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The Ancient History of the Maori, His Mythology and Traditions. Awatea, Taranaki, Nga-Ti-Hau Nga-Ti-Rua-Nui [Vol. VIII, English]

Chapter 20

Chapter 20

You distant cloud far in the west
Hangs just above the Iringa
And prompts my heart to take me back
And take thee as my constant friend
To live for ever with me at my home
But o my daughter, let me ponder still
As now I think, I am not what I was
What now my skin, so often clothed
By my beloved, and where are now
The beauteous mats by thee
So freely given, gone, gone back
To southern sea to Timaru for
Him I died for Waha-nui.
I love to sit me here and weep
To deaden all my cool revenge
Lest I by thousand acts take
Ample vengeance and glut my
Rage at Tara-rua in the south
Upon my two old courted and beloved,
Who now pass by me without
Without one look to me of recognition given,
As burnt in grief the tears
Form out mine eyes.

page (255)

Nga-ti-hine of Pa-tea

In days of old the tribe at Pa-tea (fair fort) collected in force and began to cut a tree down to make a canoe, and as they cut it down with Maori stone axes, it did not fall so soon as they could wish, so they began to feel angry, and they took ropes and tied them to the branches of the tree, and began to pull the ropes so that the tree might fall but the tree stood, and they began to be tired so one of the tribe said "This tree stands as stiff as Pehi (to weigh down) it does not shake or tremble in the least."

One of the Whanga-nui people was in this party who were cutting this tree down, and he was quite a boy, but he heard this reflection or curse on Pehi, and he was guarded by this people so that he might not go from them and report the expressions used by one of their party in respect to Pehi, but the Nga-ti-hine did not guard the lad so keenly that he did not escape, he fled and go to his people and reported the words used by one of the Nga-ti-hine about Pehi, which he told to his tribe the Paka-kohi, and as soon as it was known that he had escaped, the Nga-ti-hine sent messages to all their relatives, and the Nga-ti-rua-nui, Tara-naki and Nga-ti-hine tribes assembled in all about five hundred twice told at Te-puia (the hot spring) inland of Pa-tea, but they had not long to wait till a war party from Whanga-nui confronted them of the same number as them selves, and a battle ensued, and the Pa-tea people were wasted and one hundred twice told were killed, and the Paka-kohi returned to Whanga-nui.

page (256)

The Genealogy of Tu-rere-ao

Tu-rere-ao (god of war who flies on clouds) took Waki (Whaki pluck) who was of the Nga-ti-rua-nui tribe of Wai-ngongoro (water of the snoring) and had Turanga-pito (stand at the end) who had Tutai-aroa (red clouds on the horizon and indication of wind understood) who had Rako-tito (untruthful albino) who had Wai (Whai)-te-rangi (follow on the day) and Purewa (black mussel or float) who had Niu-ara (the sticks used in the ceremony of Niu, to tell the future) and Rau (leaves) oe (hoe) waka (paddle of canoe). Rau had Tarewa (dangling) who had Pikau (carry on the back) Aka (root) Hine kuia (daughter of the old woman) (neomorpha Gouldii) and had Aka (root) Toka (rock) and Ware (gum). Hine-kuia had Aoina (next day) Hau-pokia (blown on by the wind), who had Tamati Wiremu and Pehira.

Oe (hoe) waka took Tira (company of travellers) and had Te-rangi-i-runga (the day up above) Te-rangi-i-raro (the day below) who took Pepe (moth) and had Oneone (soil) who took Wakataki (lead or conduct) who had Hoani Wiremu Hipango, Te-papa (the flat) and Aropeta.

Oe (hoe) waka again had by Tira Te-henga (food for workman) who had Rua-wai (water hold) who had Pae-tahi (one range of hills) Kaho (batten) Pewa (eyebrow) Umu-mata (food not quite cooked in the oven). Pewa had Piki (plume) the wife of Tu-roa (long standing) and Pae-tahi (one ridge).

Tu-rere-ao also took Rongo-maiti (news of the youth) and had Tuere (all words but no action) who had Tu-mata-a-ira (set on fire by Ira freckle) who had Tini-rau (many hundred) and Te-horu (red ochre). Tini-rau had Arama-karaka, and Te-horu had Anu-na-rupe (frost of Rupe god of birds).

Next born after Te-purewa (float) was Taonga-tahi (one property) who had Karewa (float) page (257)Rua-mano (two thousand) Ti-ora (living Ti cordyline) who had Rere (flee) Te-ai-ewa (wanting in strings (on the mat)) Hine-ku (moaning daughter) and Toa (warrior). Rere (flee) had Koroheke (old man) Pahi-kai-ariki (strangers or guest who eat the lords food) who had Epiha-pa-tapu (sacred fort) and Poari-poaka. Epiha had Matamata (extreme point).

Te-ai-ewa took Titia (stick it in) and had Te-ka-hau (ngahau) (active energetic) who had Pa-tapu (sacred fort) Muri-waka-roto (follow inside) Kahu (circus Gouldii) Tua-mua (like in the frost) Rere (flee) Kau-tere (start on an expedition) Hori kingi-te-anaua (the grief or regret) and Te-mawae-rangi-po-matai (fissure at night with asking for).

Pa-tapu (sacred fort) had Rangi-i-runga (day up above or in the south) who took Kuao (young of animals) who had Ngaero (young eel) Ore (bore a hold) and Mangumangu (black). Ngaero had Kingi-hori, who took Mereana.

Muri-whakaroto had Mere-kai (food) and Kahu had Wikitoria.

Tua (perform the ceremonies to the sky) took Mue (same size from top to bottom) and had Weta-kahu (a certain plant) took Tamati-wiremu, and Rawinia took Hoani Wiremu-Hipango.

Rere (flee) had Kepa, Kuao (young of animals) Po-tini (many nights), and Kuao had Rora and Po-tini had Mereana.

Te mawae (fissure) took Tarakihi (a fish like a very young snapper) and had Ripeka-kahu (the hawk) Te-ana (the cave) and Hori-Kingi the younger.

Hine-ku (silent daughter) had Auruhia (sweep together) Kato-pua (nip the flower off).

Hine-ku took Uakanga (open) and had Oea (Hoea) (to paddle) and Roha (the fish skate). Kato-pua had Taka-rangi (giddy) Kuao (young of animals) and Teke (pudenda).

page (258)

Toa (brave) took Raua (meddle) and had Nga-rangi (the days) Puhi-kura (red plume) and Toa (warrior).

Genealogy of Rangi-tau-tai

Rangi-tau-tai (day waiting for the tide) took Pare-pou-waru (plume of the shared post plume of the widow) and had Rua-nehe (pit of ancient times) who took Puha (blow as a whale) and had Te-uru-ora-iki-waho (the healthy head devoured out side) Tu-mahu (the sacred god of war) Waka-ahu (heap up) Rua-mai-te-ra (pit of the sun) Mutu (ceased) Te-rae-karanaki (Karanga-ki) (The forehead (of him) that utters the command) and Te-ao-miti (the cloud has decayed).

Te-uru-ora-iki-waho (the healthy west eaten out side) had Te-ao-piki-mai (the cloud coming up) Wi-poa (bait) and Te-rangi-ta-kuku (day of snaring the pigeon).

Te-ao-piki-mai had Te-ao-tu (fully day) who took Ngorongoro (snore) and had Himiona and Huia-meri.

We-poa (bait) had Huia (neomorpha Gouldii) Kotuku (white crane) or as she was called Piki-kotuku (plume of the white crane) who took Hape-hikonga (shifting or stride of the lame) and had Kahu-rangi (Kahurangi) (unsettled) who took Tauteka (prop) of Tau-po and had Here-kiekie (tied with kiekie, freycinetia Banksii) Tai-tamaiti (youth) and Hemo-po-tuiau (die at night, the flea).

Tu-mahu (stand cured) had Awhea (pass round behind) Rangi-tauira (day of disciple) Te-ipu (the calabash) Te-we (the caterpillar) Te-pana (the push aside) and Hoanga (whet stone).

Rangi-tauira took Wai-taro-rangi (water that clips the sky) and had Pokai-a-te-atua page (259)(flock of the god) Wai-taro-rangi (soon water of heaven) Pehi-tu-mahu (hold down the standing scarred) Te-rangi-i-ngungu (the day of gnawing) Taimona-rangi-mau-ki (day of taking a message) Kahurangi (unsettled) and Kapo-paura (cask of powder).

Waka-ahu (make a heap) had Pahau (beard) Kete (basket) Ture (custom or law) and Ara-mai (road this way.

Rua-mai-tara (point from which the wind blows) had Ko-nga-naha (the bundle of Nikau (areca sapida) leaves made into a bundle to carry water in, when a calabash is not procurable) who had Tama-ki-runga (the son up above) Tarewa (raised up, hanging) and Piki-wai-wara (noise of the plume).

Mutu (end) had Te ara kura (red road) who had Iharaira nga waka (the canoes).

Te-rae-karanaki (Karanga-ki call the command) had Titia (stick it in) Tane (male) Muia (swarm or infest) Tawito (tawhito old) and Tautari (upright stick in the wall of a house).

Titia took Te-ai-ewa (that we had the strings of a mat) and had Pa-tapu (sacred fort) Muri (behind) Kahu (hawk) Tua (ancient) Rere (flee) Kautere (migrate) Hori-kingi-te-anaua (the regret, or wander) and Mawae-rangi-po (fissure in the night following that day).

Pa-tapu had Te-rangi-i-runga (day in the south). Muia (infest) took Kiwakiwa (wink again and again) and had Kawana-paipai (cutaneous disease) Piki-ranga (spread the plumes out) Ka-iri (is hung up) Wetu (Whetu, star) Pari (cliff) and Riwai-te-atua (the god).

Kawana-paipai had Na-iro-Hori-Kerei (Nga-iro, the maggots).

Piki-ranga had Apera.

Tautari took Te-one (the soil).

page (260)

Genealogy of Tito

Tito (invent, fiction) had Hine-ao (daughter of day) who had Rangi-hau-ta (day of dashing wind) who had Utanga (putting on board, or cargo) and Tinanga (completely overcome).

Utanga had Uakanga (opening) Pakia (slap it) and Wawati (Whawhati break).

Uakanga had Oea (hoea paddle it) and Hori-te-roa (the long).

Pakia had Aropeta.

Te Wawati (Whawhati) had Herewini.

Tinanga took Te-ihi-taua (the rushing noise of a war party) and had Pehi-tu-roa (pressed down, but stand up long) who had Pakoro-pehi (barren, weighed down).

(222A to follow this)

page (261)

Genealogy of Te-pieri

Pieri (extreme desire) had Matata (crack open) had Ta-te-tui (the sewing) who had Te-rapa (stuck on or flash) who had Te-uira (the lightning) who had Te-aniwaniwa (the rain-bow) who had Warawara-te-rangi (the heavens murmur) who had Waitiri (lightning) who took Kai-tangata (man eater) and had Punga (anchor) who had Punga-nui (great anchor) who had Punga-roa (long anchor) who had Punga-roka (to have an anchor) who had Tarau-ai-te-rangi (relish in the sky) Tuhanga (distribute) who had Rei-hia (how many teeth) who had Hema (pubis) who took Uru-tonga (head of the south) and had Tawaki (Ta-whaki) (pluck off) who took Maikuku-makaka (crooked finger nails) and had Pekeawani (pekehawani) (star of the eighth Maori month of their year February) who had Te-kahui-mouriuri (the flock of spirits) who had Mo-raki-tu (very dry, parched) who had Mo-raki-hau (dry wind) who had Whiro-tupua (second night of the moon, night in which thieves go to steal the goblin) who took Tapu-i-mahara (sacred with thought) and had Tai-te-ariki (tide of the lord) who had Tai-parae-roa (tide of the long plain) who had Wai-matua (parent water) who had Erei-anga (disappointed in power to send) who had Pou(pau)-wakarau (all the slaves gone) who had Mawete-iti (little untied) who had Rongo-iti (little hearing) who had Whakapatari-onga (call for or invite a slight-wind) who had Te-ika-taui-rangi (the fish of the sky squeezed) who had Tu-karangatia (call for the god of war) who had, Tama-roro-ki-te-rangi (son of the doorway of heaven) who had Pae-rangi (ridge of heaven) who had Mata-raha (open face) who had Koaha (abortive) who had Hoi (deaf) who had Oua-wiri (trembling porpoise) who had Tu-tapu (sacred god of war) who had To-mate-anini (your giddiness of the head) who had Te-uru-rangi (the west sky) who had Karanga-tae (call for the dye) who had Te-kiwa-rangi (the glimmer of the sky) who had Te-ata-o-rongo (the shade of Rongo, hope of food) who took Nei-hu (here the swamp) page (262)and had Rae-ka-piki (the forehead with plumes) and Hine-toia (dragged daughter) or Rua-nene (call attention to a pit) who took Te-puha-te-rangi (the sky not puffing) and had Tu-mahu (stand cured) and Rua-mai-te-ra (trouble the sun) Rae-kara-naki (forehead of the scent plan all around) Te-au-miti (dried up stream) and Uru-o-te-rangi (west of the sky) who took Ahuru (warm) and had Huia-te-rangi (assemble the sky) who took Te-ata-mounu (maunu) (the gentle departure) and had Te-ao-piki-mai (the rising cloud) Te-ao (the dawn) Tu-mai (stand where you are) Wai-he-poa (water to allure) who was ancestor of Here-kiekie (tied with freycinetia Banksii) of Tau-po and Te-rangi-ta-kuku (the day of taking pigeons) who had Rangi-iri-au (day of hanging in the smoke) and it was he who murdered Gillfallen at Whanga-nui.

After Huia-te-rangi came Tu-mahau (stand in the verandah) Wakaau (strengthen) Hoki-mihi (return with astonishment).

Tu-mai (stand where you are) had Te-ao-tu (the full day) who took Ngorongoro (snore) and had Himiona who took Meri-huia.

Genealogy of Te-ao-whakatari

Te-ao-whakatari (daring cloud) took Maari waitiri (opportune thunder) and had Maihi-nui-a-te-ao-pouri (uneasiness of the world of spirits) who had Nana-hapuku (tend the cod fish) who had Tapuhi-kae-aki (tend the thrashed one) who had Roka-tea (fair pit) who had Tua-roa-wana (a young shoot of little length) who had Tunga-papa-roa (stand on the long flat or stage) who had Te-ingo-riki (the little charmed) who had Taka-ra-tai (fall by the tide) who had Tu-mokai (poor man) who took Hine-iti page (263)(little daughter) who had Tautu-rangi (day of ripping or biting with the teeth) Hine-te-ka-whe (daughter who will be a dwarf) and Miru-kino (Evil Miru (goddess of the world of spirits)). This man was a chief of the Nga-ti-hau tribe, and a member of this tribe determined to kill and eat Miru-kino, so this intended murderer laid in wait for Miru-kino when Miru-kino journeyed from Whanga-nui, to Rangi-po (day of darkness) and this intended murderer lit an oven, and when it was heated, and as Miru-kino was a slave belonging to the man who intended to kill him, and as the oven was heated, and as Miru-kino knew that it was to cook him in, he prepared him self to chant incantations to save him self from such fate by dimming the sight of the man who intended to kill him, and that Miru-kino might escape unseen, so Miru-kino fled from Rangi-po towards Whanga-nui, and this is the Tai that is the incantation he chanted at that time

The sky alone is standing here
The Earth alone is lying here
Unloose the sky
The trap of the sky
To the sacred put stone
To slippery eel
To sliding eel
Go in the road of eel.

And Miru-kino escaped, and he was not overtaken, so he escaped with his life.

Tau-te-rangi (sing the song) had Rangi-oe (hoe) (day of the rejecting a lover) who had Hine-maro (daughter of the apron) who had Hine-kura (red daughter) who had Tama-i-waho (son out side) who took Hine-poko (daughter of the eye lost, and the socket empty) and had Tu-te-iki (consuming god of war) Hine-repo (daughter of soil or dirty laughter) Hine-te-ao (daughter of day) and Uru-kite (seen head).

page (264)

Tu-te-iki had Tuki (butt) who had Pu-oho (startling trumpet) who had Tama-i-kuku (the silent son who would not speak) who had Mawhiti (leap).

Hine-te-ao had Peke-tai (leap over the tide) who took Wakarongo (whakarongo, listen) and had Te-Kengo (the night) who had Rangi-paetai (day of drift wood) Pewa (half circle) Rangi-paetai had Mete-kingi-pae-tahi (one range of hills) who took Nere-te-kohikohi (passed by in collecting) who had Hine-pae-tahi.


Mira-kino (evil attendance) was the ancestor of Mete-kingi-pae-tahi (one range of mountains) and in the days of Mira-kino his tribe was attacked by a war party, and this tribe was beaten, and he Mira-kino was taken prisoner, and as he was a chief it was determined to kill cook and eat him, and at the time that Mira-kino was residing near to his old enemies, his enemies heated an oven in which to cook him, and as he knew that the oven was to cook him, he therefore silently chanted an incantation by the power of which he might escape the impending doom, and that he might elude his enemies, and this is the incantation he chanted, but this chant was owned by the Nga-ti-pou-tama tribe and was held as very sacred by that tribe

The sky alone is standing here
The Earth alone is lying here
Unloose the sky
The trap of the sky
To the sacred stone
To slippery eel
To sliding eel
Go in the road of eel.

page (265)

As soon as Mira-kino had ceased to chant this incantation to himself, he rose and walked away, and he was not seen at all by his enemies, and he escaped like an eel that slips out of the hand of a feeble one to hold a fish of that sort.

Genealogy of Rangi tauira

Rangi-tauira (day of the disciple) had Pai-rangi (fine day) who had Mata-arahi (leading face) who had Koropanga (food offered to the gods) who had Ka-wiri (twisted back bone) who had Tu-tapu (stand sacred) who had Te-mate-anini (the giddiness) who had Uru-rangi (west sky) who had Karanga-tai (call on the sea) who had Angi-whakakumu (silent flow) who had Rangi-te-kiwa (day of not blinking) who had Paki-iwi (pakihiwi)-rangi (day of the shoulder) who had Te kiwa-rangi (day of blinking) who had Te-ata-o-rongo (the shadow of Rongo, food) who had Ta-uru-o-te-rangi (thrash the west of the sky) who had Kiore-o-te-rangi (rat of the day) who had Te-maho-o-te-rangi (the floating of the sky) who had Te-ao-piki-mai (the cloud coming up) who had Te-uru-ki-waho (the head out side) who had Te-waka-tutu (whakatutu) (convey by a funnel into a vessel) who had Te-wakarara (whaka-rara) (the spread out) who had Te-ata-i-au (the misty morning) who had Te-purutanga (the handle) who had Tawanga (tawhanga) (burst open, cracked) who had Te-hunga-rere (the fleeing people) who had Te-rito (the pith of a plant) who had Tauira (disciple or pattern) who had Ka-rere-te-kawa-e (they flee, those who perform the ceremony of opening a new house) who had Papa-tua-nguku (nuku) (flat like the earth) who had Tau-roa (long year).

page (266)

Genealogy Of Tahora-tai

Tahora-tai (low water) had Horo-uta (swift on shore) Tu-patu-nui (god of war killing greatly) who had Ao-rere (flying cloud) Ihenga-ariki (dreading lord) Ra-to-rua (sun of double setting) who had Kawa-i-mua (bitter at first) who had Pute (bag or basket).

Kawa-i-mua took Koko-ki-rangi (rumbling noise in heaven) and had Kautu (stand erect) Hakeke (a fungus) who had Hakeke jnr who had Terina and Rangi-po (dark day).

Now Rawiri joins my ancestor with his (or makes them descendants from one common ancestor) but I say those who were born next after my ancestor were named Tu-ka-toatoa (fierce god of war) and Tu-tahi-o-rehua (star of summer) and I say I do not know (have not been taught that the last mentioned chief was younger relative to my ancestor), and these (his) words are wrong, as the old Priests of ancient times taught that Tu-ka toatoa was a monster (a goblin) and we and my elder relatives say that the land in dispute between us belonged solely to Rangi waho (day out side) and Kauwae (jaw) because the Karaka (corynocarpus laevigata) were set (or planted) there by Kauwae, and his grandfather (one descended from him) gave them to Toka-uru (rock of the west) and Te-hakeke (fungus) (my father) and some of those Karaka trees were given to Te-ahuru (the warmth) and he Te-ahuru commanded the people to set some of the Karaka berries, so that the people could procure Karaka berries for them, as food for the tribe.

page (267)

Genealogy of Hama, of the Tau-po Tribes

Hama (consumed) had Hama junr, who had Mawake-nui (great south east sea breeze) who had Mawake-roa (long south east sea breeze) who had Mawake-tau-po (lay at anchor at night in the south east sea breeze) who had Tu-whare-toa (stand at the brave house) who had Rake-opukia (hopukia) (catch the noble) who had Taringa (wait for) who had Tu-te-tawa (stand on the ridge) who had Rangi-ita (day of being held tightly) Parapara-i-ika (first fruits of the fishing season cooked before the fish for the people, these are for the gods and the Priests) and Turu makino (moon at fifteen nights old of evil omen).

Rangi-ita had Pari-kawa (heap of the cliff) who had Tama mutu (last son) Pari kawea had Era (those) who had Pakake (whale) who had Rangi-pu-mamao (day of steam) Kahu-ra-tahi (garment of one day) and Nga-motu (the cuts).

Rangi-pu-mamao had Ti-hau (brisk game at Ti) who had Whata-nui (great stage) who had Tutaki (meet) Ta-uri (tattoo the offspring) and Te-aua (the herring).

Parapara-i-ika had Rua-ki-te-ao-tea (hole at Ao-tea (fair world)) and Mahu-i-ka (heat that burst into flame).

Rua-ki-ao-tea had Waka-toto-pipi (canoe of the cockle haulers) who had Hine-kai-hinu (daughter who eat fat or oil) E-ka (will burn) Kai-hinu (eat fat) and Ngau-para (gnaw the Karaka (corynocarpus laevigata) berry before it is cooked).

Hine-kai-hinu had Piki (plume of feathers) who had Tu-aha (Tu-waha) and Poto (yawn and short) these were page (268)twins.

Turu-ma-kino had Tawi (taui) (squeeze, wring) who had Mahau (verandah) who had Tu-kino (evil battle) who had Te-heuheu (brush wood) Kehakeha (fleas) and Haki-tara (barb).

Te-heuheu had Heuheu junr and Iwi-kau (all bones) Heuheu junr had Te-waka, who was killed by a land slip. Te-kaikai (eat often) who had Horo-nguku (nuku) (land slip).

Mahu-i-ka had Poinga (game at balls) who had Tu-maro (stand stiff) who had Te-wata (whata) (the stage) who had Tau-teka (prop) who was killed in battle at Wai-totara who had Here-kiekie (tied with freycinetia Banksii) Hemo-po (die at night) Tu-hau (scalp lifted up) who took Mihi-ata (welcome the dawn) to wife.

Here-kiekie had Kuru pounamu (ear drop of green stone) and Terori (the imbecile).

Tama mutu had Ka-paua (white pupil of the eye) who had Meremere-kaitoa (the meremere which has fallen into evil in return for evil done by it) who had Rangi-tua-matatoru (day of somewhat thickness) who had Rangi-i-rawea (day of being pleased) who had Tumu (head land) who had Mania-poto (short plain).

E-ka had Te-i-taua (daring of the war party) who had Tu-roa (stand long) Meketu (ridge of the nose) Moho-ao (country lout) and Pai-rangi (fine day).

Tu-roa had Pakoro (barren) Te-kaponga (the catching) Tahana, Rapana, and Te-wira.

Pakoro had Morehu (remnant) Whetu (star) Mihi-ata (welcome dawn of day) and Pohe (blind).

Kai-hinu had Tamati-waka, who had Tamati-kou-ta-ora (quail).

page (269)

Moko-ao had Hori-patara.

Ka-hura-tahi had Era, who had Wiremu Eruera-tauri (plume of feathers at the head of a Tai-aha or Hari).

The second son is a lord of this relatives on the mother's side, as she was descended from Rangi-pu-mamao (day of the origin at a distance).

page (268)

Genealogy of Te-kahui-tu
(Mahau's father's side)

Tu-mua (stand in front) had Tu-roto (stand in the inside) who had Tu-whanga (stand and wait) who had Tu pouri (stand sulkily) who had Tu-marama (stand good tempered) who had Marama-tahi-i-haoa-te-rangi (first light that encircled the heaven) who took Pae-nui o te-rangi (great step of heaven) and had Tu-te-roki (the calm) and had Tu te-roki junr who had Tu-marewa (stand afloat) who had Tu-ngatata (stand to split) who had Tu-whakangia (seem to stand) who had Tu-hokaikai (stand and move backward and forward) who had Tu-whakaihia (stand to split) who had Tu-wharaunga (stand extended) who had Tu-makoha (stand untied) who had Tauira-o-hua (disciple of Hua, fruit) who had Tu rapa-oe (hoe) (stand the flat of the paddle) who had Roua-mai-te-ra (push the sail this way with a pole) who had Taura matau (rope on the right-hand side) who took two wives, and the first wife had Tutaki (meet) and by the second wife was born Ao-mira (day of attendance on any one).

Tutaki took Maru-kore (without authority) and had Hine-tawhao (daughter of the corpse) who had Kai-tangi-ika (cry for fish) Rae-pakao (forehead diminished through sickness) who had Kaua (Kawa)-kino (evil baptism) Rongo-mai-ro (whale in mist) who had Uru-rangi (head of heaven) who took Mata-renga (heap of renga fern root) and had Tapuhia (nurse) who took Ngata (snail) and had Mahau (verandah).

page (270)

Genealogy of Te-kahui-ru
(Mahau's mother's side)

Te-kahui-rua (the trembling flock) had Ru-nuku (trembling earth) who had Ru-rangi (trembling sky) who had Ru-papa (trembling world) who had Ru-pioi (song of the trembling) who had Papa-mania (slippery flat) who had Papa-paheke (flat sliding) who had Papa-u-taua (flat of the war party) Tupe-aro-kura (red of front (the Priest) who deprives of power) who had Hua (fruit) who had Hua-te-tangata (many men) who had Ra-kei-haea (nor split the sail) who had Te-rangi-akuanei (the day to day) who had Te-rangi-apopo (the day tomorrow) who had Te-rangi-paenga-rere (the day of the anchor held dangling while sailing) who had Te-rangi-au-atu (the day far away) who had Te-raki-haea junr who had Rakei-a-tane (finery of Tane) who had Tu-kai-kare (the man who eat the foam) who had Mapu-kewa (sole died away) who had Akura-kino (bad red ochre) who had Reke-i-tuitui (the heel that entwined round the other heel) who had Tawake-tu (repair a hole while standing) who had Tawake-rere (repair a hold while fleeing) who had Tawake-poua (play for a hole put in) who had Tawake-tau-tai (play to alight on the tide) who had Tawake-piu-kura (play which throws the red ochre about) who had Tawake-aro-nui (play of the great face) who had Te tiki (the effigy) who had Te-wai-toko-rau (the water of hundred springs) who had Te-matoha (the untied) who had Kare-tu-rangi (ripple of the day) who had Tawareware-te-rangi (cajole the heaven) who had Hine-wai-tau (the daughter that mouldered away) who had Umu-paka (oven that had somewhat dried up food) who had Uru-rangi (west of the sky) who had Tapuhi (nurse) who had Mahau (verandah).

The ancestors of Wiremu Kingi Rangi-ta-ke
of Wai-tara


Mauri-rangi (soul of the sky) was a woman page (271)and she was the root from which Wiremu Kingi took his origin. She was taken to wife by Tu-apa-rua (men of the two parties) who was a floating fish, that is he was cast on shore in a canoe that had drifted from some distant land, and he took to wife Mauri-rangi, but she had not any canoe (or tribe to call her own) and they had Rangi-roa (long day).

Mauri-rangi (spirit of the sky) a woman took Tu-apa-rua (man of the two parties) and had Rangi-roa who had Pou-rewa (floating post) who had Rangi-roa junr who had Tu-taupiri (the man walking arm in arm) Horo (landslip).

Tu-taupiri had Ma-whe (cured as a wound) who was a woman and she had Mihi (welcome or wonder or sympathise) who was a female, who had Rere-tawhangawhanga (flee reeling away) who had Wiremu Kingi Te-rangi-ta-ke (the day of tattooing differently).

Genealogy of the father of Mahau

Rangi nui (great heaven) took Papa (flat) and had Kahui-ao (flock of the day) who had Ao-pouri (day of darkness) who had Ao-rarangi (days in order) who had Ao whetu-ma (day of fair light) who had Ao-tatai (light given out measure) who had Ao-kapua (day of clouds) who had Tama-rau-te-heketanga-a-rangi (son gathered of the descendants of Heaven) who took Rongo-ue-roa (news of the long trembling) and had Awa-nui-a-rangi (great river of heaven) and took Tahu-ao-ariki (spouse lord of the day) who had Tu-pokerekere-nuku (man of the very dark world) and Tu-pokerekere-rangi (man of the very dark heaven) and Te-awa-huri-nuku (river that encircles the world) and Te-awa-huri-rangi (river that encircles the heaven) page (272)and Maunga-nuku (mountain of this world) and Maunga-rangi (mountain of heaven) and Titahi-a-tama (first child of Tama (son)) who took Hikonga-rangi (distant lightning in Heaven) who was the origin of the Muanga-rangi (first of heaven) tribe. Also in Awa-nui-a-rangi descendants are Ngai (ill tempered) who had Ngai-nui (great ill temper) who had Ngai-roa (long ill temper) who had Ngai pehu (ill temper decayed) who had Ngai-tuturi (ill temper bowed down) who had Ngai-pepeke (ill temper kneeling) who had Te manu wero (waero) rua (bird of two tails) who had Tama ki te rakei-ora (son of the delight in finery) who had Mawete-ro-rangi (untied of heaven) who had Pae-nui-o-te-rangi (great horizon of the sky) who had Ho-pai (welcome shout) who had Ira-rupe (the wart acted on with violence) who had Houmia-hikitia (fernroot lifted up) who had Te patu-whenua (the soil side of the house) who had Te-tapatu (or Te-tara-tu (the thatch) the erect barb) who had Rakei-ata (appear smart in the morning) who had Rangi-toenga (day of something remaining) who took Hine-kawhia (daughter of the embrace) and next after Rangi-toenga was born Rangi-atanga (day of the reflection of the face in the water) and Rangi-tarake (day to sweep away) and Rangi-tu-ki-waho (day of standing out side) and Tu-ki-a-rangi (stand towards the sky) and Whakairi-a-rangi (hung up in the day) and Rangi-te-weo (day of the disagreeable smell) and Tawhito-rangi (aged day, day of old).

Ka puta ta Rangi-toenga raua Hine-kawhia ko Tupe-o-tu (incantation of the god of war) and Kiia-mai-te-rangi (tell the day) and Taka-wairangi (quite foolish) who had Waka-ruhi (quite weakened) who had Whakapiki-ao-rangi (ascend cloud of day) who took Tapuhia as his wife and had Nga-taua or Ngata page (273)(the war party, or snail) and Mahau (verandah) who had Ngata (snail) junr.

The descendants of Patu-whenua, and in his line of descent is the Te-kahui-rangi tribe, and it is also from Rangi-atanga these offspring come, as Rangi-atanga took Hine-kamea (or Ka-moe) and had Tarepa-one (flapping soil) who took Tari-kura (wait for the red) and had Rakei-hore (beautiful bald head) who had Manu-konga (the kite like a live coal) who had Wahia (break open) who had Ika whakapu (fish put into a heap) who had Ka-rapu (will seek) from whom came Wiremu Kingi Rangi-take (day of another sort of tattooing).

The Genealogy of the Nga-ti-puha,
and of Te-peke-wa-kawa, that is the ancestor,
or the descendants of Te-kahui (or kawei)
of Te Anaua Hori Kingi


Te-puha-o-te-rangi (the chant of heaven) took Rua-nehe (beautiful pit) and had Te-uru-o-te-rangi (the head of heaven) Rua-mai-te-ra (rising sun) who was a female and Te-rae karanaki (karanga ki) (head land from which orders were given).

Te-uru-o-te-rangi took Ahuru (warmth) and had Huia-te-rangi (gather the heaven together) who was a female and had Tu-mahau (stand on a verandah) Waka-au (strengthen) and Hoki-mihia (return with welcome).

Huia-te-rangi took Te-ata-mounu (maunu) (depart at dawn) and had Te-ao-piki-mai (the coming up of a cloud) Te-ao-tu-mai (the cloud standing still) Wi-poa (bait) and Te-rangi-ta-kuku (day of collecting mussels).

page (274)

Tu-mahau had Awhea (gather into a heap) and Rangi-tauira (day of the disciple) who had Pare-uia (huia) (plume of the Huia (neomorpha Gouldii) feathers) Te-mahau (the verandah) Te-pari-a-nungu (the cliff of the gnawed) Te-kahu-rangi (the beautiful garment) Te-rangi-mau (the continued day) and Te-kaho-paura (cask of powder).

Ngorongoro (snore) had Meri and Himiona.

Te-rangi-ta-kuku had Te-rangi-iri-au (the day of the au (a long half circle pin made of whale tooth to hold the mat on) hung up).

Te-rae-karanaki took Noho-kau (sit without object or purpose) Tai-toko-rangi (day of passing on in the voyage) Te-mui (the swarmed on) Tawito (tawhito) (old) and Tautari (upright stick in the side of a Maori house).

Titia (stuck in) took Te-aewa-o-te-rangi (the wanderer of the day or sky) and had Te-muri-whakaroto (the last within) and Pa-tapu (sacred fort).

Te-mui had Te-waru-iti (the little shaving or scraping) and Paora-te-ito (object of revenge).

Tawito (tawhito) had Kawana-paipai (a contaminous disease) Ka-iri (will hang up) Te-pari (the cliff) Whetu (star) and Atua (god).

Ka-iri took Hemi-nape (fishing line) and Te-pari took Matiaha.

Next born after Te-muri-whakaroto were Pa-tapu (sacred fort) Hori Kingi Te-anaua (the grief) Kau-tere (in a fleet) Te-mawae (the cracked) who took Tarakihi (locust) and had Kehu-ripeka (red hair) and Hori Kingi junr.

Pa-tapu had Te-rangi-i-runga (the sky above) who took Kuao (young animal) and had Nga-ero (young eels) and Te-ore (the one who bores a hole).

page (275)

Another genealogical account states that Pa-tapu was the first born before Te-muri-whakaroto, Te-kahu-wai-rere-wa, Kua, Rere-o-maki-rawinia and Kau-tere and that Rere-o-maki took Tanguru (cleft in a rock or tree) and had Te-kupa (the mildew) Rona.

And another genealogy says Tua had Rere, and Tanguru who had Te-kupa-hiwi (mildew of the ridge) Rona-hihiko (shift) and Po-tini (many nights).

Pahu-rangi (alarum of the day) took Te-herewini and Rangi-mau-ki (day to convey the word) took Taimona.

(Taken from between 261 and 263)

page (223) (265)

A black and white diagram showing the whakapapa from Te Rangi-au-atu to Rakei-tiutiu.

page (224)

A black and white diagram showing the whakapapa from Te Wai-tokorau to Uru-rangi.