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Volume IV
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Although it is very probable that the kumara was brought to New Zealand by more than one of the canoes which reached its shores in the days of the early migrations, the honour of its first introduction is a point that has been hotly contested by the descendants of each set of immigrants; and when it is remembered that, besides being the article of food most highly prized by the Maori, the seed was selected with the utmost care; that the place where it should be planted was carefully chosen by the priests; that every seed-tuber was the subject of a special incantation, and was received from the hands of the priest by a member of the tribe who could be relied upon to imbed it in the orthodox position, viz., with the tapered end a little elevated and pointing to the rising sun; and how, at special periods of its growth, the priests were required to chant other incantations and perform ceremonies to insure an abundant crop, the maara (growing crop) being watched most carefully by other selected members of the tribe; and how, at the time of harvest, the first-fruits of the crop were sacredly presented to the gods with ceremonies and incantations, in which the priests alone took part,—it is no wonder that the honour of having
For the account of Hotu-nui at page 197 and that of Paoa at page 215 (Maori) of this volume, I desire to acknowledge my obligations to the work of
Major Ropata Wahawaha, of
It was then agreed to go and bring the kumara from Hawa-iki, and the people assembled at night and held a council, and the gods were sought unto and propitiated, so that they might close the pits of the winds (d) and stay them, and calm the waves of the ocean, and that they should shield and uplift and aid in propelling the canoe, and enable her to sail swiftly. Then the canoe Horo-uta was drawn down and launched into the sea, and seventy [one hundred and forty] men embarked in her. Seventy sat on each side, to paddle. Kahu-kura also went
Land of Ahuahu, where the kumara grows— We were screened from the wave. Land of Whaka-tane, where the kumara grows— We were screened from the wave. Land of Wai-apu, where the kumara grows— We were screened from the wave. Land of Whanga-paraoa, where the kumara grows— We were screened from the wave. Land of Turanga, where the kumara grows— We were screened from the wave. Land of Nuku-tau-rua, where the kumara grows— We were screened from the wave. Land of Here-taunga, where the kumara grows— We were screened from the wave.
The name of each locality at which the kumara was left was thus repeated as part of this incantation.
Iraia Tu-Tanga Wai-O-Nui, of Whanga-nui:
O friends, the Maori people! I object to the words of
The Rev. Mohi Turei, of Wai-apu:
This is my answer to the words of condemnation spoken by
O friend! the man who contradicts the words of
This is what I would say to you: You possess your kumara, and your own ancestor, and your kumara-cultivations; and I have my kumara, my ancestors, and my kumara cultivations.
The water of the hold of the canoe Horo-uta was baled out at Wai-apu: hence my proverb in regard to the abundance of food we possess. The proverb is this:
“How great is the quantity taken out of the hold of Horo-uta! too much to be collected;” and another of my proverbs says, “Food has come on shore on the coast of Wai-apu, and abundance is in the valleys of Tapui-para-heka (familiar spirits of the soft and mouldy).”
When the canoe Horo-uta landed at Wai-apu the kumara was at once planted to produce a crop, and the name of this plantation was Whaka-rara-nui (ridges spread out to great extent), where to this day the offspring of that kumara may be seen growing, and where I, the Nga ti-porou Tribe, go and take up the crop of such in the tenth moon of the year, and where we leave the vines of the kumara, so that in taking the crop up we cover those vines in the soil, and these grow again and yield a crop. This we have done since the days when Horo-uta landed the kumara, and even down to the present time.
Friend, hence I say unto you, be clear and correct in what you say against
Hoani Nahe, Of Hau-raki [the Thames]:
O friends, all the tribe! salutations to you all. Now hearken. We have heard the words spoken by the Nga ti-porou at Mata-ahu (face turned towards) to you all, where
Now, O my friends! I have heard of the words spoken there by
Now, all ye tribes of these Islands (New Zealand), of the South and the North, hearken to my words in respect to what these men say. These two men are each confused (led astray), and appear to think that their two tribes are the most learned of all the tribes who inhabit these Islands of New Zealand, and that they two are the two most learned men, and are the most able of all men to rehearse the genealogies and history of all the tribes who inhabit these Islands. But my objection to Iraia-tutanga-wai-o nui (portion of the great water) is because of the attempt he makes to take the beclouding object out of his friend's eyes, while he has a cause of blindness in his own eyes.
Now, hearken, O ye tribes of these Islands of New Zealand! Each tribe has its own kumara, which were brought in the canoes in which its ancestors migrated to these Islands. I have my own kumara, which was brought over to these Islands on board of the canoe Tai-nui, which was the canoe of Hotu-nui (great sob) and Hotu-roa (long sob); in which also came the women Marama (light) and Whaka-oti-rangi (the heavens complete), with many others; and these were the women who brought the kumara, the hue (gourd), the aute (Broussonetia papyrifera), and the paraa (Marattia salicina) with them in that canoe from Hawa-iki. Also the karaka (Corynocarpus laevigata) was brought in this canoe; but the karaka here spoken of was used as skids in hauling Tai-nui up on to the sea-beach in the Manuka (anxious) (Manu-kau — all birds) Harbour, near to Auckland, and is to be seen growing at Awhitu
Tai-nui (great tide) was dragged across the neck of land at Tamaki (invalid) into the Manuka (regret) Harbour on her voyage to Ka-awhia (embraced) (Kawhia), where she is to be seen to this day, turned into stone.
When the Tai-nui arrived at Kawhia the seeds which the two women, Marama and Whakaoti-rangi, had brought with them from Hawa-iki were planted; but each female set the seeds which she had brought in a different plot of ground from that occupied by her friend. The district in which these seeds were cultivated in Kawhia was called the Papa-o-karewa (the uplifted flat). When the seeds which were set by Marama grew, the kumara grew into the po-hue (Convolvulus clematis), and the hue grew into the mawhai (
Do you hearken, O all people of these Islands! The canoe Tai-nui brought her own kumara, hue, aute, paraa, and also the skids of kopi (karaka), with the kiore (rat). And the canoes of the other migrations brought their own kumara with them.
Now, O Major Ropata and Iraia Tu-tanga! you say that the canoes Horo-uta and Ao-tea brought the kumara to these Islands of New Zealand. You, of all men, repeat the most absurd myth, falsehood, and invention. I ask, what canoes are those
An account of all the canoes of the various migrations is given in the song composed by Peau (turned aside), of the
Now listen, and I will tell you another reason why I believe in what is said— “Tai-nui brought her own kumara to these Islands of New Zealand” —which is contained in the following song composed and sung by an old man of ancient times on account of his crop of kumara having been destroyed by rats. The old man was so despondent that he gave utterance to his grief in song, as follows:—
Here I sit, and heart of man Requires to find some powerful charm To counteract the ill befallen me. Oh! now confusion's here confounded. But grow, O tendrils! grow, And flourish where ye sprout; The while I climb and sit on hill In lonely mood outside my home. O birds! whose voice is hushed Below me now at Rangi-ahua, Come, meet again and sing your song. I sacred am, and feel a dread Of Rongo-tapu-hirahira (hingahinga) (The great and sacred kumara). But thou, O Tane! promoter, And he who calls great evil, And parent of the forest-land, Art not abashed to stand In presence of the little mouth (man), Or see the child of piercing tooth (rat) Devour and blight my growing crop, Which in days past sat sheltered In the prow of Tai-nui, And passed across the sea With Hotu-roa in his canoe; When Hotu brought the kumara, And blessed the sun-lit world with food. Ah! why now heed the gods' commands, Or think their power as aught? Then cast thou all behind thy back, And deem their power as ornaments; While Heaven propitious smiles, And screens at once from evil's power. Then cease thy charms to chant And incantations sing to Hau-turu And Te-whara. In those though sacred hills Confusion and mistaken trust are placed. Then press towards those hills, and see If thou canst bite, and make an impress Of thy teeth in them. But, oh! the kumara Still grows on cliffs in Hawa-iki, Where germ, and sprout, and life Of such were seen the first. But rats have blighted all now here.
Now, o people of these islands of New Zealand! do not live in quiet joy, and tell your tales of myth to all around, lest your ignorance and pitiable imbecility be seen.
That which causes me to feel sorrow is, lest the myths which have been related as facts by those of my freinds who will persist
Te-Moana-Roa (long sea), of Whanga-ehu (harbour of mist), near Whanga-nui:
Let all the tribes hear what I say in condemnation of what the
And you have spoken, O Rev.
O my friend Mohi! you ask, “Where did the kumara first grow in New Zealand?” and “Does the kumara still grow there?” I answer, “Yes; it is still growing, and I am in possession of it.” The name of that kumara is Kahu-toto (garment of blood). I also possess the karaka, and these two were the food brought here by my ancestor Kupe from Hawa-iki.
When Turi came here he stayed in these Islands, and did not return again to Hawa-iki. But your canoe, O Mohi! returned to Hawa-iki. You make this assertion. But my canoe, called Ao-tea, in which my ancestors came here, did not return to Hawa-iki.
O friend
O friend
My friend, the food brought over by the canoe in which my ancestors came is this: the kumara. I will not dispute or contradict what you have said. Enough.
Hohepa Te-Poki-Tauwhitu-Pou (substantial prop), of Whanga-ehu, near Whanganui:
Friend, these are my words in answer to those of
Friend Hoani Nahe, these are my words in answer to yours. You regard your words as correct. Do you think you are the only man who can rehearse our history from the most remote ages (po), and is it thus you assume such supreme knowledge? Why did you not remember that all men derive their origin from the gods, who first came from the world of po (spirits)?
Friend, you are truly the most incorrect man who attempts to rehearse our old history. In proof of this you ask about the canoes Ao-tea and Horo-uta. Maybe you are deaf. Ao-tea was the canoe in which Turi migrated to these Islands of New Zealand, and the god he had in that canoe was Maru (shade, shelter); the paddle of Turi was called Rakau-awhiti (wood of caution), and his baler was called Whakawaha-taupata (the carrier of the taupata —a shrub not unlike the laurel, the Coprosma baueriana). And the cargo of that canoe—that is, the food brought in her by Turi when he migrated here from Hawa-iki—was the kumara called Kahu-toto—which to this
Friend Hoani Nahe, why did you forget that man came from the po (world of spirits)? By such knowledge you would have abstained from contradicting the assertions of other men. Though your ancestors came from Hawa-iki in your canoe, and though they brought a cargo with them, still I am your equal in rank, as I [my ancestors] came in our canoe from Hawa-iki, and also brought a cargo in her. The name of the locality in which we [our ancestors] cultivated our [their] kumara is Hekeheke-i-papa (descend from the plain), and the hill on which my karaka grove grew is called Papa-whero (red flat), and the proverb for my kumara when scraped for kao (dried kumara) is, “That is the food to be swallowed—sweet food to be eaten.”
Friends, the tribes of all these Islands of New Zealand, how deaf this man (
O son (
I am sitting near my dwelling now, Of the Ao-kai-whitianga-te-rangi (Day of plenty, shone on by the sun), But my ears are tingling with the flow of words, That makes me ask, “In what house was The muka (flax) grown for Kaha-whiri-kau (The tree of genealogy so glibly given)?” I have my flax [genealogical tree]—my own, Which grew in Aro-au-hitianga-rangi (The open stream the sun shines on). But winds [disputes] confuse the sky [our history], And sever first from last of my descent [Confuse the line of right descent]. But give the origin from the gods, And tell of power and vast command. I thought my offspring of the sea, And children of the forest-land, And all the insects of my house and home, And that deaf tribe the food of man, And drinking-bowls of god Maru Would speak; but silence reigns unfruitful still. But chants are sung when priests adorn their heads, And all in vain, as ancient flocks are lost in night, Nor can we see or hear Turau (the mighty host), of locks of grey. Lift, lift on high the niu and wananga (Enchanter's rod, and divination's altar), And let the seer now show the flock of Kahui-rua (The twofold power of life and silence give), And bind them each as one; then shall be seen The land of Ngahue. And incantations chant To raise the land and lift the mountains up, And raise the peaks far in the sky, And then extinguish earth's fierce hidden fire, And lift on high the sacred gift of power And offer it to Maui and Awhio-rangi, Then raise it high, that heart of life, To Taretare-ki-ao and Kopu-huri (Who gasps in life with heaving chest), The first-fruits of the slain. Now heed my words: ‘Tis not that Toki-ihu-wareware (Soulless, thoughtless dupe) Is the god to whom thy offering should be given. He the offspring is of Hine-nui-po (Goddess of death) and Ira-pawake (Who tempts and snares the wanderer). My ancestors recrossed the sea in their canoes Toro-kaha (impelled by power) And Te-rangi-amio (sail round the sky); And great of worth their cargoes were. They brought the Toro-haki-uaua (Brave life and muscle, mighty power), With Whaka-mere (cause of joy and music's charms), As offering gifts to all the gods. But what canoe was thine? or what did it contain? The scroll-marks on thy nose, or slander Spoken loud to all around, and paraa-bulb, And small black eel, the climax of thy feast?
Now, O friend! I ask, what is the name of the original kumara brought to New Zealand by your ancestors? The names of mine are Rongo (fame), Tama (son), and Matua-rangi (firmament of heaven), which were originally found on the back of the seashore of Hawa-iki. Now let me know the name of your kumara.
Tamati Tautuhi (imitator of scrolls), of Mata-ahu (face turned towards):
These words are in regard to what has been said to contradict what
Now, O friend
I will now answer your taunting words. You say, “Iraia Tu-tanga is wrong in contradicting the history given by others as he does:” then why do you not see that which dims his eye, and then try to take away that which blinds the eyes of men?
Now, O friend! ponder this matter, lest you take for granted and for truth what you have been taught by your ancestors, and think what our ancestors have taught us is all fiction; lest your similes turn on and condemn you; and also lest you believe all that you have been told, but which you have not actually witnessed, and lest you persist in upholding the statements of others relative to history of which you have not been an eyewitness, so that your insanity may be known by all people.
You also say to us—myself and my tribes— “We are not to repeat with delight, or promulgate, fiction, lest our stupidity be seen, and men be led to believe fiction as if it were truth.” I will answer these your words. Why do you not also believe that all that is said regarding the history of the canoes Tai-nui, Arawa, Mata-atua, Kura-hau-po, and Toko-maru, is also fiction, and cast aside all that is said of these canoes, so that the way may be clear in which truth alone may be stated, which truth may be given by those who are not insane? I also have seen that you have said that you are not sorry at what has been stated in regard to your canoe, as you say you merely state what has been told to you by your ancestors: then why do you contradict the statements of
I am also one who contradict all that is given by our ancestors of this district (East Cape) in which I live, as they relate what they know, but do not give dates, or the month or the day when Kahu-kura went to Hawa-iki to obtain the kumara; but, O friend! perhaps these ancestors with whom you are acquainted can give these dates.
O young man! there has not yet been any assembly of the tribes of these Islands called together at which these disputed matters might be discussed—where each tribe could rehearse its history, and come to a final agreement as to which account of our past history—that of the East or of the West Coast—is the true history. I suggest this [or, my remarks are] in answer to what you said: I have never heard in days gone by of migration canoes the names of which were not given in history.
Hoani Nahe, of Hau-raki (north wind, or dry wind) (the Thames):
I will answer Hohepa Te-poki-tauwhitu-pou.
Now, O friend! I am not grieved at what you have said. It is the outcome of your thoughts, and your words are correct, and show your supreme knowledge, and the truth of what you state must be palpable to all the tribes of these Islands of New Zealand. Surely they must see that you are verily the man who tells all the truth, assisted by your friend Iraia Whakarewa.
In regard to what you ask about the canoes Ao-tea and Horo-uta, which canoes I stated had not been mentioned in the migration history of all the other canoes, I agree that you are correct in condemning me for my assertion in regard to them. But allow me to explain the reason why I made the statement in regard to these two canoes.
There were only two canoes named by
O friend Te-poki-tauwhitu-pou! perhaps you have not heard what
I imagine I can see the object of what you have said. You have seen that I dispute that which is stated in regard to the canoes in which it is said your ancestors came to New Zealand. Having seen that, you lost your temper and became very angry, and hence you gave that insulting song which you have quoted in your answer to me. You give that song as if I were not aware of its meaning and origin, and also of the insult contained in it; but in these days that insult, and the hints of ancient deeds of war and murder, do not contain sufficient pungency to cause a war.
Now, my friend, you say you came from Hawa-iki, and in your own canoe, and that canoe had a large cargo; and you also
Friend, I gave you the knowledge which caused you to admit that the canoe in which my ancestors came to these Islands brought a cargo of kumara, and you say, “You and I are one [or alike in rank].”
I do not see sufficient reason for my taking any pains to dispute your statements; but I must say, in regard to that part of your speech in which you hint, “It was my ancestor Turi who was the only one who brought the kumara to these Islands of New Zealand,” you were afraid to put your thoughts into such definite words as I have now put them in for you. I do not say that the words I quote were uttered by you, but you wished what you said to be understood as I have put it. You took deliberate care to tell the names of your god, your paddle, your baler, and you gave the name of your original kumara; at the same time you asked me to tell the name of the kumara which I first possessed. Perhaps you asked the question about the kumara with a view to saying, if I did not divulge the name of my kumara, “The canoe Ao-tea and the chief Turi first brought the kumara to New Zealand.”
Friend, according to your knowledge you believe the kumara called Kahu-toto (garment of blood) is the only sort of kumara known in New Zealand. Friend, at the commencement of this dispute I did not assert that “Tai-nui was the only canoe that brought the kumara to New Zealand;” but now, for the first time, do you, the descendants of those who came here in the
Hata-Rio, of Wai-ngongoro (snoring water), in the Waitotara (water of the totara) district:
This is an answer to the statements made by
Friend, your statements are wrong [false]. Then, hearken. The bird koekoea (Eudynamis taitensis) did not know how or when the wharau-roa (
Now, Turi embarked in the canoe Ao-tea with the kumara and the karaka-tree, and voyaged to New Zealand, and left behind him all the other canoes. You may ask, “Why did he leave all those canoes behind him?”
The canoe Ao-tea voyaged towards New Zealand. Her cargo consisted of three things: there was the kumara, of which my proverb [that of our tribes] says, “The door, or belt, of Rongorongo;” and there were also the karaka-tree, and a god: these were her cargo.
I [my tribe] have also a song in which are recounted the various articles of which her cargo consisted. But this song does not specify the kumara, in which case you,
O my youngest nursling! O Wharau-rangi! (House of heaven). The knowledge of your Ancestors was left with me, my daughter. With the seed [kumara] were strict injunctions given How to plant, and store, and keep—all Taught to me in sacred house Kahui-rongo (The tribe of the kumara) in my ever-dry storehouse, And where all enticing sounds were heard, Ere winter followed on bright summer days. Come, O daughter, back to world of light, And flaunt before those beauteous birds, The men whom Toi (the pinnacle) o'ercame And left as heirlooms to us two. O daughter thou of mine! now weeping for thy food, Now sip of Ngata (satisfied) water; then Suck through a tube to quench thy thirst. Now frowns the face of Ta-whaki (The god of war); but thou arise, now In the bright third moon. The kahu mounts up in the sky, The bird of Tui-rangi (charmer of all birds) And Kapo-kai (the good collection of food). I ask, O child! and seek in vain The origin from Hawa-iki far away, And whence came hands and feet, And how the face came into being. Now floats the old canoe of Rua-tea (The daylight pit), and Kura-hau-po (The blushing cloud, indicative of storm) Lands here [in New Zealand], and we two Come in the Ao-tea, Turi's canoe, And land at Ngutu-whenua-kura (The open, dark, red land), and build The Rangi-tawhi (day of food) house, And kumara set and plant the karaka -tree In daylight world, and raise the pole To female gods of old, the female children Of Nonoko-uri (the dark ant) And Nonoko-tea (the white ant), And bind it round with tow of prepared flax. When Hau (wind) took soil into his hand, And, holding Tu-roa's (long standing) rod, He crossed the stream and drank, He called that river Whanga-nui (Great harbour). The mist rose from another stream, And this he called Whanga-ehu (The misty river). Then he felled A tree across another stream, And this he called Turakina (The tree laid down). Thence on he walked And crossed a stream, and called it Rangi-tikei (Day of travel with long steps). And then he rested At a stream, and gave its name Manawa-tu (The heart content in rest). The wind passed by And whistled in his ear: he called the stream Which next he crossed Hokio (Giddy and sit down). Then, next, The ancient name of river Awa-iti He changed to that of O-hau (The offering lifted to the gods); and, holding up His staff, he called the stream he next came to O-taki (speak to a tribe). Then he felt lonely, And called the stream near which he sat Wai-meha (stream of loneliness), and sighed aloud He followed on to find his spouse, and came To the river where she was; but anger still Roused all his soul. He used his divination-power And with enchantments turned her into stone. Then hot revenge was cooled, and glistening eye Bespoke delight. He called the stream Wai-rarapa (The glistening stream). Yes, O my child! thy ancestor Then smiled, and all the world to him was joy. And gods Whai-tiri (thunder) and Warea-kai-tangata (Occupied in eating men) were seen far Out in mid-ocean. Now build thy home, And threshold for thy house now make, E'en as the steadfast morning star Meremere, And let thine offspring ever hold The power, fame, and rights of thy canoe Far as the great Hau-mea (Lock of the slain, killed on the battle-field), Now called Te-awa-ma (the clear white stream). But now, my child, I'll cease my song to thee.
Uma-Kau-Oho-Mata-Kamokamo, of the East Coast, near Tauranga of Te Arawa:
These words are in regard to the history given by the priests of Horo-uta, Ao-tea, and Tai-nui, which they have published to all the tribes now living on the island of Ao-tea-roa (North Island of New Zealand).
O my relatives! we all migrated from the islands of the dark sea, and I also claim to come from those islands.
And I also have heard your rehearsals, as each has given his version of our history, and in particular that part in which you state, “It was our canoes alone that brought the kumara, taro (Colocasia antiquorum), and all those other necessary articles of food now known in these Islands on which our ancestors lived, and on which we now subsist to this day.” True, true, very true; I agree with all this.
But wait awhile; let me explain what I mean. There is also a history of this other canoe which belongs to us all, the history of which is still kept in a basket [memory of man], which I will on some future day rehearse to you, and thereby claim to be one with you.
Then go, O my assertions! and let the tribes hear what I have to say, that they may agree to what my friends the priests of the other canoe,
Now, my friends, take particular notice of the manner in which I rehearse history. You are all my children— this you have made clear to me; and yours were the canoes in which the kumara, taro, and hue (gourd), and all the other kinds of food by which we are enabled to live, were brought to New Zealand. Yes, I agree it is correct. I agree to what my friends those priests say in regard to their canoes: they say theirs were the only canoes in which food was brought from the islands to New Zealand. Yes; your canoes brought all the food to these Islands; and hence not any food was brought in this—another canoe belonging to all the tribes. But this canoe of which I am about to speak was a carved canoe, a sacred canoe, and was a canoe in which the priests and chiefs alone came, and hence not any food [seed for future cultivation] was brought in her; but the others of our canoes were prepared to carry food and be as tenders to the canoe of which I am speaking. I mean the canoe known by the name of Mahanga-a-tua-matua (the twins of the ancient father).
In regard to what
He also said, “Tai-nui was the first of all the migration canoes which landed in New Zealand.”
Friend, Whaka-oti-rangi was the elder sister of my progenitor, and I still possess her “small basket” [the history of her people from her days to the present], and therefore I, her elder male descendant, am still in possession of that history.
I state that Tai-nui was made after the time that the canoe Mahanga-a-tua-matua was finished, in which canoe I [my progenitors] came to New Zealand; but I [the priests of my progenitors] made those two canoes, and I still possess the priests who made those canoes, and the axes that they used in making them [I know the history of the whole]. Mahanga-a-tua-matua was the very first of all the canoes to land in Ao-tea-roa (long daylight) (North Island of New Zealand).
If you agree to what I say in respect to my canoe, then explain by telling me the history of my father and mother [my progenitors], and also tell me who was the husband of Whaka-oti-rangi, and what were the names of her children, as I am confused in this part of our history.
I ask again, Do you know all about the “small basket”? and what does “small basket” mean? I ask you these questions because you are, or assume to be, the descendant of the firstborn of our original family, and you also presume to rehearse our history. If I had been the first to rehearse our history, as you have been, I might have given our history in a clear and true manner, as I am descended from the elder sister of Whaka-oti-rangi.
Friend Hoani Nahe, I and Whaka-oti-rangi, the younger sister of my progenitor, did not come to New Zealand in the canoe Tai-nui, nor did we [our ancestors] cultivate food at Kawhia. Tua-matua (ancient father) was son of the first
But I will wait and see the answers you give to the questions I have asked, in hope that you will be able to enlighten me [teach me something I do not know]. After which I will give a clear and full history of all the ancestors, and also of other matters about which I have not yet spoken.
Hoani Nahe, of Hau-raki; of the
O father Uma-kau-oho-mata-kamokamo! salutations to you, who have asked me what is “the little basket.” Friend, a “rukuruku” is a basket which is not quite filled with food. As it has but little food in it, such food is tied up in one corner of such basket. That is the meaning of “rukuruku” or “putiki” (tied up), as each of these two words is contained in the proverb of which they are a part, as you will see the proverb in question has two readings, which are these: “The rukuruku of Whaka-oti-rangi,” and “The putiki of Whaka-oti-rangi.” Such, therefore, is the meaning of the word “rukuruku.” Now, a fishinghook or fishing-line is kept in a gourd, which gourd and what it contains are called “taputapu” (property).
You also ask this second question: “Who were the father and the mother and the husband of Whaka-oti-rangi?” I will repeat what I have before stated. Pu-hao-rangi (origin of encircling the horizon) was the owner of the canoe Arawa, which was obtained by him in recompense for his house having been broken by Tama-te-kapua (son of the clouds—he who walked on stilts); and hence Pu-hao-rangi remained in Hawa-iki. But Nga-toro-i rangi (he who went to discover what was in the far horizon) was of the Tai-nui [originally belonging to the people
According to what you know of history, who was the captain [leader] of the people who migrated in Tai-nui, after the days when Nga-toro-i-rangi was taken away in the Arawa? and where did Tama-te-kapua die? and where is his grave? [where was he buried?] I ask these covert questions as you also asked questions of me in the same manner.
I agree to your assertion that I was born in your people [I take my origin from your ancestors].
Now, friend, I ask, what ancestors of these Islands have I passed over unnoticed? [or, what ancestors have I left out of the history given by me who ought to have been mentioned?].
I do not contradict anything said by you in respect to the canoe Mahanga-a-tua-matua, as the history of that canoe is not in the least known [has never been heard] by the tribes of New Zealand.
Now for the first time do I utter the words of dispute in regard to the migration canoes; but how can I avoid noticing such contradictions as that the men of Tai-nui were so noble that the females of your canoe would insist on having them as husbands in preference to all other men, your own included, and take this as a reason for taunting me as you have done?
Friend, does the man exist, or has he ever existed, who assumes the name of Uma-kau-oho-mata-kamokamo (all chest, with starting, winking eyes)? [This, I presume, is an assumed name.]
I Will speak of those canoes which were left behind when the other canoes brought our ancestors from Tawhiti-nui (great distant).
Hape-ki-tu-a-rangi was left behind at Hawa-iki; but he sailed from thence, and his was the first altar erected in Ao-tea-roa (North Island of New Zealand), and the name of his canoe was Tai-nui; but the head chief and leader in Tai-nui, whose name was Hotu-roa (long sob), also began to erect a post for an altar, but Hape disputed with him in regard to the posts of their altars, as Hape had first erected a post for his own altar, and also because Hotu-roa had charred the post of his altar with fire.
This is the history of the migrations of the ancestors of the Maori from Hawa-iki, and it will commence at that part of which the Maori has a perfect knowledge.
The Maori came to New Zealand on account of a great war in Hawa-iki. In that war multitudes of people joined in a battle, and great numbers of men fell in the strife. The name of that battle was the Ra-to-rua (double sunset), and, when some of
Before the fleeing party had left Hawa-iki they consulted and determined to build canoes in which they could go and discover new lands in which to dwell. First they built the canoe called Tai-nui, and when she was finished they dragged her into the sea and loaded her with a cargo. Now, these are the names of the great leaders in that canoe, Tai-nui: Hotu-nui (great sob), Hotu-roa (long sob), Hotu-papa (sob on the earth), and Hotu-mata-pu (weep for the familiar face). And the names of the women of note who came in that migration were Marama (light) and Whaka-oti-rangi (heaven complete).
When the people had put all the cargo into the canoe, those on shore, who stayed behind in Hawa-iki, called to those departing and said to Hotu, “O Hotu! it is a Tama-tea”’ (sixth moon of the year, when gales and bad weather are most frequent); but Hotu answered, “It does not matter: let me go and meet Tama-tea far out on the sea, and fight with him there.”
Then Hotu, with chants and incantations to the gods, sought to bind the power of the winds and waves, so that the track on which he sailed in his voyage might be calm and unbroken by any power. Then, entering on his voyage, he sailed across the sea and landed in these Islands of New Zealand, where the crew of Tai-nui saw the red glow of the bloom of the Pohutu-kawa (the baptismal offering held up); and Tai-ninihi (tide glide gently away) threw his red head-dress plume into the sea, which drifted and was cast by the waves on the Whanga-paraoa (harbour of the whale) beach, where it was found by a man
Tai-nui then sailed northward, and landed at Whitianga (crossing), where her sail was left. Thence she came on to Moe-hau (slumbering wind), and into Hau-raki (the Thames), and on to Te-ana-puta (hole through a neck of land), to which Tai-nui was moored; from thence she sailed to Wai-whakarukuhanga (water in which to cause to dive), which is situated between the rivers Wai-hou (water that burrows in the earth) and Pi-ako (the young bird taught), at which place they left the anchor of Tai-nui, which consisted of a large stone, where it may be seen to this day, and is known by the name of Te-pungapunga (the pumice-stone).
Tai-nui then sailed northward, and out of Hau-raki (the Thames), coasting along the west bank to Whaka-tiwai (like a canoe without sideboards; a river canoe), and on to Whare-kawa (the house of baptism), where the noted female of high rank, called Marama, and her man-slave, at her request, were landed. The canoe proceeded from there to Tamaki (start involuntarily), and the crew paddled her on up the river to O-tahuhu (substantial food), where they landed and attempted to drag the canoe across the narrow neck into the Manu-kau (all birds) Harbour; but, though they used every effort, they could not move the canoe; and the reason of this failure was the fact that Marama had slept with her slave. But the two culprits were near at hand, and were coming towards those with the canoe, who were still attempting to drag Tai-nui; and Marama at once took a position on the deck of the canoe and uttered the words of this chant:—
Drag Tai-nui till she reaches the sea. But who shall drag her hence? What sound comes from the horizon? The earth is lifting up, The heavens rise In company with feebler ones. Welcome hither! Come, O joyous Tane! Thou the leader and provider [canoe]. Here are skids laid to the sea, And drops the moisture now from Marama, Caused by the gentle breeze Which blows down from Wai-hi (spirting water). But still Tai-nui stays, And will not move. Red, red is the sun, Hot, hot are its rays. And still impatient stand the host. Take ye, and hold the rope, And drag with flashing eyes, And drag in concert all. Rise now the power To urge. She moves and starts; Moves now the prow. Urge, urge her still.
And all the people in loud concert shouted, “Urge on and move.” Then the canoe was moved and dragged to the waters of Manu-kau (all birds). It was then all the crew knew that Marama had degraded herself with her slave, as expressed in some of the words of her chant.
The canoe being now in the waters of the west coast sea, she sailed on to Awhitu (regret), where the skids of the canoe were left. Those skids were the saplings of the karaka-tree. From thence she sailed out into the open sea, and went south along the west coast, and landed at Heahea (foolish), in the Kawhia district, where she was moored, and where she has remained ever since, and is to be seen to this day, turned into stone; and all her crew took up their abode in that district.
The Maori does not know the year in which Hotu came to this land (New Zealand)—that is, when he came to Aotea-roa (North Island of New Zealand); nor does he know how far distant is that day, from the present time: but we, the Maori,
The people (those who migrated in Tai-nui) lived in Hawa-iki. They built a canoe in which they might voyage in search of new lands as a home for themselves, and dragged it to the sea, and put a cargo on board. These are the names of some of those who came in that canoe, Tai-nui: Hotu-nui, Hotu-roa, Hotu-ope (sob of the crowd), Hotu-papa, and Hotu-mata-pu; but there are others whose names are not given. The women of note who came in this canoe were Marama and Whakaoti-rangi; and the seeds which these women brought with them were those of the kumara and hue (gourd).
When the canoe was leaving Hawa-iki, those who stayed there called to Hotu and said, “O Hotu! it is a Tama-tea.” Hotu answered, “Why heed the past? Let me and Tama-tea go far out on the sea and battle there.” The “Tama-tea” is the new moon, and we, the Maori, believe that when the new moon appears gales are likely to happen, as the wind is supposed to be in the act of covering the pit (d) out of which the moon comes.
Tai-nui sailed away from Hawa-iki, and crossed the sea and landed in these Islands of New Zealand, where the crew saw the red blossoms of the rata (Metrosideros robusta) and of the pohutu-kawa. When Tai-ninihi saw these blossoms he was sorry in respect to what he had brought in the canoe—the kura, a red substance—and he said, “What a waste of care on my part to bring the kura, as there is so much of it in these islands!” and he threw his kura into the sea. The district at which the canoe landed was called Whanga-paraoa (harbour of the whale), on the east coast. The kura of Tai-ninihi was cast up on the sea-beach, and was found by a man called Mahina; and hence the proverb, “The kura cast up on the coast and found by Mahina.” This proverb is repeated to any one who has lost anything, and if his lost article is found by any one the owner cannot obtain it again. All the tribes of New Zealand know and repeat this proverb.
When the crew landed, Tai-ninihi (tide gliding stealthily away) went to obtain some of the rata-blossom to wear as a head-dress in place of the kura he had brought from Hawa-iki. The Hawa-iki kura was used as an ornament for his head. He put the rata-blossoms as a plume on his head; but he had not thus worn them long when they began to fade. Then he was sorry for his Hawa-iki kura which he had thrown into the sea, and he went in search of it along the sea-beach, but did not find it, as Mahia (or Mahina) had been there before him, and had found and taken it. When he learnt that Mahia had found his kura he went to him to obtain it; but Mahia (sound) would not part with it. Tai-ninihi asked again for it. Mahia answered, “I will not give the kura to you, as it is a kura which has been floating in the sea, and was cast on the beach and found by me.” This is now a custom in regard to anything found, such as greenstone or any other thing, and this custom is always acted on by us, the Maori; and the found article will not be given back to the one who has lost it. If the person who has lost anything demands it from the one who has found it the saying of Mahina (moon) is repeated to the one who lost it.
Now, Mahina was a descendant of those who had arrived in New Zealand in some other canoe which had landed here before Tai-nui or the other canoes came to these Islands.
The crew of Tai-nui acted in a very deceitful manner. When all the canoes landed at Whanga-paraoa they found a dead whale (paraoa) stranded on the coast, and the first who found the whale tied lines to it. But the crews of the other canoes disputed with the crew of the first canoe and with each other: each asserted that their canoe landed before the others. Hotu-nui, the leader of the Tai-nui migration, concocted a plan by which they could claim the stranded whale, and also prove that the Tai-nui landed before any of the other canoes. Hotu-nui and his crew took leaves of the flax (korari), and scorched them in a fire, and plaited them into ropes, and tied them to the
tuahu), scorching the leaves of the treeswhich they used for that purpose, so that the leaves should appear seared. This fact, and that the flax of their ropes was dry, were to be given as proofs that their canoe was the first to land in New Zealand. This was done by the people; and the day dawned, when all the crews of the various canoes disputed each with the other as to which canoe landed first on the coast. The crew of Te-arawa asserted that they had first landed on the coast. The crew of Mata-tua said they landed first. The Kura-hau-po crew stated they were the first to land. The crew of Toko-marn declared they had landed before any of the others. Hotu-nui said to the crews of those four canoes, “Friends, hearken. Ours was the canoe to land first on the coast of New Zealand, before any of you had arrived here. But let this be the proof as to which of our canoes landed first: Let us look at the ropes which the crews of the various canoes tied to the whale now before us, and also let us look at the branches of the trees which each have put up in building an altar: then the owners of the rope which is the driest and most withered, and of the altar the leaves of which are the most faded, were the first to land on the coast of the country where we now reside.” Tama-te-kapua, and the leaders of the crews of all the other canoes, at once accepted the proposal, and went to see the ropes by which the whale was tied; when they acknowledged that the ropes belonging to the crew of Tai-nui were those which were the most withered, and the leaves of the trees used to construct the altar of Hotu-nui were the most faded; so they all agreed, as a matter not to be disputed, that Tai-nui was the first of all the canoes to land in these Islands.
Since that time, when the names of the migration canoes are given they are given in this consecutive way: Tai-nui, Te-arawa, Mata-tua, Kura-wau(hau)-po, Toko-maru; and in song the name of Tai-nui is invariably given first.
I will therefore now proceed to relate the history of the Tai-nui migration only.
They called the coast at which they first landed, and where they had found a stranded whale, Whanga-paraoa (the harbour of the whale), in remembrance of the whale found there, and which they had tied with ropes.
Tai-nui left Whanga-paraoa, and came northward and landed at Whitianga (crossed), where the crew left the sail of Tai-nui leaning against a cliff. This, when seen from the sea, is in all respects like the sail (whakawhiti) of a Maori canoe, and the name given to the locality where it was left is Te-ra-o-tai-nui (the sail of Tai-nui). The canoe still came on northward, and a little to the north of Whitianga it landed at a place called Wharenga (overhanging cliff), where the crew amused themselves with games. Having seen a very large stone, which would be about five tons in weight, also another stone which was wide where it touched the ground, but pointed on the top, on this pointed stone they placed the large heavy stone, which is ever a matter of wonder to those who see it at this day. This stone is now called Pohatu(Kowhatu)-whakairi (stone hung up), and is like this: But some say this is a man of the crew of Tai-nui turned into stone. Others say it is to mark the spot where the Tai-nui crew amused themselves with games of powerful feats.
Tai-nui came on to Moe-hau (
In the year when the canoe belonging to Nga-ti-maru was waterlogged near Tamaki, and some of the crew drowned, this cave or hole through the hill collapsed, which was believed by
Tai-nui left Te-ana-puta and went in the direction of Wai-hou, and when midway between Wai-hou and Pi-ako the crew left the anchor of their canoe. This anchor was a very large stone, which is to be seen there to this day, and is called Te Pungapunga (the pumice-stone). The canoe went on towards the west of Hau-raki, and crossed to Whakatiwai, and coasted along past Whare-kawa, where Marama, a woman of high rank, was, at her own request, landed, together with her slave man. The canoe went on, and, turning westward, sailed past Wai-heke (descending water) and Motu-korea (island of the small canoe). She landed at Taka-puna (search for the spring of water), where the crew employed themselves in exploring and looking over all the country, and ascended the hill of Taka-puna (Mount Victoria—Flagstaff Hill), from whence they saw birds flying from the west, coming from Manuka (regret) (Manu-kau), which district they explored, and discovered the sea of the west coast, by which they were incited to explore, and, if possible, discover a narrow neck of land over which to drag their canoe into that sea. They found that the Tamaki River was the river of the east coast which went closest to that sea, up which they voyaged, and landed at O-tahuhu (the ridgepole), where they attempted to haul the canoe across into the Manu-kau (all birds) (or Manuka) waters; but all their power was not of any avail to move the canoe, as Marama had degraded herself with her slave. While they were endeavouring to drag the canoe across the portage Marama and her slave were coming towards them, and were close to where the crew were vainly endeavouring to move the canoe. Marama saw the futile attempts of the crew to move their canoe, and ascended and stood on the highest part of her deck, and uttered these words of a chant to give power to the people to drag her:—
Drag Tai-nui down to the sea. But who shall drag her? Listen to the sound on the horizon— The power of a troubled sea, The power of heaven's rain, But power of the younger child. Come, welcome, gladsome Tane, And carry in thy snare Thy prostrate child out to the sea, As drips the water from The mouth of Marama, caused by The breeze blown from Wai-hi, While Tai-nui remains unmoved. Rises red the glow of sun, And, scorching, pierces all, And makes man powerless. But hold the ropes again— Hold them, and, vigorous, pull. Let coming energy prevail And move the prow, That she may glide out to the sea.
This was the origin of this chant, which is now chanted by all the tribes when they drag a canoe or any heavy material, and was first chanted by the crew of Tai-nui when they dragged that canoe across the portage from Tamaki to O-tahuhu [O-tahuhu to Manu-kau].
There are also other chants, which were sung when Tai-nui was dragged from the forest on the other side in Hawa-iki.
According to the accounts given of Tai-nui, some say she was taken, as here given, across the portage at O-tahuhu into the Manuka Harbour; others say she was not taken into, or by, the Manuka Harbour. These latter assert that the evil of Marama with her slave, after she landed at Whare-kawa, in Hau-raki (Thames), was the reason why the crew could not move the canoe when they attempted to haul her across the portage.
Another fact by which it is known that Tai-nui did not pass through the Manuka Harbour is that there are no signs (or anything left as proof) of her passage in the harbour, but they are all outside, on the sea-coast.
Then, as I assume, Tai-nui did not go up the Tamaki River, but from Taka-puna sailed northward to the Nga-puhi (the plumes) district [districts in which the Nga-puhi reside]. Some tribes say the ancestors of Nga-puhi came in Tai-nui, and hence their name, which is derived from the plume at the head of that canoe; but the Nga-puhi are perfectly acquainted with their own origin and with the derivation of their name.
Tai-nui went on northward towards Muri-whenua (land's end), towards the west; and perhaps a little to the east of Muri-whenua Tai-nui landed, where the crew again amused themselves with games, and where they piled a heap of stone, and made the heap in the form of a whale, which was done in remembrance of the whale about the possession of which they and the crews of the other canoes disputed at Whanga-paraoa, at the time when they all first landed in these Islands (New Zealand). They called the name of this heap of stones Tohora-nui (great whale). The Ngapuhi may perhaps be able to substantiate this assertion.
The canoe then sailed westward, and, turning south-ward, went along the west coast; and at a place a little northward of the entrance of the Manuka Harbour there is seen another sign (or mark) of Tai-nui. Now, if Tai-nui had gone by way of Tamaki, and across the O-tahuhu portage, and through the Manuka Harbour, there would have been marks left by her in the harbour; but all the marks are seen at its mouth. There is the paddle which was stuck up by one of her crew in the side of a cliff, which was done by him as they sailed past on the west coast; hence the certainty that Tai-nui came by way of Muri-whenua (land's end). Also, there are at a place called A-whitu (regret) the skids of Tai-nui. These are growing there to this day, and are karaka-tree or kopi (Coryno-carpus lævigata).
The canoe voyaged on southward, and landed at Heahea (silly), in the Kawhia district, where she was drawn up, and is there to this day, turned into stone, and is still called Tai-nui.
The Tai-nui crew now took possession of and occupied that district, and those who had brought seeds and roots from Hawa-iki planted them there. The two women who came in this canoe, called Marama and Whakaoti-rangi, occupied four plots of ground: each had two plots. Each of the two had one plot for her kumara and one for the hue; but when the seed-kumara planted by Marama came up the kumara had become pohue (Convolvulus clematis), and the hue came up as mawhai ( Sicyos angulatus), which made her ashamed, as the seed she had sown produced that which was not like the original.
The plots sown by Whakaoti-rangi were not so, but the kumara sown produced the kumara, and the hue the hue; which delighted her, and caused her to utter this sentence of gladness: “Yes, how noble are the contents of the small basket of Whakaoti-rangi which she has brought from Hawa-iki! and how truly each seed has produced its own kind!” This has become a proverb for those who are provident in regard to food, and for the care they take of their crops. Of these it is said, “The little basket of Whakaoti-rangi.” All the tribes are acquainted with the fame and doings of Whakaoti-rangi, and all know this proverb in which she is named. Thus ends the history of all the crew of Tai-nui; but I will continue the history of Hotu-nui, as he was the supreme leader of the Tai-nui migration.
Hotu-nui took to wife the daughter of Mahanga (twins), Mahanga was a descendant of those who came in the canoes which landed in New Zealand before the Tai-nui migration. When the time came that the wife of Hotu-nui expected a child, Hotu-nui had prepared a plot of land on which to cultivate the kumara, but he had only prepared the tuahu (hills or little mounds in which to set the kumara tuber). At that time the storehouse in which Mahanga kept his harvested crop of kumara had been plundered. Now, the big-toes of the feet of Hotu-nui were crooked, and Mahanga saw, in front of his food-store, the footprints of those who had stolen his kumara. Some of the many footprints he recognised as those of Hotu-nui. kumara storehouse.” Hotu-nui was so much ashamed of this cause of dispute with his father-in-law that he determined to leave the home of Mahanga and wander away, no matter where. He went to his wife, who was still expecting a child, and said, “After I have left you, and your child is born, if the child is a son call him Maru-tuahu, in remembrance of my plot of ground which I have tuahu (made into little mounds), and have not planted with kumara, as I am now a wanderer, and am going I know not where.” She asked, “To what land are you going?” He said, “To Hau-raki.” She again asked, “Have you seen that land?” He said, “Yes, I have seen that land, as I came by that land in my canoe Tai-nui.”
He and his people, who numbered fifty [one hundred], left the home of Mahanga and travelled towards Hau-raki, and arrived at Whare-kawa (house named), where he found men in occupation called Uri-o-pou (descendants of Pou—post), and there they took up their abode in a pa called Whakatiwai (like a canoe without side boards), in the Whare-kawa district.
The chief of that district, and of all the people, was called Rua-hiore (hole of the tail), where the people of Hotu lived as vassals; that is, they were subordinate to the people of that place. When Hotu-nui and his people possessed a fishing-net, or roi (dried fern-root), or pohue (dried con-volvulus-roots), they were plundered of these by the people. Not anything was left to them, no matter of what minor value; all was taken from them by the Uri-o-pou.
After Hotu-nui had left his wife she had a child, who was a son, and she called him Maru-tuahu, according to the wish of Hotu-nui.
When Maru-tuahu was a big boy he played with the children of the district. The games in which he engaged were niti (neti, throwing fern-stalks), taa-potaka (whipping-top), and pirori (playing with a hoop) (d), which were the games usually played by Maori boys. When the whipping-top of Maru-tuahu was thrown by his whip to the furthest distance, some of the children were jealous, and said, “This bastard throws his top the furthest,” and thus they treated him at all times. When they played at a game of mamau or taa (wrestling), and he was able to throw his antagonist, they again said, “Bastard, bastard, where is your father?” at which he was ashamed, and went to his mother and asked, “O mother, where is my father?”
She answered, “At Hau-raki.”
He again asked, “Where is that land?”
She answered and said, “Look in the direction of the rising sun.” He understood, and kept her words in his heart; and when he became a man, and had been tattooed, he and his slave went in search of his father, and at each pa on their journey he asked, “Do you know of any body of men who were migrating having passed by this way?”
The people of the first pa of whom they asked this question answered, “There has not any migration of men passed by this way of late, but a migration of Hotu-nui passed here long, long ago.”
He asked, “In what direction did they travel?” The people answered, “They went in the direction of Hau-raki.” He and his slave went on, and at each pa Hotu-nui asked the same question, and was answered, “It is a long time since the migration of Hotu-nui went this way.” Maru-tuahu and his slave went on and arrived at Whare-kawa, where their attention was attracted by seeing some pigeons and tui (Prosthemadera novæ-zelandiæ) congregated in a kohe-kohe (
At this time two women were coming in the direction of the spot where Maru-tuahu was spearing birds; these women had come from their home to collect the kiekie ( Freycinetia banksii), to make matting for the floor of their house. These women were the two daughters of Rua-hiore, the chief of all that land. These women came by the seaside, inland of which stood the tree in which Maru-tuahu was spearing birds. The women heard the
Maru-tuahu and his slave followed the road by which the two sisters had gone, and when they had arrived at the Tarata (hot spring) they left their comb and gourd of oil there in the crevice of a rock; and the name of the rock in the small cave of which they left these things is Ana-kotaha (cave of the dart, arrow, or sling), which is a place where anything might be securely left. This cave exists to this day. Maru-tuahu and his slave went on until they arrived at the pa the name of which is Pu-anoano (dizziness from the effect of looking from a height). That night Maru-tuahu went from the pa to the small cave where he had left his comb and gourd, and washed himself, and anointed his head and adorned it with a rau-kura (red head-dress) [made of feathers: this head-dress is esteemed by the Maori as an adornment of great value], and came back the same night to the pa; and at dawn of day the people looked at him and said, “This man is a chief; his appearance proves it.”
Maru-tuahu asked the people of the pa, “‘What is the name of the sea spread out before us, and what is its generic name?” They answered, “Hau-raki is the generic name, but Ti-kapa (the tii—Cordyline—set in a row) is the name of the sea.” He knew from these names that his father was in this district, and again asked, “Have any people migrated to this district?”
The people asked, “From whence, and what is their name?” Maru-tuahu answered, “I merely ask the question.”
The people said, “There are people of a migration which came here who are now in this district, but it is long since they came here. They are the migration which was led by Hotu-nui.”
Then Maru-tuahu verily knew that his father was in the district, and he went to see his father Hotu-nui, who was living at Whakatiwai. When he came to the pa he climbed up over the palisading, and did not enter by the usual gateway, as he was sacred at this time (d), and entered the house of his father Hotu-nui, who did not then recognise his son. Food was cooked, and, with that for the people, some was brought in a kono (small
Maru-tuahu answered, “Did you say to your wife, ‘If after I am gone you have a child, let the child be named in regard to the plot of land I had made into little hills, but which I did not plant’?”
The old man said, “I did say so,” and recognised that this young man was his son, and that his name was Maru-tuahu. He wept over him till evening. When he ceased to weep he said to the people of his pa, “Do not go outside (of your houses), as this is a sacred night; I must perform all the ceremonies and chant all the incantations for the tuahu (baptism) of Maru-tuahu.” The tuahu, in this instance, is the name of a certain ceremony in baptism.
Now, if Hotu-nui had not left Kawhia and gone to Hau-raki, Maru-tuahu would not have followed him, and Hotu-nui would have been there at the time of the birth of Maru-tuahu, when the ceremonies and incantations would have been performed and chanted whilst Maru-tuahu was a child [and his baptism would not have been necessitated when he had become a man].
Maru-tuahu took to wife the two daughters of Rua-hiore, the supreme chief of the Uri-o-pou people, who resided at Whare-kawa, on the western seashore of Hau-raki.
The names of his wives were Pare-moehau and Hine-urunga, who were the young women who had met Maru-tuahu and his slave, while Maru-tuahu and his companion were spearing birds.
Maru-tuahu lived with his wives at Whakatiwai, where the people who migrated from Kawhia with Hotu-nui resided.
Maru-tuahu asked his father, “O father, do the people, your superiors, act in a kind manner towards you?”
Hotu-nui answered, “O son, these people in the midst of whom we and my followers live do not leave even a crumb in my hand.” He then gave an account of all the evil acts which the people Uri-o-pou had practised on himself and his people. From thenceforth Mara-tuahu determined to test the disposition of the Uri-o-pou people, and thus prove, or disprove, the statements of his father and his father's people in respect of Uri-o-pou. Some time after, Maru-tuahu commanded some of the men of his tribe to go and ask for a few fish from a net which was then being drawn on shore by the Uri-o-pou people. The men sent asked for fish, but were refused and beaten. At the same time they of the net, in reference to Maru-tuahu, said, “Is the flax that grows at O-toi (moist) used to tie your hair up?” [Do you use the flax of the O-toi swamp to tie up your sacred hair, which would make it too sacred for you to use in making nets whereby you could procure fish to eat?] Maru-tuahu was now convinced of the truth of what his father had stated, and ordered all his father's people to cut flax and make nets. All the people worked at net-making; and soon a large net was finished, which they used at Whakatiwai, and caught an abundance of fish at a place called “Karihi-tangata” (men used as the sinkers of a net), but this name is of more modern date, and has become a proverb, the origin of which we shall presently see, as we proceed in this history.
The people of Hotu-nui and Maru-tuahu caught an abundance of fish that they might be able to give a feast to the Uri-o-pou people, in the midst of whom Hotu-nui and his people
pukapuka ( Brachyglottis repanda), but other tribes call this tree wharangi. The people collected the leaves of this tree till they had more of them than the quantity of fish they had provided for the feast. Now, the fish which these leaves most resemble is the
Some of those of the tribes of Uri-o-pou who escaped fled, and went northward, and took up their abode in the Hoki-anga (returning), amongst the Nga-puhi (the plume). The name of the principal chief of those who escaped was Mara-tea (the cultivation of light-coloured soil). Others who escaped the slaughter of Maru-tuahu were allowed to live in the district, but these were degraded, and made to do the work of vassals, to guard the land and cultivate the crops, which position they hold to this day.
This was the first act of Hotu-nui and Maru-tuahu to exterminate the people of the land, and to take and claim the whole district. The name of this slaughter was “Te-ika-pukapuka” (the fish—dead men—of the Brachyglottis repanda).
Maru-tuahu, his father, and all their people, with his two wives, lived at the Whakatiwai Pa, where the wives of Maru-tuahu bore him children. The eldest sister had the children called Tama-te-po (son of the night), who is the progenitor of the tribe known by the name of Nga-ti-rongo-u (descendants of Rongo-u—true report), and Wha-naunga (related), who is the progenitor of the Nga-ti-wha-naunga Tribe (descendants of Whanaunga), and Tama-te-ra (son of the sun), the progenitor of the Nga-ti-tama-te-ra Tribe (descendants of Tama-te-ra—son of the sun).
The younger sister had Te Ngako (fat) and Tauru-kapakapa (fluttering west-wind). Te Ngako was progenitor of the Nga-ti-maru, descendants of Maru (shade), who to this day occupy Hauraki (the Thames) district. Nga-ti-maru is the generic name of all the tribes, as Whanaunga was descended from Maru-tuahu, but the name of their father was not taken by or given to them (the sons of the elder sister), but assumed by the younger (the son of the younger sister) called Ngako.
Years after the slaughter of Te-ika-pukapuka old Hotu-nui died; at which time the people of Maru-tuahu numbered seventy [one hundred and forty], who lived quietly and in kindness with the descendants of those who had been degraded and kept as slaves by Maru-tuahu. Their principal pa (stockade) was called
Maru-tuahu was a man of great bodily power, and a great cultivator of food; and to this day there are spots of plain country which are said to have been land which he cultivated, and there are now pits, or open pools of water, which are said to have been where he had his pits in which he stored his kumara crops: these pools of water are large and deep, and are on the ridges of high hills, nor does the water of these pits dry up in the driest summer. Among the names of these pits are Te-hunga-o-rewa-tu (the people of Rewa-tu—float upright), Whakatau-toroa (to cause the albatross to alight). The hill on which these two pits are situated is called Puke-rewa (the hill risen up), and is in the O-rua (to become bogged) district, and is a little north of the Government land at Pi-ako (the young bird taught).
The time came when Maru-tuahu died, but his children still occupied the home and land which had been bequeathed to them by their father, Maru-tuahu, and grandfather, Hotu-nui. The sons of Maru-tuahu had now become men; and at that time a new kind of garment was brought into the district, which is called a tatara (loose), which the Nga-puhi call haronga (scraped flax), and which is made of the flax called wharariki (Phormium colensoi). When seen by the people of Maru-tuahu they were much pleased with the flax of which it was made, and asked, “Where does the flax grow of which this mat is made?” The owners of the mat said, “It grows in the Hau-raki district.” This caused the women of Maru-tuahu's tribe to wish for some, and to go and procure it, in order to make such mats for their own use. Five women of the tribe of Maru-tuahu therefore left their home to obtain the flax; the wife of Tauru-kapakapa, called Waenganui, also joined the five.
These six left Whakatiwai and landed at Wara-hoe (false), a little to the south of the Totara Pa, in the Hau-raki (Thames) district, and there procured the coveted flax.
In these days the old inhabitants of the district, who were numerous, having seen how comely the wife of Tauru-kapa-kapa looked, became possessed of a desire to take her as a wife for one of themselves. Some of the men went to where the women had left their canoe, and there waited till the women returned, and took Waenganui by force, and let her five friends return to their home. These went to Tauru-kapakapa and all his people and said, “Our companion has been taken from us by the tribe called Tu-hukea” (the man who uncovers anything).
Tauru-kapakapa determined to go for his wife, and went along the sea-shore by Rawaki, and passed the mouth of the Pi-ako River, thence in a canoe up the Pi-ako River; and at the Kere-pehi (pressed down) he left the Pi-ako and went up a branch creek of that river, called the Hiku (tail). Having arrived at the Awa-iti (small creek), he stayed in a pa at that place called Matangi-rahi (great land-breeze); from thence he went to the main river Wai-hou and arrived at a place called Rangi-ora (day of recovery), where he again took a canoe and came down the Wai-hou River, towards the locality from which his wife had been taken by the Tu-hukea people.
The people of the Pa Matangi-rahi were of the Nga-ti-hako (descendants of Hako—spoon), under the supreme chief called Wharewharenga-te-rangi (gloomy sky). Some of the people of this tribe escorted him on his journey to obtain his wife. They all went in a canoe, which was carried down the river by the ebb-tide; and when they had come to Hui-rau (cramp) these men said to Tauru-kapakapa, “We are not far from where your wife is kept prisoner,” and he at once sounded his pu-tara (trumpet-shell). This shell is from the ocean, the small end of which is broken off, through which it is blown. If blown by one who had learnt the art, it was a source of great delight to the men of the days of old. When the people of the pa who had
pa), and listened to the sound from the pu-tara, and asked, “To whom does the pu-tara which we now hear belong (or who is it who is sounding it)?” Waenganui (the wife of Tauru-kapakapa) asked them, “How is the tide? Is it flowing or ebbing?” and was answered by the people, “It is ebbing.” She said, “If the tide were flowing I should have said it is Tauru-kapakapa who is playing on the pu-tara we hear.” The people said, “No doubt he is a fine fellow; and does your husband really know how to play on the pu-tara? How conceited you are of your husband!” For some time they disputed with her, by which time the canoe with Tauru-kapakapa had got to the Pure (perform sacred ceremonies), where he again blew a blast on his pu-tara, which convinced Waenganui that it was her husband who was blowing the signal-shell. The canoe came on and arrived at O-rua-rangi (full-grown animal), where his wife was kept prisoner, when, still sitting in the canoe, Tauru-kapakapa called to the people and said, “Give my wife to me,” and a second time he repeated the same demand, to which the people in answer said, “Bear the pain of the [poisonous] gluten of the [barb of the] whai (sting-ray), which has entered [the wound].” He returned to his home without landing at the pa, and when he arrived at Whakatiwai he informed his people of what he had done, of his demanding his wife, of the detention of her by that people, and of the answer he had received from them when he demanded her restoration to him. His people were sorry for the people who had thus treated him and had still kept his wife from him: at the same time they rejoiced in the fact that the woman had been kept, so that they might have a pretext to attack and kill the people of that side of Hau-raki also.
All the original inhabitants of the Hauraki district agreed not to allow the wife of Tauru-kapakapa to be given up to him, giving as a reason for their determination the attack and slaughter by Maru-tuahu of some of the sub-tribes of the tribe Uri-o-pou.
The migration, that is, the descendants of Hotu-nui, said, “We have shown our kindly intention in allowing Tauru-kapakapa to go alone and ask for his wife. If she had been given up to him (evil would have been avoided); but now, O tribe of Tu-hukea, you will not escape vengeance;” and the tribe of Hotu-nui determined to exterminate the people who had taken the wife of Tauru-kapakapa.
A war-party was collected by this diminutive tribe, which went into the district of this numerous people. When the people of Hotu had arrived near to the O-rua-rangi Pa they placed surprise-parties in all available positions around the pa; but these were posted on the opposite bank of the river on which the pa stood. These had all been placed without the enemy having seen any signs of their presence. A chief of the tribe of Tauru-kapakapa, called Kai-rangatira (eat the food of a chief), proposed that he should go into the pa all alone and act as spy to the attacking party. Ere he left he said to his people, “After I have left you, do not eat any food or drink any water;” but as soon as he had departed the people disregarded his injunction and partook of food and quenched their thirst, which act caused the spy to become confused and to oversleep himself in the pa. When he awoke in his hiding-place in the pa day had dawned, and all his people were anxiously waiting his return, wondering if he had been discovered by the people of the pa and killed. The spy slept till it was fully light, and when he awoke he heard the echo of the noise made by the fern-root-pounders beating the fern-root for the morning meal; and he also felt the movement of the fishing-nets on which he was lying being pulled from beneath him by those who were going to use them in obtaining fish. He had slept in the house in which nets were kept. When he felt the nets being pulled from beneath him he at once began to repeat [mentally] the Puni (hide, cover up) incantations to bedim (para) the eyes of his enemies, in order that he might escape unrecognised. He then went out of the house in which he had slept, and passed through the midst of
The people of the pa left in their canoes, some to obtain fish with their nets; others to collect the shell-fish called pe-raro (or kuwharu), which are found in the soft mud, and are about three inches in diameter, and have a thin and brittle shell. A few remained behind in the pa to cook and pound fern-root for those who had left, as those who had gone to fish and to collect shell-fish could not return before the tide came in and they could come back in their canoes, on account of the deep mud between the high-water line and the line of low tide. The leaders of the attacking party, Tauru-kapakapa and the spy Kai-rangatira, were fully aware of the fact, as the people of the Pa Matangi-rahi, who had attended Tauru-kapakapa on his visit to get his wife, had informed him of this. In that journey Tauru-kapakapa had asked his companions and hosts, “How do the people of this land obtain food?” They replied, “When there are neap tides (tai tangaroa) the nets of this people are used, as the tides do not run as swiftly than as at spring tides, and the nets are not broken. At such times most of the people of the pa go to fish and collect the pe-raro shell-fish; but, if any do not go, these might look at those who have fish and shell-fish, and want without the power to obtain, in having neglected so to do when they might.” Thus it was that Tauru-kapakapa obtained the information as to how and when he might attack the people of the Orua-rangi Pa. This knowledge led him to wait for the time of neap-tides, when he collected his war-party to attack the pa. Those men who had answered the question of
When the spy Kai-rangatira had returned to his people, the ambush party rose and rushed into Orua-rangi and killed all whom they met, and set fire to the pa. The flames were seen by those who were out fishing, who attempted to come on shore through the deep mud, and escape to the pas of others of their people, thinking that they might escape, as there might not be any enemy in the paths they might take. They left all their canoes and nets; and, when arrived where they could obtain firmer footing, they were met by ambushes of the enemy, who slaughtered them as they fled, and not any escaped; and Waenganui, the wife of Tauru-kapakapa, was restored to her husband. The slaughter was very great, as the district in those days was very thickly inhabited: the people were in numbers like the inhabitants of the O-potiki (the youngest-born) at this day [1860].
When the people of the Orua-rangi Pa had all been killed the Nga-ti-maru took possession of it, and lived there, and allotted amongst themselves all the plots of ground that had been cultivated by the killed. There were many inhabited pas near to the one thus taken, but the inhabitants of these did not come to the rescue or succour of their attacked relatives, but kept quiet, as the fear of the offspring of Maru had come on all the district, for this battle and the battle of the “Ika-pukapuka.” The Nga-ti-maru did not attack any of these pas, as they had not given any cause of offence. And this was the second time that the descendants of Maru slaughtered the original people of the land.
The Nga-ti-maru now lived in quiet with the people of the district, and after two years Kai-rangatira went to Te-puru (the stopper) to visit the various pas which had not been attacked by his people; but the people whom he was visiting said amongst themselves, “This is the man who acted as spy on the Orua-rangi Pa.” However, he went on his journey, and arrived at
These are the names of those fourteen pas, the people of which agreed to murder Kai-rangatira: Tara-ru (the trembling barb), Tutu-kaka (the perch of the kaka—Nestor productus), Koro-nae (stile), Poro-iti (small block), Totara (Podocarpus totara), Harohanga-kahu (swept over by the kahu— Circus gouldii), Wai-kauri (water of the kauri— Dammara australis), Kopu (stomach), Huru-moimoi (dog-skin mat), Te-puta-te (noise of the battlefield), Nga-hua-hou (first of the crop), Tiki-rahi (great image), Tiki-oko (go to fetch the calabash—gourd), and Oue-puhia (one variety of Phormium tenax—flax—blown by the wind). When Kai-rangatira was seen by the people of all the
When the Nga-ti-maru heard that all the people, the original occupants of Hau-raki (Thames), had joined in the murder of Kai-rangatira, they sorrowed and wept, and said, “We will not pity or spare you, the occupants of any pa, now, as we thought you would be quiet-living companions and friends in the land which we jointly occupy. We shall nurse our wrath; but you shall become lonely and solitary wanderers.”
Tauru-kapakapa at this time went to the tribe Nga-ti-hako, who had taken him to the Matangi-rahi Pa to obtain his wife, that he might obtain their aid in revenging the death of Kai-rangatira; but this tribe caught and murdered him: thus the Nga-ti-maru were lost in grief by the death and murder of these their two greatest leaders. As Kai-rangatira was the first murdered, vengeance for his death was first sought. A war-party of the Nga-ti-maru attacked all the fourteen before-named pas, and took them in one day, killing most of their occupants. In days gone by Hau-raki was thickly populated, but now man is a solitary creature there by the acts and power of the few of the descendants of Hotu-nui. All these were slain by the warriors of the tribe of Maru-tuahu.
When the original people of the Thames were thus slaughtered by the descendants of Hotu-nui, some of those who escaped fled to Whitianga (crossing), in the Tai-rua (double tide) district, whose descendants still reside there, and are now called Nga-ti-hei (descendants of those who carry a breast-ornament, or carry with them the remembrance of an injury unavenged). Others who were captured in the Thames district were killed; not one taken was spared, because of the evil they had done; but some who had escaped into the forest and had lived there a long time—these, when they returned, were spared to cultivate the land. The descendants of these are kept to do such work to this day. In days of old, if such people as these —
From these battles for the murder of Kai-rangatira has come this proverb: “Land was taken, and apportioned [to and by the conquerors];” and the original owners of the land have become nothing, and the Nga-ti-maru now own the land, even to this day.
The Nga-ti-maru now turned their attention to the Nga-ti-hako for the murder of Tauru-kapakapa, and fought the battle of Mataii (obtained by artifice), from which Paeko (the beds in a cultivation dug up) and Wharewharenga-te-rangi (cliff of heaven) escaped, and fled to Roto-rua (double lake), Maketu (sick one standing), and Whaka-tane (like a man), where their descendants still live to this day, but have become amalgamated with the sub-tribe of
Those who thus slaughtered the original people of Hau-raki (Thames) were in all seventy [one hundred and forty]. But the Nga-ti-maru have ever been few in number, and hence the sentence so often used by their leaders when they address their followers when on a war expedition: “Do not let any of us take note of how few we are, but keep the heart from dread.” Also this is a sentence used by their orators: “We are not few because of disaster, but have been so from the days of our fathers. If the canoe is cut off abruptly at the bow it is well, as it was so left by those of old, and is not of these days” [though few, and abrupt in our actions, we are as our fathers were]. When such speech was made to the people of the
Tai-Nui was the canoe, and Hotu-roa her commander, who voyaged from Hawa-iki and landed at Tamaki; she was dragged over the portage at O-tahuhu, and went through the Manukau Harbour and out to the west coast; and when near Awhitu a paddle made of karaka timber was thrown at and stuck in a cliff, where it grew into a karaka tree. Tai-nui proceeded to Kawhia, where the crew discovered they had nearly consumed all the kumara they had brought with them on their voyage, and only a few remained in the corner of a small basket, which
The canoe Tai-nui was dragged up on shore, at Paringa-tai (flowing-tide), near to the stem of a hutu-kawa (po-hutu-kawa—Metrosideros tomentosa), where to this day her open hold is seen like that of a canoe lying at anchor, and the prow and stern carvings and ornaments are still seen, but she is turned into stone called pa-keho (limestone), of which there is not any other like it at that place.
This proverb is repeated in respect to this canoe: “Tai-nui is the canoe, and Hotu-roa the man.” Hotu-roa is the progenitor of the Wai-kato, Nga-ti-mania-poto, Nga-ti-rau-kawa, Nga-ti-tu-whare-toa, and Ati-awa (Nga-ti-awa) tribes. This history of our ancestors shall be given as rehearsed by the priests. Tu-heitia was a creature not like other creatures, and was descended from Hotu-roa, and took to wife the sister of Tahinga (sweeping), who was called Te-ata (dawn of day).
Tahinga had a longing for fish, and asked his brother-in-law Tu-heitia to accompany him to sea to fish. They went, and, having arrived on the spot (tauranga) where fish were caught, they dropped anchor, and fish took the hook of Tu-heitia, but did not bite at that of Tahinga. Tahinga deceitfully attempted to pull the anchor up, pretended that he could not do so, and said to his brother-in-law, “Friend the anchor of our canoe is being held by stones: come and dive for it.” Tu-heitia did as he was asked; but, when he had dived, Tahinga cut the painter of the canoe, and paddled towards the shore; and, when Tu-heitia came to the surface of the water, he called and said, “O friend, bring the canoe to me,” in answer to which Tahinga threw the whariki (grass put into the canoe to sit on) into the sea and said, “There is your whariki (weeds to sit on) as a canoe for you.” But Tu-heitia still called, “O friend, bring the canoe to me.” Tahinga threw the ipu (gourd to hold water) into the sea,
Tahinga landed on shore. The wife of Tu-heitia was waiting for her husband, and was at the time expecting to have her first-born. She asked Tahinga, “Where is your brother-in-law?” He answered, “I left him on the beach.” She waited some time, and became anxious, and said, “Perhaps my husband is dead: I will go in search of him.” She went to all the many settlements which were a little inland of the seacoast, but did not find him. Then, weeping, she went down on to the sea-beach, and looking out on the sea she saw the hand of Tu-heitia held up in the water, by which she knew that her husband was dead, and had become a taniwha (a god). The hand was held far up above the surface of the water, and had a mark on it. This mark was called kura-waka: (d) by this she knew it was the hand of her husband. She returned to her home in grief, and as she went she saw the hand rise out of the earth with the same tattooing on it.
In time she had a son, whom she called Mahanga (twins), with whom she returned to the home of her youth in the Wai-kato. This murder of Tu-heitia has been the cause of war between the Wai-kato and Nga-ti-tahinga ever since the murder took place.
As Tu-heitia had become a god of the sea he took up his abode far up in the Wai-kato River in the Wai-pa (blocked-up) branch. He was seen by many people at the time of the war between the Europeans and the Maori in Wai-kato, in the river, not far from the Rua-makamaka (cave towards which stones were thrown), a little below Whatawhata (heap to lie on), and at Karaka-riki (small karaka). It is said he is now like a whale, and as large and as long. He was the father of Mahanga; and Mahanga was father of Atu-tahi (Canopus), who was father of
There is a proverb used exclusively for Mahanga, and it is this: “Mahanga who forsakes food and canoe.” He was of a roving disposition. After he had taken a wife of a tribe and had many children, he forsook his wife, children; tribe, and all his provisions, and migrated to some other district; he thus roved about, and eventually lived with the Nga-puhi at the north end of this North Island, where he joined in a war. From thence he came to Moe-hau (
This is the genealogical tree from Hotu-roa to Tapa-ue:
(See next page.)
The following were all noted warriors of Tai-nui: Mango (shark), who killed Whati-hua (broken vessel, in which water was boiled by means of heated stones), Kaihamu (eater of scraps), Pahau (beard), Toa-rangatira (brave chief), Wahie-roa (long firewood), Ka-wharu (soppy), Marangai (east), Maunu (emigrate), Mahuta (jump up), Kimihia (seek after), Haunga (odorous), Tu-haha (happening late in the day); Pikau (bundle carried), who was the leader at whose command the people would prepare and go forth to war; Raka-herea (entangled and tied), father of Rangi-hae-ata (dawn of day); Rau-paraha (leaf of the Paraha: this leaf is eaten by the Maori) (d), Rangi-hae-ata (dawn of day), Taka-mai-te-rangi (fall from heaven), Puaha (door), Noho-rua (live with two), Kete-roro (basket of brains), Puoho (startled).
It was in the days of Te-uru-tira (dorsal fin of a fish) that Puhi-rere (flying head-dress) migrated to the Wai-pounamu (South Island). Also about the same time the ancestors of Nga-ti-awa (descendants of Awa, river), called Pu-rehua (moth), migrated from the Pa Te-ranga-tapu (sacred body of men) to Tau-ranga (lie at anchor).
Mango was a descendant of those who came to these lands (New Zealand) in Tai-nui. He took to wife Hiapoto (short desire), of the Nga-rauru Tribe, and begat Ue-tapu (sacred fourth night of the moon), Kai-hamu (eat scraps from the whata of Ue-tapu), Whata (food stage), and also another Ue-tapu. Kai-hamu took Tu-para-haki (impunity on one side) to wife, of the Tapu-ika, Arawa Tribe, and begat Uru-tira and Pahau. Pahau took Hine-te-ao (daughter of the world of light), of the Wai-o-hua (water
The descendants of Te-Uira are
Kahu-taiki (garment of wickerwork), of the Nga-ti-awa Tribe, was taken to wife by Te-maunu senior, and begat Pikau, who
Te-raraku (scratching) was a wandering chief of the Nga-puhi people, but was a chief of rank. He went to Taranaki, and there took to wife Kaingaru (rat), of the Nga-ti-awa Tribe. Kaingaru was of the line of ancestry from which Wiremu Kingi-te-whiti was descended. It is about the fifth, sixth, or may be more generations since Te-raraku obtained his wife there. Of some of the past generations these were the names: Hine-koto, Te-ara-tangata (the road of man), Hikihiki (nurse), Rangi-haua (day of the coward), Te-kai-a-te-kohatu (food of the stone).
Koroua-puta (old man escaped) took to wife Kai-tawhara (eat the tawhara—
The next to follow after the birth of Te-maunu was Kimihia (search for), who took Wai-tohi senior, of the Nga-ti-toa, to wife (not the Wai-tohi who was mother of Te-rangi-hae-ata), and begat Werawera and Karewa, who took Hine-hape (daughter with a crooked leg), of the Nga-ti-motemote, of the Tai-nui Tribe, and begat Taunga-wai (be at home in water), who took Pare-mata (return feast for a feast formerly given), of the Nga-ti-te-kumete, of the Tai-nui Tribe, who begat Te-oko (calabash, gourd), Neru (ngeru —cat), Te-hoto (spade), and Te-raho (block of wood on the inner side of a canoe, to which the thwart is tied).
The birth of Te-aka-mapuhia (the root sighed over) followed that of Kimihia. Te-aka-mapuhia took Te-rangi-kai-whiria (the day of the Parsonsia albiflora), of the Nga-ti-raukawa Tribe, and begat Te-wai-hine-rau (daughter of the many leaves), who took Te-hika-pounamu (sacred ceremony with greenstone), of the Nga-ti-raukawa Tribe, who took Te-pare-whakatau (the suitable headdress), of the Nga-ti-raukawa Tribe, and begat Te-puke (hill), who took Ruinga-rangi (out of sight, in the sky), of the Nga-ti-kauwhata, and begat Iwi-hora (bones laid out in sight of all), who took Te-kura (the head-dress), of the Nga-ti-rau-kawa Tribe.
The next in birth following Te-aka-mapuhia was Tu-haha (standing looking for), who took Wherowhero (red), of the Nga-ti-te-ra, of the Tai-nui Tribe, and begat Ahi-manawa (fire in which a heart was cooked), who took Pare-kai-tara-mea (head-
Next to Tu-haha senior in birth was Te-huanga (the friend), who was a noted warrior, and took Te-kahui-rangi (the stranger from a distance), of Nga-ti-raukawa, and begat Te-kanawa (ancient war-weapon) senior, who took to wife Kahu-koka (rough cloak-mat made of
Te-kahui-rangi (stranger from distance) was next in birth to Te-ra-ka-herea the second, who was taken as wife by Te-rau-paraha, and begat Te-horonga (sacred food eaten by the priest) and Te-atua (the god).
Next following in time of birth to Te-kahui-rangi the second was Taiko, or Taeko or Takupu (white gull—
Noho-rua took Whare-mawhai (house of
Noho-rua took Te-wai-nokenoke (water of the worm), of the Nga-ti-haumia sub-tribe of Nga-ti-toa, and begat Te-ua-torikiriki (rain of little drops), Mutumutu (cut off short) and Tua-rau (about a hundred). Tua-rau took Mata-kapi (shut eye, blind), and also Kahu-rangi (irresolute) the second, of the Nga-ti-koata, sub-tribe of Tai-nui, and by the latter begat Hohepa and Mihi-mete.
Te-ara-tangata (the road of man) took Rangi-whainga (day of battle), of Nga-ti-tama, sub-tribe of Nga-ti-awa, and begat
Next in birth to Marangai was Moari (swing), who took Te-maunu senior, and begat Te-rangi-whakatapua (the day made sacred), who took Wai-tu-rawea (delight to stand in water), of the Nga-ti-maunu, and begat Te-rangi-hau-ata (day of wind at dawn). He also took Pare-ngako (plume for a certain object), of the family of Nga-ti-te-whaia-te-hau, of the Nga-ti-toa sub-tribe of Tai-nui, and begat Hape (bandy leg), who took Whaia-te-hau the second, of the family of Nga-ti-maunu, of the Nga-ti-toa sub-tribe of Tai-nui, and begat Te-kotahi (the one only).
On the death of Te-rangi-whakatapua Pare-ngako was taken by Te-rangi-hau-ata, and begat Te-atarau-wehi (fear in moonlight), Te-hua (moon at full), Rangi-hurihia (turn over in the day), and Pare-tauhinu (plume of Pomaderris phylicifolia) the second. Te-atarau-wehi took Niho-tahi (one tooth), of the Nga-ti-maunu, and begat Te-hinu the second, and Wai-keri (ditch). Te-hinu took Taka (fall from a height) the second. Wai-keri took Te-whare-huia (house of the Neomorpha gouldii), and begat one child, a daughter. Te-hua (the fruit) took Whare-kino (evil house), of the Nga-ti-toa, from Kawhia, and begat Rangi-totohu (day of sinking), Te-pehi junior, and Tehe (the circumcised). Rangi-totohu (day of sinking in the water) took Te-hiko (move at random) senior, and begat Pitoitoi (New Zealand robin).
Taka-mai-te-rangi (fall from heaven, giddy) took Pu-te-auru (quite in the west), daughter of Rangi-kau-rerewa (day of being buoyant in swimming), of the Nga-ti-toa, and begat Te-mahutu (wound quite healed) the second, Kiore (rat) —this person was burnt to death at Rara-wera (burnt twigs) —and Puhi-wahine
Next to be born after Mahuta senior was Pare-haoko (stolen head-plume), who was taken by Turanga-peke (stand side by side) senior, of the Nga-ti-ra-rua, sub-tribe of the Nga-ti-awa, and begat Taka-hua (fruit dropping down) senior, and begat Hine-wai-roro (daughter of the brain-water), and Te-kete-roro (basket of brains). Taka-hua senior took ——, of the Nga-ti-turanga-peke, and begat Te-tauru (west wind), Roto-roa (long lake), and Mango (shark) the second. Tauru took Te-wai-ruinga (shaken in the water), of the family tribe of Nga-ti-ra-rua, of the sub-tribe Nga-ti-toa, of Tai-nui; and begat Hikoia (be shone upon), Maui (left hand), and Pare-haoko the second. Hikoia took Te-rangi-hounga-riri (the day of fermenting strife), son of Te-puke-roa (long hill), of the Nga-ti-toa, and begat Kuru-popo (rotten, as of wood). Hine-wai-roro senior took Whanga-taki (harbour out of the way, harbour not known to all), of the Nga-ti-tama, and begat Te-puoho (startled) senior, Taku (slow, not in a hurry), Rangi-taka-roro (day of giddiness), and Korua (pit). Te-puoho senior took Karanga (call), of the Nga-ti-tama, of Whanga-nui, but had no issue. Taku took Kauhoe (sailor), of the Nga-ti-hine-tuhi, and begat Ka-hiwa (jet-black), Waha-piro (disgusting breath), and Konehu (young sprout). When Taku died his wife Kauhoe was taken by Te-puoho senior, and begat Nga-manu (the birds). Nga-manu took Amo-hau (carry the scalp of an enemy), of the Nga-ti-tu-whiri-kura, and descendant of Te-puni (the camp), and begat a daughter——, and a son Tare (beg), and another daughter Heni. Waha-piro took Te-ahurewa (altar, or tuahu), of the Nga-ti-ra-rua sub-tribe of the Nga-ti-tama, and begat Pito (end), Wiremu-patene, and ——. Pito took Putai (trumpet, or pu-tatara), of the Nga-ti-toa: they had not any issue.
Te-maunu senior also took Nihoniho (dispute, quarrel), of the Nga-ti-toa, and begat Te-paru (the dirt), Te-teke (pudenda muliebria), and Pori-tahi (one attendant). Paru took Rangi-whaia (day of pursuit) the second, of the Nga-ti-toa, and begat
Haumia (fern-root) was descended from those who came here in the canoe Tai-nui, who took Mawake (sea-breeze), of the Nga-ti-awa, and begat Taonga-iwi (property of bones), who took ——, of Nga-te-haumia, and begat Tama-iwi (son of bones), who took——, and begat Wahie-roa (long firewood), who took Kuia-pou (old woman steadfast), of the Nga-ti-te-haumia, and begat Te-ranu (the mixed), who took——, and begat Whare-rau (shed, booth), who took Pare-te-wiwini (trembling head-dress), of Nga-ti-toa, and begat Te-rangi-hoa-ngata (day of repeating charms to kill caterpillars), who took Kahu-pake (garment of rough mat, ngeri, koka), of the Nga-ti-toa, and begat Moana-pounamu (sea of greenstone), and Pokai-tara (flock of Sterna frontalis). Moana-pounamu took Karanga (call), of Nga-ti-te-ra, sub-tribe of Nga-ti-toa, and begat Huru-mutu (short dogskin mat), who took the Te-aka (the root) to wife, daughter of Tungia (set fire to).
The next born after Pehi senior was Te-rangi-hi-roa (day of long dawn), who took Pohe (blind), of the Nga-ti-hine-tuhi, and begat Te-wai-puna-hau, who took a European as her husband, and begat Wi.
Rangi-hi-roa also took Kapu (palm of the hand), of the Nga-ti-mutunga, daughter of Ngatata (cracked, chapped), and begat Te-hiko the second, who took to wife Ti-tahi (one Cordyline), daughter of Te-kanae (the mullet), and begat Hani-kamu (grand hani) (d) and Mere.
The sister of Te-ranu, whose name was Puta-a-hika (come forth like an old man), was taken as wife by Turanga-peke, of Nga-te-awa, and begat Hine-wai-roro (daughter of the water of the brains), and Te-rangi-tutaki (the heavens closed), who was a famed warrior, and who took to wife Rangi-whakawaia (the day of beguiling), of the Nga-ti-kuri sub-tribe of the Nga-ti-toa, and begat Turanga-peke the second, and Te-kai-nui (much food).
Wiwini senior (not the Wiwini who was son of Te-ara-tangata), was father of Tara-piko (crooked barb), who took Makiri (take the bones out of birds preparatorily to preserving them), of the Nga-ti-toa, of the Nga-ti-haumia and Nga-ti-hine-wai, and begat Ihu (nose), who took Pare-kai-uru (plume of the west), of the Nga-ti-ra-rua, sub-tribe of the Nga-ti-toa, and begat Horenga (burial-place), who took Te-tua (the ridge), of Tai-nui, and begat Tara-piko the second, Rangi-titia (sky closed up), and Rangi-tua-nui (the long day). Rangi-titia took Nga-rangi-rewanga (days when the migration started), of Tai-nui, and begat Tuku-tahi (incantation used at childbirth), who took Te-iringa (the hung-up), of Nga-ti-toa, and begat Tiaia (stuck in as a stake), and Koto (sheet of a sail), who took Pare-tahunu or-tahuna (burnt plume), of Tai-nui, and begat One-nuku (trembling earth) the second.
Kahu-rere (kite that flies), of the Nga-ti-awa of Tauranga, took——, of the Tai-nui Tribe, and begat Tu-horo-tini (Tu, god of war, who swallows many), who took——, of the Tai-nui, and begat Paka-ua (bowl for catching rain), who took Koata (early dawn), of Tai-nui, and begat Kawharu (hollow, valley) senior, who took Motemote (suck), of the Ngati-te-mango, sub-tribe of Tai-nui, and begat Te-ra-ka-hura (the sun uncovered), Haronga (flax scraped into tow), and Te-kumete (the bowl), who took Nga-hina (the grey hairs), of Nga-ti-toa, who begat Whaia-te-hau (chase the wind) and Matua-iwi (parent of the tribe), who took Pare-te-wiwini the second, and begat Maunu (bait), and Te-kura-whakaipo (plume of the beloved). Maunu took Te-kaweinga (the pedigree) of Tai-nui, and begat Tawhi-ao (encircle
Ta-tua, younger brother of Te-ngongi, took Pehi-atea (press down without incumbrance), of the Nga-ti-koata, but had not any issue.
The younger brother of Rangi-kata was Patu-para-kore (blow without effect), who took Pare-taua (mourning head-plume), of Nga-ti-haumia, sub-tribe of Nga-ti-mutunga. All the issue died.
Hine-wai-roro the second was next in birth to Patu-para-kore; then followed Tiripa (explode in succession), Ti-hake (dwarf Ti cordyline), who took ——, of the Nga-ti-rau-kawa, and begat Una-iki (double canoe destroyed), who took Wi, son of Wai-puna-hau the second.
Next following the birth of Tawhi-ao was Te-teka (the niti or neti, a game of throwing a fern-stalk along the ground), who took Wai-patiki (water of the flatfish), of Nga-ti-manu, and begat Piopio (Turnagra crassirostris), who took Ruriruri (game of grimaces like haka or kani-kani) (d). All the issue died young. The next following in birth to Piopio was Ure-kotia (circumcised), who took ——, and begat a son.
Next following Te-teka was Ngari (song sung to give time that all may pull in accord), who took Riu-nui (large hold of a canoe), of the Nga-ti-te-ariari, and of Nga-ti-te-uru, of the Tai-nui, who begat Hikoia (stride or step away) the second, and begat Manga-toa (brave branch).
The next following Ngari was Rawhiti (east), who took Rangi-tiatia (day of adorning the head with feathers), and begat Riri (anger), who took ——as his wife.
Haronga took Te-kuri-kai-wao (dog that eats in the forest), of Nga-ti-te-ata, and begat Tu-whenua (leprosy), who was a
The younger brother, or the one following Tawha senior, was Rangi-potiki (day of the youngest child), who took Te-ata (the dawn), of the Nga-ti-whaia-te-hau, and begat Ihu (nose) and Tu-whaia (follow) the second, who took Kauia (swim), of the Nga-ti-te-uru, and begat a daughter, who died young.
Mata-pura (blind eye) was of the Nga-ti-mania-poto, and younger brother of Te-kawa (the baptismal ceremony). Mata-pura took Tu-mania (stand on the plain), of Nga-ti-toa, and begat Te-angina-mai-waho (light breath of air from the sea), who took Kahu-whare (garment for the house), of Nga-ti-toa, and begat Nga-hina (the grey hairs), who took Te-kumete (the bowl), who begat Whaia-te-hau (chase the wind), who eventually became wife of Mahu-tu (healed). Next in birth to Nga-hina was Wai-tohi (water of baptism), who took Kimihia (seek after).
Next in birth to Taka-mai-te-rangi was Poro (cut short off), who took——, of the Nga-ti-toa, and begat Te-ata, who was taken by Rangi-potiki (day of young children).
Next to Poro was Noa, who took ——, who begat Te-whare-mahihi (house with facing-boards on the gable), Teni-kotahi (one), Whaia-te-hau the second, and Te-manea (teeth set on an edge by noise), who took Moana-kura (red sea), of the Nga-ti-mania-poto, and begat Taka the third, Muhu (push through a scrub), and Te-hunga (tow). Taka took Horahia (spread out), of Nga-ti-werawera, and begat Te-anau (seek, wander about).
Taka-mai-te-rangi senior took Wai-puia (water of the hot spring), of Nga-ti-toa, and begat Tuhaia (Tu-whaia, followed by war) senior, who took Hine-te-niu (daughter of the sticks used in divination), of the Nga-ti-te-angina, and begat Toroa (albatross), and Rangi-titia (detained by bad weather). After Tuhaia was Te-rako (albino), who took Hine-wai-roro the third,
Taka-mai-te-rangi also took another wife called Te-kiri (the skin), of Nga-ti-toa, and begat Pua-tata (the pollen beaten off with a stick), who took Horahia, and begat Te-ngohi (the fish), and Rangi-titia (day of plumes).
Te-ariari (eleventh night of the moon) is descended from the ancestors who came over in Tai-nui, who took Miroa (make flax-tow into a line), of Kawhia, and begat Mananake (bent another way), who was taken to wife by Koro-kino (evil fifth night of the moon), and begat Te-kihi (the cicada), and Rangi-apoa (day of greediness), who took Kawharu (flabby), and begat Pu-ororo (grind on a stone), who took Kahu-taraheke (garment of brambles) to wife and begat Te-uri-ariki (offspring of supreme chief) —who was taken to wife by Mata-pihi (window)—Uru-pare (plume of the west), and Tara-haua (poor barb).
Uri-ariki begat Te-rore (the noose), who took Te-ra (the sun), of Nga-ti-motemote, and begat Kaiapa-riri (monopolize command of a war-party), who took Rangi-tiatia (day of adorning with feathers), of Nga-ti-motemote, and begat Rangi-ma-toru (day of the crowd), and Te-ra the second. Rangi-ma-toru took Te-kapua (the cloud), of Nga-ti-awa, at Puke-tapu (sacred hill), and begat Hera, who took ——.
Te-ra took Tau-ware (husband of low grade), but had not any issue.
Tara-haua (poor barb) took ——from Kawhia, and begat Tiwha (squint), who took ——, of the Tai-nui people of the sub-tribe of Nga-ti-mango, and begat Tama-ha (son of the breath), who took Puahi (white dogskin mat), of the Tainui sub-tribe Nga-ti-kino-haku, and begat Te-kete-tahi (one basket), who took Ritihia, of Te-whakatohea, but all the issue died.
Pu-o-roro (seat of the brain) begat Koro-amoamo (the old man carried in a litter), who took Pare-te-wiwini (plume that trembles), and begat Pohewa (mistaken), who took Te-hoka -kai-matangi (screen from the wind), of the Nga-ti-toa, grandson of Te-angina (the light breeze), and begat Te-otaota (the weeds), who took Te-makiri (the false), of Tai-nui, and begat Moana (ocean) the second, and Pai-oke (good shark). Te-moana took ——,
Te-maunu the second was son of Turanga-peke senior, and was the son of Hau-whainga-rua (scalp from the double battle), of the Nga-ti-kino hapu, who took Tori-wai (or Tore-wai) (freshwater mussel), of Tai-nui, and begat Te-whata-toroa (stage of the albatross), who took Te-ahi-paoa-nui (fire of great smoke), of the Nga-ti-te-wehi and Nga-ti-ra-rua, and begat Homai-rangi (given of heaven) and Kete-roro the second.
The next-born after Te-whata-toroa was Nga-tiki (the images), who took Wera (hot), of Nga-ti-te-wehi, and begat Weuweu (branch or twig used in the ceremony of bewitching any one), who took Homai-te-rangi, and begat Te-whata-toroa the second.
Next after Weuweu was Raniera, who took Wikitoria of Nga-ti-awa, and begat——, a daughter.
Tu-haha the second took Hine-rangi (daughter of heaven), of the Nga-ti-ra-rua, and begat Wera and Heretaunga (spear the bird while sitting), who took ——, but had not any issue.
Te-whangainga-hau (scalps of the enemy offered with ceremonies to the gods) took ——, but had not any offspring.
Kawa-tiri (the branch of a shrub used at the birth of a child, planted) took Rua-kino (evil pit), of Nga-ti-awa, but had not any issue.
Next to Nga-tiki was Rangi-nui (great heaven), who took Upa (not yielding nourishment or milk), of Nga-ti-ra-rua and of Nga-ti-wai-pango, and begat Te-rawa-ki-tua (valuable property at a future time) the second, who took Tara-naki (one of the fern tribe), of the Kainga-ahi (consumed by fire) Tribe, and begat Mere, who took Patara, of the Nga-ti-ra-rua, and begat Peti.
Pehi the second took Te-hui (the omen in sleep), of the Puke-tapu, and begat Re-wai (heavy rain), who took Kahu-kino (bad garment), of the Nga-ti-ra-rua, and begat Patara.
After Pehi the second, Te-poaka-roro (pigs' brains) was born, who took Rawhaki (sea-breeze), of the Nga-ti-ra-rua, and begat We-rua (two dwarfs), who took Maraea, of Ngamotu (Taranaki), of the Nga-ti-tawhiri-kura, and begat Pere, who took Nga-manako (the longing), of Puke-tapu, but had not any issue.
Riria, who was sister of We-rua, took Himiona, of Nga-ti-ra-rua and of Nga-ti-kino-haku, and begat Pere.
After Turanga-peke (stand on the shoulder) Pu-rehua (moth) was born, who took Whakairia (hang up), and begat Te-ara-waere (make a road by pushing through the obstruction), of the Nga-ti-ra-rua, who took Te-roto-roa (long lake) the second, and begat Manu-konga or -koka (parent-bird) the second, who took Te-uru (a single hair of the head), of the Nga-ti-ra-rua, and begat Te-tao (the spear), who took Kahu-rahui (the garment made sacred), of the Nga-ti-ra-rua, and begat Te-hotu (the sigh), who took Te-ngakau-iti (little heart), of Nga-ti-ra-rua, and begat Puke-kohatu (hill of stone), who took Waha-rau (a scoop-net), of the Nga-ti-kino-haku, and begat Whare-kereru (pigeons' house), who remained a bachelor all his life.
Next after Whare-kereru was Te-tuku (allowed to go), who took Irihapeti, of Nga-ti-ra-rua, who begat Pou-whare (post of a house); and after Te-tuku was Parenga-tai (side of a river, where the tide flows), who took Te-ru (earthquake), of Nga-ti-ra-rua, and begat Kahu-nui (great garment) the second; and after Parenga-tai Pu-oho (startled) was born.
After Hotu Te-kauwhata was born, who took Te-tomo (enter), of Nga-ti-ra-rua, and begat Te-tapatu (the thatch), who took Puaha (door). After Te-tapatu Pou-whare (post of a house) was born, but he lived a bachelor all his life; and next to him came Huahua (preserved birds), who took Tama-rere (escaping son), of Nga-ti-ra-rua, and begat Te-ru. Next after Huahua came Hine-wai-roro, who took Tangata-ke (a different man), and begat Te-kepa. But Hine-wai-roro had been the wife of a
The children of Pare-haoko and Te-kete-roro were Te-tuku (allowed to go), a son, and a daughter called Kupe (obstinate), who was taken to wife by Te-whero (the red), of the Nga-ti-kino-haku, and Maketu (invalid).
Pare-tona (excrescent plume) was sister of Toa-ranga-tira. She was taken to wife by Tionga (decoy-bird), of the Nga-ti-ra-rua, and begat Rehu-toto (spray of blood), who took Mihi-ki-tu-a-rangi (welcome to strangers), of Nga-ti-ra-rua, and begat Pu-kauae (the lower jaw), who took Rangi-ta-moana (day on which ceremonies were performed on the ocean) senior, of Nga-ti-ra-rua, and begat Whati-taiari (stage of mashed food) junior, who took Rukuhia (dive for it), of Nga-ti-ra-rua, but had not any issue.
Tionga (decoy-bird) was born next after Rehu-toto. Tionga was taken by Pare-taunaha (plume bespoken), of the same tribe, and begat Tehe (circumcised), who was taken by Mihi-ki-tuarangi, of Nga-ti-te-ra, and begat Marore (entrapped), who was taken to wife by Te-rau-paraha, and begat Te-kuru (strike with the fist), who took Rangi-haere-iho (day of coming down), and begat Maunga-kino (held by evil). Next after Te-kuru was Tama-ranga (son in a company), who took Te-ahi-hurahura (fire uncovered again and again). Next after Tehe was Te-rangi-horo-kai (day of swallowing food). This man was a most notorious murderer, who took to wife Tikawe (carried by force) senior, of Nga-ti-ra-rua, and begat Rehu-toto junior, and took Te Whakaroro (like brains), of Nga-ti-ra-rua, and begat Hare-peka.
Rangi-ta-moana (day of the ceremony of putting a prohibition on the sea) was sister of Rehu-toto. Rangi-ta-moana was taken as wife by Te-rau-paraha; and next in birth after Rehu-toto was Te-ipu (the gourd), who was taken by Te-maro (waistband or apron), of the Nga-ti-wai-pango, and begat Te-uira (lightning)
Hongahonga (leaning on one side) was father of Te-hou (feather-plume in the head), Te-waero (hair of a dog's tail), Te-awa (creek) a woman, and Ahi-tapi (fire of a small umu, Maori oven).
Tiki-nui (great effigy) lived at Hiku-rangi (end of heaven) with his younger brother Te-rangi (the heaven): they were nephews of Mai-whiti (cross to this side). The cause of the death of Tiki-nui was a dispute with Te-rangi regarding the pits and nooses by which rats were caught, and trees in which holes were made to contain water where pigeons were caught in nooses in the Hiku-rangi district. Tiki-nui went to Kai-para (eat the paraa—Marattia salicina) to obtain assistance to revenge the deed of his having been deprived of his rat and pigeon preserves. He went to the Nga-ti-whatua Tribe, who joined him and came back in a body to Hiku-rangi, where they found Te-rangi and his followers in their pa (stockade), who were attacked by Tiki-nui and his assistants; but before they made the rush on the pa they sang this hari (war song):
It is not of me, But (because of) Koroti (the squealer—rat), And of the Coo (of the gentle voice—pigeon).
I have not been able to give the whole of the words of their war-dance, but I give all I remember. The war party attacked the pa and killed all the Nga-puhi (the plume), Tiki-nui, and his elder relatives and younger brothers. Te-rangi was not killed, as at the time of this attack he was away from this pa on a visit to the East Coast; but when he heard of the disaster
Hongahonga took Rau-kata-mea (leaves of a sweet-scented plant), and begat Te-hou (the feather used as a plume for the head), Te-waero (hair of a dog's tail), Te-awa, and Ahi-tapi (fire of an umu—oven).
Hou took to wife ——, and begat Mata-haia (face wounded or cut in lines).
Te-waero went to Whanga-ruru (sheltered cove), and took as wives Wai-niko (water of the original Maori cabbage) and her younger sister Nako (perforate), by whom he begat offspring. Wai-niko had Puruhi (flea) and Te-rangi-toe-oro (loud sound in the sky), who were twins. Nako had Te-wai-kiri (perspiration) and Kiri (skin).
Mango(shark) and Whati-hua (break the lever) lived at Kawhia; but Mango lived in a pa at Te-whena (like that).
Mango determined to steal the comb of Whati-hua, and went to Whati-hua's house, and at night stole the comb; and on his return to his own home he walked round and round, so that his footprints might appear as if a number of men had stolen the comb. Now, Mango had a crooked leg, and when it was known that the comb had been stolen the footprints were observed, and it was seen that they indicated those of a crooked-legged person, and Mango was blamed for the theft. Whati-hua was angry for the loss of his comb, and called his people together to accompany him in an attack on the pa of Mango. Whati-hua had a war-party consisting of one thousand men, and Mango had nine hundred men with him in his pa. When Whati-hua attacked the pa, Mango, with his scouts, met them outside of the pa. Mango and his party gave battle, drove the attacking party off with defeat, and followed them till most were killed, and Whati-hua was taken prisoner alive, who it was proposed should be spared and guarded as prisoner till Mango could see him. Mango met Whati-hua, and took him by the hair of the head and bent his head down and passed over it, putting it between his legs as he did so; at the same time he made water on his head. All the people of Whati-hua were killed, and Whati-hua alone was allowed to live. The name of the battle was Mahea-takataka (obstruction cleared away).
Whati-hua left his home at Kawhia, and went inland to the interior of Waikato, as his power and influence had been taken by Mango, as proved by Mango having made water on his head. From that time forward Whati-hua did not attempt to retaliate his defeat by Mango, so that revenge was never sought or obtained for his degradation.
Kai-hamu (eater of scraps) was son of Mango, who took Hia-poto (short desire), of the Nga-rauru Tribe of Wai-totara (water of the totara—Podocarpus totara), near to Whanga-nui (great harbour), and begat Ue-tapu (sacred fourth night of the moon)
Soon after Hia-poto had been taken back to her people by Mango, she took another husband from the chiefs of her own tribe, by whom she had sons called Ngu (squid) and Wheke (squid). When she had become very old she addressed her sons, and said, “When I am dead do not take my body and place it in the cave, but rather make a coffin and carve it all over, and place my body in it. Then erect a stage in the courtyard of our pa, and build a small house on it, and place the coffin in the house, and let my body in it remain there. Do not touch my bones, or collect them as is usual and place them in sight of all the tribes, as the custom is of hahunga (taking up), nor sing the Pihe (song chanted at the removal of bones) over my bones, but let them quietly rest in the house on the stage. Let my body rest quietly on the stage you will make. As your two elder brothers live at Kawhia, if ever they wish to come and visit me, when they enter this pa and come to our marae where my body is, my head will fall from the stage, by which sign you will know that they are your elder brothers.” Ngu and Wheke did not understand what she had commanded them, but when she died they fulfilled all she had requested in regard to the carved coffin and the house on the stage.
Kai-hamu and his brother still lived at Kawhia; but they had a desire to go and see their mother, who was with her tribe Nga-rauru, at Wai-totara. When they arrived at the pa of Ngu and Wheke they went to the marae (courtyard); and the head (skull) of Hia-poto, their mother, fell from the stage to the ground: but they did not understand that this was an omen, as they had not been made acquainted with the commands of their mother, Hia-poto; nor did Ngu or Wheke understand the omen
When Kai-hamu and his party arrived at the pa of Ngu and Wheke their people wished to murder the guests, as they were not aware of the relationship existing between these and their own leaders. All the people of Ngu and Wheke objected to Kai-hamu and his people sitting where it was the usual practice and custom for their own leaders to sit, as they looked on the guests as men of lower grade than Ngu and Wheke. They performed the ceremonies and chanted the incantation to make sacred the places usually occupied by Ngu and Wheke; but Kai-hamu and his followers went and sat on those places, which in the meantime had been covered with mats by the people of the pa for Ngu and Wheke. When Kai-hamu and his people had sat down, the people of the pa went and ordered them away from the place they occupied, and said, “Men from a distance may not sit on the place usually occupied by chiefs. The places you now sit on are the seats of our lords Ngu and Wheke.” When Kai-hamu heard the command given by the people of the pa, that he and his friends should move from where they were sitting, he turned to that people, and said,—
I eat the ngu (squid); I eat the wheke (squid); And you also are food For me, O Tu-kara-ngata (Secret design against man— Ngata, obsolete word for man).
The Nga-rauru Tribe were grieved at these words of Kai-hamu, and, in their anger, sent messengers in all directions to collect a body of warriors to come and kill Kai-hamu and his people.
But in the meantime, and till assistance came, the people of the pa covered all their fires with weeds, so that much smoke might arise from them, and that Kai-hamu and his party might think the smoke came from fires made to cook food for them;
Kai-hamu and his people waited in anticipation till the food which they thought was being cooked for them should be placed before them; but, as this did not take place, one of their party as a spy went wandering about the pa, and looked at the various fires from which so much smoke had been thrown out. He went near to one fire, and the people sitting there (as it was dark) took him for one of themselves, and asked, “When are they to be killed?” The spy said, “When the Nga-rauru who live some distance away arrive.” Then said the people, “It will be tomorrow.” The spy at once returned to Kai-hamu and his people, and said, “We shall be murdered;” and told all he had seen and heard. Ue-tapu said to the people, “Let us consult the tuahu” (altar of divination) [perform the ceremonies and chant the incantation usual when the tuahu is consulted]. Kai-hamu said, “Not so, it will take long to perform such,” and he stood up and chanted the incantation which had been chanted in ages past by Whakatau-potiki when he burnt the Tihi-o-manono (the peak—house—of Manono—temple). This chant Kai-hamu repeated over his hand, and unbound the girdle from his waist, and waved it on one side of himself, the effect of which killed the people of the pa on that side; and again he waved it on the other side of himself, and all the people of the pa on that side died. Thus all the Nga-rauru people were killed, which caused the companions of Kai-hamu to utter in chorus a loud shout of triumph. All his people were overjoyed at the effect and the power of the voice of Kai-hamu, as the gods had obeyed his behests and had killed all the Nga-rauru people who were in the pa.
When these people had been killed, the companions of Kai-hamu performed the ceremonies and chanted the incantations incident to a battle. Having performed and chanted these, Kai-hamu took the skull of his mother Hia-poto and replaced it in the carved coffin. Then his people asked him, “Who shall take
The name by which this slaughter is known is “Ko Tapu-nui-a-ngaere” (great sacred oscillation; also the name of a locality in the Wai-totara district).
At the time when Kai-hamu had heard what the spy had said, he went out of the house in which he and his people were staying, and spoke aloud to the people of Nga-rauru and said, “I say I am a son of Hia-poto, and I am from Tapu-nui-a-ngaere, and I am also from the district of Te-puke-ki-whauwhau (houhou)” (the hill of
It has been said his people asked him, “Who shall take the hau for this your victory?” To which Tu-karangata replied, “I will.” Tu-karangata was a body-guard and constant companion of Kai-hamu. Kai-hamu took the scalps of the slain and his sacred switch or baton of whau (
Kai-hamu begat Uru-tira (dorsal fin); but Uru-tira was a gentle man, and did not engage in any war nor did he kill any one. Uru-tira begat Tu-pahau (the beard); he, with his younger brothers, Pari-nui (great cliff), Te-awha (the storm), Puha (sow-thistle), and Kiore-pukahu (rats in abundance), lived at Kawhia, at Rakau (tree) and Hea-hea (foolish). Tu-iri-rangi (voice from heaven) was jealous of Uru-tira and his brothers, and wanted to exclude them and take all Kawhia for himself. Also a chief called Karewa (buoy) wished to possess the sole right to all the Kawhia district.
Puha urged Pahau to go and find some new locality where they two could reside; and he went to Maro-kopa (the wrinkled apron), and found it was a land of plenty: of eels in the creeks, and tawhara (fruit of the
Pahau and his companions, consisting of seventy [one hundred and forty], went to Maro-kopa, and stayed at the creek Te-wi (ironstone or agate) on the spot called Te-tauhua (year of plenty), and at the Pa Maunga-roa (long mountain). But in time they wished to go and explore the whole district, and therefore went to the source of the river Maro-kopa in search of trees of which to make canoes. They were so pleased with the trees they found that they made twenty canoes, and then took rest; and seeing the fern-root, how good it was, they dug a great quantity and dried it in the usual way (d), and filled their canoes with it and went down the river; but, having got to Te-rore-araia (stopped by a noose), they met there the original occupants of the district, the Nga-ti-raukawa (descendants of Raukawa), who occupied each side of the river, and who had plaited ropes and placed them across the river to prevent canoes passing up and down. These ropes were held by the people on each side of the water, by which those holding them wished to upset any canoe attempting to pass. When the canoes of Pahau
Pahau and his people lived in the same locality as Raka-pare and his people, and for some time were very friendly; but Pahau ordered a toiemi (pot-net) to be made, in order that they might obtain fish. The net was made, two spans long (twelve feet) and two spans deep, and taken out to sea in a canoe, in which Pari-nui accompanied Pahau. When they had gone far
The canoe went back to land; but, as they had gone so far out, it was dark ere they had landed; but those on shore lit signal-fires on Maunga-roa (long mountain) Pa and at Te-pohue (convolvulus), and they landed at midnight, and went into the river and put the fish into the water till the morning, and slept close to them. Rising at dawn of day, Pahau went and beat all the mussels to pulp which were growing on the rocks, or in heaps on the shore. The names of the rocks where the mussels were most abundant, and which he beat to pieces, were, Tu-moana (stand in the sea), O-rengi (make a hole in a screen), O-kopia (kernel of the karaka berry), Tau-hua (year of plenty), and Maka-kohatu (stone thrown). The mussels on the Papa-roa (flat rock) were not destroyed, but were kept intact by Pahau for himself and his people.
When the Nga-ti-te-taranga people, otherwise called Nga-ti-raukawa, heard of the acts of Pahau, they were much grieved, and proposed to punish him for this uncalled-for destruction of the mussels. They called a body of warriors, and proceeded to attack Pahau and his people.
Now, Pahau knew that his destroying the mussels would incite the Nga-ti-te-taranga to attack him; therefore he gave orders to have all the canoes pulled up on to the cliff on which their pa stood on Maunga-roa. All the canoes were hauled up on to the cliff, far out of the reach of an enemy, who could not by any means scale the cliff. There the canoes were held by ropes.
When all these had been secured by ropes, Pahau sat down on the marae (courtyard) of his pa, and began to comb and plait the hair of his head. When the enemy were seen coming in their canoes Pahau took the feathers of birds and tied them into a bunch, which he waved and shook over his head, and five of the feathers of which the bundle consisted fell to the ground, by which omen he knew that five men would be killed that day. The enemy came on in his canoes, and Pahau called and asked, “Where is the enemy?” The man who was appointed to note the movements of the enemy answered, “They are near the heels.”
Again Pahau asked, “Where are they?”
Now, Pahau had ordered that only one man should place himself in a spot in the ditch of the pa, from which he could see all the movements of the enemy, and that the body of his tribe should lie flat on the courtyard.
The spy answered, “They are at the knees.”
Pahau asked, “Where are they?”
The spy answered, “Near the chest.”
Pahau asked, “Where are they?”
The spy answered, “Near the neck.”
The reason Pahau asked these questions was to know when the enemy was near, and were below the cliff on which his own, canoes were hanging. And when the spy answered, “Near the neck,” Pahau knew the enemy had arrived beneath the cliff. Now, Pahau was sitting near to where the ropes were tied which held the canoes; so that when the spy said, “They are near the neck,” Pahau at once untied the ropes, and let the twenty canoes crash down on the enemy, who were looking up at the canoes hanging in slings, which killed many, by crushing them to pieces.
Pahau rose to his feet and uttered the order, “Rush on them.” The crouching warriors on the courtyard rose and rushed out of the pa, and descended the circuitous path from the pa to the beach, and fell on any who might have escaped the crash of the falling canoes. Pari-nui killed the first man; and his younger
Pahau and his people killed most of the tribe of Nga-ti-te-taranga before his Pa Maunga-roa; but those who escaped fled to the entrance of the Maro-kopa River; and it was as they fled thither that Raka-pare uttered his command to Tama-oho, and it was there that Raka-pare fled to the bank of that river; and Pahau, being on the other bank of the river, repeated his incantation over his spear, and threw it at Raka-pare, at the same time uttering this saying: “There is the power of the whale.” His spear hit and ran through the body of Raka-pare, who was the last killed in this slaughter.
Thus Pahau and his tribe gained possession of the Maro-kopa district; and those of Raka-pare's tribe who escaped fled to Maunga-tautari (mountain of the sticks used in building the side of a house), in Waikato, and there took up their abode.
Pahau (beard) and Tamure (schnapper) lived together in one settlement; and one day, when Tamure, in chanting an incantation, was repeating the words, “Leaf will fly,” Pahau said to him, “O Tamure, do not say, ‘Leaf will fly,’ but rather say, ‘Niu (divination-stick) will fly.’” Tamure was grieved that the words of his incantation should be disputed by Pahau. This took place at Pa-wera (apprehensive).
Tamure went to the multitude living at Kawhia and informed them of the insult offered to him by Pahau.
A war-party of these people assembled and proceeded to attack Pahau, and arrived at Puke-ta-kauere (hill where the puriri-tree was marked); and Pahau went to the home of Tamure and called to him and said, “O Tamure, look with your eyes of mourning,” in answer to which Tamure shook his head Pahau went back to his three hundred warriors [six hundred], who requested him to go again to Tamure. He went back and repeated the same words, which were answered by Tamure in the same way as before. Pahau went three times; and at last Tamure became angry, and the forces of each met the other, and a battle ensued, when Pari-nui killed the first man, Te-awha the second, and Kiore-pukahu the third. Then Pahau and Tamure joined in the fray. Pahau took his bundle of feathers which he had used at the slaughter of those who escaped from the crash of the canoes, and waved it over his head, and rushed on Tamure and took him by the hair of the head and knocked him down and made water on his head: at the same time he called in a loud voice and said, “Such is the brave act of the young chief in open day,” and from these words comes the name “Toa-rangatira” (brave chief) as the name of his tribe to this day. And from that day the influence and power of Tamure declined, and Pahau had the paramount power over the tribe, and was senior lord of all the people.
Tamure went to the East Coast to obtain an incantation from Taunga-ki-te-marangai (settled in the east), at Te-awa-o-te-atua (the god-river). As he journeyed overland he arrived at Kainga-roa (long eating) —that is, at Toko-roa-a-maui (the long staff of Maui). But the road over which he had to pass had been put under the power of witchcraft by a priest called Ua-pohewa (mistaken rain), so that that path should not be used by any one, and the incantations chanted in order to close this road were those to make any one stare about and feel bewildered, and thus be lost and die of starvation. The intimation that Tamure had that this road had been put under a spell was the sight of so many bleached human bones lying about.
Now, Tamure had one of the ancient Maori dogs with him as a companion on the journey, and over the dog he performed the ceremonies and chanted the incantations to free him from the power of the spells which Ua-pohewa had laid on this road; and he also chanted over the road the incantation Rongo-whakapupu (Rongo the bubbler) or Koro-whakapupu (the voice that bubbles up). The words of his incantation were these:—
Bubble up, O power of the land! But Wait, and let me see a god. I am passing on to Raro-whenua-mea (The lower land of pacification) To cause delusion, as that practised In the delusion of Tutu-nui. To what shall I place my power? To the cut and mangled? To the ragged and tattered? O To (thou god of sudden death), On thy arrival hence below, When thou art asked by all Thy multitude now there, “Who took thee thence?” Say, “Whiro, god of all man's woe,” And then return, return, For thou hast seen them there, And they have heard the tidings. O To, if thou dost go inland, And thou art asked by all Thy multitude inland, “Who sent thee hither?” Say, “Whiro, god of all men's woe;” And then return, return, For thou hast seen them there, And they have heard the tidings. O To, if thou dost go above, And thou art asked by all Thy multitude above, “Who took thee thence?” Say, “Whiro, god of all men's woe,” And then return, return, For thou hast seen them there, And they have heard the tidings. O To, if thou go to the sea, And thou art asked by all Thy multitude at sea, “Who took thee thence?” Say, “Whiro, god of all men's woe,” And then return, return, For thou hast seen them there, And they have heard the tidings. Go in the moon's dim light, Lift the turbulent power, Lift the turbulent power, And forward go, and give To me the skull of him The wizard priest, to cut and gash And slash with obsidian. Now act, O dread! Now act, O power! And sever head From off the god, And mix as pulp That earnestly desired At dawn of day.
When he had performed the ceremonies and chanted the incantation over the dog, and had repeated the incantation over the road, he sent his dog on before him. The dog passed over the path without harm, and Tamure followed him, and so went on to Whakatane, and into the presence of the priest Taunga-ki-te-marangai.
When Tamure had been there some days the old priest asked him, “What, O Tamure, have you come for?”
Tamure said, “I have come in search of and to obtain an incantation of you.”
The old priest said, “What kind of incantation are you in search of?”
Tamure said, “The origin or power to know future events.”
The old priest said, “Go home again. Mania-tiemi (cast homeless on an open plain) has that which you want.”
Tamure went back to Kawhia to Mania-tiemi, and said to him, “I have come to obtain the incantation to give the power to see future events.”
The priest said, “I do not possess the knowledge of any incantations.” But he was not speaking the truth.
Tamure said to his wife, “O my wife, go and make a line of flax in the house of Mania-tiemi, so that I may have occasion to blame him for his conduct to you.” The wife of Tamure went as requested by her husband, and Tamure climbed to the top of Mania-tiemi's house, and saw his wife making a line out of the tow of flax on her bare leg. The old priest was blowing the fire, and laughed at the woman, when Tamure gave a loud cough. The old priest looked up, and said, “I am the object of a plot to defame me.” Tamure said, “Yes; that you may tell me the incantation you are keeping so secret.”
Mania-tiemi said to Tamure, “Yes; then build a new shed (wharau) some little distance from this settlement;” which was done by Tamure, into which the two went, and the priest taught Tamure the incantation which he sought. The old priest said to him, “When you go out of this shed, if you see a bird flying, utter against that bird the incantation or word I have taught to you.”
Tamure said, “I did think it was an incantation, but it is only one word”
Tamure went out and saw a sparrow-hawk, and repeated against the bird what he had been taught, and it fell dead to the earth.
Mania-tiemi said to Tamure, “When I die, or when I am at the point of death, do you breathe into my left ear, that you may receive my power and influence, and that you may also possess all my knowledge; and do you go between my thighs, that my priest's power may be yours.”
Tamure did all that the old priest had commanded; and Mania-tiemi died in the shed which had been made for him by Tamure, and in which he had been taught by the old priest. But Tamure did not obtain satisfaction from Pahau for having taken the power and influence from him, and usurped the command over all the people.
Pahau (beard) and his younger brothers went on a visit to Karewa (buoy); and Pahau proposed that they should engage in a game of wrestling. Pari-nui (great cliff) rose and wrestled with Karewa; and Karewa was thrown, at which all the spectators laughed. When these two first held each other at the commencement of their wrestling, the people called and said to Pari-nui, “Do not let your elder brother sleep as he lies on the ground.” Pari-nui answered, “Then shall a man sleep standing? I did think men should sleep lying.” Karewa was thrown and laid flat on the ground by Pari-nui; and Karewa was ashamed on account of his having been thrown by Pari-nui, and left the settlement where he had been thus beaten. Now, Tauira-iti (little pattern) went on one side, and Karewa asked him, “Did you see my defeat?” Tauira-iti said, “Yes.” Karewa said, “When the trees at Waewae-atua (gods' feet),
Tauira-iti waited till the trees of those place were in full fruit, and when the pigeon and the kaka (Nestor productus) were fat: then Pari-nui went to those forests to spear birds, and Tauira-iti also went there; and when Pari-nui had been engaged for some time in taking birds he was murdered by Tauira-iti.
When Pahau heard of the death of Pari-nui he sorrowed in his house of mourning, and, when summer again came, Pahau sent a messenger to Karewa asking him to join him to obtain revenge for the death of Pari-nui, to which Karewa sent answer, “I will not join you. If he has been killed, why should it be thought a matter of importance?”
Pahau left the settlement at Maro-kopa (creased apron) with his seventy [one hundred and forty] men, some of whom journeyed towards O-tu-matua (the parent standing up) to one of the pas of Tauira-iti; others of Pahau's party went to the Pa O-kau-waho (swim out), that which was occupied by Tauira-iti. Having arrived at O-kau-waho, they found some of the people of Tauira-iti outside of that pa; these they killed. Now, the house in which Tauira-iti lived was situated outside of this pa, which was surrounded by Pahau's party; but Tauira-iti had dug a tunnel from this house into the pa, and by this he escaped into the pa. Having got into the pa, he took his pu-tara (sea-shell trumpet) and blew a loud blast on it.
The fifty [one hundred] men of Pahua went to collect mussels on the sea-coast. They were seen by Tauira-iti, and were pursued by him and his men; but Pahau and the rest of his party saw the people of Tauira-iti going to attack their friends and at once went to their rescue, and a pitched battle ensued. Tauira-iti succeeded in killing two of Pahau's party with his own hand with a kotaha-kuru-tai— a sharp daggerlike stone
When Pahau saw Tauira-iti he waved his bundle of feathers above his own head, and five of the feathers of which it was composed fell to the ground, and five of the warriors of Pahau met their death in this battle.
Pahau met Tauira-iti, and Tauira-iti threw his kotaha-kuru-tai at Pahau, which Pahau caught in his hand: holding it he pulled the rope in, and dragged Tauira-iti towards him as one with a line hauls in his fish, and killed Tauira-iti; and the battle was gained by the Pahau party, who at once attacked the two pas and captured them, and took the lands of Tauira-iti known by the name of Nuku-hakari (the feast removed) and Ki-te-here (command of the bird-spear), but not until the days of Toa-rangatira were these places occupied by the descendants of Pahau.
Pahau begat Koro-kino (poor voice), who begat Toa-rangatira (brave chief). Toa-rangatira was a sickly child, and hence the great affection evinced for him by Koro-kino, as also the affection manifested by Koro-kino to Koro-au (voice of the current), younger brother of Toa-rangatira; and to each of these boys the whole tribe gave the best and most choice food: but Toa-rangatira was a brave lad
On a certain day some kumara were given to the people to wash and cook for their guests, but Toa-rangatira took some of them to plant in his plot of ground; these he gave to the men to set for him.
When other tribes sent presents of preserved birds, of mussels, of eels, of shark, or dogs'-flesh, Toa-rangatira distributed them amongst the people, and the people always had given to them part of that of which he partook; and hence they liked him, as he acted like a father to them.
Toa-rangatira had a wish to possess a large house, and therefore gave command to the people to build one for him. They obeyed his command, and called the name of the house
Koro-kino then became solicitous with regard to his son Toa-rangatira, who took Pare-hou-nuku (plume from a distance) as his wife, and begat Marangai (east). But Toa-rangatira took twenty wives to himself, one of whom was called Manana-ki (a nod instead of a word), who begat Wai-kauri (ancient, very learned), who took Kawharu (pulpy) as her husband
Toa-rangatira lived at Maro-kopa, and Kawharu at Ka-whia, where Kawharu was attacked by a war-party led by Te-kanawa (senior warrior), in order to carry out a desire expressed by Tuahu-mahina (altar used in moonlight) to take and become possessed of the Kawhia district.
The warriors of Te-kanawa attacked the settlement of Kawharu, and killed many of the people; but Kawharu escaped into the cave Whangamatau (wait for the hook), where he stayed for some time, and escaped into the pa of Toa-rangatira at Te-totara.
The object of the attack on Kawharu was that Tuahu-mahina might gain possession of the whole district of Kawhia. And as Tuahu-mahina had occupation of part of the district on the sea-flats, where nets might be drawn to take fish, at Te-kahikatea (the Podocarpus dacrydioides), and Kawharu had that of Takapu-a-hia (the stomach of Hia—wish), which Tua-mahina coveted, hence his prompting Te-kanawa to make war on Kawharu and drive him out of the district.
Kawharu arrived at the pa of Toa-rangatira, and held a conference with him; and Toa-rangatira collected his Warriors and sallied forth to the pa of Kaupapa-hake (dwarf oracle), and
Now, the war-party of Te-kanawa was near to the pa of Kawharu. Then the men of Toa-rangatira of the sub-tribe called Nga-ti-mango went forward, and Manga-uika called aloud and said, “Why should those who are not more brave than the people who take the hot stone out of an oven in which the karaka (Corynocarpus lævigata) is cooked, take precedence of the authority and right of my father?” To which Toa-rangatira, calling to his men, answered, “Stand on one side.” This was said by him that his men should stand on one side and allow Manga-uika to rush into the battle and surfeit his rage.
The fifty [one hundned] warriors of Manga-uika rushed into the fray and were all killed by the men of Te-kanawa, including Manga-uika's younger brothers; but the residue of the war-party escaped and fled to Toa-rangatira, who charged the enemy with his warriors, and sent Toa-mata-rau (brave of the hundred spears) in front; but Toa-mata-rau did not kill any one. He then sent Tara-mangungu (broken barb), who killed the mataika (first slain), and Toa-rangatira killed the pehi (second), and Te-tiwai (the lasting) killed the tatao (third), by which time the battle had come to where Tu-kawe-kai (the food-carrier), chief of Nga-ti-mania-poto, stood, from which point this chief charged his enemy Toa-rangatira and drove his spear at him, which he parried and pressed Tu-kawe-kai; but Kawharu
Kawharu urged that the fleeing enemy should be pursued, but Toa-rangatira said, “Let Te-kanawa go and spread the fame of my bravery.”
The name of the battle was O-pua-ta-ngehe (the flower taking breath when beaten).
Te-kanawa had fled, but the tribe Nga-ti-tuiri-rangi attacked Toa-rangatira and a battle ensued, and these were defeated by Toa-rangatira. This battle was called Te-keu-keu-ea (the movement paid for).
And again Toa-rangatira was attacked by his enemy, and a battle was fought, but again he was victorious, and the name of this battle was Te-moana-waipu (the echo of grief). This battle was fought on the sea, on the sand-banks, and in the canoes. And in the same day Toa-rangatira was again attacked and a battle fought, in which Toa-rangatira came off victorious: this battle was called Te-karoro (seagull). On the same day Toa-rangatira attacked and took the pa of Tuahu-mahina (altar put up on a moonlight night) at Heahea (foolish), and Tuahumahina was taken prisoner by Kawharu and killed.
Toa-rangatira and Kawharu thus took possession of the whole district of Kawhia and held it as their own.
But there was another matter which caused Tuahu-mahina to be jealous of Kawharu, which was this: There was a noted dogskin mat called Koronga-ka-hura (fifth night of the moon, clear and bright), owned by the people of Wai-pa, in Wai-kato, to whom Tuahu-mahina sent a messenger asking for it to be given to him, but was refused. Then Paka-ua (rain dried up), the father of Kawharu, said, “I must go and get that mat for myself.” Kawharu asked his father, “Will it be given to you? It was not given to Tuahu-mahina.”
Paka-ua asked, “Does Tuahu-mahina ever give anything to the tribes? He is a greedy man, as is proved in the fact of the mat not having been given to him; but it will be given to me, as I shall now go for it. If it is given to me, on my return I will blow a blast on my trumpet on the peak of Tihi-toetoe (peak of Epicacris pauciflora).” When Paka-ua returned home his trumpet was heard to utter a long blast on that peak, and Tuahu-mahina heard it and was grieved; and from that time he was jealous of Kawharu and felt a malicious hatred of him and also of Toa-rangatira, as they were more respected by the tribes than he, and his request had been refused by the people of Wai-pa, while that of Paka-ua had been granted.
Now, Pahau, the son of the younger brother of Toa-rangatira, went to visit Nga-ti-awa at Wai-tara (the water where incantations were chanted and ceremonies and charms were performed). Pahau had taken the sister of Tai-tuha (limit of high-water), of the Nga-ti-awa, and of the Nga-ti-tawhiri-kura. Tai-tuha lived on the west coast, at Peke-rau (all assembled). When Pahau had been to Wai-tara, and had come back to the settlement of Tai-tuha, at Peke-rau, Tai-tuha had arranged with his people to murder Pahau. When Pahau and his forty [eighty] companions arrived on their return from Wai-tara, fernroot was cooked and pounded and given to them, and whilst Pahau and his party were in the act of eating it the people of Tai-tuha rose in a body and murdered their guests, but some escaped; and Pahau was killed.
A messenger went to Toa-rangatira and Hamu-paku (eat the scraps), the younger brother of Toa-rangatira, who called a body of warriors together, and proceeded along the seacoast, where they met some of the people of Tai-tuha collecting shellfish. These were taken and killed. Going on they came in view of the pa of Tai-tuha, at which place the advance guard of
Kawharu at this time was standing on the stump of a puriri (Vitex littoralis), when Tai-tuha, heading a body of his warriors, charged up to the stump on which Kawharu was standing. As Tai-tuha came near, Kawharu sprang on to his shoulders and killed him, which act turned the tide of the battle, and Taituha's people fled back to their pa, pursued by the attacking party, who entered the pa with the fleeing enemy. The pa was taken, and the people killed, and Toa-rangatira took possession of the district.
We, the Wai-kato tribes, have many and various ancestors from whom we claim descent, and, though many, we will rehearse our history from the times subsequent to that of Hoturoa, who was descended from the ancestors who came over in the canoe Tai-nui, and resided at Kawhia. Tu-rongo (fame of the kumara) and Whati-hua (broken ambulance) were brothers; Tu-rongo, who resided at Kawhia, being the elder.
Tu-rongo took Apa-kura (lament), of the Nga-ti-apa, to wife; but in time she left him and became the wife of Whati-hua, because Whati-hua was a diligent man, and procured much food, but Tu-rongo was an idle fellow.
Tu-rongo was so grieved that he left Kawhia and went and took up his abode in Ahu-riri (dam in water—Napier), where he took from the people of that place a wife called Mahinerangi (light of the moon in the sky), the daughter of Tu-aka (warrior accomplished in the arts of war), of the Nga-ti-kahungunu), who begat Rau-kawa (bough of the kawakawa—Piper excelsum), who begat Rere-ahu (flee to the altar), who begat Mania-poto (short tingling), Mata-kore (no obsidian), and Rongo-rito (true news). Mata-kore took Tuki-taua (attack a war-party) to wife, a daughter of Wai-rere (waterfall), of the
When Te-umu-ki-whakatane died Pare-nga-ope took Te-aho-o-te-rangi (radiant light of heaven), who was younger brother of Te-umu-ki-whakatane, and begat Te-kahu-rangi (hawk of heaven), who took Te-rau-angaanga, of the Nga-ti-mahuta, and begat Po-tatau (count the nights) (d). Po-tatau took Raraha (open, extended), of Nga-ti-mahuta, and begat Te Paea, Makareta, and Matu-taera (Tawhi-ao—all round the horizon).
Tira-manu-whiri (company of strangers) took Tu-moke-moke (standing solitary), of Nga-ti-mania-poto, and begat Wai-ora (health), who took Pare-tauhinu (head-dress of Pomaderris phylicifolia), of the Nga-ti-te-uru-kahu, of Kawhia, who begat Waha-nui (great mouth) and Hau-pokia (the scalp of an enemy contended for). Waha-nui took Te-wai-paraoa (water of the whale, oil), of the Nga-ti-mania-poto, and begat Te-tata (the dashed), Ngohi-tu-arau (fish gathered up), and Rangi-tua-taka (day of wandering). Ngohi-tu-arau took Tarati (spirt), of the Nga-ti-wai-ora, who begat Reihana-te-hua-tare (ask for fruit) [leader of the King movement, and known by the name of Wahanui].
Te-tata took Ua-whiu (heavy rain), of the Nga-ti-apa-kura, and begat Waha-nui the second, who took Tu-whaia (followed), who begat Rawinia, who was taken to wife by Mihaka Tupanapana (pulsating), of the Nga-puhi people of Hokianga.
When Tu-mokemoke died Tira-manu-whiri took as her second husband the younger brother of Tu-mokemoke, called Hapa-hapai (lift again and again), who begat Piri (close), who took Pare-ipu (gourd adorned with a plume), of the Nga-ti-hikairo, of Kawhia, who begat Tara-unahi (barb with a scale), who took Keke (obstinate), of the Nga-ti-apa-kura, and begat Wharaunga (of the booth), who begat Tutu-moho (trap to catch the moho, black rail), who took Ru-aea (lifting earthquake), of the Nga-ti-taheke, and begat Wi-toetoe (shreds).
Tara-unahi took Rangi-ua (rainy day), of Nga-ti-mania-poto, and begat Nutone-te-pakaru (the broken), who took Te-koi (the sharp), who begat Matene and Tama-kawa (son who removes the tapu—sacredness—from a new house). Next born after Rere-ahu was Whakatere (cause to float away), after him Wairangi (demented), and Taki-hiku (follow the trail).
The progenitor of our tribe the Nga-ti-tama-tera was form the Nga-ti-whakaue, of the Arawa people, and named Rangitihi (day to lie in a heap), who begat Taka (fall from a height) and Kumara-maoa (cooked kumara), who begat Tama-nga-rangi (child of the days), who was taken to wife by Haua (stupid), of the Nga-ti-haua, and begat Ka-hoki (will return), Werawera (hot), Pu-kauae (the jaw), who begat Te-umu-ki-whakatane, who begat Whakamanu-rangi (like a bird in the heaven), who begat Rangi-manu (day of (birds) and Tete-nui (great head of a spear), who begat Te-tupua (the goblin), who begat Tarera-nui (greatly torn). Ka-hoki begat Te-oro (the sharpening, rubbing on a stone), who begat Puranga-taua (laid out before a war-party), who begat Tangi-roa (long weeping), who begat Te-waha-roa (long mouth or passage), who begat Tara-pipipi (plume of the pipipi — Carthiparus culecordus — bird). Werawera begat Tangi-tu (stand weeping), who begat Rangi-nui (great day) and Te-hura (the uncovered) senior, who begat Tioriori (the waving to and fro).
Te-umu-ki-whakatane took Kiri-uku (scrubbed skin), daughter of Ka-hoki (go back), who begat Kau-tu (swim upright), who begat Ao-nui (great daylight) and Te-uri-o-teoro (the offspring of Te-oro—sharpen on a stone), who begat Nga-ure (the gouges) and Paora, who resides with the Nga-ti-te-ata Tribe. Ao-nui (great cloud) begat Te-tiwha (bald), who begat Taniwha (goblin) senior, who begat Ki-tahi (one word). Werewere (hung up) begat Tangi-tu (stand weeping), who begat Rangi-nui (great day), who begat Moroa (lengthen), who begat Patane-puhata (conch or horn).
Rua-pu-tahanga (the pit not covered) was taken to wife by Whati-hua (break the lever), who had children called Tu-rongo (stand and hear) and Ue-nuku (shaking earth), and Tu-whata (stand on the stage) was born last. Some time after the birth of the one born before Tu-whata, Whati-hua became acquainted with a comely-looking girl, and wondered how he could obtain her as his wife. He considered the matter; and one day he said to his wife, “O mother !” who answered by saying, “What is it, O father?” He answered, “I am going to spear birds,” to which proposal the wife assented. She was simple and did not suspect her husband of any deceit towards her; but he had said he was going to spear birds to mislead his wife in regard to his real object, as he had determined to go and see the fine-looking girl he had met some time before; so he went to the forest he had spoken of to his wife: that was the home of the girl he now had a liking for, and the bird was this girl, so he went to the home of that girl and took her as his wife and lived with her. Now, according to our old custom this girl had her garments all besmeared with horu (red ochre), so that when he went back to his own house he was daubed with the red ochre, which, when he got near to his home, was seen on him by his wife, who was surprised at the sight, and quickly asked, “Where are the birds you have obtained ?” He answered, “I have not been able to
Enough now, but there is more of this history with which I am not acquainted
Tu-rongo (news of war) was so grieved with the ill fate which had befallen him that he put a band made of the kawakawa
The Nga-ti-rua-nui Tribe gave the woman Rua-pu-tahanga to Tu-rongo as his wife; but Whati-hua (break the litter) took her as his wife, and begat Ue-nuku-tu-whatu (trembling of the earth and pupil of the eye), who was turned into stone, and is seen to this day at Te-awa-roa (long creek), in the Kawhia (embraced) district, and stands near the road leading from Kawhia to Wai-kato. When any wife does not have children, such female goes to that stone and chants incantations, to enable her to bear children into this world.
After Rua-pu-tahanga had lived some time with Whati-hua she left him and wandered far away, and he followed her, and called to her; but she answered, “Go back from where you are: the tide of Rakei-mata-taniwha-rau (the bald monster of a hundred eyes) will rise, and you will be killed [fatigued] with following my enticing (my low-bred) power.
Whati-hua was the elder, and Tu-rongo the younger brother. Whati-hua took two wives: his first wife was Rua-pu-tehanga (twice the bundle), and his second wife was called Apa-kura (lament, or red travellers).
Apa-kura longed for some eels, so Whati-hua went to fish for some for her. He fished in vain for some time, as the eels were in the crevices of the rocks, but at last he repeated a charm over his bait—the worm he used. The words of his charm were these:—
Taken by the urgent longing of Apa-kura.
But the eels did not take his bait, even after he had charmed the worm with these words.
But he again repeated a charm over the worm [his bait], and said,—
Taken by the urgent longing of Rua-pua-tehanga.
Then an eel came out of its hole and took the worm. He pulled the eel on shore, and took it to his home and gave it to Apakura, and, said, “I charmed the bait with which I caught this eel. I said, ‘Taken by the urgent longing of Apa-kura,’ but not any eel came from its hole. I again charmed the bait and said, ‘Taken by the urgent longing of Rua-pu-tehanga:’ then an eel came; I caught it, and there it is before you.” When Rua-putehanga heard by what means he had caught the eel, she said, “It was by the charm of my name the eel came out of its hole and took the bait and was caught, but he has given the eel to Apa-kura;” and she was grieved.
Now, Rua-pu-tehanga had given birth to a son called Ue-nuku-tu-hoka (screen of the earth), which she took with her and left her husband, and went on her way towards Kawhia and left the child on the Kawhia sea-shore. Whati-hua followed after her and found the child lying on the beach. He took it up and carried it on his back and followed the mother; and when he saw her some distance in advance of him he called to her and said, “O mother! wait for our child;” but she heeded not and went on in company with her dog, and went by the way of Maro-kopa (the apron doubled), being followed by her husband, who again called and said, “O mother! stay; wait at the place at which you are:” but she went on, and did not even look round towards him.
Now, when absconding from her home she wore a porera (a floor-mat, to sleep on) with grass tied by a belt around her waist, hanging down to near her feet. When she arrived at Tapiri-moko (tattooing added) she sat down and wept, whilst her husband advanced towards her. She unloosed her belt and let the grass drop to the ground, and hence the name of that place to this day — Tau-titi-o-Rua-pu-tehanga (grass which had been bound round by the belt of Rua-pu-tehanga). When
But he still called and said, “O mother! stay where you are, and take our child.”
She said, “O father, return from where you are. The tide of the bald-headed monster of a hundred eyes will rise.”
And the tide rose and covered the coast even up to the foot of the cliff, and hid the path by which she had come there. The tide was influenced in so doing by what she said when she uttered her words, “O father! return from where you are. The tide of the bald-headed monster will rise.” She went on her way southward; and Whati-hua her husband returned towards his home, taking the child with him, carried on his back. That night she laid her porera (floor-mat) down and slept on it; and from that day to this that place has been called Hora-porera (floor-mat spread out).
On the following day she went on, and eventually took up her abode with the Ati-awa Tribe, of whom she took a husband.
She and her dog were welcomed by the Ati-awa Tribe; but they killed her dog, which was the cause of war in that district, and the tribe who had killed the dog were defeated in the battle.
Rua-pu-tehanga had children born to her here; and when she was old and near to death she said to these children, “When I am dead do not bury me, but let me be put into a whata (stage) on the marae (open space) in this pa (stockade);
Rua-pu-tehanga had now become a very old woman, and died, and was placed on a stage as she requested. After some time a company of travellers arrived, accompanied by her children whom she had forsaken and left with their father Whati-hua: these had heard of her death, and had come to weep over her remains; but the children which she had by the Ati-awa father did not recognise their brothers who had now arrived, as they had not seen each other in days gone by. On the arrival of these brothers, the children of Whati-hua, they went into the pa, and sat down near to the stage on which the remains of their mother Rua-pu-tehanga were kept, which act was noticed by their Ati-awa brothers, who wondered that strangers dared to go to such a sacred spot. These had not sat there long when the skull of the old woman fell to the ground, which recalled the last words of Rua-pu-tehanga to her Ati-awa children, and they knew that the strangers now before them were their brothers, the sons of Whati-hua. Thus having discovered their relationship, the brothers wept over each other.
Now, the descendants of Rua-pu-tehanga are the tribes of Nga-ti-rua-nui and Ati-awa.
And their language is that of the dog of Rua-pu-tehanga, which was killed by them, and is heard in the au, au, uttered by those tribes to this day.
Whati-hua is also one of the ancestors from whom the Waikato tribes claim their descent.
This woman Rua-pu-tehanga, who was of the
He went, but the eels would not take his bait; so he repeated a charm over the bait, in which he used the name of Rua-pu-tehanga. Still, the eels did not bite; so he repeated a charm in which he used the name of Apa-kura, and caught some eels, which he gave to Rua-pu-tehanga, and said, “I repeated a charm, and used the name of Apa-kura, and caught these eels.” When Apa-kura heard of this she was angry because the eels were caught by the power of the charm of her name, yet were given to Rua-pu-tehanga. Rua-pu-tehanga was angry at the jealousy shown by Apa-kura: so Rua-pu-tehanga and her dog Rua-hinahina (grey pit) left the settlement, and went on the road leading to Tapiri-moko, and were followed by Whati-hua; but she would not on any account return with him, but went on and took a husband at Mokau. But this husband was a thief; and she left him and went towards Wai-tara, and lived in a pa there called Manu-korihi, the name of which is derived from the korihi (song) of birds which is heard when the first rays of light are seen at dawn of day.
When she first left her husband Whati-hua she had her child with her; but when she took her second husband she left her child at Mokau; and, having heard of the fame of Porou, who was noted for making kao (dried kumara), she left the home of her thief-husband, and went to live at another settlement, where she tatooed her thigh, over which she repeated the ceremonies and chanted the hono (bound together): hence the name of that settlement, Horo-hanga (to remove the tapu—sacredness). From thence she went on, and on the road she looked up to heaven; and the name of that place is Whakaahu-rangi (look up into heaven). She went on, and spread her porera mat out: hence the name of that place Hora-porera (porera, spread out).
In the days of ancient time the Nga-ti-kahu-koka were a brave and numerous tribe, and occupied the district from the entrance of the Manuka (anxious) (or Manu-kau) to the entrance of the Wai-kato (high water) River. They occupied many stockades (pa), some of which were on the peaks of the hills; others were built on stages erected in the lakes and swamps which are situated between Wai-uku (clay used as soap) and the Maioro (ditch outside of a pa). But the principal pa or home of the tribe stood on the peaks of the hills Puke-tapu (sacred hill) and Titi (Pelecanoides urinatrix), which were inland; and the stockades (pa) occupied by those who procured fish for the tribe were at Awhitu (sorrow) and Tipi-tai (skim along the sea), near the entrance of Manuka.
Some of this tribe occupied pas inland of Wai-uku, at Tewhakaupoko (the head), Titi, and on Te-awa-roa (long creek). At Te-awa-roa the pa occupied a mound or hill in the midst of a koroi (Podocarpus dacrydioides) forest in a swamp, on the east in passing from the Wai-kato River up the Awa-roa Creek to Wai-uku. This was usually occupied by those who procured eels for the tribe, but is in these days used as a burial-place for the illustrious dead, where it is said Pou-ate (steadfast liver), Papaka (crab), and Te-niho (the tooth), progenitors of the Nga-ti-te-ata Tribe, are buried.
This tale is in respect only of the tribes which resided at Awhitu and Tipi-tai.
In ancient times the tribes descended from those who came over in Tai-nui, and occupied Maunga-whau (hill of the Entelia arborescens, Mount Eden) and Awhitu, were in continual war with each other. These wars had their origin from disputes about fishing-grounds in the Manuka Harbour, and shark-fishing off Pu-ponga (trumpet made of the ponga —
But at various intervals the counsel of the old chiefs in each tribe would prevail, who advised peace to be made between them: then each tribe would fish on the disputed grounds in company with the other. But at times, when fishing at Pu-ponga for shark, some of the canoes of one of these tribes would not succeed in taking any shark, thus causing jealousy on their part on account of the quantity of shark taken in the canoes of the other tribe. The younger members of the non-successful party charged the successful ones with witchcraft, as the cause of their not taking any shark. Now, at the time they all agreed to make peace the various fishing-grounds were apportioned to each tribe, so that if either party failed to take fish on their fishing-grounds these blamed the other party for having bewitched the fish in the part where they were fishing.
Another cause of anger on the part of the young people of Awhitu was that the Mount Eden Tribe claimed to be descended from a senior family of those who came over in Tai-nui, and this caused these young people to be more daring in their acts of aggression on the Mount Eden people, which at times culminated in blows, and war was again proclaimed between these tribes.
But in one interval of peace the young people of these tribes exchanged visits, in which they engaged in the ancient games of haka (song with a dance), kanikani (dance with a sawing sound), niti (a game of throwing a fern-stalk along the ground), poroteteke (stand on the head, with the legs straight up in the
Now, in the days of peace between these tribes a party of young people of Awhitu proposed to visit those of Mount Eden. They were young, but of that age when young men were to be tattooed, and when their age gave them a right to speak in any council of the tribe. In those days the young men and young women of the two tribes saw each other. The daughter of the head chef of the Mount Eden Pa was a noble-looking young woman, and had not taken a husband. The young people of Awhitu held a council, and determined to visit Mount Eden, on which visit they saw the daughter of the head chief of Mount Eden, who was called Puhi-huia (plume of the huia— Neomorpha gouldii), and each of the Awhitu young men secretly said to himself, “She shall be my wife.” In the visiting party from Awhitu to Mount Eden there were many young chiefs, but only three of supreme rank.
Again, a time came when all these young people from Awhitu proposed to pay another visit to Mount Eden, which intention was laid before all the Awhitu tribe, and was agreed to by those who had become of mature years. This proposal was made in the winter; and, as they had time to prepare those things which young people can procure by their own labour, each obtained the bark of trees, and grasses, and moss to scent oil or dog's fat, to present to the old people of the Mount Eden tribe. Winter was nearly passed, and Mata-riki (Pleiades) would soon appear, when the earth would be warm. The kowhai (Sophora tetra-ptera) would bloom; the hutu-kawa (Metrosideros tomentosa) would also in time be in full flower. Then, when the time came, these young people collected the berry of the miro (Podocarpus ferruginea), and from them extracted scented oil; they collected the moki (long-leaved low-growing fern), ake-rau-tangi (Dodonia viscosa), karetu (Torresia redolens), and all other grasses or mosses used to scent oil or fat in ancient days: these were in the present instance made to scent the oil of the miro (Podocarpus ferruginea), tangeo (Tetranthera calicaris), and kohia (
Ponga was a tautahi (the only child of his parents): he inquired of his mother how to use the bark of trees, and grass, and moss to scent the oil. He was a man of noble conduct, and not fond of much speaking, and very industrious, and displayed the mind of an industrious man in regard to the produce of his crops, much of which was given to those who needed. When his mother heard the question of her son, she asked her friend, the other wife of her husband, to assist to make the scented oil for Ponga.
When the rata (Metrosideros robusta) was in full bloom, and Mata-riki (Pleiades) had passed the meridian of the sky, and autumn was near, and when the kumara-crop had been taken
The young woman named by the young man replied, “Then why do you take the albatross-feathers which adorned the head of your ancestor who died at Kawhia, and plume your head with them? Do you think, as you are going to Mount Eden, that those albatross-feathers will add to your beauty as you toss your head to and fro,—that Puhi-huia will admire you, and that you will thereby gain her love?” Thus they jested each with the other till sleep that night silenced them all. But in all this Ponga did not utter one word. The one ipu (calabash) of scented oil which he carried in his hand was taken to oil his
There were thirty-five [seventy] young people who proceeded on the visit to Mount Eden, including some slaves as attendants; and the female puhi (betrothed young women) had their own attendant young females. They crossed from the south side of Manu-kau (or Manuka) to Pu-ponga (trumpet of the
In those days Mount Eden was a large pa with thousands of warriors, and a great many houses therein, with outposts all around. Great and many were the kumara-pits in that pa; and each pit or storehouse for the kumara had its own name. The great or principal pa had an extensive marae (courtyard), which was situated on the top of the hill on which the pa stood; and on the east end of this stood the whare-matoro (house where games were played by the young people). The whare-manuwhiri (reception-house for strangers) stood on the west side of the marae. The maioro (embankments for defence) of that pa were high and great; and the pekerangi (outer fences of the stockade) were high and strong, with houses close up to the maioro all round the pa. The spring of water which supplied the occupants was on the north of the pa, down on the flat, on the road leading from Mount Eden towards the Too [a little pa occupied by fishermen in the fishing season, situated on a point jutting out from the west side of Freeman's Bay], which spring was never known to be dry, even in the hottest summer.
The canoe in which the young people embarked was approaching One-hunga, and was seen by some of the Mount Eden people who were there gathering pipi (cockles), who waved their garments, and with loud voice welcomed the strangers to the shore. They landed, and guided by the cockle-collectors they proceeded to Mount Eden, and, when seen by those in the great pa, were welcomed by waving of garments, and the old chant, “Come, O stranger from the horizon.” They went on over the hard scoria flat on the east of the pa, and ascended the
Evening came at last, and all the inhabitants of the pa collected on the marae, where some of them arranged
The Mount Eden people had given their haka; and now the Awhitu visitors must in return give a haka to their hosts. In this all joined; even the vassals who had attended their female masters were allowed to join in the game, and with the chiefs of high rank, to give an effect by an appearance of numbers, and to add a volume of sound to the chanted songs. The lines of the players were arranged, the game commenced, all slapped their hands in unison, but Ponga kept back till an opportunity was favourable to obtain a place in the front line of the players. All the people of the Mount Eden Pa were the audience. Ponga nimbly jumped forward and took a place in the front line of players, and, bowing his head first on one side, then on the other, moved his hands and body in perfect unison with the other players in a more polished and noble manner than they, which caused the audience to applaud his fine performance. At this time Puhi-huia was sitting with the crowd of onlookers,
When the evening shades deepened into night the young people of Awhitu took the presents they had brought with them, and each gave his or hers to their relatives. But those of the Awhitu people who were higher in rank, being the offspring of an elder brother than the ancestor of Ponga, presented the feathers of the huia, plume of albatross-feathers, and an ipu (calabash) of oil scented with the taramea (Aciphilla squarrosa), to the head chief of the pa, the father of Puhi-huia; and these young chiefs were invited by him to sleep in the house occupied by his family. Ponga and others of their party slept in the house in which strangers are entertained.
Whilst the Mount Eden people and the guests slept soundly Ponga was restless, being tormented with the thought, How could he get near, and be in the presence of Puhi-huia?
He meditated long, but could not devise a plan by which he could be near to Puhi-huia, and thereby somewhat appease the ardent longing of love for her by being in her presence. He had long lain silent and still to court sleep, but in vain; and he rose and went out and sat on the marae. At the same time by accident his attendant rose and left the house, and, seeing Ponga (whom he did not at first recognise) sitting in the courtyard, went towards and sat down near to him. Ponga asked, “Who is this?”
The attendant answered, “It is I, your slave, whom you order.”
The attendant said, “You have overfatigued yourself in the haka, and in making grimaces: but, as the proverb says, ‘He who fishes for the aua (sprat) can sleep, but the eel-fisher must keep awake.’”
Ponga said, “Yes; but it is also strange that I have lost all thought of Awhitu matters.”
“But,” said the attendant, “to what do you allude?”
Ponga said, “Having regard to deeds of past times I feel that I must be cautious in my conduct. The evils which in days gone by came on the people of this pa by the conduct of our tribe have not been avenged.”
“Yes,” said the attendant, “that is true; but we came here as guests, and are all quite young. What can rats do?”
Ponga said, “It is so; but the old proverb says, ‘Though the mokoroa (a grub that perforates the puriri tree) be a little thing, it can cause the big koroi (Podocarpus dacrydioides) to fall.’”
The attendant said, “Yes, but we came here for amusement, and are relatives of our hosts, and we presume on the fact that peace is made between the two tribes.”
“Yes,” said Ponga, “provided that all our party keep their hands from taking that which is not ours. If such were to take place evil would fall on us all.”
The attendant said, “Yes, such would be the case; but you, the chiefs of high birth, only dare to touch the sacred things of this pa. Such as I am would not venture to commit such an act.”
Ponga asked, “Do you mean, to touch and take—that is, to steal property?”
The attendant answered, “Not quite so. Property is property; but there is also such a thing as sacredness in property that has life.”
Ponga asked, “Do you allude to Puhi-huia?”
He answered, “Can the fact be hidden that the eyes of you, the noble of birth, glistened and flashed when looking at that
Ponga said, “Friend, you speak the truth; I have become quite bewildered. Let us return to our home, lest evil befall me. I can see that those of our party who are my seniors in rank have fallen deeply in love with Puhi-huia, and, if I should gain her as my wife, death to me would follow.”
The attendant answered, “I must say sacred things are ever held sacred; but in the days of courting the restrictions of the tapu do not apply to those who follow their beloved.”
Ponga replied, “Quite so; but at our own home such liberty may be allowed to us, but not here where we are guests.”
The attendant said, “I would ask, were the houses of our priests sacred when the people of other tribes came from Ao-tea to court the young women of our tribe? Those I speak of came from a distance, even to Manu-kau. You are descended from the great of ancient days, and cannot be taught how a warrior should act, nor can you be schooled into the art of how to satisfy the palpitating one.”
Ponga answered, “I am perfectly dazed. I have not the power to think on any one subject.”
Thus these two sat in the dark of the marae, and for some time each was silent; but, as the attendant had a fear that his master might be led to commit suicide, he spoke again, and said, “O friend, I have a thought: do you hearken; and if you agree to what I propose it will be good; and, if you object to what I shall propose, you have the right to reject. Let me speak. Let us return to the house; and if you can sleep, well and good, and if you do not sleep it will be good; but be brave. Let your spirit live in you; food is food—eat it. Talk and laugh, and let the sorrow you feel be smothered by the power of your determined will; let it be kept hidden from the knowledge of others. On the evening of the coming day feign to be thirsty,
Ponga listened in silence to all his attendant had said: then they rose and entered the house. All slept; the light of the coming day glimmered faintly, and day shone forth. When all rose the morning meal was cooked, and all but Ponga partook, but his attendant reserved and hung up a portion for him on a stage, and when he awoke it was past midday. Having partaken of this, he went to the whare-matoro, where he stayed till near sunset, and went and entered the house of the mother of Puhi-huia. He sat and admired her, while he listened to the conversation of the old people who were conversing about ancient history and deeds of battle. The sun had set, and games were being played in the whare-matoro; a kanikani was also performed in the house for the reception of strangers. Ponga did not go to either house, but sat moodily in the house with Puhi-huia, with her father and mother, and many of the old people of the pa.
These old folk were amusing themselves in rehearsing the history of the family from the days of their coming from
The house in which Puhi-huia lived with her parents was on the top of the hill on which the pa stood. On the south rim of the crater, and on a little flat below this on the north of the house, were situated the cookhouses of Puhi-huia's family, where their attendants slept; it was supposed the attendant of Ponga was there, and that it was fear in being at a strange place, and terror in having to go in the dark far down to the flat on the north at the main entrance of the pa, that caused the slave of Ponga to disobey the call of his master. It was a dark night, and the road to the spring could not be followed but by those who knew it. Ponga repeated his command to his slave, saying, “Evil will befall you, and tomorrow will not have passed before blow-flies will collect on you.” Ponga-lay down, but uttered certain words in a low mournful tone to himself. The mother of Puhi-huia heard him call to his slave, and rose
She answered her mother and said, “Rather you might ask, ‘Are not the weeds on the road gods, that I should not feel a dread?’ ‘Kuo is god of darkness and descendant of spirits.’”
Puhi-huia rose and took a kiaka (calabash) and left the house. She and her parents slept at the opposite end of the house to that at which Ponga slept. There was a door at each end of the house. As she left the house with a lighted kapara (torch made of the split wood of the decayed rimu—
He left the house, and followed the path the young woman had taken. He had not any knowledge of the road that led to the spring, but followed as best he could the light of the torch and the voice of Puhi-huia as she went singing a song to keep her heart brave, and amuse her ears with the sound of her own voice, and prevent spirits from touching her. Ponga followed on till she had arrived at the spring. She was in the act of pressing the calabash below the surface of the water to fill it, when Ponga came up and stood at her side. When the gourd was full she lifted it from the spring, and beheld a man standing near to her, whom she recognized by the glare of her torch; but she did not utter a word, and stood still for a short time. Then she said, “What did you come for?”.
Ponga said, “I came to obtain a drink.”
She answered, “I came for water for you. Then why did you not stay in the pa? and I would have taken it to you.”
He answered, “My word in regard to thirst is true; but my thirst is that of the heart, and it is from within that I feel a longing for you.”
She heard his words, and thought, “Why, he loves me!” They sat down and talked. Ponga said, “My home at Awhitu is famed for its fish and shellfish; but your home has only fern-root.”
She said, “We have fish in our pa, which is obtained on the west coast, and on the east also—that coast of which the proverb says, ‘The coast where a female may paddle a canoe.’ And our pa has fish sent to it from many parts of every seacoast.”
He said, “Yes, you may have much food in your pa, and peace may reign there; but what food does the heart obtain ?”
She said, “Quite so: maybe at your home the young chiefs of highest rank delight themselves in sports.”
He said. “That is true. Then return there with me, that you may behold and join in the delights and games of that place.”
She said, “That I may look at what? I have seen you.”
He said, “If you can think as I do, you can go back with me when our party returns.”
She said, “The matter rests with you; but on the night preceding the day of your return command your friends to go to One-hunga and cut all the fastenings which hold the top-sides on our canoes, and keep your canoe well out and afloat, so that when I leave with you there will not be any canoe available in which our people may pursue us.”
They agreed as to the day when he would return home, and she took the calabash of water and ascended the hill to the pa; but she said, “Go in front of me; go quickly, and arrive first at the pa.”
He entered the house, and asked, “Has any water been brought for me?”
He was told, “Not any,” and said, “I have not been able to find my slave: thus he has saved his skull from being cracked by me.” He was still talking when Puhi-huia entered at the door on the other end of the house with water in a calabash. Her mother remarked to her, “How long you have been!”
Puhi-huia replied, “Is the road so short? and does the sun shine, that you should wonder at the time I have taken? I told you that Kuo was god of the night.”
The mother said, “Take the water you have obtained to your junior relative Ponga, who has felt the pang of thirst so long in waiting your return.”
She took it, and, as he was a chief of rank, he could not drink directly out of the calabash, but placed his hands together to form a cup-like shape: she poured the water into them, out of which he drank, and was satisfied.
The Awhitu young people stayed at Mount Eden till they had played at all the games known in those days, and agreed to leave the pa and return home on a certain day.
The night preceding the day on which they were to leave, Ponga said to his attendant, “Go to your associates and tell them that I command you to go this night to One-hunga, and near dawn of day cook food, and wait for us; but also go and cut all the lashings that hold the top-sides of the canoes of the Mount Eden people—do not leave one canoe uncut, and take our canoe out so that she may be afloat, and keep her so. Now, this is what you shall say to your companions: I (Ponga) have heard what the old people of the Mount Eden Pa have said, which was spoken in the house in which I slept, when they were giving the history of Kupe, Hotu-nui, and Tama-tea-pokai-whenua, and also that in which all the wars of Wai-kato are given, and in regard also to those which relate to the battles between the descendants of those who came here in Tai-nui. Now, when you get to our canoe let her be kept afloat, and let those of our party who shall arrive at One-hunga embark at
The attendant went to his associates and gave them the commands of Ponga. On learning the purport of the orders, they were struck with fear, and rose at once, and that night in the dark went to One-hunga; and at dawn of day they took action and carried out the command of Ponga to its full extent. When their own canoe was afloat they embarked and waited for Ponga and his associates.
Ponga and his friends waited till the time came which he had specified to his attendant, as he had said, “When the sun rises let food be cooked, and we shall be with you.”
When they had partaken of the morning meal in the Mount Eden Pa Ponga said to his companions, “Let us depart; the distance by sea is great; let us embark at once, so that we may cross the Manu-kau River by light of day. Who can assure us we shall not be attacked by a sea-monster if we have to cross in the dark?”
It was said there was a sea monster at the Manu-kau heads called Kai-whare (eat in the house), who at times attacked and wrecked canoes. On this account the words of Ponga were at once agreed to by his companions.
The young people of Awhitu rose, and girded their belts on ready to start. The people of Mount Eden assembled to utter words of farewell to them; and the head chief of the pa rose, and took his mere-pounamu and gave it to the young chief of supreme rank of the Awhitu guests, who in return gave his
When the ceremony was completed the Awhitu young people rose and departed, but some of the Mount Eden people accompanied them a short distance. The road the Awhitu party took was down the slope of Mount Eden, on the south side towards the Tatua (Three Kings), and thence on over the scoria flat to One-hunga. As the guest left the Mount Eden people came to the gates of the Mount Eden Pa and called the farewell— “Depart, depart, go to your home;” and as the strangers went on the people of the pa waved their garments as a farewell, but at this time some of the young people of the pa, including boys and girls, with the daughter of the head chief of Mount Eden, stood outside of the pa and waved their garments. But Puhi-huia went secretly to another spot with some young friends, laughing and in high glee, knowing she would not be discovered by the people, and stood and waved her garment, and, walking on, followed the young people of Awhitu. When she had gone some distance from the pa her father saw her, and, calling her, said, “O girl, come back. It is only the insane who go to a distance as you now do, when guests depart from their hosts. You will be called a girl of low birth.” She may have heard the voice of her father, but she did not heed
The Mount Eden warriors grasped each his weapon, but, as they were not in command of any leader, they ran down the steep on which the pa stood in a confused mob, each tumbling against the other in the hurry to follow the fleeing girl. Men, women, and children followed in pursuit; but, the growth of
When the pursuers saw their betrothed lady had gone with the Awhitu guests, at once they rushed to drag some of their own canoes into the water; and, as was the custom, a line of men and women collected along each side of the canoe to be dragged to the water; and a chief, to give the time that all might pull in accord, gave the word of command by repeating these words:—
“Move it, move it;”
to which the party dragging the canoe replied in chorus,—
“Slide on, slide on;”
and each pulled with all his or her might: but the lashings on each side of the canoe had been cut; the side boards came away and left the body of the canoe unmoved; the people and the side boards fell together in a heap, some of them falling flat on the ground and others on them. The youth were thrown to some distance; some fell heels over head, whilst others were held down by the weight of the side boards: these had their arms and legs bruised. Some of them rose, rubbing their heads, arms, and legs; but some escaped without any bruise and without having been knocked down. These, seeing the dilemma in which they were, addressed the departing Awhitu guests and said, “Go, go! but we will follow you. The sun will shine, and the sun will set, but we will be with you.” The guests paddled towards home, full of glee, and proud of the young woman of high rank who was accompanying them. Ponga's
Ponga and his associates paddled their canoe far out into the stream to escape from their pursuers, who were still seen dancing and making grimaces of rage at them, and uttering threatening words of revenge and war.
Those in the canoe had not taken the seats to which according to rank and birth each was entitled. The young chief of supreme rank with whom the father of Puhi-huia had exchanged his mere was standing in the centre of the canoe, and encouraging his associates to be strong and brave. As Ponga was the last to leave the shore, in consequence he was in the stern of the canoe, and held the paddle that guided her in any direction ordered by the chief, who stood in the centre of the canoe. They had gained the bay at the portage of Te-whau (Entelia arborescens), when he who was standing in the centre of the canoe went astern and took the steering-paddle, and said to Ponga, “Go into the centre of our canoe and chant the songs to keep time for the paddlers.” Ponga was going, when one who was senior in rank stood up and chanted the songs to which the paddlers kept time, and Ponga sat down in the centre of the canoe, usually occupied by an attendant to bale out any water which might be in the hold. Ponga took a paddle and assisted to row and help the other rowers. Puhi-huia had been sitting in the whakarei (stern of the canoe), where those of supreme rank usually sit, and where the wananga [miniature temple of the sea-god, in whose care seafaring people place themselves] was placed. Such part of a canoe had been sacred from the days when the great canoes came from Hawa-iki, and hence those of junior rank or of low birth dared not sit there. Puhi-huia had been one of the last to enter the canoe: she sat there. But in the days of Ponga the wananga was not placed in river-voyaging canoes, but only in those which went out to sea; and in this temple the god was placed, to which the priests chanted the incantations. In case there was not a god in the wananga
When Ponga, according to the request of the young chief higher in rank than himself, went to the spot where the water was usually baled out of the canoe, Puhi-huia was left by Ponga at the stern, and thus was compelled to sit near to him with whom her father had exchanged meres. When the canoe was off Paru-roa (long mud— Big Muddy Creek), the young chief who was steering stooped down and drew out of his bundle the mere which the father of Puhi-huia had given to him, and showed it to her and said, “O young woman! there is your weapon, the weapon of your father, which was given by him to me. It is an ancient heirloom, and, as such, was given into my charge: accept it as your gift to our lords at Awhitu.”
She replied, “Am I a man, that I should hold such a sacred thing? It is for you, in the male line of supreme chiefs, to hold such things. I will not take it, lest in the days when evil befalls the people it should be said it was caused by the hand of a female having held that sacred weapon.”
He answered, “Accept it; and let it be a gift to our head chief at Awhitu, for your having run away from here, and having come in our company, who are your juniors in rank. Will it be right for you to go into their presence without a gift in your hand? Will it be right for you to go with the propertyless hand of a poor person into the presence of the head chiefs to whom we are now going?”
She answered, “Should there be an exchange twice repeated? No; all I shall take with me is that which I now possess. Man is man before decay has taken hold of him; but when decay takes possession of him the worms hold him, and disgust sits round him.”
He asked, “Who received the oil scented with rau-tangi (combination of scents) which was taken by our young people to your pa?”
She replied, “Such was placed in the open courtyard as: property for all the people, and was shared in by the great and small; but I did not receive or accept any.”
He said, “I asked my question, as I thought your remark as to a ‘double exchange’ alluded to the scented oil.”
She said, “You are impertinently inquisitive. You can see, and have seen, that I came here with and am going also with Ponga; and I sat next to him in this canoe. Yet you ask questions.” She rose, and went and sat down next to Ponga. The canoe went on, and when off Pu-ponga he who chanted the songs to keep time for the rowers was full of glee, on account of having in their canoe a young woman of such supreme rank as Puhi-huia, who was the highest-born of all the tribe. The time-chanter, who sang to keep time for the rowers, in his flush of spirits gave an impromptu song of his own to the rowers. It was a calm day; not a ripple bubbled on the face of the sea; so that the Tipi-tai (skim over the tide) people could hear what was said by any one, even as far off as Pu-ponga. The timekeeper for the rowers sang these songs, with others of his own composition:—
Pull on; put the paddle deep. How leaps my fluttering heart, As flash of brightness Gleams from out thine eyes, O Puhi-huia! Pull on.
And this is also another of his songs:—
Though thy fame at Maunga-whau Was spread and heard in distant lands, Thou deignest to live at Tipi-tai.
They paddled on, and, when halfway across the harbour from Pu-ponga, again the young chief who was steering said to Puhi-huia, “O young woman! accept this, your weapon; it is the weapon of your ancestor; it is the famed weapon called Kahotea (white batten).”
She answered, “You hold your own weapon.”
He said, “I must therefore end my overtures of kindness to you; and we will not land at Tipi-tai.”
She said, “You may ponder your thoughts, and I will ponder mine.”
He said, “Then let us cease our contention in respect to the weapon of your ancestor, which has been handed down through many generations. The hand of a low-born person shall not touch this weapon. It was offered to you as a gift from you to your ancestors at Tipi-tai, as a gift to bind the peace which has been made between them and those of your ancestors at Mount Eden. Peace was made in days of old, and there is food in the fish of the sea which we are now crossing; and you are not ignorant of the fact that death has come on many of each tribe because of these fish. I did think you would determine that such deaths and the cause of them should for ever cease; but now, O young woman, you have come to this section of your people, I did wish to put this heirloom into your hand, that I might have the honour of protecting you.”
She answered, “You, of us two, are the more ignorant. You have seen that I was in the protection of Ponga when we ran from Mount Eden to One-hunga; and you could not but observe that I came from where you now sit, and am sitting next to the one who is known to my heart, and whom my spirit embraces. He will be my protector.”
He said, “Then, do you say Ponga is to be your lord?”
She answered, “If so, what then? It is as you say.”
He said, “It is well; let it be as you say.”
She answered, “Who are you? And what is he, that I should not take him as my lord? And what can you do? Are you so sacred that you cannot work in the cultivations? Of such as you it is said, ‘The brave in war never lose their fame or power;’ and of such as Ponga it is said, ‘The brave to cultivate are but faltering braves.’ I and my heart have found one for ourselves; but, if evil does come, only death shall part me from Ponga.”
The dispute between the young chief and Puhi-huia was ended, and the canoe was nearing Tipi-tai; and, as the words of the chanter who sang to keep time for those who paddled were heard by the people of Tipi-tai, they came down from the pa to the sea-shore to see the famed Puhi-huia of Mount Eden. All the inhabitants of the pa, old men, old women, children, and all, came to the beach to look at this noble of birth and fame. When the canoe neared the shore, and those on the beach could distinguish the features of those in the canoe, they all waved their garments and called in loud chorus the welcome— “Come, oh! come.” The rowers in the canoe ceased to paddle, and, as all looked at those on shore, the young chief who steered the
He said, “Stay where you all are, and hearken to my words. I, your child, have had a narrow escape from the hands of our relatives who occupy Mount Eden, and my death or murder, if it had taken place, would have been caused by the act of Ponga. All the young people of our party conducted themselves in a quiet and peaceable manner towards our relatives at Mount Eden; but Ponga acted to me like a murderer. Here, with us, is that young woman, sacred and of most supreme rank, the daughter of the lord of Mount Eden, who has been brought here by Ponga. He did not tell me at the time that he was about to commit the act of theft, or I would have said, ‘Cease to act; do not rob the courtyard of our senior relative, but let his child remain with him;’ but when we had bidden farewell to all those in the pa, and had got near to One-hunga, unknown to us Ponga was in the act of taking the young woman from home. But all the warriors rose, and with their weapons followed us. I was bewildered by the suddenness of the fright that came on me when I saw that we were pursued by an enemy. I gave the order, ‘Bend your knees, bow the head, and let us flee.’ We fled on till we reached our canoe, and by the time our pursuers had got to the beach we were far out in the stream. The enemy at once rushed to drag their canoes to the sea to follow us. As you and your elder brothers at Mount Eden have been living so long in peace, the lashing of the topsides of their canoes has become rotten, so that in attempting to pull their canoes to the sea the side boards came away from the body of the canoes, and threw those who attempted to move them one over the other on the ground, and thus the rotten lashing of these canoes saved my life. When we had paddled far towards you, and I had time to think, I felt angry with myself for acting as I had done in fleeing before those who followed us, and in not waiting to meet them and send this young woman back to her parents.
All the time he was speaking the crowd on shore sat in silence; but so soon as he had ceased to utter his speech the head chief of Awhitu rose, but not one of the crowd followed his example. All sat in silent dread, and each covered his or her head with the mats they wore. The old chief said, “Welcome, welcome! Take the girl back to her home. Yes, you are right; it is because of the years of peace the lashings of the canoes of our Mount Eden relatives have become rotten, and thereby your life has not been taken. I will not allow the girl to break the bonds of peace which bind us to our Mount Eden relatives. Come, go back to Mount Eden, and, if you are killed there, that will be the fault of Ponga, not mine.”
The canoe was yet a little way from the shore, and Puhi-huia rose and waved her hands for some time towards the crowd on the shore. She then took the outer mat she had on and laid it down close to Ponga, and so with the next mat. Readjusting the last and inner mat she had on, she doubled the part which covered her shoulders down over in a fold round her waist, and bound it round her with a karetu (
Again she called, “Your anger against me is right, yet it is not just. You are right in blaming me, as I may be the cause of the evil which may fall on you; but you are not just—you have falsely accused Ponga. I came here of my own accord, but I blame you for this: Why did you not see how beautiful your
She had ceased to speak, and with one bound left the canoe and jumped into the water, and swam on shore. The women of the sitting crowd rose, and rushed into the water and swam towards her to welcome her on shore; but those in the canoe sat like so many beings bereft of their senses, and not one of them uttered a word. Puhi-huia swam till she could feel the ground with her feet, and stood in the water, which came up to her knees; but the women who swam out to meet her went back up on shore, and sat together in a distinct body from the people.
Standing still silently a little time, Puhi-huia again spoke, and said, “I, Puhi-huia, stand in your presence. I alone sought for and have found that which shall be mine. I am not, and will not be, amenable to the order of any one who may say, ‘Do this,’ or ‘Do that,’ and, if you persist in saying I must return to Mount Eden, by the time the midnight comes to this day I and Ponga will sleep in the foam that the sea-surge makes on the bar of this harbour. I shall not come on to dry land. The dry land is yours; the ocean is my home.” At these last words spoken by Puhi-huia as she stood in the water, the women who swam out to meet her in the sea burst into a loud lament, and, with streaming tears, they wept aloud; but Puhi-huia still stood in the water, and the canoe with the visitors who had been to Mount Eden kept a short distance outside of the spot where Puhi-huia was standing. When Puhi-huia had cast herself into the sea those in the canoe had paddled in and followed Puhi-huia; but not one in the canoe uttered a word, nor was there a voice heard from those on shore save the deep and loud wail of
Again the young chief with whom the father of Puhi-huia had exchanged his mere spoke to those on shore, and said, “The crop takes one year before it is ripe, or is taken into the storehouses; but the thoughts and plans of man are planted, and the crop is ripe at once [man takes little time to determine what he shall do]. Why, O old chief and people, do you sit in inaction ? Do you wait, and when the canoes of warrior enemies are seen approaching, and their prows are close up to your pa, not till then will you rouse you to action? The Mount Eden warriors will follow and take their young woman of supreme rank, who has been stolen by Ponga; and do you sit in silence and in inactivity! Does the year ever remain calm through all its days? No; but there is summer, and then winter: the sun shines, and then thunder is heard. Are you ignorant of the lightning of heaven? and are you not aware of what is portended in the glaring eyes of Nga-iwi, of Mount Eden?”
Puhi-huia stood still in silence, nor did her frame give evidence of any emotion of sorrow or anger that might be felt by her. Ponga also sat in silence, as he had done ever since the canoe had left One-hunga. But now he stood up: taking the garments Puhi-huia had left with him, he tied them round his head, and his own garments he tied round himself with a belt, and taking hold of the gunwale of the canoe he gently let himself into the sea and swam on shore. He swam carefully, lest the garments around his head should be wet, and landed and went and stood behind Puhi-huia, who turned and looked at him; but neither of them spoke to the other. Again the head chief of Awhitu rose; and being seen by the weeping women they ceased to wail, and looked at him. A chief does not rise for naught, but only when he has orders to give, which he expects to be obeyed.
The beach of Tipi-tai was not circumscribed: that space occupied by the sitting crowd was not of limited extent. The old chief went from end to end of the space occupied by his people. He did not utter a word while passing from one end to the other one way; but when he turned at one end of the space he ran along, kicking the sand in the air with his feet, so that it fell in dust behind him. He held a greenstone mere in his hand, and wore a dogskin mat; his head was decked with huia (Neomorpha gouldii) feathers. He kept his head bowed, looking at the sand over which he paced. Thus he paced to and fro between the tide-rip and the sitting crowd, who watched his every movement, as also the movements of those in the canoe. He had run to one end of the sitting crowd, where most of the old men of Tipi-tai were sitting, when he lifted his head and looked at Puhi-huia and Ponga, who were still standing in the water. He then looked at the young people who were in the canoe. Again he paced back in front of where the old chiefs sat, and with his feet again dashed the sand up in the air. As he turned to go back to where the chiefs sat, he walked in a calm and deliberate manner; but turning again from them he threw the sand in the air with his feet, and exclaimed, “Oh! woe, oh! woe is me!” and running along from end to end of the space occupied by the sitting crowd, throwing the sand up at every step, he exclaimed, “O my offspring! the world is all in a blaze of fire.” He walked back in a quiet manner with his head bowed down, and when near to where the old chiefs were he again looked at those in the canoe, and beckoning with his hand called, “Come, O my child! you have escaped from death. There are two things in this world which the body eats. One is for the stomach; but at times man is ill with such, and man is choked with it: man eats food, but at times it kills him. And the body has also another kind of food, but this is of Tu, the god of war. Man carries his weapon to war to satisfy his revenge for evil done; he eats of the food of the god of war. There is death in each of these two kinds of food. Go where you will, death is there. Live where you like, death is there.
Then he turned and looked at Puhi-huia, and called and said, “O my elder in birth and rank, though you are my granddaughter, O young woman! welcome. Come to these of your ancestors. Evil or death had not its origin with you. Death and evil are of old. Did your ancestors live husbandless, and did the tribe select a husband for your mother? No; she selected and took the husband of her own choice. How brave and how daring you are! You have chosen and determined whom you will take as your husband, and, as the lost plume of Mahina, it shall not be given back to its former owner. O my child! your ancestors have never slept on a mat laid on the foam of the surges of this sea, but they are buried near to Mua; nor will it be right for you to swim in the sea where the goblin Kai-whare (d) holds his rule. Come, O my child of noblest birth! come, and you and I will live together. You have chosen what you have chosen, and I have chosen that which you have chosen; and, if death comes, you and I will die together. Come, O my child of most supreme rank!” The old chief waded out in the water, and rubbed noses with Puhi-huia, then took hold of her right hand and led her on shore and towards the pa, followed by Ponga with the garments still tied' round his head. When the old chief and Puhi-huia had passed the weeping women, they all arose and followed, with grimaces, shouting, and glaring with their eyes, in honour of Puhi-huia, the noted and highest-born of the tribes, being in their country.
The young people of the canoe landed, and took their place next behind the young people who followed the weeping women; and the old people closed in in the rear. The old people took this position to indicate compliance with the determination of the old chief who was leading Puhi-huia, when he said, “You have determined, and I approve, so that if we are to be killed we will die together.” He meant by this saying, if a war-party of the Nga-iwi of Mount Eden were to attack him, if Puhi-huia still determined to have Ponga as her husband, then not till he and his people had been overcome in battle should Puhi-huia be taken back by her people to her home. And hence the old people brought up the rear, as a sign that any attack on them would be met by resistance.
When the young people jumped on shore each one carried his paddle with him as a weapon, and all went in line of battle, and the canoe was pulled near to the shore by some of the slaves, and there tied to poles stuck in the sand.
The sun had nearly set, and as the old man ascended to the pa the most aged men and women there came out and waved their garments and called the welcome of old. The old man went on and led Puhi-huia into his house, followed by Ponga; when Ponga gave the garments he had bound on his head to Puhi-huia. The garment she had worn round her waist she took and spread out, and hung it on a pole in the marae (courtyard). Ponga went to the house of his parents and dressed himself, and went and sat in the verandah of the house where Puhi-huia was staying.
Food was cooked by the attendants of the pa, and carried and laid before the people who had been to Mount Eden. In laying the food before them the boys and girls of the pa carried it in small baskets; and in taking it from the hangi (ovens) where it was cooked to where it was placed in the marae they went in a body formed in line of three or four deep, singing in chorus the song,—
It is Tu, and Rongo; It is Tu, and Rongo, Paia and Nga-tahi. Flaccid, flaccid, Flaccid is the food And rotten in the ground; Flaccid.
They placed all the food in one heap. The old chief who had led Puhi-huia stood up with a switch, a branch of kawakawa (Piper excelsum), in his hand, which he had gone out of the pa to procure from a neighbouring shrub, and went and stood near to the heap of food and said, “This food, this food !” and struck the heap of food with the branch he held in his hand, and again said, “This food; this food!” and again struck the heap, then turned and looked at Puhi-huia, and, again calling, said, “This food is for all the tribes, even in every place.”
He sat down; and Puhi-huia rose, and took a fern-stalk in her hand, which she found lying in the courtyard (marae), and broke it into short lengths, and stepped up near to the heap of food and stuck the pieces of fern into the ground in front of the heap. Then she went near to the young chief with whom her father had exchanged his mere (greenstone weapon), and, putting her hand out, took the mere from him, and went back and stood near to the heap of food. She waved and shook the mere above her head, and said “This food is for the Nga-ti-kahu-koka [the Awhitu people], for each and every sub-tribe of that people within all their boundaries; and let the learned of these tribes know for whom this food is by the pieces of broken fern I have stuck up before this heap of food.”
She went back to the spot which she had occupied in the verandah of the old chiefs house, and sat close to Ponga, and gave the greenstone weapon to Ponga, who took it back to the young chief from whom she had taken it.
The old chief again rose, and took his kawakawa branch and struck one part of the heap of food, and exclaimed, “This food is for Puhi-huia.” Striking another portion, which was marked off from the other food by the fern-stick stuck up by Puhi-huia, he said, “This food is for the Nga-ti-kahu-koka of Awhitu.” Striking another division he said,” This food is for the Nga-ti-kahu-hoka at Wai-uku, and on the sea-coast of that district.” He struck another portion, and said, “This food is for the Nga-ti-kahu-koka of Wai-kato, and for all of them who live within its boundaries.” Striking the last and remaining portion, he said, “This food is for Nga-ti-kahu-koka who may be scattered in any place in the world.”
The old chief sat down, and the Awhitu men went and took the portion allotted to them, and the Wai-uku people took that for them. The food dedicated to the men who were related to those of Awhitu, but were now residing in Wai-kato, Po-keno (black night), and Tamaki (start involuntarily), was taken by their Awhitu relatives.
There remained the food apportioned out for the Nga-iwi [Mount Eden] people; but Puhi-huia, as representative of that tribe, did not rise and take it away, but rose and stood where she had been sitting at the side of Ponga, and asked, “Where is the man attendant who was deaf to the call of Ponga when he called for water? Stand up and let me look at you.” When the food which had been cooked for the returning visitors to Mount Eden had been placed in a heap in the courtyard, chiefs and slaves, men, women, old and decrepid, young and old, boys and girls, the lame, maimed, and blind, had all collected in the marae (courtyard) to join in the welcome and to see Puhi-huia.
Ponga's attendant stood up; and Puhi-huia asked, “Are you the man who was deaf to the orders of your lord?”
He answered, “Yes.”
Puhi-huia asked, “What was considered by Wahine-iti (little woman) as the most requisite accompaniment of food in life?”
He answered, “Water.”
She asked, “What causes thirst?”
He said, “Food.”
She said, “Yes; but industry is also another cause. And it is by your conduct that I am now here. You were deaf to the commands and requests of your lord for water, and I had to go and fetch water for your lord, and by that act of mine in fetching water for Ponga I discovered his love for me and mine for him; so that any evil which may come on us will be a consequence of your act, and if we are killed it will be on account of ‘the delicious morsel of Wahine-iti’ (water). It is for you to distribute the food that has been allotted to me and in my name.”
The attendant went and stood before the food which had been named for Puhi-huia,' and called and said, “This food is for Ponga. This food is for the many young chiefs who paddled to visit Mount Eden.” Not a voice had been heard from the listening crowd while the food had been apportioned out to the various tribes and people; but when the slave-attendant of Ponga proclaimed that part of the heap apportioned to Puhi-huia should be given to the young chiefs who had visited Mount Eden, the silence was broken and a loud chorus of voices said, “Right, right!’ you have acted nobly. Give the food intended for Ponga to his friends who went with him to Mount Eden. They all helped to bring the noble-born to our home. You have done nobly.”
The young people who had attended Ponga on his visit to Mount Eden, men, women, chiefs, and attendants, rose and took the portion allotted to them, and spread it out on the marae before Puhi-huia and Ponga, and ate together in their presence; but the few seniors of the party sat in silence, whilst the others talked and laughed and enjoyed themselves. The silent ones were jealous of Ponga, who had not only been allowed to sit
It was now dusk, and most of the people had gone to the whare-matoro (the house where visitors are entertained), where they sat and talked over many subjects. At last one said, “What shall we do with the canoe on the beach?”
The answer was, “Let us go and drag her up high and dry.” The tide was high, and an old man out on the courtyard called and said, “Let us all go and drag the canoe up.” A crowd went, and soon the canoe was far up out of the influence of the tide.
When the canoe-draggers had returned, the old chief who had led Puhi-huia up to the pa called and said, “Let us meet in the visitors’ house;” and when the kapara (dry splinters of koroi) torches had been lit in the house, and all the people had assembled, the old chief said, “What must be our policy? The pipiwharau-roa (
One rose and said, “Was it I who went and dragged the granddaughter of Hotu-nui to this place, that I should stand in dread of the weapons of those young men? Let them come with their weapons.”
Another said, “She has come here of her own accord: then let her harvest our crop [lead us in battle].”
The young chief to whom the father of Puhi-huia had given his mere said, “Here is Kaho-tea (d), the weapon of the father of Puhi-huia, who gave it to me to bind firmly the terms of peace now subsisting between them and you, my grandfathers: but Ponga did not heed this token; he ignored it by acting treacherously to me, and stole the daughter from her parents and brought her here — she who was the most noble of that pa [Mount Eden]. I do not make any account of the war-party
One of the young chiefs who had visited Mount Eden rose and said, “When I and my friends sleep in a whare-puni, and one of us is visited by a god and is infected by him with a disease, he is not the only one who is infected, but all in the house suffer from the same affection. Even so, in regard to the young woman who, it is said, was invited and brought here by Ponga: if Ponga is blamed for an evil act, all we who paid a visit to Mount Eden must be implicated in such blame.”
The people held a meeting for a considerable time that night. Some of the speakers approved and others condemned the acts of Ponga. When all the old people had spoken, Puhi-huia rose from the side of Ponga, next to whom she was sitting, and said, “My ancestors and fathers, why take such notice of me, who am of low birth? As the power is yours, you have the right to speak. The evil of which you speak (my having left my home and come to live with you and to take Ponga as my husband) did not originate with Ponga, but you were the cause of my taking the action I have taken. You allowed Ponga to visit the pa of my parents. Why did you not see the comeliness and noble bearing of Ponga, and keep him here with you, and allow any of the other noble young chiefs of your tribe to visit my people? If such had asked me to come back with them, and live with you, I should not have hesitated to answer them at once and say, ‘I will not go with you.’ They are of high birth; and what am I? Why should not I charge you with the cause of the evil of which you blame Ponga? I blame you for entrapping me: that is, you allowed the most noble-looking one of the Nga-ti-kahu-koka Tribe to come into my presence, and my heart approved of his noble appearance, and I accompanied him to this place.
He was not the originator of my action, nor did he utter one word of advice or order; I alone had the thought and acted on it, and I am here. This evil is of your origination. You ought to have kept Ponga in this district, where he could have taken a daughter of this people; but as you held him up to my gaze I loved him, and shall take him as my husband. Am I the first and only woman who ever selected her husband, and, at all consequences, took him as her own? I approve of what most of you have said; and, though I am a woman, if to-morrow the war-party of which you speak rush into this pa I will grimace at them; and though I am but one, and though Ponga is but one, and you sit still and keep silence, what then! do you think I shall return to my home? No, no. This is my adhering to Ponga, even to the world of spirits.”
The head chief of the tribe rose and said, “It is right, O tribe! you have spoken; and if I and my daughter are killed it will be well. Who can order otherwise if you all turn away from us two, and leave us as food for the weapons of the Nga-iwi Tribe of Mount Eden? Yes; go, depart to Wai-uku.”
Thus ended the conference that night. And, as was the custom, no one might speak after the supreme chief had spoken. Those assembled dispersed to their individual places of rest; and as they departed some of the tribe were heard to say, “The words of our lord are just. If the young woman likes Ponga, let us support her in her determination; and, if war does follow, be brave.”
It was now grey dawn. Each warrior, bound round with his war-belt, took his weapon, and sat in the pa in silence, as each knew the meaning of the words of their lord and leader when he said, “If I and my daughter are killed, who can order otherwise?” All knew the significance of these words. He meant that he would not allow Puhi-huia to be compelled to do that which she determined should not be done, and if a war-party came to take her away he would not allow her to be taken, and the Nga-ti-kahu-koka should be brave to keep her.
Not one of the tribe sat in silence or inactive; but when the morning repast had been partaken of they all sat in the pa, looking up eastward over the Manuka waters. The sun had scarcely gained the meridian when a canoe with a full crew was seen coming towards Tipi-tai. passing close to the shore of Paru-roa (Big Muddy Creek). It came on to Pu-ponga, and crossed the river towards Tipi-tai. All on board were now seen.
The Awhitu people sat silently in their pa. The gates of the pa were closed and tied, whilst the old and tried braves sat, unseen by the coming enemy, on the outside of their stockade. When the canoe had got near to the beach below the pa, Puhi-huia rose and went down towards the beach; and when seen by those in the canoe she called to them and said, “Cease to paddle towards me; stay where you are.” Then she asked, “Who is to support you? You have come as the advance-guard: who will support you?”
Those in the canoe answered, “All our tribe are paddling in our rear.”
Puhi-huia said, “And what is the object of their coming here?”
Those in the canoe said, “That you return to your home.”
Puhi-huia said, “Return; go back and tell them if they come they shall only see me as you now look at me, but I will not return alive. Do not send the people to the world of spirits [do not cause war], but let mine be the only death. My husband Ponga and his tribe will not sit in silence, but will speak. Go back and say to my ancestors and fathers they are one branch of the family of the same ancestor as is this tribe. I have found for myself that which I like, and shall hold to it even to the dark world. I am not yet the wife of Ponga, but if my parents and people like to visit this pa when the moon is full my husband will prepare a feast for you. But if my parents come guided by the god of war I shall not blame myself for such act, and they shall not see me alive. I will meet them in the world of spirits.”
She ascended to the pa, and was observed by all in the canoe. When she was lost to the view the canoe was turned, and as soon as the prow pointed up the Manuka water they paddled away and went back, crossed to Pu-ponga, and paddled on to One-hunga.
As Puhi-huia was speaking with those in the canoe, the people in the pa heard all she said; and when she spoke of her constant affection for Ponga the women in the pa exclaimed, “Even so! such is the constancy of the noble-born: she will not act in a trifling manner; she will even go to the world of spirits rather than leave him she loves. Even so do the noble-born act: such hearts are never fickle: even as the brave hearts of her ancestors in battle, so is the heart of the noble-born daughters in love.”
The people sat in silence, and Puhi-huia went and sat down next to Ponga.
Those in the canoe returned to Mount Eden and delivered the message given by Puhi-huia to her tribe. The tribe heard it in silence; but when night came they all assembled in the house where strangers were entertained. When the kapara (the resinous splints of kahikatea — Podocarpus dacrydioides— wood) were lighted, all the young chiefs of high birth sat in a body at one end of the house, where they held a long conference, while the others in the house sat in silence. One of the young chiefs gave a loud cough, which attracted the gaze of all present. He rose and said, “My ancestors and parents, my word may not be the word of wisdom, but that which my hand has cultivated must be left to me. I have for many years nurtured that to which my heart was inclined; but when my valued property had come into the full growth of summer and the bloom of admiration from all was seen on that valued property, then my younger and junior in rank came and took it away. Why should I not feel anger? You old people have seen and felt the joys of life and its power: allow us young people to enjoy the same. Now, allow us to go and take by force our most valued one.” He sat down.
And another young chief rose and said, “I have noticed the flocks of kaka (Nestor productus) which are caught on the hills near Wai-uku. With some flocks there is a red kaka, in others there is not one. I am one of our tribe who accompanied the members of the Nga-ti-kahu-koka Tribe in those kaka-killing expeditions; and I was one who went and sat on the hills to wait the arrival of the flocks of kaka, and I have seen the arrival of the first flock from the north, and have seen it light on the hills there. I have seen a red bird in some flocks, and not in others; but when the flock that first arrived takes its flight and flies away south towards Kawhia, the red kaka that came with it stays behind, but when the second flock takes its departure the red bird of the first flock accompanies it. The ancestor of the Nga-iwi Tribe is the one from which Nga-ti-kahu-koka take their origin; and there was but one noble woman of birth, and noble in appearance, at Mount Eden, but she is now living at Awhitu. Then is it wrong for the red kaka of this flock to fly with that flock? I have seen that which is alluded to by the last speaker. You propose that Puhi-huia should return to her home: she will not agree to that, nor will she agree to act as proposed by our elders. If Puhi-huia determines to act, she will do as she says, and if you go to fetch her she will not come while she is in life. In speaking about the dead, I am not a warrior, I am but a child fed from the breast, but I say what I have spoken is the right line of action to take.”
Puhi-huia had her female attendants whilst she lived at Mount Eden. She was a betrothed woman, and, as such, had her attendants. One of her late attendants, who was also of noble birth, rose, and said, “I am one who was an attendant on Puhi-huia, and I know what she said. I dispute what the last two speakers have said about her. They two dared not speak to her, my lord. One of our young chiefs did dare to speak to her, but she would not listen to him—no, not in the least. All we her attendants have joked with her, and said she could have
The meeting was continued all night, even to dawn of the following day; nor did one adult of all the tribe sit silent—all spoke on the point in discussion. Most of those who spoke were against any attempt being made to bring Puhi-huia back to Mount Eden, and urged that the tribe should go and partake of the marriage feast offered. But there were also many who advised them to attack the pa at Tipi-tai, and take Puhi-huia and forcibly bring her back to her home.
When day had dawned, the mother of Puhi-huia rose and said, “The mind that swayed and the acts which were performed by her progenitors will be followed and repeated by Puhi-huia. I am a descendant of Hotu-nui. I was not the one to whom my tribe said, ‘O daughter! such an one must be your husband.’ There were many young chiefs to whom my ancestors and parents directed my attention, but I did not like any of them. My lord with whom I live was the one of my own seeking and choice. I did not give a feast when we took each other; I defied all my brothers. They had proposed that I should accept as my husband a man of their choice, but I would not take the one of their choice. I am now living with the husband of my own selection. I lived at Taka-puna [Mount Victoria, the flagstaff hill at the North Head of Auckland]. The one I loved was of the people who lived at Raro-tonga (Mount Smart). I am now speaking of the time when the Mount Eden people and those of Awhitu were at war. We crossed over from our pa at Taka-puna to this pa at Mount Eden, and went on a shark-fishing expedition on the Manuka waters, and met the people of Raro-tonga proceeding to the fishing-grounds for the same object. At that time my beloved was a mere lad, and had been living in
The mother of the young chief who spoke first at the opening of the meeting now rose and said, “Yes, the words of Puhi-huia's mother are true; but the young chiefs of the pa are stupid. Puhi-huia has ever been with us, and not one of our young men dared to go into her presence or speak to her. Yes, ye are the veriest cowards, void of daring. Do you think that you who have bare, untattooed faces will ever gain a wife? Why is it that Ponga is said to be a very noble-looking man? He is tattooed, and he looks grand. Yes, it is quite right that you should lose your noble young woman.”
Others spoke; but the young people all agreed that, as Puhi-huia had found one to her own liking, she should be allowed to take him, and the tribe should submit to her choice.
When the morning repast had been eaten, and before any of the people had gone to their daily labour, an old priest stood up and said, “How infatuated this people is! We are invited by Puhi-huia to a feast: then why do we wait? Are we all of those who cannot eat shark with the savoury kumara in summer? And do you not feel a longing to smell the savoury scent of the shark's flesh permeating your breath? I say, send a messenger to Puhi-huia and say, ‘When the moon is full we will be at Awhitu, according to your invitation.”’
All the people agreed to the proposal thus made; but the mother of Puhi-huia said, “I and my war-party will start for Awhitu.” She went to her house and took her most valuable garments, gourds of oil, down of the albatross, tail-feathers of the huia (Neomorpha gouldii) bird, and garments made of the
At dawn of day, when this female war-party started from One-hunga, the occupants of the Awhitu Pa had risen before the grey dawn and had cooked food and partaken of it, and had prepared for war, and were now sitting in silent expectation to watch the enemy appear. Puhi-huia and Ponga had sat in calm silence for some time, when a canoe was seen coming from the direction of One-hunga, in which appeared to be a party of male warriors, as was surmised by the mode adopted by them in using the paddles, and also by the mats they had on, which were held by a belt around the waist, leaving the chest and shoulders bare. When the canoe was first seen Puhi-huia rose and said to Ponga, “Let us go yonder.” They descended to the Awhitu beach. Led by Puhi-huia, they went westward along the beach to a high cliff, the base of which was washed by the surge of the sea. She ascended the steep that led to the top of
Puhi-huia rose, and, calling to those in the canoe, said, “Paddle your canoe towards me. I and my loved are here.”
She held a taiaha in her hand, which was an heirloom of the ancestors of Ponga, and had been handed down from past generations, and was ornamented with red feathers.
The canoe was now as though lying at anchor, while not one of the people in the pa had been seen, nor had any come outside; but they were looking out from between the rails of the stockade, and watching Puhi-huia and those in the canoe. All in the pa were silent. A short time after Puhi-huia had uttered her command to those in the canoe, her mother called from the canoe, and said to the occupants of the pa, “Come out of your stockade. Why did you rob me of my daughter? What property have I of yours, that you should presume to take my precious greenstone to wear on your breast? Come outside, that we may fight our battle.”
Those in the pa kept perfect silence; but if the words spoken by the mother of Puhi-huia had been uttered to them by a man they would with alacrity have accepted the challenge. The Nga-ti-kahu-koka would not dare to battle with a female of supreme rank of the Nga-iwi, of the Mount Eden Tribe: hence those in the pa were silent, and did not appear outside of their stockade.
Puhi-huia again spoke, and said, “I have told you before that you and I shall not meet in life, but, if you persist in your determination, we shall meet in Paerau (abode of spirits). Do you persist? Why do you dare to blame the Nga-ti-kahu-koka Tribe, when I, the sole cause of your anger, am here? Keep in your canoe, but let your female friends come on shore that I-may do battle with them, and, if they kill me, then take my body home in your canoe; but, if I conquer your female attendants, then you can go home weeping. I will not be taken home alive by you, but live with the one I love.” Some of those in the canoe took their upper garments off and tied their inner garments tight to them with their belts, jumped out of the canoe, and swam to the shore. These were all single young women. Each took a war-weapon in her hand, such as a taiaha, waha-ika, mere-pounamu, mere-paraoa, tao-poto, meremere, or other weapon used in those days. These proceedings were in silence watched by those the pa. Those who swam from the canoe went up to the foot of the cliff and sat in a line; and Puhi-huia and Ponga came down from the peak on which they had been sitting to the beach, where Ponga sat down: but Puhi-hui said, “Follow me, and see me die.” They went on till near to the line of women who were awaiting the coming of Puhi-huia. She stood still when at a little distance from them, and took her outer garments off, and threw them on the sandy beach, but kept her inner maro (apron), made of the karetu grass, bound round her waist with a belt, and held her taiaha in her hand. She said, “Here I am, the person for whom you have come here.” A young woman, holding in her hand a whalebone mere, rose and came towards Puhi-huia, and with her weapon made a blow at the head of Puhi-huia. Puhi-huia parried the blow, and with the tongue-end of her taiaha she dealt a blow at her antagonist in the pit of the stomach, which made her bow double and sit down. Puhi-huia said, “Another of you stand forth to meet me.” One with a short spear came up to Puhi-huia and made a thrust at her: Puhi-huia parried the thrust, and dealt a
Ponga had all this time sat on the opposite side of Puhi-huia to that occupied by Puhi-huia's antagonists, with his mat over his head. All that had taken place was witnessed by those in the pa and those in the canoe. When the greenstone mere had by the blow of Puhi-huia been hurled from the hand of her antagonist the mother of Puhi-huia stood up in the canoe and called to her daughter, and said, “O young woman! cease now; you have beaten all those. Come back with me to your father.”
Puhi-huia said, “Will Kupe return?” [when once on an expedition of war or discovery, such enterprise will not be given up till all that is sought has been obtained]. The mother said, “O ye in the pa, who have kept silence, by which path shall I come? How shall I gain a place on to the marae (courtyard) of your pa?”
The old chief who had led Puhi-huia into his pa came out, and called, “Come! welcome. I will make a path for you. I will open a road for you by taking down some of the railings of my stockade. If you come by the authority of Tu, the god of war, you must dare and make a road for yourself; but if you come by the authority of Tahu, the god of peace and plenty, I will make a path for you and open a road for you over the ditch of my stockade.”
Again the mother spoke, and asked, “Have you seen the bravery of your granddaughter? Her ancestors were gods in war; and has she not inherited that power, the power which was exemplified in her acts now seen by you? And even if the god of peace and plenty is her guide, nothing of what she determines is unaccomplished. She is not to be overcome. If she says she will act, she will accomplish her purpose. Stay here. I will return to my people, and when the moon is full I and my people will be here to partake of the pa-kuwha feast given when she takes Ponga as her husband.”
Puhi-huia was standing all this time listening to what her mother was saying; but so soon as her mother had ceased to speak she went and rubbed noses with the young women who had been beaten by her, and then with the others; then she waved her hand to Ponga and said, “Let us go to the pa; you follow as my rear guard.” The canoe landed, and the young women embarked and left again, and proceeded on their journey back to Mount Eden.
The Awhitu people now began to catch fish, and dig fern and convolvulus roots, which they dried and put into storehouses and on stages. Then they fished for shark, and hung them to dry on long poles, one above another, and speared pigeons and preserved them in their own fat; collected cockles and cooked and dried them; cut and cooked the fronds of the korau (
A day or two before the moon was full a messenger was sent to invite the Mount Eden people to the feast which was ready. In delivering his message he said, “On the day following tomorrow the feast will be laid on the marae.”
On the appointed day the Mount Eden people left One-hunga in their canoes—all came save the most decrepid old men and women; and when near the landing-place at Tipi-tai all the Awhitu people rose and waved their garments to welcome the coming visitors.
Some of the Awhitu men and women went down from the pa to the beach below, clothed as those who are going into battle, with only a maro (apron) tied round their waists. There they waited for the crews of the canoes to land, at whom they threw fern-stalks, and ran back towards the pa, and were followed at full speed by the best runners of the Mount Eden people. As soon as those they were pursuing (who had not been overtaken) were in the midst of their own people, these the Awhitu tribes, danced their war-dance. Meanwhile the guests had all followed up, and were now drawn up in war array, kneeling on one knee, looking at their hosts. So soon as the Awhitu people had danced their war-dance, the visitors followed with one of their own; and then all, hosts and visitors, joined in one great dance, and were then led by the Awhitu people, waving their garments. The Mount Eden tribes followed into the pa and sat down on the marae (courtyard).
The visitors had not been there long when an Awhitu chief rose and made a speech of welcome, and was followed by a Mount Eden chief. Then the food-bearers entered the pa with the various edibles for the feast, and laid them down in a long heap. A chief of high rank of the Awhitu people, with a rod in his hand, stepped up to the heap of food and struck it, saying, “The food, the food for all the tribes of Nga-iwi in all their boundaries.” The father of Puhi-huia rose, and with a rod struck one end of the heap of food, and said, “The food, the food for all
When the feast had been eaten the head chief of Awhitu rose, went up to a heap of those things which were considered of value in those days—huia feathers, feathers and down of the albatross, kaitaka mats, greenstone, and every other precious article — and with a rod slightly struck them, saying in a loud voice, “These valuables, these valuables are for our ancestors who have gone to the world of spirits. These valuables, these valuables are for the priests and chiefs, and for the father and parents of my daughter Puhi-huia.” Having said this, he went and sat down. This heap of valuables was left in the marae till evening, when the attendants of Puhi-huia distributed them amongst the Mount Eden people.
The Mount Eden people were now seen approaching the front gate of the pa. Ascending from the beach they brought into the pa and laid in a heap dried hapuku (cod-fish), dried tawatawa (mackerel) and eels, preserved kiwi (Apteryx), and cooked Maori dog and rats and preserved pigeons, and kaka (Nestor productus), and preserved kuaka (snipe). These were piled into one heap. Then a heap was also made of garments and weapons of war; another of the pulp of the hinau (Eleocarpus dentatus) berry, made into bread, and the pollen of the raupo (Typha angustifolia) made also into bread. When the last of the tribe had added his contributions to these heaps the father of Puhi-huia rose, and with a staff in his hand went to the heaps and touched them with the staff, and said, “Hearken, O world of darkness! and hearken, O world of light! Here are valuables for you, O ye gods, and ye ancients, and ye descendants of Hotu-nui—here is property for you; and you, my child— here is your property; and as you have left me I sorrow for you, I weep for you, but, O my most valuable property, as you must leave me, go, oh, go! If you had gone to death all would have been lost with you; but as this is but another canoe of your ancestors
Puhi-huia rose, and stood where she had been sitting at the side of Ponga, and said, “O my grandparents! welcome. Come and see the one who ran away from you. Is the evil mine ? Did I determine that Tiki should be a man [of the male sex], or did I determine that Kau-ataata should be a woman [or of the female sex]? No; but this was done by the gods who have been referred to in your speech just made. Those gods are your progenitors; and now that I am of age is it wrong if I follow in the steps of Kau-ataata? She is your progenitor, and from her you take your sacredness, and receive the gods who preside over you. She took the one of her own choice as her husband; and hence you have come into life. I have done wrong, and your female ancestor did wrong also. If she had lived alone and had kept single all her life not any of you would have seen the light of this world; and if you had come into this world, but, being here, had not taken wives or husbands, I should not have been here. The evil is not mine: it is your evil [that led me to leave my home and take the one I love]. When you saw the one you loved you recklessly followed such, and, as you opened the path to such acts, I followed on in your footprints. This wrong of my having left you is of your own acts. The evil is not of my planning. It is good that you come to partake of our feast. Now I say, my husband, yes, my husband is Ponga.”
The feast was given and accepted, and the food was eaten. It was now night, and all the people of Awhitu and Mount Eden joined in the games of those ancient days, the haka (d) and kanikani (d); and on the following morning the Mount Eden people left Awhitu for their home.
Puhi-huia had a son, who was a tau-tahi (the only child, without one before or after him). When he was a big boy, nearly of the age when he could take part in war and be tattooed, the news was received that some of the Nga-ti-kahu-koka, who had
A war-party of the Nga-ti-kahu-koka was called together to go and take revenge for the murder of their friends. One hundred warriors collected at Wai-uku. These went by the west coast, by Karoro-uma-nui (sea-gull of the big breast); but fifty, who went by way of Wai-kato, left their home at Awhitu, and went up the Wai-kato River to obtain another fifty of their warriors who were living with the Upper Wai-kato tribe. With these Ponga joined in the expedition. The hundred who went by the west coast killed some people at Puke-aruhe (hill of the fern-root), and, after killing many more in that district, returned home. But the hundred who went by the Wai-kato went on to Mokau (untattooed) and Maro-kopa (the apron doubled up), where all tidings of them were lost; and after the west-coast party had been at home for a considerable time all hope was lost of the Wai-kato party. The son of Ponga was now a young man. He and his mother determined to search for their lord (Ponga). They went up the Wai-kato River, then on to Mokau, where they stayed some time, and returned to Kawhia, where they stayed for some time, and then went up the Kawhia River, where they were seen on the mountains of that district by a pigeon-spearing expedition, who tried to persuade them to give up the search for Ponga and return with them to the settlement. All attempts to induce them to accompany them home were vain. From that time to this Puhi-huia and her son have not been seen or heard of, nor have any tidings of Ponga been heard to the present day. He was lost, and is still lost.
This is the song of lament which Puhi-huia sang for Ponga:—
How grand the mountain Piki-horo looks! How shall I weep, and tell my sorrow For thee, O Ponga! Oh, let me onward pass. I now have death on me, And feel a dread and blackness Resting on my widowed bed, Oh,me!
And she added as a recitative this portion of her lament: —
See here the cliff O'er which I'll throw myself, And then, O home! I shall be lost to thee, And to thee, sacred Uru-harakeke, And also to him who my more than parent was.
She was not heard of more, so went to the world of spirits.
Heke-Maru(declining power) came [to Wai-kato] from the south. He was a chief of great influence and power.
Whenever he went on a journey and was seen going towards a pa, and the people of the pa called and welcomed him to their pa and asked him to stay whilst they provided food for himself and his people, and to take rest that he might be enabled to proceed on his journey, he would stay at such pa; but if he had passed a pa the people of which had not seen him going towards their pa, and they called to welcome him and asked him to stay
Food will not follow Heke-maru's back; Of whom ‘tis said, “Motai of little home.”
This portion of that old song has become a proverb. When a party of travellers are on a journey, when passing a pa, if they are called and asked to stay while food is provided for them, if some of such party stay and some proceed on their journey and savoury food is given to those who stay, and if some of these propose to take a portion of such to those of their party who have gone on, they will be answered by some of the party,—
Food will not Follow at the back Of Heke-maru.
Heke-maru was one of the ancestors from whom the Wai-kato tribes claim their origin. Heke-maru was father of Mahuta (jump as a fish out of the water), and from him the tribe Nga-ti-mahuta were called. This tribe is the senior of all the Wai-kato tribes. When the name is repeated it includes all the members of the whole sub-tribes and the leading chiefs in the Wai-kato country.
Kokako (Collas cinerea) was father of Tama-inu-po (son of the drinking water at night), and his mother was of the Nga-ti-tau-piri Tribe. Kokako was on a journey in company with
Mai-kao (dried mussels), the sister of Tama-inu-po, was taken to wife by a Nga-iwi chief called Tana-nga-whanga (his were the harbours), who, after they had lived together for many years, uttered evil words against Kokako, which were these:—
Perhaps the korau ( Cyathea medullaris )Of great stem, which grow On Puke-o-tahinga, are Growing in silent loneliness?
He repeated these words again and again on various days till Mai-kao, his wife, took notice of them, and at last knew their import, and went to her brother and repeated the words.
Tama-inu-po said, “The words of my brother-in-law are curses on me.” And Kokako also was grieved. Tama-inu-po said to his sister, “Go back to your husband, and I will pay a visit to your home.” But before she left Kokako asked, “In what part of your house do you and your husband sleep ?” She answered, “Near the window of the house.”
Mai-kao returned from her visit to her brother, Tama-inu-po. All the tribes of Tama-inu-po assembled, and in the night went northward along the coast to the entrance of the Wai-kato River, which they crossed; and Tama-inu-po went to see his younger brother, to whom he repeated the words which had been spoken by Tana-nga-whanga, which the younger brother concluded were of a very evil nature.
Tama-inu-po and his brother determined to build a pa. When he and his people had built this, they called it Tarata-piko (crooked Pittosporum eugenioides); and, being observed by Tana-nga-whanga, he said, “The two poor fellows have built a pa.” When night was come Tama-inu-po crossed the river with his brother to the pa of their brother-in-law, which was situated near Pu-tataka (the falling flute).
Kokako went up to the window of the house near to which Tana-nga-whanga and his wife were sleeping. The husband was asleep, but the wife was awake. Tama-inu-po put his hand in through the window, and took hold of the hair of the head of Tana-nga-whanga and pulled it on to the windowsill and cut his head off.
They attacked the pa, and the people fled towards the north and were pursued by Tama-inu-po and his party.
Whare-takahia (robbed house), Whakamoe (put to sleep), Tuki-wai (strike the water), Iro-nui (great maggot), Te-aria (the open space), Te-pungapunga (the pumice-stone), and Wai-tata (water near) were taken prisoners, who were all principal chiefs of the pa.
The nephews of Tama-inu-po, the sons of Mai-kao, also fled: but one, having been taken prisoner, asked his capturer, “What evil have I done ?” Just then Tama-inu-po came up to the boy and heard his question, and answered by quoting an old song which says,—
You must not live, As you, a nephew, In the days of evil Stand on the river's opposite brink, And give not help To those of kindred blood.
Tama-inu-po bowed his face down to that of the boy rubbed his nose against that of his nephew, rose and slew him with his weapon.
The elder brother of the boy now killed had fled to some distance, and was pursued. Not far from where his brother was killed, and down in a valley, he was caught, and, after Tama-inu-po had rubbed his nose to that of this boy, he slew him also.
The two brothers thus killed by Tama-inu-po were called “The two of Puaki (confess),” and were the children of Mai-kao, sons of Tana-nga-whanga.
Tama-inu-po was a bastard son of Kokako. Kokako went on a journey from Wai-kato to Kawhia. He left his home at
At this time Kokako was a bitter enemy of Mahanga (twins). It was said that Whaea-tapoko was expecting to be a mother: and in due course she had a son. The child, according to the request of Kokako, was called Tama-inu-po (son that drinks at night). The mother nursed and tended her son till he was a great lad, and could join in the games of his companions—of whipping-top, throwing fern-stalks (niti), and playing at pirori (hoops). The whipping-tops used by the boy were made for him by his uncles. Now, when Tama-inu-po was whipping his top, he challenged his playfellows to try and whip their tops to a certain place. He succeeded. His companions were jealous of his victory, and said, “Yes, the whipping-top of this bastard has really gone far.” He heard the sneer, and went to his mother and told her what he had heard. She said, “It is true; those children speak the truth.”
He returned to his playmates, and joined in a Game of niti (throwing fern-stalks), and his was the one which flew the longest distance, which called forth the remark from some of the boys, “This bastard's niti flies to a greater distance than ours.” He went to his mother, and repeated to her what he had heard, and asked, “O mother, where is my father ?”
She answered, “Look at the peak of yon distant mountain which is nearly hidden by the clouds; it is beyond it where he is.”
He asked, “Who is my father?”
His mother said, “He is called Kokako.”
Tama-inu-po kept in his memory the taunts of his companions, and the words of his mother, and when he became a man he left Kawhia and went in the direction of the mountain
Tu-kotuku went on in front of those who were carrying the preserved birds, and, having arrived at home, she said to her father, “A most noble-looking man is coming here.”
Mahanga asked, “Where is he?”
The daughter replied, “He is coming with the party who are bringing the preserved birds for you; and I will have him as my husband.”
The party arrived at the pa, and Tama-inu-po with them, but his name or his parentage was not known. He kept the name of Kokako a secret, as he was in dread of Mahanga knowing that he was a son of Kokako, lest Mahanga should kill him, as at this time Mahanga was collecting provisions for a war-party to attack Kokako.
When Tama-inu-po arrived at the settlement, another of the daughters of Mahanga called Wai-tawake (water to mend a rent) saw him, and at once said, “I will have that man for my husband;” but Tu-kotuku said, “No, he is to be my husband—I saw him first.” As the elder sister Wai-tawake, persisted in her determination to have Tama-inu-po as her husband, Tu-kotuku wept, but Mahanga spoke and said, “O my elder daughter! let your younger sister have the young chief as her husband; she saw him first.” The elder daughter turned away in contempt for the words of her father, and left her home, and departed from her tribe and went and lived with the Nga-ti-mania-poto Tribe, of whom she took a husband, and remained with them.
Tama-inu-po took Tu-kotuku as his wife, and Mahanga collected food for his war-party to attack Kokako.
The time came when the warriors of Mahanga were to proceed to war. Mahanga addressed them, and encouraged them to be brave. The address was heard by Tama-inu-po; but Mahanga, addressing him, said, “Do you go with me to this war ?” Tama-inu-po said, “Yes, it is right.”
The war-party embarked in their canoe and paddled down the Waikato River to Pu-tataka, where Mahanga again addressed his braves, and encouraged them to battle with determination against Kokako.
Tama-inu-po now asked the men of Mahanga's tribe, “How will Kokako be distinguished from other chiefs?”
The warriors answered, “He wears a red mat. He cannot be hidden.”
The warriors of Mahanga attacked the pa of Kokako, and the besieged came out on to the open ground before the pa. Mahanga went in front of his warriors with a long spear (tao) in his hand, and confronted the warriors of Kokako, and ran his spear through one of them: then he called to his warriors, and said,—
My spear has pierced one: Rush and take him.
But not one of his braves dared to go and take the wounded warrior from the midst of his friends. How could they do it, being in great fear?
Mahanga drew his spear out of the wounded man, and battled with and speared another, and called, saying,—
My spear has pierced another: Rush and take him.
But not one of all the warriors of Mahanga went to capture the wounded warrior. As the warriors of Kokako pressed on them, the braves of Mahanga gave way; but again Mahanga did battle with another of the warriors of Kokako, and pierced him with his spear, and again called to his warriors and said,—
My spear has pierced him: Rush and take him.
Tama-inu-po had heard Mahanga give his order three times, but, as the command had not been obeyed, he leaped on to [over] the shoulders of Mahanga, and with a paraoa (long whalebone weapon) struck one of Kokako's warriors (not the one Mahanga had pierced) and killed him. He pressed on, he killed another, and another, and the warriors of Kokako fled and were pursued. Tama-inu-po killed many of them in their flight. When near the entrance of the pa of Kokako, Tama-inu-po overtook his father Kokako, who was in full flight, and took hold of the skirt of his father's red mat; and Tama-inu-po gave a smart jerk to the mat, which broke the hold of the au-rei (breastpin made of a whale's tooth), and the mat fell into the hands of Tama-inu-po; but, as Kokako was his father, he would not pursue or attempt to kill him. And Tama-inu-po went back to Mahanga.
When the war was over Mahanga made a speech to his warriors in order that he might discover the warrior who in the heat of the battle had jumped over his shoulder.
The warriors all stood in line as in war-array, and Mahanga performed all his actions as when he was battling with his foes and spearing the warriors of Kokako; and again and again he repeated his orders to rush and take the warrior he had speared. And now, at each command to rush for the enemy, one of his braves would start up before Mahanga, and, say, “I have the first slain,” and so for the second and third slain; but Mahanga did not recognise in any of them the warrior who had jumped over his shoulder.
Tama-inu-po put his war-belt on, and held his paraoa (whalebone weapon) in his hand when Mahanga again called,—
My spear has pierced one: Rush and take him.
Tama-inu-po sprang over the shoulder of Mahanga, and made a blow at a supposed enemy. Mahanga at once said, “That is the man I saw perform such feats in the battle.”
The warriors each now made a speech, and each said, “I took Kokako.”
Tama-inu-po rose and said, “I procured the heads of men,” and from beneath his garment he threw down the scalps of his slain enemies, and said, “I took Kokako,” and, throwing the red garment before them, said, “There is his red mat.” Mahanga recognised it as the red mat of Kokako. The warriors were ashamed and cast down by the bravery of Tama-inu-po.
Mahanga asked Tama-inu-po, “Who is your father?” Tama-inu-po answered, “I am by Kokako;” but now that he had to say who he was, as he had done the deeds of a brave man, and had also a child by Tu-kotuku, who was called Wai-rere (waterfall), he was not killed by Ma-hanga.
Tama-inu-po had a great desire to see his father Kokako. He went towards the pa; and when seen by the people they exclaimed, “A man is coming towards our pa.” They did not know who he was, as they had not before seen him. Kokako was not in the pa, nor had he ever heard that Whaea-tapoko had given birth to a son, nor had he heard of this son by the name of Tama-inu-po.
The people of the pa welcomed Tama-inu-po, and each one asked him to stay at his place in the pa; but Tama-inu-po went on, and asked, “Which is the house of Kokako?” They said, “That is his house in front of you: but come and stay here.” He went on, entered the house, and sat down on the seat and mats of Kokako, for which the tribe wished to kill him.
A messenger ran to Kokako and said, “A, man has come to our place, and has gone into your house, and is now sitting on your mats; and for this act the people wish to kill him.”
Kokako thought within himself, “Who can the man be? What impertinence to go and sit on my seat and mats!” Kokako came to the pa; but on the way he said to himself, “Not any one of less than supreme rank would dare to sit on my seat, or my mats. Who can the man be?”
When Kokako had entered his house the people clamoured, and said, “Send him out here, that we may kill him;” but Tama-inu-po sat still; and Kokako asked, “Who are you?”
Tama said, “I am of you.”
Kokako said, “What is your name?”
Tama said, “Tama-inu-po.”
Then Kokako thought of the words he had spoken to Whaea-tapoko, and the name he had given for the child she might bear.
Kokako wept over his son; and all the people were driven out of the house, as it had now become sacred on account of the presence of Tama-inu-po. All the pa was now sacred, because Tama-inu-po had not yet been baptized by his father.
The tribe now heard that the son of Kokako had arrived. Kokako took his son to the water and baptized him. Tama-inu-po had become so old that a beard had grown on his chin, and from this fact came the name of a daughter of some of his descendants— “Tohi-kumikumi” (baptised after a beard had grown).
Tama-inu-po was baptised; and after the days of being sacred for such act had been fulfilled, and the sanctity had been taken from him, he returned to his wife, the daughter of Mahanga, and his children.
The descendants of Tama-inu-po are now a tribe, and are called Nga-ti-tama-inu-po, whose head chief at the present day is the
Whare (house) and Tapa-ue (trembling rim) lived in their pa at Te-ua-pata (drops of rain), and had not any land on which to cultivate the kumara for themselves and their people, as that on which they lived was mostly swamp, being situated on a branch creek of the Manga-wara (branch of the indistinct murmur), at Komako-rau (hundred of Anthornis melanura), opposite Tau-piri (the constant beloved one), where they lived
Go to Te-ua-pata, And eat that of which Your ancestors partook, The kowharawhara ( Astelia banksii )
Also the following ditty was composed by members of the tribe Nga-ti-te-wewehi, when they heard a dispute between the descendants of Whare and Tapa-ue and Nga-ti-mahuta about land:—
O Mahuta! O Mahuta! Return to Te-ua-pata Where the kowharawhara Is the only food To sustain the inner man.
Whare and Tapa-ue lived at their home, but, as kowharawhara was their only food, they felt a constant lack of nourishment to sustain them in the full vigour of life. They thought they would go and offer to assist the people of Kai-to-tehe (eat the shrivelled-up) to plant their crop of kumara. They sent a messenger to Ira-nui (great wart) to say, “Whare and Tapa-ue say they will with their body of workmen set your crop of kumara.” Ira-nui answered, “Yes; you shall plant one half of the ground, and we will plant the other.”
The messenger returned, and reported that Ira-nui and his tribe had assented to their proposal. Whare and Tapa-ue called their people together, and ordered them to make a lot of koo (an implement for digging and planting) (d) to use in planting the grounds of Ira-nui; but they instructed their people to make each end of the implement sharp.
People to the number of one hundred and seventy [three hundred and forty] made each a koo, and each koo was made sharp at both ends. They were made thus that the koo might be used as a weapon to kill the people whose grounds they
The people of Whare and Tapa-ue went to the home of Ira-nui, and joined in the work of cultivating the ground called Hoe-po (paddle in the night). When the day dawned all the people began their work. Whare and Tapa-ue and their people commenced at one side of the plot of ground, and Ira-nui and his tribe began at the other: each party worked towards the other. When they had nearly planted all the ground and each company were near to the other, the men of one company hustled those of the other. They amused themselves thus in jest, as was the custom of a tribe who were planting the kumara crop. The men of Whare and Tapa-ue, at a given signal from their leaders, stabbed the people of Ira-nui with the sharp point of the upper end of their koos. The attacked fled, and were pursued and killed by the enemy. Some were taken prisoners, others escaped, and Whare and Tapa-ue took possession of the land called Hoe-po.
Those of Ira-nui who escaped obtained the assistance of the tribes of Wai-kato, and in a body came and attacked Whare and Tapa-ue, but were repulsed, beaten, and pursed by Whare and Tapa-ue.
The land at Hoe-po was now divided between the people of Whare and Tapa-ue, and each spot where a warrior of Whare and Tapa-ue had killed his enemy such warrior claimed, and called the spot by the name of the killed man.
Whare and Tapa-ue had thus proved the prowess of their people; and now they attacked the other tribes of Wai-kato, some of whom they took prisoners, and kept them as vassals, by which they could prove their right to the lands held by them, and also that they could make use of them to cultivate their crops and catch eels. Thus have the descend ants of these conquered tribes remained vassals to their conquerors to this day.
But the time came, when Whare and Tapa-ue were attacked by a great body of warriors, who found Whare at his settlement
One thousand [two thousand] warriors attacked Whare and his one hundred [two hundred] men. This attacking party consisted of those who had escaped of the tribes which had been driven from the pas around Auckland, aided by those who had escaped of the people of Ira-nui in the battle of Hoe-po. This attack on Whare was in retaliation for the defeat of the Wai-kato and Manuka tribes. Whare gave battle to the thousand warriors. Each party fought bravely till the dusk of evening, and Whare had received eight spear-wounds, but in the excitement of the battle did not feel the pain of his wounds. Night closed in, and each party occupied the possessions they held when the battle ceased to rage. A message was sent to Tapa-ue, who was at Te-ua-pata, with his seventy [one hundred and forty]. When they heard Whare had been attacked they at once started to his succour. They found him laid before a fire, scorching his wounds to cure them. Tapa-ue gave Whare a kick, and repeated the proverb of their mother,—
Why did you greedily devour The battle of the twins of Puaki?
Whare answered by saying:—
The deed is not yet complete: Your elders still wait for you.
Tapa-ue at once gave battle to the thousand warriors, and his elder brother Whare again went into the fray. The thousand gave way and fell back to a reserve which had kept in the rear. One of the warriors of this reserve called Ka-wheke (will creak) came out and challenged Tapa-ue. He had a deformity, which
Tapa-ue had four wives, and the last-taken wife was of the tribe with whom Whare and Tapa-ue had been at war in the last-recited battles. The name of his last wife was Te-ata-i-rehia (the dawn at Rehia), who was of the people who occupied the Wai-uku (clay used as soap) district.
The children of this wife lived with their mother and her tribe, who occupied the land between the heads of Wai-kato and Manuka, and inland to Te-whakaupoko (the head). But their home was at Te-pae-o-kai-waka (the ridge cut by the keel of canoes, or where canoes are dragged together) [the creek over which canoes were dragged from the Wai-uku Creek, in the Manuka waters, to the Awa-roa Creek, in the Wai-kato River]. The youngest-born of these children was a boy, and lived with his mother, and was still a child.
After Whare and Tapa-ue were killed the body of Tapa-ue was taken by the tribe of his wife Te-ata-i-rehia, and his bones made into fishing-hooks. This tribe did not respect the fact that a female of rank and of their tribe had been the wife of Tapa-ue, and his bones ought to have been sacred. Though he was a brother-in-law to their chiefs of supreme rank, his bones were used in this degrading and insulting manner.
The tribe of Te-ata-i-rehia, after the shark-fishing season had passed, had again gone back to reside in the old district at Wai-uku, and she and all her children, with the bones of her husband, had been brought by the tribe to Wai-uku, with the intention to make use of the bones in the Manuka district.
When the fishing season came again, the people of Te-ata-i-rehia went out into the Manuka waters to fish for shark. The youngest-born of Te-ata-i-rehia, whose name was Papaka (crab), accompanied them. The fishermen did not at once catch fish. One of them threw his hook into the water, having fastened to the hook a piece of Tapa-ue's bone as a barb. He waited long and did not catch a shark. Tired of waiting, he called aloud and said,—
O son of Ue! When shall we Obtain ours?
A shark took the bait and was caught. Whenever the fish were slow in taking the hook the same words were repeated. Papaka, the boy, heard the words used. Though he knew that Ue-rata (power of the Metrosideros robusta tree) was the father of Tapa-ue and Whare, he was not old enough to guess the allusion to Ue, but kept the words in his memory. When they went on shore he went to his mother and said, “O mother! what is the meaning of the words of the fishermen who, when the shark is long in taking their bait, speak aloud?” She asked, “What are the words they repeat?” The boy said, “When they have been waiting long for a shark to take the hook they say,—
“O son of Ue! When shall we Obtain ours?
Then a shark at once takes the hook.”
The mother said to her last-born, “O son! it is your father, it is Tapa-ue, whose bones have been made into fishing-hooks.”
When he heard the words of his mother he wept. He knew that those who had used his father's bones in this insulting way were his own uncles, the brothers of his own mother. He now remembered the many acts of unkindness his uncles had been guilty of to him.
When the time came each season to take fish in the nets, and skates were caught, and the livers of the skates were roasted, and Papaka had gone up to the fire where the livers were cooked to receive a portion of them, he was pushed away by his uncles, and at such times the little fellow wept in sorrow for their unkindness to him.
The half-brothers of Papaka were living in Wai-kato with the tribes of their mothers.
At last Papaka was spoken to by his mother, who said “Come, my child, go to your elder half-brothers in Wai-kato, and think of some act you can accomplish.” He consented, and said to her, “If after I have left you a party of people arrive here you must get on to the roof of a house.”
Papaka went to Wai-kato, and told his elder half-brothers what had taken place. They called a meeting of the people, and sent messengers over all the country to get the tribes to assist them. When all the sons of Whare and Tapa-ue had assembled, with the assisting tribes they embarked in canoes and paddled down the Wai-kato to the Awa-roa, and went on to Wai-uku and attacked the people of Te-ata-i-rehia. She fled to the roof of a house with her children, and all her people were at the mercy of the attacking war-party. The elder brother of Te-ata-i-rehia saw Papaka, and called to him, saying, “O Papaka! save me;” but he slew him with his weapon, and in the act of striking him Papaka said, “There is the liver of your skate.” And as he slew each of his uncles he repeated the same saying, and killed them all. This he did in remembrance of the livers of the skates from which he had been so unceremoniously pushed aside.
The following proverb is in respect to the offspring of those who had been slain and conquered by Whare and Tapa-ue in the Manuka district:—
The attendants of Papaka, Who were slain in forgetfulness.
Papaka had killed the brothers of his mother: hence the proverb so used, meaning that he purposely forgot they were his own kindred.
Tara-Ao (streaks of day-dawn) lived at his home at Kawa (heap), near the hill Kake-puku (climb up in silence), on the banks of the Wai-pa branch of the Wai-kato River; and Ka-rewa (buoy) lived at his home on the west coast of the Wai-kato district.
These two chiefs each took the sister of the other to wife. And a time came when one of them wished to pay a visit to the other, and Karewa said to Tara-ao, “Is your fresh-water food as good as mine of the salt water ?”
Taro-ao asked, “What of your food can be cooked in the shortest time ?”
Karewa answered, “A cockle.”
Tara-ao asked, “Then you eat it raw?”
Karewa answered, “O no, it is cooked.”
Tara-ao said, “Yours will not compete with mine of the fresh water; I mean the fresh-water crayfish.”
Karewa answered, “Yours will not compete with mine.”
They thus disputed for some time, when Karewa went to fetch a cockle, and Tara-ao, to get a fresh-water crayfish.
Karewa said to Tara-ao, “You cook yours first.”
Tara-ao answered, “You cook yours first.”
Karewa put his cockle into the fire; but Tara-ao kept his fresh-water crayfish in his hand, and, when the cockle of Karewa had been in the fire some time and had not opened, Tara-ao stretched his hand towards the fire, and merely put the feelers of the crayfish into it, which instantly became red; and Tara-ao at once said, “There, Tara-ao's has become red at once;” but the cockle of Karewa was still unopen. From this the words of Tara-ao have become a proverb, and are used by the relatives [of any one who may have killed a man] to the relatives of the killed one; but in this case the words are thus put:—
Tara-ao's has become red. And Karewa's is still closed. But mine is red.
The proverb is also used by any one who may see a chief clothed in a red garment.
This dispute between Karewa and Tara-ao eventually became the cause of war. Karewa was annoyed with Tara-ao because the feelers of the crayfish had instantly become red, and his cockle was still unopen.
Karewa felt a strong feeling of malice against Tara-ao, and wished to kill him. Thus they parted, and did not bid each other farewell.
Tara-ao had a great wish to go stealthily and take the weapon of Karewa. He went with this object, taking with him his own weapon; the binder or string which held it tight in the grasp of the hand was made of plaited flax-tow, but that of Karewa was made of dogskin.
Tara-ao went to the settlement of Karewa, and till the dark of night waited in hiding a little distance from the home of Karewa; and when he thought Karewa and his wife—the sister of Tara-ao—were asleep, he went to their house, and found the two were snoring, with the weapon (a mere) of Karewa fastened to his wrist by a line passed through a hole in the handle, and his hand placed under his head.
Tara-ao entered the house, and gently lifted the head of Karewa and took the weapon and put his own in its place; then he put the cord over Karewa's hand and left it tied to his wrist, and left the house.
Day dawned, and the wife cooked the morning meal. Karewa and she sat down to partake of it. He still kept his mere held to his arm by the cord round his wrist. Karewa put his hand out to take of the food, when his wife saw the mere dangling by the cord, and said, “Ha! who is the owner of the weapon you now hold?”
Karewa said, “It is my own weapon, which I always have.”
His wife said, “Yours had a dogskin cord, but that has a plaited cord.”
Karewa looked down at the mere he had hanging to his wrist, and recognised it as the weapon of Tara-ao, and said, “I have been murdered by that man of low birth.”
Karewa collected a multitude of warriors to attack Tara-ao, who had but seventy [one hundred and forty].
The night when Tara-ao took the weapon from the hand of Karewa he went home, and with his people began to put their pa in order to withstand a siege. They dug a pit in the centre of
Karewa and his warriors attacked the pa of Tara-ao. They fought all the day, and rested at night. Before the dawn of the second day Tara-ao and his people descended the pit they had made; and Tara-ao, as he left his wife, said, “Do you stay in the pa to shut the door of the pit.” She put pieces of wood over the mouth of the pit, put a mat on them, and sat on it.
Tara-ao instructed his wife and said, “If Karewa comes, and from the outside of the pa calls and says, ‘Come out, O Karewa! and fight me,’ do you call and say, ‘Wait till he combs his head, that he may be comely when he meets you.’ And do you listen with great attention for the sound of my war-trumpet: when you hear the sound, I have escaped, and am out of the far end of the tunnel.”
He and his people went underground; and his wife stayed in the pa, sitting on the cover at the mouth of the pit.
The day dawned, and Karewa and his host came to attack the pa. Now, the mouth of the pit was hidden by a shed which was built over it. Tara-ao had built it there.
Karewa called and said, “Where is Tara-ao? Let him come out here, that we two alone may fight our battle.”
His sister, the wife of Tara-ao, answered, “Your brother-in-law is combing his head.”
Karewa said, “Yes; but let him be in a hurry.”
The wife said, “Let him comb his head, and then he will come outside to meet you.”
When the day had dawned the warriors of Karewa rushed into the pa, and sought in vain for the warriors of the pa, and asked, “Are they in the houses?” Karewa called, and said, “Come outside here.”
When the light of day was clear the trumpet of Tara-ao was heard to give a long loud blast, by which his wife knew that he
The warriors of Karewa pursued Tara-ao, but not one of his people or himself was taken.
Tara-ao went and resided in the interior of Wai-kato, to which place his wife followed him, and they lived together in peace.
Tara-ao is one of the ancestors from whom the Wai-kato tribes claim their descent.
When Tara-ao left his pa and fled from the vengeance of Karewa he and his people were hungry, and cut down ponga (
Koro-ki (command) lived in the Wai-kato, on the south side of the river; and Tao-whakairo (carved spear) lived on the north side, and was a member of the Nga-ti-rau-kawa Tribe. Each lived on the banks of the Horo-tiu (quick flight) branch of the Wai-kato River, a little below but close to the present township of Cambridge. Tao-whakairo lived not far from Puke-rimu (mossy hill).
Tao-whakairo had gone from his home to the place where eels were taken, and had left his wife in the pa. Each morning she was accustomed to go down to the bank of the river on which the pa stood. She was a good-looking woman, and each day she was seen by Koro-ki from the south bank of the river.
At dawn of the following day Tao-whakairo came back to his home, and said to his wife, “I have had many omens;” but she did not speak.
He asked, “Has any man been here since I left?”
She answered, “Yes, a man has been here.”
He looked all over the house, but could not find any indications of wrong or evil, and went to the kumara-pit. On the upper sill of the door he found dogs' hairs as of a dogskin mat. This caused him to divine that Koro-ki had visited his house, as Koro-ki was the only chief of that part of the country who possessed a dogskin mat. He went back to his wife, and said, “Ah, Koro-ki has been here?”
His wife said, “What reason have you to make such an assertion ?”
He showed her the dogs' hairs which he had found clinging to the upper sill of the kumara-pit, and said, “Look at these dogs' hairs; they were adhering to the upper sill of the door of the kumara-pit. These are from the dogskin mat of Koro-ki.”
She answered, “Yes.”
When the day had drawn to a close Tao-whakairo saw Koro-ki on the other bank of the river, and called and said, “That man! that man!” Koro-ki turned round and looked; and Tao-whakairo asked, “Who are you ?”
Koro-ki said, “It is I.”
Tao-whakairo said, “You! who are you?”
Koro-ki said “Koro-ki.”
Tao-whakairo said, “I will remember you in spite, and tomorrow you will be cooked to a cinder in the stones of Kura-pa-ngoi (trifling topknot).”
Koro-ki listened in silence, and went back to his house. Tao-whakairo returned to his house in a violent rage.
When evening came Koro-ki got into a small canoe and went to the tribes of Wai-kato, and reported all that had taken place between him and Tao-whakairo, and the curse uttered against him. Messengers were sent in all directions to collect a war-party. Many tribes assembled and attacked the pa of Tao-whakairo, which was taken, and Tao-whakairo was cooked by Koro-ki.
This was the cause and origin of many battles between the Wai-kato and
Koro-ki was father of Hape (bandy leg) and Haua (stupid), and Haua was the progenitor of the
The account of Hotu-nui (great sob) only shall be given in this part of this history.
Hotu-nui took to wife a woman of the Kawhia tribes, who were descended from people who migrated to New Zealand before those who came in Tai-nui.
When his wife expected her first-born he prepared his ground to plant a crop of kumara, but he could not complete his work for want of the kumara-tubers to set in his field. He went to plunder the storehouse of Mahanga, to procure some kumara. The big toe of Hotu-nui's foot was crooked and turned outwards. When Mahanga discovered that his storehouse had been plundered he sought for any signs by which he could discover
Mahanga was father-in-law to Hotu-nui. Hotu-nui determined to leave his present home and go to some distant place, to be far from the people who had discovered his theft, that he might escape their jeers and taunts, and not lose his rank, or power to command.
He went to his wife, and said, “O mother! when I have departed, and your child is born, call it by the name of Maru-tuahu (hilled up), in remembrance of my plot of ground, of which I made the little mounds into which to put the tubers, but which I did not plant, for want of kumara.”
He left his wife, and with fifty [one hundred] people migrated towards Hau-raki (calm, no wind), and came out at Whare-kawa (house baptized), at the place where Marama (moon) and her slave man landed from the Tai-nui, when that canoe was in that district. Here Hotu-nui and his companions found a people residing, who were the owners of the land, and were called Uri-o-pou (descendants of Pou); and Hotu-nui and his companions took up their abode in a pa called Whakatiwai (canoe without side boards), belonging to that people. The name of the head-chief and commander of all that district was Rua-hiore (pit of the tail), with whom Hotu-nui and his companions lived as vassals: that is, when Hotu-nui and his followers caught fish in a net, the people of Rua-hiore took them from them by force; as also when they dug fern-roots or convolvulus-roots the Uri-o-pou plundered these also, nor would they leave the least of anything in the possession of Hotu-nui and his people.
Soon after Hotu-nui had left his wife she had a son, and called him Maru-tuahu (only hilled up); and when he had grown to a big boy he joined in the games played by the other children
When the whipping-top of Maru-tuahu flew beyond those of his playfellows, some of his companions were jealous, and said, “The top of this bastard flies the greater distance,” and thus they jeered whenever he played a game better than they. They played at a game of wrestling, and Maru overcame all with whom he wrestled. His playfellows said, “Bastard, where is your father?” He was ashamed, and went to the house and asked his mother, and said, “O mother! where is my father?”
She answered, “Do you look to the place in the sky where the sun comes up.”
He kept these words of his mother in his heart; and when he became a man and was tattooed he thought of her words, and said to his slave, “We two must go in search of my father.” He left his home, and went far from where he was born, and as they came to a pa in their travels they inquired, “Has a migration of people passed here?” The people said, “No; but a migration of people passed here a long time ago; it was a migration of people led by Hotu-nui.” Maru-tuahu asked, “In what direction did they go?” The people answered, “They went towards the rising sun.” Maru-tuahu asked the same question of the people of each pa which he passed in his journey. At one of these he asked, “Has a migration of people passed here?” and was answered, “Yes, long ago; and it was led by Hotu-nui.” Maru-tuahu went on, and came out at Whare-kawa, on the Hau-raki waters (Thames).
When they were still journeying towards Hau-raki Maru-tuahu and his slave saw how birds, the pigeon and tui, congregated on a certain puriri (Vitex littoralis), up which Maru-tuahu climbed to spear them. Two daughters of Rua-hiore, going from their home to collect kiekie (
The names of these women were—the elder, Pare-moehau (head-dress of
Mara-tuahu left his tahaa (gourd) of oil in [a crevice of] a rock with his comb, and followed the young women to a pa called Pu-anoano (dizziness by looking from a height). That night he left his garment in the pa in charge of his slave, and-went back to where he had left his comb and oil. Having washed himself, he oiled his hair and adorned his head with red feathers, and came back to the pa. On the morrow he asked the occupants of the pa, “Has any migration of people passed this way?” They asked, “Of whom?” He answered, “I merely ask the question.” The people said, “There was one migration of people of Hotu-nui in days long past.” He knew from this answer that Hotu-nui was at Whakatiwai, and he went to see him. Having arrived where his father Hotu-nui lived, he did not enter the pa by the usual way. He was sacred, and might not go by the road passed over by the tribe, but climbed over the palisading and went to the house of Hotu-nui, but was not recognised by him. Maru-tuahu stayed in the house; and, when
When they two were sitting in the verandah in front of the house, Hotu-nui asked, “What is your name?”
Maru-tuahu said, “Did you say to your wife, ‘If you have a child let it be named after the plot of ground which I prepared, but did not plant’?”
Hotu-nui said, “I did so.”
Maru-tuahu said, “My name is Maru-tuahu.”
Hotu-nui wept over his son till the sun had set, and gave orders that the people must not go out of the pa that night, as the night was sacred because of the sacred mounds (d) that must be heaped up in the ceremony of the baptism of his son. When parents are at home, the children are baptized in infancy, but, as Maru-tuahu had not been favoured by the presence of his parents when he was an infant, he had not been baptized; but now his father baptized him.
Maru-tuahu took the two daughters of Rua-hiore to wife, Pare-moehau and Hine-urunga, and lived with them at Whakatiwai.
Maru-tuahu asked his father, “Are your masters kind to you?”
Hotu-nui answered, “I am not allowed to keep the least morsel in my hand by the people in the midst of whom I live.” And he told him of all the ill-treatment he and his people had
To prove what his father had told him, Maru-tuahu sent a messenger to the Uri-o-pou people to ask for a few of the fish they had just taken in a net. The messenger delivered his message, and was answered by the Uri-o-pou by the question, “Is the flax growing at O-toi (damp) used to tie the locks of your hair up [and thereby so sacred that you cannot make nets of it]?” Maru-tuahu took the hint, and ordered his people to make many and great nets, and catch and dry much fish, to provide a feast for the Uri-o-pou. The people of Hotu-nui collected leaves of the trees called pukapuka (
All the people of Uri-o-pou came to partake of the feast given by Maru-tuahu. The tribes who came were Uri-o pou (descendants of Pou—post), Marama (moon), and Wai-taha (side of the water). These completely filled the house; and in the night the people of Maru-tuahu attacked and killed their guests in the house, and took possession of their lands from Whakatiwai up to Rawaki (sea-breeze).
This was the first attack by Maru-tuahu and the people of Hotu-nui on the original owners of the land, and their taking possession of the district.
The name of this battle is Ika-pukapuka (the fish like the
Maru-tuahu lived at Whakatiwai, and his wives had children. Pare-moehau, the elder sister, had Tama-te-po (son of the night); Whanaunga (relative), from whom came the Nga-ti-whanga Tribe; Tama-te-ra (son of the day), from whom came the Nga-ti-tama-te-ra Tribe. And the younger sister
The name and influence of Maru-tuahu was not taken by his senior children (the children of the elder sister), nor by the last-born, but was taken by the intermediate-born child by Tengako, whose descendants are now called the Nga-ti-maru (descendants of Maru).
Hotu-nui and Maru-tuahu died some time after the slaughter of the Ika-pukapuka. The tribe of Maru-tuahu now numbered in all seventy [one hundred and forty] warriors, but they steadily kept in view the necessity of making every endeavour to increase the number.
About this time a new kind of mat called tatara (a loose open mat) was brought to Whakatiwai by some people of other tribes who were travelling. This mat was made of the flax called whara-riki (Phormium colensoi), and was much admired by the descendants of Maru-tuahu, who inquired of the possessors, “Where does the flax grow of which this mat is made?” and were answered, “In Hau-raki” (the Thames). The females of the descendants of Maru-tuahu wished to procure some, and make mats like the mat they saw. Six of the women, including the wife of Tauru-kapakapa called Waenganui (centre), went in a canoe from Whakatiwai to Wara-hoe (false). These were seen by the owners of that district, who admired the good looks of Waenganui, and determined to take her as wife for one of their chiefs. The women had gone inland to procure the flax-leaves, and on their return to the canoe Waenganui was taken by force by the people from her five companions. The five returned to their home and reported to their tribe what had taken place, and said, “Our companion Waenganui has been detained by the Tu-hekea (man descending) Tribe.”
Tauru-kapakapa, the husband of the captured woman, went to rescue her. He went by the bank of the Thames up to the mouth of the Pi-ako River, and on up the Kere-pehi (heavy weight) Creek, and on in the path leading to Te-hiku (tail of a fish), and came out at Wai-hou (the water that burrows beneath the ground), then on to Te-awa-iti (the little creek), where he
Waenganui asked them, “How is the tide? Does it flow or ebb?”
They answered, “It is ebbing.”
She said, “If it had been flowing, the trumpet which we have heard would be that of Tauru-kapakapa.”
When the canoe had got to Te-pare (wreath for the head), Tauru-kapakapa again blew a blast on his trumpet, which convinced Waenganui that the blast was blown by her husband. The canoe went on to O-rua-rangi (food of Rua-rangi), where Waenganui was detained. Tauru-kapa-kapa called to the people of the pa and said, “Give my wife to me.”
They answered, “She will not be given up.”
Again he called and said, “Give me my wife.”
And again they answered in proverbs; and he left without going on shore, and went back to Whakatiwai, and all his people agreed to exterminate the tribe who had thus taken the wife of the son of Maru-tuahu.
A body of warriors collected, and went to the Pa O-rua-rangi, where they lay in ambush on the opposite side of the river on the bank of which the pa stood; and a chief called Kai-rangatira (food of chiefs) went as a spy into the pa, but ere he departed he said to his companions, “After I have left you, do not eat or drink.” They did not heed his commands, but ate and drank as soon as he had gone.
He went into the pa, and slept in the house where the fishingnets were kept. He slept so soundly that he did not wake till the noise of the fern-beaters pounding the fern for the morning meal awoke him. He also heard the noise of the people who were preparing to take their nets to go out to fish. When he rose the sun was high in the heavens. He chanted an incantation called Puni (blind, or close) over all in the pa, that they might not see him, and walked through the midst of the people, some of whom asked others, “Who is that?” The people did not know that he was a man from another district. He went on to his people in ambush, who rose and attacked the pa and took it, and killed most of the occupants. This was done by the few warriors of Tauru-kapakapa; but though few in number they were all warriors.
They took the pa and occupied it, and stayed there.
Though there were many pas in that district, Tauru-kapakapa did not attack them, as they had not done any evil act.
This was the second time that the people of the Thames were conquered by the offspring of Maru-tuahu.
The descendants of Maru-tuahu and the original owners of the district lived in amity for one season, when Kai-rangatira paid a visit to the people of Te-puru (the dam, plug). When the people of the surrounding pas saw him they said, “This is the man who as spy went into the O-rua-rangi Pa.” Kai-rangatira went on to the pa at Kohanga (nest), the people of which, as he passed, said, “When this man is seen to return, send a messenger to us.” There were ten pas the people of which had said this. These were Tara-ru (trembling spike), Tutu-kaka (perch of the Nestor productus), Koro-nae (drink out of the hand), Poro-iti (little block), Totara (Podocarpus totara), Haaronga-kahu (skimmed by the Circus gouldii in its flight), Wai-kauri (old, aged), Kopu (stomach), Huru-moimoi (dogskin mat), Puta (hole), and Nga-hua-hou (new or first fruit). When Kai-rangatira was seen on his way home the people of these pas assembled; and when he had passed the Totara Pa and
Tauru-kapakapa went to obtain the assistance of the tribe who had gone with him to recover his wife, who were called Nga-ti-hako; but they murdered him. This act for a time nonplussed the descendants of Maru-tuahu; but in time they assembled in a body, and attacked the ten pas and took them, and killed most of the occupants. Those who escaped fled, some to Whitianga (
The Nga-ti-maru (descendants of Maru-tuahu) next attacked the Nga-ti-hako for the murder of Tauru-kapa-kapa, and gained the victory of Te-matau (the fish-hook), from which Paeko (pout the lips) and Whare-wharenga-te-rangi escaped and fled to Roto-rua (two lakes), Maketu (ridge of the nose), and Whakatane (appear like a man).
There were also some who escaped from the slaughter of Teika-pukapuka (leaves like fish), who were of the Uri-o-pou Tribe. These fled to the north and settled in the Hokianga district, (d) of whom the chief Mara-tea (a certain fish) is the descendant.
These battles were fought by “the few in number,” the descendants of Maru-tuahu, son of Hotu-nui, the great leader of the Tai-nui migration. Thus the Thames district was taken by them, and they became established in their home in Hauraki.
The power and command of Maru-tuahu did not descend to his first-born children [the offspring of the elder sister), but to Te-ngako, the intermediate one; but all are called Nga-ti-maru.
The Following is another portion of history. Hotu-nui (great sob) was a man from the other side (across the sea), from Hawaiki, who came in the canoe Tai-nui. Having lived some time at Kawhia, he migrated from thence overland to Hau-raki (dry air), and arrived at Whakatiwai; but he did not witness the birth of his child called Maru-tuahu.
The cause of his migrating from Kawhia was his being accused by his friends of robbing a store-pit of kumara. The actual thief left the house in which he and the people were sleeping at midnight; and at dawn Hotu-nui had occasion to leave the same house, and his footprints were seen on the
Before he left Kawhia he went to his wife and said, “When I am gone and you have a child, if it is a son call him Maru-tuahu (hilled up but not planted); but if the child is a daughter call her Pare-tuahu (wreath of the altar).” He gave these names in remembrance of his plot of ground which he had prepared but not planted.
He came and stayed at Whakatiwai, and became the chief of the people who were residing there, where a wife was given to him, and he begat Paka (scorched).
When Mara-tuahu had become a man he took his weapon and said to his mother, “O mother, beyond which range of mountains is the district in which my father lives ?”
She answered, “Look to where the sun rises.”
He asked, “Is he there?”
She said, “Yes, he is in Hau-raki (the Thames).”
He said, “Enough; I know.”
Maru-tuahu and his slave, with a bird-spear, departed on their journey; the bird-spear they took with them was to provide food on the journey. They went on along the peaks of the mountains; and after many months they arrived at Kohukohunui (great moss), which is close to Waha-rau (many mouths), where, on the morning following the day of their arrival there, the two daughters of Te-whatu (the kernel) were seen by Maru-tuahu and his slave going towards them. Maru-tuahu was up in
The younger sister was the first to see the slave, and said, “There is a slave for me.”
The elder asked, “Where ?”
The younger said, “What is that sitting near the root of the tree there ?”
Each rushed towards him and disputed the right to have him; but the younger took hold of him first. Maru-tuahu witnessed all that passed from where he was sitting in the tree.
The women asked the slave, “Where are your companions?”
He answered, “I have not any companions; I am all alone.”
The women saw the clothing lying on the ground with many birds, and repeated the question regarding his companions. A tui alighted in the tree in which Maru-tuahu was, and was speared by him. The bird uttered a scream, and the younger sister looked up and saw Maru-tuahu in the tree, and uttered a claim, and bespoke him for herself by saying, “There is my husband.”
The elder said, “My husband,” and the two disputed the right each had to take him as her husband. They asked him to descend; he did so, and rubbed noses with them, and they invited him to their settlement.
Maru-tuahu said, “Yes; but you go on: let me and my slave stay awhile, and we will follow.”
The women said, “Yes; but you follow us.”
Maru-tuahu told his slave to give the birds they had preserved to the young women. These consisted of two papas (a bowl made of bark of totara—Podocarpus totara) and two gourds of birds' fat. When the women had left, Maru-tuahu went to a creek and washed his head, using the uku (clay), as
They rose and went forward; but Maru-tuahu stayed a little behind, so that the women might learn from his slave who he was. The women went on; but, having seen that Maru-tuahu did not follow in haste, they said to the slave, “Oh! what is the name of your companion ?”
He asked, “Has not the name of a chief of the west coast been heard here ?”
They answered, “What of that? A name has been heard here—the name of Maru-tuahu, son of Hotu-nui.”
The slave said, “This is he.”
They said, “Who could have surmised that this is he?”
Maru-tuahu now quickened his pace to overtake the women, as he surmised the women had asked his slave about him, and now knew who he was. The girls went on as fast as they could to Hotu-nui and their father, Te-whatu, who were awaiting the return of the girls. The younger sister went to tell Hotu-nui of the near vicinity of his son Maru-tuahu, and the elder sister accompanied Maru-tuahu to the settlement. Being some distance from the pa, Maru-tuahu and his companions rested at intervals on the road; but the younger sister went on at a swift pace, and when still at a distance from the pa she called aloud and asked, “Oh! who is that I see, Hotu-nui? O Hotu-nui! your son Maru-tuahu is coming.”
Hotu-nui asked, “Where is he ?”
She answered, “He is not far behind me; he is coming on. Prepare the house with mats to receive him.”
Maru-tuahu was now seen like a kawau (shag), coming towards the pa. All the people of the pa rose, waved their garments, and shouted aloud,—
Welcome, welcome, welcome, Welcome, O son ! welcome.
They wept over him; and when the weeping ceased Hotu-nui rose and said, “Welcome; come, O my son, to Hau-raki. Welcome, welcome. You of your own knowledge have come. Welcome,” and sat down.
Maru-tuahu rose and said, “Welcome me, O my father, welcome me to Hau-raki. I have been seeking this place. I, one of low birth, have not anything to say. Speak; tell your thoughts. I, a man of the woods, have not any words to say.”
Food was now placed before the people, and with it ten cooked dogs, the food which the ancients so much prized as a delicacy, which was partaken of also by the two young women who were contending as to which of them should have Maru-tuahu as her husband; but the dispute was not known or heard by the people.
When all had partaken of the feast they rose and went from where the food was eaten. In the evening fires were lit in the house, and all slept. That night the younger sister sought for Maru-tuahu and became his wife. And when the elder sister inquired for Maru-tuahu she was told he had become the husband of her younger sister. This news made the elder sister become furious with rage. She thought she was good-looking, and that Maru-tuahu would not despise her on account of her looks. She quarrelled with her younger sister, but could not obtain Maru-tuahu, as her poor looks militated against her.
When Maru-tuahu arrived at the pa, Paka, the son of Maru-tuahu, had become a man. He was a brother-in-law to Maru-tuahu by the sister of Te-whatu. He took the sister of Te-whatu
Maru-tuahu took the daughter of Te-whatu, and begat Tama-te-po (son of the night), Tama-te-ra (son of the day), Whanaunga (relative). Tama-te-po was progenitor of the Nga-ti-rongo-u Tribe, Tama-te-ra was progenitor of the Nga-ti-tama-te-ra Tribe, and Whananga was the progenitor of the Nga-ti-whanaunga Tribe.
Maru-tuahu abode at Whakatiwai with his father Hotu-nui, and learned from Hotu-nui the evil and unkindness he was subjected to from the tribe with whom he was staying. This is what the old man told him: “When the canoes of this tribe come back from fishing, and I send a messenger to ask for fish, the messenger is asked, ‘What have you come for?’ He answers, ‘Hotu-nui has sent me to ask for some fish; he wishes for some to make his other food palatable.’ The fishermen answer, ‘Is the flax that grows at O-toi (exude) the hair of his head?’ or ‘Is the flax that grows at O-toi that with which he ties his hair up?’ The messenger comes back; and I ask, ‘Speak; tell me what they say.’ The messenger says, ‘I went and saw the fishermen, who asked, “Who sent you to obtain fish ?” I said, “Hotu-nui sent me to obtain fish, as he wishes to have something tasty.” A man said to me, “Is the flax of O-toi that with which he ties up the hair of his head?” ’”
Hotu-nui also said to his son Maru-tuahu, “O son! this tribe is an evil people; they do all in their power to degrade a chief.”
Maru-tuahu felt grieved; and Hotu-nui said, “The grief you feel is just, and I really think the people are an evil tribe.”
Maru-tuahu said, “Wait; they will see the result of their conduct.”
Maru-tuahu began to collect food for a feast, and gave command for fishing-nets to be made. These were commenced
The messengers who went to ask assistance to complete the nets returned; and Maru-tuahu asked, “When will they come?” and was answered, “The day after to-morrow.”
Maru-tuahu said, “On the morrow erect the stages and pile the food on them, so that when the people arrive the food may be ready for them.”
On the following morning the food was placed on stages, and the fish were so placed in the piles of food that they might be conspicuously seen; but the other parts of the piles were merely pulpy wood. This feast was given in order that they might kill the people in retaliation for the curse about the flax at O-toi uttered by them against Hotu-nui, which had so much grieved Maru-tuahu.
On the following morning the people arrived to assist in completing the nets for Maru-tuahu. They greatly rejoiced when they saw the food prepared for them, and did not for one moment imagine the bones that were in it [the murder intended].
Now, Maru-tuahu and his people numbered about seventy [one hundred and forty] men. When it was evening the nets and ropes for them were put into water, and on the morrow were laid out to dry. The lower edges of the nets were fastened to the ground with pegs, and tied to the pegs along the nets from end to end. Food was now being cooked while the people were tying the floats on the upper edge of the nets. At intervals some of the people of Maru-tuahu would go and inspect the work to see how far it had progressed. Maru-tuahu asked these, “Have they completed their work on the nets ?” to which they answered, “Yes; it is finished.”
Maru-tuahu gave command to his people, and said, “Rise, let us go; they have finished the nets.”
The seventy [one hundred and forty] men, each with a weapon concealed under his garment, rose and went to where the nets
Maru-tuahu said, “Yes; rise. It is becoming night.” Then the seventy [one hundred and forty] rose; each lifted part of a net with one hand, and with the other held the weapon concealed under his garment.
Maru-tuahu called, and said, “Lift them up; lift them up; let them be held up high.” They were held up; and again Maru-tuahu said, “Lower them down.”
And the nets were thrown over all the crowd who had come to complete them. None had space to move, and they were beaten by the Nga-ti-maru with their weapons, and all were killed. This slaughter was called Te-kai-puka-puka (food of the
This feast was given at a place called Karihi-tangata (sinkers made of men); but this place had a name of older date, which was Puke-whau (hill of the
Te-kahu-rere-moa had now become a woman: and a body of people came on a visit from Ao-tea (white cloud) to Whare-kawa (house of ceremony) to see Paka. The leader of the visitors was the head chief of the Ao-tea (Great Barrier) Island, who had come with a present of tawatawa (mackerel) for Paka, with whom he became exceedingly intimate. Paka introduced his daughter Kahu-rere-moa to this chief, that she might become the wife of his son, that the Island of Ao-tea might become the property of Paka in the days when his grandchildren should have become numerous.
When the visitors were about to return home they had become quite familiar with Kahu-rere-moa; and Paka told his daughter to accompany them to Ao-tea, but she would not obey his command.
The chief of the visitors said, “Let her stay. We shall not be long away; we shall soon return.”
The strangers had been absent one moon, when they returned with thirty [sixty] baskets of mackerel, which were distributed amongst the people of Paka. Kahu-rere-moa went to receive some. Paka scolded her for daring to take any of the fish, and said, “I told you to accompany them to their home, but you disobeyed, and now you shall not eat of this fish.”
This made her so much ashamed that she put the fish back, and went to her house and wept. She determined to go from the presence of her father, and not to look on him again, or let him look on her. Her heart loved a chief called Taka-kopiri (lame one falling), whom she would like as her husband. She had seen him, and knew he possessed the best of food, such as preserved pigeons, kiwi (Apteryx), rats, weka (Ocydromus australis), eels, mackerel, crayfish, and all other sorts of good food; and he also had other valuable property.
She wept long, and at night wished to run away from her father. When sleep came on all the people of the settlement, in company with her female attendant she left her home; and when day dawned she was sought for, but the footprints of the two could not be discerned in the dust of the path they had taken. They went by way of Wai-puna (the water-spring) and Pu-korokoro (slack), and at dawn of day they were at Wai-taka-ruru (water over which the owl skims); and when the rays of the sun were seen over the hills they were at Poua-rua (two old people), from which they pushed on for a short time and arrived at Ra-waki (sea-breeze); then they crossed the mouth of Pi-ako (young bird taught) to O-pani (the orphan), to which they could not be followed. As it was now flood-tide, canoes were paddling up the Wai-hou (water that burrows its way underground) to Rua-wehea (pits separated), the people in which, when they saw the two girls, called and said, “Here is Te-kahu-rere-moa, the daughter of Paka.” The two girls embarked in a canoe, the paddlers of which kept calling, as
She asked, “What food is taken on that mountain?”
They said, “The kiwi, weka, rats, pigeons, tui, and quantities of birds are taken and preserved in their own fat.”
She asked, “Who is the owner of that district?”
They said, “The Wai-taha Tribe, of whom Taka-kopiri is the chief. The Wai-taha procure all that is to be obtained on that mountain, and in all other parts of the district.”
Kahu-rere-moa said, “We two are going to O-tawa.”
The people said, “Is it so?”
She answered, “Yes; we are going there. Paka has sent us to invite Taka-kopiri to Whare-kawa.”
She went on to Katikati, where they met some of Wai-taha, the people of Taka-kopiri. When these saw her they called and said, “Here is Te-kahu-rere-moa, the daughter of Paka.”
The people assembled to look at her, and began to cook food, of which when they had partaken it was evening; and wood was collected in the house, and a game of haka was performed. The haka is one of the Maori's most honourable games that can be performed to entertain strangers; and when such is played it is a sign of a people of chiefs and days of peace. The people played this game to her that Te-kahu-rere-moa might haka and entertain them, that they might see how beautifully she could haka.
She saw them haka, and knew why they did so, and said in her heart, “Yours is good; but I will act.” And she stood up to haka, and had not long waved her hands about when all the people applauded her skill. Her hands were so supple that they looked as if they were dropping off her wrists, and the nails appeared to adhere to the backs of her hands. Thus do the noble of birth display their knowledge and grace, and prove the truth of the proverb, “The bravery of the poor-born is not like the bravery of the noble of birth.” Even so, when the poor person does haka, his or her hands are thrown about in an awkward manner, and it is not like the haka of the noble-born. She hakaed for some time, and all the people were quite in love with her.
It was now night, and all went to their places of rest. A chief who was much in love with her came to take her as his wife, but she fled and left him in confusion, and crossed a stream, and went towards Tauranga, going on in the night. By dawn next morning she was at the Wai-roa (long water), where she was seen by the people, who raised the cry, “Here is Te-kahu-rere-moa;” and all assembled to look at her. These were the people of Taka-kopiri, and wished her to stay with them; but, when she had partaken of refreshments, she went on by the base of the mountain O-tawa (food from the Nesodaphne tawa), and that night slept on the road, and proceeded on the following morning.
That day Taka-kopiri had left his settlement, and was coming in the direction of O-tawa, where an ancient tree stood in the forest on which for generations birds had been taken. This tree stood near the path over which the two women would pass. As they were going along the path, each with her extra garments tied up round her neck and shoulders, and the attendant carrying a portion of food to eat on the road, they had arrived near to the forest, when the noise of the flapping of the wings of pigeons which had been speared by Taka-kopiri was heard. They stood and listened. Kahu-rere-moa said to her attendant, “Friend, there is a man. Do you hear the fluttering of that bird?”
She said, “Yes; I hear it.”
Kahu-rere-moa said, “Yes; that is the flapping of a bird speared by some man.”
She said, “Yes. Let us go thither.”
They heard the thud of a bird which had been thrown to the ground, and went towards the spot from whence the sound came, and were seen by Taka-kopiri, who by their appearance knew they were strangers in the district, as they had their extra garments tied round their shoulders. The women sat at the root of the tree up which Taka-kopiri was sitting, and they saw many pigeons lying about. Taka-kopiri was certain the two must be from a distant place: if they had belonged to the district they would have worn their garments flowing to their feet. He descended to the ground, and let his bird-spear slide down between the branches to the ground below. As he was coming down the women saw him, and Kahu-rere-moa said to her companion, “Friend, this is Taka-kopiri.”
She said, “Is it so?”
Kahu-rere-moa said, “Yes; I have seen him before. He came to Hau-raki.”
She said, “Is it true that this is Taka-kopiri?”
Kahu-rere-moa said, “Yes; this is the veritable Taka-kopiri, the man to whom we are going.”
He had now got to the ground, and uttered his salute to the women, and they saluted him in return. He went and rubbed noses with each: he saluted them in ignorance as to who they were, but they knew who he was. He said, “Let us go to the settlement, and out of this forest.” They went some distance on the road, and he asked them to make greater haste. Kahu-rere-moa said to herself, “I shall not been known by him; he will not know who I am: he would not have hurried us if he knew who I am.” She stepped aside from the road and lingered behind, that he might have an opportunity to ask her attendant who she was. Taka-kopiri looked behind, and discovered that
She said, “Is it my friend you inquire about?”
He answered, “Yes; one of noble birth asking about another of noble birth.”
She said, “You are asking about my mistress. The name of my mistress is Te-kahu-rere-moa.”
He asked, “Kahu-rere-moa, daughter of Paka?”
She said, “Yes. Is there another Paka? And is there another Kahu-rere-moa? This is Kahu-rere-moa.”
He said, “Who would have thought that this is she? Who would have imagined that those of a distance could appear travelling here?” and he said, “Let us wait for her.”
They had not to wait long, and when she joined them he said, “Come on quickly; we shall feel hungered; the settlement is at some distance: let us proceed quickly;” and he said, “Come on after me, but make haste.” He went on, and when he could see the pa he called aloud and said, “Here is Te-kahu-rere-moa, here is the daughter of Paka:” this he repeated again and again. The people of his tribe heard his call, and said, “The man is repeating aloud his soliloquy of love for the daughter of Paka.” But Taka-kopiri again repeated his call, “Here is Kahu-rere-moa, the daughter of Paka.” The people said, “It must be true; he persists in his assertion.” But some of the people said, “But who could have expected that any one from a distance would come here? This is a strange country, and the person is a stranger to it, and the name now repeated to our ears is so little repeated here.”
The people came out of the pa and waved their garments in welcome, and sang in chorus,—
Come, come, O stranger of the distance! My youngest child has gone for you, Even to the horizon, and brought you hither.
Kahu-rere-moa went on, and, when opposite to the abode of the people, they wished to detain her; but Taka-kopiri said, “Follow on quickly, and keep near to me.” As she passed the
The people assembled to look at her, and a repast was cooked of those things which were taken on the mountain over which the two women had passed, and where they met Taka-kopiri.
She was courted by the chiefs of the tribe; but they courted in silence: how could they do otherwise, being in fear of Taka-kopiri? When she had lived there one moon, Taka-kopiri took her as his wife, and one moon more had not passed before she knew she would have her first-born, and in time a daughter called Tu-para-haki (stand doubting on one side) came into this world.
Paoa (smoke) was a son of Kahu-ngunu (garment of the dwarf), and came from the district in which his parents lived at the Whai-a-paoa (skate, or following of Paoa;
Tukutuku had two children, Tipa (dried up) and Horo-whenua (swallow earth). When these were men, Tipa said to Horo-whenua, “Our father should go to Ua-pata to visit his other wife and children.”
Horo-whenua said, “Let not our father go there.”
Tipa said, “Our father must go.”
After a long dispute Tipa carried his point, that his father should go on a visit to his wife and children at the Ua-pata.
The old man Paoa went on his journey with five companions, and when seen by the people of Ua-pata they called, “Here is Paoa! here is Paoa!” but at first they did not recognise him, as through age he had changed in appearance.
He said to his children who were living at this place, “Horo-whenua will soon come to accompany me back to my home.”
One of his children called Toa-whane said, “I will kill Horo-whenua with one blow of my weapon.”
Paoa said, “Be gentle in your words in regard to your one of no rank, to Horo-whenua.”
Toa-whane again said, “I will kill Horo-whenua,” and disputed with his father for some time.
Paoa stayed with them for some time, and Toa-whane asked him to go and chant the usual incantations and perform the ceremonies over the growing crop of kumara (Ipomæa batatas); and before the full dawn of the following morning the old man was in the midst of the crop, performing the required ceremonies. At this time Horo-whenua and a body of men were on their way to attend Paoa back to his home in Piako. The party slept on the first night at Tikitiki-maurea (effigy with light hair), where they encouraged each other with speeches, the purport of which was, “Be brave;” but when they slept that night the priest of the party had an omen of evil—he dreamt his side was laid open.
Horo-whenua slept, and dreamt that his hand was being pulled by a man, and was not pulled away by his combatant. He awoke and told the dream to his companions, but said, “I will sleep again, and when I awake let one man go to fetch Paoa.” When he awoke he told another dream he had, and said, “I have seen my father.” One of the chiefs of the party asked, “Who shall go for Paoa ?” Horo-whenua said, “I will go for him.” He put his war-belt on and went on his journey, and found Paoa in the midst of the kumara-crop, where he was chanting the incantations and performing the usual ceremonies over the crop of Toa-whane. He coughed; and Paoa asked, “Who is that?” Horo-whenua said, “It is I, Horo-whenua.” The old man uttered a “Humph, humph,” in an undertone: this he did, as he expected the young man would be killed by the people of the settlement.
Horo-whenua asked, “Why did you utter that sound of surprise? Come; let us depart.”
Paoa said, “You depart—I will follow. But make haste, or you will be overtaken by Toa-whane.”
Horo-whenua said, “He cannot kill me. But let us depart.”
Paoa rose and went with Horo-whenua; and Paoa said, “Let us proceed in a hurry.”
The people of the settlement observed that they could not hear the voice of Paoa chanting over the growing crop, and did not know whether he was dead or had been taken away by Horo-whenua, and sent one to see the cause of his silence. The spy could not find him in the cultivation. He called for the old man, but there was not any answer. He could not find him, and all the people of Toa-whane felt sure Paoa had been taken by Horo-whenua.
The spy returned to the settlement. The warriors put their war-belts on, and followed the path taken by Paoa and his son Horo-whenua, and overtook them at Manga-wara (indistinct noise of a brook). This is a branch creek of the Wai-kato River: the confluence of this creek with the river is a little below Tau-piri (walk arm-in-arm), but on the opposite bank of the river. Here a battle was fought, and five of those who were taking Paoa away were killed; but Toa-whane called to his brother Toa-poto and said, “Charge! We too will give battle.” Horo-whenua went on; but his men uttered the cry, “Men are slain! Men are slain !” Horo-whenua turned, and was charged by Toa-whane, who made a blow at Horo-whenua; he parried the blow, and struck Toa-whane a blow and laid him prostrate on the earth. Toa-poto saw his brother killed, and attacked Horo-whenua and struck a blow at him. Horo-whenua again parried the blow, and struck Toa-poto prostrate before him. The people fled, and one hundred were killed.
Paoa was taken by Horo-whenua to Piako, where Tipa and Horo-whenua took wives, and Tipa begat Kau-ahi (the stick laid on the ground by which fire is obtained), who is the progenitor of the Nga-ti-paoa Tribe. In time Paoa died.
Paoa (gall) came from the south, from the district where Kahu-ngunu lived at Te-whai-a-pawa (the rat-trap; also, riddle of Paoa, or the sting-ray of Paoa), where his own home was known by the name of Rongo-tu-moe-whare (the kumara kept in a house). While he still lived with his parents he and his wife quarrelled, and she left him and went to another settlement, and wept. Paoa waited for her to return to him, but she did not return. He began to think that she had gone to a distance.
He determined to go in search of her, taking his slave. He paid a visit to many settlements; but when the wife heard the voice of Paoa she hid herself, and Paoa sought her in vain.
He returned to his home and his parents, and wept and said, “I and my slave will again go to seek my wife at every pa, and if we do not find her we will go on our journey to distant lands, and not come back.”
His father said, “Yes; but your younger brothers must accompany you.”
Paoa said, “Yes; and if I find my wife we will return to you; but if we do not find her I will send my younger brothers back to you, and I and my slave will search for her at every settlement.”
The father said, “Yes.”
Paoa and his brothers went on their journey even as far Tau-po (loadstone); but they did not find, his wife, and Paoa said to his brothers, “Go back to our father, that his heart may live [or cheer him].” But the brothers, because of their love to Paoa, wished to accompany him still further; but he forbade them, and they went back to Te-whai-a-pawa.
Paoa continued his journey along the ridge of Tonga-riro (distant south), and came out at Tara-naki (low small-leafed fern), but still did not find his wife. He came on along the west coast, and, turning inland, went on to the upper waters of the Wai-kato River.
The inhabitants of the district asked in regard to Paoa, “Who is this man?” They asked the slave, who said, “He is Paoa.”
They asked, “Where has he come from?”
The slave said, “We came from the east, from the sunrise.”
They asked, “What have you two come for?”
The slave said, “To search for his wife; but we have not found her, nor do we know where she
The people said, “Why do you seek for that woman? Here is a wife for him. You have women in your tribe, and we have
Paoa and his wife came down the Wai-kato River, and lived at Kai-to-tehe (eat the pulp), where he begat two children, Toa-whena and Toa-poto. Paoa saw a young woman of pleasing appearance, and on that account he loved her. She was of inferior origin, but he took her and forsook his first wife and children.
His attendant slave, who had accompanied him from the East Cape, stayed with the first wife and helped her to cultivate her kumara-crop. The first year they had a hundred baskets, and the second two hundred; and thus he and his mistress obtained, much food to live on.
Paoa and his wife did cultivate, but, as Paoa was a leading chief, all travellers went to his settlement: thus the crops they were able to obtain were consumed by visitors, and every year he and his wife were ever kept short of food. But the time arrived, when the parents of the first wife came on a visit to Paoa. They came from Horo-tiu (fly fast), and landed at Pepepe (butterfly), where the first wife of Paoa was living with her two children. They asked her, “Where does Paoa live?”
She said, “He lives down the river at Kai-to-tehe.” They embarked again in their canoes and paddled down to the settlement, where they were announced to Paoa by the call of his own attendants, “Here are strangers! here are strangers !”
These people were about seventy [one hundred and forty] in number. At this time the young wife of Paoa had just returned from collecting the middle or curled fronds of the korau or mamaku fern, which she covered with leaves and put them into hot ashes. The party landed; and she left the fern-fronds cooking, and did not take them out of the fire. The strangers came up to the settlement, and some of them went into the cookhouse, where the fronds were cooking. Seeing the ashes heaped up, they said, “Eels cooking,” and were pleased, and waited for the owner of the cooking delicacy to return and take
She said, “She will not give any.”
He said, “Though she does not, still you can go, and if you do not procure any you will have gone to obtain some.”
She went with the message of Paoa; and when at a distance the children of the first wife saw her. They went to their mother and said, “The wife of Paoa is coming.”
Having heard the words of the boys, she went into her house to hide herself, and the second wife went on: she had seen the first wife going into the house. She went to the door of the house, and knelt down and looked in, and saw the first wife weaving a mat. The first wife gave greetings to the young wife, who greeted her in return. The young wife said, “Hearken to this: I was commanded by Paoa to come and obtain some kumara for strangers who have come to his place.”
The first wife knew that Paoa had sent her for kumara, and answered, “Where is the food? Am I a man, that I can cultivate and obtain food? You have the man who can cultivate and provide food. Has a woman the power to cultivate? I will not give any of the food I have; I will keep it to feed my children, who, if I gave it to you, would starve.”
Paoa and the strangers were waiting at the settlement, and when the young wife got back Paoa asked, “What was said?”
She answered, “It was not given. She says there will not be any food for her children to live on, and they will starve.”
Paoa was so ashamed that he did not speak for some time. At last he said to the strangers, “We shall be faint for want of
When evening came the strangers pulled back to their pa, and Paoa was so overcome with shame that he left his abode that night and went he knew not where to seek a new home. He went by way of the Manga-wara (indistinct noise) Creek; and by dawn of day he had arrived at Tikitiki-mau-rea (light-coloured effigy) which is a low hill. There he sat down and looked towards Wai-kato and towards Hau-raki (dry wind), where he wept in sorrow for his two boys and the people he had left in Wai-kato. Then he went on towards Pi-ako, and came out at a pa called Mirimiri-rau (patted by all), where he took up his abode; and the people of that pa were kind to him, and accepted him as their leader.
After some time the fame of Paoa was heard in Hau-raki, even to Rua-wehea (divided pit). The people where Paoa resided went to pay a visit to those at Rua-wehea, where a great number of people lived. These visitors went to the home of Tukutuku (ornamental carving and plaiting in the interior of a Maori house), the daughter of the head chief of Rua-wehea. They had not been there long when fires were kindled in which to roast fern-root as an intermediate meal, till the usual repast was prepared. The usual meal was prepared and eaten, and the guests slept there that night. On the following day each one went to visit his or her relatives; and after many days' absence they again met at the Rua-wehea Pa. That evening, after fires had been lit in the strangers' house, a game of haka was played. This game, the haka, is a sign of a great people, a people of men of rank.
Then Tukutuku asked the visitors, “Where is the man whose fame has been heard here?”
They asked, “Who is that man?”
She said, “Paoa.”
They said, “He is living at Pi-ako.”
She asked, “Will that man ever be seen here?”
They said, “We do not know. Perhaps he may come here.”
Now, Tukutuku was a single woman, and had not been taken by any man as his wife. Many chiefs had courted her, but she would not accept any. When the parents of Tukutuku heard of the questions she had asked of the strangers, they said, “Our daughter has a desire for Paoa, or she would not have asked such questions.”
On the following day, when the strangers left for their home, they could not but express their appreciation of the kindness of Tukutuku, and wonder at the number of her people, and at the noble bearing of all. Tukutuku was kind to all her tribe, and they, in return, provided fish and shellfish and many other dainties of old for her. When they got home they told Paoa all the news about Tuku-tuku, and what a noble and hospitable woman she was. And in the evening, when all the people had assembled in the house where strangers are entertained, one said, addressing Paoa, “O father! that female asked about you.”
Paoa asked, “Whom did she ask about ?”
They said, “About you. She asked, ‘Where is that man of whom we hear so much?’ We asked, ‘Whom do you mean?’ She said, ‘Paoa,’ and added, ‘That is the man whose fame has been heard in all the land.’ We said, ‘He is living in his own land.’ She asked, ‘Where?’ We said, ‘At the Pa Mirimiri-rau.’ She again asked, ‘Will he not come here?”’
Then Paoa said to the people, “At some future time we will go there—in autumn, when we have put the kumara-crop into store, when we shall not have any home duties to occupy our minds, so that we may go without anxiety about what we have left undone at home.”
All the people assented to his proposal, and said, “Yes; we will go in the tenth moon [at the end of summer, when all the crops are housed]. And let us go in a great body; let not one stay at home.”
They all said, “Yes; let us go in answer to the inquiries made by that woman.”
In the tenth moon [March] the company of Paoa assembled, consisting of seventy [one hundred and forty], embarked in
Come, O strangers! from afar! My youngest child has fetched you From the distant horizon, And brought you here. Welcome! welcome!
As they all went towards the pa Paoa pulled his rough mat up over his head. He was wearing the mat kopuku (a mat closely woven) next to his person, and next outside of that the pihepihe (a chiefs girdle), and outside of all the whanake (rough winter-mat). When the strangers had sat down on the marae (courtyard) of the pa, the people of the pa endeavoured to discover Paoa, and, seeing a man who was the tallest of those who had entered the pa, they said, “Who can this man be? Perhaps he it is whose fame has been sounded here.”
The visitors had not sat long when firewood and stones were brought for the ovens in which to cook food, and marohi (fern-root) was also brought, and fires were lit in which to roast the fern-root. The fern-root was now being roasted; and the hum of voices, with the noise of the paoi (fern-pestle), made a loud, confused din, as the attendants of the pa each took his or her pestle, and on a large round stone pounded the roasted fern, which they formed into cake-like portions. This, with fish cooked in a hangi (oven), was placed before the guests. Paoa rose and went and sat in the midst of his people in the marae
Paoa consumed the contents of two baskets of broken fish; when one of the hosts asked a lad among the visitors, “Who is this man?”
The lad said, “He is Paoa.”
When he heard who it was, he went to the old chiefs of the pa, and said, “The man about whom we inquire so much is Paoa; but how vulgarly he eats !”
Some of them said, “He is Paoa of the big stomach:” and hence the proverb which has ever been used to designate the Nga-ti-paoa Tribe—” the Nga-ti-paoa of big stomach.”
Paoa was recognised, and the people went near to look at him, and said, “Well may the fame of this man be heard afar; he is a fine-looking man.”
Those who had partaken of the feast now went from where they had eaten the food provided for them, and presents of various sorts of mats were laid before Paoa by the people of the pa.
On the following day Paoa and his people went up the river, and, when seen by the occupants of Te-turua (grand, becoming), were welcomed by them, and invited to stay. Some of Paoa's associates objected to stay; but the people continued to wave the tokens of welcome, and wish them to land and stay. Paoa said, “Let all be thin: do not be thick” [show a gentle and pliant spirit, and be not contemptuous], which saying has ever been repeated as a proverb by the Nga-ti-paoa. They landed, and were treated as they had been treated at the previous pa; but
When the messengers had got as far as the pa at Rangi-ora (day of security) the people there asked, “Where does the canoe now passing come from?”
The messengers answered, “From this district.”
They asked, “From what part does she come?”
The messengers answered, “From Te-kari.”
They asked, “What is the news?”
The messengers answered, “There is not any news— only one point of news of which we are aware: that is, Paoa is coming up the river; and we are going to inform Taha-rua (two sides).”
They asked, “Will he come up tomorrow?”
The messengers answered, “Yes, in the morning, when the tide flows, and when they have partaken of the meal at dawn. We must go on.”
The people of the pa said, “Go, paddle on.”
When the messengers had paddled far up the river they came to the Pa Matai (obtain by artifice), where the people asked the same questions as were asked by the people of the last-passed pa. They went on to Te-manga-rahi (great branch), where they told the news. Going on, they got to Te-tutu (set on fire), and told the news. On they went to O-pukeko (Porphyrio melanotus), the pa of Taha-rua, where they were asked, “What have you to say, that you have come paddling up the river in the night?”
They answered, “We have news: Paoa is at Te-kari Pa.”
The people of the pa asked, “Paoa's own body [Paoa himself]?”
The messengers said, “Yes.”
They asked, “When will he paddle up to this place?”
The messengers answered, “Tomorrow. But he may be long in coming, as he may be invited to stay at each pa on his way up. He is a stranger to the people of these pas.”
They asked, “At which pa does he intend to stay as a guest [which pa did he leave his home to visit]?”
The messengers answered, “Here at this pa; and hence we were sent to apprise you of his visit.”
The people of the pa said, “Yes.”
On the following day Tukutuku prepared the tawhiri (a species of Pittosporum) to scent the house in which Paoa should be entertained.
Now, Paoa and his people left the pa at which they were staying when the messengers left them, and paddled up the river to Rangi-ora, where they were welcomed, and went on shore and slept that night. On the following day, attended by some people of this pa, they went on to the Manga-rahi Pa, where they were welcomed and landed, and were entertained with a repast, and slept there that night. Paoa still kept his whanake (rough winter-mat) on. Some of his friends said, “O father! why not cast your rough mat aside? It makes you look such a strange being.”
He said, “Let it be as it is [it will do well enough].”
On the following day they went on to the Tutu Pa, and stayed there over night, still being escorted by people of each pa at which Paoa had stayed. A man from the pa of Taha-rua had paddled down the river, and was at this pa. He had come to see Paoa. Learning that Paoa would on the following morning proceed up the river, he returned that night in his canoe back to the pa of Taha-rua and Tukutuku, and took the news that Paoa would be with them next day.
Tukutuku gave orders that the settlement should be swept and prepared to receive Paoa. Mats were laid in the house where he would be entertained, and, as tawhiri had been prepared with fat or oil, this was to be sprinkled over the inside of the house. When the dawn of day was still grey Tukutuku rose to superintend the preparations for a feast for Paoa, and to add another portion of the tawhiri - scented oil in the house, which when she had sprinkled all over the house, she closed the doors and windows to agreeably surprise the visitors when they entered the house.
When day was fully come Paoa and his party, in company with people of every pa he had passed, came on up the river, and when in sight of the pa of Taha-rua the people of the pa climbed on the palisadings of the fortress and waved their garments, and all the people with one voice shouted the old song of welcome given to guests,—
Come, welcome, strangers of the distance. My youngest child went to fetch you From the distant horizon, And bring you hither. Welcome!
Paoa and his people pulled on and landed; but still he wore his whanake (rough winter-mat) while his retinue wore all their finest mats, he alone wore his rough winter-mat. His friends remonstrated; but Paoa replied, “I shall continue to wear my mat.”
Though thus clad in a poor garment, the people of the pa were not long in distinguishing him from the crowd by his noble bearing and superior looks. But the hair of his head was rubbed and frizzed up by constant contact with the thick rope-like fringe of the upper part of the whanake mat, which made it
They went on in front of the house in which he was to be entertained, and Paoa was gazed at by the people. Paoa was the last to enter the pa, and said to his people, “Let us enter the house, and leave the courtyard for those who have accompanied us.” Some of those nearest the door opened it, and the scent of the tawhiri (Pittosporum) was recognised. Some said, “What a sweet smell this house has !” It was nothing to Paoa; though the house was comfortable, and though well furnished with floor-mats, he did not lay his rough mat aside, but at once took the position of supreme chief,—the first seat on the right-hand side as he entered,—covered his head with his rough mat, and went to sleep.
A repast was soon cooked, consisting of eels, kumara, and taro (Colocasia antiquorum). And Paoa partook of his in the house.
When evening came, the people assembled to entertain the guests with games of haka. This was a necessary act in a pa that assumed to be inhabited by a tribe of chiefs. Paoa came to the door to look at the performers. When they had played their games, they were in return entertained by the guests with the same amusements. The people then assembled in the house to look at the guests; and Tukutuku, the daughter of Taha-rua, also entered. But not by any device could she get a seat near to Paoa.
The following day another feast was given to the guests: still Tukutuku could not by any means get a seat near to Paoa. On the third day Paoa was weary of staying at the pa, and gave the orders for his people, with himself, to return home.
When Tukutuku heard of this she went to detain them, and said, “Are you going home?”
The guests said, “Yes.”
She said, “Is it that you have not food enough, and is that the reason for your early departure? Stay with us, and do not so soon go to your home.”
They said, “Yes; let it be so.”
Evening had not yet come when the people of Tuku-tuku came with thousands of eels, and laid them before the guests. Now the guests saw the great extent of what this woman had command. That night the people again performed a haka, as this was the last night the guests would be there. When the game was concluded all the people went into the house where Paoa stayed; and Tukutuku sat at the door, near the place Paoa had occupied since he came there, and which was, according to custom, occupied only by chiefs of supreme rank. She did not sit there long before her hand was stretched out to touch the hand of Paoa. She had told her parents of her love for him, and they had given their consent. Paoa did not reciprocate the sign. He was afraid that, if he acknowledged her love, he and his people might be attacked by the tribe of Tuku-tuku. She again touched his hand. He pushed it away, and ordered the haka to cease. All the people of the pa went to their own houses, as also did Tukutuku. She at once went to her parents and told them what she had done, and the repulse she had received from Paoa.
The father asked, “Did he not agree?”
She said, “No”
The mother said, “Go and send some of your female companions to him, and ask him to go to your house, that he may know it is not of your own wish alone that you approach him. He is afraid lest his people be killed. He is under the impression that you have not obtained our consent. Go and act with determination.”
Four of her female attendants, with Tukutuku, went to the house where Paoa stayed. Tukutuku would have entered the house, but was ashamed at the repulse so unmistakably given by Paoa. She sat out in the verandah. One of the four young women went in and asked Paoa to go with her. He asked, “To what place?”
She said, “Only a little distance. I was sent for you by order of a female.”
The companions of Paoa said, “And we all will accompany him.”
She said, “No, you must not go, but stay here.”
These men talked amongst themselves, and said, “Who is this woman?”
Some said, “She is one of the attendants of Tukutuku, who has been seen to accompany her ever since we have been here.”
Another said, “Yes; and perhaps Tukutuku has sent her.”
Paoa and the messenger had gone. Led by her, he was taken to the house of Tukutuku, where she was awaiting him in company with her female attendants. In the house a quantity of the tawhiri-scented oil had been used. Tuku-tuku saw Paoa as he stood at the door, and welcomed him in. He sat at the door, being ashamed of the company of females; but all bade him welcome, and said, “Come in.”
He entered and sat down. Tukutuku was sitting on one side of the house with her attendants. The other side had been prepared for him with floor-mats. A light had been made with plaited tow of flax and placed in oil in a Haliotis shell, which was held by one of the attendants. The attendants proposed to leave the house, but Tukutuku said, “Sleep here even to the dawn of day.” They reiterated their proposal, but she compelled them to stay.
Paoa, addressing Tukutuku, said, “Are you of the most superior rank?”
She said, “I am of supreme rank. There is not any chief in this land but my father alone.”
He said, “Your assertion is good. As you have made that statement, all will be right [I will not fear treachery].” He asked, “Is your tribe a numerous people?”
She said, “Yes. You can judge: look from this to Moe-hau (
He said, “I have seen the district; it was pointed out to me by my companions as we came here.”
She said, “All the people in that district are mine, and even round
He said, “I am a man without a tribe; I am a wanderer. My home is at Wai-apu (scoop the water up with the hand), at the East Cape.” He told her the cause of his leaving his home, and the history of his life from the time he left his people to that day.
They all slept in the house; and next morning Paoa went back to the house in which he had stayed with his people. The female attendants went to the parents of Tukutuku, and said to her mother, “Paoa has been in our house.”
She asked, “Who took him there?”
They said, “We did. We were requested to do so by our friend [Tukutuku].”
She said, “It is good.”
Again she asked, “Are they man and wife?”
They said, “Yes.”
Then was the news proclaimed that Paoa had taken Tukutuku as his wife. And according to custom a plundering party proposed to rob Paoa of some of his property; but Taha-rua, the father of Tukutuku, said, “No; let those who intend to carry out the usual custom which is followed when a woman has been taken to wife without giving a hakari pakuha (marriage-feast), come and plunder me only. What property has a wanderer, that you should go to him?”
As Tukutuku had not taken a husband till now, though she had been courted by many chiefs, but refused them all, the plundering parties who came to take property were led by the chiefs who were rejected lovers.
Two days after Paoa had taken Tukutuku, his people left the pa of Taha-rua to go home; but Paoa stayed with his wife. When one moon was past Paoa told his wife he had a wish to return to his place at Pi-ako.
She said, “Yes; we will go, that you may see my people and my relatives, and that I may visit and see them, lest they should charge me with neglect in not visiting them. I had promised to pay a visit to them.”
Paoa said, “Yes; let us go.”
On the following day they departed on their visit, and stayed at the various pas at which Paoa had landed on his journey up the river to visit the people of the pa of Tuku-tuku. They had not passed many pas before they had received from the people of those pas two canoes full of preserved fish as gifts to Tukutuku. Paoa exclaimed, “How great is the esteem in which my wife is held by her people! She is the greatest person in all this district.”
They arrived at Tara-ru (trembling barb), and left there the two canoes of dried fish. On the following day they went on to Te-puru (choked up), where Tukutuku received more dried fish from the people of that pa.
They visited all the pas on the east side of the Thames, and Paoa saw the mussels of Wai-au (current of water), which he liked very much; and from that place they returned home.
When they arrived at Tara-ru Tukutuku had received six canoe-loads of dried fish. They went back by Pi-ako, and at the Pareparenga (bank of a river) Tukutuku gave some of the fish to the people of that pa, who exclaimed, “This woman shall be our supreme head.” To all who met them on the journey Tukutuku distributed fish, even till she arrived at home. To those who lived on the banks of the river she was equally kind. And all the people said, “She shall be our supreme leader.” All the people acknowledged her sway, and to her they gave implicit obedience, and procured everything she might want, and she nourished and protected them.
She procured food for her people, such as pohue (convolvulus), karito (Typha angustifolia), were (young shoot of the convolvulus), and kao (dried kumara). And the people exclaimed, “No wonder the fame of this woman is heard at a
The people assembled around Tukutuku; and strangers also came with them, and became part of her tribe. In days before that time her tribe was not numerous, but now that she had shown an example of industry her pa was crowded with occupants.
In time she had a family of ten children, one of whom was called Horo-whenua (landslip), who was the last-born. Paoa was now old, and had to use a staff; but still he felt a love for the children of his first wife, who lived in Wai-kato. He said to his sons, “O sons! take me to see your elder brothers.”
They said, “Yes.”
Horo-whenua said, “O father! they will make you work; they are impetuous children.”
The elder brothers of Horo-whenua said, “At what will they make him work?”
He answered, “They will make him chant the incantations and perform the ceremonies over the kumara-crops. But let us take him.”
The elder brothers said, “Let ten attendants accompany him.”
Horo-whenua said, “Yes; and if they detain him let some of the ten come back and tell us, and we will go and fetch him.”
The elder brothers said, “Yes.”
Horo-whenua said to Paoa, “O old man! do not stay away any length of time. If it were as in the days of your youth it would be well; but who can say that you, so feeble, are now able to work ?”
Paoa said, “Shall I be made to work?”
Horo-whenua said, “Yes, they will make you work; and who can imagine that they will treat or consider you as we do? You must not stay away long, but in five days come back: in that time you will have seen your children.”
Paoa said, “Yes.”
On the following day Paoa went on his journey; and Horo-whenua said to the attendants, “If they keep your companion, come back and we will go for him.”
They said, “Yes.”
He went as far as Tikitiki-maurea (white image), from which Paoa could see the home of his children, and the smoke of the fire of Wai-tawheta (pools of water), in Wai-kato, and said, “There is the home of my children,” and sat down and wept. They went on, and that night slept on the road, as Paoa, being old, could not travel fast. On the following day they arrived at the pa of his children, and were welcomed by the people there. Before he had got to the pa the people there sent spies to see who it was who was coming towards their pa. The spies went back to the pa, and were asked, “Who are the visitors?”
They said, “It is Paoa, who is now very old, and uses a staff to help him on.”
Paoa and his companions stayed with the people at the village a little way from the pa; but his sons were at the pa at Wai-tawheta (dangle over the water). This was the first visit Paoa had paid to these of his children from the time he had left them, when he was so ashamed at not receiving any kumara to entertain the parents of his first wife. On the following day the old man put his clothing on and tied his belt around him, and said to his companions, “Let us go to the pa, that I may see my children.”
His companions said, “Yes.”
A party sent from the pa to conduct him thither, arrived with a repast to strengthen him to proceed on journey. He partook of this. The messengers said, “Let us go to the pa.”
Paoa said to his companions, “O young people! take your bundles and put them on your backs, and let us go.”
When those in the pa saw them advancing towards the stockade they waved their garments and called the welcome; but Paoa wept as he went. When they arrived in the pa all the people wept aloud, the noise of which was like the howling of dogs. This continued till the sun went down. Then all sat down. One of the sons of Paoa rose and made a speech of welcome. This was answered by Paoa. A quantity of food was prepared, and a feast given and eaten. Then all assembled in the house in which Paoa stayed, to hear the news. His sons were glad he had come, because he could perform the ceremonies and chant the incantation over their kumara-crops.
The sons said, “Your visit is opportune.”
He asked, “To do what?”
They said, “To perform the ceremonies over our kumara-crops.”
He laughed slightly.
They said, “Why do you laugh?”
He said, “Nothing. I merely laugh.”
They asked again, “Why do you laugh?”
He said, “Well, it was a word spoken by your brother of no rank, called Horo-whenua.”
They asked, “A word by whom ?”
He said, “By your brother of no rank.”
They said, “We shall not listen to his words.”
He said, “Do you say so, O my children? Hearken: he is an outrageous fellow.”
They asked, “And what is the subtilty or power of a rat?”
He said, “The elder brothers did not say anything; his alone was the word spoken to me—that I should not be allowed to
They said, “You shall not be allowed to go back.”
He said, “If I am detained here by you, your brother of low birth will come to fetch me.”
They said, “Do not let him come to fetch you—he will be killed.”
Those who accompanied Paoa from Piako were sitting listening to all that had been said by Paoa and his two sons.
When some of the attendants of Paoa returned to Pi-ako, Horo-whenua asked them to state what had taken place.
They said, “Paoa will not be allowed to come back.”
Horo-whenua asked, “By whom?”
They said, “By his sons.”
Horo-whenua said, “I foresaw that such would be the case.”
They said, “So it is. Paoa said to them, ‘If I am detained by you two, your brother of low birth will come and fetch me.’ The brothers said, ‘Who is he?’ Paoa answered, ‘Horo-whenua.’ They said, ‘If he comes he will be killed by us.’ Paoa said, ‘You two will not be sufficiently brave; your brother of low rank is as powerful as the fish that breaks a net.’ They said, ‘Will the power of the rat be able to stand before the power of the whale?”’
Horo-whenua said, “They shall see, and tomorrow I will look at them,” and, at once calling upon his people, said, “Muster; bind the war-belt round you; rise, and go to bring our father. I said, ‘Do not let him go.’ This evil has come of your action.” His elder brothers did not utter a word, as they were convinced they had done wrong in consenting to allow old Paoa to go and see his other sons in Wai-kato.
The warriors assembled, and were seventy [one hundred and forty] in all. The first night they slept at Tikitiki-maurea, from which they could see Wai-kato and the smoke of the fire at Wai-tawheta, which hung over the place where Paoa now was with his other two sons and two hundred of their tribe. When Horo-whenua had viewed the scene for some time, he said, “Let
Tipa (dart over, skim), one of the party, rose, awoke his companions, and said, “Who sleeps? Rise. There are evil omens: there will be a battle at dawn of day. [I met my enemy and] my omen was an inward start of my limbs, and my enemy's was like mine: he had four repetitions of the same omen; I had the same, but I gained the victory. If I sleep again and these omens are repeated, desperate evil will follow. Let us this very night go back, that a battle may not ensue.”
Another of the party said, “I have had a convulsive start of my shoulder.”
Another said he had been eating food.
They had intended to go to the pa on the following day to bring Paoa away in a friendly manner, but on account of these evil omens, and the fear they had engendered, they could not now think of going in that manner.
Near the dawn of day Tipa rose and said, “I have not had a repetition of the omens; I have courted their return, but they have not come. It is now day. Rise and speak.”
The party rose; and Tipa said, “Perhaps the old man has gone down from the pa, and is now in the midst of his sons' kumara-cultivations, chanting the incantations and performing the ceremony.”
The people said, “Perhaps so.”
He said, “Who shall go and see if such is the case?”
Horo-whenua said, “I will go, and if I meet him I will bring him back with me.”
Tipa said, “Yes, go; and, if you meet him, be gentle and come back.”
Horo-whenua rose, took his pou-whenua (a weapon like hani or taiaha, without a carved projection at the top like a tongue) and departed.
Old Paoa had that morning, before the dawn of day, gone down to the kumara-fields and had commenced to chant the incantations. He had chanted one over one plot, and was now commencing to do so over the second. As soon as he had stuck a tira (a branch of the karamu—Coprosma) in the ground in front on the east of the crop, he chanted,—
There is the branch stuck up, The sacred twig of Tu-rora, Rere-ahi, Koro-he, and Tu-rongo. There is the twig, the twig complete, And standing erect the shreds Of Haka and Haua: so stands The twig erect and complete.
Paoa had not chanted all his incantations before Horo-whenua was standing before him. It was still dusky dawn, and not sufficiently light to see anything near. Paoa saw some one, and said, “Who is this?”
Horo-whenua said, “It is I.”
Paoa knew who he was by his voice, and uttered a low murmur, which was the outcome of his fear lest Horo-whenua should be killed by his two Wai-kato sons and the great tribe in the pa.
Paoa asked, “Who are your companions?”
Horo-whenua repeated the names of each, at which Paoa felt a dread and doubt in regard to the safety of Horo-whenua.
Horo-whenua said, “Come with me; it will soon be full day;” and they departed.
Those in the pa listened to hear the voice of Paoa shouting; but as he was silent some of them said, “He sleeps.”
The two sons sent men to see. These, went to where Paoa should be; but, not finding him, they called and said, “O old man! O old man! where are you?”
Some said, “He may be sleeping on the river-bank.”
They sought for him at the river-edge, and saw the footprints
When the two sons heard the cry they and three hundred warriors bound on their war-belts and went in pursuit of Paoa.
Horo-whenua and Paoa had got to their party, who in the hurry did not utter the usual words of welcome, or weep over Paoa, but at once went on the way back to Pi-ako. They heard the noise made by the pursuing body of men. Paoa and his party were now ascending a hill, and were seen by the pursuers. Those in charge of Paoa were in front, and Horo-whenua was in the rear. The pursuers came on like a school of kahawai (Arripis salar) with wide-open mouth, and were now close. Paoa had been pushed on to Tikitiki-maurea, at which place he said, “Why take me any further? Am I greater than my sons [who, if you permit them to take me away, may be killed in an attempt by their elder brothers to take possession of me]?”
Horo-whenua ran in front of the pursuers and stood, and all his people faced about and confronted the enemy. A battle ensued, and five men were stricken to the ground. Toa-whena saw Horo-whenua, and made a blow at him with his weapon, but Horo-whenua struck the weapon up and parried it, and struck a blow at Toa-whena and killed him. At the same instant Toa-poto attacked Horo-whenua and made a blow at him with his weapon; Horo-whenua warded it off with a left-handed parry, and smote him to the ground. When these two chiefs were killed all their men fled, and were pursued and killed. Two hundred of the three hundred who followed were slain; and Paoa was accompanied to his home at Pi-ako.
Meiha Ropata Wahawaha, O Nga-ti-porou:
Ka tahi ka whakaaetia kia tikina te kumara i Hawa-iki. I te po ka nohoia a wharetia; ara ka runangatia. Ka tonoa nga atua hei puru i nga hau, i nga tuatea o te moana, hei awhi i te waka, hei whakamama, hei hoe hoki kia tere ai. Ka tahi ka toia a Horo-uta ki te wai, ka utaina nga kai hoe, hokowhitu ki te tahi taha, hokowhitu ki te tahi taha. Ka eke ano a Kahu-kura ki runga, a ka hoe te waka ra ki Hawa-iki ka tikina te kumara. Ko Kahu-kura i noho atu i Hawa-iki. Ka utaina mai te kumara i runga i a Horo-uta, ka hoe mai ra a ka u ki Ahuahu, a ki Whanga-paraoa, ki Wai-apu, ki Turanga, ki Nuku-tau-rua, ki Here-taunga, ki Te-whakawhitinga, ki Kai-koura, puta noa enei motu, nana katoa te kumara i tuha. No reira nga kupu o te karakia o Horo-uta mo nga mahinga o te kumara, koia tenei:—
Ahuahu whenua i tupu ai te kai (kumara), I ri taua i te ngaru e. Whakatane 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. Here-taunga 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 pena tonu nga kupu o taua karakia.
Iraia Tutanga Wai-O-Nui, o Whanga-nui:
E hoa ma e nga iwi Maori, e whakahe ana au i nga korero a
Rev. Mohi Turei, o Wai-apu:
Taku kupu hei whakahoki mo te whakahe a Iraia Tu-tanga, e whakahe nei i te panui a
E hoa a te tangata whakahe, ko koe rawa te tangata tino tito, ina hoki ka ki koe, kia whakarongo matou nga kuare o tenei tai ki to korero. E hoa kei te mohio ranei koe na Turi au a
Taku ki a koe, nau tau kumara, me tou tupuna, me tau maara, naku taku kumara me toku tupuna, me taku maara.
Ka taia te wai o te riu o Horo-uta ki Wai-apu, koia taku whakatauki mo te nui o te kai “Ka mahi te tainga o te riu o Horo-uta, to taea te opeope,” te rua o aku pepeha, “He kai ka pae ki Wai-apu, ka mahi nga marua a Tapui-para-heka.” Ka onokia (ngakia) te kumara i taua wa ano i u ai a Horo-uta ki Wai-apu, te ingoa o te maara ko Whaka-rara-nui, a e tupu mai nei ano te kumara; taku mahi he hauhake i te ngahuru, ko nga te tipu (tupu) mahue iho ki waenga; a i te koanga, ka tupu ano te te o aua tipu (tupu); he pena tonu o Horo-uta mai ra ano a taea noatia tenei ra.
E hoa koia au ka mea atu nei ki a koe, kia marama to whakahe, titiro iho koa ki taku kumara a taku tupuna e tupu nei ano, me te Hutu-kawa tohu o taku kumara kei te paenga ano o taua maara e tu ana; ko O-teko-mai-tawhiti te ingoa, me to Mapou (Mapau) toko e tu mai nei ano ko Atiati-hinga te ingoa.
Hoani Nahe, o Hau-raki:
E hoa ma e nga iwi katoa, tona koutou, rere, whakarongo mai, i tae mai ano te korero o te hui a
Na e hoa ma i rongo ano au i aua korero a
Na e nga iwi Maori katoa o te Motu nei, o runga o raro, whakarongo mai ki taku kupu mo enei tangata, toko-rua enei tangata he poauau anake, tenei pea enei tangata kei te whakaaro, ko a raua iwi, nga iwi mohio rawa atu o nga iwi katoa o nga motu nei, a ko raua nga tino tangata mohio rawa atu ki te whakahaere i nga whakapaparanga o te noho o nga iwi katoa o nga motu nei. Otira ko taku whakahe mo Iraia-tutanga-wai-o-nui, ko tenei tangata i kape i te pura o te kanohi o tana hoa, a he pura ano kei tona kanohi. Na whakarongo mai e nga iwi katoa o enei motu; na tera iwi ano ana kumara, na tera iwi ano ana kumara, i na runga mai ano i ana waka. Naku ano ake kumara, i na runga mai i a Tai-nui, te waka a Hotu-nui raua ko Hotu-roa, a o Marama nei raua ko Whaka-oti-rangi nga wahine, haunga ano ia te nuinga atu o nga tangata o taua waka, ko nga wahine onei na raua i mau mai te Kumara te Hue, te Aute, me te Paraa, i na rungatia mai ano i a Tai-nui, a he mea mau mai i Hawa-iki. A i na runga mai ano i a Tai-nui ana Karaka, he neke aua Karaka no Tai-nui, koia ena i Manuka i tua atu o Akarana i Awhitu e tupu ana. I ma Tamaki hoki te toanga o Tai-nui i puta ai ki Manuka, i tae ai ki Kawhia, a kei reira ano a Tai-nui e tau ana tae noa mai ki tenei ra, a he ko-whatu a Tai-nui ona e tau mai nei. Ano ka tae a Tai-nui ki Kawhia, ka ngakia nga purapura a nga wahine i mau mai nei i Hawa-iki; wehe ke nga maara a te tahi o aua wahine, a wehe ke ta te tahi: a ko te whenua i whakatoria (tiria) ai ko te Papa-o-karewa te ingoa i Kawhia. Te tupanga ake o nga mea i tiria ki aua maara nei, puta ake te Kumara a Marama he Pohue, a puta ake to Hue, he Mawhai, puta ake te Aute he Whau, puta ake te Paraa he Horo-kio (Koro-kio) ka he te tupu ake o nga purapura a Marama i whakato ai, te take, i hara aia ki tana
Kia rongo mai e nga Motu katoa nei, na Tai-nui ano ana Kumara, me ana Hue, me ana Aute, me ana Paraa i mau mai, me ana neke Kopi (Karaka) me ana Kiore. Na era atu waka ana mea i mau mai.
Ko ta korua, e
Na i ana, whakarongo mai, tenei ano te tahi putake i whakapono ai ahau ki tenei korero, “Na Tai-nui ano ana Kumara i mau mai.” Koia tenei, he tangi na te tahi kaumatua no mua mo ana Kumara i pau i te Kiore, ara i to mua Kiore, ko tana tangi tenei mo ana kai (Kumara) he mea waiata eia tana pouri mo ana Kumara ka pau i te Kiore.
Tenei ka noho, ka hihiri ngakau o tangata Ki te mahi e takoto mai nei; Ki kona te raurau tupu noa mai ai, Kia piki ake au te kiritai. Nga manu e wheko ki raro Rangi-ahua, Homai ana koe kia huihuia iho. E tapu ana au, e ihi ana I a Rongo-tapu-hirahira. Ki kona e Tane pui kara-riri, Whanaunga he ngahere. E kore pea e whakamana e te ngutu poto E pokaia mai ana e te tamaiti niho koi, Nana, nohoia te ihu o Tai-nui, Te waka a Hotu-roa, Nana i homai ko te Kai (Kumara) ki te ao marama. Hei aha te atua korero i mana mai ai, Me huri kau ake ki te muri ki to tua (tuara), Matatu noa ana ko era mahihi anake, Takoto ana mai ta Rangi. Ta whakarere i te rohia, Heoi te hirihiri e ngau ki Hau-turu, E ngau ki Te-whara ki nga puke ahua pohewa, E takahi ki reira, e ngoto ranei o niho ki reira? Tena te kai (Kumara) ka riro te pae ki Hawa-iki Ki te tupuranga mai o te kai (Kumara) he Kiore.
Na e nga tangata o nga motu nei, kei noho koe ahuareka noa iho, ka tuku i etahi korero titotito noa iho mau kei kitea tou wairangitanga.
Otira taku e pouri nei, kei kiia he pono nga kupu titotito i kiia ra e aku hoa. He pono ano te pono, ko tatou kei te korero tito.
Te-Moana-Roa, o Whanga-ehu:
Kia rongo nga iwi katoa, i taku whakahe mo nga korero a
Heoi ano ra e
E hoa e Mohi, e ui ana koe ki to wahi i tupu ai te Kumara? Mehemea kei te tupu ano? Ae kei au taua Kumara, ko tana ingoa he Kahu-toto. Ko te tahi he Karaka, ko nga kai enei i riro mai i a Turi i Hawa-iki.
A te haerenga mai ano o Turi ki konei oti tonu iho ano ki konei noho ai, a kahore a Turi i hoki tuarua ki Hawa-iki.
E hoa o Mohi, engari tau waka i hoki tuarua ki Hawa-iki, ara e ai ki tau kupu: ko taku waka ko Ao-tea, i te tae-nga mai ano kaoro i hoki.
E hoa e
E hoa e
E hoa ko nga kai o taku waka, koia tenei; e kore au e whakahe i au korero. Heoi ano.
Hohepa-Te-Poki-Tauwh Itu-Pou, o Whanga-ehu:
E hoa tenei aku mahara mo nga korero a
E hoa e
E tika ana au kupu ki tau titiro iho, ko koe anake te tangata, nana to ara i te po, i tae ai koe ki tena tu ara korero, te mahara ai koe, i ara nga tangata katoa i te po.
E hoa katahi te tangata korero he ko koe, ina hoki ka ui koe ki a Ao-tea raua ko Horo-uta, he turi pea koe? Ko Ao-tea te waka, ko Turi te tangata ki runga; tona atua ki runga ki taua waka ko Maru, tana hoe ko Rakau-owhiti, tana tata (tiheru) ko Whakawaha(hapai)-taupata, nga utanga o runga o taua waka, ara nga o (kai) mai a taua tangata a Turi, i tana haerenga mai i Hawa-iki, he Kumara: taua kumara he Kahu-toto, a e ngaki nei ano nga uri o Turi i taua Kumara nei i te Kahu-toto. Tetahi he Karaka, a e wha-whaki nei ano nga uri a Turi i nga hua o nga karaka i tupu mai i taua Karaka ra ano.
E hoa e
Te maara i ngakia ai taku Kumara ko Hekeheke-i-papa, te maunga i tu ai taku karaka ko Papa-whero. Te whaka-tauki mo taku Kumara, ina waruhia hei kao, “Tena te o rorokia.” E hoa ma e nga iwi katoa o nga motu nei, ka tahi te tangata i turi ko tenei tangata, e ki nei aia, kahore aia i rongo ki enei waka ki a Ao-tea raua ko Horo-uta. E hoa e
E tama tenei taku titotito mo tau tito i waiatatia mai na e koe.
E noho ana au i te roro o'taku whare, O te Ao-kai-whitianga-te-rangi, Kei te mania, kei te paheke i aku taringa. Me ko hea te whare i tanumia ai Te muka mo Kaha-whiri-kau e. He muka ano taku i tupu Ki te Aro-au-hitianga-rangi. Matangi te whakararau o te rangi. Kotia kite rangi te whakapakinga, Whakaupokoa te kaha mo nga atua, Mo toku toki e. Ka hua hoki au i maka (whiua) Ai ki uta ki a Tane, Maka (whiua) ki tai ki a Tanga-roa. Iringa whare, te ika whare, te manu whare. Ko taringa whakaharore, popoia mango, Ko te waka ipuipu te waka o Maru Korenga te ika, kaore i rewa i nga tupa, I te hakuretanga, i te rukuhanga matua, I te kahui kore, ngaro atu ki te po i. Te kitea ko Turau-poko-hina. Whakaturia ko Niu-wananga, Haere tu noa te waka o te Kahui-rua I ruku ai nga Whatui. Ka rewa ki runga, ko te whatu a Ngahue. Hoaina ka pakaru te horo tuwhenua, Te horo tu mounga (maunga) ko Tumutumu ki Rangi-whakarawea Kia Kewa ko te kauri whenua, Whakarawea ki Maui, ko te Iho. Na ko te Awhio-rangi. Whakarawea kia rongo haua Iho; Ko Teretere-ki-ao, ko Kopu-huri te ika. Kia rongo mai koe, E hara te Toki-ihu-wareware Ko te aitanga tena a Hine-po a Ira-pawake i, Naku te tupuna i whiti ki rawahi (tawahi), Ko Toro-kaha: ko Te-rangi-amio te waka. He waka utanga nui taku waka, Ko Toro-haki-uaua: ko Whaka-mere te ika, a, i. He waka aha tau waka? Te haenga ngu, haenga papaki Haenga Paraa-reka te Ta-roa, Te Ngoringori ki runga na, a, i.
Na e hoa e ui ana ahau, mehemea kowai to matua o tau Kumara? Ko taku kumara ko Rongo, ko Tama, ko Matua-rangi, i heke tau aro i taitua o Hawa-iki. Ko tenei me korero mai hoki koe i te matua o tau Kumara.
Tamati Tautuhi, O Mata-ahu:
He kupu whakaatu tenei mo nga kupu whakahe mo nga korero a
Na e hoa e
Na e tama, na nga kaumatua tonu o tenei takiwa enei korero. Ko nga mea tonu i kitea e nga kaumatua o mua atu i a ratou, a na era i korero iho ki etahi a tae noa iho nei ki enei whakatupuranga, e hara i te mea i kite a
Mo au kupu tawai enei kupu. E ki ana koe, e he ana te whakahe a Iraia, te titiro iho koe ki to kurupae i tona kanohi, ka tahi ka kape i te otaota i te kanohi o te tahi tangata.
Na e hoa kia mahara hoki koe, kei waiho hoki e koe ko nga korero a au tupuna hei mea pono, a ka waiho ko nga korero a enei tupuna a matou hei tito, kei tahuri atu tau kupu whakarite ka whakawa i a koe, a kei whakapono koe ki nga mea i rongo ai koe a kaore i kite, a ka uaua noa ki te whakatikatika, kei kitea e wairangi ana ano hoki koe.
E ki mai nei koe ki a matou, “Kaua hei noho noa ka ahuareka noa iho ka tuku i etahi kororo titotito noa ma matou kei kitea ta matou wairangitanga, kei kiia aua tito-tito hei kai ma te hinengaro.” Taka kupu mo enei kupu au. He aha koe te mohio ai, he titotito ano hoki nga korero o Tai-nui, o te Arawa, o Mata-tua, o Kuru-hau-po, me Toko-maru? Ka kape hoki koe i ena ki waho kia atea mai ai te ara mo nga korero pono anake, e hara nei i te korero na te wairangi. Na kua kite nei au, kaore au pouri, no te mea kei te korero tonu koe i nga korero o au tupuna. Kati ra, he aha koe i whakahe ai i nga korero a
Ko au te tangata e whakahe katoa ana ki nga korero a nga tupuna o tenei takiwa e noho nei au, no te mea ko ratou noa i
Hoani Nahi, O Hauraki:
Tenei taku kupu mo nga korero a Hohepa-te-poke-tauwhitu-pou.
Na e hoa, kaore au e pouri mo nga kupu o au whakaaro i puaki nei, ka nui ranei te pai o au kupu, i kitea ai tou mohio me te tika o an korero, i mohiotia ai e nga iwi o nga motu nei, ko koe anake te tangata korero tika, korua tahi ano ia ko to hoa ko Iraia-whakarewa.
Ko tau kupu mo taku ui mo nga waka mo Ao-tea raua ko Horo-uta, ka tika tau whakahe i au mo tena, otira kia marama mai i a koe te take i uia ai tana ni e au.
E rua anake ena waka ko Ao-tea ko Horo-uta i nga korero a
E hoa e Te-poke-tauwhitu-pou, kihai pea koe i rongo i nga korero a
Ki ta taku whakaaro i kite iho ai ki au korero, i kite tonu iho koe i taku whakahe mo to waka, a riri tonu iho koe, a na reira koe i kii ai i te nanakia waiata i kiia mai na e koe, me te mea nei ano e whaiti ana: e ngari kaore ana kaha.
Na e hoa, e ki nei koe, “I haere mai ano au i Hawa-iki, me taku waka me nga utanga ano o runga,” a e ki ana ano koe, “E rite tahi ana taua.” Ha e hoa, he aha hoki koe te whakahe ai i te korero a te tama a Whakarewa i whakahe nei ki a
E hoa naku koe i whakaako i ki ai koe he utanga ano to taku waka, a e rite tahi ana taua.
Taku kupu mo tau korero, kaore he ritenga. Engari ko nga tikanga o au korero i kii nei, na to tupuna anake na Turi te kumara o nga motu nei, kaore i puta i a koe tenei kupu he wehi nou, he mea hoki i rapua e au ki au korero. He mea whakaatu marire ano ia e koe to atua, to Hoe, to Tataa, me te ingoa o tau Kumara, me te patai (ui) mai ano kia whakina atu e au te matua o taku kumara, he mahara pea nau, kei te korenga e whaakina atu e au, hei reira pea koe ka ki ai, “Na Ao-tea anake na raua ko Turi nga kumara katoa o enei motu.”
E hoa ki to mohio pea, he Kahu-toto anake ano te Kumara o nga motu nei. E hoa kaore ahau i ki i te tau-tahi, “Na Tai-nui anake nga kumara katoa o nga motu nei.” Engari ka tahi nei ano koe, nga tangata o tena waka o Ao-tea ka mea. “He utanga
Hata-Rio, o Wai-ngongoro:
He korero whakahoki enei i nga korero a
Na ka hoe mai a Turi i runga i a Ao-tea, ka utaina mai te Kumara me te Karaka, ka mahue atu nga waka katoa. Tena ui mai ki te take i mahue atu ai nga waka? Ka hoe mai a Ao-tea, utaina mai ana, e toru nga utanga, ko te Kumara. E ai taku whakatauki, “Ko tatau (tatua) o Rongorongo,” ko te Karaka, ko te atua etahi o nga utanga.
He waiata ano taku mo nga utanga o taku waka: Ko tana waiata kaore i tika ki te Kumara, kia tika ai to ki, “No kona ano tau Kumara,” ka whakaaturia e au taua waiata ki a koe, koia nei.
Taku potiki e. ko Wharau-rangi e, Ka rongo o tipuna (tupuna) ka maka mai ki au. Mahaku (maku) e Hine, ma te huri e, Ma te whakarongo ki te whiti korero, O to whare, tena i taia ai te Kahui-rongo e, O toku rua waiwai I, O toku rua pake, Ka wehea ko te tau e. Hoki mai e hine ki te ao marama, Whakatu taua ki aku manu e, Te tangata i patua e te tini o Toi. Waiho nei ki a taua e. E hine aku e tangi nei ki te kai, Me wheinu (whakainu) ki te wai O Ngata, me to whangongo koe kite wai Ka riri te mata o Tawhaki e. Whakaputa ki te toru ka kake te Kahu Na Tui-rangi e, na Kapo-kai e. Kimikimi noa ana ahau e hine I to kunenga mai i Hawa-iki (Tawhiti) I te whakaringaringa i te whakawaewae I te whakakanohitanga. Ka maanu e hine te waka i a Rua-tea, Ko Kura-hau-po ka iri (u) mai taua I runga o Ao-tea, te waka i a Turi Ka u mai taua te Ngutu-whenua-kura Huaina (poua iho) te whare ko Rangi-tawhi Tiria mai te Kumara, ka ruia mai te Karaka Ki to taiao nei, keria iho ko te punga (pou) Tama wahine, ka riro (waiho) i nga tuahine I a Nonoko-uri, i a Nonoko-tea Ko te here i runga ko te Koro-hunga. Kapua mai e Hau ko te one ki tona ringa, Ko te tokotoko o Tu-roa, Ka whiti i te awa, ka inu (nui) ko Whanga-nui. Tiehua te wai, ko Whanga-ehu, Ka hinga te rakau, ko Turakina. Tikeitia te waewae, ko Rangi-tikei, Ka tatu e hine, ko Manawa-tu. Ka rorowhio nga taringa, ko Hokio. Waiho te Awa-iti, hei ingoa mona ko O-hau. Takina te tokotoko, ko O-taki. Ka mehameha e hine, ko Wai-meha. Ka ngahae nga pi (kanohi), ko Wai-kanae Ka tangi ko te mapu, Ka tae hoki ki a Wai-raka, Matapoutia poua ki runga Poua ki raro, ka rarau e hine Ka rarapa nga kanohi, ko Wai-rarapa Te rarapatanga a to tupuna e hine. Ka mohiki to ao, ko te pae a Whai-tiri. Kumea kia Warea-kai-tangata Ki waho ki to moana. Ranga (hanga) to paepae, poua iho Te pou whakamaro a te rangi, ko Meremere, Waiho te whanau, ko te punga o tona waka, Ko te Hau-mea (ko te Awa-ma). Kati ka whakamutu e hine.
Uma-Kau-Oho-Mata-Kamakamo, o te Rawhiti Tauranga, o Te-arawa:
He kupu enei mo nga korero whakataki a nga tohunga o runga i a Horo-uta, i a Ao-tea, i a Tai-nui kua kiia nei e ratou ki nga iwi o nga motu o Ao-tea-roa nei.
E aku whanaunga, i heke tahi mai ano tatou i nga Motu o te moana kiwakiwa, no nga motu hoki ahan. A kua rongo hoki ahau i a koutou taki e kii nei, “Na a kou-tou waka anake i uta mai nga Kumara, nga Taro, me era atu kai o nga motu i ora ai tatou:” ka tika ra, tika rawa, me whakaae tonu atu e au.
Engari koa, taihoa, me ata whakamarama ano e au, inana (na i ana) tenei ano nga korero o tenei waka a tatou kei te kete e ruru (takoto) ana, a tenei ake he wa ka ata whakaaturia e au e ta koutou hoa whakauru.
Haere ra enei taua whakataki kia rongo nga iwi Maori, hei whakaae i nga taonga o aku hoa i heke mai nei matou i nga motu.
E aku whanaunga, titiro marire iho ki taku tu whaka-taki korero. He tamariki koutou naku, na koutou ano i whakaatu, na koutou nga waka i utaina mai ai nga Kumara, nga Taro, nga Hue, me era atu kai i ora ai tatou te noho i enei motu. Ae ka tika. He whakaae tonu atu taku, ta ta koutou hoa whakauru, ae na a koutou waka anake i utauta mai nga kai o nga motu, i kore ai he kai ki runga i tenei waka, ara i taku waka o tatou, he waka whakairo, he waka tapu, he waka no nga rangatira, no nga tohunga, koia te utaina mai ai he kai ki taua waka nei, whaihoki ko ena waka a tatou, he waka i whakaritea hei utauta kai hei whakao mo tenei waka o tatou, ara mo te waka e kiia nei tona ingoa ko te Mahanga-a-tua-matua.
Whaihoki ko te whakataki korero a
Te tua rua o nga ki e
E hoa he tuahine a Whaka-oti-rangi noku, no mua tonu i a hau, he matamua aia no matou, ko te rukuruku kei au tonu, kei tona tungane ana korero.
Ko Tai-nui, no muri tenei waka i hanga ai i a Mahanga-a-tua-matua i taku waka i eke mai ai, a naku tonu raua i
Ki te whakaae koe ki aku taki tatai korero mo taku waka e tataku atu nei, a tena whakamaramatia to maua whaea to maua papa te tane me nga tamariki o Whaka-oti-rangi; kua he hoki aku taki.
Tuarua, ki te marama i a koe te tikanga o te rukuruku; tenei ingoa te rukuruku tona tikanga, he aha ranei?
He ui taku ki a koe, ki te mea matamua nana i whaka-taki; mehemea naku te tuatahi ka marama i au, no te mea ko ahau te tungane o Whaka-oti-rangi.
E hoa e
Otira kei nga taki whakautu mai mo aku e ui atu nei, me ata whakamarama mai au e koe, hei muri ka ata whakamaramatia atu e au nga tupuna, me nga korero mo era atu mea.
Hoani Nahe, o Hauraki, o Nga-ti-maru:
E pa e Uma-kau-oho-mata-kamokamo, tena koe, e ui nei koe ki au, “He aha te rukuruku.” E hoa he kete te rukuruku, he kete kihai i kii i te kai, putikia iho nga kai ki te tangere (takere) o te kete, koia tena kupu a te “putiki” me te “rukuruku,” e rua hoki nga kupu o taua mea i roto i te whakatauki. Ko te “rukuruku a Whaka-oti-rangi;” me tenei ano “ko te putiki a Whaka-oti-rangi” mutu tonu tena mea te “rukuruku” i kona. Ko te matau, me te aho, tona takotoranga he ipu (tahaa) ara he oko, tona ingoa tuturu he “Taputapu.”
Te rua o au ui, “Kowai te matua, te whaea, me te tane o Whaka-oti-rangi,” ko taku korero ano hei korero maku. Ko Pu-hao-rangi te tangata nana tena waka a Te-arawa. I riri mo te wahanga o tana whare e Tama-te-kapua na kona aia a
E tika ana tena kupu au, “I whanau mai au i roto i a koe.”
E hoa, kowai te tupuna o te motu nei e hapa ana, ara i ngaro i au?
Kaore aku kupu whakahe mo te waka na mo Nga-mahanga-a-tua-matua, kaore ano kia mohiotia noatia taua waka e nga iwi katoa o nga motu nei.
Katahi ano te kupu whakahe mo te waka ka puta atu i toku mangai, e taea hoki te aha i te papai o nga tangata o runga i a Tai-nui, i rere mai ai au wahine, e waiho mai na e koe hei amuamunga mai mau ki au.
E hoa, e nei ano ranei te tangata nona tenei ingoa a Uma-kau-oho-mata-kamokamo?
He korero enei mo te waka mahue, mo te haerenga mai o nga Tupuna i Tawhiti-nui. He tangata mahue atu i Hawa-iki tena tupuna o tatou a Hape-ki-tu-a-Rangi. Te whakatikanga mai o
He korero mo te haerenga mai o nga tupuna o te Maori i Hawa-iki.
Ka timata i ta nga kaumatua Maori wahi i mohio ai.
Ko te take i haere mai ai te tangata Maori ki tenei motu he whawhai nui noa atu i Hawa-iki; tini noa atu nga tangata i tu ki taua whawhaitanga, a he tini ano hoki nga tangata ki te hinganga.
Ko te ingoa o tenei parekura ko te Ra-to-rua.
No te taenga mai ki konei ki Ao-tea-roa nei ka titoa atu he waiata mo taua parekura nei mo te Ra-to-rua.
Nga tangata nana tenei parekura ko Heta tetahi, ko Ue-nuku tetahi; na taua whawhai nei ka riri tonu kia rana, kaore i mau te rongo, na reira i whati mai nei tetahi, ka noho atu ra tetahi, ko nga mea tenei i haere mai nei ki konei ko nga Maori.
Ka noho te iwi ra i Hawa-iki ka mea ki te tarai waka ma ratou, hei rapu whenua hou ma ratou. Ka taraia te waka ra ka oti, ko Tai-nui te ingoa o te waka, ka oti ka maanu ki te wai, ka utaina te waka ra ki nga taonga. Ko nga tangata enei o runga ia Tai-nui ko Hotu-nui, Hotu-roa, Hotu-papa, Hotu-mata-pu; ko nga mea ingoa nui enei.
Nga wahine ko Marama, ko Whakaoti-rangi.
Ka uta te waka ra ka tahi ka karanga mai nga tangata o uta kia Hotu, “E Hotu e, he Tama-tea.” Ka tahi ka karanga atu a Hotu-nui, “He aha koa, tukua maua nei ko te Tama-tea ki te moana whawhai ai.”
Ka tahi ka ruruku a Hotu i te ara mo tana waka.
Ka tahi ka rere mai te waka ra ka whiti mai ki tenei motu, ka kite nga tangata o Tai-nui i te whero o te pua o te Pohutu-kawa, ka whiuia te kura a Tai-ninihi (Tau-ninihi) ki te moana, he tarutaru whero tenei mea te kura; ka pae ki uta ki Whanga-paraoa, ka kitea e Mahia (Mahina); no reira te whakatauki nei, “Te kura pae a Mahia.” E tupu mai nei ano i reira tera tarutaru.
Ka rere mai a Tai-nui, ka ahu mai ki raro nei, pa rawa mai i Whitianga ka mahue te whakawhiti (te ra, te komaru) i reira; ka hoe mai te waka ra a Moe-hau ka taka kei roto o Hauraki, hoe tonu ka u ki Te-ana-puta; he ana kowhatu puta tonu puta tonu; ko te herenga o Tai-nui tera puta. Hoe tonu a te Wai-whakarukuhanga kei waenga-nui o Wai-hou o Piako, ka mahue te punga a Tai-nui i reira he kohatu nui, a e takoto mai nei ano, a tae noa mai ki tenei ra: tona ingoa to tera kowhatu ko Te-pungapunga. Ka hoe te waka ra ka ahu whakawaho o Hau-raki ka ma te taha ki te hauauru a Whakatiwai, Whare-kawa, ka mahue a Marama raua ko tana taurereka i uta, hoe tonu te waka ra a ka tae ki Tamaki, ka hoe tonu i roto i te awa, ka u ki Ota-huhu, ka too te iwi ra i taua waka kia puta ki tua ki Manu-kau kaore i taea, too noa too noa kaore i taea kaore i aha, te take i kore ai e taea te waka ra ko Marama i moe i tana taurereka: tera te wahine ra raua ko tana taurereka te haere mai ra roko hanga mai te iwi ra e to ana i taua waka, ka eke te wahine ra ki runga ki te waka ka whaka hua i tana tau:—
Toia Tai-nui, te patu ki te moana. Mawai e too? Ma te whakarangona ake ki te taha o te rangi. He tarawa i nuku, He tarawa i rangi, Punia teina; nau mai, Nau mai, e Taane-koakoa, E Taane-rangahau, E Taane takoto atu ana to ngaro ki tatahi, Turuturu haere mai ana Te wai o te hika (waha) o Marama; E patua ana mai e te komuri Hau na runga o Wai-hi; Kei reira te iringa o Tai-nui maiea. U ura te ra, We wero te ra. Nga tangata i whakaririka. Mamau ki te taura, Mamau ki te taura, Kia tu mata torohia atu Taku mata toro hoi hoa Turukiruki, panekeneke, Ihu o te waka, turuki turuki.
Ka oho katoa te iwi ra “Paneke paneke.”
Ka tahi ka taea te waka ra no te tau a te wahine ra, ka tahi ka mohio te iwi ra kua paa a Marama ki tana taurereka na te kupu ra “Turuturu haere mai ana te wai o te hika (waha) o Marama.” Ka puta te waka ra ki tera moana, ka hoe u rawa atu i Awhitu, ka mahue nga neke i reira, he kopii te rakau, ara he karaka. Ka hoe atu i reira ka ma te moana tai-auru, a u noa ki Heahea i Kawhia, ka tau ki reira, e tau mai nei ano he kohatu a tae noa mai ki tenei ra, ko Tai nui tona ingoa to tera waka kohatu, ka noho nga tangata i reira.
Kaore te maori e mohio ki nga tau o te taenga mai o Hotu ki tenei whenua, ara ki enei motu ki Ao-tea-roa, a tae noa mai ki enei ra; engari ko nga whakatupuranga tangata ta matou e mohio ai.
Ka noho te iwi ra i Hawa-iki, ka tarai waka ma ratou, hei rapu whenua hou ma ratou. Ka taraia te waka ra ka oti, ko Tai-nui te ingoa o te waka ra. Ka manu ki te wai, ka utaina te waka ra, ko nga tangata enei o runga ia Tai-nui, Hotu-nui, Hotu-roa, Hotu-ope, Hotu-papa, Hotu-mata-pu; tera atu etahi o nga ingoa o nga tangata o runga ia Tai-nui.
Nga wahine ingoa nui o runga i taua waka nei ko Marama, raua ko Whakaoti-rangi. Nga purapura a nga wahine ra i hari (mau) mai ai he Kumara, he kakano Hue.
Ka rere mai ra te waka ra ka karanga mai nga tangata o uta kia Hotu, “E Hotu e, he Tama-tea.” Ka karanga atu a Hotu “He aha koa, tukua atu maua nei ko te Tama-tea ki te moana whawhai ai.”
Ko te Tama-tea he Marama hou: ki ta te maori tikanga, ka kowhiti te Marama he takiwa hau tena, e tanu ana te hau i te rua o te Marama.
Ka rere mai te waka ra a Tai-nui ka whiti mai ki tenei motu, ka kite i te Rata e whero ana, no reira ka mea a Tai-ninihi ki ana mea i hari (mau) mai ai; ko ana mea tenei i hari mai ai, he kura he mea whero, no tana kitenga i to Rata i te Pohutu-kawa, ka tahi ka mea, “Moumou hari mai au i taku kura, he kura nei ano to tenei motu,” ka tahi ka whuia te kura a Tai-ninihi ki te moana. Ko te whenua i pa mai ai te waka ra ko Whanga-paraoa i te ra whiti; ka pae to kura a Tai-ninihi ki uta, ka kitea e Mahia (Mahina); no reira to whakatauki nei, “Te kura pae a Mahia,” mo te mea ngaro e kore e hoki ki te tangata nana te mea; puta noa tenei whakatauki i nga iwi Maori katoa o enei motu, ara “Te kura pae a Mahia.”
No te taenga o te waka nei ki uta, ka tahi a Tai-ninihi ka haere atu ki te tiki Rata hei pare mona, hei pare hoki aua kura i haria mai nei eia i Hawa-iki, ka tahi ka parea eia te pua rata, ka ore i roa i aia e pare ana kua maroke; ka tahi ka hoki ana whakaaro ki ana kura i whiua ra eia ki te wai; ka haere aia ki te hahau (rapu) i ana kura i te taha tika (tai o te moana) a kaore i kitea eia, no te mea kua kitea e Mahia: a ka rongo aia ia Mahia ana kura, ka haere aia ki te tiki; kaore i makere (tukua) mai aua kura ia Mahia, ka tono a Tai kia homai ana kura, karanga mai a Mahia, “E kore au kura e hoatu no te mea he kura pae na Mahia,” waiho tonu iho hei tikanga ma te Maori, ahakoa he pounamu, he mea kite, e kore e hoatu kite tangata nana te taonga, a ka whakahuatia ano te whakatauki nei “Te Kura-pae a Mahia.”
Ko Mahia no runga i etahi waka ke atu, i nga waka kua u mai i mua atu ia Tai-nui, no muri ko Tai-nui ka u mai.
E ngari he tinihainga rawa te mahi a nga tangata o runga ia Tai-nui.
No te unga mai o nga waka katoa ki Whanga-paraoa, rokohanga mai ko te tahi tohora kua pae mai ki uta takoto mate ai, ko ta ratou mahi he here i e tahi taura (whakaheke) ki taua ngohi moana nei mau ai, me te totohe ano nga tangata o nga waka katoa nei; e mea ana etahi na ratou te waka kua u wawe mai. Ka puta i konei te mahi a Hotu-nui a te tangata nui o runga i Tai-nui, ko te mahi tenei a Hotu-nui ratou ko ana hoa, ka mau ratou ki etahi harakeke (korari) hei taura (whakaheke) ma ratou hei here ki taua tohora, ka tunutunua a ratou taura ki te ahi kia maroke, ka tahi ka kawea atu ka herea aua taura a ratou ma raro i nga taura katoa kua mau ki taua tohora, ka whakaurua ma roto i aua taura, ka herea ki te tahi mea i roto i te onepu; no te ahiahi i u mai ai taua waka nei, a no te po i herea ai taua taura tinihanga nei ki te tohora ra, ka mutu te here o te taura ka hoki ratou ki ta ratou waka, ka mea ano a Hotu-nui ki ana hoa kia tunutunua nga rau rakau o ta ratou Tuahu ki te ahi kia maroke ai hei tohu ma ratou, ko nga mea kua maroke nga taura me nga tuahu, ko te waka tena kua u wawe mai. Peratia ana e ana hoa, a ka oti ka ao te ra ka totohe ratou, ara nga tangata o nga waka katoa nei i reira, ka mea nga tangata o runga ia te Arawa koia kua u wawe mai; ka mea nga tangata o runga ia Mata-tua koia kua u wawe mai, ka mea nga tangata o runga ia Kura-whau-po koia kua u wawe mai, ka mea nga tangata o runga ia Toko-maru koia kua u wawe mai; ka tahi ka mea atu a Hotu-nui te tino tangata o runga ia Tai-nui, ki nga tangata katoa o nga waka e rima nei ko te kupu tenei, “Whakarongo mai e hoa ma, no matou te waka kua u mai i mua atu i a koutou, otira tenei he tohu ma tatou katoa i a tatou taura i here ai ki ta tatou ngohi moana e takoto mai nei, me nga raurau hoki o a tatuu tuahu, ko te taura kua maroke, me te tuahu hua ngingio te raurau, ko te waka tena kua u wawe mai ki tenei whenua e noho nei tatou.” Hohoro tonu ia Tama-te-kapua tangata nui o runga i te Arawa, me nga tangata o runga i era atu o nga waka nei te whakaae te kupu a
Ko ta ratou whakahua tenei mo a ratou waka, Tai-nui, te Arawa, Mata-tua, Kura-whaupo, Toko-maru, kei nga waiata mo enei waka ko Tai-nui ano te tuatahi.
Ko Tai-nui anake tenei ka korerotia ake nei.
Ka huaina te ingoa o taua whenua i u tuatahi mai ai aua waka, ko Whanga-paraoa, ko ta ratou Paraoa i herehere ai.
Ka rere mai a Tai-nui i Whanga-paraoa, ka ahu mai whakararo nei te rere mai, u rawa mai i Whitianga, ka mahue to whakawhite (komaru, ra) i reira, kei to pari e piri ana: ki te moana titiro mai ai, rite tonu ki to whaka-whiti waka Maori; te ingoa o tena wahi ko to Ra-o-tai-nui. Ka hoe mai te waka ra ka u ki raro mai o Whitianga ki Wharenga, ka mahi takaro nga tangata o runga ia Tai-nui, ka mau ratou ki te tahi kowhatu nui, nui atu i te rima tana to toimaha, ka utaina ki runga ki tetahi kohatu ahua nui a raro, ahua iti a runga, utaina iho taua kohatu nui ki runga, pena te ahua. He mea miharo rawa tena mea ki te titiro atu, tona ingoa to tena kohatu me tena wahi ko Pohatu-whakairi. Ki ta etahi tangata kii, he tangata tena mea no runga ia Tai-nui. Ki ta etahi kii he takarotanga na nga tangata o runga ia Tai-nui.
Ka hoe mai te waka nei, a Moe-hau ka ahu ki roto ki Hau-raki ka u ki te Ana-puta, he ana kohatu i puta mai i tetahi taha o te tumu puta atu ki tetahi taha, ko te herenga tena o Tai-nui i taua puta. Kei raro iti mai o Tararu taua ana puta i herea ai a Tai-nui. No te tau i tahuri ai te waka a Nga-ti-maru ki Tamaki nei i horo ai taua ana kohatu, meatia ana e nga tangata, he tohu no taua waka tahuri te pakarutanga o taua
Ka hoe mai a Tai-nui i te ana puta ka ahu ki Wai-hou, a ka tae te waka nei ki waenganui o Wai-hou o Pi-ako ka mahue te punga o Tai-nui ki reira, he kohatu nui noa atu taua punga, a e takoto mai nei ano a tae ana mai ki enei ra. Tona ingoa to tera kohatu, ko Te-punga-punga.
Ka hoe te waka ra ka ahu ki te hauauru o Hau-raki, ka whakawhiti ki Whakatiwai, ka hoe tonu i te tahataha o Whare-kawa, a ka mahue a Marama, te tahi o nga wahine o runga ia Tai-nui raua ko tana taurereka i uta.
Ka hoe tonu te waka ra ka u ki Taka-puna, ka haere nga tangata ki te matakitaki whenua, ka piki i te puke o Taka-puna, ka kite atu i te manu e rere mai ana i Manuka, ka tahi ka tirohia, he moana ano tera. Ka tahi ka tirohia te wahi poka tata ki reira, ha kitea ko Tamaki te awa tata ki reira, ka tahi ka hoe mai te waka nei a Tamaki ka u ki O-tahuhu ka too te iwi ra i tana waka kia puta ki tua ki Manuka, too noa kaore i taea ko Marama kua paa ki tana taurereka. Tera te wahine ra raua ko tana taurereka te haere mai ra, rokohanga mai te iwi ra e raua e too ana i tana waka kia puta ki waho ki Manuka, ka eke te wahine nei ki runga kia Tai-nui, ka whakahua i te tana tau; ko te tau tenei.
Toia Tai-nui te patu ki te moana Mawai e too? Ma te whakarangona atu ki te taha o te rangi. He tara wai nuku, He tara wai rangi. Punia teina, nau mai Nau mai, e Taane-koakoa. E Taane-rangahau. E Taane takoto atu ana te ngaro ki tatahi. Turuturu haere mai ana te wai O te hika (waha) a Marama, E patua ana mai e te) komuri hau, Na runga o Wai-hi Kei reira te iringa o Tai-nui. Mai ea; ura te Ra; Wewero te Ra. Nga tangata i whakaririka, Mamau ki te taura; Mamau ki te taura kia Tumatatorohia atu, taku tumatotoro. Hoi: hoa; turukiruki, Panekeneke; ihu o te waka. Turuki turuki, panekepaneke.
Na Marama tenei tau, no te toanga mai o Tai-nui i O-tahuhu i roto i Tamaki.
Tera ano etahi tau o te toanga mai o Tainui i te nga-here i taraia ai ia i tawahi i Hawa-iki.
Ki ta etahi kii i puta a Tai-nui ki Manuka. Ki ta etahi kii kaore i puta; ko te take i kore ai e puta, ko te paanga a Marama ki tana taurereka ia raua i noho atu i Whare-kawa i roto i Hau-raki.
Tetahi o nga take i tino mohiotia ai kaore a Tai-nui i puta ki Manuka, ko nga tohu o Tai-nui kaore i roto i Manuka engari kei waho anake nga tohu.
Ka ahu te rere a te waka nei whakararo whaka Nga-puhi. E ki ana etahi tangata no runga ia Tai-nui a Nga-puhi, koia tenei ingoa a Nga-puhi; tona tikanga ko nga puhi o te ihu o Tai-nui. Otira kei a Nga-puhi ano te korero mona.
Ka ahu a Tai-nui ki raro ki Muri-whenua whaka te hauauru, kei runga mai pea o Muri-whenua ka a a Tai-nui ki uta, ka mahia ano e ratou tetahi mahi takaro ma ratou i reira, ka hanga e ratou tetahi ngohi moana; he mea haupu ki te kohatu; i penei te ahua me te tohora te ahua o taua mea, i hanga hoki ki te ahua o te tohora i hereherea ra e ratou i Whanga-paraoa i to ratou oroko unga mai ki tenei motu. Huaina iho e ratou te ingoa o tena mea ko “Tohora-nui.” Ma Nga-puhi e whakatika te tuturu o tenei mea o “Tohora-nui.”
Ka hoe tonu te waka ra i te tai hau-auru, kei te taha whakararo o te kongutu awa o Maiiuka ko tetahi tohu ano o Tai-nui. Mehemea i na Manuka a Tai-nui, ka whai tohu ano ki roto ki Manuka, ko te tohu kei waho kei te kongutu awa o
Ka hoe tonu te waka ra ka u ki Heahea i Kawhia ka tau ki reira, a e tau mai nei ano i Kawhia, a tae ana mai ki tenei ra, he kowhatu: tona ingoa to tera waka kohatu ko Tai-nui. Ka mutu tenei.
Ka noho nga tangata o Tai-nui i uta, ka whakato i a ratou mea i hari (mau) mai ai i Hawa-iki, ka whakatokia nga purapura a nga wahine o runga ia Tai-nui, a Marama raua ko Whakaoti-rangi. Haere ake e wha nga maara a nga wahine nei, kotahi maara kumara a tetahi, kotahi maara hue, kotahi maara kumara a tetahi kotahi maara hue. Te tupunga ake o te maara kumara a Marama he Pohue, te tupunga ake o te maara hue he Mawhai ka whakama a Marama ki ana maara, kaore nei i tika te tupunga ake o nga purapura.
Ka tupu nga maara a Whakaoti-rangi, tupu ake nga maara ra, he kumara ano to te kumara, he hue ano to te hue, ka koa te wahine ra ki te tika o te tupuranga ake o nga purapura o ana maara; ka pepeha aia i tana tauki pepeha “Koia kei te putiki a Whakaoti-rangi i kawe mai ai i Hawa-iki tika rawa te tupuranga ake.” Waiho tonu iho hei whakatauki mo te wahine tohu kai, mo te tangata tohu kai “Ko te putiki a Whakaoti-rangi.” Ko nga iwi maori e mohio ana kia Whakaoti-rangi, e mohio katoa ana ano hoki ki taua whakatauki. Ka mutu te korero mo nga tangata katoa o runga ia Tai-nui, engari ko Hotu-nui anake tenei ka korerotia ake nei, ko te tino tangata hoki aia o runga ia Tai-nui.
Ka moe a Hotu-nui i te wahine, i te tamahine a Mahanga. Ko Mahanga no nga waka o mua atu i a Tai-nui ma. Ka hapu te wahine a te tangata ra a Hotu-nui, ka tuahu te tangata ra i tana maara, hei maara kumara mana. I reira ano ka pau te
Ka haere te heke a te tangata ra o Hotu-nui, haere ake te heke ra hoko-rima, ka ahu te haere ki Hau-raki, puta atu ko Whare-kawa, rokohanga atu e Hotu he tangata ano to tera whenua, ko Uri-o-pou te ingoa o tera iwi, ka noho te heke o Hotu ki te tahi o nga Pa o taua whenua nei o Whare-kawa ki Whakatiwai.
Te Rangatira o tera whenua katoa o tera iwi hoki ko Rua-hiore, ka noho taurereka te heke o Hotu, ki taua wahi ko te taurereka tenei o Hotu, ka whiwhi i te kupenga, i te roi, i te pohue, ka murua te mea iti te mea rahi a Hotu, he muru kau na tena iwi na Uri-o-pou.
No muri ka whanau te tamaiti a te wahine ra he taane, ka huaina te ingoa ko Maru-tuahu, ko te ingoa a Hotu i ako iho ai ki tana wahine.
Ka tupu te tamaiti ra a ka kaumatua ka haere ki te takaro ratou ko nga tamariki o te kainga. Ko te takaro he niti (neti), he taa potaka, he pirori, ko a te tamariki maori ko ana takaro; ka rere te potaka a Maru-tuahu, ka hae etahi tamariki, ka mea ratou. “Engari ta te poriro nei rere rawa,” pera tonu te mahi a te tamariki kia Maru-tuahu, ka whainga (whawhai) a Maru ki te tamariki ka mea mai ano nga tamariki ki aia “Poriro poriro kei whea tou matua” ka whakama te tamaiti ra ka hoki ki tana whaea ka patai (ui) atu, “E tai kei whea toku matua?”
Ka mea mai te whaea, “Kei Hau-raki.”
Ka mea atu ano te tamaiti, “Kei whea tera wahi ?”
Ka mea mai te whaea, “Mau e titiro ki te putanga mai o te ra,” ka mohio te tamaiti ra ka waiho i roto i te ngakau, ka kaumatua te tamaiti ra, ka oti nga moko te taa, ka haere mai raua ko tana taurereka ki te rapu i tana matua, ka tae ki tenci pa ka patai atu “Kaore ranei he heke i haere mai nei?”
Ka mea mai nga tangata o tena pa, “Kaore he heke hou, engari no mua noa atu, ko te heke a Hotu-nui.”
Ka mea atu a maru, “I-ahu whakawhea?”
Ka meatia mai e taua pa, “I-ahu ki Hau-raki.” Ka haere tonu te tangata ra raua ko tona taurereka tenei pa ka patai ano te tangata ra, “Kaore ranei he heke i haere mai nei ?”
Ka meatia mai, “No mua noa atu, ko te heke a Hotu nui.” Ka haere tonu te tangata ra, puta rawa mai i Whare kawa, ka kite i te kukupa, i te tui e mui ana i te kohe, ka piki te tangata ra ki te wero manu ma raua. Ko te hoa i noho i raro. Ko te ingoa o te wahi i taua rakau i piki ai a Maru-tuahu ki te wero manu ma raua ko tana taurereka ko “Te-haumi” ko te ingoa o te rakau i piki ai aia ko “Te-kohekohe,” e tupu mai nei ano tera motu rakau, me te ingoa tuturu tonu a tae noa mai ki tenei ra.
Tera nga wahine ra te haere mai ra; i haere mai ki te whawhati kiekie hei whariki whare; tokorua he tamahine anake
Ka patai (ui) atu te tangata ra, “Ko whea te ingoa o te moana e hora i waho nei, puta noa ki roto puta noa ki waho, ara tona ingo nui katoa?”
Ka mea mai nga tangata whenua, “Ko Hau-raki te ingoa nui, ko Tikapa te moana e hora mai nei.” Ka tahi ka mohio a Maru kei reira tona matua a Hotu-nui, ina hoki ko Hau-raki tenei. Ka tahi ka patai te tangata nei, “Kaore ranei he heke nei ?”
Ka mea mai te iwi whenua, “Nowai koia?”
Ka mea atu a Maru, “Ano ra he patai noa atu ano.”
Ka mea mai ano te iwi ra, “Kotahi ano ra te heke e noho nei, no mua noa atu, ho te heke a Hotu-nui,” ka tahi ka tino mohio te tangata ra kei reira pu ano tana matua. Ka haere a Maru kia kite i tana matua ia Hotu-nui. I Whakatiwai a Hotu e noho ana. Ka haere a Maru ki reira, a ka tae aia, ka peke a Maru ma runga i te huahua o te pa, kaore i tomo ma raro, he tapu nona, haere tonu a Maru, noho rawa atu i te whare a Hotu, kahore a Hotu i mohio ko tana tamaiti tenei, noho tonu, ka maoa te kai, ka kawea mai etahi ma Maru raua ko tana ropa (taurekareka), ko etahi ma te tangata o te pa, kaore a Maru i haere ki te kai i te kai i kiia ra ma raua ko tana ropa, i tatari a Maru kia haere a Hotu ki te kai; ka haere a Hotu ki te kai i te kai i kiia mana. Ka tahi ra ano a Maru ka haere tahi ia Hotu, noho ana i te taha o te kono (paoro, kete, rawhi) kai ma Hotu. Ka noho a Hotu, ka tatari a Maru kia totoro te ringa a Hotu, ki te kai, no te toronga o te ringa a Hotu, ka tahi ka toro atu te ringa o Maru na runga i te ringa o Hotu. Ka riri a Hotu mo te kai ka na rungatia i tana ringa, he tapu hoki no tana ringa; ka tahi ka mea atu a Maru, “Nau nei ano hoki,” ka mohio te kaumatua ra ko
Ka mea atu a Maru, “Kaore koia koe i mea atu ki to wahine, ‘E muri e whanau to tamaiti me waiho i to maara i tuahu kau ra koe?”
Ka mea atu te kaumatua ra, “I pena atu ano,” ka tahi ka mohio te kaumatua ra, ko tana tamaiti te tangata nei, a ko Maru-tuahu tona ingoa; ka tangi a Hotu-nui ki tana tamaiti a po noa, ka mutu te tangi, ka mea atu a Hotu ki tana iwi, ki nga tangata o tana pa, “Kei puta ki waho he po tapu, mo te ahunga i te tuahu o taku tamaiti o Maru.” He karakia te tuahu.
Mehemea ka ore a Hotu-nui i haere mai i Kawhia penei e kore ano hoki a Maru e haere mai i Kawhia, penei e kite a Hotu i te whanautanga o Maru-tuahu, a ka karakiatia nga karakia mo Maru, i te itinga ano o Maru.
Ka moe a Maru i ana wahine, i nga tamahine a Rua hiore, a te rangatira o Uri-o-pou o te iwi e noho ana i Whare-kawa i te tahi taha o Hau-raki, ia Pare-moehau raua ko Hine-urunga, i nga wahine i kite nei ia Maru-tu-ahu raua ko tana taurereka ia raua i noho ki te wero manu ma raua.
Ka noho a Maru raua ko ana wahine i Whakatiwai ratou ko tana iwi ara ko te heke i haere mai nei ia Hotu-nui i te pa hoki o Hotu i noho ai.
Ka patai atu a Maru ki te matua ka mea, “E pa e ata-whai ana au rangatira i a koe?”
Ka mea atu a Hotu-nui, “E tama e kore e toe te paku iti ki taku ringaringa i tenei iwi e noho nei an i roto ia ratou.” Ka korerotia e Hotu-nui nga kino katoa e mea ai a Uri-o-pou ki aia. Ka tupu te whakaaro ia Maru-tuahu ka whakamatautau i te iwi nei kia kitea ai te tika o nga korero a tana matua i korero nei ki aia. Ka ngarea (tonoa) atu e Maru he tangata hei tiki ngohi (ika) ma ratou i nga kupenga a te tangata whenua, kaore i homai he ngohi ki taua hunga i tonoa atu nei e Maru-tuahu ki te tiki ngohi, patua iho taua hunga o Maru, e te hunga i te kupenga, whakatauki mai ana te iwi i te kupenga kia
Ka mahia te ngohi (ika) e Maru-tuahu ma hei hakari ma ratou kia “Uri-o-pou” ki taua iwi e noho manene nei a Hotu ma i reira. He mano te ngohi i mau ia Maru ma te hao, otiia he ngohi aha ta te toko ouou (torutoru) hanga, ki te mahi kai ma te iwi nui noa atu; e noho nei i roto i Hau-raki. Ka mea a Hotu ma, “E kore te iwi nei, a te Uri-o-pou e haere mai ki te kai i te hakari a Hotu ma i te kore kai, ara i te tirohanga iti mai o te ngohi i mahia e te iwi ouou: ma te kore kai pea, e kore ai e tae katoa mai te iwi tangata katoa o te whenua nei ki ta tatou karanga.” Ka puta ano ia Maru-tuahu te whakaaro, ka mea aia ki te ope o tana matua o Hotu, “Me mahi he rau rakau,” ko te ingoa tenei, o to rakau ki etahi iwi he Pukapuka, ki etahi iwi he Wharangi. Ka mahia e te iwi a Hotu ki te rau o taua rakau, a ko te tini o ana ran rakau i nui tini noa atu i te tini o te ngohi a te iwi nei i hao ai mo ta ratou hakari. Te ngohi e rite ana ki te rau o taua rakau, he Patiki, ka tahi ka huia te ngohi me aua rau rakau, nui noa atu te pataka (whata) o taua ngohi teitei noa aka hoki ki te titiro atu a te tangata he ngohi katoa. Ka tahi ka hangaa te whare, e waru kumi te roa o te whare, (e rite ana ki te 480 puutu), ka oti te whare ra te hanga ka tahi ka karangatia nga tangata o te iwi katoa, o te tangata whenua kia haere mai ki te kai i te hakari a Maru-tuahu. Ko te tino huihuinga mai o te iwi tangata whenua ki te kai i taua hakari, ko nga iwi haere mai, ko Uri-o-pou, ko Marama, ko Te-wai-o-taha,
Ka rere nga morehu o “Uri-o-pou” noho rawa atu i Hokianga i raro ia Nga-puhi. Ko Mara-tea te rangatira ingoa nui o taua iwi i rere atu nei i te patunga a Maru tuahu. Ko nga mea i mahue o taua patunga a Maru-tuahu i waiho ano kia noho ana i taua whenua nei, engari i whakahekea iho te tupu; waiho iho hei tiaki mo te whenua, hei kai mahi kai, a tae ana mai ki tenei ra te hekenga o ta ratou tupu.
Ko te timatanga tenei o te hunanga e Maru-tuahu i te tangata o te rironga hoki o te whenua i aia. Te ingoa o tenei parekura ko Te-ika-pukapuka.
Ka noho a Maru-tuahu, i Whakatiwai ratou ko te iwi, ara tana matua hoki me te heke katoa a Hotu, me ana wahine tokorua, a Pare-moe-hau, raua ko Hine-urunga nga tamahine a Rua-hiore a te rangatira a Uri-o-pou o te iwi i patua nei eia.
Ka roa ratou e noho ana i reira, ka whanau nga wahine a Maru-tuahu. Whanau ake ta te tuakana, ko Tama-te po, nana a Nga-ti-rongou; ko Whanaunga, koia a Nga-ti whanaunga; ko Tama-te-ra, koia a Nga-ti-tama-te-ra.
Whanau ake a te teina, ko te Ngako, ko Tauru-kapa-kapa. Na te Ngako, ko Nga-ti-maru, e noho nei i Hau-raki i enei ra, ko Nga-ti-maru katoa ia te ingoa nui, no te mea he uri katoa a Whanaunga na Maru-tuahu; e ngari ko te ingoa o to ratou matua kaore i riro ia ratou; riro ke ana i to ratou teina ia te Ngako, e karangatia nei ona uri ko Nga-ti-maru, ko te ingoa o Maru-tuahu o te matua o Tama-te-po, o Whanaunga, o Tama-te-ra, o te Ngako, o Tauru-kapakapa.
Tau tini hoki i muri iho o te Ika-pukapuka ara o te parekura i huna nei te Uri-o-pou: ka mate a Hotu-nui, ka ora ko Maru-tuahu ratou ko ana tamariki, me ana wahine me to ratou heke katoa. Hui katoa te iwi nei hokowhitu, ka noho tahi noa iho ratou ko te hunga i whakarauoratia nei e ratou e Maru ma. Ta ratou pa tuturu i noho ai ko Whakatiwai, me te mau tonu to ratou mana ki runga ki tena whenua katoa. Tau ana to ratou wehi ki te titiro atu a etahi iwi o Hau-raki ka ore nei i patua e ratou, me te roa o ta ratou nohoanga, me te nui haere, me te kaumatua haere hoki nga tamariki a Maru ratou ko ana wahine tokorua nei.
He tangata uaua rawa a Maru-tuahu ki te mahi kai, e takoto ana nga mania, e kiia ana he mahinga aua wahi na Maru-tuahu, e tuwhera ana nga turanga o ana Hapoki (rua kai), ara o ana rua kumara, te nunui te hohonu; waiho iho hei kopua wai i runga i te tihi o tetahi pukepuke teitei, kaore e mimita te wai o aua rua i nga tau raki te wai o aua rua. Nga ingoa o aua rua, ko Te-hunga-o-rewa-tu, tetahi ko Whaka-tau-taroa te tahi, ko Puke-rewa te puke i tu ai enei rua kai a Maru-tuahu, kei O-rua, kei raro mai o te whenua a Te Kawanatanga i Piako.
Muri iho o tena ka mate a Maru-tuahu, ka noho tonu iho ana tamariki i te wahi i waihotia iho ai ratou e tona matau hoki e Hotu-nui.
Nawai a ka kaumatua nga tamariki nga tama a Maru-tuahu, ka tae mai te tahi kakahu tatara (ara he haronga kia Nga-puhi) he mea hanga ki te harakeke Whara-riki, ka kite te iwi ra, ka whakapai ki tera harakeke, i hanga ai taua kakahu tatara, ka patai (ui) te heke a Hotu. “Kei whea tena harakeke e tupu ana,” ka mea mai te hunga nona te kakahu, “Kei Hau-maki e tupu ana.” Ka tahi ka hiahia nga wahine o te heke a Hotu, kia haere ratou ki te tapahi harakeke hei tatara mo ratou. Haere mawa ake nga wahine o te heke ra ki te tapahi harakeke tokorima, ka haere tahi atu i aua wahine tokorima nei, te wahine a Tauru-kapakapa a Waenganui, te wahine a te tama whakamutunga a Maru tuahu, i tokoono ai aua wahine. Ka hoe atu te waka o nga wahine nei i Whakatiwai, ka u ki
He nui noa atu te tangata o Hauraki i mua ai, ka kite taua iwi ra i te pai o Waenganui o te wahine a Tauru kapakapa, ka hiahia kia tangohia hei wahine ma ratou, ka tahi te iwi ra ka haere ki te waka a nga wahine ra tatari ai, kia hoki mai nga wahine ki ta ratou waka ka tango ai te iwi ra ia Waenganui.
No te hokinga iho i te tapahi harakeke ka tae iho nga wahine ra ki ta ratou waka, ka riro te wahine ra i te iwi nei, tukua atu ana nga hoa tokorima kia hoki.
Ka hoe te tokorima ra i ta ratou waka a ka tae ki te iwi a Hotu, ka korero atu kia Tauru-kapakapa me ta ratou nuinga katoa ano hoki, “E kua tangohia ta matou hoa; ko te iwi nana i tango ko Tu-hukea.”
Ka tahi ka haere a Tauru ki te tiki i tana wahine, ka na te tahatike te huarahi ona i haere ai, a ka tae aia ki Rawaki ki te kongutu awa o Piako, ka tahi ka eke ki te waka ka ahu ma roto I te awa o Piako, ka tae ki te Kerepehi, ka mahue te awa rahi o Piako, ka ahu te tangata ma roto i te tahi awa iti ano o Piako, ko te Hiku te ingoa, ka tae ki te Awa-iti ka noho i te tahi Pa o reira ko Matangi-rahi te ingoa o te Pa, ka tahi ano ka haere te tangata ra ka puta ki te awa ki Wai-hou; te ingoa o te wahi i puta atu ai ki te awa ko Rangi-ora, ka eke ma runga i te waka, ka ahu whakawaho o Wai-hou, whaka te wahi i u atu ai te waka o tana wahine i tangohia e Tu-hukea, e te iwi o Hau-raki.
Ko te iwi o te Pa ra o Matanga-rahi, ko Ngati-hako, ko Wharewharenga-te-rangi te rangatira, ko te iwi tena nana a Tauru i kawe ki te tiki i tana wahine, ka hoe te waka ra ka tuku i runga i te tai timu, ka taka i runga o Hui-rau, ka korero te hunga mohio kia Tauru, “Ka whano ka tata to tatou waka” ka tahi a Tauru ka whakatangi i tana Pu-tara. He pupu moana nui tena mea, he mea wahi te pito iti, ara te tou ka pupuhi mai ai; pai atu te tangi, kaha atu ma te mohio e whakatangi, pai
Ka tupu te whakaaro a nga iwi katoa o Hau-raki kia kaua e tukua atu a Waenganui ki tana taane, ki te tama a Maru-tuahu, mo te whakangaromanga a Maru ma i etahi o nga iwi o Hau-raki, ara o Uri-o-pou.
Ka mea te heke ra, ara te heke a Hotu, “Hei koha tena ma tatou, ko ta tatou tukunga ia Tauru ki te tiki atu ia Waenganui, mehemea ia i tukua mai e ratou, tena ko tenei kaore rawa he wahi ki a koe e Tu-hukea.”
Ka tupu te whakaaro a te heke a Hotu kia huna te iwi i tango nei i te wahine a Tauru i te tama a Maru.
Tana hoatutanga o te ope a taua hunga ouou nei, haere ana i te whenua o te iwi nui whakaharahara, ka tae te ope a Hotu ki O-rua-rangi ka takoto nga pehipehi i waho o te Pa i tetahi taha o te awa, kaore i kitea e te pa, ka haere a Kai-rangatira ki te torotoro i te Pa. Ka haere te tangata ra, ka ako iho ki te ope, ‘E muri kei kai i te kai, kei inu i te wai,” i muri ano o te tangata ra ka kainga e te ope ra ki te kai, ka inumia ki te wai. Tana poauautanga o te tangata ra i roto i te Pa, warea ana e te moe awatea noa, i moe ai te tangata ra no te mea, i kainga mai a muri e tana nuinga, ka tatari mai te ope ra kia hoki atu a Kai rangatira kaore nei i hohoro atu, mea ana te whakaaro o te ope kua kitea e te tangata whenua, a kua mate. Ka awatea nei e moe ana te tangata ra, i rongo ake tera ki te turituri o te ngahiri e aki ana i te roi, i rango ake hoki ki nga kupenga i raro i aia e kumekumea ana e nga tangata e utaina ana ki te waka, i roto hoki aia a Kai-rangatira i te whare kupenga e moe ana. No tana rongonga ake ki nga kupenga e kumea ana i raro i aia, oho rawa ake kua whiti noa atu te ra; ka tahi ka puni te tangata ra i te para (he karakia te puni), kia kore ai aia e kitea e te tangata whenua, ka tahi ka puta te tangata nei ki waho o te whare i moe ai aia, ka haere noa atu ma waenganui o te iwi e taka nei i roto i tana Pa, ka kite mai ano te iwi ra ia Kai rangatira e haere ana, kaore i mohio he tangata ke noa atu aia, hua noa no ratou ano, waiho tonu kia haere ana; me aha i te raruraru o te waka e uta ana i te kupenga, e porahu ana ki te tai e timu ana, ko te patai anake a te iwi ra, “Kowai tera tangata e haere atu ra” ka whakahokia mai ano e etahi ano o ratou ka mea. “Nohea atu hoki tena huanga tangata, ko nga tangata ano ra o to tatou Pa tau e patai na,” ka hoe te iwi, ra ko etahi ki te peehi kupenga, ko etahi ki te kohi pipi, he Peraro te pipi, ko to te whenua paru ko tona pipi; toko ouou nga tangata i noho ki te pa hei paoi roi atu ma te hunga peehi kupenga ma te kohi pipi, e kore hoki e taea te hoki mai ki uta i te paru, ma
Nui atu te tangata ki te hinganga he nui, he nui hoki te tangata o to mua pa, kei O-potiki te noho o te pa e rite ana ki to mua noho pa.
Ka ngaro nei a O-rua-rangi te patu, noho tonu iho a Ngati-maru ki reira, roherohe tonutia iho te whenua, nga mahinga a nga tangata o taua pa i patua nei. He tini ano nga pa i tata ki taua pa i patua nei, kaore nga tangata i haere mai ki te wawao i te tahi o o ratou pa i patua nei, noho tonu mai, no te mea e tau ana te wehi o nga uri o Maru ki te whenua katoa, mo Maru-tuahu, mo te tangata nana nei te parekura nei a Te-ika-pukapuka, te parekura i huna ai tona tini o te tangata ki raro ki te whenua. Kaore a Nga-ti-maru i patu i nga Pa katoa o Hau-raki, ahakoa e tata tonu ana aua pa ki te pa i patua nei kaore aua pa i patua, no te mea kaore he hara, engari ta tenei pa i patua nei he hara tana ko Waenganui te wahine a Tauru. Ko te tuarua tenei o nga hunanga o nga tangata o Hau-raki e Maru-tuahu, ara e ana uri.
Ka noho a Maru-tuahu, ara a Nga-ti-Maru, no te mea ko Nga-ti-maru te ingoa o te heke nei.
Ka noho te tangata whenua, a ka rua tau e noho pai noa iho ana taua iwi me Nga-ti-maru ka pai noa iho kia raua, ka haere a Kai-rangatira ki te Puru, kia kite i nga tangata o nga pa kihai nei i patua e Maru ma, ka taka te mahara i nga pa nei, ka mea, “Ko te tangata tenei nana i torotoro a O-rua-rangi.” Haere tonu te tangata ra ka tae ki te pa ki Kohanga, ka whakaaro te iwi ma, “Me kohuru te tangata nei ana hokimai, i te mea pea ka mate te tangata nei kaore he toa mo te iwi a Maru, no te mea na te tangata nei te whakaaro i mate ai a O-rua-rangi ia ratou, ki te mate i ana te tangata nei a Kai-rangatira ka mate te iwi nei, penei ka ea te mate o a tatou
Haere ake nga pa ra, kotahi te kau ma wha, ka kiia atu e nga pa kua mahue atu nei ia Kai-rangatira, “E kitea iho te tangata na e hoki mai ana ka tuku mai i te tangata kia mohiotia ai tena te haere mai na.”
Ko nga ingoa enei o nga Pa kotahi nei te kau ma wha, na ratou nei te kii kohuru mo Kai-rangatira: Tara-ru, Tutu-kaka, Koro-nae, Poro-iti, Te-totara, Haronga-kahu, Wai-kauri, Kopu, Huru-moimoi, Te-putate, Nga-hua-hou, Tiki-rahi, Tiki-oko, Oue-puhia, ka kitea iho te tangata ra e haere mai ana ara e hoki ana ki tona iwi, i te mea kua kite aia i nga Pa katoa o te iwi whenua, ka whakamene katoa mai nga tangata o nga Pa katoa nei, me te haere te tangata ra, me te haere te iwi nei, na wai ra ka tae ki Ku-pata, ka tahi ka huakina mai e te iwi tinitini noa iho ra ki te tangata kotahi nei kia Kai-rangatira. Tana homaitanga o nga rakau, he mano te tangata, he mano hoki te tao a te iwi nei i te homaitanga ki te wero i te tangata nei, tukua ake te tao a te tini nei, ka hemo ra Kai-rangatira, tua rua homaitanga tao, tua rua ano hemonga i aia, tua toru homaitanga, tua toru ano hemonga o nga tao a te iwi ra kia Kai-rangatira no te wha, ka tahi ka tu te tangata nei: ka whakatauki ake a Kai-rangitira ka mea “Nawai u aku maku anake.” Ko te tikanga tenei o aua kupu, kaore e taea e te tangata kotahi, te tu i te riri a te iwi nui katoa, kowai hei karo i te patu a tenei, a, a tera e te mea kotahi. Ka mate a Kai-rangatira, he mea kohuru. Ka titiro a Kai-rangatira ki te iwi e wero tonu nei i aia, a ka whakatauki ake ano aia i te rua o ana tino kii ka mea aia “Ma koutou, ko au; ma taku iwi, ko koutou, a maku te whenua.” Ka mutu te korero a Kai rangatira i enei kupu ka tino tu aia i nga tao a te tini ra, ka hinga aia, a ka patua kia mate e te iwi nei.
Ka rongo a Nga-ti-maru kua mate a Kai-rangatira i te kohuru e te iwi katoa o Hau-raki nei, ara e te iwi whenua, ka tangi a
Ka tahi ka haere Tauru-kapakapa ki te tiki i tana iwi i tae ra aia ki Matangi-rahi ia Nga-ti-hako, hei takitaki i te mate o Kai-rangatira. Hopukia mai ana e Nga-ti-hako, ko Tauru-kapakapa, ka mate, he mea kohuru ano, ka toko rua nga tupapaku nei he mea kohuru anake, ka raru a Nga-ti-maru ki ana tupapaku, waiho marire ana a Tauru-kapakapa ka takitakina ko to Kai-rangatira mate, tana hoatutanga ko nga Pa kotahi nei te kau ma wha, ka horo, kotahi ano te ra i horo ai, ka patua te tangata moti ana. I mua i kii a Hau-raki i te tangata, i naianei mokemoke ana, no te mea kua moti nga tangata i taua hunga toko ouou; ouou noa ana koa he toa anake.
Ka mate nei te iwi katoa o Hau-raki ka rere nga morehu noho rawa atu i Whitianga i Tai-rua, e noho mai nei ano; ko Nga-ti-hei tona ingoa, ko nga mea i mau kaore etahi i whakaorangia mo te kino o te hara i hara ai ratou. Engari ko nga mea i rere ki te ngaherehere i muri rawa ka hoki mai waihotia iho hei tangata, ara hei tiaki mo nga whenua, hei kai mahi kai a tae ana mai ki tenei ra. I mua ki te kore te tangata pera e mahi i te kai, ara nga tangata i whakahekea te tupu, o nga patunga o te iwi whenua o Hau-raki e nga uri o Maru-tuahu, ki te kore ratou e rongo ki nga whakahaunga a o ratou rangatira, ka patua ratou kia mate rawa; i naianei i te ture nei ko te mate mo ratou kua kore, engari e whakahaua tonutia ana ratou, a e whakakake ana ratou i naianei.
Ko te haepapatanga tenei o nga tangata o Hau-raki mo to ratou kohurutanga ia Kai-rangatira, ra reira te whaka tauki nei mo Kai-rangatira “Ka haepapa te whenua,” ko nga tangata nana te kainga kua kore, a ko Nga-ti-maru te iwi o te whenua ko nga uri o Maru-tuahu a tae ana mai ki tenei ra.
Ka tahi a Maru ka ahu kia Nga-ti-hako ki te takitaki i te
Hui katoa nga tangata e patu nei i Hau-raki hokowhitu, ara 140, takitahi, no mua iho ano te iti o tenei iwi o Nga ti-maru, na reira ana korero i ana ope i ana huihui i penei ai, “Kei titiro te tangata ki te iti, kei tu wehi te whakaaro.” Ko tana ki taki tena, “E hara i naianei no mua iho no nga Maatua iho, ahakoa koimutu te waka e pai ana na nga maatua iho e hara i te mea no naianei.” Ka rongo te tangata i tenei korero ka pakari nga whakaaro.
Ko Tai-nui te waka ko Hotu-roa te tangata. I hoe mai a Tai-nui i Hawa-iki, u mai ki Tamaki, toia mai i O-tahuhu, hoe mai ki te wahapu o Manuka, rere mai i te tae tuauru, ka tokirihia (kokirihia) ko te hoe ki Awhitu, he karaka taua hoe tupu tonu ake taua hoe hei rakau. Hoe tonu mai ki Kawhia, kua pau katoa nga kumara o te waka, he putiki nei te kete kumara i toe, he mea rongoa e Whakaoti-rangi, whakatoria iho ki Kawhia, topu tonu ake ki Kawhia koia “Te putiki a Whakaoti-rangi” waiho
Ko Te Putiki a Whakaoti-rangi.
Ko Tai-nui toia ake ki uta; kei Pari-nga-tai e tau ana, kei te taketake o te Hutu-kawa, e tuhera na ano te riu penei ano me te waka e tau nei te ahua; te tauihu ano, me te tau-rapa ano; kua kohatutia he Pa-keho te kohatu, ka hore he kohatu o reira ko taua kohatu anake, koia ano ona pepeha.
“Ko Tai-nui te waka, ko Hotu-roa te tangata” ko te tupuna tenei o Wai-kato, o Nga-ti-mania-poto, o Nga-ti raukawa, o Nga-ti-tu-whare-toa, o te Ati-awa (Nga-ti-awa). Me haere tenei i nga tupuna o mua, i a nga tohunga i korero ai. Ko Tu-heitia. He taniwha. He aitanga mokopuna a Tu-heitia na Hotu-roa. Ka moe a Tu-heitia i te tuahine a Tahinga i a Te-ata.
Ka hiakai a Tahinga ki te ika ka mea atu ki tana taokete ki a Tu-heitia kia haere raua ki te moana ki te hi ika, ka hoe raua a ka tae ki te tauranga ika ka makaa te punga ki te moana, ka hi raua, ka kai ake te ika ki ta Tu-heitia, ka kore ki ta Tahinga, a ka hutia e Tahinga te punga, he huti tinihanga tana i te punga ra, ka tinihangatia eia tana taokete, ka karanga atu a Tahinga ki aia, “E hoa kua mau te punga o ta taua waka i te kohatu; tikina mai rukuhia e koe.” Kaore he tinihanga nana; ka tahi ka rukuhia te punga ra e tangata ra, ano ka ruku aia, ka tae a Tahinga ki te taura (whakaheke) o te waka ra tapahia iho eia, ka motu, hoe ana aia ki uta: a te pueatanga ake o Tu-heitia ki runga, ka karanga aia ki a Tahinga “E hoa homai te waka na ki au,” ka maka atu e Tahinga nga whariki o te waka ra ki te wai ka karanga atu “Na o whariki hei waka mau” ka karanga atu ano a Tu-heitia. “E hoa homai te waka ki au,” ka maka atu e Tahinga ko te ipa wai, ka karanga atu “Na te waka mau na ko to wai.” Ka karanga atu ano a Tu-heitia “E hoa homai te waka ki au,” ka mau a Tahinga ki te nape (aho) a tangata ra ka whiua ki te wai ka karanga atu ano aia, “Na to nape na, hei waka
Ka u atu a Tahinga ki uta, ka tatari mai te wahine a Te-ata te wahine a Tu-heitia, te tuahine a Tahinga. E hapu ana te wahine ra i aua ra, ka patai (ui) te wahine ra ki tana tungane ka ui atu “Kei whea to taokete?” ka mea atu a Tahinga “I waiho atu ano e au i tatahi,” ka tatari ano te wahine ra a roa noa ka pa te pawera ki aia ki te wahine ra ka mea aia “Kua mate pea taku tane, ka haere au ki te hahau (rapu),” ka haere aia ki nga tini kainga o te akau a kore noa ake aia i kite i tana tane, ka haere nei aia i aua kainga me te tangi haere, a ka kore noa a Tu-heitia i aua kainga, ka haere aia ki te akau i te taha o te moana, a ka kite atu aia i te ringa o Tu-heitia ka kokiri ake i roto i te moana, hei whakaatu ake ki tana wahine, kua mate aia, a kua Taniwhatia aia, aua tonu ake te ringa ra i te wai, a ka kitea e te wahine ra te ringaringa ra, he tohu ano i te ringa, he whakairo he kurawaka te ingoa o taua whakairo ringaringa, a ka mohiotia e te wahine ra ko tana tane tenei; i mohiotia ki taua whakairo; ka tahi ka tino mohio, kua tino mate tana tane, ka tangi te wahine nei, a ka hoki ki te kainga, a ka puta he aroha o te wahine nei, ka kokiri ake te ringa o Tu-heitia i te tua-whenua nei ano, puta ana ki runga i te oneone me taua whakairo ano ki tona ringaringa.
Ka noho te wahine nei a ka whanau te tamaiti he tane, a tapa iho te ingoa o taua tamaiti ra ko Mahanga, a hoki ana te wahine ra me tana tamaiti ki roto ki Wai-kato; i te akau hoki aia e noho ana i te wa i mate ai tana tane, me te wa i whanau ai ano hoki tana tamaiti.
Waiho tonu iho tenei kohuru hei take pakanga ma Wai-kato kia Nga-ti-tahinga; he tupuna hoki a Mahanga no Wai-kato, he whawhai tonu te mahi o nga iwi, te tahi ki te tahi.
Ka taniwha nei a Tu-heitia, ka noho aia i roto i te awa o Wai-pa i Wai-kato, ko ana noho nga ia.
I kitea ano taua taniwha nei e tere ana i mua tata ake (atu) o te whawhai ki Wai-kato a te Pakeha nei, I tere mai i te Rua-makamaka i raro mai o Whatawhata. He takomaha noa atu nga
“Nga tokorua a Puaki-rangi, ko Whare, ko Tapa-ue” tupono atu ki te riri, whati ana te hoa riri i to raua tokorua i a Whare raua ko Tapa-ue. Tapa iho nga teko kowhatu e rua i te Tau-roa i te taitua (akau) i tua atu o Wai-uku “Ko nga tokorua a Puaki.”
He pepeha ano to Mahanga “Mahanga whakarere kai, whakarere waka.” Ko tana mahi ko ta Mahanga he noho haere, ka whanau enei tamariki whakarerea ake te iwi me nga tamariki me nga kai, haere ana aia he iwi ke he kainga ke. He noho haere tonu tana mahi a tae atu ana aia ki a Nga-puhi whawhai tonu atu, a haere ana aia ki Hauraki, ara ki Moe-hau, a i mate atu aia ki reira. Koia te whakatauki mona, mo tana mahuetanga i tana iwi a i ana tamariki; a e whakataukitia ana ano i enei ra e ona uri nei. Ka haere ki te haere, a ka hohoro te haere o te tahi tangata, a ka mahuetia iho te nuinga, a ka uia taua tangata nei e te nuinga ka mea, “Kei whea to tatou hoa?” Ka mea atu etahi, “Kua riro,” ka tahi ka puta taua whakatauki, “E ko nga uri o Mahanga whakarere kai, whakarere waka.”
He toa anake enei tangata, a Mango (nana i mate ai a Whati-hua), Kai-hamu, Pahau, Toa-rangatira, Wahie-roa, Ka-wharu, Marangai, Te Maunu, Mahuta, Kimihia, Te haunga, Tu-haha, Pikau (koia te tino tangata e rongo ai te iwi ki te ope taua), Ra-ka-herea (matua tane o Te-hae ata), Rau-paraha, Rangi-hae-ata, Taka-mai-te-rangi, Rawiri-puaha, Noho-rua, Kete-roro, Puoho.
No nga ra o Te-uru-tira i haere ai a Puhi-rere ki te Wai-pounamu, me te tupuna hoki o Nga-ti-awa i Turanga: a Pu-rehua i haere mai i Te-ranga-tapu (he Pa) ki Tauranga, no aua ra ano ko te heke a Pu-rehua.
Ko Tai-nui te waka ko Mango tetahi o nga uri o nga tangata i eke mai i runga i a Tai-nui.
Ka moe a Mango i a Hia-poto, no Nga-rauru, tana tamaiti ko Ue-tapu, ko Kai-hamu, ko Whata, ko Ue-tapu. Ta Hamu wahine ko Tu-para-haki, no Tapu-ika; ka puta ko Te Uru-tira, tana ko Pahau. Ka moe a Pahau, i a Hine-te-ao, no Te-wai-o-hua, tana ko Koro-kino, kei Totara-i-a hua te mauri o tenei tangata o Koro-kino. Ka moe a Koro-kino i a Tu-whare-iti no Nga-ti-awa. Tetahi wahine ano a Koro-kino ko Mananake, no Nga-ti-awa ano, ta Mananake, ko Wai-kauri. Ta Tu-whare-iti ko Toa-ranga-tira. Ko to Nga-ti-toa tupuna tenei i putakea te ingoa o Nga-ti-toa i te ingoa o tenei tupuna, ko Toa-rangatira, kia a Nga-ti-toa. Na tenei tupuna o taua iwi nei o Nga-ti-toa i puta ai te ingoa o tenei Hapu ki nga wahi katoa o te whenua o nga motu nei. Ka moe a Toa-rangatira i a Pare-hou-nuku no Ngati-mania-poto, ka puta ko Marangai, ko Werawera. Ka moe a Marangai i a Te-ra-ka-huru no Tai-nui, tana ko Te-maunu, ka moe a Te-maunu i Wai-kawhia no Nga-ti-mania-poto ka puta ko Te-mahu-tu, Ka moe
A te Uira tamariki ko Wi-patene, Rawiri-patene, Para-nihi, he wahine, Hine-koto, he wahine.
Koia nei te whakapapa o aua tangata nei:—
Ka moe a Kahu-taiki no Nga-ti-awa i a Te-maunu tuatahi ka puta ko Pikau, ka moe a Pikau i a Kahurangi no Nga-ti-toa ka puta ko Toitoi, ko moe a Toitoi i a Te wai-puna-hau no Nga-ti-mutunga o Manu-korihi o Wai-tara ka puta ko te Pehi nui ka moe a Pehi nui i a Tiaia no Tai-nui, tamahine a Tuku-tahi, ta Tiaia ko Te-hiko-o-te-rangi, ka moe a Te-hiko-o-te-rangi i a Tope-ora tua rua i te tamahine a Te-rangi-hae-ata, to muri iho i a Te-hiko-o-te rangi ko Te-oue-nuku, ka moe i a Rakapa-ka-hoki, i te tamahine a Tope-ora nui o Nga-ti-toa. To muri iho i a Toitoi ko Te-pari-nui, ka moe i a Te-aka tua rua i te tamahine a Karewa, ka puta ko Makiri, ka moe a Makiri i a Tungia o Nga-ti-toa ka puta ko Te-aka tua toru, ko Te Rua-tahora, ko Nga-huka. To muri iho ano i a Pikau ko Wai-taoro-rangi, ka moe i a Werawera, no Nga-ti-toa ka puta ko Noho-rua, ko Takuna.
Ko Te-raraku, he tangata tenei no Nga-puhi, he tangata haere, he rangatira aia, i haere mai i Nga-puhi, a ka haere ki Tara-naki, ka moe aia i a Kaingaru, o Nga-ti-awa, he tupuna a Kaingaru no Wi-kingi-te-whiti o Tara-naki, e rima pea, e ono ranei, a tera atu ano ranei nga paparanga o taua tupuna o Nga-puhi nei o Te-raraku i haere ai ki Tara-naki, a i moe ai i to reira wahine.
Ko Hini-koto, ko Te-ara-tangata, ko Hikihiki, ko Rangi-haua, ko Te-kai-a-te-kohatu, ka moe a Koroua-puta, no Nga-ti-raukawa, ia Kai-tawhara ka puta ko Pare-kohatu, ka moe a Pare-kohatu i a Werawera, ka puta ko te Rangi-ka-tukua, ko Wai-tohi, ka moe a Wai-tohi i a Te-ra-ka-herea tutahi, ka puta ko Te-tou, muri iho ko Te-rangi-hae-ata, ko Kiha-roa, ko Tope-ora, ka moe a Tope-ora, ia Te-rangi-ka-piki no Nga-ti-rau-kawa ka puta ko Matene-te-whiwhi, ka moe a Matene-te-whiwhi i a Te-ipu-rape, no Tu-hou-rangi ka puta ko Te-wirihana.
Hine-koto, Te Ara-tangata, Hiki-hiki, Rangi-haua, Te Kai-a-te-kohatu.
Te muri iho i a Te-maunu ko Kimihia, ka moe aia i a Wai-tohi tuatahi, no Nga-ti-toa, e hara i te Wai-tohi e kiia nei, i te matua o Te-rangi-hae-ata, tana ko Werawera, muri iho ko Karewa, ka moe a Karewa i a Hine-hape no Nga-ti-motemote no Tai-nui, tana ko Taunga-wai, ka moe a Taunga-wai i a Pare-mata, no
Muri iho i a Kunihia ko Te-aka-mapuhia, ka moe i a Te-rangi-kai-whiria o Nga-ti-rau-kawa, tana ko Te-wai-hine-rau ka moe i a Te-hika-pounamu no Nga-ti-raukawa, ka moe ano aia i a Te-pare-whakatau no Nga-ti-rau-kawa tana ko Te-puke, ka moe a Te-puke ia Ruinga-rangi no Nga-ti-kau-whata, ka puta ko te Iwi-hora, ka moe a Iwi hora i a Te-kura no Nga-ti-raukawa.
To muri-iho a Te-aka-mapuhia ko Tu-haha, ka moe a Tu-haha i a Wherowhero no Nga-ti-te-ra o Tai-nui, ka puta ko te Ahi-manawa, ka moe a Ahi i a Pare-kai-tara-mea no Tai-nui, ka puta ko Tu-haha tua rua.
Muri iho i a Tu-haha tua tahi ko Te-haunga (he toa aia), ka moe i a Te-kahui-rangi no Nga-ti-raukawa ka puta ko Te-kanawa
Muri iho i a Te-ra-ka-herea tua rua, ko Te-kahui-rangi tua rua ka moe i a Te Rau-paraha, ka puta ko Te Horonga ko Te-atua.
Muri iho i a Te kahui-rangi tua-rua ko Taeko tuatahi ka moe i a Te-uira tamahine a Te-rau-paraha, ka ore i ora nga tamariki, muri iho i a Taeko tuatahi ko Rangi-ruruku, ka moe i a Te Kanawa tua rua ka puta ko Taeko tua rua.
Ka moe a Noho-rua i a te Whare-mawhai no Nga-ti-rahiri o Nga-ti-awa, tana ko Tua-rau tuatahi ko Werawera tua rua ko Nokenoke, ko Hama-ruru, ko Takuna tua rua.
Ka moe ano o Noho-rua i a Te-wai-nokenoke no Nga-ti-haumia no Nga-ti-toa ka puta ko Te-ua-torikiriki, ko Mutumutu, ko Tua-rau tua rua ka moe a Tua-rau tua rua i a Mata-kapi, ia Kahu-rangi tua rua no Nga-ti-koata no Tai-nui ka puta ko Hohepa, ko Mihi-mete.
Ka moe a Te-ara-tangata i a Rangi-whainga o Nga-ti-tama o Nga-ti-awa ka puta ko Te-wiwini tua rua, ko Te hikihiki, tua rua, ko Te-hinu, ko Te-paki-rori, ko Rongo-rongo, ka moe a Te-wiwini i a Te-mate no Nga-ti-tama, ka moe a Hikihiki i a Ema no Nga-ti-kahu-nui ka moe a Hinu i a Pokai-tara, no Nga-ti-toa ka moe a Rongorongo i a Raniera no Nga-ti-tama ka puta ko Iraia me nga tuahine tokorua.
To muri iho i a Marangai ko Moari ka moe i a Te maunu tuatahi ka puta ko Te-rangi-whakatapua, ka moe a Rangi-whakatapua i a Wai-tu-rawea o Nga-ti-te-maunu ka puta ko Te-rangi-hau-ata.
Ka moe ano a Te-rangi-whakatapua i a Pare-ngako no Nga-ti-te-whaia-te-hau o Nga-ti-toa ka puta ko Hape, ka moe a Hape i a Whaia-te-hau, tua rua, no Nga-ti-te-maunu o Nga-ti-toa ka puta ko Te-kotahi.
Ka moe ano a Pare-ngako ia Te-rangi-hau-ata ka puta ko Te-ata-rau-wehi, ko Te-hua, ko Rangi-hurihia, ko Pare tauhinu, tua rua, ka moe a Te-ata-rau-wehi i a Niho-tahi no Nga-ti-te-maunu ka puta ko Te-hinu, tua rua, ko Waikeri, ka moe a
Ka moe ano a Taka-mai-te-rangi i a Pu-te-auru tamahine a Rangi-kau-rerewa o Nga-ti-toa ka puta ko Te-mahutu tua rua, ko Kiore (i wera a Kiore i te ahi i Rara-wera). Muri iho ko Puhi-wahine, ka moe a Puhi wahine, i a Te-rangi-ka-tukua, ka hore kau a raua tamariki.
Muri iho i a Mahuta, nui, ko Pare-haoko, ka moe i a Turanga-peke, nui, no Nga-ti-ra-rua, no Nga-ti-awa ka puta ko Taka-hua, nui, ko Hine-wai-roro, ko Te-kete-roro, ka moe a Taka-hua, nui, i a —, no Nga-ti-turanga-peke ka puta ko Te-tauru, ko Te Roto-roa, ko Mango, tuarua, ka moe a Te-tauru i a Te-wai-ruinga no Nga-ti-ra-rua no Nga-ti-toa, ka puta ko Hikoia, ko Maui, ko Pare-haoko, tuarua, ka moe a Hikoia i a Te-rangi-hounga-riri tama a Te-puke-roa o Nga-ti-toa ka puta ko Te-kuru-popo, ka moe a Hine-wai-roro, tuatahi, i a Whanga-taki o Nga-ti-tama ka puta ko Te-puoho-nui, ko Taku, ko Rangi-taka-roro, ko te Korua, ka moe a Te-puoho, nui, i a Karanga no Nga-ti-tama no Whanga-nui kaore he tamariki; ka moe a Taku i a Kauhoe no Nga-ti-hine-tuhi, ka puta ko Ka-hiwa, ko Te-waha-piro, ko Konehu, ka mate a Te-taku ka moe a Kauhoe i a Te-puoho, nui, ka puta ko Wiremu-nga-manu, ka moe a Wiremu-nga-manu i a Te-amo-hau no Nga-ti-tu-whiri-kura, te uri o Te-puni, ka puta, he kotiro ta raua tamaiti, me te tamaiti tane me Tare, me Heni he kotiro, ka moe a Waha-piro i a Te-ahu-rewa no Nga-ti-ra-rua no Nga-ti-tama, ka puta, ko Pito, ko Wiremu-patene, ko —, ka moe a Pito i a Putai o Nga-ti-toa kaore a raua tamariki.
Ka moe ano a Te-maunu nui ia Nihoniho o Nga-ti-toa ka puta ko Te-paru, ko Te-teke, ko Pori-tahi, ka moe a Paru i a Rangi-whaia, tuarua, no Nga-ti-toa, ka puta ko Te-wai-kino, ko Te-rau-patu, ko Nopera-te-ngiha, ka moe a Te-wai-kino i a Karu-manu no Nga-ti-toa, ka puta ko Waia, ka moe ano a Wai-kino i a Hoa-kai no Nga-ti-toa, ka puta ko Mate-aitu, ka moe a te Rau-patu i a te Wai mongamonga no Nga-ti-toa, ka puta nga tamariki kua mate; ka moe a Nopera i a Tutari no Nga-ti-toa, ka mate tenei, ka moe ano a Nopera i a Hera-kiri-maro no Ngati kahu-nunu, kaore he uri.
Ko Haumia te tahi o nga uri o nga tupuna i eke mai i runga i a Tai-nui. Ka moe a Haumia a Mawake no Nga-ti-awa, ka puta ko Taonga-iwi, ka moe a Taonga-iwi i a —, no Nga-ti haumia, ka puta ko Tama-iwi, ka moe a Tama-iwi i a —, ka puta ko Wahie-roa, nui, ka moe a Wahie-roa, nui, i Kuia-pou no Nga-ti-haumia, ka puta ko Te-ranu, ka moe a Te-ranu i a —, ka puta ko Whare-rau ka moe a Whare-rau i a Pare-te-wiwini no Nga-ti-toa, ka puta ko Te-rangi-hoa-ngata, ka moe a Rangi-hoa-ngata i a Kahu pake no Nga-ti-toa ka puta ko Te-moana-pounamu, ko Pokai-tara, ka moe a Te-moana-pounamu i a Karanga, no Nga-ti-te-ra, no Nga-ti-toa, ka puta ko Ropata-huru-mutu, ka moe a Ropata i a Te-aka tamahine a Tungia.
Muri iho i a Pehi nui ko Te-rangi-hi-roa, ka moe a a Rangi-hi-roa i a Pohe no Nga-ti-hine-tuhi, ka puta ko Te-wai-puna-hau, ka moe a Wai-puna-hau i te Pakeha, ka puta ko wi—
Ka moe ano a Rangi-hi-roa i a Kapu no Nga-ti-mutu-nga, tamahine a Ngatata, ka puta ko Te-hiko, tuarua, ka moe a Hiko i a Ti-tahi tamahine a Te-kanae ka puta ko Hani-kamu, ko Mere.
Te tuahine o Te-ranu, nui, ko te Puta-a-hika, ka moe i a Turanga-peke no Nga-ti-awa, ka puta ko Hine-wai-roro, ko Te-rangi-tutaki (he toa aia), ka moe a Rangi-tutaki i a Rangi-whakawaia no Nga-ti-kuri o Nga-ti-toa ka puta ko Turanga-peke, tuarua, te tuakana, ko Te-kai-nui te teina.
Ta te Wiwini nui (e hara i te Wiwini tama a Te Ara tangata oti ra ko te Wiwini tuatahi), ko Tara-piko, ka moe a Tara-piko i a Makiri o Nga-ti-toa no Nga-ti-haumia, no Nga-ti-hine-wai ka puta ko Ihu, ka moe a Ihu i a Pare-kai-uru o Nga-ti-ra-rua o Nga-ti-toa, ka puta ko te Horenga ka moe a Te-horenga, ia Te-tua no Tai-nui ka puta ko Tara-piko, tuarua, ko Rangi-titia, ko Te-rangi-tua-nui, ka moe a Rangi-titia i a Nga-rangi-rewanga no Tai-nui ka puta ko Tuku-tahi, ka moe a Tuku-tahi i a
Ko Kahu-rere no Nga-ti-awa o Tauranga ka moe i a — no Tai-nui ka puta ko Tuhoro-tini, ka moe a Tuhoro-tini i a — no Tai-nui ka puta ko Paka-ua, ka moe a Paka-ua i a Koata no Tai-nui ka puta ko Kawharu nui, ka moe a Kawharu ia Motemote no Nga-ti-mango no Tai-nui, ka puta ko Te-ra-ka-hura, ko Haronga, ko Te-kumete, ka moe a Te-kumete i a Nga-hina no Nga-ti-toa ka puta ko Whaia-te-hau, ko Matua-iwi. Ka moe i a Pare-te-wiwini, tuarua, ka puta ko Maunu, ko Te-kura-whakaipo, ka moe a Maunu i a Te-kaweinga no Tai-nui ka puta ko Tawhi-ao, ka moe i a Tawhaki no Nga-ti-haumia ka puta ko Tuke, ko Rangi-kata, ka moe a Tuke ia Wai-noke, no Nga-ti-haumia, ka puta ko Hohaia-pokai-tara tuarua, ka moe a Rangi-kata i a Whaka-tere no Nga-ti-tama ka puta ko Te-ngongi (wai) ka moe a Ngongi ia Rangi, no Nga-ti-tu-whare-toa, kahore kau he uri i puta.
Ko te teina o Te-ngongi ko Tatua ka moe i a Pehi-atea o Nga-ti-koata, kahore kau he uri.
Te teina o Rangi-kata ko Patu-para-kore, ka moe i a Pare-taua no Nga-ti-haumia no Nga-ti-mutunga, kahore he uri i puta kua mate katoa.
No muri i a Patu-para-kore, ko Hine-wai-roro tuarua, ko
Muri iho i a Tawhi-ao ko Te-teka ka moe a Te-teka i a Wai-pataka, no Nga-ti-maru ka puta ko Piopio-patara, ka moe a Piopio-patara i a Te-ruriruri-haromi, kahore he uri i ora kua ngaro katoa i te mate.
No muri i a Piopio-patara ko Ure-kotia-pere, ka moe i a — he tamaiti tane te mea i puta.
No muri i a Te-teka ko Ngari, ka moe i a Te-riu-nui no Nga-ti-te-ariari no Nga-ti-te-uru o Tai-nui, tana ko Hikoia, tuarua, ko Manga-toa.
Muri iho i a Ngari ko Ra-whiti, ka moe i a Rangi-tiatia, ka puta ko Riri, ka moe a Riri i a —.
Ka moe a Haronga i a Te-kuri-kai-wao no Nga-ti-te-ata ka puta ko Tu-whenua (he toa aia), ka moe a Tu-whenua i a Pare-teko no Nga-ti-motemote, ka puta ko te Tawha tua tahi ka moe i a— no Kawhia no Tai-nui, ka puta ko Te-tawha tuarua (i poremo tenei tangata ki te wai).
Te teina o te Tawha tuatahi ko Rangi-potiki, ka moe i a Te-ata no Nga-ti-whaia-te-hau, ka puta ko te Ihu, ko Tu-whaia tuarua, ka moe i a Kauia no Nga-ti-te-uru, ka puta he tamahine kua mate.
†‡§ Nga uri putanga o enei i runga nei, titiro i tua.
No Nga-ti-mania-poto a Mata-pura, he teina ki a Te-kawa, ka moe a Mata-pura, i a Tu-mania, no Nga-ti-toa ka puta ko Te-angina-mai-waho, ka moe a Te-angina-mai-waho i a Kahu-whare no Nga-ti-toa ka puta ko Nga-hina, ka moe a Nga-hina i a Te-kumete ka puta ko Whaia-te-hau wahine o Mahu-tu, muri iho i a Nga-hina, ko Wai-tohi i moe i a Kimihia.
To muri iho i a Taka-mai-te-rangi, ko Poro, ka moe i a —no Nga-ti-toa ka puta ko Te-ata, ka moe i a Rangi potiki.
Te muri iho a Poro ko Noa, ka moe i a—ka puta ko Te-whare-mahihi ko Teni-kotahi, ko Whaia-te-hau, tuarua, ka moe a Whaia-te-hau i a Hape. Muri iho i a Whaia-te-hau ko Te-manea ka moe i a Moana-kura, o Nga-ti-mania-poto, ka puta ko Taka, tuatoru, ko Muhu, ko Te-hunga, ka moe a Taka i a Horahia no Nga-ti-werawera ka puta ko Te-anau.
Ka moe ano a Taka-mai-te-rangi, tuatahi, i a Wai-puia no Nga-ti-toa ka puta ko Tuhaia, tuatahi, ka moe a Tuhaia ia Hine-te-niu no Nga-ti-te-angina ka puta ko Toroa ko Rangi-titia, muri
Ka moe ano a Taka-mai-te-rangi i te tahi wahine ano mana i a Te-kiri no Nga-ti-toa, ka puta ko Pua-tata, ka moe a Pua-tata i a Horahia, ka puta ko Te-ngohi, ko Rangi-titia.
Ka moe a Te-rau-paraha i a Marore, te wahine tuatahi ana, no Nga-ti-toa ka puta ko te Uira, kahore he uri o tenei wahine i ora, ko Rangi-hounga-riri, kua mate ano hoki, ko Tutari, ko Poaka.
Ka moe ano a Te-rau-paraha i a Te-kahui-rangi, tuarua, ka puta ko Te-horanga, ko Te-atua.
Ka moe ano a Te-rau-paraha i a Te-rangi-ta-moana no Nga-ti-toa, ka puta ko Te-whetu-kai-tangata, ko Te-puta kino.
Ka moe ano a Te-rau-paraha i a Te-hope-nui no Nga-ti raukawa, ka puta ko Motuhia ko Te-matata.
Ka moe ano a Te-rau-paraha i a Te-akau no Tu-hou-rangi ka puta ko Tumu-whakairia, ko Tamihana-te-rau-paraha.
Ka moe ano a Te-rau-paraha i a Kutia no Tu-hou-rangi ka puta ko Paranihia.
Ka moe ano a Te-rau-paraha i a Kahu-kino no Nga-ti-rangi-tihi, ka puta ko Rangi-hounga-riri.
Ka moe ano a Te-rau-paraha i a Kahu-taiki no Nga-ti-toa.
Ko Te-ariari no nga uri o te hunga tupuna i eke mai i runga i a Tai-nui.
Ka moe i a Miroa no Kawhia, ka puta ko Mananake, i moe tenei wahine i a Koro-kino, ko Te-kihi, ko Rangi-apoa, i moe tenei wahine i a Kawharu, ko Pu-o-roro, i moe tenei tangata i a Kahu-taraheke, ko Te-uri-ariki, i moe tenei wahine i a Mata-pihi, ko Te-uru-kahu, ko Te-uru-pare, ko Tara-haua.
Ta Te-uru-ariki, ko Te-rore, ka moe a Rore i a Te-ra, no Nga-ti-motemote ka puta ko Kaiapa-riri, ka moe a Kaiapa-riri i a Rangi-tiatia no Nga-ti-motemote, ka puta ko Rangi-ma-toru, ko Te-ra, tuarua, ka moe a Rangi-ma toru i a Te-kapua, no Nga-ti-awa no Puke-tapu, ka puta ko Hera, ka moe a Hera i a—.
Ka moe a Te-ra i a Tau-ware-pirimona, ka ore he uri.
Ka moe a Tara-haua i a— no Kawhia ka puta ko Tiwha, ka moe a Tiwha i a — no Tai-nui no Nga-ti-mango ka puta ko Tama-ha, ka moe a Tama-ha i a Puahi no Tai-nui no Nga-ti-kino-haku ka puta ko Hone-ropiha-te-kete-tahi, ka moe a Hone-ropiha i a Ritihia o Te-whaka-tohea, kua mate katoa nga uri.
Ta Pu-o-roro ko Koro-amoamo, ka moe a Koro-amo-amo i a Pare-te-wiwini, ka puta ko Po-hewa, ka moe a Po-hewa i a Te-hoka-kai-matangi no Nga-ti-toa, mokopuna a Te-angina, ka puta ko Te-otaota, ka moe a Te-otaota i a Te-makiri no Tai-nui, ka puta ko te Moana, tuarua, ko Pai-oke, ka moe a Moana i a — no Nga-ti-toa, ka hore he uri, ka moe a Pai-oke i a Te-ruriruri no Nga-ti-toa ka puta ko Rawiri.
Tetahi tamaiti ano a Turanga-peke, nui, ko Te-maunu, ingoa, ka moe ano a Turanga-peke i a Hau-whangai-rua no Ngati-kino-haku, ka puta ka Te-maunu, ingoa, ka moe a Te-maunu i a Tori-wai no Tai-nui ka puta ko Te-whata-toroa ka moe a Te-whata-toroa i a Te-ahi-paoa-nui no Nga-ti-te-wehi, no Nga-ti-ra-rua, ka puta ko Homai-rangi, ko Kete-roro, tuarua.
To muri iho i a Te-whata-toroa ko Nga-tiki, ka moe i a Wera no Nga-ti-te-wehi, ka puta ko Weuweu, ka moe a Weuweu i a Homai-te-rangi, ka puta ko Te-whata-toroa, tuarua.
To muri iho i a Weuweu ko Raniera, ka moe i a Wiki-toria, no Nga-ti-awa ka puta ko — he tamahine.
Ko Tu-haha ingoa, ka moe i a Hine-rangi, no Nga-ti-ra rua, ka puta ko Wera, ko Here-taunga, ka moe a Here-taunga ia —, kaore he uri.
Ko Te-whangainga-hau ka moe i a —, kahore he uri.
Ko Kawa-tiri ka moe i a Rua-kino no Nga-ti-awa, kahore he uri.
To muri i a Nga-tiki, ko Rangi-nui, ka moe i a Upa no Nga-ti-ra-rua, no Nga-ti-te-wai-pango, ka puta ko Te-wirihana-te-rawa-ki-tua ingoa, ka moe a Te Wirihana i a —. No Tara-naki, no Te-kainga-ahi ka puta ko Mere, ka moe a Mere i a Patara, no Nga-ti-ra-rua ka puta ko Peti.
Te Pehi ingoa, ka moe i a Te-hui no Puke-tapu, ka puta ko Re-wai, ka moe a Re-wai i a Kahu-kino no Nga-ti-ra rua, ka puta ko Patara.
To muri iho i a Pehi ingoa ko Te-poaka-roro, ka moe i a Rawhaki no Nga-ti-ra-rua, ka puta ko We-rua, ka moe a We-rua i a Maraea, no Nga-motu no Ngati-tawhiri-kura ka puta ko Pere, ka moe a Pere i a Nga-manako, no Puke-tapu, kahore he uri.
Te tuahine o We-rua ko Riria, ka moe i a Himiona o Ngati-ra-rua no Nga-ti-kino-haku ka puta ko Pere.
To muri iho i a Turanga-peke, ko Pu-rehua, ka moe i a Whakairia, ka puta ko Te-ara-waere, no Nga-ti-ra-rua, ka moe a Ara-waere i a Te-roto-roa ingoa, ka puta ko Manu-konga ingoa, ka moe a Manu-konga, i a Te-uru, no Nga-ti ra-rua, ka puta ko Te-tao, ka moe a Te-tao i a Kahu-rahui, no Nga-ti-ra-rua, ka puta ko Te-hotu, ka moe a Hotu i a Te-ngakau-iti, no Nga-ti-ra-rua, ka puta ko Puke-kohatu, ka moe a Puke-kohatu i a Te-waha-rau, no Nga-ti-kino haku, ka puta ko Raniera-te-whare-kereru, kahore a Raniera-te-whare-kereru i moe i te wahine.
Muri iho i a Raniera-te-whare-kereru, ko Te-tuku, ka moe i a Irihapeti no Nga-ti-ra-rua, ka puta ko Te-pou-whare, muri iho i a Te-tuku, ko Kawana-parenga-tai, ka moe a Kawana-parenga-tai i a Te-ru, no Nga-ti-ra-rua, ka puta po Kahu-nui tuarua, to Kawana-parengatai teina, ko Puoho ingoa.
Muri iho i a Hotu, ko Te-kauwhata, ka moe a Te-kauwhata i a Te-tomo, no Nga-ti-ra-rua, ka puta ko Te-tapatu, ka moe a Tapatu i a Rawiri-puaha, muri iho i a Tapatu ko Pou-whare, kaore aia i moe wahine, ko Huahua, ka moe a Huahua i a Tama-rere, no Nga-ti-ra-rua, ka puta ko Te-ru. To Huahua teina ko Hine-wai-roro, ka moe a Hine-wai-roro i a Tangata-ke, ka puta ko Te-keepa. Te tane tuatahi a Hine-wai-roro, ko Hare-peka, no Nga-ti-ra-rua ka puta ko Tapuru.
Nga tamahine a Pare-haoko raua ko Te-kete-roro—ko Te-tuku te tama, ko ana tuahine, ko Kupe i moe i a Te whero, no Nga-ti-kino-haku, ko Maketu.
Ko te tuahine a Toa-rangatira ko Pare-tona, ka moe i a Tionga no Nga-ti-ra-rua, ka puta ko Te-rehu-toto, ka moe a Rehu-toto i a Mihi-ki-tu-i-rangi, no Nga-ti-ra-rua, ka puta ko Pu-kauwae, ka moe a Pu-kauwae i a Rangi-ta-moana, nui, no Nga-ti-ra-rua, ka puta ko te Whata-tiari,ingoa, ka moe a Whata-tiari i a Rukuhia no Nga-ti-ra-rua, kaore he uri.
Ko Tionga te teina o Rehu-toto, ka moe a Tionga i a Pare-tau-naha, no reira ano, ka puta ko Tehe, ka moe i a Mihi-ki-turangi no Ngati-te-ra, ka puta ko Marore, i moe a Marore i a Te-rauparaha, ko Te-kuru, ka moe i a Rangi haere-iho, ka puta ko Te-maunga-kino, te muri iho i a Te huru ko Tama-ranga, ka moe i a Te-ahi-hurahura, muri iho i a Tehe ko Te-rangi-horo-kai, he tangata kohuru tenei, ka moe i a Tikawe, nui, no Nga-ti-ra-rua, ka puta ko Rehu-toto, ingoa, ka moe i a Te-whakaroro, no Nga-ti ra-rua ka puta ko Hare-peka.
Te tuahine o Te-rehu-toto ko Rangi-ta-moana, i moe i a Te-rau-paraha, muri iho i a Rehu-tote, ko Te-ipu ka moe i a Te-maro no Ngati-te-wai-pango, ka puta ko Te-uira ingoa, ka moe i a Mutumutu, tama a Noho-rua, kahore kau he uri, ka mate a Mutu ka moe ano ia Nga-piko o Nga-ti-tama, ka puta ko Rawiri.
Te tuahine o Taka-mai-te-rangi ko Koke.
Ko Honga-honga te matua o Te-hou ratou ko Te-waero, ko Te Awa, he wahine, ko Te Ahi-tapi.
Ko te kainga i noho ai a Tiki-nui kei Hiku-rangi ko Te-rangi te teina, he iramutu enei tangata na Mai-whiti. Ko te take tenei i mate ai a Tiki-nui, he rore kiore, he tuhuna (tuhua) kukupa, he totohe na ratou ki aua tuhuna ra, ki nga ara kiore o Hiku-rangi; haere ana a Tiki-nui ki Kai-para ki te ngakau mo ana kiore, mo ana kukupa; tae noa atu ki Ngati-whatua, ka maranga te ope a Tiki-nui; a ka haere te ope ra ka tae ki Hiku-rangi, rokohanga atu tera e noho ana i roto i te Pa, ka pau te huaki e te ope a Tiki-nui, ka tahi ka whakahuatia te wai waha (te hari a te taua) a Ngati-whatua koia tenei
E hara i au No Koro-ti Na Koro-ta.
Tenei ake te roanga o taua hari. Ka tahi ka patua te iwi o Tiki-nui e taua taua, ka ngaro i konei a Nga-puhi ara ana teina ano me ana matua, ora ake ko Te-rangi. Te mea i ora ai aia i Te-ra-whiti ke aia e noho ana, ka rongo a Te-rangi kua mate ta raua iwi i a Tiki-nui te patu ka tahi ka haere atu a Te-rangi i te Ra-whiti a tae noa atu ki Tai-a-mai.
Ka moe a Honga-honga i a Rau-kata-mea kia puta ki waho ko Te-hou, muri iho ko Te-waero, muri iho ko Te-awa, muri iho ko Te-ahi-tapi.
Ka moe a Hou i tana wahine ki puta ki waho ko Mata-haia.
Ka haere a Te-waero moe rawa atu i tana wahine i Whanga-ruru i a Wai-niko i te tuakana, me Nako i te teina, ka whanau a raua tamariki; ta te tuakana ko Puruhi raua ko Te-rangi-tu-aro, he mahanga, ka whanau ta Nako ko Te-wai-kiri, ko Kiri.
Ka noho a Mango raua ko Whati-hua i to raua kainga i Kawhia, ko Mango i te Pa i Te-whena.
Ka mea a Mango kia tikina kia tahetia te heru iwi a Whati-hua. A haere ana a Mango ki te kainga a Whati-hua, tahaetia ana te heru a Whati-hua eia i te po, ano ki riro taua heru i a Mango te tahae, i roto hoki taua heru i te whare e tiaki ana,
Ko “Mahea-tataka” te ingoa o tenei parekura. A ka haere a Whati-hua ki uta ki Wai-kato, ka mahue tana kainga i Kawhia, ko te rironga tenei o te mana o Whati-hua i a Mango, no te miinga o te mahanga o Whati-hua e Mango. Kahore tenei parekura i tikina mai i takini te utu e Whati-hua; kahore i ea tenei mate a Whati-hua i a Mango.
Na ko Kai-hamu te tama a Mango. I moe a Mango i a Hia-poto, i te wahine o Nga-rauru i Wai-totara i Whanga-nui, kia puta ake ko Ue-tapu te tuakana ko Kai-hamu te teina. Ko te wa e kotiro ana ano a Hia-poto ara i te wa ano e taitamahine ana ano, ka moe a Hia-poto i a Mango, a ka puta ana tamariki tokorua, ka maua e Mango ka whakahokia a Hia-poto e Mango ki tana iwi kia Nga-rauru ki Wai-totara. Roa rawa e noho ana a Mango raua ko ana tama ko Ue-tapu raua ko Kai-hamu i Kawhia, ka hiahia haere aua tama a Mango kia haere kia kite i to raua whea i a Nga-rauru i Wai-totara, a ka whai raua i nga waewae o te raua whea, ka haere rawa atu ano i Kawhia a tae noa ki Wai-totara.
Ano ki hoki a Hia-poto ki taua iwi ki a Nga-rauru, ka moe ano aia i te tane ano mana i o reira tangata; roa noa ka puta ano etahi tamariki a Hia-poto, i tana tane tuarua, nga ingoa o aua tamariki ko Ngu, rau ko Wheke.
Ka noho nei a Hia-poto a ka kaumatua, ka tata ki te mate ka ki aki ki a Ngu ma, “I te wa e mate ai au, aua au e kawea ki te ana nehu ai, engari me mahi ki te papa whakairo. Ka kuhu ai i au ki roto, a ka hanga ai he whata ki te marae o te pa nei tu ai, a me hoatu au ki roto ki te papa whakairo ki runga ki taua whata tare (iri) ai, mate ka mete au, me waiho marere au ki roto ki te atamira, a aua au e hahua, aua au e mahia ki to mua mahi ki te pihe, ki te waru i aki koiwi (wheua) engari waiho marire au i runga i te whata takoto ai. Ko au tena ki reira noho pai ai, a he mea hoki ko a korua tuakana kei Kawhia, e ai te wa e puta ai he mahara ma raua kia toro mai i au i to raua whaea, a e puta raua ki te pa nei, tena taku pane (upoko, pareho) ka makere (e taka) ki raro ki te marae, ko a korua tuakuna ena.” A kihai raua i mohia ki aua kupu ka mate nei a Hia-poto, ka mahia te ata mira, a ka mahia te whata ki te marae tu ai, ka hoatu te tupapaku ki roto ki te papa whakairo ki taua whata tu ai.
Ka noho nei a Kai-hamu ma i Kawhai, ka puta te hiahia toro
Ano ka tae atu a Kai-hamu ma ki taua pa, ka kii te iwi o Nga-rauru kia kohurutia a Kai-hamu ma, he mea hoki e hara raua ki ta ratou whakaaro i te hunga (whanaunga) ki Nga-rauru a he iwi ke noa atu raua ki nga iwi o te Wai-totara, a ka mea te iwi o te whaea o Kai-hamu ma kia kohurutia raua.
A ka mea a Nga-rauru kia kaua a Kai-hamu ma e noho i nga nohoanga o Ngu raua ko Wheke, he mea hoki ki ta Nga-rauru whakaaro he tutua a Kai-hamu ma, a ka tae a Nga-rauru ka whakatapua nga nohoanga o Ngu raua ko Wheke, a ka haere atu a Kai-hamu ma ki nga nohoanga a Ngu raua ko Wheke, ara ki nga wahi o te marae o te pa i wharikitia ki te whariki takapau ma Ngu raua ko Whake ka atiatia a Kai-hamu ma e Nga-rauru, ka mea “Kaua te tangata ke noa atu e noho i ena nohanga rangatira, no a matou ariki ena nohanga na Ngu raua ko Wheke; ka rongo a Kai-hamu i te kupu tutetute a tana iwi ra i a raua, ka tahuri atu aia ki taua iwi ka mea atu,—
He kai naku te Ngu He kai naku te Wheke He kai ano hoki koe E Tu-karangata.
Ka pouri a Nga-rauru ki aua kupu a Kai-hamu, a ka riri, ka whatiwhati (takitaki) ratou i te ope taua hei patu i a Kai-hamu ma mo aua kupu ana.
A ka tae taua iwi ra a Nga-rauru ka whakapoporia nga ahi o te kainga ra, kia kiia ai e Kai-hamu ma, he kai ma ratou ma Kai-hamu ma e tahuna ana, kaore ko taua tikanga nei ano o
Ka noho nei a Kai-haimu ma, a ka tatari ki te kai ma ratou, a te tae mai, ka haere te tahi o ratou ka tutei ka haere ki te whakatewhatewha i nga ahi, ara i nga ahi i whakapoporia nei e Nga-rauru, a kei tana taenga atu, ka ui atu nga tangata o Nga-rauru ki aia ka mea “Ko ahea te mea nei patua ai ?” ka ki atu to Kai-humu ma “Kia tae mai Nga-rauru o waho.” A ka ki atu ano a Nga-rauru ki aia, “A ko apopo.” Ka hoki te tangata nei ara te tutei o Kai-hamu ma i haere nei ki te whakatewhatewha, a ka tu atu aia ki a Kai-hamu ma ka korero, ka mea “Ka kohurutia taua, korero ana i ana korero i rongo ai i aia i ki kiia nei e Nga-rauru, ka mea atu a Ue-tapu ki tana ope “Me mahi ki te Tuahu,” ka mea atu a Kai-hamu “Ka hore, ka roa; tukua mai ki au, ki te marae poto o Ue-nuku, maku e hoa.” Ka tu a Kai-hamu ka karakia i te karakia a Whakatau-potiki i karakia ai i tana tahunga i te Tihi-o-manono a hoaina ana e Kai-hamu ki tana ringaringa, a unuhia ana tana whitiki e mau ra i tana hope a whiua ana eia ki te tahi taha, ka mate nga tangata o tena taha a whiua ana eia ki te tahi taha, ka mate nga tangata o tena taha, moe (mate) katoa nga tangata o Nga-rauru.
A ka whakapepeha i konei nga tangata katoa, ki te waha mana o Kai-hamu, he mea hoki i rongo nga atua i aia, a mate katoa nei a Nga-rauru i aia, i te mana o tana karakia me te mana o tana hoa i tana ringaringa i hoaina nei eia.
Ano ka mate taua iwi nei a Nga-rauru, ka tahi ra ano ka mahi te iwi o Kai-hamu ma i a ratou, ka karakia a ka oti ka tae atu a Kai-hamu ki te pane o tana whaea ka kawea ano eia ki te whare koiwi, ki te marea, ara ki te wahi tapu.
Ka mea atu nga tangata ki a Kai-hamu, “Mawai e kawe te hau o to parekura nei?”
“Ko Tapu-nui-a-ngaere” te ingoa o te patunga o enei tangata e Kai-hamu.
Na, i te wa i rongo ai a Kai-hamu i nga korero a te tangata i haere nei ki te tutei, ara ki te whakatewhatewha i te iwi nei i a Nga-rauru i te wa i whakapongeretia ai te ahi hei nukarau i a Kai-hamu ma, kia kiia ai he kal e tahuna ana ma Kai-hamu ma, ka puta a Kai-hamu ki waho ka karanga ki te iwi kia Nga-rauru, ka mea atu a Kai-hamu ki taua iwi ki a Nga-rauru, “E mea ana ahau na Hia-poto ahau, e mea ana ahau na Tapu-nui-a-ngaere ahu (he kainga tena wahi a Tapu-nui-a-ngaere) e mea ana ahau mo Te-puke-ki-whauwhau ahau (he ingoa kainga a Te-puke-ki-whauwhau.”
Ano ka rongo taua iwi katoa ki aua kupu a Kai-hamu ka mihi, ka aue ratou ki aia, no te mea he tuakana aia no ratou; hoki rawa mai aua mihi a ratou, me aha kua puta ra hoki te kohuru a ratou mo Kai-hamu raua ko Ue-tapu. Hei aha ma Kai-hamu a ratou mihi me a ratou aue, ka tahi ra hoki aia ka karakia i tana karakia, a ka whiu i tana whitiki, a mate katoa ratou.
I mea atu ra hoki nga tangata ona; ara o taua ope “Mawai e kawe te hau o to parekura nei?” Ka mea o Tu-kara-ngata “Maku” (he tu tenei a Tu-kara-ngata na Kai-hamu). Ka tae a Kai-hamu ki nga makawe (huruhuru mahunga) o nga tukapaku, me te rakau tapu, he Whau na Kai-haunu ko Te-whaka-itu-paoa te ingoa, ka kawea mai eia ki Kawhia, a kotahi ano te ra i haerea mai ai eia i Wai-totora a Kawhia mai ana i te ra tahi ano, i ma te tuauru mai tana ara, a tae noa mai ki Heahea, na te mana o taua rakau tapu, o tana Whau, o Te-whaka-itu-pawa, me ana karakia aia i kawe mai, i tae hohoro mai ai aia i Wai-totora ki Kawhia i te ra kotahi. Tae atu aia ki Kawhia, whangainga ana te hau o tana parekura ki reira oti noa, hoki tonu atu aia ki Wai-to-tora i te ra kotahi ano hoki, hoki atu aia ki tana ope, whangai tonu atu i to ratou hau ki reira, ka tahi ra ano ratou ka noa i te patunga tangata. Kahore tenei parekura i ea, kihai i takina he utu e Nga-rauru, a kaore i ea tenei mate a ratou.
Ta Kai-haumu tamaiti ko Te-uru-tiri, kahore ana whainga, he tangata noho pai aia, kahore kau ana take mea ki te patu tangata.
Ta Te-uru-tiri tamaiti ko Tu-pahau, ka noho a Tu-pahau ratou ko ana teina ko Pari-nui, ko Te-awha, ko Puha, ko Kiore-pukahu i Kawhia i Rakau, i Heahea; a ka hae a Tu-iri-rangi ki a ratou mo Kawhia kia riro ki aia anake, ara kia mona anake tena whenua a Kawhia.
A i mea ano hoki a Karewa mono hoki a Kawhia. A i mea ano hoki a Pahau mona a Kawhia.
A ka tonoa a Puha e Pahau ki te titiro i te tahi kainga hou ma raua; a ka haere a Puha a ka tae ki Maro-kopa, a ka titiro aia ki taua whenua, ka kite aia he kainga pai taua wahi, ko te pai ra tenei o tera whenua, he nui no te tuna o te awa, a he nui no nga tawhara o te tahora (nga-here), he nui no te kahawai o te moana, he nui no te kuku o te kawa (toka) a o te tuauru ano hoki.
Ka haere a Pahau me te hokowhitu, ka tae ki Maro-kopa, ko Te-wi te awa, ko Te-tau-hua te kainga, ko Maunga-roa te Pa o te hokowhitu nei, ka noho nei ratou i taua wahi, a ka hiahia haere ano kia kite i etahi wahi ke atu ano hoki o taua whenua, a ka haere ano ratou ki te pukakitanga o Maro-kopa, ki te rapu rakau hei waka ma ratou, ka noho ratou i reira, ka kitea te pai o o reira rakau, a e rua te kau nga waka i taraia e ratou, a ka oti, ka noho nei ka whakata i te manawa, a ka kaha ano, ka titiro ki te pai o te aruhe (roi) ka tahi ka tahuri ki te koo aruhe, ka maea ki runga ka oti te tireki ka maroke, ka utaina aua roi ki aua waka, ka hoe ratou i te awa ka heke ki waho, ara, ka ahu ki te puwaha o te awa o Maro-kopa ka hoe nei ratou a ka tae ki Te-rore-araia, a ko nga tangata whenua o taua wahi ko Nga-tiraukawa, e noho ana i te tahi taha o te awa, i te tahi taha o te awa, a na taua iwi ra na Nga-ti-raukawa i whiri he whakaheke mo taua awa, hei arai i te waka kei puta i taua awa, a ko aua taura (whakaheke) he mea pupuri e taua iwi i te tahi taha o te awa i te tahi taha o to awa, he mea koa i peneitia ai, he mea, ki te mea ka hoe te waka i taua awa, ma aua taura ra e rore e tahuri ai te waka hoe. Ano ka tae aua waka a Pahau mo ki aua taura (whakaheke) ka kumea nga taura o Nga-ti-raukawa, kihai rawa te waka kotahi a Pahau ma i tahuri i aua taura.
Hoe tonu aua waka nei a ka tae ki Te-tawa, rokohanga atu i taua wahi i te Tawa, he taura ano to reira e puritia ana e Nga-tiraukawa, ka puta ano aua waka i era taura ano, ka hoe ano aua waka a Pahau ma ka tae ki Te-taheke, rokohanga atu i reira he taura ano, hoe tonu aua waka ra, kihai i mau i aua taura, a ka puta ano i era taura, hoe tonu a ka tae aua waka ki Te-puta-nui, ka u ki uta a ka toia nga waka ra e Pahau ma ki te moana nui, ka hoea ano nga waka ra ka tae ki Te-tauhua, ka toia nga waka ra ki reira, a hoki ana ratou ki te kongutu awa o Maro-kopa rokohanga atu e ratou i te kongutu awa o Marokopa e hao ana a Raka-pare i tana kupenga ika, i reira, nga hoa o Raka-pare e hao ra i te ika, ko Tama-oho, ko Rau-ngawari, ko Kopia, ki Nganga-nui, ko Wai-hi, ka oha mai te iwi ra ki a Pahau ma, a ka homai he ika ma te ope a Pahau e ratou, he kotahi tonu te ika ma aia tangata ma aia tangata o te ope a Pahau, ka kite a Pahau i te ika kotahi anake ma aia tangata ma aia tangata o tana ope i homai nei e Raka-pare ma, ka pouri aia a Pahau, ka whakatika a Pahau ma ka haere, he mea haere manaia (whakatarapi) te haere, ara, ka whakatika te ope o Pahau, ka mau aia tangata i tana ika kotahi, aia tangata i tana ika kotahi, a he mea whiu tawhiuwhiu o ratou matenga ia ratou e haere ana, a he mea penei te haere o te ope a Pahau a tae noa ki “Teparapara-i-o-tapu” (he kohatu taua mea nei a Te-parapara-i-o-tapu) ka tae ratou ki taua kohatu whiua atu ana a ratou ika ki taua kohatu takoto ai.
A ka hoki ano te ope a Pahau ki te ope hao ngohe (ika) a Raka-pare ma, a ka homai, ano e Raka-pare ma he ika ano ma Pahau ma, otira he kotahi tonu ano te ika ma aia, ma aia o Pahau ma, a ka maua a manaiatia ano aua ika nei ki taua kohatu tapu ra ruki (whiu) atu ai ki reira takoto ai. Ano ka kite a Rakapare ma i te mahi a Pahau ma i nga ika i hoatu nei ki a ratou, ka riri a Raka-pare ma ka mea “Maumau tahi te ika i hoatu nei hei kai ma te iwi ra, kaore te kainga ka whiua ma te pirau.” A ka miharo a Raka-pare ma ka mea “Heaha ra i peratia ai nga ika i hoatu nei ma Pahau ma.”
Ka noho nei a Pahau ma, a ka noho ano hoki a Raka-pare ma i to ratou kainga, a ka taka ki taua ra nei, ka whakahau e Pahau kia taia he toiemi, ara he kupenga hao ika, ko taua kupunga e rua maro te roa, e rua maro te ho-honu, a ka hoe nga waka e toru a Pahau ki te moana nui, a ka hoe aua waka nei ko Pahau raua ko Pari-nui ano i runga i aua waka, ka mea atu a Pari-nui ki tana tuakana ki a Pahau, “E Pahau, he toa ra uta ahau.”
Ka mea atu a Pahau, “Hoea hoea,” ka tae ki waho atu ka mea atu a Te-awha ki a Pahau, “E Pahau e, he toa ra uta ahau.”
Ha mea atu a Pahau, “Hoea hoea,” ka hoe ano nga waka ra a ka tae ki waho rawa atu ka tukua nga punga o aua waka ra, a ka tukua te kupenga toemi ra. Te wahi i tau ai nga waka nei, ko te ingoa ko Kurakura-haku, a e toru ano hutinga ake o taua toemi ra, kua tomo nga waka ra i te ika.
Ka hoe ano nga waka ra ki uta, he roa koa no te wa i hoe ai ki te moana nui, i rokohanga ai e te po, a hoe pouri ai aua waka nei; nei koa he mea mahara e era i uta koia i tahuna ai nga ahi tohutohu i aua wake e hoe mai ra, he mea tahu ki te Pa i Maunga-roa etahi, a he mea tahu etahi i Te-pohue. Ano ka waenganui po ka u aua waka ra ki uta, a ka hoe nga waka ra ki roto ki te awa, a ka opehia nga ika ra ki roto ki wai takoto ai, ka moe te ope ra, ao ake i te ata, ka maranga a Pahau ma, ka kurukurua nga kuku ara ka paoia nga kuku e mau ra i nga kawa (i nga toka), i nga toka katoa e tupu ai te kuku, ara i Tumoana i O-rengi, i O-kopia, i Te-tauhua, i Maka-kohatu. Ko te toka i Papa-roa te mea i waiho, kihai nga kuku o reira i paoia, ara i pahiatia e Pahau ma, he mea waiho nga kuku o taua toka ra ma ratou ano.
Ano ka rongo te iwi ra a Nga-ti-te-taranga, ara a Nga-ti-raukawa, i nga mahi a Pahau ma, ki te pahia i nga kuku o aua toka ra, ka tau te pouri ki taua iwi, a ka ki taua iwi ra kia takina te utu mo taua hara a Pahau, a ka rewa mai te ope a taua iwi ra hei patu i a Pahau ma.
He mohio na Pahau ka riri te iwi ra a Nga-ti-taranga koia aia i whakahau ai kia toia ana waka e tana iwi ki runga ki te pari o
to ratou Pa o Maunga-roa takoto ai. He mea too katoa nga waka ki te pari tau ai he mea hoki i runga noa atu taua pari ra e kore e taea e te tangata te piki, he mea mahi ki te taura (whakaheke) aua wake ra e eke ai ki reira.
Ano ka poto aua waka ra ki reira tau ai, ka noho a Pahau i te marae a tana Pa tarai (heru) ai i tana mahunga, e tarai ana a Pahau i tana mahunga ka kitea atu te taua e hoe mai ana, ka oti te mahunga a Pahau, ka tae aia ki te puhipuhi hou manu, he mea herehere aua huruhuru manu hei puhipuhi, a ka tae aia ki taua takai huruhuru manu ra ka ruiruia taua puhi ki runga ake ano i tana mahunga, ka taka nga huruhuru e rima o taua puhi ra ki raro, ka mohiotia aianei te mate ai nga tangata tokorima i te pare-kura. Hoe tonu mai te taua ra, ka pa te karanga a Pahau, “Kei hea?” Ka kiia atu e te kai titiro, “Kei nga rekereke,” ka ui ano a Pahau, “Kei hea?”
He mea koa i kiia e Pahau kia kotahi ano tangata o tana ope hei titiro i te taua ra, me tu taua tutu i te maioro o te Pa, a me te noho kupapa te iwi katoa i te marae o te Pa.
Ka karanga atu ano ano te tutu, “Kei nga ture.” Ka karanga atu ano a Pahau, “Kei hea?” Ka mea atu ano te tutu ra, “Kei te uma.” Ka mea atu ano a Pahau, “Kei hea?” Ko mea atu te tutu na, “Kei te kaki.”
Nga kupu a Pahau e ui nei, he mea kia mohio ai aia i te tata mai o te taua ra ki te pari i takoto ai ana waka; ano ka mea te tutu “Kei te kaki.” Kua tae rawa te taua ki raro o te pari.
He mea koa i herea nga waka ra ki te taura (whakaheke) i mau ai aua waka ki te pari na. A e noho ana a Pahua i te taha o te wahi i herea ai aua taura i aia e karanga ra. Ano ka puta te kupu a te tutei ra “Kei te kaki” ka tahi ra ano a Pahau ka wewete i nga taura i mau ai aua waka ra, tana papahorotanga ki raro, e rua te kau waka ra e rua te kau ano i papahoro ki runga ki te taua e titiro ake ra: tana matenga o te tini, nana i
Katahi ra ano a Pahau ka maranga ake ka karanga “Huakina” tana ohonga o te ope e kupapa ra i te marae, ka puta ki waho, ka heke i te ara o te pa ka tuku ki raro ki tatahi, ka patua nga morehu i ora i te tukinga a aua waka ra. Na Pari-nui te mataika, a na tana teina na Te-awha te tapiri, a na Puha na te teina o Teawha te tatao, ka hinga i konei a Nganga-nui, te tino rangatira o taua iwi, a Kopia, a O-renga, a Waihi, a Turi-akina, a Tiki-o-rata, a Te-parapara-i-o-tapu, a Toka-piko, a Tu-moana, a Kawehi, a Te-aria-a-te-rangatira, a Oreore, a Puke-hinau, a Paepae, a Rau-nga-wai, a Te-iwi-kai-aruhe, a Matangi-rau-ririki, a Raro-tai, a Te-taheke, a Pae-whenua, a Tihi-toto, a Te-tawa, a Nga-awa-purua, a Raka-pare nana te karanga nei, “E Tamaoho e, ki Rau-ngawari whaka hoki mai ai.”
Ka patua nei taua iwi ra a Nga-ti-taranga e Pahau ma i mua o to ratou Pa i Maunga-roa, a ka whati te iwi ra ka ahu te haere i te akau ka ahu ki te kongutu awa o Maro-kopa; a e whati ana ka tahi ra ano a Raka-pari ka tahuri ka karanga i tana whakatauki ra, “E Tama-oho o, ki Rau-ngawara whakahoki mai ai.”
I te wa e whaiwhai nei a Pahau ma ki taua iwi nei ki Nga-ti-taranga, ka whati taua iwi, ka rere a Te-raka-pare ki te tahi taha o te awa o Maro-kopa; i te tahi taha o te awa o Maro-kopa a Pahau i te taha ki raro, ka hoaina, ana ka karakiatia tana tao e Pahau, a ka werohia, ara ka kokiritia taua tao ana a Pahau kia Te-raka-pare, i te mea e kokiritia ana taua tao e Pahau hei wero i a Raka-pare ka puta tenei ki i a Pahau, “Tera te uaua o te Paikea,” ka rere te tao ra titi tonu atu kia Raka-pare puta tonu atu i te tinana o Raka-pare, a ko Raka-pare te tupapaku mutunga o taua parekura.
Ko te rironga tenei o te whenua nei o Maro-kopa ia Pahau ma. A ko nga morehu, ara ko nga oranga o te patu o taua iwi nei o Nga-ti-taranga i whati atu, ara i heke ki Maunga-tautari, a nohoia ana e ratou taua whenua ma ratou.
He whawhai aio na Pahau raua ko Tamure ka taka ki taua ra nei, i noho tahi a Pahau i te kainga i noho ai a Tamure, a e karakia ana a Tamure i tana karakia, ka rongo atu a Pahau i nga kupu o te karakia a Tamure e mea ana etahi o aua kupu nei, i penei na “Rau ka rere,” ka mea atu a Pahau, “E Tamure kaua e mea Rau ka rere,” engari peretia e koe o kupu “Niu ka rere,” ka pouri a a Tamure mo tana karakia i whakahengia nei e Pahau.
Ko te kainga i noho nei raua i taua ra i whakahe nei a Pahau ki aia, ko Pa-wera.
A ka haere a Tamure ki te korero i tana he ki nga mano o Kawhia i tana pouri mona nei i whakahengia e Pahau.
A ka rewa te ope i Kawhia ka haere ki te patu i a Pahau, ka haere te ope nei a ka tae ki Puke-ta-kauere, ka haere atu a Pahau ki te kainga i a Tamure ka karanga atu aia ka mea “E Tamure titiro o mata taua” ka ruru mai te upoko o Tamure, ka hoki ano a Pahau ki tana toru rau topu, ka mea atu ana ratou ki aia, “Hokia ano,” ka hoki ano a Pahau ka karanga atu ano i ana kupu, a ka ruru mai ano te upoko o Tamure; e toru nga hokinga o Pahau ki te karanga i ana kupu ki a Tamure, ka tahi ra ano a Tamure ka riri, ka tu ka whawhia aua ope nei, a ka patua e Pari-nui te mataika, a i a Te-awha te tapiri, i a Kiorepukahu te tatao. Na ka puta a Pahau, a ka puta hoki a Tamure, a ka tae ano a Pahau ki tana puhi huruhuru manu ra ano, rurua ana, ara tawhiwhiua ana eia ki runga ake i tana mahanga, ka tahi ra ano aia ka pa ki a Tamure, ka mau te ringa o Pahau ki a Tamure, ka hinga a Tamure ki raro, a miia ana te mahunga o Tamure e Pahau, i te mea e mimi ana a Pahau i te upoko o Tamure, ka karanga a Pahau i tana whakawai, “Na te toa o te tamaiti rangatira, i te ra e whiti nei,” a no aua kupu nei te ingoa nei a “Toa-rangatira.” Ko te hekenga tenei o te tupu o Tamure, a ko Pahau te mea i aia te mana o te iwi, a i kiia ai ko Pahau te Ariki o ratou.
Na ka haere a Tamure ki te kimi (rapu) karakia mana i te Ra-whiti i Te-awa-o-te-atua ia Taunga-ki-te-marangai, a ka haere a Tamure ra te tuawhenua, a ka tae ki Kainga-roa, ara ki Tokoroa-a-maui, a ko te ara i haere ai aia, kua oti ke ake te hoa (karakia) e te tahi tohunga, e Ua-po-hewa, kia kaua a reira e haerea e te tangata, otira he mea karakia ki te karakia e kanakana ai nga kanohi o te tangata ana haere i taua ara; te mea i matau ai a Tamure he wahi tapu taua ara nei, a kua oti te hoa e te tohunga; he kite na Tamure i te koiwi tangata e takoto ana i taua ara, he tupapaku no te tini o te tangata i mate i te karakia a Ua-po-hewa i karakia ai ki taua ara.
He kuri maori koa te hoa haere o Tamure i taua ara nei, a ka tahi ka purea taua ara nei e Tamure ki tana hoa haere, ara ki taua kuri ara ki tana hoa haere; ko Rongo-whakapupu a ko Koro-whakapupu te ingoa o te karakia a Tamure i karakia ai, ara i purea ai taua ara nei, ka karakia aia ka mea.
Koro whakapupu (tupua) ake te uru o te whenua: I aua, ia nei, kia tirohia atu he atua. Tenei au te whanatu nei, ki Raro-whenua-mea Kia kai whakawaihewa te hewa o Tutu-nui. Ka tohu ki whea? I ripiripia ki reira? I toetoea ki reira? E To, e tae koe ki raro, E uia mai koe e tau tini i raro, Nawai koe i homai? Na Whiro na te Tupua, Whanake hoki, whanake ka kitea, Whanake ka rangona. E To, e tae koe ki uta, e uia mai koe e to tini i uta. Nawai koe i homai? Na Whiro na te Tupua. Whanake hoki, whanake ka kitea Whanake ka rangona. E To, e tae koe ki runga, e uia mai koe e tou tini i runga Nawai koe i homai? Na Whiro na te Tupua. Whanatu na, whanake ka kitea, Whanake ka rangona. E To,e tae koe ki tai,e uia mai koe e tou tini i tai Nawai koe i homai? Na Whiro na te Tupua. Whanake hoki, whanake ka kitea, Whanake ka rangona. Haere i te ata Mahina, hikitia heihei e, Hikitia heihei e,hoatu,homai te upoko O te tangata makutu,ka ripiripi Ka toetoe ki te mataa,kei here pepe, Riri te ihi, riri te mana, Motu te upoko o te atua Kai ramua,he piere,he matata.
Ano ka oti te karakia pure te kuri ra eia ki tana karakia nei, tukua ana taua kuri kia haere a putu ana taua kuri ki te tahi taha o te ara, ka whai (aru) atu a Tamure i tana kuri, a puta ana aia i taua ara nei, haere tonu atu a tae noa atu ki Whakatane ki a Taunga-ki-te-marangai.
Ano ka tae atu aia ki reira; ka noho a po maha e noho ana, ka ui atu a Taunga-ki-te-marangai, ka mea atu ki a Tamure, “He aha tau e Tamune i haere mai ai?”
Ka mea atu a Tamure, “I haere mai ahau ki te kimi (rapu) karakia maku i a koe.”
Ka mea atu a Taunga-ki-te-marangai, “He aha te karakia?” ka mea atu a Tamure, “He mata taketake.”
Ka mea atu a Taunga-ki-te-marangai, “Haere a hoki tena kei a Mani-a-tiemi.”
Ka hoki a Tamure ki Kawhia, ki a Mani-a-tiemi, tae atu ka mea atu a Tamure ki aia, “I haere mai au ki a koe ki te karakia Mata-taketake kia homai ki au.”
Ka mea atu a Mani-a-tiemi, “Kahore kau aku karakia” kaore he teka nana.
A ka mea atu a Tamure ki tana hoa wahine, “E tai haere ki te miro muka i te whare a Mani-a-tiemi a ka whakatuwhera i o huha, kia kite mai a Mani-a-tiemi i tou.” Haere ana taua wahine ki te whare o te kaumatua ra, tae atu te wahine ra, he ahiahi koa te ra kua pouri ka mea atu taua wahine ra, “E koro tahuna mai te ahi,” a ka tahuna te ahi e taua kaumatua ra, ka tae te wahine ra ki ana muka, kei te miro i ana muka hei aho; e miro ana te wahine na me te whakatuwhera i ana huha, ka kite atu a Mani-a-tiemi i nga huha o te wahine ra, ka tae ano aia ka pupuhi i te ahi ra kia kaa, a ka kite atu aia i te teke o te wahine ra e tuwhera mai ana kihai aia i kaha te pupuhi i tana ahi i te kata atu ki te puta a te wahine ra, a e pupuhi ana aia i te ahi ra, me
te mapumapu ana ngutu i te kata, ara i mapu ana ana ngutu; i penei me te tamaiti e mote ana i te u, a ka mea ata te wahine ra, “He aha tau e kata?” Ka mea atu te kaumatua ra, “He mea noa ra.” Ka mea atu te wahine ra, “E kore koe e pai ki taku teke kia aitia e koe?” h kumea atu ana taua koroheke ra eia ki aia, takoto tiraha ana taua wahine me te kaumatua ra i runga i aia, whakatuwheratia ana ana huha ka romia atu te ure tu o te koroheke ra kuhua ana ki tana teke, a oni ake ana te wahine ra i tana hope kia reka ai te oni a te kaumatua ra i aia, ano ka tapoko te ure o te koroheke ra ki roto ki tana teke, ka kata iho a Tamure i runga i te tahuhu o te whare. Ka titiro ake a Mania-tiemi, a ka mea “A, he kohuru” ka mea atu a Tamure “Ae ko te mea i huna na kia whakina mai e koe.”
Ka mea atu a Mani-a-tiemi, “Ae hanga mai ki te whare hou i waho na,” a hanga ana e Tamure i te wharau mo raua, a ka haere raua ki roto ki taua wharau ka akona a Tamure e Mania-tiemi, a ka mea atu a Mani-a-tiemi, “E puta koe ki waho o te whare nei, a e kite koe i te manu e rere ana, hoaia ki te karakia na,” ka mea atu a Tamure “Ka mea rapea ahau he tino karakia, kaore he kupu kotahi.”
Ka puta atu a Tamure ki waho ka kite aia i te kaeaea, a hoaia ana ki taua karakia, a taka ana taua manu ra mate rawa, takoto ana i te whenua.
Ka mea atu a Mani-a-tiemi ki a Tamure, “E mate au, mau e ha to waha ki taku taringa maui kia riro mai ai taku mana i a koe, a kia mau tonu ai te mohiotanga o aku karakia i a koe, i aku karakia i ako nei ki a koe, a ka kuhu ai koe i a koe i waenganui i aku huha, kia riro ai taku mana i a koe.”
A i mana aua mea katoa nei i a Tamure te mahi. A i mate a Mani-a-tiemi i roto i te wharau i hanga nei, a i akona nei a Tamure ki reira, a kihai i ea te mate o Tamure i a Pahau.
Na ka haere a Pahau ratou ko ana teina kia kite i a Karewa, a ka tae atu ratou ki te kainga o Karewa, ka mea atu a Karewa, kia tokaro ratou kia mamau. A ka takaro mamau ratou a ka tu
a Pari-nui ka mamau ki a Karewa, a ka hinga a Karewa i a Parinui, a ka kata te tini e matakitaki ra i a raua e mamau ana. Ka timata te mamau ka karaaga atu te iwi ki a Pari-nui “Kaua e tukua kia moe to tuakana i raro” ka mea atu a Pari-nui ki a ratou “Oti me moe tu te tangata, ka mea rapea au me moe takoto,” a hinga ana a Karewa i a Pari-nui ki raro ki te whenua takoto ai a whakama ana a Karewa i tana matenga i a Pari-nui; a haere ke atu ana aia i taua kainga i mate nei aia. A ka haere atu a Tauira-iti ki te mimi ka ui atu a Karewa ki aia ka mea atu “I kite koe i au,” ka mea atu a Tauira-iti “Ae” ka mea atu ano a Karewa “Ka mea ka hua te kakano o te ngahere o Waewaeatua, o Manga-tu-a-haua, o Rata-poike a e tae atu a Pari-nui ki te tahere manu, kohurutia.”
Ka noho nei a Tauira-iti, a ka tae ki te wa e hua ai te kakano o te ngahere, ka tae hoki ki te wa e nui ai te kuku me te kaka, a ka haere a Pari-nui ki te tahere manu i te ngahere o Waewaeatua, a ka haere atu ano hoki a Tauira-iti ki reira, a i te roa ano e mahi ana a Pari-nui i te manu he mea kohuru e Tauira-iti, ka mate a Pari-nui.
Ano ka rongo a Pahau i te mate o Pari-nui ka whakamamae aia i roto i tana whare potae, ka noho nei a Pahau ka aroha ki a Pari-nui, a ka tae ki te raumati, ka tukua te karere a Pahau ki a Karewa kia tu aia hei haumi no Pahau ki te rapu utu mo Pari-nui, ka mea atu a Karewa, “E kore ahau e tae atu, nana i mate atu hei aha.”
Ka mahue a Maro-kopa i a Pahau, ka haere ratou ko ana hoa, ara ko tana ope hoko whitu a ka haere whakarunga te haere ki O-tu-matua, ki te Pa a Tauira-iti a i haere ano hoki ki tetahi Pa ki O-kau-waho ki te wahi i noho ai a Tauira-iti a ka tae atu ratou ki te wahi i noho ai a Tauira-iti rokohanga atu e ratou ko etahi o te iwi o Tauira-iti i waho o te Pa, patua ana era e ratou ka mate, a ko te whare i noho ai a Tauira-iti, i waho taua whare o te Pa e tu ana, ko taua whare nei i karapotia e te taua a Pahau, otira kua keria eia e Tauira-iti te rua waikeri atu ano i tana whare e tae atu ai aia ki te Pa, a i na reira aia i ora
atu ai ki te Pa, tae atu aia ki te Pa ka mau aia ki tana pu-tara ka whakatangihia eia i roto i te pa.
Ka haere te hokorima a Pahau ki te kohi kuku i te akau, a ka kite a Tauira-iti i taua kohi kuku ka whaia atu eia, ano ka kite a Pahau i tana kohi kuku ka patua e te hoa riri, haere atu ana a Pahau ki te haumi i a ratou, a ka tu ratou ka kekeri. Ka patua e Tauira-iti ana tangata tokotoru, i mate enei i aia te patu, i tana Kotaha-kurutai (he mea penei me te mere nei te ahua o taua mea nei, he kohatu mangu te kohatu e hanga ai taua Kotaha-kurutai nei, he mea whiu atu ki te hoa riri, a he taura e mau ana i te Kotaha-kurutai, hei kukume mai ano ki te tangata nana i whiu).
Ano ka kite a Pahau i a Tauira-iti, ka piua tana puhi eia e Pahau i runga ake o tana mahanga, a ka makere (taka) i taua puhi ra nga huruhuru hou e rima, a e rima hoki tangata o Pahau i mate i taua riri nei.
Ka tutaki a Pahau ki a Tauira-iti, a ka whiua te Ko-tahakurutai a Tauira-iti ki a Pahau, ka hopukia taua patu e Pahau, a ka kumea te taura (aho) e mau ra i taua patu e Pahau, ano he ika e hutia ana e Tauira-iti a Pahau i te taura e mau ra i tana Kotaha-kurutai, ka mau a Pahau i a Tauira-iti ka patua ka mate, a ka patua taua iwi a Tauira-iti e te taua a Pahau, ka hinga te parekura, ka tauria nga Pa, ka taupokina ka horo, ka patua, a ko te matenga tenei o te iwi o Tauira-iti i a Pahau, a ka riro te whenua i a Pahau mo Pari-nui ara nga whenua, a Nuku-hakari, a Ki-te-here, a no nga ra o Toa-rangatira ka tino riro rawa te whenua i nga uri o Pahau.
Ta Pahau, ko Koro-kino, ta Koro-kino ko Toa-ranga-tira, he tamaiti hungoingoi (ngoikore) a Toa-rangatira i te wa e iti rawa ana aia, na reira a Koro-kino i atawhai ai i aia, ara i tino tiaki ai, a i tino pai ano hoki a Koro-kino ki te teina o Toa-rangatira ki a Koro-au, a ka hoatu nga kai papai mana e te iwi, a i hoatu ano hoki nga kai papai ma Toa-rangatira e te iwi no te mea i tupu maia aia.
Tena e tae ki taua ra, ka hoatu nga kumara ki te iwi kia horoia hei kai ma te manuwhiri, ka tae a Toa-rangatira
A ka homai he kai e nga iwi ke atu i te huahua ranei, i te kuku ranei, i te tuna ranei i te mango ranei, i te kuri ranei, ka tae aia ka tuhaina ma tana iwi katoa; ka kai tahi te iwi i ana mea i kai ai, na reira te iwi i pai ai ki aia, i te mea hoki, i mahi matua aia ki tana iwi.
A ka tupu te whakaaro i a Toa-rangatira, ki te whare mana, kia hanga he whare nui mana, ka whakahau aia ki tana iwi kia whakaturia he whare nui, a ka mahi te iwi i te whare mana, ko te ingoa o taua whare ko Maranga-pu-awai, i tu ai taua whare, he mea kia hui mai ai nga iwi ki aia korero ai, a e akona aia e nga kaumatua ki roto ki taua whare ki nga mea katoa o mua, ki nga karakia, ki nga mea tapu, ki nga atua, ki nga whawhai o mua. Ki nga mea katoa a te maori; ka tupu te ingoa o Toa-rangatira i tona whare.
Ka tahi ka hoki mai te whakaaro o Koro-kino ki a Toa-rangatira ki tana tama matamua.
Ka moe a Toa-rangatira i a Pare-hou-nuku ka puta ko Marangai.
Ka moe a Toa-rangatira i te rua tekau o ana wahine, i a Mananaki, ka puta ko Wai-kauri ke moe a Wai-kauri i a Kawharu.
A ka noho a Toa-rangatira i Maro-kopa, ko Kawharu i noho i Kawhia, ka tikina a Kawharu ka whakaekena ara ka whawhatia e Te-kanawa, na Tuahu-mahina te ngakau kia Te-kanawa, kia riro ai a Kawhia i aia.
Ka huaki te taua a Te-kanawa, ka hopukia nga tangata ka patua, ka rere a Kawharu ka ora atu aia ki roto ki te ana, ko Whanga-matau te ingoa o te ana ra, a ka ora atu aia ki reira, roa kau iho ano ka puta a Kawharu ka haere atu ki te Pa ki Te-totara ara ki te Pa o Toa-rangatira.
Te tino take i ngakautia ai a Kawharu e Tuahu-mahina, kia patua, he mea kia riro katoa a Kawhia i a Kawharu, no te mea i a Tuahu-mahina te tahi wahi o te aria haonga ika, ara ko
Ka tae nei hoki a Kawharu ki te Pa a Toa-rangatira, ka korero raua, a ka rewa te ope a Toa-rangatira, ka haere a ka tae ki te Pa i Kaupapa-hake, a ki te tahi Pa ano hoki ki Te-maika, a ka tu te parekura, ka takoto nga matua, ka tuhaina te huahua, ka tahi ra ano ka whakatika a Manga-uika te teina o Kawharu ka karanga aia ka mea “He aha taku tamaiti a Harua, i whakatikia ai ki te huahua mana,” he mea hoki kihai a Harua te tama a Manga-uika i rato i te huahua, he mea hoki e noho ana aia i runga i te ihowaka, ara i te karakia, e mate ana hoki aia, a e karakiatia ana hoki aia e te tohunga, a e tapu ana aia koia te huahua, kai maoa i kore ai e karangatia ki tonu ingoa.
Ka tata nei hoki te ope taua a Te-kanawa ka hapanga nga matua a Ngati-mango, ara o te iwi o Toa-rangatira ka tu a Manga-uika ka karanga, “Te tau noa te toa uru umu karaka hei tango i mua o te parepare o taku matua.”
A ka karanga a Toa-rangatira i konei ka mea “E whakataha.” He mea aua kupu nei a Toa-rangatira, ko ana tangata ko a Toa-rangatira kia tu i tahaki kia watea, kia tukua a Maugauika kia haere ki te riri mana.
Na ka haere aua toa a Manga-uika, hopukia mai e Te-kanawa pau tonu atu nga toa a Manga-uika ma, pau atu ratou te rima te kau nei, me ana teina hoki, a ka whati mai nga morehu o Manga-uika ma, a ka eke mai ki runga ki a Toa-rangatira maka whakatika a Toa-rangatira, ka turia te whana, ka tukua a Tao-mata-rau e Toa-rangatira kia puta ki mua. Kahore he tangata i hinga i aia, ka tukua ko Tara-mangungu e Toarangatira kia puta i mua, a ka hinga i aia te matangohi, a ka hokia e Toa-rangatira a i aia te tapiri, ka tahi ka reia e Tetiwai a i aia te tatao, na ka eke ki runga ki a Tu-kawe-kai ki te rangatira o Nga-ti-mania-poto, ka whakahokia mai eia, a ka eke ratou ki a Toa-rangatira, a ka rere te tao a Tu-kawe-kai
Ka mea a Kawharu kia arumia a Te-kanawa, ka putu te kupu a Toa-rangitira ka mea “Tukua kia haere a Te-kanawa hei korero i taku toa.”
Te ingoa o tenei parekura ko “Opua-ta-ngehe.” Na ka whati ra a Te-kanawa, ka homai ano te ika (taua) a Ngati-tuiri-rangi kia Toa-rangatira, ka tu ano ka parekura a ka hinga ano i a Toa-rangatira, ko “Te-keukeuea” te ingoa o tenei parekura; i a Toa-rangatira te papa.
Na ka whakaekea ano a Toa-rangatira ma, a ka tu ano ka kekeri, a ka hinga ano te hoa riri i a Toa-rangatira ma, ka whati ratou, ka mate ano tenei parekura, huaina iho te ingoa o tenei parekura ko Te-moana-waipu; ko tenei whawhai i whawhai ki te moana, a i patua tenei ki waenga moana i runga i nga tahuna, a i runga ano hoki i nga waka, a i te ra kotahi ano ka whakaekea mai ano e taua iwi ra ki a Toa-rangatira ma, a ka tu ano ka kekeri, a ka hinga ano te parekura i a Toa-rangatira ma ano, huaina iho tenei ko Te-karoro te parekura nei, a no taua ra ano ka whakaekea e Toa-rangatira te pa o Tuahu-mahina i Heahea ka taupokina taua pa a Heahea ka taea, ka mau a Tuahu-mahina ia Kawharu ka patua ka mate, no taua ra ano i patua ai a Tuahu-mahina.
Na ka tahi ka tino riro rawa a Kawhia i a Toa-rangatira ma ratou ko Kawharu.
Te tahi take i hae ai a Tuahu-mahina ki a Kawharu, he kahu topuni, ko Koronga-ka-hura, te ingoa o taua kahu topuni, ko taua kakahu i nga tangata i Waipa i Wai-kato taua kahu e mau ana, a tukua ana te karere a Tuahu-ma-hina ki taua iwi i Waipa kia hoatu taua topuni ki aia; a kihai i homai mana; ka tahi a Paka-ua te matua tane o Kawharu ka mea “Me haere ahau ki te topuni ra maku.”
Ka ki atu a Kawharu ki tana matua, “Tena ranei e homai ki a koe, ina hoki kihai nei i homai ki a Tuahu-ma-hina?”
Ka mea atu a Paka-ua, “He tangata tuku taonga aia a Tuahumahina ki te iwi? Na koa he tangata kaiponu, ina ano hoki, kihai nei taua topuni nei i tukua mai mona, tena maku ka homai, ka haere nei au ki te tiki i taua taonga maku, a e tae au e homai a e hoki mai au, a e tangi taku putara i te tihi o Tihi-toetoe kua riro mai i au te kahu ra.” A no te hokinga mai o Paka-ua ka tangi tana putara i te tihi o Tihi-toetoe a ka rongo a Tuahumahina ka riri no te mea i homai taua kahu ma Paka-ua a kihai ra hoki i homai ki aia; ka tupu i reira tana hae me tana riri ki a Kawharu, a ki a Toa-rangatira ano hoki, no te mea kua nui raua, a kua iti aia i te iwi, i te mea hoki kihai nei tana tono mo te kahu ra i mana i te iwi o Waipa.
Na ka haere a Pahau; te tama a te teina a Toa-ranga-tira kia kite i Nga-ti-awa i Wai-tara, a i moe hoki a Pahau i te tuahine a Tai-tuha o Nga-ti-awa, o Nga-ti-ta-whiri-kura, a i noho hoki a Tai-tuha ki te akau i Peke-rau. Tena e tae a Pahau ki Wai-tara, a hoki mai ki te kainga o Tai-tuhi, kua takoto te ngakau me te korero a Tai-tuhi ki ana tangata kia kohurutia a Pahau. A ka tae atu a Pahau me tana ope haere e wha tekau ratou, ki te kainga o Tai-tuha, ka tahuna ta ahi roi, ka paoi i te roi, a ka kai a Pahau ma, a e kai ana taua ope a Pahau ma ka tu te iwi ra ka patua kohurutia a Pahau ma i te kainga o Tai-tuha; ko nga hoa o Pahau i ora etahi o ratou ko Pahau te mea i tino patua kia mate rawa.
Ka rere te karere ki a Toa-rangatira ma, a kia Hamu-paku ki te teina o Toa-rangatira, ka tu te ope, ka tahi ka homai e taua ope ra, ka haere mai a ka tae mai ki te akau, rokohanga mai e ratou ko etahi o te iwi o Tai-tuha e kohi mataitai ana, ka mau era ka patua ka mate, haere tonu atu te ope ra ki te Pa i
Ko Kawharu i runga aia i te tumutumu e tu ana, i te tumutumu kauere (puriri), ka homai e Tai-tuha tana amo, a ka tae mai ki te wahi i a Kawharu e tu ra i te tumu kauere, ka tata noa mai ano a Tai-tuha ki a Kawharu ka peke iho a Kawharu i runga i taua tumu ki runga i a Tai-tuha, e hara ka mau, ka patua e Kawharu ka mate, ka whati te iwi o Tai-tuha ki te Pa, haere, haere tahi a Toa-rangatira ma ki te pa, tomo, tomo tahi ki te pa ka horo te pa, ka patua te iwi ka mate; a ka riro taua whenua i a Toa-rangatira ma.
He tini nga tupuna o Wai-kato, ahakoa tini ke, kei mua atu o enei ka korerotia nei, me timata te korero ki muri noa nei o aku tupuna i haere mai i runga i a Tai-nui, a mo muri noa nei ka noho i Kawhia aua tangata nei, a Tu-rongo, a Whati-hua. Ko Tu-rongo te tuakana. Ko Whati-hua te teina.
Ka moe a Tu-rongo i a Apa-kura, no Nga-ti-apa taua wahine, ka moe nei raua, a ka roa, ka haere te wahine ra a Apa-kura ka moe i a Whati-hua hei tane mana; no te mea he tangata kaha a Whati-hua ki te mahi kai, a he tangata mangere a Turongo.
A ka haere nei te wahine ra a te tuakuna, ka moe i te teina, ka pouri a Tu-rongo, a ka mahue a Kawhia i aia, haere ke ana aia, noho rawa atu aia i Ahu-riri a ka moe aia i to reira wahine; i moe i te tamahine a Tu-aka i a Ma-hina-rangi, no Nga-ti-kahu-ngunu a Tu-aka. Ka moe nei raua ka puta ko Rau-kawa; tana ko Rere-ahu, tana ko Mania-poto, ko Mata-kore, ko Rongorito. Ka moe a Matakore i a Tuki-taua, i te tamahine a Wairere o Nga-ti-mahanga; tana ko Wai-ko-hika; ka moe a Wai-ko-hika i a Te-kanawa-nui, tana ko Parenga-ope, ko Tira-manu-hiri. Ma moe a Parenga-ope i a Te-umu-ki-whaka-tane, i te
Ka mate a Te-umu-ki-whaka-tane, ka moe ano a Parengaope i a Te-aho-o-te-rangi (he teina ki a Te-umu-ki-whaka-tane) ka puta ko Te-kahu-rangi, ka moe a Te-kahu-rangi i a Te-rauangaanga o Nga-te-mahuta, ka puta ko Po-tatau. Ka moe a Po-tatau i a Raraha no Nga-ti-mahutu, tana ko Te-paea, ko Makareta, ko Matutaera.
Ko nga uri enei a Tira-manuwhiri ka moe a Tira-manu-whiri i a Tu-mokemoke, no Nga-ti-mania-poto, tana ko Wai-ora, ka
Ta te Tata wahine, ko Ua-whiu no Ngati-apa-kura, tana ko Waha-nui (tuarua) ka moe a Waha-nui (tuarua) i a Ta-whaia, tana ko Rawinia, ka moe a Rawinia i a Mihaka Tupanapana o Hokianga.
Ta Tira-manu-whiri tane ano, i te matenga o Tu-moke-moke ko te teina o Tu-mokemoke ko Hapa-hapai, tana ko Piri ka moe a Piri i a Pare-ipu, no Nga-ti-hika-iro o Kawhia, tana ko Tara-unahi, ka moe a Tara-unahi i a Keke, no Nga-ti-apa-kura, tana ko Wharaunga, ko Tutu-mohe, ka moe a Tutu-mohe i a Rua-ea no Nga-ti-taheke, tana ko Wi-toetoe.
Ka moe ano a Tara-unahi i a Rangi-ua, no Ngati-mania-poto, tana ko Nutone-te-pakaru, ka moe a Nutone-te-pakaru i a Tekoi, tana ko Matene, ko Tama-kawe, ko Huriana. Muri iho i a Rere-ahu ko Whakatere, ko Wai-rangi, ko Taki-hiku.
Muri iho i a Rere-ahu, ko Whakatere, ko Wai-rangi, ko Takihiku.
No Ngati-whakaue toku tupuna to Nga-ti-tama-te-ra. Ta Rangi-tihi ko Taka, ko Kumara-maoa, tana ko Tama-nga-rangi, he wahine, ka moe i a Haua no Nga-ti-haua, tana ko Ka-hoki, ko Werewere, ko Pu-kauae, tana ko Te-umu-ki-whaka-tane, tana ko Whaka-manu-rangi, tana ko Rangi-maunu, ko Tete-nui, tana ko Te-tupua, tana ko Tarera-nui. Ta Ka-hoki ko Teoro, tana ko Puranga-taua tana, ko Tangi-roa, tana ko Te-waha-roa, tana ko Wiremu-tamihana-tara-pipipi. Ta Werewere, ko Tangi-tu, tana ko Rangi-nui, ko Te-hura(nui) tana ko Tioriori.
Ka moe a Te-umu-ki-whaka-tane i a Kiri-uku tama-hine a Ka-hoki tana ko Kau-tu, tana ko Ao-nui, tana ko Te-uri-o-te-oro, tana ko Aperahama-nga-ure, ko Paora e noho ana i a Nga-ti-te-ata. Ta Ao-nui ko Te-tiwha, tana ko Taniwha (nui), tana ko Ki-tahi. Ta Werewere, ko Tangi-tu, tana ko Rangi-nui, tana ko Mo-roa, ko Patene-puhata.
Na, ka moe nei a Rua-pu-tahanga, i a Whati-hua, na whanau ana a raua nei tamariki, ko te tangata matua, ko Tu-rongo, muri iho, ko Ue-nuku, te whakapakanga ko Tu-whata, a no muri iho, ka kitea e Whati-hua, tetahi kotiro atahua. Ka whakaaro tona ngakau, “Me pewhea ra ia, e tata ai ki a tua whine,” a muri iho ka kitea e ia he tikanga mana, kia tae ai aia ki taua wahine. Na i tetahi ra ka mea ia ki tana whaerere, “E Whae,” ka o mai te wahine, “He aha e pa,” ka mea atu a Whatihua, “E haere ana au ki te wero manu,” i reira, ka whakaae atu te wahine ra, ka tahi ka haere te tangata ra. He oti, ko te wahine ra hoki, nei ra ware noa te ngakau, hua noa hoki ki nga korero mai a Whati-hua ra e, e haere, ana ia ko te wero manu; kaore ko te wero manu te whakahewanga a te koroke; tera ke te manu ka haerea nei, ko te wahine kua kitea ra e ia i era rangi ra, ka tahi ka haere te nauhea (koroke) ra, a ka tae ki te
Heoti, tena atu ano te roanga kaore au i ata mohio.
He pouri no te ngakau o Tu-rongo ki tana aitua koia aia i kopare ai i tana mahunga ki te rau kawakawa, a no muri iho ka whanau te tamaiti o tana wahine, tapa iho te ingoa o taua potiki ko Rau-kawakawa, koia te take o te ingoa o tenei iwi e kiia nei ko Nga-ti-rau-kawa.
Na Nga-ti-rua-nui i whakamoe a Rua-pu-tahanga hei wahine ma Tu-rongo, a na Whati-hua i tango te wahine a Tu-rongo ara ka riro a Rua-pu-tahanga i a Whati-hua hei wahine mana: a ka whanau ta raua potiki ko Ue-nuku-tu-whatu te ingoa, a kowhatutia ana a Ue-nuku-tu-whatu a kei te awa i Awa-roa i Kawhia taua kowhatu e tu ana i enei ra. Ka pakoko te wahine, a ka hore kau e whanau he tamaiti mana, ka haere taua tu wahine ki taua kowhatu ki a Ue-nuku-tu-whatu karakia ai i ana karakia kia hapu ai aia kia whanau mai ai he tamaiti mana ki te ao nei.
Roa kau iho ano a Rua-pu-tahanga e moe ana i a Whati-hua, ka mahue a Whati-hua i aia ka haere ke noa atu a Rua-pu-tahanga, ka whaia e Whati-hua, ka karanga atu a Rua-pu-tahanga, “Hoki atu i kona, ka tu nga tai o Rakei-mata-taniwha-rau, ka mate koe i te whainga mai i taku hika mokai (tau ke).
Ko Whati-hua te tuakana o Tu-rongo, ka moe a Whati-hua i ana wahine toko-rua. Tana wahine matua ko Rua-pu-tahanga. Tana wahine tua rua ko Apa-kura.
Ka hiakai a Apa-kura ki te tuna, a ka haere ta raua tane a Whati-hua ki te hi tuna kokopu, ka hi noa te tangata ra, a kaore e hohoro te kai mai o te tuna, i roto hoki te tuna i te rua kohatu e noho ana, ka tahi ka hirihiria (karakiatia) e te tangata ra tana toke ka mea.
Mate ki te hiakai nui o Apa-kura.
Kihai te tuna ra i haere mai ki te kai i tana maunu ki te, hirihiri ra. Ka hirihiri (karakia) ano aia ka mea.
Mate ki te hiakai nui o Rua-pu-te-hanga.
Ka puta mai te tuna ra ki waho i tana rua, ka kai ki te toke a te tangata ra, ka hutia ka eke ki utu, ka maua ki te kainga, ka hoatu e Whati-hua te tuna ra ma Apa-kura, ka korero te tangata ra nana i hi te tuna ra ka mea “I hirihiria e au te tuna nei i mea au.
Mate ki te hiakai nui o Apa-kura.
Kaihai i puta mai ki waho o te rua i noho ai, a ka hirihiria e au, ka mea.
Mate ki te hiakai nui o Rua-pu-te-hanga.
Ka tahi ka puta mai, a e takoto na. Ka rongo a Rua-pu-te-hanga kua hoata te tuna ra e Whati-hua kia Apa-kura, ka mea aia, “Na te hirihiringa ki toku ingoa i puta mai ai te tuna ra, a hoatu ke ana eia ma Apa-kura.”
Ka pouri te wahine nei, nei koa kua whanau te tamaiti a Rua-pu-te-hanga ko Ue-nuku-tu-hoka (whatu) te tamaiti, ka tahi te wahine ra ka haere, waha ake te tamaiti ka ahu na Kawhia te haere, a waihotia iho te tamaiti i te taha o te moana i Kawhia, ka haere atu a Whati-hua ki te whai i te wahine ra, rokohanga atu eia ko te tamaiti e takoto ana, a waha ake eia ki tana tuara, a ka kite atu aia i te wahine ra e haere ana, ka karanga atu aia, “E whae e, noho mai a kona, ki ta taua tamaiti,” haere tonu te wahine ra me tana kuri ano, ka tika tana ara ma Maro-kopa te haere a te wahine ra, me te whai (aru) atu ano te tangata nei me te karanga haere atu, “E whae e, noho mai i kona,” kihai hoki te wahine ra i tahuri mai.
Te kakahu o te wahine ra he porera, tau tititia te aroaro ki te otaota, a ka tae noa aia ki Tapiri-moko ka noho te wahine ra ka tangi, me te haere atu ano te tangata nei, ka wetekina te tautiti o te wahine ra, a tapa tonutia iho te ingoa o taua wahi Ko-tautiti-o-rua-pu-tahanga, ka tata-tata atu te tangata nei ki taua wahine ra, ka tukua te kuri a te wahine ra eia, ki te whakataki (rapu) huarahi mona, he pari tu tonu hoki taua huarahi, a ka kitea he huarahi e te kuri ra mo tana rangatira, ka whakatika te wahine ra ka haere; ka karanga atu ano te tangata nei, “E whae e, noho mai i kona, ki ta taua tamaiti,” kua heke te wahine ra i te pari, a kua tatu ki raro, kua puta ki
Ka karanga atu ano te tangata ra, “E whae e, noho mai i kona ki ta taua tamaiti.”
Ka karanga atu ano te wahine ra ki aia ka mea.
“E pa e, hoki atu i kona, ka tu nga tai, o Rakei-mata-taniwharau.”
Tana haerenga mai o te tai, katikati ana ki te take o te pari, a ka ngaro te huarahi o te wahine ra i haere atu ai, na tana kupu i karanga ra i mea “Hoki atu i kona ka tu nga tai o Rakei-mata-taniwha rau,” haere tonu mai te tai o te moana, a kati tonu ki te pari, na te tai i arai te ara.
Haere ana te wahine ra, hoki mai ana a Whati-hua, waha ake ano te tamaiti eia, ka haere te wahine ra a ka po horahia atu te porera ara e kakahu ra, tapa iho te ingoa o tera wahi; ko Hora-porera.
Ka haere tonu te wahine ra i te aonga ake o te ra, a noho rawa atu i roto i tera iwi i Te-ati-awa, moe rawa atu i te tane o taua iwi ra.
Haere nei raua ko tana kuri, a tae atu, ki taua iwi ra, a na ratou i kohura taua kuri, a waiho iho hei take pakanga te patunga o taua kuri a Rua-pu-tahanga, a hinga ana te iwi, na ratou taua kuri i patu.
Ka whanau nga tamariki a Rua-pu-tahanga, a ka tata aia ki te mate, ka ako ake ki era o ana tamariki ka mea atu aia ki a ratou, “Ki te mate au, kaua au e tanumia, engari me whakairi au ki runga ki te pataka (whata) ki te marae ano o te pa nei tu ai; ki te puta mai he tangata o nga whenua ke atu; a ki te mea ka taka iho taku pane; ko o koutou tuakana ena tangata.”
Kua ruruhitia a Rua-pu-tahanga ka mate nei aia a ka tanumia aia, ara ka whakairia ki te whata, ka mahia ki te tikanga o tana i poroaki iho ai.
Roa noa ka puta mai te teretere o ona tamariki i waiho iho nea eia, i rongo hoki kua mate to ratou whaea, haere tonu mai aua tangata, a kahore enei tamariki ona i Nga-ti-awa i mohio
A ko ona uri ano enei ko o Rua-pu-tahanga; ko Nga-ti-rua-nui, ko Te-ati-awa.
Ko to ratou reo ko te reo o te kuri a Rua-pu-tahanga i Kohurutia ra e ratou. Koia tena ko tona reo ko to Te-ati-awa, ko to Ngati-rua-nui, e au kuri naka te reo.
A no Wai-kato ano hoki tenei tupuna a Whati-hua.
Tenei wahine a Rua-pa-te-hanga, he wahine no Nga-ti-rua-nui no Taranaki, he rongo nona ki te ingoa o Whati-hua, koia aia i haere atu ai i tona kainga i Ka-whia, a moe ana aia i a Whati-hua.
Mei reira he wahine ano ta Whati-hua, ko Apa-kura te ingoa, a ka hapu a Rua-pu-tehanga. Ka tono aia ki tana tane kia haere aia ki te hii tuna mana, ka haere te tane a hi te kai ake no te tuna, ka hirihiria eia te tuna ki te ingoa o Rua-pu-tehanga kia kai mai ai te tuna, kihai noa ake i kai mai, a ka hirihiria eia ki te ingoa o Apa-kura, ka kai mai te tuna, ka mau a Whati-hua ki ana tuna ka hoatu kia a Rua-pu-tehanga, ka ki atu i hirihiria e au nga tuna na ki te ingoa o Apa-kura i kai mai ai, a ka rongo a Apa-kura ka riri ki nga ika i mau ake ki te mana o tena ingoa kia hoatu ki te tahi wahine ke a ka riri aia ki a Rua-pu-tehanga.
Ka pouri a Rua-pu-tehanga ki te hae o Apa-kura, a ka whakatika aia me tana kuri me Rua-hinahina, ka haere i te ara ma Tapiri-moko, ka whaia mai e Whati-hua kihai noa ake te wahine ra i hoki, ka noho a Rua-pu-tehanga i te tahi tane i Mokau, a he tangata tahae taua tane nei, a ka mahue aia i a Rua-pu-tehanga ka haere ano aia ka ahu ki Wai-tara, ka noho i te pa ra i Manu-korihi; he tangi no te manu i te ata, ara ka tu a ao te ra ka korihi te manu. Koia te ingoa ra, a Manu-korihi.
I te wa i haere mai ai a Rua-pu-tehanga i tana tane tua tahi i a Whati-hua, i mau mai ano aia i te tamaiti a Whati-hua, a no tana moenga i te tane i Mokau, whaka-rerea atu ana te tamaiti a Whati-hua i Mokau.
Ka rongo te wahine nei ki te rongo o Porou, he maia no tana mahi ki te waru kao, a ka hiahia atu aia ki te rongo nui o Porou, ka haere a Rua-pu-tehanga ki te tahi kainga noho ai, a taia aua tana huha eia ki te moko a he mea karakia hono eia tana moko, koia te ingoa o tera whenua o Horohanga. Ka haere ano aia, a ka tae ki te ara, ka titiro ake aia ki runga ki te rangi. Koia te ingoa o tera whenua a Whaka-ahu-rangi, ka haere ano aia, a ka horahia eia tana Porera, koia te ingoa o tera kainga o Hora-porera.
I nga ra o nehe noa atu, i te wa e nui ana taua iwi nei a Nga-ti-kahu-koka, i te akau atu ano o te puaha o Manuka a tae noa ki te wahapu o te awa o Wai-kato, i taua wa, he iwi nui, a he iwi toa taua iwi ra a Nga-ti-kahu-koka. I aua wa he nui a ratou Pa, he pa noho i te pukepuke etahi, a ko etahi he mea noho a kaupapa i roto i te repo i nga roto ano hoki; ko etahi o aua Pa i
Ko etahi Hapu o taua iwi nei i noho i nga Pa i te pito ki uta ki Wai-uku ahu atu ki Te-whaka-upoko, ki Titi ki Te-awa-roa. He Pa ano no ratou i te wahapu o te Awa-roa, i te taha ki te awa o Wai-kato, he pukepuke nei taua wahi i roto i te uru koroi i te repo i te taha katou ana anga mai te waka i te awa o Wai-kato, a ahu mai ki roto ki te Awa-roa, ko taua pa nei, he pa noho mo te hunga hi tuna, a i enei ra kua waiho taua wahi hei urupa mo nga tupapuku, a e kiia ana kei reira a Pou-ate a Papaka, a Teniho ma e nehu ana.
Heoi ra, he korero tenei mo te hapu i noho i Awhitu a i Tipi-tai.
I aua ra o mua, he whawhai tonu te mahi a te iwi ano o Tai-nui i noho i Maunga-whau, ki era ano o Tai-nui i noho i Awhitu, te take i nui ai taua whaiwhai nei, he whakatete ki nga tauranga ika, me nga tauranga mango i waho ake o Puponga. Ko Ngati-kahu-koka e mea ana na ratou taua wahi moana, a ko Nga-iwi ara ko te Hapu e noho ana i Maunga-whau e mea ana na ratou taua moana, a ka haere te ope hi a Nga-iwi ka huakina e nga waka o Ngati-kahu-koka, ka haere nga waka o Ngati-kahu-koka ki te he i aua wahi ka huakina e nga waka o Nga-iwi, ara o te hunga e noho ana i Maunga-whau. He penei tonu ta ratou mahi a he tini nga tupapaku a te tahi a tetahi i mate i aua huaki; koia i mau tonu ai te mauahara a aua hapu nei ki a raua.
He wahi ano ka puta te whakaaro pai a nga tino kaumatua o aua Hapu nei, ara ka kaha te kupu mo te noho pai a nga tino rangatira o aua hapu, ka houhia ki te rongo, a ka hi ngatahi aua hapu i aua tauranga ika, otira he wahi ano ka iti te ika a te tahi o aua hapu nei, ara ka he te mango ki nga tauranga i hiia e taua hapu, a ka hae ki te hua o te mango o tera Hapu, a ka kia e te taitamariki he mea mahi ki te makutu i kore ai he
A te tahi take a aua taitamariki nei i kino ai, he mea na Nga-iwi ko ratou te uri o te tuakaua, a ko Ngati-kahu-hoka e ki ana, ko ratou te uri o te tuakana, na aua kupu nei i kawe te hikaka a to hunga tai tamarikira, a ahakoa te rongo kua mau na ratou i kawe te patu, a ka he ano te noho pai a aua iwi nei.
A i tetahi o aua wa i mau nei te rongo, ka hokihoki aua iwi nei, ara aua Hapu tahi nei ano o Tai-nui kia kitekite i a raua a ka mahia nga mahi o mua, ara te Haka, te Kanikani, te Niti, te Poroteteke, te Mamau, te ta Kai-hoteka, te tu Matia (tao) me nga tini mahi katoa o nehe. E hara aua mea nei i te mea he mahi i aua ra e aua iwi nei na nga koroheke, kao, na nga tai tamariki, na nga tai-tamahine o aua Hapu nei aua teretere haere kia kitekite i a raua, te mea hoki, mehemea he ope na te kaumatua, he haere kia kite i nga huanga, me nga whanaunga o etahi iwi, ka takaia te takai kakahu, te topuni, te kaitaka, te pounamu, me nga taonga nui o mua, hei mau ma ratou ki te ringa, hei oha ma o ratou whananga ana tae atu ki te Pa; ko tenei, he tira haere na te tamariki o aua Hapu nei, na reira i kore ai e maharatia aua taonga nui o mua, a te mea ano hoki, kahore kau aua tu taonga nei i whaka-whiwhia ki te tai tamariki i aua ra, ma nga tino koroheke, me nga kaumatua rangatira anake aua tonga e kitea ai.
A i aua ra i mau ai te rongo a aua hapu nei ki a ratou ka hokihoki te tira haere a tetahi a tetahi ka haere mai o Awhitu ki Maunga-whau, a ka haere o Maunga-whau ki Awhitu. Haere ake i aua ope nei he tamariki kau, otira e hara i te tamariki nonohi nei kao, he tangata kua mau i te moko, otira ko nga tai tamariki kaumatua o aua iwi, ko ratou ko te hunga e
Nei koe, he tini nga tangata tai tamariki rangatira o Ngati-kahu-koka, otira ko nga tino tangata o ratou, e hara i te mea he tini ratou toko toru nei, toko wha nei ano nga tino taitama Ariki, a he maha nga rangatira tai tamariki teina, ko Ponga te tahi tangata rangatira o ratou otira e hara aia i te tino rangatira ariki, he uri teina aia koia tana tupu i heke ai i te tupu me te mana o etahi o ana hoa.
Ka noho taua tini tamariki nei i Awhitu, a ka tae ki taua ra, ka mea tetahi o aua tai tamaiti Ariki kia haere ratou ki te tira haere ki Maunga-whau ka korerotia ki te hapu katoa, a ka whakaae nga tai tamaiti wahine tane, o nga mea ano ia kua ahua pakeke te tupu, kia haere ratou kia kite i era whanaunga o ratou i taua Pa nui nei i Mau-nga-whau.
He Hotoke te wa i kiia ai taua ki nei, a ka mea taua tini tai tamariki nei; me mahi e ratou ki nga mea kakara o mua, hei taonga ma ratou ki o ratou ringa mau ai, hei koha ma ratou ki nga kaumatua o Maunga-whau. E takurua ana nawai a ka tata te puta o Matariki ka pumahau te tau, ka pua te Kowhai, ka pua te Hutukawa, ka tahi aua tini tamariki ra, te tane te
Ka hua te rata, ka titaha a Matariki ki te uru, ka tae ki te ngahuru, kua poki te rua kumara, ara kua tae katoa te kumara ki te rua. Ka kiia kia hoe te tini tamariki nei ki Maunga-whau. Ko era ko nga tini rangatira taitama-riki ariki kua whiwhi i nga mea pai katoa, he mea hoki he uri ariki; rongo noa to ware ki a ratou whakahau, ka kohi nei aua ariki tai taimariki nei i a ratou taha hinu, me nga tatua karetu, me nga piki toroa, me nga remu huia, me nga hou kotuku. Ka mau a Ponga i ana mea i mahia ra e tana whaea raua ko tana hoahoa, a ka eke taua tini nei i te waka. Ko Awhitu te Pa i noho ai aua tini whahapiwari nei. I nga ra i mahia ai aua tini hinu kakara nei, ka puta te kupu whakahi a etahi o taua tini tangata nei, ara o te hunga kua aroha puku nei ki a Puhi-huia, a ka pakiwaha noa iho ratou kia ratou ka tawai etahi ki etahi, ka mea te tahi ki te nuinga o ratou i te wa i hoki ia ratou ki te whare matoro, “E hoa ma, hei nati te mahi a mea i te hinu mana, he mea pea kia tahuri mai ai he tane mana o Nga-iwi.”
Ka mea te kotiro nana te ingoa kua kiia nei e tenei e tawai nei, “Oti he aha te take i mahia ai e koe nga piki toroa o to tupuna i mate ki Kawhia hei whakangahau mo to mahunga, hua noa koe i a koe ka haere nei ki Maunga-whau, ma o toroa ka pai ai te whiu o te pane, e tahuri mai ai a Puhi-huia ki a koe?” he penei te ahua o te tawai a aua tini tamariki nei ki a ratou. Ko Pongo ia, kahore kau he kupu kotahi mana, ko tana ipu hinu e
Haere ake te ope nei hokowhitu, haere ake ano ko nga tangata o Ngati-kahu-koka, me a ratou, ropa ano. Haere ake hoki ko te tane me to wahine, ko to wahine Puhi, haere ake ano ana hoa noho i aia; ka eke nei taua tini nei i ta ratou waka, a ka whakawhiti mai i te taha tonga o Manuka ka whiti mai ki Puponga, ka hoe mai whaka te tauranga waka i One-hunga.
A i aua ra he Pa nui a Maunga-whau. He mano ona tangata, he Hapu nui te Hapu nana i noho taua Pa. He nui te whare o taua Pa, me ona Pa tau-awhi i te Pa nui. He nui nga Rua-kumara o taua Pa, me ona ingoa o aua rua kai, he nui noa atu te marae o te Pa matua, ko taua marae i te tino toitoi o te pa matua, a he whare matoro I te tahi pito, ki te pito ki te marangai o taua marae, ko te whare manuwhiri i te pito ki te Hauanru o taua marae. He nui nga maioro o taua Pa, me nga pekerangi, a he whare katoa i te taha ki roto o nga maioro puta katoa tawhi noa te Pa. Ko te wai o taua Pa he puna kei te taha ki te hau-raro, kei te ara e haere atu ai i taua Pa ka anga te haere ki te Too, e kore taua puna e mimiti i te raki o te raumati:
Tena a Ponga ma te hoe mai ra, a ka kitea atu e te tini wahine kohi pipi i One-huuga ka powhiria a ka u, ka haere mai a ka kitea e te Pa nei e Maunga-whau ka pa te powhiri me te karanga “Haere mai ra e te manuwhiri tu a range,” haere tonu atu te iwi tamariki nei a ka tae atu ki te Pa, a haere tonu me te piki tonu a tae noa ki te tino marae o te Pa ka noho a ka whaiwhai korero ka mutu, e tahu ana te kai a te Pa, ka tao, a kua maoa, ka whiua te kai ra ki te tahua, a ka tahuri te manuwhiri ra ki te tohatoha i tana kai, ka mutu te tohatoha e kai ana, otira ko nga kai a te manuwhiri ra, he mea kai whakangaio, e kai ana e whakaaro ana kia iti te kai, kaua e whakanuia rawatia kia angiangi ai te poho o te tangata, mo te turanga i te aro-a-kapa o te haka, kia tirohia atu ai te hope o te tangata, ana na, me te
A ahiahi kau iho ano, e whiu ana te tangata whenua, a te mea ano ka rupeke (poto) noa ratou ki waenga o te marae e nohoia ra e te manuwhiri, ka tahi ka turia te haka, e ratou ka tika he kapa, ka taki he kapa, nawai a ka rite no ano nga kapa haka, a ka tahi ra ano ka takahia, a e takahia ra nga kapa haka, ka tahi ra ano a Puhi-huia ka whakaaro, te kotiro o te rangatira o te Pa nei o Maunga-whau, ki te wa hei putanga mona ki mua o te haka nei pukana ai, no te mea hoki ki tana whakaaro, e kore aia e pai kia rere kau ki mua o te aro-a-kapa o te haka, engari ano kia rite te takahi, me te papaki, me te horu o aua kapa katoa, ko reira aia te pai ai, te rawe ai te rere ai ki mua o aua kapa ra pukana ai, ngahau ai. Ka tahi ka takahi te iwi ra, a te mea no ano ka haratau marire ki te whakaaro a te wahine ra, taua tino putanga ki mua o aua kapa ra, o nga kapa o te haka, ka tahi ra ka pehia ki te tahi taha, ki te tahi taha, ae ta te tua wahine pai hoki, whakamau noa atu ki nga kanohi o taua kotiro ra, ana me te maure ka puta ake i te pae, ka titiro te tini tane taitamariki rangatira o te tira o Awhitu ki te kotiro ra, a mate
E haka ana te iwi whenua ra i te haka, a ka mutu no ano, kei runga ko te ope tamariki nei, ka whakanohoia he kapa, he kapa, a uru katoa atu ana ano hoki a ratou ropa ki taua haka, he mea hoki koa i pera ai, kia nui ai nga kapa kia wheoro ai te kihi a te ngutu o te hoko whitu taitamariki nei, kia haruru ai te tioro o te taringa i te haka. Ka tu nei nga kapa a ka rite noa ano, te tino pakinga o nga ringa i pakia ai, e papake ana tera nga kapa nei, e whakataretare ana a Ponga kia puta ai aia ki mua o taua kapa ngangahu ai, tera hoki koa te iwi whenua katoa o te Pa nei kua mene (poto) mai ki te marae titiro ai i te haka o te ope tamariki nei, te tino putanga o Ponga ki mua o te kapa, a ka pehia ki te tahi taha tana upoko, ka pehia ki te tahi taha, ana ta te tama pai hoke, ka titiro te iwi ra ki te pai o te haka a Ponga, mate noa ake i te mihi ki te rangatira o tana tu haka. Ana koa ko Puhi-huia te noho mai ra i roto i taua iwi te titiro mai ra ki a Ponga e mahi nei i te mahi a wairangi noa ai te ngakau o te wahine ra, heoti ano ko te ngakau o te kotiro ra kua mate noa ake ana mahara, kua whakaarorangi noa ake te ngakau ki a Ponga, he oti ano rapea ka kowhana i roto i te wahine ra te ngakau mate ki a Ponga hei tane mana, ka tingia aia e te hinegaro kakapa, ka whana ake kia tata aia ki a Ponga, me pehea i te wehi kei kitea aia e te iwi, kei kiia kua tutua te tamahine o te tangata nui o Nga-iwi.
Ka mutu te haka, ka haere noa atu te iwi whenua ki o ratou kainga, otira ko Ponga kua tino hiahia rawa atu ki te kotiro ra.
Ahiahi po kau ano, ka tae te ope ra ki a ratou mea i mahia mai ra i Awhitu, e tuku ana tenei, ki tana whanaunga, e tuku ana tenei ki tana whanaunga, a ko aua uri Ariki ra ko nga mea
Ka moe nei te iwi whenua, me te hokowhitu o te tira tamariki nei, ko te moe ia o Ponga he moe whakatorouka kau tana, he wawata hoki nana, e pehea ai e tata atu ai aia ki a Puhi-huia.
Ka mahi nei a Ponga ka rapu tikanga mana e na ai te mate o tana ngakau aroha ki te kotiro ra, a te kitea eia to whakaaro, te mea hoki koa i takoto aia kia moe, a takoto nei, takoto nei, to moe kau ake ka ara aia ka puta ki waho ki te marae noho ai, he aranga nona, he whaka-tikanga ano hoki to tana mokai, a ka puta aia ki waho, ka noho, me te haere atu ano tana ropa i muri i aia noho ana, a noho ana ka ki atu a Ponga, ara koa he pouri te po, “Kowai tenei?”
Ka ki atu te ropa ra, “Ko au ko to kai tonotono.”
Ka ki atu a Ponga, “Hei nati te kore o te hiamoe i au i te whare ra.”
Ka mea atu te mokai ra, “He hahaka nou he ruhi nou i te pukanatanga. E moe te mata he aua e ara te mata hi tuna.”
Ka mea atu a Ponga, “Ae ra, ko te kore koe o te mahara ki nga mea o Awhitu.”
Ka mea atu te ropa, “Ki te aha i a nei?”
Ka mea atu a Ponga, “Ki nga mea o mua, kei te noho tupato au i au, he mea hoki ko nga mate o te Pa nei ki ano i ea.”
Ka ki atu te ropa, “He tika i ana, otira i haere tira tamariki mai tatou, he aha ta te kiore tana huanga.”
Ka mea a Ponga, “Koia koa, otira he iti mokoroa e hinga te koroi.”
Ka mea te ropa, “He tika koa, he ngahau noa iho ta tatou i haere mai ai, a he whanaunga e noho ana i te ra o te rongo taketake.”
Ka ki a Ponga, “Ae ra kei rarahu te ringa o te tahi o tatou ki te aha ki te aha, hei mate mo tatou.”
Ka mea atu te ropa, “Ae, otira ma koutau ma nga mea nunui e rahu te tapu o te Pa nei, e kore tena e mahia e te penei me au nei.”
Ka ki atu ano a Ponga, “He rarahu rapea tau e kii na, he ringa mau ki te taonga?”
Ka ki atu te ropa, “Kao, he taonga te taonga, a he mana tapu ano hoki to te taonga kori.”
Ka ki atu a Ponga, “Mo Puhi-huia rapea to kupu?”
Ka ki te ropa, “Oti, e ngaro hoki te mea kua piata, kua rarapa te kanohi o koutou o nga mea nui o to tatou haere ki te kotiro ra i te wa ona e pukana ra?”
Ka mea atu a Ponga, “E hoa, he tika to kupu, ko au kua mate noa ake: me hoki tatou ki te kainga, kei he au, he mea hoki kua mate ano a tatou Ariki ki taua tamahine ra, a ki te mea ka riro i au, hei take ngaki mate moku.”
Ka mea atu te ropa, “E ki ana au, he tapu te tapu, otira e kore te tapu e kiia he tapu i te wa o te aruaru wahine.”
Ka mea atu a Ponga, “Ae i te kainga tupu.”
Ka mea atu te ropa, “He kainga tupu koia te kainga o te tohunga o ia iwi o ia iwi, e tikina mai ra a tatau wahine e aruarumia ra e nga tangata o Aotea. Haere mai ra hoki ratou i te kainga mamao a tae noa mai nei ki Manuka. He uri rangatira koe e kore koe e akona ki te riri, whai hoki e kore koe e akona ki te ngaki kai ma tama kapakapa.”
Ka mea atu a Ponga, “Kei te porahu (raruraru) kau noa iho aku whakaaro, e kore au e mohio ki te aha ki te aha.”
Ka noho nei a Ponga raua ko tana mokai a roa noa, ka maharahara te ropa ra ki te mate whakamomori o tana ariki, a na taua pononga aia a Ponga i whakamohio ki te tikanga mahi mana, ka mea atu te mokai ra ki a Ponga, “E koro tenei te whakaaro, kua kitea e au, whakarongo mai i ana, a mau e pai, e pai ana, a mau e kino, e pai ana, tenei koa kia korerotia atu ki a koe, me hoki taua ki te whare nana koe ka moe, ae, nana ka
Ka whakarongo puku a Ponga, a ka whakatika raua ka haere ki te whare, moe nei moe nei te whare ra, ano ka rikoriko te ata, ka kakarauri, a ka oho te tini i roto i te whare manuwhiri, ka ka te kai ka maoa, e kai ana me te moe tonu a Ponga, na tana ropa i whakanoi (whakairi) he kai mana, a oho rawa ake aia kua tikaka noa ake te ra, ka kai te tangata nei i nga o i tiakina ra e tana ropa mana, a ka haere aia ki te whare matoro, roa rawa i reira kua tu a too te ra, ka whakatika aia ka haere ki te whare o te matua o Puhi-huia, ka noho i reira ka titiro atu ki te kotiro ra, o korerorero ana ratou ko nga kaumatua o te Pa nei, a kihai i roa ka heke te ra ki te rua, a ka po, kei te takaro te iwi ra i te whare matoro, kei te kanikani ano te iwi ra i te
Nga korero o te hanga nei he korero i nga tataku korero whakapapa o mua, he tataku i nga tupuna mai ano i Hawa-iki, he ako hoki i a Ponga; te take i korerotia ai aua korero nei e ratou ki a Ponga, he uri teina aia no nga ariki, i puta mai hoki aia i a Hotu-nui ma.
E tataku ana tera i nga kauhau o nehe, me te korero i nga mahi a nga tupuna i mahia i tenei taha ara i Aotea-roa nei. Haere ako ano te whakapapa tupuna me te whakatu i nga pakanga o mua, i nga ra o Hotu-nui i haere mai ai ki Hau-raki nei. Me nga mahi a Tama-tea-pokai-whenua, me nga mahi a Ngati-awa i raro i Hokianga-o-kupe, me nga mahi a Kauri i heke ai ki runga ki nga kainga i Tauranga, me Tara-naki, nawai i korero, a i korero, a ka taki hokihoki etahi o aua koroheke nei ki o ratou whare moe ai, a ka haere ano hoki ka moe nga tangata o te whare nei, noho tonu a Ponga i taua whare, kihai i hoki ki te whare manuwhiri moe ai, ka moe te whare nei, a roa rawa ka mate a Ponga i te hiainu, ka pa tona waha ka karanga ki tana ropa ki te wai ki aia, ka mea “E ta kawea atu he wai ki au” he mea koa ko te whare a te mokai ra i moe ai he wahi ke noa atu o te Pa nei, a te rongo kau noa ake.
Ko te whare a Puhi-huia ma i noho ai i te tekotoko o te Pa nei i te taha tuaa Tonga ki te marangai o Maunga-whau, i raro tata ake ano i te wahi papa maro te whare kauta o nga ropa a Puhi-huia ma i moe ai, hua noa te hunga e moe i te whare nei kei reira te ropa a Ponga e moe ana, a he hoi marire (turi) ano nona, a he kainga tauhau, he wehi te tahi ona ki te tiki wai i raro i te papa koraha o te pa nei, koia raka te take o tana hoi, a te tahi u ana, he po pouri he te kitea te ara ki te puna wai, karanga tonu a Ponga i tana kupu ki tana ropa, a he te rongo mai, ka hoha aia ka mea “Ka hei tau, kia penei rawa ake koe
Ka mea atu te kotiro ra ki tana whaea, “Ua atu e iu koe he atua te taru o te ara e wehi kau ai au, ko kuo te po, he kano kahurangi.”
Ka whakatika te kotiro ra ka mau ki te kiaka (tahaa) ka puta ki waho; nei koa i te tahi pito o te whare aia e moe tahi ana ratou ko ana maatua, a he kuaha ano to taua pito o te whare, a ko Ponga e moe ana i te tahi pito ano o taua whare a he kuaha ano to tera pito; puta kau ano te kotiro ra me te rama kapara i te ringa, ka whakatika atu ano hoki a Ponga ki runga ka mea ki ana hoa, “Tukua atu au ki taku mokai e hoi nei ki au, nawai ko te mate wai a ka hemo au i te hiainu, penei rewea ake koe i au, ka takahi to wairua i te ara ki Pae-rau.” Ka puta a Ponga ki waho ko aua kapu koa ana ra, he parau (teka) kau nana, he whakangaro marire ano nana i tana tikinga whai atu i te kotiro ra, kahore kau ana mea kia haere aia ki te tiki i tana parau (ropa) kia patua eia, ko aua kupu ana, he mea kii eia kia rongo ai ana hoa moe, kia kiia ai e ratou, e haere pono ana aia ki te patu i tana ora (pononga).
Puta kau atu eno aia e hara kua tika te ara o te tangata ra ki te haere, otira kihai aia i ata mohio ki te ara ki te puna wai, engari i whai atu aia i te ahi kapara, me te reo o te wahine ra, e haere ana hoki koa to wahine ra me te waiata oreore haere kia ngahau ai raua ko ana taringa ki tana reo kei pokea aia e te wairua, a ka whai atu a Ponga i taua ahi me te reo o te wahine ra, e tae ana te kotiro ra ki te puna wai, e hara e tu tahi atu ana a Ponga i tana tuara i te puna ra ano, e utu ana e wahine ra i te wai, ara ka tae tana ringa ka pehi i te taha ra ki roto i te wai, a
Ka mea atu a Ponga, “I haere mai au ki te inu.” Ka mea atu a Puhi-huia, “Ha, i haere mai nei hoki ahau ki te kawe wai mau, he aha koe te noho atu ai i te kainga, a maku e kawe atu he wai mau.”
Ka tahi ka ki atu te tangata ra ka mea, “He tika ano taku kupu mate wai, na te ngakau ke tenei hia inu, na roto i kawe ake tana mate ki a koe.”
Ka rongo te kotiro ra i aua kupu, ka mahara aia, a kua hiahia te tangata nei ki au, a ka noho raua ka korerorero, ahuareka noa iho a raua korero ki a raua, ka mea atu a Ponga, “He kainga mataitai toku kainga a Awhitu, haere atu ki te wahapu o Manuka tena ko tou kainga he aruhe tona kai.”
Ka mea te kotiro ra, “He ika ano ra te ika o tenei Pa, he ika no te tai tu-auru, a he ika no te tai hoenga taitama wahine, e kite ana tenei Pa i te tini o te mataitai o hea o hea.”
Ano ko Ponga, “He tika te kai, he pai te noho o tou Pa, ko te kore mau mo te hinengaro.”
Ano ko Puhi-huia, “Ae kei tou kainga pea te ngahu na te tini o te uri Ariki.”
Ka mea atu a Ponga, “He tika hoake taua ka hoki ki reira koe titiro ai.”
Ka mea atu te kotiro ra, “Titiro hoki ki hea, kua kite nei au i a koe.”
Ka mea atu a Ponga, “Ki te rite tau ki taku, me hoki koe i au ana hoki to matou pahi.”
Ka mea atu a Puhi-huia, “Kei a koe te whakaaro, otira, a te ra e hoe ai koutou, mau e unga i o hoa kia haere ki o matou waka i One-hunga, kia kotikotia nga herehere o nga rauawa, a
A korero ana raua mo te ra e haere ai raua e hoki ai ki Awhitu, a ka hoki te wahine ra ki te Pa me te taha wai ano ki te ringa mau atu ai.
Ka ki atu a Puhi-huia ki a Ponga, “Hohoro te haere ko koe o taua kia tai wewe ki te whare.”
Ka tae a Ponga ki te whare ka ui ki ana hoa, “Kaore ano te wai nei?”
Ka kiia mai, “Kao.”
Ka mea a Ponga, “Taku mokai te kitea, kei whea ranei, he ngaro nona i ora ai tana upoko te pakaru ai i au,” e korero ana a Ponga ka putu a Puhi-huia me te wai, ka tapoko mai ano aia i te kuwaha ano ona i puta atu ai, me Ponga i hoki mai ano ma te tatau ona i puta atu ai ka tae mai te kotiro ra me te wai ka mea atu te whaea “Te roa ou.”
Ka ki atu a Puhi-huia “He ara tata koia? a he ra e whiti ana, i mihi ai koe ki taku roa, i kiia atu ra e au ‘Ko kuo te po.”
Ka ki atu te whaea, “Kawea to wai ma to teina ma Ponga, ka mate i te taringa atu ki a koe.”
Ka mau ano te kotiro ra ka mau i te ipu ki a Ponga, he uri rangatira koa a e kore e inu i te ipu, ka whakatutua eia ki ana ringa a ka ringitia e Puhi ki aia, ka inu a ka makona.
Ka noho nei te Pa nei, me te tira tamariki nei, a ka hoha te noho, me te tu i nga haka me nga tini takaro, a ka tae ki te ra e hoki ai te tira ra ki to ratou kainga, a ka rite i te tokomaha te whakaae te ra hei hokinga mo ratou, i te po o te ra ao ake ko te ra e hoki ai ka mea atu a Ponga ki tana ropa, “Haere mai haere ki o hoa, ka mea atu i taku kupu, hei te po nei ka whakatika ka haere ki One-hunga, ka noho ka tahu kai, ka tatari mai i a matou, kia ao ako ana te ra apopo, e tae ki nga waka o te iwi nei ka tapatapahi i nga herehere o nga rauawa, kaua te waka kotahi e mahue; a ko to tatou waka me kawe ki waho manu mai
Ka tae te ropa ra ki ana hoa, ka rongo ratou, heoi ano rongo kau ano, ka oho te mauri o era, ka whakataka ka haere i te po, ao kau ano to ra kei te mahi i nga waka, a rite rawa te kupu ako ata a Ponga ki tana ropa, a ka rewa to ratou waka, ka noho mai ka tatari i a Ponga ma, ka noho nei a Ponga i te Pa nei i Maunga-whau, a ka rite noa ki te wa i munaia atu ra ki tona mokai a ka rite. I mea atu hoki aia, “Kia moiri kau ano te ra, kia ka te kai a ka mutu, tena rawa matou te haere atu na.”
Oti kau ano te kai o te ata o te Pa ra, ka mea atu a Ponga ki ana hoa, “Ka hoe tatou he roa te wa moana, kia whiti ao ai tatou i Manuka, kowai i tohu ai e kore tatou e raru i te taniwha i te wa o te po.” He taniwha hoki to te wahapu o Manuka ko Kai-whare to ingoa, a e pau ana te waka i aia te horo; koia te kupu a Ponga i whakaaetia ai e ana hoa.
Ka whakatika te ope tamariki nei ka tatua i a ratou mo te haere, ka hui atu te tangata whenua ki te poroporoaki i a ratou, a ka rupeke (poto) mai te iwi o te pa nei ka whakatika te rangatira o te Pa, ka mau ki tana mere-pounamu ka hoatu ki te tamaiti Ariki o taua ope nei, a ka hoatu hoki te mere a taua tamaiti ra ki te rangatira o te Pa, he mea koa aua mere nei he manatunga, a he tika ki nga ritenga o mua kia hokohokoa aua
Mutu kau ano aua mahi nei ka whakatika te ope tira tamariki nei ka haere, a ka whakatika nei ratou ka haere ka haere tahi atu ano i a ratou etahi o to tangata whenua, ko te ara koa i haere iho ai ratou i taua Pa nei, i heke iho i te toitoi o te Pa i te marae tonu o te pa ka ahu iho ki te hauauru ka heke iho whaka te Tatua a ka haere i te ara i runga i te rangitoto ka ahu ki One-hunga, ka heke nei taua tira nei, ka haere mai te nuinga o te Pa ki nga kuaha o te pa karanga ai “Haere, haere, haere, ki to kainga,” e haere, ana te tira ra, me te powhiri te tangata whenua, ka whakatika atu etahi o nga tamariki me nga kotiro, me nga tamahine o te tangata whenua, ki te powhiri i waho o te pa, a ka haere te ara konihi a Puhi-huia, ratou ko ana hoa, a e haere ana rapea te tamariki tamahine e whakatakohe haere ana, e wawata haere ana, me te kata haere, na wai, a nawai ka mamao atu ki waho o te Pa nei, a ka titiro atu te matua tane o Puhi-huia ka hoi (tawhiti) noa atu ki tawhiti o te Pa, ka pa tana karanga ki tana kotiro ka mea, “E ko hoki mai, hoki mai, na te wairangi tena tu haere ki tawhiti, ka kiia koe e te tira ra, he tutua,” i rongo ano pea te kotiro ra i te reo o tana matua, a me aha hoki, kua takoto ra hoki tana hiahia, a kua maro tana i whakatakoto ai, kihai aia i hoki mai, ko ana hoa ia i hoki atu i te kupu o te tangata i karanga atu ra, tena ko tua wahine, i pai te haere, i pai te haere ara i ata oma i te timatanga,
Ka puta te iwi ra i te pa ka haere papahoro noa iho i te pa. Kahore kau he kai whakahau i te ope nei, marara noa atu marara noa mai. Haere te tane, haere te wahine, haere te tamariki, na te ururua koa o te ara, a na te tini o ratou, hinga noa iho etahi
Ka kite te iwi ra, te kai whai i a Ponga ma, ka riro ta ratou puhi, ka tahi ka rere ki a ratou waka ka to ki te wai, rarahu kau atu ano ratou ka to i aua waka, e hara to kau ana ko nga rauawa anake, takoto humuhumu ana ko nga tiwai i te takotoranga. He mea koa i te wa i toia ai aua waka nei e ratou, ka pa te waha o te kai tautapa he oho rere koa no te mauri o te iwi nei, a he kawenga ano hoki no te whakatakariri te tahi, ka to hikaka te to, ara ka whakaputaina katoatia te uaua a te tane a te wahine, tena e pa te karanga a te kai tautapa, “Turuki, turuki,” a ka oho te kai to ka me. “Paneke, paneke,” a te tino kumenga a te kai to, nei ra kua motu nga herehere o nga rauawa, tena e kumea, te tino maunutanga mai o nga rau-awa, mahua tonu ake, te tino kokiritanga o aua rauawa ki mua o nga kai to, te tino papahorotanga o te iwi e to ra, puranga ana i te whenua, he tangata i takoto wharoro ka pehia iho a runga ona e te tahi, ko te tamariki ka taia ki tawhiti noa atu, ko te wahine ra tena poroteteki haere ana, ko te nuinga i pehia e nga rauawa, ko te upoko i whara, ko te ringa i pehia, ko te puku i kope noa iho i te rahunga kinotanga i te rauawa, takoto tangi ana etahi, maranga rakuraku ai etahi i nga upoko, ko etahi ia kihai i whara, ko enei i tu maro tonu, a ka kite nei aia i tane huhi, ka pa ka karanga atu ki te iwi o te waka e hoe ra, ka mea “Haere, haere, tena au te whai (aru) atu na, he ra ka whiti, he ra ka to, tena rawa au,” heoti ano ka pahure te iwi ra, ka riro ka hoki ora atu ki tona kainga, me tana taonga nui e haere tahi atu ana i aia, ka hari te ngakau a te ropa a Ponga, ka riro nei hoki i tana ariki te wahine rangatira o te iwi nei o Nga-iwi. Heoi ano ko te iwi i utu ra, parau (raruraru) kau noa iho, i te kore waka mana hei whai
Ka hoe nei te waka a Ponga ma, he takaniti koe no aua tini tamariki ra kia wawe te puta ki waho ki te au o te awa hoe ai kia mamao i nga tangata o te Pa ra e tu mai ana ano i te tauranga, e rupahu noa ana, e kupu kino ana ki a Pongo ma, koia ratou aua tini tamariki ra i kore ai e noho tika i ona wahi i ona wahi, ko te tino ariki o ratou i aia nei te patu pounamu i homai ra e te matua a Puhi-huia, i te ta o te waka aia e tu ana, he whakahau tana i ana hoa kia maia, kia kaha te hoe, ko Ponga te mea o ratou i noho mai i te hiku o te whati i te wa i oma mai ai a Puhi-huia i muri i a ratou, a koia ko Ponga te mea i eke mutunga mai ki te waka, koia ra te take ona i noho ai i te kei (whaka-rei) o te waka, a i aia te hoe urungi; otira ko tera e tu ra te kai tohutohu mo te waka. Ka hoe nei ratou a ka taka ki waho ake o te kokoru e tika mai ana i te Whau, ka hiko atu taua tangata e tu ra i te ta o te waka ka mau ki te hoe roa, ka ki atu aia ki a Ponga, “Haere koe hei kai tuki i ta tatou waka,” ka whakatika atu a Ponga. Ki ano aia i tae ki te wahi e tu ai te kai tuki ka whakatika te tahi ano o nga uri ariki ka tu hei kai tuki mo te waka ra, a ka noho noa iho a Ponga he wahi ke i te tangawai o te waka, me te mau ki te hoe hei hoahoa mo era e hoe ra, ko Puhi-huia i noho i te whakarei o te waka, i tana ekenga mai ano ki te waka haere tonu atu aia ki reira noho ai, he mea hoki he tino uri ariki aia a ko to te ariki nohoanga ia ko te whaka-rei o te waka, no te mea i nga wa o mua, i nga ra o nga waka i whiti mai nei i Hawa-iki ki enei motu, ko te whaka-rei o te waka tu ai te Wananga, a he tapu taua wahi o te waka, e kore te tangata teina me te tutua e tae atu ki reira noho ai. A ko te kai urungi o te waka hei te tino ariki rawa aia, no te mea ki taua wahi i te Wananga aia e noho urungi ana, na reira a Puhi-huia i haere ai ki reira: nei koa ko nga waka o enei ra ara i nga wa i a Pongo ma kua kore te Wananga e mahia ki nga waka i te mea hoki, i mahia ai te Wananga ki nga waka tu ai, he mea mahi ki nga waka anake e hoe ano i te moana nui, a ma nga whati, ma nga tangata e heke ana i o ratou whenua tupu, e hoe
I noho a Ponga i te whakarei o te waka ra i aia e urungi ana i te waka, tena e unga (tonoa) e tana hoa, i ki mai ra kia tukua te hoeroa ki aia, ka haere ke atu a Ponga, a ka mahue a Puhi-huia i te taha o te tangata i aia ra te patu pounamu. Ka taka te waka nei e hoe ana i waho ake o te awa i Paru-roa, ka nanao (toro) iho te tangata e urungi ki taua patu pounamu. Ka whakaaria (whakaaturia) atu ki a Puhi-huia ka mea atu aia, “E ko tena to patu, te patu a to matua i whakahekea mai ki au ta tatou manatunga mau ai, tena to patu hei koha mau ki o tatou Ariki i Awhitu.”
Ka mea atu a Puhi-huia, “He tane au kia mau i tena patu, huaatu mau ma te uri tane tena mea te manatunga e mau, kei riro ki au ka kiia a ona ra e aitua ai, i poke i te ringa wahine.”
Ka mea atu te tangata ra, “Ano ra hei koha mau, mou i whati kua mai nei, i haere mai nei koe i enei teina ou. Oti me haere ringa ware koe ki te aroaro o a tatou kaumatua ki te pa e hoe atu nei tatou?”
Ka mea atu a Puhi-huia, “Kia rua hoki? he hokohoko? kati ano ra ki au ko taku e mau i au nei. He tangata te tangata i te mea e kore ana ona popo, ka popo, ma toke tena, ma weriweri.”
Ka mea atu te tangata ra, “I awai ia nei nga hinu Rau-tangi i maua atu ra e te ope nei?”
Ka ki atu a Puhi-huia, “He taonga i tukua ki te tahua, a i whiwhi i te tokomaha, i marara noa atu, kaore i au te tahi.”
Ka mea atu te tangata ra, “Ano ra i uia atu ai, hua noa kei a koe na e mau ana, koia na to kupu hokohoko.”
Ka mea atu a Puhi-huia, “Tae to pakiki, kite atu ano koe i au, e haere mai ana maua ko Ponga, a i noho tahi nei maua i te waka nei, a ka ui ano koe?”
He oti ano ka whakatika te kotiro ra ka haere a noho rawa atu i te taha o Ponga i te waka ra.
Ka hoe nei a ka taka ki waho ake o Pu-ponga te waka nei e hoe ana, ka ngahau noa iho te waha o etahi i te waka nei ki ta ratou wahine ariki e mau atu nei, a ko te kai tuki koa nana ano tana tuki i tito hei whakamohio ma te Pa i Awhitu, kua tu a ahiahi koa te ra, a he marino noa iho te moana, hore he hau hore he aha, a e rangona atu ana ano te reo tangata o Tipi-tai e enei e hoe atu nei i Puponga.
Ka tuki te tangata ra a ka penei na etahi o ana kupu
Toia, tiaia, Kapakapa tu ai Te tau o taku ate; Rarapa mai ai O karu e Puhi toia.
Ko te tahi tuki tenei
Nui noa au rongo, Ki Maunga-whau ra; Ka noho tenei Ki Tipi-tai nei e.
E hoe ana te waka ra, a ka taka ki te au o Pu-ponga ka mea atu ano te tangata i te hoe roa ki a Puhi-huia, “E ko, tenei to patu ko te patu a o Tupuna, ko te patu rongo nui nei ko Kaho-tea.”
Ka mea atu a Puhi-huia, “Ki a koe ano ra mau ai tau patu.”
Ka ki atu te kai urungi ra, “Kati rapea taku koha ki a koe, penei rawa ake e kore tatou e u ki Tipi-tai.”
Ka mea atu a Puhi-huia, “Nau au whakaaro; naku aku whakaaro.”
Ka mea atu ano aia, “Kati hoki ra ta taua tohe ki te patu a o Tupuna i maioha ai, e kore te ringa ware e mau i te patu nei, hei koha mau ki enei maatua au, hei maunga-rongo mau me o maatua o Maunga-whau ki enei maatua ou. He rongo te rongo o mua, he mau te mau o te moana e hoea nei e tatou, a e hara koe i te moho e ngaro ai i a koe nga mate o te iwi ki nga ika o te
Ka mea atu a Puhi-huia, “Ko koe o taua te moho ao, te kite koe na Ponga ahau i awhina i a tatou i oma mai ra ki One-hunga, nau te kite i au i neke mai nei i te wahi e nohoia na e koe, ka noho ahau i te taha o taku i mohio ai, o ta taku ngakau i mea ai, i ta taku hinengaro i manaaki ai hei awhina i au.”
Ka mea atu ano aia te kai urungi ra, “Ati e mea ana koe ko Ponga hei ariki mou?”
Ka mea atu a Puhi-huia, “Apa ia.”
Ka mea atu ano te tangata ra, “Ae e pai ana waiho i tau.”
Ka mea atu a Puhi-huia, “He aha koe, he aha aia te pai noa ai au hei ariki aia moku, nau ko te aha? he tapu koia koe te kite ai i te uaua ngaki kai, i kiia ai te pena me koe, ‘Ko te toa taua he toa paheke,’ a i kiia ai a Ponga u a Ponga, ‘Ko te toa ngaki kai te toa paheke.’ Naku, na taku ngakau taku i kite, a penei rawa ake, kia mate ra ano ahau ka wehe ai maua ko Ponga.”
Ka mutu te tautohe a te hunga nei i konei, a kua tata te waka nei ki Tipi-tai. He mea koa ko nga kupu a te kai tuki ra kua rangona e te tangata whenua i te Pa i Awhitu, kua heke katoa iho ki raro ki tatahi ki te matakitaki i te kotiro ra, kua mohio noa ake nga kamatua ki te rango o te pai o te kotira nei o Puhi-huia o Maunga-whau, a na nga kupu nei o taua kai tuki i mea nei.
Nui noa o rango, Ki Maunga-whau ra, Ka noho tenei, Ki Tipi-tai-nei e.
I mohio ai ratou kei te waka e hoe atu nei taua puhi nei e kawea atu ana, koia ra te take i heke katoa iho ai te iwi ra ki
Ka oho mai era, “Ko matou katoa ko o maatua, ko o tupuna.”
Ka mea atu ano aia, “Kati mai i kona kia rongo koutou katoa i taku kupu, ko au tenei ko ta koutou potiki, i ora iti mai au i o tatou whanaunga i Maunga-whau, na Ponga te kohuru i au. I noho pai te huinga katoa o te teni tamariki nei i te aroaro o era o a tatou whanaunga, ko Ponga i kohuru i au. E noho atu nei te kotiro puhi nei, te tino o te uri Ariki o Maunga-whau, na Ponga i kahaki (mau) mai, te kiia eia tana ki ki au i te wa i kohuru ai aia i au, kia mea atu ai au, kati kaua e murua te marae o a tatou tuakana, waiho ano tana potiki ki aia; nei ra, ka taka mai matou ki te nuku o te ara, ka tata mai ki One-hunga tena rawa a Ponga kei te kahaki (mau) mai i te puhi nei i muri o matou. Te ohonga i oho ai te pa ra ka whaia (aru) mai matou, he oho rere no taku mauri koia au i kii ai i te nei ‘whatiia te turi poua ki te ara, kopere taua,’ te tino rerenga o matou ki te waka, pa rawa mai te kai whai (aru) i a matou kua puta ke mai matou ki te moana, ka too te iwi ra i ana waka, a na te mea kua tau tini te wa i noho pai ai koutou ki a ratou me ratou ki a tatou, kua pirau nga herehere o nga rauawa o nga waka, toia ka toia, papahoro noa nga tangata ki te whenua, koia na te take i kitea oratia mai ai au ki a koutou, ka hoe mai nei matou, a ka ta taku manawa, ka tahi au ka pouri ki taku takaniti mai i te iwi ra, te noho atu, ka tuku atu ano i te kotiro nei ki ana matua. He ao te ao i enei ra, ko tenei kua pouri kerekere, penei rawa ake apopo tu ana te hoa riri i oe one o Tipi-tai, a mau ka maia e maia, mau ka ngohe ka ngaro koe i te ngaro a te moa.”
He noho ki raro te noho o te iwi e whakarongo mai ra i uta,
Te tino whakatikanga o te kotiro ra o Puhi-huia ki runga ka powhiri ki ana ringaringa a roa rawa e powhiri ana ki era i uta, ka mau ki ona ka unuhia, ka mau ki te kakahu o waho ka whiua eia ki te aroaro o Ponga, kei to roto atu ka peratia ano. Ka tae ki te roto rawa, ki te kakahu muanga ki tana kiri, ka mau aia ki tana whitiki karetu, whatuia iho a runga o te kakahu kotahi e mau ra i aia, ka tatuatia ki tana hope, ka tu kiri kau ana ringa me taua uma, ka tahi ra ana ka toro tana ringa matau ki era i uta ka karanga aia, “E te iwi e, titiro mai ki au.” I te wa ano i tu ai te kotiro ra ki runga kua titiro mai te iwi ra ki aia, me te mihi a ratou ki te tu rangatira o taua kotiro ra. He wahine pai taua kotiro nei, he roa aia, he mawhatu te makawe, he kiritea, ko te tinana, koia ano kei te tahi koare nei te pai me te ngohe noa.
Ka karanga atu ano a Puhi-huia, “E tika ana to riri, e he ana to riri, to tika ko te mate mou i au te ngaki, to he ko to whakapae teka ki a Ponga; naku ano taku haere mai; nou tenei he, te titiro koe ki te pai o te tamaiti o Ponga, ka pupuri kia noho i konei i to kainga, kaua e tukua ake ki taku pa, mei tukua ake ko ana hoa anake, penei e noho mai ana ano au i taku marae, nei koe nou te kohuru i au, tukua ake ana e koe te whakangaoko i taku ngakau, a rere kino ai au ki te pai o to tamaiti, e hara i au te he, nou tena kohuru i au.”
Mutu kau ano te kupu a te kotiro ra, tahi ano te pekenga o Puhi-huia tau rawa atu i roto i te moana, e kau ana a u noa ki
Ka karanga atu ano a Puhi-huia, “Ko au tenei ko Puhi huia, naku taku i kite, e kore au e taea e te tangata te ki e, ‘penetia, peratia,’ mau ka pono i a koe to kupu kia hoki au ki Maunga-whau, penei rawa ake a te po nei moe ana maua ko Ponga i te heihei o te wahapu o te moana nei, e kore au e tae atu ki uta, nou a uta, naku te moana,” ka tahi ra ano nga tini wahine ra ka pa ka tangi ki a Puhi-huia, ka aue nga wahine ra, ka hamama te waha ki te tangi; me te tu atu ano te kotiro ra i te wai; roa noa e tangi ana nga wahine ra me te manu mai ano te waka ra i waho tata ake ano o Puhi-huia. I hoe mai hoki te waka ra i muri i te kotiro ra i te wa ona i rere ra ki te wai. Hore kau he kupu a te hunga i te waka, hore kau ano hoki he kupu o era i uta, ko te tangi aurere anake o nga wahine ra, ko te pihipihi o te ngaru e aki ana ki te one i Awhitu, ara i Tipi-tai. Noho tonu mai te tini tangata ra i uta, ko te uhi anake o a ratou upoko ki o ratou kakahu.
Ka oho ano te kupu a te tangata i aia ra te patu pounamu nei a Kaho-tea, te tangata e urungi ra i te waka ra, he mea korero noho tana korero. Ka karanga atu aia ki era i uta ka mea, “He kai e roa te tau ka hauhakea he whakaaro, ngaki iho ano hauhake tona ake, e noho ana koe ki te aha, taria koe e oho kia kitea mai nga waka o to hoa riri ka ungutu nga ihu ki te take o te pa. Tena rawa Nga-iwi te whai (aru) mai nei i ta ratou kotiro i taheatia mai nei i Ponga, a ka noho tena koe? He aio tonu koia te tau? hua atu he raumuti, a he hotoke, he ra e whiti ana, he whatitiri e rarapa ana? He moho koe ki te uira o te rangi, a he kuare koe ki te karu whete me te pukana o Nga-iwi.”
Tu tonu a Pahi-huia i te wai, hore he kupu hore he korikori, hore he aha, ko Ponga i noho hangu tonu mai ano hoki aia i te wa ano i pahure mai ai te waka ra i Onehinga a tae noa mai ano ki aia e noho atu nei i te waka. Te tino whakatikanga o Ponga ka tae ki nga kakahu a te kotiro ra i waiho ai ki aia, ka mau hoki ki ona, takaia iho ki tana mahunga, ko te kakahu one i takaia ki mua ona hei maro, ka tahi ra ano aia ka tae ki te niao o te weka whakahoro marere i aia ki te wai, ka kau aia ki uta, ata kau marere kei maku nga kakahu e putoi ra i runga i tana mahunga, ka u atu aia ki uta, haere tonu atu a ka tae ki a Puhi-huia e tu mai ra, tu atu ana aia i roto ano hoki i te wai i te tuara a te kotiro ra, tae atu aia ka tahuri atu te kotiro ra ka titiro atu ki aia, kahore kau he kupu a raua ki a raua. Taro (roa iti) kau ano ka whakatika te tino kaumatua o te Pa nei o Awhitu ki runga: kite kau atu ano nga wahine e tangi nei i aia ka tu ki runga, ka whakamutua te tangi a ratou ka whakarongo ki ana kupu, e kore hoki e tu noa te rangatira ki runga, kia whai take e korero ai ka tahi ra ano ka tu. He roa koa te one o Tipi-tai, a he roa te wahi o taua one e nohoia nei e te tini tangata o te iwi nei o Nga-ti-kahu-koka, ka tu te tangata ra, ka haere, puta noa ki te tahi pito o to kapa tangata e noho i te one ra, ka tahuri mai ano aia ka haere mai puta noa mai ki te tahi pito o te kapa ra, kihai i kuihi te waha kihai i aha, ko te mere anake i te ringa, ko te kahu waere ki aia mau ai, ko te hou huia ki te mahunga, ko te upoko i tuoho ki raro, titiro haere ai aia i te one e takahia ra eia. Hoki atu hoki mai i mua, ara i te taha ki te moana o te kapa tangata e noho ra, e haere ana aia, me te titiro atu taua tini tangata ra ki aia, kopiko atu kopiko mai, me te whai tonu nga kanoho a te tini ra i aia: ko era koa i te waka, tau tonu mai te waka, ko ratou ia i titiro makutu mai ano hoki ki te kaumatua e haere ra, e kopiko atu ra, e kopiko mai ra i mua o tona iwi: tae atu aia taua kaumatua nei ki te tahi pito o te kapa tangata ra ki te wahi i nohoia e te nuinga o nga kaumatua o te iwi nei, ka tahi ra ano ka maranga tana upoko ki runga, a ka tu aia, ka titiro ki te kotiro ra raua ko Ponga e tu kau mai ra i te akau, i
Ka tahi te kamatua nei ka tahuri ka titiro atu ki te kotiro e tu mai ra i roto i te wai ka karanga atu aia, “E taku mokopuna tuakana, e ko, haere mai ki enei matua tupuna ou e hara i a koe te mate, no mua mai ano te mate, i noho tane kore hoki i ana ou tupuna wahine, a he mea tipako he tane e te iwi mana, nana ano raia i titiro he tane mana, koia kei a koe, nau tau i
Ka u mai aua tini tamariki ra, ka mahue te hiku ka haere ratou i muri tata o te tini tamariki i haere ra, ka tahi ra ano aua pakeke ra ka haere atu i te hiku. Te take i haere atu ai aua pakeke ra i te hiku, mo te kupu a to ratou rangatira i ki atu ra ki a Puhi-huia, “Nau tau naku tau, kia mate rawa ake ko taua tahi.” He mea hoki ki te puta he taua ma Nga-iwi ki aia, a ki te
Ka peke te tini tamariki ra ki uta, haere ake ano aia aia me tana hoe me tana hoe, mau haere ai te ringa hei patu, a i haere kapa tonu aua tini tamariki ra, whai atu ana i muri i te ope e piki ra ki te Pa, ko te waka ra tena, ka toia mai e nga ropa ano o taua tira tamariki ra ki uta, poua ana nga tia i te one herea ana te waka e ratou a ka mau, whai (aru) atu ana ratou i te ope ra.
Kua tu a ahiahi koa te ra, kua tata te to te Ra, ka piki te kaumatua ra me te arahi i a Puhi-huia, ano ka tata ki te pa, ka puta mai nga ruruhi me nga koroheke kongenge ka pa te karanga, me te tawhiri i a ratou kakahu, haere tonu atu te tokorua ra, a te marae o te Pa, tomo tonu atu raua, ki te whare o taua kaumatua ariki ra whai haere tonu atu a Ponga ano ka tapoko ratou tokotoru ki te whare ka mau a Ponga ki nga kakahu e putoai ra i tana upoko ka whakahoroa atu ki te kotiro ra, ka mau aia ki ona ka kakahu, ko te kahu i whatia ra hei maro mona unuhia ake eia, ka mau ki waho i te whare a whakanoia (whakairia) ana eia ki te pou ano ana i whakatu ai i waenga nui o te marae kia maroke. Ko Ponga i haere ki te whare o ona matua. Ka mau ki ona kakahu kahuria ake ka puta ano aia ka haere a noho ana aia i te mahau o te whare e nohoia ra e Puhi-huia.
Ka kaa nga Hangi ka poki, ka maoa, ka hukea ka takoto ki te marae, e hara i te mea he mea tuku a kai ma te Pa, he mea tuku a kai ma te ope manuwhiri, ka maoa te kai ra, ka hui te tini o te tamariki, haere ake te tane te wahine, ka mau ki ana kai, ka pa te waha (mangai) ka hari i te hari kai nei.
Ko Tu, ko Rongo. Ko Tu, ko Rongo. Paia ngo (ko) nga tahi Potehe, potehe, Potehe te kai Ki raro ki te whenua Potehe.
Ka haere mai te ranga kawe kai mai ka takoto, takoto ake he kotahi ano te puranga. Ka tu ano taua koroheke i arahi mai ra i a Puhi-huia ka mau ki te rakau, he mea tiki eia ki te tahora whawhati mai ai, he manga Kawakawa taua rakau, ka haere aia ka tu i te taha o te ranga (kauika) kai ra ka pa tana waha ka mea,—
“Te kai nei e, te kai nei.”
Ka patua taua kai ra eia ki te manga o te kawakawa e mau ra i tana ringa, ka pa ano te karanga,—
“Te kai nei e te kai nei e.”
Ka patua ano te kai ra eia ki taua manga rakau, ka tahi ra ano aia ka tahuri ka titiro ki a Puhi-huia ka pa tana karanga ka mea,—
“Te kai nei ma Nga-iwi katoa, puta atu ki hea ki hea.” Ka hoki mai aia ka noho, ka whakatika atu a Puhi-huia ka mau ki te take rarauhe i kitea eia i te marae e takoto ana, whatiwhatia ana eia, ka mau ki aua whatiwhati rarauhe ka haere a ka tae ki ko mai o te kai ra, ka poua aua whatiwhati rahurahu ra ki waho mai o te kai ra, a ka hoki mai ano aia ki te tai tamaiti i aia te patu Pounamu nei a Kaho-tea a ka toro tana ringa ka tangohia mai taua mere ra, i te ringa o taua taitamaiti, a hoki ano aia ki te kai ra. Ka whiu te patu ra ki mua ona, ka oioia te patu ra, ka pa tana karanga,—
“Te kai nei e, ma Ngati-kahu-koka, ma aia Hapu ma aia Hapu, puta noa i ona rohe; ma ona mohio e kite nga wehe-wehenga nei, i poua nei e au ki te whatiwhati rarauhe.”
Ka hoki te kotiro ra ki tana nohoanga i te mahau o te whare ra, noho tahi ana i te taha o Ponga, a nana i tuku a Kaho-tea kia kawea ano e Ponga ki te tangata i tukua mai ai taua patu ra ki aia e te matua o Puhi-huia.
Ka tu ano te kaumatua ra, ka tae ano me tana manga kawakawa ki aua kai ra ano, ka patua eia te tahi wahi o aua kai ra, ka pa tana waha ka mea,—
“Te kai nei, ma Puhi-huia te kai nei.”
Hiko atu he wehenga ano no aua kai ra, ara nga wehenga o aua kai nei, kei waenga o aua aruhe ra i poua e Puhi-huia, ka pa ano te patu a te kaumatua ra ka karanga ano,—
“Te kai nei, ma Nga-ti-kahu-koka i Awhitu.”
Hiko atu, ka pa ano tana patu ka mea,—
“Te kai nei ma Nga-ti-kahu-koka i Waiuku puta atu ki te Akau!”
Ka pa ano tana patu ka mea,—
“Te kai nei ma Nga-ti-kahu-koka i Wai-kato puta noa i ona rohe.”
Ka pa ano tana patu ki te tahi wahi ano o aua kai, ko te wehenga mutunga o taua rarangi kai, kua oti katoa hoki etahi wehenga eia te karanga, a ko te mea mutunga tenei, ka mea aia,—
“Te kai nei, ma Nga-ti-kahu-koka o ia wahi o ia wahi o te ao nei.”
Ka hoki mai aia ka noho, ka whakatika atu nga tangata ma ratou aua kai, ko o Awhitu tangata na ratou i mau nga kai ma era i Awhitu, ko o Wai-uku tangata na ratou i mau nga kai ma era i Wai-uku, ko te tau tangata manuwhiri nei ki Awhitu ki Wai-kato, ki Po-keno, ki Tamaki na ratou i mau nga kai ma nga tangata noho manuwhiri o aua wahi i Awhitu.
Toe ake ko nga kai ma Nga-iwi, kihai a Puhi-huia i whakatika ki te tiki i era; a he mea whakatika tu ano eia e Puhi-huia i te wahi i nohoia ra eia i te taha o Ponga, ka pa tana reo ka mea, “Kei hea ia nei te tangata whakatuturi ki te kawe wai ma tana ariki ma Ponga; tu mai kia kite atu au?” Ko te iwi o te Pa ra, i te wa ano ka hukea nga hangi ka hui katoa mai, te iti te rahi, te rangatira te tutua, te koroheke, te ruruhi, te wahine, te tane, te mea ora, te turoro, te hake, te haua, poto anake mai ki te marae o te Pa nei kia kite i a Puhi-huia, a i te whakahoronga ano hoki o te kai nei, e noho nui ana aua tini ra i te marae, kapi katoa te marae, heoti ano te wahi i atea ko te wahi i te kapa i te kai ra.
Ka tu te pononga o Ponga, te mea e uia nei e Puhi huia, ka tu aia ki runga, ka karanga atu a Puhi-huia, “Ko koe ia nei i whakatuturi ki te wai mo to ariki?”
Ka ki atu aia, “Ae.”
Ka mea atu a Puhi-huia, “He aha te tino mau a Wahine-iti?” ka ki atu te ropa ra, “He wai.”
Ka ki atu a Puhi-huia, “Na te aha i toko ake te hia inu?”
Ka mea atu te ropa ra, “He kai.”
Ka mea atu a Puhi-huia, “Ae, a na te ahu whenua ki te mahi te tahi. Nau au i kitea mai ai ki konei, nau i whakatuturi koia au i kawe wai ai ma to taua ariki; na taua wai ra i kawea ra i kitea ai te whakaaro a Ponga ki au, me taku ki a Ponga; nau tena he; e ai he mate mo taua, na ‘Te mau o Wahine-iti’ te take o to taua mate. Mau e karanga ta taua kai e kiia nei ki toku ingoa.”
Ka tu taua ropa ra ka haere ki taua wehenga kai i karangatia nei ki te ingoa o Puhi-huia, ka pa tana karanga,—
“Te kai nei e, ma Ponga te kai nei. Te kai nei e, ma te tini rangatira tamariki i hoe nei ki Maunga-whau: te kai nei.”
I noho puku te iwi e pae i te marae nei, ano ka taka ki aua kupu a te ropa nei i tukua nei te kai nei ma taua tina tamariki, ka tahi ra ano ka puta te umere, ka mea ratou, “He tika, he tika koia kei a koe, tukua te kai ma Ponga ki ana hoa, na ratou tahi hoki te kahurangi-pounamu o Maunga-whau i kawe mai ki konei; koia kei a koe.”
Ka tahi ra ano aua tini tamariki ra, te wahine te tane te rangatiri te pononga, i haere katoa i a Ponga raua ko Puhi-huia ka whakatika ka mau ki taua kai, ka mahora ki te marae, i te aroaro o Puhi-huia raua ko Ponga a kai tahi ana ratou i aua kai ra, kai puku ai nga taitamariki tane, o nga rangatira o taua tira i haere nei ki Maunga-whau, ko etahi o ratou ko nga ropa me nga wahine i kata; kai ai me te korerorero; te noho puku o etahi he hae ki a Ponga e noho tahi ra e kai tahi ra i a Puhi-huia.
Ka po te ra, ka taki hokihoki te iwi i te marae ra ki te whare manuwhiri o te Pa, noho nei noho nei a ka roa, ka mea atu etahi o ratou ki etahi ano o ratou, “Me aha te waka e tau i tatahi ra?”
Ka mea atu etahi, “Me too ano ra ki uta.” E pari ana te tai, a kua tutuki ki uta, ka puta te tahi o aua kaumatua ra ki waho ki te marae ka karanga, “Me huri taua ki tatahi ki te too i te waka ra ki te urunga,” ka maranga te pa nei kihai i roa kua aua noa mai te waka ra te too ki uta.
Ka hoki mai tera i te too i te waka ra, ka puta te tangata nana ra i arahi atu a Puhi-huia ki te Pa ka mea, “E huri taua ki te whare manuwhiri,” ka ka te rama kapara i roto i taua whare, ka poto katoa te iwi ki roto, ka mea taua kamatua, “He aha he whakaaro mo taua, nei hoki te manu nei a te Pipi-wharau-roa kua tae mai ki to taua puni, e ki ana ‘whiti whiti ora.’ Kowai ka hua ko wai ka tohu, ae he ora. Nei pea te tamariki o Maunga-whau te tu nei, kia penei rawa ake apopo tu ana i o taua aroaro. E ngaro i a nei, ka hae pea ki ta ratou mahuarangi ka riro mai nei ki a taua noho ai. Heio ano te wa e kiki kupu ai taua.”
Ka tu he tangata ka mea, “Naku hoki i tiki i too mai te mokopuna a Hotu-nui, i wehi ai au i tena tamaiti, ana haere mai me tana patu.”
Ka mea te tahi, “Nana ano ra aia i haere mai ki konei, mana taua e hauhake.”
Ka mea atu te tamaiti i aia ra te patu pounamu nei a Kaho-tea, “Nei te patu a te matua a Puhi-huia i homai ai ki au hei maunga rongo taketake ki a koutou ko aku tupuna, te titiro a Ponga ki taua tikanga, pikitia ana eia ki te tikanga kohuru ana i tahaetia mai nei eia te kotiro Puhi o taua Pa, kahore kau aku whakaaro ki te taua e haere mai nei, he kotahi au, ara he patu ano taku, noku te he ae, tena, na tau tangata ke, hei aha au i mate noa ai?”
Ka whakatika tetahi tamaiti ariki ano o taua tera i haere nei ki Maunga-whau ka mea, “Ki te mea ka moe matou ko aku hoa i roto i te Whare-kura a ka tikina mai matou ka pokea e te atua, e kore te mea kotahi e rere; i poke te mea kotahi, ka poke katoa; whai hoki ko te kotiro na, e kiia nei na Ponga te
He roa noa atu te korero a te iwi nei i taua po, he tangata i pai he tangata i kino ki te mahi a Ponga, otiia i noho puku a Ponga, waiho noa te whakapae mona kia korerotia e taua iwi nei, ano ka poto katoa nga kamatua te whai ki, ka tahi ra ano a Puhi-huia ka tu ki runga, i te taha tonu ano aia o Ponga e noho ana, ka mea atu aia, “E aku tupuna, e aku matua, he aha kei au kei te ware, na koutou te mana, ma koutou te kupu; e hara i a Ponga te he nei, na koutou, i tuku ake i a Ponga ki te Pa i aku matua; te titiro koutou ki te pai o ta koutou tamaiti a ka pupuri ki konei noho ai; te tukua ake ko etahi anake o a koutou uri rangatira, kia tono mai ratou i au kia haere mai kia noho i konei, penei e kore au e whakama te mea atu ai au ki era ‘E kore au e tai atu’ he uri rangatira ratou, a he aha hoki au, te whakapaea ai e au na koutou au i kohuru; tukua ake ana te tino tangata o Nga-ti-kahu-koka ki taku aroaro, a pai noa tuku ngakau ki aia, a haere mai nei au i aia; e hara i aia te take, e hara i aia te kupu, naku ano i kitea mai ai au ki konei, na koutou tenei he, te waiho ai a Ponga ki enei whenua, kia riro ana i te kotiro a etahi ano o koutou; nei koe whakaaria ana e koutou ki au, a rere noa au ki aia. A ka tahi nei ranei te wahine ka rere ki tana tane i pai ai ko au nei anake? E pai ana te kupu a te tini o koutou, he aha koa he wahine au, penei rawa ake apopo pukana ana aku kanohi ki tena taua e kiia na, ahakoa taku kotahi, ahakoa te kotahi o Ponga, a me noho puku koutou, ka aha, ka hoki au? e kore, e kore, ko taku rironga tenei i a Ponga a Pae-rau atu ana.”
Ka whakatika te kaumatua o te iwi nei ara te tino ariki o Nga-ti-kahu-koka ka mea, “E pai aua e te iwi, kua puta a koutou kupu, e pai ana, nana maua ko taku kotiro ka patua, a ka mate, e taea hoki koa te aha, nana ka huri atu koutou, a ka mahue maua hei kai ma te patu a Nga-iwi; haere atu ra ki Wai-uku, haere atu ra.”
Ka mutu te korero, he mea hoki e kore te whare korero, e puta he kupu ma te tahi tangata i muri i te kupu a te tino Ariki, ka hokihoki te iwi nei ki o ratou whare moe ai, na te kupu a te kaumatua Ariki nei, e penei ai te kii a etahi o te iwi nei, “He tika te kii a to tatou ariki, na te kotiro nei i pai mai ki a Ponga, kati me awhina e tatou, a nana ka parekura, e pai ana; kia toa.”
Ao ake i te ata, kua tatua te tangata, kua mau ki nga patu, kua mohio te iwi nei ki te tikanga o te kupu a to ratou ariki, i kii ra, “Nana maua ko taku kotiro ka patua a ka mate e taea te aha,” He mea taua kupu e kore aia e pai kia riro ke atu te wahine nei i tana i pai ai, a nana ka puta te taua tiki mai e kore e tukua, a ko te iwi nei ko Nga-ti-kahu-koka, kia maia te pupuri.
Kahore kau he tangata o te iwi nei i noho noa, tatua katoa, ka maoa te kai o te ata ka pau ka noho ka titiro ki roto o Manuka, kihai i ata tikaka te ra, ka kitea atu te waka ra, hokotahi i runga e hoe mai ana, i miri haere mai i te tahataha o Paru-roa, a Puponga, ano ka puta ki te au o Manuka ka kitea atu e tenei.
Noho puku tonu te iwi nei i Awhitu, ka tae ki nga kuwaha o te pa titia iho, ko nga tino toa i waho. Hoe mai ra te waka ra, ano ka tata mai ka tu a Puhi-huia ki runga, ka heke ki raro ki tatahi, e hoe mai ana te waka ra, ano ka kitea mai a Puhi-huia e ratou, ka pa te waha o te kotiro ra ka karanga atu, “Kati te hoe mai hei kona tau (manu) mai ai;” ka ui atu ano aia, “Kowai te haumi mou i hoe tutei mai na koe?” ka kiia mai e era i te waka ra, “Ko Nga-iwi katoa te hoe mai nei.”
Ka mea atu ano a Puhi-huia, “He hoe aha mai tana hoe mai?”
Ka kiia mai, “Ko koe kia hoki atu.”
Ka kiia atu e Puhi, “Haere e hoki ka ki atu, hoe mai ko tana kite pena mai me au e tu atu nei, ko taku hoki ora atu, e kore, kaua e whakahoroa te iwi ki Pae-rau, kati te mate ki au anake, e kore taku tane a Ponga raua ko tana iwi e noho hangu, ka whai kupu ano ratou. Haere e hoki ka ki atu ki aku tupuna, ki aku matua, he kawei ano tena no taua tupuna kotahi; a naku
Ka hoki ake ano te kotiro ra ki te pa, e piki ana tenei, e tau tonu mai ana ano te waka ra, ano ka ngaro te kotiro ra ki roto ki te pa, katahi te waka ra ka piua te ihu kia hoki ano ki Puponga a ka hoki te waka ra.
E korero ana a Pahi-huia ki te waka ra, me te whakarongo ake te Pa ra, ano ka puta ki nga kupu mau tonu a te kotiro nei ki a Ponga ka tangi nga wahine o te pa, ka mea, “Ana ta te uri ariki e kore tana e hangahanga ake, ka torere tona ki te po, ta te ariki tana kii, e kore e ware te ngakau, maia mai ano i nga toa mau patu, a maia mai ano ki nga kohine o te aka tupuna.”
Kahore kau he kupu a te iwi ra ki a Puhi-huia, a noho noa iho aia i te taha ano o Ponga.
Ka hoe te waka ra, tae atu ki nga tangata ki te Pa i Mau-nga-whau. Ka kiia nga kupu a Puhi-huia i poroaki atu ai ki ana matua, ka rongo te iwi ra, kihai i whai kupu, ano ka po ka hui ki te whare manuwhiri ka noho noa iho te nuinga, ka ka nga rama kapara, ka hui te tamariki ariki ki te tahi pito o te whare, korerorero ana ratou, a roa noa e noho puku ana te whare ra. ka wharo te tahi o aua tamarika ra, he tu a tangata aia, ara kua pakeke, he uri Ariki aia, ka wharo aia a ka tahuri te iwi ka titiro ki aia ka tahi ra ano aia ka tu ki runga ka mea, “E aku tupuna e aku matua, e hara taku kupu i te tino kupu, engari ko ta taku ringa i ngaki ai me waiho tena ki au; nawai u aku, roa noa aku tau e whakaahuru ana au i ta taku ngakau i whakakoro ai, ano ka nui taku taonga ka puta ki te tau raumati, ka pua te pua o te miharo a te mano, ka tikina mai taku taonga e taku teina tino potiki mutunga, haere ana ka riro taku taonga; nawai u aku, kaua i a nei au e riri, kua pu te ruha i a koutu, a ko tenei
Ka noho tera ki raro, ka tu ano he tangata he tai tamaiti nei, ka mea aia, “E kite ana au i nga pokai kaka e patua nei i nga pae pukepuke i Wai-uku ra, he pokai kaka ano he kaka kura e tahi o te pokai, a ka hore he kaka-kura o etahi pokai, ko au te tahi o tatou i haere i nga ra o te patu kaka a Nga-ti-kahu-koka, a i tae ano au ki aua pae whenua i te akau whanga (tatari) ai i te pokai kaka, e kite ana au i te pokai rere matamua mai i raro, ka tau ki aua pae, a he kaka kura te tahi o taua pokai, tena e rere mai ano he pokai i muri kahore kau he kaka karu o tera pokai, ka rewa te pokai matati ka rere whakarunga ki Kawhia, noho tonu te kaka kura ra, ano ka rere te rua o nga pokai ka tahi ra ano taua kaka kura ka rere. He tupuna kotahi te tapuna o Nga-iwi o Nga-ti-kaha-koka, he kotahi te Puhi o Maunga-whau, noho ke mai ana i Awhitu a he he ranei te kaka kura o tenei pokai kia rere tahi i tera pokai ra: kua kite au i tena e kiia na e koe, e kore tau kupu e mana i te kotiro ra, e kore ano hoki te kupu a o tatou matua e pono i te kotiro ra, ki te mea ka ki a Puhi-huia i tana kii, e kore e heke, haere koe ki te tiki e kore e riro ora mai, a e kiia te ki mo te tupapaku, e hara au i te toa he tamaiti mote u au, otiia kei taku e ki atu nei te tika.”
He hoahoa ano o Puhi-huia i aia e noho ana i Maunga-whau he puhi hoki aia a e kore te puhi e noho hoa kore, ka tu etahi o aua hoahoa o Puhi ra ki runga, he kotiro uri Ariki koa, ka mea, “He hoahoa ahau no Puhi-huia, e mohio ana au ki ana kupu, ko te tokorua kua korero nei, e hara ena, e kore he kupu ma raua e tae atu ki taku Ariki, ko etahi o tatou kua whai kupu atu ki a Puhi-huia, a kihai rawa nei aia i pai atu, tini a matou tawai atu ki aia, mana katoa nga taitamariki tane o te Pa nei te mea atu ki aia, pau katoa ano hoki nga mea o Hau-riki te kii, kihai rawa nei aia i pai atu, he hanga ake te pakeke o te kotiro ra ki tana i kite ai, e kore aia e hoki mai i a Ponga.”
Ka korero te iwi nei i te po, a ao noa te ra, kahore he tangata
Ano ka ao te ra, ka whakatika te whaea o Puhi-huia ka mea, “‘E kore te para a ona tupuna e makere (marere) i aia.’ He uri au na Hotu-nui, e hara au i te mea i kiia e taku iwi, ‘na, e ko te tane mau,’ he tini ano ia nga tane i whakaaturia ki au e aku matua me aku tupuna, kihai rawa nei au i pai atu, ko taku ariki e moe nei maua naku ano taku i kite, otiia i moe noa iho maua, kihai i kiia e au ki te hakari pa-kuha, he whakahihi hoki naku ki aku tungane, he tane ano a ratou i mea ai moku, kihai au i pai atu, a moe nei au i taku ariki; i noho koa au i Taka-puna, a ko taku tane no te Pa i Raro-tonga, tena e hoe te kai hi mango ki Puponga, i nga wa o te riri i ririri ai Nga-iwi ki Nga-ti kahu-koka, ka hoe mai matou ki te pa nei, whiti mai matou i Taka-puna, a ka moe i konei, ao ake ka haere matou ki One-hunga, ka tutaki matou i tera o Raro-tonga e hoe ana ano hoki ko te hi mango, he tamaiti koa taku ariki kua noho noa atu i roto i Wai-kato, a ka tahi ra ano ka hoki mai ki ana matua, i noho hoki ki aua tupuna ona, a kua pakeke, ara kua taia ki te moko, kua tu nga tiwhana, te pawaha, me nga putaringa a kite rawa ake nei au i aia, mate noa atu au, ka hoe nei matou a ka huakina matou e te taua a tera i Awhitu, a ka papatu, ko te toa koa a taku i pai atu ai, a ka kite atu au i tana maia, heoi ano ka tahi ra ano au ka tino he rawa atu taku wairua ki aia, ka kakata atu au ki aia a ka kakata mai aia ki au, ano ka korerorero maua, a pai noa maua kia maua, a ka noho au i Maunga-whau nei a ka noho hoki aia i taua pa nei ano, i te po ano o maua i piki ake ai ki te pa nei po kau ano ka puta au ki waho ki te marae nei ka karanga atu au ki te iwi o te pa nei ka mea, ‘E kore e huna atu e au, maku taku tane, naku taku i kite i Puponga, a ko konei au moe ai i taku tane, no Raro-tonga aia, no Taka-puna au, ma koutou e mohio mai,’ heoi ano ka moe maua, he mea hoki kua kiia e au ki enei o aku matua, kua pono ki to mua tikanga.”
Ronga kau ano koa era i Taka-puna, me era i Raro-tonga i a maua kua moe, a kahore nei i taka he hakari pa-kuha ma te iwi, ka tu te weri (riri) o aua iwi, ara nga Hapu o Nga-iwi. A i a maua e noho ana i te Pa nei ka hoe mai aku whanaunga i Takapuna ka huakina te taua ki konei, huaki rawa ake hore kau he tangata o te Pa nei, kua poto ki te marara noa atu, ki te kohi pipi i One-hunga ki te hi ika i Manuka, ki te wero manu i Titirangi, ki te tiki kuku i te akau, huaki kau ana ko te Pa anake. He kuia nei he koroheke nei nga mea i rokohanga mai e noho ana i konei, ka murua e ratou nga rua kumara, ka kainga nga pataka roi, ka maua nga hinaki tuna, me nga kupenga hao kanae, a hoki ana, pahure kau ano era, i taua ra ano ka tae ake te taua o Raro-tonga, tae kau ake, e haere ana te taua o Taka-puna i te ara e heke atu ai i te pa nei ki Wai-papa, a ko taua taua o Rarotonga nei i wawau kau noa iho, hore he mea mana e rarahu ai, ka noho ka korero ki nga kuia ra, me nga koroheke; a hoki kau ana.
Ka noho nei maua ko taku ariki, a ka mea nei a Puhi-huia, a he aha ia nei te kotiro ra te rite ai ano ki au, e kore te para o ana tupuna e makare (ngahoro) i aia, ka pono i aia tana kupu e ki mai nei ki te mea ka tohe tatou ki aia kia hoki mai, a ka tikina ka tauatia ka toia mai ano ki konei, e kite ora atu tatou i te ra kotahi, a kite rawa ake ano i te reinga, e kore tana e heke i ta tatou.”
Ka tu he kuia nei ki runga, ko te matua o te tai tamaiti i korero ra i te timatanga o te hui i hui nei ki te whare manuwhiri ka mea, “Ae ano he tika te kupu a te whaea a Puhi-huia e ki nei, otira he iwi wawau nga tamariki tane o te Pa nei, tautini noa te kotiro ra e noho ana i a tatou, a hore kau nei he tamaiti kotahi i tata atu ki aia, katahi ano te uri o te mokai ma, e ki ana koia koutou ma te mata taramore koutou ka moea ai e te wahine, he aha a Ponga i kiia ai he tino tangata, na te moko o Ponga i pai ai, ka pai ano kia riro ta koutou Puhi.”
Ka korero te hui nei, otira ko te tai tamariki anake i tino korero, ko te kaumatua ia, i mea ratou, na Puhi-huia tana i kite, kati atu, mana ano tana e kite.
Ao ake i te ata ka kai te iwi nei a ka mutu, a i te wa ano ki ano te tangata i haere noa ki tana mahi a e noho ana ano i te marae, i te wa i kai ai ratou, ka tu te tahi tohunga koroheke ki runga ka karanga atu ki te iwi, ka mea, “Hei nata te porangi o te iwi nei, e kiia mai nei tatou e Puhi-huia kia haere atu ki tana Hakari, a he noho aha ta tatou, he wainamu koia tatou ki te kai nei ki te mango hei kinaki kumara a te raumati, he kino koia ki a koe kia puta te puhango o te mango i te kohamo o te tangata? E mea ana au me karere e taua, ka ki atu ki a Puhi-huia ma, hei te wa e rakau nui ai te marara ka hoe atu ai tatou ki Awhitu ki te whakamana i tana kupu.”
Aetia ana te kupu o taua tohunga nei e nga tino tangata o te iwi nei, a ka mea atu te whaea a Puhi-huia, “Tena rawa maua ko taku taua te hoe atu na ki Awhitu.”
Mutu kau ano aua korero nei, ka haere taua wahine ra, ara te whaea o Puhi-huia ki tana whare, ka mau ki ona kakahu papai, ki nga taha hinu, ki nga piki toroa, ki nga remu huia, ki te kahu kiwi, ki nga taonga nui o mua, ka takaia, ka whaona (kohia) ki te putea, ka karanga aia ki te tahi o ana ropa wahine, kia tikina mai kia pikaua taua putea; ka puta aia ki te marae, ka haere ki te kuwaha o te Pa, ka tu ka karanga, “E hine ma, e kui ma, ko te ra tenei kia tatou; ki Awhitu, ki Awhitu, ka hei tau, ka raru koe e te tane i taku taua wahine,” puta kau ano ana kupu ka hui te wahine ki aia, haere ake hoko toru te wahine, te kuia, te wahine matua, te tai tamahine, hore kau he tane kotahi, ka puta taua tini ra ki waho o te Pa ka haere a One-hunga, ka tae ki te waka toia ake ka maanu ka hoe, hoe nei, hoe nei, a kahore kau he kupu a ratou, hoe puku kau noa iho, hoe hangu tonu nei a waho ake o Puponga ka taka ki te au o Manuka: he ra aio koa te ra nei ka tu te matua o Puhi-huia ki runga i te waka, koia hoki i te kei e urungi ana i te waka, ka pa te waha ka mea, “E te Pa raka, e te pa raka, e koe e noho mai na i Awhitu, hurua to maro, whawhea to maro, e mau ki te patu, tenei au ko Te-whaka-ariki.”
I te ata o te ra i hoe atu ai te waka nei, kua oho noa ake te Pa
Ka whakatika aia ki runga ka karanga atu ki te waka ra, “Hoe mai nei, tenei maua ko taku ariki.”
Te patu a te kotiro ra e mau ra i tana ringa, he Taiaha, he patu tapu na nga matua o Ponga ma, he patu oha na nga kahika, he patu kura.
Manu mai ana te waka ra, me te titiro puku atu te Pa raka, hore te mea kotahi o te Pa nei i puta ki waho, anake anake, te tane, te tamariki, te wahine, noho puku mai ana i roto i te Pa, roa kau iho ano te waka ra e tau ana i muri iho o te kupu a Puhi-huia; ka pa ano te karanga a te wahine ra te whaea o Puhi-huia ki te Pa ra ka mea, “Puta mai ki waho nei. He aha koe i tahae ai i taku kotiro. He aha tau i au, i maia ai koe ki
Noho puku tonu mai te pa ra, he tane koa nana aua kupu ki te pa ra, kua pai atu te pa ra, tena he wahine e kore e pai kia hoa ririri te tane o Nga-ti-kahu-koka ki te wahine ariki o Ngaiwi, koia raka te take i noho puku ai te pa ra.
Ka tahi ka karanga atu a Puhi-huia ki tana whaea, “I kiia atu ra, hei Pae-rau he kitenga mo taua i a taua, a ka tohe mai na ano koe. Pokanoa ai to kupu ki Nga-ti-kahu-koka, i au e tu atu nei, te tangata nana te hara, kati mai koe i to waka, tukua mai au hoa wahine ki uta nei, kia ririri matou, a naku ka mate, utaina atu ki to waka, nau ka mate ou hoa i au, haere e hoki tangi atu ki to Pa. E kore au e hoki ora atu i a koe.” Ka marere nga kakahu o etahi o te tini wahine i te waka ra, tatua rawa ka peke ki te wai, e kau ana, a ka u ki uta. He taitamahine anake, enei i kau atu nei ki uta, ko nga wahine takakau anake, hore he mea moe tane. Haere ake ano aia aia, me tana patu ano i te ringa, te taiaha, te wahaika, te mere pounamu, te mere paraoa, te tao poto, te meremere, te aha te aha; ano ka tae ki uta me te titiro puku iho te pa ra, he mea titiro mai e ratou i waenga o nga wawa o tana pa: ka u nga wahine ra ki uta, ka haere a ka tata ki te akinga tai o te tai u, ka noho a kapa, ka heke iho a Puhi-huia raua ko Ponga a ka tatu iho ki raro ki te one. Ka noho a Ponga ka mea atu te kotiro ra, “Hoake taua kia kite koe i taku matenga. Haere atu ana a Puhi-huia, ano ka tata atu ki te tira kapa wahine e noho mai ra, ka mahue ona ki te one, mau ake ko te maro karetu anake ki tana hope whitiki ai haere atu ra aia, ano ka tata atu, ka tu aia me tana Taiahi ka karanga atu aia, “Tenei au, ko to tangata i haere mai ai koe,” ka tu mai te tahi o aua wahine ra, ko te patu paraoa i te ringa, ka hapanga mai tana patu ki a Puhi-huia, ano ka tata ka whiua te patu ra ki te upoko o te kotiro nei karohia ake, tera te haere ra, tahi ano te whiunga o te ariro o te taiaha ra ki te poho o tera, koropeke ana, noho ana tera ki raro, ka karanga atu ano a Puhi, “Tu mai hoki,” ka tu atu ano he wahine ko te tao poto ki
Nei koa e titiro mai ana ano te Pa ra, me nga tangata i te waka ra, me Ponga hoki e noho puku mai ra, me te tuohu ki raro, uhi ai tana upoko ki tona.
Ano ka rere te patu pounamu a tera, ka tahi ano te whaea o te kotiro nei ka tu ano ki runga ka karanga mai ki a Puhi-huia, “E ko, kati, kua taea te huhi o ena, taua ka hoki ko to papa.”
Ka karanga atu a Puhi, “E hoki Kupe?”
Ka karanga atu ano te wahine whaea o Puhi-huia ka mea, “E te Pa ra, e koe e noho puka mai na, me rawhea atu he ara moku ki te marae o to pa?”
Ka puta atu te koroheke Ariki i arahi ra i a Puhi-huia i te ra tuatahi ona i tae atu ra ki taua Pa ki waho o te Pa, ka karanga atu, “Nau mai, maku e wahi he ara ake mou i nga wawa o taku Pa. Haere mai koe i a Tu, mau he ara mau e kimi (rapu). Haere mai koe i a Tahu tenei to ara maku e waere atu i te pekerangi taku Pa.”
Ka mea ake te wahine ra, “Kite iho ano koe i te maia o to mokopuna, he nanakia nga tupuna ki te mau patu, a i kore noa i aia, e kite iho na koe. No Tahu te ara, te whati te tara o te kupu o ana kahika a moroki noa nei ki aia, e kore aia e taea, ka tu ano tana, e kore e whati, kati e noho ka hoki au, e tae ki nga po rakau-nui o te Marama tena au, maua ko to hakari pa-kuha.”
Me te tu atu ano a Puhi me te whakarongo ki nga kupu o tana whaea, mutu kau ano ka haere atu aia ki nga wahine i patua nei eia, tukua atu ana tana ihu ki era, ka mutu, ka haere atu aia ka tuku i te ihu ki te kapa wahine kihai ra i whakatika, mai ki te patu i aia, mutu kau ano ka maranga tana ringa ka powhiri i a Ponga, tae atu a Ponga ki tana taha, ka mea atu aia ki a Ponga, “Hoake taua ki te Pa ko koe hei muri, hei whakataki i au,” haere ana raua, ka hoe mai te waka ra ki uta, ka eke nga wahine nei a ka hoe ano te waka ra ka hoki ki roto o Manuka.
Ka noho nei te iwi nei i Awhitu, a ka hao i te ika, ka keri i te roi, ka keri i te panahi, ka pae ka tirekitia ka pai whakapu ake, ka tae ka hi i te mango, ka tare i te whata, haunga ano ia te mango maroke, ka haere te tahere kuku, ka kohi te pipi ka tahu, ka kohia ka tuia ki te tui ka iri whaiho ake kia maroke, ka ta i te korau, ka pae, ka tahuna ka maoa waiho ake, ka haere te kai whawhaki i te paraa, ka tahuna ki te hangi waiho ake, ka haere te kai mahi Paua ka pae ka tahuna ka maoa, ka tuia, whakatare (whakairia) eke, ano ka tae ki te rakaunuitanga o te Marana, ka hoe atu te karere ki Maunga-whau, ka ki atu, “Hei te ra a te tahi ra ka pae te Hakari.”
Ao kau ake ano te ra i kiia ai, ka hoe mai te ope ra a Nga-iwi, poto katoa mai nga tangata o te pa, ko te tino o te kuia me te koroheke anake i noho atu i te pa, ka hoe nei a ka tata ki Awhitu ka puta te kai powhiri o te pa ra ka karanga i te ope nei.
Ka heke iho te tangata o te Pa, te tane me te wahine kakahu ai ki to te taua tu a tu, ka tae iho ki te one, ka maunu atu nga kai taki mo Nga-iwi, u kau ano nga waka, ka werohia e nga kai taki, ka paia te amo e te ope a Nga-iwi, ka whaia era, tu rawa ake nga kai taki i roto ano i o ratou kapa matua, ka tu te
Noho iho ano kei runga te tangata whenua, e karanga ana i tenei, kei runga hoki te tangata o te ope nei e korero ana i te pai, ka puta te kai amo i te Hakari ka pae te kapa kai, ka tu tona tangata ki runga ka karangatia aua kai ma nga Hapu o Nga-iwi i ona rohe katoa, ka tu te tangata o te ope ra, ara te matua tonu o Puhi-huia, ka karangatia te tahi o aua tahua kai ma nga Hapu katoa o Nga-ti-kahu-koka mutu kau ano, ka tuhaina aua kai nei, ka tu ka kai.
Mutu kau ano te kai kei runga ko te Ariki o Awhitu, ka mau ki te taonga o mua, ara ka haere ki te ropu taonga e pae ana i te marae te kakahu noa, te Hou Huia, te Toroa, te Kaitaka, te Pounamu, te aha te aha ka kiia eia, ka mea, “Te taonga, te taonga nei, ma o tatou tupuna kua heke atu ra ki te po. Te taonga nei, te taonga nei, ma nga Tohunga, ma nga rangatira; ma nga matua o taku kotiro o Puhi huia,” ka mutu ka noho aia ki raro.
E korero ana tenei, e hui ana te tangata o te ope ra, ara o Maunga-whau, e whiu ana i te taonga nei, i te Hapuku i te tawatawa, i te tuna, i te kiwi, i te kuri maori, i te kiore, i te huahua kuku, me te huahua kaka, me te huahua kuaka, ka pae, ka whiu ano hoki i te kakahu, i te patu, i te kai nei a te hinau, a te pua raupo, ka takoto, ka tu te matua ra ano o te kotiro ra ka mau ki tana rakau tokotoko, ka pa tana patu ki aua kai ra, me aua taonga ka puta te hupu ka mea. “E, whakarongo mai e te po, whakarongo mei e te ao, tenei ta koutou taonga. E nga atua, e nga kahika, e nga uri o Hotu-nui tenei o taongo. E taku potiki nei te taonga mau, i a koe ka haere ke nei i au, tenei te mihi nei te tangi nei, haere atu ra e taku taonga, ka pa i a nei i haere atu ki te mate, ae; nei koa, he waka ano tenei na o tupuna,
Ka tu ko Puhi-huia ki runga i te taha ano aia o Ponga e noho ana, a i tu korero mai aia i taua wahi i noho ai ka mea, “E aku tupune, haere mai, haere mai ka kite i te mea i tahuti (oma) mai ra i a koutou. Naku koia te he? naku a Tiki i kii hei tane? a naku a Kau-ata-ata i kii hei wahine? hua atu na nga atua na ena e tataia na e koutu, he matua ratou no koutau, a ka tae tenei au ki te pakeke, he he ia nei kia whai (aru) au i te ara a Kau-ata-ata i whai ai, koia na hoki te take mai o koutou e noho tapu na, e noho atua na, a moe ana aia i tana i pai ai i a Tiki; a ka puta na hoki ko koutou. He he toku, a he he to ta koutou tupune matua wahine, mei noho puku aia mei kore tana moe i a Tiki e kore koutou e kitea mai ki te ao nei, a mei kore koutou e kitea mai ki te ao nei, a mei kore koutou te aro tau atu ki a koutou tane, e kore au e kitea mai ki konei, e hara i au te he no koutou te he, kite atu koutou i ta koutou i pai ai, rere tawhangawhanga atu, whai hoki, na kautou te ara i waere, a haere tonu atu au i a koutou tikanga waewae, na koutou te he nei e hara i au, kati ano koutou kia haere mai ki ta matou hakari, ko tenei taku tane taku tane ko Ponga.”
Ka mutu te hakari noho ana te ope ra, a ka po, ka tu te haka, te kanikani me nga takaro katoa o mua. Ao ake te ra ka hoki te ope ra ki tana Pa ki Maunga-whau, a ka noho te iwi nei i Awhitu.
Noho nei, noho nei, a ka whanau te tamaiti a Puhi-huia, ka nui noa, ka haere, ka mau ki te patu, ka tata ka taia ki te moko: he tautahi te potiki ra, hore he muanga ona, hore he mea i muri ona, a ka tae ki taua wa nei ka putu te rongo o etahi o Nga-ti-kahu-koka kua kohurutia e tera ki Wai-tara. Haere atu te taua ope o Nga-ti-kahu-koka ki te hoko kakahu i aua iwi i Tara-naki hopukia mai e tera patu iho, kainga ake. Ka rewa te ope taua a Nga-ti-kahu-koka, ki te takitaki i te mate o era, haere ake i Wai-uku nei, he kotahi rau, waiho ake hoko rima i ma Wai-pa ki te tiki i etahi o te iwi i Wai-kato; ko
Ko te tira haere a Ponga ma, ko te ngaronga ano i ngaro ai a kihai noa ake te mea kotahi i kitea mai ki te kainga a e ngaro nei.
Nei te waiata a Puhi-huia mo Ponga:—
Tere Piki-horo ka rewanga mai, Me rawhea atu au? Te mihi ki a Ponga ra. Me rakonei ake. He kino mate ra: Auahi Pu ake, I roto taku moenga na i.
A i ka kiia reo noa iho enei kupu o tana waiata eia:—
Ko te pari tenei e rere ai au, Koe e “Uru-harakeke,” Ka wehea i au Te matua.
A ka mate atu aia ki te Po.
He tangata haere mai a Heke-maru i runga, he tangata whai mana aia.
Ki te mea ka haere tenei tangata ki te haere, a ka kitea aia e nga tangata o te Pa i te ara e haere ai aia me ana hoa, a ka karangatia aia kia peka atu ki taua Pa, kia kai aia i taua Pa, ka peka atu aia me ana hoa a ka kai i taua Pa, a ka haere ano; otira ki te mea ka hipa te Pa ra ki muri i a Heke-maru, a ka Karangatia aia kia peka atu kia tahuna he kai ma ratou ko ana hoa; e kore aia e peka atu, no te mea e karanga atu ana i muri i tana tuara; kei hoki mai ka mate tana nuinga ana kai i nga kai o taua kainga, no reira te take o anei kupu i te waiata e mea nei:
E kore te kai e whai (aru). I te tua (tuara) o Heke-maru. E kiia mai nei Motai nohoanga iti,
a waiho iho ano hoki hei whakatauki ma nga uri.
Ka haere te tira haere a ka peka etahi ki te kainga ana karangatia e te Pa kia peka atu, a ka whiwhi era i noho ra ki te kai pai, a ka mea etahi o era i noho ra kia maua etahi o aua kai pai i kai ai ratou, mo era o ratou i haere tonu ra, ka mea atu ano e tahi o enei i noho nei,—
E kore te kai E whai i te Tua o Heke-maru.
He tupuna a Heke-maru no Wai-kato.
He matua tane aia no Mahuta, koia tenei ingoa hapu e karangatia nei ki Wai-kato ko Nga-ti-mahuta, ko te ingoa rangatira tenei o Wai-kato, kei roto i tenei ingoa ka wehea he hapu ano, he hapu ano, ko te tino ingoa ko Nga-ti-mahuta. E tuturu ana i naianei taua ingoa nei, kei te takere o Wai-kato, kei nga uri rangatira:
Ko Kokako, ko tana tama ko Tama-inu-po, he tamaiti poriro a Tama-inu-po, no Nga-ti-tau-piri te matua wahine, i moea haeretia e Kokako, ka puta ko Tama-inu-po.
A ka moe ano a Mai-kao te tuahine a Tama-inu-po i te tahi rangatira o Nga-iwi, ko Ta-nanga-whanga te ingoa, a he maha noa atu nga tau i moe ai raua ko tana wahine ko Mai-kao, ka puta te kupu kino a taua tangata mo Kokako; ko te kupu tenei a Ta-nanga-whanga:
E, tena pea nga mamaku Kouru nui o Puke-o-tahinga Te tu noa ra.
A pena tonu ano ana kupu i e tahi rangi, a ka whakarongo atu a Mai-kao, a nawai a ka mohio a Mau-kao, a ka tupato te whakaaro a te wahine ra, a ka haere aia ki te korero atu ki
Ano ka rango a Tama-inu-po i aua kupu, ka mahara aia, “He kupu kanga nga kupu a taku taokote ki au,” a ka pouri a Kokako. A ka mea atu aia ki te tuahine ki a Mai-kao, “Haere e hoki ki to tane, a maku e haere atu.”
A ki ano a Mai-kao i hoki atu ki te kainga, ka patai atu a Kokako ki aia ka mea atu, “Kei whea ta korua moenga ko to tane?”
Ka mea atu a Mai-kao, “Kei te taha o te matapihi o te whare.”
Ka hoki mai ra a Mai-kao i a Tama-inu-po ka tahi ka huihui te iwi a Tama-inu-po, a ka hapainga mai i te po, a ka tae ki te puwaha, ara ki te wahapu o te awa o Wai-kato, a ka whakawhitia i reira, a ka tae atu a Tama-inu-po ki tana teina, a ka korero atu a Tama-inu-po i nga korero o ta raua taokete, ka tahi ka whakanuia rawatia i te teina te tikanga o nga kupu i rangona atu ra e Mai-kao e kiia ana e tona tane e Ta-nanga-whanga.
Ka tahi te teina raua ko te tuakana ko Tama-inu-po ka mea kia hanga Pa ma raua, a na ratou ko ta raua iwi i mahi he Pa, ka oti, ko Tarata-piko to ingoa o taua pa.
Ano ka mahia te pa ra e raua, a ka titiro mai to raua taokete ki te Pa ra, ka mea, “E kua oti te Pa a nga mokai ra,” ka po ka tahi ka whakawhitia mai e Tama-inu-po raua ko tona teina. I te tahi taha ano o Pu-tataka taua pa o to raua taokete o Ta-nangawhanga.
Ka tahi ka haere atu a Kokako ka whakatata atu ki te matapihi o te whare i moe ai a Mai-kao raua ko tona tane, kua moe te tane, ko Mai-kao ia e ara tonu ana i taua po. Ka tahi ka toro atu te ringa o Tama-inu-po ra roto o te matapihi o te whare ra ka mau ki te mahunga o Ta-nanga whanga, a toia mai ana ki te paepae o te whatitoka o te whare, a kotia iho i reira te kaki o te tangata ra, o tana taokete.
Ka tahi ka patua te Pa ra, ara te Pa o te tangata i kotia nei te kaki, a ka whati te iwi o te Pa ra ka papa-haro ki waho a ka whaia e Tama-inu-po ma ka patua haeretia, a ka ahu whakararo te whati, a ka whaia, kia hopukia, ko Whare-takahia, Whakamoe, Tuki-wai, Iro-nui, Te-aria, Te-pungapunga,
Ka rere nga iramutu o Tama-inu-po, ara nga taina (teina) o Mai-kao, a ka mau te tahi, ka hopukia aia ka tahi aia ka ki ake ki te kai hopu i aia, “He aha ra taku hara,” e ki ake ana te tamaiti ra i ana kupu ka tae atu a Tama-inu-po, a i rongo a Tama-inu-po ki ana kupu a tana moko-puna ka ki atu aia,—
E kore koe e ora, Kei whea hoki koe I te iramutu Tu ke mai I tarawahi awa.
A tukua atu ana, te ihu a Tama-inu-po ki te tamaiti ra ki tana iramutu, a ka ara ake ano te upoko o Tama-inu-po, ka tahi ka whiua te patu a Tama-inu-po ki te tamaiti ra ka patu, a ka mate ano i aia tana iramutu.
A ka rere ano te tuakana o tenei i patua nei; a no raro atu ano ka mau, tae atu a Tama-inu-po ki tera, tukua atu te ihu, ka patua ka mate.
Tapa iho te ingoa o aua tamariki i patua nei e Tama-inu-po “Ko nga tokorua a Puaki.” A ko te tuturu tenei o enei ingoa e karangatia nei, ara “Ko nga tokorua a Puaki.” He tama na Mai-kao, he iramutu ki a Tama-inu-po.
He poriro a Tama-inu-po na Kokako. Ka haere atu a Kokako i Wai-kato nei, he teretere haere ki Kawhia, i haere atu a Kokako i Karoro-uma-nui i te wahapa o Wai-kato nei, i te taha ki te tonga i te tuauru. Tae atu a Kokako ki Kawhia, ka titiro aia ki te pai o te wahine o te tangata whenua, ka mea atu aia ki etahi o ana hoa, ngarea (tonoa) te wahine ra ki te kawe wai moku: kua haere tenei kua ahiahi te ra.
Ka haere te wahine ra ki te utu wai mo te tangata nei mo Kokako, pahure kau atu ano te wahine ra i te kainga a ka mamao atu ki te ara ki te wai, i muri tata ano i aia ka haere atu a Kokako ki te whakamomoka i te wahine ra, rokohanga atu eia e utu ana te wahine ra i te wai ki roto ki te taha, ka mau nga ringa o te tangata nei ki te wahine ra; ka ki mai te wahine ra, “E kaua, e paheke ana au, hei aha ma tangata ra tohe tonu ki te ngau ma tana taukari, a ka taea te wahine ra e te tangata nei. Te ingoa o te wahine nei ko Whaea-tapoko, ka ki atu a Kokako ki te wahine ra. E hapu koe e whanau he tane me tapa e koe ko Tama-inu-po. E whanau he kotiro me tapa te ingoa ko Hine-inu-po. Mo tona inumanga i te wai i te po.
Mahimahia iho taua wahine nei, a haere ana aia a Kokako, hoki ana ki tana kainga.
E hoa riritia ana a Kokako ki a Mahanga.
I muri i te tangata ra i a Kokako, ka hapu te wahine ra a Whaea-tapoko, a ka whanau he tane te potiki o te wahine ra, a tapa tonutia iho te ingoa i tapa iho ra e Kokako ko Tama-inupo, a ka atawhai te wahine nei i taua tamaiti, e nuku ake ana a ka kaumatua, a ka mohio aia ki nga mahi takaro a te tamariki, ki te taa potaka, ki te tekateka (niti), ki te pirori. A ka taraia e nga tungane o te wahine ra o Whaea-tapoko, he potaka ma te tamaiti nei, a ka ta nga tamariki katoa i a ratou nei potaka, a ka uru atu a Tama-inu-po ki roto ki aua tamariki me tana potaka, a ka whakataetae aia i tana potaka ki a nga tamariki e takoro tahi ra ki aia, e hara nana te potaka i rere, a ka kite aua tamariki ra ka hae etahi ki te rere o te potaka a Tama-inupo, a ka mea ratou, “E ngari te potaka a tenei poriro rere rawa.” Ka rongo a Tama-inu-po ki aua kupu, ka hoki aia ka haere ki tana whaea, o ka korero atu aia i nga kupu a aua tamariki ra mona, ka ki mai te whaea, “E tika ana, te kupu a nga tamariki i ki mai na ki a koe.”
A ka hoki ano a Tama-inu-po ki ana hoa ano takaro ai, rokohanga atu eia e nitiniti ana aua tini tamariki ra ano, a ka uru ano hoki aia ki taua takaro niti ra, a ko te niti a Tama-inu-
Ka mea atu ano aia, “Ko wai toku matua?”
Ka mea atu te whaea, “Ko Kokako.”
Ka noho te tamaiti nei, a ka whakaaro tonu ki te kupu a nga tamariki ra, a ki te korero ano hoki o tana whaea, a ka tino kamuatua aia, ka tahi ra ano aia ka haere mai i Kawhia, ka whai mai ki te tikanga mai o nga maunga i kiia mai ra, i tohutohungia mai ra e tana whaea; Haere mai nei aia, a ka puta ki te awa o Wai-kato, ara ki Wai-pa, tupono tonu atu aia, ko te iwi e mahi huahua ana ma Mahanga. He huru kuri te kakahu a Tama-inu-po. I reira te tahi o nga tamahine o Mahanga i roto i taua ope mahi huahua manu ra ma Mahanga. Ko Tu-kotuku te ingoa o taua tamahine nei a Mahanga. Ko te putanga o Tama-inu-po i rokohanga atu ai eia taua tira huahua manu nei, ko te takiwa tonu e haria (maua) ai aua huahua manu nei ki te kainga o Mahanga.
Ka haere a Tu-kotuku i mua o te kai hari (mau) o aua huahua manu nei ki te kainga, a ka tae atu aia ki a Mahanga, ka mea atu aia ki tana papa, ka mea atu, “Kaore te pai o te tangata e haere mai nei.”
Ka mea atu a Mahanga, “Kei whea?”
Ka mea atu te tamahine, “Kei roto kei te kai amo mai i nga huahua mau. Maku pu ano tera tane.”
A ka puta mai te amo huahua, me Tama-inu-po ano e haere mai ana, kaore ano tana ingoa i mohiotia, me ona matua, e huna tonu ana aia i te ingoa o Kokako, e wehi ana kei rongo a Mahanga, he tamaiti aia na Kokako kei patua aia, e mahi ana hoki a Mahanga i te kai ma tana ope, haere ki te patu i a Kokako.
Ka tae atu nei a Tama-inu-po ki te kainga o Mahanga katahi ka titiro te tahi o nga tamahine o Mahanga ki te pai o Tama-inu-po ko Wai-tawake te ingoa o tenei o nga tamahine o Mahanga, ka mea ano hoki tenei o nga tamahine a Mahanga, “Mana pu ano a Tama-inu-po hei tane mana!”
Ka mea a Tu-kotuku, “Kaore maku ano taku tane naku ano i kite.” A ka kaha nga kupu tango a Wai-tawake i a Tama-inu-po mana, ka tangi a Tu-kotuku, ka tahi a Mahanga ka mea atu ki te tuakana o ana kotiro, “E ko waiho ta to mokai, nana ano tana i kite,” ka rongo a Wai-tawake i te kupu o te raua matua tane, haere ana ka whaka tautau ki te kupu o te raua matua, a haere ana aia, ka mahue tana matua tane me te iwi, a noho rawa atu aia i tera iwi i a Nga-ti-mania-poto, a moe tonu atu i te tane i reira.
Ka moe a Tama-inu-po i a Tu-kotuku.
A ka whiu nei te kai a Mahanga, ma tane ope tiki i a Kakako kia patua, a ka tahi ra ano a Tama-inu-po ka rongo ki taua ope taua ra mo Kokako.
Ka tae ki taua ra nei, ka whakatu a Mahanga mo te toa, me te titiro ano a Tama-inu-po. Ka rewa te ope a Mahanga ka ki (mea) atu aia ki ki a Tama-inu-po ki tana huanga, “Me haere tahi koe i au, ki te whawhai.”
Ka mea atu a Tama-inu-po, “Ae, e pai ana.”
Ka maanu te ope nei a ka hoe, a ka tae ki te puwaha o Waikato ki Pu-tataka, ka tahi ka karangatia e Mahanga ana toa kia whakamau tonu te riri ki a Kokako. Ka tahi a Tama-inu-po ka patai atu ki te iwi ra, ka mea, “He aha te tohu o Kokako?”
Ka kiia mai e nga toa ra, “He kakahu-kura, e kore e ngaro.”
Ka tehi ka whakaekea te Pa o Kokako, whakaeke ana te tahi, whakaeke ana te tahi, a ka parekura, ara ka puta te iwi o Kokako ki waho o to ratou pa, ka whawhai ki te taua i waho, a ka puta a Mahanga i roto i ana toa, he tao te rakau a Mahanga, ka tu aia ka papatu ki te iwi o Kokako ka werohia eia ki te
Ka tu reia.
kihai i rere ana toa ki te patu i te tangata kua tu ra i tana tao, me aha i te wehi.
Ka unuhia mai ano te tao a Mahanga eia i taua tangata i wero ai, a ka werohia ano eia ki te tahi atu tangata ano ka karanga ano aia ki ana toa,—
Ka tu reia.
Kihai i reia, a ka haere ka whati nga toa a Mahanga i te kaha mai o te ope a Kokaho, a ka werohia ano te tao a Mahanga eia ki te tangata o tera, a ka tu ano ki te tangata, a ka karanga ano aia a Mahanga,—
Ka tu reia,
me te whakarongo ano a Tama-inu-po, a ka toru karanga-tanga a Mahanga, te tino pekanga o Tama-inu-po i peke ai, tu rawa atu i runga i te pokowhiwhi o Mahanga, tana tupekeanga, taua paraoa tahi ano a Tama-inu-po, tahi ano ka hinga te tangata a Tama-inu-po, kihai aia i patu i ta Mahanga i wero ra, he mea patu ke atu eia ki te tangata ke atu o te ope a Kokako, nekehia atu e Tama-inu-po ka patua ano eia, ka toko rua ka mate, motu rawa, neke atu ka toko toru, ehara ka whati tera te ope a Kokako, a ka patua haeretia e te ope a Mahanga, a ka tahi ka maro tonu te patu a Tama-inu-po ki te whai i tana matua i a Kokako, a tae rawa atu ki te ngutu o te Pa ka mau a Kokako i a Tama-inu-po, ka mau te ringa o Tama-inu-po ki te kakahu kura a Kokako, e rere ana hoki a Kokako e whati ana, a i mau atu te ringa o Tama-inu-po ki te remu o te kakahu ra, te tino takiritanga mai o te kahu ra e Tama-inu-po, ko te kaha o tana takiri ko to rere tawhanga-whanga a Kokako ki te ora mona, ka motu mai to aurei o te kahu raka, a ka riro mai te kahu i a Tama-inu-po, a tukua atu eia a Kokako kia haere. He matua hoki nana, koia te whaia tonutia ai eia kia mate i aia, a hoki ana a Tama-inu-po ki a Mahanga.
Ka muta te whawhai, ka whakatutu a Mahanga i ana tangata o tana ope taua: i peratia ai eia, he mea kia kitea te tangata i tupeke ki runga i ana pokohiwhi.
Ka tu a kapa taua te iwi a Mahanga, a ka karanga ano a Mahanga i tana karanga ra ano, i te mea e whawhai ra,
Ka tu reia.
Ka peke tenei toa, me te karanga a aua toa ra, “Kei au te mataika.”
Kihai a Mahanga i mohio ki tera toa, a ka karanga ano a Mahanga i tana karanga ra ano,—
Ka tu reia.
Ka peke ano he toa, ka ki taua toa nei, “Kei au te tatao.”
Kihai a Mahanga i mohio ki aia, me te titiro tonu mai a Tama-inu-po, a poto katoa nga toa o Mahanga te mahi pera e Mahanga, kihai noa ake a Mahanga i mohio, ko tetahi o ratou te toa i peke ra ki runga ki ana pokohiwhi i te ra o te riri e riri ra ratou ki te ope a Kokako i waho o te Pa.
Ka tae a Tama-inu-po ka tatua i aia, ki tana tatua taua, a ka mau aia ki te patu paraoa, a ka karanga ano a Mahanga i ana kupu ra ano
Ka tu reia.
te tino pekenga o Tama-inu-po, me tana patu paraoa, tu rawa iho i te pokohiwhi o Mahanga, tana tupekenga, kua whiu te paraoa a te tangata ra, a kua kite atu a Mahanga, ka mea, “Na ia te tangata i kite ai au.”
Ka whakatu ano nga tini toa nei, ka mea aia, aia o ratou, “Kei au a Kokako, na taku tangata ra, he tao tana ka mau nga ringa.”
Ka whakatika ano a Tama-inu-po ka mea, naku nga upoko tangata. Ka whiua nga tikitiki i roto i aia e huna ana, ka karanga ano a Tama-inu-po, “Kei au a Kokako, na te Kahukura na.” Ka kite a Mahanga, koia ano ko te Kahu-kura a Kokako. Tukua rawatia ake ki nga toa raka, kahore he iwi mo ratou, ka he nei ratou i a Tama-inu-po.
Ka patai (ui) a Mahanga ki a Tama-inu-po ka mea atu, “Kowai tou matua?”
Ka ki atu a Tama-inu-po “Na Kokako ahau” whakaatu rawa ake kua toa aia, a kua whanau ta raua tamaiti ko Tu-kotuku, a tapa iho te ingoa o taua tamaiti a Tama-inu-po raua ko te tamahine a Mahanga ko Wai-rere.
Ka noho a Tama-inu-po ka hiahia kia kite i tana matua tane i a Kokako, a haere ana aia, a ka tae atu ki te pa o Kokako, a ka kitea e te Pa, ka mea “E he tangata te haere nei,” kihai hoki ratou i mohio ki a Tama-inu-po, a ka hore ano hoki taua iwi ra i kite noa i aia. A i te ngaro ke atu a Kokako i te Pa, a ka hore ano hoki a Kokako i mohio noa, tera kua whanau te tamaiti a te wahine i moea ra eia i te po, a i kiia iho ra eia he ingoa mo te tamaiti ua (ana) whanau.
Ka karanga te tangata whenua ki a Tama-inu-po, “Haere mai, haere mai, a haere mai nei,” kao, haere tonu a Tama-inu-po, a ka patai (ui) aia ki te hunga o te pa ka ui ka mea, “Kei whea te whare o Kokako?” Ka kiia atu e te tangata whenua, “Koia tena e tu mai raka, e ngari haere mai nei koe.” Kao haere tonu atu a Tama-inu-po a tae tonu atu ki runga ki nga urunga o Kokako, a ka meatia aia kia patua e te iwi ra.
Ka tahi ka rere te tangata ki a Kokako ka mea atu ki aia, “He tangata tenei kua tae mai kei te kainga, kua tae kei to whare kei runga i ou urunga e noho ana, a e kiia ana aia kia patua e to iwi.”
Ka whakaaro a Kokako ka mea paku ki aia, “Kowai ra te
Ka tae atu a Kokako, ka karanga atu tana nuinga “Tukua mai ki waho kia patua,” noho tonu a Tama-inu-po ka tahi a Kokako ka mea atu, “Kowai koe?”
Ka mea atu a Tama-inu-po, “Nau ano au.” Ka ui ano a Kakako, “Kowai to ingoa?” Ka mea atu a Tama-inu-po, “Ko Tama-inu-po.”
Ka tahi a Kokako ka mahara, ki te ingoa i kiia iho ki te wahine i mahimahia ra eia.
Ka tahi ka tangi a Kokako ki tana tamaiti, a ka aru-arumia te nuinga o te tangata ki waho o te whare, ka tapu hoki te whare i a Tama-inu-po, a ka tapu katoa hoki te Pa, i te mea ki ano a Tama-inu-po i tohia ki te ingoa mona e tana matua tane.
A ka tahi te iwi ra ka rongo kua tae mai te tamaiti a Kokako. A ka tahi ka kawea a Tama-inu-po e tana matua e Kokako ka tohia ki te wai. Kua tupuria noatia atu ra a Tama-inu-po e te pahau. Na reira te ingoa nei a Tohi-kumikumi, i tapa ai ki te tahi kotiro rangatira hei ingoa mona, ko “Tohi-kumikumi-o-tama-inu-po.”
Ka tohia nei aia, a ka noa, hoki ana aia ki tana wahine, ki ana tamariki. No Wai-kato ano tenei tupuna a Tama-inu-po, a tapa iho nei hei ingoa Hapu. Koia a Nga-ti-tama-inu te hapu o
Ka noho a Whare raua ko Tapa-ue i to raua Pa i te Ua-pata. Kaore o raua nei whenua hei tupunga kumara hei tupunga kai, a hei mahinga tuna ma ratou ko a raua tangata. Ko ta raua kainga e noho nei he iti, a he repo katoa te nuinga. Kei roto atu o Tau-piri taua kainga, kei te te tahi manga o te awa o Manga-wara, kei Koma-ko-rau, ko te kai o ta raua kainga he kowharawhara, a no reira tenei kupu, ana ngangare (whawhai ngutu) e tahi o nga tangata o te iwi o Whare raua ko Tapa-ue ki
Haere ki te Ua-pata Te kai o to tupuna He kowharawhara.
A mo reira ano hoki tenei oreore, na Nga-ti-te-wewehi he ngangare whenua na ratou ki nga uri o Whare raua ko Tapaue, a he whakatete mai na ratou kia Nga-ti-mahuta.
E Mahuta, e Mahuta, E hoki ki te Ua-pata He kowharawhara Te kai o to whenua E hi nawa.
Ka noho nei a Whare raua ko Tapa-ue, i to raua kainga, kai atu he kowharawhara, te ora i te kai te aha, a ka puta te whakaaro a nga tangata nei, kia haere raua ki te ohu maara kumara i Kai-to-tehe, a ka tukua ta raua karere e raua ki te iwi e noho ana i Kai-to-tehe kia Ira-nui, tae atu te karere ra, ka ki atu ki a Ira-nui, “I mea mai a Whare raua ko Tapa-ue, ma raua e ohu a koutou maara kumara,” a ka whakaae a Ira-nui a ka mea atu aia ki taua karere, “Ae, ma koutou te tahi paenga o te maara e ko, a ma matou hoki te tahi paenga.”
Hoki mai ana te karere ra, a ka tae mai ki a Whare ma ka korero kua “Whakaae mai te iwi o Ira-nui.” A ka tahi a Whare raua ko Tapa-ue ka karanga atu ki ta raua iwi, kia taraia he koo kumara, hei koo mo te maara, ka tikina ra ka mahia e ratou, a ka ako atu raua ki to raua iwi, kia koi a raro o te koo, a kia koi ano hoki a runga o te koo.
Ka tae te iwi ra, kotahi ma whitu, a kotahi hoki ma whitu nga koo, a whakakoi rawa a raro a runga o aua koo, ko te take i peneitia ai te hanga o aua koo ra, hei patu i te iwi nona te maara ka koia nei e ratou, a ka mahia nei te mahi nukarau hei tango i te whenua a Ira-nui: a kia warea te iwi o Ira-nui ki te koo i te tahi papa o te maara ra, ka oho tata ai a Whare ma me
Ka haere te kotahi rau ma whitu o Whare ma, ki Kai-to-tehe, a ka tae ratou ki te maara ka koia nei, ko Hoe-po te ingoa o taua maara kumara. A i te ata po ano ka tu te ohu nei, a mahi atu ana a Whare ma i te tahi taha, mahi mai ana Ira-nui ma i te tahi taha, ka mahi nei, a i tawhiti te tahi i te tahi, a ka tata e mahi mai ana, ano ka tino tata, ka tautetete ratou ki a ratou, ko a te ohu takaro ki te tangata whenua ana tata te oti o te maara te koo a mua, ka tautetete nei aua kai koo i te mara ra, a te tino aranga o te koo a te rau ma whitu nei o Whare ma, e hara tangi ana te patu ki a Ira-nui ma, ka whati tera te tangata whenua a ka patua haeretia, a ka mate: ko te mea i ora i ora, ko te mea i rere ka puta ka rere i te ora mona. Heoi ano ka riro taua whenua nei te tango, ara taua maara nei a Hoe-po i a Whare raua ko Tapa-ue.
Ka noho nga oranga o Ira-nui ma ka tutu ope taua ma ratou, a ka tahi ka whakaekea a Whare ma e nga iwi katoa i rongo nei ki te tutu ope a Ira-nui.
Ka huakina ki a Whare ma, ka tu ano ka papatu, e hara ka hinga ano taua ope ra i a Whare ma, a ka whati ka patua haeretia a po noa, a ka hoki mai te kai whai o te whati o te ope a Ira-nui, a ka mutu te patu, ka noho, ka roherohe i te whenua, a ko te wahi ano i patua ai e tenei tangata tana tangata, i aia ano tera wahi whenua, a tapa tonutia iho te ingoa o tera wahi whenua ki te ingoa o te tangata i patua ki reira, a riro tonu taua wahi whenua i te tangata nana i patu te tangata i patua ra ki reira.
Heoi ano ka kite a Whare raua ko Tapa-ue kua toa raua ko to raua iwi, ka tahi ka tahuri ka patu i nga tangata o roto o Wai-kato, ka patua nei nga iwi o te whenua o Wai-kato e raua, ko etahi i whakaorangia e raua, hei tangata ma raua, a hei take whenua ano hoki; te tahi take i whakaorangia ai e raua, hei mahi kai, hei mahi tuna ma raua, a i a raua te whenua, me nga tangata o Wai-kato, taea noatia enei whakatupuranga tangata.
No muri iho ka whakaekea ano aua tangata nei a Whare raua ko Tapa-ue e etahi ope nui ano, he kotahi mano o te ope taua i huaki ki a raua, rokohanga mai e taua taua ra ko Whare anake e noho ana i te kainga, ko Tapa-ue e noho ana i Te-ua-puta i aua ra. He kotahi anake te rau tangata i a Whare i taua ra i huakina nei aia e te mano ra.
I te wa i patua ai nga tangata whenua o Wai-kato e raua, i muri iho o te maara kumara ra i patua ra e raua nga tangata, i aua wa i patua nei e raua nga tangata katoa o roto o Wai-kato i tae ana ta raua patu ki Manuka, a i mate ano nga tangata o aua tini pa ra i a raua.
Ka emi (poto) te kotahi mano o te taua ki a Whare, ko nga iwi hoki tenei, ara ko nga morehu o nga iwi i patua nei e raua i Manuka, huihui ki nga iwi o Ira-nui ma i patua ra ki Hoe-po, he takitaki ta ratou i ta ratou mate i a Whare ma, he mahara hoki na ratou i tae te patu a Whare ma ki Manuka, a horo ana nga pa o reira i a raua koia tenei haerenga mai o ratou, ka huihui nei ki enei iwi oranga ano hoki i a Whare ma i roto i te kouru (pukaki) o Wai-kato. Ka tahi ka parekura a Whare ki te mano ra, a ka kawe, a ahiahi noa e riri ana a ka tu a Whare, e waru nga tao ki aia, a kihai a Whare i rongo i te mangeongeo, ka po noho atu ana te tahi noho mai ana te tahi, a ka rere te tangata ki a Tapa-ue, e noho ra i Te-ua-pata, a ka rongo aia kua hinga a Whare, hoe tonu mai te hokowhitu ra, a i te ata rokohanga mai ano ko te tuakana ko Whare, e pae ana i ona tu i te taha o te ahi. Ka taha a Whare ka whana e Tapa-ue, a ka puta i aia te whakatauki o to raua whaea, ka mea atu aia ki a Whare,—
He aha koe i kai koramuramu Ai i te riri a nga tokorua a Puaki.
Ka ki mai a whare,—
Kaore ana e noho Mai nei ano o tuakana.
Ka tahi ka whakaekea te mano ra e Tapa-ue, a ka haere ano tona tuakana a Whare ki te riri mana i taua huaki a Tapa-ue,
Ka riri tonu nei a po noa. Ka tahi a Whare ka mate ka noho ko Tapa-ue anake, i te ora. A i te ata ka wha-kaekea ano e Tapa-ue ka ririri a ka whati te ope taua ra, a ka patua haeretia, a tera ano te tahi ngohi o te mano ra te takoto mai ra, a ka tata no ano a Tapa-ue ma ki tera, tahi ano ka huaki mai e tera, ka tahi a Tapa-ue ma ka whati mai, me pewhea hoki i te mano hei karapiti, ka tahi ka hinga a Tapa-ue, toko rua toko rua iho, ko Whare ko Tapa-ue i mate i tenei whawhaitanga, ka ora ko nga tamariki a ka whakatupu i a ratou, a ka kaumatua.
Toko wha nga wahine a Tapa-ue, ko te wahine whaka-mutanga, no te iwi ano e whawhai nei ki a Whare raua ko Tapa-ue. Ko Te-ata-i-rehia te ingoa o taua wahine nei, no te iwi e noho ana i te whenua i Wai-uku a putu noa ki te wahapu o Manuka, haere katoa ki te wahapu o Wai-kato, a puta noa ki Te-whaka-upoko ki Titi.
Ka whanau nga tamariki o te wahine nei, o Te-ata-i-rehia ka noho aua tamariki ana i te iwi ano o te whaea, a ka noho ano hoki te whaea i tana iwi ano, noho tahi ai ratou ko ana tamariki i Manuka nei, ara i Te-pae-o-kai-waka i Wai-uku, a he tamaiti
I te wa koa i patua nei a Whare raua ko Tapa-ue e aua morehu o aua tini Hapu nei, i riro mai te tinana o Tapa-ue i a ratou, a i mau i nga tangata o te Hapu o Te-ata-i-rehia, a he mea mahi aua wheua o Tapa-ue e ratou hei mata matika (matau). Kihai te iwi ra i titiro kua moe ta ratou kotiro i a Tapa-ue, a ka tapu aua koiwi; kao, he mea mahi ano aua koiwi e ratou, ahakoa he taokete aia no ratou.
Kua hoki noa mai te iwi a Te-ata-i-rehia ki Wai-uku nei noho ai, a he mea mau mai a Te-ata-i-rehia e ratou, me nga tamariki ano a Tapa-ue raua ko Te-ata-i-rehia he mea mau mai hoki, kua pouarutia ra hoki a Te-ata-i-rehia, me nga wheua ano o Tapa-ue, he mea mau mai ano e ratou ki Manuka nei mahi ai.
Ka taka ki aua ra nei, ki te wa e hiia ai te mango o Manuka, a ka hoe te iwi nei ki te hii, a ka eke atu te tamaiti potiki a Te-ata-i-rehia raua ko Tapa-ue ki nga waka hoe ki te hii mango. Ko Papaka koa te ingoa o taua tamaiti raka, a ka eke atu aia ki aua waka hi ra. Tera ano ia ona tuakana te noho ra i te kainga ratou ko to ratou whaea ko Te-ata-i-rehia, a kotahi nei ano te mea i haere ki te hi ko Papaka anake, ka hoe nei aua waka ra ka tae ki te tauranga hi ika, ka tukua te punga, ka tahi ka hi, a ka kore pea e hohoro te kai mai o te ika ma te tangata kei aia nei te matika (matau) i whakakoia ki te wheua o Tapa-ue. Ka tahi ka whiua taua matau e mau ra te wheua a Tapa-ue ki te wai, a ka roa e takoto ana, a te hohoro te kai mai o te ika, ka karanga te tangata kei aia ra taua matau ka mea,—
E tama a Ue Awhia (ahea) hoki ta taua?
Kua kai mai te ika, kua eke, ka roa te ika te kai mai ka pena ano ana kupu, inamata kua kai mai, kua eke, me te whakarongo ano te tamaiti ra ki te tangata e karanga ra ki tana matika (matau),—
E tama a Ue Awhea hoki ta taua?
Ko Ue-rata hoki te matua o Tapa-ue raua ko Whare.
Mo nga wheua hoki o Tapa-ue tera e karangatia ra,—
E tama a Ue Awhea hoki ta taua.
Kihai i hohoro te kai mai a te ika ki taua matika i te wheua a Tapa-ue koia aua kupu i kiia ai awhea koa ka kai mai te ika ki taua wheua.
Ka rongo nei te tamaiti nokinoki (iti) ra ki aua kupu a te tangata e hi ra, ka waiho i roto i aia i te tamaiti raka taua karangaranga a taua tangata, a ka hoki ki uta, ka haere aia ki tana whaea, a korerotia atu ana eia aua kupu raka (ra) ki tana whaea, a ka mea atu aia ki tana whaea, “E tai he aha ra te mea e karangatia ra e nga tangata i runga i to matou waka.” Ka mea atu te whaea, “E pewhea (pehea) ana.”
Ka ki atu te tamaiti, “Ka roa ra e hi ana, a te hohoro te kai ake o te ika ka karangatia:
E tama a Ue Awhea hoki ta taua?
kua kai mai te ika.”
Ka ki mai te wahine ra ki tana potiki, “E ko, ko to matua, ko Tapa-ue, ko nga wheua tena i hanga hei matika (matau).”
A ka rongo te tamaiti ra ki te korero o tana whaea, ka tangi aia. He matua ano ki aia enei e hi nei i nga wheua o Tapa-ue, he tungane no tona whaea.
Ka noho te tamaiti ra ka whakaaro, ki te mahi a nga tungane o tona whaea ki aia, i te mea i nga ra e patua ai te ika, a ka mau te Roha (whai) a ka tunua te ate o te roha (whai) a ka haere atu a Papaka ki aua tungane o tana whaea ki te tahi o te ate o te Roha mana, ka pana atu aia e ratou ki tahaki tangi ai.
Tera ano ia nga tuakina a Papaka ma kei Wai-kato e noho ana, ara nga tamariki a etahi ano o nga wahine a Tapa-ue, noho ai era tamariki i nga Hapu ano, me nga Iwi ano o to ratou whaea i roto i Wai-kato.
Ka noho te tamaiti nei a ka whakaaro a ka tangi, ka tahi ka mea atu tana whaea “E ko, haere mai haere ki o tuakana, whai whakaaro mou” ka whakaae te tamaiti ra. A ka ki iho aia ki tana whaea, “E muri i au e eke he ope, e rere ki runga ki te whare.”
Ka haere te tamaiti nei ki roto ki Wai-kato ka tae ki era o ana tuakana e noho ra i Wai-kato, a korero atu ana aia ki a ratou i tana haerenga i runga i te waka hi ngohi o te iwi o tana whaea, a i te karangatanga a te tangata e hi ra
E tama a Ue Awhea hoki ta taua?
Ka tu te korero, a ka tuturia te ope taua ma aua tuakana a Papaka, a ka huihui katoa te iwi ra, ka rupeke (poto) katoa nga tama a Whare raua ko Tapa-ue, ka tahi ka hoe mai a ka u ki Te-awa-roa, hapai tonu mai, i te ata ka whakaekea, tangi ana te patu, a ka rere a Te-ata-i-rehia ratou ko era o ana tamariki ki runga ki te whare, a ka patua te iwi katoa. A ka kite nga tungane o Te-ata-i-rehia i a Papaka i to ratou iramutu. Ka karanga atu ratou ka mea—
E Papaka au nei.
E whiua ana te patu a Papaka, me te karanga atu a Papaka ki era e karanga mai ra —
Na te ate a te Roha na
Kua u te patu, kua mate tenei o ana matua, ara o nga tungane o tana whaea. Ka whiua ano te patu a Papaka ki te tahi ano o ratou, ko te patu e whiu ana ko te kupu e kiia atu aua—
Na te ate a te Roha na
he mea penei katoa aua tini tungane o tana whaea eia a mate katoa era. I pena atu ai koa te kupu mo te ate o te Roha i tonoa atu ra eia ki a ratou, i nga ra ona e tino iti rawa ana, i nga wa
Ka tahi nei ka huna nga tangata o Manuka, a ka tahuri tonu ki te huna i nga iwi nana o ratou matua i patu ngaro iho aua iwi ra, a no reira tenei papaha—
Nga piripiri o Papaka Riri whakawareware.
Tahuri atu ano kei te patu i ona matua, ara i nga tungane o tana whaea. E whakataukitia ana taua whakatauki ra ki a Nga-ti-teata—
Nga piripiri o Papaka Riri whakawareware.
Ka noho a Tara-ao i tana kainga i Kawa. Ka noho a Ka-rewa i tana kainga i te Akau. Kei te tuawhenua to Tara-ao kainga, kei te taha o Keke-puku, kei te taha moana to Karewa, kei te tai tuauru.
Ka moe te tuahine o te tahi i te tahi, me te tuahine o te tahi i tetahi.
Ka noho nga tangata nei, a ka hiahia tetahi kia haere atu ki te kainga o te tahi, a ka haere atu ki te kainga, a ka noho raua a ka tautohetohe raua ki a raua. Na Karewa ano te kupu
Ka mea atu a Tara-ao, “He aha tau kai e hohoro ai te maoa.”
Ka mea atu a Karewa, “He pipi.”
Ka mea atu ano a Tara-ao, “Me ota kai mata?”
Ka mea atu a Karewa, “Kahore me tunu kite ahi.”
Ka ki atu a Tara-ao, “E kore tau e tae ki taku, ki to te wai maori, ki te koura.”
Ka ma a Karewa, “E kore tau e tae ki taku,”
Ka tautotohe raua, te tahi me te tahi, a ka haere te tahi ki te tiki i tana i te Pipi, ka haere a Tara-ao ki te tiki i tana i te Koura. Ka mea atu a Karewa ki a Tara-ao, “Ko tau ki mua e tunu ki te ahi.”
Ka mea atu a Tara-ao, “Kao ko tau ano ki mua.” Ka tahi ka whiua e Karewa tana ki te ahi, ara te Pipi me te pupuri a Tara-ao i tana i te koura wai maori, tukua ana e Tara-ao, ka roa te pipi a Karewa ki runga ki te ahi, kihai i hohoro te kohera, tahi ano tukunga atu a Tara-ao i tana ringa ki te kawe atu i tana ki te ahi, whakapangia atu ano ko nga hihi o te koura raka ki te ahi, inamata kua whero nga hihi o te koura i te ahi, a haere atu te karanga a Tara-ao, “Tena ka whero ta Tara-ao.” Kopi (kapi) tonu te pipi a Karewa, a kihai i hohoro te kohera te pipi a Karewa, a waiho tonu iho aua kupu a Tara-ao nei hei whakatauki, ara enei kupu—
Tena ka whero ta Tara-ao.
Mo te tangata i tahuri ki te patu tangata, a ka whaka tika te iwi te whananga ranei o te tangata i patua ra, ka taki atu te hunga nana i patu ki ona whanaunga ranei, ka mea—
Kua whero ta Tara-ao, E kopi ana ano ta Karewa. Engari tau kua whero.
Tetahi, ka kite atu te tangata i te kakahu whero e mau ana i te tangata, e riri ana ranei ka mea atu, “E hara ka whero ta Tara-ao.”
A waiho iho taua tautohe a raua nei, hei take pakanga ma Karewa ki a Tara-ao, mo tana pipi kihai ra i hohoro te kohera.
Ka whakamau (maua-hara) a Karewa ki a Tara-ao, ka mea a Karewa kia patua a Tara-ao eia, a ka tino riri a Karewa ki aia, a haere riri ana te tahi, me te tahi, kaore te tahi i kite i te tahi, kaore te tahi i kite i te tahi.
A ka taka te mahara i a Tara-ao, a haere ana aia ki te whakamokamoka i te patu a Karewa, me tana patu ano i haria (maua) eia i aia mau ai, ko te tau o tana patu o ta Tara-ao he tau kawa-rangi, ko te tau o te patu a Karewa he tau kuri, ara he hiako kuri.
Ka haere a Tara-ao ki te kainga o Karewa, a ka tata atu aia ki reira, ka nohoia atu eia i tahaki, a ka po no ano ka warea a Karewa raua ko tana wahine, te tuahini o Tara ao e te moe, ka haere atu aia a ka tae ki te whare, roko-hanga atu e ngongoro ana nga ihu a te toko rua ra, o Ka-rewa raua ko tana hoa.
Ko te patu a Karewa he mea tui ki tana ringaringa, a mau rawa atu te tau i te keke, a e urungi ana te patu i raro i o raua mahunga.
Ka tomo atu a Tara-ao ki roto ki te whare, te kaha ano te hapai ake o nga pane o te toko rua e moe ra, ka taea te patu ra, ko te tau e tui tonu ana i te ringaringa, te kaha ano te unu e te tangata ra i te tau o te patu ra a ka taea, a ka riro ake, te taenga atu o te tangata nei o Tara-ao ka mau ki tana patu komotia atu te tau ki te ringa o Karewa ka mau, kuhua atu te patu ki raro i nga pane me te mea ko tana i tangohia mai ra e Tara-ao, a whakatika ana a Tara-ao i taua po ano, hoki ana aia kitona kainga.
E moe ra a Karewa raua ko taua wahine, ara te tuahine a Tara-ao, ka ao te ra, ka maoa te kai o te ata a ka haere a Karewa ki te kai, me te patu ra ano i te ringa mau ai, a ki tana tohu iho, ko tana patu tonu ano kaore hoki ana titiro iho ki te ahua, no te mea ko te maunga ano tera o tana patu o tana moenga iho ra ano o te po ra ano.
Ka totoro te ringa a te tangata nei o Karewa ki te kai me te mau ano te tau, me te patu ano i tana ringa ano e tarewerewe
Ka mea atu te tane, “Ko taku patu nei ano hoki.”
Ka mea atu ano tana wahine, “He tau kuri tau, he tau kawa-rangi tena.”
Ka tahi a Karewa ka titiro iho a ka kite hoki i te patu ra, ko te patu a Tara-ao, ka mea aia, “E kua mate au i te mokai ra.”
Ka whakaaro a Karewa, a ka whakataka (huihuia) i te ope taua mana hei patu i a Tara-ao, he mano te ope nei, a ko te iwi o Tara-ao hoko whitu ano.
I te hokinga atu nei o Tara-ao i te po i riro ai i aia te patu a Karewa, mahi tonu atu aia i te pa mo ratou ko tana iwi, ka oti te Pa ra, ka tahi ka keria te rua i waenganui o te Pa, hei huarahi haerenga mo ratou ko tana iwi ana taea te Pa ra e Karewa, ka keria te rua ra a puta rawa atu i tawhiti noa atu o te Pa, he mea kari (keri) i raro i te whenua.
Te haere atu nei te ope a Karewa, a ka tae ki te Pa o Tara-ao, ka huaki te taua a ka whawhai ki te Pa, po noa e whawhai ana a ka tata ki te awatea, ka tahi a Tara-ao ratou ko tana hoko whitu ka tika i roto i te rua i keria ra, tae atu ki te kuwaha o taua rua ra ka tomo ratou ki roto i taua rua, tutakina iho te kuwaha, ka mea atu a Tara-ao ki tana wahine ki te tuahine o Karewa, “Me noho koe hei tutaki i te kuwaha o te rua nei.” Ka whakaae te wahine ra, ka tae te wahine ra ka tutakina eia te kuwaha o te rua a nohoia iho eia a runga o taua kuwaha.
I ako iho ano a Tara-ao ki tana wahine i ki atu, “E tae mai a Karewa, a e karanga mai i waho kia haere atu maua ki te riri, ka ki atu, ‘Taihoa kia oti te heru kia pai ai te haere atu.’ A kia ata whakarongo ake, e tangi taku Pu-tara, ko au tena, kua puta au ki waho, ka ora au.”
Haere ana te tangata ma ratou ko tana iwi i raro i te reinga, a noho ana te wahine ra i runga i te kuwaha o te rua. Nawai a ka takiri te ata, a kua tae mai ano te taua ra ki te taha o te Pa,
Ka mea atu tana tuahine te wahine a Tara-ao, “Kei te heru to taokete i aia.”
Ka mea atu a Karewa, “Ae ra, hohoro mai.”
Ka mea atu ano te wahine ra, “Waiho kia heru to taokete, ka puta atu ai ki waho.”
Ka awatea no ano, a ka tomo atu te taua ra ki roto ki te Pa, me pewhea hoki i te iwi o te Pa raka kua ngaro noa iho, ko wai ano hei noho i nga maioro o te pa ra tiaki atu ai i te taua, hei pana atu ano kei puta mai te taua ki roto. Ka tomo no ano te taua ra ki roto ki te pa tirotiro kau ana, ka kimi (rapu) ratou i te ara i ngaro ai a Tara-ao ma, a ka ki kei roto ano i nga whare e noho mai ana, ka karanga ano a Karewa, “Puta wai ki waho,” kihai i roa kua noho te taua ra i te pa noho ai.
Te haere ra a Tara-ao ma i roto i te rua i keria ra e ratou, a roa kau iho ano te ata e hae ata mai ana kua marama iti nei, ka tangi mai te pu-tara a Tara-ao. Kua puta aia ki waho i te pito o te ra ma, kua ora aia kua haere maori noa iho i te koraha.
Rongo kau ano te wahine ra i te tangi o te Pu-tara a Tara-ao, ka mea atu aia ki a Karewa, “Ka rongo koe i te tangi o te Pu-tara ra, ko te Pu-tara a to taokete, kua puta aia ki te whai ao.” Rere rawa atu te tangata ra a Karewa ki roto ki te whare e nohoia ra e taua wahine ra, titiro kau ana aia a Karewa, kua riro noa atu te tainanakia ra a Tara-ao, a ka kimihia (rapua) te huarahi e Karewa i haere ai tana hoa riri, a kihai i kitea, ka tahi a Karewa ka tae ki te wahine ra, ka pana atu e Karewa i tana wahi e noho ra kia taka te wahine ra ki tahaki o tana nohoanga, titiro rawa iho a Karewa e tuwhera (puare) ana te rua i haere ai a Tara-ao ma, ka tino riri te tangata ra ki tana tuahine, hei aha ma te wahine ra te riri o tana tungane, kua riro ra tana tane kua ora.
Ka maranga te kai whai (aru) a Karewa i a Tara-ao ma, whai noa whai noa kihai te mea kotahi i mau i a ratou. Noho rawa atu a Tara-ao i roto i Wai-kato.
Ka noho nei a Tara-ao i tana kainga i roto i Wai-kato, a roa kau iho ano, ka haere atu tana wahine ki aia, a moe ana ano raua.
He tupuna ano tenei a Tara-ao no Wai-kato, ara no nga iwi katoa.
No te haerenga (omanga) mai o Tara-ao, ka hemo aia i te kai, ka tahuri aia ki te tata ponga hei kai mana, koia i whakataukitia ai te whakatauki nei,—
Tara-ao-tata ponga.
Ko Koroki raua ka Tao-whakaro. Ko Koroki no te taha ki Wai-kato. Ko Tao-whakairo no Nga-ti-rau-kawa.
Ka noho enei tangata i Horo-tiu i te taha o te awa o Wai-kato, ko te Pa o Koroki i te tahi parenga o te awa o Wai-kato o Horo-tiu, i te taha ki te taone Pakeha nei i Kemureti (Cambridge). Ko te Pa o Tao-whakairo, i te tahi taha ano o taua awa nei ano, i te taha ki Puke-rimu.
Ka pahemo (pahure) a Tao-whakairo ki te haere ki nga kainga mahi tuna, ka noho tana wahine i te kainga, ka moe nei te wahine ra i roto i te whare, a ka ao te ra ka puta aia ki waho ki te mimi, ka haere mai aia ki te taha o te awa o Wai-kato noho mimi ai, a ko tana aroaro ahu tonu atu ki te Pa o Koroki. He wahine pai koa taua wahine ra. I tena ra, i tena ra, he titiro ta te tangata nei ta Koroki ki taua wahine e haere mai ana ki te mimi a ka tae ki taua ra nei, ka kaha pea te pana ake o te taukari o Koroki kia tae aia ki te wahine ra. A i te ata ano ka puta ano te wahine ra ki tana mahi ra ano. A ahiahi kau ano kua whiti atu a Koroki ki tawahi ki te Pa o Tao-whakairo, tae atu ki te wahine ra, ka korero raua, a ka rite ra ano a raua korero, ka tahi te wahine ra ka tinihangi, kia haere aia ki te tiki kumara i te rua kumara mana, a ka mea atu aia ki ana hoa
Tukua ana e Koroki kia haere te wahine ra, a ka pahure, ka mea aia, “Ka hoki au ki tawahi ki taku pa,” a ka haere a Koroki, ka hua te nuinga o nga wahine ra koia ano kua hoki a Koroki ki tana Pa, kaore ka haere te tangata nei ka ahu ki te rua kumara ra, rokohanga atu ko te wahine ra e noho ana, te hopukanga atu kua hinga ki raro tangi ana te kiko ka mutu no ano, hoki ana a Koroki, a hoki ana ano hoki te wahine ra ki tona whare. Ao ake te ra ka tae mai te tane tupu a te wahine nei, kua pa te pawera ki te tangata ra ki te tane o te wahine nei, i aia e mahi tuna ana. Tae kau mai ano aia, ka ki atu ki tana wahine, “Ka nui toku pawera,” kihai te wahine ra i hamumu atu; ka mea atu ano tana tane, “Kaore he tangata nei i tae mai i muri i au?”
Ka mea atu te wahine ra, “He tangata ano,” ka tahi te tangata nei ka tirotiro i roto i te whare, a te mohio pea ki tana i whakaaro ai, ka tahi aia ka haere ki te rua kumara tirotiro ai, titiro noa ake ki te korupe o te rua, ko te huruhuru kuri e mau ana, no te huru o Koroki a kua mohio te tangata nei, kua taea tana wahine e Koroki, kua mohio hoki aia, na Koroki anake te kahu kuri o te whenua nei e kakahuria ana i aua ra nei i aua Pa nei, ka hoki ano te tangata nei ki tana wahine ka mea atu, “Ha, i konei a Koroki ne?”
Ka mea atu te wahine ra, “Mei te aha?”
Ka mea atu te tangata ra ki tana wahine ka whakaaria (whakaaturia) atu te huruhuru kuri i tangohia mai ma e piri ana i te korupe o te rua kumara. Ka mea atu, “Titiro mai ki nga huruhuru kuri nei i te korupe o te rua kumara ra e mau ana, no te huru o Koroki enei mea.”
Ka mea atu te wahine ma, “Ae.”
Ka mea atu tana tane ki te wahine ra, “Kua taea ha koe e Koroki ne?”
Ka whakaae atu te wahine, ra ka mea atu, “Ae he roa atu nou, a he ngaoko ake no taku maro.”
Ka po, a ka ao te ra, a ka kitea atu a Koroki ka puta ki waho o tana pa ki te mimi, a e ahu mai ana tana aroaro ki te awa o Horo-tiu, a kua kitea atu aia e Tao-whakairo, ka tu a Tao-whakairo i te parenga o te awa i te tahi taha o te awa, i raro iho o tana pa, ka pa te karanga ki a Koroki ka mea, “Te tangata ra, te tangata ka” (ka tahuri mai a Koroki ka mea atu ano a Tao-whakairo), “Kowai koe?”
Ka karanga atu a Koroki, “Ko au.”
Ka mea atu a Tao-whakairo, “Ka koe ko wai?”
Ka mea atu a Koroki, “Ko au ko Koroki.”
Ka karanga atu ano a Tao-whakairo, “Ka hei tau, apopo ra koe taona pakapakatia ana ki nga kohatu o Kuru-pa ngoi.”
Whakarongo tonu atu a Koroki, kihai i hamumu, kihai i aha, a hoki puku ana aia ki tana whare, a hoki riri ana hoki a Tao-whakairo ki tana whare.
Ahiahi kau ano ka taka a Koroki ki runga ki te waka kopapa, ka hoe ki Wai-kato, tae atu ka korero i te kanga mona i kanga nei e Tao-whakairo, ka tukutukua te karere e Wai-kato, ka mene (poto) te ope taua patu mo Tao-whakairo, ka hapainga mai e te ope ra, ka tauria te pa o Tao whakairo ka horo nga Pa o Tao-whakairo, a ko Tao-whakairo ano i taona e Koroki.
Ko te timatanga tenei o te pakanga a Wai-kato ki a Nga-ti-rau-kawa.
He matua a Koroki no Hape raua ko Haua, na Haua ko Nga-ti-haua, ko Waikato.
Ko Hotu-nui anake tenei ka mahia i enei korero o tenei tatai korero whakapapa.
Ka moe te tangata ra a Hotu-nui i te wahine, no Kawhia te wahine a te tangata ra no nga heke tawhito o mua atu ia Tai-nui.
Ka hapu te wahine ra, ka tuahu te tangata ra i tana maara, hei maara kumara mana, ka ore i oti te whakato i te kore purapura kumara, ka tahi a Hotu-nui ka haere ki te tahae i te hapoki kumara a Mahanga, hei whakato mo tana maara. Nei ra ko te koromatua o te waewae o Hotu i piko ki waho. Ka pau te tahae nga kumara o te hapoki (rua-kumara) ra, ka rapu a Mahanga i te tangata nana i tahae tana hapoki, ka kitea nga waewae ra i te kuwaha o te hapoki ko nga waewae he piko te
Nei koa ko Mahanga he hungawai nona no Hotu-nui, ka tahi a Hotu ka mea kia haere ke aia he whenua ke, he whakama hoki nona mo tana tahae, kia ngaro atu ai aia i e iwi i kite i tana tahae, kei waiho tonu hei tawai a hei taunu i aia, e heke ai te tupu ona, me te mana o tana kii.
Ka haere te tangata ra ki tana wahine e hapu ra ka mea atu, “E whae, e muri nei e whanau to tamaiti, me tapa te ingoa ko, “Maru-tuahu, mo taku maara i maru tuaha kau nei au kaore nei i oti.”
Ka haere te heke o te tangata ra o Hotu-nui, haere ake te heke ra hoko rima ka ahu te haere ki Hau-raki, puta atu ko Whare-kawa, ki te wahi i u ra a Marama raua ko tana taurereka, i te wa i rere ai a Tai-nui i roto i Hau-raki, a rokohanga atu e Hotu ma he tangata ano i reira, ara he ta ngata ano no tera whenua, ko “Uri-o-pou” te ingoa o taua iwi, ka noho te heke o Hotu-nui ki te tahi o nga Pa o taua whenua nei o Whare-kawa ki Whakatiwai. Te rangatira o tera whenua katoa o tera iwi hoki ko Rua-hiore, ka noho taurekareka te heke o Hotu ki tera wahi, ko te taurekareka tenei o Hotu, ka whiwhi a Hotu ma i te kupenga, ka hao i te ika, ka tikina mai e taua iwi ka murua nga ika a Hotu ma i hao ai: ka keri a Hotu mai i te roi, ka tikina mai e taua iwi e Uri-o-pou ka murua, ka keri a Hou ma i te pohue, ka murua ano e taua iwi, te mea iti te mea rahi a Hotu ma, he muru kau ano na taua iwi.
No muri ia Hotu i haere mai ai, i mahue atu ra tana wahine, ka whanau taua wahine, he taane te tamaiti, ka tapaa te ingoa o taua tamaiti ko “Maru-tuahu,” ko te ingoa a Hotu i ako iho ra i te ra i haere ke ai aia i te kainga o tana wahine.
Ka tupu to tamaiti ra ka kaumatua, ka haere ki te takaro i roto i nga puni tamariki o te kainga ona e noho ai, ko te takaro he taa kaihotaka ara he potaka, he niti, he pirori, ko a te tamariki ko ana takaro.
Ka rere te potaka a Maru-tuahu, ka hae etahi tamariki, ka mea, “Engari ta te poriro nei rere rawa,” a pena tonu te mahi a aua tini tamariki te tawai tonu ia Maru-tu ahu i nga wa ona e puta ke ai te pai o tana mahi takaro i a ratou: a ka mahi takaro mamau ratou, ka kaha ko Maru, ka hinga ana hoa i aia, ka mea mai aua tini tamariki, “Poriro, kei whea tou matua?” ka whakama a Maru ka hoki ki te whare, a ka tae ki tana matua wahine, ka mea atu a Maru ki aia, “E whae kei whea toku matua taane?”
Ka mea atu te whaea, “Mau e titiro ki te putanga mai o te ra.”
Ka mohio te tamaiti ra ki te tikanga o aua kupu o tana whaea, waiho tonu i roto i tana ngakau.
Nawai ra ka tino kaumatua te tamaiti ra, ara ka pakeke, ka tangatatia, ka taia ki te moko.
Ka noho ka mahara a Maru ki nga kupu o tana whaea, a ka mea aia ki tana taurereka kia haere raua, he mea hoki, he haere ki te kimi (rapu) i te matua taane a Maru. Ka haere raua ko tana ropa (taurekareka), ka mahue te kainga tupu ona i whanau ai ka haere a Maru ki nga Pa i te ara o raua i haere ai, ka tae he Pa ka ui, “Kahore ranei he heke i haere mai nei?” Ka mea mai nga tangata o tera pa, “Kaore, engari kotahi ano te heke no mua noa atu, ko te heke a Hotu.” Ka mea atu a Maru, “I ahu whakawhea?” Ka mea mai nga tangata, “I ahu ki te putanga mai o te Ra.” Ka haere te tangata ra, tenei Pa, tenei Pa, ka patai (ui) ano, “Kaore ranei he heke i haere mai nei?” Ka meatia mai, “Ae no mua noa atu na Hotu te heke haere i reira.” Ka haere tonu to tangata ra puta rawa mai i Whare-kawa i Hau-raki. I te ara ano e haere atu ana raua, ki ano i puta ki Whare-kawa, ka kite raua i te manu e mui ana i te puriri, he kukupa he tui, ka piki a Maru i te puriri ra ki te wero manu ma raua, ko te hoa i noho i raro i te putake o te rakau ra, tera nga wahine ra te haere mai ra, he haere ta raua ki te whawhati kiekie hei whariki whare, toko rua raua, he tamahine anake raua na Rua-hiore, na te rangatira o tera whenua. Ko te rakau i pikitia nei e Maru, ara te puriri i werohia ai eia he manu ma raua, kei te Tarata e tu ana, a e tupu mai nei ano i enei ra, he
Ko te mea kua kite wawe o nga wahine ra ia Maru-tu-ahu ma ko te teina, hoki puku ana taua wahine, kihai i korero ki tana tuakana ka tae aia ki to ratou Pa, ka mea atu ki tana iwi, “Kaore, kaore, kaore te pai o te tangata nei.” Ka mea mai te matua, “Tikina ngarea (tonoa) mai ki te kainga.” Ka haere ano aua wahine ra ki te wahi i kitea ra a Maru e te teina, ka tae, ka kite mai te taurereka a Maru i aua wahine, ka karanga ake taua ropa ki tana rangatira, “He tangata e haere nei.” Hohoro tonu te heka o Maru ki raro, kua tae iho, kaore hoki ana kakahu i aia, i aia i runga i te rakau, ka tae mai nga wahine ra kia Maru ma, ka mea atu kia Maru-tuahu, “Hoake tatou ki te kainga.” Ka mea atu a Maru, “Hoatu.” Ka haere nga wahine ra, no muri a Maru ma i haere atu ai, ka hoki nga wahine ra, i te ara ano ka totohe raua ki ta raua taane, ka mea te tahi mana ano, ka mea te teina maku ano, naku i kite taku taane.
Ko nga ingoa enei o aua wahine ra ko Pare-moehau te tuakana ko Hine-urunga te teina, ka haere atu a Maru-tu-ahu ka tae ki te Tarata, ka waiho te heru me te takawai (tahaa) hinu i runga i te kohatu, haere tonu ka tae ki te Pa, ko te ingoa o te Pa, ko Pu-anoano: i te po ka waiho te pueru (kakahu) a te tangata ra i te taha o tana taurereka, ka hoki ki te horoi i aia, ki te uku, uku tonu, heru tonu whakawahi tonu ki te hinu, tia tonu iho ki te rau kura, hoki tonu mai ano i te po, ka ao te ra, ka patai atu te tangata ra a Maru-tuahu, ki te iwi i te kainga, “Kaore ranei he heke nei?” Ka mea mai te iwi ra, “Nowai koia?” Ka mea atu ano tangata ra, “No ra he patai noa atu ano.” Ka mea mai ano te iwi ra, “Kotahi ano ra te heke no mua noa atu na Hotu.” Ka tahi ka mohio te tangata nei kei reira tana matua, ka haere te tangata nei kia kite i tana matua ia Hotu. I Whakatiwa a Hotu e noho ana, ka tae, ka tahi ka peke a Maru-tuahu ma runga i te huahua o te pa, kaore i tomo ma te kuwaha tomokanga o te pa, he tapu nona, haere tonu noho rawa atu i
Ka noho raua i te roro o ta raua whare ka patai atu a Hotu, “Kowai to ingoa?”
Ka mea mai a Maru-tuahu, “Kaore koia koe i mea atu ki to wahine, e whanau to tamaiti me waiho te ingoa i to maara i tuahu kau ra koe?”
Ka mea atu a Hotu, “I pena ano.”
Ka mea atu te tangata ra, “Ko Maru-tuahu toku ingoa.”
Ka tahi te tangata ra a Hotu ka tangi ki tana tamaiti kia Maru-tuaha a po noa, ka tahi ka ako a Hotu i nga tangata o tana pa kia kaua e puta ki waho he po tapu, mo te ahunga o te tuahu o tana tamaiti o Maru-tuahu. Kai (kei) nga tamariki whai matua hoki i te tamarikitanga ano e tohi (iriiri) ana. Na ko Maru-tuahu kaore ona matua, ka tahi nei ano ka tae ki tana matua me te karakiatia ano e Hotu.
Ka moe a Maru-tuahu i ana wahine i nga tamahine a Rua-hiore ia Pare-moe-hau raua ko Hine-urunga, ka noho ki Whakatiwai.
Ka patai (ui) atu a Maru ki a Hotu, “E atawhai ana au Rangatira i a koe?”
Ka mea mai a Hotu, “Kaore e toe te paku iti ki taku
Ka tupu te whakaaro a Maru-tuahu ka tahi ka whakamatautau a Maru, ka tonoa he tangata ki te tiki ngohi (ika) ma Maru-tuahu, i nga kupenga a te tangata whenua, kaore i homai he ngohi (ika): whakatauki mai ana nga tangata i te kupenga, “He tikitiki nou nga harakeke i O-toi?” Ka titiro a Maru-tuahu ka tahi ka taa i te kupenga mana, nui noa atu te kupenga i oti ia Maru-tu-ahu ma, ka tahi ka mahi i te ngohi, hei Hakari maana kia Uri-o-pou, tini noa iho te ngohi, ka tahi ka mahia to uta, he rau rakau, he pukapuka te rakau tini noa iho. Te ngohi i rite ki tenei mea, he patiki, ka tahi ka huia ki roto ki te ngohi, kia kiia atu ai he ngohi katoa aua mea. Ka hangaa te whare, e waru kumi te roa o te whare ka oti. Ko te take o tenei hakari he huna na Maru-tuahu i nga tangata o te whenua nei, he takitaki hoki i te mate o Hotu i aia i whakataurekarekatia nei.
No te otinga o te whare ra, ka tahi ka huihui mai te iwi katoa o te whenua ki te kai i te hakari a Maru-tuahu.
Nga iwi i haere mai ko Uri-o-pou ko Marama, ko te Wai-taha; ka whaowhina (whaona) te whare ra, kii tonu i te tangata, no te po ka tahi ka hunaa nga tangata katoa e Maru-tuahu ka patua ka ngaro, ka riro te whenua ia Maru-tuahu, o Whakatiwai mai ano a Rawaki ana mai. Ko te timatanga tenei o te hunanga a Maru-tuahu i te tangata o te rironga ano hoki o nga whenua i aia.
Te ingoa o tenei hunanga o te tangata ko, te “Ika-pukapuka.”
Na ka noho nga uri o Maru-tuahu i Whakatiwai, ka whanau nga wahine a Maru-tuahu.
Whanau ake a te tuakana a Pare-moe-hau. Ko Tama-te-po, ko Whanaunga, ko Tama-te-ra, koia a Nga-ti-tama-te-ra, a Whanaunga, koia a Nga-ti-whanaunga.
Whanau ake ta te teina ta Hine-urunga, ko te Ngako, ko Tauru-kapakapa.
Kaore te ingoa o Maru-tuahu i riro i ana tamariki o mua, o muri hoki engari i riro i tana tamaiti o wainga-rahi (waenga
Ka noho nga uri a Maru-tu-ahu, a ka mate a Maru-tuahu, ko Hotu ia kua mate noa atu i muri iho o te “Ika pukapuka,” hui katoa te iwi ra hoko whitu. Ka noho nei te iwi ra ka whakatupu i aia, ka tae atu te kakahu nei a te Tatara, ki Whakatiwai, he mea mau atu ki reira e te tangata haere noa atu ki reira, he mea hanga hoki te Tatara ki te harakeke Whara-riki, ka kite te iwi a Maru i taua tu kakahu ka whakapai ki taua tu mea, ka tahi ratou ka patai (ui), “Kei whea tenei harakeke e tupu ana?” Ka meatia mai, “Kei roto o Hau-raki.” Ka tahi ka hiahia nga wahine o te heke ra kia haere ratou ki te tapahi i etahi o taua tu harakeke ma ratou, hei mahi kakahu Tatara ma ratou.
Ka whakatika nga wahine o Maru-tuahu, ara o te heke a Hotu, haere ake toko ono tahi ka eke mai hoki te wahine a Tauru-kapakapa i aua wahine, koia hoki te toko ono o aua wahine, a te tama a Maru-tuahu i runga ano i te waka ra, ko Waenganui te ingoa o taua wahine a Tauru-kapakapa. Ka hoe te waka wahine nei, i Whakatiwai ka u ki Wara-hoe, ka kite te iwi tangata o Hau-raki i te pai o Waenganui, ka mea kia tangohia hei wahine ma ratou, no te hokinga iho o aua wahine i te tapahi harakeke, a ka tae aua wahine ki ta ratou waka, ka hopukia a Waenganui e taua iwi, ka tukuna (tukua) nga hoa toko rima kia hoki ki Whakatiwai. Hoki tonu atu te toko rima ra ka tae ki to ratou nuinga, ka korero ratou kia Tauru-kapakapa, “Kua puritia atu to matou hoa, ko te iwi nana i hopu a i pupuri ko Tu-hekea.”
Ka tahi ka haere mai a Tauru-kapakapa ki te tiki mai i tana wahine ia Waenganui, ka na te taha tika mai te huarahi, a ka tae ki te kongutu awa o Pi-ako, ka tahi ka ahu ma roto i te awa a te Kere-pehi, ka na te Hiku te ara o te tangata ra kia puta ki Wai-hou, ka tae aia ki te Awa-iti ka noho i tetahi Pa o reira ko Matangi-rahi te ingoa o taua Pa, ka tahi ka haere te tangata ra ka na Wai-hou puta rawa atu i te Rangi-ora ka na runga
Kei runga o te Pare te waka ra, ka whakatangi ano te tangata ra i tana Pu-tara, ka tahi ka mohio te wahine ra, na tana taane: hoe tonu mai te waka ra ka u ki O-rua-rangi, ko te Pa tera nana i tango a Waenganui, ka tahi ka karanga ake te tangata ra i runga ano i tana waka, “Homai taku wahine.”
Ka mea mai nga tangata o uta, “Kaore e hoatu.”
Ka karanga ake ano te tangata ra, “Homai taku wahine.”
Ka tahi ka whakatauki iho nga tangata o uta, heoi ano ka hoe te waka a Tauru-kapakapa kaore aia i eke ki uta, ka hoki aia, a ka tae ki Whakatiwai, ka tupu te whakaaro a te iwi ra kia hunaa te iwi i tango nei i te wahine a te tama a Maru-tuahu.
Tana homaitanga o te ope a Maru-tuahu, ara o Tauru-kapakapa mo tana wahine mo Waenganui ki O-rua-rangi, ka takoto te pehipehi i waho o te pa i te tahi taha o te awa, ka tahi ka haere a Kai-rangatira, ki te torotoro i te pa ra, ka haere te tangata ra ki te pa, ka ako iho ki te ope, “E muri kei kai i te kai, kei inu i te wai,” i muri ano o te tangata ra, ka kainga te kai ka inumia te wai e te ope ra, te tino moenga o te tangata ra i moe ai i roto te pa ra a awatia noa, i rongo ake tera te tangata ra ki te haruru o te ngahiri e ake ana i te roi, ki te turituri hoki o te tangata e uta ana i te kupenga ki nga waka. Oho rawa ake te tangata ra, kua teitei noa ake te ra. Ko te whare i moe ai te tangata nei ko te whare kupenga. Ko te tino puninga a te tangata
Ka noho te iwi ra, ka noho te tangata whenua, kotahi tau e noho tahi ana a Nga-ti-maru me te tangata whenua, ka pai noa iho kia raua, ka haere a Kai-rangatira ki te Puru, ka kitea e nga pa ra, ka taka te mahara a nga Pa ra, “E ko te tangata tenei nana i torotoro a O-rua-rangi,” haere tonu te tangata ra ka tae ki te Pa i Kohanga, ka tahi ka meatia atu e enei Pa kua mahue mai nei “E kitea iho te tangata na e hoki mai ana, ka tuku mai i te karere.” Haere ake nga Pa ra kotahi te kau, ko Tara-ru te tuatahi, ko Tutu-kaka, ko Koro-nae, ko Poro-iti, ko te Totara, ko Haaronga-kaahu, ko Wai-kauri, ko Kopu, ko Huru-moi-moi, ko te Puta, ko Nga-hua-hou, ka kitea iho te tangata ra; ka whakamene (huihui) haere mai, nga tangata o nga Pa katoa nei, me te haere te tangata ra, me te haere te iwi katoa ra, a ka mahue te Totara ka tae ki Ku-pata, ka tahi ka huakina mai e te iwi ra, ki te tangata kotahi ra, ka tahuri aia ki te riri ki te iwi tini tini ra, ka tahi ka homai nga rakau (tao) a te iwi ra kia Kai-rangatira, he mano, he mano hoki te rakau i te homaitanga, tukua ake ana e te tangata ra ka hemo, tua rua mai, tua rua ano hemonga na reira ka whakatauki te tangata ra, ko te kupu tenei “Nawai u aku maku anake,” no te toru o nga wai tao a te iwi ra, ka tahi ka tu te tangata ra, mate rawa, he mea kohuru.
Na ka titiro a Nga-ti-maru, ka tahi a Tauru-kapakapa ka haere ki te tiki i tana iwi i tae ra aia ki Matangi-rahi ia Nga-ti-hako hei takitaki i te mate a Kai-rangatira. Hopukia mai ana ko Tauru-kapakapa ka kohurutia ka toko rua; ka raru a Nga-ti-maru ki ana tangata, waiho marire ana a Tauru ka takitakina ko te mate a Kai-rangatira, tana hoatutanga ko nga Pa kotahi nei te kau ka horo, moti (pau) ana te tangata, ka rere nga morehu noho rawa atu i Whitianga i Tai-rua, a e noho mai nei ano, ko Ngati-hei tona ingoa; ko te haepapatanga tenei o nga tangata o tenei whenua o Hau-raki, no reira te Whakatauki nei mo Kai-rangatira, “Ka haepapa te whenua.” Ko te tangata nona te kainga kua kore, a ko Nga-ti-maru te iwi o te whenua, a tae ana mai ki tenei ra, ara ki nga uri a Maru-tuahu.
Ka tahi a Nga-ti-maru ka ahu kia Nga-ti-hako ki te takitaki i te mate mo Tauru-kapakapa, tana hoatutanga ko Te-matau, he parekura, ka hinga a Nga-ti-hako mo Tauru-kapakapa, ka rere a Paeko raua ko Wharewharenga-te-rangi, noho rawa atu raua i Roto-rua, i Make-tu, i Whaka-taane, ka haepapa tenei whenua katoa a Hau-raki kia Nga-ti-maru.
I rere ano nga morehu o te “Ika pukapuka,” a noho rawa atu i Hokianga ara a “Uri-o-pou.” Ko Mara-tea e putanga.
Ko enei patunga katoa, na tenei iwi ouou, na nga uri o Maru-tuahu, tama a Hotu-nui tangata o runga ia Tai-nui.
Heoi ano ko te mutunga tenei, ka tangata whenua a Nga-ti-maru ki Hau-raki, a tae noa mai ki enei na.
Kaore i riro te mana a Maru-tuahu i ana tamariki o mua, engari i riro i tana tamaiti o waenganui ia te Ngako otira ko te karangatanga, ko Nga-ti-maru katoa.
Tenei te tahi timatanga tupuna. Ko Hotu-nui, no tawahi tenei tangata no runga i a Tainui; i haere mai i Kawhia, noho rawa mai i Hau-raki; i na uta mai he huarahi (ara), noho rawa mai i Whakatiwai; ko tana tamaiti ko Maru-tuahu, kihai ia i kite i tona whanautanga.
Ko te take i haere mai ai aia, he whakapaenga ki te rua kumara na ona hoa. Koia tenei te whakapae, he haerenga tahitanga no te tahae ki waho i te po, i te wa hoki i haere ai a Hotu-nui ki waho; ko te tahae kua haere ki waho i te turua-waenganui-po; no te ata, ka puta atu a Hotu-nui ki waho, ko nga waewae ona ka kitea i te ata, ka na runga atu i te huarahi
Ka haere mai te tangata nei ki tua nei, ka mea iho ki te whaerere, “Ki te whanau to tamaiti i muri nei, he tane, waiho i a Maru-tuahu te ingoa; me he mea he kotiro, me waiho te ingoa i a Pare-tuahu,” mo tana mara i tuahua kautia, kaore ra i whakatokia.
Ka haere mai, noho rawa mai a Hotu-nui i Whakatiwai, hei rangatira mo taua Iwi; e noho ana i reira, ka whakamoea ki te wahine, ka puta ki waha, ko Paka.
Ka kaumatuatia a Maru-tuahu, ka mau ki te patu, ka patai (ui) ki te whaea, ka mea, “E tai, kei whea te pae ki toku matua?”
Ka mea atu te whaea, “Tirohia e koe ki te putanga mai o te Ra.”
Ka mea atu te tamaiti ra, “Kei reira?”
Ka kiia mai e te whaea, “Ae, kei Hau-raki.”
Ka mea atu a Maru-tuahu, “He oi ano, kua mohio au.”
Ka tahi a Maru-tuahu raua ko tana ropa ka haere mai, haere mai ano raua me te here wero manu ano; i haria (maua) mai ai taua here e raua, hei haha (rapu) kai ma raua. Ka haere mai i runga i te maunga, a marama noa e haere ana, ka tae mai ki Kohukohu-nui: te putanga, kei Waha-rau i te ata, tera nga tamahine a te Whatu te haere mai ra—ko Maru-tuahu i runga i te rakau e wero manu ana, he tui te manu e werohia nei e Maru-tuahu, rokohanga mai e aua wahine ra e noho ana te ropa a Maru i raro i te rakau; ko ia i runga; ko te pueru (kakahu) i waiho i raro takoto ai. Te haerenga mai o aua wahine ra, ko te teina, ko te tuakana, ko te teina te wahine pai, ko te tuakana te wahine kino.
Ka kite aua wahine i te hoa o Maru—na te teina i kite —ka karanga te teina, “Taku taurekareka ra!”
Ka ki mai te tuakana, “Kei whea?”
Ka ki atu te teina, “He aha tera e noho mai ra i te take a te rakau ra?”
Ka oma nga wahine nei ki ta raua tangata; tohe ana te tahi kia riro i te tahi, tohe ana te tahi kia riro i te te tahi; ka hohoro te teina, ka riro i te teina. Ko Maru e titiro iho ana i runga i te rakau.
E patai ana nga wahine ra, e mea ana, “Kei whea ou hoa?”
Ka mea atu te ora nei, “Kaore kau oku hoa, ko au anake.”
Ka titiro nga wahine nei ki te puweru e takoto ana, ki te manu hoki e pukei (puranga) ana, ka patai tonu nga wahine ra. Kihai i taro, kua noho te tui ki runga ki te rakau e nohoia nei e Maru, ka tahi ka werohia te tui ra, ka tu, te ngoengoetanga. Ka tahi ka rangona e nga wahine nei, ka titiro ake te teina, a ka kite i te tangata ra e noho iho ana i runga i te rakau; kua taunaha ake te wahine nei ki te tangata ra, ka mea, “Taku tane ra!”
Ka mea te tuakana, “Taku tane ra!”
Ka totohe nga wahine nei ki ta raua tane; ko taua tangata, he tangata pai. Ka tahi ka karangatia ake e nga wahine nei kia heke iho; ka heke iho te tangata ra, ka tatu ki raro, ka hongi ki nga wahine ra; ka mea nga wahine nei, kia haere ratou ki te kaainga.
Ka mea atu te tangata nei, “Ae, ho atu! me waiho maua i konei; taihoa maua e haere atu.”
Ka mea mai nga wahine ra, “Ae, haere ake!”
Ka mea atu te tangata nei ki tana hoa, kia hoatu a raua kai ki nga wahine nei—he huahua kuku, e rua nga papa hinu. Ka haere raua, ka noho nga tangata ra i konei; ka haere a Maru-tuahu ki te uku (horoi) i tana mahunga ki te wai, hoki mai, e heru ana; ka mutu te heru, e tia ana kia herea te kotaha, e rima tekau o nga kaka, maka iho te kotuku, te huia, hei whakapaipai mona; ka ki atu ki te hoa kia haere raua. Kihai i taro, kua puta mai ano nga wahine ra ki te tiki mai ano i ta
Ka mea atu raua ki a Maru, “Tatou ka haere ki te kaainga!”
Ka whakaae a Maru, ka mea atu ki te hoa kia haere ratou; ka whakaae te hoa, ka haere ratou ko nga wahine ra; ko Maru, noho ana ia, i muri haere atu ia, i whakaaro te tangata nei, kaore ano ia i kitea e nga wahine nei. Ka haere nga wahine ra, ka titiro mai; te hohoro atu a Maru, ka patai atu nga wahine nei ki te hoa o Maru e haere tahi ana i a raua, “E! ko wai te ingoa o to hoa?”
Ka mea atu te ora nei, “Kaore koia he tangata o te tai hauauru e puta mai ana te ingoa ki konei?”
Ka mea atu nga wahine nei, “Aua ra! e puta mai ana ano ko Maru-tuahu, ko te tama a Hotu-nui.”
Ka mea atu te ora nei, “Koia ra tenei.”
Ka mea aua wahine, “Hua noa ko wai te tangata nei?”
Ka tahi ano te tangata ra ka haere, ka whakaaro kua patai te hunga wahine ra ki tona hoa, kua whakaaturia aia e tana hoa, kua kitea aia. Ko nga wahine nei e haere tonu ana ki a Hotu-nui raua ko te Whatu—tera hoki raua te tatari mai ra ki a raua kotiro. Ko te teina i haere kia rongo a Hotu-nui i tana tamaiti; ko te tuakana, i waiho hei arahi atu i a Maru-tuahu: haere ake te hunga nei, okioki ake; ko te teina i tawhiti nei ano e haere atu ana.
Ka pa te karanga a te wahine ra, “Ko wai tera, e Hotu-nui? e! ko to tamaiti ko Maru-tuahu.”
Ka karanga mai a Hotu-nui, “Kei whea?”
“Te haere atu nei kei muri i taku tuara, e haere atu nei; wharikitia te whare!”
Ka puta mai a Maru-tuahu, ka kitea mai e haere atu ana—ka haere atu te tangata me he kawau-pu te ahua—e haere atu ana te tangata ra, ka pa te tawhiri, “Haere mai! haere mai! haere mai! e tama, e! haere mai!”
Haere tonu atu, a ka tae ki te kaainga, tika atu, e tangi ana; a ka mutu, kei runga ko Hotu-nui, e taki ana, “Haere mai! e taku tamaiti, haere mai ki Hau-raki, haere mai, haere mai; nau ano koe i kuhu noa mai, haere mai.”
Ka noho a Hotu-nui ki raro. Kei runga ko Maru-tuahu, “Karangatia, e taku matua, tenei te haere nei ki Hau-raki, tenei te haha (rapu) nei i Hau-raki; kaore he korero a tenei mea a te mokai, tenei te haere nei; korero! kaore he kupu a te mohoao.”
He oi ano ka mahora te kai, ka haere ki te kai, ko te kai he kuri maori—ko ta namata kai nui tenei he kuri—hinga iho nga kuri kotahi tekau, ka kai nga tangata ra, me nga wahine ra. Ko nga wahine nei e noho ngangare ana ki ta raua tane; kihai i mohiotia nga ngangau o nga wahine nei, ko te ngakau o tetehi e mea ana, “mana,” ko tetehi e mea ana, “mana,” a ka mutu te kai, ka hoki ki tahaki. Ka ahiahi, ka ngiha te ahi i roto i te whare, ka moe; te whakatikanga mai o te wahine teina ra, kei te whai i a Maru, tahuri tonu atu te tangata nei, ka moe.
Ka hah (rapu) a te tuakana o te wahine nei; ka korerotia atu e te tangata, “Kei te moe raua ko Maru-tuahu.”
He oi ano, ka haurangi te wahine nei, ka riri ki tana teina: ki tana whakaaro hoki he wahine pai ia, e kore a Maru-tuahu e mataku i a ia. Te haerenga atu o taua wahine, rokohanga atu ko Maru-tuahu raua ko tana wahine e moe ana. He oti ano, ka ririri nga wahine nei ki ta raua tane, a kihai hoki i riro i te tuakana, he kino hoki no tana ahua; ko te teina ia, he wahine ahua pai, na reira i riro ai te tane i a ia.
Noho rawa ake a Maru-tuahu i reira, kua kaumatuatia a Paka te tama a Hotu-nui, ko te teina tenei o Maru-tuahu, na tetehi wahine na te tuahine o te Whatu. Ka moe a Hotu-nui i te tuahine o te Whatu, kia puta ake ki waho, ko Paka, ka iramutu ki a te Whatu. Ka moe a Paka i te tamahine a te Whatu, i te tuakana o tera i moe i a Maru-tuahu, kia puta ake tana ki waho, ko te Kahu-rere-moa——te tamahine a Paka.
Ka moe a Maru-tuahu i te tamahine a te Whatu, kia whanau ana, ko Tama-te-po, ko Tama-te-ra, ko Whanaunga; ta Tama-te-po ko Nga-ti-rongo-u; ta Tama-te-ra ko Ngati-tama-te-ra ano; ta Whanaunga ko Ngati-whanaunga ano; ka mutu.
Ka noho a Maru-tuahu i reira, ka korero mai a Hotunui ki te kino o tona Iwi e noho nei aia; ko te korero tenei a taua koroheke, he hokinga mai no nga waka o taua Iwi i te hao kupenga ika, ka tukua atu e ia tana tangata ki te tiki atu i te tehi ika mana. Kua tae atu te kai tiki atu i te tehi ngohi mana, ka patai (ui) mai te tangata o te kupenga, ka mea, “I haere mai koe ki te aha?”
Ka mea atu te kai tiki, “Na Hotu-nui au i ngare (tono) mai ki te tehi ika mana, he waha kawa nona.”
Ka mea mai te tangata o te kupenga, “He mahunga nona a O-toi? he tikitiki no tona mahunga te haraheke i O-toi?”
Ka rongo te kai tiki ra i aua kupu ka hoki mai, ka tae mai, ka patai atu a Hotu-nui, “Tena korero?”
Ka mea atu te karere ra, “Taku haerenga atu, ka patai au ki te kai hao o te kupenga; ka kite mai te tangata o te kupenga i a au, ka patai atu ahau ki a ia, ka mea mai te tangata ki a au, “Na wai koe i ngare mai ki te tiki ngohi mai?” Ka meatia atu e au, “Na Hoto-nui au i ngare mai ki te ngohi mana, he waha kawa nona.” Ka mea mai taua tangata ra ki a au, “He tikitiki nona te harakeke i O-toi?”
Ka mea a Hotu-nui, “Ko tenei e tama, he Iwi kino te Iwi nei, e hara, he Iwi whakaheke tupu tangata.”
Ka pouri te ngakau o Maru-tuahu, mo te korero a tona matua.
Ka mea atu a Hotu-nui, “E tika ana to pouri ki taku whakaaro, he Iwi kino te Iwi nei.”
Ka mea atu a Maru-tuahu, “Taihoa ka kite ratou i ta ratou mahi (huhi).”
Ka tahi ka mahia e Maru-tuahu ki te kai, ki te ika, ka taia ki te kupenga, haere ake nga kupenga a te tangata nei, he mano
Ka tae mai te karere, ka uia atu e Maru-tuahu, “Kei whea?”
Ka mea mai te karere, “A tahi ra te eke ai ki uta.”
Ka mea a Maru-tuahu, “Apopo ka pou i te kai nei, kia rokohanga mai kua noi (iri) ki runga.”
Ka moe, ka huaki te ata, ka poua te kai; ko te ngohi i panga ki te tirohanga kanohi, ko te nuinga he poupou rakau nei. Ko tenei kai, he kai kohuru mo te kupu mo Hotu-nui, mo te kupu i mamae ai te ngakau o Maru tuahu.
Ao ake te ra ka puta mai te haumi tatai i nga kupenga, titiro rawa mai e tu ana te kai: ka koa te Iwi ra ki te kai mana, hua noa, kaore he wheua i roto; tae tonu mai ka noho; ko Maru-tuahu ma, huihui rawa ratou, e whitu tekau. Ka ahiahi, ka tukua nga kupenga ki te wai me nga taura (whakaheke), a ka huaki te ata, ka horahia nga kupenga ra; ko te kaha o raro he mea pou ki te pou, here rawa te kaha ki te pou, a puta noa ki tetehi pito, ki tetehi pito o te kupenga—e taka ana te kai—kihai i roa kua oti nga kupenga ra te tatai, a piri atu ano ano nga karihi.
Ka haere atu te kai titiro, ka kite, ka hoki mai, ka mea atu a Maru-tuahu, “Kua oti te kupenga ra?”
Ka mea mai te kai titiro, “Ae, kua oti.”
Ka mea a Maru-tuahu, “Hapainga! kua oti te kupenga.”
Ka tahi ka haere atu te iwi o Maru-tuahu, hoko whitu nga tangata, hoko whitu nga patu, ko te patu he mea huna ki roto i te weruweru (kakahu) kei kitea; ka haere atu ratou, a ka tae, rokohanga atu, kua oti te kupenga a te mano ra. Ka mea te tohunga o te kupenga nei, kia whakaarahia te kaha ki runga, kia whakaturia.
Ka mea a Maru-tuahu, “Ae! whakatika! ka po.”
Ka tahi ka whakatika, ko tahi tonu ringa ki te pupuru (pupuri) i te kaha a te hoko whitu nei, ko tetehi ringa ki te pupuru i te patu.
Ka karanga a Maru-tuahu, “Hapainga! hapainga kia tarewa ki runga.”
A ka tarewa ki runga.
Ka mea a Maru-tuahu, “Tukua ki raro.”
Ka tahi ka taupokina ki runga i a ratou i te mano ra; ko tahi mano, poto tonu ki roto o taua kupenga. Kahore kau he wahi a te iwi ra e korikori kau ai, hahau kau ana te patu a Nga-ti-maru he mano ki te matenga, kihai i ora te tehi (te tahi); koia te “Kai pukapuka” he pepeha na ona uri, ara no Maru-tuahu iho ra ano, koia te “Kai pukapuka.” I tu tenei kai ki Karihi-tangata, he ingoa ano ia to taua whenua i mua, ko Puke-whau, no taua ko huru a Maru-tuahu nei, ka mate nei taua mano i reira i roto i te kupenga a Maru-tuahu, koia “Karihi-tangata”— he tangata hoki te karihi o taua kupenga. He oi ano ka riro tenei kaainga i a Maru-tuahu, a e noho nei.
A ka kaumatuatia a te Kahu-rere-moa, ka u mai te teretere (ope) o Ao-tea ki Whare-kawa ki a Paka; ko te tangata rahi tera o tera motu a Ao-tea—i haere mai ki te kawe tawatawa mai ma Paka—a ka tae mai, ka noho, ka huaangatia tera tangata ki a ia ki a Paka. Ka whakaaturia tana tamahine e Paka i konei a te Kahu-rere-moa ma te tama a taua tangata; i whakaaturia ai e Paka tana tamahine, kia riro ai a Ao-tea i a ia. Kei te tupuranga o nga uri te riro ai te whenua ra a Ao-tea i a ia.
Ka hoki te teretere nei, kua taunga ki te kotiro i tukua atu ra e tona matua; no te hokinga ka ngare (tono) te tangata nei a Paka i tana tamahine kia haere ki runga ki te waka kia riro ki Ao-tea—ngare noa—kihai hoki te kotiro ra i rongo, ka hoi (turi) a te Kahu-rere-moa.
Ka mea te tangata o te waka ra, “Waiho! e kore hoki matou e roa atu; e hoki mai ana ano, e kore matou e roa atu.”
Ka waiho a te Kahu-rere-moa ki tana matua. Ka hoe te waka ra, kotahi marama ka hoki mai; hoki rawa mai, e toru tekau o
Ko te kupu tenei a Paka, i ki atu ai ki tana kotiro, “E kiia atu ana e a hau kia haere koe a hoi (turi), ana koe, koia tena e kore koe e whangaia ki nga ika nei.”
He oi ano, ka mate a te Kahu-rere-moa i te whakama, he oi ano ko te mahuetanga atu ano o te kete ika ra; mahue tonu atu; ka hoki te wahine nei ki roto ki te whare tangi ai. Ka mea te whakaro o te wahine nei, kia ngaro atu aia i te kanohi o tana matua, kia ngaro mai hoki te kanohi o tana matua i a ia. Ka tu te ngakau o te wahine nei ki a Taka-kopiri hei hoa tane mona; kua kite hoki aia i tera tangata, he rangatira, he nuinga no te kai rangatira i a ia—ara, no te huahua, ara, no te kiwi, ara, no te kiore, ara, no te weka, no te tuna, no te tawatawa, no te koura, no te aha, no te aha, no te tini noa iho o te kai, a o te taonga.
Ka tangi te wahine nei i roto i tana whare—he whakama nui hoki nona—a ahiahi noa e tangi ana, ka po, ka mea te wahine nei kia haere atu aia kia tahuti (oma). No te wareatanga o te tangata e te moe, ka haere te wahine nei raua ko tana taurereka ka oma, ao rawa ake te ra kua riro; hoatu rawa te kai haha (rapu), kua riro noa atu, kua marama te puehu o nga waewae o nga wahine nei. Ko te kaainga i haere atu ai ko te Wai-puna; a ka mahue a Pu-korokoro, awatea rawa ake i Wai-taka-ruru; puta rawa mai te tara o te ra, kei runga o Poua-rua e haere ana; wahi iti te whakangawaringa atu, kei Ra-waki, kei te puaha o Pi-ako, kua whiti kei O-pani. He oi ano, e kore e taea te whai (aru), ka pari hoki te tai; ko nga waka hoki o roto o Wai-hou e hoe ana ki Rua-wehea.
Ka kitea, ka pa te karanga, “E! ko te Kahu-rere-moa, ko te tamahine a Paka!”
Kei runga i te waka ka karangatia hoetia i runga i nga waka, “Ko te Kahu-rere-moa”—atu ano i waho nei, a roto atu ana. Me pewhea i te kawenga a te pawerawera, ka rumaki tonu te pane
Ka kiia mai e aua tangata, “Ko O-tawa.”
Ka patai ano te wahine ra, “He aha te kai o tera maunga?”
Ka mea atu nga tangata nei, “Nga kai o tera maunga, he kiwi, he weka, he kiore, he kuku, he tui; he maunga hua hua tera maunga.”
Ka patai atu ano te wahine ra, “I a wai tera kaainga?”
Ka kiia atu e nga tangata ra, “I a Wai-taha; ko Taka-kopiri te rangatira nana tera maunga, ko ia te rangatira o tera Iwi o Wai-taha; ka mahi tera Iwi i nga kai o tera maunga mana anake: nga kai o whea whenua mana anake, te aha, te aha.”
Heoi ano, ka mea te wahine nei, “E haere ana maua ki reira ki O-tawa.”
Ka mea mai nga tangata ra, “Koia?”
Ka mea atu te wahine nei, “Ae, ko reira maua, na Paka maua i ngare (tono) mai kia haere maua ki te tiki i a Taka-kopiri, kia haere mai ki Whare-kawa.”
Korero tonu i reira, a ka mutu, ka haere ratou, ka puta ki tatahi ki Katikati; ko Wai-taha ano i reira, ko te Iwi o Taka-kopiri.
Ka kitea, ka pa te karanga, “Ko te Kahu-rere-moa! e! ko te tamahine a Paka.”
Ka hui tera Iwi kite matakitaki, ka noho ki te kaainga, e tahu ana te kai; ka maoa e kai ana, mutu rawa ake kua po e whiu ana te wahie ki te whare, e tu ana te haka— ko to te tangata maori taonga nui tenei mo te manuhiri; ka mahia tenei, he whenua rangatira, he humarire. Ko te haka a te Iwi nei, e whakataritari ana i a Te Kahu-rere-moa kia whakatika ki runga
I reira ka mea te wahine nei,” Koia kei a koe, ka hei tau.”
Tino whakatikanga o te wahine nei ki runga ki te haka, i te torohanga kautanga o nga ringa, inamata e whakatangihia ana ki te ngongoro; ko nga ringa me te mea ka marere, ko nga koikara piri ana i tua i te angaangamate o te kapu o te ringa; koia ano, me te mea e komurua ana te tamahine a Paka—ta te Aitanga-a-tiki pai, ta te ko tahi a Tu-tawake pai—ara, ona whakatauki o te rangatira, “He riri ano ta te tawa-uho, he riri ano ta te tawa-para;” ara, o te rangatira ona whakatauki—tu atu ki te haka, he haka ano ta te rangatira, he haka ano ta te ware, he porahu noa iho nga ringa. Haka tonu a ka mutu, ka rere taua Iwi ra ki a te Kahu-rere-moa. Ka po, ka hoki ki te whare ki te moe. Tera taua tangata te haere mai ra ki te whai i te wahine nei hei wahine mana; i titiro ki te pai. Tino rerenga o te wahine nei i te po, ka rere ki te wai, rere tonu atu; para-parau (pohehe) kau te tangata nei mo te rerenga o te Kahu-rere-moa. Ka rere te wahine nei ki tana haere noa atu ki Tauranga, a ana haere noa atu; ao rawa atu te ra i te Wai-roa raua tahi ano ko tana ora (ropa).
Ka kitea e nga tangata o reira i te ata, ka pa te karanga, “Ko te Kahu-rere-moa!”
Ka hui nga tangata o reira ki te matakitaki, ka purutia (puritia) hoki e nga Iwi o Taka-kopiri ki reira; ka noho, ka kai, ka ora, ka haere i te putake o O-tawa, ka moe; ka huaki te ata, ka haere raua.
Tera a Taka-kopiri te haere mai ra, e haere ana ki te mahi i tana kaainga i O-tawa—he wero manu tana mahi i te tuhunga (pae) a te tangata nei, i te huarahi tonu e tu ana; he kuku te manu o runga. Tenei nga wahine nei te haere atu nei—ko nga weweru (kakahu) he mea tapeka ki runga ki te kaki, ko te hoa e waha (mau) ana i te kai ma raua— kihai i tata atu nga wahine ra ki te motu ra, kua rongo raua i te kapakapa o te harirau (pakau) o te kuku, kua tu i te tangata ra te wero: ka tu nga wahine ra, ka whakarongo.
Ka mea atu a te Kahu-rere-moa ki tana hoa, “E hoa, he tangata! e rongo ana koe i te manu e kakapa mai ra?”
Ka mea ake te hoa, “Ae, kua rongo au.”
Ka mea atu a te Kahu-rere-moa, “Ae, he kapakapa tera no te manu mate e werohia ana e te tangata.”
Ka mea atu te hoa, “Ae, taua ki reira!”
Kihai i taro (roa), kua rangona e raua te harurutanga o te manu e whiua iho ana ki raro; ka tahi ka haere atu raua ki reira; kua kitea mai raua e haere atu ana, kua mohio mai taua tangata—ko tana mohio mai tenei, e hara enei wahine i konei, no tawhiti noa atu mei te tapeka o te kakahu ki te kaki. Kua noho nga wahine ra i raro i te take o te rakau e nohoia ra e Taka-kopiri, rokohanga atu, e takoto ana te kai nei a te kukupa; ka noho nga wahine ra ki reira. Ko te tangata ra, i runga ano i te rakau e noho ana; kua tirohia iho ki nga weweru, he mea tapeka, ka mohio tonu iho te tangata ra, no tawhiti tenei tira, no nga whenua noa atu, e hara i konei; me he mea no konei, he hauraro noa iho te kakahu o te weruweru. Ka heke iho te tangata ra: ko tana here, ka tukua kia rere noa iho ana; e heke iho ana te tangata ra, kua kite ake nga wahine nei, kua mohio.
Kua mea atu a te Kahu-rere-moa, “E hoa, ko Taka-kopiri.”
Ka mea mai te hoa, “Koia?”
Ka ki atu a te Kahu-rere-moa, “Ae, kua kite au, i tae ake ano ki Hauraki ra.”
Ka mea ropa ra, “He pono, ko Taka-kopiri tenei?”
Ka mea atu a te Kahu-rere-moa, “Ae, ko ia tenei, ko te tangata e haerea nei e taua.”
Ka tatu iho te tangata ra ki raro, karanga tonu mai, ka karanga atu hoki nga wahine nei, “Tahuti mai ana, tahuti mai ana!” a ka tae atu te tangata ra, ka tuku te ihu ki a raua— hongi mohio ana raua, hongi kuare ana te tangata nei. Ka tahi ka puaki mai te kupu a te tangata nei, “Tatou ka haere ki te kaainga, ki waho hoki!” ka ngare (tono) te tangata nei, ka whakaae nga wahine nei kia haere ratou ki te kaainga; ka haere ratou, a te huarahi (ara), ka ngare (tono) te tangata ra kia
Ka mea atu te ora ra, “Ko taku hoa koia tau e patai mai na?”
Ka mea atu te tangata nei, “Ae, he kaha ui te kaha.”
Ka mea atu ano te ora nei, “E patai ana koe ki toku rangatira; ko te ingoa o toku rangatira, ko Te Kahu-rere moa.”
Ka mea mai ano te tangata ra, “Ko te Kahu-rere-moa, tamahine a Paka nei?”
Ka mea atu te ora nei, “Ae, e waru atu hoki Paka, e waru atu hoki Kahu-rere-moa, ko ia tena.”
Ka mea te tangata nei, “Ko wai hoki ka tohu ko ia tenei? ma wai hoki te tangata o nga whenua noa atu e whakakite mai ki konei haere ai?”
Ka mea te tangata nei, “Taua ka noho i konei tatari ai kia tae mai?”
Kihai i taro (roa), ka puta mai, ka karangatia e te tangata nei, “Kia hohoro mai, ka mate tatou i te kai, kei tawhiti noa atu te kaainga, kia hohoro mai.”
Ka mea iho ano te tangata nei, “Haere ake i muri nei, kia hohoro te haere ake!”
Ka rere te tangata nei, a ka kite atu i te pa, ka pa te karanga a te tangata nei, “Ko te Kahu-rere-moa! e! ko te tamahine a Paka tenei.”
Ka mea te Iwi ra, “He wawata na te tangata ra ki te tamahine a Paka!”
Ka karanga ano te tangata ra, “Ko te Kahu-rere-moa! e! ko te tamahine a Paka!”
Ka mea te Iwi ra, “He tika mei te tohe tonu ki te karanga.”
Ka mea etehi, “Ko wai hoki koa ka tohu, na wai te tangata o nga whenua noa atu ra i kawe mai ki konei haere ai? he tauhou te whenua, he tauhou te tangata, he ingoa hou tenei ingoa e karangatia mai nei ki te taringa.”
Ka tahi ano te Iwi nei ka puta ki waho ki te tawhiri; ka puta mai a te Kahu-rere-moa, ka pa te karanga,—
Haere mai ra, e te manuwhiri tuarangi, Na taku potiki koe i tiki atu ki te taha atu (tu), O te rangi kukume mai ai, haere mai!
A ka tata atu ki te mano e tu mai ra, kua taurite ki te kaainga o tenei tangata, ka pupuru tenei tangata kia noho ki tona kaainga; ka karanga mai ano te tangata ra a Taka kopiri, “Kia kaha te haere, kia piri mai ki toku tuara”— pera tonu nga tangata o te pa nei te pupuru i a raua ki te kaainga—hei aha ma to raua rangatira e haere nei, he pupuru (pupuri) tena, hei aha mana, a ka tae ki tona kaainga, ka tahi ano ka noho i reira.
Ka hui te tangata ki te matakitaki, ka mahora te kai, ko nga kai o te maunga, i mau ra i a raua te tangata ra e wero manu ana, mahora mai, mahora mai te kai ma raua, tuku tonu ake ma te aparangi (manuwhiri), kia ora te noho mai, te matakitaki mai; a po noa te ra, ka noho tonu iho hei hoa mo raua. Ka reia taua wahine e nga tane o reira—he pera kau ano—me pewhea i te wehi o Taka-kopiri? a ko tahi marama ki reira, ka moea e Taka-kopiri. Kihai i kopa te marama, kua kitea te hapu; puta ake ki waho, ko Tu-para-haki, he wahine.
Na Kahu-ngunu tenei tamaiti a Paoa, i haere mai hoki a Paoa i reira.
Ko Paoa: i haere mai tenei tangata i runga i te “Whai-a-paoa,” i haere mai ki te whai (aru) mai i tana wahine, a tae ana mai ki raro nei ki te Ua-pata i Wai-kato, a ka moe i a Tau-hakari: i te tuahine a Mahuta. Ka puta ko Toa-whane, raua ko Toa-poto, a ka kaiponu taua wahine nei i te kai ma tana tungane ma Mahuta. A ka rongo a Paoa i te rongo o Tukutuku no Rua-wehea taua wahine nei, kei Raupa tona pa, he rongo pai, he rongo ata mai, ka nui te manakitia e te iwi katoa, e te iwi katoa atu ano i Rua-wehea, a tae noa ki Moe-hau, nona anake enei iwi, a e pai katoa ana ki taua wahine, i te atawhai o taua wahine i a ratou. Ka mea te ngakau o Paoa, mana rawa ano taua wahine nei, a ka haere atu a Paoa i te Hoe-o-tai-nui, ka ahu atu te
Ka tapoko atu te tangata ra ki te whare, ka haere atu a Tukutuku ki taua whare a ka hiahia aia ki a Paoa a kihai a Paoa i pai, a ka puta a Paoa ki waho i te whare noho ai, a ka haere te wahine ra a Tututuku ki tana whaea ka mea atu, “Ka ore te tangata ra e pai mai ki au,” ka mea atu te whaea, “Haere wharikitia te tahi whare ma korua, ka tiki atu ai i a Paoa ki reira korua moe ai,” ka tahi te wahine ra ka haere ki te whariki i te whare ka oti ka tikina a Paoa, a ka haere aia ki te whare o te wahine ra ka moe raua, a ka hapu, ka mahara a Paoa kia hoki ki tana kainga, a noho rawa atu i te Ti-kou kei Pi-ako taua whenua nei a te Ti-kou.
Ka whanau te tamaiti a te wahine ra ko Tipa, te teina ko Horo-whenua, ka noho nei a ka kaumatua aua tamariki nei, ka tahi ka ki atu a Tipa kia Horo-whenua ki tana taina (teina), “Me haere te taua matua ki te Ua-pata kia kite i tera o ana wahine, o ana tamariki.”
Ka ki atu te teina, “Kauaka (kaua) ta taua matua e haere.”
Ka mea atu ano a Tipa, “Me haere te taua matua” ka totohe i konei aua tama a Paoa nei, mo ta raua papa mo Paoa kia haere ki te Ua-pata, nawai a ka tuturu ki ta te tuakana ki ta Tipa.
Ka tahi ka haere a Paoa ratou ko ana hoa, toko rima ana hoa o Paoa i haere ai.
Ka haere atu ratou, a ka kitea mai e te tangata whenua, ka karanga, “Ko Paoa, ko Paoa,” i ahua hengia ano a Paoa i te tuatahi, i te mea kua ahua ke hoki, kua kaumatua, kua koroheke.
Ka tae atu aia ki te kainga ka korero atu ki era o ana tamariki, ka mea atu aia ki era, “Meake a Horo-whenua ka puta mai ki te tiki mai i au.”
Ka mea atu te tahi o ana tamariki ra, ona e noho ana i te Ua-pata, “Kia kotahi ano taku patu kia Horo-whenua.”
Ka ki atu a Paoa ki aia, “Kia ata korero i o kupu u a to mokai u a Horo-whenua.”
Ka mea atu ano taua tamaiti ra ano ko Toa-whane, “Ka mate i au a Horo-whenua.” Ka totohe raua ko te matua.
Ka noho nei a Paoa, a ka maha nga ra, ka ki atu a Toa-whane ki tana matua ki a Paoa, kia haere aia a Paoa ki te karakia i tana maara kumara; a ka hii nga toko matua o te ata, ka haere te kaumatua ra a Paoa ki te karakia i te maara kumara o tana tama o Toa-whane.
Nei koa ra, tera te haere mai ra te ope a tana teina a Horo-whenua, a noho rawa mai taua ope nei i Tikitiki-mau-rea, ka whakatika nga kai korero o taua ope ki te whai korero mo te toa, a ka moe, moe rawa iho te tohunga o taua ope ra, e wahi rua ana tana taha.
Ka moe a Horo-whenua ko tana moe tenei e kumea ana tana ringa e te tangata whenua, a e kukume mai ana ano aia, a kihai i riro atu i te tangata whenua, a ka oho ake aia ka korero i tana moe ki tana ope, a ka mea ano aia kia moe ano aia, ka haere ai te tahi tangata ki te tiki i to ratou papa i a Paoa, a ka oho ake ano te tangata nei i tana moe, a ka korero i tenei o ana moe ki tana ope. Ka mea aia, “Kua kite au i taka matua,” a ka patai atu te tahi o nga Rangatira o te ope nei ka mea atu, “Kowai e haere ki te tiki i a Paoa?” Ka mea atu a Horo-whenua, “Maku e tiki, ko au e haere.” Ka tahi ka tatua te tangata ra ka haere, a rokohanga atu a Paoa eia e noho ana i waenga maara kumara, e karakia ana i te maara o tana tamaiti o Toa-whane: ka wharo atu a Horo-whenua, ka patai mai te kaumatua ra, ka mea, “Ko wai tenei?”
Ka mea atu a Horo-whenua, “Ko au ko Horo-whenua,” ka ngunguru te kaumatua ra, no te mea ka whakaaro aia a Paoa, akuanei te mate ai te tamaiti nei i te iwi tini o tenei o ana tamariki.
Ka mea atu a Horo-whenua ki a Paoa, “He aha tau e ngunguru. Haere mai taua ka haere.”
Ka mea atu a Paoa, “Hoatu koe i mua, kia hohoro to haere, ka mau koe i to tuakana i a Toa-whane.”
Ka mea atu a Horo-whenua, “Kaore au e mate i aia. Engari me haere mai taua.”
Ka whakatika atu te kaumatua ra ka haere raua ko te tamaiti ra, ka mea atu a Paoa, “Kia hohoro ta taua haere.”
Ka whakarongo mai te iwi o Toa-whane, ki te karakia o Paoa te rangona atu te aha, ka mahara, kua mate ranei, kua riro ranei i a Horo-whenua, ka tukua mai te tutei hei toro mai hei titiro, tukua rawatia mai kua ngaro te kaumatua ra i waenga maara. Ka karanga noa, ka karanga noa te kai rapu, a kaore taua kaumatua e o mai; ka tahi ra ano ka mohio te iwi o Toa-whena kua riro a Paoa i a Horo-whenua. Ka hoki te kai rapu ki te kainga, ka tatua ka tahi ra ano ka haere mai ki te whai (aru) haere i te ara, ka haere taua kai whai, mau rawa atu a Paoa i Manga-wara, he awa i Wai-kato e puta i raro o Taupiri: ka whawhai i reira, ka mate ko te hunga kawhaki i te kaumatua ra, mate iho toko rima, ka tahi ra ano a Toa-whena ka karanga ki tana teina kia Horo-whenua, “Tahuri mai taua ka riri.” Haere tonu tera a Horo-whenua, ka pa te karanga a te nuinga o Horo-whenua, “Ka hinga ka hinga.” Ka tahi ka tahuri atu a Horo-whenua, tahuri rawa atu kua mate toko rima; ka tahi ka tu atu a Horo-whenua ka pekea mai e Toa-whena na Toa-whena ano te patu whakahoro kia Horo-whenua, tukua atu ana ka hemo, na runga tonu atu ko Toa-whena ka hinga, titiro rawa mai a Toa-poto, kua hinga tana tuakana ka tahi aia ka peke mai, ka whiu i tana patu ki a Horo-whenua tukua ake kia haere, ka hemo, ka whiua e Horo-whenua, ka hinga ano hoki a Toa-poto, toko rua, toko rua iho ano i a Horo-whenua. Ka patua te ope ra poto katoa, e toru rau i te hinganga.
A ka riro mai a Paoa to ratou matua i a Horo-whenua, ka mate ra hoki nga tuakana i aia te patu i a Horo-whenua.
Noho rawa mai a Horo-whenua i Pi-ako, a ka moe a Tipa raua ko Horo-whenua i a raua wahine, a whanau aka a Tipa, ko Kau-ahi, nana a Nga-ti-paoa, katoa e karangatia nei. Na Horo-whenua ano ko Nga-ti-paoa ano. Heoi ano ka mate tenei tangata a Paoa.
Ko te haerenga mai o Paoa, i haere mai i runga i a Kahu-gunu ko te Whai-a-pawa tona kainga tuturu ko Rongo-tu-moe-whara. I a ia ano e noho ana i tona matua ka whakatatau (tautohetohe) raua ko tona hoa wahine; muri iho ka whakatautau te hoa, ka haere ki etehi kainga noho ai, tangi ai. Muri iho ka tatari a Paoa ki tona hoa kia hoki mai, a maha noa nga ra e tatari ana a Paoa, ka mahara tona ngakau, kua puta ke pea aia i tawhiti.
Ka mea a Paoa, “Kua puta ke pea aia i tawhiti.”
Ka tahi aia ka mea kia haere aia ki te whakatau (rapu). Na, ka tahi ia ka haere mai, me tona ora (ropa) ano hei hoa haere
Ka tahi ia ka hoki mai ki tona matua, ki ona whanaunga kia kite, a, tae mai ka tangi ki a ratou, ka mea, “Ki te kahore e kitea, ka hoki ano maua ko taku ora ki te haha ia pa, ia pa, ia kainga, ia kainga; ki te kahore e kitea, ka haere tonu atu maua ko taku ora.”
Ka tahi ka ki mai te matua, ka mea, “Ae, me haere ano koutou ko o teina ki te arahi i a koe.”
Ka mea atu a Paoa, “Ae, ki te kitea, ka hoki mai ano matou: ki te kahore, ko ratou me whakahoki mai e au ki a koe, ko a hau, me haere a hau ki te haha (rapu) i nga kaainga katoa nei, maua ano ko taku ora.”
Ka mea mai te matua, “Ae.”
Ka tahi ka haere mai, a puta rawa mai i Taupo; ka tae ki reira, kahore hoki te wahine i kitea; ka tahi ka mea atu a Paoa ki ona teina, “Haere koutou! e hoki ki to tatou matua hei oranga ngakau mona.”
Ka tohe tonu ano nga teina kia haere tahi ano ratou, ka aroha ki to ratou tuakana; ka riria ratou e Paoa kia hoki, a hoki ana ratou i reira, ka hoki ki te Whai-a-pawa.
Na, ka haere mai a Paoa i runga i te pae, a Tonga-riro, a puta rawa atu i Tara-naki; kihai i kitea te wahine. Na ka haere mai i te tai hau-a-uru, a puta rawa mai i Wai-kato i uta i te tuawhenua, ka noho i reira.
Ka kite nga tangata o reira ki a Paoa ka mea, “Ko wai ra tenei tangata?”
Ka pataia ki te ora ka kiia atu e te ora, “Ko Paoa.”
Ka mea atu nga tangata, “I haere mai aia i whea?”
Ka kiia atu e te ora, “I haere mai maua i te Ra-whiti, i te putanga mai o te ra”
Ka patai atu nga tangata, “I haere mai korua ki te aha?”
Ka kiia atu e te ropa, “Ki te whakatau (aru) i tana wahine; kei whea ranei? e kore e kitea.”
Ka tahi ka ki atu nga tangata ki taua ora nei, ka mea, “Hei aha ma korua i hahauria (rapua) ai tena wahine? tenei ta korua
Ka tahi ka whakamoea a Paoa ki te wahine o reira.
Na, ka haere mai, noho rawa mai i Kai-to-tehe; ka noho i reira, ka pumau tana noho. A ka whanau ana tamariki toko rua, ko Toa-whena raua ko Toa-poto; ka noho i reira. Ka titiro a Paoa ki te tehi wahine ahua pai, he tutua, he ware; ka whai a Paoa i taua wahine nei, he wahine ahua pai ia tona kanohi, ko te mea tera i moe ai a Paoa i a ia. Ka mahue te wahine rangatira, me nga tamariki.
Ka titiro te ora ka mahue te wahine matua, ka mea, “Me hoki a hau ki toku rangatira.”
Na, ka hoki aia ki taua wahine, ka noho pumau. Ka mahi raua ko tona rangatira i te kumara; i te tau timatanga kotahi rau, i te rua o nga tau e rua rau; ka kake haere te mahi a te ora nei raua ko tona rangatira.
Ko Paoa raua ko tona wahine e mahi ana ano, e kake ana te mahi a Paoa raua ko tona hoa. Ka puta te manuhiri, ko e tahi rawhi (kete) ka pau ma nga whakaeke; e kore hoki e huihui atu ki te tahi atu tangata—me pewhea hoki i te whainga ki a Paoa kia waiho hoki aia hei rangatira. Ka pena tonu i nga tau katoa te huihui ki a ia, a ka tae ki taua tau nei, ka haere mai nga matua o te wahine a Paoa, o te wahine rangatira—i hoe mai i Horo-tiu, a ka u ki Pepepe; i reira te wahine rangatira o Paoa, ta ratou tamahine e noho ana.
Ka patai (ui) te manuhiri nei, ka mea, “Kei whea a Paoa?”
Ka kiia atu e te wahine nei, “Kei raro tona kaainga kei Kai-to-tehe.”
Ka tahi te manuhiri nei ka huri ki runga ki te waka, ka hoe, Kai-to-tehe, ka u ki uta: i reira hoki a Paoa.
Ka pa te karanga, “He manuhiri! he manuhiri ki a Paoa!”
Haere mai te manuhiri nei, hokowhitu. Na, ka tahi ano te wahine a Paoa ka hoki mai i te whawhaki pikopiko, i te whawhaki manehau; tae tonu mai te wahine nei, kopaki tonu iho i ana kai, tunu tonu iho ki te ahi; ka rokohanga hoki e te
Ka mea atu te wahine ki a Paoa, “E kore ra e marere (tukua) mai.”
Ka mea atu te tangata nei, “He aha koa ra, hei haere noa ano; ko koe kia tae, he oi ano.”
Ka haere te wahine nei ki te kawe i te kupu a Paoa, a i tawhiti nei ano e haere atu ana te wahine nei, kua kitea mai e nga tamariki a te wahine matua; ka oma nga tamariki ki te korero atu ki to raua whaea, ka mea, “Ko te wahine a Paoa te haere mai nei.”
Ka rongo te wahine nei i te kupu a nga tamariki nei, ka oma ki roto ki te whare, ki te huna i a ia; haere tonu atu te wahine nei, kua kite atu hoki aia i te tomokanga o te wahine ra ki roto ki te whare; he oti ano, ka te haere tonu atu, a ka tae ki te whatitoka o te whare, ka tuturi nga turi o te wahine nei, ka titiro atu ki roto ki te whare, ka kite ia i te wahine ra e whatu ana i te kakahu. Ka owha mai te wahine ra ki tona hoahoa, ka owha atu hoki te hoahoa; ka mutu to raua owhatanga, ka puaki atu te kupu a te wahine nei, “Ara! i ngarea (tonoa) mai au e Paoa ki te tiki kai mai ma te manuhiri.”
Kua mohio noa mai ano ia taua wahine, na Paoa i ngare atu ki te tiki kai; ka puaki mai te kupu a te wahine ra, ka mea, “Nowhea te kai? he tane au hei mahi kai, ko te tane na hoki tena hei mahi. E kaha ana ano te wahine ki te mahi kai? e kore
Ko Paoa ia e tatari tonu ana mai ki tana karere, me te manuhiri hoki, a ka puta noa atu ano tana karere, ka tahi ka uia atu e te tangata ra, “E pewhea ana?”
Ka mea atu te wahine, “Kaore i ho mai; e mea mai ana, ‘Kaore he oranga mo ana tamariki, ka mate i te kai.’”
He oi ano kihai i hamumu te waha o Paoa, ka mate i te whakama, ka mea atu te tangata nei ki te manuhiri, “Ka mate tatou i te kai, e kore te korero e pai; ma roto hoki kia ora, ka pai te korero.”
Ka ahiahi hoki e noho ana te manuhiri nei, ka mate i te kai; ka hoki te manuhiri nei ki tona kaainga, i taua ra ano i hoe mai nei ratou; ahiahi kau iho, ka nui rawa te whakama o Paoa. Ka mea kia haere noa atu ki tana haere, ki te haha (rapu) kaainga mona. Ahiahi noa, po rawa ka haere, i haere tahuti.
Ka haere nei a Paoa, ka tika te haere na Manga-wara, a ka ao te ra e haere ana, ka tae ki Tikitiki-mau-rea, he pukepuke taua wahi, ka noho aia i reira; ka titiro ki Wai-kato, ka titiro ki Hau-raki, ka tangi te tangata nei i reira, ka aroha ki ana tamariki, ki te Iwi, ki tona kaainga; tangi tonu, a ka mutu. Ka haere te tangata nei, ka ahu ki Pi-ako, a puta rawa atu i Pi-ako, noho rawa atu i te pa, ko Mirimiri-rau te ingoa o te pa, ka noho ia i reira i roto i tera Iwi, hei Iwi. Ka atawhai taua Iwi ra i a Paoa hei rangatira mo ratou, ka noho ia i reira, taka noa te tau.
Ka haere te rongo o Paoa ki Hau-raki ki Rua-wehea. Ka haere te tira o te pa o te tangata nei o Paoa, ka tae ki Rua-wehea—i reira te tini o te tangata e noho ana. Ka kitea taua tira nei e haere atu ana, ka pa te karanga, “No tawhiti tenei tira, no Pi-ako.”
Ka tahi ra ano ka kaha te tawhiri, a, noho rawa atu i te kaainga o Tukutuku—ko Tukutuku te tamahine a te rangatira o tera kaainga o Rua-wehea—ka noho i reira. Kihai i roa te nohoanga, taro kau iho, ka ngiha (ka) te ahi marohi (roi), ka whakatika te mahuhiri nei ki te kai marohi; e tahu ana te kai,
Ka tahi ka ui mai te wahine nei a Tukutuku, ka mea, “Kei whea te tangata e haere mai nei te rongo?”
Ka tahi ka patai atu te tira nei, “A wai, e tena tangata?”
Ka tahi ka mea atu te wahine nei, “A Paoa,”
Ka mea atu nga tangata, “Kei Pi-ako ano e noho ana.”
Ka mea mai te wahine nei, “E kore ranei e kitea mai tera tangata ki konei?”
Ka mea atu nga tangata nei, “Aua! tera pea e tae mai ki konei.”
Nei koa, he puhi te wahine nei, kahore ano he tane i pa noa ki a ia; e rere noa ana nga tane, e kore rawa aia e pai te wahine nei. Na ka rongo nga matua i te kupu patai a te wahine nei ki a Paoa, ka mea nga matua o te wahine nei, “Kua hiahia ta ratou tamahine ki a Paoa, ina hoki, e patai ana ki a ia.” I te aonga o te ra, ka haere te tira nei, ka miharo ki te nui o te wahine nei, ki te rangatira, ki te nui o nga tangata o te wahine nei. Ko te rangatiratanga o te wahine nei, he atawhai ki nga tangata o tona Iwi: ka kite te Iwi i tona atawhai, ka maka (hoatu) kautia he kai ma te wahine nei, te mataitai, te aha, te aha.
Ka hoki te tira nei ki to ratou nei kaainga ki Pi-ako. A tae tonu atu, ka kitea e te pa, ara e nga tangata o Paoa, ka tahi ka tawhiritia e nga tangata o te pa, ka haere atu, a ka tae ki roto, ka noho, ka korero i a ratou nei korero; ka ahiahi hoki, ka noho tahi ki a Paoa, ka korero ki te rangatiratanga o Tukutuku, o te wahine i kite nei ratou.
Ka mea atu ratou ki a Paoa, “E Pa, i patai mai taua wahine ra ki a koe.”
Ka mea atu a Paoa, “Kia a wai?”
Ka mea ata ratou, “Ki a koe r)a. I mea mai, ‘Kei whea te tangata e rangona nei?’”
Ka mea atu matou, “A wai nei?”
Ka mea mai ia, “A Paoa.”
Ka mea mai ano taua wahine, “Ara kia kite i te tangata e haere mai nei tona rongo, ka paku nei i nga whenua.”
Ka mea atu matou, “Kei tona pa ano e noho ana.”
Ka mea mai ano taua wahine ra, “Kei whea?”
Ka mea atu matou, “Kei Mirimiri-rau?”
Ka mea ano ia, “E kore ranei e tae mai ki konei?”
Ka tahi a Paoa ka mea atu ki a ratou, “Taihoa hoki tatou e haere ki reira, hei te ngahuru, kia rupeke te kai ki te hapoko, kia takakau, kei haere maharahara te ngakau.”
Ka whakaae katoa nga tangata, ka mea, “Ae, hei te ngahuru, kia rahi te haere, kei mahue te tehi.”
Ka mea, “Ae, mo te patai a tena wahine.”
He oi ano ka mutu. Ka tae ki te ngahuru, ka manu te teretere a Paoa; haere ake hokowhitu, ka na runga i te waka, a noho rawa atu i te Kere-pehi, ka moe i reira; ao ake te ra ka hoe, ka puta ki te kongutu awa ki Ra-waki; ka noho i reira, ka kai; ka pari te tai, ka tahi ka manu, a ka tapoko ki Hau-raki, ka pai hoki ka haere i runga i te tai. A ka kitea e nga tangata o te pa, ka u ki uta, ka karangatia ki te kaainga. Ka haere, ka whakatika atu a Paoa i waenganui, peke katoa, ka kohure a Paoa, me te turuturupourewa te ahua e haere atu ana.
Ka pa te karanga,—
Haere mai, e te manuhiri tuarangi, Na taku potiki koe i tiki atu, Ki te taha atu (tu) o te rangi, Kukume mai ai. Haere mai! haere mai!
Haere tonu atu, a ka tae ki te kaainga; e haere atu ana a Paoa, uhia iho ana te whanake (ngeri, koka), ko te kopuku i roto, waho ake ko te pihepihe, i waho rawa ko te whanake; ka noho. Ko te haha (rapu) ra a te tangata ki a Paoa, “Ko wai ra tenei tangata? ko te tangata pea e haere mai nei te rongo.” Kihai i roa iho te nohoanga, e whiu (tuku) ana te wahie, te kowhatu, te marohi (roi), e tahu ana te ahi, e tunu ana i te marohi—whakarongo ki te ngahiri! me te tararau te ngahiri—
Ka titiro te Iwi nei ki te kai a te tangata nei, ka mea, “He tutua! e kino ana te kai.”
Ka meatia mai e nga kaumatua, “He rangatira te tangata na, e whakakino ana i a ia.”
E rua nga tapora paruparu a te tangata nei, pau katoa.
Ka tahi ka pataia e te tangata whenua ki te tahi tamaiti o te manuhiri nei, “Ko wai te tangata nei?”
Ka meatia atu e te tamaiti nei, “Ko Paoa.”
Ko rongo te tangata nei, ka haere ki nga kaumatua, ka mea, “Ko Paoa te tangata nei; te kino o te kai a te tangata nei!”
Ka mea mai etehi, “Ko Paoa-puku nui.”
Koia te whakatauki e mau i a
Ka tahi ano a Paoa ka kitea, ka mohiotia hoki, ka hui te tangata ki te matakitaki, ka mea, “I nake (koia) ano i haere ai te rongo o tenei tangata, he tangata pai te ahua.”
Ka mutu te kai ka hoki ki tahaki, ka noho; ka takoto nga taonga mo Paoa, ko te pueru (kakahu), ko te kohiku; moe tonu iho, ao ake te ra ka hoe; ka kitea e te Turua—he pa ano tera— ka mea te nuinga kia kaua e u ki uta. Ka pa te tawhiri, ka mea a Paoa, “Rahirahi tonu! kaua e matotoru!” a mau tonu iho tenei whakatauki i a Ngati-paoa. Ka u ki uta ko taua ritenga ra ano i te kaainga tua tahi—ko te whanake (kori, ngeri) o Paoa e kore e mahue ki raro—ka ngiha (ka) ano te ahi marohi (roi), ka kai, a moe tonu iho i reira; ao ake te ra ka hoe, noho rawa atu i te Kari; ka tawhiria e te Rapa, ka u ki uta, ka kitea e nga tangata o reira—no te mea e tae ana nga tangata o reira ki Pi-ako a e
Ka hoe te waka nei, ka rangona e te Rangi-ora, ka karanga mai e nga tangata o reira, “Nowhea tenei waka e hoe?”
Ka mea ake ratou, “No konei ano.”
“I hoe mai ano te waka na i whea?”
“I te Kari nei.”
“He aha te korero?”
“Kaore he korero, ko tahi ano ta matou nei korero, ko Paoa kei waho nei; e hoe ana matou ki roto, kia rongo a Taha-rua.”
“E hoe mai ranei apopo?”
“Ae! kei te ata nei ano, kia pari te tai, kia maoa hoki te kai. Ka hoe matou.”
“Haere! e hoe!”
Ka rangona e te Matai, ko taua patai ra ano; ka hoe, a te Manga-rahi, korerotia ake; te Tutu, korerotia ake. Ka u ki O-pukeko, ko to Taha-rua pa hoki tera; ka pataia te korero, “He aha ta koutou nei korero i hoe po mai ai koutou nei?”
Ka mea atu ratou, “He korero ano ta matou, ko Paoa tenei kei te Kari.”
Ka mea ratou, “Ko Paoa tinana?”
Ka mea ake ratou, “Ae.”
“A whea te hoe mai ai?”
“Apopo, e kore pea e hohoro mai, ka purutia (puritia) e nga pa i raro nei, he tangata hou.”
Ka patai mai ratou, “Kei whea te tuturu o te pa e noho ai te manuhiri na?”
A ka mea atu ratou, “Kei konei ano kei te pa nei, koia hoki matou i haere mai ai kia rongo koutou.”
Ka mea ratou, “Ae.”
Moe tonu iho, ao ake te ra, ka whakarewa a Tukutuku i te tawhiri mo tana whare; ka hoe mai hoki te manuhiri ra, a te Rangi-ora; ka tawhiritia ki uta, ka noho, moe tonu iho; ao ake te ra, ka hoe, ka nui nga tangata o te Manga-rahi ki te tawhiri;
Ka mea atu nga hoa, “E Pa, e kore koe e whakarere iho i tou ki raro, na wai ra a tuhourangi ana koe i tena whanake?”
Ka mea mai ia, “Kati ano.”
E tawhiri ana te tangata whenua, a ka u ki uta, ka haere, ko taua ahua tonu ano i era kaainga ra ano te ahua. Noho tonu iho i reira moe ai, ao ake te ra, ka hoe, a ka kitea e te Tutu, ka tawhiritia ki uta. me nga tangata whenua hoki hei kai arahi i a Paoa; ka noho i reira, moe tonu iho i reira; ka tae mai hoki te tangata o te pa o Taha-rua, tae tonu mai taua karere, matakitaki tonu atu ki a Paoa, he tauhau hoki ki reira; ka rongo hoki, kei te ata te hoe atu ai, ka hoki taua karere i te ahiahi, ka tae ki te pa, ka korero te karere nei, “Kei apopo te teretere nei, te u mai ai.”
Ka mea a Tukutuku, kia mo-ata ki te whariki mo te kaainga nei, mo te whare hoki; ko te tawhiri ia kau oti te whakarewa hei whakakakara i te whare, a ka moe. Ao ake te ra, i te ata po ano kua maranga a Tukutuku ki te whakahauhau kai kia tahuna, ka hoki aia ki te pani i tana whare ki te tawhiri; ko te whare hoki tera hei taenga mai mo te manuhiri nei. A ka oti te pani, ka toia te papa o te whatitoka me te matapihi, kia noho tonu ai te kakara i roto i te whare hei whakapai i te whare mo te manuhiri, hei hongihongi hoki ma ratou; ka wharikitia te roro o te whare ki te takapau hei nohoanga mo te manuhiri.
A ka awatea ka tahi ano ka hoe mai te manuhiri nei; ka haere hoki nga tangata o tera pa ki te kawe mai, hoe tonu mai, a ka kitea e taua pa, whiu te tangata ki runga i te maioro ki te tawhiri.
Ka pa te karanga,
Haere mai ra, e te manuhiri tuarangi, Na taku potiki koe i tiki atu Ki te taha atu o te rangi kukume mai ai. Haere mai!
Hoe tonu atu, a ka u ki uta, ka karangatia atu ki uta, ka haere, ka whakatika a Paoa, uhia iho ano te whanake (koka, ngeri); ko te weruweru pai i nga tangata katoa, nona anake te whanake, he kakahu kino rawa; ka riri nga hoa, ka mea kia whakarerea taua kahu; ka mea aia a Paoa, “Kati ano toku, me mau tonu.”
Aha koa he kakahu pai o etehi, he kakahu kino to Paoa; kihai i roa te hahautanga (rapu) mai o nga tauhou, kua mohiotia mai ko Paoa tera, mei te ahua e rere ke ana. Ko nga kakahu pai kihai i kitea, ko te mahunga o Paoa kino iho, kino iho, na te
Ka mea atu a Paoa ki nga hoa, “Me tomo tonu tatou ki roto ki te whare, me waiho a waho mo tena e noho mai na.”
Haere tonu atu te hunga o mua, ka mau te ringa ki te papa o te whatitoka, ka toia; tuwhera kau ano te whatitoka, tena rawa te tiere te haere na, ara te kakara o te tawhiri. Ko te nuinga ka mea, “Ka tae te kakara o te whare nei.” Ki a Paoa— hei aha mana? ahakoa pai te whare nei, pai hoki te whariki ki te porera (tapau), kia mahue te whanake o Paoa, e waru pu te mahue ki raro: te tomonga atu ano o Paoa ki roto ki te whare nei, moe tonu iho, uhia iho ano te whanake, moe tonu iho. Kihai i roa, ka mahora te kai, te tuna, te kumara, te taro. Ko Paoa kihai i puta ki waho, kai tonu iho i roto i te whare, moe tonu iho.
Ahiahi noa, e hui ana tera ki te haka ki te manuhiri ra,—he tohu whenua rangatira tenei mea te haka ki a matou—ka tu te haka, ka tahi a Paoa ka puta ki te roro o te whare noho ai ki te matakitaki, kihai ia i tata atu; haka tonu a ka mutu, ka tu na te manuhiri, a ka mutu. Ka whakaekea e te tangata whenua ki roto ki te whare o te manuhiri; na, ka uru a Tukutuku te tamahine a Taha-rua ki roto ki te whare, k a tikina ki te matakopa titiro mai ai; whakatata noa, kihai i tata ki a Paoa, ao noa ake te ra kihai i tata.
Ao ake te ra, ka taka ano he kai, a ka mahora; ka kai ano i ta ratou kai, a po rua ki reira. Po rua ano hoki a Tukutuku e whakatata ana ki a Paoa, kihai i tata: a i te toru ka mea a Paoa kia hoki; ka ongeonge (hoha) i te nohoanga.
Ka rongo te tangata whenua, ka rongo a Tukutuku, ka haere mai te wahine nei ki te purupuru (pupuri); ka tae mai, ka mea aia, “Ka hoki koutou?”
Ka mea atu te manuhiri nei, “Ae.”
Ka mea atu te wahine nei, “He mate kai ha! ne, i hoki wawe ai koutou? noho marire tatou! taria e hoe atu ki to koutou nei kaainga!”
Ka mea atu ratou “Ae.”
Kihai i ahiahi ka puta mai nga tangata o te wahine nei; haere ake he mano tini te tuna, ka mahora: ka tahi ano te manuhiri nei ka kite i te nui o te wahine nei; a ka ahiahi, ka tu te haka; ka hui tera, kei te aonga ake hoki ka hoe, te manuhiri nei; haka tonu, a ka mutu, ka huri ki te whare. Ka haere mai a Tukutuku, ka noho ki te whatitoka; ko Paoa i te taha ki te whatitoka e takoto ana, ko tona moenga iho ano tera o te taenga mai—ko tana moenga he moenga rangatira iho ano, e kore nga ware e moe i reira—kihai i roa, ka toro atu te ringa o te wahine nei ka raraku. Nei koa kua korero te wahine nei ki tana matua, ki tana whaea, kua whakaaetia mai, koia aia i toro ai. Kihai a Paoa i pai; i wehi aia, kei mate ratou i taua Iwi; hua-noa kaore ano i whakaaetia tona hiahia: ka tohe ano te ringa o te wahine ra, ka kapea e Paoa. Ka tahi te tangata nei a Paoa ka riri kia kati te haka; ka whati te tangata whenua ki waho, ka haere katoa me te wahine ra ano, ka hoki, ka tae atu ki te matua, ka korero i te toronga atu o tana ringa ki a Paoa.
Ka mea mai te matua, “Kihai i pai mai?”
Ka ki atu aia, “Kaore.”
Ka mea atu te matua wahine, “Haere ano! e hoki! ngarea (tonoa) atu etehi hoa mou, kei mea te tangata na, nau ake ano tou kaha; e wehi ana kei mate ratou; hua noa kaore ano koe i whakaaetia atu; haere! kia tohe!”
Ka tahi ka haere toko wha nga hoa, ko ia ka toko rima, haere atu te wahine nei, a waho, noho ana—ka whakama mo tana ringa i kapea e Paoa ra—ka tahi ka ngarea (tonoa) mai te tehi (te tahi) o nga hoa hei tiki mai, a ka tae mai, ka mea atu ki a Paoa kia haere raua.
Ka mea atu a Paoa, “Ki whea?”
Ka mea mai, “Ki ko! i ngarea mai a hau e te wahine?”
Ka mea nga hoa o te tangata nei, “Me haere katoa.”
Ka mea atu te kai tiki, “Kahore! me noho ano koutou, kaua e haere.”
Ka korerorero ratou ki a ratou ano ka mea, “Ko wai i a nei te wahine nei?”
Ka mea atu e tehi (tahi), “Ko te tehi o nga hoa o Tukutuku e haere i te awatea nei.”
Ka mea ratou, “Ae, nana ano pea i ngare mai.”
Kua riro a Paoa raua ko te kai-tiki, haere tonu atu, rokohanga atu, ko Tukutuku e noho ana i roto i te whare ratou ko ana hoa; kua oti te whare te whariki ki te porera, kua oti te whakapai ki te tawhiri. Kua kite mai te wahine ra, karanga tonu mai; ka noho te tangata nei i waho, ka whakama—he wahine kau hoki— ka karanga atu nga hoa ki a Paoa, “Haere mai ki roto nei.”
Ka tomo atu a Paoa, ka noho ko te wahine nei i waho e noho ana ratou ko ana hoa; ko te tehi (te tahi) taha i waiho mo Paoa; ko te rama he mea miro ki te muka, ka tukua ki te hinu, ko te tehi (te tahi) o ratou hei pupuru i te rama. Ka mea nga hoa o te wahine nei, kia haere ratou, ka purutia ano e Tukutuku kia noho, ka mea, “Moe tonu tatou i konei, a ao noa te ra.” Ka tohe ano ratou, ka purutia (puritia) ano, ka mate te ahi, ka moe.
Ka mea atu te tangata nei a Paoa, “He rangatira ranei koe?”
Ka mea atu te wahine nei, “He rangatira au, kaore he rangatira o tenei whenua, a ko taku matua anake.”
Ka mea atu aia, “E pai ana tena, nau i pena mai, e pai ana.”
Ka mea atu ano aia a Paoa, “He iwi nui ranei tou iwi?”
Ka mea atu te wahine nei, “Ae, e kite koe i toku iwi, tirohia e koe ki Moe-hau, me kore koe e kite i to koutou putanga mai na i Rawaki.”
Ka mea atu te tangata nei, “Ae, kua kite au, kua tohu-tohungia ki au e aku hoa.”
Ka mea atu te wahine nei, “A, tawhe noa, kei te rawhiti, kei Katikati te mutunga mai, ka rohe.”
Ka mea atu a Paoa, “Kahore oku Iwi, he tangata haere mai a hau; toku kainga kei Whai-apu (Wai-apu).”
Ka korero atu aia i ana korero i haere mai ai aia, a tae noa mai ki reira. Kamoe, ka huaki te ata, ka hoki a Paoa ki ana hoa, ki tona nuinga: ka haere nga wahine ka tae ki te whare o te whaea o te wahine nei, ka korero atu nga hoa o te wahine ra, ka mea, “Kua tae mai a Paoa ki to matou whare.”
Ka mea mai te wahine ra, “Na wai i tiki?”
Ka mea atu ratou, “Na matou ano, na to matou hoa i mea mai kia tikina.”
Ka mea mai te whaea ra, “E pai ana.”
Ka ui te whaea, “Kua moe raua?”
Ka mea atu ratou, “Ae.”
Ka tahi ka rangona nuitia, “Kua moe a Tukutuku i a Paoa.”
I reira tata ano, ka huaki nga taua ki a Taha-rua, he mea kia huakina hoki ki a Paoa. Ka riria e Taha-rua, ka mea atu a Taha-rua, “Hei au anake te taua, kaua e haere ki te manuhiri: he aha ta te tangata haere pononga?”
Nei koa he puhi te wahine nei, kahore ano i pa noa he tangata ki a ia, ko nga tane ia e rere ana, e kore aia e pai; koia tenei huaki kau nga taua, a maha noa iho nga taua i te ra ko tahi.
He oi ano ka mutu, po rua ka hoe mai nga hoa o Paoa, ka noho atu a Paoa i tana wahine i a Tukutuku: ka noho a Paoa a kotahi marama, ka mea atu a Paoa ki tana wahine, kia hoki aia ki tona kaainga ki Pi-ako.
Ka mea atu tana wahine, “Ae, me haere taua kia kite koe i toku Iwi, i oku whanaunga hoki, kia kite ratou i au, kei popororoa mai ratou ki a au; kua mea atu hoki au ki a ratou, tena au te hoe atu na.”
Ka mea atu a Paoa, “Ae, me hoe taua!”
Moe tonu, a ka ao te ra, ka hoe, a, nga pa ano i nohoia ra ano e Paoa; ka u ki uta, tenei pa, tenei pa; a puta rawa atu ki waho,
Ka kite te tangata nei i te nui o tana wahine, ka mea, “Kihai i hanga ake tana wahine, he rangatira nui no tenei whenua.”
Ka hoe ano ratou, u rawa atu i Tara-ru, ka noho i reira, ka mahue nga mataitai a te wahine nei i reira—mo te hokinga mai ra ano ka uta ai—moe tonu iho i reira, ao ake ano te ra ka hoe, u rawa atu i te Puru, ka maka ano he mataitai; a hoki rawa mai, i Wai-au. Ka kite a Paoa i reira i te kuku o Wai-au, ka whakamoemiti i reira, ka tahi ka hoki mai i reira; hoki rawa mai e ono nga waka mataitai, a tae noa ki Tara-ru, ka hoki ki Pi-ako, a te Pareparenga. Ka mea a Tukutuku kia hoatu he ika mana; ka rongo nga tangata ka hoatu, ka whakamoemiti taua maia nei a Paoa ki nga tangata o Pareparenga, ka mea, “Hei rangatira mo ratou taua wahine.” Ka pena tonu tana ritenga ki nga tangata e tutaki ana i a ratou, a tae noa ki te pa tupu; he waka mataitai i poto te tuha i te taha tika. Ka whakamoemiti ratou, ka mea, “Hei rangatira mo tatou.” A ka kite taua Iwi i te oha o Tukutuku, riro katoa nga tangata i a ia; ka atawhai aia ki a ratou, me ta ratou atawhai ki a ia, a kore noa iho te kai a te wahine nei, i pau ma ana Iwi.
Ka mahi te wahine nei i te kai ma tana Iwi, i te whanake, i te pohue, i te karito, i te wene, i te kaeo. Ka titiro te Iwi, ka mea, “Inake (koia) ano i haere ai te rongo o tenei wahine, kaore! he uaua.”
Ka kite ratou i a ia e mahi ana, ka mahi hoki ratou; i mua e kore e mahia era kai, he tupu noa iho, he mangere hoki no te iwi.
Ka mea taua Iwi, “Tenei ano tau mahi, e te rangatira, te takoto ke nei — ‘he mahi ano ta te tawa uho, he mahi ano ta te tawa para’ — ka mahi te rangatira.”
Ko noho taua wahine, ka huihui nga tangata o tona Iwi hou hei tangata mona. I mua i kore noa iho ano te tangata: na tona atawhai, i konei tata, kua hua, kua ki te pa. A whanau noa ana tamariki, puta ake kotahi tekau; kotahi te tamaiti whakahihi,
Ka noho nei a Paoa, a ka koroheketia, ka tokotoko hoki, ka aroha ki ana tamariki matamua, ka mea atu ki nga tama, “E koro ma. kawea au kia kite i o koutou tuakana.”
Ka mea atu ratou, “Ae.”
Ka mea a Horo-whenua, “E pa ma, ka whakamahia to tatou matua, he tamariki porangi era tamariki.”
Ka mea atu nga tuakana, “He aha te mahi?”
Ka mea atu a Horo-whenua, “Ka waiho ra hei karakia kumara; e rangi me kawe ano.”
Ka mea nga tuakana, “Kahore, me haere ia me etehi tangata ano hei arahi, kia kotahi tekau.”
Ka mea a Horo-whenua, “Ae! ki te purutia (puritia) atu, me hoki mai ratou kia rongo tatou e purutia (puritia) atu ana; hei reira tatou ka haere ai ki te tiki.”
Ka mea atu nga tuakana, “Ae!”
Ka tahi a Horo-whenua ka mea atu ki a Paoa, “E koro, e! kei whakaroa atu koe; e ngari me he mea ko to tamarikitanga ra ano, e pai ana—na hoki ra ko tenei—na wai te tangata mate i ki hei mahi?”
Ka mea atu a Paoa, “Tera ranei au e whakamahia?”
Ka mea atu a Horo-whenua, “Ka whakamahia! ko wai i tohu ai e rite nga whakaaro ki a matou? ko tenei, kei roa atu koe; kia rima ano o ra e noho ai i tua, he oi ano, ka hoki mai; kaore! ka kite koe i o tamariki.”
Ka mea atu a Paoa, “Ae.”
Moe iho, ao ake te ra, ka haere. Ka haere a Paoa kia kite i ana tamariki.
Ka motu ki te ara, ka mea atu a Horo-whenua ki nga hoa o te koroheke nei, “Ki te purutia atu to koutou hoa, hohoro mai, kia tikina atu.”
Ka mea ratou, “Ae.”
Ka haere ratou, a ka tae ki Tikitiki-mau-rea, ka kite a Paoa i tana kaainga i te kaainga hoki o ana tamariki, ka tangi; ka titiro ki Wai-kato, ka kite i te ahi o Wai-tawheta, uhi tonu, ka mea, “Ko te kaainga tera ona tamariki.” Tangi tonu, a ka mutu,
Ka tikina mai, ka tirohia, ka kitea ki a Paoa, ka hoki te kai titiro.
Ka uia mai e te nuinga, “Ko wai ma?”
Ka mea atu ratou, “Ko Paoa! kua koroheketia, e tokotoko ana.”
Ka noho a Paoa ma ki te kaainga i waho, he tangata ano i reira; ko ana tama ano kei te pa, kei Wai-tawheta—nei koa ka tahi ano te koroheke nei ka hoki mai kia kite i aua tamariki, i te wehenga ano o tana haerenga mai ra ano, ka tahi ano tenei ka hoki. A i te ata ka mau te koroheke nei ka tatua ka mea atu ki nga hoa, “Tatou ka haere ki te pa kia kite au i aku tamariki.”
Ka mea atu nga hoa, “Ae.”
Ka puta mai hoki te kai tiki mai, me te kai kawe kai mai kia ora ki te tangi: ka mea atu aia ki nga hoa kia kai; ka kai nga hoa, ka mutu, ka mea mai te karere, “Tatou ka haere ki te pa.”
Ka mea atu a Paoa, “Ae! e ko ma, whakawahawaha pikaua nga pikaunga)! tatou ka haere.”
Ka kitea mai e haere atu ana, ka pa te tawhiri; e tangi haere atu ana te koroheke nei, me te tawhiri tera, me te tangi, a ka tae atu, ka tangi—me te au kuri te rite— tangi tonu ahiahi noa, ka mutu, ka noho ki raro. Ka whakatika mai nga tama ki te taki, a ka mutu, ka korero atu hoki te koroheke nei, a ka mutu, e tuku ana te kai— tona teitei ra o te kai! ka po hoki, ka hui tera ki roto ki te whare i noho ai a Paoa, ki te whakarongo korero: ka koa hoki nga tama a Paoa ki a ia, no te mea ka tae atu hei karakia i a raua mara.
Ka mea atu nga tama, “Marie (he tika) ano kia haere mai koe!”
Ka mea atu te koroheke nei, “Ki te aha?”
Ka mea atu raua, “Ki te karakia i a maua mara.”
Ka kata atu te koroheke nei.
Ka mea mai nga tama, “He aha tau e kata?”
Ka mea atu aia, “Kao! he kata noa ano.”
Ka mea atu ano nga tama, “He aha ano tau e kata?”
Ka mea atu ano ia, “Ara! he kupu na ta korua mokai, na Horo-whenua.”
Ka mea mai ano raua, “Na wai?”
Ka mea atu ia, “Na ta korua mokai.”
Ka mea atu ano raua,” “E kore maua e whakarongo ki tana kupu.”
Ka mea atu ano te koroheke nei, “Koia, e te whanau, rere! e hara! he nanakia!
Ka mea mai raua, “He nanakia aha to te kiore nanakia?
Ka mea atu ano ia, “Kahore he kupu a nga tuakana, a nana anake te kupu i rere mai ki a au, ‘E kore au e tukua mai:’ penei noa ano te wahi i tukua mai ai au.”
Ka mea atu raua, “E kore koe e tukua.”
Ka mea atu aia, “Ki te purutia (puritia) a hau e korua, ka haere mai ta korua mokai ki te tiki mai i a au.”
Ka mea atu raua ki a ia, “Kaua ra ia e haere mai ki te tiki mai i a koe; ka patua aia.”
E noho ana ano nga hoa o te koroheke nei, e whakarongo ana ki a raua kupu. Ka hoki nga hoa o te koroheke nei, a ka tae ki Pi-ako ki to ratou kaainga i haere atu ai, ka pataia mai te korero e Horo-whenua.
Ka mea atu te hunga nei, “Ae, he korero, ko Paoa e kore e tukua mai.”
Ka mea atu a Horo-whenua, “E wai?”
Ka mea atu ratou, “E ana tama ano ra. Ka mea mai, ‘Ae, kua mau atu ano i au.’ Ka mea atu ratou, ‘ae.’ Ka mea atu a Paoa, ‘Koia tena ka purutia nei au e korua, akuanei ka tae mai ano ta korua mokai, ki te tiki mai i au, e kore e noho atu.’ Ka mea mai raua, ‘A wai?’ Ka mea atu aia, ‘A Horo-whenua.’ Ka mea mai raua,’ Ki te mea ka tae mai aia ki konei, ka patua aia e matou.’ Ka mea atu a Paoa ki a raua, ‘E kore korua e maia; ko ta korua
Ka tahi a Horo-whenua ka mea, “Ka hei ta raua; apopo au kite iho ana i a raua.”
Ka whakatika a Horo-whenua ki runga ka mea, “Whitiki! hapainga ki te tiki i to tatou matua! i kiia atu ana e au i mua, kaua e tukua. Na, na koutou tenei.”
Kihai i hamumu te waha o nga tuakana, no te mea kua he ta ratou.
Ka whakahau nga tuakana; ka tahi ka rewa, haere ake hoko whitu te kai tiki i a Paoa. Ka haere, a, ahiahi rawa atu i Tikitiki-mau-rea; ka titiro ki Wai-kato, ka titiro ki te ahi o Wai-tawheta e ngiha (ka) ana, uhi tonu; i reira hoki a Paoa e noho ana ratou ko ana tamariki—e toru nga rau i roto i te pa nei—matakitaki tonu, a ka mutu, ka mea atu a Horo-whenua kia whakahekea ki raro moe ai, ki Manga-wara, ki roto ki te kouru (ki te pukakitanga.) Ka tahi ka haere, a ka tae, ka mea ano aia, “Kati taua i konei, hei te ata ka haere taua ki te pa; ka tae taua, ka ngare mai ka kaiponuhia mai e ana tamariki, he oi ano; e taea hoki te aha? ka hoki mai taua, he oi ano, ra koa ka tae mai ano tatou ki te tiki mai.”
Ka whakaae nga tuakana, korero tonu, a ka mutu, e kai ana, a ka mutu te kai, e moe ana.
Kihai i roa kua ara a Tipa, kua korero; ka whakaara i ana hoa, ka mea, “Ko wai tenei e moe? maranga! he nanakia! e kai ana te takiri, he parekura kei te ata: na toku i whakaoho ki roto, ka kite tona kei roto—tuawha ki tona, tuawha ki toku—i au te papa. Na, e moe iho, e utua, e utua e tona—he nanakia— hei te po nei ano tatou e hoki ana, e kore ai he parekura.”
Kua korero mai tenei, “He peke tona takiri.”
Ta tenei e kai ana i nga o.
Ko te huakanga o te ata hapainga ai ki te pa, ki te tiki i a Paoa, e tae manuhiri ratou ki te pa; a na nga moe kino nei kihai ratou i tae i te wehi.
Ka tata ki te ao, ka maranga a Tipa, ka mea, “Kihai ano i
Ka maranga te taua nei, ka mea a Tipa, “Tenei pea te koroheke nei kua tae iho kei te karakia i nga mara a ana tamariki.”
Ka mea atu te nuinga, “Ae pea.”
Ka mea ano a Tipa, “Ma wai e tiki, e titiro?”
Kua oho mai a Horo-whenua, “Maku e tiki, e titiro; ka mau i au, ka riro mai.”
Ka mea atu a Tipa, “Ae, e tae mai, kia hohoro.”
Ka whakatika a Horo-whenua, ka mau ki te pou-whenua, ka haere. Tera hoki te koroheke ra kua tae ki waenga, e karakia ana; kua oti te tehi (te tahi) karakia, e whai ana ki te tehi; tu kau ano te tira, kua whakahua te karakia,—
Tena te tira ka tu, Ko te tira na Tu-rora, Na Rere-ahi, Na Korehe, Na Tu-rongo. Tena te tira, Te tira ana oti, Tira ka tu. Tena toetoe na Haka, Na Haua, Tira ka tu, Tena oti.
Kihai i mutu te karakia a te koroheke nei, tu ana a Horo-whenua—kaore ano ia i awatea noa, ka hura te ata—kua kitea mai e te koroheke ra, kua patai mai, “Ko wai tenei?”
Ka mea atu a Horo-whenua, “Ko au.”
Kua rongo mai ki te reo, ka ngunguru te koroheke nei, ka wehi kei mate i ana tama, no te mea, he nui te Iwi kei roto kei te pa—e toru nga rau.
Ka patai mai te koro, “Ko wai ou hoa?”
Ka tatau atu te tangata nei i nga ingoa, a poto katoa, ka moteatea (wehi, hopohopo) te tangata nei.
Ka mea atu a Horo-whenua, “Ho ake! ka awatea.”
Ka whakaae te koroheke nei, ka haere.
Na ka tatari te pa ra ki te reo o te koro nei kia oho; tatari noa, a kihai i rangona. Ka mea, “Kei te moe!”
Ka mea nga tama kia tirohia.
Ka tahi ka haere mai nga kai titiro, ka karangaranga, “E koro, e koro, kei whea koe?”
Ka kiia mai e etehi, “Kei tatahi pea e moe ana.”
Ka hahauria (rapua) i tatahi, a ka kitea ki nga waewae e takoto ana, ahu tonu ki roto. Ka awatea hoki, ka kitea te kanohi o te tangata, ka ata kitea iho hoki nga waewae, ka mohiotia, kua riro i a Horo-whenua. Ka pa te karanga, “Kua riro ra! kua riro i a Horo-whenua!”
Ka rongo nga tama, ka tahi ka whakatika, e toru rau nei haere ana i waho, ka whaia.
Kua tae a Horo-whenua ma, tae tonu atu, haere tonu; kihai i tangi, ka rongo hoki i te ngangau: kihai i roa, ka kitea mai e tera e piki ana—ko te kai kawhaki (mau) i a Paoa i mua, ko Horo-whenua i muri i te whakatautopenga. E haere mai ana nga rau e toru, me te waha kahawai, kua tata. Ka eke a mua ki Tikitiki-mau-rea, te kai kawhaki o Paoa, ka mea te koroheke nei kia waiho aia i reira, “Hie aha maku i kawhakina ai au? e hira (nui) au i nga tamariki.”
Kua tata tera: ka tahi a Horo-whenua ka rere ki mua, a puta rawa ki mua, ka turia iho e ia i reira, kua ara te patu. I a Horo-whenua ano ka tu iho, tu atu, ka pa katoa hoki te hoko whitu nei i a Horo-whenua ano ka hoki; hoki katoa, kua hinga mai e tehi (tahi) o ratou toko rima; inamata, kei mua rawa a Horo-whenua. Kua kite a Toa-whena i a Horo-whenua, waiho tonu te patu, i raro tonu ano ta Horo whenua, tera te haere ra, tahi ra ka whiua e ia, e hara! ko Toa-whena; kua rokohanga e Toa-poto, waiho tonu ta Toa-poto, ta te tuakana o Toa-whena, pikia mauitia ana ta Horo-whenua, ko Toa-poto. I aua tangata nei ano ka hinga, whati kau ana ta raua ope; ka tahi ka patua— hinga iho e rua, ora ake kotahi—ka riro mai a Paoa. He oi ano.