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

Chapter VII

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Chapter VII.

As evening shades close round my love doth cease,
While spirits of the crowd depart from me.
Whose fleet is that now sailing by?
But, there—oh! there, Kohu.
Return, and go straight back
To Maketu, while we now here
Upon the tide-worn rock
Must nurse the spirit closer still
Of that canoe, so oft adorned
With beauteous plume of albatross.
Thy wreck will thwart thee in thy northward path
To Hau-raki, where thou canst not be gazed on
By the great Ti-maru Tribe,
As I, forgotten, still must live
At distant lonely Mau-kaha.

Battles Fought Previous To Those Of Mau-Inaina And The Totara.

A long time previous to the attack on, and the taking of, the pas Mau-inaina (the mountain of sunning one's-self) and the Totara, the Hau-raki tribes had a war amongst themselves. The Nga-ti-paoa fought against the Nga-ti-maru.

The Nga-ti-paoa lived in the Tamaki district, and the Nga-ti-maru lived in Hau-raki. And this is the cause of their disputes and evil:—

A canoe was capsized belonging to Rongo-mauri-kura (Rongo of the red soul). Now, this canoe capsized of its own accord—that is, it was not caused by the determination of man; but the Nga-ti-paoa blamed the Nga-ti-maru for the loss of those in the canoe, and went so far as to say things of the Nga-ti-maru page 96 as though they lived in the days of man-eating. This charge of the Nga-ti-paoa was a false charge, but it was only the outcome of the evil heart of that false tribe; and what they said of the Nga-ti-maru would lead any one to think that they believed that this tribe was a tribe of small beings who lived in the ocean and killed every one who might fall into the sea. Now, it was the sea which drowned that man Rongo-mauri-kura, and the Nga-ti-paoa were angry with the Nga-ti-maru without a cause.

A war-party of the Nga-ti-paoa went by sea to Manaia, and there killed an old man called Whare-mahihi (house with facing-boards on the gable). This party of Nga-ti-paoa landed at Manaia (go with haughty step) in the broad daylight and found the canoe belonging to Whare-mahihi at low-water line; but the old man intended to take it up to high-water mark at high tide. Whare-mahihi, seeing these people coming, thought they were a war-party who would only plunder goods, and not kill man, because up to this time neither of these two tribes had killed any members of the other tribe; so old Whare-mahihi went to bring his canoe in shore, that the plundering party might not take it. But the Nga-ti-paoa caught and killed him, and then attacked the pa called Para-waha (slaver of the mouth), in which the old man and his tribe lived; but they could not take it nor kill any other man at that settlement. Old Whare-mahihi was the only one killed; he was murdered. But I am wrong: one other man was killed of the people in the attack on the pa, and was called Kau-ki-waho (swim far out).

This war-party of Nga-ti-paoa went back to Tamaki, and after living there some time a war-party again left Tamaki to obtain further revenge for the death of the man Rongo-mauri-kura, who had been accidentally drowned. This war-party stayed at Rae-kowhai (the headland where the Sophora tetraptera grows), which place was a little to the south of the entrance to the Manaia River. Here this war-party stayed, and saw a canoe page break
Grey Kiwi. (Apteryx Oweni.)

Grey Kiwi.
(Apteryx Oweni.)

page 97 coming in from the sea from Moe-hau (sleeping wind) (Cape Colville), belonging to the Nga-ti-maru Tribe, in which was Te-ara-wha-kapiki (the road that leads upwards) and some young people on their way up the Thames. The war-party saw that the canoe was coming direct to the spot where they were waiting, and when it had got opposite to where they were they gave chase in another canoe, and overtook the passing canoe, and killed all on board save one young person. They killed these in revenge for the death of Rongo-mauri-kura, who was accidentally drowned.

This was the second party of the Nga-ti-paoa who had killed people in payment for the accidental death of Rongo-mauri-kura. These two parties were murderous parties. The Nga-ti-maru had not yet made any signs of moving, or of fear, though they felt pain for the death of their relations. When this second war-party of the Nga-ti-paoa had gone back home, then the Nga-ti-maru rose to action, even like a reptile, which, if a stick is put into its hole to annoy it, at last will in anger come out to fight its annoying foe.

The Nga-ti-maru collected a party, and went on a war-expedition to seek revenge for those of their people who had been murdered, especially for Whare-mahihi and Ara-whakapiki. This party voyaged by the east and south side of Wai-heke (descending water), and landed at O-whanake (the food obtained from the ti—Cordyline australis), where they stayed, but did not light a fire, for fear of being discovered by the Nga-ti-paoa. Here they quietly waited, and at last saw a Nga-ti-paoa canoe paddling towards the spot where fish was taken with hook and line. This canoe caught much fish, and then paddled on shore, and went straight to the place where the war-party of Nga-ti-maru were lying in wait to capture their enemies. It is said that these Nga-ti-paoa were compelled by the power of the incantations chanted and the ceremonies performed by the chiefs who were lying in wait to go directly to where these waiting enemies were. This canoe of the Nga-ti paoa paddled page 98 on shore, and was rushed on by the enemy at once, and all the people in her were caught and killed.

At this time the greater body of the Nga-ti-paoa Tribe were on the island Motu-tapu (sacred island); but the Nga-ti-maru who had killed the fishing-party of the Nga-ti-paoa now lit a fire at the place where they had killed their enemies, so that the body of the Nga-ti-paoa might think it was a fire kindled by those of their own tribe who had been fishing and had landed there. Soon after the Nga-ti-maru had lit a fire they took the canoe in which their enemies had come on shore, and went out to fish at the spot where the men they had killed had been fishing. This they did to make the main body of the Nga-ti-paoa think these were their own people who had been fishing at that spot on the same day. When the Nga-ti-maru men had got to the fishing-ground they had not any bait, so they took their whalebone meremere and tied them to their lines at the place where the hook should be tied, and all those on board of the fishing-canoe put their mere over the gunwale of the canoe in such a way that any one looking at them could not see the white of the mere, but as soon as the sinker had touched the bottom they pulled the line up again, and lifted it high above the canoe to show the white of the mere, that it could be seen by any Nga-ti-paoa who might be watching, and that they might think what they saw was a tamure (snapper). This deceit was practised to induce others of the Nga-ti-paoa to go towards the body of Nga-ti-maru, that they also might be taken and killed.

That night the Nga-ti-maru party paddled across to Motuihe (island of the garfish—syn. takeke), where they surprised the Nga-ti-paoa, some of whom they killed, and others escaped. The chief of note killed here was called Te-whetu (the star). The Nga-ti-maru now started on their journey home, as they had obtained revenge for their relatives who had been murdered by the Nga-ti-paoa. On their way home, and as they got near to the Awaawa-roa (long valley), a bay so called on the Wai-heke page 99 Island, they saw a canoe belonging to the Nga-ti-paoa. The Nga-ti-maru party gave chase, and as the Nga-ti-paoa canoe gained the shore the Nga-ti-maru canoe also landed at the same time, and the Nga-ti-paoa were taken prisoners. One called Kau-pane (equal in rank) was here taken. Those in the Nga-ti-maru party related to him proposed to save his life; others objected, saying his life could not be saved, for the reason that Te-ara-whakapiki and all the young people in the canoe taken at Rae-kowhai were killed. And they killed all taken, including Kau-pane, he being the one of highest rank in the party. The war-party went on to their home at Hau-raki.

The War-Party Who Attacked The Pa At The Kawau.

Soon after the time when the last-mentioned fights took place the Nga-ti-paoa again collected a war-party to avenge the death of Kau-pane; but the Nga-ti-paoa were ever collecting war-parties and going to war. This war-party of Nga-ti-paoa did not go in the direction of Hau-raki, but in that of Moe-hau (Cape Colville), and attacked and took the pa the Kawau (shag), which belonged to Nga-ti-maru—that is, it belonged to that section of the Nga-ti-maru called the Nga-ti-rongo-u, who were a tribe [the descendants] of Tama-te-po, the eldest son of Maru-tu-ahu and his wife Pare-moe-hau, which wife was elder sister of Hine-urunga. These sisters were the daughters of Rua-hiore, head chief of the Uri-o-pou Tribe, an account of whom has already been given in the account of Maru-tu-ahu in this history.

The pa of Nga-ti-rongo-u at the Kawau was taken by the Nga-ti-paoa. Some of the inhabitants were killed, others fled, and Taui (wring) was killed, with other chiefs, but Taui was the chief of greatest note. We will cease to speak of this, and again go on with the account of the murder of Te-ara-whakapiki, who was murdered before the murder of Kau-pane took place; but long before the murder of Kau-pane an avenging party had page 100 gone on an expedition to avenge the murder of Te-ara-whakapiki, under the leadership of Hina-moki (a Maori rat, whose cry is an omen of evil).

The Nga-ti-paoa returned home from taking the pa the Kawau, and the Nga-ti-maru collected a body of warriors to avenge the loss of that pa. The Nga-ti-maru collected one hundred and seventy warriors twice told—that is, three hundred and forty braves—who left their home at Hau-raki, and went and stayed at Taupo, on the east of the Wai-roa River, at Umu-puia (the native oven the steam of which rose in a cloud and was seen). While this body of warriors were staying at Taupo, the Nga-ti paoa had sent out on a war-expedition a war-party of eight hundred once told. These saw the Nga-ti-maru at Taupo, and, observing how few they appeared to be, turned the heads of their war-canoes in the direction of Taupo, to meet and attack the Nga-ti-maru. As the canoes came on, each crew wished their canoe to be the first to land, so that they might have the first chance to take the canoes of the Nga-ti-maru. As the canoes came, the crews in them shouted, “Land quickly, so that we may slay them at once. We shall not take long to kill them: it will not occupy the time of day-dawn to effect this.” The crews of the canoes competed each with the other to land first, to secure a canoe from their enemy, and also to obtain loot, such as fine mats; fishing-lines; small baskets in which the Maori usually carried his little valuables used every day, such as red ochre; small calabashes to contain oil or fat to anoint the body; and small carved boxes, in which to keep the tail-feathers of the huia bird, also in which to keep the small tail-feathers of the albatross, and all the little nicknacks which the Maori people carry with them in their expeditions.

The canoes of the Nga-ti-paoa came on with a rush, and the Nga-ti-maru on the beach rushed towards the place where they would land, to meet them and give them battle out on the beach at low-water mark. Now, the Nga-ti-paoa saw how few the Nga-ti-maru were, and the crews of the canoes paddled with page 101 more energy to gain the shore. As the coming canoes touched the beach, the Nga-ti-maru warriors met them, and before the feet of the coming men had touched the ground the Nga-ti-maru warriors had met them out in the tide with the water up to their knees, and had used their weapons on their coming enemy, as each sat in his seat in the canoes. The Nga-ti-maru were able first to kill one of the Nga-ti-paoa men; but this man was not really killed, but was merely struck while in the canoe. The Nga-ti-maru, however, had taken the first body in this battle, and had successfully used their weapons in war. The Nga-ti-maru withdrew to the dry land, and allowed the Nga-ti-paoa to come on shore, where the one hundred and seventy twice told gave the eight hundred battle. The Nga-ti-paoa had some guns with them, but the Nga-ti-maru only had the Maori weapons of old; and the Nga-ti-maru were shot with these guns, and nine twice told were killed. Of the Nga-ti-paoa three were killed—these were called Taia (thrown by wrestling), Puhi (plume), and Rangi-pua (day of flowering); but the Nga-ti-maru kept possession of the battlefield, and the Nga-ti-paoa fled with their guns. Their canoes were still afloat save one, and those in the grounded canoe were thirty twice told, amongst whom were Herua (flowing tide) and Rau-roha (trembling leaf). These were not killed by the Nga-ti-maru. If the Nga-ti-maru Tribe had been of an evil heart they would have killed those in the canoe which could not get away because it got aground, but they spared the lives of those who had been left by their fleeing party in a stranded canoe. These were not men whose lives were their own, as they were nearly dead with fright. And, though the common people of the Nga-ti-maru Tribe persisted in demanding the death of those who had been left by their tribe in a canoe that had been kept by its having grounded, who could be superior to the word of Puhi (Puhi was killed at the attack on the Totara Pa, at the Thames, by the Nga-puhi), who saved the lives of all these? As the Nga-ti-maru Tribe saw page 102 that their chief Puhi would not allow them to kill these people, they betook themselves to a game of haka (grimaces, with certain words chanted to the actions of the body as it is distorted), nor did they feel sorrow for the death of their relatives; but how could they feel sorrowful, as their enemy the Nga-ti-paoa had fled, and the Nga-ti-maru had possession of the battlefield?

The-Nga-ti-paoa fled, and paddled away to their own place at Tamaki, where they could wonder at the defeat they had experienced, and also at having been compelled to flee before an enemy. Now, for a Maori to flee before an enemy is considered to be an evil of great magnitude: it is a sign that those who flee are the degenerate offspring of those of low birth, and is an indication that their tribe will become less and less in power and numbers, and is also a sign that the homes of their tribe will be taken by other people, and the honour and the name of the tribe be blotted out by the power of the weapons and bravery of their enemy.

The Nga-ti-paoa sent messengers to the Nga-puhi tribes and to Wai-kato to obtain assistance from them to enable the Nga-ti-paoa to exterminate the Nga-ti-maru.

The wars which took place after this war will not be given in all their details, but we will at once mention them.

The Nga-ti-maru sent out only one war-party after this.

A long time after Nga-ti-paoa fled from Taupo, they, being assisted by Wai-kato, came in a body and made war on the Nga-ti-maru, and killed some people southward of Kopu (stomach), where Rewha (eyebrow) was killed. The war-party went on to the Puriri (Vitex littoralis), where Tuahu-rau (hundred altars) was killed, and the war-party returned to their home. But the Nga-puhi had now arrived in answer to the invitation sent. The Nga-ti-paoa and Wai-kato came back again with Nga-puhi into Hau-raki (Thames). They came to attack the Totara Pa. This war-party was so great that it covered the land so that the sun could not shine on the earth because of the multitude. The Totara Pa was invested by them; but those in page 103 the pa boldly came out on to the open ground to give battle to the enemy. In this battle several chiefs of great rank belonging to the pa were killed. These were Huarahi (road), Pake-rau (one hundred mats made of the leaves of the kiekie—Freycinetia banksii), Huke-umu (uncover the cooking-oven), and Tahua (property). The pa was now invested, and every path leading to it closed by being watched, and those in the pa were in want of food and water, but the want of water was felt as the greatest need, which made those in the pa drink any nasty water they could procure. The investing army were prompted by the strongest desire to take the pa by storm; but they were not able, and were compelled to go home in disgrace. They did not remain long, but again came back with a war-party of the Nga-ti-paoa, which was the first sent out by this tribe since they had fled from the Nga-ti-maru at Taupo. They attacked and killed people at Wai-taka-ruru (water where the owl was prepared), where Kowhawha (pick shell-fish out of their shells) was killed with others. Now, the people to whom Kowhawha belonged were not of the Nga-ti-maru Tribe, but were of the same ancestors. Having killed these, the Nga-ti-paoa went back to their home. The Nga-ti-maru now collected a body of warriors, and went on an expedition to avenge the death of Kowhawha by killing some of the people of the Nga-ti-paoa Tribe. This war-party went by way of the Tuaahu-o-ure (altar of the axe) road, and came out at Papa-roa (long flat), because the tribes living in that district were of the Nga-ti-paoa. This was the last battle in which these two sections killed men of each other's tribes, and this was the end of the war which commenced with the death of the chief called Rongo-mauri-kura—he who was accidentally drowned by the upsetting of his canoe.

But there were other war-parties which went to obtain satisfaction for the murder of Ara-whakapiki, who was killed at Rae-kowhai, the account of which has not yet been given. This, therefore, is the account of the proceedings of those war-parties:—

page 104

There are many battles which took place before the battles accounts of which we shall now give. These battles were waged between the Nga-ti-maru and Nga-ti-paoa before the battles which took place for the death of Rongo-mauri-kura.

A man called Taheha (little mat), being equally related to the Nga-ti-maru and the Nga-ti-paoa, was the medium of communication between these two tribes. He lived at Hau-raki, and had a dispute with (or assumed airs in regard to) Nga-ti-paoa; but soon after he went and lived with the Nga-ti-paoa, and tried to induce that tribe to attack the Nga-ti-maru in revenge for former disputes and battles. The Nga-ti-paoa, including Taheha, attacked the Nga-ti-maru—that is, they attacked a sub-tribe of the Nga-ti-maru, called the Patu-hua-rua (blow of double meaning), some of whom were murdered; but the Nga-ti-maru sent a war-party out to avenge this murder. The names of the canoes in which this war-party was sent out by Nga-ti-maru were—[not given] and Tonga-rewa (an ear-ornament). Now,—[not given] and Komako (Anthornis melanura) were the leaders of this war-party. In pulling seaward in the Thames they saw the canoes of the Nga-ti-paoa fishing off Whare-kawa (house that was baptized). These they took, and killed some of the people, others they saved; then they went on shore at the Wai-mango (water of the shark) Point, where they rested and waited. From the head of each of the prisoners who had not been killed they plucked a lock of hair as a hau (lock to offer to the priest). Now, this which is called a “hau” consists of hair from the human head. It was a custom in days of old, when man was killed, to pluck some of the hair from the head of the corpse, that the person so plucking it could take it to the priest, who would perform ceremonies and chant incantations over it. Such hair, used in this ceremony, was called “hau,” and for such use were the locks of hair plucked from the heads of the people of whom we have spoken.

The war-canoes, Tonga-rewa and another, and the chiefs page 105 Komako and others, came back, and so ended this war between the Nga-ti-maru and Nga-ti-paoa; but the origin of this war was long before the time of the war waged in revenge for the death by drowning of Rongo-mauri-kura.

This is the history of another matter; and, though the Nga-ti-maru, and Nga-ti-tama-te-ra, and Nga-ti-whanaunga were from one ancestor, yet these three fought battles each with the other.

The origin of the battle between the Nga-ti-tama-te-ra and the Nga-ti-maru was on account of the hahu-koiwi (removal of the bones of the dead) of the chiefs called Tara-kopuha (side of a small house) and Ahi-tapoa (fire made and covered up, by which smoke is caused).

And the cause of the battles between the Nga-ti-maru and Nga-ti-whanaunga was Takahi-whare (plunder the house) and Rangi-na-ina (day belonging to “Ina,” the moon), who was a female. We will not now give their history, but at a future time will give it in full.

The battles [quarrels] between the Nga-ti-maru, Nga-ti-tama-te-ra, and Nga-ti-paoa in which man was killed have been given, but now we will give the account of the battles of song which were waged between these tribes. The battle was opened by the Nga-ti-tama-te-ra in a song composed by their poet Te-popo (anoint), which was this:—

My very little child,
Arouse thyself and stir,
That I may place thee
In the bow of our canoe,
To take us two
To the tide of double roar,
On the coast of Kau-ere,
That thou mayst hear
The sound of trumpet tone,
The blast of which
Thy ancestors and parents
Send far on the wind;
Nor shall that sound
Come back again to us,
But steal so stealthily away,
Far o'er the western sea.
page 106 We must forsake Wai-au,
And Tiko-uma too;
And Manaia and Hau-raki
Must now be left by us.
But I would ask,
Where now are speeches
Made, and words oft spoken?
At Tu-a-whio?
Oh! cease to be hostile,
Lest you feel quite abashed,
And you are made
To think of deeds
Of ancient murders—wrong
Committed by the Tahiwi;
Not like the deeds
Which Hongi-hika
Wrought in open day
Down in Wai-hi
And Te-whare.
And vengeance for the death
Of Te Ahu-mua
Has never been obtained.
And Rama-roa and his friends,
Who lost their lives at Manaia,
Were left forsaken there.
No battle was fought, or enemy was killed
To lull their manes to sleep.
I know that great Houhou
Was father of Wiwini-o-te-rangi,
And they and their warriors
Waged their wars and strife
With Rangi-tawhi-ao
Far in the south,
And Piri-pekapeka killed,
And fully glutted evil wish.
And Tawa's order was,
“Reveal thy shame.”
But theu must answer him,
“Reveal the teeth of
Taku-rua.” But he
Says, “There is the bone.”
Then answer him, and say,
It was by Mata-whao-rua
And moon at full;
But bones then taken up
Were those of low degree,
page 107 And were besmeared as such,
Though brought from sea
Of double voice, where
Warriors battle in the south,
And soul and bravery
Were left at Wai-papa,
With those of thine who
All now sleep their sleep
In the south, O son!

This song of Te-popo was answered by a song composed by the poet of Nga-ti-maru, Toko-ahu (sacred pole used at an altar), which is as follows:—

Rehearse the deeds of war,
And speak of acts
In war performed—
Of songs which mention war,
And ceremonies performed o'er
The teeth of Taku-rua,
To give them greater force,
And each provide with power,
That all the warrior crowd
May power receive, to
Come from Wai-kawau,
And Puke-tehe, far away,
And further still, from Tauranga.
O tribe! the order is,
Hold to the little soil
Of what has oft been said,
“O son! when I am gone
Be gentle in your words
Whene'er you speak
Or tell the deeds of war;
But speak aloud of peace,
And all the tribes
Shall lift thee high
In rank and power to stand.”
But we two now are told,
And taunted with the charge
That we have left Wai-au
And gone to Whare-kawa-nui,
And Tiko-uma now have left
And gone to Pakihi and Kohukohu-nui,
Where we may glut to surfeit
Every wish to evil deeds.
Yes, sharpen thy revenge
With those now in the east—
page 108 That all-consuming power,
And power of daring crash,
That with those tribes may come.
But secrets are not hid,
Nor can be kept unseen,
Like flight of unknown bird,
When coming from the south
So swiftly o'er the sea.
But now—yes, now propitiate
The Puhi tribe, the tribe
Of many goblin-gods,
To come with aid
And now exterminate thy enemies.
But can such deed take place?
Thy enemies can ne'er be killed.
They are, and still shall be,
As war-canoe with noble keel,
And are the darling sons
Of Maru-tuahu, whose proverb says
“The Ngako child of mighty hand”
Is not like the tree Entelea
Grown up unsheltered and unkept.
But all are like the storm
Of evil acts that spring
From out the tree heke-tara,
Oft felt, and known, and seen
In every house within thy home.
But thine own ancestors
Are spoken of and called
“The food which scarcely had escaped
The teeth of bitterest enemy.”
Tis well to be called such,
As answer can be given.
Then say that cooking is the act
Of meanest battle-taken slaves,
Held bound so fast in slavery.
But take a medium spittle-daub
(As thou hast never seen
A battle waged in open day,
Nor felt the warrior's daring soul)
And offer it to god of night—
To Hahu-koiwi (the corpses exhumed)—
And let him distribute it,
And give a portion to
Tarake-puha, and some
Then offer to Aihe-tapoa
(The soaking, cooking god),
Who at a distance is.

page 109

When the Nga-ti-paoa had heard the words of the poet Toko-ahu contained in the poem above given—that is, the words,—

As thou hast never seen
A battle waged in open day,
Nor felt the warrior's daring soul,—

they thought this was in reference to the battle and their defeat at Taupo, in which the Rangi-pua was taken. But the poet Popo had done wrong in putting these words in the song he composed, where he says,—

And Tawa's order was,
“Reveal thy shame;”
But thou mustanswer him,
“Reveal the teeth of

Hence Toko-ahu in his poem mentions, “the battle waged in open day,” and “the god of night,” and “the tooth of Taku-rua.”

Now, Taku-rua was the younger brother of Rongo-mauri kura, who was accidentally drowned.

The charges contained in the song of Toko-ahu, when seen by the Nga-ti-paoa, were answered by their poet Toka-tapu (sacred rock), who was the poet who waged a war of song with Toko-ahu. This is the song of Toka-tapu:—

Alas! alas! what is the sin,
O tribe! with which they charge us now?
The sin was done in open day
At Piri-pekapeka and Koi-kihi.
When making offerings to the gods
The priest eats part of such himself,
And offers gifts as though
He offered them to goblin gods—
As though those gods were
Like the goblin bird called
The Rua-ki-te-tonga.
And this was in return
For all my feast oft made,
And given by me at Pukatea
And Takahi-paru;
But in return receive
Just one by one—yes, one by one.
page 110 But memory knows each one,
Though ancestors may soon forget,
And without offering go
Far, far away out
To the east, where Rupe
Cooked [the dead] and gave a feast
Now called the Rahi-a-ti-puhi.
But give me in return
In ‘cordance with my gift
To Wai-kato. ‘Tis now ignored
And hidden, though he fought
At Rua-one-one, where
Maru-tu-ahu drank of
Blood's disgusting sickening stream,
To terrify the little ones
With gory drippings from the clothes,
As, stumbling, thou art struck,
Dost fall and die; or art killed
As thou dost sit, with
Thine own parent caught,
And taken where Te Wera is,
That he may see thy children
Are but coward youths, who
Love their homes, and hence
Are stupid, though a host
And led by Tama-roto-ma.
But trumpet-sound
Has since been heard.
And what is there at Manaia?
Has food come from Raro-kena?
And what at Tiko-uma?
Has food come from Whare-kawa?
And has to Moe-hau-nui
Come food from Pakihi.
And now Ra-ao is left,
As I in front rank stand
Of those of whom ‘tis said,
“We are of mean and lowest grade.”
But thee I now must teach.
I claim as mine the Rau-kai-atua
And mine the Pure-whai-wawe,
But now you say that “We
Shall hold an equal claim in land.”
But I would fain deceive
And take the sacredness away,
And tend with care, but
Shake the slave who was
page 111 By me sent to his home
With sacred charms to gods
Of Ahu-mua, who
Sent Nga-ti-maru hither,
When they drank out of their hands
At Tara-ru yonder,
In presence of the Ao,
And angry were without a cause
At sight of common sledge,
Which then thou couldst have broken
Part from part, and hid
The fragments. But I cannot
Be exterminated: I still
Shall show in light of sun,
And be for ever in this world.