, like Rangi-tane (spouse of heaven) and
Of the Wai-taha very little is known, their traditions having almost entirely perished with the extinction of their conquerors. But there is sufficient evidence to warrant the supposition that the few traditions which still remain were preserved by the remnant of Wai-taha who were spared by
It would appear that Wai-taha one of the original immigrants from Hawa-iki was the founder of the tribe. He came with Tama-te-kapua and Nga-toro-i-rangi (the visits to heaven) in the canoe Arawa (shark), and his taumata (peak of a hill where the temple was, and where they could bask in the sun), near Taupo, is still pointed out. But at a very early date he or his immediate descendants must have left that locality and travelled south. Separated by the stormy straits of Rau-kawa (deep blue) from their countrymen, Wai-taha were long left in the enjoyment of peace and plenty, and as a consequence rapidly increased, till, as the Natives say, “they covered the land like ants.” The size of the pas and the extent of the kitchen-middens along the coast attributed to them afford conclusive evidence as to their numbers. At Mai-rangi (from heaven) and Kapuka-riki (little handful) (Cust) the remains of a walled pa extending for about three miles along the downs existed till the settlement of Europeans in that locality. Wiremu te Uki, Henare Pereita, and others, who frequented the place to gather the stems of the cabbage-palm, which grew luxuriantly there in “soil enriched by the fat of man,” for making kauru (cooked root of the tii, which is very sweet), a favourite article of food, assert that twenty years ago the broad outer ditch of the pa could be seen, and that from the bottom of it to the top of the bank was about seven feet; and that at regular intervals along the wall there were openings showing plainly where the gates had been. They recollected old men saying that these gates were known to have had names, which were now forgotten. Te-wai-manongia (the water shut up) and his son Tauhanga-ahu (wait for an answer from the gods) are said to have ruled these pas at the time they were destroyed by
Some time before the
I, Tu-te-wai-mate, Tu-te-wai-mate, son of Popo-tahi (anointed one), Swift as the wind from the Ra-kaia Gorge, Have forestalled the drying of the morning dew. [Tu-te-wai-mate, Tu-te-wai-mate a Popo-tahi, Te hau tuku mai i roto Ra-kaia, Te mahea te hauku o te ata.]
The startled robber, raising himself to a sitting posture, replied,—
Ho, Moko, Moko, son of Hau-tere (swift wind), The wind coming down from Mount Tere (float), The man who was fed upon uncooked shark. [Ho Moko, Moko a Hau-tere, Te hau tuku mai runga Maunga-tere, Te tangata i whangainga ki te mango mata.]
As he uttered the last word the treacherous Moko, by a sudden and unexpected thrust, felled his generous foe to the ground, and soon put an end to his existence.
It is from the Wai-taha that the following account of the destruction of a gigantic bird of prey has been handed down. The event occurred in times preceding Tu-te-wai-mate and the period referred to in the scraps of Wai-taha history which have survived. (The story possesses peculiar interest when considered in connection with the discovery of the Harpagornis moorei at Glenmark. Does it prove that the Maoris knew that bird, or is it to be classed with the taniwha stories common in the north—is it an imported and localized tradition?)
A Poua-kai (aged eating) had built its nest on a spur of the Tawera (morning star) Mountain, and, darting down from thence, it seized and carried off men, women, and children as food for itself and its young. For, though its wings made a loud noise as it flew through the air, it rushed with such rapidity upon its prey that none could escape from its talons. At length a brave man called Te-hau-o-tawera (the sacred power of Tawera) came on a visit to the neighbourhood, and, finding that the people were being destroyed, and that they were so
The Wai-taha, after a peaceful occupation of what was then known as the “food-abounding island,” were obliged to resign possession of it into the hands of
The origin of the
From the Natives at the extreme south of the Island a genealogical table has been obtained which traces their origin to the offspring of Awa-topa (creek of the stingray). The following legend states the cause of their leaving the North Island:—
Awa-topa and Rauru (god of the hair of the head) were brothers, sons of Ruarangi (full-grown animal) and Manu-tai-hapua (sea-bird of the pool). They both commenced to build houses for themselves at the same time. Rauru was the first to finish; and, having performed the ceremonies of purification, he announced his intention of going off on a voyage. His elder brother begged him to wait till he had completed his house; but this Rauru refused to do. Awa-topa, overcome with rage at his refusal, killed him. The tribe, hearing of what had taken place, avenged Rauru by killing Awa-topa. This led to the secession of three families, children of the elder brother-namely, the Puhi-kai-ariki (plume that is better than all others), Puhi-manawanawa (plume that contends), and Matuku-here-koti (Matuku who conciliated the child prematurely born), who went to the South Island. The rest of the tribe remained behind on the North Island. Relationship is claimed by the descendants of
During the
Tradition says that a canoe, manned entirely by chiefs whose names are forgotten, but who are known as “Nga toko ono”
A small tribe called Nga-i-tara (descendants of Tara-barb) were the first to make alliances with
The
But what complicates it still further is the existence of small settlements of Natives in the sounds who came from the west coast of the North Island; including detachments of Rangi-tane (spouse of heaven), Nga-ti-haua (sons of Haua— the stupid), Nga-ti-hape (sons of Hape—club-foot), Nga-i-te-iwi (the people), Nga-i-tawake (sons of Tawake—mend a rent in a canoe), Nga-ti-whare-puka (house of sow-thistle), and Nga-i-tu-rahui (those who are sacred). The Rangi-tane appear to have been the most important. Te-hau (the wind) was their chief, and his cultivations at Te-karaka (the karaka-tree), known as Ka-para-te-hau (the wind will change) and O-kainga (food eaten), are still pointed out. Kupe, the great navigator, is said to have poured salt water upon these cultivations for the purpose of destroying them, and so formed pools which remain to this day. These Natives never seem to have extended their settlements much beyond the sounds, and little of their history worth recording has been preserved by the remnant of their descendants who escaped destruction at the hands of Te-rau-paraha (leaf of the paraha plant).
Beyond Wai-mea the Nga-ti-wairangi (the irritable) and Nga-ti-kopiha (the food-store), who, in common with
About twenty-five years after the secession of Kahu-kura-te-paku and his followers, communication with Ha-taitai was reopened under the following circumstances: Tu-ahu-riri (the
The taking of Te-mata-ki-kai-poika (poinga) (the obsidian at the game of poi) (d) is the next event of importance in the history of
Tu-ahu-riri had from some cause incurred the ill-will of a powerful member of his own tribe, the veteran warrior Hika-oro-roa (long rubbing the sticks to produce fire), who assembled his relations and dependents and led them to the attack of Tu-ahu-riri's pa, situated somewhere on the east coast. They reached the place at dawn of day, and as the leader was preparing to take the foremost place in the assault, a youth named Turuki (sucker), eager to distinguish himself, rushed past Hika-oro-roa, who uttered an exclamation of surprise and indignation, asking in sneering tones “why a nameless warrior should dare to try and snatch the credit of a victory he had done nothing to win.” Turuki, burning with shame at the taunt, rushed back to the rear and addressed himself to Tu-te-kawa (the baptism), who was the head of his family, and besought him to withdraw his contingent and to attack the pa himself from the other side, and forever prevent such a reproach from being uttered again. Tu-te-kawa, who felt the insult as keenly as his young relative, instantly adopted his suggestion; and so rapidly did he effect the movement that his absence was not discovered before he had successfully assaulted the pa and his
Though constantly at war with their neighbours or quarrelling amongst themselves, they had succeeded hitherto in maintaining their ground; but certain events occurred after the fall of Te-mata-ki-kai-poika and the defeat of Tu-ahu-riri
The first was the marriage of Tiotio's (prickly) two daughters to Te-hau-taki (tangi) (noisy wind), which was brought about in the following manner: Te-hau-taki, who was the chief of a hapu (sub-tribe) living at Kahu (hawk) and allied to
Between Fisherman's and Paua Bay, on the edge of a bold cliff, may still be seen the remains of the most ancient Maori pa in this locality. The date of its occupation can only be a matter of conjecture, but if it belonged to the
Some light has lately been thrown upon the fate of these men by the Chatham Islanders, who say that their ancestors arrived at Whare-kauri (kauri house) after being blown off the coast of their own land. They also speak of some of their ancestors coming from the foot of Te-ahu-patiki (heap of flat-fish-Mount Herbert), and that the reason for their leaving was owing to the defeat and death of their chief Tira (company), who was killed while endeavouring to punish his daughter's husband, who had been guilty of adultery. On reaching Whare-kauri they were kindly received by Maru-po (shelter at night), the chief of a Maori-speaking race. By the advice of their hosts the new arrivals resolved to give up fighting and cannibalism. The Maori refugees carried kumara-seeds with them; but on planting them they died, so they returned to New Zealand for a further supply. The question naturally arises, How did Tira's people know of the existence of Whare-kauri? It seems highly probable that, after discovering the islands, Nga-toko-ono, or some of them, returned to inform their friends, who gladly availed themselves of a safe refuge from the relentless
Not far from the pa of Nga-toko-ono may be seen the outlines of the protective works of another ancient pa known as Para-kaka-riki (food of the green parrot). It was situated at the end of one of the spurs on the south side of Long Bay, and was an important stronghold of the
This chief, who resided, after the
After accompanying Wai-tai to Muri-hiku (tail-end), and taking part in various encounters between his forces and the hostile tribes by which he was surrounded, Kai-apu and Te Makino were seized with a longing desire to avenge the death of a near female relative, and in order to accomplish their purpose they resolved to risk the journey overland to Wairau. As they travelled over the plains between the Wai-tangi (noisy water) and Wai-para (impure water) Rivers, they remarked with covetous eyes the luxuriant growth of the cabbage-palms, so highly valued for the favourite kauru food, prepared from the stems. They were astonished at the immense numbers of weka and rats which they saw in the long tussock-grass, and were equally astonished to find all the streams and lakes throughout the country swarming with eels and lampreys and silveries, and the great Wai-hora (water spread out) Lake full of flat-fish.
They passed safely through the hostile country, and reached
Te-rangi-whakaputa (day of energy) was the first to come and welcome them. He asked whether they had seen any good country towards the south. They replied that they had. “What food,” he asked, “is procurable there?” “Fern-root,” they replied, “is one food, kauru (tii-root) is another, and there are weka and rats and eels in abundance.” He then retired, and Mango (shark) took his place, and asked, “Did you see any good country in your travels?” “Yes,” they replied “Ohiriri (spirt) (Little River)—that is a stream we saw, and Wai-rewa (water lifted up) is the lake.” “And what food can be got there?” he asked. “Fern-root,” they said, “is one food; but there are many kinds: there are weka, and kaka, and kereru, and eels.” Mango (shark) replied, “Inland is a pillow for my head, on the coast a rest for my feet.” Te Rua-hiki-hiki (pit where charms were repeated), son of Manawa (breath), was the next to enter and interrogate them]. He, too, asked, “Have you seen any land?” They replied, “We saw Kai-torete (eat while fleeing), a plain, and Wai-hora (water spread out), a lake.” “What food can be got there?” “Eels,” they said, “abound there, and patiki (flat-fish), and the ducks putangitangi (paradise-duck) are food to be got there.” “That shall be my possession,” said Te Rua-hiki-hiki.
But there was another and still more powerful incentive than the acquisition of a rich food-producing district to induce
The feud between the chief Tu-te-kawa and the ruling family of
When the war-party were re-embarking in their canoes a few hours after Tuahu-riri came out to the edge of the forest and called to Tu-te-kawa, and asked him whether he had got his waist-cloth, belt, and weapons. On being answered in the affirmative he begged that they might be returned to him. Tu-te-kawa stood up in his canoe and flung them towards him,
They soon had ample evidence that their fears were well grounded, for the war-canoe Te-maka-whiu, manned by the choicest warriors of
While the plan of attack was under discussion, Moki, the commander-in-chief, suddenly called out to Turangi-po (seen as spirits), a noted veteran, famed for deeds of valour performed
The shadow of Moki's form across his threshold was the first intimation Tu-te-kawa had of the arrival of the
Having ascertained that Te-rangi-tamau (settled sky) was away at Tau-mutu (end of the hill), and not knowing what course he might take to avenge his father's death, Moki gave orders that a watch should be kept at night round the camp, to guard against surprise; but his orders were disregarded. Te-rangi-tamau, whose suspicions were aroused by observing a more than ordinary quantity of smoke arising from the neighbourhood of his father's pa, set off at once for Wai-kakahi, and arrived there after dark. Waiting till the camp was quiet, he passed through the sleeping warriors and reached his father's house. The door was open, and, looking in, he saw a fire burning on the hearth, and his wife, Puna-hikoia (stepping to the fountain), sitting beside it with her back towards him. Stepping in, he touched her gently on the shoulder, and, placing his finger on his lips as a signal to keep silence, he beckoned her to come outside. There he questioned her about what had happened, and, finding that she and his children had been kindly treated, he told his wife to wake Moki after he was gone, and give him this message: “Your life was in my hands, but I gave it back to you.” Then, taking off his dogskin mat, he re-entered the house, and placed it gently across Moki's knees, and then hurried away to the pa at Wai-kakahi, which stood on the hill between Birdling's and Price's Valleys, a few chains from the point where the coach-road passes. The spot is still
After the destruction of Para-kaka-riki and the death of Tu-te-kawa the various chiefs of
Some years after these events took place another section of
Te-wera (the burnt) resided at Wai-koua(kua)-iti (the water that has become less); but, having a desire for a change, he went to live at O-takou (sacred red cloth) at a place called Puke-kura (red hill). But on the death of Tu-ki-taha-rangi (stand near the margin of heaven), Te-wera was blamed, and charged with the death of that chief by witchcraft, which made Te-wera leave Puke-kura and go and reside at Puraka(Puranga)-nui (great heap). The people of Puke-kura collected a war-party, and in the night went and surrounded the settlement of Te-wera at Puraka-nui. Te-wera and some of his people, including his younger brother, Patuki (knock at the door), came out of the pa and were surprised by the ambushed enemy, who captured and killed Patuki. Te-wera ran into the river and
Te-wera and his war-party returned to Wai-koua-iti, and there hung the body of the dog, and on the morrow he went and cut one hind-leg from the dog and cooked it, and again, as an offering to the gods, and to appease the manes of Patuki, he held the leg up on high, after which it was eaten by the officiating priest, but the other part of the dog was carefully hung up again. That evening Te-wera called all his people together, and informed them that when night came they must be ready to go on a war-ex-pedition. They launched the canoes, and voyaged towards O-takou, and arrived there in the dark, and dragged the canoes and hid them in the forest, and slept. On the following day a woman from the Puke-kura Pa was seen travelling along the sea-beach towards Papa-nui (large flat). She was going to visit some of the people of Puke-kura who were there killing seals, unaware of the ambush. She went on till she fell into the hands of the enemy, who killed her, and performed the usual ceremonies over the corpse in offering it to the gods. The canoes were launched, and the body of the woman put on board of one of them, and the fleet paddled out in open day to Puke-kura, below which, and in sight of the people of that pa, the canoes stopped. The people of the pa all came down to the beach and repeated to Te-wera the taunt which they had used on a former occasion, saying, “What can an old man do, in wandering about where you are? What can you kill in future?” Te-wera answered, “In days to come the warriors will weep with their sorrow in the world of spirits, and then an unavailing wail of grief is all they will possess. It was a female bird which passed over the noose of my trap. (I do not dread your bravery: you are all women.) Tomorrow your warriors will weep in keen sorrow to no avail;” and he also added, “Tomorrow I will lay me down near to your umu (oven), and you will be cooked. I am the stage on which you shall hang your barracouta-fish.” Te-wera now ordered the canoe in which the corpse of the murdered woman was to be tilted on one side, to allow those of the pa to see the dead body of their female
Te-wera and his party went on in the night with the usual ceremonies performed on occasions when an attack was made
The bodies of the slain were put into the canoes and Te-wera returned to his own home at Wai-koua-iti, and after some time he remembered that Toronga had said somewhat against him. Then Te-wera and Tau-maro (band of the apron) called a body of warriors to assemble and make the canoes ready for sea. When it was calm weather, and when a north-east
Te-wera occupied his pa at O-tara for some time, when a war-party came against him, and for a time they stayed at O-rangi-tuhia (the heavens marked). Some of the women of Te-wera's pa went to O-rangi-tuhia to collect paua (Haliotis), and waited till the tide had ebbed sufficiently to allow them to get at the rocks out in the sea to which the paua adhered. The women were on the rocks knocking the paua off when some of them were attacked by their enemies and killed. Some of the women escaped and got back to the pa at O-tara, calling as
After this Te-wera left O-tara, and went to live at Hekia (mistaken), a new pa which he and his people had erected. They lived there on whale's blubber, the stench of which caused a disease among them, of which Te-wera died. As he was near death he spoke to the people and said, “Stay here. But let me only be consumed by rottenness: you let the spears of your enemies send you after me, that you may die on the death-bed of sweet smell—that you may not be consumed by rottenness. It is good to be eaten by man.” The people remained at the same place for some time, and then left it and in a body migrated to O-rau-tahi (the one hundred), which is near to the Oko-pihi (watertight bowl) Pa, which was occupied by the
So ends all that I have been taught.
For many generations the Maoris on the Peninsula remained in peaceful occupation of their new homes, undisturbed by foreign attacks or internal strife. Occasionally the bolder spirits amongst them would go away to take part in the wars against
The condition of those who remained quietly at home was enjoyable enough, for it is a great mistake to suppose that the old Maori life in peaceful times was one of privation and suffering: on the contrary, it was a very pleasant state of existence; there was a variety and abundance of food, and agreeable and healthy occupation for mind and body. Each season of the year and each part of the day had its specially-allotted work both for men and women. The women, besides such household duties as cooking and cleaning their houses, made the clothing and bedding required for their families. They gathered the flax and tii-palm fibres used, and prepared and worked them up into a great variety of garments, many of
What caused this step to be taken was this: Tapu (sacred), a Kahu-ngunu chief, heard those who had seen Ra-kai-tau-wheke's house at Ha-taitai (brackish) praising the workmanship of it, and, being jealous, said, “What is his house to my kopapa (canoe), which will carry me along the backbone of Rongo-rongo (O-rongo-rongo River)?” These words, coming to Ra-kai-tau-wheke's ears, were interpreted by him to mean a curse, and when Tapu afterwards came on a visit with some friends to Ha-taitai, Ra-kai-tau-wheke fell upon him and killed him, but spared all his companions, whom he allowed to return safely home. But, dreading the vengeance of Tapu's tribe, the
The death of Pu-raho convinced
They first attacked a neighbouring pa, and captured it. Amongst the prisoners was the chief Te-rapa-a-te-kuri (tail of the dog), who was brought by his captors before Maru (screen), in order that Maru might have the satisfaction of putting him to death as utu (payment) for his (Maru's) father and sister. But, contrary to expectation, and to the annoyance and disgust of every one, Maru spared the prisoner's life. Wai-tai (salt water) was so exasperated by his culpable leniency that he immediately withdrew with three hundred followers, and sailed away to the south, and settled for a time at Puke-kura (red hill). On taking his departure he warned those who remained against a leader who would encourage them to attack his enemies and then deprive them of their right to put their captives to death. “I will never again join with Maru,” he said,
While the
Te-kane, with the help of his nephew, who acted upon his instructions, managed to keep the enemy from coming to close quarters. Te-kane watched his opportunity, whenever they came close enough, to seize the man nearest to him, and jerk him on board his own canoe, and kill him by cleaving his skull; and as his blood spurted out over his comrades they drew back with horror, and gave Te-kane a slight advantage in the race. This was repeated again and again till they got close to the shore, when the fog rose and discovered the combatants to the people of the pa, who were wondering what could cause such a din. Manawa and others ran down to the landing-place, where they saw Tau-hiku, their tohunga lying bound in the bottom of the
During this period of forced inaction the
Among those who fell upon this occasion was Kana-te-pu (stare at the priest), who had sadly misread the omens. In his island home at Raki-ura (Rangi-ura) (red heaven) he dreamt that he caught a white crane, which kicked him in the chest while vainly struggling to get free. Interpreting this dream to mean that he was destined to overcome some famous
After the defeat of
But trouble was brewing for
For many years two
Apoka, whose hatred seemed implacable, resolved to destroy that portion of
The
Maru's daughter Ra-kai-te-kura (day of red clouds) was betrothed in infancy to Te-rangi-tauhunga (the day of waiting), son of Te-rangi-whakaputa: notwithstanding this, with her father's consent she married Tu-a-keka (partially deranged). This so incensed Te-rangi-whakaputa that he went straight to Maru's enclosure and killed one of his servants, Tu-manawa-rua (deceitful), before his face. So gross an outrage could not be patiently borne, and Maru sought the protection of Taki-auau, with whom he remained till Te-rangi-whakaputa, who regretted the absence of a favourite chief, was forced by the
During the peace which followed the taking of Kura-te-au the most friendly intercourse existed between the various sub-tribes. To such an extent did this prevail that Manawa even ventured to visit Taki-auau (knock again and again), whose father he had killed a few years before. The object of the visit was to see the far-famed beauty Te-ahua-rangi (like the heavens), daughter of Tu-whakapau (Tu who consumes), with a view to making at some future time a proposal of marriage on behalf of his son Te-rua-hikihiki (the pit opened again and again). He did not conceal from his own people that he hoped, by means of this marriage, to secure the
The idea amused his followers, who, while employed fastening the side-boards of his canoe preparatory to his departure, could not refrain from joking about the people who were so soon to become their chief's pori (vassals). “Eh! this is a grand idea,” said one. “Ah!” said another, “wait till you have successfully snared the thick-necked bird of Hika-roroa (long friction).” The visit passed off pleasantly, and Manawa was returning home. The people were flocking to the beach side of the pa to wish him good-bye, when Te-rangi-whakaputa (day of daring), hearing some one sobbing, turned round, and, seeing it was Taki-auau, asked, “Are you a woman that you cry?” “No,” said
The
The next day
Weakened by successive defeats, the
It does not appear that Wai-tai (salt water), after separating himself from the main body of
Amongst the most noted chiefs who followed in Wai-taha's wake was Te-wera, who for a time occupied a strong position at the mouth of the Wai-koua(kua)-iti (water become less) River, and is more distinguished for his achievements against his own tribe in the south than for those against the common enemy. He finally settled at Raki-(Rangi)-ura (red heaven), where he lived principally on seal's flesh, and grew very fat. At the “Neck,” a place called “The Fright of Te Wera” is pointed out, where his first encounter with a morse took place, after which he confessed that he, who never knew what fear was in any battle with men, felt terrified then. On his death-bed he advised his family to return to the main land, “that they might lie on a fragrant bed, and not on a stinking one like his;” an oven, in his estimation, being preferable to a grave.
We now enter on the second period of the
The second period opens with the arrival of a party of young chiefs at Kai-apoi (game of poi—balls), known as the Wharaunga-pu-raho-nui (great body of messengers who are relations), or colonizing noblemen, consisting of the sons of the principal
These young chiefs ascertained from persons familiar with the physical features of the country the names of the various localities, and proceeded to divide the unallotted part of the country amongst themselves. And their procedure on this occasion is of particular interest, as it serves to illustrate one method by which the Maoris acquired their title to land.
Kaka-po (parrot of the night) skins were at that time highly prized, and every one of the party was desirous to secure a preserve of such birds for himself. As they approached the mountain known as Whata-a-rama (the ladder lit by torchlight), they each claimed a peak of the range. “That is mine,” cried Moki (small black cod), “that my daughter Te-ao-tukia (cloud attacked) may possess a kilt of kaka-po skins to make her fragrant and beautiful.” “That is mine,” cried Tane-tiki (the fetched husband), “that the kaka-po skins may form a kilt for my daughter Hine-mihi (sighing daughter).” “That is mine,” cried Hika-tutae, “that the kaka-po skins may form a girdle for my daughter Kai-ata (eat at dawn).” Moki, one of the party, had his servant with him, who whispered in his ear, “Wait, do not claim anything yet;” and then the man climbed up into a tree. “What are you doing?” said the rest of the party. “Only breaking off the dry branches to light our fires with.” But he was in
Hostilities against
Having ascertained that Te-rangi-tamau was away at Tau-mutu, and not knowing what course he might take, Moki gave orders that a watch round the camp should be kept during the night to guard against surprise; but his orders were disregarded. Te-rangi-tamau, whose suspicions were aroused by observing a more than ordinary quantity of smoke rising from the neighbourhood of his father's pa, set off at once for the place, which he reached after dark. Passing through the sleeping warriors, he approached his father's house, and, looking in, saw his wife Puna-hikoia (walk to the water-spring) sitting by the fire. Stepping in, he touched her gently on the shoulder, and, putting his finger to his lips as a signal to keep silence, beckoned her to come outside. There he questioned her about what had happened, and, finding that she and his children had been kindly treated, he told his wife to wake Moki after he was gone, and to give him this message, “Your life was in my hands, but I gave it back to you.” Then, taking off his dog-skin mat, he placed it across Moki's knees, and hurried away to his own stronghold on the hill close by. When Puna-hikoia thought her husband safe from pursuit, she woke Moki and gave him the message. Moki felt the mat, and was convinced the woman spoke the truth. He was greatly mortified at being caught sleeping, as it was always injurious to a warrior's reputation to be discovered off his guard. Issuing from the whare he roused his sleeping followers with the words, which have since become proverbial, “Nga-i-tu-whai-tara mata hori” (“O deaf-eared Tu-whai-tara!”) (or, descendants of Tu-whai-tara—Tu who seeks for the barb—scarred or cut face). The next day negotiations were entered into with Te-rangi-tamau, and peace restored between him and his kinsmen.
It is not till the
The descendants of Maru-tuahu (Maru of the mounds made) at Hau-raki (north wind) (the Thames) show a hei-tiki (breast-ornament) which they say Maru-tuahu wore when he arrived in New Zealand. It has been handed down from generation to generation, being alternately in possession of his Taranaki and Hau-raki descendants. It is quite possible that traffic in greenstone between Nga-ti-wairangi (descendants of the stupid) and the North Island tribes bordering on
The discovery of greenstone brought Nga-ti-wairangi into collision with
To avenge this loss a third expedition was sent under—the command of Moki (king-fish) and Maka (barracouta), who defeated Nga-ti-wairangi at O-tuku-whakaoka (given up to be stabbed).
The struggle between the two tribes continued till within the last fifty years, when Tuhuru (stand in a dog-skin mat) and his brother Te-pare (the plume for the head) overcame Nga-ti-wairangi at the battle of Papa-roa (long flat), and, assisted by Te-ao-whakamaru (day of power) and Puku (stomach), completed their destruction. The present residents on the coast are
The sons of Tura-kau-tahi, who were eager to emulate the brave deeds of the Ha-taitai warriors, determined to follow up their successes and complete the conquest of the
Those portions of the tribe scattered along the coast from O-takou (sacred red ochre) to the sounds were in the course of a few years destroyed or absorbed into the
Many years after Rangi-ihia's death his bones were carried down by a landslip to the beach, where, being picked up by a
This threat was soon after carried into effect by Te-hau, who, after a series of engagements, drove the remnants of
About fifty years ago Te-rimu-rapa (an edible sea-weed), while on his way to plunder a sealing-station, discovered a woman who called herself Tu-ai-te-kura (the plume standing). Finding that she was a
Aperahama Hu-toitoi (lift the clothing up), of Nga-whakaputaputa (the challenger), affirms that four years ago, when sealing in the sounds, he saw smoke in the distance, and, visiting the spot the next day, observed the footprints of several persons on the sands, evidently Maoris from the shape of the feet.
Having suffered so cruelly from
No sooner were they freed from anxiety about the common foe (the
One event which occurred on the Peninsula, and which is almost comic in its ghastliness, will serve as a specimen of the warfare in those times. Nga-ti-wairua (the spirits) and Nga-i-tu-whaitara (the descendants of Tu who possessed a dart) being involved in a quarrel, Te-wera (the burnt) took up the cause of the Nga-ti-wairua and in the fight at Tara-ka-hina-a-tea (bent dart of Tea) killed Kiri-mahinahina (white skin). This man was tohunga who taught history incorrectly. It was he who told the younger Tura-kau-tahi that Tiki made man, whilst the fathers
The history of
The
The Kai-huanga (relation-eaters) feud was the first serious outbreak amongst the sub-tribes of the Peninsula since their conquest of
Tama-i-hara-nui was absent from the district at the commencement of the feud, having gone to Kai-koura (eat crawfish) to fetch a large war-canoe which his relatives there had presented to him. He first heard of the outbreak on landing at Te-akaaka (roots) (Saltwater Creek), where some persons met him and told him that some of his family had been attacked, and several of them killed. He made no remark to his informants, but when he reached Kai-a-poi (game at poi-balls) a few hours after he said to his uncles, who resided there, “It is my turn now. Nga-ti-hui-kai (food-collectors) is there, Nga-ti-hui-kai is here; Nga-ti-mango (the sharks) is there, Nga-ti-mango is here; Nga-i-tu-ahu-riri (descendants of Tu-ahu-riri), do not move.” This was an intimation that he would avenge his relatives' death, and that it was his wish that the Kai-a-poi people should not interfere. There was some probability of their doing so, as many Kai-a-poi families were connected by marriage with the Tau-mutu people. Having given expression to his determination, he proceeded on his journey towards Aka-roa, followed by about twenty Kai-a-poi men. On reaching Wai-rewa (high water) steps were immediately taken to raise a war-party, which was subsequently led by Tama-i-hara-nui against Tau-mutu. A battle was fought at Haki-tai (hesitate near the sea), which resulted in the defeat of the residents and the death of many persons, amongst whom was the chief Te-pori (the serf) and several Kai-a-poi women. More of the latter would have fallen victims but for the presence in the attacking force of the Kai-a-poi contingent, who made it their business to protect as far as they could the lives of their kinswomen. It was in this way that Te-parure (prey, booty), sister of the chief
The severe defeat sustained by the Tau-mutu people at Haki-tai (hesitate near the sea) did not crush their spirits nor weaken their determination to retaliate on the first fitting opportunity. But to accomplish their purpose it was necessary to obtain assistance, since they had received convincing proof in the late engagement that single-handed they were no match for Tama-i-hara-nui's powerful clans. Accordingly, they commissioned Hine-haka (little daughter), mother of Ihaia Whai-tiri (thunder), a lady connected with many influential chiefs in the South, to proceed to Otakou (sacred red ochre) and Muri-hiku (tail-end) for the purpose of enlisting her friends' sympathies on their behalf, and raising from amongst them an armed force to aid them in the coming struggle. She was successful in her mission, and returned in a few months, accompanied by a considerable body of men. But they were not destined to achieve any great victory, or to inflict any serious loss upon their opponents. On the arrival of their reinforcements at Tau-mutu a messenger was despatched to Kai-a-poi (game at poi-balls) to invite the co-operation of all who wished to avenge their women killed at Haki-tai. About a hundred warriors responded to the invitation, and set off at once for the seat of war. The combined forces then marched up the coast to attack Wai-rewa.
The engagement which followed—afterwards known as Kai-whare-atua (the god house-eater)—was almost bloodless, but is memorable for being the first occasion on which firearms were used in this part of the country. The Nga-ti-pahi (strangers), who possessed two guns, occupied a proud and envied position in the forefront of the expedition. Though few ventured to touch the novel and dangerous weapons, all took a deep interest in their use, and hoped by their means to secure an easy victory, not so much from the execution in the ranks of the enemy likely to follow their discharge, as from the terror certain to be inspired by the report of firearms heard for the first time. These anticipations would probably have been realized but for the chief Tai-a-roa, who kept far in advance of every one, and reached Wai-rewa in time to give the inhabitants warning of approaching danger. On nearing the pa sufficiently to be recognized he cried out, “Escape. Fly for your lives. Take to your canoes and go to sea, for guns are our weapons.” The mention of the dreaded guns was quite enough to create an immediate panic. Every one who, could move rushed off in headlong flight, and when the Tau-mutu army arrived they found the place quite deserted, and the only person they succeeded in shooting was a servant-woman named Mihi-nui (great sorrow), belonging to Pi-koro (the moon five days old). In order to understand Tai-a-roa's conduct on this and subsequent occasions, it is necessary to bear in mind that, although he had accompanied the southern contingent in the capacity of a leader, he was in reality a Tau-mutu chief, and closely related to all the Peninsula people. He was a descendant of Te-rua-hikihiki, who wrested that part of the country from
Leaving Wai-rewa the expedition marched up the O-kiri (skin) Valley, and over the Wai-puna (water-spring) Saddle, and down the O-tutu (set on fire) Spur to Kou-kou-rarata (tame owl). The scouts in advance came there upon Te-ha-nui-o-rangi (great breath of heaven), an elderly chief, who was sitting in the sunshine quite unconscious of the existence of danger. His youthful companions were all asleep under the trees at a short distance off, but before they could be alarmed he was killed.
The noise of the struggle roused the young men, who flew too late to his rescue, but they caught one of his assailants, Te-whaka-moamoa (to swing). The rest of them took to flight and rejoined their main body, who, hearing what had happened, decided to push on at once to Purau (fork), fearing if they were to delay that night Tau-nunu might receive warning of their approach. It was arranged that all who were armed with muskets should embark in canoes, and proceed by water to Ri-papa, while the rest should climb over the hills, and assault the pa on the land side. Tai-a-roa, who was desirous to give Tau-nunu a chance to escape, hurried forward, and was the first to get within hearing of the pa, when he shouted out, “Fly. Escape. Guns are our weapons.” But Tau-nunu had anticipated an attack, and had already taken the precaution to cross the harbour a day or two before. Many, however, adopted Tai-a-roa's friendly advice, and tried to escape in their canoes, but were not quick enough in getting out of musket-range, for the attacking party that went round by water reached Ri-papa almost as soon as their companions arrived by land, and they at once opened a destructive fire on the escaping canoes. The result was that few who tried to get away by water succeeded; but, with the connivance of Tai-a-roa, many of the inhabitants passed through the assailants' ranks and reached the hills at the back of the pa, where they stopped pursuit by rolling great stones down upon all who attempted to follow them.
After the destruction of Ri-papa, the O-takou and Muri-hiku warriors returned home, carrying with them the entire population of Tau-mutu, for they feared to leave them behind to encounter the vengeance of the survivors of the pas that had lately suffered so severely at their hands. But they were soon followed to O-takou by Tama-i-hara-nui, who, with treacherous intent, employed every argument to induce the Tau-mutu people to return home. He assured them that all angry feeling had now subsided, that his followers were appeased, being satiated with vengeance. “Return,” he urged, “to protect your
While this tragedy was being enacted in Aka-roa Harbour Tawha and his people were journeying towards their home, and were already nearing the mouth of the Ra-kaia (day of theft). On being apprised of the fact, Tama-i-hara-nui despatched a messenger to Kai-a-poi to order a detachment of warriors to come to his assistance. About two hundred obeyed the summons, without knowing what their services were wanted for. The narrative of what followed I give in the words of Hakopa-te-ata-o-tu (the shadow of Tu), an old Kai-a-poi chief still living: “On reaching Wai-rewa we met Tama-i-hara-nui and
The slaughter at O-rehu was very great, and the cannibal feasts that followed lasted several days. It was the last great encounter connected with the Kai-huanga feud; but the last victim was the chief Tau-nunu, who was killed by Kai-whata (eat on the stage) and Kau-rehe (exhausted with swimming) at O-tokitoki (very calm), close to the spring on the small promontory at the mouth of Lake Forsyth. These two persons were accompanying Tai-a-roa on one occasion to the south, and, finding Tau-nunu alone, they tomahawked him, together with a
It must not be supposed that Panau was occupied for the first time. One result of the Kai-huanga feud was to drive all who could escape from the destroyed pas to take refuge in the bays on the northeast side of the Peninsula. Those places were then so difficult of access by land that the refugees who took possession of them hoped to be quite secure from pursuit. In the course of a few years several populous settlements sprang up, and of these Panau and Oka-ruru (pierce an owl with a dart), Gough's Bay, were the chief. The inhabitants of these settlements might have continued in peaceful possession of them but for the repetition by some of their number of an act similar to that which originated the Kai-huanga quarrel, and which brought upon them the anger of their near neighbours, who were as familiar as themselves with the paths that led over the forest-clad hills to their several retreats. The circumstances that brought about a renewal of hostilities were as follows: During Rau-paraha's first visit to Kai-a-poi two chiefs, Hape (bow-leg) and Te-puhi-rere (flying plume) (the latter was the father of Big William), accompanied by several other persons, some of whom belonged to Panau and the other bays just referred to, went to visit their friends at Kai-a-poi. While on the way one of their companions, a woman named Te-whare-rimu (moss-house), said, “My atuas (familiar spirits) tell me that our path is obstructed: there is darkness before us; destruction is in front of us; death is in front of us.” Te-puhi-rere replied, “Well, my atuas tell me we are safe; there is
After the massacre of Rau-paraha's chiefs by the inhabitants of Kai-a-poi, and his withdrawal from the neighbourhood, the survivors of the Aka-roa party returned home. When passing the spot where they had been attacked they found the clothing of the two chiefs who had been killed, and, not liking to lose such good mats, they picked them up and carried them home, and appropriated them to their own use. In time it came to be generally reported that the mats of Hape and Puhi-rere had been kai-pirautia (stolen and used). When a full report of what had happened reached the ears of Tama-i-hara-nui he expressed the greatest indignation at the indignity perpetrated on his deceased relatives by those who had dared to wear their mats. He summoned the warriors of Nga-i-tarewa (hung up), Nga-ti-ira-kehu (red pimple on the skin), and Nga-ti-hui-kai (collector
Two of these prisoners who had fallen to the lot of Pae-whiti (cross the ridge) (old Martin) did not agree very well with their master, and ran away to their friends at Koukou-rarata (tame owl).
But another runaway was not so successful in pacifying
About a year after the raid on Panau Tama-i-hara-nui was captured in Aka-roa Harbour by Te-rau-paraha, the noted
For many days the inhabitants of Kai-a-poi treated their guests with profuse hospitality, and dealt liberally with them in their bargains for greenstone, when all at once their worst suspicions were revived by Haki Tara (activity), a Nga-puhi Native, who had lived many years with them, and who had been staying by invitation in Rau-paraha's camp. He returned early one morning with the news that he had overheard during the night the discussion in a council of war of plans for the seizure of the place, and that they might be quite sure that treachery was meditated against them. His report received confirmation by the altered demeanour of their guests, who grew insolent and exacting in their demands for greenstone. The Kai-a-poi Natives, after a short consultation, determined in self-defence to strike the first blow, and at a concerted signal they fell upon the northern chiefs and put them all to death. Rau-paraha was overwhelmed with grief and rage when he learnt the fate of his friends; but, not having a sufficient force to avenge them, he retired to Wai-para after killing a few travellers who fell into his hands, and there he re-embarked in his war-canoes, and returned to Kapiti.
Safe in his island-fortress, Kapiti, he occupied himself for some time in devising a scheme of revenge. The plan he at length adopted was to engage the captain of an English vessel to carry him and a body of his men to Aka-roa Harbour, where he hoped to secure Tama-i-hara-nui. The following is the account of the voyage given to me by Ihaia Pou-hawaiki (eaten by rats),
It is no easy matter to acquire a knowledge of Maori history. All Natives do not know how to “wakapapatu-puna”—literally, arrange their ancestors in ranks—and it requires generally the stimulus of a quarrel about some boundary-line, or the prospect of selling land, or a dispute about what had been sold wrongfully by other Natives, to induce those who possessed the best information to enter on the subject. There also exists a delicacy in meddling with the ancestors of any but their own immediate families, unless in their presence; for, should an error be committed by giving a false pedigree of another family, it would be a cause of quarrel, which is not to be wondered at when it is remembered how intimately their land titles are connected with their family history. The son of a chief in olden times invariably attended his father or grandfather in all his fishing, hunting, or bird-spearing excursions, and it was in these that he learnt by ocular demonstration the exact boundaries of his lands; and the thousand names within the limits of his
The difficulty of obtaining from any native of New Zealand information about the ancestors of other than his own family forms indirectly a strong proof of the credibility of what has been learnt of the history of these people; and the account which the members of a tribe are able to give of the early wanderings of their ancestors, and of their wars with other tribes, subsequent to their first settlement in New Zealand, is generally fairly within the limits of probability, and may be considered to rest on authority equally worthy of credit as much of the early histories of European nations.
According to Native traditions, the crew of the canoe Taki-tumu (lift the king), or, as it was sometimes called for its fast sailing,
The next immigration, in point of time, was of a branch of the Nga-puhi (the plume) Tribe, known as Te-aitanga-o-te-rapu-ai(wai) (the descendants of the water-seekers), who came from the North Island, under a chief named Te-puhi-rere (the plume blown away), and landed at the Wairau (gleanings of the kumara-crop), and in course of time scattered themselves south as far as Kai-a-poi, in the Canterbury Province. They are reported to have been very numerous: even on the mountains heaps of shells left by them show the extent of their occupation. Next came Waitaha (water in the calabash), who claim their descent from a chief of that name whose ancestors arrived in Te-arawa canoe from Hawa-iki, under the command of Tama-te-kapua (son of the clouds; walked on stilts).
The chief Wai-taha is said to have taken up his abode in the interior of the North Island, on a hill overlooking the Taupo Lake. In the course of time his descendants, either driven out by their more powerful neighbours, or desirous of seeking a new home nearer the coast, moved southwards, and about two
In course of time another distant tribe, named Ngai-tara (descendants of Tara-tern), crossed the Strait, and settled near the Wai-taha, in the neighbourhood of Queen Charlotte Sound, with whom they intermarried, and lived on terms of friendship for some years. To the eastward of them the country about the Wai-rau (small kumara) was peopled by a tribe called Te-hua-taki (trace the fruit), whose ancestors also came from the North Island. Te-ao-marire (quiet day), a chief of the Ngai-tara, was buried in a cave near the summit of a mountain named Kai-hinu (eat fat), where his bones rested in peace till the warlike Nga-ti-kuri (descendants of Kuri—dog), a branch of the Nga-ti-ruanui (descendants of Rua-nui — great hole) Tribe headed by Puraho (messenger), arrived from the north, and occupied the country in and about Wai-rau (a certain crab used as bait for sharks). Anxious to provoke a quarrel with the Ngai-tara,
About this time a powerful reinforcement was brought over from Te-rawhiti (the East) by a chief named Tura-kau-tahi (Tura who swims alone), whose father and grandfather, in making a similar attempt before, had been drowned with their crew, by the upsetting of their canoe off Rau-kawa (a sweet-scented plant) (
After this, the Ngati-kuri spread rapidly southward. In those days the Canterbury Plains were covered with forests, through which the rivers made their way to the sea; but these forests have since been destroyed, owing to the clearings made in them by the Maoris having been fired by the latter from time to time
Tu-te-wai-mate (the water dried up), a Wai-taha chief, ruled over a numerous and powerful tribe on the banks of the Ra-kaia (day of stealing) River, The Ngati-kuri were already poaching on his fishing and game-preserves, and acting in a manner likely to provoke a war; but what brought matters to a climax was the murder of a near relative of Tu-te-wai-mate's by Moko, a chief of the Nga-ti-kuri. This chief had fixed his pa on the banks of the Wai-para (water of the barracouta) River, his choice of the spot having been determined by the existence of a cave, in which he took up his abode. Here the highway to the north, which was a good deal frequented, passed close to his hold, where, supported by a few desperate men, he robbed and murdered all who passed by in small parties. He found this a very profitable occupation, as large quantities of mutton—birds, dried fish, prepared tii—palm, and other Native products were carried north, and supplies of clothes (Native mats) and other things brought back in return.
Tu-te-wai-mate, exasperated beyond all endurance by the murder of his relation, at once summoned his people to take warlike measures against the Ngati-kuri. At Rangi-ora (day of rescue), to the westward of Kai-a-poi, there were two large pas belonging to Ngati-kuri, one called Mai-rangi (from heaven), and the other Ka-puke-ariki (meeting of nobles), containing together about two thousand inhabitants. These were taken and destroyed. Leaving the bulk of his forces there, Tu-te-wai-mate pushed on with a few men to Moko's stronghold. He found the place quite unprepared; the men were all away except Moko, who was asleep in his cave. Tu-te-wai-mate advanced to the mouth of it and saw his enemy asleep before the fire; but,
The allusion to the uncooked shark means that, like that fish, he would prove hard to catch, and, when caught, hard to kill. To “die like a shark” is a proverbial expression among the Maoris.
After the death of Tu-te-wai-mate the tribes kept up a perpetual warfare for many years, until but a few survived, and these eventually became absorbed by the
The branch of the Nga-ti-kahu-hunu who located themselves in the Middle Island were styled
Apoka's ground was too poor to cultivate, and game rarely frequented the woods in his neighbourhood. He was consequently compelled to subsist chiefly on fern-root. He, however, bore all this cheerfully till his suspicions were aroused that his wives partook of better fare than they chose to set before him; he observed that they paid frequent visits to their relatives, who resided at a place celebrated for the variety of its supplies, but they never brought anything to vary the sameness of his diet. He was convinced that these visits were made to replenish secret stores, kept from him by his wives at the suggestion of their people, who perhaps thought that if he once tasted the good things of Wai-papa he might advise his tribe to take possession of it by force. His wives denied that they ate anything better than the food given to him. Convinced, however, that they
It was agreed that the close relationship existing between himself and his wives sheltered those wives from punishment, but the insult they had offered must be wiped out by the blood of their tribe. Fearing to go near Tu-te-ure-tira, lest the
Apoka, whose hatred seemed implacable, resolved to destroy that portion of the
After selecting a strong position, on which they erected a fortified pa, and being joined by other portions of their own tribe, they were emboldened to attack a party of the
The
The
After this the
After this the conquered lands were divided amongst the
Also, about this time a division of the
The cupidity of the
After these events a portion of the
The
Shortly after the removal of some of the
Messengers were at once despatched to the Nga-ti-tu-ahuriri at Kai-a-poi, and to other portions of the tribe residing further north, to inform them of the mishap which had befallen the followers of Tara-whai, and requesting them to assemble as quickly as possible, and take revenge for the death of their friends. These divisions of the tribe at once combined with their southern friends, and the doomed
This was the last time the
The pursuit of bird-hunting and eel-fishing at the sources of the Ma-ruia (plant again and again), Clarence, and Wai-au-uwha (Wai-auha—water where the fish leap out), led to frequent skirmishes between the east and west coast
The Nga-ti-tu-mata-kokiri were again attacked by the Nga-ti-apa, and driven to the west coast; and the last of them, consisting of Te-pau (the float of a net) and Te-kokihi (sea-weed bottle), two of the principal chiefs, and a few followers, were killed by Tuhuru and his people on the Papa-roha (trembling space) Range, dividing the valleys of the Grey and Buller. The Nga-ti-apa had now entire possession of the country formerly occupied by the Nga-ti-tu-mata-kokiri; but events were taking place in the North Island amongst the tribes there which eventually led to their being dispossessed of their newly-acquired territory.
The
The Milford Haven Maoris have often seen them; as also have the crews of the Muri-hiku (tail-end) sealing-boats.
In 1855 the crew of one of these boats captured a woman belonging to this people, who was gathering shell-fish on the
The
Little is known of the original Native occupants of the Middle Island; and, as it was thought that the
1.
2.
3. The
4.
5.
6.
7.
8. The
The
The lands of the conquered were taken possession of by the invading
The
A large party of the
About this time a section of the
Though at times the
To return to the Nga-i-tu-ahuriri—Nga-i-tahu who remained at Kaiapoi when a portion of this hapu, having called themselves by the new name of Pou-tini, had removed to the West Coast. The Nga-i-tu-ahuriri again sent an invitation to their friends at Wai-rarapa, on the North Island, for aid; in response to which invitation another body of the
War was again the order of the day; but, as some of the
The
At the time he was taken prisoner he had in his possession a very much-prized hoe-roa (long spear made of whalebone) (d). This was taken by his enemies, and, having escaped, Tara-whai was distressed at the loss of his weapon, and determined if possible to recover it. Accordingly, in the shades of night he took the opportunity to approach the enemy's camp. Seeing a number of
Naia te toa o Tara-whai Kei aia ano tana patu
(“The brave Tara-whai has recovered his weapon”). His enemies were so astonished at this daring act that pursuit was not thought of till he had gone some distance and reached the forest in safety.
The next morning a large party of
Messengers were at once sent to inform all the other sections of the
The rarely-seen Natives of Bligh Sound and of the south-west coast are, no doubt, the descendants of those thirty fugitives from the last battle at Apa-rima, and are the remnant of the once powerful
The Nga-ti-tu-mata-kokiri waged war with the east and west coast
The Nga-ti-tu-mata-kokiri held undisturbed possession of these lands for about one hundred and thirty years, dating from the first settlement of the
The Nga-ti-tu-mata-kokiri determined to cross Rau-kawa (
Not any further attempt was made by the Nga-ti-apa to conquer the Middle Island tribes till the time when a war was being waged between the
The Nga-ti-tu-mata-kokiri having about this time killed a
The party of Pou-tini-nga-i-tahu, headed by their principal chief, Tu-huru—father of the present [1859] chief Tara-puhi—went by the west coast and reached the Kara-mea, where Whare-kino and his party were eel-fishing. The Pou-tini party, seeing footprints of men on the sand of the sea-beach at Kara-mea, supposed them to be tracks of some of the Nga-ti-tu-mata-kokiri people. Tu-huru, the leader of the band, and another chief cautiously approached the Nga-ti-tu-ahuriri encampment. The companion of Tu-huru, who was in advance, suddenly came on Te Whare-kino (who was unknown to him) putting the bait into an eel-basket. Whare-kino and this chief, taking each other for enemies, attacked each other. A scuffle ensued, and the Pou-tini chief was thrown down by Whare-kino. Whare-kino was in the act of killing him when Tu-huru came on the scene.
The Nga-ti-tu-ahuriri had by this time assembled round their leaders, who had recognized each other. Their forces joined, and under the leadership of Tu-huru they proceeded in one body to West Whanga-nui (great harbour), where they killed many Nga-ti-tu-mata-kokiri, and retired to Ara-hura, from which place Te Whare-kino and his party returned to Kai-a-poi.
Te Nga-ti-tu-mata-kokiri were once more attacked by the Nga-ti-apa. Some of the Nga-ti-tu-mata-kokiri were taken prisoners and made slaves, and those who escaped were driven to the west coast. Up to the year 1859 only two descendants of the Nga-ti-tu-mata-kokiri had been seen in the Nelson Province, and these two had been twice enslaved, once by the Nga-ti-apa and once by the Nga-ti-toa.
The remnant of the Nga-ti-tu-mata-kokiri Tribe, consisting of Te Paoi (fern-pounder) and Te Kokihi (bottle made of sea-weed), their principal chiefs, and about fourteen followers, were killed on the Papa-aroha Range, dividing the valleys of the Grey and the Buller, by Tu-huru and the Pou-tini people.
It was some of the tribe Nga-ti-tu-mata-kokiri who attacked the boat's crew of Tasman on his visit to Te Tai-tapu (sacred tide), which locality was by Tasman called Massacre or Murderers' Bay, from the disaster. The Tai-tapu is a sandy cove about half a mile from Tata Island, and is pointed out by the Maori as the locality where the attack was made on Tasman's boats, which was the first hostile meeting between the Maori and Europeans.
The Nga-ti-apa now held possession of the whole of Massacre Bay, where they held as slaves some of the Nga-ti-tu-mata-kokiri people; but, as the Wai-kato had driven the Nga-ti-awa (descendants of Awa), Nga-ti-toa (descendents of the brave), and Nga-ti-tama (descendants of the son) from their own homes, the Nga-ti-toa and their allies, under the leadership of Te-rau-paraha (paraha-leaf), Te Niho (the tooth), Takerei, Kanae (mullet), Koihua (iron pot), and
Ko Te Popo-taunga-i-tua, Te Popo-taunga-i-waho, Te Kapa-whiti, Te Kapa-rere, Te Rara-taunga-rere, Te Mata-tini-o-te-rangi, Mounu-ma-wawae, Tira-a-rangi, Te-pahure-o-te rangi, Tura, Kopu-nui, Kopu-roa, Te-kitea, Te-whe-iro, Te-kara-ka-tuha, To-tino-i-te-ata-kai, Mihi-kai, Auau-kai, Te-whe-iro, Te-kitea, Taumaha-piro, Tahu-makaka-nui, ko Ira, ko Eo-roa, ko Iwi, ko O-ono-ono, ko Ue-roa, ia Te-we, ana ko Tahito-ta-rere, Na Ta-whaki i moe i a Mai-kuku-makaka, tana ko Wahie-roa i moe i tana wahine, tana ko Rata.
Heoi haere ana a Rata ki te ngaki i te mate o tona papa i mate ia Matuku-tangotango raua ko Pou-a-hao-kai. Ka whakatika a Rata ki te tua rakau hei waka i te ngahere, ka oti
Ko Rata, ko Rata, ko Rata, Nana i tuatua te wao tapu o Taane. Ihu maota e Taane, Rere maota mai e Taane, Rere mai nga kongakonga o Taane, Koia piri koia tau, Rere mai nga maramara o Taane, Koia piri koi ehe tau. Rere mai nga rara o Taane, Koia piri koia tau. Torotika, e tu te maota, Whakaarahia, e tu te maota.
Heoi ka tu taua rakau ki runga, ka karanga atu a Rata, “He aha koutou i whakaara ai i taku rakau; na, naku te rakau na,” ka ki mai tini o Haku-turi kia Rata. “E, he kore ou, kaore koe i kii mai kia matou e tuaia (tuaina) ana e koe to tipuna (tupuna) ki raro kia mohio ai matou, ma matou e whakaae atu kia kotia e koe te kaki o to tipuna (tupuna) o Taane-mahuta ki raro e pai ana.” Heoi ka tahi a Rata ka kii atu, “E pai ana, e hiahia ana au kia tuaia (tuaina) hei waka moku ki te ngaki i te mate o toku matua i mate ia Pou-a-hao-kai raua ko Matuku-tangotango.” Ka kii mai te iwi ra, “E pai ana tuaia (tuaina) to rakau, ka hinga ki raro, ka tiki e koe i te Paretao hei te putake uhi ai, katahi koe ka tarai i te tinana,” ka tahi a Rata ka tahuri ki te tua ka hinga ka mahia eia nga tohutohu katoa i kiia atu ra e ratou kia Rata, ka oti te waka ra ka tahi ano ka tapaia (tapaa) te ingoa o te waka ra ko A-niu-waru te ingoa, ka riro tonu ko Rata te tino tangata tohutohu o te waka ra; ka tae ki te moana ka tohutohu a Rata ki tona taua, “Ki te puta mai a Pou-a-hao-kai ki te whawhai kia tatou e karanga ia ‘Upoko rikiriki e, upoko rikiriki e,’ me karanga e au ere mata nui horahia ki tahatu o te rangi.” Heoi
Akuanei ka whakatika mai nga tamariki a Whena ka tahaetai nga kai a Kahu-tia ratou ko nga tuahine, ka tohu a Uenuku ki te hanga whata mo nga kai a te whanau, oho rawa ake i te ata ka pau ano te tiki mai ki runga ki nga whata tahae ai nga kai, katahi ano ka tiakina i tenei po e nga mokai a Uenuku; ko aua mokai he manu Ruru nei ko Ruru-wareware tetahi ko Ruru-atamai tetahi ka puta atu nga tahae ra i te po ki te tahae ano i nga whata ra, katahi ka rere mai aua mokai ra i te tuarongo o te whata ka mate nga tahae ra, ko nga ingoa o aua tahae ra ko Wha-tino ko Wharo; ka rongo a Whena ka mate tona whanau ia Uenuku ka paa te pouri kia Whena kaore i roa ka haere nga tamariki a Uenuku ki te kainga ia Whena, koia nei nga ingoa o nga mea i haere ko Maputu-ki-te-rangi ko Mahina-i-te-ata ko
Atua haurakiraki Waiho te) mate (aru) mo Hapopo.
Ka mate a Hapopo ka mau a Pai-mahu-tanga i reira, ka mauria ka hoki te hokowhitu nei ka tae ki Ao-tea-roa.
Na ka haere te taua a Ue-nuku ra te moana ka tae ki te ara ka tutaki (ngaro) a uta ka kahu ia i ona kahu taua ra, ka eke ki
Ka hura, ka hura, ka hura, Tu manawa wiri. Ka hura tu manawa pore. Ka hura tu manawa auha, Tere ana te ika i te moana, Te Pipipi-a-whakaea. Whakahotu nuku, Whakahotu rangi, He poupou he taketake, He huru manu, he roki hau. Ko to manawa, ko te manawa; Ko taku manawa nui no Rangi, Ka whakaputa ki te whai ao Ki te ao marama He ora tamai, tamai, Tama i tama i runga Tama i waho Tama i ki te hirihiringa Tama ki te maramarama a taha rangi Ki waho te riaki mai ai To raiki tu (toro aki tu) Tenei te rango ka heke (kake) Ko te rango o Hou-taiki Rongo-tatu, Rongo-ta-mai (tama i) Kataina te rangi Te hau makariri Te hau mataotao Te anuanu Te anuhea Tenei te rango ka heke Ko te rongo o Hou-taiki Ka (nei koa) ruarua tuatahi Tuarua, tuatoru tuawha Tuarima, tuaono tuawhitu Tuawaru tuaiwa tua hia (rea). Ko tipu taane koi wetea e koe Pua i (puoi) o aitu taane kai (koi) wetea e koe Pu (puai) a i o tangata kia puta kia rea Ki te whai ao ki te ao marama. E tangohia te iho nei, Heoti kakau kakau ei. Whainga (whainu) ariki e whanake nei Kei te kakau (kapu) kakau e i (Tane ua ariki) Whakataka ariki e whanake nei Kei te kakau, kakau ei Ka kau e hiki ka kau Hiki ka kau, pati takotako Tane uariki (ariki) e whanake nei Kai te kakau kakau ei Ruariki e whanake nei Kei te kakau kakau ei, Paikea ariki e whanake nei Kai te kau kakau ei Hiki kakau, hiki kakau Oti takotako Ko te uranga o Taane ki uta e E haramai (haere-mai) ana me te ngaru nui; Tuaia ki te toki taka huri whenua Ka puta tona rongo marua Whatu koia i tahuti E tu te titi mauri (mourea) E tu te puru mauri (mourea) E kia hikitia mauri (mourea) E kia hapainga mauri (mourea) Kia Tari-anga mourea E ki waenga te moana mauri (mourea) E ki te pukapuka o Ao-tea mourea E tutaki taku manu ki runga Me te wharaunga, koia rae Rua-tapu E ki waenga te tahora mauri (mourea) E taku mate whakakau, whakakau Koia rae whakau he atua, Koia rae whakau he tangata Koia rae ki waenga te moana Koia rae ki te Hukahuka o Ao-tea Koia rae tutaki taku manu Mai te wharaunga Koia rae Rua-tapu Tu mai ki runga ra te i ere Te Panipani moe ia Ka-hutia-te-rangi He tama whakapurupuru No whanga-ra te tere Ahu noa tu ki Maro-te-ika Ki Tai-o-rutua Rere mai te waka o Paikea Tau mai te rangi ka roro e i.
Heoi ano tenei
Takahua, Takahua e Taane Ki te Kahu (Kohu) o Wairau Hoatu te Kauhou tangata ki uta.
Heoi ano ka u a Paikea ki uta ki Ahuahu.
He tama a Rua-tapu, na Oue-nuku-nui, na tana wahine na Pai-mahutanga. He tangata tino whakahihi a Rua tapu, a he mea na Oue-nuku kia whakaitia te tupu a Rua-tapu. Koia a Oue-nuku i mea atu ai ki aia, “E tama, e kore e tika, kia haere koe ki te whare a to tuakana, e hara hoki koe i te tino tangata.” I puta ai taua kupu nei, “Tino tangata” ara i te kakano ariki, he mea ki te whaea o Rua-tapu, i mau herehere aia i roto i te pakanga.
Ka pouri te ngakau a Rua-tapu mo aua kupu a Oue-nuku, a te papa a Rua-tapu, a ka tupu te ngakau whaka-kaitoa a Rua-tapu ki a Oue-nuku, kia patua eia e Rua-tapu etahi o nga tino tangata o te iwi o tana matua kia taea ai te huhi o Oue-nuku.
Ka mea atu a Rua-tapu ki nga tangata o te iwi o tana papa. Kia mahia he waka mana ma Rua-tapu e ratou. Ano ka oti taua waka ra te hanga. Ka tapaa e Rua-tapu te ingoa o taua waka ko Te-huri-pure-i-ata. A ka mahia te waka ra kia hoea ki te moana, ano ka rite nga mea mo te waka ra, ka mea atu a Rua-tapu ki nga tama a nga tino rangatira o te iwi o tana Papa o Oue-nuku. Kia hoe ratou ki te moana. Hoko-whitu nga hoa o Rua-tapu i eke ki taua waka, he tino tangata anake. I mea a Rua-tapu kia hoe ratou ki te tahi motu ke otu o te moana, kia kite ratou i o reira tangata, me o reira mea, me nga kai o tera whenua.
I te wa ano o te waka ra e takoto ana i te akau o te whenua e nohoia ra e Rua-tapu ma, ka wiria e Rua-tapu te takere o te waka ra, a hamama ana te puta i te takere o Te-huri-pure-i-ata, ka hoe te waka ra ka takahia taua puta e Rua-tapu ki te tahi o ana waewae, ka hoe te iwi nei, ano ka tawhiti noa atu ki te moana, ka unuhia tana waewae e Rua-tapu i te puta ra, a ka kii te waka i te mama ka tahuri, ka mate te iwi ra ko Paikea te morehu a koia anake i ora, ka whakaika aia i a ia he atua hoki a ia, a ka kau aia i te moana, a ka u aia ki Ao-tea-roa, ara ki Ahuahu; ano ka u aia ki uta ka whakatangata ano aia i a ia, a ka noho aia i te tai Toke-rau o enei motu. A ko nga uri o Paikea,
Ko Ue-nuku no Maru, Te Tauira no Rangi me Papa, Ko Rongo-mai-tau te tane. Te-mara-o-kai-ora na Taki-ra ko te matua wahine o Kahu-kura, me ana whanaunga toko rima (toru), a Ra-kai-ora, a Pehu-ta-tere a Rua-tapu. Ko Ra-kai-ora te puwheke mai ko Taki-rae te wahine, ko Te Tauira te upoko o tenei Hapu, a ko tona ingoa te ingoa e whakahuatia whakamutungatia ana i roto i nga karakia katoa.
Ka noho a Whati-tata, ka haere na te takutai ka pono ki te Paraoa, ka mauria mai nga iwi hei patu, a ka manaakitia e Ue-nuku hei heru ma hana (mana), ka haere a Ue-nuku ki waho ki Huka-o-te-rangi, a ka hoki mai aia i reira, hoki rawa mai kua he te iringa o taua heru; ka ui a Ue-nuku “Nawai i koukou taku heru,” ka ki atu a Rua-tapu “Na Paikea i koukou tau heru,” ka mea a Ue-nuku “Ka tahi nei ra ma poroiro (poriro) tira mako e koukou taku heru, ka mea au mau e koukou ma te tangata i moea ki runga ki te Takapau-whara-nui.” Ka mate a Paikea i te whakama ka hinga (rapu) ki te waka kia Tu-te-poua-rangi ka haere ki te whakarunga (haere noa) a kae tae ki waho ki te moana ka unuhia te karemu, na ka utuhia ki te wai, ka mate a Pipi, a Te-ra-tu-ma-hewa a Ta-hao, ka ora i reira a Paikea raua ko Rua-tapu, ka ui a Rua-tapu kia Paikea, “Mawai e kawe nga tohi ora ki uta.” Ka ki atu a Paikea “Mahaku (maku) e kawe nga tohi ora ki uta,” ka ki atu a Rua-tapu “E kore e tae i a koe,” ka ki atu ano a Paikea “Tera ano e tae i au, e tae te ahinga, e tae te aure,” na ka hoatu e Rua-tapu te tohi ora, ka kau tera a Paikea ki uta a ka ki atu te tuakana a Rua-tapu kia Paikea, “Nau mai ra haere e koe, kauranga (kauaka, kaua) e noho mai i Parara-uri, kauranga e noho mai i Parara-te-ao, kauranga e noho mai i Raro-hana, hei te puke ki Hiku-rangi hei reira noho mai ai; nau mai ra haere e koe whakaaroa mai e koe, ekore au e
Ka u a Paikea ki Ahu-ahu ka noho a Paikea ia Te Ahuru-moa-i-raka ka whanau a raua tamariki ko Maru-nui, Maru-papa-nui, Maru-whaka-aweawe, na Maru-nui, ko Maru-tu, tana ko Maru-hinga-atu, tana ko Maru-hinga-mai, tana ko Maru-takoto, tana ko Toi-ora-a-kahu-tu-a-nui, tana ko Uira-kanapanapa, tana ko Rongo-ai-kino, tana ko Hine-pua-ki-rangi, tana ko Rongo-whaka-ata, tana ko Rongo-kauwai; tana ko Kahu-tapere tenei; nana nei nga mahanga nei a Tara-ki-uta a Tara-ki-tai, i patua aua mahanga e Tu-purupuru te kai kino e Ra-kai-huku-roa ka ora te potiki, a Ra-kai-hakeke, i moe ia Hine-tama-tea ka puta, ko Tu-te-rangi-ka-tipu, ka puta ana ko Te Rangi-ka-tau-ki-waho, tana ko Parua-o-taina tenei, tana ko Te-ao-pu-angiangi, tana ko Toko-rakau, Te-kainga-kiore, tana ko Te-whaka-tatare-o-te-rangi, tana ko Te-rongo-tu-a-mao, tana ko Te Kuru-napu, tana ko
Ka mahue atu ia Paikea a Ahuahu, noho rawa mai a Paikea i Whakataane ka moe ia Te-manawa-tina; no Whakataane tenei wahine i moea ai eia e Paikea ko Manawa-tina, tana ko Whati-ua-whatiwhati-kauamo (he roanga atu no te ingoa), tana ko Whati-ua-roa, tana ko Ue-kai-ahu, tana ko Ue-taha, tana ko Rongo-tai-hi-ao, tana ko Ra-kai-roa, tana ko Mariu, tana ko Te-akau, tana ko Hui-whenua; ka mahue Whakataane, a i te ara ka whanau ko Rongo-tu-ki-waho, ko Ta-whaki, ko Te Ruru: noho rawa mai a Paikea ko Wai-apu; ka moe ia Hutu-rangi i te tamahine a Te-whiro-nui, ka puta ta raua ko Pou-heni, ko Nana-ia, ko Po-rou-rangi, ko Ue-roa ia Takoto-ai-mua ko Rua-pani ko Rua-rau-whanga ka moe aia ia Ra-kai-hiku-roa, ana ko Rangi-tawhi-ao ko Hine-te-raraku me etahi atu. Hoiano tenei.
Na Ue-roa ano ko Tahi-to-ta-rere, ma ratou ko etahi atu a Ue-roa, a, Po-rou-rangi ano. Heoi ano tenei.
Ka whakatika mai a Paikea raua ko tona wahine a Hutu-rangi me ona hungarei me ona taokete, me te iwi o tona wahine tae mai ki Ana-ura, ka timata tona whaka-noho haere i etahi o nga tangata o te iwi o tona wahine tae noa mai ki Puke-hore, ko ona maatua hungawai i kawea eia ki roto ki te Roto-o-tahe noho ai, me te tuna ano me Tangotango-rau ka hangaia eia Tatau-o-rangi-riri, he Pa mo ona maatua hungoi (hungawai) hei arai atu ki roto noho ai, ka tikina nga wahie he puriri ma ona hungarei mo Te-whiro-nui raua ko tona wahine ko Arai-ara. Waiho tonu hei whakatauki “Nga motumotu o te ahi a Whiro-nui.”
Ka whakatika mai ano, noho rawa mai te ope ra ko Whanga-ra: i te haerenga mai ka tae mai ki Koutu-a-moa, ki Toro-uka
He korero tenei mo Ue-nuku. Na Horana a Ue-nuku, ka moe aia i tana wahine, ka puta ki waho ko Ka-hutia-te-rangi, he tokomaha ana tamariki. Ka tahi ka mahia he kura mo ana tamariki, ka oti ka noho aua tama-riki me ta ratou kura ka haerere aua tamariki: muri iho ka makere (marere) te kura ra, ka tahuri ratou ki te kimi (rapu) kimi noa kihai i kitea, ka hoki ratou ki te kainga me te pouri ki ta ratou kura i ngaro nei, ka tae ratou kia Ue-nuku, ka ki atu kia Ue-nuku, “Kua ngaro te kura,” ka pouri a Ue-nuku mo nga kura ka ngaro nei. I muri ia ratou ka kitea e Mahina, ka tonoa ki aia kia homai, kihai a Mahina i whakaae, ki mai ana “E kore e hoatu he mea kura pae na Mahina,” kihai i homai: te kaati ko tera ka mau atu ra hoki nga kura; ka tonoa ano te karere ki te tiki i nga kura te taenga atu, hopukia mai ana patua ana, ko te kohuru tenei o Whena
He korero tara tenei. Noho ana tetahi tangata ko Ue-nuku te ingoa, ka moe i ana wahine tokorua he wahine rangatira te tahi, he wahine taurekareka tetahi, whanau ake a raua tamariki tokorua, ko Ka-hutia-te-rangi ta te wahine rangatira, ko Rua-tapu ta te wahine taurekareka, ka tahi ka tupu aua tamariki ka whakanui, ko te tahi ko Ka-hutia-te-rangi ka whakatupuria te tahi kuri eia, a kiia ana ko Ka-hutia-te-rangi te ingoa mo taua kuri; ano ka nui taua kuri, ka tahi ka patua e Rua-tapu taua kuri, ka tangi a Ka-hutia-te-rangi mo tana kuri, ka ui atu a Ue-nuku kia Ka-hutia-te-rangi “He aha tau e tangi” ka ki atu a Kahu “Ko taku kuri kua mate ia Rua-tapu,” ka riri a Ue-nuku, a ka mea atu a Ue-nuku kia Rua-tapu, “Kaore koe e pai hei patu i te ingoa a to tuakana no te mea ia, ko Ka-hutia-te-rangi, ko taku titirea (titirei) tena; tena ko koe he tamaiti mea mea noa iho koe naku.” Ka mate a Rua-tapu i te whakama, ka kimi (rapu) aia i tetahi mahi mana a ka kitea, ka tahuri a Rua ki te tarai waka mana ka oti, ka aukahatia ka oti, ka taraia he hoe,
Ko te eanga tenei o te kii a tona matua mona, “Ki te tama mea mea i aia.”
Mo Te-whiri-pure-i-ata tenei korero. Whanau ake nga tamariki a Ue-nuku ko Ka-hutia-te-rangi na Ranga-toro; ko Rua-tapu na Pai-mahunga. Tena ka tahuri a Ue-nuku ki te wani (waru) i te mahunga a Ka-hutia-te-rangi ka oti, ka ki atu a Rua-tapu kia wania hoki aia e to raua papa, ka ki mai a Ue-nuku “Kaore ra he karau (heru) mohou.” Ka kii atu a Rua-tapu “He aha ia no te karau na” ka ki atu a Ue-nuku “Kaore ra koe e tau hei wani i te karau a to tuakana” ka ki atu a Rua-tapu “He aha ia no te karau na, hei wani i au,” ka ki atu a Ue-nuku, “Kaore, he tama mea-mea noa iho hoki koe naku, ka pa ko to tuakana ko Ka-hutia-te-rangi ko tangata i aitia e au ki runga ki Takapau-wharanui; i titia hoki ki Titi-reia.” Heoi ano te kupu a Ue-nuku, mo te wahine matamua te ritenga o tenei kupu a Ue-nuku ko te Here te Titi-reia; he whariki whaka-paipai te Takapau-wharanui. Heoi ka pa te pouri ki a Rua-tapu, ka haere a Rua-tapu ki a Hoe-ora kia homai a Tu-te-pewa-a-rangi hei waka hoehoe mana ka whakahoki atu ai ano. Ka whakaae a Hoe-ora kia riro mai te waka ia Rua-tapu; i te po ka pokaia e Rua-tapu te takere o te waka; i te ata ka kia e tangata ra ko nga tuakana me nga tama anake hei hoa hoehoe mona, ka whiriwhiria tae atu ki te kainga o Hoe-ora e whiriwhiri haere ana, ka tomo te waka ra, hoko-whitu te iwi nei, hokowhitu hoki nga rakau (tao) a Rua-tapu, ko Rua-tapu tonu te kai tiaki o te puru o te waka nei, ka maanu te waka nei ki te moana, ka tahi ano te iwi nei ka hoe i to ratou waka na ka kitea te tere o taua waka ra i konei ka whakataukitia e ratou “Ka hanga toki matanui a Hoe-ora” mo te pai o te taraitanga a Hoe-ora i te waka nei, ka mau ki tawhiti ka ki atu te iwi nei “Kia hoki ratou” ka ki atu a Rua-tapu, “Kaore kei au te ritenga kia ngaro nga maunga ki
Ka haere a Ruatapu i tana haere i runga i te tataa me te hoe ano, ka haere, a Paikea i tana haere, ka u a Paikea ki uta i u totika a Paikea. Ko Rua-tapu tona ahua he tai te hokinga mai ki uta nei i whati tonu mai i tawhiti ngaro tonu atu. Ko Paikea, ko tona tinana tonu, no reira hoki a Te-whiro-nui i mohio tonu ai kia Paikea i te taenga mai o Paikea ki Wai-apu: no Te-whiro-nui tenei unga, ko Paikea i u mea ki Ahuahu i tona matenga nei.
Ko Nuku-tere te waka o Te-whiro-nui, he ngarara he tuatara nga utanga.
Ka puta te rongo o Paikea kia Te-whiro-nui me te matenga ra, he waru te marama; ka u a Rua-tapu ara ka puta taua tai e kiia nei ko Tai-a-rua-tapu nana i tari (mau) te kirikiri me te tahoata me te pipi ki uta takoto ai. Heoi-tenei.
He tauhou matou ki te waka, ki ta te motu titiro mai, heoi hoki te waka kua rangona e te motu ko
Ko Nga-ti-porou te iwi kua rangona e te motu, heoi ka hoe atu nei a Porou-rangi i runga i tena waka i a Nuku-tere.
Ko Nuku-tere te waka o Porou-rangi ara o tona tupuna o Whiro-nui, me tana wahine me Arai-ara. Nga Tohunga o runga o taua waka o Nuku-tere ko Takatakapu-tonga ko Marere-o-tonga, a he tokomaha ano hoki nga tangata o runga o taua waka.
Ka noho a Whiro-nui i tana wahine i a Arai-ara ka puta ki waho ko Hutu-rangi, ka noho a Hutu-rangi i a Paikea ka puta ki waho ko Pou-heni, ka noho a Pou-heni i a Nanaia ka puta ko Porou-rangi, no tenei Porou-rangi te ingoa e karangatia nei kia matou, ki enei iwi, ko Porou-rangi.
Nei ta matou pepeha ka tukua ata kia kite koe
Tihe mauri ora, Ki te ao marama. Ka mama ra tara ki uta, Ka mama ra tara ki tae, Ka mama ra kai-ariki, Tihe, tohi ora.
He korero tara tenei na o matou nei tipuna (tupuna), mo Rua-wharo tenei korero, ko te nohoanga o Rua-wharo kei runga i te ihi o te whare, ka tahi (ka) titiro ki te aria ka haoa te kupenga ki roto ki te awa ko te ingoa o taua aria ko Rangi-riri ka haoa te kupenga a Aue-nuku (Ue-nuku) ratou ko tona iwi me tona whanau, ka raua te kupenga ka whakatika atu tera a Rua-wharo ka haere ki te muru haere i nga ika papai; i ia ra i ia ra, nawai a ka he te manawa o te iwi nana te kupenga, ka tahi ka huihui ka runanga, ta te mea ka he o ratou manawa, ta te mea kaore ratou e mohio ki taua tangata; ka ki etahi o ratou. “E hoa ma taku mahara ko Rua-waro (Rua-wharo)” ka tahi ka mea etahi o ratou “Me pehea ra, me titiro i te haonga o te kupenga ka tahi ka hopu ai ka rumaki ai, kia kitea ai ka tahi ka kukume i te karihi ka whaka rewa i te kaha runga ka potae ai ki runga ki te upoko kia whai haere rawa ake taua tahae i penei hoki te mahi a taua tangata i ahua tahae nei.” Ka tahi ka whanga (taria), i te ata ka haoa te kupenga ka karanga atu a Aue-nuku (Ue-nuku) ki te tangata i runga i te waka “Whakarewaia te taha tu, kumea te karihi.” Ka tahi te tangata o runga i te waka (ka mea) “Ina e haere nei” ka mea tetahi “Kumea te karihi kia maro ka whakarewarewaia te taha tu, ka rumaki ki ro (roto ki te) wai kia ki tona puku i te wai, maranga rawa ake te ai he putanga ki waho, tamia tonutia ki roto ki te kupenga, nawai a ka ki te puku i te wai ka tukua kia haere ki uta, mo tana tahae,” ka tahi ka kitea ko Rua-wharo tonu.
Ka tahi a Rua-wharo ka haere ki te kimi (rapu) i te Wananga
Ka puta mai aua tangata ki te kainga o Tumu-whaka-irihia ko Rua-wharo te tahi, ko Tu-pai te tahi, ka karanga atu a Tumu-whakairihia, “Tomo mai ra ki ro whare nei tumai waho he waka i aia, tu no i waho,” ka tomo mai ki ro whare, ka ki atu Tumu-whakairihia ki tana wahine “Tikina he kai ma nga tangata nei,” ka ki atu te wahine, “I te aha,” “I te Tohora, i te Hakura, i te Upoko-hue.” Ka mauria mai ka taona ki te umu ka maoa ka hoatu ki a raua, ka kai ka makona ka moe raua, ka takitaro (roa kau iho) e moe ana ka rangona ake e heke ana te hinu i o raua kumu, paru katoa o raua kakahu; ka tahi ka ea te hara ki te wahine a Tumu-whakairihia ka hoatu eia nga ika papai, te Puni-puni te Ati-rere te Ati-hakona te Paraa, te Maomao, hei tohu pai mana kia raua ka ora, ka ki atu aia kia raua, “He aha te take i kitea mai ai korua,” ka ki atu raua “He rapa (rapu) mai ta maua i te Wananga he mate noku, i rumakina ahau ki ro kupenga” ka ui atu aia “Nohea to hoa,” kiia atu aia “He tangata ke noa atu,” kaore ko tona taina (teina) tonu tera; ka kii atu a Tu-pai kia haere aia kia whakaako, ki atu a Tumu-whakairihia, “Me haere koe ki waho,” ka ki puku atu a Rua-wharo kia Tu-pai “Hei waho tonu nei koe, kei tawhiti atu koe ia maua, kia kore rawa ake e matau i au kia matau ko koe.” I te po ka timata te korero a Tumu-whakairihia a kaore i mohio ia
Tauake tauake hoki au i taku tau, Ko Rua ko Rua-tahito. Ngarue i runga, ngarue i raro, Ngarue i te iho o Tane. Ko taku waka ko Taki-timu, Rere mai te marama, Ko ihi nui, ko ihi roa, Ko Te-awhio-rangi. E tu parai ae, E Rata, e Rata, Heaha tau hanga. E tupa, whai ake. E tangi koriri ana, Te tangi o te wao. E Tupa, whaia ake E tangi ana ki tona iho, I maka ki te moana. E tupa, whai ake, E tupa, whai ake.
Katahi ano a Taki-timu ka manu ki te wai ka riro koia tohunga mo runga, ko Rongo-kako, ko Tama-tea, ko Kahu-nunu. Ko te waka tenei nana i kotikoti tenei taha, te taha ki te marangai o te motu nei, kaore he waka i tere ia Taki-timu, a kei Patea te rohe kia Taki-timu, ka tutaki ki a Turi, ka hoki mai i reira, ka kokiri ki tera motu, nana katoa i kotikoti, a takoto rawa atu ko O-takou, ko tona mokopuna ko Taia-roa (Taiaha-roa) no reira tenei ona ingoa ko “Ro-uta,” ko “
Ko te tangata o runga i tena takiwa, ko Rua-wharo ko Rongo-kako, ko Tama-tea, ko Kahu-ngunu, i noho i Wharo i Kai-taia i Rangi-awhia i O-ruru.
He heru na Mara-paua i ta aua heru, te take i pono ai i mate ai i te whakama, nana i heru i tana upoko ki te heru o tana hakoro (matua tane) ka riri te hakoro no te mea he heru tapu, ma Ka-hutia-te-raki (rangi) e heru ka tika, no te mea na Ue-nuku taua heru. Ka mate a Rua-tapu i te whakama, ka haere ki waho ki te kainga o tona hakui (matua wahine) ka korero te hakui kia haere aia ki nga tupuna kia Tau-koto, kia Tau-nui-a-tara, i te mea kei reira nga tai o te moana, me haere aia i runga i te waka. Ko Nuku-te-pewa-raki te ingoa o te waka, a tetahi ingoa ko Te-o-te-poa-raki o taua waka, ko tona rekereke ia te puru o te waka, ka tae ki waho i te moana, ka takirihia tana rekereke kia mama mai ai te wai ki roto ki te waka kia to-tohu
No te hokinga mai a Ue-nuku i waho nei ka porangi (rapu) ki tana heru, a ka ui aia “Kei hea taku heru,” ka ki atu nga tangata, “Na Rua-tapu i heru tou heru,” ka ki te waha a Ue-nuku “I hua au ma Ka-hutia-te-raki, e heru toku heru, ma te tangata i moea ki runga ki te Takapau-hara(whara)-nui, tena ma Rua-tapu e heru i taku heru, ma te tama meamea nei, moenga ahaku nei, poriro tirau moko nei, rau kawakawa nei.” Ka turia i reira te wharaunga (riri) a Rua-tapu ka hoki ki tona waka kia Tu-te-poa-raki, ka whakamanu ki waho ka rere ki ona tupuna, kia Tau-kato raua ko Tau-nui-a-tara, a kia Tama-ra-kai-ora hoki i reira te hiwitanga o te moana, i reira te Hiwinga i reira Te Wanaka, i reira a Hine-o-hua, i reira a Hine-apohia, i reira a Hine-raka-tai, i reira a Te-warenga, i reira Te
Ko Ue-nuku te hakoro o Rua-tapu, he heru te take i pono ai i mate ai i te whakama, na Ue-nuku te heru, he heru tapu, no te haerenga a Ue-nuku ki era kainga, wahia atu e Rua-tapu heru ai i tona upoko ki te heru o tona matua, a ka mutu te heru o tana upoko titia ana eia taua heru he wahi ke, ano ka hoki mai te hakoro, ka ui “Keihea taku heru nei,” ka kiia atu e etahi o taua iwi, “Ara kua herua tou heru e Rua-tapu.” Ka riri a Ue-nuku a ka ki aia, “E, ma te tama poriro te rau moko nei, moenga ahau nei, raukawakawa nei, ma te tama mea nei e heru i taku heru, i hua ahau ma Ka-hutia-te-raki ma te tama i moea e ahau ki te takapau (w)hara-nui e kou taku heru.” A ka mate a Rua-tapu i te whakama, ka tu te wharauka (riri) a Rua-tapu ka hiko ka to i tona waka ia Tu-te-poa-raki kia rere ki ona tupuna kia Tau-kato raua ko Tau-nui-a-tara kei reira nga tai e takoto ana, ka maanu te waka, i hua ratou he waka haere noa, ka peke atu a Paikea ki te waka o tona teina, na ka tae te waka ki waho ki te moana, ka anga tonu atu ki waho, ka mahara a Paikea, “Kohea rawa ra te waka nei,” ka ki a Rua-tapu “He waka heke tonu ki raro,” a ka tae ki te Moana-torenga (tikatia) ka anga te ihu o te waka ki runga ka tere atu ki te Moana-toto ara whero nei ka takiritia e Rua-tapu tana rekereke ka pupu mai te wai ki te waka, a ka tahuri taua waka. Ko te ingoa o te wahi i tahuri ai taua waka ko Te-wai-a-rua-makia, i te Rae-mate, a ka mate te nuinga o nga kauhoe, ko Paikea i ora, i ora ai i karakia aia ki tona atua. E rua nga marama ona o Paikea ki te moana ka u mai ki uta, no tona haerenga mai, ka wehe mai ia Rua-tapu, ka ki mai a Rua-tapu ki aia, “Haere ki Puke-hiku-raki, ki Turuturu-a-marae-re-a-tango kia whai morehu ai, e kore au e tae atu i te whitu, e kore i te waru, e kore i te iwa, e kore i te ngahuru, hei te matahi ahau ka haere atu, a hei te Marua-roa.” A ka haere a
Ko Rua-tapu te tama a Ue-nuku-nui, na te wahine na Pai-mahutanga. He tangata whakakake a Rua-tapu, na reira te kupu a Ue-nuku nui i ki atu ai ki aia “E kore e tika kia haere koe ki te whare a to tuakana, he mea hoki he tama meamea noa koe naku.” Te tikanga o taua kupu nei, mo te whaea o Rua-tapu, e hara hoki taua wahine i te Rangatira.
Ka noho mauahara taua kupu a Ue-nuku-nui i roto i a Rua-tapu, a ka rapurapu mahara a Rua-tapu mo taua kupu, kia patua eia etahi o nga uri Rangatira o te iwi kia na ai tana puku whakatakariri mo taua kupu. A ka whakahau aia kia hanga he waka, ka hanga te waka ko Huri-pure-i-ata te ingoa o taua waka, ano ka maanu taua waka ki te wai, ka tonoa e Rua-tapu nga tai tamariki tino rangatira e whitu te kau topu, hei hoa mona hei hoe i taua waka, i mea hoki taua hunga. “E hoe ana ratou ki etahi moutere o te moana, i nga moutere i mamao noa atu.” Kua oti noa atu i a Rua-tapu te ore he puta i te takere o taua waka, a he mea takahi ki tana waewae.
Ka hoe te waka ra, a waho riro o te moana, ka takiritia eia tana waewae e takahi ra i te kowhao ra, ka puta te wai, ka kii te riu o te waka, a ka huri taupoki. Kotahi te maunu (mohio ki te kau) o te waka ra ko Paikea, a he taniwha a Paikea; ano ka tahuri te waka ra ka whakaahua a Paikea i aia, ki te ahua ika, a ka tere aia ki uta; maha noa nga ra ka tae aia ki te moutere i Ao-tea-roa, ko ana hoa kua mate katoa era, ka u aia ki uta, ka noho a ahua tangata ana ano aia, a ka noho aia i te taha
I mua atu o te tai a Rua-tapu, kahore he ngawha o Papa, na te tai a Rua-tapu i pakarukaru ai te whenua, i motu ke ai, i tu ai he whenua he moutere.
E kiia ana, ko Ara-hura ara ko te whenua i te moutere i Kai-koura e tu a moutere ana i mua atu o te wa i hiia ai te whenua e Maui. Ko te whenua i Ao-tea-roa, e kiia ana ko Te-ika-a-Maui, a ko te upoko koia kei te pito ki runga, ko te karu matau ko Te-whanga-nui-a-tara, ko Wai-rarapa te karu maui, ko te moana i Tau-po te tero, ko Muri-whenua te hiku.
I tautotohe ano nga Tohunga o nehe o enei moutere mo Maui, he kore kihai i tino tika te kupu a ratou katoa ki te Pora (waka) i eke ai a Maui i te wa i hiia ai te whenua, me te whenua i haere mai ai a Maui ki te hii i taua whenua. I mea etahi i rere mai a Maui i Hawa-iki, i mea etahi he Pora (waka) atua te waka a Maui, a ko te matau a Maui he kauae no te tahi o ana tupuna, a ko te maunu (parangia) he toto no te ihu a Maui, a ko te wahi i mau ai te matau a Maui ki te whenua, i te wa i hiia ai te whenua, ko te wahi i ahua tata ake ki runga te wahi i mau ai taua matau, a i tana hutinga i te whenua ki runga, tutu ana te moana, a puehu ana te rangi i te heihei o te moana, na reira i wehi ai nga hoa a Maui, kei horomia ratou e te moana.
I Hawa-iki a Rua-tapu e noho ana. He tama aia na Ue-nuku, na tana wahine mokai na Pai-mahutanga.
I te tahi rangi ka whakahorohoro a Rua-tapu i tana manu taratahi (pakau), a ka tupou taua manu, ka tiu iho ki runga ki te whare o tona matua tane o Ue-nuku, a ka piki a Rua-tapu ki
Ka mahia te waka e Rua-tapu ano ka oti ka tahi aia ka kohikohi i nga tama rangatira hei hoa mona, hei hoe i taua waka ki te moana kia kitea ai te tere o taua waka. Hokowhitu te kai hoe, he tama ariki anake, ano, ka eke taua tini ki te waka, ka tu a Rua-tapu i te tanga wai, ka hoe te waka ra a waho rawa o te moana, ka unuhia te puru o te waka e Rua-tapu, a ka takahia te kowhao eia ki te rekereke o tana waewae, a ka patai aia ki te nuinga, ka ki atu, “Te wai o to tatou waka, tirohia mai e koutou, kei nui te mama, a ka kii te riu, ma koutou e tiaki kei tahuri tatou.” Roa rawa iho ka kitea te wai i te riu o te waka ra, nawai a ka nui haere ake, a ka piua te ihu o te waka kia anga ki uta, a ka uekaha te hoe o te kai hoe kia wawe ai te u. Ko Rua-tapu e tiheru ana i te wai, he ta hianga ia te ta o taua tangata, a ka nui haere ake te wai ki te waka, a tata rawa ake te waka ra ki te akau o uta, kua eke te wai ki te huri-purei-ata a ka tahuri te waka, a ka pohutuhutu te tini ra i ro wai, ka hopuhopukia e Rua-tapu ka rumakina ki te wai, ano ka kite a Hae-ora kua mate katoa ana hoa, ka karanga aia ka mea “Kowai hei morehu
I taua wa, kua tae mai nga tangata o Hawa-iki ki enei motu, a kua hoki ano ki Hawa-iki kua tae mai hoki nga waka o Hawa-iki ki enei motu, a kua hoea te moana katoa nei e aua waka, kopiko atu kopiko mai, a koia nei to tikanga o te ui a Hae-ora. A ka karanga atu ano a Hae-ora kia Paikea ka mea atu. “Haere ra, e tae koe ki uta, horahia te tau ki a Kahu-tu-a-nui kia noho rawa ake ai i te taha o te ahi e nui ana te tara uma hei riri mo te tau wai-ika, mo te tau tuku-roa, a kuhua e koe ma raro te tau wehe, me te tau makato, me te tau ruru.”
Ka tahi ka whaia a Paikea e Rua-tapu kia patua kia mate, a kihai noake a Paikea i mau i aia; ano ka mate katoa nga tangata o te waka o Rua-tapu, ka karanga atu aia ki a Paikea ka mea atu “Haere ra e koe, e tae ki uta ki Ao-tea-roa, huihuia nga morehu ki Puke-hapopo, a ma nga po nunui au o te waru e kawe atu, ki te kore au e tae atu, e hara au i te tatea (paraheka) no to tatou matua.”
Koia nei te whakamaoritanga o tana kupu i ki nei “Ki te kore au e tae atu” ara ki te kore e tukua atu eia te tahi ngaru nui hei whakangaro i te whenua, a na reira ano hoki tana kupu i mea ai kia huihuia, nga tangata ki runga ki te maunga ki Puke-hapopo, kia ora ai etahi tangata, kia kore e mate te iwi katoa i taua ngaru nui.
E kiia ana e te korero a nga tohunga, i mate ano a Rua-tapu i te tahuritanga o taua waka ano ona, a i mate tahi ano aia i ana
I u mai a Paikea ki enei motu, i te wa e koia ana te Kumara, ara i te wa i tupuketia ai te ahuahu, a i tiria ai te Kumara, i te wa e rere ai te kano o te Pere-hia e te ainga a te hau ki te moana, a e rima marama o Paikea ki uta nei, ka puta te tai a Rua-tapu, a huri katoa taua ngaru, ara taupoki katoa ki nga motu nei, ko te tihi anake o nga maunga i purero ake i te wai, a ko nga pungapunga o Kainga-roa i Taupo, na taua ngaru i kawe ki reira.
I whakamana ano te kupu a Rua-tapu e Paikea, a huihuia ana nga tangata ki te maunga i Puke-hapopo, a i ora ratou, kihai i mate i taua tai a Rua-tapu. Otira ko nga tangata katoa o te nuku o te whenua, ara ko nga mea kihai i haere ki Puke-hapopo, i mate katoa era i taua tai a Rua-tapu.
I karakiatia e Paikea ana karakia, a ka tae aia ki te tata Pere-hia ka werohia taua tata Pere-hia ki taua ngaru, a ka ruhi te heihei o taua ngaru, na reira i ora ai nga tihi o nga maunga i kore ai e ngaro katoa i te wai.
Nga Maremare-tai, o te moana, he whekau no Rua-tapu, no te pahutanga o tana puku, i matata haere ai ki ia wahi ki ia wahi.
Ka hokia ano te korero ki a Paikea, i muri iho ona i haere ke ai i a Rua-tapu.
Ka ruruku a Paikea i aia, a ka whaka-ahuru i tona manawa, ko tana karakia ahuru (whakamahana) tenei:—
Ka hura, ka hura, Ka hura te moana; Ka hura te moana uwha (uha), Ka hura te moana kore. Ko to manawa, Ko taku manawa, Ko Hou-tina; Ko Hou-taiki. Te ripia, rei ana, Whaka-hotu-nuku, Whaka-hotu-rangi. He ripo he ripo hau, He take take, He huru manu. Te moana i rohia. Hoatu te Kauwhau tangata Ki uta.
A ka karanga a Paikea i ona tipuna Taniwha; i a Paikea-ariki, i a Whainga-ariki, i a Huru-manu-ariki, hei waha (kawe) i aia ki uta, a koia nei tana karakia i whakatau ai.
Paikea-ariki e, whanake nei, Kei te kau, ka kau, ka kau e. Whainga-ariki e, whanake nei, Kei te kau, ka kau, ka kau, e. Huru-manu-ariki e, whanake nei, Kei te kau, ka kau, ka kau, e. Hiki ka kau, hiki ka kau, Roti tako tako, Te unga i a, O Tane ki uta, e. Haramai ana Me te ngaru nui Tuaina ki te toki “Taka-huri-whenua,” Ka puta “Tonga-ariki,” Ko “Maru-whatu,” Koia i tahuti e i. Tu te titi, Mou rei e. Tu te puru, Mou rei e. Kia hikitia, Mou rei e. Kia hapainga, Mou rei e. Kia Tari-anga, Mou rei e. Mou rei e, taku mata e, i. Whakakau, whakakau He tipua. Whakakau, whakakau He atua. Whakakau, whakakau He taniwha. Whakakau, whakakau, He tangata. Koia ra e Ki waenga te moana. Koia ra e Ki waenga te tahora. Koia ra e, Ki te hukahuka awatea. Koia ra e, Tu taku manu ki te wharaunga (parekura). Koia ra, e, i. Rua-tapu turia mai te hoe I ere te panipani moe. I au i a Ka-hutia-te-rangi. He tama whaka purupuru, No waho no Whanga-ra. Te tere ahu noa. Tuki niano te ika, Ki Tai-o-rutua. Rere mai te waka O Paikea. Nau mai Te-rangi-karoro e, i, Takahua, takahua e Tane, Ki te Kahu-o-wai-rau, Te moana i rohia. Hoatu to kauhou tangata Ki uta e.
Ka mutu te karakia a Paikea ka u hoki aia ki uta, i te kawenga e ana tupuna taniwha, u atu aia ka ahuahua eia te onepu hei whakamahana mona, a tapa tonutia iho te ingoa o taua wahi ko Te-ahuahu, a e mau tonu ana taua ingoa ki taua wahi i enei ra.
Te taenga o Paikea ki Wai-apu ka moe aia i a Hotu-rangi, ka puta ko Pou-heni, tana ko Porou-rangi, a koia te tupuna e karangatia nei ki tenei iwi kia —
Te-maru-nui-o-rangi; na te wahine tuatahi a Te-a-maru a Timu-whakairia i aia hoki te wananga; ko Rua-wharo ko Tu-pai; he wahine ke nana. Hei teina mo Ue-nuku a Rua-wharo raua ko Tu-pai; ko Timu-whakairihia to ratou tuakana. Ka taa a Ue-nuku i tana kupenga ka noho a Rua-wharo a Tu-pai, kahore
wharo “Kati ra te takahi i te kupenga nei koi (kei) kii to puku i te wai.” Aoake te ra ka tukua ano te kaharoa (kupenga) ka u ano ki uta, ka peke ano tangata ra ki te kohi i nga ika nunui o roto, ka karanga a Ue-nuku kia Pou-tama kia whitia te kupenga, whitia ana e Pou-tama, ka hinga a Rua-wharo ki roto i te kupenga, ka werowerohia te kiri e te ika ka mate a Rua-wharo i konei ka whakama a Rua-wharo i konei ka tangi, ka kiia atu e tona hakui “Kati a tangi, me haere koe ki to tuakana kia Timu-whaka-irihia, ki te pae he ika mau ki uta era e mate to tuakana i a koe.” Ka haere a Rua-wharo raua ko Tu-pai ki te kainga a Timu-whakairihia, kei te huanui (ara) e haere atu ana nga tangata ra, ka kii atu a Timu-whakairihia ki tona wahine kia Hine-hehei-rangi, “Tikina atu he whariki kia rua, make (meake) puta mai nga tangata tokorua,” ka haere te wahine ra ki te tiki whariki mo raro i nga tie-nga (tapau) ra, ka tutaki nga tangata ra i te wahine ra, ka peke mai nga tangata ra aitia ana a Hine-hehei-rangi kei te ai nga tangata ra katahi nga mokaikai a tangata ra ka titakataka, kai runga kei raro, aua mokai nei he Miro-miro ko Hine-pipi-wai tetahi, ko Hine-papa-wai tetahi, ka tae mai te wahine ra ki te kainga ka kii atu ki te taane, “E koro i tutaki i au nga tangata tokorua,” ka mea atu te taane “Kei whea,” ka kiia atu ano e te wahine ra “Kei te haramai” kaa kiia atu ano e tangata ra “Kua taea pea koe?” ka kii atu te wahine “Ae,” ka kii atu tangata ra, “Tena to tohu” ka kii mai te wahine ra “Ina te tatea o ta raua aitanga i au,” ka tahi ka mauria atu e tangata ra ka parua ki runga ki te tomokanga o te whare kia tomo ai nga tangata ra i raro o to raua tatea ano, ka tae mai ki te whare ka ki atu tangata ra ki te wahine, kia tikina he ika, ka homai te ika ka kai nga tangata ra, torohi nga tangata ra, ka
ka patua ka mate te Ooi ia raua te patu ka rongona (rangona) ki te harurutanga o te rango ka puta atu a Timu-whakairihia ki waho titiro, tiro rawa atu e tu ana mai i runga i te wahi tapu, ka riri atu ia kia ratou ka kata mai raua ki aia, koia te take i kaha kore ai te Ooi kua mate mai i tawahi, ko te Tutu, ko te Karaka ko te Kotukutuku he iti nei te mana kei te mau ia ratou. Ka riro mai te wananga ia raua ka ki atu tetahi “Me aha taua,” ka ki atu te-tahi “Me haere taua ki te whakamatau korero kia Whaka-rau, kia Tu-taka-hinahina, kia Tu-taka-oreore, kia tukua mai a Taki-timu.”
Ka ki atu nga tangata ra kia homai te waka ra, ka ki atu hoki nga tangata, “E hara i te hanga me te pere tera te waka nei” ka ki mai ratou “Ma te aha e hahau te tama a Mumu-whango,” ka ui mai nga tangata ra “I haere mai korua ki te aha,” ka ki atu nga tangata ra, “Ki te tiki mai i te waka nei kia whakamatauria ki te hoehoe,” ka whakaae mai nga tangata ra, ka kii iho nga tangata ra “Ma koutou e mau ake, me mau ake ano o koutou kahu.” Ka tae nga tangata ki te kainga, ka tahuri ki te whakawhaiti i o raua taonga me te kirikiri ano, ka whaiti ka tae atu te waka ra ka utaina te waka ra e rua rau tangata ki runga, ko nga kahu i waiho i uta, kaore he kai i utaina ki taua waka, ka whakanohia to raua atua a Kahu-kura ki te taa o te waka hei whakatika i te waka. Ko Kahu-kura he kai tiaki ano ona, ka wehi a Rua-wharo ki te tiki i taua atua, ka kii atu a Tu-pai, “Kaore me tiki e taua, me patu e taua nga kai tiaki,” ka tahi ka haere a Tu-pai ka patua a Tara-kumukumu, a Tara-tu-a-neinei, a Tara-mongamonga, a Tara-hiku-mutu, a Te-ao-whanoke, a Te-ao-hiku-mutu, a Te-mote-pua ko nga kai tiaki tena o Kahu-kura e kore ai e tae te whanako, taka rawa ake kia Tu-pai ka riro i aia a Kahu-kura ki runga ia Taki-tumu.
Ka toia a Taki-tumu ki te wai ka tapatapa a Rua-wharo i tana tapatapa.
Ko Peka, ko Peka i Whiti, Ko Peka, i Tonga, Ko taua hanga, Ko taua waka, Ko taua waka. Ko Te-papa o Te-rangi, Ko Te-papa o Te-rangi, Kaore au i te Mokimoki Kaore au i te Mokimoki Te ara o Tu-taka-hinahina. Ko Peka, e Iki; E Iki turoua Hiki, E Hiki e te turou Hiki, Hiki Nuku e, Hiki Rangi e, Hiki Nuku e, Hiki Rangi e, Ka hikitia tona ure, Ka hapainga tona ure Ia, ia, ia, ia.
Heoi kaore te iwi nei i mohio ki te ngari (tautapa) nei taea noatia tona mutunga, ka tae te waka nei ki te moana ka roa e hoe ana ka kii atu te iwi ra, “Me hoki ra tatou ki uta” ka kii atu a Tu-pai “Kaore kia ngaro te maunga ka hoki ai tatou ki uta; he waka tere hoki e kore e taro (roa) ka u tatou ki uta.” No te ngaromanga o te whenua ka po ka ngaua te iwi ra e te huka i te po, hoatu ai tenei i tona kahu ka hoatu tenei i tona kahu ka mahana ratou te taka i te moana, ko Pito, tu tonu ai i te taketake o te ra me te mere hei patu tangata hei o (kai) ma ratou. Ka mate kai ratou ka tu a Pito ki te patu tangata ka mau te ringa o Pito ki te upoko o te tangata ka kii ake te tangata ra “Auaka au e patua ina he utu;” takoto ana te ika Hapuku i runga waka, pena tonu a u noa mai ki uta nei ta ratou waka. Ko nga waka katoa i noa katoa te ihu ko te taa anake i tapu; ko Taki-tumu i tapu katoa te taa puta noa ki te ihu o te waka, ko nga waka katoa ko
Nga korero mo te taha kia Nga-ti-ira, tenei ka timata nei. Ka whawhai a Nga-ti-ira mo a ratou Maara kumara me a ratou rakau, ka pa te pouri kia Nga-ti-ira ka tahi ano ka tikina ka tangohia mai a
Tawhai mimi, tawhai roa, Ka heke te wai o motu; Hei ara ma tohona haumi. Tawhaiwhai mimi, Tawhai roa, Ka heke te wai o Te-wai-roa.
Heoi ka poka mai ano ratou ki tatahi nei puta rawa mai ratou ko Whanga-ra nei rokohanga mai e tawheta (oke) ana tera te hokowhitu mau mahiti (topuni) a Pou-hei, ka kapiti nga niho i te mau mahiti, ka tahi ka miia e Nga-ti-ira o ratou mimi ka huahuaia kia wera taua wai, ka oarea nga waha, ka kowhakia ki te rakau ka riringi ai ki roto ka ora ka tahi ano ka haere ka tae ki Te-muri-wai; i Wherowhero, ka kite ratou i te Pua i Whaka-manu, ka tahi ka ki “E ko to tatou kainga tenei, ko Te-kuri tenei, ko Whaka tenei.” Na ko Te-pua to tera e riri ra ratou, ko taua waka i reira e takoto ana, ka tahi ano ratou ka tau ki raro ka noho ratou i reira, ka mahi kai ma ratou ka tiria (ngakia) te kumara a Hine-hakiri-rangi ko te maara i tiria ai, ko Manawa-ru; ko Mata-pia te kowhatu hei tao, ka tipu tana no te mea i aia te mohiotanga ki te Kowhai tohu mo tana maara, ko ta nga tungane, ko Papaka te ingoa, takoto tonu ka mate ta etahi no te mea i aia te kowhai ara te mohiotanga ki te wa e rere ai tana, ko ta nga tungane papa, takoto tonu ko Pa-paka te maara. Ko etahi o nga kumara o runga ia
Ka noho ko Ira i Turanga-nui, ka roa ka mahue ia Ira a kona tu rawa mai tana whare, a noho rawa mai i Paka-rae, ka tae mai a Paikea ki Whanga-ra noho ai, ka tae te korero kia Rua-wharo, ko Tu-pai i Pori-rua, i Aro-pawa, i Pa-tea, ka haere (hoe) ake raua i runga ia Taki-timu ki te kawe i nga kumara whakahere kia Paikea ki Whanga-ra, ka tae ki Whanga-ra a Rua-wharo a Tu-pai, ka kiia a Ira kia patua e raua hei whariki mo a raua kumara, mo te whitinga a Ue-nuku ia Rua-wharo kia hinga ki roto ki te kaharoa (kupenga); ka kii atu a Paikea “E taa ma e hara ake korua i te toto pu ki te toatoa puku korua ki te kupukupu ki to tatou tuakana; no rawahi (tawahi) mai nga take (hara) ka mau rawa mai ki konei (ki tenei motu) whakarite ai.” Heoi ka kore te kii patu ia Ira i kona ka ora a Ira, te take, mo te whitinga a Ue-nuku i a Rua-wharo, kia hinga ki roto ki te kaharoa (kupenga). E tika ana ano tona ingoa “Ko-te-kaha-whitia.” Heoi ka hoki a Rua-wharo raua ko Tu-pai ki o raua nei
I noho o matou tipuna (tupuna) i Hawa-iki i te tuatahi tanga o te noho ki te whenua, ko nga ingoa o aua tipuna a matou ko Rongo-kako, ko Tama-tea, ko Rua-wharo, ko Kupe, ko Ngake. Te take i maunu mai ai etahi o ratou ki te teretere haere, he whawhai na ratou ki a ratou ano, mo te tahi whenua, me etahi maara kai, ko te ingoa o aua maara kai (kumara) ko Tawa-runga, ko Tawa-raro, ano ka kino te whakatete a ratou mo aua maara ka tu ka whawhai, a ka mate i reira, ko Moenga-kura ko Moenga-toto. Ko enei tangata te tuatahi o te tangata i patua ki te turanga riri o mua.
Ko te take o taua whawhai, na te Hapu ki a Pou-nawa, a ko te hunga na ratou i hohou te rongo i mutu ai taua pakanga, ko Riri-noa, ko Muka-noa, ko Kai-pia, ko Kai whanaunga, ko Tama-tau-enga, ko Nuku-marae-roa, ko Rongo-marae-roa, ko Takataka-putea, ko Marere-a-tonga, ko Moha-nui-o-te-rangi, a mutu ana taua pakanga a noho pai ana te iwi. Muri iho ka putakea ano he pakanga, te take o tenei he wahine, ko te ingoa o taua wahine ko Are, kihai i roa ka mau ano te rongo a mutu ana tenei.
Koia ra nga take i mahue atu ai a Hawa-iki i o matou Tupuna, a ahu mai ana te hoe mai ka tenei wahi, ki te rapu whenua ma ratou.
Ko Taki-timu te ingoa o te waka i eke nui ai te hoko-whitu o te Hapu ki a Tata, a rere mai ana ratou i te moana nui a u noa
He tere no te rere o te waka nei no Taki-timu a he napi (tere) no tana rere i te akau o nga motu nei i tapa ai ano he ingoa mona ko
I a ratou e rere mai ana i te moana, he nui ta ratou mate i te kai kore. A he mea kii e ratou, ko te tahi ano o ratou me patu hei kai ma etahi ano o ratou, ka kiia e te kii ko Motoro te tangata hei (me) mate, a ka tae aia ki tana tamaiti ka homia eia kia patua; te ingoa o taua tamaiti raka (ra) ko Kaha-wai a ora ana a Motoro, ka kainga ko Kaha-wai, ka kainga ra a Kaha-wai a ka pau, ka noho roa noa ka hiakai ano te iwi ra, a ka kiia ano ko te tahi o ratou me mate hei kai ma ana hoa, ka kiia ko Te-angi me mate ka tae aia ki tana tamaiti ka homai kia patua; te ingoa o te tamaiti ra ko Koukou, ka patua a Koukou, a ka ora a Te-angi.
Ka rere ano a ka pau tera, ka hiakai ano te iwi, ra a ka kiia ko Te-ao-maro me mate, ka tae aia ka homai ana tamariki ko Tore-tore, ko Tu-angi, ko Tu-a-iwa, ko Kuku a ka homai kia patua hei kai ma te iwi i te waka ra, ka patua era a ka ora a Te-ao-maro.
Ka rere tonu mai a ka u mai ki uta nei: mei mate kai ano te iwi ra, mei pau aua tamariki a Te-ao-maro, a hia-kai ai ano te iwi ra a mei karangatia ki a Toi kia patua, aia a Toi penei kua tohungia e Toi ko te Ti, ko te Mamaku e patua kia ora ai te iwi e mate ra i te kai.
Ka u te waka nei a Taki-timu ki Tauranga a ka noho a Tama-tea i reira a ka rere tonu a Kupe, a Ngake, a Rua-wharo i runga ano i te waka.
Ka moe a Tama-tea i a Iwi-pupu, ka puta ki waho ko Kahu-ngunu.
Ka rere te waka ra i Turanga a ka tae ki Wai-apu, U-awa, Nuku-tau-rua, a noho ana a Makaro te tamahine a Rua-wharo
A i u ano te waka ra ki Te-wai-roa, ki Mohaka, a noho ana i reira ko te tahi ano o nga tamahine a Rua-wharo. Ka rere atu ra i reira, a pae noa atu i Maunga-rahiri a ko Maunga-rahiri te punga ki uta, ki Ruku-moana te punga ki te moana, a ka tukua ki uta i reira te tahi ano o nga tamahine ano o Rua-wharo ko Rangatira te ingoa o taua wahine, a ka waiho i reira etahi o nga kai i kai ai ratou i a ratou e rere mai ana i te moana i waiho etahi o aua kai ra i te wahi i u atu ai a Rangatira ki uta, hei kai mana ki tera wahi, te ingoa o aua kai ko te Kaha-wai, ko te Kuku, ko te Toretore, ko te Tu-a-iwa, ko te Tu-angi, ko te Pakake, ka rere ano te waka ra a ka tae ki Kopu-tau-aki a ka noho i reira ko te tahi ano o nga tamahine a Rua-wharo ko O-maku te ingoa, a ko te kai a tenei wahine ko Te-whangai-o-tama, te Pakake ko te Koro-ama, ko te Kaka, ka rere ano te waka ra, a Po-ranga-hau, a ka u atu ki uta i reira, ko te tahi ano o nga tamahine o Rua-wharo ko Tai-raka, a ko te kai a tenei wahine he Pipi he Tai-raki; ka rere ano te waka ra a u rawa atu i Rangi-whaka-oma a ka takoto i reira i a Kupe tana Waka-whenua-kapua-rangi. Ko te ingoa ko Ma-iri-rangi, a ka hoki mai ano a Ma-iri-rangi i tana haere ki Rangi-whakaoma, he mea hoki i haere aia a Ma-iri-rangi ki te tiki wai i reira, ma tana tamaiti ma Moko-tu-a-rangi i haere, ara i tonoa kia haere ki te tiki i taua wai, a haere ana aia i te akau o te moana a tae noa ki Ahi-tio, ka tu aia i te one, a kohatu tonutia iho aia, me te kiaka (ipu, tahaa) ano i te ringa.
Ka haere tonu a Kupe a ka whiti i te moana o Rau-kawa, a noho atu ana aia i tera tarawahi (taha). Koia nei etahi o nga waka i u mai ki enei motu Te-arawa, Tai-nui, Mata-tua, Kura-whau-po, Aotea.
Ko Rongo-kaka te matua o Tama-tea-pokai-whenua, he tupuna aia no nga iwi katoa o nga motu o Ao-tea-roa nei me te Wai-pounamu, i haere mai aia i Hawa-iki, ko tona waka ko
He waiata na Tama-tea-pokai-whenua:—
Kaore te whakama, e taia mai nei te ahi A Tama-tea kai runga i au; Tikina mai taia ki te patu, kai (kei) noho i te ao. Maunga nui ai whakawai ai koutou i au.
Ko Te-arawa te waka a Tama-tea, ka haere mai aia ki Te-awa-o-te-atua ki Rangi-taiki ki O-potiki ki Niu-waka, ki Whare-kahika ki U-awa, ki Turanga ki te Wai-roa, ki Ahu-riri, ki Here-taunga, ki te Matau-a-maui, ki Ngaru-roro ki Parapara ki Poho-kura, te hokinga o Tama-tea o Kahu-ngunu i reira ko te rakau i whatiia he Tawai hei tohu mo tona hokinga. Ka kite a Kahu-ngunu i te karoro i roto i te awa o Ngaru-roro, ka mihi aia, he aroha tona ki tena kainga, ka mea atu a Tama-tea, “Me hoki koe i konei,” ka mea atu a Kahu-ngunu, “Ae haere koe ka hoki ahau i konei,” whakaae ana a Tama-tea, ka haere mai a Tama-tea ka tae ki Rangi-tikei ki Tura-kina, ki Whanga-ehu, ki Whanga-nui, ka heru aia i tona mahunga. Ka mau tona tikitiki, ka tohia te ingoa mo te whenua ko Putiki-whara-nui-o-tama-tea-pokai-whenua. Ka hoe aia i roto i te awa o Whanga-nui, a ka tae aia ki te awa o Tara-roa ka whiua te pua (korito) ki te pari mau ai ka whakatupuria te harakeke ki runga ki te rakau kotukutuku (kohutuhutu) ka tae aia ki O-maka ka kore he taunga mo tana waka ka whakapikoa te kohatu koia “Te-kohatu-piko.” Ka tae aia ki Tau-po ka eke ki te waka. Ka hoe i te awa o Wai-kato ka tae aia ki te rere (ko O-rakei-korako pea taua rere) ka mate aia ki reira.
Ko ana tamariki ko Mahine-rangi, ko Rau-kawa, ko Waka-rere. Ko Tu-ronga te taane o Mahine rangi.
Ko Rongo-kako, tana ko Tama-tea, ko Whaene te tua-kana, ko Kahu-ngunu te teina,—
Ko nga tangata katoa i a Whaene anake o te iwi o ta raua matua, a hokowhitu tonu i a Kahu-ngunu; he tangata kaiponu a Whaene a he tangata mangere ano hoki.
Ko Whaene to raua rangatira, ma te iwi e mahi atu he kai mana, he ika, he aha he aha, a ko nga ika kikino ma te iwi katoa, ko nga ika papai mana ma Whaene he pena tonu tana mahi ki nga kai katoa e mahia atu e te iwi ma ratou tahi, mc te titiro tonu atu tana teina a Kahu-ngunu (Kahu-unuunu) a ka tahi a Kahu-unuunu ka whakatakoto i te whakaaro mana ka taia te kupenga a ka oti, ka whiua ki te moana a ka karangatia e Kahu-unuunu te iwi katoa kia haere atu ratou ki te too i te kupenga ki uta, he tini te ika i te paenga mai; a ka wehewehea aua ika ra e Kahu-unuunu ma te iwi katoa, apitia atu nga ika kino me nga ika pai ma ia Hapu ma ia Hapu, a ma Whaene he pera ano hoki: ko nga mea pai ko nga mea kino, a ka rongo te tangata raka a Whaene ka haere mai ka patai (ui) ki te nuinga “Nawai i wehewehe nga ika nei.” Ka mea atu te iwi “Na Kahu-unuunu,” a ka mau a Whaene ki te ika, a taia atu ana te hiku o te ika ra eia ki te paparinga o Kahu-unuunu, he riri hoki nana mo aua ika i peratia ra te tuha e Kahu-unuunu, ka tahi nga tangata a Kahu-unu-unu te toko whitu i aia ka haere, a ka mahue tona tuakana i aia, noho rawa atu ratou i te iwi ra ia Nga-ti-porou, moe tonu atu a Kahu-unuunu i to reira wahine, a whanau ake nga tamariki a raua tokorua, a whakarerea ake aua tamariki me te wahine e Kahu-unuunu i reira, no aua tamariki nga tupuna o Nga-ti-porou.
A haere ana a Kahu-unuunu ratou ko tana hokowhitu tangata noho rawa atu i Nuku-tau-rua (roa), rokohanga atu ko tera iwi ra e noho ana i reira me ta ratou rangatira ano. Ko te wahine o taua rangatira he wahine pai, ko Rongo mai-wahine
Ka noho ano te tangata nei a Kahu-unuunu, a toko tonu tana hiahia ki te wahine ra, a ka patai (ui) atu a Kahu-unuunu ki te tangata whenua ka mea atu, “Nohea nga paua e kainga nei e koutou.” Ka mea atu te tangata whenua, “He mea ruku ki te
Ka whakaaro ano a Kahu-unuunu, me whakatatae eia ki te ruku paua; ka haere aia ka noho i te pareparenga o te moana, ara ki te hiwi whenua e titiro iho ai ko te moana, a ka kite atu aia i te kawau raka e ruku ana i te moana, a ka whakataetae aia ki taua kawau, me kore aia e rite te toko o tana manawa ki to te kawau ra, ka ruku te kawau ra ki te wai ka whakahua puku a Kahu-unuunu i tana whakataetae: ka ki puku aia ki aia ano i nga kupu nei,—
Pepe tahi, Pepe rua, Pepe toru, Pepe wha, Pepe rima, Pepe ono, Pepe whitu, Pepe waru, Pepe iwa, Ka ngahuru, Ka ea ea Ka eke kei uta.
Ka kumua (whakakopi tonu) te manawa o te tangata nei, ka puea te kowau ra, e kumu tonu ana te manawa o Kahu-unuunu, e toru rukunga o te kawau ra, e toru puea-tanga, ka tahi ka taa te manawa o Kahu-unuunu.
Ka tahi ka whakaaro a Kahu-unuunu, ka taea eia te ruku te toka paua a te iwi nei: mei kotahi ano rukunga o te kawau ra, a ka taa te manawa o te tangata nei, kua whakaaro aia, e kore e taea eia te ruku te toka paua nei.
Ka tahi aia ka whakahau i tana hokowhitu kia taia he kori kupenga nei hei kete paua, a ka oti te kori, tona teitei na o taua kori, ka mea ano te tangata nei, whiria he taura (whakaheke), a ka oti aua taura, ka haere aia me tana hoko-whitu, me etahi o te tangata whenua, hei whakaatu i te toka paua, tae atu ka hoe te waka ra, a ka rere a Kahu-unuunu ki te wai a ka kau aia, ka paiherea nga taura ra ki te kori, a ka mea atu aia ki tana nuinga “Ki te kumekume au i te taura, kumea e koutou nga taura.” Katahi te tangata ra ka ruku, ka
Kei te kata puku tera a Kahu-ngunu, a ka warea ano te tangata ra raua ko tana wahine e te moe ano, ka haere atu ano aia ko taua mahi ano ana i mahi ra, a i rangona e te tangata ra raua ko tana wahine ki te piro a te mahi a Kahu-ngunu e patu ana ki o raua ihu, ka oho ano raua, ka ngangare ano, ka patua te wahine ra e tana hoa, a ka kohukohu (kanga) atu aia ki tana wahine, ka kupu kino ki nga matua ki nga tungane o te wahine ra, a kihai hoki raua i mohio na Kahu-ngunu taua pihi tou ra e piro nei raua. E kata puku mai ra taua nanakia ra ki ana hoa e ngangare mai ra.
A na te patu me te kanga o taua tangata ra ki tana wahine ka haere te wahine ra ki ana matua korero ai, a ka pouri te whaea o te wahine ra, me ana whanaunga ki te kanga a tana tane ki aia, ka pouri nga whanaunga o te wahine nei ki ta ratou kotiro, ka mea atu te whaea ki tana tamahine “Me haere koe ki a Kahu-unuunu hei tane mou, kaua e hoki ki to tane he mangere aia, ko Kahu-unuunu hei tane mau, ko te tangata uaua ki te mahi kai.” I penei ai koa te kupu a te kuia ra, no tana kitenga i te paihere roi ra, me te kori paua ra.
Ka whakaae te wahine ra ki te kupu a tana whaea, ka herua te mahunga o te kotiro ra e te whaea, tiaina iho nga raukura, me te Toroa, me te Amo-kura, ona raukura. A whakakakahuria iho ki te kaitaka haere ana ki te moe i a Kahu-unuunu, a moe tonu iho hei wahine mana, tiro-tiro kau ano te tane tuatahi, ara te tane tupu kua riro ra tana wahine i te tangata ke, na taua tainanakia nei i mahi nukarau ki te piro o tana tou.
Ka moe nei a Kahu-unuunu i taua wahine, a ka hapu ta raua tamaiti, a ka whanau, tapa iho te ingoa ko Kahu-kura-nui, ta Kahu-kura-nui, ko Tu-puru-puru, ta Tu-puru-puru ko Te Rangi-tu-ehu, ta te Rangi-tu-ehu ko Tu-aka, ta Tu-aka ko Ma-hina-rangi. Ka moe a Ma-hina-rangi a Tu-rongo ka puta ki waho ko Rau-kawa.
Na i ana, kia mohio mai. Ko Rongo-kako te matua tane o Tama-tea, a koia te tupuna o nga iwi katoa o enei motu i Ao-tea-roa nei. I rere mai a Tama-tea i runga i tana waka i a Taki-tumu ara i a
Nga wahine a Tama-tea, ko Iwi-rau, ko ia te matua wahine o Kahu-ngunu-matangi-rau. A ko Mahaki-roa te tua rua o ana wahine, a nana enei tamariki, (1) ko Ko-au-tama-aki-roa, (2) ko Kahu-nui, (3) ko Apa, koia te tupuna o Ngati-apa o Rangi-tikei.
Ka haere mai a Kahu-ngunu i Tauranga he kakari te take ana, a o Paoa raua ko Whaene ki aia i haere mai ano hoki a Ira-nui i taua heke ka tae ki U-awa ka moe ia Hinga-roa, ka haere mai a Kahu-ngunu ka tae mai ki Titi-rangi. Kei Turanga-nui i Wai-pawa a Rua-pani e noho ana. Ka po ka patai a
Ka rua nga ra e noho ana a Kahu ratou ko tana ope e toru te kau, ka ki a Kahu-ngunu “Ka haere tatou ki te kari (keri) aruhe,” ka oti te kari te aruhe, ka mea etahi kia tirahatia, ka ki tera “Kaori kia kotahi tonu te tiraha,” he aka torotoro te whitiki, a ka oti te tiraha (paihere) ka hurihurihia, a ka hangai ake ki runga o te kainga ka hurihia kia taka atu ki te kainga, ka kapi tonu nga whare katoa o te kainga ra i te paihere aruhe nei, ko te kohi anake a te wahine ki tona whare ki tona whare, ka whakamoemiti te wahine o te kainga ra ki a Kahu-ngunu, ka kawa i te aruhe. Kaore nga wahine e haere ana ki te mahi paua, ka ki a Kahu-ngunu “Haere tatou ki tatahi.” Ka tae ki tatahi ka noho i te taumata ka kite i te kawau e ruku ana ka ki atu a Kahu-ngunu “E pepa koutou ki te kawau ra,” a ka pepa te
Te rerenga mai o Taki-tumu ka u ana ki Tauranga ka mahue atu a Tama-tea i Tauranga a ka riro mai te waka ia Rongo-kako, ia Kupe, ia Rua-wharo, ia Ngake, ka tahi ka rere mai ka u ki Turanga ka waiho etahi tangata i reira me ana kai, ka rere mai ano ka u ki Te-mahia, ka noho etahi tangata i reira ka whakapaea te Pakake ki uta hei kai ma ona tangata o taua wahi; ka rere mai ka u ki Ahu-riri ka waiho ko te tama a Rua-wharo i reira ko Ranga-tira te ingoa, me ana pipi hei kai mana; ka rere ano te waka ka u ki Kopu-tau-aki, ka whakarerea iho i reira ko Maku he wahine, he tamahine ano na aua tangata, ka waiho i reira he kai mana he Whangai-o-tama, he Pakake he Moki, ka rere ano te waka ra ka u ana ko Po-ranga-hau, ka tahi ka waiho he pipi, tona ingoa he Tiraki, ka rere ano te waka ra ka u ki Te-wai-nui, ka waiho i reira tana tama a Mata-ngi-a-whiowhio tana kai he karengo; ka rere ano ka u ki Aki-tio ka waiho i reira ko Moko-tu-a-rangi he wahine he tamahine na Kupe, tana kai he korokoro; ka rere ano ka u ki Rangi-whakaoma
Mo
Ko te wahi i u ai ratou ko O-hiwa. Ko te kowhatu i eke ai a
Ka rewa etahi o ratou ki te whai i to ratou tuahine, ka tae ki nga wahi i noho ai to ratou tuahine ka tapaa e ratou te ingoa, pena tonu ta ratou mahi ki te tapatapa haere i nga nohoanga i nga ngakinga i nga taumata, ko ratou tonu ki muri ko to ratou tuahine tonu ki mua haere ai, tae rawa atu ratou ki Tupa-roa, kaore ano te hokowhitu o Pou-heni, mau Mahiti, mau Pu-ahi, mau Paepae-roa, mau Kakahu-maori. Ko to ratou ara i tika ma tatahi haere ai ko tera (te ara) tapu tenei o Pou-heni, kaore he mau kai, kaore e mau ahi, kaore he tangata noa tahi, tapu katoa te tangata, haere noa ai, ka noho noa iho, ka tuohu noa iho tapaia (huaina iho) ana o ratou nohoanga ko Po-ure-tua, ka ngaro ano ratou ki ro (roto o te) ngahere haere ai puta rawa atu ratou ko Tai-harakeke, i taua takiwa ano ko te wahi tera i tu ai te kai taha hinu a Awa-paka, e wharona ana i enei ra. Ka ngaro ano te iwi ra ki ro ngahere haere ai puta rawa mai te iwi ra ko, Ana-ura ka takoto ano ena umu kai a ratou, ka ngaro ano te iwi nei ki ro ngahere haere ai puta rawa mai ko Whanga-ra,
Ka tahi ano ka rewa te ope nei, ko nga tangata i aia nga mea patu kai; ko te kuri ia Te-paki, ia Ko-neke te tao, ia Taane-harepi te here manu nei, ia Kahu-tore te Koropa tuna kai; ia Kura te Hinaki tuna: me te tini noa atu o te tangata hei mahi kai ma ratou ko etahi hei mau i nga atua o te ope nei. Heoi ano te iwi ora ko Nga-ti-ira anake, tae rawa mai ki Turanga nei i reira a Ira a Kei-wa, e noho ana, takoto rawa ake a
Tawhai mimi, tawhai roa, Ko heke Motu tenei awa. Tawhai mimi, tawhai roa, Ka heke ko te Wai-roa tenei.
Enei awa e rua a Te-motu, a te Wai-roa, he mimi no Pawa. Ka mahue atu taua haumi, kaore hoki i tae kua riro mai nei hoki te waka kei te Wai-roa. Tae mai ki Tu-ranga nei he mea mahi e ratou ki te hanga i te wa i pakaru ai ka oti.
Heoi tenei.
Te take i tahuri ai te waka o a tatou tupuna, ara te waka nei a
Ko
He atua ano te atua o te Aruhe, a ko nga he e kore ai taua atua nei e utaina tahitia ki te atua o te kumara, ko te tununga o te aruhe ki te ahi, me te titohea i roto i aia, a ko taua titohea ona te take o nga pepeha e ki nei mo te kawa o te kai, “Te titohea o te aruhe,” “Te mangeo o te taro,” “Te kawa o te tae harakeke,” “Te kawa o te au karearea.” I turi aua tini tohunga ki te ako a Kahu-kura, i rongo ano ia ratou i ana kupu, a tera hoki te tahi wahine o runga i a
Ka hanga nga pakaru o te waka ra ka oti, a ka utaina ano nga taonga o Rongo-marae-roa, a ka rere ano te waka ra, ka u ana ki nga tini wahi o nga motu nei, tuha haere ai i te kumara ki aua wahi.
Ka korero tupua ahau mo nga ritenga o ta korua taonga e takoto nei, koia tenei, heoi me ata whakamarama. Ko Toi ma nga tangata i rokohanga mai e Kahu-kura i uta nei e noho ana, a ka taka a Toi i te kai ma Kahu-kura raua ko tana hoa, ko te kai he ti he ponga he aruhe: ka kai a Kahu-kura raua ko tona hoa a ka mutu, ka takaa hoki e Kahu-kura he kai ma Toi, ara ma te tangata whenua, a ka whakahoroa nga kao i roto i te tatua o tana hoa o Rongo-i-amo, hokowhitu nga ipu i rapua ai nga kao, a ka hoatu ma Toi ma ratou ko ana tamariki, te tunga ano ki te aroaro o Toi ka puta atu te kakara ki tona ihu, a tana kainga kua reka ki te waha. Ka tahi a Toi ka patai ki a Kahu-kura ka mea atu “He aha te ingoa o te kai nei.” Ka ki atu a Kahu-kura “He Kumara.” Ka ki atu a Toi “Kaore pea e taea te mau mai i tenei kai ki konei.” Ka ki atu a Kahu-kura “Ka taea ano” ka ui ano a Toi ki aia ka mea “Me pehea e taea ai.” Ka ki atu a Kahu-kura “He aha oti tenei e tawharau nei.” Ka ki atu a Toi “He waka” ka ki atu a Kahu-kura “Kati ra ma kona e taea ai te tiki.” Ko taua waka ko
Te ko, Te ua nui, te ua roa, Te ua whatu, te ua tara, Te ua patapata awha. Rangi tukia, Rangi whaka-ihoa, Te wherere iho ai, Tae o Pani. Te wherere iho ai, Tae o Matuku; He tapa taku kiri, Te ripiripi o te Rangi, Te whakarongona atu, Te ati Tipua. Te whakarongona atu. Te ati Tahito.
Ka horo te pari o Hawa-iki, ara te kumara, horo tonu iho ki runga ki te waka ra ki a
Tina toku rarau, Te Wheke nui A Mata-rangi. Tina te pari Ki Hawa-iki.
Mutu tonu te horo iho o te kumara, kua tomo hoki a
Ko Kahu-kura i noho atu i Hawa-iki, ka hoe mai te waka ra a ka u ki Ahuahu, a no te hoenga mai o te waka ra i Ahuahu, ka whanakotia e te tahi o te ope o te waka ra te rahui (pupu) aruhe whakapekea ana aua aruhe ki roto ki aia huna ai, a ka eke aia ki runga ki te waka ra ki a
Ko hau nui, Ko hau roa, Ko apu hau, Ko Tu-awhio-rangi. Ka tahi ka whiua te wahine o runga o taua waka ra ki te wai, te pueanga ake o te wahine ra ki runga ka mau ana ringa
ke te ihu o te waka ra a ka karanga atu nga tangata o runga i te waka “Tukua ou ringa, akuanei ka tahuri te waka.” Kihai i tukua ona ringa eia a tahuri ana a
Ko te kainga i mahia ai nga hinu me nga manu nei, ko Te-pua-o-te-roku, ara ko Po-rutu-ru, ka oti nga hinu te mahi ki roto ki nga tahaa, ka puta te ao-rere (karere) a Pawa ki a Awa-paka ko nga kupu enei a taua karere. “E Awa-paka mauria au tahaa ki waho, kua ora a
Ka whakatika mai a Awa-paka me tona iwi me a ratou tahaa hinu huahua, a ka tae mai ratou ki Tau-mata ka kainga te hinu, tapa iho te ingoa ko Tau-mata-kai-hinu, ka tukua te rongo o te kai hinu a Awa-paka, kotahi te tahaa i mauria hei rongo ki a
E iki, E iki, E Tu-roua-whiti. E iki, E iki, E Tu-roua-whiti. Hiki Nuku e, Hiki Rangi e, Hiki Nuku e, Hiki Rangi e, Ha ha. Ka hikitia E tona ure, Ha ha. Ka hapainga E tona ure, Ia, ia, iaia, Ha ia, ha ia. Ka ara te waka ra ki runga, a ka tahi ka toia ki uta, whai-hanga ai i ona pakaru, a ka oti nei te whakaara ki runga ko te karakia too tenei ki uta,— Paneke i a wai? Paneke i a. Tu-te-rangi-aitu. Hau hau Te toki Mata-po, Ia Mata-po; Ia Huri-te-po. Moi marie mai, Moi marie mai, E tu a ure. Moi marie mai, E tu a ure. Moi marie mai.
Ka mahia te waka ra ka oti, ka utaina ano te kumara ki runga ka hoe mai ra a ka u ki Whanga-paraoa, ki Wai-apu, ki Turanga, ki Nuku-tau-rua, ki Here-taunga, ki te Whaka-whitinga, ki Kai-koura, a puta noa i enei motu nana katoa te
Ahuahu whenua i tupu ai te kai, I ri taua i te ngaru, e. Whakatau whenua, i tupu ai te kai, I ri taua i te ngaru, e. Wai-apu whenua, i tupu ai te kai, I ri taua i te ngaru, e. Whanga-paraoa whenua, i tupu ai te kai, I ri taua i te ngaru, e. Turanga whenua, i tupu ai te kai, I ri taua i te ngaru, e. Nuku-tau-rua whenua, i tupu ai te kai, I ri taua i te ngaru, e. Here-taunga whenua, i tupu ai te kai, I ri taua i te ngaru, e.
Me era atu wahi katoa, he pera ano te whakahua o nga ingoa o aua whenua katoa i nga kupu o taua karakia.
Te take i kore ai e apititia te kumara ki te aruhe koia tenei me ata whakamarama atu. Te kumara ko Rongo-marae-roa. Te Aruhe ko Ariki-noa-noa he tamariki raua na Rangi raua ko Papa. Ko Rongo-marae-roa i waiho hei atua mo Tu-mata-u-enga, ara mo te tangata. Ki te haere mai te hoa riri, ka matua kawea te kumara, ki te ara e haere mai ai te taua, a ka karakiatia, koia nei te karakia.
Whatu mahunu, Whatu marara, Puehu nuku, Puehu rangi.
Kake rawa mai hoki te taua, ka whati; te mea i whati ai te taua, kua oti hoki te karakia, koia i whati ai te taua.
Ko tetahi, kei nga onoononga kai, ka kawea nga marere ki te wai whakaatu ai, ka whangainga ki te tangata nana taua kai ki a Kahu-kura, ka takutakuna e te tohunga nga kai ka mahia ra ki te whenua, a ma te taua ranei e hutihuti aua kai; ma te waipuke ranei, ma te tini noa iho ranei o nga atua. Ki te korikori a Kahu-kura ka tahi ka mohiotia e aruaru ana i nga whakaaro o nga tohunga, e kore e puta he taua ki te toko kai, ka tahi te iwi katoa ka tahuri ki te mahi kai ki te whenua. Ko
Ka haere mai a Rongo-i-tua i Hawa-iki ka u mai ki te Kahui-tupua, rokohina mai e kai ana i te kauru (tii). I haere mai a Rongo-i-tua ki Ao-tea-roa, he Aniwaniwa tana ahua i haere mai ai, ka tae mai a Rongo-i-tua rokohina mai taua iwi ra, ka taka ratou i te kai ma Rongo-i-tua, ka taka mai e Te-kahui te kai waitau mana, ka ara ake ia, rakahau (rapu) eia i roto mo te mea kahore hoki pakaina (panga) eia te wai i tona ringaringa, ka taea te ware (whare) i te wai ka ki atu aia “Homai he wai moku” homai e ratou te wai maori, whaia atu eia tona tatua ringihia ai ki roto ki te wai, waiho takoto ai a ka ngawari ka hoatu ki te hunga o te ware (whare) hei kai ma ratou, ka mihi
I te atatu ka haere a Rongo-i-tua ki te mimi, e he rakau e takoto ana no Hawa-iki i tere mai, ka tataitia (whangangatia) eia ka ngahuru nga kumi (maro ringaringa) ka rua kumi, ka tikona eia a waenganui o aua kumi hei kotinga. Ko Arai-te-uru te puweke (te putake) ko Manuka te kauru, ka taraia te waka e te Kahui-tupua ka oti, ka haere ratou i runga me Rongo-i-tua hei tautohito (ariki), ka tae ratou ki Hawa-iki, ko ratou i haere ki uta koia ko Rongo-i-tua i noho i runga i te Pora (waka). I te po ka whakapahatia (whakapaea) te whare ka hopukia te iwi a Kawakawa-pakiaki ka mau, a Paka-rangi, a Tau-mai-rangi, a Whe-uru, ka mau a Ti-koro, tetahi ingoa ona ko Makaro, ka mau a Whai-ata, a Pokere-kahu, ka mau a Pipiko tetahi ona ingoa ko Wai-tahanga, he tangata enei, waiho hei kumara. A ka u mai a Rongo-i-tua ki uta ka ui atu “Keihia ta koutou patunga,” ka ki ratou, “Naia e pu nei,” ka ki atu tera, “E ko te hapu iti tenei i mate mai nei, ko te hapu matua kua peti (poto) atu, kua puta ia” ka mea aia “Utaina kia wawe te puta tatou ki waho,” ka uta e ratou a ka kokiritia e ratou te waka ki waho, a ka maanu ratou, kihai i roa te manu-tanga i waho ka tangi te hauma (umere) karakia ka hongi i te toto o Kahu-kura ma, a koia nei te karakia o ratou i umere ai:—
No Rangi ra te matenga e takoto nei. Homai koe kia hukia i te ata nei. He toto maringiringi, he toto matahetahe. Ko iho kia toto to Raki, e, e.
A ko tetahi tenei o a ratou karakia umere
Na tou patunga te toto e takote nei. Homai koe kia hukia i te ata nei. He toto maringiringi he toto matahetahe. Ko ihu kia toto to Raki Apoapoa atu, te apoapoa mai, te tai a Paoa, e, e.
No Hawa-iki te kumara, he mea mau mai e Rongo-i-tua, he mea mau mai eia i roto i tana whitiki, patua ana eia te hapu Potiki ka riro mai te kumara, a ora ana whati atu ana, a kihai i mau i aia te hapu matua, a ko taua Hapu matua i rere ki runga ki te rakau piri ai hei taumata ma ratou, a ko etahi a taua iwi matua i rere ki te rangi kia A-niwaniwa noho ai.
Ka noho a Rongo-i-tua i Hawa-iki i to ratou kainga ka hanga i te rara kao kumara (whata) ka tukitukia e Rongo-i-tua ka ki atu nga tangata, “He aha koe i tukituki ai i te rara, akua nei ka pu nga kai ki raro, mawai hoki e whaihanga ano,” ka mate tera i te whakama ka riri, a ka haere ki tatahi o te moana, a rokohina atu te poro rakau e takoto ana ka tomo aia ki roto ki taua rakau ka hurihia ki te wai ka puhia e te hau, ka paea ki O-tea-rawa (Ao-tea-rawa) ka karahiti (mowhiti) ake ka puta ki waho ka haere aia ka tae ki te kainga o Te-kahui-tupu i a Toi, ia Tai-whakatupu, ia Tai-whakatawhito ka noho i reira ka whakarongo aia ki te haruru o te patu o te kauru, e patu ana i te aruhe, e patu ana i te whinau (hinau) ka ki atu a Rongo-i-tua, “He aha tenei,” ka ki mai nga tangata, “Na ia ae ka rongo koe ko tuki o te whenua,” na ka noho a Rongo-i-tua ka puta mai te kai ipu (kai tahu kai) ka tu ki ro o te whare ko onga (ona) nga ringaringa o tera ka oake (hoake) ki ro o te waha, ka whakamatau ia kahore rawa kia rite, ka mahue kahore hoki i kainga takoto tonu, ka ahiahi ka waitaungia te kauru ka oake nga waitau kia waiho hoki ka homai ki ro o te whare ka whakamatau kahore hoki i kai noho tou (tonu), ka moe ka ao ake i te ata ka haere aia ki te tiko ka hori mai aia ki ro o te whare, ka haere atu nga tangata ka matakitaki i tana tutae ka tirohia ka ki, “He aha te kai a te manuwhiri nei, kei te takoto te kiri o te tutae.” Ka ki atu a Rongo-i-tua, “Kawea he wai.” Ka homai nga wai e rua nga ipu ka tu nga ipu ka ruia nga kumara ki roto ki aua ipu e Rongo-i-tua,
He korero tenei no mua. I haere mai te tahi tangata i te rawhiti, ka tae atu te rongo o te tahi iwi Whaka-moe-hau. Ko Nga-ti-rua-roa te ingoa, ka haere mai aia kia kite i te matauranga o taua iwi mohio. Ka tae aia ki te ngahere ka kite aia i te tahi rakau ka whatiia eia taua rakau kinikinitia ana eia nga kiri o taua rakau, ko te ingoa o taua rakau he Tawa, a he mea haehae eia taua rakau. Kotahi te kau ma rua nga haehae, ka poua eia ki te taha o te ahi ka takoto aia ki raro a i te ata po ano i te mea e ahua pouri ana ano ka ara aia ki runga ka timata aia i tana matauranga (ara ka whakahua i tana karakia) koia nei nga kupu:—
Ko Pi, ko Paa, ka noke te rae, Te tukemata, koia anake, Te karinga a toku ure. Whai ana rua kia whakatahea Te mate o te Ahu-rangi. Tu atu koe; pera Ko au matua kino Ka rere mai ro (roto) te wai kuri Ka mate i te whakama, Ka hupeke, he peke ngarara, Ka peke mai ro te rua kuri. Moi(ae)hau hapara mai te ata, Tai o te moana ra ko te po roa Aha ra i, ko te po kikino. E tu (tiu) ki te ma anau (whanau) oroaka (Ro-aka), Na tara ware e tu ki te whanau, Na tara a whare. Ka paea kau ki tenei whenua. He kura, he kura, he kura kai atu, Ra ki turaki uta, Turaki mata a tara whare tai, Turaki uta turaki matatora whare. Me ui ki a wai? Me ui kia Whare-patari He tau ruru he tau kai. Taka ringaringa te tama; Te ai te Kowhai ka ngawha, Ka whaka winiwini, Ka whaka wanawana, Te tangi mai a te manu, Nei a te Totoroiere. Puhi-kereru miromiro Kai noke whakawiria Te tangata nana tenei tara Ko Whare-patari.
Ka tahi ka mohio taua iwi ki tona ingoa, ka ui atu ratou. “Ko koe a Whare-patari?” ka ki atu aia “Kua korero atu ano ahau kia koutou.” Ka tahi ka pororaru noa iho kia ratou ano, ka mea “I rongo tatou i te ingoa o tenei tangata me tona mohiotanga kia tatou, a kuare noa iho ano tatou i tona taenga mai.”
Ka ki atu etahi “Me patai kia korerotia mai te matauranga kia tatou” ka mea atu etahi; “E me pehea he patai ma tatou me ui atu e hia nga marama o te tau ki a koe?” Ka tahi ka uia e etahi i ratou taua patai i whiriwhiria ra e ratou, ka ui atu. “E hia nga marama o te tau ki a koe?” te ki te waho o Whare-patari ki taua patai, titiro tonu atu ona kanohi kia ratou, ka tahi ka mau tana ringa ki te rakau i topea mai eia i te ngahere ka
Ko Pakau-rangi i waiho ai hei korero, ko te whatinga mai o etahi o Nga-ti-ira ki runga nei, ko te whatinga atu ki raro, ko nga mea i noho kaore i tika, he mea waiho marire hei mahi kai ma nga mea i Whanga-ra. Ko te take i mate ai a Pakau-rangi he inoi kumara na Tawhi-pari ki te tiki ia Nga-ti-ira. Ko nga
Titi e tore whakaua, Whakanoho ke to karakia, Ki te tihi tapu hoki. Te kapua ko te ra, tohoku kariakina; Ka hakahaka ki raro, ha, ha. Poi-tahi Poi-rua, E kai whakakoa ana Pare-huia I te huruhura tipua, Kei te heni, Kei raro te taku naihi, Hihi, aha, aha. Hapai rawa ake nei te kahika, E hara na to hoa i tiki mai, I whakamoe te riri, Te rongo te taua, A ka pupu ka papa, Ka puru rakau atu ai, Heni koromaki na te ahi ka tore, Kei whea? Kei runga, E kei whea? Kai (kei) raro, E kia whakapuwhetotia ito. Puta kotore, ara ra, e. Ko Hine ki teka Uru te kauniho ara, ra, e. Ko Hine rapa te whai, e. Ko Hine rapa te whai, e. Makatiti, makatata E makatiti ha. E toko e toko, Kawea ka taona ki te umu, O te puhipuhi, A kia wharauroa, Ki uta ki te ngaherehere. E tu te tira o Moe-tara, O Moe-tara taku tara. E ka pupu ka pupu, E kai whakapara ana te wahine, Ki te riri ki te ai, Ki te tahariki. A he tawa he tahariki, A he awa kehe te taha riki, Kihai i ata tutuki, Kihai i ata tapatu. Puhake ra puhakehake, Puhia e te matangi te hue, A tera te toro, a tera te maka kauare, A te wahine, te maka kauare a te taane. Kia kai taku hika, Ka whiu ka makona. He atua koe e toka pounamu Katikati rawa te harahara. Tu ana te tai o tokataniwha, Whati ana ki runga ki te pari o Hine-tai. Ka huaranga mai te rangi tuanui. Koe e taratahi ana Tutakitaki pakirakira ana. Te uhia te tawhi a taku rau ariki Hokotahi nei, he morero mai Ki runga ki te taumata. Pukainga kakahu tau miri ai, E, uhe, uhe, e.
Ka hinga te wahine nei a Tawhi-pari, ka whakapaea e taua wahine mona taua haka, ka hoki mai ki tona kainga ka korero atu ki tona taane, ka kiia e te taane kia tikina kia ngakia te mate o tona wahine, ka whakatakaia te whaka-hoki mo nga kumara, haere (ake) hokotoru, ko te taua ki muri mai, ka ngo (ngaro) te whakahoki i nga kumara ki ro pa, ka tae te taua ki te (Pa) ka noho i te take o te Pa, ka ao te ra ka hoki mai te kawe kai ra, ka heke iho te tangata whenua ki te raro (raorao) ra ki te patu kakahu, i roto i te whanga (awa) e takoto ana te taua nei, ka patua a Nga-ti-ira i konei ka pau tonu iho i konei ka awhitia te pa nei a Pakau-rangi i konei; akuanei i roto a Hine-tau-piri i te pa nei e moe taane ana, no U-awa taua wahine no te Aitanga-a-hauiti, ka heke iho taua wahine ka tae iho ki te taua, ka ui atu te taua, “Me pewhea e mate ai to Pa” ka ki atu
Tai ake aku papa, Kia tu rawa ake au, Nga-awa o Manga-o-atua; Haha-uri haha-tea.
Heoi ka taia (ki te moko o te) tangata nei i konei, tokorua nana i taa, e taa ana ano ka puta te taua a te Aitanga-a-hauiti i tetahi piko (o te awa) ka whakatika a Paka-koriri tu noa atu ko roto i te wai, u te patu a Paka-koriri a Kahu-noke me nga morehu nei ka hinga te Aitanga-a-hau-iti i konei; ko Te-wai-au ano tenei puta tae noa atu te patunga ra ki taua wahi ano, ka mau ia Paka-koriri he punarua; waiho tonu hei ingoa mo taua wahi ko Puna-rua. Heoi tenei ka mate a Tau-tini no te Aitanga-ano-o-hauiti na te Aitanga-ano-o-hauiti i patu. Ka whakatika mai a Nga-ti-porou ki te ngaki i te mate o Tau-tini ka tahuri te pa, ko O-toi-roa te ingoa o te Pa ka rere nga morehu noho rawa atu ko Te-uru-a-koura, te pa i noho ai nga morehu o te Aitanga-a-hauiti kia ai ai a Nga-ti-ira hei hoa kia Tu-te-rangi-kati-pu; ka rongo a Tu-te-rangi-katipu ka tukua te karere kia Nga-ti-ira kia tikina mai kia patua te Aitanga-a-hauiti, ka whakatika mai a Nga-ti-ira patua ana ki runga ki te aruhe, hokotoru tenei patunga, kotahi rawa te morehu, ko Whango te ingoa; ka korero atu kia Tu-te-kohi i roto i te Rua-koura he ki atu “Kaore na hoki matau a po” ka kii mai a Tu-te-kohi “Kowai te taua na” ka ki atu a Whango “Kaore,” karanga atu a Tu-
Ka whakatika a Tu-te-rangi-kati-pu o Nga-ti-hau-iti ka tukuna (tukua) te whenua a Nui-whiti me tetahi tarawahi o Toko-maru tae noa ki Motu-karoro, Ta-ngoiro, Mara-hea, Ana-ura, me nga tangata o Nga-ti-hau o Nga-ti-maru, ka mutu ka tukua kia Nga-ti-ra, ka riro ikonei a Nga-ti-ira hei ngaki i nga mate o te Aitanga-o-hauiti kia takitakina he taua ngaki mate e kore rawa e whakatika wawe kia uru ra ano a Nga-ti-ira ka whakatika ai. Huihui a Nga-ti-ira; e waru te kau
Ko nga Pakura tenei a Toko-rakau Kaore e rongo i te Hie.
Ko Nga-ti-ira he Pakura manu, e rongo i te Hie. Ka mate a Toko-rakau, ka poroporoaki iho kia Hau-iti “I konei kia mau kia Nga-ti-ira kia Nga-ti-maru kia Ngati-hau hei karau (heru) koko kutu mo tatou.” No Ngati-hau-iti ano a Nga-ti-maru a Nga-ti-hau ka apitia atu ra hei hoa mo Nga-ti-ira, ko Nga-ti-porou ko te Aitanga-a-mahaki ona hoa riri o mua a tae noa mai nei ki tenei wa.
Ko nga rohe o nga whenua ia Ira ko Turanga tetahi paenga, ko Tupa-roa te taha ki te Hau-auru rohe mai, tau rawa atu kei Tara-i-ngae: he rohe pumau enei no Nga-ti-ra tae noa mai ki tenei wa ano. Heoi tenei.
Ko te riri i mate ai a Ra-kai-whakairia, ko te Kaha-whiti i te papa, na te Aitanga-a-hau-iti tenei parekura, i mate a Mahaki, a Taua, he mano te hinganga o te tangata whenua; ko te take he kupenga takahia e te Aitanga-a-mahaki; ka mahi a Te-aitanga-a-mahaki i tana kupenga kaore e mau he ika, ka tuku ko Hau-iti i tana kanui te ika, ka kite te Aitanga-a-mahaki ia Hau-iti e tuku ana i te kupenga ka tikina ka takahia ka murua nga ika, he rangi e pera, he rangi e pera. Ka pa te pouri ia Hau-iti ki te mahi a nga tangata ra a Ra-kai-whakairia, a Mahaki, a Taua, ka tahi ano a Hau-iti ka haere, ka tae mai ki Maki-hoi i reira a Maru-ka-koa e noho ana ka ui atu a Hau-iti, “E koro he aha te patu mo te whanaunga?” Ka kii atu a Maru-ka-koa, “Me penei,” ka utaina nga Kaka-riki ki runga te ahi, ka ore i ata maoa ka hoatu (kei te kauru o Turanga taua Pa, kei Maunga-haumi) kia kainga nga manu ra e Hau-iti ka pau ka tikina atu e Maru-ka-koa nga maramara Totara ka utaina ki runga ki te ahi ka tutakina te matapihi me te whatitoka(tatau) ka tuku tera te paoa o te ahi nei he ana te manawa, ki atu a Maru-ka-koa kia Hau-iti, “Koia nei moea rawatia o kanohi, mahara rawa ake ka mate ia.” Heoi ka hoki a Hau-iti i konei ka tae ki U-awa ki Wai-puna, ka hangaia (hanga) tona takitaki (taiepa) ka oti; ka oti hoki te kupenga a tera ka tukuna te karere a Hau-iti kia Tauira i Taotao e noho ana i Te-wai-au nei, kia haere mai kia kite i te tukunga o tana kupenga ki te moana, ka tae te tangata ka kii mai a Tauira:—
E ka whanatu ka haere, He kare to Tauira.
Ka tae mai ki te kainga ia Hau-iti ka whiua te wahine (kawea) ki Puia-manuka noho ai; ka watea te iwi nei ki te takaro, ka tukua te kupenga ra ki te wai ka rere ano te iwi nei ki te muru, ka karanga te tangata kia whitikia te kupenga, ka tahi ka whitikia te kupenga ka mate nga tangata ki roto, ka pa te patu a te iwi nei ka tu Hau-iti i roto i te puta, e waru nga tu; ko te wahi i takoto ai tera kia tahutahuna ko Kau-neke, ka kitea
Kauneke mai, kauneke mai
Ka karanga atu ano tera ki tana tamaiti kia Rongo-te-uhu “E Rongo e, tauwhara i Puke-manuka” tenei whakatauki ko O-hae te mutunga o te patu i mate ai a Ra-kai-whakairia ki te papa. Heoi tenei.
Ka mau a Mahere-tu-ki-te-rangi i Para-riki ka tae mai ki te pikitanga i O-tiki ka tahuri ia ki muri ka whakatauki ia ki tona whenua
Para-riki ka takoto noa. Ka ngaro a Mahere-tu-te-ra
Ka tahi ka mohiotia ko Mahere tonu tenei, ka patua a Mahere i konei, no te mea he tino tangata tenei: ka hinga te Pa ia Nga-ti-ira, ko te whakatauki ra te take nana i huna te tangata. Ka tikina atu ko Puke-tawai i roto o Manga-heia ka mau te wahine me nga tamariki a Tu-te-aio-rangi; ko Tu-te-aio-rangi i puta tonu atu ano ia: ka tahuri a Nga-ti-ira ki te whakaware ia Tu-te-aio-rangi a ka waiata i te waiata nei kia ware ai:—
Popo, poki runga, popoki raro, Popoki te korikoringa, O Maru tukua o taiore. Tutuana te awhiowhio, Takataka ana te pokaikaha. Takoto ana te kotore whero, Hamama ana te waha o te ure, O Wharona, e rae kaka peta, Te maro a Whatu ki te whitau, Ka whakaheia ki tona mata kupenga. Koi ai titoi ake i te ropu matoro, E ta kataina e tehe matamaemae, Ka oti te huri, tu ana i tatahi ra, A muri ake nei te tau te ngare, Te kitea ai ko Kai-whiria I ai nga puraho ki runga o Manga-tapene Kia hia mai ai ko te Whatu-raro Whakatatutatu whakapepeke Pepe, pepeke ha.
Heoi tenei whiti.
Na muri na muri, Tau whaaenga manawa, Pipine tu te kauhou riro ki te uru, Te tuorooro te takina maihe, Kai herehere whakapureheki. Homai he kiri a Upoko whakakeketi. Homai he kauwae angoango, Ki to tauoro pakinga pakireretia, E kai reira Uru-pahinu. E tu te kohu manu, Ki runga ki tou upoko, e. E te ao mauri, e. Ka tu te umu ki runga ki te upoko. E kai tuku e, kai mai to wahine. E kai mai to ai tangata, Mai o puanganga, hiki marewa. Te whenua hiki marewa; nga Tangata kai puatai Haere i te ra hori te Kahu-kura. Pororo te anga mai ki te tito, Te whakainumia te tamore. Ra whai atu, tu ana i runga, O Puke-tawai te riri e, Ko Tu-whakamoe-kera (kura). Kotore pukohu Koko. No uta no te pua a te Roku E tahuti, te tae noa tona matua Ko Pake-kumukumu, Hai tete nui hai tete roa, Upoko kainga e, e te rau aruhe. Tuahau puhanga tonga Puhanga matangi No runga no Tirohanga ra. Tikina ki raro ra Ki te wai o Mata-tini E karanga noa nei E ara whiti noa nei. Warawara kau te tito, I te whakaatea. E hara e tama I te warawara kau, He riri ka puahe, Mate kapua raro Tukua atu kia whano Ki te kapua rumakina, Te whanatutanga o te ngutu, O Pohea, ka ora ia, Te purotu, ka tu i te koiai, Ka ore raia ka kitea, E au to rua Titi. To rua Hakoakoa To rua whaonga upoko tangata. I rotua e te taua, ka herea oratia, Ko te ki mai awehaere ara rua tena, I taku matenga tahere waiwai I te tukunga ki raro Ki kite Papa-o-matangi-au. Ki te turi poroporoha, Ka eketia, ka tangi te moto, Ka turikere, ko te upoko, Taringa tipao whae araru. Tena i taku matenga, I tahere waiwai, I te tukunga ki raro, Kiki te papa, O iro matua, E we to ihu, E we to mapu. E we to kii. O kiki ki runga, Ki te taumata ra. Kowate e tu i waenganui nei, Ko te waka ko wau, Ko te waka takoto atu ki reira, To niho popo, to waka nui, Kaore ra i aha aku, he Kura tawhiti kao, Kei roto kei te takapu kino, Whakariha whakaroronuku, Whakarororangi. Homai to tua, Kia wetewete atu, Ngakau o tangata. I piri koe ki te wai o Rotu Kahu-tue(tia) te maunga. I ora koe i nga pakiaka, I te whanawhana ai taua, Maunga o atua, mango pakau mate Ka hurapa ki tireri, Whangainga ia Pinea, Ki runga o te hou nui, O te hou roa, O te hou poto, O takoto moremore Ki te wa titi. E hoe tenei au. E kowai te maunga, E tu mai nei? Ko Te-whatu ko Rongo-ta. Takoto kino taua ki te riri, To Mata-wheura Na to patu patori rere angaanga. Homai he upoko Kua kainga, a, a, kai reka
Heoi tenei.
No tera motu hoki a Raka-waha-kura. Ko ana tamariki enei, ko Raka-wha-kata, ko Maru-hou ko Tahu-mutu. Na Maru-hou a Kuri, na Kuri a Rangi-tawhio, ko nga tamariki o Rangi-tawhio i haere mai ki runga nei ki tenei whenua ki te Wai-pounamu. Ka noho a Raka-waha-kura, ka aroha ki tona tuahine ki a Te-ahu i noho ra i a Waro. Ka tae atu ki te kainga i a Waro raua ko Te-ahu, ka haere a Waro ki te rau (hao) i te kupenga, ka mate mai nga ika, ka pikautia ki te kainga, ka whanatu (haere atu) a Te-ahu ki te taka i nga ika, ka whiriwhiria e Te-ahu nga ika papai, ka whiriwhiria nga ika kikino, ka haere mai a Waro ka ponoa (uia a) Te-ahu ka ki atu Te-ahu, “Ma tatou enei nga ika kikino, ma o taokete era nga ika papai,” ka ki atu a Waro, “Mawai nga ika kikino mawai nga ika papai,” ka pakia atu a Te-ahu e Waro, ka tangi Te-ahu, ka kitea atu e nga taokete e nga tungane o Te-ahu, ka haere mai a Te-ahu, ka tomo mai ki ro o te whare, ka uia atu e nga tungane e Raka-waha-kura ma, “He aha tau e tangi mai.” Ka ki atu e Te-ahu, “Kaore ko ta koutou taokete e ki ana mai ki au mawai nga ika turoto (pai) ma wai nga ika tupakakea (kino) e aha koe i whiri (whiriwhiri) ai” ka mate nga tungane i te whakama, ka haere ki to ratou kainga, ka hoki ka ki atu to ratou tuahine, “Haere ka tarai mai i te tahi nga(ka)-heru (kaheru) maku.”
A ka haere nga tungane ka tae ki to ratou kainga, ka taraia e nga tungane ka koreretia ki nga tangata katoa, ka tikina ka tamakia (tomokia) te wao tapu o Tane, he tama karaki. (Ko te karakia tenei.)
He tomo whaka (waka) a Nuku, He tomo whaka (waka) a Rangi. He putanga (pitanga), He reanga, Kei te reanga nui no Rangi.
Ka wahia te rakau, he maire te rakau; ko te tahi wahi o te rakau i wahia mai mauria mai, ko te tahi wahi i waiho atu, ka mauria mai ki te kainga ka tae mai ki waho o te kainga ki tahaki ka moe i reira, ka hoake i te ata ka parapara ire tia (poroporo-iretia) (he karakia) a ka tae mai ki te kainga ka taraia taua rakau he maipi ko Pai-okaoka te ingoa o taua maipi, a ka karangatia katoatia kia haere nga tangata ki ro (roto) o ngaherehere, ka tae ki ro o nga herehere ka wahi katoa nga tangata i nga ngaheru (kaheru) ma taua wahine ma Te-ahu mo tana korero i ki atu ai ki nga tungane, ka taraia e nga tangata katoa ka whakaturia katoatia ki nga tangata, a ka oti nga ngaheru (kaheru) ka hapainga te taua mo Waro, ka haere he taua, ka tae ki te Pa o Waro, ka waiho i tahaki nga rau katoa; ko tahi te rau i haere ai ki te kainga ki waenga, ka tae atu ki waeka (waenga) ka tukari (keria) a waenga, a ka takaina te kai e nga tangata katoa o Waro, ka maoka (maoa) te kai ka kawea kia kai te ohu, ka kai te ohu, ka mutu te kai ka timatatia e te hunga tamariki te para (takaro) nawai ra i para tamariki a ka para tangata matua, a ka patua katoatia nga tangata o Waro, ka whati nga morehu o te ohu ka haere ki ro ngaherehere ka whai nga tangata o te Pa o Waro, ka haere ki runga ki nga matua, ka whakaarahia mai te taua, ka patua katoatia ka mahiti (poto) katoa, nga tangata o Waro i a Raka-waha-kura; ko Tara-paikea taua pita (parekura) ta Raka-waha-kura, ka whakaponohia (karakiatia) e Waro ka whakatakaina hoki te whakaariki (taua), a Waro ka haere hoki a Waro ki te kaki (ngaki) i te mate o nga tangata o tona Pa i patua katoatia ra hoki e Raka-waha-kura, na ka haere hoki a Waro ka kaki (ngaki) i te mate o ona tangata; ka tae atu ki te Pa i a Raka-waha-kura, ka kakari a Waro raua ko Raka-waha-kura ka patua katoatia nga tangata, o to Raka-waha-kura Pa e Waro, ka mahiti (pau) te patu e Waro nga tangata o taua Pa, ko Te-kewa taua pita (puta, parekura) a ka toe he morehu, toko iti noa atu nga toenga o to Raka-waha-kura Pa.
Ka kiia atu e Raka-waha-kura, “Haere atu karangatia atu
Ka haere atu aua tangata ka karanga atu ki a Waro, “E Waro e, kowhea tou ara e kai nuku nei i a matou, ka mahiti (poto) nei matou.”
Ka karanga mai a Waro “Wakahakaa (hakahaka) te rangi i runga nei, ko te Po kua tupu.”
Ka hoki mai aua tangata ka tae mai ki a Raka-waha-kura, ka ui atu aia ka mea atu, “E pehea mai ana (ana mai) ta koutou taokete ki a koutou.”
Ka ki atu aua tangata ra “I karanga mai a Waro ki a matou hakahakaa te rangi i runga nei, ko te Po kua tupu.”
Ka ki atu a Raka-waha-kura “Hua atu ai au ko whea tana tikanga e kai nuku nei i a tatou, ka pau nei tatou, tera marie atu, kaore koia tou (tonu) hoki tenei.” A ka mauria atu e Raka-waha-kura ko te ohonga o te waha o Waro, ko te ohonga o nga rakau a Waro, ka rumakina ki te rua, na ka kawea (te) tahi ki te wai, ka kawea (te) tahi ki te waewae o te atua.
Ka rewa te taua a Raka-waha-kura, hoko whitu te rakau, hoko whitu te tangata, na ko te hoko whitu rakau i tapikitia i whakakakahutia ki nga whara (he tiaka) a ka tohungia e Raka-waha-kura ka tu te tohu; tana tohu rakau, ka tu te tohu tangata, ka mataku a Waro, na ka tikina a Waro ka patua e Raka-waha-kura, a ka mate a Waro i a Raka-waha-kura. Ka mutu.
He whakapapa no Nga-ti-apa, no Rangi-tane, no Hamua, no etahi atu. Ko Tane-nui-a-rangi, te tupuna o Rangi-tane i Hawa-iki, i whai ingoa tana iwi ki aia, ara ko Rangi-tane. Na ka whanau ana uri a ka nui haere i te ao tae noa mai ki a Wha-tonga, i te rua te kau pea o nga whakatupuranga, ko Tama-tea, ko Apa-nui, ko Apa-roa, ko Apa-tika, ko Apa-koki, ko Apa-hapai-takitaki. No taua takiwa ano o Wha-tonga, ko Tane-nui-a-rangi
Heoi ka noho a Rangi-tane ka whakatupu a tae noa ki a Hamua, he tama na Ue-nga-raho-pango i te ono o nga whakatupuranga i muri mai o Wha-tonga, ka wehea i konei, ka whai hapu, ka huaina ko Hamua, a e noho mai nei i Rua-mahanga puta noa ki te takutai i roto i era iwi. Heoi ka noho ano a Rangi-tane, tae noa ki a Rangi-wha-kaewa i te rima o nga whakatupuranga i muri i a Hamua, na ka wehea he hapu ano ko Nga-ti-te-rangi-whakaewa, e noho mai nei i Tamaki, i Puehu-tai. Heoi e rima whakatupuranga ki muri mai, ka tae mai ki a Ngana-hau, ka rere i konei te tahi hapu ko Nga-ti-ngana-hau, a e noho mai nei nga uri i Puehu-tai, i Rau-kawa, He maha ke nga wehenga o tenei hapu, i muri nei, a i huaina aia wehenga aia wehenga no runga i ona matenga i ona tupuna, i ona aha atu. E toru nga whakatupuranga i muri mai, ka tae ki te takiwa o te kaumatua o Te-hi-rawa-nui.
Ko Kau-whata te tupuna o Nga-ti-kau-whata he uri aia na Tane-nui-a-rangi, ko tetahi o nga tamariki o Kau-whata ko Wehiwehi, no reira a Nga-ti-te-ihiihi, ko te tikanga hoki o tenei kupu o te ihiihi, e rite ana ki te wehi, ki te mataku, na reira i kiia ai ko Nga-ti-te-ihiihi, ko enei i muri nei kei Manawa-tu anake.
Ko Rauru hoki te tahi tangata i haere mai i runga i nga waka ki Turanga, he teina aia na Wha-tonga, a ko ia te tupuna o Nga-rauru e noho mai i Wai-totara.
E rua o nga pa. Ko Puke-kura tetahi, ko Papa-nui tetahi. No Ka-i-tahu (
Ka noho a te Whaka-taka-newha ki Papa-nui, ka aro te moana, ka haere ki te hi ika, ka rangona e nga tangata o Puke-kura, “Ina te wahi ika.” Ka haere te kai moana a Maru raua ko Apa-rangi ki te kainga i a te Whaka-taka-newha, ki Papa-nui, ka haere ki te moana, ka kaina a te Whaka-taka-newha i te moana, ka ta te tai. “Ekore e tae e te kai moana, i te kino o te moana, kati ano te ngariu te rarahi.” Ka noho i reira. Ka whakaara a ratou i reira. Kahore hoki kia mate te tai ka honea mai nga kaore pa, nga matire. Ka hoki mai ki to ratou kainga ano ki Puke-kura. Ka hia kai ika hoki. Ka hoki ano ki te kainga i a te Whaka-taka-newha. Ka tikina te rimu o ro o te wai ka mauria ki runga ki nga ahi rarara. Ka pakaina te karehu (ngarahu) o taua ahi ki runga ki te moana, ka tu te tai. Ka noho te kai moana. Kahore hoki kia mate te tai. Ka whawhai ki te tuitui o te waka, ka whatiwhatia, me nga rauawa katira ka hoki ratou, ka mea atu nga tangata o te Whaka-taka-newha kia patua. Ka mea atu ia, “Kati ra whaihangatia kei (ki) o koutou ringaringa.”
Ka moe a te Whaka-taka-newha. Ka rapira (rapua) he tikanga mona ka kimia he whare mona. Ka tararia (taraia) he heke, he kaho ka tutohu te atua ko toki whakaruru, ko te mate, ka ki atu hoki a te Whaka-taka-newha ki tona atua, “Kahore hoki he toki ke atu, ko toki a tata wahie ano, a kekeno ano.”
Ka whakaaro a te Whaka-taka-newha. Ka rapua he tikanga mona. Ka kimia (rapua), he whare mona. Ka tararia (taraia), he heke, he kaho, he poupou ka whaihangatia, ka tikina te ahu o Puke-kura hei kai Pukakaho, mo te whare, ka tare (tono) mai te tangata tangenge, ka ki atu, “Noho atu koe ko te mea maroro ka haere mai ko te mea tangenge, ka waiho atu, te mea maroro ka haere mai,” ka haere mai te ahu (mo te Puke-kura) he kia Pukakaho mo te whare o te Whaka-taka-newha; ka tae mai, ka haere ki te pakihi, ka pawhatiia nga Pukakaho, ka rakohina atu nga tangata e whakatu rakau ana, ka ki atu a Tare-wai “E aha tera.” Ka mea atu ia, “Ehara.” Ka pawhatiia nga Pukakaho. Ka takaina te hakari a te Whaka-taka-newha, ma te kai Pukakaho, ka kai te kai Pukakaho, ka mutu te kai, ka timatatia ki te para e te hunga tamariki. Ka ta hoki te hunga tangata matua. Nawai ra i para tamariki, a ka para tangata matua. No te tunga he para tangata matua, ka patua te kai Pukakaho, nga tangata o Maru raua ko te Apa-rangi. Ko etahi i puta i ora. Ka hopukina a Tare-wai, tokowharu te hunga nana i hopu, ka kawea he wai. Ka whaia atu tokowha i tetahi ringa tokowha i tetahi ringa o Tare-wai. Pupuri ana nga tokowharu. Ko te tangata, nana te tangata, te tokoiwha. A ka haea a Tare-wai ki te mata, ka hae iho ki raro o te popaki, kotahi te mata i hae te puku o Tare-wai. Ko te rua o nga mata kahore kia hae ka whakatika a Tare-wai ki runga. Kahore kia kaha te kai hopu i a ia. I a Tare-wai te kaha i te tangata kotahi, ka mahue kino te tokomaha, kua riro i te tangata kotahi te kaha. Ka mataku nga tangata ka oma tera a Tare-wai, ka whaia kahore kia mau, ka haere ia ki ro o ngaherehere. Ka tae ia ki roto ki te ana, ka rakohina atu te kahoe weruweru, e takoto ana, ka kakahuria ai.
Ka noho tera a Tare-wai, ka whakaaro ka po te ra, ka hoki mai ki roto ki
Ka noho a Tare-wari i ro e ngaherehere ka manawaru ki tana rakau, kua hoki mai ki a ia, ka tatua a Tare-wai i a ia i tona haenga. Ka mau te tatua ka tahuna he ahi mona ka, ka te ahi, ka tautohu i a ia. A ka ora tona haenga. Ka haere ki te wai, te taenga mai a te kai wai o
No te patunga mai o te kai pukakaho, ka whakarerea e
Na, ka noho a Tare-wai ka mahue (mahu) ona nawe ka maharatia e ia, he pae mona. Ka haere a Tare-wai ki tona kainga ki Puke-kura, ka tata ki te kainga ka noho ia i ro ngaherehere. Ka noho i te wai i Kahu-ariki. Ka haere mai te kai wai e Nga-ti-ma-mao. Ka whai atu ai, patua rawatia e
Ka aroha a Tare-wai ki nga hakoro, ki a Maru raua ko te Apa-rangi. Ka pikitia ki runga ki te rakau (kua awhitia e
Ka karanga atu a Tare-wai ki Nga-ti-ma-mao. “Ko taku matenga ano tena i a koutou. Ko tenei ekore au e mate i a koutou. Haere, e moe korua ko tou wahine. Apopo taua kakari ai.”
Ka kiia atu e Tare-wai ki nga hokoro “Tikina, patua a te Rangi-a-moa, hei utu mohoku.” Ka tikina, ka patua te rangatira o
Ka ki atu a Tare-wai, kia patua he kuri he kai mana, ka patua te kuri, ka taona ka maako, ka kaingia warorotia e Tare-wai, ka ki atu ki a Maru raua ko te Apa-rangi. Kia pani (whakawahi) nga tangata ka oti te pani, ka moe, ka o ake i te ata ka haere ki te kakari.
Na, wero atu ana a Ka-i-tahu, wero ana mai a
Ka haere nga kai moana o Maru raua ko Te-apa-rangi no Kai-tahu (
Ka hopukia a Tare-wai, toko-wha te hunga nana i hopu, e wha i te tahi ringa, e wha hoki i te tahi ringa o Tara-wai pupuri ai, toko-waru nana i pupuri taua maia nei, ka haea a Tare-wai ki te mata, kotahi te mata i haea ki te puku o Tare-wai, ko te rua o nga mata kahore kia hae, ka whakatika a Tare-wai ki runga, kahore kia kaha te kai hopu i ai a i te kaha o Tare-wai i te tangata kotahi, ka mahue kino i te toko-maha, kua riro i te tangata kotahi te kaha, a ka oma a Tare-wai ki ro o ngahere, ka noho mai i ro o ngahere, ka po te ra ka hoki mai ki roto ki
Ka tatua a Tare-wai i aia ka mau te tatua ka tahuna he ahi mana ka ka te ahi ka tautahu (tahutahu) i aia, ka oti te tautahu i aia a ka tumau te noho i aia i ro o ngaherehere, ka mahue ana nawa, ka maharatia eia he pae (utu) mona; ka haere a Tare-wai ki te kainga ka tata ki te kainga, ka noho i ro o te ngaherehere kia patua he pae (utu) mona, ka here mai nga kai wai e Te-whaka-taka-newha, ka tokorua ka tukua atu e Tare-wai kia hoki atu ki te kainga, ka haere mai kia kotahi te tangata ki te wai ka patua ka kai mokemoketia e Tare-wai a
Ka aroha a Tare-wai ki nga hakoro ki a Maru raua ko Te-apa-rangi, ka pikitia ki runga ki te rakau (kua awhitia e
No te patunga mai o te kai pukakaho ka whakarerea e
Oma mai koutou ki konei hei aha? He pari mata a konei, E kore ai e tae mai e te kai patu? E hua ana na tihi o Ai-ari (he maunga) I ki ai he wehi to te tangata whai noa?
Ka aruarutia atu nga tangata katoa o
Ka mahara katoa nga tangata ka haere a Tare-wai ki ro te Pa, ka makere atu (heke atu) ki te one (tatahi) ko Taki-haruru te ingoa o taua one, ka kitea e aua tangata tokorua, ko Nga-pa-teketeke te tahi, e aukaha ana i ro te waka, ka karangatia e aua tangata. “Kowai tera ko Tare-wai?” a ka kitea mai e nga tangata katoa a ka whai mai i a Tare-wai, ka puta a Tare-wai ka ro o te Pa, ka tae a Tare-wai ki ro o te pa, ka noho iho ki raro ka karanga iho ki nga tangata katoa, “Ko taku matenga ano tena i a koutou, ko tenei e kore au e mate i a koutou i
Ka kiia atu e Tare-wai ki nga hakoro, “Tikina patua a Te-rangi-a-moa hei utu mohoku,” ka tikina e Maru ki ro o te whare ka patua te rangatira a
Auina ake ka tikina tirohia ka kitea e nga tangata katoa me (he) reperepe moana nui. Ko Makiri te hakoro o Tare-wai.
No te taenga atu o te kai pukakaho ka moe ka uru te atua o te Whaka-taka-newha ka tutahu ki te mate o te kai pukakaho, ka ki atu te atua ki tona whaka-taka-nawha “Ko toki whakaruru ko te mate.” Ka ki atu hoki a Te-whaka-taka-newha ki tona atua” Kahore hoki ra he toki ke atu, ko toki a tata wahie ano a Kekeno.
Ko Rau-rika i haere mai i Pou-tini ka porangi (rapu) mai, ka tae ki runga o te maunga ka kitea mai tenei moana ki te rawhiti ki te tokerau, ka heke mai ki tua nei ka tae mai ki te kainga i a Pu-hou, ko Ra-kaia te ingoa o te awa o tenei kainga. He awa nui a Ra-kaia kei Tau-mutu te ngutu o te awa nei: ka whakakitea ki a Pu-hou, ka kitea, a rokohina Pu-hou e tarai ana ki te uri (he uri te toki ko-whatu) a Pu-hou, ka kitea e Rau-rika e tarai ana a Pu-hou i te uri ka kiia atu e Rau-rika “Ko tau toki tena?” Ka ki mai a Pu-hou “Ae ko taku toki tenei.” Na ka ki atu a Rau-rika “E hara ana i tou toki pai?”
Ka ki Mai a Pu-hou, “He toki pai toku toki.” Ka ki atu a Rau-rika, “E hara ana i tou toki, na te toki pai nohoku.” Ka hoatu e
Ano ka kite a Pu-hou i aua toki, ka mau aia ka taraia ki te rakau a kua pai te rakau, a ka manawareka aia, ka hari aia ki te toki pai ki te toki pounamu.
Ka ui a Pu-hou ki a Rau-rika ka mea, “Kei whea tenei toki te wheuua i kitea ai te pounamu?” A ka whakaaturia te huanui (ara) ki taua whenua e Rau-rika ki a Pu-hou. A ka hui te iwi o Pu-hou, a ka haere katoa ratou ki te tiki pounamu, e rua rau o nga tangata, i haere, a ka tae ki te huanui (te ara) ki te awa wai e rere ana ka waea (wahia) ko te tahi te rau i haere i te tama i a Whaka-ariki, ko te tahi te rau i haere i te hakora (matua tane) i a Pu-hou ma te tahi awa; ka tika a Pu-hou ko te tahi te rau i te mate katoa; te rua o aua rau ra ko te rau i haere i a Whaka-ariki ka mahiti (pau) a ratou kai, ka mate ratou i te huka, ko te rau i a Pu-hou i ora katoa; a ka tae a Pu-hou ki taua kainga ki Po-tini (Pou-tini) ka tutaki aia i nga hakoro (matua) o Rau-rika i a Te-ihi, ia Hika-mata-whare, ka kitea mai te kuri a Rau-rika e whanatu (e haere) ana i te aroaro o Pu-hou, ka tangi nga hakoro o Rau-rika, he mea i tangi ai, kei te hua kua mate a Rau-rika. Ka uia mai e nga hokoro o Rua-rika ka mea atu ki a Pu-hou, “Kua mate pea a maua tamariki i a koe e Pu-hou?”
Ka ki atu a Pu-hou, “Kahore kia mate, kei te ara ano, na ano kei tua.”
Ka manawareka a Te-ihi raua ko Hika-mata-whare ki ta raua tamaiti kia Rau-rika. I haere mai raua ki te porangi (rapu) i te pounamu, a ka whakaritea (ka hoatu) ki a Pu-hou ta raua pounamu, ko “Whakarewa” te ingoa o te raua pounamu, a ka tukitukia (ka wawahia) taua pou-namu e Pu-hou ka whakaratotia (whakaratoa) ki nga tangata katoa o tana ope, a ka hoki a Pu-hou ka haere ki tona kainga ka tae aia ki te huanui (ara) ka tutaki i te rongo o tana tama o Whaka-ariki kua mate me nga tangata katoa mate iho kotahi te rau, a ka whakarerea e Pu-hou
Ka noho a Rau-rika i a Korari ka puta ki waho ko tana tamaiti ko Te-ura-o-meho (I taumutu te ngutu o taua awa o Ran-ngaia (kaia) no Wai-taha, he pori aua tangata katoa, a Wai-taha, a Hawea, a Kopu-ai (wai).
No tera motu no te motu i Ao-tea, ara no moua a Te-rangitama, ka haere ki te whaka-ariki (taua patu tangata), ka tae ki te kainga i a Taka-ahi raua ko Pakeha, ka roko-hina atu e noho ana i to raua kainga: ka patua e Te-rangi-tama ka mate, a ka haere a Te-rangi-tama ki tua ki Po-tini, a ka rokohina atu nga tangata o taua wahine ra o Rau-reka e noho marire ana i tua i Po-tini, ka patua e Te-rangi-tama ka hoki mai he kai (kohi) pounamu hoki, me te pikau pounamu mai mana ki tana kainga.
Kei ki he reo ke tau to Nga-ti-kahu-ngunu, he reo ke toku to Nga-ti-tahu-potiki, kaore, kotahi tonu to raua reo, me te kainga i noho ai ena tangata a Kahu-ngunu raua ko Tahu-potika, ko “Turanga-nui-a-rua” ko “Te-poroporo-ki-hua-riki.” Kei kona te maara a to matou tupuna a Ue-roa e takoto ana, ko Tuarahaua te ngoa. No nga whakatupuranga tangata i muri i a raua, ka tahi ka wehe-wehe mai etahi o a raua uri ki tenei motu ki te Wai-pounamou. E rua nga take nana i wehewehe. He wahine te tahi he kuri te tahi; na kona a
He kitenga tangata a Ata (Rata); He anga tangata, He kitanga tangata, He manawanawa, E whai ao, He ao marama.
He mea oha ano tenei e karangatia ana te ingoa o te manuwhiri ki roto ki tenei, e mea ana.
E mea e, e, e! O, o, o, Ko koe ano. O, o, o, Ko koe ano, i haere mai Ra koe i a Turanga-nui-a-rua I Te-poroporo-ki-hua-riki.
e ngari nou ana no te pakeha tena reo, e titiro noa ana koe te mohiotia, kaua e kiia nohu no “
Na Te-ahu-kurangi a Tu-ahu-riri, na te tuahine a Te-ahu-kurangi na Te-whata-rau a Kahu-patiti, nana a Tutu, (he wahine a Tutu) na Tutu a
Ka noho a Tu-ahu-riri i a Hine-to-wai ka puta ko Tura-kau-tahi, ka noho i a Hine-kakai ka puta ko Kawe-riri, ko Hurihia, nana a Taka-rau, nana a Te-wera, a Huruhuru, a te Te-rehe, na Te-rehe ko Te-mohena, nana a Te-hope, nana a Haere-roa.
Na Te-ahu-ku-raki (rangi) ano a Hine-te-ao, ka noho i a Raki-nuku ka puta ko Mate-rau ka noho i a Rua-tuwhenua ka puta ko Poho-mare, ka noho i a Te-kura-i-waho ka puta ko Panu, ka noho i a Ti-pare ka puta ko Puku-kaikai ka nono i a Raki-pa-taua ka puta ko Hikaka (he tane) ia a Kahu-potiki, ka puta ko Te-wakena-korako.
Na Matua-hai-tiri (whai-tiri) te waka i tahuri ki Wai-taki (Wai-tangi) ko nga utanga enei, ko whi-teko (he ika nonohi) na Mate-wawao o te Roroa, na Tako-roto te kaeo o te rimu na Pukapuka (pukupuku)-tawitiwiti.
Ka noho nga tangata i Kai-koura ka aroha mai ki tenei hanga kua tae mai ki Moe-raki nei (no Kai-koura) ka tae mai ki te huanui (ara) ki O-tau, ka hoki ki Te-ra-whiti ka tae atu ki
Na ka rangona e Kanapu (no Moe-raki) e Ura-haka, e Tau-maro, ka aroha ki nga tangata, ka pau katoa te patu, ka hapainga hoki te whakaariki (taua), ka haere ka tae ki te Tau-mutu ki taua kainga ra nana i patu nga ta-ngata, ka whakapahitia (ka whakatakotoria) te taua ki nga roro o nga whare; kotahi te tangata i puta ki waho ko Te-ure-pihanga-iti, ka taia (patua) e Kanapu ki (te) taiaha (he maipi) ka mate, ka mutu te tangata i mate, kati ka whakarauoratia katoatia nga tangata, kahore i patua. Ka mauria a Ku-whare ki waho kia patua e te tamaiti ranga-rangatira, he mea tapu mana (he patunga tapu) ka tae ki Mua ka kiia atu kia tokowha mana e mau, ka tae ki Mua ka ki atu ki a Korako, “Patua tau tangata, whuia tau rakau” ka whuia te rakau e taua tamaiti, ka oho nga mauri o te kai pupuri, ka rere ki ro o te wai, ki Wai-horo ka puta taua tangata ki Wai-horo, ka kau tupapa ka whiti ki rawahi (tawahi) ka uhu i te wai, ka haere ka oma, tae tou ki
Ka kakia (ngakia) te mate o taua whakaariki, na ka kohikohia katoatia nga tangata, ka pau katoa nga iwi ki te huanui (ara), ka haere mai, a ka tae mai ki Moe-raki ka whakatakotoria ngu matua, ka komotia (komutua) nga tapae (he toro) horo, tere ki te oma ka takoto nga tapae, ka haere mai nga tangata o ro te Pa, tokowha, ka whakarahia e nga tapae, ra ka mau tokorua o aua toko-wha, tokorua hoki i puta; puta rawa ki ro te pa, na ka hapanga te taua ki ro te pa, a ka rewa katoa te taua ka haere ki ro te pa ka rokohina mai i ro o te pa, ka oho katoa nga tangata o ro te pa ka tahuri o ratou kanohi ki te moana, kei wehi ki te taua he mano, ka tohu a Ra-hui raua ko Tauira ki waho ka whetea te ruru (he karakia) o te taha, ka te whetea te ruru o te taha ka karakiatia a ka oti te karakia, ka ripoa, nga wairua o te taua, kia heke katoa ki roto ki te taha (ipu) pau katoa te taua ki roto, kotahi o ratou ko Te-mata-uira i heke ki roto. Papare rawe ake te hau na ka whiriwhiria e Ra-hui raua ko Tauira-ki-waho nga tangata tino ngahuru hei taki; ka haere ki te taua, ka tutaki i te taua, a ka werohia atu o ratou rakau, a ka wero mai hoki e te taua ka ngaro (karohia) atu e ratou ka taha nga rakau o te taua, ka werohia ake hoki era ki te taua ka ngarohia (karohia) mai e te taua ka taha, na ka whakahokia era ka taki
Ka tae nga morehu ki Wai-ana-ka-rua (wai-a-nuku-rua), ka hoki mai, ka tae atu te karere ki a Tu-ahu-riri ka rakona (rangona) e Tu-ahu-riri, kua mate tana hakoro a Te-mata-uira, “I kiia mai koe kia hoki atu, kia kite i te matenga o tou hakoro,” a ka haere a Tu-ahu-riri ki ro o te pa, ka tu a Tu-ahu-riri kia haere kia hoki, ka ki ake te tangata, “Ko taua te haere,” ka ki ake he tangata, “Ko taua te haere,” na peti (poto) katoa, hoki tetahi nanganga (hanga) tangata katoa.
Na ka haere na Moe-raki, ka tae ki te kainga i a Kana-pu, ka kitea mai e Kanapu ka peti katoa hoki nga tangata ki te hoki atu, ka whakatakototia e Kanapu tona matua, ka tata atu a Tu-ahu-riri ki a Kanapu. Na ka whakahuatia e Kanapu tona waiata:—
Ka mea ranei ka tiki mai, Ka patu koia ai he wahie, Hei tao i au; tera atu nui ai, Nga mata tahuna, ka tuwhera tonu mai; Ko taku takotoranga ia; akua nei tonu.
Ka ki atu a Kanapu ki a Tu-ahu-riri, “E tu koe ki tahaki, tukua mai tenei mo kau-iro (kai-ure) nei.”
Ka patua katoatia nga tangata o Tu-ahu-riri a i waiho mai a Tu-ahu-riri a ko Tu-ahu-riri i whakaorarautia.
Ka noho a Te-rua-pu ki te Tau-mutu ka haere mai ki te taua ki Wai-koua-iti i reira a Kanapu i ro (roto) o te pa (no te Tau-mutu te taua) ka whakapahatia ki Wai-koua-iti, ka puta mai a Kanapu (no te Pa i Wai-kouaiti a te Kanapu) ki waho, whakahau ai ki te kiritai o te pa, i te pakihi te taua ka hoki ki ro o te pa, ka whanaatu hoki te whakaariki (taua) ka piki nga
Ma te matua ano te kai, Ma te matua ano te wai, Ma te matua (e) whakatakoto, Ki te ngutu ki a tore (ingoa o te ngutu) Kahore ia, kahore ia.
Na ka po te ra, ka maharatia e Te-rua-pu, “E, kahore hoki kia hinga he patunga a te taua.” Ka po te ra, ka tikina e Te-rua-pu te atua ka kaiatia (tahaetia) ka haere ra ro te wai ninihi haere ai: ka tae ki tera pito o te pa ka u ki uta, ka haere ki ro o te pa, ka tae ki ro o te pa ka kaiatia (tahaetia) te atua a Roko-nui-a-tau (Rongo-nui-a-tau) ka riro mai i a Te-rua-pu te atua. Ka moea iho e Tara-i-tu, he Tohunga no taua atua i ro o te Pa a Tara-i-tu e moe ana, ka karangatia ana mai, he moe,—
Tara-i-tu-e, ka riro ia, Te rau rakau nei.
Ka ara ake a Tara-i-tu i te moe, ka awatea, ka tikina ka toronatia (tirohia) e Tara-i-tu o kua rino tera to atua, ka apohia (rapua) i te takotorange o te atua, e kua riro te atua (he tohunga a Tara-i-tu) ka karangarangatia nga tangata katoa kia haere ki Mua kia apohia te takotoranga o te atua. Ka apohia e Tara-i-tu, ka karakiatia, ka whakarongo atu te taua o waho e karakia ana mai a Tara-i-tu i ro (roto) te pa, ka ngakia nga maara (he maara iti mo te karakia) ka ahupuketia (tupukea) ka mutu hoki te ahupuke a Tara-i-tu i te atua. Na ka rewa te taua, ka hoki atu ka
Ko tenei motu ko Ao-tea-roa, he mea hi na Maui, te eanga ki runga he whenua. Koia e kiia nei ko te Ika-a-maui. Waiho atu e Maui te kai tiaki o tana ika ko Kui, ka tupu tena iwi a Nga-ti-kui, hei iwi nui mo runga i te Ika-a-maui. He maha nga tau i noho ai te iwi o Maui i runga i taua ika; tera tetahi iwi kua tere mai i rawahi awa; tona ingoa ko Tutu-mai-ao tae mai ki te Ika-a-maui ka u ki uta timata tonu atu te whawhai patu, me te whawhai tohungatanga, me te moe ano tetahi ki tetahi i nga wahine me nga taane; te mutunga iho o a raua whawhai, ka ngaro atu ko Kui haere ana ki raro ki te whenua noho ai; ka riro te Ika-a-maui i a Tutu-mai-ao, he maha nga tau i riro ai te mana o te Ika-a-maui i a Tutu-mai-ao, tera ano ka maanu mai he ope i rawahi awa ko Turehu tona ingoa; tae mai ka u ki uta ki te
(Ko nga korero timatanga o tenei upoko, he mea tuhituhi reo Pakeha e Te Taka (
Ko noho a te Wera i Wai-koua-iti, ka haere mai ka O-takou, ka tae mai, ka noho i Puke-kura, ka mate a Tu-ki-taha-rangi ka korerotia e nga tangata. Na te Wera i waiwaia (makutu) i mate ai a Tu-ki-taha-rangi. Ka mahue Puke-kura i a te Wera ka haere ki Puraka-nui, noho ai, ka huaina atu te taua mo to Wera. Ka tae ki Puraka-nui ki te kainga i noho ai a te Wera. He po ka whakapahatia te taua. Ka puta a te Wera ka patua te teina, a Patuki. A ka mate a Patuki, ka rere a te Wera ki ro o te wai, ka kau tapapa, ka whiti atu ki rawahi tu mai ai, ka karanga atu te taua ki a te Wera. “Me oma noa koe, ka mate ia tou teina a Patuki. Aua atu koe te oma, ka mate hoki tou teina,” ka karanga mai a te Wera ki te taua. “Aua atu te mate atu ai. I mate ko te Wera i ora ko Patuki, kahore he rawa, tena ko tenei ka ora ko te Wera, ka mate ko Patuki. Apopo tangi nonoi ai nga tangata. Kati na ano te mea mana e tono ki te mate. Haere whangainga o koutou tamariki, haere moe korua ko tou wahine.”
Na ka haere a te Wera ka tae ki Wai-koua-iti ka noho. Ka hapainga te taua a te Wera te taua taki, te taua huki toto ka utaina ra runga o te waka (kotahi tou te waka) ka hoe mai i te po ka tae ki O-takou. Ka u ki nga Pukepuke, ki rawahi o Puke-kura. Ka rakohina atu te kuri e haere ana ka whaia te kuri, ka patua hei patunga tapu mo Patuki. A ka whakaponohia e te Wera. Ka oti te whakapono ka tuakina te manawa ka tae ka tunua ki te ahi, ka kahinutia, ka ka te ahi ka maoka, ka tukua ki raro. Ka taumahatia. Ka oti te taumaha ka hoatu ki tetahi kaumatua, hei kai. Na ka kainga, ka utaina te kuri ki runga ki te waka ka utaina te whakaariki ka hoe ki rawahi, ka tae ki rawahi ki Puke-kura, ka kitea e Puke-kura. “Oi, na i te taua a te Wera, na i e manu nei.” Ka whati mai nga tangata o ro o te pa, ka whati mai ki tatahi matakitaki ai, ki a te Wera, ka karanga ata nga tangata o uta. “E aha te rawa a te poua (koroheke) ki to haere noa ki kona, he aha tau patunga apopo?”
Na ka karanga mai a te Wera. “Apopo tangi nonoi nga toa ki te reinga heoi ano tona ka whiwhi. He uwha te manu nana i piki te kaha, apopo tangi nonoi ai nga toa.”
Ka hoe ia a te Wera ka tae ki Wai-koua-iti, ka wha-kairia taua kuri, ka ahiahi i te ra, ka moe a te Wera ka ao te ra, ka tikina atu hoki taua kuri ra, ka kotia tetahi kuwha, ka taona, ka maoka, hei raupaka, ka kainga te kuwha e te tohunga karakia. Na waiho te tapai (toenga tapu) ka whakairia te tapai (toenga tapu). Na ka ahiahi te ra, ka huihui nga tangata ka korerotia e te Wera kia hapainga ki te taua.
Na ka po te ra, ka toia nga waka ki ro o te wai. Ka rewa to taua. Na, ka haere te tokomaha o nga tangata ka hoe ra i te po, ka tae ki O-takou ka hoea rawatia ki roto ki te Pori-a-haumia. Ka u i te po ki reira, ka toia nga waka ki ro o ngaherehere, ka noho a te Wera. Ka o ake i te ata, ka whana (haere) atu te wahine o Puke-kura, ra te takutai, e haere ana ki Papa-nui ki nga kainga patunga kekeno. I reira etahi tangata o Puke-kura, i te Papa-nui, i te patunga kekeno. Whana atu rawa
Ka takitaro hoki a te Wera te nohoanga mai, ka wareware ka rewa hoki he taua ke na te Wera, ka tae mai ki O-takou. He po anake te haere mai. Ao rawa ake te ra, i roto rawa o O-takou nei. Ka tutaki i a te Kikiwa ma, e haere ana ra uta, e kite ana i te waka, ka hua mai e te Kikiwa ma, na ratou ano (te waka) na Puke-kura, kaore he taua ia na te Wera. Hoe atu tou a te Wera ki uta. A, ka patua nga tangata, tino ngahuru. Ka mate, ka utaina, ka hoki. Katahi moate (ano a te) Wera ka hari. Ka tae atu ki Puke-kura, ka karanga atu a te Wera (I mua na nga tangata o te Pa i karanga mai ki a te Wera, ko tenei na te hari o te Wera ka pepeha atu). “Ko koutou anake tena e noho ana. Na ia, enei o koutou. Tenei ka whiwhi tino ngahuru.” A ka hoe tera ki Wai-koua iti.
Na, ka noho a te Wera, ka hapainga mai hoki te taua a te Wera, ka haere mai i te po (he taua nui puku ia) ka tae mai ki roto ki O-takou, ka u ano ki te Pori-a-haumia. Ka tukua nga toro. Ka tae atu ki tera moana kakitea atu nga ahi o tera taua o
Kei te whakaware te taua a
Na, kei te whanaatu tou a te Wera, me tana taua, ka tohu haere mai. Ho tokotu te tohu a te Wera, he kura-takapini, tetahi tohu. Ka pangaa pakutia ki waho o te poti (he timu no te tai), haere ai, ka tata atu, ka whaka-rongona te kawhote, te toroti o te paraparu e taua tangata o
Ka mate taua patunga, ka puria nga tangata, ka poua te pou mo Hika-nui, ka poua te pou mo Hika-hore mo To-waka mo te Moko-nui-aha, mo te Mokemoke. Na, ka karangatia e tera e te Wera nga pou, tohia ki konei ki tona taha. A ka pepeha atu tera a te Wera, ka ki atu, “Waiho te iramutu hei iramutu, waiho te papa hei papa, waiho te hakoro hei hakoro, tahuri tonu mai patu tonu nei. Akuanei mahaku mai ano i runga i tona upoko ona waewae rawa” (Mana anake e kai). He kakinga (ngakinga) mate mo tona teina mo Patuki.
Ka mutu, ka utaina, ka rere ki tona kainga, ki Wai-kou-aiti, ka noho i reira, ka whakaaro tera a te Wera ka mahara tera,
A ka noho ano tera a te Wera ki O-tara ki tona pa. A ka puta mai te taua, ka tae mai ki O-rangi-tuhia. A i reira te taua a noho ana, e whai mai ana ki a te Wera. A, noho ana nga tangata o te kainga a te Wera. A, ka haere te hunga wahine ki O-rangi-tuhia, ki te paua. A tae atu ki reira ka noho, ka whakaaro atu ki te tai kia timu te tai, ka haere ai ki te paua. A, na te tai ano ka timu, ka haere ki runga ki te toka ki te ripi paua, ka hapainga atu te taua, ka patua te kai paua, ka puta etahi wahine, ka oma
A noho ano a te Wera ki O-tara, ki tana pa. A ka mahue hoki taua pa, ka maunu nei na ko Hekia. A, ka noho a te Wera i konei. He pakake anake te kai. A na nga piro ka kakoa (pangia e te mate) ka mate. A, ka mate a te Wera hoki, ka whano ka mate a te Wera, ka korero atu ki nga tangata. “Ki konei ra, kati nei ma te pirau ko au: ko koutou ma te whata rakau koutou e oake, kia haere koutou i runga i te moenga kakara, kei waiho koutou ma te pirau e kai, ka pai, ma te tangata e kai.”
Na, ka mate a te Wera, ka noho ano nga tangata, noho ana i Kanu. A nui atu o nga rangi noho ai, na, ka haere nga tangata a taua tangata o te Wera, ka tae ki O-rau-tahi (kei te taha ki Oko-pihi). Na, i reira
Ka mutu ia te mea ka matauria.
(Ko nga korero timatanga o tenei upoko, he mea tuhi-tuhi reo Pakeha e Te Taka (
(Ko nga korero timatanga o tenei upoko he mea tuhi-tuhi reo Pakeha e Te Taka (
(Ko nga korero timatanga o tenei upoko, he mea tuhi-tuhi reo Pakeha e Te Make (
A te tahi ano hoki o nga take korero o taua upoko nei ano, he mea tuhituhi e Te Make (