The Ancient History of the Maori, His Mythology and Traditions. Nga-Puhi [Vol. XI]
Set in life o sun
And set as without soul
But now o wait a while
And I unite with thee go
Then let me carve a
Palatable dart from him
That he with me may die
Because he says that we
Shall each to world of spirits go
And burst back to this world
Where tears may from my eyelids flow
To hear the changes made
Against me by the lips of men
But let them utter, all their wrath
I can not act, I will go back to Orea
To see Te-wariwari and hold
The outstretched hand put forth to me
Then have me now o tribe
To meditate my souls full will
That priests have chanted our crowds
That I may only love the lovable.
The Expeditions of
Te Kauwae to Attack Whakatiwai,
to Revenge the Murder of Kapa and Others
That was Kauwae's expedition with Nga-ti-mahuta. The reason of this one was on account of the death of Te Kapa and Mata-kara. I killed Te Kapa. He came to Hau-raki. He came there and I killed him because of the former fights. I did not return to fight after the death of Kumeke and Te Mau-mutu but Taraia took up the fighting. I know nothing about his fights. When the Wai-kato came to Hau-raki some of them were wounded whom they took away. None of them were killed. I don't know how many of ours were killed, it was a huaki (night attack). Wai-kato did not get away any of our dead. We followed the Wai-kato as far as Opito. That was the only attack made in page (172)Hauraki. Opito is beyond Haua-rahi. The people of Haua-rahi were coming in their canoes to help, but by the time they came up the Wai-kato had gone as far as Manga-tangi. We took no prisoners on this occasion, but afterwards on another occasion, we did. There were 800 of Hau-raki who were assembled. Kati-te-wherowhero and his companion came from Nga-puhi. Some Nga-ti-paoa proposed that he should be killed. Some objected. My generosity (rangatiratanga) was then exhibited by saving the life of that great chief. We contented ourselves by taking his gun and powder. I know the great boundary of Hau-raki. These fights took place outside the boundary. The Hau-raki boundary commences at Awanga-tete at Tauranga, to the summit of the Aroha range to Puapua-tirohia, descends to Wai-kahika, crosses Wai-hou to Manga-karamea along the Manga-pirori swamp to Pirau-nui, crosses Wai-toa, Te-Rua-toitoi, Kawhia, Tau-koro, on Pi-ako River, crosses Pi-ako to Hanga-wera, turn thence to Moe-rangi, Marama-rua, to Kohe-roa. The only fight within the boundary was that at Haua-rahi. I sold part of Hanga-wera to the government. It was formally sold to Webster. The south of Hanga-wera belongs to Nga-ti-haua. They have sold their portion. I know about one peacemaking. The peace was made when I went to Raihi and people at Matamata. The reason the going page (173)of Te-Awhe to Matamata. He was there, and Te-Wetini Tai-porutu accompanied him to Hau-raki. When he returned he took me with him. I went with him to Matamata. Peace was made there. Te-Waha-roa was dead. Pohipohi was dead. We assembled in the great carved house of Te-Waha-roa. Te Pakaroa said "How shall the roughness be washed from my legs?" The reply was, "Here is Te Waka to wash them." Te Wetini came on account of Te-Aroha. Te-Awhi brought Te Wetini to me. It was Te-Wetini who asked me to go to Matamata. Taha-roku and Tangi-te-ruru also went with me, the latter was carried there. This is the only peacemaking I know of. Peace was afterwards established by Te-Tiwha on 100 men coming to Hau-raki. Nothing was given to me when I went to Matamata, but I took possession of a canoe called "Marutuahu". I took it because it was the canoe made by Te-Waha-roa to attack Hau-raki. "I taunahatia e au." ("I bespoke it.") I was not angry because of the name of the canoe but I went on board the canoe to make peace because we heard that it was the canoe made by Te-Waha-roa to attack Hau-raki. I don't know whether the Hau-raki people cultivated on Te Aroha before Taumata-wiwi. After that, when we came back to Hau-raki, they did. It was the old people who cultivated on Te Aroha. Those killed in the retreat were six in number. The murder was the great cause of the fight at Taumata-wiwi. When the Nga-ti-haua came to avenge the death of Whakaehe we beat them. The fighting continued from the death of Takurua to Taumata-wiwi. The fights were not about page (174)land at all - but about personal quarrels. Te-Aroha stood in the distance, there was no fighting about it. All our fights were in the Wai-kato district. Te-aroha is in the Hau-raki district. The only fighting at the Aroha was by my ancestors. After Taumata-wiwi when we got to our Pa, and got a supply of powder, we rallied, and attacked the enemy, and they fled in disorder. The fights after the affair of Toke-roa were at Papa-rahi are about a man named Toki. The next were Horo-ika and Te-Pui killed at Ka-wehi-tiki. Next Kura-tamaki and others were killed at Ka-wehi-tiki - next Pu-toetoe, next Te-Maumutu killed at Huka-nui. We were beaten at Huka-nui. There were fights at Tau-hei and Manga-wara. These were before Huka-nui. The last was Taumata-wiwi. These fights were all by one army. All these fights were done in one expedition (or journey). In these fights we attacked Nga-ti-haua, not they us. The fight at Putoetoe was by a different army. Huka-nui was fought next day after Putoetoe. Nga-ti-haua had nothing to do with Putoetoe. That was a fight between Wai-kato and Nga-ruru and the Hau-raki tribes.page (175)
There was not any cause of offence between us and Wai-kato, between Taumata-wiwi and our attack at Ka-wehi-tiki. I am not sure about there being any cause of dispute. Why did you go to we attacked these places for the same reason - the murder of Takurua and the murder of Horeta. Those were before Taumata-wiwi. Horeta was killed by Awarahi Te Katipa at Wai-kato after Taumata-wiwi. Horeta was not killed in battle. He was killed somewhere in Wai-kato. When the Hauraki heard it they killed a man named Mata-kara in payment. We attacked Nga-ti-haua, to return the fighting because I had obtained powder and guns. Because Te-Horeta had been killed I killed Mata-kara. Then the Wai-kato attacked Haua-rahi, and then we said "We would go to war." Was not the Haua-rahi after the fight at Kawehitiki? The Hauarahi fight was after Ka-wehi-tiki and Matamata. The Nga-puhi invaded the Nga-ti-haua country and attack their Pa's at Kawehitiki and Matamata because of the killing of Te-horeta and for Taumata-wiwi. Was it not because of Taumatawiwi? Yes, for that also, to return that fight - I had got to our harbour at Hauraki and got guns and powder. After we left Hao-whenua we went to Wai-o-tahi and Tara-ru.page (176)
The reason we and Ngapuhi, invade the Ngati haua country was because of the murder of Takurua, we attacked Kawehitiki first. Then Matamata. Matamata is closer to our own territory than Kawehitiki.
We did not go into Waikato because we have no cause of quarrel there. Our cause of quarrel was at Ka-wehi-tiki with Nga-ti-haua. We sat down and waited long before Matamata and the Waikato were in the Matamata Pa all that time.page (177)
A woman could no nothing in former times without the consent of her husband. And my wife tell you what she was going to do, she told me that she was going to see the corpses of her dead relatives whose head she had seen in our Pa. This was what she said. I did not say go.
The Wai-kato murdered him after we came away.
And that one of the causes why we went to attack Ka-wehi-tiki and Matamata. Also for the murder of Takurua. Tamati Tangiteruru being absent at the time of Takurua's murder brought Nga-puhi to avenge the death of his father Takurua. Tamati at the time of the battle of Taumata-wiwi was at Hokianga, and did not see the battle of Taumatawiwi, nor knew of the murder of his father.
Te-kumete who was killed at Ka-wehi-tiki, was a Waikato.
We did not recover our dead at Taumata-wiwi because we did not follow the enemy as far as the original battle field, night overtook us and we had to return without our dead.
Reopana Maungaroa (sworn): I belong to Nga-ti-maru and reside at Shortland. I know the block of land called Te Aroha. I know that there have been a great many fights between Nga-ti-maru.
Wars Between Nga-ti-maru,
Nga-ti-haua and Waikato
A war between Nga-ti-maru and Nga-ti-haua about the death of Whaka-eta was the first, and for Taitai. The army of Te-horeta was going to Taitai. They went to Puke-kura, and slept, loaded their guns in the morning and came to Te Rei-roa in the afternoon. The Nga-ti-maru wero'd (challenged) them. The Nga-ti-maru were sitting quietly. A squabble took place with them and Wai-kato. The Wai-kato fired, and killed one of Maru-tuahu, and wounded another. A fight took place. Our people were victorious. This was the cause of all the other wars. Wai-kato came to avenge the death and Kari-aruhe was the next battle. Wai-kato was beaten. 18 Wai-kato were killed - we lost one.
After the fight peace was made. We sat quietly. Te Waha-roa said "O Takurua and Hou let us go to our own settlements." Takurua and Hou consented and went to reside at Maunga-kawa. After a time Takurua was murdered, though Hou lived with him. They were living together at this time. After the murder we went to avenge his death, but no-one was killed. After a time we went by Pi-ako with an army. We found a lot of eels belonging to Nga-ti-haua at O-rongo-ma-iri. We ate them. We caught two women named Tiki and Mata-roa at Papa-rahi at Matamata and killed them, after that we went to Ka-wehi-tiki with an army and Kura-a-tara-a-iki and the others were killed. After this we went back to Ka-wehi-tiki and killed others. We always went to attack them. All they did was the murder. None of our people were killed at Papa-rahi, but two of ours were killed at Ka-wehi-tiki in going close to the Pa. After Ka-wehi-tiki, Kanuheke of the Patu-pu-ata, with an army, went to Huka-nui.page (179)
We were beaten there. The people had gone to catch eels and were separated. The army went to Tau-hei, and killed the people of that place, then went on and killed the people of another island. Huka-nui is near Tau-piri. Another fight was Pu-toetoe. We went to Kari-aruhe. The enemy fired down on us. We fought them and chased them to Raro-wera. This was a fight with the Nga-ti-haua and Wai-kato. We gained all these battles except Huka-nui. I was present at all these fights. I was at Whaka-ete, Kari-aruhe, Papa-rahi and Ka-wehi-tiki. I was not at Tau-hei or Huka-nui. I was at Pu-toetoe. I was at Taumata-wiwi and 102 was wounded there. After Taumata-wiwi, I was not at Ka-wehi-tiki where Kumete was killed. I was at Matamata when Mawei-ita was killed. I was not at Wai-harakeke. I was at the Uira. I killed Te-Manu. I was not at Haua-rahi. I was not at O-ngaro. I have become a missionary. At Taumatawiwi we fought the greater part of the day, and then run out of powder. We used stones for bullets. We saw the enemy coming and went out to meet them. We returned to our Pa and got a supply of powder, then Te-rakata fired and killed a man of Nga-ti-haua and the Nga-ti-haua fled. We went out of the Pa and followed as far as Te Rei-roa. When we got there we were completely exhausted. We had been fighting all day and night came on. We came back to our Pa that same night. Next day the three women went to Nga-ti-haua. Te-waro was the first man slain of Nga-ti-haua at Taumata-wiwi. Te Arohe killed him.page (180)
His head was taken. The body of the man killed by Te Rakuta was taken into our Pa. He belonged to Nga-i-te-rangi. The three women who went from our party to Nga-ti-haua went to weep over their relatives. It is customary among Maori's to do so. The women came back. These women could go over to Nga-ti-haua because they belong to that tribe. I don't know why it was they went except it was their "aroha" (love) took them. Had we wished to make peace, we should not have allowed these three women to go. The women said that they were going. They were not sent. Who was to remind these of the grief they felt for their relatives. On their return they brought a message. It was that Te Waharoa wished Taha-roku to go and make peace. Taha-roku went next day with Te-Tipua, Potiki and the women, ten in all. These ten, came back and brought 12 guns with them. Two of the guns were given by Whetawheta. When they got back to our Pa they told us that the fighting was ended and peace was made. We stayed at Hao-whenua three months after that. Our work was making canoes. Some of these canoes were begun previously. We went into the bush to cut the trees for the canoes. They were top sided and carved. We went into the bush to cut trees for canoes after Taumata-wiwi, also to get "haumi" (top sides). While we were at Hao-whenua after Taumata-wiwi, Pi-ako and others, 200 in all came to fetch us away, also to bring us a supply of powder. We all came back to Hau-raki.page (181)
After we got back to Hau-raki we did not fight Nga-ti-haua. We did not go back to Wai-kato for some time after we returned. We remained in Hau-raki dressing flax in order to get more powder. When we got powder we went back to Wai-kato. Nga-puhi went with us because they heard of the murders committed by Wai-kato and were disgusted. I mean the murder of Takurua. At the time of the murder Tamati Tangi-te-ruru was with Haora in a fight at the south. We went by two roads by Pi-ako and Wai-hou. I went by Wai-hou. We had no fight on the way up.
We joined forces at Matamata. When our army went up Wai-hou no Nga-ti-haua were at Te Aroha. Had there been any there they would have been killed. We remained doing nothing a long time. Kumete and another had been killed by the party which went by Pi-ako. We were long at Matamata because we were waiting for the Wai-kato army to come. We built a Pa at Matamata expecting their arrival from Tara-naki. The Pa was Tiki-rangi. We were waiting for the Waikato army to come back from Taranaki. We were told that they were coming. We waited long but they did not come. Nga-ti-haua had a Pa at Matamata. Besides building the Pa we took all the food belonging to Nga-ti-haua who were crouching in their Pa. We lived there three months. Then our houses got full of fleas and we left. Only two people were killed of the Nga-ti-haua. Te Maimutu and another. We lost three, two of them were taken away. One of ours was a slave who went to dig for page (182)potatoes and was killed. We did not know how they got the other. We only saw the bodies hanging up in the Pa. When Te Mau-mutu and the others were killed the Nga-ti-haua came a little way out of their Pa, and we killed the two. We got the two bodies. Wharekohe was the name of the other. I am quite certain that we only lost three. After that affair we returned to Hau-raki. Afterwards we went again to fight the Hau-raki tribes. This was Wai-harakeke war. I was not in the fight. I was in another fight, after that at Te Uira. We and Te Uri-karaka were there. It was not a fight. We went there, found some ten people and killed them. We went as a war party to fight. We did not suppose that there were only ten there, we supposed that there were several hundred. I killed one at Te Uira - Te Manu of Nga-ti-haua. After this we returned to Hau-raki. I again fought Nga-ti-haua at O-ngare. That is, we fought their allies the Nga-i-te-rangi. We fought them because they were allies of Nga-ti-haua. Tahu-rangi of Nga-i-te-rangi was the cause of the battle of Taumata-wiwi, had it been Nga-ti-haua only there would have been no fight they would not have been able to come without their Nga-i-te-rangi allies. At O-ngare we killed 40 of the Nga-i-te-rangi. There was a peacemaking after Matamata by Te-tiaho of Nga-ti-haua. They came to us and we went to them, and so on, till peace was made. They came to us first. The peace was made at Te-pirau. It was made first a Te-kari, next at Tu-rua - Te-Tuaha page (183)came to Te-kari, thence to Tu-rua, to Pi-rau, Kauwae-ranga, Taru-ru to Karaka and Wai-patu-kaha. I saw the peacemaking at Kauwae-ranga and Tai-rua. I don't know of any other peacemaking. Before Taumata-wiwi, people of Nga-ti-maru were living and cultivating at Te-Aroha. After we left Hao-whenua the Nga-ti-maru went to their own places at Hau-raki and Te-Aroha. When we left Hao-whenua some of our party went to live at Te-Aroha - Mau-whare, Te-hewa - Manga-pouri, Pane, and others of us went to reside at Te-Aroha. I went and planted peach trees at Manawa-ru - they are growing there now. I also went to take some pigs to that place. Those were the only times I went to that place. The pigs were put there long before men of Nga-ti-maru was killed. It was after Hao-whenua and after Nga-ti-maru was killed that I planted the peach trees. On none of these occasions did I see any of Nga-ti-haua on Te-Aroha. The people I left on Te-Aroha on my way down from Hao-whenua stopped on Te Aroha from that time until the pakeha (europeans) came. They cultivated and went continually to and fro. Tutaki, Te Makena, Tara-puha, Te-pane, Te-rua, Mere Peka, Maraea went there - R………., K………. and others are living on TeAroha now. Tutaki went there at the time the town was commenced at Shortland. Te Raa -page (184)and Mere Peka were there a long time before that - at the time that the Waikato cultivated there. I mean the Waikato refugees. I said that I came from Hao-whenua by way of Horo-tiu. Not any Nga-ti-haua accompanied us. It is not true that we were led like pigs. I never heard it. I never saw it. There were no ropes put on the legs of Nga-ti-maru. I saw nothing of Nga-ti-haua on our leaving Hao-whenua, nor any of the Wai-kato. The Nga-ti-haua were at Ka-wehi-tiki at that time. After the time of the Taumata-wiwi peacemaking, I did not see any of the Nga-ti-haua at our Pa at Hao-whenua.page (185)
The battle of Huka-nui had been fought shortly before Taumatawiwi. And we had been defeated. On the Waikato side Nga-ti-haua and Waikato had fought against us. After the murder of Hukanui Nga-i-te-rangi joined the Waikato. Was Te Waharoa at Hukanui? I don't know.
Waiata Sent by Old Taonui of Hokianga
"Tera te marama ka whaka atu kau mai
Au ra ki raro moe huri atu ai
Taku moe ra te au ki raro ra
Kei hea kawana (e whae) (e rangi) (e arohatia) a kino
To te a waiho (to let alone) ka tau wheru (heavy) au
Whetuki (Wish) kau roto mohe tai amo rua
Kei nga tai huri ki Oripo (a certain place at Ahipara) i raro(waho)
Ka hua (Te hua) i te kore kai he (ka i te) hapainga ma koutou
E kite kapa noho anga (runanga) te nui a Te Rangi
Hei mahi noa hoki, reira taku iti tu tara (takatini)
(slander, speak evil of)
Rahi noa te kino i au (sickups) me aha noa hoki
Me poka ki au nga mahi a Tiki
Waiho te rawa (tawai) (jeer) hua noa i roto ra
He ao (cloud) ka uri riki (little wind that brings love) ka (e) rakonei mai
Kihai hoki e kia hua i mua ra (war of Nga-puhi to Wai-kato)
Taku hinenga (youth virgin) ake kei hau iti (while young, whilst a girl, and little) ana
No te marama mate i te taringa atu
Ka hiko te rua whakaaro kau roto (Now for length of time I maynot see you)
E kore e hokia, ka iri aku (taku) rango (rangi)
I te we (oil) para awa (whale) tuku mai o raro
Ka riro nei aku kiko te pae, kia kohia
Ra te ao kohu kia tangi e roto te hoa i te mate
Ka mutu e te tahu te kai whanako e
Ki taku moenga i a"