Other formats

    Adobe Portable Document Format file (digital text)   TEI XML file   ePub eBook file  


    mail icontwitter iconBlogspot iconrss icon

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

Chapter III. — Rau-Paraha Goes To Maunga-Tautari To Fetch The Nga-Ti-Rau-Kawa Tribe. (Nga-Ti-Toa.)

page break

Chapter III.
Rau-Paraha Goes To Maunga-Tautari To Fetch The Nga-Ti-Rau-Kawa Tribe. (Nga-Ti-Toa.)

How weary my eyes are
With looking for thee,
And watching the hill
[O'er which thou did'st pass]
As hope ever dies!
Oh! were I a bird,
With power of my wings
I would soar up on high
And fly unto thee.
I feel it an evil
To stay with this crowd.
I would could I wander
And go far away.
My thoughts ever tell me
Of evil and death,
Predicted by tears
That flow from my eyes.

This shall give an account of the act of Rau-paraha in going to Maunga-tautari to fetch the Nga-ti-rau-kawa Tribe, to assist him to take the district of Kapiti.

He went by the road that leads from Tara-naki by the upper waters of Whanga-nui and Tuhua (obsidian), thence leading on to Taupo and Maunga-tautari. At Taupo he met the great chiefs of the Nga-ti-rau-kawa, who had assembled at O-pepe (the moth), which is in the Taupo district, and were there waiting to meet him. He met them, and they all wept together, as was the custom on friends meeting. Then the chief Te-whata- page 24 nui (the great stage) rose and made a speech to Rau-paraha, and welcomed him after his long absence at Kawhia; and when all the Nga-ti-rau-kawa chiefs had each made a speech to Rau-paraha he rose and put a question to Te-whata-nui, and asked, “Will you agree that we should go to Kapiti and take possession of it? It is a good place. There are Europeans there.”

His question was not answered; but when Rau-paraha had gone to other settlements, in his absence the Nga-ti-rau-kawa chiefs talked amongst themselves, and said, “Do not let us listen to the words of Rau-paraha's voice, lest we put him over us as our supreme chief.”

These words were heard by a chief called Te-horo-hau (the consumer of the gift to the gods), who was son of Hape and of a woman named Akau, who on the death of Hape had been taken to wife by Rau-paraha. This young man informed Rau-paraha of what the Nga-ti-rau-kawa chiefs had said, and added, “The chiefs do not agree to go with you lest you should be made the supreme chief over them.”

This caused Rau-paraha to be very sorrowful. And these chiefs had also said, “Let us request him to go to Ahuriri (dam in a stream);” and this made Rau-paraha more sorrowful than ever: so he went to Roto-rua to see his relatives there, who were of the Tu-hou-rangi and Nga-ti-whakaue (Arawa) Tribes. When he arrived at Roto-kakahi he met the Tu-hou-rangi Tribe, then going on to Roto-rua. He met all the chiefs of the district there. Thence he went on to Tauranga to pay a visit to Te-waru (spring), and when he had met Waru he said to that chief, “Let us two go to Kapiti: it is a good place.” Waru answered, “I will not go from Tauranga. I love the islands you see yonder out in the sea, the islands of Motiti and Tuhua.”

While at Tauranga Rau-paraha heard of the war-party of Hongi-hika having besieged the pa of the Nga-ti-maru, the Totara, at the Thames; but Hongi could not take it, and had recourse to treachery, and lulled the tribes in the pa into a page 25 feeling of peace; then Hongi rushed the pa, and took it, and the children of Toko-ahu had been killed. This made Rau-paraha sorrowful on account of these children, who were related to him, and also on account of the deceit practised by the Nga-puhi in taking the pa.

Rau-paraha went back from Tauranga to Roto-rua, at which place also a war-party of the Nga-puhi had arrived; and here Rau-paraha met the Nga-puhi chief Po-mare (cough at night), senior, to whom Rau-paraha said, “I will kill Ngapuhi in revenge for our grand-children” [the children of Toko-ahu, who were killed in the Totara Pa]; to which Po-mare gave his consent: and when Nga-puhi arrived at the Pae-o-tu-rangi (the ridge of Tu-rangi), at the Roto-kakahi Lake, Rau-paraha and the Tu-hou-rangi attacked and killed some of them.

Rau-paraha came back to Tara-naki by the same road he had gone, accompanied back by some of the Tu-hou-rangi Tribe, who had joined him, and had become part of his tribe.

When he arrived at Tara-naki he stayed there some time, and then continued his migration, which was at the harvest time of the year. He went on by the sea-coast till he came to the Nga-ti-rua-nui district, and on to Patea, and at Wai-totara some of his people were murdered, including a man-slave belonging to Tope-ora (cut while alive). This slave had been a chief of the Tara-naki people, of the Nga-ma-hanga Tribe. He was called the Ra-tu-tonu (the sun in the meridian). This was the reason for Rau-paraha attacking the Wai-totara people, some of whom he killed in satisfaction for the murder of his people. He went on to Whanga-nui, and some of his people went by sea in canoes which they had taken at Wai-totara. These were the first canoes they had owned since they left Kawhia. The largest of these was taken by the Rau-paraha, as he now highly prized canoes, because by their means he could cross over to the Wai-pounamu (the water of the greenstone) (the South Island).

page 26

When the brothers of Pikinga, the woman of Rangi-tikei who had been captured and made a slave on a former visit of the Rau-paraha, and who was taken to wife by the Rangi-hae-ata, heard of the present visit of Rau-paraha, they went to meet the people of Rau-paraha at Whanga-nui, and also to see the Rangi-hae-ata and their sister Pikinga.

When the weather was fine the migrators came on to Rangi-tikei, and stayed at the mouth of that river, and the people went roaming up the river to seek for food, and kill men of the Nga-ti-apa to eat. When the sea was smooth the migrators paddled on to the Manawa-tu River, at the mouth of which they stayed, but some of them went up the river, where they met people of the Rangi-tane Tribe, whom they attacked. A war-party could not do otherwise according to ancient custom. When it was a calm the canoes put out to sea, while some of the migrators went by the sea-coast, and at the mouth of the O-hau-River they again stayed.

A plot to murder Rau-paraha's party had been planned by the chiefs of Whanga-nui called Tu-roa (stand long) and Pae-tahi (one ridge of a hill), the father of Mete-kingi, with the chiefs of the Mu-au-poko (front of the stream) [or Mua-upoko—front of the head]; and when the party of Rau-paraha was staying at O-hau, the chiefs of Mua-upoko called Tohe-riri (pursuit in anger) and Waraki (strange being) went to practise deceit on the Rau-paraha, and invite him to pay a visit to the Papa-o-tonga (flat of the south), which was a lake inland of the O-hau River, where he was to receive some canoes which would be presented to him there. Rau-paraha's wish for canoes was in accord with this, as he wanted canoes to go over to the Wai-pounamu (South Island). But his nephew Rangi-hae-ata said, “O Raha! I have had an evil omen—I have felt a jerk in my left side. You will die: you will be murdered by the Mua-upoko Tribe.” But what did Rau-paraha care! He doubted the omen page 27 felt, and the words of Rangi-hae-ata. Even when the people wished him to allow many of them to accompany him on this visit, he would not allow them to go with him. But so it is with those who are doomed to evil: the heart of old Rau-paraha was bewildered, and he persisted in going on this visit.

Rau-paraha went to O-hau, to the settlement at Papa-o-tonga, and arrived there in the evening, and went at once into a house; but the house into which his youthful companions went was a house far apart from that in which Rau-paraha stayed with Tohe-riri, the head chief of the Mua-upoko Tribe. A war-party of the Mua-upoko people were on their way to Papa-o-tonga to murder Rau-paraha and his companions. Rau-paraha slept and snored, and Tohe-riri called and said to him, “O Raha! you snore.” Rau-paraha awoke and sat up. Now, Tohe-riri knew that a war-party was then on its way that night to murder his guest; but Rau-parahia was ignorant of the fact that a war-party was on its way from Horo-whenua to murder him. At dawn of day the war-party rushed on the settlement, but delayed some time to murder the young companions of Rau-paraha. Tohe-riri had gone out of the house where he and Rau-paraha slept, to call and tell the war-party where Rau-paraha was; but at the same time that Tohe-riri went out, Rau-paraha had left the house by making a hole in the end of it, and went away through the grass. When the war-party rushed up to the house to murder him, he had gone, and the young people alone were murdered. One of the young people dared to fight, and take revenge for his companions. He was named Rangi-hounga-riri (day of battle). He killed two of the Mua-upoko people, and then fled; but when he had got some distance away he heard the voice of his sister, who was named Te-uira (the lightning), calling and saying, “O Hou [Rangi-hounga-riri]! I am being killed.” He went back to rescue her, but was surrounded by a host of the Mua-upoko. He could do nothing against so many, and was killed by the crowd. The husband of Te-uira had been page 28 killed in the first attack. Those of Rau-parahia who were killed at this time were Rangi-hounga-riri, Poaka, Te-uira, and the Hononga, who were wives and children of Rau-paraha. One daughter, called Te-uira, had been taken to wife, but Hononga was a mere girl. She was saved, and was taken to Rua-mahanga, to Wai-rarapa. Te-uira was wife of Taiko (syn. Takupu—gannet), who was distantly related to Rau-paraha. These were all children of Marore, the first wife of Rau-paraha. When Rau-paraha got home to his own people he was in a nude state.

From this time evil fell on the Mua-upoko Tribe, as Rau-paraha turned all his power to exterminate them. He ordered his followers to kill them from the dawn of day to the evening. Their chief Tohe-riri was taken prisoner and carried to the island at Kapiti, where he might be killed by hanging. Many of the Mua-upoko chiefs were killed, and, though a great and numerous tribe in days past, now that they had fallen under the displeasure of Rau-paraha they were killed in such numbers that they became a tribe of few members, and those who escaped fled to the Wai-rarapa, to the Rua-mahanga district.

Rau-paraha now lived in this district, and held Ka-piti as his pa (fort); but he often went to O-taki and Horo-whenua to search for the people of Mua-upoko, who when any were seen were followed and captured and killed. Then Rau-paraha would go back to the Island of Kapiti and attend to his cultivations.

At this time the tribes all along the coast from Kapiti to Whanga-nui, Wai-totara, Patea, Rangi-tikei, Manawa-tu, Wai-rarapa, and Whanga-nui-a-tara were plotting to attack Rau-paraha, because he was attempting to take this district (Kapiti) for himself.

It was in the year 1822 that these tribes had fully matured their plans. All these tribes now mustered one thousand twice told. They consisted of the tribes called Nga-rauru, of Wai-totara, Patea, Whanga-nui, Whanga-ehu, Turakina, Rangi-tikei, and Manawa-tu; the Rangi-tane, Nga-ti-kahu-ngunu, Nga-ti-apa, Nga-i-tu-mata-kokiri, and Nga-ti-kuia, of the South page 29 Island. It is said the surface of the sea was covered with the canoes of this host when they left Wai-kanae to attack Rau-paraha on the Ka-piti Island. When the first canoes had got to Kapiti, and landed at Wai-orua, the last of the fleet were only leaving Wai-kanae. As the canoes went towards Kapiti they went abreast of each other. This took place in the night. But before all the canoes had landed at Wai-orua Rau-paraha had discovered them by the noise they made, and also by a spy having been sent to look at the pa of Rau-paraha; but the thirty twice told of Rau-paraha rose, and, going out of the pa at night, attacked the host of the enemy, who fled in their canoes; but Rau-paraha's people killed one hundred and seventy of the foe. The foe fled, and paddled away. Some of them even crossed to the South Island; and of these some went away weeping for the loss of their friends who had been killed at Wai-orua, at Kapiti. Those tribes were beaten, and they lost their prestige in the presence of Rau-paraha.

If Rau-paraha had lived at one pa on the island of Kapiti—if he had not occupied another pa at the other end of the island— he would have killed all the host of his enemies. It was after this battle at the Wai-orua that those tribes ceased to be saucy towards Rau-paraha, and were not able to utter words of contempt towards him. These included the tribes who lived at the Hoi-ere and at Rangi-toto, in the South Island.

The news of the acts of bravery of Rau-paraha was heard in the south of the South Island. The news of the acts of bravery of Rau-paraha was heard in the south of the South Isalnd. This news was told by those who escaped in their canoes from the battle of the Wai-orua, at the Kapiti Island. These said, “There is not any man equal in bravery to Rau-paraha, and he has but few followers, not more than one hundred and seventy twice told who can use the weapons of war.” Rau-paraha was spoken of by the tribes of the south of the Wai-pounamu (South Island) as “a god, or a European.” And we, his people, often said, “In our battles we have only to hit our enemy with the handles of our paddles.” page 30 When tribes were beaten by Rau-paraha they ever after lost all spirit.

When Rua-oneone (hole in sand), chief of the Rangi-tane at Wai-rau, heard of the fame of Rau-paraha, he said, “His head will be beaten with a fern-root pounder.” These words were told to Rau-paraha at Kapiti, and the narrator added, “You have been cursed by Te-rua-one-one by his saying that you will be killed with a fern-root pounder.”

Rau-paraha said, “So he has said.” And Rau-paraha went across the straits, and landed on the South Island at Totara-nui, and paddled on to Wai-rau, and there attacked the tribe Rangi-tane, who were defeated, and Te-rua-one was taken prisoner, and kept by Rau-paraha as a slave. This battle was called Tukituki-patu-aruhe (beaten with a fern-pounder). This was the first war, and the first year in which Rau-paraha began his battles to take possession of the Wai-pounamu (South Island), which was the year 1822.

Rau-paraha came back to Kapiti with his slaves, so that he might tame them here at his own place.

The news of Rau-paraha as a warrior was now heard by the Nga-i-tahu of the South Island, at Kai-koura. A chief called Rere-waka heard this news at the place of which he was head chief, at Kai-koura. Rere-waka, in answer to those who informed him, said, “I will rip his stomach open with a barracouta-tooth.” When these words had been told to Rau-paraha, he said, “So he says.” And this curse was taken as a reason for Rau-paraha going to war against the Nga-i-tahu Tribe, of whom Rere-waka (sail in a canoe) was chief.

When the time of summer came Rau-paraha collected a war-party of one hundred and seventy twice told, at which time Te-pehi [Tupai-Cupa] had returned from his trip to England, and accompanied Rau-paraha to Kai-koura, where they attacked and beat the Nga-i-tahu Tribe, of whom few escaped. Some of these fled to Tapuwae-nui (great footprints); but eight hundred page 31 twice told were killed in the war, and Rere-waka was taken prisoner, and not killed, but brought to Kapiti, where he could be tamed. This battle was called Te-niho-mangaa (barracouta-tooth).

Now that the people of Kai-koura and O-mihi had been beaten by Rau-paraha, Te-pehi persisted in going to Kai-apohia; but Rau-paraha said, “Do not go: let us return home. We have conquered this tribe: let us go home.” But Te-pehi, son of Toitoi, persisted in his plan, and eventually Rau-paraha consented, and the war-party went by land to Kai-apohia, with fifty warriors twice told, who were all chiefs. The main body of the tribe of Rau-paraha were left at O-mihi to guard the canoes and the slaves. When Rau-paraha had got to Kai-apohia he again said to Te-pehi, “Be cautious in going into the pa, lest you be killed. I have had an evil omen: mine was an evil dream last night.” But what was the good of such advice to a man whose spirit had gone to death? So Pehi and his companions went into the pa, and were delighted with the words and acts of Tama-i-hara-nui, the chief of the pa, and hence the caution required was not taken. At break of day Pehi and his companions were killed, and in all twenty once told lay dead. These were all chiefs. Some did escape from the pa by jumping over the stockade of the fort, which was about twenty feet high. The gateways to the fort had been closed, and there were pits dug under the fence of the pa. On the day Pehi and his companions went into the pa there were five hundred twice told of the Nga-i-tahu in that pa at Kai-apohia.

Rau-paraha returned to those he had left at O-mihi, and came on with them to Kapiti. This was the year in which the Rau-paraha first visited Kai-koura, and also that in which the battle of Te-niho-mangaa (barracouta-tooth) was fought, and the year in which Te-pehi and his friends were murdered, and was 1823.

Soon after Rau-paraha got back to Kapiti, Rere-tawhanga-whanga (fly recklessly) arrived at Wai-kanae (water of the mullet). This was in 1824. The loss of Pehi and his friends pained Rau-paraha, who ever said to himself, “How can I obtain page 32 revenge for the death of Pehi and his companions? I shall not be able to obtain revenge in war.” While he was thinking over this matter a vessel was seen coming round the Taheke (descend) Point, and was announced by the loud cry of the people, who said, “A ship, a ship.” Rau-paraha thought, “I shall now be able to fulfil my desire by using this vessel to take me to the Nga-i-tahu Tribe, and to fetch the chief Tama-i-hara-nui.

Rau-paraha ordered his canoe to be put out on the sea to take him to the ship. He went on board, and asked the captain, “Will you agree to take me in your ship to Whanga-roa (long harbour), to fetch the chief Tama-i-hara-nui (son of great sin)? and I will pay you with prepared flax. I will fill your ship. My tribe are numerous, and can scrape flax and make the tow.” The captain, called Kapene Tuari (Captain Stuart), agreed to these proposals, and the heart of Rau-paraha lived in joy. So the ship sailed away to Whanga-roa, on the Wai-pounamu (South Island), and one hundred men [Maoris] went with Rau-paraha; and Tama-i-hara-nui and his wife and daughter were brought away in this ship from that place.

Old Rau-paraha knew that Tama-i-hara-nui must be enticed with guns and powder. Even as a kaka (Nestor productus) is enticed, even so must Tama-i-hara-nui be enticed on board the ship. So Rau-paraha instructed the captain how he was to induce Tama-i-hara-nui to come on board of the ship.

Now, the captain had an interpreter who was a young man, so that when the chief Tama-i-hara-nui was captured, then and only then did the hundred Maori men come out of the hold on to the deck. These had been in the hold three or four days. When it was evening the boats were lowered into the water, and conveyed the hundred men on shore, who attacked the Nga-i-tahu Tribe at Aka-roa (Haka-roa—long haka), and one hundred were killed in a pa which was rushed in the night. The killed in this battle were brought on board of the ship, and page break


page 33 the ship sailed away for Kapiti; but, when out on the sea, Tama-i-hara-nui, having strangled his daughter, threw her body into the sea, which was not seen by those who guarded Tama-i-hara-nui, When the ship arrived at Kapiti those on board called to those on shore and said, “Here is Tama-i-hara-nui, though the Nga-i-tahu had said, ‘The sea only shall be moved;’” and all the people of Rau-paraha were glad, though at that time there were not many of them at Kapiti, as most of the tribe were inland at Wai-kanae and O-taki, scraping flax to pay the captain of the vessel for going to Aka-roa. With these absent people were the widows of Te-pehi and his murdered friends. These were at O-taki and Wai-tohu, scraping flax.

Tama-i-hara-nui, was taken in Rau-parahas canoe to O-taki, so that he might be seen by those widows, as those widows had the power of life or death over him. When they arrived at O-taki Tama-i-hara-nui said to Rau-paraha, “Let me live.” Rau-paraha answered, “If I alone had suffered by the death of Te-pehi and his associates, your request would have been right, that I should let you live; but all the Nga-ti-toa Tribe have suffered: I am therefore not able to grant your request.” When Tama-i-hara-nui was taken to Wai-tohu, at O-taki, so that Tiaia (stick in), the widow of Te-pehi, might see him, he was killed. He was hung up in a tree, and died. Rau-paraha did not witness his death.

Then the ship was loaded with flax, and the captain with joy sailed away to the place from which he had come. And this took place in the year 1825.

Rau-paraha now lived at Kapiti, and was the acknowledged leader of the tribes of Tura-kina (thrown down), Whanga-ehu (harbour of mist), Rangi-tikei (day of striding away), Manawa-tu (startled breath), and on to Horo-whenua (swift over the land), O-taki (to pace up and down in making a speech), Wai-kanae (water of the mullet), Pori-rua (two vassals), Whanga-nui-a-tara (great harbour of Tara) (Wellington Harbour), and Wai-rarapa (glistening water), over which he had supreme power.

page 34

When Rere-tawhangawhanga arrived at Kapiti, Rau-paraha gave the Wai-kanae district to him and his people. Te-whanga-nui-a-tara (Wellington district) Rau-paraha gave to Po-mare (cough at night) and his tribe, the Nga-ti-mutunga. Po-mare had taken to wife the daughter of Rau-paraha, called Tawiti (the trap), and hence Rau-paraha gave the Wellington and Wai-rarapa districts to him.

In the year 1828 Te-ahu-karamu (the altar made of the karamu—Coprosma—wood) and his company of travellers arrived at Kapiti. This company of travellers was called Te-kariri-tahi (the one cartridge). Now, the origin of this name, “The one cartridge,” is this : As they had so little ammunition they had not sufficient powder to make many cartridges. If powder was put into the muzzle of a flint-gun, the powder would go right out into the pan of the gun, because the touch-hole of the gun had been enlarged, as the Maori invariably made the touch-holes of their guns larger than they originally were, so that when they fought standing near to each other they could load in a hurry and in a hurry fire at their enemy.

The object of Te-ahu-karamu coming at that time was to obtain the consent of Rau-paraha to allow the Nga-ti-rau-kawa to come into the Kapiti district. Rau-paraha made answer. To which Te-ahu-karamu added this request: “I did think we had laid our plans at the time you visited us at Maunga-tautari and at O-pepe (butterfly). Then we said, ‘I am brave. I, the Nga-ti-rau-kawa, can take possession of the Here-taunga (bind the bond of connection) district.’ But now we admit that we were wholly wrong, and say that we, the Nga-ti-rau-kawa, are worth nourishing. We then thought that we would refuse your offer, which would be right; but, in refusing that, we have been punished. But if we, the Nga-ti-rau-kawa, come and live near you at Kapiti, we will obey you.” When Te-ahu-karamu had ended his speech Rau-paraha agreed to his request. So Te-ahu-karamu went back to Maunga-tautari, and the Nga-ti-raukawa migrated to Kapiti in company with Te-whata-nui page 35 (great stage), and with other great chiefs, including Paora-poho-tiraha, (stomach laid on one side); and Rau-paraha pointed out land for these on which they with their tribes could live and cultivate, where they could catch eels and snare and spear birds. And Rau-paraha said to all these tribes, “The lands I now give to you are in our joint rule, but I shall be greater in power than you individually.” They all consented to this proposal, and said, “It is right, O Raha! it is as you say.”

The names of the lands thus dealt with are—Turakina, Whanga-ehu, Rangi-tikei, Manawa-tu, Horo-whenua, O-hau, Wai-kawa (water of baptism), O-taki, and Kuku-tau-aki (nip of the beloved, with a blow); so that the tribes under the leadership of Rau-paraha were many, as the Nga-ti-rau-kawa and Tu-hou-rangi had now located themselves near to the settlement of Rau-paraha.

Rau-paraha lived at Kuku-tau-aki and O-taki as his home, so that the Nga-ti-rau-kawa Tribe could assemble before him in the days when war was rife.

It was in the year 1829 that the Nga-ti-rau-kawa migrated to Kapiti, and this migration was called Te-heke-mai-raro (migration from below, or north); and the Nga-ti-rau-kawa began to cultivate food in the districts given to them by Rau-paraha. At this time another party of the Nga-ti-rau-kawa had been cut off, and only two of the party were saved alive. This act was committed by the Whanga-nui. A chief called Te-rua-maioro (the ditch of a stockade) and his people had migrated from Wai-kato to Whanga-nui, and had been attacked and cut off save Te-puke (the hill) and Te-ao (the cloud). Rau-paraha had sent a message to Te-rangi-whakaruru (day of shelter in shade) to spare the lives of the chiefs of Nga-ti-rau-kawa; hence these two were saved in compliance with this request, and they were allowed to come on to the home of Rau-paraha at Kapiti. When the Nga-ti-rau-kawa had resided some time at O-taki they all assembled there in the presence of Rau-paraha, of whom they wished to ask a favour, which was, that a war-party should page 36 be sent to Whanga-nui to avenge the death of Te-rua-maioro. After some time Rau-paraha consented to this request. A war-party left for Whanga-nui, including some of the Nga-ti-awa Tribe, to attack the pa at Putiki-whara-nui (knot tied with a certain sort of flax), which was held by one thousand warriors twice told; for in those days the Whanga-nui were a numerous people. This pa was invested for two months before it was taken, and some of the defenders escaped up the Whanga-nui River. The chief Tu-roa (stand long) was not taken, nor Hori Kingi-te-anaua (the wanderer), who escaped by dint of power to run. Thus the Nga-ti-rau-kawa obtained revenge for their dead. This pa was taken in the year 1831, for which defeat the Whanga-nui tribes never obtained revenge. Rau-paraha came back to Kapiti. In those days there were not any inhabitants in Rangi-tikei, Turakina, or Whanga-ehu districts. The Nga-ti-toa (the tribe of Rau-paraha) lived at Kapiti, Pori-rua, and the island Mana (for him); but some of this tribe went to reside in the South Island, at Wai-rau (last of the crop), Hoiere (Hoheria populnea), Rangi-toto (scoria), Tai-tapu (sacred tide), Whakatu (make a speech to a war-party), and Motu-eka (Motu-weka-clump of trees where the weka-Ocydromus australis-stays), the inhabitants of which places had been killed (or defeated) by Rau-paraha. And thus the tribe of Rau-paraha was divided, some living at Kapiti and some in the South Island. The Nga-ti-awa, under Rere-tawhangawhanga, occupied Wai-kanae, and the Nga-ti-mutunga and Nga-ti-tama occupied the district of Whanga-nui-a-tara (Wellington); but the Nga-ti-tama really lived at Kapiti till they became saucy to Rau-paraha, and fought a battle with him, when Rau-paraha gained the victory and killed their chief Pehi-taka (the power to hold down shaken off). Those who escaped fled to O-ha-riu (the breath of the hold), and Rau-paraha and the Nga-ti-rau-kawa lived at O-taki; but the Nga-ti-rau-kawa were divided, some of them living at Wai-kawa, some at O-hau, and some at Horo-whenua, some at Manawa-tu, some at O-roua (procure by means of a stick), and some at Rangi-tikei.