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

Chapter XX

page (269A)

Chapter XX

Now twinkles yonder star out in the west
But you have come from my beloved of
Whom I would embrace if but one day
As sights my soul to be with him
And glows my being with affection flush.
I seek in vain, nor find a thought to help
But will like hero into battle go now dare
And flaunt me on the promontory
And cloth me with my best, and green stone
Ear drop wear, as I in spirit am with Nga-weke
To satisfy my longing felt in each days life.
And then o Tama-hiki my beautious one
Now lost to me, and in the spirit world,
I dare not sigh for thee, ………. wake me no avail.

………. After the Battle, and Subsequent
Proceedings of Burying the Dead, and
Agreement for the ………. Tribes Then Occupy some Part of Wai-kato to go to their homes,
Hau-raki and Nga-ti-whatua take Action


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The whole of our force kept awake during the night. I was awake the whole night. At sunrise Taha-roku got up and assembled all the people, men, women, and children at Taumata-puhipuhi a place outside our pa where we used to hold our war-dance and hold meetings. Taha-roku got up and said "Marutuahu I shall go to Te-Waha-roa." Te-Rau-roha got up and consented, Kohi-rangatira got up and consented, also Te-taniwha, Tuma, and Kite. Consent having been given Taha-roku started. Te Tupua, Potiki, Te-Muri and three women went with him. They went to Taumata-wiwi. I am quite certain it was the morning after the battle that these went. They were absent some time and then came back. We were at Taumata-puhipuhi waiting while they were away. Food was cooked and brought to us at Taumata-puhipuhi.

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After all the potatoes were taken down to our canoes at midnight we burned our dead - with the skeletons of the dead who had been buried there. The skeletons or bones of all our Marutuahu dead. Koke was the only body of ours we got of those killed at Taumata-wiwi. The Haua got the others. Next day after burning the dead we loaded our canoes. We burnt some of our houses and left others standing.

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It was not a great time between the murder of Takurua and the battle of Taumata-wiwi - it was between planting and digging the crops.

The canoes had been completed long before Takurua's murder and were in sheds in the Pa. Pukenga and Patuwai made the canoes only for sale to buy guns from Nga-puhi. We were in the habit of making canoes to sell to the Ngapuhi.

The canoes were carved but some were negligently done - the great thing was to get guns. The carving was done before the battle of Taumata-wiwi. Canoes were dubbed before the battle of Taumata-wiwi and left in the Pa. The top sides and carving were done before Taumata-wiwi. After that all that was done was the sewing together. Everything had been finished for fixing. The canoes were all in the Pa.

Did you see them in the Pa? Yes.

How many? I don't know.

I know we got ten. Nga-ti-haua had a greater number than we. The N'Paoa bought the remainder of the canoes, about twenty or thirty. I assisted in sewing and dragging the canoes to the river but I don't know how many canoes they were. There were 300 (600) Nga-ti-paoa people then. I don't know how many canoes they had to depart in. No canoes were left behind. The first I saw of these canoes was in the Hao-whenua Pa, finished, except the sewing the sides on.

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When the ………. was to leave the Pa, Te-Kawau of the Nga-ti-whatua tribe called out and said "Put your war belts on o Nga-ti-whatua," - he meant by to belt up to charge the enemy. We had taken off our belts to eat when the women commenced to leave the Pa and Te Kawau again called out "Belt up and attack."

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We had all dropped our belts as we considered we were safe - and all was quiet and we were about to eat. When the women and children commenced to run out of the Pa and one cried and said "Ka takahi tatou e te whati." ("We shall be trodden under feet by the stampede of those who flee to escape.")

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Origin of Battle of Whakatiwai

Kapa and his wife of the Waikato tribe were on a visit to the Puriri station, and Koinaki who was an enemy to Waikato came to see them, protesting that all old revenge was at an end and after staying with them those days he persuaded them to go to his place with him, they did so and on the way he landed and murdered them, and took them to his place and ate them, this he did for utu for his ………. who had been cut off about seven years before by Waikato, to take utu for the deaths Waikato attacked Whakatiwai and killed about fifty by moonlight one night.

(Waka and Rauparaha - war in south as far as Wellington, 1817.)

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In Regard to the Murder at Whakatiwai

The fighting party was all ready to start, and I joined it. Te-iro-nui and Te-kauae organised it. I heard Te Kauae's version of it. The cause was Mata-karu and Te Kapa having been murdered by Nga-ti-paoa. Te-iro-nui's ground was the killing of Kumete at Ka-wehi-tiki. Kumete belonged to the lower Wai-kato. Our war party went to Haua-rahi at night. In the morning we made the attack and killed some people - that was the end of it. We attacked the Pa at Whakatiwai after killing the people at Haua-rahi. We killed five that I know of. We fired at the Pa but did not take it. One side of it was open, but we did not know of it at the time. We attacked the finished side. We did not take the Pa and went back. The people of the Pa chased us as far as Opito. (as far as from here to Okahu.) Neither pursuers nor pursued fired. They got up to us at Opito. We were eating. Each fired at random - too far off to be effective. We retired in good order, carrying a cask of powder, and our supply of bullets. The Nga-ti-paoa went back from Opito. We took many prisoners. We took them to Waikato. I don't know what became of them. Nga-ti-whatua got none. They were women and children and some males. Nga-ti-tama-oho, Waikato and Te Kohi-riki took the prisoners. The Haua-rahi attack took place in winter - it was frosty - our hands were numbed with frost while carrying guns. We went back to Waikato, planted our crops, and then came back to Manukau with all the Waikato.

After their payment was taken for Whakatiwai, our Pa at Te-horo was burnt and two persons killed by the Ngati-waho, viz: Te Wheoro's father, Te Kanawa and Te Wharepu. They took up the matter because Te Wharepu was related to Nga-ti-paoa. Marutuahu took no part in page (277)the fight. After the burning of our Pa at Te-horo we went there from Manukau. We went to Nga-ti-naho's Pa and attacked it. A fight took place outside and Te-Aho, and Te-One, two brothers were killed. After this fight, we went to Te-horo and stayed there. Waikato was annoyed and all gathered to annihilate us. 1,200 came. We went out of our Pa, fought a battle and put Waikato to flight. Te-Wheoro was killed there. The present Te Wheoro is named after him. Peace was made and then (the potatoes were dug) we dug which we had planted at the time of Haua-rahi. We then came down to Waikato Heads to stay. This was the time we left Te-horo for good. I don't know of any fight between Marutuahu and Haua after Haua-rahi. I never heard of Te Uira fight. I don't know how long a time elapsed between Taumata-wiwi and our leaving Te-horo.

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Tuma-kere killed Mata-hara

Was any utu taken?

and Hauarahi was the payment in revenge.

Are you sure? Yes.

Haora Tipa killed Kapa.

Why? I don't know why.

Was it not in payment for someone? I don't know.

Do you know of Te Horeta being killed? Yes.

I heard Te Kapita was killed by Te-horeta but I don't know what for.

Do you remember Matamata fight? I heard of it.

Was Matakara killed before that? No.

Was Kapa? No.

Do you know of any peacemaking of Nga-ti-maru? No.

Were the deaths of Kapa and Matakara avenged immediately? No.

Why? It was left until Te Ironui proposed it.

Why was it left so long? I don't know it is Maori custom.

If they are able to do it, do they not do it at once?

If a man lost a relative he would start off and kill anyone.

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Para-kauere belonged to Nga-ti-tumutumu and Nga-ti-hue. His ancestor as Nga-ti-tumutumu was Te Ruinga. It was Te Ruinga who conquered the Aroha. I can give the genealogy. Te Ruinga conquered the Aroha from Nga-ti-whiu, Karo-rangi, Nga-ti-mataki, Nga-tuwhauwhau, Nga-ti-kuri, Nga-ti-wawa, Nga-ti-whawhau and Nga-ti-tu. The Nga-ti-hue, Nga-ti-kopiri-mau and Nga-ti-paiahi were conquered by Te Poporo, Te Katowhau and Te Pukeko shortly after Te Ruinga's conquest. I heard Te Kepa-ringa-tu say that Raki-te-uru came back and fought. I don't know that he did. Nga-i-te-rangi came and fought. I did not hear that Nga-ti-hue fled to Tauranga. I have heard of a fight at Kai-aua, near Te Rae-o-tu-kahia, at which the remnants of the Arawa tribes were slain by Maru, Poporo and Koro-hau and Te-Ruinga.

Three black and white diagrams showing the whakapapa from Te Ruinga through seven generations; from Te Hewa to Te Awe and Kahu-maro; and Te Wananga to Ereatara Taraia.

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Three black and white diagrams showing the whakapapa from Te Awe and Kahu-maro through five generations; from Rangi-katu to Te Karauna; and from Huewainui to Pare-ora.

Te Waka and others descended from Te Poporo.

Nga-ti-tama-te-ra from Kato-hau.

Nga-ti-paoa from Pukeko - Whare-nui's genealogy is wrong. It should be:

A black and white diagram showing the whakapapa from Te Kura to Para-kauere and Turanga.

Kura went away with her husband, a man of Nga-ti-tawhaki to Matamata. I heard from Tauaru that their child married a Tapuika man and their child came to Nga-i-te-rangi and married Hara-kewa, who was Wharenui's father. Neither Kura nor any other child came back to the Aroha.

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Nga Taru O Tara

He kupu whakatauki nga kupu nei "Nga taru o Tara". Te take o aua kupu nei koia tenei:

He mea mahi e Tara te whare e noho ai raua ko tana wahine, ko Turaki-hau, a ko tana wahine nei ko Turaki-hau no te rangi aia, a ka whanau ta raua tama a Tau-whiro-hua, a ka roa ka tino kaumatua a Tara, ka hina nga uru o tana upoko, a ka ui ata tana wahine ki aia ka mea "He aha enei e ma nei i to uru?"

Ka mea atu a Tara "He tohu no te paroparo, a he tohu no te mate."

A ka ui atu ano a Turaki-hau, ka mea, "A, e mate koe a aua ra e haere ake nei?"

Ka mea atu a Tara "Ka aha ia, ae ra."

A ka tino pouri a Turaki-hau, a ka mau i tana tama i a Tau-whiro-hua, a ka rere ia ki te Rangi.

A ka noho a Tara, a ka tino koro rawa, a te kaha te haere atu i taua whare, a mau tonu te whakaaro a tana tama a Tau-whiro-hua ki aia a ka heke iho aia ki te titiro i a Tara, a ka tae mai ia ki te whare a ka rongo ia i te tangi o tana papa e mea ana:

"E Tau-whiro-hua,
E Tau-whiro-hua,
Te kite noa ake
Ahau i a koe
E tama e, naku koe
E Tau-whiro-hua"

A ka haere atu ia ki te whare, a kua kapi te whare i te kohukohu, ka tapoko atu aia, a e takoto ana tana matua a Tara, a ka mau ia, a ka taiapo i roto i te takapau, ka maua ki te wai horoi ai, kia ora ai, a ka takoto mate a Tara, ka mau ano ki te whare, a ka mate a Tara. Koia ra te take o nga tono o Tara, ara o te hina.

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He Karakia Mauri

"Manawa mai ai te putanga o te Ariki
Manawa mai ai te putanga o te Tauira
Ka eke ki Rongo-rapa (name of an island)
Ka eke ki Rangi tahua hua (Sunday Island)
Tena te whatu kei au
Kei te karanga tapu

Ka mutu tenei whiti (rewa) ka timata tenei i te whakaaranga i te mauri:

Te mauri tu
Te whiwhi a Nuku
Tu te whiwhi a Rangi

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Kei te whiwhia i waho
Kei te rawea i waho
Puritia mai i waho
Tawhia mai (i) waho
Tena te mouri, ka whakapiki
Tena te mouri, ka whakakake
Ko te mouri o tenei Ariki
Ko te mouri o tenei Tauira
Mouri kei runga
Te mouri e Rangi
Mouri ka pu kei waho
Kei te whai ao
Kei te ao marama
Te mokopuranga e tama ki waho
Tera te mouri ka whakapiki
Ko te mouri o tenei Ariki
Ko te mouri o tenei Tauira
Te aweawe kei runga
Te aweawe e Rangi puritia mai waho
Tawhia mai waho
Tena to mouri ka whakapiki
Ko te mouri o tenei Ariki
Ko te mouri o tenei Tauira
Tare te matao rangi te ara o Maru
Tuku atu tama kia whakaputa
Ki Rangi-ta-whangawhanga
He putanga ariki ki te whai ao
Ki te ao marama
Mouri whakarongo
No wai te mouri?
No Rangi te mouri
He mouri ka riri
He mouri ka muha (nguha)
Ka tara

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Ka korero
Ka wananga
Ko te mouri o tenei Ariki
Te ruruke koi (koe) te pu
Koi (Koe) te weu
Koi te aka
Koe te tamore
Koi te awhiti rua
E Rata i (e) uta ko te ruruki(u) o tenei toi
Ko te ruruku o tenei maota
Kia rukutia kia mou, mou kita
Te whanatu taku kaha nei
Ki te pohatu (kohatu) ngana ngana i whiti
Te homai te rukutia
Te naomia ki te kaokao tapu o Tane
Ka pu ti Tu
Ka pu ti Rongo
Ka pu ti Tane i e i
Tena te ruruku
Te pupu a marangai
Te kai ka rata
Te awhitirua e Rata
Ko te ruruku o tenei toi
Ko te ruruku o tenei maota
Kia rukutia kia mou, mou kita
Ko Rangi kia rukutia
Ko Papa kia rukutia
Ko Rongo kia rukutia
Ko Tane kia rukutia
Ko Tangaroa kia rukutia
Tenei te ruruku ka mou
Ko te ruruku o tenei whenua
Ko Ihenga
I rukutia kuti kuti peka peka

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Aranga te po
Aranga te ao
Puia Nuku
Puia Rangi
Ko Huru manu
Ko Take take
Pikia te rangi nui e tu nei
Ka ruha, ka heketia
Ko Aitu-ma-roro-hau mata wha ki te Rangi
Tenei te hau ka ruru
Tenei te hau ka kaputi
Ko te hau o wai?
Ko te hau o Maru
Pera hoki ra Tawhaki a Hema
Koia i haerla
Koia i rukutia te moana waiwai
Koia kakea te tauru o Rangi
Koia rukuhia
Koia takahia ki te whatu
Ka wiri wiri ki te whatu
Ka wawana ki te whatu
Korongata e taka i Uru-rangi
Tenei te hahau ka eke
Ko te hau o wai?
Ko te hau o Rongo-mai"

Te Ra

Te take i pouri ai te ra i te wa ora e whiti nui ana, he mea e kainga ana e nga atua o te rangi, ara e kekeri ana aua atua ra ki a ratou ano i ora wa e turia ai nga mahi a aua atua mo ratou ano. Koia ra te ra i ahua pouri ai, a te whiti nui ai hoki te maramatanga i aia. Ano ka mutu te parekura o nga atua ka kau te ra i te wai ora tana, a ka ora mai ano aia.