Chapter IX
Te Arawa (Uri-wera)

The Arawa was drawn up out of the throat of the Parata (great god of the ocean), but by the time the canoe was drawn back the puhi (plume) of the head of the canoe had fallen from its place; but the Arawa was lifted up and again floated on the sea, and an offering of the hair of the head was made [lifted up and waved in the air by a priest] for the escape of Taka-waho (fallen out) and Wai-rakei (water reflecting the noble appearance); and hence [from the act of making the offering to the gods] the assertion that the Arawa looked grand in appearance.

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The canoe [crew] paddled – that is, she sailed on – and the crew saw land, and Hei stood up and spoke to Wai-taha (water at the side), and to Tia (stick in), and to Rangi-uru (west sky), about some land, and called the name of the land Tapu-ika-nui-a-tia (sacred great fish of Tia); and he also gave names to other lands, which he called O-kuri (food of dogs), and O-te-ehu (the mist of the spray), Toia (dragged); and names were quickly given by Tane (male), Poro-uru-ao (end of the westerly cloud), to the lands which they called Harakeke-waiari (flower-stem of the kumara – Ipomæa batatas) – which was called such from the resemblance to the flax (harakeke) which grew at Roto-iti Hine-rangi (day of the young woman), Roto-rua (two lakes), Rahui-kawau (shags, or cormorants, set apart), Wai-puna (the spring), Maihi (troubled in mind), Ngai (irritable), Ko-ara-a-we (road of We), Roto-maniania (lake of the plain-country), Ware(Whare)-a-tama-keke (house of Tama-keke), Ka-mate-ka-kai-puhi (death of Ha-kai-puhi), Puke-roa (long hill), Wahia (broken), Hoe-roa (tidal bore), Tau-nui (great year), Hapa-rangi (bawl), Whakarongo-ki-taha-rangi (hearken to the side of heaven), Hotu-puku (sob in the stomach), Rerenga-o-paru-oa (fleeing of the one who thatched), Waro-ranga-a-tai (company of people near the pit at the tide), Pouaru (Pou-waru) (widow), Tama-te(a) (white son), Tu-hamura (stand as the flame), Kahu (garment), Tama-ihu-te-roa (son of the long nose).

Mai-o-nui (give your greatness) also gave names to the following lands: Moke-rere (the fleeing lonely one) was divided in twain, but there was not any dust; U-aiari(waiari) (small kumara), Take-tukau (cause for nothing), Taura-i-toroi (the support fermenting), Tama-ihu (son with the nose), Na-a-taina (the younger brothers), Pare-kainga (pushed aside, but eaten), Wata-ngo (the stage to drink from), Wakarewa (float), Weu-riri-uru (staff of the angry west), Koro-kino (bad old man), Waka (medium), Aka-tarewa (swinging vine), Orakei-korako (smart-looking albino), Whakapapa-taringa (lay the ear down).

Tai-ihu-toroa gave names to the following lands: Atua-rere-tahi (gods fleeing together), Hapua-kohunga (hollow of the old people's home), Tu-nui-a-rangi (the great standing of heaven), which lands were for the tribe of Taweta (wriggle in pain), who lived in Tawhare-puru (stay the plunder); and Mai-o-nui (much food bought) had the land called Ko-punga (the anchor); and Waoa (to part when fighting) and Puke-roa (long hill) had the land called Hoe-roa (long paddle), Tarewa (hung up), Ranga-poipoi (sit in a row and play the game of poi-balls), Wetanga-ngaere (dark quaking bog), Uri-koara (descendants of the split-open), Tahu-aruaru (the beloved pursued), Pou-ate (dearest), Ru-o-te-ao (quake of the world), O-tu-pou-ahi (all the fire gone); these were for the tribe of Tama-ihu-toroa (son of the nose of the albatross), as also were these lands: Haparangi (the strangers), Hoe-roa (long paddle), Ru-ware (quake of the house), Uru-ponga (clump of ponga ferns), Motiti (very scarce), Noho-mamano (live near the spring), Hau-wai (breeze off the water), Noho-rongo-kowiti (live, and hear the pulling-up), Tatua (belt), Potahi-tawiti (one night at the rat-trap), Puke-tarata (the hill of the tarata-tree), O-rua-nui (the great pit). This district was owned by Tama-ihu-toroa (son of the nose of the albatross), and Hine-te-ra (daughter of the day), Wanga-mata (wait for the face), Kei (stern), Tapoi (travelled road), with Pura-hokura (messenger), and Rere-tai (flee on the sea). So ends this.

Motu-ti (forest of Ti), Hiriwa (assiduous space), Kopua-koura (deep spot in water of crayfish), were owned by Pohatu (stone); and Uri-wera (hot descendants) owned the lands Kopua (deep spot in centre), O-tu-makaro (the food out of sight). With these, also, the Uri-wera owned: Wai-horoinga-tango (the washed taken), Ropa-rua (two slaves), Kuta (encumbrance), Tane-mata-tu (husband of calm face), Awa-purua (the creek dammed up), Wake-(Whaka)-heke (rope), Waiari (small kumara), Wai-kohatu (stony water), Tuahu-o-te-atua (altar of the god), Ware-ana (slimy cave), Rerenga-o-kawa (where Kawa fled), Ara-tama (road of the son), Waka-poroporo (cut short), Puna-a-hau (water-spring of Hau), Kokoreke (Coturnix novœ-zealandiœ), O-hei-nui (great breast-ornament), Tutae-heka (mouldy dung), Tawa-a-hine-keri (the tawa – Nesodaphne tawa – tree of Hine-keri), Tu-tea-koko (Tu, the white mother), Iwi-tau-roa (people that battle long), Pukenga (high-priest), Kai-rangi (entertain strangers). And to me also – to Uri-wera – belongs Rewa-whakamou (mast held on), Riki-tara (little spirit), Momono (caulk), Koiki (waste away), Tahorahora (gather much), Whakarongo-koe (you hearken), Tokai (piece of wood fastened on the thwart), Ware-kotua (gum given as a gift of respect), Totara (Podocarpus totara), Tokanga-kai-a-rau-kata-uri (small basket of food of Rau-kata-uri, goddess of music), Totoi-kawa (shampoo at the time of baptism), Pu-warawara(wharawhara) (bush of Astelia banksii), Koreke-hau-waho (Coturnix novœ-zealandiœ – omen of a breeze off the land), Korokoro (throat), Punga-kauraho (anchor of the thwarts), Kauru (tii-root). So ends these lands, but these were also ours, belonging to the Uri-wera: Purewa (black mussel), Piki-wahine (where the females climb up), Puhi-a-rangi-kai-ru (plume of the day of earthquakes), Te-ti (the tii – Cordyline), Upoko-taramoa (head of brambles), Tahorahora (plain), Toi-kawa (run away when baptized), Takupu (gannet), O-ha-rua (the pit of breath). So ends these, but these also were ours – they belonged to the Uri-wera: Kahikatea (white-pine), Ara-kiore (rats' path), Tokomanawa (hiccough), Hau-ora (lively), Tapo-turanga (down to the heels), Ariki-tahi (one lord), Weranga (burnt), Ana-tangi (cave of weeping), Wawako (peel off, as bark of a tree), Puke-mapou (hill of the Myrsine urvillei tree), Wakapapa (long flat), Kahakaha (grass, or tussock, like the toetoe, called "mare's tail"), Takanga-weweia (prepare for the ancestor), Ara-titaha (listing road), Wakatoine (cause to go down as the sun), Tawa toki (fetch the tawa), Atua-meke (the god that hits with the fist), Tauhu-nui (great top of a house), Kainga-roa (long eating), Pukupuku (knotty), Toki-a-manga (axe of Manga – branch), Tokotoko-o-werua (walking-stick of Werua – garment), Matamata-huia (first of plunder), Raenga (headland), Apa-o-paoranga (body of workmen of Paoranga – the tapping), Pakuha (related by marriage).

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Hika (friction) lived at [took] Para-hiki-puku (green berry of the karaka taken silently away), and lived at Whenua-ruia (land planted with seed), Wai-mihia (water regretted); and Ruku (dive), with Te-waka (the canoe), belonged to Hine-rau (daughter of the moon); and Toango-pito (the end dragged away) was given to satisfy justice, and now given to me, but this land was mine as is given to the church. Paopao-rangi (desire the heaven) was for Hika (friction), but was given to Para (spirit, power); but the land Kahikatea (white-pine) was not taken by Hine-rau, but Turanga-pito (stood at the end), with Tu-moko (the lizard stood still) and Te-patunga-o-rahurahu (the killing of Rahurahu) was taken by Pouaru (Pou-waru) (widow); and Te-patunga-o-rahurahu came to Wanga(Whanga)-pohue (home of the convolvulus), and at Pohatu-roa (long stone) was killed by the tribe of Nga-ti-kurapa, the settlements at Tae-kao (gum of the dry kumara), Pouaru, Rangi-tuturu (set day), Potua (killed), Rangi-wawahia (day of separating), O-rakei-korako (day of the albino flaunting in finery). An ambush was killed at Rei-roa (long chest), and Waka-tuapeka (deceit) lived in Nga-toro-wakarewa (the spies to cause to rise up), which was a cave; and Tu-pokere (stand in the dark), chief of the Maro-o-takiri-rangi, was killed at the cultivations called Takapau (floor-mat), O-ani (besmeared), Pungarehu (ashes), Watu(Whatu)-roa (long core), Tane-horopa (the man who over-spreads all), Wai-mata (water of the face, tears), Weta-nui (great insect – a large insect about the size of a small egg, not unlike a flea), Piripiri (Acœna sanguisorbœ), Ana-wahi (his places), A-tapoa (cook in a native oven for a long time), Ware(Whare)-o-ka-iri (the house of hang up), Upoko-ekua-(wekua) (head that was brushed with something), Warenga (time of being mean), Tapu-wae (feet), Waka(Whaka)-rewa (cause to float), Wai-papa (flat), Ngakinga-kai (cultivation of food), Wiwini (dread); and all these the names above given were lands used as cultivations.

At Wanga(Whanga)-ra (home of the sun), Turanga (standing), the people separated, and some went to Whaka-tane (like a man), Rangi-taiki (day of insulting the gods by passing cooked food over the priest), and Po-kohu (night of mist), and up to Kauaka (do not), and on to Tama-o-hoi (obstinate son), Rere-waitu (flee on the back or other side), Toki-a-manga (axe of Manga – branch), Noho-o-waki(whaki) (seat of Waki – pluck off), Ara-o-rahurahu (road of the meddler), and Manga-kino (evil branch).

It was on account of evil that Wa-hoa (time of having a friend) was killed, and for him, in revenge for his death, were killed Tatu-te-ata (come to dawn of day) and Tu-wakairi-kawa (time of baptism), which [whose bodies] were used in the sacred ceremonies of offering to the gods, and were used as a bait to decoy the enemy was thus given at Hawa-iki and at Raro-tonga, so that when the canoe Arawa was seen afloat Pou had a great desire to possess a canoe, so Tia (stuck up), Oro (sharpen), Maka (throw away), Rangitia (annoy), Tanga-roa (long assembly), Tu-horo (stand and swallow), and Tama-te-kapua (son of the cloud) cut a tree down for a canoe, and adzed it and burnt the tree with fire to make it into the shape of a canoe, after whom came Waoa (separate) and Pou-wari (the scraped post), who begat Toroa (albatross), Wai-raka (entangled fount), Ku-atu (move onwards), Hine-wai (daughter of water), Nga-irihanga (the hanging-up daughter), Wakaranga (take up by the roots), Wa-taua (time of the war-party), Matarae (headland), Te-ao-tanga (the dawn of day), and Tara-wera (hot barb). The people, the crew of this canoe, the Arawa, were Tia (stuck up), Koro (noose), Maka (thrown away), Tama-te-kapua (son of the cloud), Rangi-tu (day of each receiving something), Tanga-roa (long assembly), Nga-toro-i-rangi (stretched forth towards heaven), Rongo-pu-wao (heard in the forest-depths), Kouki (ancient), Maketu (ridge of the nose); and the crew of the Arawa cultivated a spot of land called Oko-mau (held in an embrace), where they met Pou-hani (stick of the hani), who said, "The kumara which is planted in the seventh moon (December) of the year will die [not grow];" but the plot of ground cultivated by Tahu (the wife or husband) was planted, and Pou-rua-a-ho-waoa (the double posts of the pouting one in the forest), Tahu-ao-to-iti (the beloved cloud that sets slowly), Roto-rua (double lake), and Roto-kakahi (lake of the Unio), went on to Wai-pao (the water obtained by striking the ground), where these people divided, and some went by Tu-tehi (some stood), Waora (divide), and Pae-roa (long ridge), where they found some roi (fern-root) called Tu-te-kai-wara (stand for the indistinct noise), and they then went on in the valley of Reka-a-tahu (sweet of the burnt or cooked) and the Kopiha (pool of water), and at Hika (friction) they found roi (fern-root) called Paraharaha (flat, like hoop-iron); they went on in the valley of Pouwaru (widow), and went on to Te-rohe (the boundary), where is a cave called Ropa-rua (two slaves), which is the boundary of Tama-mate, and on to Matarae (the jutting point). Tama-mate was son of Rahunga-tu (meddled with while standing); and Matarae also had Te-o (the gone in), who had Tanganga (struggles), Te-keru(ngeru) (cat), Roku (decline, as the sun setting), Matatahi (first), and Roku, junior, who was taken (as husband) by Hine-wai – the name of whose house was Tauwhare-tieke (overhanging Creadion carunculatus) – and had Pau-ri (obstruction gone); and he and Hine-manu (daughter of the bird) begat Pau-uri-a-wake-ora (consumed offering of the day of life), Roi (fern-root), Wai-papa (flat water), Poko-ekua(wekua) (the head wiped), Pakipaki (pat, as the patting in curing the head of an enemy), Auwahi (Auahi – soot), whose genealogical line is from Roko (then, at the time), through Rari (sopped with water), Powhatu-popoia-makeke(makekehu) (stone of the thronged light-haired), Kai-rau-mate (food eaten in summer), Kaeaea-nui (great sparrow-hawk), Toromiro (Podocarpus ferruginea), Ware(Whare)-ana (cave, or house), Tauwhare-pu-rakau (leaning tree); and at Te-iringa (hung up) there was a house called Wao-wenua(whenua) (land of forest); and the tribe of Weka-tahorahora (the Ocydromus australis) lived at Ahui-a-te-atua (the congregation of gods), Takapu-o-warua (stomach of Warua – clipped), Rakau-tahue (tree where birds are speared), Tena-iwi (the people), Weka-tahorahora, Piki-wahine (step over the female), Tii-toi-kawa (the tii used in baptism); and so Te-manu (the bird) became related by marriage to Kahu (hawk), who took Mai-o (food arrived) and begat Karika (impatient), who took Kumu (silent) and begat Ruru-puku-tu-kai-rangi (owl of the silent sky).