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Volume VI
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How soon, my child, my thoughts of thee Are partly lost to memory, As now I gaze on flitting clouds That pass o'er yonder distant isle— A lovely isle, the sight of which Calls back the past of all thou wast! But, oh! I left thee in our home, Nor dared to stay and watch For coming crowd of tribes to aid; And now my grief and soliloquy O'ercome me as, at a distance thus, I ponder o'er my people's love and power. Flow on, thou tide [of death]; rise high, And quickly mount to utmost height, And use thy mighty chilling power; But rob the dread of Muri-whenua Now held o'er me by Te Tere. My bird of fame (my child) still lives, And shall with chiefs in council sit, And claim the right to utter all That mind can frame and hand can do, Though chilled by dreadful omens seen in Pleiades. Te-whare-pou-rutu and Nga-ti-awa, all Shall in a host arrive and end my grief, And love gain shall show its power. Lament chanted byTe-rau-paraha .
I have to acknowledge my indebtedness to
To the general reader it may be some satisfaction to be informed that the genealogical tables given herein were to the Maori subjects of the most careful study, and when chanted by the priests in their respective ceremonies were believed to be fraught with the most potent influences. They are divided into three parts. The first division, called Popoa-rengarenga (a genealogy of the gods), was chanted at a gathering of the people for the purpose of mourning at the death and on the occasion of the burial of a person of rank. Food consisting of the octopus (wheke) was made sacred by the priest of highest rank, who waved it over the persons of those who had borne the corpse or had in any way come in contact with it, while he chanted the genealogical chant. It was then presented to the women of supreme rank, to be eaten by them; and no females but those of the family to which the dead belonged could partake of this
As all the names in these genealogies were indices of important events, the chanting of them on their respective occasions provoked inquiry from the younger and explanation by the elder members of the tribe, and thus became an important means of transmitting its history.
No tribe would have the temerity to recite in public the genealogy of another tribe unless from a desire to provoke feelings of anger, or possibly war, with that tribe.
We cannot well delineate the character of our forefathers and fathers. Their work was continual fighting. There was no light period during those times—that is to say, during the evil of Wai-kato towards Tara-naki—indeed, throughout all New Zealand. Their custom was to fight—Wai-kato with Tara-naki, and Tara-naki with Wai-kato; and so it continued until the war in which Hanu, the father of Wetini Tai-porutu, was killed. After that there was the great expedition of Te-waha-roa, Pohe-pohe, Tu-te rangi-pouri, and all the Nga-ti-mania-poto. Poroaki and party were slain at Pou-tama by the Nga-ti-awa. After that again there was the great expedition of Wai-kato, Nga-ti-haua, Nga-ti-mania-poto, Nga-ti-paoa, Nga-ti-maru, and
A Hokioi above A Hokioi above! Its wings make A booming noise. Thou art in the Open space of heaven Living now, And art the companion Of the crashing thunder. What is that for? That which is Cleft in two Is [his] wings. Two fathoms long Are his pinions, Which now roar. Up in the clouds. Descend, descend.
He sent this song to Nga-ti-awa because they had become possessed of the European weapon, the gun, that they might come and help him, that he might he brave in the presence of his old enemies. On the arrival of the Wai-kato they were attacked, and Te-hiakai, Hore, Mama, Te-kahukahu, and Korania were slain. They were killed by Rau-paraha and the Nga-ti-awa. They fled to Te-kanawa, Te-wherowhero, Te-hura, and Te-toea. The battle lasted till the evening. Their payment (or the one killed) was Taka-ra-tai of the Manu-korihi. The real cause of their being saved [i.e., of any escaping death] was the intercessions of Hemi Te-ringa-pakoko, a young chief of Nga-ti-mahanga, who was a son of Whakaari and elder brother to Wiremu Nero-awa-i-taia. Wai-kato escaped on this occasion. They remained during the night, and when it was near daylight they proceeded to Puke-rangi-ora. A messenger was despatched, and then it was heard that these defeated Wai-kato were on their way to join the other defeated Wai-kato. When they met they wept, and great indeed was their weeping. No tribe was equal to the Nga-ti-rahiri in nobleness, or to Puke-tapu, Motu-tohe-roa, Raua-ki-tua, Tautara, and Matatoru-that
Some time after this the Wai-kato again went, and also the Nga-ti-paoa, Nga-ti-haua, Nga-ti-mania-poto, Nga-ti-mahanga, Nga-ti-hou-rua, Nga-ti-te-ata, and Nga-ti-mahuta —in all, sixteen hundred. They went to Mokau, Pou-tama, Pari-ninihi, Puke-aruhe, Kuku-riki, Te-taniwha, Wai-tara, Nga-motu, and reached Tara-naki. They found no men there—they had all fled to the mountains. We (the Nga-ti-tahinga) came back without having done anything, only that some of our people were slain on the mountains. They came on to Tonga-porutu, and some of the Wai-kato fell there. The chief that was killed was Te-raro-tu-tahi. The payment for him was sixty of the Nga-ti-awa. Tu-hira, a woman of high rank, was captured there. The war-party returned and stayed again at Wai-kato. Their love continued firm for those chiefs who had saved the Wai-kato, and they therefore remained quiet and did not return to Tara-naki. They longed, however, in their hearts to seek satisfaction for Te-hiakai and party, whose deaths had not yet been avenged.
After a considerable interval, Raua-ki-tua, Tautara, and Te-whare-pouri sent Nga-tata to fetch the Wai-kato. The cause of this was that Te-karawa, a son of Raua-ki-tua, had been killed at Tanga-hoe by Te-hana-taua, of Nga-ti rua-nui. Whereupon Wai-kato consented. Not a hapu remained behind. They went to the Nga-ti-tama and to the Nga-ti-mutunga. (Their place is Ure-nui.) They proceeded to Te-taniwha and Manu-korihi, at Wai-tara. That war-party sojourned there, and Wiremu Te-awa-i-taia and all his tribe dug a pit in the earth, and then a canister of powder and a hundred bullets were thrown into it, thus taking possession of Wai-tara. They then went to Puketapu. Te-motu-tohe-roa was there [i.e., joined them]. They went to Nga-motu. Raua-ki-tua was there, and Tau-tara, Matatoru, Te-whare-pouri, and Titoko. Matters ended well in that quarter, and they went on to Tarakihi, to Oko-mako-kahu, and to Tara-naki itself; The Tara-naki people were defeated
The party now urged an attack upon Puke-rangiora. The cause of this was what they had heard from slaves in that pa, who belonged to Rangi-wahia and Hau-te-horo. Hau-te-horo had said, “This act of kindness shall be the weapon to destroy Wai-kato.” The good conduct and kindness of the Nga-ti-rahiri was in consequence thereof trampled upon by the Wai-kato. Had they been permitted to go by the road that led by the outer side of the coast they would not have gone to Puke-rangiora. However, the pa was assaulted and taken, and with the fall of the pa great indeed was the slaughter. Some of the Waikato also were killed. When the Nga-ti-mania-poto saw that Puke-rangiora had fallen they adopted Tu-korehu's proposal, and proceeded to attack the other pa, at Nga-motu. As soon as they arrived there they attacked that pa. This was done by those tribes who had gone before—namely, Muri-whenua and Te-ao-o-te-rangi. Wiremu Awa-i-taia stayed, and did not fight. The number of those who stayed behind was 340. The fighting was left to the party that came last; they numbered 1,200. The attack was made, but the pa was not taken. Some of the attacking party fell there, and the expedition returned home to Wai-kato.
Afterwards those tribes residing at Tara-naki removed and went southward. The Puke-tapu stayed. The names of the men were Kapuia-whariki, Wai-aua, Te-huia, and Poharama.
When the Wai-kato heard that people were staying again at Miko-tahi, they started out again to slay them. They attacked the Namu, but it was not taken; and then they came back to invest Miko-tahi. They succeeded in taking them [of Miko-tre-nui. Tu-tawha-rangi was taken prisoner, but Manu-ka-wehi was allowed to escape. We (the Nga-te-tahinga) then returned, and stayed at Ara-pawa. The Wai-kato now came up for the first time, and found that we had routed the enemy.
The party now urged an attack upon Puke-rangiora. The cause of this was what they had heard from slaves in that pa, who belonged to Rangi-wahia and Hau-te-horo. Hau-te-horo had said, “This act of kindness shall be the weapon to destroy Wai-kato.” The good conduct and kindness of the Nga-ti-rahiri was in consequence thereof trampled upon by the Wai-kato. Had they been permitted to go by the road that led by the outer side of the coast they would not have gone to Puke-rangiora. However, the pa was assaulted and taken, and with the fall of the pa great indeed was the slaughter. Some of the Waikato also were killed. When the Nga-ti-mania-poto saw that Puke-rangiora had fallen they adopted Tu-korehu's proposal, and proceeded to attack the other pa, at Nga-motu. As soon as they arrived there they attacked that pa. This was done by those tribes who had gone before—namely, Muri-whenua and Te-ao-o-te-rangi. Wiremu Awa-i-taia stayed, and did not fight. The number of those who stayed behind was 340. The fighting was left to the party that came last; they numbered 1,200. The attack was made, but the pa was not taken. Some of the attacking party fell there, and the expedition returned home to Wai-kato.
Afterwards those tribes residing at Tara-naki removed and went southward. The Puke-tapu stayed. The names of the men were Kapuia-whariki, Wai-aua, Te-huia, and Poharama.
When the Wai-kato heard that people were staying again at Miko-tahi, they started out again to slay them. They attacked the Namu, but it was not taken; and then they came back to invest Miko-tahi. They succeeded in taking them [of Miko-te inhabited district of Wai-tara and came to Mokau. There we saw the face of man. The people residing there were the Nga-ti-mania-poto. When we arrived at Wai-kato Christianity had greatly spread.
After a time Muri-whenua's party again rose and went to Tara-naki, and slew the remnant. The cause was the death of Ngaro-ki-te-uru. They came back and remained. Thus at length the evil with Tara-naki came to an end, and religion became the sole concern [of the people]. Under the teaching of Christianity the prisoners captured by Wai-kato were liberated and sent back to Tara-naki. It was Christianity that induced Wiremu Te-awa-i-taia and Para-tene-te-maioha to carry peace to the Nga-ti-toa at Ka-rape. Word was sent to the Nga-ti-toa to come back to Kawhia. Their reply was, “The thought is with your ancestors.” We came back, and then went to Wellington, to the Nga-ti awa and Raua-ki-tua. We said, “Come, return to Tara-naki.” Raua-ki-tua consented and said, “Yes, sons, return to the place—to Tara-naki.” We said, “Return with your women.” They reached the place, and that matter was ended. We then went to Kapiti—to Rau-paraha, Tope-ora, and Te-rangi-hae-ata—and stayed there. Te Wiremu [
I (Te-awa-i-taia) shall not relate here the return of the Nga-ti-mania-poto, or Po-tatau bringing back the Nga-ti-awa, and his selling Tara-naki to
Peace was now quite established, and Ihaia Kiri-kumara was sent back to Wai-tara, to the land of his people, and afterwards Wiremu Te-rangi-take. Both of them resided at Wai-tara. Now, let not Te-rangi-take or all New Zealand say—let not the Nga-ti-awa say—that Ihaia went back to Tara-naki from Wai-kato as a slave.
When Hape-ki-tu-a-rangi was near to death he asked, “Who shall take or fill my place or position?” He asked an answer to this question from each of his sons, but not one of them uttered a word. Rau-paraha rose from the midst of an assembly of chiefs and said, “I will fill your place or position; and I shall be able to do acts which you have not been able to accomplish.” So Rau-paraha took the place of supreme leader of all the Nga-ti-toa in war to obtain revenge for past defeats or murders, and to determine for war or otherwise.
When Hape-ki-tu-a-rangi was near to death all the tribe assembled in his presence to witness his death. His spirit started within him, and he asked the tribe, “Who shall tread in my path?” Although there were very many chiefs of the tribe present not one gave an answer, so that after some time Rau-paraha called and said, “I will;” and from this fact Rau-paraha has been considered the leading chief of the Nga-ti-toa.
An old man lived at Kawhia. He was from Wai-kato. And [one day] he worked in the cultivation in the rain. When the rain ceased and the sun shone the heat caused steam to rise from his body, and a lad of the Nga-ti-toa Tribe observed, “The steam from the head of So-and-so is like the steam of a hangi (oven).” The Wai-kato people said these words were a curse, and a war ensued, in which many were killed; and this war was renewed each year ever after between the Wai-kato and Nga-ti-toa; and the Nga-ti-toa kept up the feud between them, which eventually led the Nga-ti-toa to migrate to Kapiti.
This is an account of the acts of Rau-paraha from his birth to the time of his old age.
He was born at Kawhia. His father's name was Wera-wera (heat), and his mother's name was Pare-kowhatu (plume of stone). He had two elder brothers and two elder sisters. He was the last born of the family. His elder brothers did not show any superior knowledge or power: they were chiefs of rank, and that is all they could assume.
The account of Rau-paraha here given shall be from the day of his birth. He was a goodly child, and of fine appearance; and when he could run alone an old man called Pou-tini (many posts) told Rau-paraha to go and fetch some water for him. He went and brought the water for the old man. He was not disobedient,
When he became a man he began to show signs of great power of mind; but this was not noticed by his father or mother, who centred all their attention on their elder sons.
At this time his father and all the tribe were cultivating and collecting food to make a feast for another section of their tribe. This food consisted of fish, eels, and shell-fish, which were put up on the stages to dry, where they were kept for the feast. At these Rau-paraha looked, as did his first wife, the wife of his boyhood, who was called Marore (ensnare). Rau-paraha had not become a man when he took this wife; he took her in accordance with old Maori custom to take a wife while still a boy.
Now, when the feast was given, and when the food was allotted to each family, Rau-paraha saw that there was not any savoury food put on to the portion given for his wife Marore. At this he was very sorrowful, and said to his father, “A war-party shall go and kill some of the Wai-kato people as a savoury morsel to eat with that portion of food which has been allotted at the feast to Marore.” His father consented to his proposal.
Rau-paraha went with this war-party, and, though his parents endeavoured to keep him at home on account of a bad disease he had contracted in his immoral living, he would not listen to their advice or request, Through his persistent action they let him go; and, though he was in great pain of body, he went with the war-party.
This war-party went to the pa of one of the Wai-kato tribes, and in open day went into the pa, the inhabitants of which, having seen the war-party, gave them battle, and the war-party fled, and were being killed by the Wai-kato. Rau-paraha was in the rear of the men who had entered the pa, and was walking in the best manner he could with the aid of a walking-stick. He saw that the Nga-ti-toa were fleeing out of the pa in dread, and
From this act Rau-paraha was heard of as a warrior by all the tribes. But Rau-paraha had not at this time become a full-grown man; he was still but a lad, yet he had begun to see the power of a knowledge of war, nor did he forget to gain a knowledge of cultivating, or of kindness to man, or of entertaining strangers who might be on a journey, or of giving feasts to tribes.
One point of his character was a matter of approval to those who knew him. If while his people were planting the kumara-crop a party of strangers arrived at his settlement, and food was provided for his workmen, though his workmen might offer them food (as is the custom to new arrivals), Rau-paraha would call and say, “Eat the food provided for you; I will order food to be provided for the strangers.” This was heard by the visitors, who would say, “It is Rau-paraha, whose fame has gone to all the tribes.” And to this day it is said to any kind fellow, “You are like Rau-paraha, who first feeds his workmen, then he provides for his visitors.”
Rau-paraha lived at his own home at Kawhia, where he was again and again attacked by war-parties from Wai-kato, at which times each party lost men. Then Rau-paraha would go into the Wai-kato country to war against the Wai-kato tribes, where at times he would kill many of Wai-kato; yet there were times when peace would be made; and again war would be the order of the day between these tribes.
Then a time came when Rau-paraha went to Maunga-tautari to visit his relatives, and to see his grandfather Hape (bandy), head chief of Nga-ti-rau-kawa. Old Hape was said to be a great warrior, and he fought at the battle called Kaka-matua (parent kaka—Nestor productus). This battle was where the Wai-kato were defeated, and took place up the Wai-pa River; but Hape fought many battles against the Wai-kato.
Rau-paraha lived at the home of Hape at Maunga-tautari, and he also visited Roto-rua to see his relations there; and when Hape died Rau-paraha took the widow to wife, who was called Te-akau (the sea-shore), who was mother of Tamihana Te-rau-paraha (the writer of this).
Rau-paraha went back to his home at Kawhia, and in the days when the Wai-kato were not at war with Rau-paraha they owned him as a relation, and at such times Rau-paraha paid visits to various parts of the country, and in one instance he went to Hau-raki (Thames) to visit the Nga-ti-maru, and see the chiefs Tu-te-rangi-anini (the day of giddiness), Toko-ahu (prop of the altar), Hihi-taua (defiance of the war-party), and all the chiefs of that district, when he obtained possession of his first gun, given to him by those chiefs; but he obtained only one gun, and a little powder, and some lead, with five cartridges, or may be there were ten cartridges: and with these he came back to Kawhia, where he stayed some time, and then went on a visit to Kai-para to see the Nga-ti-whatua Tribe and their chief Awa-rua (double creek), and all the chiefs of that district. From thence he came to Wai-te-mata to visit Kiwi (Apteryx), the son of Te-tihi (the peak), from whence he came back to Kawhia, where he heard the news that Waka-nene was coming into his district. Nene came to Kawhia, and Rau-paraha went to Tara-naki, and Nene accompanied him on his trip south, and this was the time when Rau-paraha came to look at Kapiti, which took place in the year 1817. From Tara-naki they came on to the Nga-ti-rua-nui, which tribe was so much afraid that they fled before Rau-paraha. He went on to Pa-tea (white pa—
Rau-paraha went on to Manawa-tu, O-taki, Wai-ka-nae, and across to the island of Kapiti, where he met the tribe Nga-ti-apa, with their chiefs Po-tau (night of battle), and Kotuku (white crane), who were made much of by Rau-paraha, as he perhaps thought if he came back to take that district he would come to Wai-kanae (water of the mullet). From thence he went on to Pori-rua (two attendants), O-ha-riu (breath of the stomach), O-mere (the war mere), and on to the Whanga-nui-a-tara (great harbour of Tara) (Wellington); but on this sea-coast over which he had travelled there were not any inhabitants, as they had fled to Wai-rarapa (flashing water). But when the body of men under Rau-paraha, Nene, and Patu-one got to the Whanga-nui-a-tara (
The party went on by the sea-coast to Pori-rua, Wai-ka-nae, O-taki, Manawa-tu, and Rangi-tikei, where some members of the tribe Mu-au-poko, Rangi-tane, and Nga-ti-apa were taken slaves and taken to Kawhia, and where Rangi-hae-ata (day of early dawn) captured a chief woman called Pikianga (climb up) and made her his wife. She was a woman of rank of the Nga-ti-apa Tribe, and sister of Ara-pata-te-hirea (indistinct). They went on, and, crossing the Whanga-nui River, passed Tara-naki and Wai-tara, and arrived at Kawhia, and
Rau-paraha meditated how he could migrate to the south, to Kapiti, and night and day he ever pondered the wish to go to Kapiti, and also to the
He then commenced to migrate, and left Kawhia with two hundred twice told of men, women, and children; but one party of the Nga-ti-toa stayed behind, consisting of one hundred and seventy twice told, who were all warriors able to fight. In the morning Rau-paraha went out of his pa called the Ara-wi (path of ironstone or agate), and he burnt his carved house which was called Te-urunga-paraoa-a-te-titi-matama (pillow of the whale, or supreme chief), and there ascended to the top of a hill called Moe-a-toa (sleep like a warrior), as the road southward led by that way. As soon as the people had got to the top of that hill and looked back towards Kawhia, then they felt regret for their home which they were leaving, and they
There is the sea of Honi-paka, Which now I leave for ever; But, oh! I still will gaze At yonder cloud, now coming hither O'er the isolated clump of trees. O my own home! O me! I bid farewell to you, O tribe! And still at distance bid farewell. But flow on, O thou tide! Flow upwards still, and flee Thou upwards yet till death's baptism Is felt at Muri-whenua— The baptism of travel-passing souls, (d) My bird that sings at early dawn Will now be hid within the house; And glory of the Pleiades And power will all be lost; For noble house will be not there. Yet still my love shall ever be For thee, my Ati-awa Tribe; Nor can it ever cease to be, Nor find a tomb as doth the dead.
Thus he sang with his people the dirge of his regret for his home at Kawhia on the day when he left that home with his tribe and children.
They also together sang this song in chorus:—
With grief, O man! now bow Thy head from side to side. With grief, O woman! now Pat thou the heads of ones beloved, And once again perform the work That was performed in days of old, And sleep the sleep, to rise And find the hurried act Has now been taken. Yes, thy back Is turned for ever on thy home.
As soon as they had ceased to weep and bid farewell to their home they went on, and arrived at the pa of Te-pu-oho (sound
When Rau-paraha had got to the pa of Pu-oho he wept over the woman he had left there, and, after staying there one or two nights, he left with the woman and came towards Wai-tara with me (the writer of this) on his back, carried in a kit. When he and his party had got to the Mokau River they were attacked by a war-party of fifty twice told of the Nga-ti-mania-poto Tribe, of Wai-kato. This took Rau-paraha by surprise, and made him wonder how he should save his party, as the war-party were now near to them. He at once determined to place the twenty women as a reserve, as though they were a body of men, behind a rocky point, and a few of these women he put on that side of
It was now night, and dark, and it was high tide in the Mokau River, and Rau-paraha with his women and party could not cross the Mokau River, or escape their enemy by the road leading to Wai-tara. Rau-paraha thought he should be taken by surprise if the enemy came back and attacked him in the dark, and he and his party would be cut off. To prevent this he said to his people, “O people. Light fires. Let the fires be some distance from each other, and let them be large, and let there be twelve of them, and let the women be at some. Let three women be at each fire with some of you men, and let each man make a speech, but let one man at each fire speak at the same time, and let each one say this: “Be brave to fight, O sons! on the morrow, when we are again attacked by our enemy. Do not think of life.”
The men thus ordered to rise and speak did as requested, and as they used their voices the sound was loud and strong like a trumpet uttering a war-call, and might be heard perhaps at Ha-iki [Hawa-iki]. So these warriors spoke, and brave were
A child that night was heard to cry in the midst of Rau-paraha's people, and Rau-paraha rose and said to the parent of the child, who was called Tanga-hoe (lift the paddle), “Friend, strangle your child. I am that child.” So the father and mother strangled the child. This was done lest the war-party of Wai-kato should hear its voice. But Rau-paraha's party watched the tide so that they might cross at the ebb, and when it was ebb, at midnight, Rau-paraha crossed over to the other side of the Mokau River, and he and his party went on rejoicing, as they had gained a victory over the enemy and had got so far on the road to their friends.
May be the Nga-ti-mania-poto, of the Wai-kato, thought the fires were really the fires at which the hosts of a war-party under Rau-paraha were sitting, and also the words uttered by the men, as ordered by Rau-paraha, were really the war speeches of warriors to their men. But such surmises were not correct — these fires and speeches were the outcome of dread; but Rau-paraha did not think of this now, as he had killed some of his enemy. The great chief of the Nga-ti-mania-poto called Tutakaro was killed in this attack by Rau-paraha's people, and all the tribes who heard of it were surprised at the knowledge displayed by Rau-paraha in taking such action on so short a notice, and in making a few women take the place of a band of warriors, to intimidate the enemy. Had this surprise been made on most of the chiefs of other tribes, they would not have been able to devise a plan as Rau-paraha had done, and thus save their people, but they would have been taken and killed.
When Rau-paraha had got to his friends (relatives) the Nga-ti-toa, Nga-ti-tama, and Nga-ti-awa, he told them of the battle which had taken place between him and the Nga-ti-mania-poto, in which five of that tribe had been killed and the Nga-ti-mania-
Rau-paraha had not been long with the Nga-ti-awa and Nga-ti-tama when a war-party arrived from Wai-kato, of eight hundred twice told, commanded by Whero-whero, Hia-kai, and Mama, with very many other chiefs. These had come in pursuit of their old enemy Rau-paraha, but had not taken note of the words which Rau-paraha had spoken to them when he told them he was about to migrate southward, when he said, “Do not follow me; live in quiet at our home at Kawhia, and at Wai-kato.” This war-party attacked Rau-paraha, and in the open day a battle was fought between them. Each at times gained an advantage over the other, till Rau-paraha in a loud voice called to his people and said, “So it is, he acts in this way. Close on him hand to hand.” A charge was made by his warriors on the Wai-kato. This was repelled by the Wai-kato to their utmost ability, but Rau-paraha charged so fiercely that the Wai-kato gave way and fled, and all that could be seen of them was the
It was night when the battle was ended, when Whero-whero called to Rau-paraha and said, “O Raha [Rau-paraha]! how shall I be saved?”
Rau-paraha called and said, “Go away at once, even this night. Do not wait here. Go, and be quick.” So the Wai-kato did as told, and went away that night. So that when a war-party under Kaeaea-taringa-kuri had arrived, and went in pursuit of the fleeing Wai-kato, he found their fires still alight in their houses, but some of the dead had been taken away with them. The dead found by Kaeaea were cut up, cooked, and eaten, as also were those killed in the great battle by Rau-paraha. So ends this.
This shall give an account of the act of Rau-paraha in going to Maunga-tautari to fetch the Nga-ti-rau-kawa Tribe, to assist him to take the district of Kapiti.
He went by the road that leads from Tara-naki by the upper waters of Whanga-nui and Tuhua (obsidian), thence leading on to Taupo and Maunga-tautari. At Taupo he met the great chiefs of the Nga-ti-rau-kawa, who had assembled at O-pepe (the moth), which is in the Taupo district, and were there waiting to meet him. He met them, and they all wept together, as was the custom on friends meeting. Then the chief Te-whata-
His question was not answered; but when Rau-paraha had gone to other settlements, in his absence the Nga-ti-rau-kawa chiefs talked amongst themselves, and said, “Do not let us listen to the words of Rau-paraha's voice, lest we put him over us as our supreme chief.”
These words were heard by a chief called Te-horo-hau (the consumer of the gift to the gods), who was son of Hape and of a woman named Akau, who on the death of Hape had been taken to wife by Rau-paraha. This young man informed Rau-paraha of what the Nga-ti-rau-kawa chiefs had said, and added, “The chiefs do not agree to go with you lest you should be made the supreme chief over them.”
This caused Rau-paraha to be very sorrowful. And these chiefs had also said, “Let us request him to go to Ahuriri (dam in a stream);” and this made Rau-paraha more sorrowful than ever: so he went to Roto-rua to see his relatives there, who were of the Tu-hou-rangi and Nga-ti-whakaue (Arawa) Tribes. When he arrived at Roto-kakahi he met the Tu-hou-rangi Tribe, then going on to Roto-rua. He met all the chiefs of the district there. Thence he went on to Tauranga to pay a visit to Te-waru (spring), and when he had met Waru he said to that chief, “Let us two go to Kapiti: it is a good place.” Waru answered, “I will not go from Tauranga. I love the islands you see yonder out in the sea, the islands of Motiti and Tuhua.”
While at Tauranga Rau-paraha heard of the war-party of Hongi-hika having besieged the pa of the Nga-ti-maru, the Totara, at the Thames; but Hongi could not take it, and had recourse to treachery, and lulled the tribes in the pa into a
Rau-paraha went back from Tauranga to Roto-rua, at which place also a war-party of the Nga-puhi had arrived; and here Rau-paraha met the Nga-puhi chief Po-mare (cough at night), senior, to whom Rau-paraha said, “I will kill Ngapuhi in revenge for our grand-children” [the children of Toko-ahu, who were killed in the Totara Pa]; to which Po-mare gave his consent: and when Nga-puhi arrived at the Pae-o-tu-rangi (the ridge of Tu-rangi), at the Roto-kakahi Lake, Rau-paraha and the Tu-hou-rangi attacked and killed some of them.
Rau-paraha came back to Tara-naki by the same road he had gone, accompanied back by some of the Tu-hou-rangi Tribe, who had joined him, and had become part of his tribe.
When he arrived at Tara-naki he stayed there some time, and then continued his migration, which was at the harvest time of the year. He went on by the sea-coast till he came to the Nga-ti-rua-nui district, and on to Patea, and at Wai-totara some of his people were murdered, including a man-slave belonging to Tope-ora (cut while alive). This slave had been a chief of the Tara-naki people, of the Nga-ma-hanga Tribe. He was called the Ra-tu-tonu (the sun in the meridian). This was the reason for Rau-paraha attacking the Wai-totara people, some of whom he killed in satisfaction for the murder of his people. He went on to Whanga-nui, and some of his people went by sea in canoes which they had taken at Wai-totara. These were the first canoes they had owned since they left Kawhia. The largest of these was taken by the Rau-paraha, as he now highly prized canoes, because by their means he could cross over to the Wai-pounamu (the water of the greenstone) (the
When the brothers of Pikinga, the woman of Rangi-tikei who had been captured and made a slave on a former visit of the Rau-paraha, and who was taken to wife by the Rangi-hae-ata, heard of the present visit of Rau-paraha, they went to meet the people of Rau-paraha at Whanga-nui, and also to see the Rangi-hae-ata and their sister Pikinga.
When the weather was fine the migrators came on to Rangi-tikei, and stayed at the mouth of that river, and the people went roaming up the river to seek for food, and kill men of the Nga-ti-apa to eat. When the sea was smooth the migrators paddled on to the Manawa-tu River, at the mouth of which they stayed, but some of them went up the river, where they met people of the Rangi-tane Tribe, whom they attacked. A war-party could not do otherwise according to ancient custom. When it was a calm the canoes put out to sea, while some of the migrators went by the sea-coast, and at the mouth of the O-hau-River they again stayed.
A plot to murder Rau-paraha's party had been planned by the chiefs of Whanga-nui called Tu-roa (stand long) and Pae-tahi (one ridge of a hill), the father of Mete-kingi, with the chiefs of the Mu-au-poko (front of the stream) [or Mua-upoko—front of the head]; and when the party of Rau-paraha was staying at O-hau, the chiefs of Mua-upoko called Tohe-riri (pursuit in anger) and Waraki (strange being) went to practise deceit on the Rau-paraha, and invite him to pay a visit to the Papa-o-tonga (flat of the south), which was a lake inland of the O-hau River, where he was to receive some canoes which would be presented to him there. Rau-paraha's wish for canoes was in accord with this, as he wanted canoes to go over to the Wai-pounamu (
Rau-paraha went to O-hau, to the settlement at Papa-o-tonga, and arrived there in the evening, and went at once into a house; but the house into which his youthful companions went was a house far apart from that in which Rau-paraha stayed with Tohe-riri, the head chief of the Mua-upoko Tribe. A war-party of the Mua-upoko people were on their way to Papa-o-tonga to murder Rau-paraha and his companions. Rau-paraha slept and snored, and Tohe-riri called and said to him, “O Raha! you snore.” Rau-paraha awoke and sat up. Now, Tohe-riri knew that a war-party was then on its way that night to murder his guest; but Rau-parahia was ignorant of the fact that a war-party was on its way from Horo-whenua to murder him. At dawn of day the war-party rushed on the settlement, but delayed some time to murder the young companions of Rau-paraha. Tohe-riri had gone out of the house where he and Rau-paraha slept, to call and tell the war-party where Rau-paraha was; but at the same time that Tohe-riri went out, Rau-paraha had left the house by making a hole in the end of it, and went away through the grass. When the war-party rushed up to the house to murder him, he had gone, and the young people alone were murdered. One of the young people dared to fight, and take revenge for his companions. He was named Rangi-hounga-riri (day of battle). He killed two of the Mua-upoko people, and then fled; but when he had got some distance away he heard the voice of his sister, who was named Te-uira (the lightning), calling and saying, “O Hou [Rangi-hounga-riri]! I am being killed.” He went back to rescue her, but was surrounded by a host of the Mua-upoko. He could do nothing against so many, and was killed by the crowd. The husband of Te-uira had been
From this time evil fell on the Mua-upoko Tribe, as Rau-paraha turned all his power to exterminate them. He ordered his followers to kill them from the dawn of day to the evening. Their chief Tohe-riri was taken prisoner and carried to the island at Kapiti, where he might be killed by hanging. Many of the Mua-upoko chiefs were killed, and, though a great and numerous tribe in days past, now that they had fallen under the displeasure of Rau-paraha they were killed in such numbers that they became a tribe of few members, and those who escaped fled to the Wai-rarapa, to the Rua-mahanga district.
Rau-paraha now lived in this district, and held Ka-piti as his pa (fort); but he often went to O-taki and Horo-whenua to search for the people of Mua-upoko, who when any were seen were followed and captured and killed. Then Rau-paraha would go back to the Island of Kapiti and attend to his cultivations.
At this time the tribes all along the coast from Kapiti to Whanga-nui, Wai-totara, Patea, Rangi-tikei, Manawa-tu, Wai-rarapa, and Whanga-nui-a-tara were plotting to attack Rau-paraha, because he was attempting to take this district (Kapiti) for himself.
It was in the year 1822 that these tribes had fully matured their plans. All these tribes now mustered one thousand twice told. They consisted of the tribes called Nga-rauru, of Wai-totara, Patea, Whanga-nui, Whanga-ehu, Turakina, Rangi-tikei, and Manawa-tu; the Rangi-tane, Nga-ti-kahu-ngunu, Nga-ti-apa, Nga-i-tu-mata-kokiri, and Nga-ti-kuia, of the South
If Rau-paraha had lived at one pa on the island of Kapiti—if he had not occupied another pa at the other end of the island— he would have killed all the host of his enemies. It was after this battle at the Wai-orua that those tribes ceased to be saucy towards Rau-paraha, and were not able to utter words of contempt towards him. These included the tribes who lived at the Hoi-ere and at Rangi-toto, in the
The news of the acts of bravery of Rau-paraha was heard in the south of the
When Rua-oneone (hole in sand), chief of the Rangi-tane at Wai-rau, heard of the fame of Rau-paraha, he said, “His head will be beaten with a fern-root pounder.” These words were told to Rau-paraha at Kapiti, and the narrator added, “You have been cursed by Te-rua-one-one by his saying that you will be killed with a fern-root pounder.”
Rau-paraha said, “So he has said.” And Rau-paraha went across the straits, and landed on the
Rau-paraha came back to Kapiti with his slaves, so that he might tame them here at his own place.
The news of Rau-paraha as a warrior was now heard by the Nga-i-tahu of the
When the time of summer came Rau-paraha collected a war-party of one hundred and seventy twice told, at which time Te-pehi [Tupai-Cupa] had returned from his trip to England, and accompanied Rau-paraha to Kai-koura, where they attacked and beat the Nga-i-tahu Tribe, of whom few escaped. Some of these fled to Tapuwae-nui (great footprints); but eight hundred
Now that the people of Kai-koura and O-mihi had been beaten by Rau-paraha, Te-pehi persisted in going to Kai-apohia; but Rau-paraha said, “Do not go: let us return home. We have conquered this tribe: let us go home.” But Te-pehi, son of Toitoi, persisted in his plan, and eventually Rau-paraha consented, and the war-party went by land to Kai-apohia, with fifty warriors twice told, who were all chiefs. The main body of the tribe of Rau-paraha were left at O-mihi to guard the canoes and the slaves. When Rau-paraha had got to Kai-apohia he again said to Te-pehi, “Be cautious in going into the pa, lest you be killed. I have had an evil omen: mine was an evil dream last night.” But what was the good of such advice to a man whose spirit had gone to death? So Pehi and his companions went into the pa, and were delighted with the words and acts of Tama-i-hara-nui, the chief of the pa, and hence the caution required was not taken. At break of day Pehi and his companions were killed, and in all twenty once told lay dead. These were all chiefs. Some did escape from the pa by jumping over the stockade of the fort, which was about twenty feet high. The gateways to the fort had been closed, and there were pits dug under the fence of the pa. On the day Pehi and his companions went into the pa there were five hundred twice told of the Nga-i-tahu in that pa at Kai-apohia.
Rau-paraha returned to those he had left at O-mihi, and came on with them to Kapiti. This was the year in which the Rau-paraha first visited Kai-koura, and also that in which the battle of Te-niho-mangaa (barracouta-tooth) was fought, and the year in which Te-pehi and his friends were murdered, and was 1823.
Soon after Rau-paraha got back to Kapiti, Rere-tawhanga-whanga (fly recklessly) arrived at Wai-kanae (water of the mullet). This was in 1824. The loss of Pehi and his friends pained Rau-paraha, who ever said to himself, “How can I obtain
Rau-paraha ordered his canoe to be put out on the sea to take him to the ship. He went on board, and asked the captain, “Will you agree to take me in your ship to Whanga-roa (long harbour), to fetch the chief Tama-i-hara-nui (son of great sin)? and I will pay you with prepared flax. I will fill your ship. My tribe are numerous, and can scrape flax and make the tow.” The captain, called Kapene Tuari (Captain Stuart), agreed to these proposals, and the heart of Rau-paraha lived in joy. So the ship sailed away to Whanga-roa, on the Wai-pounamu (
Old Rau-paraha knew that Tama-i-hara-nui must be enticed with guns and powder. Even as a kaka (Nestor productus) is enticed, even so must Tama-i-hara-nui be enticed on board the ship. So Rau-paraha instructed the captain how he was to induce Tama-i-hara-nui to come on board of the ship.
Now, the captain had an interpreter who was a young man, so that when the chief Tama-i-hara-nui was captured, then and only then did the hundred Maori men come out of the hold on to the deck. These had been in the hold three or four days. When it was evening the boats were lowered into the water, and conveyed the hundred men on shore, who attacked the Nga-i-tahu Tribe at Aka-roa (Haka-roa—long haka), and one hundred were killed in a pa which was rushed in the night. The killed in this battle were brought on board of the ship, and
Tama-i-hara-nui, was taken in Rau-parahas canoe to O-taki, so that he might be seen by those widows, as those widows had the power of life or death over him. When they arrived at O-taki Tama-i-hara-nui said to Rau-paraha, “Let me live.” Rau-paraha answered, “If I alone had suffered by the death of Te-pehi and his associates, your request would have been right, that I should let you live; but all the Nga-ti-toa Tribe have suffered: I am therefore not able to grant your request.” When Tama-i-hara-nui was taken to Wai-tohu, at O-taki, so that Tiaia (stick in), the widow of Te-pehi, might see him, he was killed. He was hung up in a tree, and died. Rau-paraha did not witness his death.
Then the ship was loaded with flax, and the captain with joy sailed away to the place from which he had come. And this took place in the year 1825.
Rau-paraha now lived at Kapiti, and was the acknowledged leader of the tribes of Tura-kina (thrown down), Whanga-ehu (harbour of mist), Rangi-tikei (day of striding away), Manawa-tu (startled breath), and on to Horo-whenua (swift over the land), O-taki (to pace up and down in making a speech), Wai-kanae (water of the mullet), Pori-rua (two vassals), Whanga-nui-a-tara (great harbour of Tara) (Wellington Harbour), and Wai-rarapa (glistening water), over which he had supreme power.
When Rere-tawhangawhanga arrived at Kapiti, Rau-paraha gave the Wai-kanae district to him and his people. Te-whanga-nui-a-tara (Wellington district) Rau-paraha gave to Po-mare (cough at night) and his tribe, the Nga-ti-mutunga. Po-mare had taken to wife the daughter of Rau-paraha, called Tawiti (the trap), and hence Rau-paraha gave the Wellington and Wai-rarapa districts to him.
In the year 1828 Te-ahu-karamu (the altar made of the karamu—Coprosma—wood) and his company of travellers arrived at Kapiti. This company of travellers was called Te-kariri-tahi (the one cartridge). Now, the origin of this name, “The one cartridge,” is this : As they had so little ammunition they had not sufficient powder to make many cartridges. If powder was put into the muzzle of a flint-gun, the powder would go right out into the pan of the gun, because the touch-hole of the gun had been enlarged, as the Maori invariably made the touch-holes of their guns larger than they originally were, so that when they fought standing near to each other they could load in a hurry and in a hurry fire at their enemy.
The object of Te-ahu-karamu coming at that time was to obtain the consent of Rau-paraha to allow the Nga-ti-rau-kawa to come into the Kapiti district. Rau-paraha made answer. To which Te-ahu-karamu added this request: “I did think we had laid our plans at the time you visited us at Maunga-tautari and at O-pepe (butterfly). Then we said, ‘I am brave. I, the Nga-ti-rau-kawa, can take possession of the Here-taunga (bind the bond of connection) district.’ But now we admit that we were wholly wrong, and say that we, the Nga-ti-rau-kawa, are worth nourishing. We then thought that we would refuse your offer, which would be right; but, in refusing that, we have been punished. But if we, the Nga-ti-rau-kawa, come and live near you at Kapiti, we will obey you.” When Te-ahu-karamu had ended his speech Rau-paraha agreed to his request. So Te-ahu-karamu went back to Maunga-tautari, and the Nga-ti-raukawa migrated to Kapiti in company with Te-whata-nui
The names of the lands thus dealt with are—Turakina, Whanga-ehu, Rangi-tikei, Manawa-tu, Horo-whenua, O-hau, Wai-kawa (water of baptism), O-taki, and Kuku-tau-aki (nip of the beloved, with a blow); so that the tribes under the leadership of Rau-paraha were many, as the Nga-ti-rau-kawa and Tu-hou-rangi had now located themselves near to the settlement of Rau-paraha.
Rau-paraha lived at Kuku-tau-aki and O-taki as his home, so that the Nga-ti-rau-kawa Tribe could assemble before him in the days when war was rife.
It was in the year 1829 that the Nga-ti-rau-kawa migrated to Kapiti, and this migration was called Te-heke-mai-raro (migration from below, or north); and the Nga-ti-rau-kawa began to cultivate food in the districts given to them by Rau-paraha. At this time another party of the Nga-ti-rau-kawa had been cut off, and only two of the party were saved alive. This act was committed by the Whanga-nui. A chief called Te-rua-maioro (the ditch of a stockade) and his people had migrated from Wai-kato to Whanga-nui, and had been attacked and cut off save Te-puke (the hill) and Te-ao (the cloud). Rau-paraha had sent a message to Te-rangi-whakaruru (day of shelter in shade) to spare the lives of the chiefs of Nga-ti-rau-kawa; hence these two were saved in compliance with this request, and they were allowed to come on to the home of Rau-paraha at Kapiti. When the Nga-ti-rau-kawa had resided some time at O-taki they all assembled there in the presence of Rau-paraha, of whom they wished to ask a favour, which was, that a war-party should
It was in the year 1832 that a war-party headed by Rau-paraha crossed from the
When it was fine weather the war-party journeyed on in their canoes to Kai-apohia (food gathered together), where they besieged a pa. The occupants the Nga-i-tahu, would not come out to battle, but to the annoyance of the war-party fired from trenches which they had dug round the fort, which were twenty feet deep. The war-party consisted of five thousand once told, who could not take the pa by storm for this reason : those in the pa had plenty of food, consisting of the root of the ti (one of the Cordylines), which is dug up, and dried, and cooked in a hangi (oven). This is very good food indeed, and is as sweet as the European sugar. They also had a great quantity of eels, which they had cooked and dried. They also had the pohata, puha or puka (Maori cabbage-turnip), which had been cooked and dried in the sun. With this food the pa could not be taken. This food had been collected while Rau-paraha was at Kapiti, as the tribe knew he would again attack them. Now, if they had depended on potatoes the pa would have been taken. There was only one place where the storming-party could attack this pa. The pa stood in a lake, and water was up to one end and both sides of it. There was but one part dry, and this led to the gateway of the fort. Rau-paraha proposed to dig a trench up to the gateway, and ordered three trenches to be dug up to the pa. These trenches were to be dug in a zigzag way, and not straight. The trenches of the pa were dug deep, and the tops
The trenches were dug by Rau-paraha's people—one by the Nga-ti-toa, another by the Nga-ti-rau-kawa, another by the Nga-ti-awa. These, when they had been dug up close to where those in the pa came to fire at Rau-paraha's men, were discontinued, and the attacking party went and cut scrub of manuka bushes and ferns. This they worked at for about half a moon, and then carried it and put it up at the head of their trenches, next to the palisading of the pa. This was one hundred strides from the real pa, and was the trench from which those in the pa fired at the attacking party. All this dry brushwood was placed close up to the fence of these trenches. Thus they had piled a high heap of brushwood and fern, and they waited for a wind to blow from the south on to the pa, as the gate of the pa looked towards the south. Rau-paraha waited for half a moon for a south wind, but one did not come. The priests of the Nga-i-tahu in the pa were continually performing the ceremonies and chanting the incantations to stay the south wind, and prevent it from blowing at that time. The priests of Rau-paraha's warparty performed the ceremonies and chanted the incantations to cause a south wind to blow at once, so that a fire might be put to the brushwood placed near to the pa.
The day was fine—there was not a breath of air blowing; so early in the morning the people of the pa thought they might as well set fire to the brushwood placed by the enemy near to their pa, and thus get rid of it while the weather was so calm, as the flames would not then incline towards the pa, and would not set it on fire. They set fire to the heap near to the spot from where they fired their guns at Rau-paraha's people. When Rau-paraha saw the smoke and flames of the fire he called to his people and asked, “Who is that, O young people? Belt up, and take your weapons of war, and carry the brushwood up to the side of the stockade, so that the fuel may not burn in vain.”
The warriors of Rau-paraha went to carry the brushwood close up to the stockade, but were fired on by those in the pa, and the balls from the guns fell in the midst of Rau-paraha's people like drops of rain in a shower; but the warriors did not heed this, though some of them fell by the shots from the pa. They had not anything by which they could be shielded from the shots of the pa. Rau-paraha's warriors had now got up to the loopholes through which those in the pa fired at them. These loopholes they filled up, and, the wind changing and blowing from the south, the flames leaned towards the stockade, and the fence took fire, while the warriors of Rau-paraha threw more brushwood on to the fence. The fire had now taken strong hold of the fence of the pa, and the pa was covered with smoke, at which Rau-paraha's party rejoiced, and gave a shout of glee, and danced a war-dance; and as they danced they chanted these words of the old war-dance song :—
When will your anger dare? When will your power arise? Salute your child with your nose. But how salute him now? You will see the rejoicing tide Of the warriors' coming glee, And departure of Rongo-mai-whiti.
As these warriors shouted the song and danced, the noise they made was like thunder, and the earth trembled. They made a dash and got into the pa, and slew some of those there with great slaughter. Others escaped into the lake, and, like a flock of wild ducks, made the face of the water look black. Thus the Lake Taru-tu (grass standing straight up) was covered with a great many of the Nga-i-tahu who were fleeing before their enemy. Though the Kai-apoi (or Kai-apohia) Pa had six hundred in it, all were killed: with women and children there were more than six hundred once told killed.
Now that the Kai-apohia Pa had been taken the war-party started for Te-whanga-raupo (the harbour of Typha
When they got back to Kapiti it was winter, and whalers had arrived at Te-whanga-nui (great harbour) and at Wai-rau (
One European lived at Wai-kanae, where he could buy flax from the great Nga-ti-awa Tribe; but this European saw the evil of this tribe. The evil was this : The flax this European bought from the Nga-ti-awa was by him put into a house; but at midnight some of the members of this tribe came and dug a hole under one side of the house and took the flax away, and on a future day this same flax was brought back and again sold to this European. This European soon found that this tribe stole his flax, so he left Wai-kanae and went to live at Kapiti, where
There was not any chief like Rau-paraha. He obtained much land in both Islands by his power and knowledge in Maori war, and he conquered the chiefs of the north end of the
In the year 1839 Christianity was first proclaimed in this part, and Matene-te-whiwhi (he who is possessed of anything) and I went to Toke-rau (
We have given an account of the battles fought by Rau-paraha on the south end of the
The origin of the battle at Wairau, and the death of a European chief in the year 1843, was caused by the deceit of a European captain of a whaling-ship, who was called Kapene Piringatapu (Captain Blenkinsop). He deceived Rau-paraha with a big gun (cannon), which was given in payment for Wairau. A document was written by that European in the English language, and in it it was stated that Wairau had been fully riro (gone, sold) to that European. Rau-paraha and his friends did not know what was said in that document, but in ignorance they signed their names to it. That European, Piringatapu (Blenkinsop), also said this to Rau-paraha and his friends : “If you see a captain of a man-of-war, let him see this document (a copy of which he had left with Rau-paraha), so that the captain may see that Rau-paraha and his friends are chiefs.” Rau-paraha thought this was true, and that what these documents contained was correct, as were also the words of this European. When Rau paraha came back to Kapiti he gave the document to his European flax-buyer, called Te Kawea, who read the document, and then said to Rau-paraha, “All your land at Wairau has gone from you, and now belongs to Kapene Piringatapu, who has bought it from you all with a great gun [cannon].” This made Rau-paraha feel grieved, and he tore the document to pieces, and the pieces were burnt by all the Nga-ti-toa chiefs of Kapiti, in company with those who resided on the
Rau-paraha was very much grieved at the wrong acts of Rangi-hae-ata in regard to the Europeans at the Here-taunga (the Hutt), and he was sorry that Rangi-hae-ata attempted to keep possession of the land of the Europeans at that place, which land had been bought and paid for. Rau-paraha and Rangi-hae-ata had participated in the £200 of cash received by them for Here-taunga. Rau-paraha persisted in his endeavour to make Rangi-hae-ata cease to annoy the Europeans in respect to that land; but Rangi-hae-ata would not listen to the advice of Rau-paraha.
Rau-paraha was taken prisoner by order of
In 1846 Rau-paraha was liberated by
I, his son, with my thoughts of my childhood, am now working at the same work and for the same object—to have love, and Christianity, and peacemaking with the European and Maori, that they may become one people under one law in this land.
Now, O people! do not be mistaken in regard to our old men of the Nga-ti-toa Tribe, and ask what sort of people were they. I will tell you. They were a tribe of chiefs from the time of our Maori ancestors. Rau-paraha was a kind man: he fostered the Europeans from days long past, and for the first time, in the
This is the genealogy of the Rau-paraha from Mango (shark):—
* From this man is derived the name of Nga-ti-toa—Toa-rangatira or Nga-ti-toa.
† An edible plant—a thick-leaved convolvulus, growing on the sand-hills near the sea, and eaten in ancient times.
Rau-paraha, chief of the
When he grew up to manhood he manifested such a troublesome and restless disposition as to render himself an object of fear and dislike to the surrounding tribes, and even to his own relatives. This feeling was increased by his collecting
The first exploit attributed to Rau-paraha was his cutting off a Nga-puhi chief, Waero, and a hundred and forty of his followers, on Motu-tawa, a small island in Roto-kakahi, in the Roto-rua district. Leaving his friends there, he made his way overland to Taupo and Roto-aira. The people of Motu-a-puhi sought to kill him, but one of the chiefs became his friend, and hid him in a food-store until he could make his escape. He reached Whanga-nui, and thence returned to Kawhia, where he gained the aid of Tu-whare and his tribe, who thenceforth assumed the command until his death, when Rau-paraha succeeded him. They attacked the Tara-naki Natives, and took their stronghold Tapui-nikau. At Ti-hoi they erected a pa, and remained there some time. On reaching Whanga-nui they encamped at the Heads for nearly a month, making moki, or canoes of the raupo-leaf, at Koko-huia. They then quickly crossed the river, and attacked the Natives at Purua. The pa was taken, and about forty men killed.
Tu-whare and his party proceeded along the coast as far as Wai-rarapa, where they killed the chief Rore. In returning, Tu-whare noticed the wreck of a vessel, which made him think that
This success excited the hopes of Rau-paraha's enemies. A force of three thousand men went against him, collected from all the places on the coast. They reached Wai-mea, the scene of their former success. Tu-roa gave a hatchet to Turanga-pito to go and murder Rau-paraha. This great force, however, was conquered by the Nga-ti-toa and Nga-ti-awa. The battle was fought on the Island of Kapiti. Rangi-maire-hau, the chief of Turakina, went to Rangi-hae-ata, being a relative of his by marriage, expecting to be spared; but Rangi-hae-ata cast him on a fire, and roasted him alive.
Pehi felt deeply the loss of his child, and determined on taking signal revenge; but to do it effectually it was necessary to have a larger supply of guns and ammunition. Although it was by their guns they had hitherto prevailed — the tribes they fought with not having any—yet even their supply was insufficient.
From this time Rau-paraha and his restless companions were constantly at war. After a series of engagements he entirely destroyed the Moa-upoko Tribe, and took possession of their district. A war-expedition was undertaken against Whanga-nui; but, finding the Natives prepared, they did not attack them, but returned and fought with the Nga-ti-apa at Rangi-tikei. Encouraged by their success, they returned to Whanga-nui, and fought with the Natives, when one of the Nga-ti-raukawa chiefs was killed, which made Rau-paraha very indignant.
The visits of vessels became very frequent, and gave power and importance to Rau-paraha, who managed to monopolize the entire trade with them, and become the sole channel by which others obtained their supplies of European goods. Various tribes sent presents of food to him. Te-heuheu, the great chief of Taupo, collected a large quantity of provisions and brought them to him. Many tribes of their own accord grew food for his use; in return he sent presents of rum, tobacco, powder, and guns to them. He continually increased in influence, and all but Nga-ti-rua-nui and Tara-naki courted his alliance. Still he continued his wars. He sent two expeditions against Whanga-nui, one under Whata-nui, which fought at Rangi-po, and there the tribe Nga-ti-rua-ka fell. Rauparaha next attacked Putiki, and killed many of its inhabitants. To revenge this reverse, Whanga-nui raised a war-party and attacked Paka-kutu. A meteor fell into the pa whilst they were fighting, which was considered such a favourable omen for the besiegers that the defenders were disheartened, and the pa was taken. Rau-paraha was hemmed in on every side, and narrowly escaped being captured.
About this time Pehi (Pehi-or Tupai-Kupe) returned from England with a large collection of guns and ammunition.
Kekere-ngu, a noble-looking chief, who was celebrated for his very fine moko, had gone to reside at Ara-pawa, where he was murdered by the Nga-i-tahu. Being a great favourite of Rangi-hae-ata (although he had fled on account of his not having conducted himself with propriety towards that chief's wives), Rangi-hae-ata sought satisfaction for his death, and fought with the Nga-i-tahu, and killed many of them.
Pehi went to see Tama-i-hara-nui at the Waha-raupo, where Haki-tara, a Nga-puhi chief, with a number of his tribe, was staying. Haki-tara, remembering the death of Waero at Roto-kakahi, persuaded Tama-i-hara-nui to let him murder Pehi as a payment. Pehi and forty companions, all chiefs, were murdered, although friends of Tama-i-hara-nui, and at the time his guests. Rau-paraha himself had a very narrow escape, and when pursued, finding his canoe was being overtaken, when he had rounded a point he jumped into the sea and dived a considerable distance: coining up beneath a mass of floating sea-weed, he remained a long time with only his mouth above the water, until his baffled pursuers gave up their search. He safely reached Kapiti, with a full determination of taking ample revenge for these treacherous murders, and circumstances too soon gave him the longed-for opportunity.
On the arrival of a vessel called the “Elizabeth,” commanded by a captain named Stewart, who came to trade for flax, Rau-paraha offered to give him a full cargo of flax provided he would convey him, with a hundred of his followers, to Waha-raupo. Influenced by the hope of gain, Stewart lent himself as an instrument to accomplish the will of these savages; they embarked, and he sailed direct to the abode of Tama-i-hara-nui. The captain sent a youth as his interpreter in a boat to invite that chief to come on board and see his cargo. Tama-i-hara-nui asked if they had got any Natives in the ship, and was answered, No; they had come direct from the
During the night Tama-i-hara-nui strangled his daughter, that she might not be a slave; and Stewart, horrified at this unnatural crime, without perceiving his own greater one, ordered the chief to be tied up and flogged, which act offended even his savage captors, who said Tama-i-hara-nui was still a chief, and not to be treated as a slave.
The following day Rau-paraha landed his men, and after a brave resistance the pa was taken and a great number were slaughtered. They returned to the vessel laden with five hundred baskets of human flesh, which the captain professed to believe was only pork. Some say that human flesh was cooked in the ship's coppers. It is not improbable it was so, as the vessel was completely in the hands of the Natives. This, however, was denied. At any rate, the vessel must have been a regular shambles of human flesh, and very offensive from such a quantity being on board, for they were four days in reaching Kapiti. On landing, the chief Tama-i-hara-nui was given up to Te-aia, the widow of Pehi, who took him, with his wife, to her own house, giving up half to their use. They talked like friends to each other, and the widow behaved so kindly to him that a stranger would have taken them for man and wife rather than a doomed captive with his implacable enemy. She used even to clothe him in her finest garments, and deck his head with
Stewart received twenty-five tons of flax for this infamous service, and might have had more, but he would not stay for it. A captain of some vessel, then also at Kapiti, who is said to have been but little better, sailed before him, and carried the news to Sydney, so that on the arrival of Stewart he was shunned, and styled by all “the captain of the bloody ‘Elizabeth’. He was even taken up and tried: from want of evidence, however, or from some flaw in the indictment, he escaped. But, though human vengeance did not reach him, Divine justice did. Nothing was ever heard of him afterwards. The vessel was supposed to have foundered on her way to Valparaiso, and all on board perished.
Tu-te-hou-nuku, the son of Tama-i-hara-nui, too weak to contend with Rau-paraha alone, went to the great chief of the Nga-i-tahu commonly called
Pu-oho, chief of Nga-ti-tama and priest to Rau-paraha, conducted a small war-party of forty, and went by the west coast, instead of the Kai-koura, to war with the people living on that side. His road was by Waka-tu (Nelson). He reached a small place, which he took, killing some and putting others to flight. The news of this attack was carried to Tai-aroa (Taiaha-roa), the head chief of the place. He and Tiaki-tai lost no time in going there with a party of about a hundred. Their wish was not to kill Pu-oho, for whom they had a regard, but merely to take him prisoner, and spare his men. Pu-oho and his party slept in two houses, but he himself was outside in the verandah. Tai-aroa told his men to try and take him alive. Pu-oho, however, would not yield, but fought bravely all night with the enemy. At last one of the party got on the house and shot him. Hitherto they had not used their guns, wishing to save them.
In the morning Tai-aroa and Tiaki-tai returned, taking Wakapiri, the son of Pu-oho, with them as a slave: Tai-aroa treated him as his son, and afterwards dismissed him with a handsome present of two greenstone mere, and named the boundaries of a piece of land, as an atonement for his father's death. This was the end of the war, and from that period another power began to be felt, which soon made a remarkable change in that part of the country.
A missionary had been located at Kapiti, brought by Rau-paraha's own son, who sent that young chief to preach the Gospel to Tai-aroa, and peace and tranquillity ensued.
It was not until after the year 1820 that fire-arms were extensively used in Native warfare. Shortly before that date the Nga-puhi chiefs Hongi and Wai-kato had visited England, from whence they returned laden with gifts, no small part of which consisted of guns and ammunition, for which, too, they soon bartered the remainder of their newly-acquired treasures with traders in
Then commenced a period of slaughter. Bands of the Nga-puhi, armed with weapons whose destructive power was unknown to the great majority of the Native people, marched from one end of the
At the time of the birth of Rau-paraha and for many generations before that event the Nga-ti-toa Tribe occupied the country lying between Kawhia and Mokau, on the western side of the
It is almost impossible to determine the date of the birth of Rau-paraha, but from his probable age at the time of the Treaty of Wai-tangi it must have been about the year 1770. He was born at Kawhia, where, except during occasional visits to other parts of the Island, and especially to his kindred at Maunga-tautari, he resided until he obtained the complete leadership of his tribe. He had two brothers and two sisters, all older than himself, but his brothers never assumed positions of importance amongst their people, and neither of them ever exhibited the particular qualities which have made Rau-paraha so famous in the history of New Zealand. Rau-paraha is said to have been a good, pretty, and playful child, possessing, amongst other qualities, that of obedience in a high degree. It is recorded
In the intervals of peace Rau-paraha visited his kindred at Maunga-tautari, then under the general leadership of Hape-ki-tu-a-rangi, a distinguished old warrior, who had fought many battles against Wai-kato tribes, and particularly one at Kaka-mutu, on the Waipa, in which the latter were defeated with tremendous slaughter. On the death of Hape, Rau-paraha married his chief wife, Akau, who became the mother of Tamihana Rau-paraha. Rau-paraha kept up a constant intercourse with his friends at Roto-rua, and frequently visited
Unskilfully as the Maori used the musket, and little as it might have been feared by Europeans, such was the dread of its effects amongst the Natives, more especially on the part of the tribes which did not possess it, that the strength of a war-party was at that time not so much calculated by the number of its members as by the quantity of fire-locks it could bring into action; and when Paora, a northern chief, invaded the district of Whanga-roa in 1819, the terrified people described him as having twelve muskets, whilst the name of Korokoro, then a great chief at the
During the night an incident occurred which might have been productive of disaster but for the course taken by Rau-paraha. Amongst the women who were with the party was Tanga-hoe, the wife of a chief, who had an infant with her. This child in its restlessness began to cry, and Rau-paraha, fearing that his stratagem would be betrayed by the cries of the child, told its mother to choke it, saying, “I am that child.” The parents at
Shortly after the taking of Kapiti Wi Kingi and the great body of the Nga-ti-awa returned to the Wai-tara, only twenty warriors remaining with the Nga-ti-toa. Thus weakened, they were compelled to abandon their settlements on the mainland, and to remove to Kapiti, where they formed and occupied three large pas—one named Whare-kohu, at the southern end of the island; another named Rangatira, near the northern end; and one named Tae-piro, between the other two; Rau-paraha and Rangi-hae-ata, with the main body of the people, residing in the latter. The Mua-upoko attempted to murder Rau-paraha near Lake Papai-tanga, and thus gave rise to the determination of himself and his tribe to lose no opportunity of taking vengeance for the slaughter which had taken place on that occasion. At the time of this occurrence the Mua-upoko were still numerous and comparatively powerful, having suffered much less during the previous incursions of the Nga -puhi and Wai-kato than the neighbouring tribes; but they were no match for the Nga-ti-to a, and rarely met them in the open field, relying for security rather upon the inaccessibility of their fortresses and upon their intimate knowledge of the fastness of the Manawa-tu district than upon their prowess in the field. They
Finding themselves unable to check these attacks, the Mua-upoko took refuge in the lake-pas, which the Nga-ti-toa, however, determined to attack. Their first attempt was on that named Wai-pata, and, having no canoes they swam out to it, and succeeded in taking it, slaughtering many of the defenders, though the greater number escaped in their canoes to a larger pa on the same lake, named Wai-kie-kie. This pa was occupied in such force by the enemy that the party which had taken Wai-pata felt themselves too weak to assault it, and therefore returned to Ohau for reinforcements. Having obtained the requisite assistance, they again proceeded to Horo-whenua, and attacked Wai-kie-kie, using a number of canoes which they had taken at Wai-pata for the purpose of crossing the lake. After a desperate but vain resistance they took the pa, slaughtering nearly two hundred of the inhabitants, including women and children, the remainder escaping in their canoes, and making their way by inland paths in the direction of Pae-kaka-riki, where they ultimately settled. In the course of these several attacks a number of the leading Mua-upoko chiefs were taken prisoners, all of whom except Ra-tu, who became the slave of Te-pehi, were killed, and their bodies, as well as those of the people slain in the assaults, duly devoured. It is matter of note that, notwithstanding the occasional murder of men of the Nga-ti-apa who happened to be found on the south side of the Rangi-tikei River by the Nga-ti-toa and Nga-ti-awa war-parties, Rau-paraha had up to this time preserved friendly relations with that tribe, some of whom occasionally fought in his ranks. This was chiefly owing to the connection of Rangi-hae-ata with Piki-nga; but events which occurred shortly after
Rau-paraha had become aware of the defeat of Whata-nui and the Nga-ti-raukawa in their attempt to reach Kapiti by the east coast, but immediately after the departure of the Nga-ti-awa he had sent emissaries to Taupo in order to again urge upon the chiefs to join him in the occupation of the country he
When will your anger dare? When will your power arise? Salute your child with your nose. But how salute him now? You will see the rejoicing tide Of the warriors' coming glee, And departure of Rongo-ma-whiti.
The result was in every way advantageous to his people, for no further attempt was ever made to dislodge them, whilst they, on the other hand, lost no opportunity of strengthening their position and of wreaking vengeance on the Nga-ti-apa, Rangi-tane, and Mua-upoko, the remnant of whom they ultimately reduced to the condition of the merest tributaries, many of the leading chiefs, including Te-hakeke, becoming slaves. The Nga-ti-toa made incursions into the country on the mainland as far as Turakina, in which numbers of the original inhabitants were killed and eaten or reduced to slavery, and their power was completely broken; and after Wai-o-rua the Nga-ti-toa and their allies found no enemy capable of checking their movements. The news of the battle having reached
heke whirinui (thick plait), owing to the fact that the whiri, or plaited collars of their mats, were made very large for the journey. Amongst the special events which occurred on the march was the capture of a Nga-ti-apa woman and two children on the south side of the Rangi-tikei. The unfortunate children were sacrificed during the performance of sacred rites, and the woman, though in the first instance saved by Te-heuheu, who wished to keep her as a slave, was killed and eaten by Tangaru, one of the Nga-ti-raukawa leaders. Shortly after this Ta-whiro, one of the greatest of the Nga-ti-apa chiefs, with two women, were taken prisoners, and the former was put to death with great ceremony and cruelty as utu (payment) for the loss of some of Te-heuheu's people who had been killed by the Nga-ti-apa long before; but the women were spared. On the arrival of this heke (migration) at Kapiti, Te-heu-heu and Whata-nui held a long conference with the Nga-ti-toa chiefs, and Whata-nui was at last persuaded to bring his people down. For this purpose he and Te-heu-heu returned to Taupo, some of the party passing across the Manawa-tu Block so as to strike the Rangi-tikei River inland, whilst the others travelled along the beach to the mouth of that river, intending to join the inland party some distance up. The inland party rested at Ranga-taua, where a female relative of Te-heuheu named Rere-mai, famed for her extreme beauty, died of wounds inflicted upon her during the journey by a stray band of Nga-ti-apa. A great tangi was held over her remains, and Te-heuheu caused her head to be preserved, he himself calcining her brains and strewing the ashes over the land, which he declared to be tapu for ever. His people were joined by the
Rau-paraha's immediate designs were in the meantime somewhat interfered with by a rupture between a section of his people and the Nga-ti-tama under Pu-aha, some fighting taking place, which resulted in loss to both sides; but he at once peremptorily ordered peace to be made, an order which was obeyed by both sides. It seems that this dispute arose out of the occupation of some of the conquered land, which was claimed by both parties; and Wai-tohi, a sister of Rau-paraha, foreseeing that constant disputes were likely to arise from the same cause, more especially when their numbers were increased by the expected arrival of the main body of the Nga-ti-raukawa,
Between this event and the date of Whata-nui's return to Kapiti with the main body of his people, a heke (migration) composed of a hundred and forty fighting-men, with their families—called the heke kariri tahi (migration of one cartridge), from the circumstance of having very little ammunition, and that the warriors armed with muskets had enlarged the touch-holes so as to be enabled to keep up a more rapid fire upon an enemy by saving the trouble of priming — came down from Maunga-tautari under the command of Tara-toa. Whata-nui accompanied this heke (migration) for the purpose of conferring with Rau-paraha; but, finding that the
In about a year after the visit of Whata-nui with Te-heuheu, the former returned to Kapiti with the main body of his tribe, this migration being known as the heke mairaro, or “migration from below,” the north point being always treated by the Maoris as downward. From that time forth for some years parties of the same tribe constantly recruited their countrymen in their settlements on the Manawa-tu, gradually extending their occupation over the whole country between O-taki and Rangi-tikei, although their chief stations were in the Horo-whenua and O-hau districts; whilst the Nga-ti-apa, under the protection of Rangi-hae-ata and Tara-toa, occupied some country on the north of the Rangi-tikei, yielding tribute to both of these chiefs as a condition of their being left in peace.
Not long after the arrival of Whata-nui with the heke mairaro Rau-paraha put in execution his long-meditated project of invading and permanently occupying the northern coasts of the Middle Island. His fame as a warrior had reached the ears of Rere-waka, a great chief of the Nga-i-tahu, whose principal settlement was at the Kai-koura Peninsula. This chief had been excessively indignant at the defeat of the allies at Wai-o-rua, and on hearing of the song of triumph chanted by Rau-paraha on that occasion, in which the latter indicated his intention of attacking and subduing the Nga-i-tahu, he had declared “if Rau-paraha dared to set a foot in his country he would rip his belly with a niho-manga, or barracouta's tooth,” a curse which was reported to Rau-paraha by a runaway slave, and which—his memory for small matters being remarkably tenacious — would afford him at any distance of time ample pre-text, and, indeed, justification, for attacking Rere-waka and his people. In 1828, having accumulated a considerable quantity of fire-arms and ammunition, he started with three hundred and forty picked warriors, comprising Nga-ti-toa, Nga-ti-awa, Nga-ti-tama, and Nga-ti-raukawa, under Niho, the son of Pehi, Takerei, Kanae, Koihua, and Pu-oho, with other chiefs
Whilst Rau-paraha was engaged in these operations Pehi (Tu-pai Cupa) returned from England, and at once joined him. Shortly after this the main force divided, a subdivision of the Nga-ti-toa, named the Nga-ti-ra-rua Hapu, under Niho and Takerei; the Puke-tapu and Nga-ti-wai hapus of Nga-ti-awa, under Koihua; and the Nga-ti-tama, under Pu-oho, proceeding to Blind and Massacre Bays: whilst Rau-paraha, Pehi, and other chiefs, with three hundred well-armed men, flushed with victory, left Rangi-toto for the Kai-koura Peninsula, in order to afford to Rere-waka the opportunity of putting his long made threat into execution. But the Nga-ti-toa chief felt sure of a comparatively easy victory, for, notwithstanding a great numerical superiority on the part of the enemy, he knew that they were indifferently, if at all, supplied with fire-arms, whilst the great bulk of his own men were well furnished with guns, powder, and ball. In accordance with the well-known habit of the New-Zealanders, Rau-paraha had never forgotten Rere-waka's curse, and he felt elated at the prospect of a revenge which the force at his command rendered almost certain. But, besides this prospect of vengeance, and the anticipated
The greenstone, or nephrite, from which the more valuable of the weapons in question are made, is found exclusively on the west coast of the Middle Island. The Nga-i-tahu of Kai-koura and Amuri especially had long been in the habit of sending war-parties across the Island for the purpose of killing and plundering the inhabitants of the district in which it was obtained. During these expeditions large quantities of greenstone, both in rough blocks and in well-fashioned weapons — an art especially known to the west coast Natives—were often obtained if the approach of the invaders was not discovered in time to permit the inhabitants to conceal themselves and their treasures, and it was the accumulated wealth of many years which Rau-paraha expected to acquire in case he should prove victorious in his projected attack upon Rere-waka and his people.
It was not until the morning of the fourth day after leaving D'Urville Island that the war-party reached the Kai-koura Peninsula, and as they had arrived before day-light they anchored a short distance from the shore, in order that they might be enabled at dawn to reconnoitre the position of the enemy before landing. It would appear that the Nga-i-tahus at that time expected a visit from a southern chief of their own tribe with a considerable following, and that on the morning in
When Rau-paraha and his people arrived at the pa they at once opened intercourse with the chiefs, pretending that they had come to seek their friendship, and desired to barter firearms and ammunition in exchange for green-stone, in which the people of Kai-apoi, like their kinsfolk at Kai-koura, were extremely rich; but the latter, having been informed by some refugees of the slaughter at O-mihi, distrusted the good intentions of their visitors. In order, however, to remove all pretext for hostilities, they received them with great appearance of cordiality, and treated the chiefs who visited their houses with ostentatious hospitality. Rau-paraha himself, however, could not be induced to enter the pa, the wily chief feeling that he had too surely earned the animosity of its inhabitants by the slaughter of their kinsfolk, and therefore could not justly place much trust upon their professions of friendship. It appears, according to the Nga-ti-toa account of the affair, that Pehi, in order to keep up the deception, had carried on a trade with some of the Nga-i-tahu people. A Nga-i-tahu chief having expressed great unwillingness to part with a coveted greenstone weapon, was told by Pehi, in anger, “Why do you, with a crooked tattoo, resist my wishes—you, whose nose will shortly be cut off with a hatchet ?” This confirmation from the lips of one of the chiefs in command of the Nga-ti-toa of their preconception of the real designs of Rau-paraha's party, determined the people in the pa to strike a blow which would prevent Rau-paraha from further prosecuting his design—at least, at that time; and for this purpose they resolved to kill the chiefs then in the pa, amongst whom, besides Pehi, were Pokai-tara, Ara-tangata, of Nga-ti-raukawa, and others of note. Pokai-tara had taken to wife from amongst the prisoners at Kai-koura the daughter of Ro-nga-tara, one of the Nga-i-tahu chiefs then in the pa, and, having been invited to the house of the latter under pretext of receiving a present of green-stone, proceeded thither without
umus (ovens) of their murderers. The slaughter of his uncle (Pehi) and of so many of his leading chiefs was a severe blow to Rau-paraha, who, with the rest of his party, at once fell back on O-mihi, where he reunited his forces. In part revenge for the murder he at once slew all the prisoners, and, after devouring their bodies, returned to the Wairau, from whence they crossed over to Kapiti.
The Nga-i-tahu account of the origin of the quarrel is different: “Had the defeat of the people at this land been equal to that of the people of Rangi-tikei and Manawa-tu by Rau-paraha and Nga-ti-raukawa, where the people were killed and the land taken possession of, and has been kept up to this time, then it would have been right that we should suffer the loss of our land. But, as to the defeat of the Natives at Kai-apoi, we consider that it is very clear that the battles in which the Kai-apoi Natives were defeated were not followed up by occupation on the part of the victors. According to our view, the killing of the Kai-apoi Natives was caused by the Rangi-tane, who said that Rau-paraha was to be killed with a stick used for beating fern-root. He then attacked the Rangi tane, and defeated them. When Rere-waka heard that his relatives had been slain he said that he would rip Rau-paraha's belly up with the tooth of a barracouta. It was through that that this evil visited this place. Rere-waka was living amongst the people of Kai-apoi when he said that. Rau-paraha should have killed that man, for he was the cause of the crime: he spared him, but killed the descendants of Tu-te-a-huka. O friends! the men of Kai-apoi were in deep distress on account of the killing of their relatives
Such is the Nga-i-tahu account of the origin of the quarrel. It will be thought strange that Rau-paraha did not, without seeking any pretence for the act, attack the pa in force; but to have done so would have been a violation of Maori etiquette in matters relating to war. He had taken vengeance for the threat of Rere-waka, and it was for the relatives of the latter to strike the next blow, which it appears they were unwilling to do, dreading the very results which afterwards followed in revenge for the killing of Pehi.
Rau-paraha brooded much over this murder of his relative, who, having accepted a secondary position in the tribe, no longer excited his jealousy, and had greatly assisted him as a wise counsellor and valiant leader. After full consultation with the
Stewart assented to the proposal, and conveyed Rau-paraha and his warriors to Aka-roa (Haka-roa), where the European scoundrel, at the instigation of his charterer, opened communication with the unsuspecting Tama-i-hara-nui, and ultimately induced him, with his wife and daughter, by the promise of some guns and powder, to come on board, where he
It may seem strange that Rau-paraha did not at once take the bolder and more manly course of attacking the Nga-i-tahu at Kai-apoi in the ordinary way of warfare for the purpose of avenging the murder of Pehi and his brother chiefs; but his son says that the course he adopted was strictly tika (right), or, in other words, in accordance with Maori etiquette in such matters, and any other line of action would not properly have met the exigencies of the case. In about a year after the capture of Tama-i-hara-nui Rau-paraha determined to attack the great pa at Kai-apoi. For this purpose he assembled a large force, comprising Nga-ti-toa, Nga-ti-awa, and Nga-ti-raukawa, part of whom made their way through the Wairau Gorge and the Hanmer Plains to the Wai-para River, which flows into the sea near the north head of Pegasus Bay, whilst he with the main body of his forces passed over to the east coast, through the
After the junction of the two bodies Rau-paraha proceeded at once to Kai-apoi for the purpose of attacking the pa. The Nga-i-tahu were evidently quite unprepared for this fresh invasion, a large number of their warriors being absent at Port Cooper, whither they had accompanied Tai-aroa (father of the present member of the House of Representatives of that name), who was then the leading chief of that portion of their tribe which occupied the country in the neighbourhood of the present site of Dunedin, and who was returning home after a visit to his kinsfolk at Kai-apoi. Others of the people were engaged in their cultivations outside the pa, which was, in fact, only occupied by a small number of able-bodied warriors and a few of the older men, and some women and children. So carefully had Rau-paraha concealed the approach of his war-party that the first intimation which the inhabitants of the pa received of it was the sound of the firing as his force attacked the people in the cultivations, and the cries of the dying and wounded; and they had barely time to close the gates of the outworks and to man the line of defences before a number of the enemy appeared in front of it. The Nga-ti-toa at once sprang to the assault, hoping to carry the defences by a coup de main, but were repulsed with some slaughter; and, after renewing the attempt and finding them too strong to be thus overcome, they determined to commence a regular siege. For that purpose they intrenched themselves on the ground in front of the pa, at the same time occupying some sand-hills which commanded it on the eastern side, but from which it is separated by a branch of the great swamp before referred to. In the meantime some of the Nga-i-tahu who had escaped from the first attack, favoured in so doing by their intimate knowledge of the line of swamps which occupies the intervals between the sand-dunes and the sea-coast as far as
Having thus captured the main stronghold of the Nga-i-tahu, Rau-paraha sent detached parties of his warriors to scour the plains as far south as the Rakaia, as well as to ravage the villages on the peninsula, by whom hundreds of the unfortunate people were slaughtered; after which he made his way back to the shores of
Rau-paraha, having completed his design of conquering the Middle Island, next turned his attention, at the earnest request of Nga-ti-raukawa, to avenging a defeat which the latter had sustained some time previously at the hands of the tribes occupying the line of the Whanga-nui River. In this defeat only a few of the chiefs had escaped the general slaughter, amongst whom were Te-puke and his younger brother Te-ao, both of whom succeeded in making their way to Kapiti. In consequence of this resolution a war-party numbering nearly a thousand fighting-men, under the most distinguished chiefs of the three tribes then united under the general leadership of Rau-paraha, was despatched to lay siege to Putiki-whara-nui, a great pa of the Whanga-nui, which was occupied and defended by nearly double the number of the attacking force. The siege lasted upwards of two months, during which many sorties were made; but the besiegers maintained their ground, and
Many years before this event the Waikato tribes, under Te-wherowhero and Tai-porutu (father of Waha-roa and grandfather of
The heavy blow thus inflicted upon the tribe, and the fear of complete annihilation, determined those who still remained to join Rau-paraha and the Nga-ti-raukawa, whose forces, thus increased, would be more than a match for any war-party which the Waikatos could bring against them, even if the chiefs of the latter tribes felt disposed to carry hostilities into Rau-paraha's country. Shortly after the arrival of the Nga-ti-awa on the coast they formed the design of taking possession of a large part of the country occupied by the Nga-ti-raukawa, and particularly that in the neighbourhood and to the north of O-taki. There was dissension amongst the Nga-ti-toa themselves, a portion of them taking part with the Nga-ti-awa, out of jealousy at some apparent favouritism extended by Rau-paraha to the great Nga-ti-awa chieftains, and more particularly to Whata-nui, whose relationship to Rau-paraha, together with his high character as a chief and warrior, gave him great influence with the latter. The immediate cause of the fight was a robbery committed by a party of Nga-ti-rua-nui, who were caught by the Nga-ti-raukawa in the very act of plundering their potato-pits near Wai-kawa. A conflict at once took place,
At length a great battle was fought at Paka-kutu, in which the Nga-ti-rua-nui were defeated with serious loss, their chief Taka-rangi being killed and their pa taken. This battle put an end to the war, for soon afterwards the whole of the leading chiefs on both sides met, and upon the advice and urgent entreaty of Te-heuheu and Whata-nui a peace was made, which was not again broken until the fighting at Kiri-ti-tonga, which took place on the day before the arrival of the “Tory.” Immediately after peace had been solemnly ratified the parties divided, the Nga-ti-raukawa proceeding to reoccupy their
During the intervals of rest between his various more important undertakings, Rau-paraha was ever mindful of the treacherous attempt of the Mua-upoko to murder him, and of the actual slaughter of his children, and had unceasingly persecuted the remnant of this tribe, until at last they, as well as the Nga-ti-apa and Rangi-tane, sought the protection of Te-whata-nui. In the words of Te Kepa Rangi-hiwi-nui (better known as Major Kemp), son of Tanguru, one of the chiefs of the Mua-upoko who had been concerned in the murder, “Whata-nui took them under his protection, and promised that nothing should reach them but the rain from heaven”—meaning that he would stand between them and the long-nursed and everburning wrath of Rau-paraha. The latter unwillingly yielded to the wishes of his great kinsman, and from that time ceased directly to molest these unfortunate people, who were suffered again to occupy part of their original territory in the neighbourhood of Lake Horo-whenua not as a tribe, however, but simply in the character of tributaries, if not actual slaves,
Shortly after the close of the civil war a section of the Nga-ti-awa Tribe, known as the Nga-ti-mutunga, which had taken up their quarters in
Harking back to the division of Rau-paraha's forces just before he left D'Urville Island for the purpose of attacking the Kai-koura Pa, that portion which remained, under the leadership of Niho, Takerei, Koihua, and Pu-oho, proceeded to attack the settlements of the Rangi-tane and Nga-ti-apa in Blind and Massacre Bays, which they entirely destroyed. Koihua settled near Pa-kawau, in Massacre Bay. Strange to say, his love for greenstone was so great that, even after he and his wife had reached a very advanced age, they travelled down the west coast in 1858, then a very arduous task, and brought back a large rough slab of that substance, which they proceeded diligently to reduce to the form of a mere. Niho and Takerei, leaving Koihua in Massacre Bay at the time of their original incursion, proceeded down the coast as far as the Hoki-tika River, killing and taking prisoners nearly all the existing inhabitants. Amongst the prisoners was Tu-huru, who was afterwards ransomed by the Nga-i-tahu for a celebrated mere called Kai-kanohi, now in the possession of the descendants of Matenga Te-au-pouri. Niho and Takerei settled at the mouth of the Grey, whilst detached parties occupied various points along the coast, both to the north and south of that river.
In November in 1839 a battle was fought near Wai-kanae between large forces of the Nga-ti-awa on the one side, and of Nga-ti-rau-kawa on the other. This fight is commonly known
Some Europeans were ploughing land not far from the O-takou (red ochre) Heads (1879), and found a tiki made of greenstone, which was a very ancient one. In years long past a fight between some Europeans and Maoris was fought there, many of whom on each side were killed, and maybe the tiki now found belonged to some of the Maoris who fell in that fight.
Rau-paraha's first expedition to Roto-kakahi, with a hundred and forty men, was to kill the chief Te-waero (plume made of the hair of the Maori dog's tail) and his people of Nga-puhi, who had gone to Taupo and Roto-a-ira. Te-kore-rangi (the tuneless) tried to kill Rau-paraha; but a friendly chief concealed
When Rau-paraha was a young man he went with his followers to Roto-rua, and on their arrival there found that a body of Nga-puhi people, under the chief Te-waero (hairs of a Maori dog's tail), had come there to exchange some productions of the Nga-puhi for mats made by the Arawa people. Rau-paraha attacked these Nga-puhi visitors and killed one hundred and four of them, but to save the life of Te-waero a Roto-rua chief hid him in a kumara-pit in which the kumara crop was stored.
Rau-paraha then went to Taupo and Roto-a-ira (lake of ira— freckle), Whanga-nui, and on to Kawhia. On his arrival at Kawhia he found the chief Tu-whare and his tribe awaiting his return. These were asked by Rau-paraha to join him, and Rau-paraha would be leader in any expedition in which they might go against other tribes. Rau-paraha and his force proceeded south to Whanga-nui, and at the entrance to that river were detained one month; and, as they could not cross for want of canoes, they had to make a lot of moki, the materials for which they obtained in the Koko-huia (noise of the huia bird) Lake. Having made the moki, they crossed the river, and went as far as Wai-rarapa, of which place they killed the people and their chief called Te-rori (the giddy).
Tu-whare saw the remains of a wreck on the Wai-rarapa beach, and said to Rau-paraha, “Rau-paraha, this is a good land for you to occupy as your home, with your tribe. It is the place to which the Europeans come, and by the Europeans you can become great, and from them you can obtain property, and then you will not use your weapons of war to gain goods in battle.” Rau-paraha agreed to what Tu-whare had said.
From Wai-rarapa Rau-paraha and his force went back by way of Tara-naki, attacking every tribe on their route, and stayed at Ti-hoi (make the middle of a mat larger in weaving
Rau-paraha and his people had guns, and hence he and his tribe held a supreme power over the tribes who had nothing but their old Maori weapons of war.
Rau-paraha now attacked the tribes of the Whanga-nui, but in the battle his gun was captured by a Whanga-nui chief called Turanga-pito (stand at the end). All the Whanga-nui tribes engaged in this war. When these tribes assembled they proceeded to Wai-mea, where Tu-roa (stand long) took a hatchet, and, after singing a song, presented the hatchet to Turanga-pito, enjoining him to take it, and with it go and kill Rau-paraha. When this assembly of tribes arrived at the Island of Kapiti they attacked Rau-paraha; but some of them were killed, and one chief of their host called Rangi-ma-iri-hau (day of offering the scalp of the dead to the gods), was taken prisoner. When he was led into the presence of Te-rangi-hae-ata (dawn of day), he was in hope that his life would be spared, as he was connected with Te-rangi-hae-ata through the then wife of that chief; but Rangi-hae-ata took hold of the prisoner and threw him on to a
It was soon after this battle that Te-pehi (Tu-pai-cupa) went to England; and it was soon after that event that Rau-paraha began his war against the Moa-upoko (or Mua-upoko—first in front) Tribe, which was nearly exterminated by him.
Again Rau-paraha took a war-party to attack the Whanga-nui tribes; but after he had got into that district, without taking any action he came back towards his own pa, and attacked the people of Rangi-tikei, after which he again proceeded to Whanga-nui where a chief of his allies, the Nga-ti-raukawa, was killed, which caused great regret to Rau-paraha. About this time many Europeans had located themselves at Whanga-nui, from whom Rau-paraha obtained guns and ammunition; and Te-heuheu, of Tau-po, sent presents of food to Rau-paraha, which was followed by similar action on the part of all the surrounding tribes. Rau-paraha was now the sole medium through whom the tribes could barter with the Europeans, through which all the tribes became subservient to him; but the Nga-ti-rua-nui and Tara-naki tribes did not acknowledge or submit to his rule.
Whata-nui (great stage) at this time made war on the people residing at Rangi-po (time of night), where he conquered the Nga-ti-maka Tribe. At the same time Rau-paraha attacked the pa at Putiki (tied in a bundle or topknot), where he killed fifty (one hundred). At the same time some of the Whanga-nui tribes attacked the pa at Paka-kutu, and took it, when Rau-paraha narrowly escaped being taken prisoner.
Te-pehi (Tu-pai-cupa) now returned from England with guns and ammunition, and it was about this time that the noted chief Kekere-ngu was killed by the Nga-i-tahu Tribe, of the Middle Island. This chief was an intimate friend of Te-rangi-hae-ata. Te-rangi-hae-ata, to avenge the death of his friend, made war on those who killed him, and slaughtered many.
Rau-paraha now collected a body of warriors and sailed from Te-whanga-nui-a-tara (
Our ancestors owned this island Te-wai-pounamu (
He then got the Europeans to aid him, and came in a vessel to take Tama-i-hara-nui, which was an act of murder, as he came in a secret manner. Tama-i-hara-nui was taken by him, but we kept the right to our land. Again he came, and attacked Kai-a-poi and took many prisoners, but did not conquer the land.
Then our people, the Nga-i-tahu, in a body went to war with him, and at Paruparu-kahika (cockles dried for the old man) we beat him and he fled to the sea. We followed his people and killed many on the sea-beach of Ka-pare-te-hau, and pursued and killed many even up to Rau-moa (feather of the moa). In this battle most of Rau-paraha's warriors were killed, and it was called “The battle of Rau-moa.”
After this, one of his chiefs called Pu-oho came to attack us; but he was beaten by us in battle, and not any escaped save one called Waha-piro (foul breath), who was saved by Tai-a-(aha)-roa (long taiaha), and he was sent back to Rau-paraha in token of our good intentions towards him and Hiko (shift). This battle and the pa taken at the same time was called Tutu-ra (collect an army in open day).
Henare-te-keha, of Wakatu (Nelson), was an old chief of the Nga-ti-awa Tribe, and nearly related to Whare-pouri and Puni, of Wellington. He died lately at Pari-whakawa. He was much respected by both Europeans and Natives. His good character had been long maintained, for he had in his possession testimonials from masters of vessels written in 1828 and 1829, at which time he visited Port Jackson and received large presents from the Governor of that colony.
Henare-te-keha was one of the friends and protectors of
He was a man well acquainted with Native traditions, and was considered an authority in matters of genealogy. His last words to his sons and family were, “Always adhere to the laws of the pakeha (European).”
Perhaps it was the Rangi-tane or Nga-ti-kuia who lived at Awa-tio when the first ships called there (at the time Cook visited that place), and they were the people who were fired on by a boat's crew of Europeans at Totara-nui, as the old Maoris point to that spot as the scene of a conflict between Maoris and Europeans in days now long, long past.
A war-party came from the north, and divided their forces under Rau-paraha and Te-kanae. These chiefs, leading part of the Nga-ti-toa and Nga-ti-awa, went by way of the east coast to Kai-a-poi, where they severely defeated the Nga-ti-tu-ahuriri
The subdivision of the Nga-ti-toa called the Nga-ti-ra-rua, led by Te-niho and Takerei; and part of the Nga-ti-awa belonging to Puke-tapu and Miti-wai Tribes, under Kohue; and the Nga-ti-tama led by Te-pu-hou, were not idle. They proceeded to Ao-rere (Massacre Bay), and killed and made prisoners the whole of the Nga-ti-apa; and their slaves of the Nga-ti-tu-mata-kokiri, Te-pu-hou and Koihua (Kohue), remained in charge of their own country. Niho, Takerei, and their followers went down the west coast as far as the Hoki-tika River, where they made prisoner of Tu-huru, the head chief of the Pou-tini section of the Nga-i-tahu Tribe. And peace was again made between them, as the Nga-ti-ra-rua Tribe had hardly any of its numbers killed, and Tu-huru was ransomed for a greenstone mere pounamu called “Kai-kanohi” (eat the eye), which weapon is now in the possession of Matenga-te-au-pouri, of Motu-pipi.
Soon after this Tu-huru and some of his people went to visit Rau-paraha and the Nga-ti-toa Tribe at the Rangi-toto Island, and Takerei and Niho located themselves at Mawhera.
Pehi and Pokai-tara, who had gone to make peace between the tribes Nga-i-tahu and Nga-ti-toa, were treacherously killed by the Nga-ti-tu-ahuriri sub-tribe of the Nga-i-tahu, in retaliation for which Te-mai-hara-nui (Tama-i-hara-nui), head chief of the Nga-i-tahu, was entrapped by Rau-paraha and taken
Almost immediately after this a fighting-party led by Pu-hou, consisting of Nga-ti-tama, Nga-ti-awa, and some Nga-ti-apa slaves, went by way of the west coast to the Awa-rua River, thence by that river and over a snowy range to the Lakes Hawea and Wanaka, to Tu-tu-rau, to attack the O-ta-kou Nga-i-tahu people; but those against whom they were now intending to use their weapons of war were on the alert, and the Nga-i-tahu surprised the attacking-party when sleeping in a whare (house), and Pu-hou was killed, and Pare-mata, son of Pu-hou, taken prisoner, and kept in slavery for years, and most of his party were slain. The few of Pu-hou's people who escaped returned to their tribe to tell the tale of their defeat.
Takerei and Niho, finding the number of their followers reduced, not only by the war, but by many of them returning to Ao-rere (Massacre Bay), with members of other tribes who had gone with Pu-hou on his expedition against the southern Nga-i-tahu, were apprehensive that they might be attacked by Tu-huru and his people or by the O-takou Natives. They accordingly resolved to abandon the Ara-hura country, and retired to Ao-rere (Massacre Bay), where they have since resided, nor have they since that time again resumed the occupation of the west coast country further south than Kau-rangi Point.
The Nga-ti-toa did not again make any attack on the east coast Nga-i-tahu after the death of Pehi, Pokai-tara, and Pu-hou, but contented themselves with occupying a portion of the Middle Island adjoining
The Nga-ti-toa would have gone to war again with these Nga-i-tahu but for the timely arrival of the missionaries, by whose influence the Maori wars were not renewed.
The acquisition of fire-arms by Hongi, a chief of the Nga-puhi Tribe, while on a visit to England in 1820, led to serious results. On his return to New Zealand in 1822 he armed his own tribe and allies with the warlike presents he had received in England. His superior weapons gave him an immense advantage over the tribes which he attacked. Besides a bloody raid to the northward, he directed all his strength against the powerful tribes which inhabited the western coast of the
Early in 1822 Rau-paraha, the principal chief of the Nga-ti-toa (descendants of Toa—brave) Tribe (who subsequently proved such a scourge to the Natives of the Middle Island), about the time that the deeds of Hongi were creating such fear in the north, migrated with his people from Ka-whia southward with his followers to the neighbourhood of Tara-naki. There they found two large tribes, the Nga-ti-awa (descendants of Awa—river) and Nga-ti-mutunga (descendants of Mutunga— the end), with whom they had repeated conflicts; but, as their common enemy, the Wai-kato, pressed onward, they made peace with each other. From Tara-naki (assisted by these tribes and the Nga-ti-raukawa) Rau-paraha commenced his depopulating wars among the Native tribes residing to the southward, and conquered and overran the whole coast-line of the Northern Island from Ka-whia (embraced) nearly to
The Nga-ti-mutunga afterwards, in fear of Rau-paraha (whose treacherous conduct at that time was creating distrust in the minds of all the tribes in his neighbourhood), migrated in 1838 to the
Rau-paraha, not satisfied with the conquests he had made in the
The first landing of this formidable force was at Rangi-toto (blood-red heaven) (D'Urville Island) and
After this the invading forces divided. Rau-paraha, with a body of the Nga-ti-toa and Nga-ti-awa, proceeded by way of the east coast to Kai-koura, to avenge himself upon the Nga-i-tahu residing there for a boast made by their chief Te-rere-waka (sail in a canoe) that he would rip open Rau-paraha's body with a shark's tooth (niho mango) (one of the substitutes for a knife) should he ever dare to set foot upon his territory. This threat was repeated to Rau-paraha by a runaway slave : the crafty chief was glad of the excuse it afforded him for attacking the southern islanders, rich in greenstone, which was at that time highly prized by the Maori. Rau-paraha promised himself an easy victory, as the Natives in the South were not then possessed of fire-arms and ammunition, or only to a limited extent.
Rau-paraha was engaged in wars with tribes in the
In the meantime the subdivision of the Nga-ti-toa called Nga-ti-ra-rua (two days), under Niho (tooth) and Taka-rei, and part of the Nga-ti-awa, belonging to the Puke-tapu (sacred hill) and Miti-wai Hapu, led by Te-koihua, and Nga-ti-tama (descendants of Tama—The son), under their chief Te-pu-oho (startling trumpet), had not been idle. These proceeded to Massacre Bay, and killed and made prisoners the Nga-ti-apa, the tribe who had conquered the country from the Nga-ti-tu-mata-kokiri. Leaving Te-pu-oho and Te-koihua in charge of that country, Niho and Taka-rei, with their followers, proceeded down the west coast as far as the River Hoki-tika, conquering all the people of that country. Amongst the prisoners taken was Tu-huru, the chief of the Pou-tini Nga-i-tahu, who on peace being restored between the contending tribes, was ransomed by his people for a greenstone club (mere pounamu) called Kai-kanohi (eat the eye), which is now in the possession of the descendants of Matenga-te-au-pouri (Martin the dark stream). After this, Tu-huru and some of his people, as an act of submission, went to visit Rau-paraha and the Nga-ti-toa at Rangi-toto; and Taka-rei and Niho, with some of the Nga-ti-toa, settled at Ma-whera (Greymouth), on the west coast.
Rau-paraha soon found another pretext for attacking the southern Natives. A chief of the Nga-ti-kahu-hunu Tribe named Kekerengu, having given offence to Rangi-hae-ata, fled across the strait in fear of his displeasure, and took refuge with the Nga-i-tahu, who had by that time re-established themselves in the neighbourhood of Kai-koura. Rau-paraha, with a large force of Nga-ti-toa and Nga-ti-koata, under Pehi, Pokai-tara, and other influential chiefs, crossed over in pursuit. On reaching
This was a terrible blow to Rau-paraha, who never thought the Kai-a-poi people would dare to provoke his anger by destroying his friends and relatives. He hastily withdrew with his party, and retreated northward to O-mihi to rejoin his forces. On arriving there he caused all the prisoners they had captured on the way down to be put to death, and continued his journey onward to the Wai-rau, whence he crossed with his followers to Kapiti.
Pehi, one of the chiefs who was murdered at Kai-a-poi, had visited England in 1836 to obtain fire-arms. He procured a passage to Liverpool by secreting himself on board a whaler until the vessel got out to sea. An attack of measles in England made him acquainted with Dr. Traill. Everything connected with smith's work and agriculture interested him. A small plant of New Zealand flax recalled his native land to memory, and he laughed at seeing it cultivated in a flower-pot. Next to fire-arms he wished for agricultural implements. He had many presents given to him; but he leaped for joy when presented with some old muskets and a musketoon. When his likeness was taken he insisted that the tattoo-marks should be carefully copied. His son, Te-hiko-o-te-rangi, who subsequently became a great leader in
For a long time after the murder of the Nga-ti-toa chiefs at Kai-a-poi the people of that place heard nothing of Rau-paraha, and flattered themselves that he would never trouble them again; but his vengeance was only deferred, waiting an opportunity to punish them for the murder of his relatives and friends. Circumstances, however, soon afterwards occurred which led him, in conjunction with other principal men of the tribe, to charter an English vessel to convey a force to Haka-roa (Akaroa),
A few months after the murder of Pehi and others at Kai-apoi a sealing-vessel returning from Sydney with a few New-Zealanders on board, amongst whom was a chief named Hohepa Tama-i-hengia, a brother of Rau-paraha, called at an island in
All the preliminaries having been carried out, they proceeded to Haka-roa in the manner prescribed. On arriving there, and the object of the visit becoming known to the European passengers, they induced the captain to abandon the intention, and the vessel subsequently sailed for the harbour which is now Wellington without any attempt being made to carry out the project.
On reaching Kapiti Hohepa Tama-i-hengia informed Rau-paraha and Rangi-hae-ata of the frustration of the plan, and suggested that another attempt should be made. These chiefs, glad of any chance that would enable them to carry out their revenge, acquiesced at once to the proposal, and gave orders to their people to procure a cargo of flax, and that no flax or pigs were to be sold to other vessels until sufficient had been collected for the aforesaid purpose. In the meantime, however, the vessel that had brought the party of Natives from the south had taken her departure, and it was some time before another opportunity offered : at last, towards the close of the year 1839, a brig named the “Elizabeth,” commanded by
During the interval Rau-paraha and his party never came on deck except at night, and then merely for air, and only a few at a time, and so completely did they succeed in their plans that on the third day Tama-i-hara-nui, with his son and daughter and several more of his tribe, came on board, all unconscious of danger. As soon as the party stepped on deck they were invited into the cabin, and, on a signal being given, up sprang the hidden band, and a general massacre took place, the chief and his wife and daughter being alone preserved to be carried home in triumph. A party of sailors were then sent ashore with part of Rau-paraha's band to assist them in slaughtering all the Natives they could find in the
On arriving at Kapiti the captive chief was retained on board as a hostage until the agreement concerning the flax was fulfilled; but, after waiting the stipulated time and no flax being forthcoming, the captain delivered the chief up to his captors, and set sail for Sydney.
The unfortunate chief, on being handed over to his enemies, was delivered to the widow and sister of Pehi, who cruelly tortured him, and at last put an end to his existence by running a red-hot ramrod through his neck. When the “Elizabeth” reached Sydney the circumstances of this disgraceful transaction were reported to the proper authorities by
Rau-paraha was not satisfied, however, with the revenge wreaked on the Nga-i-tahu for the murder of Pehi and others at Kai-a-poi; he must have more victims, and cause more blood
Among the prisoners was a boy, the son of the chief person of the place, whose name was Te-raki. The father, with his two wives and other members of the family, were then on the banks of Lake Hawea. To secure them, and prevent the possibility of the news of their proceedings reaching the rest of the tribe, they sent two of their party, with the boy as a guide; but he contrived to prevent his father being taken unawares, and the father, a powerful and determined fellow, killed both of the men sent against him, and escaped with his family.
The war-party, with the assistance of some of the prisoners, then built rafts (mokihi) to descend the River Matau (Molyneux) to the coast. At a point of this river not far below the lakes (Hawea and Wanaka) there are some falls and rapids which it is impossible to navigate. It was therefore necessary to land above them, take their rafts to pieces and transport them to the banks of the river lower down, and there rebuild them. From the sea-coast the invaders made their way overland to the Mata-ura River, where they surprised another party of Natives at Tutu-rau. On this occasion some escaped and carried word of what had happened to Awa-rua (the Bluff), and thence to Rua-puke (the stronghold of this division of the tribe), and a few days after several boats, with a large armed party headed by Tu-hawa-iki, in their turn surprised and killed Pu-oho and many of his men, and made slaves of others, amongst whom was Pu-oho's son, Te-waha-piro-pare-mata, who was kept a prisoner by the Nga-i-tahu for many years.
Takerei and Niho, who had occupied the country in the neighbourhood of Mawhera (Greymouth) up to that time, finding the number of their followers reduced, as some had returned to Massacre Bay and others had accompanied Pu-oho in his expedition against the southern Nga-i-tahu, and being apprehensive they might be attacked by either Tu-huru and his people or the O-takou Natives, resolved on abandoning the country. They accordingly returned to Massacre Bay with the remnant of their party, and never resumed possession of the west coast farther south than Kau-rangi Point, beyond West Whanga-nui.
Rau-paraha, having by this time matured his plans for another attack upon the southern Natives, crossed the strait with a large force of Nga-ti-toa and Nga-ti-koata. The latter proceeded by way of the Wai-rau Gorge and Hanmer Plains, subsequently rejoining their confederates at the Wai-para, the former having gone by way of the east coast. The plan of attack having been decided on, Rau-paraha marched his forces quickly on Kai-a-poi, reaching that place about mid-day. The Nga-i-tahu were totally unprepared for this sudden attack, a number being away at Port Cooper, escorting Tai-aroa, the chief of Otago (O-ta-kou), who was returning there, so far on his journey. Many were in their cultivations, when they were startled by the report of fire-arms and the cries of the dying. A few old men who were alone in the pa when the alarm was given immediately closed the gates and defended the only side that could be approached by land. Those who could escape fled to Port Cooper and gave the alarm. Fortunately they were in time to stay Tai-aroa, who, with his followers, came to relieve the besieged pa. After waiting a short time for reinforcements from the villages on the peninsula, the relief-party proceeded along the coast, crossing the the Wai-makariri on moki (rafts made of bundles of dry flax-sticks). Fearing they might be discovered by the enemy they waited till dark, and then continued their march along the coast till they were opposite Kai-a-poi. As they approached the pa the watch-fires of the
A long time passed and still the siege progressed. At length Rau-paraha began to sap up to the main entrance. At first he lost a great many men, but the precautions afterwards taken soon made it impossible for the besieged to hinder the work, and in a few days the head of the sap was within eight feet of the palisading. Rau-paraha now set his whole force to cut manuka-bushes, which he had tied in bundles and piled up in a great heap against the wall. While waiting for a favourable opportunity to set fire to it the besieged Lighted it from the inside, hoping that, as a north-wester was then blowing, the heap of manuka would burn without any damage to the pa. But they were doomed to a bitter disappointment: when the heap was about half destroyed the wind suddenly shifted to the south-west and carried the flames and smoke into the pa. The defenders had to retreat from the fence to escape suffocation, where-upon Rau-paraha seized the moment for an assault, and a general massacre ensued. Many from the pa
As soon as Rau-paraha had captured the Nga-i-tahu stronghold at Kai-a-poi, he sent parties to scour the peninsula and the plains as far south as the Raka-ia, while he, with the main body of his forces, moved to Haka-roa, where by false promises he induced a large pa at the head of the bay to surrender. Most of the inhabitants of this pa were massacred, but the young and strong were reserved for slaves. In fear of further aggressions by Rau-paraha, the fugitive Nga-i-tahu fled to the southern extremity of the Middle Island, many of them taking refuge on the island of Rua-puke. On their return northward many years after, they again located themselves near to their old habitation at Kai-a-poi, and on the liberation of the captives by the Nga-ti-toa, some years subsequently, they too repaired to that spot. No attempt was made to rebuild the pa at Kai-a-poi, but that name was given to the new village established a few miles to the southward of the old pa, and is not unfrequently applied to the more modern one near the Ruataniwha Stream, in the immediate vicinity of the present town of Kai-a-poi.
After the destruction of Kai-a-poi Rau-paraha returned to Kapiti, leaving the northern portion of the Middle Island in possession of the tribes who had accompanied him in the first invasion.
About the year 1835, in consequence of the war waged by the Wai-katos against the tribes then occupying the Tara-naki district, a large number, after their defeat at Puke-rangiora, moved southward, and, crossing the strait, located themselves in
Subsequent to the siege of Kai-a-poi numerous attacks were made by fighting-parties of Nga-i-tahu on the Nga-ti-toa and other tribes occupying the country on the southern shores of
The Nga-ti-toa who escaped made their way to
For some years after the introduction of Christianity it was supposed that a wild race dwelt in the inaccessible parts of the Northern Island. The many stories current about them led to the idea that they were the real aborigines and that they had been driven inland by the Maori immigrants. The negro features of some Natives gave additional support to the conjecture, being attributed to intermarriage with this race. But on further inquiry it was thought that the supposed aborigines were either run-away slaves or persons escaped from some battles. The reported existence of a wild tribe at Bligh Sound, on the south-west coast of the Middle Island, by Captain Stoke, of H.M.S. “Acheron,” led to the revival of the old idea respecting an aboriginal race; but there is no room for speculation in regard to the origin of these people, as the Natives of the south describe them as belonging to a tribe called Nga-ti-ma-moe, formerly one of the most numerous of the aboriginal tribes inhabiting the Middle Island; but from the incessant wars waged against them by the Nga-i-tahu they had become so reduced in number that the remnant had withdrawn to the mountain fastnesses west of Lakes Hawea and Wanaka, from which they could not be driven.
Many of the tales told about these people are pure fabrications, but the following are said to be authentic:—
Between thirty and forty years ago Rimu-rapa, a Nga-i-tahu chief, started with his followers to plunder a sealing station at
An old man named Kapiti, and his sister Popo-kore, lived near Apa-rima, and had frequent visits from the Nga-ti-ma-moe. The lonely situation of their house on the border of a forest probably tempted these timid creatures to venture on their acquaintance. These visits were continued till the death of Kapiti and Popo-kore, which occurred since the settlement of Canterbury.
A sealing-party in 1842 discovered one of the Nga-ti-ma-moe haunts. In sailing up one of the narrow fiords that indent the south-west coast the crew were astonished to see smoke issuing from the face of the cliff. Having moored their boat directly under the spot, they succeeded in scrambling up till they reached a large cave, which they found deserted. It was
The Natives on the west coast north of Milford Haven say they have often seen the smoke of the Nga-ti-ma-moe fires, and sometimes they find recent camping-places; and many years ago a woman was captured by them while she was gathering shell-fish on the beach; but owing to her escape in the night little information was obtained as to the habits of her people.
Natives have been seen by crews of passing vessels fishing on the rocks in localities never occupied by other Maoris, furnishing additional evidence of the existence of these wild men.
It seems clear from the various statements received concerning the existence of the Nga-ti-ma-moe on the west coast of the Middle Island, that a small number of these fugitives did occupy the mountainous country in the south-west district of Otago (O-takou) to a comparatively recent date. The exploration, however, to which the country has been subjected during the last few years by parties of diggers prospecting for gold forbids any reasonable hope that any of this tribe still exist.
When the Nga-ti-puku Tribe lived at Ha-taitai to keep possession of the district, and the great tribe Kahu-ngunu, the ancient owners of the land, had left it and had scattered in sub-tribes, each to occupy other districts as their liking might lead them— about this same time the Nga-ti-toa, led by Rauparaha, located themselves at Te-whanga-nui-a-tara (
The aid asked was sent, and a battle ensued, in which Rauparaha and his allies used guns, but Kahu-ngunu had their old wooden weapons only, and were worsted, and to escape destruction fled as best they could. Some escaped in a vessel to Whare-kauri (
Soon after this disastrous battle the old warriors of Kahungunu assembled and held a council, in which the old chiefs proposed that the tribe should scatter themselves over various districts in which they might be able to purchase fire-arms. Kekerengu said he and his people would cross over to the Middle Island. So he and his fifty warriors twice told went to the Waipounamu, at which time Tai-a-roa was head chief of Nga-i-tahu. Kekerengu and his people arrived in the Middle Island, but the Nga-i-tahu murdered Kekerengu, and killed all his people save one. It was not Tai-a-roa who murdered this people, but the act was committed by members of other tribes who were roving over the country at that time.
When the news of the murder of Kekerengu was heard by the Kahu-ngunu they were greatly grieved, and called a meeting
When Rau-paraha heard of the murder of Kekerengu he also was grieved, and prepared a fleet of canoes, and embarked with a troop of warriors and sailed for the Middle Island, and attacked the Nga-i-tahu to avenge the murder of Kekerengu. He conquered that tribe, but lost many of his own warriors.
The Kahu-ngunu who were located at Nuku-tau-rua (between Gisborne and Napier) determined to assemble in a body and migrate to Ahu-riri (Napier). A thousand warriors twice told assembled, all of whom possessed guns—some had two guns, some three. These went to Ahu-riri, but found that ministers of the Word of God had arrived there. These ministers met this party of warriors and counselled them to abstain from war. The leaders of this body of warriors agreed that only those of their people who were of the tribes who occupied Ha-taitai and owned that district should proceed on the war-expedition, which eventually prevented this war being carried out, and the Nga-i-tahu were not attacked by Kahu-ngunu.
Some time after this Kahu-ngunu made war on the Nga-ti-awa and other allies of Rau-paraha, in which Ri-puku, the daughter of Te-whare-pouri, was taken prisoner by Nuku, of the Kahu-ngunu Tribe. At the time he took her prisoner he addressed her thus “Welcome. You shall not be killed; but go to your father, Whare-pouri, and tell him to come up to Nuku-tau-rua, that I may see him, and that we may make peace.” Ri-puku went to her father and delivered the message of Nuku. Te-whare-pouri went on his journey to Nuku-tau-rua; but on his arrival there he learnt that Nuku had been drowned in the sea : but the people of Nuku assembled and made peace with
Whare-pouri, and the Nga-ti-awa located themselves at Ha-taitai; nor did the Kahu-ngunu Tribe ever again reside at Ha-taitai, but Nga-ti-awa built pas there, procuring the timber for such from Hera-taunga (the Hutt).
When Rau-paraha was warring against the Nga-i-tahu Tribe he besieged the pa of Kai-a-poi. The p'a was protected on three sides by a large lagoon, and the only spot by which it could be attacked was across a narrow strip of dry land which joined the pa to the mainland. After many attempts to take the pa Rau-paraha ordered the attacking tribes to cut a great quantity of manuka scrub, and bring it and pile it in a great heap on the neck of land which joined the pa to the mainland, and when the wind blew from the south on to the pa this heap of brushwood could be fired and thereby burn that part of the palisading of the pa and open a breach by which the fort could be rushed. But one day, as a northerly breeze blew, those in the pa set fire to that heap of dry brushwood, and for a time the north breeze took the flame from the pa; but the wind changed to the south and blew the flames right on to the palisading of the fort, and made a breach for the enemy. The attacking party rushed in, and those in the pa fled out into the lake, where some were drowned and others killed while they attempted to escape, and those taken were instantly killed by the enemy. Some did escape and fled to the mountains.
A few years since the head chiefs who ruled the tribes occupying the Kai-a-poi Pa were Te-momo, Nga-rangi-whakauria, Whakamau, Mui-ki-ao, Tu-kahu, and Te-waka, with others of lesser note. And in those days there were one thousand warriors twice told over whom these chiefs held command; but most of these died natural deaths, so that when Rau-paraha attacked this pa there were not more than one
It was on the first of the tenth moon [about the end of January or beginning of February] when Rau-paraha arrived with his war-party and sat down before that pa. This war-party consisted of the tribes Nga-ti-toa, Nga-ti awa, Nga-ti-raukawa, Nga-ti-kura, Nga-ti-koata, Nga-ti-tama, Puke-tapu, and Nga-ti-maru, with members of other tribes. The war-party went in canoes from Te-whanga-nui-a-tara (
Pehi-taka and Te-marae were killed in this war, and on the death of Uru his heart was cut out and roasted in a fire, around which fire all the warriors of the attacking party stood in a ring, while the priests chanted the sacred chants, and the warriors stretched forth their arms and held them up on high towards the fire in which the heart was being roasted; and after the priests had ended their sacred chanting the warriors chanted aloud and in chorus the words of another chant while the senior priest tore a portion from the heart, and carried it in his right hand and threw it into the pa. This was done that the power of the attacking party might be able to overcome the resistance of the besieged, and that the pa might be taken by storm.
But those in the pa were also chanting their sacred incantations. These put on their war-belts, and, each with his war-weapon in his hand, stood in battle array, and with loud voice, but in chorus, chanted their war-chants. Some of the warriors wrongly repeated some words of the chant and caused discord in the chanting, which was an evil omen. Then these warriors encountered each other in a feigned battle, but in this also some of them held their weapons in a wrong manner, which was an evil omen. Then they held a meeting in which the learned of these warriors repeated their genealogy aloud to the assembled warriors, and in this the speakers also made mistakes, which was a very evil omen. These evil omens so
The interpreter for Rau-paraha, who took Tama-i-hara-nui, was at that time a young man. He was super-cargo on board of the, “Elizabeth,” which was a vessel of about 240 tons, commanded by
The interpreter said, “No.”
Tama asked, “Where are you from?”
The interpreter said, “Direct from Sydney.”
Tama said, “That is not true, as I see the hutiwai (a burr— Acæena sanguisorba) sticking to the pea-jackets of some of the sailors.”
The interpreter said they had touched on the way at the
I chartered a vessel to make a tour of the island [of New Zealand], and to visit every place I possibly could, for the purpose of becoming acquainted with the island, its productions, its general character, as well as with the habits, manners, and general disposition of the Natives; and I had some intention of forming extensive mercantile establishments throughout the island; but, from an unfortunate circumstance, after reaching Entry Island, or Capiti (so called by the Natives) [Kapiti], in
It is a custom among them. This great Mara-nui [Tama-i-hara-nui] is now on board in irons (at Entry Island). Having gone so far in my own vessel, I was deterred from proceeding in consequence of expecting that the whites would be slaughtered. He (Tama-i-hara-nui) is kept by the captain as a hostage until the charter-party is finally arranged. Ecou [Kou] and Ropera [Rau-paraha] had despatched about two thousand slaves to make flax; and in six weeks from the date of his arrival she is to be filled as per agreement. The brig which I had chartered then proceeded round the island, but I would not go myself. I was obliged to take refuge in this very ship where this great chief was in irons. I expostulated with the captain on his conduct. He said he saw the folly of his conduct, but, having gone so far, he must keep him (Tama-i-hara-nui). I begged him to take him up to Sydney. In four or five weeks afterwards, no flax coming forth, the Natives not having fulfilled their charter—I was anxious to get up to Sydney—I told him I was quite certain he would not get his flax—he set sail, but gave up the chief Mara-nui into the hands of his enemies. He was given up, and I went on shore and saw the whole process of his intended sacrifice. I did not see the man killed, but I know he was killed during the night; and the following morning the widow of the great chief who had been killed had his entrails as a necklace about her neck, and his heart was cut into several pieces to be sent to different tribes, allies of Ropera [Rau-paraha]. On our arrival at Sydney I related the circumstances, and they tried the captain for murder; but there was no evidence against him. He has since met his death, having been washed off his ship coming round
The cause of the anger of Rau-paraha was a European who had taken a Maori woman to wife, and had then left her and gone away, no one knows where. He left her to look after their house and to feed his ducks. Now, another European and his Maori wife went to the house where the Maori wife who had been forsaken lived, and they two beat her [killed her]. Some men passing by the house saw the woman and reported what they had seen, and Europeans were charged with the murder
News was received that Europeans had gone to take possession of Wai-rau, and Rangi-hae-ata said, “Then does the European mean to commit two acts of aggression? My sister has been killed, and now the land is taken. This is a challenge of war to me.” Rangi-hae-ata said to Rau-paraha, “O father! let us go and send the Europeans back to Whakatu (Nelson)—to the land paid for by them, and let Wai-rau remain for me.” They embarked in their canoes and crossed Rau-kawa (
To which the Europeans replied, “No; this is the Europeans' land.”
Rangi-hae-ata asked, “Who bought [paid for it or sold it]?” The Europeans said, “The Maori sold it.”
Rangi-hae-ata asked, “Who were the Maori who sold it?”
The Europeans said. “All the Maori.”
Rangi-hae-ata asked, “Did Rangi-hae-ata consent [to the sale]?”
The Europeans said, “What of Rangi-hae-ata? All the Maori [consented].”
Rangi-hae-ata said, “Do you say so?” and was angry at this assertion made by the Europeans, as it spoke of him as of no consequence. Rangi-hae-ata then ordered his men to take the things belonging to the Europeans out of the house, and put them all together outside of the house, so that these things
Again Rangi-hae-ata called to the Europeans and said, “Do not be angry. This toetoe belongs to me; it grew on my land. You might be angry if your house, which I shall burn was built of boards brought from England; but, as this toetoe is mine, it is right that I should burn it. All the things belonging to you Europeans have been taken out of the house, and I am acting in accordance with a just law; it is for you to commit some evil act.” And the house was burnt.
The Europeans called to Rangi-hae-ata and said, “Rangi-hae-ata is evil, and Europeans will soon come and kill you.”
Rangi-hae-ata answered, “It will be good.”
Rangi-hae-ata and his people then paddled [or poled their canoes] up the creek; where they cleared some land to cultivate. This they had not quite prepared for the crop before the Europeans came back. A canoe was given to the Europeans, who had guns with them, by which they could cross the creek, and they at once began to hold an investigation into the matter in dispute. The Europeans called Rau-paraha and Rangi-hae-ata and asked, “Why did you burn the house of the Europeans?”
Rangi-hae-ata said, “It was because the Europeans came here without authority. Let the Europeans stay at Whakatu (Nelson) or at
The Magistrate became angry, and said, “It is wrong to burn the house of the Europeans.”
Rangi-hae-ata said, “Not anything that has been brought from England has been burnt in the house. The toetoe [of which the house was built] and the timber [of which it was made] were from [or grew on] my land, and I have burnt them. Not
At this the Europeans were angry, and called to Rau-paraha and said, “Soon the Europeans will kill all the Maori.” Rangi-hae-ata and Rau-paraha did not understand this, but they were informed by a Maori woman who had understood it that the Europeans had said, “Soon all the Maoris will be killed by the Europeans.”
Rangi-hae-ata stood up to consent to the assertion, and said, “It is right that my neck should be cut on my own land. As you have [already] killed my sister, I may also have my neck cut on my land.” He also said, “You Europeans have said you will not meddle with land that has not been purchased and paid for; but the Europeans tell untruths.” (To this the Magistrate listened.) “But no: [the Europeans] are a most meddle-some people with land that has not been purchased. And my neck is to be cut. And will not your neck be cut presently?”
The Magistrate called to the Europeans and said, “Surround.” [or “Close in”]; and the guns of the Europeans were fired, and the wife of Rangi-hae-ata was killed. Rawiri-puwaha then called and said, “Now the law is open” [“We can take revenge, as we are attacked.“]; and Hohepa Tama-i-hengia took his gun and levelled it at a European and shot him, and Rangi-hae-ata fled in fear. Rau-paraha called and said, “Oh, the pain!” [or, “I demand revenge. Kill”]. A man called Te-oro now rushed on with a hatchet in his hand, and with it struck a European, who
When
Rau-paraha immediately rose and led his lame daughter to her husband (Rangi-hae-ata), that she might remain under his protection, and told his men to use no offensive measures until the Europeans had fired and one or more of the Natives had fallen. By this time the gentlemen had reached the canoe,
Joseph Morgan says: I was at the Wairau on the 17th of June last. I saw Mr. Thompson, Captain Wakefield, and a few others cross, by means of a canoe, the stream which separated us from the encampment of Rau-paraha and Rangiaiata. The Maoris at first objected to the canoe being used; but Mr. Thompson said he would seize it in the Queen's name. They offered no further opposition to the canoe being used. Mr. Thompson told us we were to protect the constables and himself in taking Rau-paraha, but that we were not to fire unless they were molested in returning. When the gentlemen were over, the only thing which I heard Rau-paraha say that I could understand was, “Kapai the korero [Talk is good]; no good the fight.” I particularly observed among the Natives one with whom I had had a quarrel a few days before, respecting a coat which he stole from one of Mr. Parkinson's men. He also saw me, and we watched each other closely. When we were ordered to cross the stream the Natives spread themselves, and (with
The district of Wairau, in
The Native party being strengthened by the addition of the resident Natives at
Mr. Tuckett, with some others, instead of mounting the hill, descended a gorge and gained the sea-shore, where they procured a whaleboat and got on board the Government brig about the middle of the day. In the evening some attempt was made to communicate with the shore, but, no indications of any of the party having escaped to the coast appearing, Mr.
Rau-paraha and his tribe have taken up their residence at O-taki, where they profess their intention of remaining quiet unless retaliatory measures be undertaken against them, in which case they threaten an attack on the white settlers along the coast and at Wellington, and propose afterwards to take up a strong position on an almost inaccessible part on the banks of the Manawatu River, at eighty miles from its mouth.
It is with deep regret I now proceed to inform your Lordship that the peace of the district of Tauranga, in the
I proceeded to the residence of the chief Taraia, of the Nga-titama-te-ra Tribe, in the district of the Thames, on which occasion I was accompanied by the Lord Bishop of New Zealand and his chaplain, the Rev. Mr. Cotton. I found Taraia at his residence, about ten miles below the mission-station, at a place called the Puru. He was from home when we arrived, but returned as soon as sent for.
I told him the object of my visit, the reluctance with which your Excellency credited the statements in circulation, and your unwillingness to take any further steps until you should be more fully informed of the whole case.
Taraia replied, it was correct that he had, in consequence of his land having been encroached on by the Natives of Tauranga, and a number of other provocations, taken up arms against that place, had surprised a pa, killed four men, one woman, and a child, and had also fired into a canoe to which a number had escaped, killing and wounding several, and carrying off about twelve women and children as slaves.
I further pressed him to say whether or not it was true that the disgusting practice of cannibalism had been revived; he said, Yes, it was one of their old practices; that two bodies had been eaten. I told him in what abhorrence Europeans held such a practice, and that it was the determination of Her Majesty's Government to put a stop to it.
He replied that it was a matter in which Natives alone were concerned, and he did not see what business the Governor had to interfere in it. Had he injured a European it was a subject for the Governor, but not this.
I then proposed that the prisoners should be given up. He said that could not be done until peace was made; then, according to their custom, they would be redeemed by their friends and given up.
Having heard that a Native from Wangari [Whanga-rei] and his party had joined Taraia, and were then at Kawa-ranka [Kauwae-ranga,] I went to that pa to see him. He had but little to say for himself, but refused to give up two slaves that had
Hearken to me. Mine is my land. Had the Europeans acted in this way [meaning, as the Tauranga Natives] you would have been angry: by parity of reasoning. I was angry about my lands and my corpses; it was a great provocation. Don't let the Europeans presume with the Natives. With the Governor is the adjustment of European affairs, and with us the adjustment of Natives. Don't let the Europeans presume with the Natives.
For what reason are you about to proceed against us, to kill us? This is the glaring wrong for you to kill the Natives. Hearken to me. The affair [meaning that at Tauranga] is not of today; it is from days gone by. From that place we have lost [or had made] many corpses. Friend the Governor, I care nothing about yours or the Europeans' anger. I said nothing in the case of Ma-ketu; I did not say that was wrong: it was correct in you, as this is correct in me; it was a payment for the European killed, as this is a payment for my friends killed, also for my land taken. Yours was correct as mine is correct.
Friend the Governor, by you let there be a letter written to me. Let Mr. Clarke be interpreter.
On our arrival at Taraia's pa we were received with great civility. He told us he had heard that the Governor intended sending soldiers to capture him, and that the pakeha (Europeans) had
From this place we went to Coromandel, where we embarked in the “Victoria,” and arrived at Tauranga on Wednesday, the 6th August.
On anchoring we were visited by two large canoes, in which were many of the principal Natives of the neighbouring pas, and among them some of those who called on your Excellency to interfere in the matter in question, and others who had escaped from Wanake's pa.
On Saturday morning a large body of Christian Natives assembled at the mission-station, the place fixed on for the meeting and about noon the heathen party, headed by Tu-paea and Te-mutu, arrived. These latter, following the Native custom, rushed up to the spot where we were standing, and then danced the war-dance.
I then opened the meeting by informing them that your Excellency had heard with very great regret of the attack made on them by Taraia, and that you had sent me to make peace; that as the present feud had arisen from some old dispute about the land at Katikati, your Excellency gave them this opportunity of settling their differences, through his mediation, but that from this time their wars must cease, and that, in order to
I then added that information had reached us which accused two of their own chiefs of having invited Taraia to commit this inroad.
A long debate then commenced, which lasted until night had nearly set in, without our being able to effect anything: they urged strongly that either Taraia ought to be hung, according to the English laws, “like Maketu,” or that they themselves should be permitted to seek a payment according to their own customs. Many stoutly denied the right of the Government to interfere in their quarrels, but all agreed that if in any way he [or any of them] molested the pakehas, in that case the Governor's interference would be just.
Te-mutu, the chief who had been accused of inducing Taraia to commit the depredation, entered into a long defence of his conduct. He repeated at length the communications which had passed between himself and that chief, and vehemently disclaimed having in any way been accessory; but the letters, the substance of which he repeated, were of so ambiguous a character that his innocence appears at best but doubtful.
The lateness of the hour obliged me to adjourn the meeting until Monday, when we again met, and for some time apparently to as little purpose as on the previous day. At length, however, they agreed to sit down in peace, and to leave the settlement of the matter in the hands of the Governor. They added a request that a pakeha (European) chief might be sent to reside amongst them, and that a settlement of Europeans might be formed at Tauranga, for which purpose they offered to sell some land at that place, and also a block of land lying between them and the Roto-rua tribes, which they said would be the means of putting an end to the wars which had so long existed between them.
On my arrival at Tauranga, on the 2nd December, I found the Natives of that place again engaged in warfare with a tribe residing at Maketu, one of whose principal chiefs, named Tangaroa, had shortly before committed a very serious outrage on the Natives at Tuhua or Mayor Island, relatives and allies of those at Tauranga.
The affair is rendered the more difficult to be dealt with by the circumstance of each tribe having forcibly possessed themselves of a boat—the one belonging to a European trader living at Tauranga, named
At the moment of my entering Tauranga, Te-mutu, a chief of the district, and an armed party were leaving the harbour in the other boat, for the purpose of retaliating on the Maketu Tribe. Fortunately I was able to persuade them to give up their intentions for the moment, and the more easily prevailed with them to leave the redressing of their wrongs to the Government, as they are the weaker party, having suffered severely by the continued inroads of their warlike neighbours the tribes of Hauraki and Maketu.
Having been put in possession of the whole facts of the case, as detailed in the letter from Mr. Chapman, of the Church Missionary Society [see p. 157], I sent a message to the chiefs of Maketu, requiring the immediate restitution of the boat belonging to Farrow, and expressing my extreme displeasure at the violence of which they had been guilty.
The reply was a decided refusal on the part of the Natives who had been actually engaged in the murder, Tangaroa and his friends expressing their determination to persist in their
I found my endeavours with the one party fruitless, and my influence with the other but doubtful, both as to the prevention of hostilities, and even as to the recovery of the boat from the hands of Te-mutu.
I should be wrong if I disguised the fact that cannibalism is by no means rare in New Zealand; the chiefs even boast of it. Te-mutu, in my presence, told the Chief Protector of Aborigines that if he caught Taraia he would kill and eat him; and on Mr. Clarke's remonstrating, again exclaimed, “Yes, I will eat him; he is a bad man.” At Maketu, also, they declared their determination to persist in eating human flesh, saying, “Pork is the food for the pakeha (white man), human flesh for the Maori.”
A further and a very detrimental effect of the continuance of Native wars is that the well-disposed Christian natives, and such as are beginning to feel the influence of the Gospel, find themselves obliged in a great measure to return to their ancient customs. As an instance of this, no less than ten of the Rev. Mr. Brown's Native congregation at Tauranga left him, returning their books to him, and saying, “We must fight to defend ourselves. Have they not slaughtered our relatives? If we may not fight, we will no longer be missionaries.”
I have the honour to acknowledge the receipt of your communication of this day's date, and beg to submit to you the following statement in reply, which is the substance of the information I have been able to obtain from different parties:—
It appears that Tanga-roa, a chief of Maketu, embarked in a small coasting-vessel for Auckland, accompanied by an inferior chief and a little boy named Ngaki, son of Pohe, one of the principal chiefs of the district. Contrary winds compelled them to put into Katikati, on the western side of Tauranga. I learned
A few days after this occurrence a boat belonging to a trader named
On the following morning Farrow suggested to his brother that they had better go on shore in order that they might from an eminence discover whether the bar was passable. They landed, accompanied by Tangaroa, making the vessel fast to the shore by a hawser, and leaving Tanga-roa's friend and a Native of Farrow's in charge; and, having satisfied themselves as to the state of the bar, they were returning to prepare for the prosecution of their voyage, when Tangaroa pushed on before them, got on board the vessel, drove Farrow's Native overboard, and, having loosed the hawser and taken up the
As soon as circumstances admitted I went, in company with an influential chief related to the parties, to endeavour to obtain the release of the two prisoners. They treated me with civility, but my request was peremptorily refused. I, however, obtained a promise that they should not be killed. Hitherto, I believe, this promise has not been broken. This occupied till past midnight. On the following morning I had another interview with the chiefs, and made use of every possible argument I could to induce Tangaroa to give up the vessel; but he steadily refused unless I would give him ten blankets and 5Olb. of tobacco. This, of course, I could not accede to. I also endeavoured to obtain the bodies of the slain, which were lying before me, the head of one, a chief, having been cut off and hung up in the sacred place as an offering to “Whiro” (their god). This was also refused. I now requested a Mr. Sampson, whose vessel was lying there, to join with me in making a formal application that the bodies might be buried. Tohi seemed
Peter Lowrie states he was engaged to sail in the “Nimble” cutter, from Auckland, on or about the middle of the month of October, in company with Charles Joy, who was commissioned to trade with the Natives on the coast. Said Joy had a knowledge of the language, and to him was left to determine where they should proceed. He understands that the boat is the property of William Grant, of Auckland, by whom it has been let to James Smith, living at Auckland, in the service of Mr. Kennedy. Mr. Smith placed on board trade suitable to their purpose—blankets, pipes and tobacco, calico, &c., but no fire-arms. They first went to the river Thames, and thence to Maketu, where they remained eight or ten days. They procured only a few pigs, and then sailed with the intention of going direct to Auckland. At Maketu two Natives engaged for a passage—one of them to
No pursuit was made after the Maketu Natives. He has never seen nor heard of the little boy from Maketu since. The same night they all went to Matakana, taking the vessel with them. The distance he thinks about eight miles. The next day the Natives gave
James Farrow, of Tauranga, storekeeper, states on oath: Sailed from Tauranga on or about the 7th November last, for Tai-rua. Wind being full, I was obliged to put back and run into a small harbour called Katikati. I had been in the harbour about two hours, at anchor, when I saw two Natives ashore. One of them swam off to the boat. He got on board, and told me that the
In the evening they (the Natives) went on shore. They inquired where I was bound. I said, Tai-rua. They asked for a passage, which I said I would give them. On my saying, “If it is bad weather, I shall return to Tauranga,” they replied, “In that case we shall cross over to the Thames.” They asked for provisions, which I promised to give them.
The next morning, self and brother, with Tangaroa, went on shore, leaving my own Native boy on board. We met the other Native going off to the boat. Walked up a hill to look at the weather; seeing it favourable, returned to get under weigh. Tangaroa walked ahead of me and my brother to the boat, jumped on board, cut the stern-rope attached to the shore, and then ran forward and hauled the boat off shore by means of the cable, leaving my brother and my self ashore. Saw the boy in the water swimming on shore. Tangaroa called out, “Himi, go back to Tauranga, and look for my child; bring it to Maketu, and then I will give you your boat.” He then hoisted sail and went off.
Tangaroa had before told me that in the affray with the natives of Matakana he had lost his child, which he supposed either to be in their possession or killed by them.
I had no previous quarrel with Tangaroa or the Maketu Natives.
Tangi-te-ruru (a Maori chief), warned to state the truth, and only what he had himself seen, makes the following statement (not being a Christian): Is a Native chief of Tuhua. Some weeks ago a vessel approached the pa near the landing-place at Tuhua. Hu-tata and others, Natives of Tuhua, launched a canoe in order
When the people of the vessel saw the canoe launched she turned her head to seaward. The canoe followed, and when the canoe approached, Tangaroa threw a rope from the vessel, which was made fast to the canoe. Tangaroa then told Ngau-raparapa to come on board. When he got on board, I heard the report of a gun, and saw Ngau-raparapa fall into the water and swim towards the shore. The canoe was then upset by the persons on board of her, who swam towards the shore, and were fired at by Tangaroa, Tohiti Uru-rangi, Rere-a-nuku, and others, making altogether about sixteen in number. Hu-tata, Patu Kawenga, Wakakino, and Mumu were killed. The persons on board the vessel righted the canoe, pursued the Natives in the water, and took two prisoners, Te-paina and Te-kau (children). They returned to the vessel, made the canoe fast to its stern, and set sail. The bodies of the persons who were killed were carried away by the Natives on board the vessel. We launched our canoes. I, Hui, Te-kei, Te-u-mata Wiwi, Te waka-rawarawa, Paku, Te-ngaio, Ti-wai, Te-kiko Wakahi, Murakaoi, Kereru, Keore, Kotiro, Te-matoro, Kahu-ute, Rake, Pioi-rou, Tapaia, Tehonowa (two women), Rangi-pai roa, Noho-roa, followed them, fired at them, but could not get near enough to hit them.
On the first approach of the boat towards the shore I saw only one man on the deck. I knew him to be Tangaroa. He was dressed in a blanket. They supposed the vessel came for potatoes and pigs. Tangaroa said, on the approach of the canoe, “Pull on; the European is useless.” He recognised the boat as one they had seen before at Tai-rua. They all supposed it to be James's boat—meaning
TE-PO (night) had (tana ko) Te-ao (light), who had (tana ko)
Ao-marama (light world), who had (tana ko) Ao-tu-roa (long-standing world), who had (tana ko) Kore-te-whiwhia (not possessing), who had (tana ko) Kore-te-rawea (not becoming), who had (tana ko) Kore-te-tamaua (not held fast), who had (tana ko) Kore-matua (no parent), who had (tana ko) Maku (damp), who took (ka moe i a) Mahora-nui-a-tea (spread out very white), and had (tana ko) Raki (heaven), who took (ka moe i a) Poko-harua-te-po (dig a hollow in night) [first wife], and had (tana ko) Ha-nui-o-raki (great breath of heaven), who had (tana ko) Tawhiri-ma-tea (beckon the light), who had (tana ko) Tiu (swoop), who had (tana ko) Hine-i-te-papa-uta (daughter of the side in shore), who had (tana ko) Hine-i-tu-whenua (daughter of the dry land) and (ko) Ha-koua-tipu (breath which has grown). Ha-koua-tipu had Pua-i-taha (wave passed on), who had (tana ko) Tu-mai-roko (Rongo standing), who had (tana ko) Te-ope-ru-ariki (assembly of lords), who had (tana ko) Raro-toka (low south), who had (tana ko) Te-kohu (the mist), who had (tana ko) Karue (Ngarue) (tremble), who had (tana ko) Mao-po (rain cease at night), who had (tana ko) Pu-nui-o-tonga (great origin of the south), who had (tana ko) Raka-maomao (shoal of maomao fish), who had (tana ko) Awhiowhio (whirlwind), who had (tana ko) Pu-mara-kai (great cultivation of food), who had (taua ko) Okooko-rau (nursing the hundred), who had (tana ko) Wawahi-whare (housebreaker), who took (ka moe i a) Makaka-i-waho (crooked outwards), and had (tana ko) Apa-a-raki-i-hira (the many assistants of Raki), who had (tana ko) Apa-raki-rarapa (the beaming assistants of Raki), who had (tana ko) Taputapu-atea (unhindered feet), who had (tana ko) Mahere-tu-ki-te-raki (propitiation standing in the heavens).
Po-tupu (expanding night) had (tana ko) Po-rea (numberless nights), who had (tana ko) Po-maru-tuna (worthless night), who had (tana ko) Po-maru-ehi (we) (dwarf power of night), who had (tana ko) Raro-pouri (dark below), who had (tana ko) Uru-ehu (turbid west), who had (tana ko) Tonga (south), who had (tana ko) Hako-ira (concave mark on the skin), who had (tana ko) Maiki-roa (long departure), who had (tana ko) Mahu-ika (body of warriors healed, or origin of fire), who had (tana ko) Kau-nunui (all the great ones), who had (tana ko) Kau-roroa (all the long ones), who had (tana ko) Kau-wheki (all rough), who had (tana ko) Rupe-tu (shake standing), who had (tana ko) Rupe-pae (shake on the ridge), who had (tana ko) Pekapeka-kai-haro-rangi (bat that flits in the sky), who had (tana ko) Tu-ka-ripa (god of war deprived of power), who had (tana ko) Tane-mahuta (active god), who had (tana ko) Rata (familiar), who had (tana ko) Takirau-tawhiri (tahiri) (beckon the hundred), who took (ka moe i a) Hitianga (Whitianga)-kerekere (shine extremely), and had (tana ko) Rata-ware (familiarly quiet), who had (tana ko) Hotu-nuku (distant sob), who had (tana ko) Hotu-rangi (sob of heaven), who had (tana ko) Hotu-ariki (sob of a lord), who had (tana ko) Hotu-potae (sob that covers), who had (tana ko) Hoea (paddle away), who had (tana ko) Maira (if), who had (tana ko) Whakarongo (listen), who had (tana ko) Tangi-moana (weep on the sea), who had (tana ko)
Moe-ahu (unanswered request made in offering a gift on the [Tuahu] altar), who had (tana ko) Tu-horo-punga (god of war not unlike a heavy weight or anchor), who had (tana ko) Tangi-moana the second (wail on the sea), who had (tana ko) Parari (corroded), who had (tana ko) Te-rangi-apu (day of eating by handfuls), who had (tana ko) Motuhanga-riki (rope broken a little), who had (tana ko) Whakatu (place upright), who had (tana ko) Matau (knowledge), who had (tana ko) Te-iri-motumotu (offerings divided into portions), who had (tana ko) Anaru, who had (tana ko) Hiraka.
Raki also had other children. These are his Kahui-(assembly, flock)-tahu (helper, confidant). (Tena atu ano etahi tamariki a Raki. Ko enei tana Kahui-tahu):—
Ka-tu (will stand), Werohia (stab, pierce), Whakairia (scooped, hung up), Tao-kai-maiki (cook food to migrate), Taoitia-pae-kohu (cover the hills with fog or mist), Tahua-tu (property or food in a heap), Tahua-roa (long heap), Karanga-tu-hea (call in the scrub), Ika-rimu (fish of the root of moss or seaweed), Whakatu-koroua (old man put to stand up), Tahu (husband or wife), Ka-kokiri (will rush forward), Kopu-nui (large stomach).
These drag man to death, and they caused evil to come into the world of Hine-a-te-uira (daughter of the lightning). (Na enei i too te tangata ki te mate, ki te Ao o Hine-a-te-uira.)
Raki (sky) took (ka moe i a) Papa-tu-a-nuku (flat of the earth), and had (tana ko) Rehua (delightful, innumerable) and (ko) Hakina (dash) [female]. Rehua had Tama-i-te-oko-tahi (son of the one bowl), who had (tana ko) Whai-tu-tahi-a-iwa (the game of Tu-tahi — “tu-tahi,” stand together—a iwa—of the nine), who had (tana ko) Tihika (Tihinga) (the pinnacle), who had (tana ko) Rake-ka (Rakenga) (bald, bare), who had (tana ko) Raki-makawekawe (heaven of the locks of hair), who had (tana ko) Raki-whaka-upoko (heaven of supreme head). These became spirits, and stayed up in all the many heavens. Tane (male) had Paia (shut), who had (tana ko) Wehi-nui-a-mamao (great fear of the distant), who had (tana ko) Tu-taka-hinahina. (Tu of the grey hairs), who had (tana ko) Te-aki (the dash), who had (tana ko) Whati-ua (run from the rain), who had (tana ko) Tu (stand), who had (taua ko) Roko (to hear), who had (tana ko) Ru (earthquake), who had (tana ko) U-ako (steadfast teaching), who had (tana ko) Hua (emanation, fruit), who had (tana ko) Puna (spring, source), who had (tana ko) Wherei (extrude), who had (tana ko) Uru (west), who had (tana ko) Kakana (Ngangana) (glow of red), who had (tana ko) Wai-o-nuku (water of earth), who had (tana ko) Wai-o-raki (water of heaven), who had (tana ko) Aio (Wai) -hou-taketake (water of the foundation), who had (tana ko) Ka-mau-ki-waho (caught outside), who had (tana ko)
Ka-mau-ki-tahito-o-te-raki (arrived at the ancient heaven), who had (tana ko) Kai (eat, menace), who had (tana ko) Kai-roa (eat long, long menace), who had (tana ko) Kai-pehu (blustering menace), who had (tana ko) Kai-akiakina (menace with blows again and again), who had (tana ko) Tapatapa-i-waho (give a name outside, as a curse), who had (tana ko) Manu-aero (waero) -rua (twice-dwindled bird, or bird with two tails), who had (tana ko) Toi (peak), who had (tana ko) Rauru (hair of the head), who had (tana ko) Kitenga (seen), who had (tana ko) Whetonga (cherish revenge, but not show it), who had (tana ko) Apa (body of workmen), who had (tana ko) Rokomai (has heard, god of the whale), who had (tana ko) Taha-titi (whimper at the side), who had (tana ko) Rua-tapu (sacred pit or trap), who had (tana ko) Pipi (ooze), who had (tana ko) Ara-tu-maheni (line of the gentle breeze), who had (tana ko) Raki-roa (long drought), who had (tana ko) Rokomai (god of the whale), who had (tana ko) Pou-pa (barrier), who had (tana ko) Te-ra-ki-whakamaru (the sun of the shade or calm), who had (tana ko) Hou -nuku (dig in the earth, or plume of the earth), who had (tana ko) Hou-raki (plume of heaven), who had (tana ko) Hou-a-tea (plume of white, or Tea's plume), who had (tana ko) Ue-nuku (trembling earth), who had (tana ko) Ka-hutia-te-raki (the heavens pulled up, garments shone on the sky), who had (tana ko) Rua-tapu (sacred pit), who had (tana ho) Paikea (obstruction knocked down; god of sea-monsters). Maoris come from Paikea. (Na Paikea te Maori.)
Raki took (ka moe i a) Hekeheke-i-papa (descend on the earth), and had (ana ko) Tama-i-waho (son outside), Tama-rau-tu (son with a girdle-string), and Tama-nui-a-raki (great son of heaven). Tama-nui-a-raki (great son of heaven) had— Haumia (kumara), Manu-ika (fish-bird), Manu-nui-a-kahoe (great shelter for the rowers), Hua-waiwai (pulpy fruit), Tahito-kuru (ancient blow), Kohu-rere (flying mist), Ao-hi-awe (gloomy day), Haere (go), Ue-nuku-pokaia (go all around the trembling earth), Ue-nuku-horea (trembling, bald earth), Raki-whitikina (heavens enclosed with a belt), Te-pu-ki-tonga (fountain of the south). And from these came the people of the Maori race. (A na enei tupuna matou te Maori.) Tama-he-raki (mistaken son of heaven), Raki-whakaipuipu (sky of pools), Raki-whangaka (wananga) (sky of the medium altar). These stayed in the heavens.
Raki took (ka moe i a) Hotu-papa (sobbing earth), and had (tana ko) Tu (stand), Roko (hear), Kanapu (bright), Haere-mai-tua (come from behind), Haere-mai-whano (come from a distance), Haere-aroaro-uri (go with youthful face), Haere-i-te-ao-pouri (go in the dark world), Haere-i-te-ao-potako (potango) (go in the very dark world) Te-kitea (not seen), Te-whaia (not followed), Ao-mataki (world gazed at), Turu-meha (waning moon), Kai-hi (the fishermen), U-ki-mate-hoata (arrive at the wound of the spear), Rei (dash forward), Pou (post, or firm), Pou-a-takataka (shaking post), Pou-raka-hua (post to act as a lever), Tu-huku-tera (allow the company of travellers to pass) Tama-taka-ariki (son to follow his lord slowly), Wai-tu-raki (water standing in the heavens), Tu-kau-moana (man swimming in the ocean), Kiri-rua (two skins), Hotu-ma-moe (sob in sleep), Tu-mai-o-nuku (standing on the earth), Tu-mai-o-raki (standing on the heaven), Tu-te-pewa (new moon), Tu-ma-koha (expanded), Utu-poraki (porangi) (payment for insanity), Hika-ara-roa (long in making a fire), Ue-nuku-pokai-whenua (Ue-nuku who travelled all round the land), Ue-nuku-horea (Ue-nuku the bald).
These are the descendants of Raki, and are the pro-genitors of the men now existing. (Ko enei nga uri a Raki, a ko ratou nga tupuna o te iwi tangata o te ao nei.)
Raki took (ka moe i a) Ma-ukuuku (damp), first wife (wahine tuatahi), and had (tana ko) Taku-u-nuku (ceremony performed over the earth), who had (tana ko) Matai (beggar).
Raki took (ka moe i a) Tau-hare (whare)-kiokio (leaning over in the shade), second wife (wahine tuarua), and had (tana ko) Taku-aka-hara (ceremony to avert evil), who had (tana ko) Taku-raki (ceremony to heaven), who had (tana ko) Te-kahika (the ancient). Raki took (ka moe i a) Papa (flat), third wife (wahine tuatoru), and had (tana ko) Whanau-tuoi (lean offspring), Whanau-takoto (offspring lying down), Tane-kupapa-eo (Tane-male-who lies prostrate on the rocks), Tane-tuturi (Tane who kneels), Tane-pepeke (Tane who draws his legs up), Oi (the shaker, or trembler), Upoko-nui (big head), Upoko-roa (long head), Upoko-whaka-ahu (large or swelling head), Tane-i-te-wai-ora (Tane of or at the living water).
Rangi (heaven) took Papa (flat) to wife, and they had these, the first of which was (Ka noho a Rangi i a Papa ka whanau mai a raua uri ki waho, te tua tahi ko):—
Tane-tuturi (Tane-male-the kneeling), Tane-pepeke (Tane the limbs drawn up), Tane-ua-tika (Tane of straight backbone), Tane-ueha (Tane of the support or propped up), Tane-te-wai-ora (Tane of the water of life), Tane-nui-a-rangi (Tane the great of Rangi). The above were all one family. (He whanau tahi enei Tupuna.) Tane-nui-a-rangi begat Mahina-i-te-ata (faint light in the dawn),
Tiki-nui (great Tiki, or lower part of the backbone), Tiki-roa (long Tiki), Tiki-whatai (Tiki of the sea-shore), Tiki-whaoa (Tiki put into), Tiki-mumura (Tiki the flushed, or flashing red), Tiki-hahana (Tiki to shine, or glow, or give forth heat), Tiki-ahua (Tiki pregnant), Whakarau-matangi (make the wind many, or take the winds captive, and make them subject to control), Hawa-iki (iti) (small chips), Kune (plump, pregnant), Anga (aspect, frame), Tohua (preserve, spare; yolk of an egg), Ngei-nuku (fish of the extent), Ngei-rangi (fish of the sky), Ngei-peha (fish of the skin), Ngei-taha (fish of the side), Ngei-ariki (fish of the lord), Hine-kau-ataata (maid swimming in the shadow), Hine-haro-nuku (maid skimming over the distance), Hine-haro-rangi (maid skimming over the heavens), Hine-kau-ataata, tua-rua (maid swimming in the shadow, the second), Huia-rei (ornament of the breast of great value). Huia-rei took (i a) Rangi-nui-ka-po (great sky will be night), and begat Toi-te-hua-tahi (damp of one fruit), who took (i a) Rangi nui-a- monoa (great sky of charms frustrated), and begat (ka puta ko) Rauru (hair of the head); and next they begat (ka puta ko) Rongo-ua-roa (news of long back bone). These two are one family. (He whanau tahi enei.) Toi-te-hua-tahi took (ka moe i a) Rangi-nui-a-monoa to wife, and begat Rauru (hair of the head), Rutanga (shaking), Whatuma (defiant), Apaapa (body of workmen, or congress),
Taha-titi (steep side), Ruatapu-nui (great sacred pit), Ra-kai-ora (day of eating to satisfaction), Tama-ki-te-ra (son to the sun), Hiku-rangi (end of heaven), Rongo-maru-a-whatu (edible roots the safeguard of the sacred stone kept in the breast of the high priest), Rere (flee), Tato (giddy in conduct), Rongo-ka-ko (pouting the lips at certain news), Kahu-kura-kotare (red dress of the Halcyon vagans), Whaene (old woman, mother), Rua-pani (pit of the orphan), Rua-rauhanga (pit of the deceit). Rua-rauhanga took (i a) Ra-kai-hiku-roa (day of eating long behind), and begat (ka puta ko) Hine-te-raraku (the scraping maid), who took (i a) Rangi-tauira (pattern sky), and begat (ka puta ko) Rangi-mata-koha (day of the parting words spoken in the presence of [the person most concerned]) and Ra-kai-moari (day of the swing). Ra-kai-moari took (i a te) Ao-haere-tahi (clouds that go together the same way), and begat these (ka puta ko):— Kahu-kura-mango (red shark mat), and next (a ko) Tu-tere-moana (god of war sailing on the sea). Tu-tere-moana had (tana ko) Moe-te-ao (sleep in the day), Maurea (fair-haired). Maurea took (i a te) Rangi-wha-aweawe (like a high gale), and begat (ka puta ko) Mai-ao (coming day), ko Kohunga (infant), ko Tu-whare-moa (stand at the house of the moa bird). Tu-whare-moa took (i a) Hine-te-ata (maid of the dawn of day), and begat (ka puta ko) Tama-kere (black son), ko Ao-nui (great cloud), ko
Rangi-mahuki (day of taking the tapu—sacredness— from the kumara—sweet potato—plantation), ko Rangi-araia (thwarted and stayed on the day of their journey), ko Whakorea-o-te-rangi (the sky denies the assistance sought), ko Rangi-whakaarahia (day of lifting up), ko Kainga-hara (home of evil acts), ko Rangi-te-paia (sky shut up), ko Tirohanga-kino (evil looked at), ko Rangi-o-tu (day of the god of war), ko Rangi-o-tu junior (tamaiti), now called (ara ko) Hoani Meihana , koErua-te-aweawe, and (me au me) Te Manawa-roa ma (the long breath), and others. After Rangi-whakaarahia come (E rere ana i muri i a te Rangi-whakaarahia ko) Noho-kino (live in evil), ko Kura-tuauru (sweet potato of the west), ko Ronaki (go abreast), ko Tama-i-rangi (son that was in the sky), ko Kekerengu (a black wood-bug that has a most offensive odour), ko Miha-o-te-rangi (descendant of the sky), After Ronaki was (E rere ana i muri i a Ronaki ko) Rua-tapu (sacred pit), ko Ru-hina (trembling grey head), ko Tanguru-o-te-rangi (deep-toned voice of heaven) ko Rangi-hiwi-nui (day of many hill-ranges), now called Major Kemp (e kiia nei ko Meiha Keepa). After Rangi-hiwi-nui was (i muri iho i aia ko) Wiki. After Kahu-kura-kotara (red garment of the orphan) was (i muri iho i Kahu-kura-kotara ko) Tama-tea (white son), who took (i a) Iwi-pupu (bones tied in a bundle), and begat (a raua ko) Kahu-ngunu (garment of the dwarf), ko Kahu-kura-nui (great red garment).
Ra-kai-hiku-roa (day of eating the long tail) took (i a) Rua-rau-hanga (pit of the deceit), and had (a ka puta ko) Hine-te-raraku (the maid that scratches), who took (i a) Rangi-tauira (model day), and had (tana ko) Rangi-mata-koha (day of making gifts), Tutae-tara (dirt of the skin), Rua-uia (pit asked about), Rua-herea (pit tied up).
These last four were one family, but, as there are many branches in this table, we will end at these now given, as we shall not be able to write all, as the lines of descent are so numerous, but we will follow one line as we proceed.
(He whanau tahi enei toko wha. He nui noa atu nga wahanga i roto i tenei whakapapa, me mutu tenei i konei, e kore e taea te tuhituhi i te maha o nga rerenga, e rangi kia kotahi e tuhi i tua nei.)
After Rangi-mata-koha comes (E rere ana i muri i a Rangi-mata-koha ko) Tutae-tara (dirt of the skin), ko Maru-tauhea (tauwhea) (influence of the dwarf), ko Ao-mata-ura (day of flushed face), ko Patutu (dog-skin mat), ko Amo-ake-te-rangi (carrying in the day), ko Kura-taka-whaki (decoy a war-party by an appearance of flight in battle, to gain a power to attack them), ko Tu-te-rangi-au-kaha (day of mending a patch). Tu-te-rangi-au-kaha took (i a) Hua-riki (small fruit), and begat (ka puta ko) Kiri (skin), ko Poho-kura (red stomach), ko Maiti (very small). Maiti took (i a) Rongorongo (news repeated), and begat (ka puta ko) Tapae (put one on another), ko Tai-o-maketu (tide of Maketu).
Tai-o-maketu took (ka moe i a) Kura-i-awa-rua (red ochre of the ditch, or dog-skin mat), and begat (ka puta ko) Rangi-tonga-nuku (day of the distant south), ko Hine-titiwha (maiden of many patches), ko Hine-i-takina (pursued maiden), ko Rangi -pa-tango (day of cracking), ko Rangi-o-tu (day of the god of war) ( Hoani Meihana ), koHeni-aweawe and (me te) Manawa-roa and others (ma). After Tu-te-rangi-aukaha was (E rere ana i muri i a Tu-te-rangi-aukaha ko) Rangi-nonoi-kura (day of hanging the red ochre up), ko Hika-moe-pa (old man that sleeps in the fort), ko Maru-wehi (power that trembles), ko Puhi-tahi (one plume). Puhi-tahi took (i a) Kainga-hare (offensive home), and had (ka puta ko) Rangi-te-paia (day of obstruction), ko Mahina (grey-headed), ko Hika-rangi (day of chanting incantations). These are one family. (He whanau tahi enei.) Rangi-te-paia had (na Rangi-te-paia ko) Tirohanga-kino (looked at with evil), ko Rangi-o-tu (day of Tu, the god of war), ko Rangi-o-tu, tua-rua (the second, or Hoani Meihana ), and (ko)Ema Heni Aweawe. The second child of Toi-te-hua-tahi was (Ko te tamaiti tua-rua a Toi-te-hua-tahi ko) Rongo-ua-roa (fame of the long backbone), who took (i a) Rua-rangi-mamao (large animal of a distance), and had (a ka puta ko) Wha-tonga (towards the south), who took (i a) Hotu-ai (wai) -para (sob by the brink of the water), and begat (ka puta ko) Tara (barb), ko Pehunga-i-te-rangi (contempt of the sky), ko Ti-whana-a-rangi (eyebrow of heaven), ko
Hine-one (maiden of the soil), ko Tahu-ke (another spouse), ko Tuku-po (night come on), ko Turia (stand and dare), ko Ao-haere-tahi (clouds go together). Ao-haere-tahi took (i a) Ra-kai-moari (day of game of swing), and had (ka puta ko) Kahu-kura-mango (red mat of the shark), ko Tu-tere-moana (Tu—god of war—sailing on the sea). The second wife of Wha-tonga was (Ko te wahine tua-rua a Wha-tonga ko) Rere-tua (flee to the back), who had (tana ko) Tau-toki-nui-a-wha-tonga (the spouse obtained by a great party for Wha-tonga), who had (tana ko) Tane-nui-a-rangi (great male of heaven), who was named after an ancestor (he ingoa no te tupuna), who had (tana ko) Kopu-parapara (sacred stomach), ko Kuao (Kuwao)-pango (dark young one). Kuao-pango begat (ana ko) Toa-mahuta (brave one jumps), who was the first-born (to mua ko), Ue-ngarahu-pango (trembling black cinder), who was born after him. Toa-mahuta, the elder, had (na to mua ko) Karihi (sinker of a net), ko Toa-rere (fleeing warrior), ko Tarahia (diarrhoea), ko Tarapata (little daring), ko Ta-whakahiku (dash towards the tail), ko Urunga (pillow), ko Konaha (bad breath), ko Hauhau-te-rangi (shade of heaven), ko Hine-rehe (wrinkled maiden), ko Hine-koa (delighted maiden), ko Pua-ki-te-ao (bloom in the world), ko Tireo-o-te-rangi (second night of the moon's age in the sky), ko
Ra-i-runga (up there), ko Rangi-o-tu (day of the god of war), ko Rangi-o-tu (the second) ( Hoani Maihena ), koEma Heni Aweawe, and (me) Mana-roa (long influence) and others (ma). After Hine-rehe follow (E rere ana i muri i a Hine-rehe ko) Ra-matua (day of the parent), ko Hape (crooked leg), ko Tarehe (conquered), ko Puhi-tahi (one plume). Puhi-tahi took (i a) Kainga-hare (eat the offensive), and had (ka puta ko) Hiku-rangi (tail of heaven), ko Hine-i-takina (maiden followed), ko Rangi-potango (dark night), ko Rangi-o-tu (day of war), ko Rangi-o-tu (second), ko Ema Heni Aweawe, ko Manawa-roa (long breath). After Puhi-tahi is (E rere ana i muri i a Puhi-tahi ko) Ririki (very small), ko Toi-raukena (peak of Raukena), ko Kapua-rangi (cloud of the sky), ko Muri (behind), ko More (heart of wood). These are all one family. Muri begat (tana ko) Piri-tarata (adhere to the Pittosporum eugenioides), ko Hipora, ko Ataneta, ko Rora, ko Karaitiana.
There are many lines of descendants from the above-named ancestors, but we will not continue the names beyond what we have given.
(He nui nga wahanga o enei tupuna, e rangi me mutu i enei.)
There follows after Toa-mahuta (E rere ana i muri i a Toa-mahuta ko) Ue-ngarahu-pango (trembling black charcoal), who begat (ka puta i aia a) Hamua (a certain sort of rat), ko Hau-iti (little wind), ko Awa-riki (small creek). This is one family. (He whanau tahi enei.) Hamua (a certain sort of rat), the first-born, had (na to mua a) Waha-tuara (carry on the back), ko Hine-rau-te-kawa (maiden of the Rau-kawa). Hine-rau-te-kawa had (tana ko) Ra-kai-maro (day of wearing the apron), ko Korako-tai-waha (albino carried by the sea or tide), ko Rangi-whakaewa (day of the strings of a mat), ko Pare-koau (plume of the flute played with the nose), ko Tauaro-haki (trembling chest), ko Kura-iri-rangi (red in the sky, with a voice heard) ko Rangi-hikitanga (day of nursing), ko Kainga-hare (eat of the offensive). Kainga-hare took (i a) Puhi-tahi (one plume), and begat (ka puta ko) Rangi-te-paia (heaven shut up), ko Tirohanga-kino (evilly looked at), ko Rangi-o-tu, ko Rangi-o-tu the second (tua-rua) ( Hoani Meihana ), koEma Heni Aweawe, Manawa-roa (ma), and others. After Kura-iri-rangi follows (E rere ana i muri i a Kura-iri-rangi a) Kapa (in a line), who begat (tana ko) Ue-wha (moon of fourth night), ko Para-kiore (spirit or bravery of the rat), ko Rangi-kapu-rotu (day of heavy handful), ko Takou (sacred red ochre used by high priests only), ko Hori Ropiha.
This was the chief who, in the name of the chief who called himself the Maori King took to Wellington a long whalebone spear, a greenstone ear-ornament, and the sum of £20 in cash, as a basis of peace-making with the Government of New Zealand.
(Ko te tangata nana i mau ki Poneke te patu-paraoa, me te whakakai pounamu, me nga pauna moni £20, hei maunga rongo ki te Kawanatanga.)
After Hamua follow (E rere ana i muri i a Hamua ko) Hau-iti (little scalp), ko Hine-tu-roto (maiden that stands in the midst), ko Uru-hau-ata (glow of the early morning west wind), ko Hua-riki (little fruit). Hua-riki took (i a) Tu-te-rangi-aukaha (stand in the day of putting a patch on a hole), and begat (ka puta ko) Kiri (skin), ko Poho-kura (red stomach), ko Maiti (very small). Maiti took (i a) Rongorongo (news heard again and again), and begat (ka puta ko) Tapae (lie one on another) and Rangi-o-tu the second—that is, Hoani Meihana is the descendant of Tapae (ko te Rangi-o-tu te uri o Tapae), and these were all one family (he whanau tahi enei).Tapae had (Na Tapae ko) Huri-papa (turned flat), ko Toki-whakau (axe made tight). These from Maiti are one family. (He whanau tahi enei na Maiti.) Huri-papa had (tana ko) Nga-hika (the friction), ko Kotuku (white crane). Ko-tuku took (i a) Rangi-ara-naki (ngaki) (day of revenge), and begat (a raua ko) Ka-wai (will be water), ko Paka-huruhuru (scorched hair or feathers), ko Whakarongo (listen), ko
Kai-mokopuna (eat the grandchild), ko Karaitiana. After Huri-papa come (E rere ana i muri o Huri-papa ko) Toki-whakau (axe made tight); then (a ko) Patu-ai (wai) (beat the water), ko Tu-karangatia (call the god of war), ko Toenga-riri (remains of anger). Toenga-riri took (i a) Tawiri (Tawhiri)-O-te-rangi (beacon to the sky), and begat (a raua ko) Warea (bother, detain by craft), ko Rahapa, ko Tamati Puna (spring of water), ko Nga-huia (the huia — Neomorpha gouldii) and her children.
We will stay at these. We cannot write all the genealogy of these lines; there are so many branches to each family.
(Me mutu i konei, e kore e taea te tuhituhi nga uri o enei whakapapa, he nui no nga rerenga o nga hapu.)
Rangi took Papa to wife, and begat (Ka moe a Rangi i a Papa ka puta ko) Tane-te-wai-ora (Tane—male—of the living waters), who had (tana ko)
Po-nui (great night), who had (tana ko) Ao-roa (long day), who had (tana ko) Po-tua-tahi (first night), who had (tana ko) Po-tua-rua (second night), who had (tana ko) Po-tua-toru (third night), who had (tana ko) Po-tua-wha (fourth night), who had (tana ko) Po-tua-rima (fifth night), who had (tana ko) Po-tua-ono (sixth night), who had (tana ko) Po-tua-whitu (seventh night), who had (tana ko)
Po-tua-wam (eighth night), who had (tana ko) Po-tua-iwa (ninth night), who had (tana ko) Po-tua-rea (numberless nights), who had (tana ko) Pipiri (winter), who had (tana ko) Taero (thicket), who had (tana ko) Whakaahu (become pregnant), who had (tana ko) Ariki-awatea (lord of day), who had (tana ko) Po-tu (standing night), who had (tana ko) Po-haere (departing night), who had (tana ko) Po-whakataka (falling night), who had (tana ko) Titi-parera (slight noise of the north-west wind), who had (tana ko) Tapatapa-i-awha (named gales), who had (tana ko) Marangai-uru-rangi (east of the centre heaven), who had (tana ko) Tai-karanga-roa (tide of the long calling), who had (tana ko) Ru-au-moko (trembling stream of the lizard, or earth-quake), who had (tana ko) Nuku-wahia (distance divided), who had (tana ko) Nuku-toea (left of the distance), who had (tana ko). Rua-tipua(tupua) (pit of the goblin), who had (tana ko) Rua-tawhito (ancient pit), who had (tana ko) Tama-kuku (son of affection), who had (tana ko) Tautoru (morning star), who had (tana ko) Tanga (assemble), who had (tana ko) Kura (red), who had (tana ko) Tu-te-koko-hura (god of war uncovering the rotten), who had (tana ko) Tu-huruhuru (god of war the hairy), who had (tana ko) Tu-piki (god of war ascending), who took (ka moe i a) Rurea (shake), and had (ka puta ko) Tama-rakei (son striding away), who had (tana ko) Whare-kohu (house of mist), who had (tana ko) Puehu (dust), who had (tana ko) Aweawe (high up), who took (ka moe i a) Maurea (light-coloured hair), and had (tana ko) Maiao (spirits of the woods), who had (tana ko) Kohunga (infant), who had (tana ko)
Tu-whare-moa (stand at the moa-house), who had (tana ko) Tama-kere (dark son), who took (ka moe i a) Whakamao (steadfast), and had (tana ko) Ao-nui (great day) (first-born), Tane-hurihia (the husband turned over) (the second-born), Rangi-mawake (day of the south-east sea-breeze), (the last born) Tane-hurihia took (Ka moe a Tane-hurihia i a) Rangi-tu-anini (day of giddiness), and had (ka puta ko) Tama-kere the second, who had (tana ko) Hine-ariki (maiden lord), who had (tana ko) Rangi-whaura (day of the comet), who had (tana ko) Hine-titi-uha (daughter of the stray female), who had (tana ko) Riria Rangi-potango (dark night), who had (tana ko) Rangi-o-tu (day of the god of war), ( Hoani Meihana ), who had (tana ko)Ema Heni Aweawe. After Hine-ariki was (E rere ana i muri i a Hine-ariki ko) Kura (red) who took (ka moe i a) Rangi-ikiiki (day of consuming), and had (tana ko) Tai-o-mutu (tide of the end), who had (tana ko) Koukou-ki-rangi (dim in the sky), who had (tana ko) Rangi-hau-tu (day of giving time to the paddlers in a canoe), who had (tana ko) Hakeke (fungus), who had (tana ko) Hakeke (second), who had (tana ko) Rina-mete, who had (tana ko) Rangi-po (dark day), who had a child (he tamaiti tana) After Tane-hurihia was (E rere ana i muri i a Tane-hurihia ko) Rangi-mawake (day of the south-east breeze), who took (ka moe i a) Rangi-whakapatu (day of contest), and had (tana ko) Rangi-whaka-pou (pau) (day of consuming all), who had (tana ko)
Rangi-tu-taha (day of standing at the side) was the first-born, Ao-kehu (frosty day) was the second-born, Ika-whiri (selected fish), third-born, Rangi-ikiiki (consuming day), fourth-born, Rehua (split off), last-born (te potiki). These were all one family. (He whanau tahi enei.) Rangi-tu-haha (day of frightening away) took (i a) Hine-whakawhiwhia (daughter to whom possession was given), and had (tana ko) Kiri-hau (skin as offering), who was taken by (i a) Wa-korea-o-te-rangi (space not possessed in the sky), and had (tana ko) Rangi-whakaarahia (sky lifted up) and Noho-kino (live in evil). Rangi-tu-haha also took Tao-nui (great spear) as his second wife (wahine tua-rua), and had (ana ko) Paki-hore (lazy), ko Kahu (garment), ko Hika-nui (great friction), ko Pakura (Porphyrio melanotus), ko Pirihira, and (me) Mikaere, and she had children (me ana tamariki). Ika-whiri (selected fish) took (i a) Hui-ki-rangi (assemble in the sky), and had (tana ko) Tama-te-kehu-ariki (son of the red son of [the] lord), Tamure (schnapper). Ta-mure took (i a) Ronaki (slanting), and had (tana ko) Ta-mai-rangi (dash from heaven), Kekerengu (black wood-bug, or kekereru), and (me) Miha-o-te-rangi (far-off relative), and he had children (me ana tamariki).
Rangi-Toko (Sky Propped Up) Took (Ka Moe I A) Papa-Tu-A-Nuku (Flat Earth), And Begat (Tana Ko) Te-po (the darkness), ko Te-ao (the light), ko Po-nui (great night), ko Po-roa (long night), ko Po-wheau (night soon), ko Po-kanapa (flashing night), ko Manumanu-tai-ao (fading into the stream of day), ko Mango-roi-ata (shark that causes the dawn to tremble; Magellan Clouds), ko
Tu-mata-kokiri (shooting-star or meteor), ko Awatea-i-te-rangi (dawn in heaven), ko Nuku-wahia (divide the space), ko Nuku-taea (space gained), ko Nuku-aho (space of radiant light), ko Rangi-ahoa (day of refulgent light), ko Tu-te-makohu-rangi (mist appears in heaven), ko Tiereere (sweet scent), ko Tiakaaka (mother), ko Waewae-mania (slipping foot), ko Waewae-paheke (sliding foot), ko Pu-mauri-kura (root of the red heart), ko Raro-tonga (low south), ko Po-tu (standing darkness), ko Po-haere (departing darkness), ko Po-whakata (darkness taking rest), ko Whatu-aho (flashing eye), ko Rongo-te-taria (waiting for news), ko Rongo-mahae-ata (news at dawn of day), ko Whare-o-uru (house of the west), ko Matangi-o-rupe (wind of Rupe—pigeon), ko Karo-taha (ward off a blow at the side), ko Rua-roa (long pit), ko Rua-rangi-mamao (pit of distant day). Rua-rangi-mamao took (i a) Rongo-ua-roa (news of long rain), and had (tana ko) Wha-tonga (towards the south), ko Tau-toki (calm year), ko Tane-nui-a-rangi (great husband of the sky), ko Kopu-parapara (stomach that holds the first fruits of a fishing-season), ko Kuwao-pango (black young animal), ko Ue-ngarahu-pango (fourth day of the moon with black wood-coal), ko Awa-riki (little river), ko Ngaro-roa (long lost), ko Kuwao-ariki (young animal lord), ko Wai-rere-hua (water flowing with effect), ko
Hine-aute (daughter of the Broussonetia papyrifera), ko Rakau-maui (left-handed weapon), ko Kahu-taratara (rough garment), ko Hine-rau-te-kihi (daughter of the trembling leaf), ko Aweawe (exceedingly high), ko Te Peeti, ko Raki-whata (put on the stage in the dry season). From Raki to Raki-whata were fifty generations. (E rima te kau paparangi o Raki a tae noa ki a Raki-whata.) After Te-peeti and the others were (E rere ana i muri i a Tepeeti ma ko) Hare Rakena, ko Mawa-roa (long sea-breeze).
There are many sub-tribes who take their origin from the above, and hence the relationship of the various subtribes to each other.
(He nui noa atu nga wahanga o nga Hapu o roto o tenei whakapapa tupuna, te rerenga atu ki tera Hapu, ki tera Hapu.)
Rangi took (ka moe i a) Papa-tu-a-nuku, and had (a ko) Te-po (the night), ko Te-ao (day), ko Po-tua-tahi (first night), ko Po-tua-rua (second night), ko Po-tua-toru (third night), ko Po-tua-wha (fourth night), ko Po-tua-rima (fifth night), ko Po-tua-ono (sixth night), ko Po-tua-whitu (seventh night), ko Po-tua-waru (eighth night), ko Po-tua-iwa (ninth night), ko Po-tua-rea (numberless nights), ko Pipiri (winter), ko
Taero (tied tightly), ko Whakaahu (germinate), ko Whaitiri (thunder). Whaitiri took (ka moe i a) Homata-iwaka(iwanga) (origin of doubt or anxiety) as her first husband, and had (tana tane tua tahi, ka puta ko) Tama-i-runga (son up above), ko Tama-i-waho (son outside), ko Hapai-o-maui (attendant of Maui), ko Ara-whita (wita)-i-te-rangi (outer fire of the sky), ko Tura (bald head), ko Tira-a-rangi (guests of the sky), ko Ira-nui (large natural mark on the skin of man), ko Ira-roa (long natural mark on the skin of man), ko Ira-tupata (pus from a natural mark on the body), ko Ira-tu-pae-akau (mark seen on the skin when standing on a ridge of a hill on the sea-coast), ko Po-kau-wai (swim in the night), ko Miru (goddess of the world of spirits; a certain star), ko Rere-ata (morning star), ko Kura-tukia (red beaten, or dashed away), ko Mairu-rangi (trembling sky). Mairu-rangi took (i a) Rere (flee), and had (ka puta ko) Tato (thoughtless), ko Rongo-ka-ko (news that flies), ko Tama-tea (light coloured son). Tama-tea took (i a) Kahu-kare (garment of the loved one) as his second wife (wahine tua-rua), and had (ka puta ko) Rua-ehu (pit of mist), ko Rua-whakatina (pit of the overcome), ko Tara-rahiri (joy of the reception), ko Punua (young animal), ko Whakaruru-matangi (calm the breeze), ko Whakaruru-hau (calm the wind), ko Hau-iti (little wind), ko Hine-hua-noa (daughter of the obtained-for-nothing), ko Rangi-tena-waia (day accustomed to), ko
Hine-wai-ariki (daughter of the sulphur-spring), ko Tau-whariki-ao (handle of the mat to lie on in the day), ko Ao-turu (perfect day). Ao-turu took (i a) Hine-ariki (lordly daughter), and had (ka puta ko) Whaura (comet), ko Titi-uha (privilege of one wife of many), ko Hine-i-takina (the daughter lifted on one side), ko Riria-potango (dark night), ko Hoani Meihana, ko Ema Heni Aweawe (high up), ko Manawa-roa, ma (and others). After Whakaruru-matangi came (E rere ana i muri i a Whakaruru-matangi ko) Tu-koroua (stand like an old man), ko Tama-pou (steadfast son), ko Witi-kau-peka (swim across a branch creek), ko Whare-purakau (house of the fiction), ko Matai-hinu (indirectly ask for oil or fat), ko Ao-pupuru-rangi (cloud-covered sky), ko Rangi-tu-o-uru (day of food from the west), ko Mumuhu (push through a scrub), ko Ua-mai-rangi (rain from heaven), ko Pakapaka (dry), ko Renata Kawe-po (carry in the night) and his sister (me tana tuahine me), Haromi, the child of his sister (tamaiti a tana tuahine), was Airini Tonore (Irene Donnelly ).
Whakaahu (cause to swell) had (tana ko) Whaitiri (thunder), who took (ka moe i a) Kai-tangata (man-eater) as her second husband (tana tane tua-rua), and had (ka puta ko)
Rangi-nui-a-monoa (great day of Monoa), who took (ka moe i a) Pu-hao-rangi (encircle the heaven), who was a god (he atua aia), and had (ka puta ko) Oho-mai-rangi (startle in heaven), ko Mutu-rangi (end of heaven), ko Hotu-ope (sob of the troop of people), ko Hotu-roa (long sob), ko Hotu-matapu (sob of the foundation), ko Motai (ear-ornament), ko Ue (fifth night of the age of the moon), ko Raka (entangled), ko Kakati (acrid), ko Tawhao (copse), first-born (tuakana), Tuhianga (marked), second-born (teina). Tuhianga had (tana ko) Tuhianga the second (tua-rua), Pou(Pau)-tama (sons all gone), ko Haumia (fern-root), ko Whata-a-kai (stage of food), ko Wha-rerere (time of flying), ko Waita (water taken). Waita took (ka moe i a) Tu-whakaheke-ao (degrade the world), and had (ka puta ko) Hui-ao (assemble the [people of the] world), who took (ka moe i a) Mapaua (the brown), and had (ka puta ko) Hine-moana (daughter of the sea), Tutai-a-roa (spy of Roa—long), ko Korako-tikoko (white parson-bird, or tui). I have written the above-named in some of the following pages. (Kua tuhia ano e au enei ki nga wharangi muri ake nei.) Tuhianga also had (ano hoki ko) Pou-tama and Haumia; and after Haumia came (e rere ana i muri i a Haumia ko) Mango (shark), ko Kai-hamu (eat scraps), ko
Tu-te-uru-tira (troop of visitors from the west), ko Tu-pahau (stand with a beard), ko Koro-kino (evil old man), ko Toa-rangatira (brave chief), ko Marangai-pa-roa (long-continued east wind), ko Maunu (bait), ko Pikau-te-rangi (carry the heaven), ko Toitoi (trot, or summit), ko Rangi-hi-roa (day of long fishing), ko Wai-puna-a-hau (water-spring of Hau—scalp), ko Wi-Parata (an ex-member of the New Zealand Parliament), ko Mata-pere, ko Moana (sea). After Pikau-te-rangi came (E rere ana i muri i a Pikau-te-rangi ko)— Te-ra-ka-herea (predestined day), ko Tope-ora (cut up while alive), ko Matene-te-whiwhi (possess), ko Heni, Wirihana, Aperahama (one family), (he whanau kotahi). After Maunu come (E rere ana i muri i a Te-maunu ko) Kimihia (sought for), ko Werawera (hot), ko Rau-paraha (leaf of the paraha), ko Tu-tari (noose to catch birds), ko Uira (lightning), ko Wirera, ko Ria. Toa-rangatira had (ana ko) Marangai-pa-roa (long blowing east wind), ko Maunu (pulled out), ko Aka-mapuhia (sob over the root—origin), ko Wai (water), ko Hika-pounamu (rub the greenstone), ko Ao-tu-tahanga (day of nakedness), ko
Te-ao (the day), member of the New Zealand Parliament in the year 1888 (he mema aia no te Paremata o Niu Tireni i te tau 1888). After Te-ao came (E rere ana i muri i a Te-ao ko) Ropata, ko Hema, junior (ingoa), ko Pitiera. Kakati also had (nana ano ko) Tawhao (beat in the forest), who took (ka moe i a) Pu-te-aro-mea (origin of that which is first), and had (ka puta ko) Whati-hua (break the litter), who took (ka moe i a) Rua-pu-te-hanga (pit of the garments), and had (ka puta ko) Ue-nuku-tu-whatu (trembling distance with the hailstones), Ue-nuku-te-rangi-hoka (trembling distance of the day of a screen), Mapaua (brown). Mapaua took (ka moe i a) Hui-ao (assemble all the world) and had (ka puta ko) Tu-iri-rangi (voice in heaven) the elder (to tuakana), Hine-moana (daughter of the sea), the next-born (teina). Tu-iri-rangi had (tana ko) Tanga-roa-kino (bad Tanga-roa), ko Uru-o-pewa (head of Pewa), ko Maihi (window), ko Pare-inu-ora (plume worn when life was in power), ko Huia (collect together), ko Hiko-piri (step up to), ko Pare-raukawa (head-plume of the raukawa), ko Whata-nui (great stage), ko Rangi-ngangana (red sky). Rangi-ngangana took (ka moe i a) Po-mare (cough in the night), and had (ka puta ko) Po-mare the second (tua-rua), ko Nepia.
Rangi took Papa (ka moe a Rangi i a Papa ka puta ko), and had Po (night), who had (tana ko) Ao (day), who had (tana ko) Po-tupu (night growing), who had (tana ko) Po-rea (numberless nights), who had (tana ko) Po-maru-tuna (worthless), who had (tana ko) Po-maru-wehi (crushed by fear), who had (tana ko) Raro-puare (open below), who had (tana ko) Uru-ehu (mist of the west), who had (ka puta ko) Tonga (south), who had (ka puta ko) Haha-nui (great search), who had (ka puta ko) Ira (mole), who had (ka puta ko) Maiki-roa (nursed long), who had (ka puta ko) Kaukau-nunui (great bather), who had (ka puta ko) Kaukau-roroa (long bather), who had (ka puta ko) Kau-wheki (rough bather), who had (ka puta ko) Rupe-tu (standing god of birds), who had (ka puta ko) Maui-tikitiki-o-taranga (Maui [weary] of the hair-knot on the head of Taranga—time of power), who had (ka puta ko) Whare-kura (temple), who had (ka puta ko) Uenga (trembling), who had (ka puta ko) Pou-tama (sons all gone), who had (ka puta ko) Whiti-rangi-mamao (light of a distant day), who took (ka moe i a) Whiro-tupua (goblin god), and had (kaputa ko) Kupe (obstinate), the first-born (to mua ko), who had (ka puta ko) Ngake (centre body of a fishing-net), the next-born (to muri), who had (ka puta ko) Tama-te-akahia (son of the climbing plant), who had (ka puta ko) Tutea (jostle), who had (ka puta ko) Tama-i-ere (Ta-maire) (sing a song), who had (ka puta ko)
Rurea (shake), who had (ka puta ko) Tama-rakei (son striding away), who had (ka puta ko) Whare-kohu (misty house), who had (ka puta ko) Puehu (dust), who had (ka puta ko) Aweawe (far on high), who took Maurea (spiral shell), and had (ka puta ko) Mai-ao (coming day). Some of the descendants of this person have been given in the following table, but the greater portion of them cannot be given, as it would occupy too much space. (Kua tuhia nga uri, ara etahi, i enei wharangi i muri ake nei, ko te nuinga ia o aua uri o taua whakapaparanga nei, e kore e taea te tuhi tuhi i te nui hoki o te hoha.) But Rongo-kako (news disseminated) was a child of Mai-ao, and from Rongo-kako came (Na Mai-ao a Rongo-kaka, a ka puta i aia a) Tama-tea (fair son), who took (ka moe i a) Iwi-pupu (bones tied in a bundle) as his wife, but the god of Tama-tea came down and took Iwi-pupu to wife. Now, the name of that god of Tama-tea was Ue-nuku-rangi (rainbow of heaven), and he had (Ka heke iho te atua a Tama-tea ka moe i a Iwi-pupu. Ko te ingoa o te atua o Tama-tea ko Ue-nuku-rangi ka puta ko) Ue-nuku-whare-kuta (rainbow at the house of the equisetum water-plant), who had (ka puta tana ko) Ue-nuku-titi (trembling earth that squeaks), who had (ka puta ko) Rangi-ta-kumu (day of rest), who had (ka puta tana ko) Apa-rangi (strangers), who had (ka puta ko) Hoehoe (mark the skin), who had (ka puta ko) Ue-roa-i-waho (long shaking outside), who had (ka puta ko) Ra-kai-nui (day of much food), who had (ka puta ko) Moenga-wahine (female's bed), who took (ka moe i a) Nga-rongo-mata-roa (news of the long face), and had (tana ko)
Rua-iti (little pit), who had (tana ko) Rangi-tauira (pattern day), who took (ka moe i a) Hine-te-raraku (scratched daughter), and had (ka puta ko) Rangi-mata-koha (kindly-looking face), the first-born, and Tutae-tara (dust of a battle), the next-born, and Rua-uia (pit asked about), the next-born, and Rua-herea (the tied pit), the last born.
The descendants of these four ancestors we cannot give on account of the bother of stating them, as their descendants are with every tribe which occupies the various districts of these islands of Ao-tea-roa (New Zealand).
(Ko nga uri mokopuna i roto i enei tupuna e kore e taea te tatau atu i te hoha, a no te mea ko nga uri i marara noa atu ki nga iwi katoa o nga motu o Ao-tea-roa nei.)
But we will give the chant-song of Ue-nuku-rangi, which was sung in reference to this genealogical table—that is, in regard to the genealogy of the offspring of Ue-nuku-rangi, which is this :—
'Twas Ue-nuku-rangi gave the power— His own god-power—to bring forth life, And Iwi-pupu had a child, a son Called Ue-nuku-whare-kuta. Again that god his power enforced, And Ue-nuku-titi, the child, was born; And once again that power of god was used, And Rangi-takumu was born to life, And hence the words, “Thy origin and life is of the god.”
This chant was composed by Te-wi. (Na kua tuhia te oriori waiata o tenei whakapapa ara o Ue-nuku-rangi koia tenei:—
Na Ue-nuku, e na te ure atua; Nana i komo ki roto ki a Iwi; (Ko) Ue-nuku-whare-kuta. Komotia atu ai Ue-nuku-titi. Komotia atu ai ko Rangi-takumu, Na te ure atu koe.
Na Te-wi tenei oriori waiata.)
Raki (sky) had (tana ko) Ka-mau-ki-waho (caught outside), who had (tana ko) Pari-nui (great cliff), who had (tana ko) Pari-mate (cliff of death), who had (tana ko) Moe-waho (sleep outside), who had (tana ko) Anu-matao (chilly, cold), who had (tana ko) Anu-whaka-rere (forsaken cold), who had (tana ko) Anu-whakatoro (extending cold), who had (tana ko) Anu-mate (death-cold). These are they who pull man unto death (Na ratou nei i too te iwi tangata ki te mate). Anu-mate had Te-anu-wai (cold water), who had (tana ko) Taka-roa (long waiting), who had (tana ko) Pounamu (greenstone). Rangi (sky) took (ka moe i a) Hakina (breath), and had (tana ko) Te-rupe-i-aia-ki-uta (the shaking driven on shore), who had (tana ko) Kau-nunui (great matters), who had (tana ko) Kau-roroa (long matters), who had (tana ko) Kau-wheki (long gritty), who had (tana ko) Tu-pari (stand on a cliff), who had (tana ko) Taumata (brow of a hill), who had (tana ko) Te-moa (the moa), who had (tana ko) Peke-i-tua (shoulder behind), who had (tana ko) Peke-aro (shoulder in front), who had (tana ko) Peke-hawani (mirage), who had (tana ko) Pohaha (wide open), who had (tana ko) Kai-tangata (man-eater). Raki (sky) had (tana ko) Rehua (chips), who had (tana ko) Tama-i-te-oko-tahi (son of the first nursing), and Ao-nui (great light).
Ao-nui had (tana ko) Ao-roa (long light), who had (tana ko) Ao-pouri (dark day), who had (tana ko) Ao-po-tako (black day), who had (tana ko) Ao-toto (day of blood), who had (tana ko) Ao-whero (red day), who had (tana ko) Tu-koro-kio (stand in shade), who had (tana ko) Mo-uriuri (innumerable), who had (tana ko) Morea-rea (very many), who had (tana ko) Mohaki-tua (at the rear), who had (tana ko) Mohaki-aro (at the front), who had (tana ko) Kupa (mildew), who had (tana ko) Wai-hemo (droop spiritless), who had (tana ko) Ika-taui-raki (fish squeezed in heaven), who had (tana ko) Maroro-ki-tu-a-raki (powerful in heaven), who had (tana ko) Te-uira (lightning), who had (tana ko) Te-kanapu (brightness), who had (tana ko) Turi-whaia (follow the obstinate), who had (tana ko) Whaitiri (a female) (thunder), who took (ka moe i a) Kai-tangata (man-eater), and had (tana ko) Hema (pubes), who took (ka moe i a) Hu-aro-tu (stand in front), and had these three (ana ko):— Karihi (sinker), Rupe-mai-nono (sister) (internal trembling), and Tawhaki (dash away). Tawhaki took (ka moe i a) Hine-tu-a-tai (daughter of the sea) (first wife—wahine tua-tahi), and had (tana ko) Ika-nui (great fish). Tawhaki (dash away) took (ka moe i a) Hapai-nui-a-maunga (great power of the lifting mountain), and had (tana ko) Wahie-roa (long firewood), who took Matoka (Matonga)-rau-tawhiri (leaf of the south Pittosporum), and had (tana ko) Rata (friendly).
Tane-i-te-kakawa (perspiring god of the forest) had (tana ko) Marere-o-rangi (fallen of heaven), who had (tana ko) Puha-o-rangi (breath of heaven), who had (tana ko) Mutunga (conclusion), who had (tana ko) Oho-mai-rangi (start in heaven), who had (tana ko) Tu-matua (man parent), who had (tana ko) Hou-mai-tawhiti (force a way from a distance), who had (tana ko) Tama-te-kapua (son of the cloud; walked on stilts), who had (tana ko) Kahu-mata-momoe (garment of the sleeper), who had (tana ko) Tawake-motahanga (repair doubtfully), who had (tana ko) Uenuku (rainbow), who had (tana ko) Rangi-tiki (day of lying in heaps), who had (tana ko) Tu-hou-rangi (man who comes in the day-time), who had (tana ko) Maru-hanga-roa (long extended power), who had (tana ko) Tu-tawa-a-kura (Tu-tawa of Kura), who had (tana ko) Tu-taka-i-ma-waho (Tu who fell outwardly), who had (tana ko) Hine-te-ata (daughter of dawn), who had (tana ko) Tore (light spot), who had (tana ko) Hine-pehanga (overburdened maiden), who had (tana ko) Tapu-ae(wae) (footstep), who had (tana ko) Te-mata-kainga (eaten face), who had (tana ko) Te-kahu-o-te-rangi (garment of heaven), who had (tana ko) Ware-atua (spittle or gluten of a god), who had (tana ko) Te-rango (blow-fly), who had (tana ko) Horonga-i-te-rangi (sacredness taken off in heaven), who had (tana ko) Te-maangi-tu-noa (made weak by grief), who had (tana ko) Te-amo-haere (carry on the shoulder).
Taane (male) had (tana ko) Hine (daughter), who had (tana ko) Nini-titama (exceeding glow of disgust), who had (tana ko) Niwa-reka (great delight), who had (tana ko) Raro-timu (halt in the north), who had (tana ko) Raro-take (substantial of the north), who had (tana ko) Raro-matao (cold in the north), who had (tana ko) Pehu-tu (defiant), who had (tana ko) Pehu-rangi (defiant of heaven), who had (tana ko) Taka-huri-whenua (go round the land), who had (tana ko) Mae-awa (stale of the creek), who had (tana ko) Muri-ranga-whenua (gentle breeze on the land), who had (tana ko) Taranga (performing the charm), who had (tana ko) Maui (weary), who had (tana ko) Rongo-mai-maru-a-ura-ta (god of edible roots and power of the glowing west), who had (tana ko) Hau-mea-taumata (offering on the peak), who had (tana ko) Mata-kai-rua (double sight), who had (tana ko) Kai-kuha (scrap eaten), who had (tana ko) Te-whanau-a-o-kehu (the offspring of O-kehu — rocks). These were a brother and a sister, who had (tana ko) Tutei-konga (scout of the live coal), who had (tana ko) Ra-kai-paka (day of eating shrivelled scraps), who had (tana ko) Kau-ko-hea (swim to where?), who had (tana ko) Tu-tika-nao (feel for correctly), who had (tana ko) Tu-reia (dash for), who had (tana ko) Te-huki (roast on a spit), who had (tana ko) Purua (plug up), who had (tana ko) Te-kahu-o-te-rangi (hawk of heaven), who had (tana ko) Ware-a-tu (spittle of the god of war), who had (tana ko) Te-rongo (the news), who had (tana ko) Horonga-i-te-rangi (food eaten by the priest in heaven), who had (tana ko)
Te-mangi-te-rangi-tu-roa (flight in the high heaven), who had (tana ko) Amo-mate (carry dead on a litter), who had (tana ko)
As Tane and his brother Paia (obstruct) were about to separate their parents Raki (Rangi) and Papa (flat) they had hid the Kores (the nothings, or chips) in Maunga-nui-a-te-whenua (big mountain of the earth), and when Tane wished to adorn Raki, so that the heavens might not look bare, he again went to the Big Mountain of the Earth and took the Kores out—viz.,—
(I te wa i mea ai a Tane raua ko te taina a Paia, kia wehea a Raki raua ko Papa, kua huna e raua nga Kore ki roto ki a Maunga-nui-a-te-whenua, a ka mea raua kia ahua pai a Raki, kia kore ai e takoto kirikau a Raki, ka tikina ano aua Kore e Tane, a ka riro mai. Koia nei aua Kore ko.) (Nga-i-tahu.)
Riaki (lift up with a strain), ko Hapai (lift up), ko Te-tihi (the peak), ko Amo (carry on a litter), ko Katari (Ngatari) (vibrate), ko Te-mania (slippery), ko Te-paheke (slide), ko Tu-horo (join together), ko Tawharuwharu (soppy), ko Tapokopoko (sink in), ko Te-awa (creek), ko Tupu-nui-a-uta (grow great on the land), ko Para-whenua-mea (scum of the flood). Then was the origin of water or flood. (A no konei te putake o te wai i ngaro ai te ao.) Te-au-wiwhi (whiwhi) (entangled stream), ko Te-au-wawae (dividing stream), ko Te-au-puha (puffing stream), ko Te-au-mahora (stream spread out), ko Te-au-titi (straight stream), ko Te-au-kokomo (entering stream), ko Te-au-huri (turning stream), ko
Te-au-take (base of the stream), ko Te-au-kakawha (ngawha) (split stream). The water gradually ceased, or flood abated, and rose again. (A ka iti haere te wai, ka mimiti a ka hua ano.) Te-au-komiro (twisting stream), ko Te-au-puha (puffing stream), ko Ko-ka (nga)-pokiki (the rafts), ko Titi-te-au (stream straight on), ko Tata-te-au (dashing stream), ko Maro-te-au (the stream goes straight on), ko Whakahotu-te-au-ki-hawaiki (the stream sobs to Hawa-iki), ko To (pregnant), ko Tapa (the rim), ko Nga-rimu (the sea-weed), ko Te-takapau (the mat to lie on), ko Hine-i-ahua (daughter made into form), ko Hine-i-te-raka (ranga)-tai (daughter risen from the sea), ko Te-kare-nuku (moving ripple), ko Te-kare-raki (ripple of the sky), ko Hotu-a-tea (sob of the light-coloured one), ko Te-wiwini (the shudder), ko Te-wana (young growth), ko Te-pa (the obstruction), ko Te-kare-tua-tahi (first ripple), ko Te-kare-tua-rua (second ripple), ko Te-kare-tua-toru (third ripple), ko Te-kare-tua-wha (fourth ripple), ko Te-kare-tua-rima (fifth ripple), ko Te-kare-tua-ono (sixth ripple), ko Te-kare-tua-whitu (seventh ripple), ko Te-kare-tua-waru (eighth ripple), ko Te-kare-tua-iwa (ninth ripple), ko Te-kare-tua-kahuru (ngahuru) (tenth ripple), ko Tarewa-tua-tahi (first lifting-up), ko Tarewa-tua-rua (second lifting-up), ko
Tarewa-tua-toru (third lifting-up), ko Tarewa-tua-wha (fourth lifting-up), ko Tarewa-tua-rima (fifth lifting-up), ko Tarewa-tua-ono (sixth lifting-up), ko Tarewa-tua-whitu (seventh lifting-up), ko Tarewa-tua-waru (eighth lifting-up), ko Tarewa-tua-iwa (ninth lifting-up), ko Tarewa-tua-kahuru (ngahuru) (tenth lifting-up), ko Te-hiwi (the ridge), ko Te-amo (the litter), ko Te-riaki (lifting up), ko Te-hapai (the lifting), ko Te-tiketike (the elevated), ko Te-pairahi (rahi rahi) (the thin), ko Te-kapuka (breath of jealousy), ko Te-wha-tika (the correct space), ko Te-horoka (horonga) (food eaten by the priest), ko Te-whaka-huka (the foam), ko Ko-whati-tata (break near), ko Ko-puke-maho-ata (hill seen floating at dawn), ko Te-rimu (the seaweed), ko Mai-ra-uta (come over land), ko Te-takapau (the mat or offering), ko Te-whatu-moana (eye of the sea), ko Te-tira (the rays), ko Moana-nui (great sea).
Tane (male) took (ka moe i a) Maunga (mountain) (first wife—wahine tua-tahi), and had (tana ko) Te-piere (earnest desire), ko Te-mata-ta (carry on a hitter), ko Toetoe (strip into shreds), ko Te Kawha (Ngawha) (burst open). Tane (male) took (ka moe i a) Hine-hau-one (daughter of the aroma of the soil) (second wife—wahine tua-rua), and had (tana ko)
Hine-i-te-ata-ariari (daughter of the dawn of the eleventh night of the moon). Tane (male) took (ka moe i a) Tu-kori-ahuru (move in the warmth) (third wife—wahine tua-toru), who had no issue. Tane (male) took (ka moe i a) To-hika (Tohinga) (baptism) (fourth wife—wahine tua—wha), and had (tana ko) Hine-i-te-kura-a-Tane (daughter of the red or bloom of Tane), ko Haka-matua (dwarf parent), ko Te-wai-puna-hau (spring of water-power), ko Tahora-a-tea (open country of the light one), ko Tahora-a-moa (open country of the moa), ko Papani-tahora (open country blocked up), ko Te-pakihi (dried up), ko Te-parae (the level open country), ko Hine-i-mata-tiki (daughter of the obtained face). Tane (male) took (ka moe i a) Puta-rakau (hole of a tree) (fifth wife—wahine tua-rima), and had (tana ko) Hine-ti-tama (daughter of the disgust), ko Hine-ata-uira (daughter of gentle lightning), who took Tane (male) (sixth wife—wahine tua-ono), and had (tana ko) Tahu-kumia (beloved or family of dragged), reptiles, Tahu-whaka-aro (beloved or family of diminished), minute insects, Tahu-tuturi (beloved or family of kneeling), animals, Tahu-pepeke (beloved with legs drawn up), birds, Tahu-pukai (beloved in a heap), shells.
Muri-ranga-whenua (light breeze of the sea on the land) had (tana ko) Taranga (repeat incantations), who had (tana ko)
Maui (weary), who had (tana ko) Ngai-nui (great dead shell-fish), who had (tana ko) Ngai-roa (long dead shell-fish), who had (tana ko) Ngai-pehu (dead shell-fish of contempt), who had (tana ko) Ngai-ariki (dead shell-fish of the lord), who had (tana ko) Ngai-akiaki (dead shell-fish of the urged-on), who had (tana ko) Ihu-tatara-i-angoa (thin dogskin mat), who had (tana ko) Manu-waero-rua (bird of two tails) (sometimes called Toi — trot—the first), who had (tana ko) Toi (trot), sometimes called Toi the second (tua-rua), who had (tana ko), Rauru (god of the hair of the head), who had (tana ko) Apa (body of workmen), who had (tana ko) Taha-titi (omen of the side), who had (tana ko) Ue-nuku (rainbow), who had (tana ko) Rua-tapu (sacred pit), who had (tana ko) Ra-kai-ora (day of plenty food), who had (tana ko) Tama-ki-te-hau (son with the offering of the hair of the dead), who had (tana ko) Tama-ki-te-ha (son with the breath), who had (tana ko) Tama-ki-te-matangi (son with the air), who had (tana ko) Rito (pith), who had (tana ko) Rere (flee), who had (tana ko) Koro-tai (chirp near the tide), who had (tana ko) Rongo-ka-ko (news of the pouting lips), who had (tana ko) Tama-tea (fair son), who had (tana ko) Kahu-ngunu (garment of the dwarf), who had (tana ko) Kahu-kura-nui (great red garment), who took (ka moe i a) Rongo-mai-papa (father of the whale), and had (tana ko) Ra-kai-hiku-roa (day of eating the long tail), who took (ka moe i a) Papa-uma (flat for the chest), who was the first wife, and had (wahine matamua ka puta ko) Hine-rau-moa (daughter of the moa-plume), first-born (to mua), Kahu-kura-takapau (red mat to lie on), the second-born (to muri iho), Parea (pushed aside), next-born (to muri iho), Tahito (old), next-born (to muri iho), Rurea (shake), next-born (to muri iho), and Tai-wha (tide disclosed or seen). These last two were twins. (He mahanga enei e rua.) Hine-rau-moa had (Ta Hine-rau-moa ko) Rau-mata-nui (broad-faced leaf), who had (tana ko) Tineia (extinguish), and next-born was (te teina ko) Tu-mata-roa (long-faced god of war). Tineia (extinguished) had (ta Tineia ko) Te-ri-o-te-rangi (the screen of heaven), who had (tana ko) Ao-whe-uru-rangi (cloud of the western sky), who had (tana ko) Rua-kete (pit of the basket), who had (tana ko) Hine-te-rangi (daughter of heaven). Ra-kai-hiku-roa took a second wife (ka moe i tana wahine tua-rua i a), Rua-rau-hanga (grave), and had (ana ko) Hine-te-raraku (scratched daughter), first-born (to mua), Rangi-tawhi-ao (day encircled by clouds), next-born (to muri iho), Taraia (tie the hair up), next-born (to muri iho), Kahu-wairua (spirit-garment), next-born (to muri iho), Ue-wherua (tremblingly weary), next-born (to muri iho), Tu-purupuru (close up), last-born (te potiki). Hine-te-raraku (daughter of the scratch) had (ta Hine-te-raraku ko) Rangi-mata-koha (day of favoured face), who had (tana ko) Ra-kai-moari (day of swinging), who had (tana ko) Kahu-kura-mango (red garment of the shark), who had (tana ko) Humaria (good-looking), who had (tana ko) Tatai-aho (dawn of day), who had (tana ko) Tu-wairua (spirit of man). [See Angiangi.]
Hine-te-rangi (daughter of song) had (tana ko) Rangi-apu-ngangana (day of body of red men), the first-born (to mua), Whare-kotore (house of the younger), next-born (to muri iho), Hine-kimihanga (daughter sought), next-born (to muri iho), Tatara-amo (rough mat carried). Next following Rangi-apu-ngangana was (to muri iho ko) Te-rau-tangata-i-waho (the hundred men outside), who had (tana ko) Puku-tatau (quarrelsome), who had (tana ko) Harapaki (steep slope of a hill), who had (tana ko) Putanga-o-te-rangi (coming out of heaven), who had (tana ko) Nga-rangi-pura-mua (days of first blindness), who had (tana ko) Tu-kau-whakahi (stand and defy), who had (tana ko) Akuhata, who had (tana ko) Taraipine, who had (tana ko) Aitu (evil). Rangi-apu-ngangana had (tana ko) Uira-i-waho (lighting outside), who had (tana ko) Rangi-tohu-mare (day of coughing), who had (tana ko) Purua (block up), who had (tana ko) Kapua-matotoru (thick cloud), who had (tana ko) Ruruku-o-te-rangi (girdle of heaven), who had (tana ko) Hine-i-ora-i-te-rangi (maiden saved in heaven), who had (tana ko) Kawe-kai-rangi (take the food of heaven), who had (tana ko) Tareha (sacred red-ochre), who had (tana ko) Karauria, who had (tana ko) Airini Tonore ( Irene Donnelly ).Whare-kotore (house of the younger), had (tana ko) Waka-pakaru (broken canoe), who had (tana ko) Umu-tao-whare (oven in which food was cooked in a house), who had (tana ko)
Wai-awanga (uneasy), who had (tana ko) Hae-mania (cut up on a plain), who had (tana ko) Pae-roa (long ridge), who had (tana ko) Karawa (bed in a cultivation), who had (tana ko) Uri-he (mistaken offspring), who had (tana ko) Arihi (or Nahu), who had (tana ko) Maaku (damp). Hine-kimihanga (daughter sought) had (tana ko) Tukua-a-te-rangi (allowed to go by heaven), who had (tana ko) Numia-i-te-rangi (disappear in heaven), who had (tana ko) Rangi-koia-anake (day of himself only), who had (tana ko) Tama-i-awhitia (son embraced), who had (tana ko) Rangi-koia-anake, junior, who had (tana ko) Hapuku (cod), who had (tana ko) Watene, who had (tana ko) Nahu (or Arihi). Rangia-koia-anake (day by himself) had (tana ko) Hawea (distrust), who had (tana ko) Wini-pere, who had (tana ko) Karaitiana Taka-moana (dragged in the sea), who had (tana ko) Piriniha. Tu-wairua (spirit standing) had (tana ko) Angiangi (thin), the first-born (to mua), Ra-kai-pa (day of eating the fat of the kidneys), the next-born (to muri iho), Ra-kai-te-kura (day of adorning with plumes of feathers). Angiangi (thin) had (tana ko) Kahu-tapere (garmet for the council-house), who took (ka moe i a) Hine-te-rangi (daughter of heaven), and had (tana ko) Rangi-pu-ngangana (day of red), first-born (to mua), Whare-kotore (house of next-born). The descendants of these have been given. (Kua oti enei te whakapapa.)
Rakai-pa took (ka moe i a) Takaha (struggle), and had (tana ko) Hika-wera (hot barb), who took (ka moe i a) Hine-te moa (daughter of the moa), and had (tana ko) Whati-apiti (splint of a broken bone), who took (ka moe i a) Kura-mahi-nono (servile beggar), and had (tana ko) Rangi-wawahia (open the heaven), who was the first-born (to mua), Rangi-hirawea (irksome day), next-born (to muri iho) Rangi-hirawea had (tana ko) Hopara (stomach), first-born (to mua), Urupu (quite in), next-born (to muri iho), Nga-rangi-whakaupoko (days of the supreme), next-born (to muri iho). Nga-rangi-whakaupoko had (tana ko) Hine-whakarata (familiar daughter), first-born (to mua), Hoani-matua, next-born (to muri iho), and (me) Henare-matua. Next after Hopara came (To muri iho i a Hopara ko) Mata-ora (fresh face), who had (tana ko) Ruinga-hoe (shake the paddle), who had (tana ko) Rangi-ka-mahuri (day of the young tree), who had (tana ko) Hine-i-eketia (daughter who was visited), who had (tana ko) Tini-ki-runga (many above), who had (tana ko) Karaitiana Taka-moana, who had (tana ko) Piriniha. Tu-purupuru (man who stops the chinks) had (tana ko) Rangi-tu-ehu (day of standing in the mist), who had (tana ko) Hine-i-ao (daughter of the day), first-born (to mua), Tuaka (old, robust), next-born (to muri). Hine-i-ao (daughter of the day) had Huhuti (plucked out), who had (ana ko)
Wawahanga (breaking), first-born (to mua), Hika-wera (hot barb), next-born (to muri), Mihi-ki-te-kapua (sigh to the cloud), next-born (to muri iho), and (me) Keke (persistent). Wawahanga (breaking) had (tana ko) Rangi-ka-whiua (the day when thrown away), who had (ana ko) Rahunga-i-te-rangi (meddling with heaven), first-born (to mua), Manawa-kawa (surfeit), next-born (to muri iho), Upoko-iri (head hung up). Upoko-iri had (ana ko) Ata-kore (not hospitable), first-born (to mua), Mumuhu (press through a thicket), next-born. Mumuhu had (tana ko) Te-ua-mai-rangi (rain from heaven), who had (tana ko) Pakapaka (singed in fire), who had (tana ko) Erena, first-born (to mua), who had (tana ko) Renata Kawe-po-tama-ki-hiku-rangi (carry in the night son at Hiku-Rangi—end of heaven), who had (tana ko) Haromi, who had (tana ko) Airini (Mrs. Donelly). Next to Ata-kore came (To muri iho i a Ata-kore ko) Kuru-pa (blow struck), who had (tana ko) Ringa-hore (peeled hand), who had (tana ko) Wini Pere, who had (tana ko) Karaitiana Taka-moana (fall into the sea), who had (tana ko) Piriniha.
Tiki-Au-Aha(effigy of the current of Ha—supreme god) took (ka moe i a) Io-wahine (female god), and had (tana ko)A-io-te-ki (god of the word), and (me) A-io-te-rea (god of abundance), and (me) Wehewehea (divide) (a female), and (me) Whakatara (power of soul) (a female). A-io-te-rea (god of abundance) took (ka moe i a) Whakatara (make brave), and had (tana ko) A-io-whaka-tangata (god-like man), who took (ka moe i a) Io-wheta-mai (writhing god), and had twenty-three children (me ana tamariki e rua te kau ma toru).
Toi-te-hua-tahi (peak of one child) took (ka moe i a) Rangi-nui-a-monoa (great heaven of the unpleasant smell), and had two children (a ka whanau a raua tamariki toko-rua), Rauru (hair of the head), and (me) Rongo-ua-roa (fame of the long backbone). Toi-te-hua-tahi was a priest, and had a god attendant on him. This god came down from the sky, and had connection with the wife of Toi-te-hua-tahi, called Rangi-nui-a-monoa, and she had a child by this god, who was named— (He Tohunga a Toi-te-hua-tahi, a he atua tana, haere tahi ai i aia taua atua nei, a i heke iho taua atua nei i te rangi, a moe ana aia i a Rangi-nui-a-monoa i te wahine a Toi-te-hua-tahi, a ka whanau he tamaiti ma raua, a huaina ana te ingoa o taua tamaiti ko—) Oho-mai-rangi (startled from heaven), who had (tana ko) Mutu-rangi (end of heaven), who had (tana ko) Hotu-ope (sob of a host), who had (tana ko) Hotu-roa (long sob). This is the man who was commander of Tai-nui when that canoe left Hawa-iki and sailed away for these islands (New Zealand). (Ko Hotu-roa te tino rangatira o Tai-nui i te wa i rere mai ai taua waka i Hawa-iki, a rere mai ai ki enei motu— Ao-tea-roa.) Hotu-roa had (tana ko) Hotu-matapu (sob to the face), who had (tana ko) Mo-tai (from the sea), who had (tana ko)
Ue (tremble), who had (tana ko) Raka (tangled), who had (tana ko) Kakati (astringent), who had (tana ko) Ta-whao (beat in the forest), who had (tana ko) Tu-rongo (peace made), who had (tana ko) Mahina-rangi (dim light of heaven), who took (ka moe i a) Rau-kawa (a plant so odoriferous that it is used to scent oil), and had (tana ko) Rere-ahu (flee to the altar), first-born (to mua), Rere-ahu took (ka moe i a) Hine-au (maid of the stream), and had (tana ko) Mania-poto (short plain), the first-born (to mua), Mata-kore (no obsidian), the second (to muri), Tu-whakaheke-ao (Tu—god of war—who causes a decrease in the world), the third (to muri rawa), Rongo-rito (news of the heart of a plant), the last (te mutenga).
I will now give the genealogy of Rangi-o-tu, or
(Ka mahia te whakapapa a Rangi-o-tu, ara o
Rere-ahu (flee to the altar) took to wife (ka moe i a) Hine-au (daughter of the current), and had (ka puta ko) Tu-whakaheke-ao (sent by Tu to the world below), who had (tana ko) Tu-hei-ao (the world disconcerted), who had (tana ko) Tu-iri-ranga (voice speaks in the sky), first-born (to mua), Hine-moana took (ka moe i a) Turanga-pito (stand at the end), and had (ka puta ko) Tu-taiaroa (stand exhausted), who had (tana ko) Korako-titoko (albino that poles the canoe), who had tana ko)
Wai-te-rangi (water of heaven), who had (tana ko) Hine-i-te-ahu-rangi (maid of the altar of heaven), who had (tana ko) Kura-i-awa-rua (plume in the ditch), who had (tana ko) Rangi-tonga-nuku (day of the distant south), who had (tana ko) Hine-titi-uha (daughter or maiden of the squeak of the female [rat]), who had (tana ko) Hine-i-takina (maiden who was followed), who had (tana ko) Riria Rangi-po-tango (very dark night), who had (tana ko) Rangi-o-tu, or Hoani Meihana , who had (tana ko)Ema Heni Aweawe (high up). After Kura-i-awa-rua (plume in the ditch) came (E rere ana i muri i a Kura-i-awarua ko)— Marunga-o-te-rangi (the sky cleared from rain), who had (tana ko) Hine-whakai-rangi (maid that dared the sky), who had (tana ko) Hine-ka-utu (maid that baled [water] up), who had (tana ko) Toki-poto (short axe), who had (tana ko) Aweawe (down of birds), who had (tana ko) Hare Rakena, who took to wife (ka moe i a) Ema Heni Aweawe, and had (ta raua ko) Manawa-roa (long determination) and others. Aweawe had these children also (Na te Aweawe ano hoki enei tamariki): Ereni, Emiri Raki, and (me) Wiremu Mawhete.
After Tu-whakaheke-ao (god of war who lowers the prestige of the world with war and death) came (E rere ana i muri i a Tu-whakaheke-ao ko) Rongo-rito (true news), who had (tana ko) Hui-tao (collection of spears), who had (tana ko) Haehae-ora (cut up while alive), who took (ka moe i a) Pare-ka-rewa (plume lifted up), and had (tana ko)
Hei-piripiri (ornament for the breast made of the Acæna sanguisorba shrub), who had (tana ko) Kai-tireo (tirea) (eat on the second night of the moon), who had (tana ko) Kapa-o-tu (file of men of Tu—god of war), who had (tana ko) Tino-tangata (real man), who had (tana ko) Tongatonga (restrain the feelings), who had (tana ko) Pare-kohuru (plume of murder), who had (tana ko) Enereta Rangi-o-tu, who had (tana ko) Ema Heni Rangi-o-tu, who had (tana ko)
After Haehae-ora (cut up alive) came (E rere ana i muri i a Haehae-ora, ko) Kapu (palm of the hand), who had (tana ko) Mokai (poor person), who had (tana ko) Te-maui (left-handed), who had (tana ko) Tao-roa (long spear), who had (tana ko) Rangi-a-te-pure (day of Pure—baptism), who had (tana ko) Reupena-te-one (the sand), who had (tana ko) Enereta Rangi-o-tu, who had (tana ko) Ema Heni Aweawe, who had (tana ko) Manawa-roa (long breath) and others. After Tao-roa (long spear) came (E rere ana i muri i a Tao-roa ko) Tohe (persist), who had (tana ko) Whata-rangi (stage for food), who had (tana ko) Pare-au-tohe (persistent plume in the stream), who took (ka moe i a) Nepia Tara-toa (brave spirit), and had (tana ko) Erenora, who had (tana ko) Winiata, who had (tana ko) Hine-puoro-rangi (maid of the first heaven). After Tu-rongo (peace made) came (E rere ana i muri i a Tu-rongo ko) Whati-hua (break the fruit or lever), who had (tana ko) Ue-tapu (sacred of the fourth night of the moon), who had (tana ko) Mania-o-rongo (plain of Rongo—the sweet potato), who had (tana ko) Ue-nuku-hangai (trembling earth that is right in front), who had (tana ko) Kotare (kingfisher), who had (tana ko) Kauwhata (stage to keep food on), who had (tana ko) Tahuri-waka-nui (great canoe wrecked), who had (tana ko) Poroaki (farewell injunctions), who had (tana ko) Rama (torch), who had (tana ko) Ipu-angaanga (skull for a water-bowl), who had (tana ko) Kino-moe-rua (evil of two wives), who had (tana ko) Punga (anchor), who had (tana ko) Tahuri-waka-nui (wreck of great canoe) the second (tua-rua), who had (tana ko) Poroaki (last words) the second (tua-rua), who had (tana ko) Rangi-a-te-pure (day of baptism), who had (tana ko) Reupena-te-one (the soil), who had (tana ko) Erereta Rangi-o-tu (day of war), who had (tana ko) Ema Heni Aweawe (high up), who had (tana ko) Manawa-roa (long stomach) and others. After Poroaki (last farewell) came (E rere ana i muri i a Poroaki ko) Tonga-riro (blemish of the skin gone), who had (tana ko) Kura-a-tai-whakaaea (red plume of the tide that exhibits), who had (tana ko) Kanawa (red-ochre), who had (tana ko) Hau-koraki (wind inclined to the north), who had (tana ko) Hoani Tai-pua (in heaps, as clouds in the sky), who had (tana ko) Areta.
After Tonga-riro (gone south) was (E rere ana i muri i a Tonga-riro ko) Hine-kau (swimming maid), who had (tana ko) Aka-nui (great fibre), who had (tana ko) Ngohi (fish), who had (tana ko) Rewi Mania-poto (short plain). After Tahuri-waka-nui (wreck of great canoe) came (E rere ana i muri i a Tahuri-waka-nui ko) Wehiwehi (dread), who had (tana ko) Tu-tete (dispute), who had (tana ko) Pare-ka-rewa (plume lifted up), who had (tana ko) Hei-piripiri (ornament for the chest, made of Acæna sanguisorba), who had (tana ko) Kai-tireo (eat on the second night of the moon), who had (tana ko) Kapa-o-tu (file of men of war), who had (tana ko) Tino-tangata (perfect man), who had (tana ko) Tongatonga (restrain the feelings), who had (tana ko) Hiria Pare-kohuru (plume of murder), who had (tana ko) Erereta Rangi-o-tu (day of battle), who had (tana ko) Ema Heni Aweawe (high up), who had (tana ko) Manawa-roa-ma (long stomach) and others.
There are very many lines of descent from these, which include many tribes; but we will not give these, because they are so numerous. We will give other lines of descent of those who have come from Rangi and Papa, and also from Po.
(He nui noa atu nga wahanga, ki era iwi, ki era iwi, i roto i enei tupuna katoa, kati nga mea e tuhi ko nga mea hei titiro kau iho, a me timata i te tahi whakapapa o Rangi me Papa, me te Po.)
These are the descendants of the chief Toi (trot) and the god Puha-o-rangi (breath of heaven). The god Puha-o-rangi took
(Ko nga uri enei a Toi raua ko te atua nei, ko Puha-o-rangi, I moe hoki taua atua nei i te wahine a Toi i a Rangi-nui-auanoa, a ka puta ana uri ko) Oho-mai-rangi (start or surprise in heaven), who had (tana ko) Hotu-ope (sob of the troop), who had (tana ko) Hotu-roa (long sob), who had (tana ko) Hotu-mata-pu (sob near the face), who had (tana ko) Mo-tai (for the tide), who had (tana ko) Ue (tremble), who had (tana ko) Raka (entangled), who had (tana ko) Kakati (astringent), who had (tana ko) Tawhao (dense forest), who had (tana ko) Tu-rongo (god of the kumara), who took (ka moe i a) Mahina-a-rangi (dawn in heaven), and had (ka puta ko) Rau-kawa (a certain plant, very sweet-scented). Toi, by his own wife Rangi-nui-auanoa, had Rauru (hair of the head), who had (tana ko) Rutanga (time of earthquake), who had (tana ko) Ha-tuma (defiant breath), who had (tana ko) Apaapa (body of men), who had (tana ko) Taha-titi (squeak at the side), who had (tana ko) Rua-tapu-nui (great sacred pit), who had (tana ko) Ra-kai-ora (day of much food), who had (tana ko) Tama-ki-te-ra (son of the sun), who had (tana ko) Hiku-rangi (end of heaven), who had (tana ko) Rongo-manu-a-whatu (news of the kite of Whatu—core), who had (tana ko) Rere (fly), who had (tana ko) Tato (not stable), who had (tana ko) Rongo-ka-ko (news that extends).
We will now give the genealogy of the descendants of Tama-tea and of the god Ue-nuku-rangi, who each had children by the wife of Tama-tea, called Iwi-pupu.
(Nei nga uri a Tama-tea raua ko te atua nei ko Ue-nuku-rangi, he mea hoki i moe nga tahi raua i te wahine a Tama-tea i a Iwi-pupu—bundle of bones.)
Ue-nuku-rangi (rainbow of heaven) took Iwi-pupu, and had (ka moe i a Iwi-pupu ka puta) Ue-nuku-whare-kuta (rainbow of the house encumbered), first-born (to mua) Ue-nuku-titi (erect rainbow), second-born (to muri iho). Ue-nuku-titi had (tana ko) Rangi-takuna (day of slow proceeding). Tama-tea (fair son) took Iwi-pupu (bundle of bones), and had (ka moe i a Iwi-pupu ka puta ko) Kahu-ngunu (garment of the dwarf), who had (tana ko) Kahu-kura-nui (great red garment), who had (tana ko) Ra-kai-hiku-roa (day of eating long tail), who had (tana ko) Hine-te-raraku (scratched daughter), who had (tana ko) Rangi-mata-koha (day of the kindly-looking face), who had (tana ko) Ra-kai-moari (day of the swinging), who had (tana ko) Tu-tere-moana (god of war voyaging on the sea), who had (tana ko) Moe-te-ao (sleep in the day), who had (tana ko) Maurea (light-coloured), who had (tana ko) Mai-ao (from the cloud), who had (tana ko) Hunga (party), who had (tana ko) Tu-whare-moa (house of the moa), who had (tana ko) Tama-kere (very son), who had (tana ko) Te-ao-nui (great cloud), who had (tana ko) Rangi-mahuki (day of wavering), who had (tana ko) Rangi-araia (day prevented), who had (tana ko) Wa-korea-o-te-rangi (space of nothing in the heaven), who had (tana ko) Rangi-whakaarahia (clouds lifted up), who had (tana ko) Kainga-haere (eating while departing), who had (tana ko) Rangi-te-paia (heaven shut up), who had (tana ko) Tirohanga-kino (looked at with evil), who had (tana ko) Rangi-o-tu (day of Tu, the god of war), who had (tana ko) Hoani Meihana Rangi-o-tu, who, it is said, was about fifteen years old when the Hao-whenua Pa was taken. (E kiia ana tekau ma rima pea ana tau i te wa i taea ai te Pa i Hao-whenua.)
The following song is a lullaby composed by Te-wi in answer to one composed by a man called Nga-rangi-whakaotia (days completed):—
Hearken thou, O son ! to voice now heard, That loudly sends its tones this way, To pass o'er highest mountain-peak— O'er range that parts our home from his. O son ! and does he dare to sing, And in his song ignore the power, And fame, and history of our tribe, And doubt the deeds of note in battle gained Oft told to him of us by ancient priests, And by the leaders of his tribe so fully taught In all the sacred whare-kura lore of old! Though I may be of less than noble birth, Yet I will speak our fame in song, That our own ears may hear my voice, And to them I may tell our power and fame. I heard of Mata-roia and Whangai-tama, Those deeds of bravery, where our own fathers Learnt to act like ancient warriors, And Tapu-wae was fought, the battle Where so many stood and gazed, of Which, O son ! now tell the victory gained. Second Verse.O son ! we came of ancient night (Te Po), Of crowd of ancient gods, when nothing was— We came of that before the night Revolved, or space, or night, or day was known. Of Kiki we all came, of Tato, And Turi-onge, and of Rongo-kako, And of Tama-tea, and of man's producing-power: We came of Ue-nuku-rangi, and that god's power That gave a child to Iwi-pupu, called Ue-nuku-whare-kuta, which once Again brought forth young Ue-nuku-titi, And Rangi-ta-kumu was born; And we, O son! are from the gods produced.
(Nei te waiata a Te-wi he oriori utu mo te oriori a te tahi tangata, ara a Nga-rangi-whakaotia:—
Whakarongo e tama ki te waha e, Tararau mai nei, na runga ana Mai o te hiwi nui e, o te hiwi roa e Tauarai mai nei e, he kape pea e tama I a taua korero nui, tona nui mana, I rongo ki ona pakeke. Iti toku iti Naku i tito ake, te rongonga o taku taringa Ka rangona e au, ko Mata-roia Te Whangai-tama, ka rangona e au Ko Tapu-wae te whangai mataki tahi e. Whititua-RuaKorero e tama, Na te Po tupu taua Na te Po-rea taua, Na te Po-tahuri atu, Na te Po-tahuri-mai, Na Kiki taua Na Toto-taua, Na Tari-onge, Na Rongo-kako Na Tama-tea e, na te ure tangata, Na Ue-nuku-rangi e, na te ure atua, Na i komo ki roto ki a Iwi, Ue-nuku-whare-kuta, Komotia atu ai, Ue-nuku-titi. Komotia atu
A lullaby chanted by the mothers of the Nga-ti-mahuta Tribe to their children:—
From man's own wish came Great desire, which caused The birth of Ue-nuku-rangi; And from a god's desire came A wish to Iwi-pupu. And Ue-nuku-whare-kuta Had his birth; and then There came the birth of Ue-nuku-titi into this world; And hence my incantation-charm, I lift on high to gods, and say, “Ye three are all of godly origin.” Yes, Tane lived with Te-ku-whakahara, And gave the Maire-rau-nui its origin, Which, planted in front of Rongo-mai, Grew into a tree and wood of fame. And Tane lived with Ake-tangi-rea, And then brought forth the Kahika-tea, And after it the Ake-rau-tangi. Then Tane Mumu-whango took to wife, And from them came that tree the Totara. That tree was felled and hollowed out, And hence these names that hollow tree records: “The single foot of Tane,” “The path to cross from place to place” [a canoe].
(He oriori na nga wahine whaea o Nga-ti-mahuta he oriori ki a ratou uri:—
Na te mate ai, na te ure tangata Tana ko Ue-nuku-rangi, na te ure atua Nana i kokomo ki roto ki a Iwi-pupu Ue-nuku-whare-kei-uta(kuta) E komotia atu nei Ue-nuku-titi Komotia atu nei taku unu na te ure atua koe. Ka noho a Tane i a Te-ku-whakahara, ka Puta ki waho ra ko Maire-rau-nui Tanumia e tama ki te aroaro O Rongo-mai ka tupu ka hau, Ka noho a Tane ia Te-ake-tangi-rea Ka puta ki waho ko Te-kahika-tea Whakawaha i muri ra te Aka-rau-tangi e. Ka noho a Tane i a Mumu-whango, Ka puta ki waho ko Te-totara, tuaina ki Raro, pokaia te riu, ko Tapu-wae-tahi Ra tena o Tane i te ara tauwhiti e.)
A lullaby composed by Te-wi, who was an ancestor of the Rangi-tane Tribe, and of the hapu (sub-tribe) of Nga-ti-para-kiore (doubtful spirit of the rat), which he chanted as a lullaby for his child—or maybe it was chanted by him to his grandchild:—
Rather believe the news of war, Which comes long ere a blow is given, Than tale that Tu and Rongo fought About their cultivated plot of land At Pohutu-kawa, and war ensued; And hence the battles “Sleep in Red” And “Sleep in Blood” when quite exhausted By the fury of the battle-rage. And then were placed the rampant combatants In “Marere-o-tonga,” sacred house, And hidden there with holy “Wananga” (god's medium), From whence there came the terms of lasting peace So binding, offered to the gods through Mua: Then rage, and strife, and battle ceased to be.
(He oriori na Te-wi, na te Tupuna o Rangi-tane, o te Hapu o Nga-ti-para-kiore, he oriori nana mo tana tamaiti ranei, mo tana mokopuna ranei:—
Ngari ano te whakapono taua, E roa ana tona ahuatanga. No te kakaritanga o Tu raua ko Rongo Ki ta raua na Maara, koia Pohutukawa (He maara) ka patua te tahi koia Moenga-kuru Ka patua te tahi koia Moenga-toto, Ka ueha (ngingio) no (ano) ka he i te riri Ka huna ki roto ki a Marere-o-tonga (he whare) I reira ra e ngaro ana te Wananga. Mauria mai nei ko te Rongo-a-whare, Ko te rongo taketake ki Mua Ki te atua, ka whakaoti te riri e, i, i.)
This is also another lullaby by Te-wi, which he composed and sung as a lullaby for his child. Te-wi was an ancestor of very ancient times, and this lullaby has been used as an incantation by the priests to chant when they wished to have a change in the weather—that is, that a stormy day be changed to one of calm, or a rainy day to one of sunshine.
Sleep, sleep, my child, upon thy coffin-stage Exalted now, uplifted to the higher space, And rest thee, like the once so beaten, Still all-powerful offspring of the sky, Like Tane-tuturi and Tane-pepeke, And Tane-ua-tika, and Tane-ua-ha, And Tane-te-wai-ora, and Tane-nui-a-rangi, Who put the sky into the space it fills To keep old Rangi and old Papa wide apart, And cold winds blew and world of light was seen.
(Nei ano hoki tenei oriori ano na Te-wi, he oriori nana mo tana tamaiti. He tupuna a Te-wi nona mata noa atu, a kua waiho taua oriori nei hei karakia wehe mo te rangi, ara hei karakia i te ra kino kia pai, i te ra ua kia mao.
Moe (iri, noho) mai e tama i runga i te Atamira Te wahi tiketike kia tai ranga (moiri) koe Kia noho mai koe ko te whanau takoto A Rangi, Ko Tane tuturi, Ko Tane-pepeke Ko Tane-ua-tika, Ko Tane-ua-ha Ko Tane-te-wai-ora, ko Tane-nui-a-rangi Nana i toko te rangi i runga nei, Tu ke ana Rangi, Tu ke ana Papa Ka tangi te hau, matao i raro, he ao marama.)
We will again give the genealogy from Rongo-kako, who had (Nei ano te whakapapa o Rongo-kako, tana ko) Tama-tea (fair son), who took to wife (ka moe i a) Iwi-pupu, his first wife (wahine tua-tahi), and had (ka puta ko) Kahu-ngunu (garment of the dwarf), who had (tana ko) Kahu-kura-nui (great red garment), who had (tana ko) Ra-kai-hiku-roa (day of eating the long tail), who took as his first wife (ka moe i tana wahine tua-tahi i a) Rua-rauhanga (pit of the deceit), and had (ka puta ko) Hine-te-raraku (scratched daughter), the first-born (to mua ko), Rangi-tawhi-ao (day of going round the world), the second-born (to muri iho ko), Taraia (comb the hair and adorn it), the third-born (to muri iho ko), Tu-purupuru (stop the chinks), the last-born (te teina rawa). The descendants of Hine-te-raraku have been given, as also those of Tu-purupuru. I do not know anything of the descendants of Rangi-tawhi-ao. (Kua tuhia nga uri o Hine-te-raraku, me o Tu-purupuru. Kaore au i mohio ki nga uri o Rangi-tawhi-ao.) But the descendants of Taraia (adorn the hair of the head) are these :— Taraia had (tana ko) Rangi-taumaha (day of presenting thank-offerings to the gods), who took (ka moe i a) Hine-i-ao (daughter of the light), and had (ka puta ko) Taraia-rua-whare (comb the hair in the pit-house), who took (ka moe i a) Puna-ki-ao (spring in the world), and had (tana ko) Hono-mokai (anger of the dependants), who had (tana ko) Rangi-tu-o-uru (day of standing in the west), who had (tana ko). Ata-kore (not kindly), who had (tana ko) Ara-whita (path by the second fence of a fortification), who had (tana ko) Rua-whewhe (pit of the dwarf), who had (tana ko) Tama-i-awhitia (child that was fondled), who had (tana ko) Hei-pora (ornamental mat), who took (ka moe i a) Hapuku (cod), and had (ka puta ko) Karanama, who took (ka moe i a) Te-nahu (done well), and had (ka puta ko) Arihi-te-nahu. After Ata-kore (no shadow) came (E rere ana i muri i a Ata-kore ko) Mumuhu (push through a thicket), who had (ka puta ko) Te-ua-mai-rangi (rain from heaven), first-born (to mua), Horonga-i-te-rangi (swallowed by heaven), last-born (to muri). Te-ua-mai-rangi had (tana ko) Tu-hoto-ariki (quarrel of the lord), who had (tana ko) Rawenata, who had a child. After Te-ua-mai-rangi (rain from heaven) came (E rere ana i muri i a Te-ua-mai-rangi ko) Horonga-i-te-rangi (offerings eaten in heaven), who had (tana ko) Hine-kona (daughter of the place), who had (tana ko) Tiaki-tai (guard the tide), who took (ka moe i a) Mekemeke (strike with the fist), and had (tana ko) Haromi, who had (tana ko) Airini Tonore (Mrs. Donelly).After Tu-hoto-ariki (anger of the lord) came (E rere ana i muri ko) Pakapaka (dry, scorched), who took (ka moe i a) Tumonokia (caulked), and had (tana ko) Mekemeke, the first-born (to mua), Renata-kawe-po, next-born (to muri iho). Mekemeke had (tana ko) Haromi, who took (ka moe i a) Karauria and had (ta raua ko) Airini Tonore (Mrs Donelly). Ra-kai-hiku-roa (day of eating the long tail) took (ka moe i a) Papa-uma ( Coprosma grandifolia ) as his second wife(wahine tua-rua), and had (tana ko) Hine-rau-moa (daughter of the moa-plume), first-born (to mua), Kahu-kura-takapau (red mat laid on the floor), next-born (to muri iho), Parea (turn it aside), the next-born (to muri iho ko), Ta-manuhiri (dash the guest), the next-born (to muri iho ko), Rurea (shake), the next-born (to muri iho ko), Taiwha (rally), last-born (te potiki). Hine-rau-moa (daughter of the moa-plume) had (tana ko) Ra-uma-nui (day of great chest), who had (tana ko) Tu-mata-roa (Tu of the long face), who had (tana ko) Rangi-te-kehua (day of the strange god), who had (tana ko) Rangi-tu-momoto (day of pugilists), who had (tana ko) Mura-tu (flame erect), who had (tana ko) Kakaho (Arundo conspicua), who had (tana ko) Tu-te-pakihi-rangi (heaven dried up), who had (tana ko) Hiakai (hungry). After Rangi-tu-momoto (day of fighting with the fists) came (E rere ana i muri i a Rangi-tu-momoto ko) Hui-kai (place the food together), who had (tana ko) Hui-kai, junior (tamaiti), who had (tana ko) Kahu (hawk), who had (tana ko) Hine-rau-te-kihi (daughter of the noisy leaf), who had (tana ko) Mahuri (young tree), who took (ka moe i a) Roka, and had (ka puta ko) Kararaina, first-born (to mua), Irihapeti, next-born (to muri mai), Warena, next-born (to muri mai), Ahenata, next-born (to muri mai), Kie ( Freycinetia banksii ), next-born (to muri mai),Mana-nui (great influence), last-born (te potiki). After Mahuri (young tree) came (E rere ana i muri i a Mahuri ko) Aweawe (high up), who took (ka moe i a) Tarake (sweep away), second wife (wahine tua-rua), and had (ka puta ko) Peeti-aweawe (high up), first-born (to mua). Ereni, next-born (to muri iho), Hanita, next-born (to muri iho). After Kahu came (E rere ana i muri i a Kahu ko) Kiri (skin), who had (tana ko) Ngaehe (crackling noise), who had (tana ko) Roka, who took (ka moe i a) Aweawe, his second wife (wahine tua-rua), and had (ka puta ko) Hare Rakena, first-born (to mua), Rauiri (eel-net), second-born (to muri iho), Tamihana, last-born (te potiki). After Ngaehe (noise) came (E rere ana i muri i a Ngaehe ko) Riria Rangi-po-tango (dark night), who had (tana ko) Hoani Meihana Rangi-o-tu (day of war), who had (tana ko) Ema Heni Te Aweawe, first-born (to mua), Heni Te Rama, next-born (to muri iho). The descendants of these have been given. (Kua tuhia nga uri o enei.)
The following are also our ancestors. Some of their descendants are at Whanga-nui (great harbour), and others of them are with all the other tribes.
(He Tupuna ano enei, ko matou ona uri, kei Whanga-nui e tahi o nga uri, kei nga iwi katoa etahi wahanga atu.)
Pae-rangi (ridge of heaven) had (tana ko) Mata-raha (open face), who had (tana ko) Tu-tapu (stand sacred), who had (tana ko)
Tama-te-anini (giddy son), who had (tana ko) Uru-rangi (head of heaven), who had (tana ko) Karanga-tai (call for the tide), who had (tana ko) Hine-peke (jumping daughter), first-born (to mua), Rangi-wha-kumu (day of silence), last-born (te potiki). Rangi-wha-kumu had (tana ko) Rangi-te-kiwa (day of closed eyes), who had (tana ko) Maaha-o-te rangi (pleasure of heaven), who had (tana ko) Ta-uru-o-te-rangi (beat the head of heaven), who took (ka moe i a) Matarenga (best sort of fern-root), and had (tana ko) Tire-o-te-rangi (second night of the moon's age in the sky), who took (ka moe i a) Whakaewa-i-te-rangi (strings of a mat in heaven), and had (tana ko) Matoha-o-te-rangi (lost of heaven), who took (ka moe i a) Hoki-ara (return on the road), and had (tana ko) Nga-rangi-ka-maoho (the days when being startled), who took (ka moe i a) Hine-rua (daughter of the pit), and had (tana ko) Rangi-tataia (heaven put in order), who took (ka moe i a) Morehu (survivor), and had (tana ko) Hine-makehu-rangi (daughter of the red glow of heaven), who took (ka moe i a) Ao-nui (great cloud), and had (tana ko) Rangi-mahuki (day of removing the sacredness from the kumara-crop), who took (ka moe i a) Hine-i-awhitia (daughter embraced), and had (tana ko) Rangi-araia (day prevented), who took (ka moe i a) Wai-ariki (hot spring), and had (ka puta ko) Wa-korea-o-te-rangi (no space in heaven), who took (ka moe i a) Kiri-hau (damp skin), and had (ka puta ko) Rangi-whakaarahia (day lifted up), who took (ka moe i a) Rangi-hikitanga (day of lifting up), and had (ka puta ko) Kainga-hare (offensive eating), who took (ka moe i a) Puhi-tahi (one plume), and had (ka puta ko)
Rangi-te-paia (day not prevented), first-born (to mua), Mahina (moon), second-born (to muri), Hika-rangi (day of sacred ceremony), last-born (te potiki).
Some of the descendants of these have been given, but others of their descendants have not been given, but it does not matter, as the ancestors of these have been given. After Rangi-whakaarahia (day lifted up) comes Noho-kino (evil living), some of the descendants of whom have been given in the preceding pages.
(Kua tuhituhia etahi o nga uri o enei tupuna; ko etahi kaore ano i tuhituhia; hei aha koa i nga putake kua tuhia nei. E rere ana i muri i a te Rangi-whakaarahia, ko Noho-kino, kua tuhia etahi o nga uri i ena pukapuka kua tuhituhia i mua o tenei.)
After Rangi-araia (day prevented) came (E rere ana i muri i a Rangi-araia ko) Rangi-wetea (day untied), who took (ka moe i a) Hine-koa (joyful daughter), and had (ka puta ko) Pua-ki-te-ao (bloom in the world), who had (tana ko) Tire-o-te-rangi the younger (ingoa) (second night of the moon seen in the sky), who took (ka moe i a) Noho-kino (evil living), first wife (wahine tua-tahi), and had (ka puta ko) Hine-makehu-rangi (daughter of the red glow of heaven), first-born (to mua), Kura-tu-a-uru (red glow of the west), second-born (to muri), Kapu-wai (drink out of the palm of the hand), last-born (to muri rawa). Some others of the descendants of these have been given in the preceding pages. (Kua tuhia etahi o nga uri i enei pukapuha kua mahia i mua o tenei.) Tire-o-te-rangi the younger (ingoa) (second night of the moon seen in the sky) took as his second wife (ka moe ano i te
wahine tua-rua i a) Taiko (gannet), and had (ka puta ko) Tonga-riro (blemish of the skin erased), first-born (to mua), Waanga (space of), next-born (to muri mai), Ra-i-runga (sun up there), next-born (to muri iho), Whare-takahia (plundered house), next-born (to muri iho), Hewa (mistake), last-born (te potiki).
Tire-o-te-rangi had eight children by his two wives, who were all of noble birth, but their descendants are all dead save myself [Hoani Meihana Te-rangi-o-tu], now living at Manawa-tu [1852] with my children, some of whom are at Tamaki, and also at Manga-tai-noka, where the Rangi-pu-tara (war-trumpet) is living, with others of our children.
(Ko nga tamariki o Tire-o-te-rangi, a hana (ana) wahine tokorua, tokowaru ana tamariki, ko nga uri he rangatira katoa, kua rupeke (poto) ki te matemate o matou maatua, ko au ko Hoani Meihana Te-rangi-o-tu anake kei Manawa-tu nei e noho ana me aku tamariki katoa, a tae atu ki Tamaki, tae atu ki Manga-tai-noka, kei reira a te Rangi-putara e noho ana me a maua tamariki.)
Meiha Keepa (Major Kemp) lives at Whanga-nui (great harbour) with other of our relatives, the descendants of these ancestors, and Te-mihi-o-te-rangi (the sigh of heaven) lives at Wai-rarapa (glistening water) with other of our relatives, descendants of these same ancestors.
(Ko Meiha Keepa kei Whanga-nui, me era tamariki, ko te Mihi-o-te-rangi kei Wai-rarapa e noho ana, me era tamariki.)
Some of the descendants of Tire-o-te-rangi are living at Horo-whenua (landslip), but the greater number have died.
(Ko etahi o nga uri a Tire-o-te-rangi kei Horo-whenua e noho ana, ko te nuinga o nga uri o Tire-o-te-rangi kua matemate katoa.)
The ancestor about whom I am now to give an account was a descendant of Turi (deaf) through Turanga-i-mua (stand in
(Ko tenei tupuna i ahu mai i a Turi tae mai ki a Turanga-i-mua. Kaore au i mohio ki te whakapapa mai, hei aha koa me timata tonu e au i te tupuna nei no Tara-naki tenei tupuna ko Tai-tapu.)
Tai-tapu (sacred tide) had (tana ko) Kura-ki-te-rangi (red in the sky), who took (ka moe i a) Tu-heke-ao (god of war descended to the world), and had (ka puta ko) Ihi-o-te-rangi (heaven divided), who took (ka moe i a) Whakairi (hang up), and had (ka puta ko) Hine-waiata (singing woman), who took (ka moe i a) Tama-kere (dark son), and had (tana ko) Hine-ariki (female lord), who took (ka moe i a) Ao-turu (cloud of short existence), and had (tana ko) Rangi-whaura (day of comet), who had (tana ko) Hine-titi-uha (noise of the female), who had (tana ko) Hine-i-takina (tracked daughter), who had (tana ko) Rangi-potango (dark night), who had (tana ko) Hoani Meihana Rangi-o-tu (day of Tu—god of war), who had (tana ko) Ema Heni Aweawe, who had eight children (toko waru ana tamariki). After Tai-tapu came (E rere ana i muri i a Tai-tapu ko) Rangi-whakaturia (day set up), who had (tana ko) Rangi-pakina (day of putting the apron on), who had (tana ko) Tokai (strip of wood to cover the joints in a canoe), who had (tana ko) Tau-e-ki (news of the year), who had (tana ko) Ihaia Tau-e-ki, who, with his children, is living at Horo-whenua (1852). After Tokai came (E rere ana i muri i a Tokai ko) Tama-kaokao-nui (son of the big side or ribs), who had (tana ko) Hunga-o-te-rangi (relatives of heaven), who had (tana ko) Rarunga (overcome, nonplus), who had (tana ko) Mai-awhea (shelled mussels put in a heap), who had (tana ko) Rangi-werohia (day of being speared at), who had (tana ko) Hunga-o-te-rangi (relatives of heaven) the second (ingoa), who lives at Whanga-ehu (harbour of mist). After Rangi-whakaturia came (E rere ana i muri ko) Tapu-iti (little sacredness), who had (tana ko) Hoko-pu (barter for trumpets), who had (tana ko) Ihi-i-te-rangi, junior (ingoa) (dawn in the heaven), who had (tana ko) Horahanga (spread out), who took (ka moe i a) Hine-titi-uha (daughter of the squeaking noise of the female), and had (tana ko) Ruru (owl), who took (ka moe i a) Turua (be fine, superb), and had (tana ko) Ripeka and three others (me ana teina tokotoru). After Ruru came (E rere ana i muri i a Ruru ko) Ore-kautuku (search for bittern), and (me) Winipere, and (me) Hoani Meihana, and (me) Konehu (mist) and her children, who are living at Wai-rara (Kei Wai-rara ratou ko ana tamariki e noho ana). Before Riria Rangi-potango was (To mua i a Riria Rangi-potango ko). Rangi-ka-ngaehe (the cracking noise of heaven), who had (tana ko) Roka-te-aweawe, who had (tana ko) Hare Rakena, who took (ka moe i a) Ema Heni, and had children (me a raua tamariki).
Some of the descendants of these ancestors are at Whanga-ehu, Turakina, Manga-whero, and Whanga-nui, but as I do not know them all I am not able to give their names.
(Kei Whanga-ehu, kei Turakina, kei Manga-whero, a kei Whanga-nui etahi o nga uri o aua tupuna nei e noho ana, e kore e taea e au te tuhituhi, i te kore oku e mohio ki etahi o ratou.)
The descendants of the following are at Roto-rua (He tupuna enei; kei Roto-rua nga uri) (Nga-ti-kahu-ngunu):—
Tama-te-kapua (son of the cloud) had (tana ko) Kahu-o-te-rangi (hawk of heaven), who had (tana ko) Tawake-hei-moa (patch worn as a necklace by a moa), who had (tana ko) Uenuku-rangi (rainbow of heaven), who had (tana ko) Rangi-tihi (day of trifling), who had (tana ko) Ra-to-rua (sun set twice), who had (tana ko) Tu-whakairi-kawa (god of war who holds up the gift), who had (tana ko) Tu-te-ata (at dawn of day), who took (ka moe i a) Hapu-riri (quarrelling family tribe), and had (tana ko) Ha-hurihia (turned by a breath), who had (tana ko) Hapua-roa (long pit), who had (tana ko) Ha-pokerekere (dark breath), who had (tana ko) Hine-te-ao (daughter of day), who had (tana ko) Hou-manga (go under the branch), who had (tana ko) Hou-mea-roa (long feather-plume), who took (ka moe i a) Ao-mata-rahi (great face of day), and had (tana ko) Ra-kai-whakairi (day of hanging food up), who had (tana ko) Rau-mata-nui (broad leaf), who had (tana ko) Tu-mata-roa (war-god of long face), who had (tana ko) Rangi-te-kehua (day of ghosts), who had (tana ko) Rangi-tu-momoto (day of battle with fists), the first-born (to mua), who had (tana ko) Mura-tu (standing flame), who had (tana ko)
Kakaho (Arundo conspicua), who had (tana ko) Tu-te-pakihi-rangi (god of war of the dry day), who had (tana ko) Hiakai (hungry), who had (tana ko) his children (ana tamariki). After Kakaho came (E rere ana i muri i a Kakaho ko) Whata-horo (fall from the stage), who had (tana ko) Aitu (evil omen), who had (tana ko) Whata-horo, jun., who took (ka moe i a) Huhana Matai (beg), and had (tana ko) Ti-weta (scream of children).
Rangi-te-kehua has many descendants, but the following are all I will mention here:—
After Rangi-tu-momoto came (E rere ana i muri ko) Hui-kai (put food together), who took (ka moe i a) Mango- tawaka (rough shark), and had (tana ko) Hui-kai junior, who took (ka moe i a) Rakau-maui (left-handed weapon), and had (tana ko) Kahu (hawk), who had (tana ko) Hine-rau-te-kihi (daughter of the noisy leaf), who had (ana ko) Mahuri (scrub), and (me) Kararaina, who took (ki a) Ra (sun), and had (ana ko) Irihapeti, first-born (to mua), Heke-nui (great migration), second-born, Ahenata, third-born (to muri iho), Te-kie (calabash), fourth-born (to muri iho), Mana-nui (great influence), last-born (to muri rawa). After Mahuri came (E rere ana i muri ko) Wiremu-te-aweawe, who took (ka moe i a) Tarake (sweep away), his first wife (wahine tua-tahi), and had (ka puta ko) Peeti Aweawe and Raki-whata (stage of the south). After Peeti-te-aweawe came (E rere ana i muri ko) Ereni Manako (sorrow), and (me) Emiri-te-paki (calm), and (me) Kekerengu (black-beetle) and younger brothers and sister (me ana teina). After Emiri-te-paki comes (E rere ana i muri ko) Hanatia and (me) Apa-tari (wait for the guests). Wiremu-te-aweawe, by Roka (second wife), had (Na te tahi wahine a Wiremu-te-aweawe na Roka wahine tua-rua ka puta ko) Hare-rakena, first-born (to mua), Rae-ura (red forehead), second-born (to muri iho), Tamihana, third-born (to muri iho) Hare-rakena had (tana ko) Manawa-roa (long temper) and his younger brothers (me ana teina) Te-kahu was the first-born of Hui-kai (Ko te Kahu to mua i a Hui-kai), and after Te-kahu came (E rere ana i muri i a Te- kahu ko) Te-kiri (the skin), who had (tana ko) Rangi-potango (dark night), who took (ka moe i a) Rangi-o-tu (day of Tu, the god of war), and had (tana ko) Hoani-meihana, who had (tana ko) Ema-heni-aweawe, who had (ana ko) Manawa-roa, the first (to mua), Rangi-maria (day of peace), next (to muri iho), Aweawe-te-oti, next (to muri iho), Atareta, next (to muri iho), Maraea, next (to muri iho), Ereni, next (to muri iho), Ra-waho, next (to muri iho), Irihapeti, next (to muri iho). After Ema-heni-te-aweawe came (E rere ana i muri ko) Heni-te-rama, who had (ana ko) One-i-ha-kerekere, first (to mua), Rake-toetoe, next (to muri iho). After Hoani Meihana Rangi-o-tu came (E rere ana i muri ko) Maraea Hatai (brackish, salty), first (to mua), Harapeka Matina, next (to muri iho).
The descendants of Rangi-te-kehua cannot all be given, neither can those of Rangi-tu-momoto. These ancestors came from the Arawa migration, from Tama-te-kapua, and we are the descendants who have come from them and are in these tribes, Taki-tumu and Tai-nui. (E kore e taea te tuhi tuhi nga uri o Rangi-te-kehua, me nga uri o te Rangi-tu-momoto. I ahu mai enei Tupuna i a te Arawa, i a Tama-te-kapua. Ko matou nga uri i puta ki konei, ki enei iwi.)
We will again give the descendants of these (Tama-te-kapua) (Ka tamata ano ki aua Tupuna ano) (Nga-ti-kahu-ngunu):—
Tama-te-kapua had (tana ko) Kahu-o-te-rangi, who had (tana ko) Tawake-hei-moa, who had (tana ko) Ue-nuku, who had (tana ko) Rangi-tihi, who had (tana ko) Tu-hou-rangi, who took (ka moe i a) Rongo-mai-papa, and had (ka puta ko) Hapu-riri, who took (ka moe i a) Tu-te-ata, and had (ka puta ko) Ha-hurihia, who had (ka puta ko) Ha-pokerekere, who had (ka puta ko) Hapua-roa, who had (ka puta ko) Hine-te-ao, who had (ka puta ko) Hou-manga, who had (ka puta ko) Hou-mea-roa, who took (ka moe i a) Ao-mata-rahi, and had (ka puta ko) Ra-kai-whakairi, who took (ka moe i a) Hine-rau-moa, and had (ka puta ko) Rau-mata-nui.
The descendants of these are given in the following pages (Kua tuhia ano i muri ake nei nga uri o enei):—
After Hine-rau-moa came (E rere ana muri ko) Kahu-kura-takapau (red mat [put to sleep on]), who had (tana ko) Hine-moa (daughter of the moa), who took (ka moe i a) Tu-purupuru (plug up the chinks) and had (ana ko) Rangi-tu-ehu (day of standing mist), the first (to mua), Tu-kohiti (stand and shine), last-born (to muri).
Some of the descendants of these have been given (Kua tuhia etahi o nga uri o enei)
After Kahu-kura-takapau came (E rere ana i muri ko) Parea (push aside), who had (tana ko) Ao-paroro (stormy day), who had (tana ko) Hine-te-wai (daughter of the water), who had (tana ko) Ngaro-moana (lost at sea), who had (tana ko) Kawa-taki-rangi (baptized of heaven), who had (tana ko) Kauanga (swimming), who had (tana ko) Rangi-amoa (day of carrying in a litter), who had (tana ko) Hine-tua (daughter baptized), who had (tana ko) Te-kai-a-houa (the food of Houa), who had (tana ko) Rito-o-te-rangi (heart of heaven), who took (ka moe i a) Po-kahu-wai (dark surface of the water), and had (tana ko) Taiko (gannet), who took (ka moe i a) Tire-o-te-rangi (second night of the moon in heaven), and had (ana ko) Tonga-riro (blemish disappeared), the first (to mua), Whanga (wait for), the next (to muri iho), Ra-i-runga (sun up), the next (to muri iho), Whare-takahia (plundered house), the next (to muri iho), Hewa (mistaken for another), the last (to muri rawa).
I think I have given the descendants of some of these.
(Kua tuhia ano pea e au etahi o nga uri o enei tupuna ki nga pukapuka i mua nei.)
The following is the genealogy of another ancestor (He whakapapa tupuna ano tenei) (Nga-ti-kahu-ngunu):—
Nga-toro-i-rangi (stretch out the arm in heaven), who had (tana ko)
Hau-tu-te-rangi (standing wind of heaven), who had (tana ko) Moe-hau (wind asleep), who had (tana ko) Hura-moroki (uncovered up to this time), who had (tana ko) Rua-wairangi (pit of stupidity), who had (tana ko) Nga-poua (the aged), who had (tana ko) Nga-rongo-mata-roa (news of the long heap), who took (ka moe i a) Moenga-wahine (female's bed), and had (tana ko) Rua-iti (little pit), who had (tana ko) Rangi-tauira (day of the disciple), who took (ka moe i a) Hine-te-raraku (scratched daughter), and had (tana ko) Rangi-mata-koha (day of the kind face), first-born (to mua), Tutae-tara (powerful excrement), the next (to muri iho), Rua-uia (pit inquired of), the next (to muri iho), Rua-herea (predestined pit), the last (to muri rawa). Rua-herea had (tana ko) Hinga-anga (fall towards), who had (tana ko) Hine-manu-hiri (daughter of the guest), who had (tana ko) Kura-mahi-nono (red plume), who had (tana ko) Matau-o-te-rangi (knowledge of heaven), who had (tana ko) Ika-hou-ngata (fish, or man, that descends for slugs), who had (tana ko) Rangi-ki-mai-waho (day of speaking outside), who had (tana ko) Wairua (spirit), who had (tana ko) Puke-ake (flow or bubble upwards), who had (tana ko) Hine-aho (radiant daughter), who took (ka moe i a) Tihi-rangi (peak of heaven), and had (tana ko) Tu-monokia (disable the god of war by incantations), who took (ka moe i a) Pakapaka (burnt scraps), and had (tana ko) Erena-mekemeke (beat with the fist), who took (ka moe i a) Tiaki-tai (wait for the tide), and had (tana ko) Haromi-karauria, who had (tana ko) Airini Tonore ( Mrs. Irene Donelly ).
Some of the descendants of these have been given—that is, of Rangi-mata-koha and others—in the pages before this. (Kua tuhia etahi o nga uri o nga tupuna nei, a Rangi-mata-koha ma ki nga pukapuka kua tuhia i mua nei.)
This is another ancestor, whose descendants are on the east coast of the
Rongo-whaka-ata (resembling facts) had (tana ko) Rongo-popoia (news of the handle of the basket), who had (tana ko) Hatea (faded), who had (tana ko) Ha-kuha-nui (great breath of gasping), who had (tana ko) Pakura-a-rangi (Porphyrio melanotus of Rangi), who took (ka moe i a) Tu-a-oroa (partly grind), and had (tana ko) Hine-au (daughter of the clothes-pin), who had (ana ko) Mania-poto (short tingling), first-born (to mua), Mata-kore (no face), next-born (to muri iho), Tu-whakaheke-ao (god of war degrade the world), next-born (to muri iho), Rongo-rito (heart of an unexpanded leaf on the scrub-plain), the last-born (to muri).
I have given some of the descendants of Tu-whakaheke-ao and also of Rongo-rito, but I do not know all their deseendants.
The descendants of Mania-poto and Mata-kore are in Waikato, but I am not learned enough in respect to them to give their names. (Kua tuhia e au nga uri o etahi o nga uri a Tu-whakaheke-ao me o Rongo-rito, ko te nuinga o nga uri kaore au e mohio. Ko o a Mania-poto raua ko a Mata-kore, ko a raua nei uri kei Wai-kato e noho ana, kaore au e mohio ki te tuhi.)
Pae-rangi (ridge of heaven) had (tana ko). Mata-raha (open face), who had (tana ko) Tu-tapu (stand sacred), who had (tana ko) Tama-te-anini (giddy son), who had (tana ko) Uru-rangi (associate with the sky), who had (tana ko) Karanga-tai (call for the tide), who had (tana ko) Hine-peke (jumping daughter), who was the first-born; and next came Rangi-whakau-nui, whose descendants have been given in former pages of this book (To mua a muri iho ko Rangi-whakau-nui, kua tuhi nga uri ki era pukapuka kua oti nei te tuhituhi). Next came (To muri iho ko) Te-muringa (the last), who had (tana ko) Hine-peke (jumping daughter), jun., who had (tana ko) Ranga (shoal of fish), who had (tana ko) Tu-te-ao-marama (stand in open day), who had (tana ko) Rewa (float), who had (tana ko) Taraia (chip with an axe), who had (tana ko) Titia (nail it), who had (tana ko) Haora-taraia. After Karanga-tai came (E rere ana i muri ko) Tai-ka-here-ata (conciliate the morning tide), who had (tana ko) Tai-ka-nui (great tide), who had (tana ko) Tai-wiri (twisted tide), who had (tana ko) Ue-nuku-manawa-wiri (rainbow of twisted centre), who had (tana ko) Maru-hiku-ata (power of the latter break of day), who had (tana ko) Rangi-tauria (day of attack), who had (tana ko)
Wai-pikari (water for young birds), who had (tana ko) Katoa (all), who had (tana ko) Hine-koko (daughter of the shoulder-blade), who had (tana ko) Koha-o-te-rangi (gift of heaven), who had (tana ko) Heperi-tanga-roa (long breath), who had (tana ko) Komene-papa-nui (great flat), who had (tana ko) Rangi-te-auria (day of making free from tapu), who had (tana ko) Tai-wiri (trembling tide), jun., who had (tana ko) Hine-paringa (daughter overcome by sleep), who had (tana ko) Hine-kau-ariki (daughter descended of the lord), who had (tana ko) Maru-ka-hana (Maru the red), who had (tana ko) Whangongo (invalid), who had (tana ko) Kauaka (do not), who had (tana ko) Totoro (reach towards), who had (tana ko) Hakaraia, who took (ka moe i a) Rora Hihiko (quickly), and had their children (ko a ratou tamariki). After Rangi-te-auria came (E rere ana i muri ko) Ue-nuku-manawa-wiri, jun., who had (tana ko) Ue-pokai (trembling flock), who had (tana ko) Tupere-haia (ejaculate), who had (tana ko) Tara-kura (red barb), who had (tana ko) Ika-horo-iwi (fish that swallows bones), who had (tana ko) Tapapa-a-kura (the flat of Kura), who had (tana ko) Manawa-nui (brave), who had (tana ko) Tatau-rangi (count the days), who had (tana ko) Ao-o-te-rangi (cloud of heaven), who had (tana ko) Haimona. Tai-wiri (twisted tide) again given, and Rangi-te-auria again given, who had (tana ko) Hine-kehu (daughter of light; or slight red hair), who had (tana ko) Tama-huki (sticks between the posts of a house), who had (tana ko)
Rawhiti-ao (cloud of the east), who had (tana ko) Rangi-pou-taka (day of consuming), who had (tana ko) Rangi-whakaputaia (day of going out), who had (tana ko) Tara-rua (two peaks), who had (tana ko) Pakia (put a girdle on), who had (tana ko) Aropeta-haere-tu-te-rangi (walk erect), who had (tana ko) Henare. After Rangi-pou-taka came (E rere ana i muri ko) Papa-tuhi (marked flat timber), who had (tana ko) Tauira-mate-rau (sample killed of a hundred), who had (tana ko) Matenga (death), who had (tana ko) Uta-ora (put on alive), who had (tana ko) Mete-kingi-pae-tahi (one ridge), who had (tana ko) Hoani-mete, who had (tana ko) Rangi-po (day of darkness), who had his children. Tai-wiri again, who took (ka moe ano i a) Ue-mahoe-nui trembling great Melicytus ramiflorus ), and had (tana ko)Rangi-tuhia (first-born) (to mua), who took ka moe i a) Kahu-toa (garment of the brave), and had (tana ko) Tu-taua (stand weeping for the dead), who took (ka moe i a) Moe-hau (calm wind), and had (tana ko) Tama-rongo (obedient son), who took (ka moe i a) Hine-hiki (nursing daughter), and had (tana ko) Maunu (come out), who took (ka moe i a) Rua-hau (pit of the offering), and had (tana ko) Rangi-tukehu (day of the light-red hair), who took (ka moe i a) Whakaewa (strings of a mat), and had (tana ko) Ata-maiwaho (calm outside), who took (ka moe i a) Pakaru (break), and had (tana ko) Kati (nip), who had (tana ko) Te-ope (the body of people), who had (tana ko) Taiawa-te-ope (influenza of the assembly). After Tama-rongo came (E rere ana i muri i a, ko) Rangi-waro (black day), who had (tana ko) Rau-angina (leaf of the storm), who had (tana ko)
Piua (wave it round and round), who had (tana ko) Ata-ka-hira-mai (day coming great), who had (tana ko) Te-kahu (the hawk), who had (tana ko) Wiki-ipo-kura (calabash adorned with red feathers), who had (tana ko) Mereana, who had (tana ko) Wera-roa (long burnt), first-born, Miriama, next-born. Tai-wiri had (tana ko) Rangi-tuhia, who had (tana ko) Tu-totara (porcupine fish), who had (tana ko) Tu-uaua (powerful), who had (tana ko) Tu-puku (silent), who had (tana ko) Tu-noke (earthworm), who had (tana ko) Ira-hangore (slight mark on the skin), who had (tana ko) Tu-puku, jun., who had (tana ko) Tau-kai (year of food), who took (ka moe i a) Tu-taka-mai-waho (war not far away), and had (tana ko) Ruahine (old eel), who had (tana ko) Aute (Broussonetia papyrifera), who had (tana ko) Rangi-noho-ana (days of living in caves), who had (tana ko) Piko (crooked), who took (ka moe i a) Noke (earthworm), and had (tana ko) Huna (hid), who took (ka moe i a) Nga-waka (the canoes) and had (ana ko) Rau-kahawai (hundred Arripis salar), the first (to mua), Marae-nui (great courtyard), the next-born (to muri).
I will conclude with these, and not give the names of any others to you.
I have given to you the genealogy of our people from the Night (first of creation), which was given in the first manuscripts I sent to you.
Now I only have the various minor branches of the genealogical tree, but I am not sufficiently conversant with the line of descent which links them to the various tribes.
I am not certain whether I shall give an account to you of all the ancient wars. The reason I am not positive that I will give an account of these wars to you is, these wars are truly very evil, as they give account of relation making war on relation, and they kill each other. I now know that the deeds of our ancestors were very evil, as each one turned and fought the other. This was a great evil. So ends from—.
(Ka mutu i konei nga mea e tuhi tuhi atu ki a koe.
Ko nga tino putake mai o te Po ko ena i tuhia atu e au ki a koe, kua tae atu na. Ko nga wehewehenga kau e toe nei, engari kaore au e tino mohio ki nga wehenga atu ki era iwi ki era iwi, ki era hapu, ki era hapu.
Na ko nga pakanga me tuhi atu ranei e au kauaka ranei, ko te take he pakanga kino, he tahuri tonu iho kei nga whanaunga ano e patu ana, ahakoa i tena iwi i tena iwi, i tena whenua, i tena whenua, kua mohio au i naianei nei, he mahi kino rawa nga mahi a nga tupuna, a nga matua, he tahuri iho, he tahuri tonu ake. Ka kino heoi ano na—.)
Hotu-nui took (ka moe i a) the daughter of Mahanga, and had (tana ko) Maru-tuahu, who took (ka moe i a) Pare-moehau, first wife (wahine tua-tahi), and had (tana ko) Tama-te-po (progenitor of Nga-ti-rongo-u), Whanaunga (Nga-ti-whanaunga), Tama-te-ra (Nga-ti-tama-te-ra). Maru-tuahu took (ka moe i a) Hine-urunga, second wife (wahine tua-rua), and had (tana ko) Te-ngako (Nga-ti-maru), Tauru-kapakapa (murdered while young). Rua-hiore had (tana ko) Pare-moehau and (me) Hine-urunga.
Rongo-tu-moe-whare had (tana ko) Paoa, who took (ka moe i a) Tau-hakari, daughter of Mahuta, and had (tana ko) Toa-whenua and (me) Toa-poto. Paoa took (ka moe i a) Tukutuku, daughter of Taha-rua, and had nine children and then had (ka puta a raua tamariki e iwa, a i muri ko) Tip a and (ko) Horo-whenua.
Tama-te-ra had (tana ko) Mate-tino-tangata, who had (tana ko) Te-ao-whau-haua, who had (tana ko) Hine-uru, who had (tana ko) Wai-totoki, who had (tana ko) Were were, who had (tana ko) Taua-hika-wai, who had (tana ko) Kai-whao, who had (tana ko) Tatara, who had (tana ko) Tu-te-rangi-ku-rei, who had (tana ko) Tu-tahu-a-rangi, who had (tana ko) Tahua, who had (tana ko) Amo-tawa, who had (tana ko) Whetu-rere-ata. Tatara also had (tana ko) Takinga, who had (tana ko) Nga-mata-inaina, who had (tana ko) Kahu-rangi, who had (tana ko) Wiremu Kingi. Mutu-rangi had (tana ko) Tane-pa-wero, who had (tana ko) Tu-meremere, who had (tana ko) Kora-i-waho, who had (tana ko) Kai-pahi, who had (tana ko) Tautahanga, who had (tana ko) Ti-areare, who had (tana ko) Kari-whare, who had (tana ko) Koka-noho-timu, who had (tana ko) Taru-tawhiti, who had (tana ko) Tu-tahu-a-rangi, who had (tana ko) Tahua, who had (tana ko) Amo-tawa, who had (tana ko) Whetu. Taua-hika-wai also had (tana ko) Pata-onga, who had (tana ko) Whakaihu, who had (tana ko) Tua-whitu, who had (tana ko) Te-a-uru, who had (tana ko) Pararaki, who had (tana ko) Te-rata, who had (tana ko) Tau-iwi? who had (tana ko) Nehunga-ketanga, who had (tana ko) Tia-rere, who had (tana ko) Hika-whero, who had (tana ko) Manu-whati, who had (tana ko) Kokoti, who had (tana ko) Puhao, who had (tana ko) Natanahira, who had (tana ko) Hoera.
Kokako was one of the chiefs who came over in the canoe Tainui from Hawa-iki. Kokako had Tama-inu-po, who had Wai-rere, who had Karaka-tu-tahi, who had Nga-kura-tu-ki-te-wao, who had Iri-karaka, who had Kai-rua, who had Tara-huka, who had Moke, who had Hou, who had Ua-mai-rangi, who had Wana-kore, who had Maunga-pohatu.
His second ancestor was Hotu-roa, who also came over from Hawa-iki in Tai-nui. Hotu-roa had Motai, who had Ue, who had Raka, who had Kakati, who had Tawhao, who had We-tapu, who had Te-mani-a-rongo, who had Ao-hiki, who had Ao-rere, who had Ao-te-tauria, who had Mauri-o-waho, who had Ra-waho-te-rangi, who had Paripari, who had Whati-hua, who had Uenuku-hangai, who had Kotare, who had Tama-pango, who had Koperu, who had Ti-waewae, who had Kura, who had Tawhanga, who had Wharau-rangi, who had Kai-rua, who had Moke, who had Hou, who had Ua-mai-rangi, who had Wana-kore, who had Maunga-pohatu.
His third ancestor was Rangi-tihi. This ancestor came over in the canoe Arawa from Hawa-iki. Rangi-tihi had Hine-rangi, who had Te-iho-rangi, who had Taunga, who had Ki-te-marangai, who had Tamure, who had Kura, who had Tawhanga, who had Whakarau-rangi, who had Kai-rua, who had Tara-huka, who had Moke, who had Hou, who had Ua-mai-rangi, who had Wana-kore, who had Maunga-pohatu.
His fourth ancestor was Mata-tini, who came over from Hawaiki in the canoe Mata-tua. Mata-tini had Tupuhia, who had Po-huhu, who had Waewaenga, who had Te-rakau, who had Tara-huka, who had Moke, who had Hou, who had Ua, who had Wana-kore, who had Maunga-pohatu.
His fifth ancestor was Tu-parahaki, who also came over in Mata-tua. Tu-parahaki had Iwi-koara, who had Te-kura, who had Te-pora-taua, who had Te-rua, who had Te-whawhati, who had Nga-peita, who had Wana-kore, who had Maunga-pohatu.
His sixth ancestor was Ro-mai, who came over in the canoe Mata-tua from Hawa-iki. Ro-mai had Tama-pahore, who had Uru-hina, who had Tara-ika, who had Te-ha-aki, who had Hine-pare, who had Te-pae, who had Te-ua, who had Te-wana-kore, who had Maunga-pohatu.
His seventh ancestor was Rongo-whakaata, who was from the Taki-tumu migration. Rongo-whakaata had Rongo-po-poia, who had Hako-purakau, who had Maru-korako, who had Rangi-te-hui-ao, who had Kake-na-ao, who had Tama-wa, who had Te-
Ta Kokako ko Tama-inu-po, ta Tama-inu-po ko Wai-rere, ta Wai-rere ko Karaka-tu-tahi, tana ko Nga-kura-tu-ki-te-wao, tana ko Iri-karaka, tana ko Kai-rua, tana ko Tara-huka, tana ko Moke, tana ko Hou, tana ko Te-ua-mai-rangi, tana ko Te-wana-kore, tana ko Maunga-pohatu.
Tuarua. Ko Hotu-roa, no runga ano ia Tai-nui tenei Tupuna o taua tamaiti.
Ta Hotu-roa, ko Motai, tana ko Ue, tana ko Raka, tana ko Kakati, tana ko Tawhao, tana ko Ue-tapu, tana ko Te mania-o-rongo, tana ko Te-ao-piki, tana ko Te-ao-rere, tana ko Te-ao-te-tauria, tana ko Mauri-waho, tana ko Rawaho-te-rangi, tana ko Te-paripari, tana ko Whati-hue tana ko, Uenuku-hangai, tana ko Kotare, tana ko Tama-pango, tana ko Koperu, tana ko Ti-waewae, tana ko Kura, tana ko Tawhanga, tana ko Wharau-rangi, tana ko Kai-rua, tana ko Moke, tana ko Hou, tana ko Te-ua-mai-rangi, tana ko Te-wana-kore tana ko Maunga-pohatu.
Tuatoru. Ko Rangi-tihi, ko tenei Tupuna ona no runga ia Te-arawa.
Ta Rangi-tihi ko Hine-rangi, tana ko Te-iho-rangi, tana ko Taunga-ki-te-marangai, tana ko Tamure, tana ko Kura, tana ko Tawhanga, tana ko Wharau-rangi, tana ko Kai-rua, tana ko Tara-huka, tana ko Moke, tana ko Hou, tana ko
Tuawha. Ko Mata-tini, ko tenei ona Tupuna, no runga ia Mata-tua.
Ta Mata-tini ko Tupuhia, tana ko Po-huhu, tana ko Wae-waenga, tana ko Te-rakau, tana ko Tara-huka, tana ko Moke, tana ko Hou, tana ko Te-ua, tana ko Te-wana-kore, tana ko Maunga-pohatu.
Tuarima. Ko Tu-parahaki, no runga ano i taua waka tenei ona Tupuna.
Ta Ro-mai ko Tama-pahore, tana ko Te-uru-hina, tana ko Tara-ika, tana ko Te-ha-aki, tana ko Hine-pare, tana ko Te-pae, tana ko Te-ua, tana ko Te-wana-kore, tana ko Maunga-pohatu.
Tuawhitu. Ko Rongo-whaata, no runga tenei Tupuna ona ia Taki-tumu.
Ta Rongo-whakaata ko Rongo-popoia, tana ko Hako-pura-kau, tana ko Maru-korako, tana ko Rangi-te-hui-ao, tana ko Kake-na-ao, tana ko Tama-wa, tana ko Te-ha-aki, tana ko Hine-pare tana ko Te-pae, ko Te-ua-mai-rangi, tana ko Te-wana-kore, tana ko Maunga-pohatu.)
From Kokako, who was a chief of the canoe named Tai-nui, came Tama-inu-po, Wai-rere, Karaka-tu-tahi, Nga-kura-tu-ki-te-wao, Iri-karaka, Kai-rua, Tara-huka, Moke, Hou, Te-ua-mai-rangi, Te-wana-kore and, lastly, Maunga-pohatu.
From Hotu-roa another chief of the canoe Tainui, came Motai (in allusion to whom we have the Ngati raukawa saying, “Motai of the numerous progeny”), Ue, Raka, Kakati, Tawhao, Ue-tapu, Te-mania-o-rongo, Te-ao-piki, Te-ao-rere, Te-ao-te-tauria, Mauri-o-waho, Ra-waho-te-rangi, Te-paripari, Whati-hue, Uenuku-whangai, Kotare, Tama-pango, Koperu, Ti-waewae, Kura, Tawhanga, Wharau-rangi, Kai-rua Tara-huka, Moke, Hou. Te-ua-mai-rangi, Wana-kore, and, lastly, Maunga-pohatu.
From Rangitihi, a chief of the canoe named Te-arawa, came Hine-rangi, Te-iho-rangi, Taunga-ki-te-marangai, Tamure, Kura, Tawhanga, Wharau-rangi, Kai-rua, Tara-huka, Moke, Hou, Te-ua-mai-rangi, Wana-kore, and, lastly, Maunga-pohatu.
From Tupuhia, a chief of the canoe Mata-tua, came Pohuhu, Waewaenga, Te-rakau, Tara-huka, Moke, Hou, Te-ua-mai-rangi, Wana-kore, Maunga-pohatu.
From Tu-para-haki, another chief of Mata-tua, came Te-iwi-ro-ara, Kura, Pora, Te-rua, Te-whawhati, Nga-peita, Wana-kore, Maungar-pohatu.
From Ro-mai, another chief of Mata-tua, came Tama-pahore, Te-uru-hina, Tara-ika, Te-haaki, Hine-pare, Te-pae, Te-ua-mai-rangi, Wana-kore, Maunga-pohatu. From Rongo-whaka-ata, a chief of the canoe Taki-tumu, came Hako-purakau, Maru-ko-rakau, Rangi-te-hui-ao, Kake-na-ao, Tama-wa, Te-ha-aki, Hine-pare, Te-pae, Te-ua-mai-rangi, Wana-kore, Maunga-pohatu.
Ko Kokako, tetahi rangatira o te waka nei o Tai-nui tana ko Tama-inu-po, Wai-rere, Karaka-tutahi, Nga-kura-tu-ki-te-wao, Iri-karaka, Kai-rua, Tara-huka, Moke, Hou, Te-ua-mai-rangi, Te-wana-kore, te whakamutunga ko Maunga-pohatu.
Ko Hotu-roa, he rangatira no Tai-nui, tana ko Motai (a e mau nei i a Nga-ti-raukawa tana whakatauki, “Motai tangata rau”), ta Motai ko Ue, Raka, Kakati, Tawhao, Ue-tapu, Te-mania-o-rongo, Te-ao-piki, Te-ao-rere, Te-ao-te-tauria, Mauri-o-waho, Rawaho-te-rangi, Te-pari-pari, Whati-hue, Ue-nuku-whangai, Kotare, Tama-pango, Koperu, Ti-waewae, Kura, Tawhanga, Wharau-rangi, Kai-rua, Tara-huka, Moke, Hou, Te-au-mai-rangi, Wana-kore, te mutunga ko Maunga-pohatu.
Ko Rangi-tihi, te tangata, ko te Arawa te waka, tana ko Hine-rangi, Te-iho-rangi, Taunga-ki-te-marangai, Ta-mure, Kura, Tawhanga, Wharau-rangi, Kai-rua, Tara-huka, Moke, Hou, Te-ua-mai-rangi, Wana-kore, Maunga-pohatu.
Ko Tupuhia, te tangata, ko Mata-tua te waka, tana ko Pohuhu, Waewaenga, Te-rakau, Tara-huka, Moke, Hou, Te-ua-mai-rangi, Wana-kore, Maunga-pohatu.
Ko Tu-parahaki, te tangata ko Mata-tua ano te waka, tana ko Te-iwi-ro-ara, Kura, Pora, Te-rua, Te-whawhati, Nga-peita, Wana-kore, Maunga-pohatu.
Ko Ro-mai, te tangata ko Mata-tua ano te waka, tana ko Tama-pahore, Te-uru-hina, Tara-ika, Te-ha-aki, Hine-pare, Te-pae, Te-ua-mai-rangi, Wana-kore, Maunga-pohatu.
Ko Rongo-whakaata, te tangata, ko Taki-tumi te waka, tana ko Hako-purakau, Maru-korako, Rangi-te-hui-ao, Kake-na-ao, Tama-wa, Te-ha-aki, Hine-pare, Te-pae, Te-ua-mai-rangi Wana-kore, Maunga-pohatu.
Tama-te-po, eldest son of Maru-tuahu, Raua-ki-tua, Rongo-mai, Puha, Te-rakau, Tu-tapu, Tai-aho, Te-mana, Riria, Mohi Manga-kahia.
Ngako, fourth son of Maru-tuahu, Kahu-rau-tao, Rau-tao, Hape, Kiwi, Te-wairua, Te-waka, Po-au, Riria, Mohi Manga-kahia.
Tama-te-po, te tama matamua a Maru-tuahu, Raua-ki-tua, Rongo-mai, Puha, Te-rakau, Tu-tapu, Tai-aho, Te-mana, Riria, Mohi Manga-kahia.
Ngako, tama tuawha a Maru-tuahu, Kahu-rau-tao, Rau-tao, Hape, Kiwi, Te-wairua, Te-waka, Po-au, Riria, Mohi Manga-kahia.)
Puaka (dry twigs) had (tana ko) Mahina-rangi (moon in the sky).
The grandchildren of Mahina-rangi must give the table of their genealogy—the Wai-kato (tribes), with the Nga-ti-rau-kawa, and the other tribes who claim their origin from him. (Ma nga mokopuna a Mahina-rangi e taki tona rerenga, ma Wai-kato, ma Nga-ti-rau-kawa, ma etahi iwi, ma etahi iwi atu, e mahi tona rerenga.)
We will begin at (Ka timata tenei i a) Rongo-mai-papa—
Rongo-mai-papa took (ka moe i a) Rua-pari (besmeared pit), first wife (wahine tua-tahi), and had (tana ko) Tu-maroro (flying-fish), who had (tana ko) Tama-rae-roa (son of the long forehead), who had (tana ko) Rua-pu-tutu (pit of the Coriaria ruscifolia), first-born (to mua), Rua-mate-roa (pit of long sickness), second-born (to muri), Rua-huna (hidden pit), next-born (to muri iho), Rua-hoea (marked pit), next-born (to muri iho), Tawhao (copse), next-born (to muri iho), Rua-te-kuri (pit of the dog), next-born (to muri iho), Rongo (god of edibles), next-born (to muri iho).
Now, Rua-huna is the ancestor of the tribes called Rangi-tane, Mua-upoko, and Nga-ti-apa, and ye who are descended from him may give your line of descent from him. (Ko Rua-huna, no Rangi-tane, no Mua-upoko, no Nga-ti-apa tena tupuna, mau e taki atu tou rerenga i tenei tupuna.)
Rua-hoea is the ancestor of the Taupo tribes, and those of Whanga-nui and others, and you, his descendants, may give your genealogy from him. (Ko Rua-hoea, no Taupo, no Whanga-nui, no etahi atu iwi, mau e taki atu tou rerenga e ia iwi e ia iwi i aia.)
Rua-hoea, Tawhao, Rua-te-kuri, and Rongo were all ancestors of ours [Nga-ti-kahu-ngunu]. (No konei anake ena tupuna [no Nga-ti-kahu-ngunu]. Otira no tatou katoa ena tupuna, me enei hoki.)
Again, Rongo-mai-papa took Tu-hou-rangi. From them came those tribes called Te-arawa, and other tribes who have the knowledge of their descent from those ancestors. Though I know all this, yet, O ye people who have come from those ancestors! each of you must give your own genealogy. (Ka moe a Rongo-mai-papa i a Tu-hou-rangi. Ena iwi e noho mai na i a
Te-ata-i-rehia took (ka moe i a) Tapa-ue, and had (tana ko) Pou-ate, Papaka, Te-niho, Natu, Pahore. Papaka took (ka moe i a) Puaki, and had (tana ko) Te-ata, who took (ka moe i a) Tangata-iti, of the Nga-ti-paea Tribe (o Nga-ti-paea), and had (tana ko) Kopa, Pou-whare-umu, Puku. Kopa took (ka moe i a) Rangi-nga-epa, and had (tana ko) Maikuku, Rahapa, Aperahama Aperahama had (tana ko) Erueti Ponui. Pou-whare-umu took (ka moe i a) Uru-pikia, and had (tana ko) Tahuri, Uru-pikia. Te Niho took (ka moe i a) Kahu-koka, and had (tana ko) Te Awa, Kuru, Toka, Mutu (Hemi Manu), Takahi. Te Awa took (ka moe i a) Rongo-rua, first wife (wahine tua-tahi), and had (tana ko) Rangi-korongata, Uru-pikia, Rori. Rangi-korongata took (ka moe i a) Tuohu, and had (tana ko) Tawha, who took (ka moe i a) Tahuri, and had (tana ko) Kaihau, who had (tana ko) Aihepene, Rapata. Uru-pikia had (tana ko) Tahuri, Uru-hutia. Tahuri took (ka moe i a) Tawha, and had (tana ko) Nga-wai, who took (ka moe i a) Aihepene, and had (tana ko) Kerei. Uru-hutia had (tana ko) Hori. Rori had (tana ko) Whare-huia, who had (tana ko) Rake-tonga, who had (tana ko) Matene. Te Awa took Puku, second wife (wahine tua-rua), and had (tana ko) Te Katipa.
Papaka, Niho, who took (ka moe i a) Kahu-koka, and had (tana ko) Te Awa, Te-kuru, Toka, Mutu, Takahi, Tiki. Te Awa had (tana ko) Rangi, Uru-pikia, Ropi. Rangi took (ka moe i a) Puku, first wife (wahine tua-tahi), and had (tana ko) Katipa. (Pou-whare-umu was her brother.) Rangi took (ka moe i a) Tawha, second wife (wahine tua-rua), and had (tana ko) Kaihau. Kaihau had (tana ko) Aihepene, who took (ka moe i a) Nga-wai, and had (tana ko) Kerei. Uru-pikia had (tana ko) Tahuri, Uru-hutia. Uru-hutia had (tana ko) Hori. Ropi took (ka moe i a) Whare-huia, and had (tana ko) Rake-tonga, who had (tana ko) Matene Rake-tonga.
Awa took (ka moe i a) Wahia, first wife (wahine tua-tahi), and had (tana ko) Rau-tara, who had (tana ko) Tiaki-awa, who took (ka moe i a) Koka, and had (tana ko) Haruru, Rongo-kino, Rau-tara, Wiremu Nga-hange. Wiremu Nga-hange took (ka moe i a) Peti Ngaea, and had (tana ko) Piri Nga-hange, Hori Nga-hange. Awa took (ka moe i a) Rongo-rua, second wife (wahine tuarua), and had (tana ko) Rangi-korongata, Uru-pikia, Rori. Rori took (ka moe i a) Hina, and had (tana ko) Pai-mata, Whare-huia. Whare-huia took (ka moe i a) Kiri, and had (tana ko) Rake-tonga, who took (ka moe i a) Tuturu, and had (tana ko) Rake-tonga, who took (ka moe i a) Ra-kera, first wife (wahine tua-tahi), and had (tana ko) Ropiha. Rake-tonga took (ka moe i a) Rawinia, second wife (wahine tua-rua), and had (tana ko) Epiha, Makere, Ruku, Ripi, Tawahi, Katipa Rake-tonga. Awa took (ka moe i a) Ka-huka, third wife (wahine tua-toru), and had (tana ko) Huka-tere, who had (tana ko) Tarake, Kuru. Kuru had (tana ko) Manu-kau, Mutu. Manu-kau had (tana ko) Raniera Te-whiti, Warihi, Toko. Raniera Te-whiti had (tana ko) Raia. Watene, Hanate. Warihi had (tana ko) Aihi, Meretene, Wiripi, Ka-manomano. Mutu had (tana ko) Ta-moho, Taka-haea. Taka-haea took (ka moe i a) Tata-rake, and had (tana ko) Mutu, Huro. Huro had (tana ko) Riria Te-oro-tara, Raiha Te Whiti, Hau-tumu. Ta-moho had (tana ko) Hemi-manu, Riria (of Nga-ti-kahu-koka Hapu—o Nga-ti-kahu-koka). Tiki, the sister of Awa (tuahine o Awa), took (ka moe i a) Tionga, and had (tana ko) Rangi-takahia, who took (ka moe i a) Piki, and had (tana ko) Tawai, who took (ka moe i a) Aweawe, and had (tana ko) Maata Tawai.
Wehi took (ka moe i a) Kiri-hihi, of the Kawe-rau sub-tribe of Nga-ti-tahinga Tribe (o te Kawe-rau o Nga-ti-tahinga), and had (tana ko) Koki, who took (ka moe i a) Reko, of the Nga-ti-mahuta Tribe (o te Nga-ti-mahuta), and had (tana ko) Whakamaru-rangi, who had (tana ko) Mahuta, who had (tana ko) Pawa, who had (tana ko) Uru (female), who had (tana ko) Kereihi Tara-puhi, who had (tana ko) Ra-wha-rangi, who took (ka moe i a) Kuku-tai, and had (tana ko) Te Aho, who had (tana ko) Pare-tohi, who had (tana ko) Wata Kuku-tai, who took (ka moe i a) Hera Kai-whai, of the Nga-ti-mahuta (o Nga-ti-mahuta). Uru took (ka moe i a) Ti-manu-whakarongo-tai, daughter of Kuku-tai (tamahine a Kuku-tai), and had (tana ko) Pare-tohi, who had (tana ko) Tiriti, who took (ka moe i a) Reweti, and had (tana ko) Pare-poaka. Maraea took (ka moe i a) Te-karangi, and had (tana ko) Paraone, Tepaea, Teira. Hina took (ka moe i a) Karu-taka, of Nga-ti-mahuta (o Nga-ti-mahuta), and had (tana ko) Tupa, Rangi-rara. Rangi-rara had (tana ko) Te Ata, Tuhi, Wetere, Paepae. Te Ata took (ka moe i a) Hika, of the Maungaunga Tribe (o te Maungaunga), and had (tana ko) Hohepa Otene, who took (ka moe i a) Rihi, of the Taranaki (o Taranaki). Tuhi took (ka moe i a) Te-po, and had (tana ko) Epiha Putini, who took (ka moe i a) Hera, of Nga-ti-mahuta (o Nga-ti-mahuta), first wife (wahine tua-tahi), and had (tana ko) Epiha Putini. Epiha Putini took (ka moe i a) Miriama, second wife (wahine tua-rua), and had (tana ko) Poihi. Wetere took (ka moe i a) Kahu and had (tana ko) Wiremu Wetere. Paepae took (ka moe i a) Te-aho, first wife (wahine tua-tahi), and had (tana ko) Arama Karaka, who took (ka moe i a) Katene, and had (tana ko) Remo, who took (ka moe i a) Rahera, and had (tana ko) Remo, Mere Kataraina, Wiremu, Nutona, Ripeka, Mihi Nutona, And an infant, Poihipi, Tarati, Hura, An infant. Mere Kataraina took (ka moe i a) Mr. McGinnis, and had (tana ko) Hori, Hira, Harata, Ruihi. Paepae took (ka moe i a) Te-katipa as his second wife (wahine tua-rua), and had (tana ko) Te Kupa, Paora Katipa. Paora Katipa took (ka moe i a) Niu, and had (tana ko) Ririana, Kariana, Kepa. Tahau took (ka moe i a) Mariu (hence the name of the Nga-ti-mariu Tribe (koia te ingoia o Nga-ti-mariu), and had (tana ko) Wehi, Te Apa. Te Apa had (tana ko) Hinu.
Te Wehi gave the land called Auaunga to his niece, on account of her father giving utu (payment) for a murder committed on his people by the Nga-ti-whare of Wai-pa. Horeta killed the men who committed the murder, and Te Apa took this district of Mount Eden [all the Auckland district] from the Nga-ti-whare.
(Na wehi i tuku te whenua a Te-auaunga ki tana iramutu mo tana matua, na tana matua hoki, i utu te kohuru o etahi o tana iwi i a Nga-ti-whare i Wai-pa, i Wai-kato. Na Horeta i patu nga tangata na ratou taua kohuru, a na Apa i tango tenei whenua a Maunga-whau katoa i a Nga-ti-whare.)
Te-uira, Pana-nehu, Mamaua had (tana ko) Rakau-pango, Tapu-ika. Rakau-pango had (tana ko) Weruweru, who took (ka moe i a) Nga-uru-ake, and had (tana ko) Kai-upoko, Hekenga, Tau-pa-hika, Wai-hapua, Nga-rue. Hekenga had (tana ko) Tara-kapara, who had (tana ko) Nga-uru-waha-nui, Whare-paia. Nga-uru-waha-nui had (tana ko) Takerei Te-rau. Weruweru had (tana ko) Taraia. Kai-upoko had (tana ko) Rakau-pango, Tau-pahika, Kihirini Te-kanawa, Hira, Rua-rangi, Reweti-te-aho Kereama Kawe.
E kore e ata whakahaerea atu e matou te ritenga a nga tupuna, a nga matua. Ko ta ratou mahi tenei he whawhai tonu. Kahore he wahi marama i roto i aua wahi, ara, ko te kino a Wai-kato ki Tara-naki, otiia ki Niu Tireni katoa. Ko tana ritenga tenei, he whawhai ta Wai-kato ki Tara-naki, he whawhai ta Tara-naki ki Wai-kato, a, taea noatia te whawhai i te matenga o Hanu, matua o Te Wetini Tai-porutu. Muringa mai ko te ope nui i a Tewaha-roa, a Pohepohe, a Tu-te-rangi-pouri, a Nga-ti-mania poto katoa. Mate atu a Poroaki ma ki Pou-tama i a Nga tiawa. Muringa iho ko te ope nui ano a Wai-kato, a Nga ti-haua, a Nga-ti-mania-poto, a Nga-ti-paoa, a Nga-ti-maru, a Nga-ti-whatua, Nga-puhi. Haere atu ana ki Pou-tama. He mano te
He mea tuku tana kupu ki te karere, he mea ako eia kia tae atu tana karere ki taua hapu o Nga-ti-awa ka waiata atu ai i te waiata nei.
He Hokioi i runga, He Hokioi i runga, hu. Kei te aputa koe na O te rangi e noho ana, Te hoa moenga No Whatitiri-ma-takataka. Hei aha tera?
E tararua marire Ona hikumaro? Rua maro tonu, Ona hakikau, E huhu nei I runga te rangi; Hoki-oi. Hoki-oi.
Te take o te waiata nei, he tono na te Rau-paraha i a Nga-ti-awa i te iwi kua whiwhi i te patu a te pakeha i te pu, kia haere mai hei awhina i aia i a te. Rau-paraha kia toa ai aia i ana hoa kekeri.
Ka tae atu Waikato, ka whakaekea, ka hinga ko Te Hiakai, ko Hore, ko Mama, ko Te Kahukahu, ko Korania. Na te Rauparaha, na Nga-ti-awa i patu. Ka whati, a ka tae ki a Te-kanawa, ki a Te-wherowhero, ki a Te Hura, ki a Toea, ka taimau te riri, a, ahiahi noa. Te whakautu ko Taka-ra-tai o Manu-korihi. Te tino take i ora ai, na Hemi Te Ringa-pakoko, tamaiti rangatira o Nga-ti-mahanga. Na Whakaari tenei tamaiti, he tuakana ki a Wiremu Nero. Na, ka ora i konei a Wai-kato, a, ka noho i te po, ka whano ka awatea, ka haere ki Puke-rangiora. Ka tae te karere, ka rangona, ko tenei Wai-kato mate, e haere atu ana ki tera Wai-kato mate. Ka tutaki ki a raua, ka tangi, he rahi ano te tangihanga i reira. Heoi ano, ka hoki mai i reira. Kahore he iwi hei rite mo Nga-ti-rahiri te rangatira, mo Puke-tapu, mo te Motu-tohe-roa, mo Raua-ki-tua, mo Tau-tara, mo Matatoru, ara, mo tenei iwi rangatira ana whakaaro ki te whakaora i a Wai-kato.
Muri iho ka haere ano Wai-kato, Nga-ti-paoa, Nga-ti-haua, Nga-ti-mania-poto, Nga-ti-mahanga, Nga-ti-hou-rua, Nga-ti-te-ata, Nga-ti-mahuta, hui katoa e 800 topu (ki te pakeha, 1,600). Haere ana, Mokau, Pou-tama, Pari-ninihi, Puke-aruhe, Kuku-riki, Te-taniwha, Wai-tara, Nga-motu, tae noa atu ki Tara-naki. Kaore he tangata—kua whati ratou ki runga ki te maunga. Hoki kau mai ana matou, otiia i patua ano ratou ki runga ki te maunga. Haere mai ana, ka tae mai ki Tonga-porutu, ka hinga ko Wai-kato i Tonga-porutu. Te rangatira i mate, ko Te-raro-tutahi; tana utu ko Nga-ti-tama, e 60 takitahi. Ko Tu-hira, wahine rangatira, i mau i reira. Ka hoki mai ka noho ano ki
Roa rawa, ka tukua mai e Raua-ki-tua, e Tau-tara, e Tewhare-pouri, ka tukua mai ko Ngatata, ki te tiki mai ia Wai kato. Tona take, ko Te-karawa, he tama na Raua-ki-tua, i mate ki Tanga-hoe i a Te-hana-taua o Nga-ti-rua-nui. Heoi, whakaae ana Wai-kato, kihai te tahi hapu i noho. Haere ana, ka tae ki a Nga-ti-tama, ki a Nga-ti-mutunga. (Tona kainga ko Urenui.) Ka haere, kei Te-taniwha, kei Manu-korihi, i Wai-tara, ka noho ki kona taua ope. Ka keria te rua e Wiremu Te Awa-i-taia me tona iwi katoa, ka tuwhera, ka maka iho ano te waipata paura me nga mata kotahi rau, hei taunaha mo Wai-tara. Ka haere kei Puke-tapu, ko Te-motu-tohe-roa i reira. Ka haere kei Nga-motu, ko Raua-ki-tua i reira, ko Tau-tara, ko Matatoru, ko Te-whare-pouri, ko Titoko. Heoi ano, ka oti mai te paii tera wahi, ka haere kei Tarakihi kei O-komako-kahu, ki te pu o Tara-naki. Ka hinga i reira a Tara-naki—i hinga ki Maru, ki te take tonu o Tara-naki Maunga. Heoi, ka whati mai i reira, ka ahu ki O-rangi-tuapeka, ki Wai-mate. Ka horo enei pa e rua, haere tonu atu ki te whai i a Te-hana-taua, a, kihai i mau. Haere tonu, Wai-totara, ka hinga i reira. Ko Tupuna, ko Te-uru-korari, ko Te-ahiahi, o Wai-kato i mate. Na, ka ea i konei te mate o te Karawa, tama o Raua-ki-tua. Na, ka whati mai, tae ana mai ki to matou kainga ki Wai-kato. Whakaaro tonu a Wai-kato ki te mate o Te-hiakai, kihai ano i ea noa. Ka taka nga ra o te haere a Te-ao-o-te-rangi ki Tara-naki, ko ratou e 60 takitahi, ka kohurutia ratou, a, na Te-whare-pouri i ora ai a Te-ao ma. Ka rua take ma Wai-kato. Ko te mahi a Wai-kato he korero tonu ki taua mate ra ano, heoi, ka waiho te tikanga ki a Po-tatau. Huihui kau Wai-kato, kore kau ake. Pera tonu te mahi, a kore kau ake. Ko Te-hiakai he matua keke ki a Po-tatau, ko Te-hiakai ano he matua keke ki a Wiremu Nero; otiia
Ka tohea e te ope ko Puke-rangiora kia whakaekea; otiia ko te take i rongo ki nga parau kei roto i taua pa, a Rangi-wahia, a Te-hau-te-horo—i ki hoki a Te-hau-te-horo, “Ko tenei (ko tana ure) hei patu mo Wai-kato.” Na kona ka takahia te pai a Nga-ti-rahiri e Wai-kato. Mei tukua kia haere i waho, kihai i tae ki Puke-rangiora. Heoi ka tauia tena pa, ka horo. He matenga nui ano i te matenga o taua pa, a, i hinga ano hoki a Wai-kato. Ka kite Nga-ti-mania-poto ka horo a Puke-rangiora, ka riro i a Tu-korehu te whakaaro, ka haere ki te whakaeke i tera pa i Nga-motu. I te taenga ka tauia taua pa. Ko nga iwi i haere nei i mua, ara, ko Muri-whenua, ko Te-ao-o-te-rangi. Ko Wiremu-te-awa-i-taia i noho, kihai i whawhai. Ko te tokomaha o ratou i noho e 340. Ka waiho te riri ki taua ope o muri nei, to ratou tokomaha i tae kite 1,200 takitahi, ka riri, a, kihai i horo taua pa. Ka mate etahi tangata o te ope i kona. Ka hoki mai te ope ki tona kainga ki Wai-kato.
I muri, ka heke aua iwi e noho ana i Tara-naki, ko tona hekenga i ahu atu ki te Tonga. Ka noho ko Puke tapu. Ara, nga ingoa o nga tangata, ko Kapuia-whariki, ko Wai-aua, ko Te-huia, ko Poharama. Ko te pa i noho ai ratou ko Miko-tahi. I tua atu i a ratou ko Nga-ti-rua-nui. Kihai hoki ratou i haere. Kahore kau he tangata i noho i Wai-tara, puta noa i ona rohe katoa. Ka rongo Wai-kato kei te noho ano nga tangata i Miko-tahi, ka hapainga ano ki te patu i a ratou, ka whakapaea ko te Namu, kihai i horo. Ka hoki mai ki te whakapae i Miko-tahi, heoi, ka whakahekea oratia mai ratou, ka noho i Wai-kato. Ko te rironga tenei o Tara-naki i a Wai-kato: no te mea kua whati nga tangata, kahore he tangata hei pupuru. I riro te kaha i Wai-kato, kahore he kaha o Te-rangi-ta-ke.
Muringa iho, ka whakatika ano Nga-ti-mahanga, Nga-ti-tahinga, Nga-ti-te-wehi, Nga-ti-mania-poto, to ratou tokomaha i tae ki te 340 takitahi. Ka haere ano ki Tara-naki. Kimi kau ana tenei ope i te tangata, kihai rawa i kitea. He morehu kau nga tangata nana i mahi nga piharau o Wai-tara. Ko Ihaia ano tenei, e haere tahi nei matou ki te titiro i tona kainga i Wai-tara. Ka makatia ano a Wai-tara e Wiremu Te Awa-i-taia ratou ko ona iwi—ko te maka, he pu pupuhi tangata nei. Ko te tuarua tenei o aku makatanga. Heoi, ka whati mai ano tenei ope ki ona kainga. Heoi, ka puta mai te Rongo-pai i konei. I te taenga mai o taua Rongo-pai ka purutia tonutia e ahau. Ko au tenei, ko Wiremu Nero te Awa-i-taia, kua tango nei i te Kupu o te Atua, me toku iwi katoa. I roto i taua Rongo-pai ka neke haere atu te whawhai a Wai-kato ki a Nga-ti-rua-nui, no te mea, kahore kau he tangata o Tara-naki. He maha ano e tahi whawhai. Muri iho, ko te ope a Wai-kato ki a Nga-ti-rua-nui; te Pa i whakapaea ko Te-ruaki. Ka rongo au kei te whakapaea taua pa ka tahi ka kawea te Kupu o te Atua ki to Wai-kato ope, ki a Nga-ti-rua-nui hoki. E kore e ata whakahaerea e te Rongo-pai me ona mahi. Ko matou i haere e 40 topu. Ka puta ta matou kupu ki Wai-kato hei whawhai whakamutunga tenei
Muri iho ka hapainga atu ano te ope a Muri-whenua ki Tara-naki, ka hinga ko Te-morehu, tona take, ko Ngaro-ki-te-uru. Hoki mai, noho ake, ka tahi ka tino oti te kino ki Tara-naki, ka waiho ko te Rongo-pai anake. I roto i taua Rongo-pai ka whakahokia atu nga tangata i riro herehere mai i a Wai-kato ki Tara-naki. Na taua Rongo-pai ano i kawea ai e Wiremu Te Awa-i-taia raua ko Paratene Te-maioha te maunga-rongo ki a Nga-ti-toa i Ka-rape. Ka puta te kupu ki a Nga-ti-toa kia hoki mai ki Kawhia. Ka puta ta ratou kupu, “Kei to tupuna te wha-kaaro.” Ka hoki mai matou ka tae ki Poneke, ki a Nga-ti-awa, ki a Raua-ki-tua. Ki atu ana matou, “Haere mai, e hoki ki Tara-naki.” Ka whakaae a Raua-ki-tua, “Ae, e tama ma, me tiaki atu ki te kainga, ara, ki Tara-naki.” Ki atu ana matou, “Hoki wahine ake.” Tae ake, heoi ano, ka mutu tena. Ka haere matou ki Kapiti ki a te Rau-paraha, ki a Tope-ora, ki a Te-rangi-hae-ata. Ka noho matou i reira. Ka tae mai a Te Wiremu raua ko Te Rangi-take, ka whiti atu matou ki Wai-kanae. Ko Ihaia Kiri-kumara ano tetahi. Ki atu ana ahau, “E hoki ki Tara-naki.” Whakaae ana ratou. Ki atu ana ahau, “Hoki wahine ake, kaua e hoki tane ake.” Whakaae ana a Nga-ti-awa, homai ana te topuni o Rere-tawhanga-whanga. Ko te Rau-paraha, kihai i whakaae kia hoki ki Kawhia. Ka hoki mai matou ki Wai-kato. Ka rongo a Muri-whenua, a te Kanawa, a Pohepohe, ka hoki mai a Nga-ti-awa ki Tara-naki, whakaae ana ratou. Muri iho ka haere atu a Nga-ti-mahanga, a Nga-ti-
E kore e whakahaerea atu e au ta Nga-ti-mania-poto hokinga, me ta Po-tatau whakahokinga mai i a Nga-ti awa, me tana hoko ano i Tara-naki ki a Kawana Hopihona.
Na, ka tino mau te rongo. Ka tahi ka whakahokia ko Ihaia Kiri-kumara ki to ratou kainga ki Wai-tara. Ka noho ko Ihaia, muri atu ko Wiremu Te-rangi-take. Ka noho tahi raua ki Wai-tara ano. Na, kei ki Te-rangi-take me Niu Tireni katoa, kei ki mai a Nga-ti-awa, i hoki taurekareka atu a Ihaia i Wai-kato ki Wai-tara.
Ka tata a Hape-ki-tu-a-rangi, ki te mate, ka ki ake aia “Mawai e tu taku turanga?” “Ka uia eia ana tama katoa, a kihai te mea kotahi o ratou i hamumu ake. Ka whakatika ake a Te-rau-paraha i roto i te hui Rangatira ka mea ““Maku e whakakapi to turanga, a ka taea e au nga mahi kihai i taea e koe.” A tu ana aia hei Ariki arahi mo Nga-ti-toa, mo nga whawhai takitaki mate, me nga korero taua.
Ka tata a Hape-ki-tu-a-rangi ki te mate, ka huihui te iwi ki aia kia kite i tana hemonga, ka oho ake tana wairua, a ka ki mai aia i tana ui ki te iwi ka mea “Mawai e takahi taku ara?” He nui nga rangatira o te iwi, a kihai te mea kotahi i hamumu ake, a roa noa ka karanga atu a Te-rau-paraha ka mea “maku” a na reira a Te-rau-paraha i tu ai hei ariki mo Nga-ti-toa.
Ka noho te kaumatua nei i Kawhia, no Wai-kato aia, a ka mahi
He tataku tenei mo nga mahi o te whanau-tanga mai o te Rau-paraha, a tae noa ki tona kaumatuatanga.
Tona kainga i whanau ai ko Ka-whia, ko tona matua tane ko Werawera, ko te matua wahine ko Pare-kowhatu. Ka whanau a te Rau-paraha, tokorua ona tuakana, a tokorua ona tuahine, a he potiki rawa aia no te whakapakanga. Kahore i whai tikanga nga tuakana, he rangatira anake tona tikanga.
Ko tenei me waiho nga whakahaere i nga tikanga o nga tataku i te whanautanga mai o te Rau-paraha. Ka whanau aia, he tamaiti pai, he ahua tino pai, ka haere ka pakeke, ka omaoma, ka whakahau atu te tahi kaumatua nei, no te hapu ano ki Nga-ti-toa ko Pou-tini te ingoa, kia haere a te Rau-paraha ki te tiki wai mana, haere tonu, kahore i turi, ka tae ki te wai ka utu mai ka kawe mai ki taua tangata nana aia i whakahau atu; me te tini noa atu o ana mahi pai, o ana mahi pohehe i tona tamarikitanga.
Ka haere ake ka ahua pakeke, ka timata rawa tona wha-kaaro nui mohio rawa hoki ki nga tikanga katoa; e rangi kahore i ata mohiotia, e tona matua, e tona whaea, he tino tamaiti whakaaro aia, ahu ke te mate nui o te papa me te whaea ki nga tuakana, ko te Rau-paraha, kahore i tino mate nuitia e raua, me te noho a te Rau-paraha me te whakaaro i roto i aia.
Kei te mahi ona matua me te iwi katoa i te kai hakari ma te tahi pito ano o taua iwi o Nga-ti-toa, me te panga ona matua me te iwi katoa i te kai ki runga i te tahua, ko te ika me te tuna, me te pipi i whakairihia ki runga i te rakau tarewa ai, me te titiro atu a te Rau-paraha i tahaki Ko te turanga a tana wahine a Marore (ko tana wahine tua-tahi tenei i tona tamarikitanga kihai ano i kaumatua noa, ko ta te maori tikanga hoki tena, he whakamoe i tana tamaiti, i te tamarikitanga, kihai i ata rite nga tau o te tamaiti). No te tirohanga atu a te Rau-paraha kaore kau he kinaki i runga i te turanga o ta Marore, ka tahi ka pouri a te Rau-paraha, a ka tahi ka puta tana whakaaro, ka ki atu ki tana papa, “Me haere te tahi taua ki te patu i a Wai-kato kia mate mai etahi tangata hei kinaki i te turanga a Marore, a taku wahine,” whakaae tonu mai tona papa. No te haerenga o te taua, ka haere tahi ano hoki a te Rau-paraha i taua haere, pupuri noa nga matua kia noho iho aia i te kainga, no te mea hoki e mate ana hoki aia, he mate paipai, kihai aia i whakarongo atu, tohe tonu ki te whai i te nuinga, a hoha noa iho nga matua i te kore ona e whakarongo i te pupuri kia noho, hei aha mana ena pupuri, hei aha mana te mamae e ngau i tona tinana ra, te haere tonu ai ki te whai haere i tona nuinga. No te taenga atu ki te Pa o taua iwi o Wai-kato, ka tahi ka tomokia i te ra e whiti ana, kua kite mai hoki tera, kua ngaro atu te taua ki roto ki te Pa, ka tahi ano ka whakahokia mai e tera, ka whati a Nga-ti-toa ka patua haeretia, i muri rawa a te Rau-paraha e tokotoko haere atu ana, titiro rawa atu aia e whati atu ana a Nga-ti-toa, e patua haeretia ana e Wai-kato, katahi ano ka takotoria atu e ia ki raro ki te whenua, ka puia mai nga rau manuka hei arai mai i aia, kua
Te tahi mahi whakamiharo a te Rau-paraha, mehemea ka rokohanga atu te manuwhiri haere, kua maoa te kai ma tana ohu mara kumara, ki te mea he tauhou nga tangata kai mahi, kahore ano i mohio noa ki nga tikanga a te Rau-paraha mo ana kai mahi, ka pokanoa taua ohu ki te hoatu i a ratou kai ma te manuwhiri, kua noho ra ki te kainga o te Rau-paraha, ka karangatia atu e te Rau-paraha ki nga tangata o taua ohu, “Whakahokia atu a koutou kai, me taka ano te tahi kai ma te manuwhiri, me waiho ano ta te ohu kai mana ano.” Heoi ano whakama noa iho nga tangata o te ohu, a whakapepeha noa iho nga tangata, “Ko te Rau-paraha, ko te tangata, ka ngau te rongo ki nga iwi katoa.” Heoi ano ka kai te ohu ka makona, ka tahi ano a te Rau-paraha ka tahuri ki te taka kai ma te manuwhiri, kua noho ra i tana kainga, ka maoa ka tukua atu ki te manuwhiri, ka kai, ka ora, ka haere.
Kei te whakaukitia (whakataukitia) ano i naia nei e maua nei e te Maori, “Ko te Rau-paraha koe, kia ora ra ano tana kai mahi, ka taka ai te tahi ma te manu-whiri.”
Na ka noho tonu aia i tana kainga i Kawhia, me te haere atu ano nga taua a Wai-kato ki te whawhai atu ki aia, ka mate tetahi ka mate tetahi, me te haere atu ano hoki a te Rau-paraha ki Wai-kato whawhai ai. He takiwa ano ka hinga nui a Wai-kato i a te Rau-paraha, a he wa ano ka mau te rongo, a he wa ano ka whawhai ano, ko Wai-kato ki te whakatari pakanga.
He takiwa ano ka haere atu a te Rau-paraha ki Maunga-tautari, kia kitekite i ona whanaunga, i ona tupuna i a Hape, rangatira o Nga-ti-rau-kawa. He kaumatua toa rawa taua kaumatua. E korerotia ana e te Rau-paraha ma, he tangata mohio rawa ki te whawhai, a ko te tahi hoki tenei o ona pare-kura, ko Kaka-mutu, no Wai-kato tenei parekura, kei roto o Waipa, a he nui noa atu ana parekura ki Wai-kato. Ka noho a te Rau-paraha i te kainga o Hape i Maunga-tautari, ka haere atu hoki ki Roto-rua, kia kite i era whanaunga, a ka mate a Hape te rangatira o Nga-ti-rau kawa, ka moe a Te-rau-paraha i te pouwaru a Hape i a Te-akau, a ko te whaea tenei a Tamihana te Rau-paraha.
Ka hoki ano a te Rau-paraha ki tona kainga i Ka-whia, i nga takiwa kahore he whawhai a Wai-kato raua ko te Rau-paraha whakawhanaunga ana ratou kia ratou, a ka haere a te Rau-paraha ki Hau-raki kia kite i a Nga-ti-maru ia Tu-te-rangi-anini, ia Toko-ahu, ia Hihi-taua, i nga rangatira katoa, a no reira te whiwhinga tuatahi a te Rau-paraha i te pu; na aua rangatira o Hau-raki i homai ki aia kotahi tonu te pu i riro mai ia te Rau-paraha, me nga paura, me nga mata, a e rima nga kariri, tekau ranei. Heoi ano ka hoki mai a te Rau-paraha ki Ka-whia, ka noho i reira, a ka haere ki Kai-para, kia kite i a Nga-ti-whatua ia Awa-rua, i nga rangatira katoa o reira, ka noho i reira ka hoki mai ki Wai-te-mata kia kite i a Kiwi, i te tama hoki a Te-tihi, ka noho i reira a ka hoki mai ki Ka-whia, tera hoki a Te-waka Nene te haere mai ra, tae kau mai a Nene ki Ka-whia, ko te haere a te Rau-paraha ki Tara-naki, haere tonu mai, ki te taha mai ki runga nei, uru tonu mai hoki a Nene, hei hoa ma te Rau-paraha, haere tonu mai-raua, ko te haerenga mai tenei o te Rau-paraha ki te whakataki i tenei pito o te motu ki Kapiti, ko te tau 1817. Ka tae mai ki Tara-naki, haere tonu mai i te taha tika tae mai ki Nga-ti-rua-nui, a mataku ana era iwi oma haere ana i te wehi, ka tae mai a te Rau-paraha ma ki Pa-tea ki Wai-totara, haere tonu mai ki Whanga-nui whiti tonu mai tae mai ki Rangi-tikei, patua tonutanga a Nga-ti-apa, he whakahihi no ratou kia te
Te-whanga-nui-a-tara (Poneke) haere tonu ma tatahi o O-mere, ka kitea atu te kaipuke i waho i Rau-kawa, i waenga nui o tenei motu o tera motu e rere haere ana, ka tahi a Nene ka karanga atu kia te Rau-paraha ka mea, “E Raha, e kite ana koe i te iwi e rere i waho i te moana ra, he iwi pai rawa, mehemea ka riro i a koe tenei whenua, ka tahi koe ka rangatira, ka whiwhi koe i te pu, i te paura” whakaae tonu a te Rau-paraha i roto i tona ngakau, ki nga kupu a tona hoa a Nene. Haere tonu te ope ra i te tahatika ka tae ki Pori-rua, Wai-kanae, O-taki, Manawa-tu, Rangi-tikei, a ka riro herehere etahi taure-kareka o te iwi o Mu-au-poko, o Rangi-tane, o Nga-ti-apa, ki Ka-whia, a ka riro i a te Rangi-hae-ata te tahi wahine hei mokai mana, ko Pikinga te ingoa, a ka moea eia hei wahine mana, he rangatira taua wahine no Nga-ti-apa, he tuahine no Arapata-te-Hirea, haere tonu te ope ka whiti i Whanga-nui, haere tonu
Ka noho a te Rau-paraha ka whakaaro; ka mahara tonu ki te heke mai ki runga nei ki Kapiti. I te ao, i te po tumanako tonu mai nga whakaaro ki Kapiti, ki tera motu ano hoki ki Te-wai-pounamu no te ritenga o ona whakaaro i roto i aia, ka tahi aia ka haere ki Wai-kato, ki te poro-poroaki iho ki a Kuku-tai, kia Pehi-korehu, kia Te-whero-whero, kia Te-kanawa, ki nga rangatira katoa o Wai-kato ka mea atu aia ki aua rangatira. “Hei konei i to tatou oneone, ka haere au ki Kapiti, ki te tango i tera kainga maku, kei whai ake i muri i au.” No te mutunga o ana korero, ka hoki mai aia ki Ka-whia, ko te tau 1819.
Ka timata te heke mai, ka mahue atu a Ka-whia, e rua rau topu ona tangata, nga tane nga wahine, me nga tamariki ko te tahi pito ano o Nga-ti-toa, i noho atu, kia kotahi ma whitu ano te tane hapai rakau, no te ata ka puta a te Rau-paraha i tana Pa i Te-ara-wi, ka tahuna tana whare whakairo ki te ahi ko te ingoa o taua whare ko Te-urunga-paraoa-a-te-titi-matama, ka haere ka piki i runga i te tahi puke maunga i Moe-a-toa, ko te huarahi hoki tera, ka eke ki runga ki taua puke, ka titiro mai whakamuri nga kanohi a te Rau-paraha ratou ko tana whanau, ka kite mai i Ka-whia e takoto atu ana, ka tahi ka puta te aroha ki te kainga ka mahue iho nei, ka tahi ka rara te waha ki te tangi, a ka poroporoaki iho ka mea “Hei konei e Ka-whia, takoto ake ai, ko Ka-whia tangata ka heke ki te Wai-pounamu, ki Kapiti.” Ka tangi i ana tangi, ka mea.
Ko te waiata a te Rau-paraha, i tangi ai mo tana kainga i Ka-whia, i te ra i mahue at taua kainga i a ratou ko tana iwi:—
Tera ia nga tai o Honi-paka Ka wehe koe i au-e. He whakamaunga atu naku Te ao ka rere mai,
Na runga mai o te motu e tu Noa mai ra koe ki au-e. Kia mihi manao au Ki te iwi ra ia. E pari e te tai Piki tu, piki rere Piki, takina (akina) mai Te Kawa i Muri-whenua Te Kawa i Tu-tere. Tena taku manu He manu ka onga noa Huna ki te whare Te hau o Mata-riki Ma (ina) te Whare-porutu Ma (ina) te rahi a Ti-awa (Nga-ti-awa) E kau tere mai ra Ka urupa taku aroha, na-i.
He waiata ano na to Rau-paraha i reira ano:—
Tawari mai te tangata, tawari mai, Pokipoki mai te wahine pokipoki mai; E mahi te mahi koua (kua) mahia; E moe te moe koua (kua) horahia: Inamata ra huri ake nei.
Ka mutu te tangi me te poroporoaki. Ka tahi ka haere, ka tae atu ki te Pa o Te-pu-oho ki Turanga-rua, ka waiho iho nga wahine i reira, kaore e kaha ki te haere, he taimaha i nga kopu, ka noho hoki to te Rau-paraha wahine i reira, he taimaha i te kopu, e tata ana ki te whanau, kia toru te kau pea wahine i mahue iho, i taua Pa o Te-pu-oho, haere tonu to heke ka tae atu ki Tara-naki ki Te-kaweka, ki Wai-tara, ka noho i reira i roto i a Nga-ti-awa, i a Nga-ti-tama, he whanaunga ano ki a Nga-ti-toa.
Ka hoki mai ano a te Rau-paraha whakamuri ano, ko te take hoki, he tiki atu hoki i te hanga wahine i mahue atu ra, i te pa o Te-pu-oho i Turanga-rua, e rua te kau o ana tamariki i haere i taua haere hei hoa mona, no tana haerenga, ka tangi a Nga-ti-toa, i tohe ano nga tangata, ara ona tangata, kia haere kia tokomaha hei hoa mona kihai a te Rau-paraha i pai, i tohe a ia kia rua te kau ano he hoa mona, he tupato hoki no ratou no te rahinga, a i mea hoki ratou, “Akuanei ano a te Rau-paraha,
Ka tae atu ki te Pa o Te-pu-oho tika atu tangi tonu a te Rau-paraha ki te hunga wahine ra, ki tana wahine ano hoki ki a Te-akau, na ko toku whanautanga mai tera, i taua Pa o Te-pu-oho nei i Turanga-rua, ka noho a te Rauparaha i reira, kotahi po, e rua ranei, ka whakatika ka hoki mai ratou ko aua wahine, ka whakawaha mai au e te Rau-paraha, i whaowhina ahau ki roto ki te kete, haere mai ana ratou, no te taenga mai ki Mokau, ki te awa, ka huaki mai te taua o Nga-ti-mania-poto o Wai-kato. E rima topu te taua, ka whakaaro a te Rau-paraha, ka raru ratou, a me pewhea he oranga mo ratou, kua tata mai hoki te taua, ka mea aia me whakanoho te rua te kau wahine ra hei matua, a ka whakanohoia taua matua wahine ki tua i te rae kowhatu, ka whakaputaina a mua o te matua wahine ra ki tua i te rae kowhatu o te timu (tumu) kia mohio mai ai te hoa riri he taua nui te taua a te Rau-paraha, kaore, he wahine kau te matua e noho atu nei, whakakakahu rawa aua wahine ki te kahu waero, ki te ihu-puni, ki te kai-taka ki te para-wai, e tia (kiia) he matua tane, titi rawa ki te rau-kura nga mahunga, “Koia kau mehemea e noho ana i te au o Karewa.” Ka tu hoki i mua o taua matua wahine nei, a Te-akau te wahine a te Rau-paraha, koia ano me te toa tane, kakahuria iho tana kakahu whero, te ingoa ko Huke-umu, ki runga ki aia, he taiaha te rakau ki tana ringa, ka kite mai te taua o Wai-kato i te matua wahine e takoto atu ra, e puata (piata) atu ana te whero o te
Ka ora a te Rau-paraha, kua po rawa kua kii hoki te awa o Mokau, kua tutuki te tai ki uta, a kihai a te Rau-paraha ratou ko tana whanau me aua wahine i whiti i te awa o Mokau i te tai u, ka whakaaro ano a te Rau-paraha, ka raru ano ratou ko ana wahine, akuanei nei ano te taua ra ka hoki mai, a ka nui ake hoki nga tangata o te taua, a ka mate aia me ana wahine. Katahi ka mea atu a te Rau-paraha ki ana tamariki. “E tama ma, tahuna he ahi, kia tatahi nga ahi, a kia nunui te kaanga o nga ahi, kia kotahi te kau ma rua nga ahi, a ka whakanoho nga wahine ki te taha o aua ahi, kia tokotoru nga wahine ki te ahi kotahi, me etahi hoki o koutou o nga tane, a me tu katoa nga tane ki te whai korero, kia kotahi tane e tu, o tenei ahi, o tenei ahi ki te whai korero, me penei nga kupu whai korero, ‘Kia toa e te whanau ki te riri apopo, me ka hoki mai ano ta taua ope, kaua e titiro ki te ao marama.’ “Koia ano te whai korero a nga tangata e tu ra tatangi kau ana te korokoro, me he pu huri whenua, ka rongo mai pea Ha-iki i nga reo o nga tini toa ra, e haruru ana, ara e papa ana nga korokoro ki te whai korero. No te rongonga mai o te taua ra, na reira i oma tonu atu ai, te hoki mai hoki. No te tangihanga o te tahi o nga tamariki o te tahi a ona tangata, ka ki atu a te Rau-paraha ki te matua o taua tamaiti ki a Tanga-hoe “E hoa romia atu to tamaiti, ko au hoki tena tamaiti.” Koia ano ka romia e tana matua ra, raua ko te whaea, a ka mate te tamaiti, he mea hoki kei rongo mai te taua, me te titiro ki te tai kia timu, a ka timu te tai ka ora o ratou ngakau, a haere atu ana a te Rau-paraha ka whiti ki tera taha o te awa o Mokau i waenganui po, haere koa ana, kua hinga nei hoki tana parekura. E ki ana pea Nga-ti-mania-poto. “He tika rawa nga ahi e ka ra, he ahi tangata,
No te taenga atu o te Rau-paraha ki tona rahinga kia Nga-ti-toa, kia Nga-ti-awa, e noho mai ra i te kainga, ka tahi ka rangona, kua hinga te parekura a te Rau-paraha no Nga-ti-mania-poto, toko-rima, whakairia iho te rangatira ko Tu-takaro. No te rongonga o Nga-ti-awa o Nga-ti-tama, ka koa ratou, ka tupekepeke, ka mate hoki ta ratou uto, ka ea hoki to ratou mate e ngaro ra, ka tahi ka rewa a Nga-ti-awa raua ko Nga-ti-tama ki Mokau ki te kotikoti i a ratou tupapaku, hei mahi maori ma ratou hei kai, i nga mahi o roto o te pouritanga; ka tahi hoki ka tukua mai he kai ma te heke a te Rau-paraha ma e Nga-ti-toa, he kumara, he taro, he poaka niho puta, ko wai hoki hei korero, ka tahi ano ka ora taua heke i te kai; mei kore pea te mate i a te Rau-paraha nga tupapaku ra, kihai pea i tukuna mai nga tini kai ra e Nga-ti-awa raua ko Nga-ti-tama. I te pito taenga atu o taua heke kia Te-ati-awa, kaore i tukua mai he kai, he kai ano ia i homai, e hara i te kai pononga.
Kihai i roa te takiwa o te nohoanga iho o te Rau-paraha kia Nga-ti-awa i Tara-naki, kua puta rawa mai te ope a Wai-kato, e waru rau topu, na Te-whero-whero, na te Hiakai, na Mama, na ia rangatira na ia rangatira taua ope, e whai haere tonu nei i ta ratou tangata ia te Rau-paraha, kihai i whakaaro iho ki nga kupu iho a te Rau-paraha i ki iho ra ki a ratou “Kei whai ake i au, noho marire ake i to tatou kainga i Kawhia i Wai-kato.” Ka tahi ka whakaekea e te Rau-paraha te ope a Wai-kato, a ka riri i te awatea, ka kawe te tahi ka kawe te tahi, ka
No te mutunga iho o te patu, o te pare-kura kua po rawa hoki, ka karanga mai a Te-whero-whero-po-tatau kia te Rau-paraha, “E Raha me pewhea au e ora ai?” Ka karanga atu a te Rau-paraha, “Haere tonu i te po na ano, kaua e noho iho, haere kia hohoro” koia ano haere tonu a Wai-kato i taua po ano, tae rawa atu te ope a Nga-ti-tama kia Te-kaeaea-taringa-kuri-wiki-toa, kua oma noa atu a Wai-kato, ko nga ahi e ka ana o nga whare, me etahi o nga tupapaku i riro atu ano i a Wai-kato. Heoi kotikotia iho e Nga-ti-tama, a kei te haehae ano hoki tera kia te Rau-paraha i tana parekura. Heoi ano.
Me timata tenei i nga korero o te haere atu a te Rau-paraha ki Maunga-tautari ki te tiki atu i a Nga-ti-rau-kawa, kia haere mai hei hoa mona ki te tango i te whenua i Kapiti.
I tika atu tana huarahi, i te ara e poka atu ana i Tara-naki ki runga o Whanga-nui ki Tuhua, puta tonu atu ko Taupo, haere tonu atu ki Maunga-tautari, tenei kua huihui mai nga rangatira o Nga-ti-rau-kawa ki O-pepe, he kainga kei te tahi wahi o Taupo, i reira e tatari mai ana ki a te Rau-paraha; no te taenga atu o te Rau-paraha, ka tangi ratou, ka mutu te tangi, ka whai korero a Te-whata-nui ma kia te Rau-paraha, ka maioha mai, he roa te takiwa e ngaro atu ana a te Rau-paraha ki Kawhia, ka mutu
Heoi ano ka pouri a te Rau-paraha ko te tahi kupu hoki a aua rangatira o Nga-ti-rau-kawa, “Me unga e ratou a te Rau-paraha, kia haere ki Ahu-riri,” heoi ano kua pouri rawa a te Rau-paraha, haere ana aia ki Roto-rua, kia kite i era iwi ona i a Tu-hou-rangi, i a Nga-ti-whakaue; no te taenga atu ki Roto-kakahi, ka kite aia ia Tu-hou-rangi, haere tonu atu ki Roto-rua, ka kite i o reira rangatira, haere tonu atu ki Tauranga, kia kite i a Te-waru, a no te kitenga o te Rau-paraha i a Te-waru i tona taenga atu ai, ka ki atu aia ki a Te-waru, “Me haere taua ki Kapiti, he kainga pai tera,” ka kia mai e Te-waru, “E kore au e haere ke i Tauranga, e aroha ana au ki nga motu e tu mai ra, ki Motiti ki Tuhua.” Heoi ano kua rangona rawatia te rongo o te ope a Hongi-hika, e whakapae ana i te Totara i te pa o Nga-ti-maru i Hau-raki, whakapae noa, kihai hoki i taea ka tahi hoki ka whakawarea, a pohehe noa iho nga whakaaro o te hunga i roto i te Pa ka tahi ka taupokina e Nga-puhi, a ka horo taua pa, a he iwi pea o Nga-ti-maru i roto i taua pa, a ka mate i reira nga tamariki o Toko-ahu, ka tahi ka pouri rawa a te Rau-paraha, ki ana mokopuna, ki nga tamariki a Toko-ahu, te tahi pouri ko te nukarautanga a Nga-puhi, ko te
Ka hoki mai ano a te Rau-paraha, ma tona ara ano i haere atu ai, me etahi ano hoki o Tu-hou-rangi ka riro mai i aia, hei tangata mona.
Tae atu ki Tara-naki, roa kau iho ano i reira, ka heke ano, ko te tino Ngahuru tuturu tenei o te tau, haere tonu i te tahatika ka tae ki Nga-ti-rua-nui, haere tonu Pa-tea, Wai-totara, ka kohurutia i reira e tahi o nga tangata a te Rau-paraha, me te pononga tane a Tope-ora, he rangatira taua pori no Tara-naki, no te hapu ki a Nga-mahanga ko Te-ra-tu-tonu te ingoa, ko te take tenei i tahuri atu ai a te Rau-paraha, ki te patu i nga tangata o Wai-totara, a ka mate hei utu mo aua tangata i kohurutia ra hoki. Haere tonu a Whanga-nui, i ma runga i te waka etahi, no Wai-totara aua waka, he mea riro i te whawhai, ka tahi ka whiwhi i te waka, ko te waka nui tonu ia te Rau-paraha, ko te taonga nui rawa tenei ko te waka, ma te waka ka taea ai tera motu a Te-wai-pounamu.
No te rongonga o nga tungane o Pikinga o te wahine o Rangi-tikei i riro herehere ra i tera taenga mai o te Rau-paraha, a moea ana e Te-rangi-hae-ata hei wahine mana, ka haere mai ratou, a ka tae mai ki te heke a te Rau-paraha ki Whanga-nui, a ka haere atu ratou kia kite i a Te-rangi-hae-ata i to ratou tuahine hoki i a Pikinga. Ka pai te rangi, ka rewa mai te heke, a ka tae mai ki Rangi-tikei, ka noho i te puau, ko te mahi a nga tangata o te heke, he haere noa atu ki roto o Rangi-tikei, ki te kimi kai, ki te patu tangata hoki i a Nga-ti-apa, ka noho i reira, kua pai te moana, kua aio, kua kore te ngaru, ka hoe te heke ki Manawa-tu, ka noho i reira i te puau, a ka haere nga tangata o
Kua takoto noa mai te kakai (ngakau) a nga rangatira o Whanga-nui, a Tu-roa raua ko Pae-tahi, matua a Mete kingi ki nga rangatira o Mu-au-poko (Mua-upoko), kia kohurutia a te Rau-paraha, a no te nohoanga o te ope a te Rau-paraha ki O-hau, ka haere mai nga rangatira, o Mu-au-poko, a Tohe-riri, a Waraki, ki te maminga ia te Rau-paraha, kia haere ki Papa-i-tonga he roto kei uta o O-hau, ki te tiki waka. Koia ano, hiahia tonu atu a te Rau-paraha ki te haere, me aha te rongo o te waka, hei waka hoenga atu i tenei motu, a ki tera motu hoki ki Te-wai-pounamu. Ki rawa atu tona iramutu a Te-rangi-hae-ata “E Raha, he aitua toku, he takiri he peke maui, ka mate koe, ka kohurutia koe e Mua-upoko (Mu-au-poko).” Hei aha ma te Rau-paraha, e parahakotia atu ana eia nga kupu a Te-rangi-hae-ata. Tohe noa kia haere te tokomaha i a te Rau-paraha, kihai rawa aia i pai ta te aitua hanga hoki, he whakapowauwau i te ngakau o taua koroheke, a tohe tonu aia ki te haere.
Heoi ano ko te haerenga i haere ai ki roto o O-hau ki Papa-i-tonga, no te taenga atu hoki, kua ahiahi, kua po te ra kua haere ki roto ki nga whare. He whare ke to nga tamariki hoa a te Rau-paraha i noho ai, he whare ke to te Rau-paraha raua ko Tohe-riri, to te rangatira o Mua-upoko. Tera hoki te taua a Mua-upoko te haere mai ra i te po, ki te patu i a te Rau-paraha ratou ko ana hoa, ka moe a te Rau-paraha ka ngongoro te ihu ona, ka karanga atu a Tohe-riri ki aia ka mea atu “E Raha e pari ana to ihu.” Ka maranga ake a te Rau-paraha, kua mohio noa atu a Tohe-riri kei te haere mai te taua i taua po, ko te Rau-paraha ia e noho kuare ana. I haere mai te taua i Horo-whenua. No te taenga ki te awatea, ka huaki te taua ra, a i warea ki te patu i nga tamariki, ka rere mai a te Rau-paraha, ko te hoa ko Tohe-riri kua puta atu ki waho ki te karanga atu i te taua a Mua-upoko, kei tana whare a te Rau-paraha, kaore
Heoi ano, ka tahi ka tupu nga take kino mo Mua-upoko, ka tahi ano ka tahuri atu a te Rau-paraha ki te patu i taua iwi, hoki atu te ata, hoki atu te ahiahi ki te patu, ka mau mai ko Tohe-riri, ka kawea ki Kapiti whakamate atu ai, tarona ai, he tokomaha nga rangatira o Mua-upoko i mate, a moti rawa atu a Mua-upoko he iwi nui ano taua iwi i mua, i te mea kaore ano i patua, no te mahi e patua nei e te Rau-paraha, ka tahi ka ngaro, ko nga morehu i oma atu ki tera whaitua ki Wai-rarapa ki Rua-mahanga.
Ka noho nei a te Rau-paraha, i tenei kainga, ko tona pa tuturu ko Kapiti ko te motu. He takiwa ano ka hoe atu ki O-taki, ka
Tera te hanga mai ra e nga iwi o te takutai o te moana atu ano i Kapiti, a tae noa ki tua o Whanga-nui, ki Wai-totara, ki Patea, Rangi-tikei, Manawa-tu, Wai-rarapa, a Te-whanga-nui-a-tara, i te whakaaro patu mo te Rau-paraha, e tango nei i tana whenua. No te tau 1822, ka tahi ra ano ka rite te hiahia o aua tini iwi nei, kia haere ki te patu i a te Rau-paraha, huia nga iwi nei kotahi mano topu, a koia nei nga ingoa o aua iwi i haere mai ki te patu i a te Rau-paraha. Ko Nga-rauru, ki Wai-totara; me tera iwi ki Pa-tea, Whanga-nui, Whanga-ehu, Turakina, Rangi-tikei, Manawa-tu; ki a Rangi-tane, Nga-ti-kahu-hunu, Nga-ti-apa, Nga-i-tu-mata-kokiri, Nga-ti-kuia, ki tera motu ki Te-wai-pounamu. E kiia ana ngaro katoa te moana i te waka i te rewanga atu ai i Wai-kanae. Kei Wai-kanae nei ano a muri, kua tae noa atu a mua ki Kapiti a kua eke ki uta ki Wai-orua hoe kahupapa tonu ai nga waka, i te hoenga atu ai ki Kapiti, ki Wai-orua i te po, kaore ano i ata rupeke (poto) noa nga waka ki uta, ka tahi ano ka kitea e te Rau-paraha i rangona ki te reo, ki te haruru o te waewae, he tutai (tutei) i haere mai ki te titiro i te pa, ka tahi ka maranga ake te hokotoru a te Rau-paraha i raro i te whenua, kihai i tirotiro nga kanohi ki te ao marama, ka whati te ope ra, kihai i tahuri mai oma tonu atu, hoe tonu atu i runga i nga waka, a patua haeretia tonutia i roto i te wai, e kau atu ana ki runga i etahi o nga waka i waho i te moana e tau atu ana, takoto rawa iho kotahi rau ma whitu. Heoi oma rawa atu, kihai rawa i tahuri mai whakamuri, pango tonu te kohamo, whiti rawa atu etahi o aua waka i whati nei ki tera motu, e ketekete haere atu ana, e aue haere ana ki etahi o ratou kua mate iho nei i te parekura, i Wai-orua i Kapiti. Heoi ano ko te rarunga rawatanga tenei, me te hokinga o te tupu o enei iwi i a te Rau-paraha mate rawa atu kihai i whai wahi mai i muri ki a te Rau-paraha, mehemea, kotahi te kainga i noho ai a te Rau-paraha, ko Wai-orua anake, kia kaua te kainga wehewehe ki te tahi pito o Kapiti,
Ka haere atu te rongo nui a te Rau-paraha o te toa, ki te taha ki te tonga o tera motu o Te-wai-pounamu, ka korerotia atu e nga oranga o te parekura i Wai-orua, “Kahore he tangata hei rite i a te Rau-paraha te toa kahore kau he tangata a te Rau-paraha kia kotahi rau ma whitu topu te tane hapai rakau.” Ko te ingoa a te Rau-paraha ki enei iwi o runga nei, o Kapiti o tera motu hoki, “He atua, he Pakeha;” ki ta maua nei ki atu, ki ta te ope, “Me patu noa atu ki te kakau o te hoe o te waka,” no to maua hinganga i a te Rau-paraha tukua iho ai, kaore he iwi kaore he aha.
Ka rongo a Te-rua-one, rangatira o Rangi-tane ki Wai-rau i te rongo toa o te Rau-paraha, ka tahi ka kiia mai e Te-rua-one, “Kia pena tana upoko, tukitukia ana ki te tukituki patu aruhe.” Ka tae mai taua rongo ki Kapiti ki a te Rau-paraha, “Ko koe tera kua kanga e Te-rua-one, me patu koe ki te tukituki patu aruhe.” Ka mea a te Rau-paraha, “Koia kei a ia,” ka rewa atu te ope a te Rau-paraha, ka whiti atu ki tera motu ki Totara-nui, ka hoe ki Wai-rau, a ka patua taua a iwi Rangi-tane, ka mate, a ka mau a Te-rua-one, tona tino rangatira, ka whakaora-ngia e te Rau-paraha, hei taurekareka mana. Tapa iho te ingoa o tenei parekura, pa horo hoki, “Ko tukituki patu aruhe.” Ko te tau tenei i timata ai te whawhai, me te tango a te Rau-paraha i tera motu ki Te-wai-pounamu, ko te tau 1822.
Ka hoki mai a te Rau-paraha ki tenei taha ki Kapiti, a i utaina mai hoki nga herehere o taua iwi, ki tenei taha whakamarie ai.
Ka haere atu ano te rongo toa a te Rau-paraha ki tera iwi ki Nga-i-tahu ki Kai-koura, a ka rongo a Rere-waka, te rangatira o Kai-koura i te rongo toa a te Rau-paraha, ka tahi ka ki mai a Rere-waka “Kia pena tana takapu (kopu) haehaea iho ki te niho manga” ka rongo a te Rau-paraha i aua kupu, ka mea aia “Koia kei aia” a waiho rawa taua kanga hei ara atu mo te pakanga ki a Nga-i-tahu.
Ano ka tae ki te raumati ka rewa atu te ope a te Rau-paraha, kotahi rau ma-whitu, ka tae mai koki a Te-pehi i Ingarangi, a ka haere tahi raua ko te Rau-paraha ki Kai-koura, a ka patua tera iwi a Nga-i-tahu, kihai i rere, kihai i aha, ko nga morehu i oma ki runga ki Tapuwae-nuku takoto rawa iho e waru rau topu nga mea i mate, he nui rawa te tangata o taua iwi, a ka mau a Rere-waka, te rangatira o taua iwi i a te Rau-paraha, ka whakaorangia, a ka kawea mai ki Kapiti whakamarie ai. Tap a iho tenei parekura, me tenei Pa horo “ko Te-niho-manga.”
Ka mate nei a Kai-koura, a O-mihi i a te Rau-paraha, ka tohea e Te-pehi kia haere ki Kai-apohia, ki te Wai-pounamu, ka ki atu a te Rau-paraha “Kaua, me hoki tatou, ka mate ano tenei iwi, me hoki tatou ki Kapiti.” Hei aha ma Te-pehi, ma te tama a Toitoi, tohe tonu, a ka whakaaetia atu e te Rau-paraha. Ko te haerenga ma uta ki Kai-apohia e rima te kau topu nga tangata, ko nga rangatira anake, ko te nuinga i waiho iho i O-mihi hei tiaki i nga waka, i nga taurekareka. No te taenga ki Kai-apohia ki te Pa, ka ki atu ano a te Rau-paraha ki a Te-pehi, “Kia tupato te haere ki roto ki te Pa, kei mate koutou, he aitua toku he moe kino taku i te po nei.” Hei aha ma te tangata kua riro ke te wairua i te mate. Haere ana a Te-pehi ma ki roto ki te Pa, a no te tapokoranga atu ki roto ki te Pa, ka rongo rapea ki te pai o te korero, ki te rekareka o nga mahi a Tama-i-hara-nui a tona rangatira, na reira i wareware noa iho ai te ngakau tupato a Te-pehi ratou ko ana hoa rangatira. No te ata po ka patua a Te-pehi ma, takoto iho e rua te kau, rangatira kau, kahore he tutua, koia anake ko te rangatira o Nga-ti-toa. Ko
Hoki mai ana a te Rau-paraha, ka tae mai ki te nuinga i waihotia iho ra i O-mihi, a ka hoki mai aia ki Kapiti, ko te tau tenei o te Rau-paraha ki Kai-koura ki “Te-niho-manga” ko te tau hoki i kohurutia ai a Te-pehi ma, i Kai-apohia i te tau 1823.
Roa kau iho a te Rau-paraha e noho ana i Kapiti ka tae atu te heke a Rere-tawhangawhanga ka noho taua heke i Wai-kanae, ko te tau i tae mai ai ko 1824. Ka noho a te Rau-paraha i Kapiti, me te ngau kino tonu te mamae o te ngakau aroha ki a Te-pehi ma i kohurutia ra e Nga-i-tahu, ka noho ka whakaaro a te Rau-paraha, “Me aha ra e ea ai te mate a Te-pehi ma, e kore e ea ki te parekura, ki te Pa horo, erangi me kohuru ano ka ea ai.” I aia e whakaaro ana i enei whakaaro, ka puta rawa mai ano tetahi kaipuke i te rae o Taheke, kua karangatia e nga tangata “He kaipuke, he kaipuke.” Heoi ano kua whakaaro rawa a te Rau-paraha “Akua nei, kua mana rawa ano aku whakaaro e awhitu nei, kai (kei) te kaipuke nei, hai (hei) kawe i au ki a Nga-i-tahu ki te tiki i a Tama-i-hara-nui.”
Kua karanga rawa a te Rau-paraha kia toia tana waka kia haere aia ki runga ki taua kaipuke, kua rewa te waka, kua hoe rawa, kua tae atu ki te kaipuke, kua korero atu ki te rangatira “E kore ranei koe e pai ki to kaipuke hei uta i au ki Whanga-roa, ki te tiki atu i a Tama-i-hara-nui, maku koe e utu ki te muka, ka tomo to kaipuke i au, he nui aku iwi ki te haro muka mau;” ka whakaae mai taua rangatira a Kapene Tuari, kua ora te ngakau o te Rau-paraha, ka rere atu taua kaipuke ki Whanga-roa i tera motu, ki te tiki atu i a Tama-i-hara-nui, kotahi rau nga tangata hoa haere a te Rau-paraha, i eke atu i runga i taua kaipuke, ki Whanga-roa, ka riro mai a Tama-i-hara-nui, me te
Ko Tama-i-hara-nui, i utaina atu ki runga ki te waka e te Rau-paraha, a kawea atu ana ki O-taki kia kite aua pouwaru, kei a ratou te whakaaro kia ora, a kia mate a Tama-i-hara-nui, no te taenga atu ki O-taki ka ki mai a Tama-i-hara-nui ki a te Rau-paraha “Kia whakaorangia aia” ka ki atu a te Rau-paraha “Mehemea he mate noku ake e tika ana, ka ora koe i au, ko tenei he mate no Nga-ti-toa, e kore e taea e au.” No te kawenga atu ki Wai-tohu, he kainga kei O-taki kia kite nga pouwaru, a Tiaia te pouwaru a Te-pehi, ka tahi ka patua, ka whakairihia ki runga ki te rakau tarewa ai, ka mate, kihai a te Rau-paraha i kite i te matenga.
Ka tahi ka utaina taua kaipuke ki te muka, ka tomo, rere koa atu ana ki tona kainga i rere mai ai, ko te tau tenei 1825 i tikina atu ai a Tama-i-hara-nui ki Whangaroa i runga i te kaipuke.
Ka noho a te Rau-paraha i Kapiti, kei aia anake te mana nui o tenei pito, me nga tangata katoa, ko Turakina, ko Whanga-ehu, ko Rangi-tikei, ko Manawa-tu, haere katoa mai ki konei ki Horo-whenua, ki O-taki, Wai-kanae, Pori-rua, Whanga-nui-a-tara, Wai-rarapa atu ana ko enei whenua i aia ake te mana.
No te taenga mai o Rere-tawhangawhanga ki Kapiti nei, ka tukua atu ko Wai-kanae ki aia, a ko Te-whanga-nui-a-tara (Poneke) i tukua atu ki a Po-mare, kia Nga-ti-mutunga, i moe hoki a Po-mare i te tamahine a te Rau-paraha i a Tawiti na reira i tukua atu ai a Poneke, a Wai-rarapa ki a Po-mare.
No te tau 1828 ka tae mai te teretere a Te-ahu-karamu, ko te ingoa o taua teretere nei “Ko te kariri tahi.” Ko te tikanga o tenei ingoa o “Te kariri tahi” mehemea ka purua te paura ki te waha o te pu, ka tika tonu iho ki te puta-kuihi, ki te ngutu-parera, no te mea i houa te puta-kuihi kia nui, na reira i rere tonu ai nga paura, peratia ai e te maori tenei ritenga mo te whawhai tu tata tonu, kia tere ai te pupuhi atu ki te hoa riri.
Ko te haere mai a Te-aha-karamu, he korero mai ki a te Rau-paraha, “Kia whakaaetia atu a Nga-ti-rau-kawa, kia haere mai” ka mea ano aia “Hua noa i kawe tikanga ai, i kore ai e rongo mai ki te reo i to taenga ake ra ki Maunga-tautari, ki O-pepe, e ki ana ‘E toa, e riro mai a Here-taunga i au i a Nga-ti-rau-kawa.’ Ko tenei e te Rau-paraha, he rawa au a Nga-ti-rau-kawa, tika rawa koe, hua noa i kape ai i to reo e tika hoki ahau a Nga-ti-rau-kawa; tona tukunga iho he mate, ko tenei ki te tae mai ahau a Nga-ti-rau-kawa ki to taha ki Kapiti ka rongo tonu au ki a koe.” Ka mutu te korero a Te-ahu-karamu, ka whakaaetia atu e te Rau-paraha ki a ia kia haere mai a Nga-ti-raukawa. Ka hoki a Te-ahu-karamu, ka tae ki Maunga-tautari, a ka heke mai a Nga-ti-rau-kawa, ka tae mai ki Kapiti a Te-
Ko nga ingoa o aua kainga i tukua atu nei ko Tura-kina, Whanga-ehu, Rangi-tikei, Manawa-tu, Horo-whenua, O-hau, Wai-kawa, O-taki, Kuku-tau-aki. Heoi ano kua nui rawa nga iwi a te Rau-paraha, kua noho rawa a Nga-ti-rau-kawa, a Tu-hou-rangi ki aua kainga.
Ka noho a te Rau-paraha, i Kuku-tauaki i O-taki, hei kainga mona, hei huihuinga mai mo Nga-ti-rau-kawa i nga takiwa e puta mai ai nga whawhai a nga iwi kia Nga-ti-rau-kawa.
Ko te tau tenei 1829 o te heketanga mai o Nga-ti-rau-kawa i a Te-heke-mai-raro. Heoi ka noho ki te mahi kai; kua hinga mai hoki tera pito o Nga-ti-rau-kawa i a Whanga-nui i heke atu ki reira a Te-rua-maioro, kihai i rere a Nga-ti-rau-kawa i a Whanga-nui, mate katoa ko etahi rangatira o Nga-ti-rau-kawa i whakaorangia, he mea ki atu e te Rau-paraha ki a Te Rangi-whakarurua kia wakaorangia a Te-puke raua ko Te-ao tona teina. Heoi ano nga mea i ora, i tukua mai hoki kia haere mai ki a te Rau-paraha ki Kapiti. No te roanga e noho ana a Nga-ti-rau-kawa i Kapiti i O-taki, ka huihui mai a Nga-ti-rau-kawa ki O-taki; i reira a te Rau-paraha, ki te korero mai ki a te Rau-paraha kia whakaae aia kia haere atu ki Whanga-nui tetahi ope hei takitaki i te mate o Te-rua-maioro, o tera Nga-ti-rau-kawa i mate ra ki Wha-nga-nui, mo te roanga o te tohe o nga rangatira o Nga-ti-rau-kawa, ka tahi ka whakaae a te Rau-paraha, a ka rewa te ope a te Rau-paraha, ko Nga-ti-awa hoki i uru ki taua taua ope, ka haere te taua nei ka tae ki Whanga-nui ki Putiki-whara-nui, ko te Pa tera a Whanga-nui, a kotahi mano topu o
Na te tau 1832, ka rewa te ope a te Rau-paraha ki tera motu ki Kai-apohia, e ono rau topu taua ope, ko Nga-ti-awa, ko Nga-ti-rau-kawa, ko Nga-ti-tama-te-ra, ko Taraia raua ko Te-rohu tama a Tu-te-rangi-anini ka whakawhiti atu ki tera motu, a ka huihui mai ano a Nga-ti-toa i Tai-tapu, i Rangi-toto, i te Hoiere, ka huihui mai ki tenei e noho atu nei i Wai-rau, ka tae atu te ope a te Rau-paraha ki reira, ka huihui ki reira ka hoe haere i te taha tika, a ka tae ki Kai-koura, ka tauria te pa o nga toenga iho o tera patunga i a Te-niho-manga, ka horo te Pa ka patua etahi, ka whakaorangia etahi hei taurekareka, a ka
Awhea to ure ka riri? Awhea to ure ka tora? Tukua te ihu ki te tamaiti. Me pewhea; ka kite koe I nga tai whakamanamana. Te toa haere ana, Ka riro he Rongo-mai-whiti.
Koia ano me te whatitiri e papa ana i te rangi, ngaueue ana te whenua i te ru o te waha o te tangata, ka koa ra hoki. Heoi ano kua ngaro te taua ki roto ki te Pa, kua tangi te patu, kua horo tera, kua kau haere i te roto, me te parera e pango (mangu) ana i roto i te wai (roto), kapi katoa te roto a Taru-tu, e ono rau ki roto i Kai-apohia, e ono iho ki te mate, ma te wahine, ma te tamariki ka nui ake.
Ka mate nei a Kai-apohia, ara ka horo: ka rewa atu te ope ki Te-whanga-raupo, a ka horo hoki tera pa a Ri-papa, ka mate nga tangata, ka rewa ano te ope, ka tae atu ki Whanga-roa ka tauria tera pa a O-nawe ka horo ano e toru rau ki taua pa, kihai i rere te tahi kihai i aha, haere tonu te ope nei ki tua mai o Te-wai-o-te-mate patu ai, ka mate nga tangata o reira, ka hoki mai te ope ki Kapiti ka utaina mai nga herehere ki Kapiti whakamarie ai. No te taenga mai o te ope ki Wairau ka noho iho etahi o Nga-ti-toa i reira, a ko etahi o ratou i haere tonu atu ki Te-hoiere, ki Rangi-toto, ki te Tai-tapu, ko te Rau-paraha ka hoki mai ki Kapiti, ratou ko Nga-ti-rau-kawa ko Nga-ti-awa.
Ka tae ki Mei i te Makariri, ka u mai nga kaipuke patu tohora ki Te-whanga-nui i Wai-au i tera motu, ka hoe atu a te Rau-paraha i runga i tana waka ki Te-whanga-nui, ka kite i nga rangatira kaipuke patu tohora, he nui rawa nga kaipuke me ka tu mai ki taua kainga, he kotahi rau nga kaipuke i te turanga mai. No Ingarangi etahi. No te Wiwi etahi. No Puruhia etahi. No Tenemaka etahi. No Peina etahi, no nga iwi katoa o te ao, a no Merika, ka tu i reira ki te patu tohora, ka tae ki te marama e ngaro ai, e mutu ai te tere o te tohora, ka rere katoa nga kaipuke ki waho ki te moana ko nga kaipuke kua kii i te hinu, ka rere tonu atu ki ona kainga i Ingarangi ki whea noa atu, kia riro katoa hoki nga kaipuke, ka hoki mai hoki a te Rau-paraha ki enei iwi ona i Kapiti nei, he tirotiro haere tonu tana mahi i ona iwi i nga hapu o Nga-ti-toa i tera motu me nga iwi e noho nei i Kapiti. He takiwa ano ka haere ki Te-tai-tapu, ko ta te maori taonga nui e mahi ai, he muka hei hoko paura, me te pu,
No te taenga mai o Te-whakapono i te tau 1839, na maua ko Matene-te-whiwhi i tiki ki Toke-rau te tahi Minita kukume mai ai, ki tenei pito o te motu nei, hei whakamutu i nga hiahia whawhai a te Rau-paraha. Mei kore Te-whakapono, kua tae
Kati enei korero mo nga haerenga, a mo nga whawhai a te Rau-paraha ki tenei pito, me timata ki te korero o te porangitanga o nga pakeha o nga tangata-maori i Wai-rau o te matenga o Wairaweke [Wakefield].
Te tikanga o tenei whawhai ki Wai-rau i te matenga o etahi rangatira pakeha i te tau 1843, he raruraru, he maminga na te tahi rangatira kaipuke patu wera; ko Kapene Piringatapu nana i maminga a te Rau-paraha ki te pu-nui i homai hei hoko mo Wai-rau, tuhituhia ana nga pukapuka e taua pakeha ki te reo pakeha, e mea ana nga kupu o taua pukapuka kua riro rawa i taua pakeha te whenua i Wai-rau. Kaore a te Rau-paraha ma i mohio ki nga korero a taua pukapuka, tuhia kautia o ratou ingoa ki taua pukapuka. Ko te tahi kupu a taua pakeha o Piringatapu kia te Rau-paraha, “Mehemea ka kite a te Rau-paraha ma i te tahi rangatira kaipuke manu-wao, me hoatu taua pukapuka kia kite aia, kia mohiotia ai a te Rau-paraha ma, he rangatira ratou a te Rau-paraha ma.” Whakaaro ana a te Rau-paraha, “Koia ano he tika tonu nga pukapuka me nga korero a taua pakeha.” No te taenga mai a te Rau-paraha ki Kapiti nei i tana hokinga mai i tera motu i te wahi e tata ana ki Wai-rau; ka hoatu aua pukapuka ki tana pakeha hoko muka, ki a Te Hawea, ka korerotia e taua pakeha, ka mea atu a Te Hawea ki a te Rau-paraha, “Kua riro katoa to whenua i Wai-rau i te pakeha i a Kapene Piringatapu i utua ki te pu-nui, ki a koutou.” Ka pouri a te Rau-paraha, a wawahia ana aua pukapuka, a takuna ana ki te ahi e nga rangatira katoa o Nga-ti-toa i noho i Kapiti me nga rangatira i noho ki tera motu, a no te taenga mai o Wairaweke [Wakefield] ki tera motu ka noho nei i Whakatu [Nelson] a i Poneke, a ka haere ki Wai-rau, whaka-rite ruri whenua ai, kaore nei a te Rau-paraha i
No te tahi whakararurarutanga a te Rangi-hae-ata i nga pakeha i Here-taunga i Poneke [Hutt] ka pouri hoki a te Rau-paraha ki te kuare a te Rangi-hae-ata, ki te pupuri kau i te kainga a te Pakeha, kua utua mai nei ki a te Rau-paraha a ki aia hoki ki a te Rangi-hae-ata nga utu e rua rau pauna moni. Ka nui te tohe a te Rau-paraha kia te Rangi-hae-ata kia
No te hopukanga a
Tupu ake ko au ko tana uri, ko aku whakaaro o taku tamarikitanga tae noa mai ki tenei ra ko te aroha anake ki te whakapono ki te Atua me te maunga rongo ki te pakeha, ki te tangata maori hoki, kia huia kia kotahi tonu te iwi ki tenei motu me te ture kia kotahi.
E hoa ma kei pohehe koutou, i te oranga o a matou kaumatua, he iwi pewhea ranei a Nga-ti-toa? maku e ki atu kia koutou, ko
E he ana nga kupu a Te-kooti whakawa whenua i ki, “I patipati a te Rau-paraha i nga tangata kia pai ai ki aia hei hoa mona kia ora ai nga iwi o konei.” He rawa taua kupu, kaore rawa he iwi i kaha ki aia i tenei pito; mai ra he iti rawa a Nga-ti-toa a te Rau-paraha i tona hekenga mai ai. Nana hoki i tuku atu tena motu ki te Pakeha, me tenei motu hoki.
He whakapapa tenei i nga tupuna, a te Rau-paraha, me whakahoki iho e au ki te tupuna o muri rawa nei o te ao nei:—
Nga korero mo te Rau-paraha raua ko te Rangi-hae-ata, he mea tuhituhi reo pakeha e te Teira minita o te Hahi Ingarangi, koia i kore ai he korero reo maori mo aua Rangatira maori i konei.
Whai hoki ko nga korero mo
Nga mahi a te Rau-paraha ratou ko Wai-kato, he mea tuhituhi reo pakeha e te Tapeta Roia, ra reira i kore ai he reo maori mo aua korero i konei.
Ko nga korero mo te Rau-paraha i haere ai ki te patu i Nga-i-tahu i te Wai-pounamu he mea tuhituhi reo pakeha e te Tapeta Roia, koia i kore ai he reo maori mo aua korero i konei.
Nga mahi a te Waha-roa i Roto-rua, he mea tuhituhi ki te reo pakeha e te Tapeta Roia, na reira i kore ai he reo maori mo aua korero i konei.
He mea tuhituhi no pakeha te taua patu a te Rau-paraha mo Rere-waka e te Hoterena, na reira i kore ai he reo maori mo aua korero i konei. E ngari ko nga korero a Nga-ti-hau mo taua taua ra ano, kua taia ki te reo maori i tenei wahi o te pukapuka nei.
I nga ra nei ano, e parau whenua ana nga pakeha i te takiwa o te wahapu o O-takou, a ka kitea te Tiki pounamu, he mea tawhito noa atu. I nga ra o mua noa atu, i patua nga pakeha ki reira, a i mate ano hoki nga maori i taua parekura, a na te tahi pea o nga maori i mate i taua whawhai ra taua tiki. He hei-tiki pai rawa taua manatunga nei.
Ka haere a te Rau-paraha ki Roto-rua i te wa ona e ahua taitamaiti ana ano, tae atu ratou ko tana ope haere, kua tae ake ki reira te ope manuwhiri hoko kakahu a Nga-puhi; ko Te-waero te rangatira o taua ope o Nga-puhi; ka patua a Te-waero ma e te Rau-paraha, mate iho o Nga-puhi i a te Rau-paraha kotahi ma wha takitahi; a i ora ai a Te-waero, he mea huna a Te-waero e Te-kore i roto i te rua kumara. Ka mate ra te patunga nei ka haere a te Rau-paraha ki Taupo, a ki te Roto-a-ira, a Whanga-nui, a Ka-whia. Tae atu a te Rau-paraha ki Kawhia ka tae ake a Tu-whare ki reira a ka unga a Tu-whare e te Rau-paraha kia haere te hapu a Tu-whare hei haumi mo ratou ko te hapu a te Rau-paraha, a ko te Rau-paraha te upoko o taua hunga katoa.
Ka haere mai aua hapu i Kawhia noho rawa mai i te wahapu o Whanga-nui i te taha ki te akau mai o Wai-to-tara, ka noho ratou i reira a pau noa nga ra o te Marama, he mea i warea ai ki reira, he kore no ratou e whiti i te awa o Whanga-nui i te waka kore, a ka mahi ratou i te moki i reira, he mea mahi aua moki i te roto i Koko-huia, ano ka oti aua moki ka whiti ratou i te awa, a ka haere a Wai-rarapa atu ana; ka patua e ratou nga tangata o Wai-rarapa, a ka mate te rangatira o Wai-rarapa i a ratou a Te-rori. Ka kite a Tu-whare i te kaipuke paea ki uta, a ka ki atu aia kia te Rau-paraha, “E Raha, tenei te whenua pai hei nohoanga tuturu mo koutou ko to iwi, he mea hoki ko te whenua tenei e uria ana e te Pakeha, a ma te Pakeha koe e nui ai; a ma te Pakeha koe e whiwhi ai i te taonga, a e kore ai to patu e rapu i te taonga o tera iwi, o tera iwi e riro mai ai i a koe,” ka whakaae atu a te Rau-paraha.
Ka hoki te ope nei, ka haere a Tara-naki me te patu haere i o reira iwi, a ka noho ratou i Ti-hoi. Roa kau iho ano ka hoki mai ano ratou ki Whanga-nui, i haere manuwhiri mai taua haere a ratou, a ka haere a O-hau, a ka kohurutia e ratou i reira etahi o nga tangata o Horo-whenua a ko te timatanga
He pu a te Rau-paraha ma, na reira a te Rau-paraha ma i toa ai ki te riri ki nga iwi mau patu maori.
Ka tu a te Rau-paraha ka riri ki nga iwi o Whanga-nui, a i riro te pu a te Rau-paraha i a Paora-turanga-pito. He mano tini Whanga-nui i taua parekura, i te mea kahore kau he kainga o Whanga-nui i noho, i rupeke (poto) katoa ki taua whawhai. Ka maranga taua ope nei ki te patu i a te Rau-paraha, a ka haere ka tae ki Wai-mea, ka mau a Tu-roa ki te patiti ka hoatu ki a Paora-turanga-pito hei patu i a te Rau-paraha, me te waiata atu a Tu-roa i te waiata ki a Turanga-pito. Ka tae atu te ope ra ki Kapiti ka tu ka whawhai, a ka toa taua mano, a ka mate hoki etahi o ratou, a ka mau herehere etahi ano o ratou, ka tae a te Rangi-ma-iri-hau ki a te Rangi-hae-ata, kia ora ai aia i te patu, ka mau a te Rangi-hae-ata ki a te Rangi-ma-iri-hau, ka turakina ki runga ki te ahi, a tahuna oratia ana a te Rangi-ma-iri-hau eia. I moe a te Rangi-hae-ata i te whanaunga o te Rangi-ma-iri-hau, koia te whakaaro o te Rangi-ma-iri-hau i mea ai e kore aia e patua e te Rangi-hae-ata. Nei koa kua toa a te Rau-paraha, ka houhia ki te rongo.
No muri iho o taua parekura nei i haere ai a te Pehi ki tawahi ki Ingarangi, a no muri i a te Pehi ka patua a te Moa-upoko e te Rau-paraha, a moti ana taua iwi nei i a te Rau-paraha. Ka maranga ano te ope taua a te Rau-paraha ki te patu i nga iwi o Whanga-nui, tae kau atu tana ope ki Whanga-nui, ka hoki mai
ka tu te whawhai a te Whata-nui i Rangi-po, a ka mate a Nga-ti-maka, a ka tu te whawhai a te Rau-paraha ki te Pa i Putiki, ka mate o taua pa ra hoko rima, a ka tu te whawhai a Whanga-nui ki te Pa nei ki te Paka-kutu, a ka horo taua Pa i a Whanga-nui, a ora iti ka mau a te Rau-paraha.
Mei reira ka hoki mai a te Pehi i tawahi me nga pu, a no taua wa ra ano i patua ai te tino tangata nei a te Kekerengu e Nga-i-tahu, he hoa pono a te Kekerengu na te Rangi-hae-ata, a ka tu te taua a te Rangi-hae-ata ka patua te hunga na ratou i kohuru a te Kekerengu.
Ka hoe a te Rau-paraha ki te Wai-pounamu, a kohurutia ana a te Pehi me ana hoa e wha takau e Tama-i-hara-nui i roto i tana Pa i Wharau-po. Ka whiti mai a te Rau-paraha ki Kapiti a ka tutaki aia ki a Tuari me tana kaipuke, ka tono a te Rauparaha kia rere te kaipuke nei ki Wharau-po.
Ka haere a Tu-te-hou-nuku, te tama a Tama-i-hara-nui kia Nga-i-tahu ki a Tiaki-tai kia haere aia i a Tu-te-hou-nuku ki te patu i a te Rau-paraha, mei reira ko te Rau-paraha i te roto i Ka-para(pare)-te-hau, e patu parera Pu-tangitangi ana. Ka huaki te taua a Tu-te-hou-nuku raua ko Tiaki-tai ki a te Rau-paraha, ko nga waka katoa a te Rau-paraha e takoto maroke ana i uta, he kotahi anake te waka e maanu ana i te wai, ka whati a te Rau-paraha me te rua te kau topu, tane, tamariki,
No matou tupuna iho ano tenei Motu, a tae noa ki nga ra i puta mai ai nga whawhai i te Rau-paraha ki tenei Motu whawhai ai, kaore kau he take, kotahi ano tona take i roto i a ia, ko kai tangata anake; tikina mai ko Wairau, ka riro atu ko te tangata anake i te rau o te patu, ka mahue te whenua, ka hoki mai ano. Ko Kai-koura, ko Kai-a-poi, ka hinga, kainga ana tetahi e tetahi, kai ana tetahi i tetahi, mahue katoa nga rangatira o Nga-ti-toa i runga i te kaha o Nga-i-tahu ki te whawhai kia Nga-ti-toa, riro atu ko te tangata anake i te rau patu, ka mahue te whenua, ka tikina atu ki te Pakeha. Ka riro mai ko te kaipuke, ka tikina mai ko te Mai-hara-nui (Tama-i-hara-nui), he kohuru tenei, i tikina hunatia mai, riro atu te tangata i te rau patu, mahue iho te whenua, ka hoki mai ano ko Kai-a-poi, ka riro atu ko te tangata anake i te rau patu, ka mahue te whenua ki nga iwi nona te whenua. Katahi ano ka whakatika a Nga-i-tahu ki te whawhai, whai atu ana ko Paruparu-kahika, ka oma a te Rau-paraha ki te moana, ka patua haeretia ki te one o Kapara-te-hau, ka whaia tonutia, tae noa ki o Rau-moa, he whawhai nui tenei, ka mate katoa nga rangatira whawhai a te Rau-paraha ki tenei whawhai. Ko Rau-moa tenei parekura. Muri iho ka hoki mai ano ko te Pu-oho tenei me tana ope nui, ka hinga ano i a Nga-i-tahu, kaore tetahi i ora, mate katoa, ko te Waha-piro anake i ora i a Tai-a-roa te whakaora, ka ata whakahokia paitia e nga rangatira o Nga-i-tahu hei tohu aroha mo ratou kia te Rau-paraha raua ko te Hiko. Ko Tutura tenei parekura, me te pa horo.
Ko Rangi-tane pea ratou ko Nga-ti-kuia nga iwi i noho i te Ana-tio i nga ra o mua noa atu, i nga ra i u tuatahi mai ai te kaipuke ki reira, a ko ratou nga iwi i puhia e nga pakeha i nga poti i u ki Totara-nui, i te mea hoki ko te wahi tera e tohutohungia ana e nga tino kaumatua, o te matenga o te maori i te pakeha i nga ra o mua noa atu.
Ka whiti mai te ope taua a te Rau-paraha raua ko Te-kanae i te Whanga-nui-a-tara, a ka haere taua ope ma te akau o te taha ki te tokerau; ko Nga-ti-toa, ko Nga-ti-awa, nga iwi o te taua nei, a ka haere ratou a Kai-a-poi, a ka patua e ratou i reira, a Nga-ti-tu-ahuriri me Nga-i-tahu, a ka hoki atu a te Rau-paraha i reira ki Ka-pare-te-hau ki te kohi kuku mana i te akau, a ka huakina aia i reira e Nga-i-tahu. Toko ono ano nga hoa a te Rau-paraha, a ko era i mate katoa, a i ora ai a te Rau-paraha he mea ruku atu eia ki te waka a Nga-ti-awa, a ka hoki a te Rau-paraha ki era o tana iwi e noho ana i Rangi-toto, a ka kiia kia hoki a te Rau-paraha ki tana kainga i Kapiti.
Ko Te-niho raua ko Takerei ratou ko a raua iwi o Nga-ti-toa, o Nga-ti-ra-rua, me Te-kohue ratou ko ana iwi o Nga-ti-awa, o Puke-tapu me te Miti-tai, me Te-pu-hou ratou ko Nga-ti-tama, i oho katoa enei iwi, a ka haere ki Ao-rere, a ka tauria a Nga-ti-apa e ratou i reira, a ka patua taua iwi e ratou, ko etahi o taua iwi i patua, ko etahi i whakaraua, me a ratou herehere o Nga-ti-tu-mata-kokiri, a nohoia ana taua whenua, e Pu-hou raua ko Te-kohue, a ka haere a Te-niho raua ko Takerei ratou ko ta raua taua i te akau ki te ra to a Hoki-tika atu ana, a ka mau a Tu-huru i a ratou, a whakaraua ana a Tu-huru, koia hoki te tino rangatira o te iwi nei o Pou-tini o Nga-i-tahu, a houhia ana te rongo, i te mea kahore kau i nui te mate a te patu o taua iwi nei o Nga-ti-ra-rua, a no muri iho ka homai te mere pounamu e te iwi nei e Pou-tini hei koha ki a Nga-ti-toa kia riro ai ano a
No muri iho ka haere a Tu-huru kia kite i a te Rau-paraha, me Nga-ti-toa i Rangi-toto, a noho ana a Te-niho raua ko Takerei me a raua iwi i Mawhera.
A haere ana a Te-pehi raua ko Pokai-tara ki te hohou i te rongo a Nga-ti-toa ki a Nga-i-tahu, a kohurutia ana raua e Nga-ti-tu-ahuriri e Nga-i-tahu; a utua ana taua kohuru e te Rau-paraha, ko Tama-i-hara-nui ka hopukia e te Rau-paraha, a ka maua i te kaipuke ki Pori-rua, a patua aua a Tama-i-hara-nui i O-taki. Ko Tama-i-hara-nui te tino rangatira o Nga-i-tahu. A he nui no te puku riri o nga wahine a Nga-ti-toa ki aia kia Tama-i-hara-nui koia i inumia ai ana toto e ratou i te wa i pipi ai te toto o tana kaki i haea e ratou.
A ka maranga te ope taua a te Pu-hou, a Nga-ti-tama, a Nga-ti-awa, me nga taurekareka o Nga-ti-apa, a ka haere i te tuauru ki te ra to, a ka tae ki Awa-rua, a ka piki i nga maunga hukarere, a ka tae ki nga roto i Ha-wea, i Wanaka, a Tu-tu-rau, kia patua a Nga-i-tahu o O-takou e ratou; otira kua noho tupato noa ake a Nga-i-tahu, a ka huakina Nga-ti-toa e te torohe a Nga-i-tahu, rokohanga atu e ratou ko Pu-hou ma e moe ana i roto i te whare, ka patua e ratou, ka mate ko Pu-hou, a ko tana tama ko Pare-mata ka mau herehere i a Nga-i-tahu, ka patua ra nga hoa o Pu-hou ma, ka ora ko etahi, ka whati nga oranga o ratou ki to ratou nuinga i te wehi o te patu a Nga-i-tahu.
Ka noho nei a Te-niho raua ko Takerei a ka taki hokihoki etahi o a raua hoa ki Ao-rere, ko etahi i wehi kei huakina ratou e Tu-huru, ka hoki enei ki Ara-hura, a hoki ana ano hoki a Pu-hou ma ki Ao-rere, nei ra he nui ano hoki nga hoa a Pu-hou ma i mate i te patu, koia ratou i mea ai kia noho i Ao-rere, a na reira ano hoki a Pu-hou ma i kore ai e noho i nga wahi o te akau ki te ra to, a ko Kau-rangi anake te wahi o taua whenua i tau ai ta ratou nohi i taua whenua.
Ka mutu nei te patu a Nga-ti-toa ki nga hapu a Nga-i-tahu ki te tai marangai i nga ra i muri mai o te kohuru o Te-pehi, o Pokai-tara, a o Pu-hou, a noho ana a Nga-ti-toa i te akau o te moana o Rau kawa, otira e tae ano pea he taua ma Nga-ti-toa ki a Nga-i-tahu, mei kore te tae mai nga Minita o te Whakapono, a na ratou i pehi te hiahia whawhai a taua iwi nei.
Ka noho a Nga-ti-puku i Ha-taitai, hei tiaki i taua wahi, he mea hoki kua mahue taua wahi i te iwi nui o Kahu-ngunu, a kua marara taua iwi ki ona wahi ke atu e pai ai, a ka puta a Nga-ti-toa me te Rau-paraha ma, ka nohoia te Whanga-nui-a-tara, ka nohoia hei kainga tuturu ma ratou, a ka whakaekea a Nga-ti-toa e Kahu-ngunu, ka parekura, a ka whati a Nga-ti-toa ki Kapiti, mei reira ka tukua te karere a te Rau-paraha ki Wai-kato, kia Nga-ti-mania-poto, kia Nga-ti-rau-kawa, kia Nga-ti-awa, a ki a Nga-puhi ano hoki, kia tukua mai a ratou toa, hei haumi ma te Rauparaha hei tutetute i a Kahu-ngunu, a ka tae mai aua iwi ka tu ka parekura ki a Kahu-ngunu, he mea hoki he pu a te taua, a he rakau maori a Kahu-ngunu, ka mate a Kahu-ngunu, a ka whati nga morehu ki te haere noa atu, ko etahi i eke i te kaipuke ka whati ki Whare-kauri. A ka huihui ano nga
Ka pouri a Kahu-ngunu mo taua kohuru a ka huihui te iwi kia haere ratou ki te Wai-pounamu ki te takitaki i te mate o a ratou whanaunga, ka taraia nga waka, ka haroa te muka, ka whangai i te poaka, hei hoko pu i te Pakeha, hei huna i a Nga-i-tahu.
Ka rongo a te Rau-paraha i te kohuru i mate ai a Te-kekerengu ma, ka riri ano hoki aia, a ka maanu tana ope taua, ka hoe, ka tauria a Nga-i-tahu eia mo taua kohuru, a ka mate a Nga-i-tahu i aia, otira he tini o ana toa i mate i taua whawhai i a Nga-i-tahu.
Ka ki a Kahu-ngunu i Nuku-taurua me huihui aia i Ahu-riri, a kotahi mano o te taua, he pu kau, he mea ano he toa e rua, a e toru pu i aia; ka hoe te taua ra a ka u ki Ahu-riri, tae rawa atu ki reira, kua noho nga Minita o te Hahi i reira, a ka tu te korero a aua Minita ki te taua, kia kaua te taua e haere ki te whawhai, ka whakaae te taua, ko nga tangata anake na ratou tera whenua a Ha-taitai te haere ki te whawhai, a roa rawa, kihai ano a Kahu-ngunu i haere ki te patu i a Nga-i-tahu.
Roa kau iho ano, ka pakanga taua ope a Kahu-ngunu ki a Nga-ti-awa, me nga hapu i haumi atu ki a te Rau-paraha, a ka mau a Ri-puku te tamahine a Te-whare-pouri i a Nuku o Nga-ti-kahu-ngunu, ka mea atu a Nuku ki a Ri-puku, “Haere mai haere, e kore koe e patua, haere ki to papa ki a Te-whare-pouri ka mea atu kia haere ake aia ki Nuku-taurua ki kite au i aia, kia houhia te rongo.”
Ka hoki a Ri-puka ka korero i aua kupu a Nuku ki tana papa, a ka haere a Te-whare-pouri ki Nuku-taurua, tae atu aia kua mate a Nuku i paremo ki te moana, a ka hui te iwi o Nuku, a houhia ana te rongo ki a Te-whare-pouri, a noho ana a Nga-ti-awa i Ha-taitai, a kihai a Kahu-ngunu i hoki mai ki reira, A ka tu nga pa a Nga-ti-awa i Ha-taitai, he mea mahi ki nga rakau i Hara-taunga [Hutt].
He meatuhi tuhi reo pakeha e te Make (teina) koia i kore ai he reo maori mo aua korero i ko nei.
I te wa i whawhaitia ai a Nga-i-tahu e te Rau-paraha, a i whakapaea ai taua pa nei a Kai-a-poi. Ko taua pa nei he repo anake etahi taha, kotahi te taha i ungutu ki te whenua tupu.
Ka whakapaea taua pa e te Rau-paraha, a ka whawhaitia a te taea, ka tahi ka mahia ki te wita manuka, ka kawea aua wita ki te taha o te pa taita (puranga) ai, kia tika te hau ki te pa ka tahu ai aua wita kia wera ai te pa; a ka tae ki taua ra, ka puta te hau i te tonga, ka tahuna aua wita e era i roto i te pa, a na te hau tonga i kawe ke te mura o te ahi, kihai i wera te pa, kihai i roa ka pare te hau ki te raki (hau-raro) a ka eke katoa te mura o te ahi ki te pa ra, a ka wera te pa, ka whati tera i te pa ka papahoro ki roto ki te repo, a i paremo etahi, i patua etahi e te Rau-paraha ma, a i mau etahi i roto i te pa, a i ora atu etahi ki te maunga.
I mua, ko nga rangatira o Kai-a-poi, ko te Momo, ko Nga-rangi-whakauria, ko Whakamau, ko te Mui-ki-ao, ko Tu-kahu, ko Ta-waka, ko etahi enei o nga rangatira o taua pa nei o Kai-a-poi, a kotahi mano nga toa o taua pa, a i mate turoro te tini o aua toa, a i te wa i tae atu ai a te Rau-paraha ki te patu i taua
No te ngahuru matamua a te Rau-paraha i tae atu ai ki te patu i taua pa.
Ko te ope taua a te Rau-paraha, ko Nga-ti-toa, ko Nga-ti-awa, ko Nga-ti-rau-kawa, ko Nga-ti-kura, ko Nga-ti-koata, ko Nga-ti-tama, ko Puke-tapu, me Nga-ti-maru, me etahi atu iwi, i hoe atu i te Whanga-nui-a-tara i runga i te waka, a ko Pehi-taka raua ko te Marae i mate i taua parekura, a no te matenga o Uru i kohekotia (tunua) ai tona manawa (ngakau) ki te ahi tapu, a haere katoa te taua ki taua ahi tapu tu kapa ai, a ka whakaponohia (karakiatia) ana ka toro katoa nga ringa o te taua katoa ki te ahi e tunu ra te ngakau o Uru, me te hamama katoa te iwi ki te karakia, a ka mau te tahi tohunga, te tohunga kaumatua rawa ki te tahi wahi o taua ngakau o Uru, he mea hae mai e tana ringa i te ngakau tonu, ka mau ai eia ka whiua taua wahi i haea ra eia i te ngakau, ka whiua ki roto ki te pa, kia tau ai te mana o te taua ki te pa, kia taea ai te pa e ratou.
I karakia ano te hunga i te pa, i mau ki a ratou patu, a tu ai ka karakia, tena e hamama te iwi ra ki te karakia, ka whiti (ara ka tapepa) nga kupu o te karakia. Ka mau ki nga patu ka whakatu toa, a he ana te mau o te patu. Ka tu ka kauwhau i te korero whakapapa, a he tonu te tahu o era, heoi ano ka tangi taua iwi ka heke te roimata, a ka mea nga tohunga, “Ko te ra tenei o te mate mo ratou.”
He taitamaiti Pakeha te kai-whakamaori a te Rau-paraha i eke i te kaipuke i eke ai ki te tiki i a Tama-i-hara-nui i Aka-(Haka)-roa, a ko Kapene Tuari, te rangatira o te kaipuke.
Ano ka u te kaipuke nei ki Kapiti, ka whakaaetia te korero kia maua a te Rau-paraha, a te Rangi-hae-ata, me te Hiko ma ki Aka-roa me a ratou hoa, kotahi rau ma rua ki te tiki i taua tangata i a Tama-i-hara-nui, he mea hoki na Tama-i-hara-nui i patu a te Pehi, a he mea tao, a kainga ana e Tama-i-hara-nui
Ano ka tae taua kaipuke ki Aka-roa, ka hoe mai aua waka nei e rua i uta a ka tae mai ki te kaipuke, e toru topu nga tangata i aua waka, ka ui aua maori ka mea, “Kahore he maori o te kaipuke na?” Te mea i uia ai taua kaipuke, he mea hoki no mua atu o taua wa nei i eke atu ai etahi maori ki taua wahi ra ano i taua kaipuke nei ano, a he taua patu tangata aua maori, ka mea atu te kai-whaka-maori, “Kahore kau he maori o te kaipuke nei” ka eke atu aua hokotoru ki te kaipuke a ka huakina e te Rau-paraha ma ka mau era, ko Tama-i-hara-nui i uta ano, kihai i eke mai i aua waka. A ka tonoa te kai-whakamaori kia hoe ki uta, ka tono ai i a Tama-i-hara-nui, kia eke mai ki taua kaipuke; ka u atu te kai-whakamaori ki uta, ka ui ki nga tangata o te Pa, ka kii ratou, “Kaore nei a Tama-i-hara-nui, kei wahi ke” a ka kite atu taua kai-whakamaori, i te waka ka hoe atu i te pa, a ka hoe ke noa atu, ka whaia atu taua waka ra e te kai-whakamaori, a ka kite atu aia i te tangata urungi i taua waka ra, e uhi ana tana kakahu i tana mahunga, a ko ana kanohi kau e purero (hura) ana, a ka kite atu taua kai-whakamaori ko Tama-i-hara-nui te tangata e urungi ra, mei nga moko i te rae, ara nga tikitiki, he mea hoki i mohiotia ai aua moko a Tama-i-hara-nui, he mea kua akona taua kai-whakamaori e te Rau-paraha i te ahua o nga moko o Tama-i-hara-nui. Ka mea atu te kai-whakamaori ki a Tama-i-hara-nui, “Hoake taua ki te kaipuke, he nui te taonga me te pu, me te kaho paura,” a ka mea atu ano te kai-whakamaori, “Eke mai ki te poti nei,” a ka eke atu a Tama-i-hara-nui ki te poti a taua kai-whakamaori. Nei koa he pu pitara i te ringa o taua kai-whakamaori, i raro i tana koti e huna ana, a i mea hoki taua kai-whakamaori, mei turi a Tama-i-hara-nui ki tana tono, ma taua pu, ka rongo ai tana hoa.
Ka tae atu raua ki te kaipuke ka ui atu ano a Tama-i-hara-nui ki te kai-whakamaori, “He maori koia au kei te kaipuke ?”
Ka mea atu te kai-whakamaori, “I rere mai matou i Poihakena.”
Ka mea atu a Tama, “He parau (teka) to kupu ina hoki nga hutiwai [piriwhetau] e mau i nga kakahu o nga pakeha o to kaipuke.”
Ka mea atu te kai-whakamaori, “I rere mai matou i tawahi, a u ai ki Toke-rau, a no reira pea nga hutiwai i a ratou kakahu.”
Ka u atu raua ki te kaipuke, ka tonoa a Tama e te Rangatira o te kaipuke kia heke raua ki te kapene, a ka tukua te kai ki a Tama eia; roa kau iho ka puta atu a Te-hiko ki te kapene a ka titiro makutu atu aia ki a Tama; roa noa tana titiro pera, ka haere a Te-hiko ki a Tama ka mau tana ringa ki te kauae o Tama, a ka kitea nga niho o Tama, ka mea atu a Te-hiko, “Ko nga niho ena, i kainga ai taku matua tane” a ka tapoko mai hoki nga Rangatira katoa ki te kapene, ka tawai ki a Tama mo tana mahi he. He mea ano ia i noho pai a Tama i a ratou, a he moenga ano te moenga mona ake, Ka mea atu a Tama ki te kai-whakamaori, “Kua mau nei au i a koutou, e mea ana ahau kia haere mai taku wahine me taku kotiro tamahine ki au nei noho ai, hei hoa ake moku ki te Reinga, he mea hoki e mohio pu ana ahau, ko au ka patua kia mate.” Ka mea atu ano aia ki taua kai-whakamaori, “Tikina e koe taku wahine me taku tamahine.”
Ka mea atu te kai-whakamaori, “Kaore au e tae, ka patua au e to iwi.”
Ka mea atu a Tama, “Haere noa atu koe, e kore koe e rahua e taku iwi, a ka haere mai taku wahine me taku tamahine.”
Ka hoe te kai-whakamaori ki uta, a korerotia atu ana nga kupu a Tama ki tana wahine, a ka hoe mai te wahine a Tama, me tana tamahine, me tana tuahine ki te kaipuke. A ko ratou ko Tama i noho i te kapene o te kaipuke, ko te taua a te Rau-paraha, i te nui noa atu o te kaipuke e noho ana. I te po ka
Ano ka u te kaipuke ra ki Kapiti ka turia te hakari, a ko aua kete tupapaku ra nga kai o taua hakari ma te iwi i Kapiti. Ko Tama i tukua ki te pouwaru a te Pehi, he tama a Pehi na te Hiko. Ka arahina a Tama raua ko tana wahine me tana tuahine e taua pouwaru ki tana whare noho ai, a noho pai noa iho ratou, me te atawhaia a Tama e taua pouwaru, whakakakahu ai aia ki nga kakahu pai, puhipuhi ai tana mahunga ki te hou, a e rua wiki i noho penei ai ratou, a ka tae ki taua ra, ka whakahaua e taua pouwaru a te Pehi, kia herea nga ringaringa o Tama ki te rakau kurupae, a ka mau te pouwaru ra ki te oka rino, ka werohia ki nga uaua toto o te kaki o Tama a inumia ana eia te toto i te wa i pipi ai te toto i te kaki o Tama, a he mea mote eia te toto i nga wahi i werohia ra eia ki tana oka.
Ano ka na tana ngakau riri ki a Tama, ka mau te iwi ka patua a Tama kia mate. I te wa e patua ra a Tama e taua pouwaru, ka tangi ka aue tana wahine, a tahuti ana aia, ka whaia e te iwi a ka mau ka patua ka mate, a topatia ana kainga ana. Ko te tuahine a tama i whakaorangia a moea ana hei wahine e te tahi o nga rangatira o te Whanga-nui-a-tara.
Nga muka i hoatu hei utu mo taua mahi nei ki te rangatira o te kaipuke e rua tekau ma rima tana, he nui noa atu ano ia nga muka mana, nei koa kua u mai te tahi kaipuke ano ki Kapiti, a he tangata kino ano taua rangatira o taua kaipuke hou nei, a i rongo taua tangata ki te mahi he o te hoa pakeha a te Rau-paraha, a rere ana taua kaipuke nei ki Poihakena, a he wehi no te rangatira o te kaipuke i eke ai a te Rau-paraha, koia aia i rere wawe ai, a i kore ai e tae mai te nuinga o te muka mana ki aia ki te rangatira o te kaipuke i eke ai a te Rau-paraha ma, a tae rawa atu te kaipuke nei ki Poihakena, kua rangona te he
Ko nga korero mo te patunga o Tama-i-hara-nui he mea korero reo pakeha, koia i kore ai e tuhia nga korero a taua pakeha ki te reo maori i ko nei.
Haere ra e nga nui, e. Haere ra e nga whana, e. Haera ra e nga mioro (maioro) te keria, e. Tete noa ki te whanga, e. Ki O-hope ra i a, e. Ka hinga te parekura Mo Pa-nui ma e. E ki ana a Ahu-rei, e. Tana arutunga nei, e. Tauare (tauware) mai e te Puhi, e. He kohi tana hanga, e. He waiata tangi aroha mo te mate.
Ko te putake i riri ai a te Rangi-hae-ata he wahine i moe i te pakeha, kua riro atu te tane ki Poihakena ki hea ranei, a waiho atu ana te wahine ki ta raua whare noho ai hei tiaki, ko tana mahi he whangai parera. Ka haere mai te tahi pakeha me tana wahine maori ano hoki ka patua te wahine ra e raua, ka haere atu nga tangata, e takoto ana ka whakapaea na te pakeha i patu a ka whakawakia e nga pakeha, ka tohe a Rangi(-hae-ata) me whakamate; a kahore nga kai whakawa i pai no te mea kahore i mohiotia te tangata nana i patu, a kahore hoki e pokanoa te tangata maori, ka whakahore nga kai whakawa, ka tupu te ngakau a Te Rangi(-hae-ata), a ka tae mai te korero kua riro nga Pakeha ki te tango i Wairau ka karanga atu a Rangi, “A ka rua hoki a te pakeha, ko te patunga i taku tuahine a ka tango i te whenua, he whakatari pakanga tenei ki au,” a ka ki atu te papa, a Rangi kia te Rau-paraha, “E Pa me haere taua ki te whakahoki i nga Pakeha ki Whakatu ki te whenua i
He mea reo pakeha te tahi wahi o nga korero mo te matenga o nga pakeha i Wai-rau, na reira i kore ai he reo maori mo aua korero i konei.
He mea tuhituhi reo pakeha aua korero e te pakeha. Koia nei te take i kore ai he reo maori mo aua korero i konei.
He mea tuhi tuhi reo pakeha e te pakeha. Koia i kore ai he reo maori i konei.
Nga whakapapa i nga Upoko XII., XIII., XIV., XV., me te XVI., me korero aua whakapapa e nga Maori kia mohiotia ai e ratou.
By Authority: George Didsbury, Government Printer, Wellington.—1890.
Mr. White has now published the second and third volumes of his “Ancient History of the Maori.” Here we find Maori myths and traditions often repeated in many variants, for it appears that the different tribes often tell different stories. Yet there is a distinct endeavour to keep up a uniform and orthodox tradition among the tohungas, medicine-men, priests, and instructors. “Kirimahinahina was a tohunga who taught history incorrectly. It was he who told the younger Tura-kau-tahi that Tiki made man, whilst the fathers had always said that it was Io. Te-wera adopted a novel method of preventing his teaching surviving him, or his spirit escaping and perverting the mind of any other tohunga. Having made an oven capable of containing the entire body, he carefully plugged the mouth, nose, ears, &c., and then cooked and ate the heretical teacher.”
This is a valuable and pleasing example of orthodox methods in a barbarous community. The Maoris have a strong sense of the necessity for preserving oral traditions accurately. Yet even about Ru-ai-moko-roa, god of earthquakes, there is uncertainty, for (vol. ii., p. 2) he “was not born,” while (vol. ii., p. 4) we read the names of his father and mother. Thus, in spite of the well-meant efforts of Te-wera, the Maori Church does err, and has erred on many weighty matters of doctrine. For this reason Mr. White gives many versions of each myth. But, on a synoptic view, the discrepancies are usually so slight that a Maori Robert Elsmere need have found little cause to threw off the toika (or white fillet of the tohunga), and rush into such wilful error as Kirimahinahina.
We cannot but suspect that heresy and a hasty rationalising temper show themselves in the legend of Io. Hitherto we have distinctly held that Rangi and Papa, heaven and earth, were unborn, and the makers of things. But now it is alleged that “Io really is the God. He made heaven and earth.” How does
The famous myth of Maui is told in many variants. A youngest child, an abortion like the youngest of the Vedic Adityas, Maui was the fire-bringer, the beater of the sun, the culture hero, who invented barbs to hooks. He attempted to conquer death, which was introduced into the world by the omission of some rites in Maui's baptism. His plan was to enter into his grandmother Night and be born again; but Night was awakened, either by the laughter of a bird or of Maui's brethren. Night snapped Maui, and ever since men have died. In the form of a dove he stole fire—like Yehl, like a Finnish hero, like the Gayâtri, like the wren in Normandy, like Prometheus in Greece. The sun used to set almost as soon as he had risen before Maui beat him and broke his wings. In vol. ii., p. 87, is the Maori version of the Myth of the Moon and Death, which is known in the
Maui said to Hina, the moon, “Let death be brief; and, as the moon dies and returns with renewed strength, so let man die and revive.” But Hina said, “Not so. Let death be long; and when man dies let him go into darkness and become like earth, that those he leaves may weep, and wail, and lament.”
It is a fine myth, but does not exclude the belief in a home of the dead whence one woman was rescued more completely than Eurydice. She loved a Maori, and hanged herself on hearing that he was already married. Her kin took up the blood-feud against the man, and he only saved himself by bringing her back from Po, or Hades. In the Maori Hades, as in Europe and America, he who eats the dead men's meat can never come back to earth. Apparently this lady had been cautious, and, by an artful and original dodge, she was restored to her people. But the person who suffered was the first wife of this queer Orpheus, for the public insisted on his marrying the lady he had rescued.
The comparatively historical traditions of New Zealand, the early invasions and the early wars, are obscure in the telling, and of no great interest. The Maoris were the Norsemen of the Southern Hemisphere. Within our own time many of them besought the famed Pakeha-Maori to lead them on a new quest, to conquer new isles. But they came to an old and world-weary man; had he been young romance would have gained a new chapter. They migrated with their women in their canoes; they obliterated, they devoured the old dwellers in the isles they mastered. It has been thought that they came from Java; that Hawaiki, with its volcanoes, is “Little Java,” iki being the Maori diminutive. The mystery of the race, and the astonishing abstractness of its metaphysics, remain perennial problems which science may never solve. No other people has such treasures of pure metaphysic imbedded in savage myth. The Orphic Hymns are the nearest analogies to the Maori Vedas. Mr. White's book is a treasure of knowledge about their religion, their ritual, their agriculture, their “land-grabbing,” their society, their arts, such as moko, or tattooing, and the discovery and use of greenstone. No book on the Maoris is so brilliant and poetic as the work of the Pakeha-Maori, which Lord