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The Ancient History of the Maori, His Mythology and Traditions: Horo-Uta or Taki-Tumu Migration. [Vol. III]

Chapter VII

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Chapter VII.

Oh! come, my child, and go with me,
And we will travel to yon distant peak—
To Whaka-ari—where men may ask
“What is your name?” You answer them,
“Te-rara-o-te-rangi” (the acclamation of the sky),
Lest those who know not who you are
Proclaim you not of noble birth.
But I am of Te-wai-rere-wha
And great Whaka-tau-potiki,
Who lifted up the heavens on high
By whom we two came into life.
Go with a manly step to Tai-koria
And in Manawa-tu contemptuous look.
But your own ancestress
Will call and welcome you,
And deck so gay with huia
And with plume of hoki-oi—
Those feathers of that hidden bird—
Your sacred head that your identity
Will be transformed to all your tribe.
Come, we will sport ourselves,
And play upon the ocean-beach
Near Wai-wiri and Wai-kawa,
And then ascend to Puke-hou
And view Rau-kawa Sea,
Where, in the days of long, long past,
Our ancestors undaunted sailed,
Then paddled back to old Hawa-iki.


The war in which the pa called Pakau-rangi (kite of the sky) was taken by storm was caused by the visit of a chief woman called Tawhi-pari (going round a cliff), who was sent by her people, the Nga-ti-ira Tribe, to beg for some kumara-bulbs to plant. And it was from the effects of his war that the Nga-ti- page 146 ira became scattered, when part fled south and part fled to the north, and those of them who stayed at their old home became servants to cultivate the kumara-crop for the people who occupied the Whanga-ra (home of sunshine) district.

Tawhi-pari went to ask for the following kinds of kumara, which were known in that day: namely, Pu-whata-whata (lay in heaps on the store-stage), Taranga-patu-patu (the charm performed by slapping), Hine-moremore (grew without sprouts), Kakari-kura (dispute for the plume) Pu-nui-a-rata (great origin of Rata), Takiri-rau-rangi (taken up on various days).

Tawhi-pari and her companions went to the Pakau-rangi Pa, and that night the sub-tribes called Nga-ti-pona-tarewa (joints high up and hanging) and Ra-kai-whaka-iri (food eaten that day and the remainder hung up) performed a haka (d). Now, the haka is an amusement joined in by the people from very ancient time. The words chanted to this haka, and the attitudes of those who played in this game, were thought by Tawhi-pari and her companions to convey a challenge to war. There were seventy of the Nga-ti-pona-tarewa and Nga-ti-ra-kai-whaka-iri who took part in the game. Each one had a piece of a sapling tawa-tree (Nesodaphne tawa) in his or her hand, the bark of which had been picked off it here and there, giving it a speckled appearance, and showing certain devices. It was also adorned with the feathers of birds. The name of these sticks was toi (life), and these were the words sung to the haka:—

Shine, oh! shine, and be substantial,
And repeat your charm elsewhere,
To the sacred hill-top.
Oh that the sun would draw up
My power to engender life,
I dance, aha, aha!
With the poi (ball) now;
Once and twice I dance.
How happy now is
Pare-huia (huia—Neomorpha gouldii)
With her feather head plume!
page 147 And the feathers (plumes) of the gods
Are now below.
Why ask for more?
Aha, aha!
Though the ancients rise,
I was your own friend,
Who brought them thus
To quell the battle-cry.
But the warriors heed not
Thy charge, and strike the blow,
And spear with spear meet;
But still suppress their rage.
Oh! where, oh! where is it?
Up and below it is
The power, but that
Alone of a dwarf—
So feeble, aha, aha!
Like a girl who is wanting
The power to bite, aha!
Yes, a girl who
Cannot a riddle explain,
But turns to gaze.
And gazes all around.
Aha, Aha!
Stride away, stride away.
Take your thoughts and
Warm them in the oven,
And flaunt them round,
To those who in the
Forest dwell;
And let the army of
The spears still unused
Meet my spear,
When we may shout,
And spear meet spear.
But woman's anger
Partly sleeps in love and war,
And scorns the feeble man.
The speckled tawa now is feeble;
But all its power is not yet,
And has not come to full perfection.
But when the air
Breathes on the running vine
The troop will start,
The barracouta swim.
Yes, woman is the barracouta
And man the standing tree.
Let my vengeance slake
page 148 Itself in full revenge
Till amply satisfied.
And, oh! thou block of greenstone,
Art thou a god,
And cannot bite, or e'en redress
The wrong still unrevenged?
The billows foam
Right o'er the godlike rocks,
And dash right on
The cliff of Hine-tai
(Daughter of the sea),
And to tear and lift to heaven
The severed ones it meets,
And e'en engulfs the food
Provided for my lords to eat,
And bare and bald
It leaves where'er
Its power hath been.
But now they assemble
In groups on the
Pinnacle of the hill,
And there are seen
In garments full arrayed
Touching each other.
Yes, put the garments on;
Oh! put the garments on.

When the haka ceased Tawhi-pari was quite overcome with sorrow, and imagined it was intended for her, and a declaration of war on her tribe.

She returned home with the kumara-bulbs she had obtained, and informed her husband that she had been insulted by the people to whom he had sent her having performed a haka in her presence which indicated a desire on their part to kill her. Her husband at once took steps to revenge the insult to his wife. So he collected mats and other Maori valuables as a gift in return for the kumara his wife had received, and sent these by thirty of his people, while at some distance behind was a body of warriors, who were to take ample revenge for the insult offered to his wife.

It was arranged that those who carried the presents should arrive at the pa where Tawhi-pari had been, as she supposed, insulted just as it was becoming dark, and as they entered the page 149 pa the warriors were to take up their quarters at the foot of the hill on which the pa stood. On the following morning the thirty present-bearers were to come down to the stream near which the warriors were concealed. These plans were all faithfully carried out, and when the Nga-ti-ira people flocked out of the pa and followed the strangers down to the stream to wash their clothes they were attacked and killed by the warriors in ambush, who at once besieged the pa.

Now, a woman of high rank called Hine-tau-piri (the embracing daughter), who belonged to U-awa, and was of the Hau-iti people, was the wife of one of those in the pa; she was related also to the Aitanga-a-hau-iti (descendants of Hau-iti). She came out of the pa and went down to where the ambushed warriors were. They asked her, “By what means can we take your stockade?” She answered, “You must go and catch a quantity of crawfish, and send them as a present to the people of the pa. Having eaten these they will become very thirsty. You can then cover up and keep guard over the springs from whence the people of the pa obtain water.” They asked, “Where are those springs situate?” She answered, “They are near to the northwest side of the pa.”

She returned to the pa, and the warriors went to fish for crawfish, and covered the springs up. The fish were sent, and produced the effect required, and, the defenders having no water, the pa was attacked and taken.

But two of the warriors of the pa had died for want of water and had been buried before the pa was taken. These two had been buried in the forest by those of the pa. They were named Pua-roa (long blossom) and Whakatau-a-rehu (follow the sound). The warriors called to those in the pa and asked, “What are the kopara-birds (korimako—Anthornis melanura) who rise in longing want in the Pakau-rangi Pa?” (“How do the warriors of the pa combat the power of thirst?”) Those in the pa answered, “They are preserving their spirit of power” (are self-confident).

page 150

Hine-tau-piri kept the attacking warriors fully acquainted with what occurred in the pa, and at night she went and told them where the bodies of the two warriors who had died of thirst had been buried. On the following day those in the pa heard their enemies dancing a war-dance at the ascent to the pa at Kinaki-patete (eating whilst walking), and by the words of the ngari (song) they knew that the dead had been exhumed. So they went to look for the body of Te-ao-puhara (the day of the stage put up for warriors to repel an attack on a pa), who had been buried in the sacred place. This had been taken by the enemy. Those in the pa fled to the forest, and seventy of them, under the command of Tu-a-koto (late crop) and Raparapa (heel), hid themselves in a cave, and one thousand of them returned from the ascent of the hill Tu-wiriwiri (standing trembling), and built a pa at Manga-ma-tuku-tuku (branch of the Fuchsia excorticata); but before this had been completed the Aitanga-a-hau-iti advanced on them, and attacked and took the pa, and slaughtered those there.

Mahora (opened out) then collected the remnant of his people, and went and occupied a pa at Takataka-hanga (trampling down), and attacked the Aitanga-a-hau-iti, and killed a multitude of them, and took prisoner the woman Hine-tau-piri, who was killed and eaten by the Nga-ti-ira; and in after-times the spot where she was killed was a place where birds were speared, so they called the bird-spears used there Hine-tau-piri.

The Nga-ti-ira stayed where they had killed their enemies, and ate the dead, when they were attacked by Nga-ti-hau-iti; but the Nga-ti-ira again were victorious, and they ate the slain. This battle was called Taro-whakawiri (Colocasia antiquorum twisted round). This was the second victory gained in revenge for the attack and taking of the pa Pakau-rangi.

The Nga-ti-ira then determined to take their women and children to the mountain Huia-rua (put both together) for safety. Now, the path near the summit of this mountain, just as it came out on the top, was only wide enough for one person page 151 to pass along at a time, and could therefore be guarded by one warrior. So, after the women and children were thus put into a place of safety, the fighting men came down again to the plain to meet the enemy. They met them and gave battle, when the Nga-ti-hau-iti were again beaten by the Nga-ti-ira. This battle was called the Ngakau-pakoa (shallow heart). They followed up their victory by attacking the Maunga-rake (coiled up in a ball) and Te-kauru (the tii—Cordyline—root), and came on to where Greytown now stands, on the Wai-rarapa (glistening stream). The bodies of the slain in the last battle they carried into the pa for the children to eat.

After this they attacked and took the pas of Nga-ti-hau-iti called Tomo-hiku (attacking the rear), Te-whaka-hau-tu (command whilst standing), Te-wai-horahora (water spread out), Kura-wharuia (red ochre painted in the hollow), Te-koutu (headland jutting out in the sea), Tau-mata-patiti (peak of the hill covered with grass); and these were the last battles fought in revenge for the battle and taking of the Pakau-rangi Pa, and peace was made.

But peace was not long maintained. Brooding over the loss of their relatives, Rua-taretare (he who peeped out of a pit) and Whara-whara (Astelia banksii) had their intentions disputed in regard to their seventy warriors. They wished to take the seventy warriors on to the open plain, and again give battle to the enemy; but Ta-hania (bedaub), chief of a sub-tribe, objected, and said, “Do not take us out on the open, but let our foe come and attack us here. We are few in number, and they are many. Let us stay here, that we may be able to keep in a compact body.” Rua-taretare and Whara-whara answered, “Let us, the live heads (supreme chiefs), go out on to the open plain of Tahora-nui-a-tea (great clear plain), and give battle to our enemy.” But the people refused to obey the command, and joined Ta-hania and his people and became part of that tribe, and were called Tau-tupu-peru (the year when the comb grew on the bird), and under the leadership of Tau-tupu they went out to war, and met their enemy, and in the battle that followed page 152 Rua-taretare and Whara-whara were killed. Ta-hania and people killed only one man of the enemy, and made peace.

But Nga-ti-ira did not remain long in peace. A woman of Nga-ti-ira called Hine-ika (daughter of the fish) was seen by some of the Nga-ti-hau-iti robbing one of their preserves. She ran away, and was pursued into a scrub of kotukutuku (fuchsia), and as one of her pursuers got near to her she sprang out and caught him by the hair of the head. At that moment the brother of Hine-ika was on his way to visit his sister, and was passing along the road just as she had caught hold of the man. He called “Hold him.” She struck the man on the head with her weapon, and said, “Aha, great son, I have the first slain”. A battle followed in which Nga-ti-hau-iti were worsted. This battle was called Te-wai-au (the current of the stream). War is sure to follow if a preserve is robbed, but in this instance the tribes Hau-iti and Ira again made peace.

Soon after this a man of the Nga-ti-ira called Angiangi-te-rangi (thin sky) and a party of the Nga-ti-hau-iti went to visit a settlement occupied by a sub-tribe of Nga-ti-ira. Food was prepared for them, consisting of rats. Having partaken of the repast, they proceeded on their journey to a place called Manga-tokerau (branch in the east), and killed a man called Maru-tuna (worthless). This act broke the spell of peace. The Nga-ti-ira rose and attacked a settlement of Nga-ti-hau-iti, and killed a chief called Kai-korohe (food from the hand-net). This attack was called the battle of Kopua-tarakihi (the pool of the tarakihi—a young tamure or kou-area).

Again the Aitanga-a-hau-iti gave battle, and attacked the pa Te-wai-au, and ten of the Nga-ti-ira escaped to Manga-o-atua (the creek of the gods), where they met the chiefs Paka-koriri (stunted fruit), Uru-waharoa (west entrance), and Kahu-noke (garment of the worm), with forty men. Seeing the ten who had been added to his party Paka-koriri sang this song:—

page 153

Tattoo my thighs,
That I may stand
Even at the gate
Of the stockade at
And seek for
Darkness or light (death or life).

This song was sung as a request for the priests of the pa to tattoo his thighs; and as he was being tattooed a party of warriors of the Aitanga-a-hau-iti attacked the pa. This pa was situate on a point jutting out into a river, and as the canoes of the enemy appeared at one bend of the river, Paka-koriri and Kahu-noke ran and jumped into the water, and met them. Paka-koriri smote one of the enemy and killed him; and then his people and the ten who had lately joined them closed with the enemy, and again Te Aitanga-a-hau-iti were worsted. This battle was called Te-wai-au (water of the whirlpool); and they followed the fugitives to where a former battle had taken place, in which Paka-koriri had slain two men who had attacked him at the same time, and where Tau-tini, of the Nga-ti-hau-iti, was killed. This battle and the locality were called Puna-rua (two killed at the same time), in honour of the two killed by Paka-koriri. Some say Tau-tini was killed by his own people.

The Nga-ti-porou people rose to revenge the death of Tau-tini, and attacked the pa O-toi-roa (long little finger) and took it by storm. Those who escaped fled to Te-uru-a-koura (head of koura—crawfish—to the same pa to which the refugees of the Nga-ti-hau-iti had fled. This they did that the Nga-ti-ira might protect and defend them also. These fugitives of war having arrived, they placed themselves under the chief Tu-te-rangi-kati-pu (the closed heaven), who sent a messenger to the Nga-ti-ira, commanding them to go and kill these refugees of Nga-ti-hau-iti. The Nga-ti-ira went, and killed sixty of them at Te-aruhe, and only one escaped, who was called Whango (hoarse). He fled, and hid himself in a cave on the sea-beach, near to where crawfish were caught. Tu-te-kohi (the gatherer) page 154 fed him in this cave. Seeing men coming along the beach, Tu-te-kohi asked Whango, “Who is the war-party coming?” Whango replied, “It is not a war-party.” Tu-te-kohi again said, “Ask them who they are.” Whango did so, and the leading men of those who were seen coming said, “It is Wai-kawa (water of bad taste), a sub-tribe of Nga-ti-ira;” and each of the leading men of the approaching party—Hau-ruia (shaking wind), Whare-torea (house of the albatross), Ao-moe-roa (sleep long in the day), Tau-tu-te-peru (the year of fulness of the eyes), Mahora (spread out), and Tama-tea-kaokao (white son near the side)—said, “I am here.” Whango now turned and spoke te Tu-te-kohi, and said, “The party you see are of the Nga-ti-ira.” Tu-te-kohi said, “I did think I could depend on the Nga-ti-ira.” This Nga-ti-ira war-party stayed some distance from the pa of Tu-te-kohi and cooked food; and when they attacked it those in the pa belonging to the Nga-ti-hau-iti had fled, and gone to O-rete (the place of Rete) and to Hau-ko-kore (the windless), where they remained till peace was again made between the Nga-ti-ira and Nga-ti-hau-iti. If peace had not been made, the Nga-ti-hau-iti would have been exterminated by the Nga-ti-ira. The last battle previous to peace being made was called “Ran-peke-nui” (large leaf), from the name of the pa last taken by the enemy.

Now, when peace was made, Tu-te-rangi-ka-tipu (tupu) (the heavens expanding), of the Nga-ti-hau-iti, rose and spoke, and gave the lands called Nui-whiti (great shining), and part of one bank of the Toko-maru (protecting poles of the gods) River, up to Motu-karoro (island of the karoro — Larus antipodum), and Ta-ngoiro (killing the conger-eel), Mara-hea (great crop), Ana-ura (red cave), and the people of Nga-ti-hau and Nga-ti-maru who occupied them, to the Nga-ti-ira. From that time the Nga-ti-ira combined with their old enemy and assisted them to obtain satisfaction for past insults and defeats; but whenever a war-expedition was proposed by the Nga-ti-hau-iti, the Nga-ti-ira did not assemble to join them till the Nga-ti-hau-iti had assembled in force. Now, at this time the Nga-ti-ira could only page 155 muster one hundred and sixty warriors; hence the proverb for them when they stood in battle-array, “These are the pakura (Porphyrio melanotus) of the chief Toko-rakau (wooden staff), who will not hearken to the hi-e (groundlark).” Just before Toko-rakau died he said, “When I am dead protect the Nga-ti-ira, the Nga-ti-maru, and the Nga-ti-hau, that they may be the comb to scrape the vermin off your head” (to conquer those who assail you).

The Nga-ti-maru were a family tribe of the Nga-ti-hau, and were made one with the Nga-ti-ira. These tribes had to do battle with the Nga-ti-porou and the Aitanga-a-mahaki, who had ever been their enemy.

The external boundaries of the land claimed by the Nga-ti-ira were Tu-ranga on one side, and Tu-pa-roa on the west, and Tara-i-ngae on the other side (east), which boundaries continue to this time.

A fishing-net, which was used at Te-papa, belonging to Te Aitanga-a-hau-iti, was the cause of the battle in which Ra-kai-whakairia, Mahaki, Taua, and a great number of their people were killed.

The Aitanga-a-mahaki took a fishing-net belonging to Nga-ti-hau-iti, and drew it, but did not catch any fish. The Nga-ti-hau-iti then drew the same net, and caught many fish. The Aitanga-a-mahaki plundered the net of its fish. This they did day after day. The Nga-ti-hau-iti became offended with these acts of Ra-kai-whakairia, Mahaki, and Taua, and sent messengers to Maki-hoi (the obstinate sick one), where Maru-ka-koa (delight of the protected) lived, to ask him this question: “O old man! how may we kill our relations?” He answered, “It is done thus.” He put some kaka-riki (Platycercus) on the fire, but before they were roasted he gave them to the messengers to eat. They ate the half-raw birds. Then Maru-ka-koa took some chips of the totara (Podocarpus totara) and put them on the fire in the house, and shut the doors and the windows of the house. The smoke of the fire nearly suffocated the messengers. Maru-ka-koa then said, “This is the action you page 156 must take. Shut your eyes and act, and when you think your enemy has been beaten open your eyes again.” This took place in a pa which stood at the head of the Turanga River, near to Maunga-haumi.

The messengers returned to U-awa and Wai-puna, and the tribe built a fence there and made a net, and sent a messenger to the chiefs of the Nga-ti-hau-iti, Tau-ira, and Taotao, who were living at Wai-au, to invite them and the people to come and witness the act of putting their net into the sea. Tau-ira accepted the invitation, and answered, “Yes, we will come. I have a longing for fish.” Before the guests had arrived at the settlement of their hosts the Nga-ti-hau-iti had sent the women and children to their pa Puia-manuka (clump of manuka-trees), that the Nga-ti-hau-iti might be free to act in the game they intended to play.

They put the net into the water, and Te Aitanga-a-mahaki again plundered it of its fish. Whilst in the act one of the Nga-ti-ira chiefs called and said, “Throw the net over them.” This was done, and they killed the plunderers. Hau-iti himself received eight spear-thrusts. They laid the slain out at a place called Kau-neke, intending to cook them; but before this could be accomplished a war-party was seen approaching. One of the Nga-ti-ira chiefs called to his people and said, “Give my taiaha to me.” And, turning to the approaching warriors, he uttered the proverb,—

Come on in a body,
Come on in a body.

Calling to his son Rongo-te-uhu he again said, “O Rongo! let your acts reach even to Puke-manuka” (“If you beat the coming enemy pursue them even to Puke-more”).

They did beat them, and pursued them to O-hae, where Ra-kai-whakairia was killed on a plain in that district.

When Mahine-tu-ki-te-rangi was taken prisoner at Para-riki, having been taken on the road, he was not recognized by his enemies. When he got to the top of O-tiki Mountain, looking page 157 back, he saw his home at a distance, and uttered this proverb:—

O Parariki, now seen unoccupied!
Mahine-tu-ki-te-ra(rangi) is lost to thee.

From these words his enemies knew that they had taken the noted chief Mahine-tu-ki-te-rangi, a chief of very high rank; and they killed him. The Nga-ti-ira attacked the pa at Puke-tawai in revenge for the death of Mahine-tu-ki-te-rangi. This pa was up the Manga-heia River, where the wife and children of Tu-te-aio-rangi were taken prisoners; but Tu-te-aio-rangi made his escape. To attract his attention, and to entrap and capture him, the warriors of the enemy sang this song:—

Pat with your hands above and below;
Pat that which trembles in dread.
Shade you in the valley
Where the whirlwind sweeps,
And uncertainty of mind prevails,
And cowards run where no life is,
And heads are covered with red mats—
The mats made of the best flax—
And put on the eyes that look at the net,
And have a wish not satisfied,
And laugh, though not a house to shelter,
And turn from thoughts of other days,
When peace was all,
And wife would not command,
And plenty was around,
With messengers then sent to Manga-tapere,
And thoughts mistook what living was,
And mystified and led astray,
And limbs were all drawn up.
'Tis the last, the one behind,
Asking for breath, and close,
Rush on the regret, to those
At the west, where the
Sound of the sinker of the net is heard,
Longing for the uttered word of command.
Oh! give me the sight of the fair skin,
And the head to look at,
Though lean be the jaw
So gently touched in fleeing
To the west, where the oil
Of birds is found in the scrub.
Put such on thy head,
O spirit of light of day!
A halo is seen on thy head,
page 158 As messenger to thy wife
And to thy people.
Lift thy head, raise it high,
Lift it o'er the hills, and
See those of thy host
Upon the ocean-shore;
But go thou in the light of day,
And pass the god of war,
And let him undeceive thee
And tell thy spirit lies.
Go, pursue, and stand on Puke-tawai.
'Tis there the battle rages,
And where sleeps not
The enemy of peace.
The tail of the darkest bird
Is far inland, where sits
The heap of evil, and
Dares not meet his parent.
And 'tis at Puke-kumukumu,
Where the big and little ducks
Live, and are scratched by
The leaves and twigs of the fern.
Let the south wind blow,
Let the wind be fierce.
These come from where
Thou art watching now.
Go to the north for it,
At the water of Mata-tini (many faces),
Which babbles in vain, and says,
“Arise; it shines for nought,
And babbles a fiction
To extended space.”
But, O my son!
It babbles not for nought.
'Tis war in battle fierce,
As a northern cloud
Let loose, and drifting on
In blackness and bursting.
Drown the shriek of
Lips that utter grief,
Of Pohea (the blind), though he escape
And feel a glow of gladness.
Yes, he may escape, and live
Like the titi (Procellari cooki)
In its burrow, or the
Hakoakoa (Puffinus gavius)
page 159 In its hole; so you,
A man, may hide your head
In burrow like to them,
When warriors can
With old enchantments doom
And bind your living limbs.
But you say, “The feathers
Lift you,” and you fly
From me and death
With power supreme of life,
And onward to the north
You speed with air of heaven
And nimble knee and voice
Resounding, echoing back my words,
With threat that I shall die.
But, no, my glow of life is still
A power, and can with ease
Convey me to the north,
And e'en where'er the earth
Or thy extremity, Iro, god
And father, is oft seen.
Thy nose will speak
And e'en thy sigh be heard,
And shrilling call
Re-echo in the heavens,
And to the highest peak
Thy voice in startled accents
Will call on me,
The medium of the gods.
But thy medium is
Of larger size, but rotten teeth.
My deeds of old were not
As prized red plume, and
Kept in memory of some ill
That I must feel;
Nor were they hid
In vengeance yet to come,
As filth to be upon me,
Or quaking sky
Or trembling earth,
To make me dread
A coming fate to crush me.
Give me your belt
And let me untie it,
That your heart may
Now be knit with power
To live and climb the mountain,
Assisted by the roots of trees,
page 160 Where we may wage our war
In presence of thy god.
But thou, as shark
With broken fin,
Wilt start and flee,
And be as food wrapped
In a heap on sacred pile
Of food offered to the gods,
All bare and unprotected.
Yet I still am here.
And what are the mountains
I see yonder? They are
The Whatu (core) and Rongo-ta
(The powerful whale).
Yes, let us wage our war.
The comet gives the sign,
And thy slashing weapon,
Beaten on the skull,
Shall give thy head
To me to eat.
Aha, sweet food!

Raka-Waha-Kura (Nga-I-Tahu.)

Raka(Ranga)-waha-kura (raise the red mouth up) belonged to the North Island. The names of his children were, Raka(Ranga)-wha-kata (laughing assembly), Maru-hou (new shelter) and Tahu-mutu (spouse whose hair was cut short).

Maru-hou begat Kuri (dog), Kuri begat Rangi-tawhio (day of wandering round about), and the descendants of Rangi-tawhio came to the South Island.

Raka-waha-kura wished to see his sister Te-ahu (the altar), who was the wife of Waro (dark pit). Urged by love for his sister, he went to the home of Waro to see her. Waro took his net and caught some fish, and Te-ahu brought the fish to the settlement, and separated the good from the poor fish. Waro drew near to her, and saw what she had done. She said to her husband, “The poor fish are for us, and the good fish are for your brother-in-law (Raka-waha-kura) and his companions.” Waro asked, “For whom are the poor fish, and for whom are the good fish?” and then slapped her face with his hand. She page 161 sat down and wept, and was seen by her relatives. She rose and went into the house where Raka-waha-kura and her other relatives were, who asked, “What has caused you to weep?” She said, “Your brother-in-law (Waro) asked why I had separated the good from the poor fish, and for whom were the good and for whom were the poor fish.” This caused her relatives to feel ashamed, and to return to their own home. As they departed their sister (Te-ahu) said, “Go to our home, and make a kaheru (spade) for me.” They went home and spoke to all the people, and made known the request of Te-ahu, and chanted this incantation over the sacred forest of Tane:—

Go towards, and enter, the earth;
Go towards, and enter, the heaven.
It comes forth,
It is sufficient,
It is sufficient for great heaven.

They now entered the forest and cut a maire-tree (Santalum cunninghami) down, and split it in two, and left one half; the other half they brought away with them towards the settlement, and at some distance from their home they put it down, and slept there that night, and at dawn of day they all with a loud voice chanted an incantation, and brought the half of the tree to the settlement, and of it they made a maipi (hani or taiaha), to which they gave the name of Pai-okaoka (pleasure in stabbing). Orders were then given that all the people should go into the forest, where they made the kaheru (spades) asked for by Te-ahu. Each man made one spade, and they then proceeded to give battle to Waro. When they had got near to the pa (stockade) of Waro the main body stayed at some distance in the scrub, and one hundred went into the plot of ground used by Waro as his cultivation, and there they began to dig the soil with their spades. The people of Waro, seeing the work the hundred were doing, began to cook food for them, and when cooked took it to them. As soon as they had partaken of their repast the children and young people began to pluck the weeds up from the cultivation. Seeing this the men began to do so; and whilst page 162 this was being done the people of Te-ahu fell on the people of Waro with their wooden maire spades, and killed most of them. The people of Waro who were in the pa saw what was taking place, and, also seeing that the people of Te-ahu who had killed those of Waro had fled to the forest, those in the pa followed to kill them. But these fell into the ambush of those of Te-ahu's people who had hid in the scrub, who rose and killed all the people of Waro. This battle was called “Tara-paikea” (the power of the sea-god).

Waro and his people performed the ceremonies and chanted the incantations over the slain, and collected an army to take revenge. The warriors of Waro went to the pa of Raka-waha-kura and gave battle to their enemies. Waro conquered them, and but few escaped. This battle was called Te-kewa (extinguished). Those who had escaped death at the hands of Waro were requested by Raka-waha-kura to go and call to Waro and say, “To what extent do you intend to carry your war?” The messengers went and called to Waro, and said, “Waro, to what extent do you intend to carry your war against us, now that few of our people are left alive?” Waro answered, “Let the heaven above be small, darkness has grown great.”

The messengers returned to Raka-waha-kura, who asked them, “What does your brother-in-law say to you?” They answered, “He says, ‘The heaven above here is small, and darkness has grown great.’ “Raka-waha-kura said, “I did think he had a motive in his action for continuing the war against us. Few of us now live. Where else are those of us on whom he can wreak his vengeance? There are not any besides ourselves. We are all here.”

Raka-waha-kura possessed something which had been near the mouth of Waro (an ohonga) (d), and also the ohonga of the war-weapons of Waro. He put them into the pit he had dug, and over which he had chanted his incantations used against Waro. Other ohonga he took and threw into a stream; others he took and laid at the feet of the gods.

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Raka-waha-kura now took seventy warriors, each with a weapon in his hand. All these weapons were tied in one bundle, and covered with a mat of the kind which is used by chiefs to sit on (a whara). Raka-waha-kura then performed the ceremonies to enable him to discover the omens given. He saw the omen of spears, and those for man, and the omen that Waro was now afraid. Raka-waha-kura therefore rose and went and killed Waro; and so ended this war.

Tane-Nui-A-Rangi. (Nga-Ti-Kahu-Ngunu.)

Genealogies of Nga-ti-apa (descendants of Apa), of Rangi-tane (husband of heaven), of Hamua (the sacred rat), and other tribes:—

Tane-nui-a-rangi was the ancestor of Rangi-tane at Hawa-iki. From Rangi-tane that tribe took its name of Rangi-tane. The descendants of Rangi-tane increased on the earth down to the time of Wha-tonga (towards the south), which was about the twentieth generation from Tane-nui-a-rangi.

Tama-tea (white son), Apa-nui (great company of workmen), Apa-roa (long company of workmen) (d), Apa-tika (correct company of workmen), Apa-koki (crooked company of workmen), and Apa-hapai-takitaki (company of workmen who lifted the fence), were all contemporaneous with Wha-tonga, and Tane-nui-a-rangi was their common ancestor.

The ancestor of Tane-nui-a-rangi was Tiki, who was descended from the upper heavens; but, as there was not any wife for Tiki, a wife was fashioned for him out of the soil of the earth. This was the source from whence came Tane-nui-a-rangi.

Now, Wha-tonga, Kahu-ngunu, Apa-nui, Apa-roa, Apa-tika, Apa-koki, and their people all sailed away from Hawa-iki in their canoes to this (North) Island, and landed at Tu-ranga.

They had been at war with each other at Hawa-iki, and they still warred with each other on the voyage across the ocean page 164 until they landed at Tu-ranga, where they separated. Tama-tea remained at Tu-ranga. Subsequently the Nga-ti-kahu-ngunu Tribe sprang from his son, who was called Kahu-ngunu, who had come with the others to these islands.

Wha-tonga and his tribe, called Rangi-tane, travelled from Tu-ranga to Tamaki (Seventy-mile Bush, in the Napier District) and Manawa-tu (sudden surprise), and there settled. There were not any inhabitants in that district at that time. Subsequently some of this tribe of Rangi-tane went over (Cook Strait) to Ara-paoa (smoky road), on Long Island, in Queen Charlotte Sound, where their descendants are at this day residing with the Nga-I-Tahu people. Apa-hapai-takitaki and his people went to Rangi-tikei (day of long walk) and took up their abode there, and from him (Apa) the people of the place are called Nga-ti-apa (descendants of Apa). Some of the descendants of Apa remained at Tu-ranga, and their descendants are still in that part of the East Cape, and are known to this day as Nga-ti-apa.

The Rangi-tane increased down to the time of Hamua, the son of Ue-nga-raho-pango (move the dark platforms). Hamua was of the sixth generation from Wha-tonga, and it was in his day that a division took place amongst the people, and Hamua became the progenitor and leader of a hapu (sub-tribe) known as the Hamua, whose descendants are still in occupation of and reside in the Rua-mahanga (cave of the snare), in the Wai-rarapa (glistening water), and on the sea-coast amongst other tribes.

Rangi-tane, without further internal disputes, remained intact down to the time of Te-rangi-whakaewa (the day of the mat-strings), who was of the fifth generation from Hamua; and from Te-rangi-whakaewa sprang another hapu (sub-tribe) called Nga-i-te-rangi-whakaewa (the descendants of Rangi-whakaewa), whose descendants at this day reside at Tamaki (start involuntarily) and Puehu-tai (dust from the sea), at the Seventy-mile Bush. Five generations after this we come to Ngana-hau page 165 (intent on obtaining the tuft of hair from the slain), from whom sprang another hapu (sub-tribe) called Nga-ti-ngana-hau (descendants of Ngana-hau), whose descendants also live at Puehu-tai and Rau-kawa (leaf of the kawakawa—Piper excelsum), Upper Manawa-tu. This hapu in after-days became divided into a number of sections, each named after some ancestor, some misfortune, or some act of the tribe.

Three generations brings us down to old Hi-rawa-nui (or Hiraua-nui—great paddle), who died in the Seventy-mile Bush in 1872, between seventy-five and eighty years of age.

Kauwhata (stage) was the ancestor of the Nga-ti-kauwhata (descendants of Kauwhata). Kauwhata also descended from Tane-nui-a-rangi. One of Kauwhata's children was called Wehiwehi (fearful, trembling), and from this child sprang Nga-ti-te-ihiihi. The meaning of this word ihiihi is, dread, fearful, terror-stricken; therefore this hapu was called Nga-ti-te-ihiihi (descendants of dread). All these reside at Manawa-tu.

Rauru (hair of the head) was also another of the men who came in the canoes across the ocean and landed at Tu-ranga. He was younger brother of Wha-tonga, and was the progenitor of the tribe called Nga-rauru, who reside in the Wai-totara (water of the totara-tree), in the Whanga-nui (great harbour) district.

Tare-Wai. (Nga-I-Tahu.)

In ancient times there were two pas (stockades). One was called Puke-kura (red hill), which was owned by the Ka(Nga)-i-tahu (descendants of Tahu—spouse); the other was called Papa-nui (great flat), which was owned by Nga-ti-mamao (mamoe) (descendants of Mamao—distance) (mamoe—cooked till pulpy).

The head chiefs in the Puke-kura Pa were Maru (god of war, or shade) and Te-apa-rangi (the guest); but Tare-wai (ask for water) was the great warrior of the pa.

Rangi-amoa (the day when carried in a litter) was the head page 166 chief of the Papa-nui Pa; but the chief Whaka-taka-anewha (cause to be giddy, or bedim the eyes) was also a leader there. Whaka-taka-anewha one day saw that the sea was calm; so he went out on the ocean to fish. Having been seen by the people of the Puke-kura Pa, they said, “Where Whaka-taka-anewha is anchored to fish must be a good spot, where fish are plentiful.” So some of them went to Papa-nui with the intention of going to fish; but Whaka-taka-anewha, with the influence of his incantations, caused a storm to rise which prevented the men of Maru and Apa-rangi from going out to fish. They chanted their incantations and performed the ceremonies to calm the storm, but to no effect: the storm raged. So they collected all their lines, hooks, and sinkers, and went back to their pa. Not long after they became very wishful for fish, and again went to the pa of Whaka-taka-anewha, and there sought and collected moss from stones in a stream, and kelp from the rocks on the sea-coast, and roasted them in a fire made of twigs or brushwood, and the ashes of the fire thus made they scattered on the sea. But the sea was as rough as ever, and they were not able to go to fish; so they broke all the fastenings which held the side-boards to the canoes, and left them unfit to be taken out to sea, and then returned to their own pa. The people of Whaka-taka-anewha asked him to allow them to kill those who had disabled the canoes. Whaka-taka-anewha replied, “Be quiet. You can mend the canoes; you have hands.”

For some time Whaka-taka-anewha slept over the matter, and considered what action he ought to take in regard to the insult offered to him by the people of Maru and Apa-rangi, of the Puke-kura Pa. He determined to build a house; so he ordered rafters and battens to be adzed into form: but whilst these were being cut into shape with the stone axes the god of Whaka-taka-anewha objected to the axes by saying, “The axes used are common and diminutive ones, which will cause death.” Whaka-taka-anewha answered the god, and said, “There are not page 167 any other axes to use, save those used in cutting firewood, and in cutting up seals.”

Whaka-taka-anewha again contemplated how he should act, and how he should build a house. He ordered rafters, battens, and posts for the house, and he sent a request for the people of Puke-kura to come and help his people to obtain the requisites for the house. The people of that pa requested the aged and feeble to go in answer to this request; but these were told by the people of Whaka-taka-anewha to stay at their own home, and the able and strong alone were to assist the people of Whaka-taka-anewha. When these came and went on to the plain to collect material for the house, the people of Whaka-taka-anewha were found there in the act of forming into battle-array. Seeing this, Tare-wai asked, “What does this mean?” and was answered, “Oh! it is nothing.”

The people cut kakaho (Arundo conspicua) reed-grass on the plain, and on their return to the settlement a feast was made for them by the people of Whaka-taka-anewha. When the feast had been partaken of the young people and children began to play at the usual sports joined in by young people; but soon the elders also joined in the games, and in these the people of Whaka-taka-anewha attacked the people of Maru and Apa-rangi and killed most of them. Some were taken alive, of whom one was Tare-wai. Four men took hold of him and held him. Water was brought, and four men held his arm and leg on one side and four on the other, and one held his head. They cut Tare-wai with obsidian, but had cut him but once when by his power he shook his enemies off, and rose to his feet and fled. They pursued him, but he escaped to the forest and went into a cave, where he found some mats, which he took and used. So soon as it had become dusk he left his cave and went to where some of the Nga-ti-mao(mamoe) people, his enemies, were sitting around a blazing fire, and admiring the war-weapon which they had taken from him. He went to the shady side of the group and sat down. The weapon had been looked at by all, and page 168 was now being handled and admired by the man who was sitting next to Tare-wai. Tare-wai said to him, “Give the weapon to me, that I also may admire the weapon of that warrior, Tare-wai.” Tare-wai was delighted at having his old weapon once more in his hand. Rising to his feet, brandishing his weapon, he in a loud voice exclaimed, “I, Tare-wai, am here.” The people all jumped to their feet, but Tare-wai had passed from their sight into the surrounding darkness, and they lost him, with the coveted noted weapon of war.

Tare-wai now lived in the forest; but he was delighted to have his old companion, his weapon of war, with him. He now thought of the gash which his enemies had made on his chest with the obsidian, and bandaged it round with a mat, and made a fire and stayed some time quiet, till the scar was healed.

He now went to where he knew his enemies came every day for water, and whenever a single man or woman came there for water he killed him or her, but when two or more came together he kept quiet and did not molest them. He cooked and ate those he killed, thus keeping himself in food, and taking revenge on his enemies.

Soon after the Nga-ti-mamao(mamoe) had their people killed by the people of Whaka-taka-anewha they left their pa Papa-nui and went to the pa at Puke-kura, where their great chief Rangi-a-moa resided. When they arrived there they were welcomed by Rangi-a-moa with this proverbial exclamation: “You flee here for what? Is this a perpendicular cliff, that those who would kill you cannot gain access? Do you think it is like the mountain Tihi-o-ai-ari (peak of the gleam of the light of the moon when eleven days old), and that men will be afraid to follow you?” And they were all expelled by the Nga-ti-mamao-(mamoe) people from that pa. Thus expelled, they built a pa on an opposite ridge to that on which the Puke-kura Pa was built, and called it Rangi-pipi-kao (day of the half-grown kumara which were dried), where they took up their permanent residence.

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Tare-wai was now fully recovered from the effects of the gash his enemies had made on his chest with obsidian, and thought about a resting-place (a home); so he went to the Puke-kura Pa: but when he got near to it he kept hid in the forest near to the stream of water at Kahu-ariki (garment of the lord), to which stream the Nga-ti-mamao-(mamoe) came for water. When one man or woman came he killed such, but when more than one came at the same time he did not molest them. Having killed some here, he left that place and went to a stream called Waiwai-ka-eke (damp come up), where he killed any one who came alone for water to that stream; but when the blood shed there by him was seen at the mouth of the stream on the coast he left this and went to a stream called O-teki-he (the bad outer fence of the pa), where he killed any one who came there for water; and when the blood of those who had been killed by him there was seen on the coast he left that place also.

But the time came when he felt a longing to see his elders—namely, Maru and Apa-rangi; and, as the Nga-ti-mamao-(mamoe) had surrounded and had laid siege to the Puke-kura Pa, he could not enter there, so he climbed up a tree in the forest not far distant and beckoned to his relatives in the Puke-kura Pa, and asked them to get the people of the pa to hold a haka (a sort of dance) (d) to divert the attention of Nga-ti-mamao. The Nga-i-tahu, his own people, in the Puke-kura Pa at once began to haka, and the besieging party, the Nga-ti-mamao, collected on all the surrounding hills from which they could look down into the Puke-kura Pa and witness the haka, and in the confusion thus caused Tare-wai went out of the forest and down to the sea-beach, to Taki(Tangi)-haruru (loud, booming noise), where he was seen by two men who were mending a canoe. One was inside the canoe and the other outside. One of them called and said, “Who are you?” Tare-wai answered, “Tare-wai.” At the same time those of the Nga-ti-mamao who were looking at the haka saw Tare-wai, and in a wild rush gave chase to him; but he eluded them and got into the pa. When he had page 170 got with his relatives he called to the Nga-ti-mamao and said, “You might have taken me just now, but I shall not now be taken by you. Go each of you and sleep with your wife, and to-morrow we will meet hand to hand in battle.”

Tare-wai said to his elders Maru and Apa-rangi, “Go and kill Rangi-moa (day of swinging, or day of the moa-bird) as satisfaction for the insults offered to me.” And he, the chief of Nga-ti-mamao, was killed in the Puke-kura Pa.

Tare-wai now said, “Kill a dog for me to eat.” The dog was killed and cooked, and Tare-wai sat down and began to eat it without cutting it to pieces. He now said to Maru and Apa-rangi, “Let the men paint themselves.” This was done, and all slept. Morning dawned, and those who had besmeared themselves with red ochre went out of the pa to battle with the Nga-ti-mamao.

The two tribes met, and Tare-wai took hold of his sacred fire (d), and Kata-ma-kuao (the young one laughs) did the same, and they met the enemy. Tare-wai warded off the thrust of his opponent's spear, and in giving a thrust at his enemy, whom he ran through with his spear, he exclaimed, “I have the first fish (slain) carried away” (d), as those killed after the first one slain in any battle are not of any note or honour to those who kill them. Tare-wai now merely wounded those whom he encountered, and left those of his own people who were behind him to kill them. The Nga-ti-mamao gave way before the Nga-I-Tahu and broke and fled, and Tare-wai and Kata-ma-kuao followed the fleeing enemy and killed many; and when they arrived at Te-pori-a-haumia (the dependants of Haumia, the god of fern-root) they too ceased to follow the enemy, as it was near the dusk of evening, and it was winter. When Tare-wai got as far back as O-hine-tu (where the daughter stood) the spirits of those who had been killed by him attempted to frighten him; but he killed them. He went on and met a man in a canoe, who attempted to intimidate him; but Tare-wai killed him and went into the pa of his relatives. On the morrow the people page 171 went to see the spirits he had killed, and they saw them lying like the reperepe (Callorhynchus australis) of the sea, thrown up by a gale and scattered on the coast.

Makiri (false) was the father of Tare-wai.

Tare-Wai. (Nga-i-Tahu.)

The fishermen of Maru (shade) and Apa-rangi (company from heaven), of the Ka-i-tahu (Nga-i-tahu—descendants of Tahu), went to the settlement of Whaka-taka-newha (to be-dim, to blind), at Papa-nui (great flat), from which they went out to sea; but Whaka-taka-newha chanted an incantation to cause the sea to be rough, which prevented the fishermen from going on their intended fishing-expedition; so they collected their bait, hooks, lines, and fishing-rods, and came on shore, and went to the settlement of Maru and Apa-rangi. But they still had a longing for fish, which induced them to go back to the settlement of Whaka-taka-newha, who chanted an incantation, and went and procured some sea-weed from the ocean, which was taken and laid on the ahu (altars); but the sea still continued rough, so they again brought all their fishing-tackle back to the settlement. Whaka-taka-newha was perplexed, and pondered in his mind how he could overcome the difficulty he was in; so he determined to build a house. He made rafters, battens, and posts, and put the skeleton of a house up; then he called all the men of the tribe together, and sent messengers to invite the people of Maru and Apa-rangi to come and cut kakaho (Arundo conspicua) reeds to bind round his house; but when the people collected in his presence Whaka-taka-newha said, “The feeble, sick, or deformed must not join with the kakaho-collectors; only the strong and powerful must go.” The people went and collected the kakaho. A feast was prepared for them by Wha-ka-taka-newha, and when they had partaken of the feast the young people amused themselves with playing games, and after awhile the men joined in the games. When these had played for some time the people of Whaka-taka-newha attacked and slew most page 172 of the people of Maru and Apa-rangi who had been asked to cut kakako for the house. One hundred men of Maru and Apa-rangi came to cut kakaho: of these, sixty were killed and forty escaped. Tare-wai (ask for water) was taken prisoner by four men, and four men held him on one side and four on the other, who laid him on the ground, and were about to cut his bowels open with a piece of flint. But Tare-wai was a powerful man, and those who held him were not able to hold him down. He struggled, and those who held him fled in fear, and Tare-wai escaped to the forest. Tare-wai was of the Nga-i-tahu, and his enemies were of the Nga-ti-mamoe. So soon as it was dark Tare-wai returned to his enemies, and found some of them sitting together around a fire talking about Tare-wai and examining a paraoa (whalebone weapon) which had belonged to him. The paraoa was being handed all round the circle of those who were looking at it; so he went and sat down with his enemies where the fire shone the least, and at once joined in the conversation by saying, “Is that the weapon which belonged to the brave man?” His companions said, “Yes.” He said, “Let me have the weapon, that I may also look at it.” It was handed to him. He took hold of it, rose, and fled with it into the forest, and there with delight gloated over his weapon which he had regained. He put his war-belt on and kindled a fire to cure the wounds his enemies had made on his stomach with the flint, and stayed in the forest for some time. When his wounds were healed he began to ponder how he could be revenged on his enemies. He left his present abode, and went nearer to where his enemies resided, and in the forest, near to a stream where the people of Whaka-taka-newha came for water, he hid himself. When two came together for water he let them return, but when one came alone he killed him or her; and thus he killed many. But the time came when he longed to see his relatives Maru and Apa-rangi; and, as the fort of Maru and Apa-rangi had been surrounded by the enemy, the Nga-ti-mamoe, he could not gain an entrance. To call the attention of his friends in the page 173 pa, he climbed up a tree and waved his white bone weapon. They saw this, and to distract the attention of the enemy Maru and Apa-rangi commanded the people in the pa to have a haka (a sort of dance) (d), that the Nga-ti-mamoe might come and from any hills around the pa look at the people whilst they held their haka. While this was taking place Tare-wai came out of the forest and down on to the beach. Being seen by the enemy, they pursued him; but he escaped into the pa.

When the elders in the pa met they ordered some dogs to be killed for Tare-wai, who took the body of one dog and ate it without it having been cut into joints. Maru and Apa-rangi ordered the people to assemble and form themselves into companies, and challenge the Nga-ti-mamoe to battle. They met and defeated the Nga-ti-mamoe, who left the pa at Papa-nui and fled to Puke-kura (red hill), to the fort of their head chief, Te-rangi-a-moa (day of swinging). As the fugitives collected around Te-rangi-a-moa he sang this song—

You flee here for what?
This is a steep cliff.
Can the enemy not gain it?
You think it is the peak of Ai-ari,
That man, in dread, will not follow—

and then drove them all out of his fort. They then made a pa for themselves on the opposite slope to that on which Puke-kura stood, and called it Rangi-piki-kao (climb the hillside).

The only places at which these people could obtain water were called Te-kihe (pant) and Nga-hua-riki (the small fruit); and when this was known to Tare-wai he laid an ambush near them: so that when the enemy, the Nga-ti-mamoe, sent their water-carriers, if two went they were not molested, but when one went he or she was killed. Thus Tare-wai killed many of his enemies.

The enemies of Tare-wai thought he would go into his pa, but he went down to the beach at Taki-haruru (follow the sound), where he was seen by Nga-pa-teketeke (outer fence of a fort) and his companions, who were mending a canoe. When they saw Tare-wai, they asked, “Who is that?” Hearing that it was page 174 Tare-wai, and the people in the pa of his enemies also having seen him, they pursued him. He fled and went into his pa, and sat down and called to his enemies, and said, “You might have captured me just now, but now I shall not be killed by the Nga-ti-mamoe. Go and feed your children; go and sleep with your wives: tomorrow I will meet you in battle.”

Tare-wai now said to his elders, “Go and kill Te-rangi-a-moa as revenge for me.” Maru went into the house and killed Te-rangi-a-moa, the head chief of the Nga-ti-mamoe, and on the following day the two tribes met in battle. At first a Nga-i-tahu man met a man of Nga-ti-mamoe; thus the battle was of single combats: but the two tribes met in a body, and Tare-wai, with Nga-tama-kuao (son of the youngest), faced the enemy. Tare-wai called and said, “I have the first slain.” Nga-tama-kuao called aloud and said, “I have the second slain.” The enemy fled, and were followed by these two warriors. Tare-wai was the swiftest runner, and overtook the enemy and felled them to the ground, and whilst pursuing others left them to be killed by his followers. Thus Tare-wai followed and felled the enemy to the ground with his weapon, till he arrived at Pari-a-haumia (hill of the fern-root). He could not go further, as it was now dark, being a winter's day. On his return he came to O-hine-tu (where the daughter stood), when the spirits of the slain hovered near to him; but they fled from his prowess. As he came on and got to Taki-haruru the same spirits again meddled with him; but he drove them away and went into the pa.

On the following day they went and looked at the slain, who were lying about like so many reperepe (Callorhynchus australis) thrown up on the ocean-shore. This delighted the father of Tare-wai.

When the war-party had returned and had gone to rest, in the night the god of Whaka-taka-newha lamented the defeat, and said to the war-party, “The battle-axe withheld is defeat;” but Te-whaka-taka-newha answered, “There was not any other battle-axe but those used in cutting firewood to cook seals.”