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The Ancient History of the Maori, His Mythology and Traditions. Nga-Puhi [Vol. XI]

Chapter II

page (15A)

Chapter II

At dusk of eve, I lie me down to sleep
When spirit from you, comes and joins with mine
O could I live in house at my old home
And enter house where ye all are
And take your kindly ………. gifts
Of Hei-tiki, belonging once to Hi-apo
To quell our grief and sorrow felt
Which drives us mad midst open day

Battle of Mata-riki
(Nga-ti-whatua)

page (15)

Kiwi and Waha-akiaki conversed together, at the time Kiwi paid a visit to Kaipara, at the time Kiwi and his war party went there.

Kiwi said to Te-waha-akiaki "By this time tomorrow your chest bones will be hanging up on the tree at Totara-i-ahua."

And Waha-akiaki said to Kiwi, that is he answered the words of Kiwi and said "By this time tomorrow your chest bones will be hanging up on the puriri tree (vitex tittnalis) at Tau-whare."

Kiwi again said to Waha-akiaki "Kiwi will not be killed, Rehua (god of the invalids) in heaven, alone can speak down from heaven and say 'Kiwi is to die,' and Kiwi will die."

These words of Kiwi were his boast of pride in his god, but his god did not speak to him, nor did he show himself to Kiwi at the time he was being killed by the Nga-ti-whatua, and the words which were uttered to him by Waha-akiaki were fulfilled on him, and the chest bones of Kiwi were hung up in the tree spoken of and they hung on the puriri tree at Tau-whare.

The sixty men were very brave, but they were all warriors. And this was the commencement of the acts of taking possession of the Tamaki district, but when this battle was gained this sixty men went back to Kaipara, but they soon formed another war party to attack the Wai-o-hua at Tamaki.

The sixty again sallied forth, and went over land, and when they had arrived at Pi-toitoi (anthus norae zealandiae river head) they embarked in a canoe, and paddled till they were near to page (16)at Oka (rafters in a kumara pit) and they laid down in the hold of the canoe, and they were covered over with flax leaves, and only two men could be seen paddling the canoe, one at the head of the canoe, and one at the stern. These two men paddled the canoe in the Wai-te-mata river, till she came out at Ngutu-wera (burnt mouth, Kauri Point). The two still paddled on till they came near the Too (flower stalk) little Pa on west point forming the bay at "Freemans Bay", they paddled on and passed Wai-ariki (water of the supreme chief, "Official Bay") and on to Taura-rua (bewitch or "………. Bay"), they were now not far from O-rakei (the fine, smart appearance) that is they were now near to the sandy shore at Kohi-marama (………. by the moon) and they paddled the canoe towards Tara-rua (two points as a hill of two peaks) and on to Whakatakataka (to roll over and over) and on to Toka-purewha (rock of the black mussel) and they landed at Kohi-marama: as soon as the canoe had landed on the beach, the people of the Pa of Kohi-marama came out of the Pa and came down to the beach, to look at the canoe which had landed, as they thought it was a canoe with people who had simply paddled to that part of the river, but the sixty men rose from the hold of the canoe, and killed those who had come and were looking at them, and some of them fled to the Pa, but the sixty pursued and killed them as they fled, and the sixty with the fleeing people entered the Pa together, and that Pa was taken and the people killed, and the sixty went on and attacked the Pa at Toka-purewha, and took it, they went on and attacked the Pa at Whakatakataka, took it and it was now dark, and the sixty slept there, and on the following day they attacked the Pa at O-rakei, and took it and then attacked the Pa at Taura-rua, and took it and then they went on and attacked the Pa at Maunga-kiekie, and it was now night.

The song of the night sentry, of the Taura-rua Pa was this:

Te-huru is not here
And Te-kaura is not here
page (17) But they have been taken
By the lifting wind (war)
Of Pokipoki (smothered)
Their face is besmeared
By the fish araara (trevally)
Awake, rise o rise

These were the words which the sentinel called aloud at intervals in the night, at the time when the Nga-ti-whatua had not attacked the Pa at Taura-rua, and the purport of these words uttered by the sentinel is in ………. to the people of Nga-ti-whatua, who had been killed (murdered) by Kiwi at Te-wai-tuoro, in which Te-huru or Kaura were included. And the revenge which was now being taken by this sixty men, was for these men, and from the murder of those men by Kiwi, the tribe of Te-wai-o-hua were now being killed by the Nga-ti-whatua, and also why the Nga-ti-whatua took possession of the district of Wai-te-mata, and killed the original owners of the land.

The Nga-ti-whatua took possession and resides on this land, and have have held possession ever since up to the present time, and hence the Nga-ti-whatua tribe says, that it will not be right for even one family tribe to desert this land, but rather that they must continue to reside permanently on it, nor will it be right for even one tribe of the Nga-ti-whatua, to go back to their old home and possessions at Muri-whenua (North Cape) as that district has been taken by another tribe, and they have become permanent residents on it. The Nga-ti-whatua tribe will not be so stupid, as they know how to look at a matter, and this tribe held great possession at Muri-whenua (land at the rear), Hokianga (Hokianga-a-Kupe) (return of Kupe), Maunga-nui (great mountain, on the coast between Kai-para and Hokianga) and at the Wai-roa (long water, one of the branches of the Kai-para river) but this tribe do not now claim those lands, nor page (18)do they wish to take any of these lands in these days, as the lands are now occupied by other tribes. Those districts were not taken out of my hands (were not taken by conquest) but I left them in a quiet manner, and forsook them with a full ………. on my own part, and I left them quietly, and I took possession of land as I came on (migrated) to Hokianga, Maunga-nui, Kai-para, and to Wai-te-mata (waters of the obsidian) we killed the people and took their lands as we migrated onwards, and I claimed from Maunga-nui to Tamaki (Wai-te-mata district). So ends these words.

page (19)

Genealogy of Nga-ti-whatua
(Uri-o-hau)

Tumutumu-whenua took to wife Ta-repo and had Maea-roa, who took Manumanu, who had Pepe, Ngaengae, and Kore i runga aia rangi.

Pepe took Kahu-rau, and had Rangi-whatu-ma, and Matohi, who took Ware(Whare)-a-henga, and had Ika-ta-ora who was the ancestor of Te-roroa tribe. And next to Ika-ta-ora was born Pinea who took Takutai-a-kura and had Rangi-tu-ke (a man) and Wakaara (a woman) and Akau-o-rongo.

Wakaara took Waiata and had Wai-tarehu, who took Mahanga who had Puata who took Tai-taka, and had Tai-raki who took Tauaro and had Tu-horomia, who took Taumutu, and had Pokopoko who took Hune-ira and had Wai-ta.

Akau-a-rongo took Wai-tea and had Hemo-po, Waka-ara and Tahinga-rau, Waka-ara took Kohinga-roa and had Hao-kainga who took Rere-maru-ata and had Pae-hawa, who took Hangia and had Kiri-whakairo who took Rangi-nui and had Heke-ua, who had Paikea.

Another ancestor was: Ue-ka-herea and his brother Tara-ra-moa. Ue-ka-herea took Hau-taki-riri and had Hanga-whare and Nga-ti-mira. Hanga-whare had Rikiriki who took Haro and had Rewharewha and Nga-weke, Rewharewha had Manuka and Nga-weke had Paraone.

Tara-ra-moa took Rongo and had Moe-rangaranga who took Whetu and had Tira-wai-kato who took Ri-piro and had Wai-ta who took Mai-ao and had Whetu, who took Huna-raukawa, and had Hokinga-rua a man, and Rangi-tirohia a woman, who took Mea-roa and had Kawau and Totara-i-a-hua. Kawau had Hira.

page (20)

Genealogy of Hau-mo(A)E-wa-rangi
(Nga-ti-whatua)

Hau-mo(a)e-wa-rangi (wind that stops in the space of heaven) took Wai-heke-ao (water descending in the world) of the Nga-ti-whatua tribe who was daughter of Tutaki (meet) who had Makawe (lock of human hair), Whiti (cross over), Rango (blowfly), Mauku (hymenophyllum) and Haki-puta (appearing of a ghost).

Rongo took Tarawa-moa (moa hung up, or that on which the moa is hung up) of the Nga-ti-rangi tribe who had Pane (head) and Moe-rangaranga (sleep in companies).

Pane took Te-waha (the mouth) of the Nga-ti-rangi tribe and had Raraku (scratch) who took Mawae (fissure) of the Nga-ti-rangi tribe and had Tu-whangai (feed the god of war) who took Puhi (betrothed) of Nga-ti-maru tribe and had Ta-waewae (thrash the feet), Hake (deformed), Po-mare (cough at night) who was killed in war at Wai-kato and Tuki-kai (pound food).

Hake took Tau-toro (burnt waist-band) of the Nga-ti-rangi of the Uri-taniwha and had Po-mare junior of the Pa at O-tu-ihu (the nose pierced) and Haua (stupid).

Haua took Rangi-ngangana (red sky) of the Nga-ti-raukawa tribe who had Wiremu Po-mare, Tane Po-mare, Iritana and Ihipera Tiaho.

page (21)

Genealogy Of Te-kawe-rau
(Te-aki-tai)

*(See this person Mss of this Page 17)

Maki (invalid) had Nga-whitu (the sevens) who took Moe-rangaranga (sleep in companies) who had Tira-wai-kato (guests in company of travellers from Wai-kato) a woman, Tau-mutu (last waist-band) a woman, Tau-hia (how many years) and Koro-tai (low moan of the tide).

Tira-wai-kato took Ripiro (disgusting smell of a screen) of the Nga-ti-whatua tribe, and had Whaiti (narrow) and Tau-tere-kura (year of giving red ochre) who was a female.

Whaiti took Mai-ao (from dawn of day) of Nga-ti-whatua tribe, and had Raumati (summer) a woman, Whatu (core), Ahi-wera (hot fire) a woman, Rangi-nui (great day) and Tako (gums). Ahi-wera took Tu-aea (god of war appearing) of the Nga-ti-rongo tribe and had Urunga-tapu (sacred pillow) and Muru-paenga (rub the court-yard).

Urunga-tapu took Tai-puku (full tide) and had Mereana Te-anini (giddy) a female who took Kaho-nui (great cross bar for the roof on side of a house, or a fence) of the Nga-ti-rongo tribe (of the sub-tribe Nga-ti-kura) and had Makereta, a woman, Henare Tawhia (seaoperate) and Henare Te-kahu (the hawk).

Muru-paenga took Tangi-rere (flee crying) of the Nga-ti-rongo tribe and had Kahu (hawk) who took to wife Ao-tai (scrape up salt water with the hand) of the Uri-o-hau tribe and had Henare Te-rawhiti (the east).

Te-raraku (scratch) went to Wai-tara, and took wives of the people there called_____and had a daughter called _____, and a son called _____, and the descendants of these are Rere-tawhangawhanga (flee with ……….) the father of Wire mu Kingi, and also was the progenitor of Takare-tai (eager tide).

page (22)

Genealogy Of Te-kawe-rau
(Te-kawe-rau)

Te-au-o-te-whenua (king of the land) took Rangi-hina (night of light of the moon) of the Kawe-rau (carry the leaf) tribe, and had Te-ata (the dawn) a female who took Kahu-rautao (garment of leaves) as her husband, and had Puke (hill) a female, who took Tihi (peak) as her husband, and had Te-ata junior a female who took Ngere (slighted and not invited to a feast, or a gift given when gifts were sent to others) as her husband, who had Watarauihi.

Ngere took as his second wife Ngaha, a Tara-naki woman of the Nga-mahanga tribe and had Henare.

The sister of Tihi was Te-ure (the large stone axe) who took Wai-taheke (water descending) and had Maru-ihi (protected with a roof of herbs) who took Hoata (third night of the moon's age) as her husband and had Apiata.

Te-au-o-te-whenua took as his second wife Pare-kawhia (plume of a certain kind of fish as what??) and had Kahu-pupara (garment of recklessness) who took Wha-tu-ki-te-uru (at times stand on the west (coast)) as her husband, and had Mura (blaze) who took Mawae-rangi (day of the fissure) as his wife and had ____ who took Te-amu (eater) as her husband, and had Wai-karakia (water or creek where the incantations were chanted and ceremonies performed) who took Kiri-pinohi(skin on which hot stones have been placed to cook it) who had Arani Tuiau (flea).

page (23)

Origin of Claim of Land at Hoteo at Kai-para
(Nga-ti-whatua)

Rongo-mai-puritia (god of produce kept in possession) took Takare (strenuous) but Rongo-mai-puritia was murdered by one of the tribes of Kai-para (eat the para (marattia salicina)) and with him was also killed another chief called Rearea (host of people). A chief called Tanga-roa (long space of beach where a net may be dragged, god of the ocean) took revenge for this death and to him the district of Hoteo (filled up till not any more can be put in) was given from his avenging their death.

Pokopoko-whiti-te-ra (sun set yet shines) took Tangihanga-roa (long weeping) and had Te-au-kumea (the extended current) a female, and Hape-tenga-nau-ui (deformed pomum adami inviting by ………. motion) a man, and Kai-pango (eat dark food) a man and Teko (rock) a man, and Ora-iti (escaped by a little) a woman and Tai-paharu (neap tide) a man, and Tai-tetere (swollen tide) a woman.

Te-au-kumea took a wife, and had Karo-wharo (threat of the cough) a woman, who took Kiri-kai-paraoa (skin that eats the whale) and had a child (name not given) who took (name not given) and had Ahi-tere (extending fire) and Kai-ngaro (lost food). Ahi-tere had Poari, and Kai-ngaro had Hori Tohe-tai (dare the tide).

After Karo-wharo were born Kari (clump of trees) a man, and Matire (a wand used in the ceremonies, to free from tapu) a woman, who had Koringa (wriggling) and Kiri (skin).

Next born after Matire were Tara-mai-nuku (daring from the land) a man, and Paka (scorched) a female.

Maki (invalid) was the parent of Manuwhiri (guest) who took Pari-taka-rangi (fall from a cliff in the day) and had Tu-roa (long standing) who took Kahikatea-roa (long podocarpus lacrynlioides) and had Tu-rangi (stand in the heaven) who had Te-awa (the river) who had Maeaea (rise and sigh again and again) and Kupapa (inactive) who had Te-wera (the burnt) who had Urunga (pillow), Kiri (skin) and Maki (invalid) page (24)who had Toka (rock) and Te-ata (the dawn) who had Paraniko.

Kahikatea-roa took another husband and had Te Ngere (the passed by not served, neglected when gifts were given, nothing given to him or her) and Kupe (obstinate) who took Rua-nui (great pit) and had Tu-nui (stand great) and Hawera (scorched).

Tu-nui had Kahu-pupara (garment of the reckless) who had Hau-tutu (flustering wind) who had Arama Karaka Hau-tutu, who had Wi Karaka.

Hawera had Porotaka (round) and Hapeta.

Manuwhiri had a tame eel which he kept in a pond called Te-taita (the heap) and he called his eel by the name of Whakatau-te-oro (make a moaning noise like that of grinding on a stone) and the name of the whare-matoro of Manuwhiri was Kiri-horea (skin peeled off).

page (25)

Genealogy of Hiki-tangi-ao
(Nga-ti-whatua)

Hiki-tangi-ao (raise and cry in the day) took Pao-kowhatu (crack stones) and Tarakihi (………. fish). By Pao-kowhatu he had Akau-o-rongo (sea shore of Rongo) a man who took Pare-maru-ata (plume of the dawn of day) and had Hao-kainga (take or make a claim to lands) and Rangi-tuke (day of the elbow) who took a wife (not named) and had also Wai-taia (water bailed out) by his wife name not given he had Tai-hanga-rau (variable tide) and Whaka-ana (like a cave) who had Hao-kainga junior who took Whakatau (cause to be singing) and had Pou-aute a female (post of the broussonetia papyrifera tree) who took Ereatara and had Matini.

Wai-taia the second wife of Rangi-tuke had Tareha (sacred red ochre) who had Paihawa (beard) a female who took Kainga (settlement) and had Kiri-whakairo (tattooed skin) a female, took as her first husband Rangi-nui (great day) and had Hau-tutu (flustering wind) who took Wai-ariki (water for the lord) and had Awa (river), Nganaia (be eager, or dare), Heke-ua (descending rain), Mata-hua (indicatory face) and Whakamoe-ariki (cause the lord to sleep) who took Tane-kore (no husband or male) and had Wheru (inactive) who took Hotu (sob) and had Wi Tipene.

Awa took Kahu-pupara (garment of the heedless) and had Hau-tutu (flustering wind) who took Whau (entelea arborescens) as his wife and had Arama Karaka Hau-tutu.

Nganaia took Tauwhia (sprinkle) who had Te-wana (but ………. shoot) and Maruia (cause to be shaded or protected) a female who took Hou-tahi (one plume) and had Hiku-wai (fountain head of a stream) who took Moki (latris ciliaris) and had Riwia Rau-ihi (divided leaf) and Tamaki (start involuntarily).

Heke-ua took Te-whakakahu (to clothe) and had Paikea (house with dam at end, and no verandah).

Next after Heke-ua was his sister Tao-maui (cook with left hand) who took Mara (steeped in water to make soft as food) who had Toko-o-te-rangi (pole of heaven) who took Kiri-ora (healthy skin) and had Tina (exhausted, overcome) who took page (26)Mahu, (cured, recovery from illness) as his wife, who was daughter of Heke-ua, and had Te-toko (the pole).

Kiri-whakairo of her second husband had Kopua (dark hole in a creek), Hana (red) who took Tarehu (cover with earth) and had Hine-wera (burnt girl) who had Wepiha-te-wai (the water).

Kiri-whakairo by her third husband had Poi-heke (descending ball) who had Taua (moving party) who had Tarewa (lifted up on high) who took Manuka (leptospermum scoparium).

Tarehu had Topuru (confine with a plug) who had Noho (sit) who had Ereatara.

Takare (eager, in a hurry) had Taki-haere (make a speech as he goes) took Puke (hill) and had Kahu-nui (great garment) who had Whare-korimu (house where moss is just beginning to grow) who had Hori Te-more (the heart of a tree).

Muri-whakaoho (startled at last) had Pakihi (dried up as a swamp) who had Pakihi jnr who took Taroti.

Haki (near but on one side) had Whakatari (annoy or cause to be angry) who had Matiri and Tamati.