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The Ancient History of the Maori, His Mythology and Traditions: Tai-Nui. [Vol. IV]

Chapter II

page break

Chapter II.

Now rises Kopu o'er the horizon;
Come quickly, come, I pass to Matangi-hau-rua
But let thy spirit come, come
From the all-beloved, the Rau,
Who with me told the tales of old
With great delight to Rau-kawa.
O mother, tell my evil deeds abroad,
And let them hear at Hakere,
And Nga-ti-toato at Totara.
I feel insanity approach. The gods
Inflict disease on me. I will
Away and commit suicide,
That I with death may quickly meet:
And you may view my prostrate corpse,
And ask, What caused the death?
Was it the god of sudden death?
Or axe of war? Or spear of Maru
Who pierced me through, and left
The scars of many wounds on me?


Tai-Nui was the canoe, and Hotu-roa her commander, who voyaged from Hawa-iki and landed at Tamaki; she was dragged over the portage at O-tahuhu, and went through the Manukau Harbour and out to the west coast; and when near Awhitu a paddle made of karaka timber was thrown at and stuck in a cliff, where it grew into a karaka tree. Tai-nui proceeded to Kawhia, where the crew discovered they had nearly consumed all the kumara they had brought with them on their voyage, and only a few remained in the corner of a small basket, which page 58 had been preserved by a women called Whakaoti-rangi. These were cultivated at Kawhia, and hence the proverb, “The small basket of Whakaoti-rangi,” which has been repeated by her descendants ever since. When food is scarce this proverb is repeated.

The canoe Tai-nui was dragged up on shore, at Paringa-tai (flowing-tide), near to the stem of a hutu-kawa (po-hutu-kawa—Metrosideros tomentosa), where to this day her open hold is seen like that of a canoe lying at anchor, and the prow and stern carvings and ornaments are still seen, but she is turned into stone called pa-keho (limestone), of which there is not any other like it at that place.

This proverb is repeated in respect to this canoe: “Tai-nui is the canoe, and Hotu-roa the man.” Hotu-roa is the progenitor of the Wai-kato, Nga-ti-mania-poto, Nga-ti-rau-kawa, Nga-ti-tu-whare-toa, and Ati-awa (Nga-ti-awa) tribes. This history of our ancestors shall be given as rehearsed by the priests. Tu-heitia was a creature not like other creatures, and was descended from Hotu-roa, and took to wife the sister of Tahinga (sweeping), who was called Te-ata (dawn of day).

Tahinga had a longing for fish, and asked his brother-in-law Tu-heitia to accompany him to sea to fish. They went, and, having arrived on the spot (tauranga) where fish were caught, they dropped anchor, and fish took the hook of Tu-heitia, but did not bite at that of Tahinga. Tahinga deceitfully attempted to pull the anchor up, pretended that he could not do so, and said to his brother-in-law, “Friend the anchor of our canoe is being held by stones: come and dive for it.” Tu-heitia did as he was asked; but, when he had dived, Tahinga cut the painter of the canoe, and paddled towards the shore; and, when Tu-heitia came to the surface of the water, he called and said, “O friend, bring the canoe to me,” in answer to which Tahinga threw the whariki (grass put into the canoe to sit on) into the sea and said, “There is your whariki (weeds to sit on) as a canoe for you.” But Tu-heitia still called, “O friend, bring the canoe to me.” Tahinga threw the ipu (gourd to hold water) into the sea, page 59 and said, “There is the canoe for you, your own gourd.” Tu-heitia still called, “O friend, bring the canoe for me.” Tahinga took the fishing-line belonging to Tu-heitia and threw it into the sea, and said, “There is your own fishing-line as a canoe for you.” So Tu-heitia sank into the sea and was drowned.

Tahinga landed on shore. The wife of Tu-heitia was waiting for her husband, and was at the time expecting to have her first-born. She asked Tahinga, “Where is your brother-in-law?” He answered, “I left him on the beach.” She waited some time, and became anxious, and said, “Perhaps my husband is dead: I will go in search of him.” She went to all the many settlements which were a little inland of the seacoast, but did not find him. Then, weeping, she went down on to the sea-beach, and looking out on the sea she saw the hand of Tu-heitia held up in the water, by which she knew that her husband was dead, and had become a taniwha (a god). The hand was held far up above the surface of the water, and had a mark on it. This mark was called kura-waka: (d) by this she knew it was the hand of her husband. She returned to her home in grief, and as she went she saw the hand rise out of the earth with the same tattooing on it.

In time she had a son, whom she called Mahanga (twins), with whom she returned to the home of her youth in the Wai-kato. This murder of Tu-heitia has been the cause of war between the Wai-kato and Nga-ti-tahinga ever since the murder took place.

As Tu-heitia had become a god of the sea he took up his abode far up in the Wai-kato River in the Wai-pa (blocked-up) branch. He was seen by many people at the time of the war between the Europeans and the Maori in Wai-kato, in the river, not far from the Rua-makamaka (cave towards which stones were thrown), a little below Whatawhata (heap to lie on), and at Karaka-riki (small karaka). It is said he is now like a whale, and as large and as long. He was the father of Mahanga; and Mahanga was father of Atu-tahi (Canopus), who was father of page 60 Mahara-ki-rangi (thought to heaven), who was father of Puaki-rangi (the heaven divulges), who was father of Tapa-ue (trembling pulverised soil), who was ancestor of the Wai-kato people, of whom the proverb is repeated, “The two of Puaki-rangi —Whare and Tapa-ue,” which means, when these two joined in war they drove their enemies before them, and caused them to flee in terror. After Whare and Tapa-ue the two rocks on the west coast, at Tau-roa (long song), to the west of Wai-uku (water or creek where the clay used instead of soap to cleanse the head is found), are called; the rocks are called “The two of Puaki (confess).”

There is a proverb used exclusively for Mahanga, and it is this: “Mahanga who forsakes food and canoe.” He was of a roving disposition. After he had taken a wife of a tribe and had many children, he forsook his wife, children; tribe, and all his provisions, and migrated to some other district; he thus roved about, and eventually lived with the Nga-puhi at the north end of this North Island, where he joined in a war. From thence he came to Moe-hau (Cape Colville), at the entrance of the Thames, where he died. Hence the proverb given in regard to his roving character, which is now repeated by all his descendants. Whenever the people of a tribe are travelling, and observe one of their party has gone far in advance of the rest, the question is asked, “Where is our companion?” The answer given is, “He has gone on in front:” then the proverb is repeated, “He is of the descendants of Mahanga, who forsakes the canoe and his food.”

This is the genealogical tree from Hotu-roa to Tapa-ue:

A black and white diagram of the first part of the whakapapa from Hoturoa to Tapaue.

(See next page.)

page 61

A black and white diagram of the last part of the whakapapa from Hoturoa to Tapaue.


The following were all noted warriors of Tai-nui: Mango (shark), who killed Whati-hua (broken vessel, in which water was boiled by means of heated stones), Kaihamu (eater of scraps), Pahau (beard), Toa-rangatira (brave chief), Wahie-roa (long firewood), Ka-wharu (soppy), Marangai (east), Maunu (emigrate), Mahuta (jump up), Kimihia (seek after), Haunga (odorous), Tu-haha (happening late in the day); Pikau (bundle carried), who was the leader at whose command the people would prepare and go forth to war; Raka-herea (entangled and tied), father of Rangi-hae-ata (dawn of day); Rau-paraha (leaf of the Paraha: this leaf is eaten by the Maori) (d), Rangi-hae-ata (dawn of day), Taka-mai-te-rangi (fall from heaven), Puaha (door), Noho-rua (live with two), Kete-roro (basket of brains), Puoho (startled).

It was in the days of Te-uru-tira (dorsal fin of a fish) that Puhi-rere (flying head-dress) migrated to the Wai-pounamu (South Island). Also about the same time the ancestors of Nga-ti-awa (descendants of Awa, river), called Pu-rehua (moth), migrated from the Pa Te-ranga-tapu (sacred body of men) to Tau-ranga (lie at anchor).

Mango was a descendant of those who came to these lands (New Zealand) in Tai-nui. He took to wife Hiapoto (short desire), of the Nga-rauru Tribe, and begat Ue-tapu (sacred fourth night of the moon), Kai-hamu (eat scraps from the whata of Ue-tapu), Whata (food stage), and also another Ue-tapu. Kai-hamu took Tu-para-haki (impunity on one side) to wife, of the Tapu-ika, Arawa Tribe, and begat Uru-tira and Pahau. Pahau took Hine-te-ao (daughter of the world of light), of the Wai-o-hua (water page 62 or calabash of Hua–fruit), and begat Koro-kino (evil fifth night of the moon). The mauri (the branch of a shrub which was tied to the waist of Koro-kino when he was baptised, and then planted to grow) was set at the Pa Totara-i-ahua (totara tree used as an altar) at the Remu-wera Pa (burnt tail), near Auckland. He took Tu-whare-iti (little house of the Nga-ti-awa Tribe) to wife; but he also took Manana-ake (bend upwards) to wife, also of Nga-ti-awa, who had a child called Wai-kauri (kauri resin). Tu-whare-iti had a child called Toa-rangatira, part of whose name was given to the tribe called Nga-ti-toa, the fame of which tribe has been heard by all the tribes of New Zealand. Toa-rangatira took Pare-hou-nuku (plume that came to earth), of the Nga-ti-mania-poto Tribe, and begat Marangai (east) and Werawera (hot). Marangai took Te-ra-ka-huru (beclouded sun), of the Tai-nui Tribe, to wife, who begat Te-maunu. Te-maunu took Wai-kawhia (water of the kawhia fish), of the Nga-ti-mania-poto Tribe, and begat Te-mahu-tu (the healing. Mahu-tu took Whaia-te-hau (chase the wind), of the Nga-ti-toa Tribe, to wife, and begat Taka-mai-te-rangi (fall from heaven), who took Te-kura-whaka-ipo (the love-token plume), of the Tai-nui Tribe, and begat Te-matao (the cold), who took Hine-koto (whimpering daughter), sister of Noho-rua (sit two together), of the Nga-ti-toa Tribe, who begat Te-kanae (mullet), Puaha (door), and Tama-i-hengia (the son who was not recognised) (d). Te-kanae took Tu-tari (the standing noose), daughter of Rau-paraha, and begat Te-uira (lightning). Puaha took Tohi (water of baptism), daughter of Pehi (press down) senior, who begat Hori-kerei and Rahia. Tama-i-hengia took Pare-huia (plume of huia feathers), granddaughter of Ihu (nose), of Tai-nui, and begat Te-kanawa (old war-club).

The descendants of Te-Uira are Wi Patene, Rawiri-patene, Paranihi, a woman, and Hine-koto (whimpering daughter), also a woman.

Kahu-taiki (garment of wickerwork), of the Nga-ti-awa Tribe, was taken to wife by Te-maunu senior, and begat Pikau, who page 63 took Kahu-rangi (blue sky), of the Nga-ti-toa Tribe, and begat Toitoi (summit), who took Wai-puna-hau (spring of water where wind blows), of the Nga-ti-mutunga Tribe, of the Manu-korihi (birds chirruping at dawn of day) Pa at Wai-tara (water where a sacred ceremony was performed), and begat Pehi senior, who took Tiaia (stick anything steadfastly in the ground), daughter of Tuku-tahi (let two away at once), of Tai-nui, and begat Te-hiko-o-te-rangi (dawn in heaven), who took Tope-ora (cut alive), the second daughter of Te-rangi-hae-ata. Te-oue-nuku (rainbow) was born after Te-hiko-o-te-rangi (flash in heaven), who took Ka-hoki (will return), daughter of Tope-ora senior, of the Nga-ti-toa, to wife. And to follow in birth after Toitoi was Te-pari-nui (great cliff), who took to wife Te-aka (the root), the second daughter of Ka-rewa (will float), and begat Makiri (false, untrue), who took Tungia (set fire to), of the Nga-ti-toa, and begat Te-aka the third, Rua-tahora (opening in the scrub), and Nga-huka (the froth). And following in birth to Pikau was Wai-taoro-rangi (flooded, or covered over by water from heaven), who took Wera-wera, of the Nga-ti-toa Tribe, and begat Noho-rua and Takuna (threaten in one's absence).


Te-raraku (scratching) was a wandering chief of the Nga-puhi people, but was a chief of rank. He went to Taranaki, and there took to wife Kaingaru (rat), of the Nga-ti-awa Tribe. Kaingaru was of the line of ancestry from which Wiremu Kingi-te-whiti was descended. It is about the fifth, sixth, or may be more generations since Te-raraku obtained his wife there. Of some of the past generations these were the names: Hine-koto, Te-ara-tangata (the road of man), Hikihiki (nurse), Rangi-haua (day of the coward), Te-kai-a-te-kohatu (food of the stone).

Koroua-puta (old man escaped) took to wife Kai-tawhara (eat the tawhara—Freycinetia banksii), of the Nga-ti-raukawa page 64 Tribe, and begat Pare-kohatu (move the stone aside), who took Werawera, and begat Rangi-ka-tukua (the day let loose) and Wai-tohi. Wai-tohi took Te-ra-ka-herea senior, and begat Te-tou (the kindler of fire), Te-rangi-hae-ata, Kiha-roa (long panting), and Tope-ora. Tope-ora took as her husband Te-rangi-ka-piki (the heaven climbed up), of the Nga-ti-raukawa Tribe, and begat Matene-te-whiwhi (the tangled), who took to wife Te-ipu-rape (the gourd covered with the tattooed skin of a man's thigh), of the Tu-hou-rangi Tribe of Roto-rua, and begat Te-wiri-hana.

The next to follow after the birth of Te-maunu was Kimihia (search for), who took Wai-tohi senior, of the Nga-ti-toa, to wife (not the Wai-tohi who was mother of Te-rangi-hae-ata), and begat Werawera and Karewa, who took Hine-hape (daughter with a crooked leg), of the Nga-ti-motemote, of the Tai-nui Tribe, and begat Taunga-wai (be at home in water), who took Pare-mata (return feast for a feast formerly given), of the Nga-ti-te-kumete, of the Tai-nui Tribe, who begat Te-oko (calabash, gourd), Neru (ngeru —cat), Te-hoto (spade), and Te-raho (block of wood on the inner side of a canoe, to which the thwart is tied).

The birth of Te-aka-mapuhia (the root sighed over) followed that of Kimihia. Te-aka-mapuhia took Te-rangi-kai-whiria (the day of the Parsonsia albiflora), of the Nga-ti-raukawa Tribe, and begat Te-wai-hine-rau (daughter of the many leaves), who took Te-hika-pounamu (sacred ceremony with greenstone), of the Nga-ti-raukawa Tribe, who took Te-pare-whakatau (the suitable headdress), of the Nga-ti-raukawa Tribe, and begat Te-puke (hill), who took Ruinga-rangi (out of sight, in the sky), of the Nga-ti-kauwhata, and begat Iwi-hora (bones laid out in sight of all), who took Te-kura (the head-dress), of the Nga-ti-rau-kawa Tribe.

The next in birth following Te-aka-mapuhia was Tu-haha (standing looking for), who took Wherowhero (red), of the Nga-ti-te-ra, of the Tai-nui Tribe, and begat Ahi-manawa (fire in which a heart was cooked), who took Pare-kai-tara-mea (head- page break
Matau or Matika

Matau or Matika

page 65 dress of the Aciphylla squarrosa), of the Tai-nui Tribe, and begat Tu-haha the second.

Next to Tu-haha senior in birth was Te-huanga (the friend), who was a noted warrior, and took Te-kahui-rangi (the stranger from a distance), of Nga-ti-raukawa, and begat Te-kanawa (ancient war-weapon) senior, who took to wife Kahu-koka (rough cloak-mat made of Freycinetia banksii), of the Nga-ti-raukawa, and begat Te-poa (the bait), who took Rangi-tiari (day in which things were hung up), of the Nga-ti-karewa, of the Tai-nui Tribe, and begat Te-ra-ka-herea (the day of fastening up) the second, who took Wete-kia (unloosed), of the Nga-ti-rau-kawa Tribe, and begat Te-ahu (the fosterer).

Te-kahui-rangi (stranger from distance) was next in birth to Te-ra-ka-herea the second, who was taken as wife by Te-rau-paraha, and begat Te-horonga (sacred food eaten by the priest) and Te-atua (the god).

Next following in time of birth to Te-kahui-rangi the second was Taiko, or Taeko or Takupu (white gull— Procellaria parkinsoni) senior, who took Te-uira (lightning), daughter of Te-rau-paraha. All their children died. Following Taiko senior was Rangi-ruruku (clouded sky), who was taken to wife by Te-kanawa the second, and begat Taeko the second.

Noho-rua took Whare-mawhai (house of Sicyos angulatus), of the Nga-ti-rahiri sub-tribe of Nga-ti-awa, and begat Tua-rua (second) the first, Werawera second, Noke-noke (earthworm), Hama-ruru (shut in), and Takuna (threaten in one's absence).

Noho-rua took Te-wai-nokenoke (water of the worm), of the Nga-ti-haumia sub-tribe of Nga-ti-toa, and begat Te-ua-torikiriki (rain of little drops), Mutumutu (cut off short) and Tua-rau (about a hundred). Tua-rau took Mata-kapi (shut eye, blind), and also Kahu-rangi (irresolute) the second, of the Nga-ti-koata, sub-tribe of Tai-nui, and by the latter begat Hohepa and Mihi-mete.

Te-ara-tangata (the road of man) took Rangi-whainga (day of battle), of Nga-ti-tama, sub-tribe of Nga-ti-awa, and begat page 66 Te-wiwini (dread) the second, and begat Te-hiki-hiki (nurse) the second, Te-hinu (the fat), Paki-rori (stop the staggerer), and Rongorongo (tidings repeated). Te-wiwini took Te-mate (the dead), of the Nga-ti-tama Tribe. Hikihiki took Ema, of the Nga-ti-kahu-nui. Hinu took Pokai-tara (flock of Sterna frontalis), of the Nga-ti-toa. Rongorongo was taken to wife by Raniera, of the Nga-ti-tama Tribe, and begat Iraia and his two sisters.

Next in birth to Marangai was Moari (swing), who took Te-maunu senior, and begat Te-rangi-whakatapua (the day made sacred), who took Wai-tu-rawea (delight to stand in water), of the Nga-ti-maunu, and begat Te-rangi-hau-ata (day of wind at dawn). He also took Pare-ngako (plume for a certain object), of the family of Nga-ti-te-whaia-te-hau, of the Nga-ti-toa sub-tribe of Tai-nui, and begat Hape (bandy leg), who took Whaia-te-hau the second, of the family of Nga-ti-maunu, of the Nga-ti-toa sub-tribe of Tai-nui, and begat Te-kotahi (the one only).

On the death of Te-rangi-whakatapua Pare-ngako was taken by Te-rangi-hau-ata, and begat Te-atarau-wehi (fear in moonlight), Te-hua (moon at full), Rangi-hurihia (turn over in the day), and Pare-tauhinu (plume of Pomaderris phylicifolia) the second. Te-atarau-wehi took Niho-tahi (one tooth), of the Nga-ti-maunu, and begat Te-hinu the second, and Wai-keri (ditch). Te-hinu took Taka (fall from a height) the second. Wai-keri took Te-whare-huia (house of the Neomorpha gouldii), and begat one child, a daughter. Te-hua (the fruit) took Whare-kino (evil house), of the Nga-ti-toa, from Kawhia, and begat Rangi-totohu (day of sinking), Te-pehi junior, and Tehe (the circumcised). Rangi-totohu (day of sinking in the water) took Te-hiko (move at random) senior, and begat Pitoitoi (New Zealand robin).

Taka-mai-te-rangi (fall from heaven, giddy) took Pu-te-auru (quite in the west), daughter of Rangi-kau-rerewa (day of being buoyant in swimming), of the Nga-ti-toa, and begat Te-mahutu (wound quite healed) the second, Kiore (rat) —this person was burnt to death at Rara-wera (burnt twigs) —and Puhi-wahine page 67 (betrothed woman), who was taken to wife by Te-rangi-ka-tukua (the day on which to be released), who had not any issue.

Next to be born after Mahuta senior was Pare-haoko (stolen head-plume), who was taken by Turanga-peke (stand side by side) senior, of the Nga-ti-ra-rua, sub-tribe of the Nga-ti-awa, and begat Taka-hua (fruit dropping down) senior, and begat Hine-wai-roro (daughter of the brain-water), and Te-kete-roro (basket of brains). Taka-hua senior took ——, of the Nga-ti-turanga-peke, and begat Te-tauru (west wind), Roto-roa (long lake), and Mango (shark) the second. Tauru took Te-wai-ruinga (shaken in the water), of the family tribe of Nga-ti-ra-rua, of the sub-tribe Nga-ti-toa, of Tai-nui; and begat Hikoia (be shone upon), Maui (left hand), and Pare-haoko the second. Hikoia took Te-rangi-hounga-riri (the day of fermenting strife), son of Te-puke-roa (long hill), of the Nga-ti-toa, and begat Kuru-popo (rotten, as of wood). Hine-wai-roro senior took Whanga-taki (harbour out of the way, harbour not known to all), of the Nga-ti-tama, and begat Te-puoho (startled) senior, Taku (slow, not in a hurry), Rangi-taka-roro (day of giddiness), and Korua (pit). Te-puoho senior took Karanga (call), of the Nga-ti-tama, of Whanga-nui, but had no issue. Taku took Kauhoe (sailor), of the Nga-ti-hine-tuhi, and begat Ka-hiwa (jet-black), Waha-piro (disgusting breath), and Konehu (young sprout). When Taku died his wife Kauhoe was taken by Te-puoho senior, and begat Nga-manu (the birds). Nga-manu took Amo-hau (carry the scalp of an enemy), of the Nga-ti-tu-whiri-kura, and descendant of Te-puni (the camp), and begat a daughter——, and a son Tare (beg), and another daughter Heni. Waha-piro took Te-ahurewa (altar, or tuahu), of the Nga-ti-ra-rua sub-tribe of the Nga-ti-tama, and begat Pito (end), Wiremu-patene, and ——. Pito took Putai (trumpet, or pu-tatara), of the Nga-ti-toa: they had not any issue.

Te-maunu senior also took Nihoniho (dispute, quarrel), of the Nga-ti-toa, and begat Te-paru (the dirt), Te-teke (pudenda muliebria), and Pori-tahi (one attendant). Paru took Rangi-whaia (day of pursuit) the second, of the Nga-ti-toa, and begat page 68 Wai-kino (bad water), Te-rau-patu (war-weapon), and Te-ngiha (the fire). Wai-kino took Karu-manu (bird's eye), of the Nga-ti-toa, and begat Waia (accustomed). He also took Hoa-kai (companion at meals), of Nga-ti-toa, and begat Mate-aitu (sudden calamity). Rau-patu took Wai-mongamonga (marrow), of Nga-ti-toa; they had children, but all died. Te-ngiha took Tu-tari (provoke anger) as his wife, of the Nga-ti-toa. When she died Te-ngiha took Kiri-maro (hard skin), of the Nga-te-kahu-nunu, but had not any issue.


Haumia (fern-root) was descended from those who came here in the canoe Tai-nui, who took Mawake (sea-breeze), of the Nga-ti-awa, and begat Taonga-iwi (property of bones), who took ——, of Nga-te-haumia, and begat Tama-iwi (son of bones), who took——, and begat Wahie-roa (long firewood), who took Kuia-pou (old woman steadfast), of the Nga-ti-te-haumia, and begat Te-ranu (the mixed), who took——, and begat Whare-rau (shed, booth), who took Pare-te-wiwini (trembling head-dress), of Nga-ti-toa, and begat Te-rangi-hoa-ngata (day of repeating charms to kill caterpillars), who took Kahu-pake (garment of rough mat, ngeri, koka), of the Nga-ti-toa, and begat Moana-pounamu (sea of greenstone), and Pokai-tara (flock of Sterna frontalis). Moana-pounamu took Karanga (call), of Nga-ti-te-ra, sub-tribe of Nga-ti-toa, and begat Huru-mutu (short dogskin mat), who took the Te-aka (the root) to wife, daughter of Tungia (set fire to).

The next born after Pehi senior was Te-rangi-hi-roa (day of long dawn), who took Pohe (blind), of the Nga-ti-hine-tuhi, and begat Te-wai-puna-hau, who took a European as her husband, and begat Wi.

Rangi-hi-roa also took Kapu (palm of the hand), of the Nga-ti-mutunga, daughter of Ngatata (cracked, chapped), and begat Te-hiko the second, who took to wife Ti-tahi (one Cordyline), daughter of Te-kanae (the mullet), and begat Hani-kamu (grand hani) (d) and Mere.

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The sister of Te-ranu, whose name was Puta-a-hika (come forth like an old man), was taken as wife by Turanga-peke, of Nga-te-awa, and begat Hine-wai-roro (daughter of the water of the brains), and Te-rangi-tutaki (the heavens closed), who was a famed warrior, and who took to wife Rangi-whakawaia (the day of beguiling), of the Nga-ti-kuri sub-tribe of the Nga-ti-toa, and begat Turanga-peke the second, and Te-kai-nui (much food).

Wiwini senior (not the Wiwini who was son of Te-ara-tangata), was father of Tara-piko (crooked barb), who took Makiri (take the bones out of birds preparatorily to preserving them), of the Nga-ti-toa, of the Nga-ti-haumia and Nga-ti-hine-wai, and begat Ihu (nose), who took Pare-kai-uru (plume of the west), of the Nga-ti-ra-rua, sub-tribe of the Nga-ti-toa, and begat Horenga (burial-place), who took Te-tua (the ridge), of Tai-nui, and begat Tara-piko the second, Rangi-titia (sky closed up), and Rangi-tua-nui (the long day). Rangi-titia took Nga-rangi-rewanga (days when the migration started), of Tai-nui, and begat Tuku-tahi (incantation used at childbirth), who took Te-iringa (the hung-up), of Nga-ti-toa, and begat Tiaia (stuck in as a stake), and Koto (sheet of a sail), who took Pare-tahunu or-tahuna (burnt plume), of Tai-nui, and begat One-nuku (trembling earth) the second.

Kahu-rere (kite that flies), of the Nga-ti-awa of Tauranga, took——, of the Tai-nui Tribe, and begat Tu-horo-tini (Tu, god of war, who swallows many), who took——, of the Tai-nui, and begat Paka-ua (bowl for catching rain), who took Koata (early dawn), of Tai-nui, and begat Kawharu (hollow, valley) senior, who took Motemote (suck), of the Ngati-te-mango, sub-tribe of Tai-nui, and begat Te-ra-ka-hura (the sun uncovered), Haronga (flax scraped into tow), and Te-kumete (the bowl), who took Nga-hina (the grey hairs), of Nga-ti-toa, who begat Whaia-te-hau (chase the wind) and Matua-iwi (parent of the tribe), who took Pare-te-wiwini the second, and begat Maunu (bait), and Te-kura-whakaipo (plume of the beloved). Maunu took Te-kaweinga (the pedigree) of Tai-nui, and begat Tawhi-ao (encircle page 70 the world), who took Ta-whaki, of the Nga-ti-haumia, and begat Tuke (elbow) and Rangi-kata (day of laughter). Tuke took Wai-noke (water of the worm), of the Nga-ti-haumia, and begat Pokai-tara the second. Rangi-kata took Whakatere (sent afloat), of Nga-ti-tama, and begat Te-ngongi (water, or drink), who took Rangi (heaven), of the Nga-ti-tu-whare-toa, but had not any issue.

Ta-tua, younger brother of Te-ngongi, took Pehi-atea (press down without incumbrance), of the Nga-ti-koata, but had not any issue.

The younger brother of Rangi-kata was Patu-para-kore (blow without effect), who took Pare-taua (mourning head-plume), of Nga-ti-haumia, sub-tribe of Nga-ti-mutunga. All the issue died.

Hine-wai-roro the second was next in birth to Patu-para-kore; then followed Tiripa (explode in succession), Ti-hake (dwarf Ti cordyline), who took ——, of the Nga-ti-rau-kawa, and begat Una-iki (double canoe destroyed), who took Wi, son of Wai-puna-hau the second.

Next following the birth of Tawhi-ao was Te-teka (the niti or neti, a game of throwing a fern-stalk along the ground), who took Wai-patiki (water of the flatfish), of Nga-ti-manu, and begat Piopio (Turnagra crassirostris), who took Ruriruri (game of grimaces like haka or kani-kani) (d). All the issue died young. The next following in birth to Piopio was Ure-kotia (circumcised), who took ——, and begat a son.

Next following Te-teka was Ngari (song sung to give time that all may pull in accord), who took Riu-nui (large hold of a canoe), of the Nga-ti-te-ariari, and of Nga-ti-te-uru, of the Tai-nui, who begat Hikoia (stride or step away) the second, and begat Manga-toa (brave branch).

The next following Ngari was Rawhiti (east), who took Rangi-tiatia (day of adorning the head with feathers), and begat Riri (anger), who took ——as his wife.

Haronga took Te-kuri-kai-wao (dog that eats in the forest), of Nga-ti-te-ata, and begat Tu-whenua (leprosy), who was a page 71 noted warrior, and who took to wife Pare-teko (plume of the isolated rock), of the Nga-te-motemote, and begat Tawha (burst open), senior, who took ——from Kawhia, of the Tai-nui people, and begat Tawha the second, who lost his life by drowning.

The younger brother, or the one following Tawha senior, was Rangi-potiki (day of the youngest child), who took Te-ata (the dawn), of the Nga-ti-whaia-te-hau, and begat Ihu (nose) and Tu-whaia (follow) the second, who took Kauia (swim), of the Nga-ti-te-uru, and begat a daughter, who died young.

Mata-pura (blind eye) was of the Nga-ti-mania-poto, and younger brother of Te-kawa (the baptismal ceremony). Mata-pura took Tu-mania (stand on the plain), of Nga-ti-toa, and begat Te-angina-mai-waho (light breath of air from the sea), who took Kahu-whare (garment for the house), of Nga-ti-toa, and begat Nga-hina (the grey hairs), who took Te-kumete (the bowl), who begat Whaia-te-hau (chase the wind), who eventually became wife of Mahu-tu (healed). Next in birth to Nga-hina was Wai-tohi (water of baptism), who took Kimihia (seek after).

Next in birth to Taka-mai-te-rangi was Poro (cut short off), who took——, of the Nga-ti-toa, and begat Te-ata, who was taken by Rangi-potiki (day of young children).

Next to Poro was Noa, who took ——, who begat Te-whare-mahihi (house with facing-boards on the gable), Teni-kotahi (one), Whaia-te-hau the second, and Te-manea (teeth set on an edge by noise), who took Moana-kura (red sea), of the Nga-ti-mania-poto, and begat Taka the third, Muhu (push through a scrub), and Te-hunga (tow). Taka took Horahia (spread out), of Nga-ti-werawera, and begat Te-anau (seek, wander about).

Taka-mai-te-rangi senior took Wai-puia (water of the hot spring), of Nga-ti-toa, and begat Tuhaia (Tu-whaia, followed by war) senior, who took Hine-te-niu (daughter of the sticks used in divination), of the Nga-ti-te-angina, and begat Toroa (albatross), and Rangi-titia (detained by bad weather). After Tuhaia was Te-rako (albino), who took Hine-wai-roro the third, page 72 of Nga-ti-toa, and begat Kiore the second, Te-umu-tapu (sacred oven to cook in), who took Wai-puna-hau, daughter of Te-rangi-hi-roa (day of long fishing), and begat Mere.

Taka-mai-te-rangi also took another wife called Te-kiri (the skin), of Nga-ti-toa, and begat Pua-tata (the pollen beaten off with a stick), who took Horahia, and begat Te-ngohi (the fish), and Rangi-titia (day of plumes).

A black and white diagram of the whakapapa from Marore to Kahutaiki.

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Te-ariari (eleventh night of the moon) is descended from the ancestors who came over in Tai-nui, who took Miroa (make flax-tow into a line), of Kawhia, and begat Mananake (bent another way), who was taken to wife by Koro-kino (evil fifth night of the moon), and begat Te-kihi (the cicada), and Rangi-apoa (day of greediness), who took Kawharu (flabby), and begat Pu-ororo (grind on a stone), who took Kahu-taraheke (garment of brambles) to wife and begat Te-uri-ariki (offspring of supreme chief) —who was taken to wife by Mata-pihi (window)—Uru-pare (plume of the west), and Tara-haua (poor barb).

Uri-ariki begat Te-rore (the noose), who took Te-ra (the sun), of Nga-ti-motemote, and begat Kaiapa-riri (monopolize command of a war-party), who took Rangi-tiatia (day of adorning with feathers), of Nga-ti-motemote, and begat Rangi-ma-toru (day of the crowd), and Te-ra the second. Rangi-ma-toru took Te-kapua (the cloud), of Nga-ti-awa, at Puke-tapu (sacred hill), and begat Hera, who took ——.

Te-ra took Tau-ware (husband of low grade), but had not any issue.

Tara-haua (poor barb) took ——from Kawhia, and begat Tiwha (squint), who took ——, of the Tai-nui people of the sub-tribe of Nga-ti-mango, and begat Tama-ha (son of the breath), who took Puahi (white dogskin mat), of the Tainui sub-tribe Nga-ti-kino-haku, and begat Te-kete-tahi (one basket), who took Ritihia, of Te-whakatohea, but all the issue died.

Pu-o-roro (seat of the brain) begat Koro-amoamo (the old man carried in a litter), who took Pare-te-wiwini (plume that trembles), and begat Pohewa (mistaken), who took Te-hoka -kai-matangi (screen from the wind), of the Nga-ti-toa, grandson of Te-angina (the light breeze), and begat Te-otaota (the weeds), who took Te-makiri (the false), of Tai-nui, and begat Moana (ocean) the second, and Pai-oke (good shark). Te-moana took ——, page 74 of Nga-ti-toa, but had not any issue. Pai-oke took Te-ruriruri (game of grimaces), of the Nga-ti-toa, and begat Rawiri.

Te-maunu the second was son of Turanga-peke senior, and was the son of Hau-whainga-rua (scalp from the double battle), of the Nga-ti-kino hapu, who took Tori-wai (or Tore-wai) (freshwater mussel), of Tai-nui, and begat Te-whata-toroa (stage of the albatross), who took Te-ahi-paoa-nui (fire of great smoke), of the Nga-ti-te-wehi and Nga-ti-ra-rua, and begat Homai-rangi (given of heaven) and Kete-roro the second.

The next-born after Te-whata-toroa was Nga-tiki (the images), who took Wera (hot), of Nga-ti-te-wehi, and begat Weuweu (branch or twig used in the ceremony of bewitching any one), who took Homai-te-rangi, and begat Te-whata-toroa the second.

Next after Weuweu was Raniera, who took Wikitoria of Nga-ti-awa, and begat——, a daughter.

Tu-haha the second took Hine-rangi (daughter of heaven), of the Nga-ti-ra-rua, and begat Wera and Heretaunga (spear the bird while sitting), who took ——, but had not any issue.

Te-whangainga-hau (scalps of the enemy offered with ceremonies to the gods) took ——, but had not any offspring.

Kawa-tiri (the branch of a shrub used at the birth of a child, planted) took Rua-kino (evil pit), of Nga-ti-awa, but had not any issue.

Next to Nga-tiki was Rangi-nui (great heaven), who took Upa (not yielding nourishment or milk), of Nga-ti-ra-rua and of Nga-ti-wai-pango, and begat Te-rawa-ki-tua (valuable property at a future time) the second, who took Tara-naki (one of the fern tribe), of the Kainga-ahi (consumed by fire) Tribe, and begat Mere, who took Patara, of the Nga-ti-ra-rua, and begat Peti.

Pehi the second took Te-hui (the omen in sleep), of the Puke-tapu, and begat Re-wai (heavy rain), who took Kahu-kino (bad garment), of the Nga-ti-ra-rua, and begat Patara.

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After Pehi the second, Te-poaka-roro (pigs' brains) was born, who took Rawhaki (sea-breeze), of the Nga-ti-ra-rua, and begat We-rua (two dwarfs), who took Maraea, of Ngamotu (Taranaki), of the Nga-ti-tawhiri-kura, and begat Pere, who took Nga-manako (the longing), of Puke-tapu, but had not any issue.

Riria, who was sister of We-rua, took Himiona, of Nga-ti-ra-rua and of Nga-ti-kino-haku, and begat Pere.

After Turanga-peke (stand on the shoulder) Pu-rehua (moth) was born, who took Whakairia (hang up), and begat Te-ara-waere (make a road by pushing through the obstruction), of the Nga-ti-ra-rua, who took Te-roto-roa (long lake) the second, and begat Manu-konga or -koka (parent-bird) the second, who took Te-uru (a single hair of the head), of the Nga-ti-ra-rua, and begat Te-tao (the spear), who took Kahu-rahui (the garment made sacred), of the Nga-ti-ra-rua, and begat Te-hotu (the sigh), who took Te-ngakau-iti (little heart), of Nga-ti-ra-rua, and begat Puke-kohatu (hill of stone), who took Waha-rau (a scoop-net), of the Nga-ti-kino-haku, and begat Whare-kereru (pigeons' house), who remained a bachelor all his life.

Next after Whare-kereru was Te-tuku (allowed to go), who took Irihapeti, of Nga-ti-ra-rua, who begat Pou-whare (post of a house); and after Te-tuku was Parenga-tai (side of a river, where the tide flows), who took Te-ru (earthquake), of Nga-ti-ra-rua, and begat Kahu-nui (great garment) the second; and after Parenga-tai Pu-oho (startled) was born.

After Hotu Te-kauwhata was born, who took Te-tomo (enter), of Nga-ti-ra-rua, and begat Te-tapatu (the thatch), who took Puaha (door). After Te-tapatu Pou-whare (post of a house) was born, but he lived a bachelor all his life; and next to him came Huahua (preserved birds), who took Tama-rere (escaping son), of Nga-ti-ra-rua, and begat Te-ru. Next after Huahua came Hine-wai-roro, who took Tangata-ke (a different man), and begat Te-kepa. But Hine-wai-roro had been the wife of a page 76 previous husband called Hare-peka, of Nga-ti-ra-rua, and had a son called Tapuru (space between the toes to become filled with weed when travelling, which is a sign of a feast at the next settlement to which such person is going).

The children of Pare-haoko and Te-kete-roro were Te-tuku (allowed to go), a son, and a daughter called Kupe (obstinate), who was taken to wife by Te-whero (the red), of the Nga-ti-kino-haku, and Maketu (invalid).

Pare-tona (excrescent plume) was sister of Toa-ranga-tira. She was taken to wife by Tionga (decoy-bird), of the Nga-ti-ra-rua, and begat Rehu-toto (spray of blood), who took Mihi-ki-tu-a-rangi (welcome to strangers), of Nga-ti-ra-rua, and begat Pu-kauae (the lower jaw), who took Rangi-ta-moana (day on which ceremonies were performed on the ocean) senior, of Nga-ti-ra-rua, and begat Whati-taiari (stage of mashed food) junior, who took Rukuhia (dive for it), of Nga-ti-ra-rua, but had not any issue.

Tionga (decoy-bird) was born next after Rehu-toto. Tionga was taken by Pare-taunaha (plume bespoken), of the same tribe, and begat Tehe (circumcised), who was taken by Mihi-ki-tuarangi, of Nga-ti-te-ra, and begat Marore (entrapped), who was taken to wife by Te-rau-paraha, and begat Te-kuru (strike with the fist), who took Rangi-haere-iho (day of coming down), and begat Maunga-kino (held by evil). Next after Te-kuru was Tama-ranga (son in a company), who took Te-ahi-hurahura (fire uncovered again and again). Next after Tehe was Te-rangi-horo-kai (day of swallowing food). This man was a most notorious murderer, who took to wife Tikawe (carried by force) senior, of Nga-ti-ra-rua, and begat Rehu-toto junior, and took Te Whakaroro (like brains), of Nga-ti-ra-rua, and begat Hare-peka.

Rangi-ta-moana (day of the ceremony of putting a prohibition on the sea) was sister of Rehu-toto. Rangi-ta-moana was taken as wife by Te-rau-paraha; and next in birth after Rehu-toto was Te-ipu (the gourd), who was taken by Te-maro (waistband or apron), of the Nga-ti-wai-pango, and begat Te-uira (lightning) page 77 junior, who was taken by Mutumutu (cut abruptly, cut with an abrupt end), son of Noho-rua (sit in a pit); but they had not any issue. When Mutumutu died Te-uira took Nga-piko (the bent), of Nga-ti-tama, and begat Rawiri. Koke (run fast) was sister of Taka-mai-te-rangi.

Hongahonga And Te-Waero.(Nga-Ti-Toa.)

Hongahonga (leaning on one side) was father of Te-hou (feather-plume in the head), Te-waero (hair of a dog's tail), Te-awa (creek) a woman, and Ahi-tapi (fire of a small umu, Maori oven).

Tiki-nui (great effigy) lived at Hiku-rangi (end of heaven) with his younger brother Te-rangi (the heaven): they were nephews of Mai-whiti (cross to this side). The cause of the death of Tiki-nui was a dispute with Te-rangi regarding the pits and nooses by which rats were caught, and trees in which holes were made to contain water where pigeons were caught in nooses in the Hiku-rangi district. Tiki-nui went to Kai-para (eat the paraa—Marattia salicina) to obtain assistance to revenge the deed of his having been deprived of his rat and pigeon preserves. He went to the Nga-ti-whatua Tribe, who joined him and came back in a body to Hiku-rangi, where they found Te-rangi and his followers in their pa (stockade), who were attacked by Tiki-nui and his assistants; but before they made the rush on the pa they sang this hari (war song):

It is not of me,
But (because of) Koroti (the squealer—rat),
And of the Coo (of the gentle voice—pigeon).

I have not been able to give the whole of the words of their war-dance, but I give all I remember. The war party attacked the pa and killed all the Nga-puhi (the plume), Tiki-nui, and his elder relatives and younger brothers. Te-rangi was not killed, as at the time of this attack he was away from this pa on a visit to the East Coast; but when he heard of the disaster page 78 which had befallen Tiki-nui and his people he at once proceeded to the home of the people of the East Coast at Tai-a-mai (flowing tide).

Hongahonga took Rau-kata-mea (leaves of a sweet-scented plant), and begat Te-hou (the feather used as a plume for the head), Te-waero (hair of a dog's tail), Te-awa, and Ahi-tapi (fire of an umu—oven).

Hou took to wife ——, and begat Mata-haia (face wounded or cut in lines).

Te-waero went to Whanga-ruru (sheltered cove), and took as wives Wai-niko (water of the original Maori cabbage) and her younger sister Nako (perforate), by whom he begat offspring. Wai-niko had Puruhi (flea) and Te-rangi-toe-oro (loud sound in the sky), who were twins. Nako had Te-wai-kiri (perspiration) and Kiri (skin).