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

Chapter IV — History of the Wars in the Auckland District — By Nga-ti-whatua Tribe — (Nga-ti-whatua)

page (41A)

Chapter IV
History of the Wars in the Auckland District
By Nga-ti-whatua Tribe

How fretful is the wind, it rears
Now to the north, and quakes
With dread the war troop of the Tau
Who pain would take me
As atonement given to those at Tau-rere
Could I but see Te-rua-toe
The one whose fame is ever heard
He with his wife should live
Could I but voyage in small canoe
To Marama, I would, suppress my love
When Manako had gone, but
Still regret would follow in the
Watery track of Tarehu in Tupa-uru
Canoe of Wakaheke, then trembling
Would I wave from bow Tari-kohu
Canoe of Te Kauwae, and flaunt me there
While winds should agitate me there
And rock my heart from side to side at o Iha.

page (42)

It was in the year 1822 that John Cowell came to these islands of New Zealand, he was the interpreter of Te-rau-paraha and in the year 1829 Cowell came to Kawhia and it was in the year 1826 the battle at Te-rore took place.

Hua-kaiwaka (roe of the heleotis eaten while out at sea in the canoe) took Whau-te-angi(rangi) (wind, the wind in the sky) who had Ra-po-tu (day of near part darkness) who had Kai-waka-rangi (eat in the canoe, in the daytime) who had Kake-tu (climb erect) who had Te-hehewa (the false impression) who had Pu-rehurehu (moth) who had Hetaraka. Whau-te-rangi took Kapua (cloud) and had Rangi-mauria (day of taking or carrying anything).

The Pa's (forts) of the tribe Nga-iwi (the bones) were Maunga-whau (Mount Eden), Maunga-kiekie (One Tree Hill), Mangere, O-tahuhu, Raro-tonga (Mount Smart) and the Wai-o-hua (water of Hua) of the Nga-iwi, attacked these, and were even at war with the people of these Pa's.

Koperu (herring) attacked the Pa at Mau-inaina (hill of the basking in the sun) but he was killed in that attack by Nga-para-o-rahi.

The father of Te-kawau Apihai and of Te Tinana were one, but Kawau and Tinana had different mothers, the mother of Te-kawau was a Wai-kato woman, and the mother of Te-tinana was a Nga-ti-whatua woman.

The block of greenstone called Whakarewa-tahuna (lift onto the bank in the sea) belonged to Rangi-ika-ketu (day of peeking at fish) who was wife of Te-hehewa.

The origin of the name Tao-u was taken on account of the progenitor of the tribe Tao-u having a spear stuck page (43)into his chest where it held, and hence his offspring were called "the spear that held" but the name of this people in days of old was Nga-ririki (the very little ones).

The Pa called Tau-oma (beloved running away) was also called Mokoia (tattoo him) and also Mau-inaina (mountain of basking in the sun). The Nga-ti-paoa tribe built these Pa's, there were two forts, one was on the hill top and the other was near the water side, these were occupied by the Nga-ti-paoa till the days they were attacked by Nga-puhi, Putu (heap) a man, and Kehu (red hair) a woman, lived in the Tau-oma Pa, and she was a sister of Huri (turn).

These are the tribes who are descended from the tribe Nga-tai (the tides), the Nga-tai was the generic tribe, and the Wai-o-hua (water of Hua) are a branch from Nga-tai, and the Nga-iwi (the bones) are a branch from the Wai-o-hua.

The mere called Kaho-tea (white batten) belonged to Ahoahoa (radiant light) who was of the Patu-wai (kill on the water) tribe of Tauranga that is of the people residing on the Motiti (all consumed, nothing left) and Ahoahoa gave the mere to Moana (sea) of the Nga-ti-maru tribe, and the Nga-ti-maru people gave it to the Wai-kato people who gave it to the Nga-ti-teata tribe, as a gift of honour to the wife of Ahu-rangi (towards the sky) of the Nga-ti-maru, who had taken a Nga-ti-teata chief as her husband and the Nga-ti-teata gave the mere to the elder brother of Te-kawau, to Awa-rua (two creeks) to the man who had been bewitched by the Wai-kato, while he was making and carving a paddle of tawa wood.

Awa-rua (two creeks) lived at One-hunga (soft light soil) and he wished to go to Wai-kato, so he went, and page (44)at the time he had the mere Kaho-tea (light batten) in his keeping, but for fear that it should be lost, or that such a keepsake should be in the possession of someone who had not the right to guard it, he had it in the midst of his collections at One-hunga, and not one of his people knew that he had hidden that mere, and as he was killed by the Wai-kato people by witchcraft the mere was lost, and it was not known where it was till the days of the arrival of the Europeans at One-hunga, and the European residents there found the mere with some ear drops hid in a heap of scoria, and Po-tatau took the mere to Wai-kato.

The Nga-ti-paoa lived at Mau-inaina, but they on one occasion when out fishing caught a shark, and they called the shark by the name of Haupa (a tough hard tree wood not easily split, opposite to akoako) and on account of this curse of calling a shark by the name of a chief, Te Kawau Apihai gave battle to the Nga-ti-paoa at Mahurangi at Rangi-mata-rutu.

Katipa (frost-bitten) was murdered by Te-ota-tu (eat raw while standing) at Whakatiwai (like a tiwai canoe, with side boards) for the death of Po-nui (great night) who was bewitched by Hore-ta (one of the sorts of red ochre used by the chiefs) and Horeta was killed in Wai-kato, and Inu-kura (drink red ochre) went to Whakatiwai where he was murdered by the son of Horeta (red ochre) for the death of his father who had been killed by the Wai-kato people, and Te-kauwae (jaw) went with a war party to Whakatiwai and killed Huru-uia (dog skin mat enquired for) and Kapa-ta (line of beaters) in the year 1834, and in the year 1836 Po-tatau (count the nights) came back from Wai-kato and took up his abode at Te-whana-kaha (the strong charge in war).

Mangere (name of a certain star) and Maruku (damp shade or shelter) were the homes of Nga-iwi, and Mangere and One-hunga were the homes of page (45)Nga-oho (the startled) but these tribes were not descended from the tribe Wai-o-hua. Nga-ti-tai (descendants of Tai (tide)) was the tribe of Te-hehewa, of the Nga-ti-tai who live at Te-wai-roa (long water) near to Papa-roa (long flat) at Howick of the tribe of Hori Te-whetuki and the Nga-tai, the tribe of Te-hehewa are one. The origin of the following tribes are this:

The tribe Nga-ririki (the small ones) is that from which the tribe Nga-iwi (the bones) came, and from Nga-iwi came the Wai-o-hua, and the origin of the name Wai-o-hua is from a calabash belonging to Hua (fruit). Hua lived in the Pa Totara-i-a-hua (totara tree of Hua) (One Tree Hill) that is at Maunga-kiekie (hill of kiekie, freycinetia banksii) and Tiki-te-awa-tu (image of the creek) lived at Mangere in the days of Hua when Hua was in perfect health, and in those days Te-rangi-kai-mata (day of eating raw food) lived at Ihu-matao (cold nose), but Maunga-tikatika (straight mountain) was another name for Ihu-matao, and the Pa of Kiwi (apteryx) was Maunga-kiekie (One Tree Hill).

Another name for Mau-inaina is Taumata-inaina (speak of the basking in the sun) and the slate of greenstone called Te-whakarewarewa (the lifted up) was used at the Pa of Kiwi at Maunga-kiekie (One Tree Hill) as a war gong. Another name of the place where Hongi-hika killed some of the Nga-ti-whatua tribe in Kai-para called Te-ika-ranga-nui (great shoal of fish) was Wai-makomako (water of the makomako, aristotelia racemosa tree) and at this place the battle between the Nga-puhi with Hongi-hika (smell the friction) and the Nga-ti-whatua took place.

Nga-oho (the startled) was the great name of the great tribe who first occupied the Wai-te-mata (water of the obsidian) district who occupied the great Pa's (forts) Maunga-whau (mountain of the whau, entelea arborescens) (Mount Eden), Maunga-kiekie (One Tree Hill) and all the other Pa's were occupied in that district by them, and it was not till the time that this tribe separated into family tribes (hapu) that they were called Nga-iwi (the tribes or bones), and after that some were called Te-wai-o-hua (water of Hua or gourd of Hua).

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Mata-rutu (jerking face) is the name of the place where the battle took place between Nga-ti-whatua and Nga-ti-paoa (descendants of Paoa) at Te-whau (the entelea arborescens) in the Paru-roa (long muddy creek) district.

Ngohi-kiore (sea rat, a sort of fish that has a head not unlike a horse, a long tapering fish, and is only seen on the surface of the water of the sea on the most calm and still days) is the name of the rock out in the river (Wai-te-mata) opposite to Ngutu-wera (burnt mouth or Kauri point) and the flat scoria rocks on the opposite side of the river to Ngutu-wera, the names of that flat reef are Toka-roa (long rock) and also Te-makamaka-a-ruarangi (the placing of Ruarangi). The Ruarangi are a patu-pae-a-rehe (fairy people) and the people here mentioned had come from the Wai-kato district, and were on their way to the north to the Nga-puhi (the plume) district. This people, the fairy, will not voyage by canoe, but they ever go by land, but when these people had arrived at Te-to (the centre sprout or Meahanei Bay to the west of Auckland) to the rock like island not far up beyond Te-to, these people could not see how they could cross the river at that place, so they all began to carry scoria to make a reef across the river by which they could cross over on to the other side of the river to Ngutu-wera, they worked at this till the streaks of dawn appeared, and they were forced to cease work, as they could not work in the daylight, and they all fled and hid themsleves in any shady place to hide from the light of the sun, and the reef (bridge) was not completed from one side of the river to the other.

Ngutu-wera district was where the Nga-ti-whatua (the descendants of the or behind the surf of the sea) caught the kaka (neotor productus) at the time of the year when that bird came from the north from Nga-puhi district, when such went south to escape the heat of summer, and the narrow neck between the head of the Whau creek on the north, and the Manukau harbour on page (47)the south was where the Nga-ti-whatua killed the bird kuaka (a seashore bird not unlike the snipe). These were killed in the foggy mornings of the autumn. The people sat on the ridge of the hill with sticks in their hands, these sticks were about twelve feet long with the strong branches topped off and left about a foot long on the stick, and as the kuaka flew up from the sea of Manuka (sorrow) and were going over to the tide of Wai-te-mata, but as the bird got to the ridge of the hill, the people struck them with the sticks, and as the birds could not see the people through the fog, thousands of birds were killed in those days.

The place where the meeting took place between the Nga-ti-paoa and the Wai-kato tribes to make peace was at Puneke (sledge) in the river Tamaki (an involuntary twitch or start).

Te-ata-i-rehia (dawn at Rehia) had Te-natu (mix) who had Ranga-rou (company of cockle collection). Horeta had Moko-rua (doubly tattooed) a female who was taken as wife by Tara-hawaiki (bravery of a rat) and Kaihau (return gift for a gift) was descended from Horeta, from his wife Hua-awarua (fruit of the ditch) and Te-kawau Apihai (the shag) was also descended from Horeta by his second wife Maringi (split).

Huatau (fierce wind from the north) had Te-ata-i-rehia, a female, who became wife of Tapa-ue (trembling rim) and had Powhatu (stone) a female, who became wife of Tangi-taiki (cry for a wicker basket) and had Kopa (lame), then Tapa-ue took Rangi-apa (day of visitor) and had Mai-kupu (answer word for word, reply), Hika (friction) and Whata-a-rangi (ladder of Rangi).

The next born after Powhatu was Papaka (crab) who took Puaki (utter, confess).

The next born after Papaka was Natu (scratch) a female.

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Te-wheau (the not long) took Uru-hutia (pulled the hair of the head) and had Hori Tau-roa (long year) and Te-wheau took Uru-pikia (head decorated with feathers) and also he took Pou-whare-umu (post of a cook house) and by this wife he had Puku (stomach).

Moe-tara (bravery sleeping), one of the war party who joined Po-mare (caught at night), and being a head chief of Nga-puhi escaped destruction at the hands of the Wai-kato people, on their conquest of Po-mare at Tawa-tawhiti (distant tawa) in Wai-kato.

Orakei (the coiled up) is the name of the creek, and not of the land.

Te-rangi-kake-tu (day of climbing up erect) was the parent of O-hine (a daughter) a female, and Hehewa (deluded) who had Purehurehu (moth).

Tara-hawaiki (daring of a rat) was killed by the Nga-ti-paoa tribe at Mahurangi (day changed from stormy to calm) and the cause was that Wai-kato had been fishing at Mahurangi, and Tara-hawaiki was living at Mangere, at that time with his wife Moko-rua (two tattooings) and the name of the parent of Moko-rua was Hara-tau (evil come down on, or sin found him out).

Kiwi was father of Te-ata-i-rehia who had Rangi-mato (deep swamp), Tara (bravery) and Whakahue (like a gourd). Whakahue took Huahua (preserved birds) and Maki (invalid). Huahua had Te Wheoro (jarring noise, noise like that of a musket bale in the air) and Maki had Hawira Maki.

Kopiro (drowned, held under water) was of the Nga-puhi people, and he was killed in the charge in the war he made on the Nga-ti-paoa Pa, Mokoia, in the Tamaki river east of Auckland.

The Rarawa (dangle) attacked the Arawa at Maketu (ridge of the nose) at the time that the war page (49)party of Nga-puhi went to attack the Nga-i-porou tribes. At that time the war party of Nga-puhi went up and landed in the Tamaki river, and some of that Nga-ti-paoa tribe were killed there by them at that time.

The Nga-ti-whatua lived in the Wai-pa (water dammed up) on the Wai-kato in the year 1824 and up to the year 1825, which was soon after the battle of Te-ika-ranga-nui at Kai-para, where the Nga-puhi slaughtered the Nga-ti-whatua.

Te-horo (the land slip) is in the Wai-pa river at Wai-kato, a little further up the Wai-pa than Whatawhata (bridged) on the west side of the Wai-pa.

Po-mare was killed by the Wai-kato people at Te-rore (the trap) and Motu-tawa (island or clump of tawa) was the last one who led a war party of the Nga-puhi into Wai-kato, in the days when the Nga-ti-whatua occupied Te-horo.

Hua-kai-waka (fruit eaten in the canoe) was father of Whau-te-rangi (find the day) who took Rangi-kapua (cloudy day) and Rangi-maurea (day of the fair) and Rangi-kapua is the progenitor of the tribes Nga-ti-paoa and Nga-ti-hura.

Kai-waka was chief of the Pa called Maunga-kiekie (One Tree Hill) and Rangi-kake-tu was chief of the Mangere Pa, Te-hehewa was chief of the O-tahuhu Pa's, and Purehurehu was chief of Raro-tonga (Mount Smart) Pa and all these Pa's (forts) belonged to the Nga-iwi tribe, and Hetaraka is descended from Purehurehu.

The Wai-kato people attacked Whanga-rei (harbour of going or sailing from) and they killed many of the tribe of Te-tira-rau (the party of a hundred), also the Wai-kato attacked Raho-ngaua (bitten testicles) and the Nga-ti-paoa attacked and killed Kai-tia (those who put posts up) of Nga-puhi, page (50)and the people of Hau-raki also attacked Whanga-ruru (harbour of calm) and all these attacks took place soon after the battle of Ika-ranga-nui, and a little before the attack of the Wai-kato on Nga-ti-whatua at Kai-para.

When Hongi-hika made the attempt to attack the Nga-ti-whatua at Whare-roa in the Wai-kato, he could not attack them as they were aided and guarded by the Nga-ti-paoa tribe, and as Hongi went back from this attempt to kill the Nga-ti-whatua, and when he was on his way to his own home at Nga-puhi he met Po-mare (night of coughing) who was going with a war party into Wai-kato, Hongi said to him "Go back Po-mare, go back to your home" but he would not return but went on by way of Hau-raki, and by Horo-tiu (swift flight) and some of the Nga-ti-whatua, Nga-ti-paoa and Po-mare went back as far as Motu-tapu (sacred island) from which Po-mare went back into Wai-kato, and at Te-rore Po-mare was killed by the Wai-kato people, and the Nga-ti-whatua stayed at Te-horo in the Wai-pa river, and some of the Nga-ti-whatua, some of Wai-kato, and some of the Tao-u people went to Whakatiwai, and there they attacked and killed some of the people of Whakatiwai.

The block of greenstone called Te Whakarewa-tahuna (the afloat on the bark in the sea) was owned by Rangi-i-kake-tu (day of climbing up erect) and it belonged to Te-hehewa (mistaken) and his wife Peke (shoulder) and Peke had it till it was lost, and she hid it, and it was lost near Maunga-whau (Mount Eden) on the west side of that Pa, it was in the days when a war party attacked the Pa, and a charge was made by the enemy on the Pa, Peke took the block of greenstone and hid it a little below the page (51)ditches of the Pa in a cave of the scoria on the west side toward the south of the Pa, and it is lost still.

Tara-hawaiki was killed by the Nga-ti-paoa tribe at Mahurangi, on account of a chief's name having been given to a shark.

The Nga-iwi tribe lived in the Manukau district and the Wai-o-hua lived in the Mangere district, and Te-hehewa lived in the Maunga-whau (Mount Eden) Pa, and one of the Nga-ririki tribe was pierced by a spear in his chest, and hence his descendants were called Te-tao-u (the spear stuck in and held there) and hence a sub-tribe of Nga-ririki being called Te-tao-u, who owned the Wai-te-mata district.

Putu (heap) and Kehu (rock) lived at Tau-oma (descending below) and the sister of Kahu was called Huri (turn) and they were from Wai-kato but Putu was from Wakatiwai and was of the Hau-raki people. Putere (stranger) and Mata-kura (red face) were killed a little before the time of the attack on the Whakatiwai people by Nga-ti-whatua and the Tao-u.

The mere Kaho-tea was found at One-hunga, and it was not found at Maunga-whau, and it is now in the possession of the Nga-ti-whatua tribe, and though this mere is an old heirloom of ancient times, yet it is of modern days compared to the block of greenstone called Whakarewa-tahuna, this block of greenstone is of very ancient days, because it had been in the possession of many generations of our ancestors, and many mere's and many kurukuru (ear drops) and heitiki (breast ornaments) had been cut from it by our ancestors, but this block was hidden by Peke, and she hid it for fear it should become the property of our enemies, as it was a keepsake of our ancestors.

Kahu-rau-tao (leaves used to cover the food in page (52)an oven while cooking) was of the Wai-o-hua tribe and Te-kete-aua-tua (kit of the aua (herring fish) of the sea coast) came in the Tai-nui canoe, and the name of his child was Tai-haua (tide of the stupid) and the Tai-nui landed in the Tamaki creek, and the tribe of this man (Tai-kete-aua-tua) took up their abode on the Tau-rere, a place on the bank of that creek, and the descendants of that sub-tribe are Whare-huia (house or nest of the neomorphe gouldii) who had Kahu-rau-tao who had Ra-whakiwhaki (day of plucking fruit) who had Tai-nui (great tide), Tai-mai-o (tide of the coming ford) who had Tai-mata-hirahira (tide of the faces of many) who had O-a-maku-whata (face of the damp kernel) who had Tai-manawa-ti (tide of the breath of the cordyline) who had Ra-po-tua-tahi (day of the first night) who had Ra-po-tu (steadfast night of the day) who had Whare-matau (house of the hook) who had Kai-waka (bar at the mouth of a river) who had Rangi-kake-tu (day of climbing up erectly) who had Te-hehewa (mistaken for another, misled by our own sight or knowledge) who had Purehurehu (moth) who had Taka-puna (or punga) (drop the anchor), also called Hetaraka, all these people were of the Wai-o-hua tribe, as is also a chief now of Nga-puhi called Maru-po (killed at night), that is, he is of the same people as those who are named above, and it is many generations since the ancestors of Maru-po went to live at the Nga-puhi (Bay of Islands) district, and there are many names of the various tribes of which Maru-po is descended: Maru-po and Nga-ti-wai.

Kiwi was of the Pare-kaka (head dress of the kaka feathers) tribe, and he lived at the Maunga-kiekie (One Tree Hill) Pa, and also at the Mangere Pa, and the Wai-o-hua lived at Maunga-whau (Mount Eden), Remu-wera (burnt tail of a bird, or lower hem of a garment) and also at Maunga-rei (Mount Wellington).

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The Nga-i-tai tribe were from the people who came over in the Tai-nui migration.

The younger brother of Kape-taua (push the war party on one side) was called Wha-keha (four turnips) and Kape-taua attacked the fort at Kohi-marama, and took it.

The following is the proverb uttered by Puhi (plume) for Te-kehu (red headed): "Go the Kehu and Putu drinks of the Tutu (juice of the Tu-pakihi (coriaria ruscifolia) they will each be drunk, and there will be enmity between them." This was said by Kehu at Paru-roa (long muddy creek) at the time Kehu went there to see Te-ori (the light air) to make peace after the battle of Rangi-mata-rutu (day of shaking the face).

Potiki (youngest child) gave a paddle to the Nga-ti-paoa tribe that I might go and kill Te-kawau Apihai in payment for our young people who had been killed at Whakatiwai, for Hauria (seek) and Kapu-tai (tide or salt water held in the palm of the hand) but I did not use the paddle to go and kill Te-kawau, but so soon as I met Te-kawau, but I went and stuck it up in the sand in front of him, and some other man took a taiaha (a flat weapon of hard wood, about 6 feet long, having an end like the tongue and lips of a human being, this is carved. This weapon is the scapula of a known or admitted warrior, and is given by the priests on certain occasions when a chief is allowed to be called warrior (d)) and stuck it beside my paddle. The name of my paddle was Hauria, and the name of the taiaha was Kapu-tai, and Hehewa the names of our young people who were murdered at Whakatiwai.

Kahu-rau-tao was murdered by the Wai-o-hua, and our ancestors obtained revenge for their death by killing some of the people of Te-wai-o-hua.

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The mere called Kaho-tea belonged to Ahoahoa (dim, head ache) and Ahoahoa belonged to the tribe the Patu-wai of Tauranga who gave it to Te-moana (the sea) who gave it to the Wai-kato people, who gave it to the Nga-ti-teata tribe with a canoe also with it in honour of the woman Wai-ori (water of the light wind) who was wife of Ahu-rangi (day of ceremonies) and was of the Nga-ti-maru tribe of the Thames, and the Nga-ti-teata gave the mere to the younger brother of Te-kawau Apihai to Awarua.

Kahu-rau-tao was killed at O-tahuhu (the ridge pole).

The Nga-ti-hua-rere (the fleeing offspring) of Hau-raki are not of the Wai-o-hua tribe, that is they did not originate from the Wai-o-hua nor are they of the Nga-iwi tribe.

The reason the Nga-ti-paoa and the Nga-ti-whatua tribes fought each other at Mahurangi, was a curse on the name of Hau-pa (wind thrashing or blowing on) which was given to a shark, and Tara-hawaiki the father of Te-kawau was killed (for this curse) at Mahurangi. The Nga-ti-whatua caught the shark, and they gave it the name of Haupa, and hence the battle of Rangi-mata-rutu, and the Nga-ti-whatua wished for more payment for their killed in this battle, and they under the leadership of Tama-ure (son of the stone axe) to attack the Nga-ti-tama-te-ra who lived at Wai-heke, which tribe were nearly caught by the Nga-ti-whatua there, so the Nga-ti-paoa (those who were the cause of the evil, which was the commencement of this war) fled to Wai-kato and Tu-hongia (god of war not recognised) told the Wai-kato people of the acts and intentions of the Nga-ti-whatua in regard to settling payment for their killed in the battle of Rangi-mata-rutu, so the Wai-kato people came to attack the Nga-ti-whatua, and page (55)Puhi (plume) of the Nga-ti-whatua saw Tama-ro (son of the mantis (d)) and attacked, and killed him, so the Wai-kato people fled and the Nga-ti-whatua followed and killed them as they escaped, and this battle was the cause why the two Pa's (forts), Mokoia and Mau-inaina, were built by the Nga-ti-paoa.

This is the origin of the name Wai-o-hua (water of Hua): Hua-kai-waka (Hua the canoe eater) was ill, and water for him was put into a calabash, which calabash was put up onto a whata (stage) to prevent the water from being drunk by anyone, but the calabash fell from the stage and broke, and hence the origin of the water-of-Hua.

Tara-tomotomo (spirit or bravery, enter again and again) threw Kape-taua (turn or push a war party on one side) into the sea, Tara-tomotomo took the sister of Kape-taua to wife, she was called Taurua (a canoe in which a fishing net is carried (d)) and she rescued Kape-taua, that he was not drowned.

Kape-taua killed some of the tribe of Te-wai-o-hua at Rangitoto (scoria), Whakatakataka (turn over and over), Kohi-marama (decay or become more skeleton like, month by month) but Tara-komokomo went to Wai-heke (ebb tide or descending tide) but Kape-taua followed him there, and Kape-taua took three Pa's on that island, and Kape-taua killed his sister and the children of Tara-komokomo at Rangi-hou (another day) and he killed Tara-komokomo also on the Wai-heke island.

I came with Te-taniwha (a monster) to Orakei to seek for someone to kill in payment for the death of our people who were killed at Whakatiwai.

Te-wai-o-hua came from Nga-iwi, and the Wai-o-hua (water of Hua) was derived from the water which was given to him to drink when he was near to death. Hua died at Totara-i-a-Hua (totara tree of Hua) (One Tree Hill) page (56)and his people or tribe occupied that Pa (fort) and they also occupied Maunga-whau (Mount Eden).

The chief of Mangere Pa was called Tikitiki-te-awa-tu (figure of a man standing in the creek) and the chief of the Tamaki district was called Rangi-kai-mata (day of the raw food) and he occupied the Pa at Ihu-matao (cold nose). The great Pa's (forts) or places of note in those days were Maunga-keikie (One Tree Hill), Mangere (a certain star), Maunga-takitaki, that is Ihu-matao under another name, and many of those who resided in these forts, went to live in Maunga-whau (Mount Eden).