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History and traditions of the Maoris of the West Coast, North Island of New Zealand, prior to 1840

[The ancient inhabitants of the Taranaki Coast]

page 16
Whilst there can be but little doubt as to the history of the people who came to New Zealand with the heke, or great migration in the six well-known canoes, it is far otherwise with those who preceded them. Indeed, it seems unlikely, at this date, that we shall ever know anything very definite about this aboriginal people—at any rate so far as this Coast is concerned. At the same time, there are many indications in the traditions of the people that point to earlier migrations than that alluded to above, but we have little certain information as to the names of people, or descents from them, to guide us in fixing the dates of their arrival. Probability seems to point to there having been several early migrations and visits from the Pacific Islands prior to 1350,* which is the approximate date now generally accepted as that at which the heke arrived. The best information to hand on this subject is that derived from the traditions of the Ngati-Awa tribe of the Bay of Plenty, and these show that at twenty generations, or five hundred years, back from the time of the heke (1350), there were people living in the Bay of Plenty, and with strong probability in many other parts of the country. At that period Ti-wakawaka arrived from Mata-ora in the canoe "Te Ara-tau-whaiti," and not long afterwards he was visited by one of the Polynesian navigators named Maku, who, however, did not remain in the country, but returned to Hawaiki from whence he came. This tradition, then, fixes an approximate date at which the two voyagers, at different times, arrived in New Zealand. In support of this, Hapakuku Ruia of Te Rarawa says:—"This island originally belonged to Ngu, who lived at Muri-whenua (North Cape), and he was the ancestor of the people called Karitehe, or Turehu, and their descendants are still amongst the tribes of Au-pouri (the North Cape) and Ngati-Kuri (of Whangape Harbour)." Then he recites a genealogy from Ngu to Tamatea, who flourished at the time of the heke circa, 1350; there are twenty-one generations on this line, and this

* This date is arrived at by allowing twenty-five years to a generation, and taking the mean of a very large number from the date of the heke to the present time, i.e., about twenty-two generations down to the year 1900. These numbers have been checked by the genealogies of Tahiti, Hawaii and Rarotonga, which are all in very fair accord when deduced from common ancestors.

E. Best, Tran.: Proceed. N.Z. Inst., Vol. xxxvii., p. 121. &c.

page 17agrees very well with the number quoted above, and the two serve to fix an approximate date at which people were known to be living in New Zealand as the year 850.

It has been shewn elsewhere,* that it was about the year 650 that the Polynesians commenced that series of extraordinary and daring voyages, that in 250 years from that date carried them to all parts of the Pacific, and as New Zealand—under its Rarotongan name, Avaikitautau—is mentioned amongst the list of islands visited by some of these voyagers, we may fairly assume that, between the two dates mentioned, this country was first settled, and by people of the same Polynesian race as those that comprised the heke of 1350.

It seems probable, and also natural, seeing their positions, that the Bay of Plenty and the Northern Coasts were first settled, and from there the people spread to other parts, until, at the date of the hekey the aborigines seem to have occupied most of the North Island and probably parts of the Middle Island as well.

From indications that may be read by any one who will study the question, it seems a fair generalisation to say that, at the first occupation of this country, practically the whole of the North Island and large parts of the Middle Island were forest-clad. At the time of settlement of the Colony by the Europeans early in the nineteenth century, the largest areas of open country in the North Island were the central Kaingaroa plains—using that term with a somewhat extended meaning —the open country of Hawke's Bay and the Waikato valley. But in all these places there are nearly everywhere signs of former forests, the more persistent and durable indications of which are the mounds and pits left by the roots where the giants of the forest in their old age and decay fell prostrate to the earth. In the Middle Island tradition relates that the open plains of Canterbury were very generally covered with forest, until destroyed by fires some 250 years ago; and to this day the remains of charred logs are to be seen on the foot-hills of the Southern Alps, scattered all over the surface, in places where no native trees are to be found now within very many miles. On the Kaingaroa Plains, North Island—barren desolate pumice wastes—innumerable tree trunks, converted into charcoal, are still to be seen in road and other cuttings at various depths in the pumice, showing that the country was forest-clad anterior to the latest volcanic eruptions. In this same district there are remains in the form of isolated woods still flourishing on the pumice surface, denoting the former extension of great forests,

* "Hawaiki," second edition, 1904.

page 18which probably covered the whole of the present open country subsequent to the latest volcanic outbursts.

In the district we have particularly under consideration, there is little doubt that at one time the forests extended right down to the sea shore, and that the narrow belt of open country fringing the coast, found by the early European settlers, was due to the action of fires and clearings originating with the early Maori inhabitants.

Even as late as the times of Kupe (? Kupe the second) the navigator, whom the genealogies and traditions place in the generation preceding the heke, or about 1325, the country would seem to have been very generally forest-clad along the coasts, for we have an expression of his that has come down with the ages, which refers to the difficulties he experienced in traversing the country. Nga taero o Kupe—the "obstructions of Kupe"—referred originally to the tataramoa (bramble) and matakuru (or wild Irishman) through which he found so much difficulty in forcing his way. This expression has, in more modern times, become emblematical of mental troubles also. We do not know how far Kupe went inland, except in the north, where he crossed from Hokianga to the Bay of Islands; nor do we know with any certainty the date at which he arrived here—it was clearly before the heke of 1350. But on the subject of Kupe, see chapter III.

These forests were teeming with bird-life. The stately Moa stalked with majestic mien through the forests—though perhaps preferring such open spots as existed—the kiwi, the weka, the parera or wild duck,* and probably some of the large extinct birds, were still plentiful, at the time of the first occupation by the Maoris, whilst kakas, pigeons, tuts, and other birds that formed such a large item in the old-time Maori cuisine were in great abundance. The streams contained eels and other fish, all forming sources of food in old days; to which the vegetable kingdom contributed in the form of the nikau, mamaku, ti, pohue, karaka and hinau berries, &c., and last, but not least, the aruhe, or root of the bracken, found only in the open parts. Now, it is principally due to the presence of these natural foods that it was possible for the original inhabitants to exist, and more particularly to spread from the sea shore. For, so far as can be ascertained, prior to about the year

* It seems somewhat doubtful if the pukeko was one of the original birds of New Zealand. This is a question, however, for naturalists to decide. The Maori traditions on the subject are so persistent in saying that the bird was brought here with the heke, that there must be some foundation for them. The bird is common in Samoa and other islands, and if the Maoris did introduce it, they probably picked it up on their way when they called at the Kermadec Islands, where it still is to be found.

page 191300, the kumara and taro were unknown in New Zealand, the original migrations having succeeded in bringing over only the hue or calabash. It is due to this absence of the staple foods of Polynesia that Polynesian visitors in the generation preceding the heke gave to the leading chief of the Bay of Plenty, whose descendants were living at Whakatane when they arrived, the characteristic name of Toi-the-wood-eater, for their food was fern root, mamaku, and other wild vegetables. But for these native wild foods, all expansion of the people from the place of their original landing must have been by the coast, either by canoe or overland, in order to allow of contact with the sea, from whence so much of their diet was procured. And probably this—the line of least resistance—was the route first taken as the population spread, though it is clear, that at the date of the heke, people had occupied the centre of the island, and also that they had reached Taranaki and the Middle Island. Some of the canoes, the names of which have been preserved, and about which so little is known, are possibly those of coastal voyagers from the North or Bay of Plenty, and not those from far Hawaiki, as has been supposed; some of these are mentioned later on.

The statement above, that the Moa inhabited the forests may be taken exception to, principally because their bones are to this day chiefly found in the open. But they are sometimes found in the forest, and the many names of places there are in which the word moa enters, now under forest, seems to show that the monster bird did inhabit the forest; though no doubt preferring the open and the forest margins.

There are probably only one or two actual statements in Maori traditions as to the killing of the Moa, one of which is to the effect that Apataki, the son of Maka (who came here in the "Arawa" canoe) was killed by the kick of a Moa. The strong probability is that the bulk of the Moas were destroyed by the tangata-whenua people of New Zealand before the heke, but that a few survived to later times. The late Chief Judge Fenton told the writer that he had found near his home in Kaipara bones of the Moa within an old Maori pa, that tradition says was built by the Titahi people on their migration south from Hokianga to Taranaki, circa 1550.* He adds, "I remember a Maori telling me that the way they used to kill the Moa was this: Approaching them in scrubby or other places where it was difficult for the Moa to run, they used to await the stroke of the bird, which consisted in lifting up the leg and with it striking forward. The Maori, armed with

* This seems to be the date as derived from Northern traditions, but others state the presence of the Titahi people in the Auckland Isthmus as early as the years 1375-1400.

page 20a long stick, then struck the standing leg, when the bird fell down and was disposed of by aid of a club."

Old Hiha of Moawhaugo, in the Mokai-Patea country, told the writer that neither his father, nor his grandfather, had ever seen the Moa, but that his forefathers had hunted and killed it long ago. He often had seen the bones, and once found those of a complete head; it was about eighteen inches long. In former times such bones were very plentiful on the hills in that district, but generally rotten (as he put it), whilst in the streams they were quite hard and well preserved. The Moas, he said, lived in cliffy places, but went out to feed all over the country, eating leaves, etc. When attacked they stood on the left leg, whilst the other was raised up close to the body, and so soon as the hunter approached within striking distance, the bird kicked out; if the hunter was struck, it killed him. The bird, he knew from tradition, was about ten feet high, and their way of killing it was by throwing spears at it. One very effectual way was to strike the leg the bird stood on with a long heavy pole which usually brought it down, when it was killed by spears or clubs. The bird was—says Hiha—quite clever at warding off (karo) thrusts made at it, with the upraised leg. This confirms Mr. Fenton's account of the method of killing the bird. It may be added, that in his younger days (say about 1840) Hiha had hunted and caught numbers of Kakapo in the Kai-manawa mountains—the last the writer knows of was caught by Te Kepa-Puawheawhe in those mountains in 1895.

Now that we know the effects of environment on all life, it is obvious that great changes must have taken place in the Maoris after a sojourn of some centuries in a country so different from the tropical islands, from which they came hither. No longer could they depend on nature to supply them with the means of existence without effort on their part: no longer would the forests furnish the abundance that is referred to in the old Maori saying, "Hawaiki kai" Hawaiki the prolific, and in the words of the old song:—

Ka toi au ki Hawaiki,
Ki te kai ra, i rari noa mai,
Te raweketia e te ringaringa.

I will away to distant Hawaiki,
To the food there abundantly given,
Not touched (produced) by hand.

Daily was strenuous effort necessary to procure from the sea, the rivers, and the woods, the where-with-all to keep off the onge-kai (starvation); and long distances must be traversed in search of these foods, gradually leading to a knowledge of the country and its productions. In a colder climate, the thin garments so suitable to the tropics, and made of aute bark, had to be abandoned for warmer material, which they luckily found in the harakeke or native flax, the page 21strong silken fibres of which they discovered how to separate from the leaf, and form into woven garments of great strength and warmth, adorned with handsome patterns (taniko), which patterns, however, were probably brought with them, for we see an almost identical one on the garments worn, at this day, by the people of Pleasant Island, but no where else. The houses common to the Tropical regions had likewise to be abandoned for others of a warmer nature, and hence these old-time people invented the whare-puni, quite unlike any thing in the Pacific until we reach the shores of far Alaska, and this implied most arduous labour, with the tools they possessed—stone axes and adzes, in the finish of which no other branch of the race approaches—only equalled by their beautifully adorned canoes, excelling any thing of the kind in other parts of the Pacific. The Maori carving likewise appears to be an art of local origin or of great local development, for it is not found elsewhere in so perfect a form. Tradition says it was invented by Rauru —some say by Rua—who flourished some five or six generations before the heke; but may be, he in reality only improved on ideas which had long previously been initiated. The same remarks apply to their tattooing; it is apparently local—no other branch of the race possessed it in the Maori form, though some form of tattooing was common wherever the Polynesians are found.

It would seem also that this forest environment has affected the mental aspect of the people towards their gods. We know for certain, in some branches of the Polynesian race—and there is a strong probability in the case of others—that Tane was the great god of the Polynesians at one time; he seems to have been the supreme ruler (always excepting Io, about whom we know little or nothing) subsequently deposed to an inferior rank on an equality with several others, or even superseded almost wholly in some branches by Tangaroa, who, with the Maoris, takes quite a secondary rank. Tane, with the Maoris, seems to have retained much of his ancient glory, but owing to the forest environment he has developed into the god of forests and all connected with wood-work, and the feathered inhabitants thereof. This seems to be a natural development, just as Tangaroa, god of the sea and all connected with it, should have developed in some cases to be the supreme diety of all; as in the case of most of the Polynesians whose lives were largely passed on the deep.

The extremely ancient cult of Rangi and Papa, seems to have been retained by the Maoris more fully, with more persistence and greater detail than any other branch of the race. And this seems due to the early isolation of the tangata-whenua, who brought with them from the Pacific the full knowledge of this cult, which was not greatly affected page 22by the invasion of more recent modifications introduced by disturbing elements from other parts of the Pacific. In the islands, Rangi and Papa are certainly known, but amongst the Maoris alone is to be found the great detail and full belief of the origin of all things through them. For proof of this we have only to refer to the traditions of the Moriori of the Chatham Islands, where we shall find the same belief in, and detailed account of Rangi and Papa—modified in some respects, no doubt by their environment, but still the same fundamentally. And no one at this date will probably deny that the Morioris represent most closely the ancient tangata-whenua of New Zealand. All evidence seems to indicate that those people migrated from here a few generations before the date of the heke.*

The only native writer on the old tangata-whenua was Hamiora Pio, now gone to join the majority. He refers in many places to the peaceful lives led by this old-time people, and states that wars and troubles only arose after the arrival of the heke. This may have been true as a general statement, in fact seems highly probable, for some of the common causes of war were non-existent at that time—there was abundance of room for the people to spread—the forests, lakes and mountains would not, at that period, have been appropriated so closely by family and tribal claims, such as obtained afterwards. Moriori history, whilst accounting for the migration to the Chatham Islands by war, would seem to confirm the idea that peace was the rule with the tangata-whenua, otherwise the agreement come to by the people during the first generation of their occupation of that island, to the effect they should live in peace in future, as they did from that date until their conquest by the Maoris in 1836, would not have been possible.

Against this theory of Hamiora Pio's, we have the fact that a great many of the fortified pas still existing were built by the tangata-whenua, which seems to show that the necessity for protection had arisen in some parts, and, moreover, the Maori pa is a feature peculiar to New Zealand.

* In "Transactions, N.Z. Institute," vol. xxxvii., p. 604, is to be found the following:—"In the discussion which followed, Captain Mair mentioned that the Morioris were quite a distinct race from the Maoris, but they appeared subsequently to have intermingled with the Maori, and formed with them a mixed race, introducing into their own language a proportion of Maori words." After thirteen months residence in the Chatham Islands, and a constant study of the Morioris, the writer must differ entirely from Captain Mair—there can, we think, be no doubt as to the identity of the two people in physique, traditions and language, somewhat modified by their long isolation and their environment.

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Plate No. 2.The chasm separating Te Kawau Pa from the Main-land.The Pa on the right.

Plate No. 2.
The chasm separating Te Kawau Pa from the Main-land.
The Pa on the right.

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Table I.

Table I.

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Plate No. 3.Toka-a-Rauhotu Rock near Cape Egmont.

Plate No. 3.
Toka-a-Rauhotu Rock near Cape Egmont.

page 23

It is now necessary to enter more particularly into the evidence of the early occupation of the Taranaki district, and, as will be seen, it is somewhat meagre. In doing so some long genealogies will have to be quoted, but as these have never been printed before, it is considered advisable to herein preserve them for future reference. The first is one obtained by Mr. John White in the sixties, and is of great interest, for it does not, as so often occurs, start with one of the crew of the heke of 1350. It was recited by the fathers of Mahau,* last but one on the pedigree. It will be observed that the list begins with Rangi and Papa—the Sky-father and Earth-mother—but it does not necessarily follow that the old tohungas believed that Kahui-ao was the actual son of these two; rather does it mean that he was a descendant of the common parents. Indeed, the name implies a tribe rather than a personal name.

Table No. I. comes from the Ngati-Awa, or Ati-Awa tribe of Waitara, Taranaki, which tribe derives its name from Te-Awa-nui-a-rangi who, in this table, is shown to have flourished forty generations ago, which is too long, according to other lines, which make him to have been the son of Toi-kai-rakau, who flourished about thirty-one generations ago (see chapter IV.) But it is possible there may have been one of that name who lived amongst the tangata-whenua prior to the son of Toi. The following story is about this Awa-nui, and the old people of Waitara and Wai-o-ngana believe the Ati-Awa tribe descend and take their name from him: "Tamarau-te-heketanga-a-rangi was a spirit (wairua), and was the Ati-Awa ancestor. He descended from heaven, and at the time of his arrival he saw Rongo-ue-roa, who was down at the water washing her child, to do which she had stripped off her clothing. Whilst there, Tamarau approached and saw her; he came quite close to her without being seen by the woman. But presently, looking down at the water she saw the reflection of a man in it. This startled her very much, but she remained a long time gazing at the reflection; and then turned round, when to her surprise she saw a strange man standing at her back. The man sprung forward and embraced her. As he left he said: "If you have a male child, name him Te Awa-nui-a-rangi, after the stream (awa) to which I descended

* Old Taranaki settlers will remember Mahau, a finely tattooed old warrior who lived at Mahoe-tahi, a fortified and pallisaded pa in the forties, and where the battle of Mahoe-tahi was fought between the Maoris and Taranaki Volunteers under Major (afterwards Sir Harry) Atkinson, November 6th, 1860, and H.M. troops.

Which possibly means that he belonged to some visiting canoe from Hawaiki.

page 24from heaven (rangi)." Hence is the saying about our tribe—'Te Ati-awa o runga o te rangi;' 'Ati-awa from the heavens above.'"

In "Journal Polynesian Society," Vol. III., p. 12, is a genealogical table of the Middle Island people, showing a descent from one Awa-nui-a-rangi who flourished thirty-seven generations ago, whereas the child referred to in the above story is shown, by the table, to have lived thirty-nine or forty generations ago. There may be nothing at all in this approximation of dates, but it is clear from the nature of the story that it is very ancient. Much the same story is related of other ancient ancestors.

It is a question of great interest to genealogists as to whether this Awa-nui (40 in the table) is, or is not, the son of Toi-kai-rakau, the well-known tangata-whenua ancestor. It is possible he may be misplaced on Table No. 1, and really should come two places after Te Manu-waero-rua, which would make the position agree with the East Coast genealogies. But it is impossible now to settle these questions, though they are really all important as the only basis on which dates may be determined.

At twenty-seven generations from the present time we find Te Manu-waero-rua, who was undoubtedly one of the tangata-whenua living in New Zealand, and is given by the East Coast traditions as either father or mother* of Toi-kai-rakau, who by a mean of numerous line, flourished thirty-one generations ago. See chapter IV.

The first three names on the line beginning with Tu-mua are called Te Kahui-Tu, and the first six on the right are the Kahui-Ru—Kahu[gap — reason: illegible] meaning a flock, a name which is only applied to the tangata-whenua people. These lines do not tell us when the junction occurs with the crew of the heke, but the marriage shown at generation twenty-four is about the period.

Te Kahui-Tu people, or Tribe, are said by tradition to have lived at Waitara and the names of their whare-kura (houses of learning, council, &c.) have been preserved—they are as follows: Ramaroa, Uro-weka, Puaki-taua, Maruarua, and Poporo-tapu.

Te Kahui-Rangi and Te Kahui-Tawake are also mentioned as tribal names of people who formerly lived at Waitara. These possibly refer to the people shown in Table No. 1 as the descendants of Rakeihaea, and of Rakei-tiutiu, under the heading of Te Kahui-Ru.

The above is from the Ati-Awa tribe; the following is from the

* The name is generally no indication of sex in Maori.

page 25Taranaki tribe which lives south of the Sugar-loaf Islands. The first part is a recitation of the ages preceding man.

"This is the line; it commences with the descendants of Rangi and Papa":—

page 26

The document from which this is taken (supplied by Te Kahui Kararehe of Raho-tu, Taranaki, who died in 1904) adds that Ati-Awa can supply the descendants of Ngaere-rangi, the others being Taranaki ancestors.* The table is a cosmogony in its early parts—certainly down to Rua-Taranaki, and is said to have formed part of the kura, or "system of knowledge," brought to this country in 1350 by Te Mounga-roa. It is remarkable as differing from all other like systems that have been recorded. It is probably the only copy in existence, and hence has been printed here to preserve it for the use of students in the future. On line thirty-six is shown Rua-Taranaki, of the Kahui-maunga people, who is believed to have been a human being dwelling in this district, and after whom Mount Egmont (Taranaki) is named. His wife was Rau-hoto-tapairu, who, at this day, is represented by a large boulder near Cape Egmont, on which are some peculiar markings apparently the work of man. The original name of Mount Egmont—no doubt given by the tangata-whenua—was Puke-haupapa, or Ice-hill, so named from the perpetual snow on top; the second name was Puke-o-naki, which refers to its graceful slope, and finally it received its present name of Taranaki, after Rua-Taranaki who is said to have been the first mail to ascend it. The Pou-a-kai

* This Table breaks off at the last name given, and does not come down to the present time by many generations.

page 27(or Lower Ranges) were so called, because they represented a post or pillar of Rua-tupua and Rua-tawhito, who are supposed to have been ancestors in the distant past—indeed so ancient are they that we find these two names in the traditions of several branches of the race. It is questionable, however, if they represent ancestors—at any rate in many cases—but rather, ages, or stages, in the development of man.
Below will be found a tatai, or recitation of names in ordered sequence, which is not a genealogical table properly speaking, but is yet considered as a series of mythical stages which have had to do with the genesis of man. There is no doubt it originated, or was part of the system of knowledge of the tangata-whenua; and is printed here to preserve it. It also is said to have been used by Te Mounga-roa, the chief and priest, who came here in the "Kura-haupo" canoe, circa 1350—a statement which does not conflict, in the writer's opinion, with that which precedes it.
Table III.
1 Huki-nui
5 Rua-tupua*
10 Te Kahui-rua
15 Tama-ki-to-rakeiora
Te Whetu-rere-ao
20 Te Rangi-kokouri
Te Rangi-kokomea
Te Rangi-hikaia
23 Te Iwi-kahu
Te Whakahaua
25 Te Ariki-o-rangi
Te Atitau-ma-rehua
30 Te Pipiri
Te Wawai
Te Whakatea
Te Rangi-keokeo
34 Te Rangi-whete-ngu

Mere lists of names like the above are of little interest to the ordinary reader, but to anyone who will take up the study of the ancient cult, of which these form a part, they are pregnant with meaning. This, however, is not the place for that—they are printed here to preserve them for the future student, for no where else are they to be found, in their present form.

There is a reference to Te Kahui-rua mentioned above, to be found

* Ka ingoatia a Pou-a-kai maunga, ko te pou a Rua-tupua raua ko Rua-tawhito. (From whence Pou-a-kai ranges take their name, the pillar of Rua-tupua and Rua tawhito.)

From him descend the Kahui, or flock of Ruas.)

(In his time were great earthquakes.)

page 28in a song about the celebrated axe "Te Awhio-rangi,* as follows:—

'Ko "Hahau-tu-noa," te waka o Te Kahui-rua,
I ruku ai nga whatu, i
Ka rewa ki runga ra
Ko te whatu a Ngahue
Hoaina, ka pakaru.'

'Hahau-tu-noa was the canoe of Te Kahui-rua
From which were the stones dived for,
And then floated up above
The Stone of Ngahue,
By spells broken up (were made into axes) etc.'

If we may take this for history, it shows that Te Kahui-rua was a man, or, perhaps, with more probability, a company of men, and they must have made a voyage in the canoe "Hahau-tu-noa" to the West Coast of the Middle Island, and there have procured, by diving, some greenstone, for Te Whatu-a-Ngahue (or Ngahue's stone) is an emblematical or poetical term for the jade; a large piece of which was taken by Ngahue to Rarotonga and Tahiti, and from it were formed the axes with which some of the canoes of the heke were made. This again shows that the greenstone was known to the tangata-whenua before the arrival of the heke, and consequently they must have been acquainted with the West Coast of the Middle Island, for there alone is it to be found. Moreover, in the Chatham Island genealogies, long before the Moriori migrated to that place, we find a man named Pounamu, which is the Maori name of the jade. Again the Morioris have a tradition of a celebrated axe brought with their ancestors Moe, from New Zealand, named "Toki-a-ra-meitei" which is supposed to be buried at the ancient tuahu, or altar, at Owhata, on that island, and, as Mr. Shand says, was described by Tapu, the late learned man of the Morioris, as made of jade. This seems to corroborate the following quotation from Judge F. R. Chapman's paper—"On the working of Greenstone," where he says:—"Mr. Stack thinks that Ngati-Wairangi occupied the West Coast (of the Middle Island) in very early times, and that the story told him at the Thames that a hei-tiki held by the natives there was brought by their ancestor Maru-tuahu from Hawaiki, may indicate that some of the Taranaki and Cook's Straits people obtained greenstone from the Ngati-Wairangi at a very early date, long

* Journal Polynesian Society, Vol. ix., p. 231.

See "Hawaiki," p. 209.

Tran: N.Z. Institute, Vol. xxiv.

page 29before it became widely known," We shall see later on that Rev. Mr. Stack was misinformed as to Maru-tuahu coming from Hawaiki—his parents lived near Hawera, Taranaki. From information Mr. Stack derived from the East Coast, Middle Island, natives of the Ngai-Tahu tribe (amongst whom he lived for many years), he deduces the date at which those particular people became acquainted with the greenstone as the year 1700. But it will be shown in its proper place that voyages in search of the greenstone were made long before 1700. (See chapter VIII.)

On the subject of the early visits to Milford Sound, on the West Coast of the Middle Island, the following is interesting and has not—it is believed—been recorded before. In January 1891, Mr. Lewis Wilson, then Under Secretary, Marine Department, on his return from Milford, told the writer that the prisoners, who had been sent to that place to make a road up to and along the shores of Lake Ada, in excavating for a house-site, at three feet from the surface a Maori stoneaxe was found. The surface of the land was covered with very large trees. On 14th February, 1891, Professor Aldis, who had just returned from Milford, told the writer the same story, which he and Professor Hutton obtained from the gaoler in charge. But the Professor called the object a chisel; it was two and a-half inches broad, not made of greenstone, and was found under two and a-half feet of shingle and sand, the surface of which was covered with large trees. This object must have been lying there a very great many years to have allowed of large trees growing over it. Of course it does not follow that the tangata-whenua made, used, and lost the axe.

The story of Tama-ahua,* and the greenstone, belongs to this period of the tangata-whenua. It is a Taranaki story. In it he is said to have belonged to "the Kahui-maunga," viz.: to those people who, it is claimed, came to Aotea-roa by way of land; "they walked here," which is merely another way of saying that the circumstances of their arrival had been completely lost. In the name Kahui-maunga, we again see the word kahui, a flock, applied to a people, denoting its tangata-whenua origin. It is also claimed in the account of Tama-ahua, that his wives were daughters of Rakei-ora, grandson of Uenuku, which Uenuku flourished either in Tahiti or Rarotonga three or four

* Journal Polynesian Society, Vol. v., p. 233.

In a note by Tutange, a leading chief of Patca, he says… "But there were people here before even Kupe. Tai-kehu was the name of one, and the canoe he came in was named 'Kahui-maunga.'" He lived at Patea.

page 30generations before the heke. This particular and mythical story is no doubt founded on a dimly remembered account of a voyage made to the West Coast of the Middle Island, in search of the greenstone. Nor does it contain any more of the marvellous than the ancient Greek account of Jason's search for the Golden Fleece.
The following genealogical table also traces descent from the tangata whenua, at least it must be assumed so, for there is not a single name on it that can be traced to the tables of the heke. It is from the Ngati-Ruanui tribe of Patea, Taranaki. It commences by stating that Tu-tange-te-okooko-riri, who flourished as late as 1840, "descended from Rangi-uni (the great Heaven father) and Te Whani married Marama (the Moon?) from whom descended:—
Table IV.

Table IV.

Of Uchcnga-puanake we shall have to speak later on, in chapter VII. It will be observed that there are twenty-two generations down to the time of the heke, which seems to imply that Tikaro was the first of this line to come to New Zealand, and that the date is about the same as that derived from the other genealogies preceding.

The following is also a tatai from the Ngati-Ruanui tribe, partly no doubt a recitation of ages, or periods, partly a genealogical table, which ends at one who was a contemporary of Turi—of the "Aotea" canoe.

page 31
Table V.

Table V.

The Tamatea with the long name above was the father of Rua-uri, who married Whakaari, who will be mentioned in chapter VII. This Tamatea is said by my informant to be the same as Tamatea-pokaiwhenua who was drowned at the Huka falls, Taupo—but I doubt it. At any rate his name shows him to have come from Tahiti here. The above Tamatea is said to have visited Turi at Patea, after the latter had settled down here—and this gives us his period as shortly after the arrival of the fleet in 1350.