The
Ancient History of
The Maori,
The Maori,
his
Mythology and Traditions.
Te Arawa
by
John White
VolumeVII (
English)
Ms Copy Micro447
Ms Papers75
B14 & B15
How roused in anger now my spirit feels To mine own grandchildren, who wilfully Would drag me on in evil still! In days long past my legs belied their power, And trembled even then in youth and might; But now old age has come on me, And brought decay of life in all its forms, I must depart, and go to spirit-world below. But, Pehi-rehu, speak, and tell the fame Of feasts of plenty often held in days long gone, That I may hear, as with the ears of fledgling bird, And then go on the road that leads to Mawete, As on that path thy ancestor, called Hika-tamure, Went in his last long visit to Uranga-o-te-ra, And Nuku-tau-rere, and Kaha-o-waru-maru- To visit Taua-ki-te-marangai, And from him sacred chants obtain, To give revenge its deadly power to glut itself in war. And then we will go back, and see the frothy wave That dashes over Rewa-tu, We had to hide on mountain-range, And then could hear the voice of gull far, far below On ocean-beach, and knew that they alone did represent The tribe of men who held the riven home and land; And we could see the swiftly-darting gannet, Birds of thine own ancestor, Kahu-paea. Ah me! But Parepare is, as ever, Parepare still; And Rua-te-mahu is as Rua-te-mahu still; And Tau-te-pawa is as Tau-te-pawa was; And all are still a dread to every tribe and home. But Uru-kehu's ire is roused, And, with his war-weapon uplifted high in air, He smites his chest with calm, indignant rage. And Rua-tapiki confronts his evil destiny, As, with his knowledge of his guilt, he drove me Friendless, foodless, to the mountain-peak, Where oft I met Marama-taka, the chief Who fed and nurtured all the tribes of Hau-raki, I now will leave and rest myself on Tonga-riro, While Rua-pehu utters loud, discordant sighs of woe, And Pari-te-tai-tonga thrills my feeble knees With weakening pain, and, though I chant a song, My life is cut in twain, and heart is dead. And now I feel deep wrinkles on my skin: Maybe these are the beauty-marks to bear While passing on the path to Te-piu. Oh me! A dirge chanted by Te-iro when they were
driven out of the Matakitaki Pa
ChapterI
Tawhaki and Karihi
(Nga-i-tahu )
A dirge sung at the death ofTe-heuheu , who was overwhelmed by a landslip at Taupo.
This is another version of the doings of Tawhaki and his elder brother Karii, which were not put into the history of Taki-tumu on a former occasion.
The cause of the journey of Tawhaki and Karihi was to avenge the death of their father, who had been killed by the Aitanga-a-punga (descendants of the sinker), and the woman Hine-nui-te-kawa (daughter of the great baptism). And Karihi took sacred incantations in his memory, and was therefore very sacred; but Tawhaki was not sacred, but was common, that he might do all or any menial acts, but he was learned in all knowledge.
When they commenced their journey Tawhaki had connection with all the females they met. He lived with Akau-roa (long sea-beach), and begat Karoro (sea-gull). He lived with Papa-huri-keke (the side that turns and twists awry), and begat the Koura (crayfish). He lived with Kuku-mawhera (open mussel), and begat the Torea (Hæmatopus unicolor). He lived with Hine-whango (hoarse daughter), and begat the Kuru-patu or Kukuru-atu (sacred plover) and the Meho-tatai (one of the rails).
When they arrived at the home of an old woman called Ruahine-mata-morari (old woman of the blind eyes) they found her counting her food with a fan or weapon in her hand, which she waved around her, counting her food at the same time. The two snatched some of the food of this goblin away. The goblin again counted her food, and found that some of it had been taken. She dashed her korepa around her so that it might hit with force the person who had taken her food; so Tawhaki and Karihi lay flat on the ground, that they might escape being hit by the korepa (a sharp stone or flint tied on to a cord and swung round the person to cut or kill any one it might hit).
The goblin was related to them, as she was the mother of their father. Tawhaki and Karihi slapped her eyes, and she could see; and she saw them, and asked, "To what place are you going?" They answered by asking, "Which is the road to heaven?" The old woman said, "I do not know." Again they asked her, and she gave them the same answer; but, as they persisted in demanding from her the path that leads up above, Tawhaki said to that old woman, "If you do not show the road to us you will be killed by me." Then the old woman said, "You must go to the other of your ancestors, to Ka-where (crumble), who knows the road for you to go; and she will tell you the customs of that road, and the custom of climbing up. In the morning you can go to see her." That night the two slept at the settlement of the old woman, and she had a desire to kill them while they slept; but Tawhaki was aware of this, and said to his elder brother, "Let us be cautious lest we be murdered by this old woman." So each of them put shells on his eyes, so that the old woman, looking at them, might think they were still awake (the shells would appear as if their eyes were open); but they were fast asleep, and the shells on their eyes alone were shining. As the old woman thought they were still awake, she durst not go near to them to kill them, and she was also afraid that she might be killed by Tawhaki. On the following day they went to the other of their ancestors, to Kawhere, who when saw them, she asked, "Where are you two going?" Tawhaki answered, "We come to you that you may show us the road that leads up to heaven." Kawhere said, "There is the road hanging there." Tawhaki said, "Where?" Kawhere took hold of it with her hand, and they then saw it, and could climb up correctly. Tawhaki said Karihi must climb up first. When he was about to climb up Kawhere said, "Do you hold fast with your hands lest you fall." And when Tawhaki heard the words of the god he stood up and chanted an incantation to enable Karihi to hold firmly with his hands. He chanted and said,-
Climb, Karihi, to the first heaven, To the sacred heaven. The weapon of Karihi is broken- The weapon of great Karihi of Hema. Adhere to the heaven, Hold on, hold verily. My son cries In the [house] Whanga-to-reke, In Whanga-to-reke dragged.
And Kawhere then taught them and said, "When you two climb up and get near to the sky, and the winds of Uru-rangi (west of the sky) blow on you, hold fast, hold fast [to the path], for if one of you fall down to the earth you will be killed."
Karihi climbed up, as he was learned in the knowledge of the incantations they were possessed of. He climbed on, and when he had got near to the top the winds of Uru-rangi swooped down on to him, and he came back [was swept] near to the earth. He climbed again, and thus he did three times; but at the fourth attempt that man did not
When man is seen- The appearance of man- When man is seen, And has confidence, It is life, And world of light.
They each repeated this incantation spontaneously, and when they had chanted it all they passed on, each on his own way, Tuna coming below (to the earth), and Tawhaki going on his journey.
Tawhaki went to wander away, and saw a great house; so he made himself look very poor [dirty], so that he might look different and not be recognised; and he went on and was met by some men and women, who were collecting firewood, who caught him and kept him as their slave. They made him carry a load of firewood, and as they all went towards the settlement the people called as they went, "Here is our slave." The people of the settlement called and said, "Where is he?" The answer was, "Here he is." So the old people of the settlement called and said, "Bring your slave here, and let him remain here." As he was being led to the settlement Tawhaki thought in himself and wondered what they would do to him. But he got to the settlement and sat down; and as he had sat a long time he thought he would not now be killed. He looked into a house and saw the bones of his father, and these bones made a noise to him – they shook in recognition of him. When the people in the house heard the noise made by the bones they said, "You make a noise, but who shall avenge your death?"
Now, Tawhaki was long in deliberating how he should kill that people, and in the meantime he had obtained those bones which had caused the booming noise, and that people became afraid. On another day, as he lived at the settlement, he went with some of the people to collect firewood. His companions got broken pieces of wood on their backs, but the firewood which Tawhaki got he carried on his shoulder. When they arrived in front of the house Tawhaki let his firewood down with a sudden throw, and it made a loud noise as it fell on the ground. The fear of the people was great, and Tawhaki thought it would be this [fear] by which he could kill [or overcome] the people. He meditated, and thought he would go to his ancestor Whai-tiri (crashing noise, thunder), that she might give him the thunder incantation. He went, and as he proceeded he called to his ancestor, and she answered him, and asked, "Who are you?" He answered and said, "I am the great Tawhaki of Hema." She asked, "For what have you come?" He said, "To obtain a little thunder from you." She said, "For what do you want it?" He said, "To enable me to avenge the death of my father Hema." So she, his ancestor, called and said, "Go back, and when you have determined on a day [to take vengeance for the death of your father] then call to me."
Tawhaki went back, and when he got to heaven he pondered how he could kill that people, the family [senior] tribe of the Aitanga-a-punga (descendants of the anchor). He called, and his ancestor sent the Ua-pata (rain in drops), and after that Huka-a-tara (keen, biting snow), and after that Whaitiri-whakapake (crashing thunder), and after that Whaitiri-whakapaku (booming thunder); and when all the Whatu (hailstones) had descended Tawhaki saw that the Aitanga-a-punga were fleeing. So Tawhaki called to his ancestor to make the thunder boom more loudly, so that when the thunder did boom more loudly the Aitanga-a-punga were fleeter in their fleeing to the ocean. Five of the tribe fled to the forest, whose names are these: Ponga (Cyathea dealbata or medullara), Whekii (syn. Tua-kura) (Dicksonia squarrose), Mamaku (syn. Ko-rau) (Cyathea medullaris), Katotoe, and Moko-piki-rakau (lizard that climbs up trees).
Then was the heart of Tawhaki glad, and his spirit gained power, and he stood up and, chanting, sang,-
Come through the great courtyards, Through the long courtyards, Through the courtyard Of Hine-nui-a-te-kawa. Baptise Puanga in his stream, Matoi-kura i (his deep red stream), With the star Rigel in this world. Slide, move, move on still. Be close, closed up tight, Cut them to the sea-wave, And turn them to the descending tide. Cut them to [the god called] Tu-te-aro-ngaru-muri (War-god of the back of the last wave), To prepare the power of the tooth, To prepare the water of Puanga At Matoi-kura i. Puanga in the world, Slide, move, slide away, Be close, be in captivity.
Now, Hine-nui-a-te-kawa is the female of the people of the Aitanga-a-punga. And revenge was obtained by Tawhaki for the death of his father Hema. Tawhaki came down and brought the bones of his father Hema with him [to this earth].
Tawhaki took his wife called Hine-tu-a-hoanga (daughter of the grinding-stone), and when she was near the time that her child was to be born Tawhaki became so ill that he was near death, and he spoke to his wife and said, "If you give birth to a child after I am dead, call that child Wahie-roa (long firewood)." When he had died a child was born, and at its baptism it was called Wahie-roa, after the firewood he had thrown down in front of the door of the house of the family tribe of the Aitanga-a-punga, which had caused that people to dread and tremble.
ChapterII
Death of Wahie-roa and deeds of his son Rata
A religious chant of Nga-toro-i-rangi.
When Wahie-roa became a man, he took to wife Matonga-rau-tawhiri (leaf of the south Pittosporum), and when she was near having a child Wahie-roa was killed by Matuku (crane), who took the body of Wahie-roa to his place, called Pikopiko-i-whiti (the crooks at Whiti), to eat. After the death of Wahie-roa a son was born, who was baptized Rata (quiet); who, when he had grown to be a man, asked his mother (the second wife of Wahie-roa), "Where is my father, now so long absent?" His mother said, "Look to where the sun comes up." The son asked, "What did he go there for?" The mother said, "Matuku came for him." The son asked, "By which way did Matuku come for him?" The mother said, "By way of a canoe." So Rata began to ponder over the matter, and asked his mother, "Can I get there?" She said, "You cannot. How can you get there?" The son said, "I do not know, but can I not make a canoe?" His mother said, "You can make a canoe: you can take the greenstone axe, the keepsake given by your ancestors, and take it to your ancestor called Hine-tu-a-hoanga (maiden of the grindstone), that she may grind your axe to make it sharp that you may be able to cut timber for a canoe." So the mother went to a hill and took an axe out of the ground where it had been deposited, and gave it to her son; and the son went to his ancestor, who asked, "For what have you come?" Rata said, "To bring my axe to you that you may sharpen it." The goblin said, "What are you doing with the keepsake of your ancestors, that you bring it to me to sharpen it for you?" Rata answered, "I want it to fell timber for a canoe, in which to voyage to obtain revenge for the death of my parent Wahie-roa." The old woman said, "Where is the axe? Give it to me that I may sharpen it." The grandson said, "How will you sharpen it?"
The old woman turned her back towards him and said, "Put the edge of your axe to my back, and I will sharpen it." Rata put the edge of his axe to her back, and the old woman chanted an incantation, and said,-
Be sharp! Be sharp! Be sharp!
When the axe was sharp, Rata went back to his home, and his mother asked, "Have you got your axe sharpened?" Rata said, "Yes." She said to her son, "On the morrow, in the morning, go and fell a tree for a canoe for yourself." He answered, "Yes."
At dawn of day he went into the forest and saw a totara-tree (podocarpus totara), which he at once began to fell; but he felled it with ignorance (without performing the usual ceremonies when felling trees, which were called "the children of the forest-god Tane"). By the time the tree fell to the ground it was near sunset; but he cut the head off the tree and then went back to the settlement. His mother asked him, "Have you felled your tree?" He answered, "Yes."
When he had left the spot where he had felled the tree a great number of the offspring of Tane arrived there to put the tree up again in its growing-position. When they began to work for this object each worked at his own labour for the same end; at the same time all chanted in concert, and repeated these words in unison:—
Let the chips fly this way To adhere; Though small, Become straight, Fresh, and green.
Now they had collected all the chips and dust of the tree together. Each fragment had gone to its original place in the tree, and the tree had become what it formerly was, and stood erect as a tree by being placed where it formerly grew. The tree was again one of the trees of the forest of Tane; and Rata had gone home, and his mother had given food to him. He slept, and at dawn of day he went to the tree he had felled, but found the tree standing up erect as it had formerly grown. He sat down and thought and pondered, and he looked and said, "This is the tree." So he began to cut it down again, and felled it to the ground, and cut the top off it, by which time it was evening, and he went home. His mother forgot to ask him [about the tree], and gave him food. He slept, and at dawn of day he went to the tree, and found it again in a growing-position; so he came back to his home, and his mother asked him, "Why have you come back so early in the day?" He gave his mother an account of the matter, and said, "I felled a tree on the first day, and I cut the head off it, and on going back yesterday morning the tree was standing in its original position, as if I had not cut it down. I again felled it, and cut the top off; and this morning on going there it was again standing up in its old position, and hence I have come back." The mother said to her son, "It was my ignorance: I did not inform you how you were to be guided in your proceeding in regard to the tree. Your ancestors have put the tree up again in its growing-position. But go back and cut the tree down, cut the head off it, then come away from it a little distance and sit down and watch; and when you hear any persons coming, do not startle them at once, but let them take hold of the tree with their hands. You will see them collecting the chips which you made in cutting the tree down; and again they will put these chips each into its own place in the body of the tree, and they will place the tree erect again as it grew formerly. As they are about to lift the body of the tree into its erect position you jump out of your hiding-place and stand on the body of the tree." And his mother said, "Be quick and go back to your tree at once, and cut it down, and your ancestors will make a canoe out of the tree for you." As soon as his mother had ceased to teach him he went back to where the tree was, and cut it down, and cut the top off it; and he then went aside and sat down and hid himself, and he heard the voices of persons who were coming towards him as they repeated his name, and these were the words of their song and the sound of their encouragement of each other:—
It is Rata, it is Rata of Wahie-roa, Who in neglect cut down [the tree] Of the sacred forest of Tane. Fly, ye chips, to the root [of the tree]; Fly, ye chips, to the head [of the tree]. The noise, the blow, and power of the axe In one company [all together].
Rata saw these beings all coming, as they sang this, towards the root of the tree, and putting each chip in its old place, while others of the people were joining the head to the body of the tree, and he saw that they were lifting the tree up to its old growing-position. When the head of the tree had been partly lifted from the ground, and the butt of the tree was about to be joined to the root, and the tree was being lifted into an erect position, Rata went and stood on the body of the tree and spoke to his ancestors [these people], and said, "And you are the people who are playing tricks on me!" This people [his ancestors] said, "You have felled the tree in
"The bow shows now, The stern shows now, The sideboards show now, All go together [make one canoe].
His mother said, "Yes; and to-morrow, early, your canoe will be brought here to the sea-beach." He ate and slept, and at dawn of day he and his mother heard the noise of a canoe being dragged towards their home; and this was the song which was chanted by these people in unison to give spirit to drag the canoe:—
[She] climbs, [she] goes up, [She] climbs, [she] goes up, To the stars, to the moon, To the stars, to the moon. Let the old woman Move the canoe sideways, Let the old woman Move the canoe sideways. Who is it? It is Ahi-rau-e. Who is it? It is Ahi-rau-e. Who is this? Who is this? It is Rata, It is Rata. That he come, That he come, And drag, And drag, This canoe, This canoe, Manini-tai, Manini-tai. Bring the finishing-axe.
ChapterIII
Rata procures a canoe, and departs on a war expedition, to avenge the death of his father Wahie-roa
The incantation of the Tai-nui crew for the canoeArawa .
When the canoe had been brought to the settlement the multitude of the Para-rau-rakau sat down on the ground. Then the old woman said to her son Rata, "Go outside [of the house], and say to your ancestors, 'Drag the canoe to the ocean,' that they may perform the ceremony to remove the tapu from her in the sea; and when you come back your ancestors can perform the ceremonies and chant the incantations and baptise the canoe by giving her a name."
Rata went outside [of the house], and spoke to his ancestors, who consented at once, and they dragged the canoe to the ocean, and he (Rata) went on board of the canoe, and they took her to where canoes lay at anchor, and there performed the ceremonies and chanted the incantations to take the sacredness off a newly-made canoe. And the people said to Rata, "Let your fishing-line into the sea;" and as he let it down into the sea, his ancestors chanted a charm to cause fish [to take his hook], and this was the incantation they chanted to make the fish take his bait:—
Take it, take it, take it [the bait]. O Waro! It is Waro the offspring. O Waro! (Boom of the ocean-cave). O Waro It is Wi-o-tea (Dread of the light colour). [He] comes up, [he] comes up, The goblin from beneath- [He] comes up, [he] comes up, The ancient from beneath- Depths of the waters- Waters that move, oh, oh!
The line had not touched the bottom before a fish had gone to it [and taken the bait]. Rata pulled the line up, and on it he found a mata-wha (a large sea-fish, not unlike a shark in shape), and he went with it on shore, and on the beach he was met by his mother, who had come down to the water-line of the sea; and when the canoe touched the land she put her hand out, and took hold of the fish, and said to her son, "Do you and all of your ancestors come up to the settlement;" and she went away with the fish held in her hand, and Rata and his ancestors followed behind. When the old woman had got to the tuahu (altar) she put the fish down on the ground, and called to the ancestors of Rata to perform the ceremonies and chant the incantations, and make the fish an offering to the gods; and she directed that when this was performed the fish should be hung up as a sacrifice to the gods. The fish was offered and then hung up, and the canoe was baptized, and she was called Niwa-ru (great earthquake), and such was the name of the canoe of Rata. The people then sat down to a feast; and when this was partaken of Rata began to question them, and asked if they would be agreeable to take him [to obtain revenge for the death of his father]. They said "It is good; we will take you." So Rata asked his mother to prepare food for his war-party; and by the time food for them had been tied in bundles it was evening, and all the people assembled in the presence of Rata, and they asked, "How many men shall take you on your journey?" Rata answered, "One hundred and seventy twice told." And on the morrow at dawn the canoe of Rata was put out on the sea, and in the evening the canoe arrived at the home of Matuku (crane), and spies from Rata went to the settlement and found Kiore-ti (rat of the squeak) and Kiore-ta (the beaten rat), with
Rata told the war-party to plait some ropes. When this was done, Rata went with the men of Matuku and his own war-party, and when they arrived at the mouth of the cave up which Matuku came to this earth, and by which he went below, a noose was placed there, and Rata said to the men of Matuku, "Call your man," and they called and said, "Matuku, oh!" Matuku answered, "Oh, oh, oh!" The men said, "Come up here, and perform the ceremony of taking the tapu off, and make an offering to the gods of our greens." Matuku called up and said, "I will not come [up]. In the seventh or eighth moon [December and January] you can call and say, 'Come up here to perform the ceremonies over our greens.'"
It was now evening, and the war-party went back to the settlement, partook of food, and slept. On the following morning the war-party went again to the mouth of the cave, and Rata said to the men of Matuku, "Call [to him]." They called, and said "Matuku, oh!" He answered, "Oh, oh, oh!" They said, "Come up. We are lighting the oven to cook our greens." Matuku said, "You are attempting to confuse the seasons of Matuku." But he came up, and Rata called and said to the war-party, "Do not make any movement on your own account. Let me first tell you to pull the rope, then pull it tight." Now, Rata was standing with his axe in his hand, and on Matuku coming up, and when his head, his shoulders, and body were seen, and when his waist was just out of the mouth of the cave, then Rata stood up and called to the war-party and said, "Pull the rope;" and, though Matuku attempted to go back, he was caught by his body and hands by the rope, and Rata rushed towards him and hit him on the head with his axe. Rata then pulled the axe out of Matuku's head and hit Matuku again with it, causing Matuku to call out loudly. So Matuku was killed, and the war-party partook of food; and in the evening they came back and put the body of Matuku in their canoe with the men of Matuku, and in the morning they arrived at home.
Rata went to his own house, and his mother asked him, "Have you killed Matuku?" He answered, "Yes, I have killed him." She asked, "Where is he?" Rata said, "He is in the canoe." She asked, "Where are your ancestors – the tribe of people who accompanied you to war." He said, "They are on the sea-shore with the men of Matuku and the first wife of my father, who is still alive." She now said to her son, "Go and say to your ancestors, 'Bring the man [Matuku] on shore here, and also the living men.'" Rata went and said to his ancestors, "Bring [the body of] Matuku on shore." They did so, with the living men; and when they were at the settlement the old woman [second wife, mother of Rata] went out of the house and said to the war-party, "How will you deal with the man of your grandchild?" They said, "Burn [his body] in the fire." So satisfaction was obtained by Rata for the death of his father Wahie-roa.
These words of history are of the
ChapterIV
A love-song.
A very ancient chant sung by Pehi-tu-roa
at Whanga-nui
at Whanga-nui
(Nga-ti-hau )
This song was in relation to
The day now dawns, And the beloved is seen. My bird now sings Upon the bird's own perch. My kaka of loud voice Now speaks at home To your elder brother. I ask to know the path That leads by inland route, As no canoe is near To take you hence. But your canoes shall be Te-rongo-pu-rere-hua And Rangi-pu-rere-o-tane, The known canoes of Tanga-roa And Te-waka-ihu-ngaru, The canoe of Rongo-mai, So often seen at Wai-o-rua, Where you must go, and there be seen And gazed on with delight- That beauteous red-stained skin of thine, That skin so fragrant with The scented oil, with raukawa. And should they ask thee, Answer them, and say, My wife by evil men Is taken far from me; And yours are ears so deaf, And could not hear That I of Arawa am, Of Nga-toro-i-rangi, And am escaped and fled To live at Make-tu, Where fights of Totara-karia, And Ihu-motomotokia Had origin; and winds of Punga-were Blew all to sea, and thence The death of Muru-tahanga, And Mana-hua's multitude were killed. Take thine axe, and stand, and speak Of battles fought at Te-whaka-horo, And of thy sons In battle caught, And taken all alive In one canoe as prisoners. And, O my parent! I am not of idle hand, But oft have carried you With power to battle-front. But coward soul, That dared not take revenge For the death of Tau-wha-o-te-rangi, Or Wai-pohue, Or for Te-riu-here-taunga, Or battle of Te-roto-a-tara. I still remember these, And memory holds them As a dread, to point To you to take revenge On thousands yet, Nor darest thou quake, Or feel an awe of fear, To cause thee now to say, Oh, pain! Oh, dread is me!
Ngahue andTama-te-kapua
(Nga-ti-hau )
This man Nga-hue (the calabashes) was from Hawa-iki. On account of a person being jealous of him and his pet fish living so peaceably in that land [at Hawa-iki], his enemy was angry, and Nga-hue was expelled by this person from Hawa-iki. Hine-tu-a-hoanga (daughter like a whetstone) expelled Nga-hue from Hawa-iki. Hine-tu-a-hoanga was the chief of a great tribe at Hawa-iki, and this tribe was numerous, and possessed many outrigger canoes by which they could sail on the ocean to the islands of the Hawa-ikian sea. Nga-hue was like the man Tini-rau (many hundreds), who took great trouble with his pets, which were whales, on which he could go across the sea; and it was on account of their obedience to his commands that his enemy (Hine-tu-a-hoanga) was enraged with him, and so expelled him from that land, that he might go and find a home for himself where he could live or sink in the sea and be drowned. So Nga-hue was expelled from Hawa-iki; and he got on to one of his pets, a whale, and sailed away for the islands of the sea, and landed on an island and there lived; and the whale sailed about the islands. After they had remained there some time Nga-hue surmised that his enemy might come there and turn him off that island, so he went on his pet whale to another island. Having lived there some time he left, and went to another land, at Ao-tea; and when he had seen the land they went towards Whanga-paraoa (harbour of the whale), and Nga-hue landed there; then they went to Tauranga, and Nga-hue went on shore, and travelled overland and went into Hau-raki (Thames), and he went on to Wai-hou (water that excavates down), and he got to the Wai-rere (waterfall), and on to Taupo (rest at night), where he stayed for some time, and then came back to Hau-raki (Thames), and went to Moe-hau (sleeping wind) (Cape Colville), where he again got on to his pet whale and went by the east coast, and went to all the various places near Tauranga (lay at anchor) – Whai-a-paoa (skate of Paoa), Wai-apu (water baled up into the mouth by handfuls), Turanga (standing), Te-mahia (the sound of a voice), Here-taunga (predetermined; the place of anchorage or alighting), Matau-a-maui (the fishing-hook of Maui), Matai-kora (a certain stone used in working the pounamu), Wai-rarapa (glistening water) – and he crossed over the sea of Rau-kawa (green colour) (
These canoes were made, and they sailed from Hawa-iki and came towards these islands [of New Zealand]. And at the time the stern-piece was made to fit on one of the canoes an evil befell the people.
The son of Manaia named Tu-te-ngana-hau (god of war who persists in obtaining the scalp of his enemy) had an evil befall him in being crushed by the stern-piece (haumi) of the canoe; and those who were fitting the stern-piece to the canoe buried the body of the boy in the chips made in constructing the canoe, after which they worked as fast as they could to complete the canoe, to be able to go on their voyage at once and get out to sea, for fear the body of the boy should be found while there were in Hawa-iki, when evil or battle would be the result.
Now, this boy was descended from a line of great chiefs, and was therefore of great rank, and some priests say the cause of his death was that he taunted, or made sport of, or sneered at Hotu-roa at the time the canoe Tai-nui was being made; and Hotu-roa was angry at the sneering words of Tu-te-ngana-hau, and slew him and buried him in the chips made in constructing the canoe; and the boy was supposed to have gone to his relations, so he was not sought for by the people.
The canoes were finished and the Arawa sailed away from Hawa-iki, but before she put off from the land Tama-te-kapua called loudly to Nga-toro-i-rangi to go on board of his canoe, the Arawa, to perform all the ceremonies
The Tai-nui sailed over the sea and landed at Whanga-paraoa (whale-harbour), and she sailed up the
The Ao-tea (clear cloud) sailed from Hawa-iki and came into Hau-raki (Thames), where the crew stayed some time; but she sailed from thence up the
Now, as these canoes had left the land (Hawa-iki) and some of the tribe had stayed in the land – that is, those who forced the others to migrate – so they who stayed in Hawa-iki sought for the son of Manaia, but could not find him at any of the homes of his relatives; but a god called Tu-parau-nui (Tu the great fiction-teller) by the smell of the dead child discovered the body, and it was buried as the people lamented and wept. But they could not be avenged, as the murderer had left the land; so the son of Manaia was buried unavenged, like the burial of one of little note of Hawa-iki.
Evil at Hawa-iki
(Nga-ti-whakaue )
Hou-mai-tawhiti (push through a thicket from a distance) had two sons, and from Hou-mai-tawhiti came the evil that began at Hawa-iki. Now, I will relate the origin of that evil, by which war began between the people at Hawa-iki, and in which they killed each other, and by which some of them were forced to migrate from that land to these islands, Ao-tea-roa (New Zealand).
The tribe lived at Hawa-iki in peace and plenty; and they had their sacred places and places that were common; and they had their homes, where they lived. But it came to pass, on a certain day, that the sons of Hou-mai-tawhiti possessed a dog called Potaka-tawhiti (whipping-top of a distance), and that dog went into the sacred place and ate the offerings presented to the gods, which act was not known for some time; but as soon as the theft of the offerings by the dog was discovered the dog was killed by the discoverers, Toi (pinnacle) and Ue-nuku (trembling earth), and cooked and eaten by Toi-te-hua-tahi (the pinnacle of one fruit). This caused Tama-te-kapua (son of the cloud: he walked on stilts) and Whakaturia (cause to stand up erect), the two sons of Hou-mai-tawhiti, to be very sorry on account of the loss of their dog. As the dog had not been seen by them for some time they sought for it, but for some time could not find it. They went to each settlement, and kept calling for it as they went; and when they arrived at the pa of Toi-te-hua-tahi they called for the dog, and it answered "Ow, ow," from the stomach of Toi-te-hua-tahi; and when they heard it so call in his stomach, and Toi-te-hua-tahi also heard the howl of the dog in his inside, he remarked "I closed my mouth very tight, but your howl was not smothered, you slave; and still you howl." And hence these words of Toi-te-hua-tahi have become a proverb, and have become repeated thus: "Slave, you were hidden in the great stomach of Toi, yet you still howl, you slave." So Tama-te-kapua and his brother Whakaturia now knew the cause of their dog's absence from his home. They went back to their home in silence [did not make any remark about the dog to Toi-te-hua-tahi, or any other person], and concocted a plan by which they could be revenged on Toi-te-hua-tahi and Ue-nuku.
Now, they were not accusing Toi-te-hua-tahi falsely, as when they first called the dog in the pa of Toi-te-hua-tahi, and the dog howled in his stomach, they did not then accuse him for the loss of their dog, but when Whakaturia again called the dog, and it again howled in the stomach of Toi-te-hua-tahi, then they said, "Truly Toi-te-hua-tahi had killed the dog, and he had also eaten the dog," and hence they determined to be fully revenged on him for the death of their dog. So they laid a plan, and went to the water, but they left their garments on the bank of the stream all that night till dawn of the following day, and then, at night, they took their garments to the front of the tuahu (altar), and left them there that night, and till
Whakaturia said to them, "I cannot be killed by you on this sea-coast, but take me inland and then kill me." So they took him inland, and as he was taken before the great company of Ue-nuku, who all assembled to see him executed, some of them said, "Cut him to pieces;" others said, "No; plait a large basket and put him into it, and hang him up in it in a house, so that the smoke of the house may annoy him." And all the great company agreed to this, and he was placed, as proposed and agreed to, in the house where the people assembled to amuse themselves at night. A fire was kindled in the house in the evening, and the people began to haka (d), and to amuse themselves with games of various sorts; and Whakaturia looked down and saw the haka, and thought it was performed in a very slovenly manner, and was not acted in so good a way as the people of Hou-mai-tawhiti could do. And such was the haka performed every night.
Hou-mai-tawhiti and his people heard of the spot where Whakaturia was kept alive, and Tama-te-kapua said he would go and see his younger brother; and he went at night, and climbed up on to the top of the house, and made an opening in the roof of the house just above where Whakaturia was suspended, and Tama-te-kapua spoke and said, "O Whakaturia! are you still alive?" Whakaturia said, "Yes." Tama-te-kapua asked, "What do that people amuse themselves with at night?" "They haka," answered Whakaturia. "Do they haka in a perfect way?" inquired the brother. "No." was the reply; "They perform it in a confused manner – it is not performed well." Tama-te-kapua again asked, "Do that people have a kindly feeling towards each other?" Whakaturia answered, "No, they are a quarrelsome people, and dispute and argue each with the other." Tama said, "You tell that people that they perform their haka in a very disagreeable manner, and if they ask, 'Then how can it be performed better?' you say that you must be allowed to be taken down, that you may show them how to haka well; and if they let you down on to the floor of the house, ask them for nice garments, as your garments are all soot, and that they give you plumes for your head, and that the pake-kura (red rough mat made of kiekie – Freycinetia banksii – or flax) of Ue-nuku be given to you, that you may be able to perform the haka well, and that the maipi or hani of Ue-nuku be given you to hold in your hand. And when you rise to haka I will be outside at the door of the house, and when you haka you can run out of the house, and I will bolt the door, and we can run away."
When it was evening, and the people of the house again assembled in it, and Ue-nuku was present to see the haka, Whakaturia called from above and said, "O you people! I have seen your mode of haka, and I say that style of haka is not like the haka of my people." The people asked, "Then what is your haka like? Is your haka a good haka?" Whakaturia answered, "My haka perhaps may be the haka which you will approve." And Ue-nuku said, "Let him be taken down, and let us see the grandeur of his haka." So he was taken down, and the people said, "Haka now."
Whakaturia said, "Give some water to me, that I may wash, or allow me to go and wash myself." So he and some attendants went to the stream where he could wash, and on his return to the house the people said, "Now haka."
He said, "Give some fine garments to me, and the red garments of Ue-nuku, and his maipi (taiaha), that I may look well while I haka;" and these things were given to him, also a comb made of kapara (wood of koroi – white pine) to stick in his hair. And the fire was made to blaze, and he began to haka, which he had not long continued to do, when he jumped from where he was haka-ing, and went outside of the house, and the dor was shut and bolted by his brother Tama-te-kapua, and they two fled. The people of Ue-nuku were bolted in the house, and were as though they had been shut up in a cave. The two brothers fled to their own home and people, and when their people heard how Whakaturia had been treated by Ue-nuku they were enraged, and determined to make war on him for it; but Tama-te-kapua and others pondered over the matter, and said they must go from the land of Hawa-iki. But by the time they had arrived at this determination Ue-nuku had called a war-party together, and this body of warriors had left their home to attack Hou-mai-tawhiti and his people. These tribes met, and a battle took place, and the people of Hou-mai-tawhiti were worsted, which made them downcast, and they thought of canoes in which to migrate over the sea, and find some other land for themselves where they could be out of the reach of their enemies, and live in peace. They made the canoe Arawa and other canoes, and Tama-te-kapua, in the Arawa, left Hawa-iki with his people. But he had done a very wrong act towards a chief of the canoe Tai-nui. Tama-te-kapua deceived the chief Nga-toro-i-rangi (extend in the heavens) by false words, and the wife of this chief, whose name was Kea-roa (long influenza), had been deceived in the same way. These two were asked to go on board of the Arawa to perform the ceremonies and chant the incantations to take the sacredness off the canoe, so that the crew might be able to eat cooked food while out at sea, and not incur the anger of the gods; but as soon as they had gone on board of the Arawa the canoe was put out to sea, and they were stolen away by Tama-te-kapua. And hence the supreme leader of those who were to come in Tai-nui was taken away in the Arawa, and the descendants of Nga-toro-i-rangi have to this day been wrongly mixed up with the descendants of those who came in the Arawa, and at times they are spoken of as of the Arawa people; but they are of the Tai-nui migration.
ChapterV
A widow's lament for her husband,
who had been killed in war.
who had been killed in war.
Ue-nuku and Ka-putia-te-rangi
(Nga-ti-hau )
Ue-nuku (trembling earth) was father of Ka-hutia-te-rangi (the sky will be pulled up), but Ue-nuku was a man of many children, and he was diligent in collecting property for his offspring – that is, in making plumes for his sons and daughters.
Horona (sacred food eaten by the priest at the taking-off of the sacredness of a new house) was the name of the home of the old chief Ue-nuku, where he and his wife's mother resided; and from that place their children wandered in many directions to other places. These children went far away, and, perhaps when they were occupied with games, they lost or mislaid the plumes with which they usually adorned their heads, and by which they were known to be of first rank as chiefs, and the offspring of Ue-nuku; and those who had lost their feather-plumes were distressed at their loss, as the plumes were made of the feathers of the bird called amo-kura (Phaeton rubricauda). They sought for the lost plumes, but did not find them, and they went back to Horona, and back to their home, and told Ue-nuku of their loss, at which news he was also much grieved, as he had great trouble to obtain the tail-feathers of the amo-kura from the tribes, to make them into plumes for his children. He and his children stayed at home, and some time after the plumes had been lost they were found by some of the people of the district in which the loss had occurred. So Ue-nuku sent messengers to ask for the plumes; but those who had found the plumes would not surrender them, but kept them, asserting that as they had found them, the plumes were their property.
The messengers came back to Ue-nuku, and he was very much cast down on account of the plumes of his children being withheld, and he sent other messengers to ask for the plumes, and these repeated the same request, which annoyed Wena [or Whena (plunder)], the supreme chief of the people who had found the plumes, and he said to his people, "Kill those who annoy us by their supplications." So the people took and killed the messengers of Ue-nuku, and there were killed Mapu-te-rangi (sob of heaven) and others of the offspring of Ue-nuku; but two of the messengers were not killed – that is, those who intended to kill them supposed they were slain, and they were left as dead, but they crawled away in the night, writhing in agony, and by the dawn of day they had got some distance from the spot where the attempt had been made to kill them; and thus they escaped and got back to their home at Horona. When Ue-nuku heard of this murder he was very wroth, and he determined to be avenged. He thought of a tribe the members of which were related to him, and he sent a messenger to the tribe with a carved calabash full of water and some mouldy food, as water to drink and food to be eaten by the leaders of that tribe. And when that water and food had been received by those for whom it was sent, they took them, and ate the one and drank the other, and at once rose as a war-party to aid Ue-nuku in whatever act he was bent on performing. When this people came to Horona Ue-nuku rose and made a speech to them, and said, "Come, welcome, welcome, O my effigies! These effigies of men shall take you to the stream of Tu (war) in my canoes; but you shall sit quietly without action till you get on to the courtyard of war, then you shall do as you think fit."
Ue-nuku then took effigies and set them up in his canoes as though they were veritable men, and his assisting tribe also embarked, and the canoes were paddled away to kill those who had stolen [kept back] the plumes of the children of Ue-nuku, and who had killed the messengers Ue-nuku had sent to them to obtain the plumes. When the war-party in the canoes arrived near the home of Wena he was out in his canoe on the sea, and when Ue-nuku saw the tribe of Wena paddling to the shore, he pursued them, and gained on them, and when they neared each other, a battle took place between the two tribes, and Wena and his people were beaten. This battle was called "Te pare-kura o te tiki" (the battle of the effigies). The body of a man named Paripari (cliffs) killed in this battle floated on shore, and one of those who was engaged in the battle on Wena's side was taken alive: he was called Manu-rau-taka (bird of the dropping leaf). These Ue-nuku caused to be cooked, and he ate them. Now, these fish (corpses) of Maui were not eaten without object: Ue-nuku ate them as he sat on his sacred mat called Rua-tapu (sacred pit), and that mat was made of the scalps of his slain enemies; and he did this to add power and grandeur to the gods.
The Arawa sails for Hawa-iki
(Nga-ti-whakaue )
The account which I heard from our old men when they spoke of the past was this: Hei (ornament for the ear) and Tia (parent) lived at their home in Hawa-i-ki (filled gills), and they pondered over the evil which was being committed by the people who were killing each other – that is, the evil done to Tama-te-kapua (son of the cloud) and others in hanging one of them up to the ridge-pole of a house that he might die of hunger, and also on account of the little tern (tara) having been made sacred, that not any of those birds should be killed for a certain time, which was ignored and some birds were killed, and a battle ensued, in which Manaia (smart) was defeated; and also on account of the wife of Manaia, who was seduced by those who were asked to make some tao (spears) for Manaia. On account of these evils and battles Hei and Tia determined to go to some other place [land] than Hawa-iki, so that they and their children might escape the weapons of their own kindred; so their people made a canoe, which was the Arawa (a certain sort of most savage shark). When this was finished and ready for sea, they called to
Nga-toro-i-rangi lived with his wife at the stern of the Arawa, and Tama-te-kapua lived down in the hold of the canoe; but out at sea Tama-te-kapua seduced Kea-roa. And Nga-toro-i-rangi was very wroth, and he caused the canoe to sink into the sea in revenge for the evil of Tama-te-kapua to his wife; butIka (fish) stood up, and in a loud voice said, "O Toro! (Nga-toro-i-rangi) O Toro! the pillow of Kea-roa is falling." Nga-toro-i-rangi called and answered, "Hold it so; it is sopredetermined." And Ika stood at the bows of the canoe andchanted incantations, and Nga-toro-i-rangi stood at the sternto chant his incantations, and these are the words of one of theincantations which Nga-toro-i-rangi chanted:—
Take the sacred post out of the hole- Yes, the sacred post. Who owns the sacred post? Rongo-mai-whiti. And, hearken, Now falls Nga-toro-i-rangi (He extends and falls) To the foremost post, To the inner post, To the post extended. 'Tis a god of distant day. Come, welcome, descend On to thy sleeping-mat, And lift the sleeping-mat As the path of Nga-toro-i-rangi, By which to follow down To region of darkened gloom- The great and long, long night, And night of death, As universal lord. Yes, my canoe, the Arawa, Rotten teeth, torn by The great god of the sea. Come up, float, rise, Come up, O Tanga-roa! Come up, slide on, Collect and provoke [Ask and follow] The god.
And by the effect of the incantation chanted by Nga-toro-i-rangi the Arawa came up into the world of light [was saved], and sailed over the sea, and arrived at Whanga-paraoa (harbour of the whale), and the crew saw the bloom of the pohutukawa (Metrosideros tomentosa) glowing red on shore, and they all exclaimed in wonder "He kura" ("There are red plumes"); and Tau-ninihi (beloved sneaking away) threw his plume [of feathers of the amo-kura (frigate-bird)] into the sea, as all the crew thought there was abundance of plumes on shore. But when they had landed they found that the red which they saw glowing on shore was not the red of plumes, but merely the bloom of trees, and that they had wasted their plume of birds' feathers by throwing it into the sea, under the impression that what they saw on shore were other plumes of birds' feathers.
The canoe sailed from thence and landed at Ao-tea (
The Arawa sailed thence and landed at the island Motiti (scarcity), off
The canoe again sailed, and reached the mainland, where she was hauled on shore, and the crew of the canoe again tied the cables of the canoe, while they chanted, as they danced, these words:—
The creek has been dry At Great Maketu .Oh! unfruitful. Distant on to it.
And the people resided at
An account of the passage and arrival
of Te-Arawa in these islands
of Te-Arawa in these islands
(Nga-ti-hau )
Hearken, these are the words of our ancestors, whom we heard them rehearsed. Hei and Tia had a wish to cut a tree down to make a canoe. At the time they were still living at Hawa-iki. The name of the canoe was Te-arawa.
Now, the cause of their leaving that land (Hawa-iki) was on account of Te-rahui-tara (the flock of small gulls), of Manaia, which was a slaughter on a battle-field of people belonging to themselves.
Before they set sail they went and got Nga-toro-i-rangi (stretch forth towards heaven) as a priest for their canoe. This canoe (Te-arawa) came from Hawa-iki, but left Hou at the place; and when Te-arawa was some distance out to sea Hou called to the crew and said, "O sons! go to the other side. If you keep to [hold to] the tide of Tu (war), you will be blown by [silenced by] rottenness; but if you hold to quiet living, then you will be like a grub, in its various stages of life, and decay will come on gradually, and you will eventually be buried in the earth."
The canoe voyaged over the sea, and Nga-toro-i-rangi lived at the stern of the canoe, and Kea-roa (long influenza), his wife, had a cabin below his, and Tama-te-kapua (son of the cloud) had a cabin below hers; and out on the sea Tama-te-kapua seduced Kea-roa, the wife of Nga-toro-i-rangi. He was caught in the act, and the canoe Te-arawa was caused to sink in the sea, into the mouth of Te-parata, by Nga-toro-i-rangi, in revenge for the insult offered to his wife by Tama-te-kapua; but Ika (fish) called aloud, and said, "O Nga-toro! the pillow of Kea-roa is falling [from beneath her head]." Nga-toro-i-rangi answered, "Take hold of it, and hold it tightly." So Ika (fish) stood up at the bows of the canoe, and chanted his incantation. And Nga-toro-i-rangi stood up at the stern and chanted his incantation, and said,-
Draw out the sacred post- The sacred post of Rongo-mai-whiti. And do you listen As reaching forth and pants To the first post, To the inner post, The post [prop] of the booth, As in days long past. Let it come down From the sail of your war-canoe. Take in the sail Of the war-canoe of Nga-toro. The path of the Arawa Of rotten teeth. It is a path descending Tonight – the great night, The long night, the night of death, Which shall be loved of all. Oh! my canoe, the Arawa Of rotten teeth, Opens [be torn] the Parata! Stand on, stand on, stand on Tanga-roa. Move onwards, assemble, And provoke the god.
It was by the effects of the power of the incantation of Nga-toro that the canoe Te-arawa was saved from being lost. They sailed on, and when they arrived opposite to Whanga-paraoa (harbour of the whale) they saw the rata (Metrosideros robusta) in bloom, and the people, the crew of the canoe, said it was red plumes, and Tau-ninihi (the beloved stealing away) threw their plumes into the sea, supposing they should find abundance of kura on shore.
The red plume of Mahina
(Nga-ti-hau )
Kura is generally supposed to be red-ochre brought originally from Hawa-iki to paint the persons of our ancestors; but it appears to be far more likely to have been a bundle of red feathers, or a head-dress formed with red feathers, which would have drifted on shore, which red-ochre could not have done.
Red (Kura) is sacred from Hawa-iki. There is a whakatauki, "Me aha i te kura pae a Mahina." Tauninihi brought a kura from Hawa-iki in Te-arawa. When the canoe neared the land they saw the blossom of the pohutukawa and rata, and thought the kura brought with them was not of any use, as it appeared to grow spontaneously on the trees in this new country. Tauninihi threw his overboard; but he found on landing that the kura on the trees were "he mea memeha noa." He laments for his kura, which had drifted away, and was thrown up by the surf on the beach between Tauranga and
Now swims, now swim Tara-whata, oh!
They swam on and landed, and hence the spot near the mountain Maunga-nui called Te-kuri-a-tara-whata (the dog of Tara-whata), being so called to this day. And as the canoe Arawa lay at anchor in the river, the river was called Tauranga-o-te-arawa (the lying-at-anchor of the Arawa), but in these days it is simply called Tauranga (lying at anchor).
The canoe sailed on, and when off a certain part of the coast Hei stood up in the canoe, and called aloud, and said, "Let the land seen yonder be called 'Te takapu o taku potiki o Wai-taha'" (the stomach of my child Wai-taha – gourd to drink out of).
Tia arose, and called aloud, and said, "Let the land seen yonder be called 'Te takapu o taku potiki o Tapu-ika'" (the stomach of my child Tapu-ika – the first slain in battle).
Tama-te-kapua rose, and called aloud, and said, "Waiho te Mata-kurae e takoto mai ra, ko te kuraetanga o taki ihu" ("Let the headland seen yonder be called after the ridge on my nose"); and hence the name given to the land, which is known at this day as Nga-kurae (the headlands – on the
The canoe went out to sea, and landed at the island called Motiti (in want, not having), where it was hauled on shore, and a chief rose and sang a short song, which was this:
The wind has beaten on her, And driven her to Motiti of Tupa, And [we are] landed at a distance.
There they remained and put up a tuahu (altar), and called it Tau-maihi (little tower); and the gods they had there with them, they were called Hani (disparage) and Puna (origin of).
The canoe then sailed towards the mainland, and was dragged on shore on the mainland, and one of the chiefs rose and chanted a short incantation, which was this:
A ditch has been dug At great Maketu Of Tupa, and [we are] Landed at a distance.
They lived at
Hei and Tia stayed at
Now, Haunga-roa (long aroma) and Kui-wai (famine of water), sisters of Nga-toro-i-rangi, were sailing over the sea on their own gods, which gods were called Rongo-mai (whale) and Iho-o-te-rangi (power of heaven), and they landed at the island called Te-puia-i-whakaari (the sulphur-spring that is seen by the steam it emits) (
Now is the mound made. It stood near the sea, It stands in the water, It stands by the dark sea, It stood by the glassy sea, It stands as at the
This and some of the following lines end very abruptly. Do you think it advisable to run them on with the next lines, or to alter them in any other way?
You can put them as you like. I think your idea is a good one to "run them on with the next line".
J.W.Forming on the shore, It stands as at the Gathering on the sea, It stands on this evening, The evening of this mound, The evening of these The gods. Oh! There are two mounds. Oh! e! There the stick- The stick now stands. It stands in this hill, It stands at the Making on the shore, It stands at the Collecting on the sea, It stands at the Forming at Hawa-iki- The stick of this slaughter, The slaughter by this order, The slaughter by this son, The slaughter by these The disciples, Oh! e! There is the diving, The diving of these The various deeds, The diving of These the sons The diving of these The disciples. There is the water flowing, It flows to Mua, To the altar there, It flows into the altar, It flows to the high priests, It flows to the Root of knowledge, It flows to the disciples, It flows to the medium gods, oh! e! The son has boasted The boast of this word, The boast of this curse, The boast of these priests, The boast of these curses, The boast of these gods, The boast of these sons, The boast of these disciples. It is boasting, It is battle, Taking revenge, Seeking satisfaction for me Of these sons, Of these disciples. Fall down without power to resist, Die without power to resist On this mound, At the root of these sticks, As in battle To slake vengeance For this word, For this curse.
This incantation was chanted by the people and priests while they were all standing in the water, and so soon as they had chanted all the incantation they went on shore and proceeded to the marae (courtyard) of the settlement, where they again chanted the incantations usually chanted there; but the incantations chanted there were not taught by the priests to us, the younger priests of later generations, to those of us who have seen the Europeans of later days, and have heard what the strangers say to us of these islands.
ChapterVI
Rites and ceremonies performed and incantations chanted to repel the effects of a curse
(Arawa )
An incantation chanted by Ngahue by
which the Pounamu was overcome.
which the Pounamu was overcome.
The priests also chanted incantations as they swept the marae(courtyard). They also chanted incantations when they stuck the sticks up on the marae – that is, at the time they made the marae clean and clear so as to perform their ceremonies, and that the marae might be sacred for such performance of the rites of ancient times.
When the incantations had been chanted while they were sweeping the marae, and while they stuck the sticks up, the priests dug the rua-hae-roa (the pit, or grave, into which the priests sweep the spirits of those they wish to kill by incantations), around which the priests stood and shouted with a loud voice, while they chanted the incantations repeated at such grave or pit. This is one of the incantations chanted before such pit by the priests:—
Oh! now is the pit dug, Dug to the depths of Nuku (world), Dug to the root of Take (origin), Dug to the root of Papa (earth), Dug to the root of Aio-oi (trembling peace), To Aio-o-te-po (peace of the night) below, The great night, the long night, The night of the many words, Of these the priests, Of you the many words, Of the many words, Of these the gods, Of you the many words, Of you these sons, Of you the many words, Of these the disciples.
And when the priests had repeated all the words of the incantations, and had repeated these last words, "Of these the disciples," they knew that the souls of those who uttered the words of the curse had arrived, and were now standing on the brink of the rua-hae-roa (long pit or grave). The priests took the shells of the kakahi (Unio), and with them scraped the spirits into the pit; and when the priests had scraped the whole edges of the pit with the shells they again shouted aloud with their voices in uttering the words of this incantation, at the same time they threw the Unio shells into the pit as they chanted:—
Ah! There is the Unio closed, Closed [on those] from above, On Rehua above, And Atu-tahi above, And Mata-riki above, And Au-tahi above, And the moon above, And the sun above. To Great-rangi, Long-rangi, Dark-rangi, Black-rangi. To the Defeat-rangi, Very-black-rangi, Hot-rangi, To Great-day, To Long-day, To Watchful-day, To the great origin, To the great cause, To the priests, That they hearken to this word, To this disciple, That they battle, And seek revenge, And seek death, oh! e! The seeking of Tu (the god of war), An embracing, And covering of those sons, And those priests, And those gods, And that influence, And those incantations, And those disciples. The covering-up Of the greatness of these priests, The covering-up Of the greatness of these gods, The gods of mediation.
Then the priests reached forth their hands towards the mouth of the rua-hae-roa and swept the souls of those who uttered the curse, that they might fall into the rua-hae-roa. And as soon as they had ceased to sweep the souls into the pit with their hands, again they raised their voices in a loud manner and chanted:—
Beset now, Coming up, Burying, Killing, Of those weapons, Of that power, Of the anger, Of that weapon, Of those warriors, Of those words, Of those altar-mediums, And those war-eaters, To kill beneath the world, To kill beneath the earth, To kill beneath the origin, To let down below, That the multitude From beneath there may eat, And thousands beneath there. Those the gods, Those the root, Those the origin, Those the disciples. And you effective incantations Which are with you, The power of him, The power of him, The power of him Gathered into a heap, And is killing, And is hiding, And is thrashing Into this pit, Into this Unio, Of these sons, Of these disciples.
The priests then went and scooped up with their hands the soil which had been thrown aside when the pit was dug, and heaped it into the pit again till the pit was filled. The soil was then patted with their hands; and the priests each took an apron made of leaves of trees and covered his front parts, and then they covered the pit with the aprons of leaves. Then they took some flax-leaves and split them into shreds, and plaited the shreds into baskets; then they again cried aloud and chanted and said,-
Plait, plait my basket, In which my sons may sleep- My basket for my sons. My basket has gone For my sons. My basket is dead In which my sons are to sleep. My basket is lost In which my noble ones may sleep. My basket, My noble ones. My basket is lost, My noble ones. My basket is dead, My noble ones. My basket will be lost. The basket of whom? The basket of the gods, The basket of the priests, The basket of the originals, The basket of the disciples, The basket of the ancient females, The basket of the performing priests. Fill up, fill up my basket, Into which to put you. For you and the priests Is my basket- For you and the gods, For you and the originals, For you and the incantations, For you and the power. My basket, The basket of whom? The basket of the ancient females, Of So-and-so, Of So-and-so, Of you these originals, Of these foundations, Of those the performing priests.
The pit, or grave, was then left, and on the following morning the priests went to the pit and performed the ceremonies and chanted the incantations to take the tapu (sacredness) off themselves which had come on them by the acts they had performed before the pit. They also performed the ceremonies and chanted the incantations in making offerings to the gods, and they performed the ceremonies and chanted the incantations to take the tapu from themselves. And when they had had the tapu taken off them they went to the people, and with them sought for a tree of which to make a canoe in which they could go back to Hawa-iki to seek revenge for the curse uttered by those who cursed them. They found a tree, and out of it they made a canoe, which they called Totara-karia(keria) (the dug-up totara-tree); and they manned the canoe with a crew, and voyaged to Hawa-iki. Having arrived there, they lay down and beat their own noses on the courtyard in front of the altar of Manaia, and each struck the nose of another, and, the blood flowing, they smeared it all over their bodies, and lay down that it might appear that they had been slaughtered. And on the following morning, when Manaia went to the courtyard of his altar, he called to his people and said, "Come out and view the offspring of Hou-mai-tawhiti (the ones who pushed their way from a distance), who are here in a heap on the courtyard of my altar." The people came out, and the voice of Nga-toro-i-rangi (the one who went to visit heaven), who was in the midst of those who were lying with their eyes shut, was heard to say, "Rush on them." The blood-smeared people rose and attacked the people of Manaia, and that people fled to their pa (fort) called Tawhiti-nui (great distance); and the name of that slaughter was Ihu-motomotoki (beaten nose).
The people of Nga-toro-i-rangi came back to Ao-tea-roa (long day) (New Zealand), and were followed here by the Hawa-iki people of Manaia, who landed soon after Nga-toro-i-rangi's people on Motiti (flat island); and the people of Nga-toro-i-rangi called and said, "Lay at anchor out on the sea; I cannot be beaten at night." And that night Nga-toro-i-rangi chanted his incantations, and caused a storm to rise, which wrecked the canoes of those who had followed them from Hawa-iki, and all the crews were drowned. And the name given to this wreck was Maikuku-tea (white finger-nails), and hence the truth of part of the song sung by Pehi-tu-roa (press down the long standing), where he says,-
'Tis true the anointing of the naked And the many of Mana-hua Died then.
The people who followed Nga-toro-i-rangi from Hawa-iki were called Mana-hua (the continuous power).
ChapterVII
A song sung in ancient days by a woman for Pehi.
The arrival of Nga-toro-i-rangi
from Hawa-iki in theArawa
from Hawa-iki in the
(Nga-ti-hau )
This is the history given by our ancestors, which we have heard.
Hei (breast-ornament) and Tia (suppose) had a desire to make a canoe for themselves at Hawa-iki, and the canoe, when made, was called Te-arawa. The cause which made them cross over from Hawa-iki was the Rahui-tara-a-manaia (the sacred flock of Manaia), which was a battle fought amongst themselves. They sailed away in the canoe Arawa; but before they departed from Hawa-iki they sent for the chief Nga-toro-i-rangi (stretch forth towards heaven) to act as a priest for the canoe. When the canoe sailed from Hawa-iki, Hou-mai-tawhiti (push through from a distance) called and said to them, "O young men! go to the other side. If you hold to the tide of Tu (war) it will blow an ania or angia (a gale or tempest), but if you hold to the tide of quiet you will be like a moth, and decay, though spoken evil of, and bury it [the body] in the soil."
The canoe sailed away from Hawa-iki, and Nga-toro-i-rangi stayed in the stern of the canoe, and his wife Kea-roa (long influenza) a little below him, and Tama-te-kapua (son of the cloud) a little below her.
Hou-mai-tawhiti
(Taranaki)
Hou-mai-tawhiti was one of those who came from Hawa-iki. He said to Maka (throw away), "When you land do not fight. If you fight you will vanish as grass; if you do not fight you will have your bones worn out, or gradually decomposed by the moth or worm, and rottenness."
Hou-mai-tawhiti
(Nga-ti-rua-nui )
Hou said to Maka, "When you get to Ao-tea-roa (long daylight) do not fight; but when you land (on the other side) do not hold to the tide of Tu (war); if you do, it will blow a storm: but hold to the tide of quiet living; then will be the grub, the moth, and decay."
Te-Arawa
(Nga-ti-hau )
When the Arawa was out on the sea Kea-roa was seduced by Tama-te-kapua who was caught in the act, and Nga-toro-i-rangi caused the canoe Arawa to descend into the throat of the Parata (sea-monster, the ocean) in revenge for his wife being so insulted by Tama-te-kapua; but as the canoe was being engulfed Ika (fish) called and said, "O Toro! Oh! the pillow of Kea-roa is falling." Nga-toro-i-rangi called and said, "Hold it fast." Ika stood up at the bow and chanted his incantation, and Nga-toro-i-rangi stood up at the stern, and chanted his incantation and sang:—
Take the sacred post out- The sacred post of Rongo-mai-tawhiti (Whale of a distance). Do you hearken? The ancient stretches forth To the first post, To the inner post, To the post extended, Omens of a distant day.
And that was the incantation of Nga-toro-i-rangi by which the canoe Arawa was saved from being engulfed in the ocean.
They sailed on, and when off Whanga-paraoa (harbour of the whale) they saw the blossoms of the rata, and the crew thought it was the red plumes of bird-feathers, and Tau-ninihi (beloved stealing away) threw their kura (red plumes) into the sea, as he thought that on the shore on which they were now about to land there were abundance of red plumes. They sailed on, and landed at Ao-tea (clear sky) (
Swim, swim, Tara-whiti oh!
He and his dog landed on shore, and hence the origin of the name of the spot where they landed, near to Maunga-nui, being called Te-kuri-a-tara-whiti (the dog of Tara-whiti); and as the canoe Arawa lay at anchor there, the entrance of the river was called Tauranga-o-te-arawa (lying at anchor of the Arawa), and is now known as Tauranga.
They sailed on, and when off Te-akau (sea-coast) Hei got up in the canoe and said, "Let the land yonder be called the stomach of my child Wai-taha (side of the water)." Tia got up in the canoe and said, "Let the land yonder be called the stomach of my child Tapu-ika (sacred fish)." Tama-te-kapua stood up and said, "Let the headland yonder be called the ridge of my nose:" hence the origin of the name Nga-kurae (the ridges) (
The canoe landed at Motiti (scarce; perfect want), and they hauled the Arawa on shore there, and a man stood up and repeated this song:—
If dashed by the wind On to Motiti-nui Of Tupa, Distant, land high up.
They stayed there and put an altar (tuahu) up for their gods Hani (disparage) and Puna (fountain). But they eventually sailed away from that island and came to the mainland, where they dragged the Arawa on shore, and a man stood up and sang a song and said,-
A ditch has been dug At Maketu-nui of Tupa, Distant, land high up.
And they stayed at
Now, at this time Hanga(Haunga)-roa (great property, or long flavour) and Kui-wai (draught of water), the sisters of Nga-toro-i-rangi, were coming over from Hawa-iki to New Zealand on their gods called Rongo-mai (whale) and Iho-o-te-rangi (above the heavens). These women sailed away on their gods and landed at Whaka-ari (show forth) (
The people of Nga-toro-i-rangi began to make a canoe, as the Arawa had been burnt, and when the canoe was made she was called Totara-karia (the totara-tree dug up). A crew went on board of this canoe, and sailed for Hawa-iki and landed there, where they lay down on the marae (courtyard) of the altar of Manaia at Hawa-iki, and thumped their own noses with their fists, and the blood which flowed from their noses they besmeared on their bodies, so that they might be supposed to have been killed. On the following morning Manaia went to the courtyard of his altar, and, having seen the sight, he called to his people and said, "Come outside and view the Aitanga-a-hou-mai-tawhiti (offspring of Hou from a distance), who are here lying in a heap on the courtyard of my altar." The people came out of their houses, and Nga-toro-i-rangi called to his people (who were lying winking with their eyes, though they appeared to be dead), "Charge them;" and Nga-toro-i-rangi charged and attacked the people of Manaia, and killed many of them outside the pa. Then they charged the pa, captured it, and killed most of the people there. Tawhiti-nui (great distance) was the name of the pa, and the battle which took place outside was called the Ihumotomotokia (the beaten nose). And Nga-toro-i-rangi came back to the land (New Zealand), and was followed by the people of Manaia. Nga-toro-i-rangi landed at Motiti (flat) Island, and the people of Manaia arrived there at the same time. Nga-toro-i-rangi called to Manaia and said, "Lie at anchor where you are on the sea. I am not to be conquered at night." Now, in the night Nga-toro-i-rangi by the power of his incantations caused a storm to rise, which caused Manaia and his people to be drowned in the sea, and not one escaped. The name of this defeat was Maikuku-tea (white finger-nails). The people of Manaia who were thus defeated were called Mana-hua (increasing power).
ChapterVIII
Song by Te-huka for his wife, who eloped
with another man as her husband.
with another man as her husband.
The Migration of Te-Arawa
(Uri-wera)
The tribes at Hawa-iki fought amongst themselves, and many were killed, and some of the tribes wept; and those of them who had been beaten thought of departing from Hawa-iki and seeking some other land for themselves, where they could live and where they could not be molested by their enemies.
These tribes held consultations amongst themselves, and all consented to migrate to some other land; but, as the sky was not propitious – that is, the sky did not indicate good weather, so that they might sail on the sea of Kiwa (closed) – they waited at Hawa-ika for fair weather, and when it came they sailed from Hawa-ika. The supreme chiefs in the canoe were Tua-matua (parent of the west), Hou-mai-tawhiti (pushed through from a distance), Tama-tea (light-coloured son), Wahie-roa (long firewood), Rata (kind, tame), Maka (rope), Tia (parent), Koro (voice of a bird), Hei (necklace). These were the men who suggested and planned the path by which the people should sail across the ocean.
The Arawa sailed from the following places: Rongo-kuao (news of the young animal), Ranga-ti (or Rangatira – chief).
The names of those who made the Arawa were: Wahia (firewood), Ma-rita (by the spirit), Ika (fish), Rongo-pu-ae (whale of the famed sea).
They commenced to make the Arawa, and when she was completed all the fittings were made for her; and when all was propitious Rongo-pu-ao (fame of the perfect day) went to obtain some kumara as provisions for the crew of the canoe when out at sea, and also to serve as seed to plant in the land they – the crew of the Arawa – were about to seek.
When Rongo-pu-ao arrived at the place where the kumara was to be obtained the people of that place stood up and murmured against him, and he was angry with them, and grieved for his having to forsake the land they were now about to leave, so he sat down and wept, and all his tribe joined in the wailing, and all the people of the place wept over him and his people; so he stayed at that place, and did not return to go on board of the Arawa – on board of which canoe he could seek some other land, that he might be away from his enemies.
Tama-te-kapua (son of the clouds) waited for Rongo-pu-ao to return to him and go on board the canoe Arawa; but, as he did not go back to Tama-te-kapua, the latter was angry on account of not having a priest for his canoe, so Tama-te-kapua sent a messenger to Nga-toro-i-rangi (stretch out the arm to the heaven) and to his wife, named Kea-roa (long influenza), that they might come and perform the ceremonies and chant the incantations to take the tapu (sacredness) from the canoe, that the crew might be able to partake of food on the voyage. Nga-toro-i-rangi and his wife came to Tama-te-kapua, and went on board of the Arawa, and that canoe sailed on the sea and came to Whanga-ra (harbour of the sun), when they put Tahu (wife, or husband), Maru (protection), and Rau-mea-mai (leaves drawn towards) on shore on that island (at the East Cape of New Zealand). The canoe sailed on for some time, till the eyes of Ngaka (heart) and Tau-ninihi (beloved sneak away) were weary, and looking at Hi-teitei (very high), an island in the ocean, they began to weep for their home at Hawa-iki. The canoe sailed on, and Kea-roa was seduced by Tama-te-kapua, and Nga-toro-i-rangi was very angry for the act of murder committed on her by Tama-te-kapua. Now, Nga-toro-i-rangi was a very learned priest, and he chanted his incantations to his gods to cause the canoe Arawa to be swallowed down the throat of the Parata (the great god of the ocean of Kiwa); so the Arawa went down into the throat of that god, and the pillow of Kea-roa fell from her bed, and the people (crew) trembled and wept. Nga-toro-i-rangi had pity on them, and chanted incantations to his gods that the canoe might be allowed to come up again out of the throat of the god; and these are the words of his chant to lift the canoe out:—
Recite the chant of baptism, The first baptism. Recite the chant of baptism, The second baptism, The third baptism, The fourth baptism, The fifth baptism, The sixth baptism, The seventh baptism, The eighth baptism, The ninth baptism, The tenth baptism. Recite the chant of baptism, The baptism for Tanga-roa. Now oozes the power, Now the damp is seen, Now the chant is repeated and sung, Now comes the influence of the charm Close up to the heaven. Rise, Rise, Rise, Tanga-roa, Rise, and come on to The assembly, To the gods provoked. Lift the post out, The post before, The post within, The post for shade. The gods of distant heaven Come down from your path. A great sail of war-canoe Is the path of Nga-toro[-i-rangi], Is a path to darkness, The great darkness, The long darkness, Darkness of hundred wands of divination, Darkness of many lands. Oh! my canoe the Arawa, Swarm with the Parata, Rise, Rise, Rise, Tanga-roa, Rise and come on to The assembly, To the gods provoked. Thy garment, O Rongo! is damp, The baptism of earth. Chant the name of Heaven, Chant the name of Papa, Chant the name of Tane, Trembling earth, First, First.
A Whatu, or Sacred Stone
(Nga-ti-hau )
The sacred stone Whatu was sent down from the tribe of Apu-a-pawa (host of Pawa), and hence Nga-toro-i-rangi was able to lift the Arawa out of the throat of the Parata.
A whatu is a stone which is carried by the kaka (Nestor productus), by which he can sharpen his beak, and that stone is used by the priests as a power to aid them in their acts. This stone the priests swallow and keep in their chests.
The word whatu is also used to define the power of incantations, or the ceremonies used by the priests.
A Whatu
(Nga-puhi )
The Whatu (sacred stone, core) was let down from the midst of the Apu-a-pawa (the company of Pawa), by which Nga-toro-i-rangi was able to draw the Arawa out of the throat of the Parata (god of the ocean).
The stone carried by the kaka is called a whatu, by which he sharpens his beak. Also, the priests use the same whatu as a power – that is, they swallow it, and take it into their chests, where they keep it.
The word whatu is the name of the power by which the priests can accomplish all their work.
ChapterIX
Te Arawa
(Uri-wera)
A song in which is uttered a curse by Tu-rangi-tukoa.
The Arawa was drawn up out of the throat of the Parata (great god of the ocean), but by the time the canoe was drawn back the puhi (plume) of the head of the canoe had fallen from its place; but the Arawa was lifted up and again floated on the sea, and an offering of the hair of the head was made [lifted up and waved in the air by a priest] for the escape of Taka-waho (fallen out) and Wai-rakei (water reflecting the noble appearance); and hence [from the act of making the offering to the gods] the assertion that the Arawa looked grand in appearance.
The canoe [crew] paddled – that is, she sailed on – and the crew saw land, and Hei stood up and spoke to Wai-taha (water at the side), and to Tia (stick in), and to Rangi-uru (west sky), about some land, and called the name of the land Tapu-ika-nui-a-tia (sacred great fish of Tia); and he also gave names to other lands, which he called O-kuri (food of dogs), and O-te-ehu (the mist of the spray), Toia (dragged); and names were quickly given by Tane (male), Poro-uru-ao (end of the westerly cloud), to the lands which they called Harakeke-waiari (flower-stem of the kumara – Ipomæa batatas) – which was called such from the resemblance to the flax (harakeke) which grew at Roto-iti Hine-rangi (day of the young woman), Roto-rua (two lakes), Rahui-kawau (shags, or cormorants, set apart), Wai-puna (the spring), Maihi (troubled in mind), Ngai (irritable), Ko-ara-a-we (road of We), Roto-maniania (lake of the plain-country), Ware(Whare)-a-tama-keke (house of Tama-keke), Ka-mate-ka-kai-puhi (death of Ha-kai-puhi), Puke-roa (long hill), Wahia (broken), Hoe-roa (tidal bore), Tau-nui (great year), Hapa-rangi (bawl), Whakarongo-ki-taha-rangi (hearken to the side of heaven), Hotu-puku (sob in the stomach), Rerenga-o-paru-oa (fleeing of the one who thatched), Waro-ranga-a-tai (company of people near the pit at the tide), Pouaru (Pou-waru) (widow), Tama-te(a) (white son), Tu-hamura (stand as the flame), Kahu (garment), Tama-ihu-te-roa (son of the long nose).
Mai-o-nui (give your greatness) also gave names to the following lands: Moke-rere (the fleeing lonely one) was divided in twain, but there was not any dust; U-aiari(waiari) (small kumara), Take-tukau (cause for nothing), Taura-i-toroi (the support fermenting), Tama-ihu (son with the nose), Na-a-taina (the younger brothers), Pare-kainga (pushed aside, but eaten), Wata-ngo (the stage to drink from), Wakarewa (float), Weu-riri-uru (staff of the angry west), Koro-kino (bad old man), Waka (medium), Aka-tarewa (swinging vine), Orakei-korako (smart-looking albino), Whakapapa-taringa (lay the ear down).
Tai-ihu-toroa gave names to the following lands: Atua-rere-tahi (gods fleeing together), Hapua-kohunga (hollow of the old people's home), Tu-nui-a-rangi (the great standing of heaven), which lands were for the tribe of Taweta (wriggle in pain), who lived in Tawhare-puru (stay the plunder); and Mai-o-nui (much food bought) had the land called Ko-punga (the anchor); and Waoa (to part when fighting) and Puke-roa (long hill) had the land called Hoe-roa (long paddle), Tarewa (hung up), Ranga-poipoi (sit in a row and play the game of poi-balls), Wetanga-ngaere (dark quaking bog), Uri-koara (descendants of the split-open), Tahu-aruaru (the beloved pursued), Pou-ate (dearest), Ru-o-te-ao (quake of the world), O-tu-pou-ahi (all the fire gone); these were for the tribe of Tama-ihu-toroa (son of the nose of the albatross), as also were these lands: Haparangi (the strangers), Hoe-roa (long paddle), Ru-ware (quake of the house), Uru-ponga (clump of ponga ferns), Motiti (very scarce), Noho-mamano (live near the spring), Hau-wai (breeze off the water), Noho-rongo-kowiti (live, and hear the pulling-up), Tatua (belt), Potahi-tawiti (one night at the rat-trap), Puke-tarata (the hill of the tarata-tree), O-rua-nui (the great pit). This district was owned by Tama-ihu-toroa (son of the nose of the albatross), and Hine-te-ra (daughter of the day), Wanga-mata (wait for the face), Kei (stern), Tapoi (travelled road), with Pura-hokura (messenger), and Rere-tai (flee on the sea). So ends this.
Motu-ti (forest of Ti), Hiriwa (assiduous space), Kopua-koura (deep spot in water of crayfish), were owned by Pohatu (stone); and Uri-wera (hot descendants) owned the lands Kopua (deep spot in centre), O-tu-makaro (the food out of sight). With these, also, the Uri-wera owned: Wai-horoinga-tango (the washed taken), Ropa-rua (two slaves), Kuta (encumbrance), Tane-mata-tu (husband of calm face), Awa-purua (the creek dammed up), Wake-(Whaka)-heke (rope), Waiari (small kumara), Wai-kohatu (stony water), Tuahu-o-te-atua (altar of the god), Ware-ana (slimy cave), Rerenga-o-kawa (where Kawa fled), Ara-tama (road of the son), Waka-poroporo (cut short), Puna-a-hau (water-spring of Hau), Kokoreke (Coturnix novœ-zealandiœ), O-hei-nui (great breast-ornament), Tutae-heka (mouldy dung), Tawa-a-hine-keri (the tawa – Nesodaphne tawa – tree of Hine-keri), Tu-tea-koko (Tu, the white mother), Iwi-tau-roa (people that battle long), Pukenga (high-priest), Kai-rangi (entertain strangers). And to me also – to Uri-wera – belongs Rewa-whakamou (mast held on), Riki-tara (little spirit), Momono (caulk), Koiki (waste away), Tahorahora (gather much), Whakarongo-koe (you hearken), Tokai (piece of wood fastened on the thwart), Ware-kotua (gum given as a gift of respect), Totara (Podocarpus totara), Tokanga-kai-a-rau-kata-uri (small basket of food of Rau-kata-uri, goddess of music), Totoi-kawa (shampoo at the time of baptism), Pu-warawara(wharawhara) (bush of Astelia banksii), Koreke-hau-waho (Coturnix novœ-zealandiœ – omen of a breeze off the land), Korokoro (throat), Punga-kauraho (anchor of the thwarts), Kauru (tii-root). So ends these lands, but these were also ours, belonging to the Uri-wera: Purewa (black mussel), Piki-wahine (where the females climb up), Puhi-a-rangi-kai-ru (plume of the day of earthquakes), Te-ti (the tii – Cordyline), Upoko-taramoa (head of brambles), Tahorahora (plain), Toi-kawa (run away when baptized), Takupu (gannet), O-ha-rua (the pit of breath). So ends these, but these also were ours – they belonged to the Uri-wera: Kahikatea (white-pine), Ara-kiore (rats' path), Tokomanawa (hiccough), Hau-ora (lively), Tapo-turanga (down to the heels), Ariki-tahi (one lord), Weranga (burnt), Ana-tangi (cave of weeping), Wawako (peel off, as bark of a tree), Puke-mapou (hill of the Myrsine urvillei tree), Wakapapa (long flat), Kahakaha (grass, or tussock, like the toetoe, called "mare's tail"), Takanga-weweia (prepare for the ancestor), Ara-titaha (listing road), Wakatoine (cause to go down as the sun), Tawa toki (fetch the tawa), Atua-meke (the god that hits with the fist), Tauhu-nui (great top of a house), Kainga-roa (long eating), Pukupuku (knotty), Toki-a-manga (axe of Manga – branch), Tokotoko-o-werua (walking-stick of Werua – garment), Matamata-huia (first of plunder), Raenga (headland), Apa-o-paoranga (body of workmen of Paoranga – the tapping), Pakuha (related by marriage).
Hika (friction) lived at [took] Para-hiki-puku (green berry of the karaka taken silently away), and lived at Whenua-ruia (land planted with seed), Wai-mihia (water regretted); and Ruku (dive), with Te-waka (the canoe), belonged to Hine-rau (daughter of the moon); and Toango-pito (the end dragged away) was given to satisfy justice, and now given to me, but this land was mine as is given to the church. Paopao-rangi (desire the heaven) was for Hika (friction), but was given to Para (spirit, power); but the land Kahikatea (white-pine) was not taken by Hine-rau, but Turanga-pito (stood at the end), with Tu-moko (the lizard stood still) and Te-patunga-o-rahurahu (the killing of Rahurahu) was taken by Pouaru (Pou-waru) (widow); and Te-patunga-o-rahurahu came to Wanga(Whanga)-pohue (home of the convolvulus), and at Pohatu-roa (long stone) was killed by the tribe of Nga-ti-kurapa, the settlements at Tae-kao (gum of the dry kumara), Pouaru, Rangi-tuturu (set day), Potua (killed), Rangi-wawahia (day of separating), O-rakei-korako (day of the albino flaunting in finery). An ambush was killed at Rei-roa (long chest), and Waka-tuapeka (deceit) lived in Nga-toro-wakarewa (the spies to cause to rise up), which was a cave; and Tu-pokere (stand in the dark), chief of the Maro-o-takiri-rangi, was killed at the cultivations called Takapau (floor-mat), O-ani (besmeared), Pungarehu (ashes), Watu(Whatu)-roa (long core), Tane-horopa (the man who over-spreads all), Wai-mata (water of the face, tears), Weta-nui (great insect – a large insect about the size of a small egg, not unlike a flea), Piripiri (Acœna sanguisorbœ), Ana-wahi (his places), A-tapoa (cook in a native oven for a long time), Ware(Whare)-o-ka-iri (the house of hang up), Upoko-ekua-(wekua) (head that was brushed with something), Warenga (time of being mean), Tapu-wae (feet), Waka(Whaka)-rewa (cause to float), Wai-papa (flat), Ngakinga-kai (cultivation of food), Wiwini (dread); and all these the names above given were lands used as cultivations.
At Wanga(Whanga)-ra (home of the sun), Turanga (standing), the people separated, and some went to Whaka-tane (like a man), Rangi-taiki (day of insulting the gods by passing cooked food over the priest), and Po-kohu (night of mist), and up to Kauaka (do not), and on to Tama-o-hoi (obstinate son), Rere-waitu (flee on the back or other side), Toki-a-manga (axe of Manga – branch), Noho-o-waki(whaki) (seat of Waki – pluck off), Ara-o-rahurahu (road of the meddler), and Manga-kino (evil branch).
It was on account of evil that Wa-hoa (time of having a friend) was killed, and for him, in revenge for his death, were killed Tatu-te-ata (come to dawn of day) and Tu-wakairi-kawa (time of baptism), which [whose bodies] were used in the sacred ceremonies of offering to the gods, and were used as a bait to decoy the enemy was thus given at Hawa-iki and at Raro-tonga, so that when the canoe Arawa was seen afloat Pou had a great desire to possess a canoe, so Tia (stuck up), Oro (sharpen), Maka (throw away), Rangitia (annoy), Tanga-roa (long assembly), Tu-horo (stand and swallow), and Tama-te-kapua (son of the cloud) cut a tree down for a canoe, and adzed it and burnt the tree with fire to make it into the shape of a canoe, after whom came Waoa (separate) and Pou-wari (the scraped post), who begat
ChapterX
Nga-toro-i-rangi, and Kuku and Hoata
(Nga-ti-rua-ka )
Song sung by Tiaia.
When Nga-toro-i-rangi (stretch out to the heavens) arrived [in these islands of New Zealand] in the Arawa (a certain kind of shark) from Hawa-iki (filled gills) he resided at
They all lived there, and Nga-toro-i-rangi said that he and Nga-uru-hoe would go and view the inland country. They went, and when arrived at Tau-whare (beloved of the house) Nga-toro-i-rangi climbed up the mountain, and saw the extent of the land, and, coming down again, he went along the beach of the Tau-po (bark or rest at night) Lake, and he threw his staff into that sea [lake], and it grew into a totara (Podocarpus totara), and is growing there to this day [1854], and is seen at the bottom of the water. He went on by the shore of the lake and shook his mat, the shreds of which fell into the lake, and these shreds grew into the fish inanga (Elacotris basalis), and hence the origin of the inanga in the Tau-po Lake.
Now, Tia (parent) was the first man to go to Tau-po, and he named it "Tau-po-a-tia" (the rest of Tia at night); and after his visit Nga-toro-i-rangi went there, and when Nga-toro-i-rangi saw the signs of the arrival of Tia there he acted deceitfully, so that it might be thought that he of the two was the first to arrive there: he took a dead tree as the post for his tuahu (altar), so that it might be thought that his altar had been there a long time, and that it might be also surmised that he had performed his ceremonies and chanted his incantations and made his offerings before the altar for a long period. And Nga-toro-i-rangi went towards Po-utu (dip up water at night), where the prints of his feet are to be seen on a rock, and the marks of his heel and five toes are to be seen to this day. He then went towards Tonga-riro (blemish gone), and climbed up that mountain so that he might have a good view of the whole country; but the frost nipped him there, and he trembled with the cold. Now, the mat he had on was made of the leaves of the monoa (Epacris), or monoai (an azalea), which is the parent of all trees, and if this shrub is used as firewood, or burnt in a fire, rain will at once follow or a gale will come. His mat was covered with snow, and he shook it to shake the snow off; and hence the origin of this tree – the monoa (from the shreds of his mat) – now growing at Tau-po. He was overcome with the power of the cold and frost, so he shouted loudly to his sisters who were at the island Whaka-ari (
The reason Manaia cursed Nga-toro-i-rangi at Hawa-iki was on account of the food in the ovens of his wives not being sufficiently cooked. These wives were called Kuku (shell) and Hoata (pumice-stone), and they were the sisters of Nga-toro-i-rangi; and hence the words of the curse he uttered against his brother-in-law: "Has the wood of the forest become sacred on account of the bones of your brother Nga-toro-i-rangi – that is, by his kidneys? In a short time the skin of your brother will hiss on the stones of Wai-korora (water of the penguin) – that is, of the creek called Tu-ai-korora (standing of the penguin)."
Another version of the curse of Manaia is this: "Have the stone of Wai-koro-ariki (creek of the old lord) become sacred by their having been used to cook your brother? And is it on that account that the food in your ovens has not been sufficiently cooked for a feast given at the cutting of the hair of my head? But by this time to-morrow the skin of your brother shall hiss on the hot stones of Tu-ai-korora-riki (standing of the little penguin)."
The people met at the cutting of the hair of the head of Manaia (haughty); but part of the food for that feast was not sufficiently cooked in the ovens of the wives of Manaia, the sisters of Nga-toro-i-rangi, which caused Manaia to be angry, as this badly-cooked food was an evil omen to him. This caused him to curse his brother-in-law, and all those who met at the feast heard the words of that curse, so that the wives were very much degraded on account of it, and they wept for shame. They began to chant incantations and make offerings of [or lift up] their sacred property to the gods, so that they might not die by the effects of the curse of Manaia. When they had chanted their incantations, and performed all their ceremonies, they fled, and got on board the canoe called Rewarewa (Knightia excelsa). But it is also said by another account that they embarked on board of the canoe called Te-huruhuru-o-te-manu (feather of the bird). By another account it is said that Haunga-roa (long aroma) and Kiwi (Apteryx) were the names of the wives of Manaia, and that the gods brought them from Hawa-iki to these islands of Ao-tea-roa (New Zealand). The names ofthe gods who brought them were Rongo-mai (whale) and Iho-o-te-rangi (kernel of heaven), and these gods were the canoes in which they came. They landed at the island called Whaka-ari (show itself) (
And they went on to Tau-whare (loved of the house), where they lit a fire; and they went on to Toka-anu (the cold rock), where they lit a fire; and they ascended Tonga-riro (blemish on the skin gone), where they lit a fire for their brother, who had been nipped by the cold of the snow there. But Nga-toro-i-rangi had left the top of the mountain, and had returned to
When they had ceased to ask and answer questions they all chanted incantations on the tuahu (altar), and a totara-tree was dug up [out of a swamp] for a canoe. It was a whole tree which had lain in a swamp, and the branches were kept on the tree. It was not like a canoe with a hold, but was a tree from the forest of Tane, and its name was Totara-karia(keria) (totara dug up). Seventy twice told embarked on it, and sat on the branches; and by the power of the incantations of Nga-toro-i-rangi it was taken to Hawa-iki, floating on the sea across to that land; and it arrived safely there in the night, and all in this canoe went on the marae (courtyard) of Manaia, and they all lay down on the tuahus (altars) there. Nga-toro-i-rangi spoke to his troop, and told them to strike their noses and to besmear their bodies with the blood that flowed, so that the people of the settlement might think they had been killed as in battle (and hence this slaughter was called "The Nose beaten with Blows." And Nga-toro-i-rangi got on to the altar of Manaia, and there he lay down as though he had been killed by a god.
In the morning Manaia arose from sleep and went to his marae (courtyard), but when still some distance from it he saw the bodies of men lying as though dead, and he looked at his own altar, and saw that Nga-toro-i-rangi was laid on it, and was an offering made to his god; and he went back to his people and called to them and said, "Come, come and see the proof of the power of my incantations, and see Nga-toro-i-rangi dead and laid as an offering on the open space of the altar. Dig ovens in which to cook our enemies, who have been killed by our god." Manaia was mistaken. He thought, and said, "This is the work of my god. Be quick and heat the ovens, and heat them with the stones of Tu-ai-korora (stand as the penguin). And you, my enemy, said that I should be cooked with the stones of
Manaia was left at Hawa-iki, and he went to collect people as a war-party to follow and attack Nga-toro-i-rangi; and he collected a great host to attack Nga-toro-i-rangi. This host embarked in their canoes, and performed ceremonies and chanted incantations as they sailed over the sea, and they looked at the stars of heaven, so that they might be guided directly to
At dawn of day Nga-toro-i-rangi came out of his house to look for Manaia, and he saw the wrecks of canoes strewn on the coast, and all the sea-shore covered with the bodies of men and the wreck of the canoes of Manaia; and all that was found of Manaia by which he could be distinguished was the tattooing of his shoulder: all the other parts of his body had perhaps been eaten by fish, as had been most of the host of Manaia, and hence how true are the words of the song of Pehi, where he says,-
How fortunate the death Of Muru-tohanga, By which were also lost the lives Of the mighty host of Manaia!
And Nga-toro-i-rangi spoke this sentence in respect to the destruction of this host: "You said that I should be cooked with the stones of Wai-korora (water of the penguin), but now you will be cooked by the stones of Maikuku-tea (white finger or toe-nails)."
This old man, Nga-toro-i-rangi, lived with his wife at Motiti (scarce); and on a certain day, when they were pleased to act, they lit a fire as a war-signal, and as the smoke of the fire ascended up to heaven it was seen by the people on the mainland at
ChapterXI
The Canoe theArawa
(Nga-ti-hau )
Song by theNga-i-tahu Tribe.
The account of the canoe the Arawa has been handed down from ancient times. The men of old said that it was from one tree that some of the canoes were made which sailed from Hawa-iki to these islands [New Zealand]. The tree was but one tree, but its branches were exceedingly large, and the Arawa was made out of one of the branches, in which Hou (burrow into), Hei (ornament of feathers for the head), Tia (parent), and Tama-te-kapua (son of the cloud) could come here [to New Zealand].
The reason these men determined to come from Hawa-iki was because of their theft of the fruit of the poporo (Solanum aviculare) owned by Ue-nuku (trembling earth); and Ue-nuku killed the dog of Tama-te-kapua, and ate it; and the tribes had a battle, and Tama-te-kapua and others sailed here in the canoe the Arawa. And as they sailed here over the sea the crew were grieved that they had not any priest, to guide them on their voyage, by his ceremonies and incantations, so that they should sail correctly on,
Nga-toro-i-rangi was priest of Tai-nui (great tide), which canoe was also on the eve of leaving Hawa-iki for these islands (New Zealand), and hence Nga-toro-i-rangi was more easily deceived by the crew who left in the Arawa. And this was the act of deceit practised on Nga-toro-i-rangi by Tama-te-kapua and his associates: Some of the crew of the Arawa went to ask Nga-toro-i-rangi to go and perform the ceremonies over the Arawa so that the leak of that canoe should cease or be stopped, and then he could return to his own canoe Tai-nui. He went as requested, and went on board of the Arawa; and as he was performing the ceremonies down in the hold of the canoe the crew were poling the canoe out to sea, and as soon as it was dusk the sails of the Arawa were set and the canoe sailed away on the sea, and by the time that Nga-toro-i-rangi had come on deck only a distant dark line indicating the land could be seen on the horizon, and he was very sorrowful. But it was not long after this when Tama-te-kapua seduced the wife of Nga-toro-i-rangi, and this again enraged him, so he caused the Arawa to sink into the sea; and the crew cried to him, and by the power of his ceremonies and incantations he delivered the canoe from wreck or foundering, and she came up again out of the throat of the Parata (sea god) and she and her crew were saved.
The canoe sailed on and landed at Whangaparaoa (harbour of the whale), outside of the island called Tiritiri-matangi (blustering wind); and Tai-ninihi (tide stealing away) saw the coast, and he was glad of the sight of the bloom of the hutukawa (pohutukawa – Metrosideros tomentosa) on shore, and he threw his plume of feathers, which he had brought from Hawa-iki, into the sea, and the plume drifted on to the beach, and was found by one called Ma-hina (the moon); and Tai-ninihi asked that his plume might be given to him again, but Ma-hina would not give it, but repeated these words, which have became a proverb to the descendants of this generation:—
The drifted plume of Ma-hina.
Tai-ninihi went on shore to obtain what he thought were kura (plumes), but on his arrival at the spot where they were he found they were the bloom of trees, and soon were faded, and were not like his own plume which he had thrown into the sea, and that they were not plumes made of the feathers of the bird amo-kura (Phaeton rubricauda).
I will again relate the cause of the Arawa being nearly lost at the time that Tama-te-kapua (son of the clouds) seduced the wife of Nga-toro-i-rangi. The canoe sailed over the sea, and Tama-te-kapua took liberties with that woman, and the wife told the evil to her husband; and Nga-toro-i-rangi was very wroth, and chanted incantations by the power of which the canoe might be engulfed in the ocean and Tama-te-kapua be thereby killed. He chanted and said thus:—
Lift the gong [or alarum] Of Rongo-mai-mua, Of Rongo-mai-hiti, And hearken to the call Of Nga-toro-i-rangi, To his determined riddle Uttered to the first post, To the second post, And outer post, Rise, rise, rise on To your symbols of sin, The symbols of sin On the canoe Arawa, And the rising of the power Of ocean-god. Rise, rise, rise, Oh Tanga-roa! Rise, thou god of the sea! Slide on, oh! slide. Meet in multitude And provoke the gods. Rise, oh! rise up now.
Now, when the anger of Nga-toro-i-rangi was put into action, and he had caused the Arawa to sink in the ocean – that is, to sink into the throat of the sea-god Parata – that is, into the rere (the deepest part of the sea), as that was really the throat of the god Parata – and when the crew of the canoe cried out in fear, and called to Nga-toro-i-rangi and said, "O Nga-toro-i-rangi! the pillow of Kea-roa, your wife, is falling," as the canoe was going perpendicularly down into the sea; and when the pillow of the bed of Kea-roa fell into the sea, then Nga-toro-i-rangi chanted his incantation, and by the power of this the canoe came up out of the sea, and it and all the crew were saved. And she sailed, and landed at Whanga-paraoa; from thence she sailed to Ao-tea (white cloud), thence she sailed into Hau-raki (Thames), and again she turned and went to Moe-hau (sleeping wind) (Cape Colville); thence she went to the island Ahuahu (
Raumati (summer) and his associates stayed at Tauranga, and the Arawa sailed away from the Ranga-a-tai-kehu to Maunga-nui (great mountain), where she landed at the headland on the east of the Tauranga entrance, on the sea-coast that stretches towards
Nga-toro-i-rangi resided on shore, and, though his canoe Tai-nui had arrived, and his people, he did not live with Raumati and the others at Tauranga, and thereby add to the number of his own people who had come in Tai-nui; but he lived at
Raumati and his companions lived at Tauranga, and when he heard that the Arawa had been hauled on shore at
The tide of the sea extends. O sin! our day. O sin! our day. Bind it up. Tied up, brandish Your arms while You shake the scalps. The sewn-up face, The face that is shaded. O sin! our day. Great breath, long breath, Breath of battle. It is Karika Extended on the ocean-tide. O sin! our day. O our day! bind it up.
Then the war-party of Ha-tu-patu went along the sea-beach of
From whence come The great party of Tu (god of war)?
And the war-party answered by another part of the same incantation, and said,-
Come from the seeking, Come from the searching, Great paty of Tu.
The old people again chanted part of the incantation, and said,-
Come from the discovery, Great party of Tu?
The war-party answered by chanting,-
Tu has possessed, Tu is exultant, Tu is calmed, And shouts with glee.
The old people again chanted and said,-
Even as the great calm Of the great heaven, Now seen above?
The warriors again chanted and said,-
Possessed and delighted, Revived, sweet smell, Great body, great body, Great body of Tu.
Then the war-party went to the water, where incantations were chanted and they all dived in; and when they came up to the surface they went on shore, and went to the settlement and partook of food, and slept that night and the following night, and after that they went to their daily occupations.
Some of the people of the Arawa stayed at
The son of Tapu-ika-nui-a-tia, called Maka-hae (ripped barracouta), lived at
The Arawa people went back to Roto-rua, and at times they were urged by a desire to migrate, and some of them went to Hau-raki (calm wind) (Thames); but the descendants of those who had come in Tai-nui had long resided in that district. Now, Tai-nui had sailed up Hau-raki (Thames), and when she had gone up the
The descendants of those who came in the Tai-nui canoe are called Tai-nui to this day. The supreme leaders of this canoe, who commanded her in her voyage from Hawa-iki, were Hotu-roa (long sob), Hotu-ope (sob of the migration), Hotu-mata-pu (sob of the face of the trumpet), and their sisters, who were called Whakaoti-rangi (concluded of heaven) and Marama (moon); and these women brought the kumara (Ipomœa batatas), taro (Colocasia antiquorum), and hue (gourd) to these islands [of New Zealand].
The Wai-kato, Kawhia, Ao-tea, and Manuka people say they are descended from the people who migrated from Hawa-iki in the canoe Tai-nui to these islands [of New Zealand]; as also do some of the Hau-raki (Thames) tribes, as those at Hau-raki are descendants of the three sons of Maru-tuahu. And also the Nga-ti-toa and Nga-ti-raukawa Tribes say they are descendants from the Tai-nui people; as also some of the Nga-ti-kahu-ngunu people claim to have their origin from the Tai-nui migration, from women who were taken as wives by Kahu-ngunu men. But it is said Kahu-ngunu himself came from the Au-pouri district, where Nga-puhi now reside; and he came from that part to Turanga-nui (
ChapterXII
Landing of theArawa in these Islands [New Zealand]
(Nga-i-te-rangi )
The lament of a mother sitting and weeping
over the corpse of her child.
over the corpse of her child.
War was the cause of the Arawa leaving Hawa-iki. Some of the ancient men say that the tree out of which the Arawa was made was a large tree; but the wood out of which the Arawa was constructed was a branch of a tree.
Those for whom the Arawa was made were called Hou (plume of feathers), Hei (breast-ornament), Tia (mistake one thing for another), and Tama-te-kapua (son of the cloud) [perhaps from the fact that he ofttimes walked on stilts], and these chiefs and their wives and people came in the Arawa.
When the time arrived that this canoe, the Arawa, should sail away from Hawa-iki the people assembled and sought for a priest for the canoe, so that the priest might repeat the ceremonies over the people of the canoe while they were out on the sea; so it was proposed to go and fetch a priest called Nga-toro-i-rangi (stretch forth towards the heaven, or search in the heaven), and his wife called Kea-roa (long influenza), so that the priest could perform the ceremonies for the male part of the people, and the priestess those for the female part of the crew – that is, the ceremonies and customs performed for the female line of ancestors and goddesses.
Some tribes say that these two were of the crew of the Tai-nui migration, and that they wished to go on board of that canoe, but through the deceit of Tama-te-kapua they were decoyed on board of the Arawa, and brought here in her to these islands [New Zealand].
When Nga-toro-i-rangi and his wife Kea-roa had been got on board of the Arawa, the canoe sailed over the sea towards these islands, and landed at Whanga-paraoa (harbour of the whale), where Tai-ninihi (the tide that moves stealthily away) took the plume out of the hair of his head and threw it into the sea, as he had seen the red flowers of the pohutukawa (Metrosideros tomentosa) on shore. The plume floated on the sea, and was cast up on the beach, and was found by Mahina (the moon); and hence the proverb, "The plume cast on shore [and possessed] by Mahina" – that is, the plume found by Mahina on the sea-coast.
The crew of the Arawa had been overtaken by evil even while they were sailing across the sea. Before they had landed on these islands [of New Zealand] Kea-roa, the wife of Nga-toro-i-rangi, had been seduced by Tama-te-kapua, at which her husband was exceedingly angry, and he performed the ceremonies and chanted the incantations that the Arawa might be swallowed by the sea. The canoe was partly engulfed in the throat of the Parata (the god in the ocean whose breath, inhaling and exhaling, causes the tides, the flood and the ebb), which caused the crew to cry out in dread, and say "O Toro! (Nga-toro-i-rangi) the pillow of
Pull out the sacred post Of the first god of the whale, Of the distant god, the whale, That the voice of Nga-toro-i-rangi The determined may be heard At the first post, At the inner post, At the outer post, And descend, descend From your Hara {From the reputation of your sin) And pull the Hara Out from the Arawa, Even when the dreaded foam Of the Parata is seen. But, come up, come up, Come up, Tanga-roa (God of the ocean); Come up, move on, Collect in a heap, And dare the gods. Come up, come up.
And by the power of this incantation the Arawa came back with her crew out of the throat of the Parata to this world of life, and health, and light; and when the canoe was again rightly afloat she sailed on, and landed at Whanga-paraoa (harbour of the whale), and from thence she went to the island Ao-tea (daylight), from thence she sailed to Moe-hau (sacred ceremonies not performed, or gifts intended for the gods not presented, or sacrifices duly given with all the sacred ceremonies to the gods), from thence she sailed into Hau-raki (calm wind), from thence she sailed to the island called Repanga, at Ahuahu (
We will revert to the account of the Tai-nui canoe. Rau-mati was the navigator of the canoe, and he and his family tribe had been left by the Tai-nui canoe at Tauranga, where they had taken up their abode.
The Arawa had sailed for the Ranga-a-tai-kehu, and had gone to Maunga-nui (great mountain – on the east side of Tauranga harbour), which district was taken possession of by Tu-taua-roa (Tu of the long war-party) where he and his tribe stayed and took possession.
The Arawa sailed again, and landed at Wai-rakei (beautiful water), where the crew rested for the night; and on the following morning they sailed away, and landed at
Nga-toro-i-rangi stayed on shore, as also did Tama-te-kapua, and Hei, and Tia, and Wai-nui-taha (side of the great water), the son of Hei, and Tapu-ika-nui (great sacred fish or corpses). Some call this last man by the name of Tai-pui(pua)-ka-nui (great round heaps of clouds): he was the son of Tia.
When Rau-mati had heard that the Arawa had been drawn up on shore at
When the people, the parents and elder brothers of Ha-tu-patu (breath of the uplifted weapon), had heard of the Arawa having been consumed by fire, they all wept for the loss of the canoe; and the father of Ha-tu-patu rose and made a speech to his sons, and said to Ha-nui (great breath), Ha-roa (long breath), and Ka-rika (uneasy), "O my offspring! if these had been the days of my youthful power, and when I was a youth, I would not have taken long to obtain satisfaction for the burning of your so-much-revered canoe the Arawa." When Ha-tu-patu heard these words he resolved in himself that he would kill Rau-mati in payment for the burning of the Arawa; and he and his associates went to
Give me my belt To bind it round me; Give my girdle to me That I may draw it on me; Give me my war-apron To make my look noble. The war-apron is for the battle; The war-apron is for the contention. An apron for battle-rage Is the war-apron of Tu! (The god of war and battle). My war-apron, O Tu! Tu of the world, Tu of the heavens, Tu of the earth, The very god of war. O my war-apron! Tu the enraged, Tu the furious, Tu of the inciting eye, Tu the snarer, Tu the lord of the sea. But my apron, My apron is of Tu, Tu the warrior-eater, Tu the eater of man. Give my apron to me, To clothe me with, To put my apron on – The apron of Tu. Tu does move; Tu does jump, Tu does walk, Tu does rise- Does rise at dawn, As the day dawns In the dawn of this battle, In the dawn of this blow, In the dawn of power, In the dawn of priests, In the dawn of this son- Of me, of this disciple.
When he had ended his incantation for his maro (war-belt or apron), he then chanted the words for his maipi – that is, for his tai-aha (tide of the breath) or hani. He took his maipi in his hand and chanted and sang,-
Oh! now is the weapon Held to give a blow. The weapon of whom? The weapon of Hapai. The weapon of whom? The weapon of Toa, The weapon of Tu, Tu the angry, Tu the contender, And of you all- Of the origin of things, Of the gods, Of the priests, Of the disciples, And of the gods- The gods who intervene, To be given to me, To this son, To this disciple,
He then called on the gods of the Po (darkness or spirit world) and of the Ao (world of light) (d), and said,-
Oh sirs! oh! Give to this weapon To cut and slash, To tear and rend, A fish [corpses] to slash, A fish to rend, A fish to fall, To fall towards me Without apparent force; And death by this weapon, Given downwards, Descending downwards; The fish to the Po (darkness), Given downwards, Descending downwards; The fish to the Reinga (world of spirits), I go by the path upwards, You go by the path downwards. And may the hairs of my body Grow on your head, And your head be given To me, to me, To this son, To this priest, To this disciple.
Then the war-party of Ha-tu-patu rushed on Raumati, and a battle ensued and Raumati was killed by Ha-tu-patu, and Ha-tu-patu took the head of Raumati and went back to Roto-rua (two lakes). And one of the associates of Ha-tu-patu rose and chanted a pioi (a song sung while brandishing or flourishing a weapon of war), and sang,-
The tide of the sea is swift.
And his friends took up the song, and sang,-
Oh sin! our day.
The friend of Ha-tu-patu again chanted and said,-
O our day! wring them out.
The people then sang and said,-
Pioi e, pioi e (Chant the song, and brandish the weapon).
The friend of Ha-tu-patu sang,-
The eye that was shut.
The people sang,-
The eye that saw much.
He chanted,-
O sin! our day.
The people sang,-
Ha-nui, Ha-roa, and Karika Are powerful in the tide of the sea.
He chanted and sang,-
O sin! our day.
The people chanted,-
O sin! our day. Shut it, shut it.
Ha-tu-patu and his followers were chanting and brandishing their weapons as they danced towards the settlement, and the people at the place listened to the words of the song they were chanting. As soon as the chant was ended, and Ha-tu-patu and his friends had sat down, the father of Ha-tu-patu rose and threw his garments from him, casting them aside, and rushed into the water of the Lake Roto-rua, and when he had got into it he waved with his hands and, shouting with his voice, chanted this incantation:—
Come from the land, come from the sea, Great company of Tu (the god of war); Come from the seeking, Come from exploring, Come from the search, Great company of Tu. Tu possessed, Tu delighted, Tu calmed, O-i! Calmed as the calm of the great heaven now beheld, Which is possessed, delighted, calmed, and action taken, By the company, the great company of Tu.
When the old man had ceased to chant his incantation, whilst he waved his weapon to and fro, the war-party went to the water, where they were subjected to the ceremonies, and where incantations were chanted over them by the father of Ha-tu-patu, that they might be free from the sacredness which would otherwise be on them on account of their having shed the blood of man at Tauranga. This having been performed, the war-party came out of the water, and went to the settlement and rested.
Some tribes say that Raumati was pursued by Ha-tu-patu to the mouth of the
The descendants of those who came over in the Arawa began to disperse: some went to live at
Another canoe came from Hawa-iki and landed at Whaka-tane (like a man) (d). This canoe was called Te-mate-atua (death or sickness of a god) or Mata-atua (face of a god); and when the descendants of those who came in her became numerous they called themselves Nga-i-te-rangi (descendants of Rangi).
When the Mata-atua landed at Whaka-tane her people went on and took up their abode at O-potiki (place of the young child), where their descendants are still in occupation to this day, and are now called Te-whakatohea (cause to persist) and Uri-wera (the burnt descendants). When the descendants of those who came over in this canoe increased and became many, they strove with the descendants of those who came over in the Arawa, who occupied the land on the sea-coast from Te-tauranga-a-te-arawa (the anchorage of the Arawa) even to
ChapterXIII
A song sung by Kura-tope to Taki-moana and Marama.
TheNga-i-te-rangi and the Arawa
(Nga-i-te-rangi )
The Nga-i-te-rangi and the Arawa Tribes lived at Tauranga, where they fought about some land, and the Nga-i-te-rangi killed the people of one family-tribe of the Arawa, called
After this some of the Tapu-ika people lived with the Nga-i-te-rangi; but the constant wish of the Arawa was to conquerthe Nga-i-te-rangi, and the Arawa attacked and conquered theNga-i-te-rangi, and took the pa at the Tumu. As soon as theNga-i-te-rangi had been beaten by their enemy, they sentmessengers to collect help to obtain revenge for their defeat.They sent to the Waikato tribes, to the chiefs
The Murder ofTe Hunga
(Nga-i-te-rangi )
Soon after this event of the taking of the Tumu Pa by Wai-kato and Nga-i-te-rangi,
The Arawa fled and hid from their enemy, and the Wai-kato returned to their own country, as they had obtained satisfaction for the murder of
Some time after this a murdering party went from Roto-rua into the Wai-kato country and murdered some woman in the night, and went back to their own country; and at a certain time the Arawa came into the Wai-kato country and captured the grandchild of the Wai-kato chief Pohepohe, and took her to Roto-rua; but a war-party from Wai-kato went and brought her back: and from that time Wai-kato did not again enter the country with a war-party.
The policy of Wai-kato in all her wars in olden times was, if the cause of war came from Mokau, all the Wai-kato force proceeded there, and even as far as Taranaki she went in the south; and if the cause of war was in
Wai-kato of hundred godlike beings.
And Wai-kato made war on all the tribes of these islands [of New Zealand], and on those even as far as the Nga-ti-kahu-ngunu; and she even took the offspring of the great chiefs of the tribe prisoners; and even when a chief or tribe was bringing his offspring up to revenge the death of some of the tribe or family killed, and such tribe or family dared to war against Wai-kato, Wai-kato would capture the chief or chiefs they were bringing up to revenge the wrong. These were killed or kept as slaves in Wai-kato, and hence also this old proverb used by the Wai-kato tribes:—
Wai-kato, the swallower of greenstone.
(Or, That which is the most prized is taken by Wai-kato and used for her own use.)
ChapterXIV
Te Arawa
(Nga-ti-hau )
A lament by Kiha-roa (long sigh),
which is a lament of ancient days.
which is a lament of ancient days.
Raumati and his associates set fire to the Arawa and burnt her, and Ha-tu-patu and his elder brothers attacked Raumati and killed him in payment for the Arawa being consumed by fire.
The Arawa canoe is said by the Ngapuhi to be still in existence at
Ha-tu-patu and his associates went from Roto-rua, and the elder brothers of Ha-tu-patu went from O-hine-mutu in a canoe to the other side of the lake. These elder brothers wished their younger brother (Ha-tu-patu) to accompany them in the canoe, but he answered them and said, "I will not go in your company, but I will meet you on the road."
The elder brothers proceeded on their journey, and when they had been lost to his view he took a chip of totara (Podocarpus totara), over which he performed ceremonies and chanted an incantation, and that chip became like a canoe; and he got on board of that canoe and sailed over the lake to the other side of the lake, and he arrived first at the place to which he and his elder brothers were going. He again performed certain ceremonies and chanted incantations over the totara canoe, and it again became a chip, and this chip grew into a tree, and is the only totara-tree which is growing on the island of
Here Ha-tu-patu met his elder brothers, and they all went to __________, and when they arrived at a steep cliff in the district between
The rock to which the Arawa was tied in the
ChapterXV
A very ancient dirge.
Tai-nui
(Nga-i-te-rangi )
We will again refer to the canoe Tai-nui, as she had sailed on and arrived at these islands [New Zealand], and had sailed into Hau-raki (the Thames) and then on into
Tai-nui sailed in the Manuka sea, and went out on the west coast and along on that coast, and entered into Kawhia, where she was dragged on shore, and her crew stayed there. The names of the leaders were these: Hotu-roa (long sob), Hotu-ope (sob of the troop), Hotu-mata-pu (sob of the origin), and two women of high rank, Whaka-oti-rangi (last of the days) and Marama (moon), by whom the kumara and taro were brought to these islands.
From the crew of this canoe the people of Wai-kato and Hau-raki – that is, these people called Nga-ti-maru, Nga-ti-paoa, and Nga-ti-tama-te-ra, the descendants of the three sons of Maru-tu-ahu. Maru-tu-ahu migrated from Kawhia to Hau-raki; and the tribe of Rau-paraha, the Nga-ti-toa, and Nga-ti-rau-kawa were of Tai-nui.
The song chanted at the dragging-out of the Tai-nui and the Arawa from the forest at Hawa-iki was this:—
Drag Tai-nui Drag the Arawa Down to the sea. Hence the chorus Repeated over thy face, O crashing thunder! Heard on my sacred day.
Traditions of the Taupo
and East Coast Tribes
and East Coast Tribes
The names of the earliest Maori inhabitants of the districts of Taupo and Here-taonga (
Hotu and Rua-kopiri
The people who first occupied Taupo and the surrounding country were the followers of Hotu and Rua-kopiri, and they considered the district for ever theirs. Hotu and Rua-kopiri, it is said, came to Taupo by way of Wai-kato and the north. Kura-poto and his followers are said to have arrived in the Arawa canoe, and travelled across from the
On reaching Taupo Kura-poto found the country fully settled by Hotu and Rua-kopiri. Fighting commenced between the two parties, and Kura-poto drove the Hotu to the upper end of
Tia
This is an account of one of our ancestors who came in the Arawa from Hawa-iki, and travelled to Taupo. It is through Tia (parent) the present name of Taupo is derived. It is so called from the place where he slept, near a small waterfall which [rushed over] a projecting rock on the east side of the lake – viz., Taupo-nui-a-tia: perhaps he slept or rested there long at night.
After the Arawa landed at Maketu, Tia and Maka traveled by way of Kaha-roa, Roto-rua, Horohoro, Whaka-maru, Titi-raupenga, and round the west side of Taupo – the side next to Wai-kato. They did not return to
Tia's descendants reside at Taupo. All the great men of the district trace their genealogies back to him nineteen generations:—
Tia, Apa, Tama-apa, Tama-aia, Tama-ariki, Tama-ta-tonga, Ta-te-kura, Tua-hatana, Takapu-manuka, Kahu-pounamu, Tai-mene-harangi, Hiko, wife of Tama-mutu (grandson of Tu-whare-toa), Ka-pawa, Meremere, Rangi-tua-mato-toru, Rangi-hirauea, Tumu, Mania-poto – in all, nineteen generations.
Ngatoro-i-rangi
This is an account of one of our renowned ancestors who visited the sea of Taupo and the open country, the forests, and the plains around. He came to this island from Hawa-iki in the Arawa canoe, which landed first at Whanga-paraoa (near
Nga-toro-i-rangi, at hearing this, was much cast down. The cause of his vexation was, he had no canoe with which to pass to Hawa-iki to enable him to destroy the hosts of Manaia, as the Arawa had been burnt to ashes by Raumati. The sisters then related that they had seen a totara in the Kai-tuna Stream. Early on the following morning all the people began to dig up the totara. They did not fell the tree, as they had no axes, so they dug it down and launched it with branches and roots on, which departed seventy twice told (hokowhitu – one hundred and forty). It was by incantations and the help of taniwhas (goblins) that the canoe was propelled. Its name was Totara-karia (the totara dug up). The party landed safely on the other side (Hawa-iki). The tohungas (priests) then instructed the people what to do. They said, "You must strike your noses until the blood runs" – me titoi nga ure – so that they might look like dead men brought there. The people then gave severe blows on their noses, which caused the blood to flow freely. They then laid down on the beach, scattered, as it were, near the sacred places, hiding their weapons under them. The tohungas (priests) retired to the tuahus (altars, sacred places of augury) to perform their incantations. At the dawn of the morning the people of the pa came down to the beach, and, seeing the apparently dead men scattered about, they shouted out, "Here is a work, men scattered all over the beach, sent by the gods. See, they are in our midst." The incantations had done their work. When the people of the pa had all collected on the beach, up jumped the war-party and attacked them. The fight was severe, both sides being numerous. The people of the place retreated to their pa, but many were killed. The tohungas (priests) then performed incantations over the dead to take off the tapu (sacredness). After that the bodies were cooked and eaten. Feasting was hardly over when the people of the pa made an attack, and fighting commenced again; but they were repulsed a second time with great loss, and their pa, named Whaitiri-ka-papa, taken. The name of the battle which was fought in the morning was called Tumotomotohia. The pa was taken on that day, and many of the rangatira (chiefs) killed. Ngatoro and party then, after making proper offerings to the gods, returned and landed at
A short time after this the people of Hawa-iki, led by Manaia, came to seek revenge for their losses. Their party was very numerous both in men and canoes. They arrived off the island of Motiti, in the
This ends the story of Ngatoro-i-rangi. That tohunga (priest)was the chief priest of the Arawa when they sailed from Hawa-iki. From him are descended the people of Taupo – viz., Tu-whare-toa and Ao-pouri, twenty-five generations:—
Ngatoro-i-rangi, Tanga-roa, Tu-pai, Ira-whitiki, Kiwi, Kake-roa, Rongo-mai-nui, Rongo-mai-roa, Rongo-mai-a-pehu, A-pehu-matua, Mawake-roa, Mawake-taupo, Tu-whare-toa, Rakei-hopukia, Taringa, Tu-te-tawha, Rangi-ita, Piunga-tai, Mahuika, Poinga, Tu-maro, Whatu-pounamu, Taui-teka, Hare-tauteka, Matini-tauteka. So also do the Poihipi,
Chapter
Tu-whare-toa
The following is an account of Tu-whare-toa, a renowned ancestor, after whom is named the tribe possessing the country around Taupo and Roto-a-ira Lakes, the mountains of Tonga-riro and Rua-pehu, the rich Patea, Kari-ori, Muri-mutu, Kainga-roa, and O-kahu-kura Plains.
Tu-whare-toa, of Ari-pouri, was an Arawa, and lived at Tama-rakau, at the Awa-o-te-atua and Kawe-rau. He was renowned as a warrior, and had fought the tribes living on the coast, and, having subdued them, had returned home and hung up his weapons in his house, he and his people, together with those of Tu-te-wero, son of Maru-ka, having made the neighbouring tribes to fear them.
After a time it occurred to Ha-tu-pere to fight with Tu-whare-toa and Tu-te-wero. Now, Tu-whare-toa was living at peace, with his wife, Hine-u-o-tu and his children – some ten or twelve – at Kawe-rau, and was quite ignorant of the attack on Tu-te-wero. Ha-tu-pere and the Marangaranga were defeated and fled towards the Whaiti and the mountains dividing Taupo Plains from Here-taonga (
Then arose the army of the sons of Tu-whare-toa, Raka-hopukia, Rakei-poho, Rakei-makaha, Taniwha, and Rongomai-te-ngangana. Their sons, the grandchildren of Tu-whare-toa, went also. They pursued and overtook the enemy at Kakatarae, near Runanga, where a battle was fought with Marangaranga.
The children of Tu-whare-toa were beaten. The battle is known as the battle of Kakatarae. Rakei-poho, Rongomai-te-ngangana, and Taniwha were the chiefs killed there. The women were taken prisoners by Marangaranga, and one hundred men killed and one hundred and forty left alive. Tu-whare-toa retreated to the Ahi-o-nga-tane (where the Taupo road emerges on the plains near Runanga). They there caught a kiwi (Apteryx) and killed it, and offered one-half to the gods and one-half to Papa-nui (a religious ceremony connected with war). Taka-tore was the name of the priest of the party who directed these things to be done. They slept there, and in the morning they marched forth and surprised the enemy, who were cooking a man for food. They rushed on them, and defeated the Marangaranga at Rarauhi-papa, and captured all the women of that tribe and killed perhaps two hundred men.
The old man Tu-whare-toa was residing at Kawerau all this time. The killed were carried to Hine-maiaia, on the shores of
When the sons of Tu-whare-toa heard this curse they continued to blow the pukaea thus: "To-roro-to-roro" ("Thy brains, thy brains"). Then called Hine-kaho-roa, the priestess, and said, "I will liken my fern-root to the bones of your ancestors Rangi-tu and Tanga-roa." Then were the hearts of those people dark, and they said, "Why abide here to be put in kits of toetoe (Arundo conspicua)?" So they marched off to the coast to the kainga (settlement) of Tu-whare-toa, and told him that they had been cursed by the Nga-ti-kura-poto, and that the fern-root of Hine-kaho-roa had been called the bones of Rangi-tu and Tanga-roa. The old man was very sad, and went straightway to the auguries that the curse might be put off him and fall upon the woman.
In the morning the sacred army, which had been sent for by Tu-whare-toa, arrived from Puehuehu, near Tara-wera-moana, and a lizard was killed by them, by which means the curse passed off. The army then returned to their home, where they waited perhaps ten nights, and prepared food.
Then said Tu-whare-toa, "Go kill the Nga-ti-kura-poto." The army then started and marched on till they reached Wai-kato and on to Takapau. There they divided into two parties, one going by way of Aputa-hou, Tau-hara, and on to Wai-pahihi, Whare-waka, and so on to Roto-ngaio. On the day of their arrival they killed Kuri-manga, the priest, and cooked him in an oven, from which circumstance the place is called Umu-kuri.
They slept there that night, and next morning attacked two pas, both of which fell into their hands. The names of those pas were Tara-o-te-marama and Pa-powhatu. Some were killed, and others saved. Those of that tribe who were spared went to live on the plains in the direction of Here-taonga (
The other division of the war-party had gone by the plains, and arrived at the Kotipu without meeting any one. They there smelt a fire, and, on searching, found a woman named Mono-ao, whom they killed as a sacrifice to the gods. The chief of the party which went by the plains was Rere-ao. The other chiefs were with the party which went by Taupo. Their names were Taringa, Wai-kari, Patu-iwi, and many others.
The party under Rere-ao marched on to Tuariki and descended to Tauranga (on the shores of Lake Taupo), where they found the Nga-ti-hotu living. They killed Tara-o-te-marama, and made a prisoner of Kura-waha, a chief of Nga-ti-hotu, at Kanihinihi. When Ata-iwi-kura, daughter of Rere-ao, saw what a fine man Kura-waha was, she saved him and took him unto herself as a husband.
When Rere-ao and party had made an end of staying at Tauranga, they proceeded by way of One-mara-rangi. The Nga-ti-hotu were collected at Kaka-pakia. That pa was then attacked, and the people, to the number of two hundred, were killed. An oven was at once dug by Rere-ao, and one hundred and forty were put into that oven. They hung up Tipapa-kereru, the chief of the pa. Rere-ao's killing of men ceased here. He then went about the country making landmarks (taking possession). The saying, "The long oven of Rere-ao," has been handed down to this generation.
After this he and his party proceeded to Motiti, the Kotuku-o-rere-ao, the Kowhiti-o-rere-ao, the Pungarehu-o-rere-ao, and to Pukawa-o-rere-ao. Here they stopped, and here they met the party which had travelled by the other shore of Lake Taupo. The chiefs now decided to proclaim peace, all the chiefs and all the tribes consenting. A woman was therefore presented to the chief of Nga-ti-hotu named Paepae-tehe. The woman's name was Hine-uru, sister of Tau-maihi of
The district now remained for many years at peace, and the Tu-whare-toa people considered the country theirs, when it occurred to Nga-ti-hotu to seek revenge by murder for their former defeat and the lives of their relatives killed by Tu-whare-toa. The Nga-ti-hotu were then living at Motiti, in the mountainous country of Kai-manawa.
Roro-taka, Puteketeke, Tau-maihi, and others of the Tu-whare-toa Tribe went at that time to Motiti, and were beckoned by the people of the place (Nga-ti-hotu) to enter the pa. They did so, and sat down in the assembly-house. The inhabitants of the place then put feathers of birds on the oven, so that the guests might think from the smell reaching their noses that birds were being cooked for
The fight then commenced. The enclosure round the house and the verandah were full of people. Roro-taka stood at the door and
Tau-maia called out, "O
When Nga-ti-tu-whare-toa saw them, and discovered that they had been beaten, they at once sent and collected all the people around Taupo. When they were all gathered together they advanced against Nga-ti-hotu, and a battle ensued. Several were killed on both sides. Nga-ti-tu-whare-toa then sent Wai-kari to collect followers from Kawe-rau, from the Awa-o-te-atua, and from Whakatane. They all came with Tu-te-wero and his people, and brought the god Rongo-mai (god of the whale) with them to strengthen them in battle. They all mustered under Wai-kari and Tu-te-wero, at Taupo. It was proposed that the people should separate and take different roads, which arrangement was consented to. Taringa was chief of the party which went by Wai-marino, Karihi was chief of the party to go by Whakapou-karakia, Wai-kari was chief of another party, and Tu-te-wero of another. So they all started. Wai-kari reached the Ngau-i-taua Pa, which was taken and the people killed. The whole district was cleared, and Nga-ti-hotu destroyed. A remnant fled to Tuhua and Whanga-nui, and so Taupo came entirely into the possession of Tu-whare-toa. Nothing was left of Hotu at Taupo, and Nga-ti-kura-poto were totally subdued by Nga-ti-tu-whare-toa.
After a time another tribe – namely, the descendants of Tama-ihu-tu-roa – came and abode at Taupo. The grandson of Tu-whare-toa, named Rua-wehea, made terms with these people, and they remained as his subjects. The pas occupied by these people (the Nga-ti-tama) are called Wai-haha and O-puru-kete.
Rua-wehea's residence was called Whakaue-nuku, at Karanga-hape. When he desired to visit his people he went in his canoe, and on approaching the pa sounded his pukaea as a warning to them of his coming, in order that food might be cooked for him. His call was, "Prepare food, you poko-kohua-ma to-roro-to-roro" ("you mummified heads [or skulls to heat water in], your brains, your brains").
As soon as he landed food was presented by the people. This was done on all occasions when he visited them. The thought then occurred to the chiefs of Nga-ti-tama – viz., to Rongo-hape, Rongo-haua, and to Atua-rere-toi – to murder Rua-wehea. Shortly after this Rua-wehea and his slave came paddling to their pa, cursing as usual. The people then burnt some weeds to induce Rua-wehea to think it was food that they were cooking for him. As soon as he landed he was invited to the house of the chiefs Rongo-haua, Atua-rere-toi, and Rongo-hape. These men placed themselves in the following positions in the house: Rongo-hape sat at the window, Rongo-haua was in the centre of the whare (house), and Atua-rere-toi at the far end. As soon as Rua-wehea came near the door he was invited in. "Come inside, friend," they said. He then entered, and when his head was inside Rere-toi muttered, "Who was the man with Rongo-mai-whiti, eh?" The old man was then killed, and was carried away and hidden under the waterfall at the precipice. He was not eaten. His slave escaped to the opposite side of Taupo, and informed the Nga-ti-tu-whare-toa Tribe that his master had been murdered. Messengers were at once sent to all parts of Taupo to collect the Nga-ti-tu-whare-toa for the purpose of utterly destroying the tribe of murderers. In a few days they were all collected together. They then paddled over in canoes, to the number of eight hundred men. The brave Wai-kari accompanied the army, his weapon being a taiaha. They paddled to the Whakaue-nuku, where they landed, and distributed food amongst the several hapus (family tribes). Tu-mata-ngana divided the pounded fern-root, and while doing so observed Wai-kari sitting in his canoe, the reason for his doing so being he had brought no food with him, and felt ashamed. Tu-mata-ngana gave him some fern-root, which he did not eat, but put it in his belt.
During the night the army paddled on, and in the morning landed below the pa and occupied all the approaches. They then made an attack, and the pa fell into their hands. Several people were killed. One chief, Rongo-hape, who was taken prisoner, tried to escape by the cliff. He descended into the water, and came near a canoe in which a boy named Ranga-ita and his slave were sitting. The boy seized Rongo-hape by the head and pulled him into the canoe and killed him. Upon inquiry being made for a chief who could not be found among the prisoners or the slain, Ranga-ita exclaimed, "I have the man lying in my canoe." He was asked if he was a full-grown man, and he answered, "Yes, with a lame leg." The prisoners were then bound (d) and placed with the army.
Wai-kari took Roroi-hape, a chieftainess, prisoner, whom he took away with him. The men all begged for Roroi-hape for a wife, but Wai-kari would not consent, as he intended to give her to Tu-mata-ngana as compensation for his liberality in having presented him with the pounded fern-root.
The chiefs of Nga-ti-tama who were killed in this engagement, as payment for the murder of Rua-wehea, were Rongo-hape, Rongo-haua, Atua-rere-toi, and others. Afterwards another attack was made on the Nga-ti-tama, when the pa Puru-kete fell. From that originated the proverb, "Aue! Mate he mate wareware, te kite au i o Puru-kete" ("Oh, woe is me! death, death unknown. Oh! that I could have seen Puru-kete!"). The reason of that proverb was because Rua-wehea was not eaten. The remnant of Nga-ti-tama fled to Roto-rua and Lower Taupo. Ka-pawa collected a few of the tribe to reside with him.
That is all in reference to the Nga-ti-tama Tribe, who were subdued by Nga-ti-tu-whare-toa. All Taupo became the property of Nga-ti-tu-whare-toa, who still hold it, and are now living there.
The First Gun [Seen] In Taupo
The following is an account of some of the battles fought when there was only one gun in Taupo district:—
The descendants of Tu-whare-toa are still noted for their bravery; none of the tribes of this island have been able to subdue them. A tribe called the Nga-ti-maru came to Taupo [from the Thames] intent on conquering them. They came at first unexpectedly and took the people by surprise, but were forced to retire. On their second coming all the men of Taupo had collected together on Motu-taiko, an island situated in the Sea of Taupo, and there they determined to defend themselves against the Nga-ti-maru. All the people of Taupo, when they saw that Nga-ti-maru had come with the full intention of subduing the Nga-ti-tu-whare-toa, got into their canoes and made for the Island of Motu-taiko. At that time only one gun had reached Taupo. As the enemy appeared on the shore a man in one of the canoes, named Riu-pawhara, fired the gun and killed two of them. They took fright, and retired; and in the morning we followed and overtook them at Lake Roto-aira, at the foot of Tonga-riro Mountain, where a chief named Ara-kai was killed by Poinga with a taiaha. Whare-maru-maru, a Wai-kato chief, was also killed, as well as many others, perhaps two hundred, including women. But some escaped and fled to Hau-raki (the Thames), where they gave an account of their defeat. The Nga-ti-maru had brought a number of women with them for holding the prisoners they expected to take, but, having beaten them, we kept their women as slaves for the people of Taupo.
Shortly after this the same tribe returned reinforced, seeking revenge for their dead. They came four hundred strong, under the leadership of Hono-rehua. A battle ensued, and they were defeated. The Nga-ti-tu-whare-toa had but the one gun, while the enemy were well supplied with such weapons; but what was that to the men of Taupo? They could stab and kill with the huata (spear) and meremere, and other Maori weapons. Enough! The Nga-ti-maru Tribe fled, and have never since returned.
Invasion ofNga-ti-Raukawa
This is another account of a war that occurred after the fight with Nga-ti-maru:—
Another tribe which in times past has striven with Nga-ti-tu-whare-toa was the Nga-ti-rau-kawa. The quarrel between them originated through the Nga-ti-rau-kawa digging up and taking away the bones of Rangi-tua and Mata-taru. Tawei and Hurihia fled naked to the
The people who remained to keep possession of Upper Taupo were the
The hapu (family tribe) which kept possession of Lower Taupo was Nga-ti-rangi-ita, comprising the families of Matatoru, Hau-tapu, Tauarai, and Whare-ngaro. The pa in which they collected was called the Tarata. From these pas, the only ones held in Taupo, fighting was carried on without ceasing until peace was made. After everything was quiet those who had fled returned to their former habitations. Thus have the Nga-ti-tu-whare-toa maintained their mana (influence, power, claim) in Taupo.
ChapterXVI
A dirge sung by Ti-pona (knot) for Te-ruru (sheltered).
Nga-toro-i-rangi
(Nga-rauru )
Nga-toro-i-rangi came from
According to another account they came in the canoe Rewarewa. Another account says they sailed in the Huru-huru-manu. They landed at
Nga-toro and his wife were alone in their house in their place at
Another reading of the Death of Manaia
(Nga-ti-hau )
The multitude of Manaia agreed to the word of Nga-toro, and pushed off outside of the harbour and there anchored. There were an immense number of canoes and an immense number of anchors. Nga-toro returned to his house, and his wife tied her ku (rope) to the side of the house and pulled and pulled, drawing together all the winds of the entire family of Tai-a-pawa to the sea. Then the winds all rushed and stormed upon the ocean, causing a fearful tempest to rise, and the entire fleet of Manaia were destroyed. Not a single man of the host of Manaia escaped, but all perished. The day dawned, and Nga-toro beheld the shore strewn with the wreck of the many canoes of Manaia, and with the bodies of all his enemies. Then Nga-toro uttered this proverb for Manaia: "You said I should be cooked with the stones of Wai-korora-riki (the water of the little penguin), but instead of that, you shall be cooked with the stones of Maikuku-tea (white nails of the hands or feet).
Nga-toro-i-rangi me ana tuahine
(Nga-ti-hau )
Nga-toro-i-rangi came from
ChapterXVII
A dirge of Makere (dropped) for her
children who were killed by a war-party.
children who were killed by a war-party.
Manaia
(Nga-ti-hau )
The curse uttered against Nga-toro-i-rangi was uttered by Manaia. At the time that the hair of the head of Manaia was cut, food was cooked by the two wives of Manaia, who were sisters of Nga-toro-i-rangi, who were called Kuku (nipped tightly together) and Te-hoata (pumice-stone). This food was cooked to be eaten by the priest while the priest with ceremonies and incantations removed the sacredness off Manaia which had come on him by the act of cutting his hair. This food was not sufficiently cooked, and as it was partly raw in each oven Manaia said to his two wives, "Were the stones of Tua-i-korora (beyond korora – penguin) used to cook your brother [Nga-toro-i-rangi], that you two insufficiently cooked the food for my being set free from the tapu (sacredness)?" This curse so hurt these women that they wept. They then chanted incantations and performed sacred ceremonies, and they took the niu and consulted it in regard to the future, and as it gave signs of good omen they fled from Hawa-iki and landed at
The Curse of Nga-toro-i-rangi by Manaia
Manaia had his hair cut. On that sacred operation being performed, much food was cooked for the assembled guests, and food was cooked for Manaia by his two wives, Kuku and Hohata (Hoata), the sisters of Nga-toro-i-rangi. The food, however, was underdone, much to the annoyance of Manaia, who said to his wives, "Did the stones of Tua-i-korora, which you used to heat your ovens (hangi) with, cook your brother, that you cooked the food of my purenga (hair-cutting) so badly?" The women wept for this cursing of Nga-toro-i-rangi. This is all, they repeated charms to counteract the curse, they uttered spells, they fled – those wives of Manaia – from Hawaiki to
This done, they karakiaed upon the tuahu. And then they dug up a totara-tree for a canoe. They dug it up with its roots – the bare tree in its natural state, unhollowed and unshaped, with its roots and branches remaining. They embarked upon it, the men sitting on the branches. It was the power of the spells of Nga-toro-i-rangi which made it light to float upon the surface of the water. Twice seventy men went upon Totara-karia (the dug-up totara-tree canoe) for that became its name. They reached Hawaiki, and went and sat upon the tuahus of Manaia. The men of Nga-toro-i-rangi struck their noses and made the blood flow, and rubbed it over them so as to make them appear like dead men, that Manaia might say they were dead. The greater part were not near the tuahu; Ngatoro alone sat on the tuahu.
In the morning Manaia rose from sleep and went to his tuahu. From afar he had seen the men laid in a heap, seemingly quite dead. He looked as he passed by, and saw Nga-toro-i-rangi laid on the tuahu as an offering to his god. Immediately he returned and told his people, and commanded them to dig a hangi (oven) to cook his enemies, who had been killed by his gods. Manaia was deceived, and he said, "Behold the bringing of my god. Heat the hangi immediately with the stones of Tu-ai-korora. Was it you, my enemy, who said I should be cooked with the stones of
This being known to Manaia, he went and raised a taua to slay Nga-toro-i-rangi. Manaia embarked, and arrived with a very great fleet of canoes at
(Chapter XV to follow this)
(Proof copy ends here Manuscript starts)
ChapterXVIII
A song on account of the bravery
shown by theTu-hou-rangi tribe.
shown by the
(Maori copy of this song to follow this English translation.)
Te Arawa
(Nga-ti-whakaue )
Hapus who are living in land belonging to Te-arawa, allowed by the Arawa to live in their district:
Nga-ti-tura (the bold) Nga-ti-ahuru (the warm) Nga-ti-tama-te-ra (of the sons of the sun) Nga-ti-tu-korari (of the flax) Nga-ti-Ihenga (the ……….) Nga-ti-hika-i-puku (the barb that has a head)
UpokoXVIII
(This is to follow the English translation of this song.)
(Extract from "Te Waka Maori O Niu Tirani")
Ancestors of Nga-huruhuru
(Te-arawa )
We give the several lines of descent of the late old Arawa chief Ngahuruhuru, (whose parting words were given in our last), from the Hawaiki migratory canoes;-
From Tama-Te-Kapua, a chief of the canoe named the Arawa,-
From Tama-tea, another chief of the canoe Arawa,-
From Hotu-roa, chief of the canoe called Tai-nui,-
From Toroa, chief of the canoe called Mata-tua,-
His descent from other canoes might easily be traced, but the above will suffice.
(Extract from "Te Waka Maori O Niu Tirani")
Nga Tupuna o Nga-huruhuru
(Te-arawa )
Tenei nga tae o te rangatira kaumatua o te Arawa, a Nga-huruhuru, kua mate nei, i eke ai ki runga ki nga waka mai o Hawa-iki. Kua panuitia nei ona kupu poroporoaki i tera waka;-
Ko Tama-te-kapua te tangata, ko Te Arawa te waka,-
Ko Tama-tea, tetahi rangatira o te waka nei, o te Arawa,-
Ko Hotu-Roa te tangata, ko Tai-nui te waka,-
Ko toroa te tangata, ko Matatua te waka,-
Tera atu ona take no etahi waka, otira kati i enei.
(Extract from "Te Waka Maori O Niu Tirani")
Genealogy of Puehu-marama
At the request of the assembly at
From Tama-te-kapua, a chief of the Hawa-iki canoe named Te Arawa,-
From Hei, another chief of the canoe Arawa,-
From Nga-toro-i-rangi, another chief of the canoe Arawa,-
From Tia, another chief of the canoe Arawa,-
From Tahu-wera, a chief of the canoe named Whatu-o-ranga-nuku,-
From Tama-ewa, a chief of the canoe named Rangi-matoru,-
From Wai-taha-i-te-ahunga-riki, a chief of the canoe Wai-rakewa,-
From Ha-huru, also a chief of the canoe Wai-rakewa,-
From Toroa, a chief of the canoe called Mata-tua,-
From Tama-tea, a Nga-ti-kahu-ngunu chief, who also came in the canoe Arawa,-
(Extract from "Te Waka Maori O Niu Tirani")
Nga Kawai o Puehu-marama
Na te tohe a te runanga o
Ko Tama-te-kapua, he rangatira no te waka i huaina ko Te-arawa,-
Ko Hei, no te Arawa ano,-
Ko Nga-toro-i-rangi te tangata, ko te Arawa ano tewaka,-
Ko Tia te tangata, ko te Arawa ano te waka,-
Ko Tahu-Wera te tangata, ko Whatu-o-ranga-nuku te waka,-
Ko Tama-ewa te tangata, ko Rangi-matoru te waka,-
Ko Wai-taha-i-te-ahunga-riki te tangata, ko Wai-rakewa te waka,-
Ko Ha-huru te tangata, ko Wai-rakewa ano te waka,- Hahuru, Tu-whare-toa, Ra-kei-poho, Rere-ao, Te Ra, Taka-newa, Tai-ngaru, Ngarau, Pare-mihia, Marama, te mutunga ko
Ko Toroa te tangata, ko Mata-tua te waka,-
Ko Tama-tea te tangata, he rangatira no Ngati-kahu-ngunu, ko te Arawa te waka,-
Genealogy of Hiraka from the Gods
(Kahu-ngunu)
(Extract from "Te Karere Maori or Maori Messenger")
TheNgaiterangi and the Tawera
(Te-arawa )
Enmity between these tribes long existed, and many a battle was fought and won, which tended only to widen the breach. In consequence of the repeated incursions of their enemies into the country of the
The Ngaiterangi are a section of the great Ngatiawa tribe of
It seems that the two tribes were reconciled to each other at a meeting held recently at Tauranga. A paper commemorating the event has been handed to us for publication, which, with much pleasure, we place before our readers.
The Peace-making ofWiremu Paretawa
with theNgaiterangi
with the
Rawiri said, "I am one of the offspring of Tairongo, whose word no one was ever able to gainsay, and his influence was irresistible. Rauru never changed his word, and his descendants were never subdued by man."
Sufficient.
From the Runanga of
From the Runanga of the
(Extract from "Te Karere Maori or Maori Messenger")
Ngaiterangi raua ko Te Tawera
(Te-arawa )
Roa noa te mauahara o enei iwi ki a raua, hinga ana i teparekura tetahi me tetahi, toa ana, toa ana, ko te mea ia, naaua whawhai i took kia mamao raua. Na te hono o te opewhakaeke ki nga kainga o Te Tawera, ka mahue a Ohuki iTauranga, ka mahue a Te Puke i
Ko Ngaiterangi, he wehenga mai no roto i tera iwi nui, i aNgatiawa, nohoia
Ko enei iwi e rua kua takahoa ki a raua. I houwhia te rongoki a raua i te huihui ki Tauranga i naia tata nei. Ko te pukapukawhakaatu o taua houwhanga-a-rongo kua tukua mai kia taia, aka hoatu nei ki nga kai korero kia kite, i runga i te oranga-ngakau:—
He Maunga Rongo na
Ka ki a
Heoi ano.
Na te Runanga o Ngaiterangi, Na nga uri o Te Rangihouwhiri ,Na te Runga o Te Tawera.
Na
Ancient heroes and their wives
nga tangata ariki o mua ma a ratou wahine
nga tangata ariki o mua ma a ratou wahine
(Nga-ti-kahu-ngunu )
Kahu-ngunu(Mat of the Dwarf)
and his wives
kahu-ngunu me ana wahine
kahu-ngunu me ana wahine
- Rua-rere-tai (hollow sailing in the sea)
- Hine-puariari
(daughter of the precise eleventh day of the moon)
- Rongomai-wahine (woman of the agriculture god)
Ra-kai-hiku-roa
(Day of the Long Sun Consuming the Long Tail)
and his wives
ra-kai-hiku-roa me ana wahine
ra-kai-hiku-roa me ana wahine
- Rua-rau-whanga (home of the leafy pit)
- Papa-uma (flat chest)
Rua-pani(Pit of the Orphan)
and his wives
rua-pani me ana wahine
rua-pani me ana wahine
- Rongo-mai-ko-ihu (flat nosed god of the crops)
- Rongo-mai-papa (prostrate god of the crops)
Tama-tea(Light-coloured Son)
and his wives
tama-tea me ana wahine
tama-tea me ana wahine
- Ihu-parapara (sacred nose)
- Iwi-pupu (bones tied in a bundle)
Ira(Mole)
and his wives
ira me ana wahine
- Tokerau-wahine (woman of the East)
Pipi (ooze)
Tia
(Nga-ti-haua )
Tia was the first man who came to Tau-po (rest at night), and he called the lake Te-moana-tau-po-a-tia (the sea of the rest at night of Tia), and went to Totara (podocarpus totara). Nga-toro-i-rangi came to Tau-po next after Tia, and saw the signs of Tia's visit, and Nga-toro-i-rangi, to make visitors think he was the first to discover the lake, took an old dry tree as a post for his altar, so that he might prove he had been there before Tia.
This is the genealogy of Tia down to Hunia:
Tia (parent) Tapu-ika (sacred fish) Maka-hae (rope of the envious) Whatu-koro (weave slackly) Pongare (smothered with smoke or enveloped) Taua-a-tawake (war party of Tawake) Tawake-nui (great Tawake, man who did no evil) Tawake-roa (long Tawake) Maru-kowhaki (powered to pluck off) Rua-ngutu (pit of the mouth) Tawake-poto (short Tawake) Tu-heke (migrating god of war) Paruhi-te-rangi (the heaven cover over) Ka-mama (does leak) Te-o (the going in) Tupea (use the power to give strength to seen) Moko (tattooing) Whiu (throw away, or beat) Tutea (jostle away) Raka-whati (tangle broken) Paora (Paul) Hunia (Junior)
ChapterXIX
The day of ascending and climbing, O thousand men! O red of the altar or deep pool! But listen, O ear! to the news of the humble one, And news of the great, and of the ………. woman. Now I will an answer give, As I am Te Rangi-ma-tinitini of the south, And am of Pu-hao-rangi, And of Te-ao-tu-roa-i-waho, And Whatitiri-ma-takataka, And Tirau-maewa, And Maikuku-makaka the first-born Lord, And Rau-kata-uri, Rau-kata-mea, Maiti-iti, Marekareka Rua-tamahine the adorned one, And Komata-a-rangi, Ru-nuku, Ru-rangi, Ru-papa, Ru-kerekere Tapa-uku, Tapa-horo with the bubbling and pumice-stones. And Hine-ru-rangi, spreads her fire over all the land Though she, but is of humble birth, And glare of such shows in the sky E'en like the glare at burning of the Tihi-o-manono. Thou can'st not have the knowledge or the power to give The ancestry of the family line of lords, As thou art woman of man descent, But mine are gods, and mine are goblin sprites And mine are sacred incantations. Nor can these equal mine, Nor dare the Tau-po tribe to claim a great amount of knowledge of the past. But if thou will, then, chant thy foolish chants, And chant thy witchcraft chants, yet all in vain And vainly try to stay the fruit of growing earth, Or blur the face of open heaven, Thou art a babbling woman of noisy voice, And voice as grating as the Hakoakoa bird, Which leaps on slippery flat unseen. Bind, bind thy waist-mat on, Tie, tie thy waist-mat on And your waist-mat is an aute (broussonetia papyrifera) one Or waist-mat made of leaves of trees, nor closed or open is, Nor is it sacred to the gods, nor gift of it have thy received. And where's thy gift of wizard power, nor art thou god, Nor can't thy hold communication with souls in spirit world Then curse, yes, curse thou man, and all mankind include. But you and I are one, we live in life, and look and seek in vain Nor can we find a guard to save our bodies from old death, Yet I have seen the greenstone called Tai-rapanga, And ten axes were taken from the block, and one called Wai-hou Has found its way into thy house, and thou don't hold as rare a gift, And hence thy haughty air of dignity assumed to me. My ancestor's house alone was that one filled with greenstone blocks, And one was called Whakaari, (a mere) And now is held suspended to my neck the Kiekie (a heitiki) And also flashes in my ear the Pa-werewere (a ……) With Patu-moana (a greenstone axe) and Hika-wera (a kurukuru eardrop) And Te-tiwha-o-te-rangi (a kurukuru eardrop) with Te-ngako-o-kiritana (a kurukuru eardrop) And Rangi-paia, with Otakou, and Tuhi-ta-roa (Hei-tiki and Whakakai) With Pu-rohu and Kaukau-matua (greenstone Heitiki) But thou art of the female line, descended of the nameless one, Nor was the name of thine own ancestor even heard in dread, But stood in shade, or bowed him down, and then was slain. And thou was burdened with the work of shellfish collecting, And thy great shoulders were accustomed to heavy weights, As was the back of Paia and Rongo-mai to lift the Rangi, And thou didst lift the fishing-line of the female ancestor By which thou got the power to know the goblin gods And heard the son of man go up to heaven, and I went up to heaven, When thunder pealed, and Pungawere (the trade winds) blew, And Ngahue, sought and found the lands now known (New Zealand) By which the female chanter of songs for ……, Could obtain land, on which to grow the food to save her life My ancestor was Nga-toro(-i-rangi) Who food distributed all over Tau-po plains, By which, thou o inventor of songs, I could have the food To keep thy life to help thee in thy song-composing power To sing of goblin gods, who dwell in spirit world, And of stick which rose at Wai-taha-nui And left its mark of red in the mat And caused the overthrown of Rua-peka. And doest these ask of the migration here of my female ancestor Who carried the volcanic fire on her back Which is seen this day at Island Whakaari ( White Island )And onward still it burnt to the interior And ended at the mountain Tonga-riro? But doest thou ask the genealogy of Haua-nui Of Haua-roa, and of Haua-kuha And of Kahu-kura-nui, and Kahu-kura-roa, Kahu-kura-kotare, Rangi-nui, Rangi-roa, Rangi-pouri, Rangi-potango, Rangi-whetuma, Rangi-whekere, Ao-nui, Ao-roa, Whe-neke, Whe-tara Tane-i-te-kapua, Rangi-ao, Pu-whao-rangi? And do our words agree? No our words do not agree, As thou had fallen flat in Papa-tu-a-nuku (thy knowledge is dead) And as to heaven of gods, oh! where are gods (of thine, or known to thee) This is the day when sacredness can be had, Sacred, yes sacred, all is sacred from above, And from below, and from Whiwhia and from Rawea And emanates from these the sacred lands, sacred power and influence, And sacred is from dawn of day, and sacred ever on. But whence come here the great assembly of Rangi-nui? They come from above, they come from beneath, They come from the Huru-manu (or Manu-hoa, the plume of red feathers tied on to the first finger of the right-hand, to cause the atua-po not to eat the wairua of such person in the Reinga), They come from the origin, first great cause and creation, As an offering lasting peace making thence, And of words, the terms of peace making there. Climb! Climb, my kite, O Ru! Oh! On to the rubbish-heap, to cry with two voices, O Ru! Oh! And to the origin of the power of the missile in the air O Ru! Oh! Lift the offering of the Lord to the gods, Lift O……… ! Lift the offering, The offering of whom? The offering of Rangi-nui, The offering of whom? The offering of Rangi-roa, Beyond the deep dark kernel of Kahiwahiwa. O Lord Tai-rutu! O Lord Tara-naki! O Lord Tai-rutu! Oh! Lord Tara-naki is lifted. As the fitting garment (power), so let the fish (man) rise to the surface, The …………., and the coming from Hawa-iki So let it grow, the pith, the blood, the birth, the glow, Of hands possessed, of feet possessed, I appear and grow as a man, And my hand holds Aparia Kauwhata-nui, Kauwhata-roa And to Kahu-kura, Kahu-kura-nui Kahu-kura-roa, Kahu-kowhea Kura-waka, then omens shine, then is the marae swept The soil where evil is to be enacted here Where the plumeless god resides, Wear, Wear, my mat, where rises a bird For my two most prized, now rising As a ………to stand on Hua-tea The battle gained, eyes of a bat, eyes of a bat Eyes of an old woman, O woman taken! O Rupe! Take me to the sky of continued thunder O the violent! Shake, oh! Shake down, Shake, oh! Shake upward, Rupe-te-aroaro, dash, That I was taken to the tide of Motu-tapu O Rupe! Oh! A song or incantation byTe-ara-tukutuku ,
a woman of supreme rank, who composed it
to taunt the people of Tau-po.
UpokoXIX
He waiata karakia naTe-ara-tukutuku , he wahine ariki,
he wakahihi mo nga tangata o Tau-po.
he wakahihi mo nga tangata o Tau-po.
Genealogical Table From Po (Night)
Whakapapa Mai I A Po Ra Ano
Whakapapa Mai I A Po Ra Ano
(Taki-Tumu)
Genealogy From Papa-Tu-A-Nuku
Whakapapa Mai Ano O Papa-Tu-A-Nuku
Whakapapa Mai Ano O Papa-Tu-A-Nuku
(Kahu-Ngunu )
Genealogy From Tane
Whakapapa Mai I A Tane
Whakapapa Mai I A Tane
(Kahu-Ngunu )