The
Ancient History of
The Maori,
The Maori
his
Mythology and Traditions.
Awatea, Taranaki, Nga-Ti-Hau
Nga-Ti-Rua-Nui
by
John White
VolumeVIII (
English)
Ms Copy Micro447
Ms Papers75
B17
Microfilm Reference:
Reel1
(Page extracted from between pages 6 and 7 of Volume 8 (English) and inserted here.)
(Page extracted from between pages 261 and 263 of Volume 8 (English) and inserted here.)
VolumeVIII
Song sung by the ancestor of Mahau, who was called Te-rangi-tua-rua (Second heaven)
(Puke-tapu or nga-ti-rahiri)
I stay and sit upon mine own marae (courtyard) Called all men "Te-whakamarumaru-o-tu-kapua". (The shelter of shade beneath the high up cloud). I hold not now my Topatopa Hawk (d) Nor hold my evil biting sparrow Hawk. O go beloved depart in nights when fiction Oft repeated from the west; when morn Is six and seven, eight and nine days old Is whispered from the North by begging Rangi; He who made the tribe of day dawn gods O hills of south, and hills of heavens, Who alter like, yet on ye stand The fell diseases of that Rangi god, Whose maimed the dead, the silent sinking Into death by unknown cause, by But let all these bescorched and burnt In oven of the great god Rongo-mai, And oozing all from them be to anoint The heads of Ihinga and Rongo-mai When they proceed to Tatau o-te-po, And these may never here return As round the land they journey on And meet the Pohutu-kawa troop. O me. (Spirit troop who struck down the Pohutu-kawa root to the world below). Maui caused the land to move And Kupe quietly shook it with a gale And hence the dark and light sea came And whirling current dashed to Hawa-iki. O. Me. And thence the path of Moe-tokainga On which he dared to challenge all The power, and fury of the blustering storm, And captured as his slave old Matangia (the wind) The ravaging wind the daring sons of Raka-Maomao Who crush and kill the flock of sea bird Tern Which were not drowned at flood of Mata-oho (eho) But thou were bruised, and quite disfigured there. Look back o friend, though in the cold Though chilled by earth which Tiki held And moulded into shape of living man, Yes Rangi did his ………. embraces And from that came the Tiki-au-aha, And mountains peaks, and upland gusts of air, And origin of evil came, and cold of death. And Rainbow in the sky, and love on the earth To fill up every spring and water pool: But Ngaro whakatumumu will weep for thee As thou don't dangle from the line (death) That Maui stretched across the land and sea And even o'er the ocean god Tanga-roa That Tanga-roa, the love of ocean depths Who causes ………. to be ………. up O plait my rope the rope that tied Matuku Yes plait it, plait it, jerk it now Yes jerk it now, the rope that tied the moon And then extinguish all the stars of Heaven And tread with dignity on ocean breast And follow on thy path that Tonga And old Ha pane passed along To take by artifice the light of day From temple of the wai-o-rangi, o woe is me, Then go and fetch Tu-mou-rea The scalded one, by steam and heat Of scoria fire, to speak of man Consumed in cemetery of that old Pa (closed in), o-me, Then go and break the finger nails of Mahu-ika (fire) And give her praise, for all her bold attacks. O no my friend not any path is hid Since the Pa-Kumia, obtained the Plume of red from up on high And lifted up the double tide, The tide of life, and tide of death. Determine in thy mind, to go up and to tread That road that leads on to Rangi nui, That there thou mayest to overtake old Rangi nui, And his son Whaka-rehua, who follows After the betrothed of Pare-i-rangi-tahia Called Rangi-kama though customs were performed Of taking the ………. and sending spirit north, And taking corpses to cave, and binding corpses, And taking staff on which to lean; and go To prop which starts at Maru-kapiti, Then start, and look at gumless folk Then cross over to Turanga kopa To jutting point at Ahu-nuku, and Thence to Ahu-rangi, to those disputed Old localities now owned by the great Maru. Which have been left far in the west, And owned by Tawhiti-nui; who Spent the red plume in the west at Hawa-iki. O me. Mahuru and Pai-aki flee, and Rongorongo possess in Ao-tea And Rat that basket nibbling thing The brave child of Whakahemonga-iti And Pane (the god of kumara). And Pukeko Sits on the prow of canoe Toko-maru, The one brave bird, the child of Hou-mea, And messenger of dawn of day to all, Yet he was thrown into the sea, Where he was brave, and dared to Boast to Priest, who sacred knowledge knows And then to go in great canoe to come to shore. The waves now dash against the coast, But o my sheltered bird, my dog-skin Mat has gone from me, and cuttle fish, Now causes dread, and no defence to wield O friend I have not to give to thee The evil flock have taken all the carvings From the western coast of Hawa iki, That all the flock of Tern may then Be found caught a wild troop exhausted and alone, And Whiua, and Maka, the face and back And Maka the spotted one, the Shining face of rurawa-te rangi; That I may hold a powerful hand, And you stay where you are, As my stable prop, o-woe is me. (4A to follow this)
ChapterI
O woe is me, o woe is me my parents As near me is thy flow o Kohutu That I escape the land of cannibals, And I will meddle not with that hero, Called Tu-te-rangi-whakataka, Who has his perfect knowledge now Of all the mountain ranges of Tara-naki. What come ye back to see? As we in silence sit and live Nor heed thy threat o Karewa Who let the Nga-ti rua-nui live Nor swallowed them, As open now Thy stomach is o Ko-oka o Nor are the dead cut up with Parekeneke axe, while still is Heard the noise of stone at Wai-tara (To cook the dead) at Koutu-o-rangi-hawe And cook the brains of One-mihi As food to deaden hunger of the Mounga. When my uvula croakes o Tama-hiri To give thy brain a welcome to my teeth A song, (the words of which are sung while a party
of young men or women make contortions of the body).
Composed for a war party by Ka-Utu.
ChapterII
O sir hold fast to Your home, and live there still Nor do you shake or tremble Or be shorn of power By the uttered words Of enemy, least you Be laughed at in Days beyond this present one. A proverbial song.
ChapterIII
Shine upon my skin o sun, And smoothly be thy touch. As is a line being spun So is the truth of god's keen bite While shake, scalps of slain Are waved high in the air. T'wain will to end the grief At once, and let me die That I may go, and be At Whitianga-te-ra (Spirit world of sun shine). Now Kuru, had the death Of man been like the Death the moon oft dies, A death that dies, and Comes to life and lives again As death the moon, and Hath from ancient times done so. But I will clasp my hands And shield my chest, as Thou hast said these words "That I must follow now The long long days, nor Seek the ………. days" Yes I will ………. myself To evil now and die. A dirge.
ChapterIV
A dirge.
Alullaby composed byTe-Rangi-Takoru
for his daughterWharau-Rangi
for his daughter
(Nga-ti-hau )
These are the words in respect to the lullaby composed by Te rangi takoru (the day of hanging in folds, loose) for his daughter Wharaurangi (stage like house). Hau came in the canoe Kura-hau-po (red sky with wing at night) and the reason he came in the canoe was to follow his wife Wai-raka (tangled in water) so that he might regain her from a man called Weku (wipe, catch hold of) with whom she had eloped. He came along the sea coast from Taranaki and on in the direction of Te-whanga-nui-a-tara (the great harbour of Tara, Port Nicholson). He came to the Whanga-nui river and gave it that name, as that harbour (whanga) was great (nui) at its mouth. He still went on along the coast till he got to Whanga ehu, and he called it by the name of Whanga-ehu (harbour of the spring) as it was so, near to the Whanga-nui harbour that he could cause the spring of water thrown by him from Whanga-nui to go to Whanga-ehu (harbour of spring). He Hau still went on the coast, till he got to another river, and as this river was near to Whanga-ehu, and as he thought that if he felled a tree at Whanga-ehu the head of the tree could reach this river, so he called this river Turakina (throw (or cut) it down). He went on still along the sea coast, and as he had to take many strides (tikei) before he arrived at another river he called it Rangi-tikei (day of (many) strides). He still went on till he came to a wide river, at which he was doubtful how he could cross it, as he thought he would have to swim to get over it as it was so broad from bank to bank, and his heart was startled so he called this river Manawa-tu (startled heart). He went on, and as the wind whistled past his ears, so he gave this name to this river Hokio (tingle, whistle). He went on till he
Another hint is given by Te-rangi ta karu in his lullaby is in reference to Waitiri (Whaitiri) where he says Hanga-te-paepae (build the privy) which was the beams which caused the death of the child of Tawhaki, and the constellation of stars called Meremere is that privy, but some of the Nga-rauru people say this song refers to Turi as the composer of this lullaby, who went in search of his wife who had gone away with another man, and he came from Pa-tea (white fort) even to
The following are the words of the lullaby of Te rangi-takoru
Hau, an ancient account
(Nga-ti-rua-nui )
Hau came in the canoe Kura-hau-po (the red of the windy night) but some of the Priests (or learned men) of other migrations say the name of Kura was used instead of Turi, and other tribes say that the name of Hau ought in this account ought to be substituted by the name of Kupe, and that Hau came in search of his wife Wai-raka (tangled in the water) who had fled with a man called Weku (rub off), and it is supposed that the man Hau mentioned here must have been Turi (deaf) as this man landed at Pa-tea (white fort) and from that part he came over land by the sea coast and came to Whanga nui, and he gave the name Whanga nui to this river, on account of the mouth of this Harbour or river being so wide and hence he called it Whanga nui (great harbour) and because this river was so close to another river a short distance to the East of it, he called this other river Whanga-ehu, because the spring of water thrown from Whanga-nui would go as far as Whanga-ehu, (the harbour of spring) and also there was another river not far to the East of Whanga-ehu, and he thought if a tree were felled at Whanga-ehu, the head on top of the tree would go as far as this other river, so he called this river Turakina (felled as a tree, cut down) and as he took some time to go from this to another river, and as he had to take very many steps in his journey, he called this river Rangi tikei (day of many steps or strides). He went on and arrived at a large river and as he thought he could not cross it, and as his heart started in surprise, he gave the name of
Chapter5
A dirge sung for Pehi who was a female.
Kupe and Turi
(Nga-ti-hau )
The first canoe that landed on these Islands (of New Zealand) was that of Kupe (obstinate) and this was the canoe that first landed on the Ika-roa (long fish) of Maui (weary) which is now seen, (being the New Zealand Islands). The name of this canoe was Mata-horua (the drooping face) and she was originally owned by Toto ( ………. ). She was part of one tree, which tree was felled and was split in two, of which the canoe Ao-tea (white cloud) was made out of one slab, and Mata-horua out of the other slab. The canoe Ao-tea was given or was owned by Rongorongo (hear news repeated) and the canoe Mata-horua was given or was owned by Kura-maro-tini (many red apron mats) as those two women Rongorongo and Kura-mara-tini were sisters of Toto.
The tribes who have come from the loins of Kupe are Nga-ti-apa, Rangi-tane, Mua-upoko and Nga-ti-kahu-ngunu.
The second canoe mentioned is Ao-tea, and the owner of this canoe was Turi (deaf) and this is the canoe in which the kumara (ipomoea batatas) was brought with the karaka (corynocarpus laevigata), kiore (rat) and the bird Pukeko (or Pakura, porphyrio melanotus) and the locality where he landed was at Kawhia (will be embraced) but Turi came from Kawhia to Patea, to the spot of which he was informed by Kupe; on the return of Kupe, from New Zealand to Hawa-iki (litter gills) where (at Hawa-iki) they met on the beach there, as Turi was then on his way to these Islands, and Kupe gave him the directions by which he Turi could come to these Islands, and Kupe said "O Turi, come, go on your voyage, but keep the bows of your
Turi said to Kupe "Come, let us two proceed (together on this journey)."
Kupe ………. "Kupe return?" (or shall Kupe go back to where he has been).
Turi stayed at Pa-tea (light-coloured fort) and he built a house for himself there, and he planted the kumara there and the names of the plots of ground he thus set with the kumara were named "Ko nga tarawa a (o) te moana" (the lines of the ocean) and "Hekeheke i papa" (descend from the flat). And Pa-tea was the district in which Turi cultivated the kumara and set the karaka, and this is the proverb to this effect:
"Great you are o Kurakura (kumara) Who wert planted on Rangi-tawhi"
Now the name Rangi-tawhi (day of food) is that of a Tu ahu (altar) which is now in the Pa-tea district, which altar was where the god Maru (shade or protection) resided, but this altar was brought by Turi from Hawa iki as his presiding god.
The tribes who have come from the loins of Turi are Tara-naki, Te ati-awa, Nga-ti-rua-nui, Nga-rua-hine, Nga-rauru, and Whanga-nui. The Maori is not like the European, who have but one line of history (or who do not differ in the account which they give of the past). Now Kupe had one line of teaching which he taught to his descendants, and Turi also had his.
There were many canoes which called on these Islands in days of old, but it will be for each
Kupe
(Nga-puhi )
Kupe first landed at
When Kupe arrived at Hawa iki, he told the news of his adventures to his grandson Nuku-tawhiti (distant extent, or distant land) and he told his grandson Nuku-tawhiti the signs or names of the stars by which he could be led across the ocean to these Islands (New Zealand) and this grandson sailed away from that land to these Islands (New Zealand) where he found the people of Tuputupu whenua (king of the land) who were the original possessors of these Islands, these people had also been seen by Kupe at the Reinga (
Nuku-tawhiti
(Nga-puhi )
When Nuku-tawhiti (distant-space) was old, that is when he was a very old man he and one of his daughters lived at Wha-nui (wide) and when he died, that is when he was near death he spoke to that daughter and said "When I am dead cut my head off, and kill one of the slaves, the one called Kekero (blink) and cut his head off, and put his head on to my body, and take my head and secrete it, or hide it away, that it may not be known where it is." All this was done according to his orders, and when the news of the death of her father had been conveyed to the daughter who was living at Wai-mamaku (water or lake of the cyathea medullaris) she left her home and came to O mapere (third finger) where she embarked in a canoe and paddled away to Whanui, and when the sister who was with Nuku tawhiti saw the sister coming in the canoe, she began to chant an incantation which begins "Papa te whatitiri" (crash then pealing thunder) and have the origin of that which is the chant used at the funeral of the dead, and rain and wind and thunder came, and when the sister in the canoe saw the storm of the elements, she also began to chant and hence the origin of that part of the same Pihe (girdle of a warrior or incantation chanted at a funeral) which begins with "Totara te wai puna" (Distant is the water spring) and up to the end of the chant as now chanted.
Here is a map of the land named. (See map in the M.S.S. Maori copy.)
Kupe
(Nga-ti-rua-ka )
Hawa-iki and these Islands (New Zealand) were close together in days long past that is they were one land, and Kupe put one (each country) apart from the other, and that these Islands should stand far apart from Hawa-iki; and he put the sea between them, and when he came to the main land (Islands of New Zealand) he found people of the land living here who were called the Kahui-toka (the flock of the overflowing) and the names of their leaders were Kehu (red haired), Rehu (flute) and Monoa (deprive of power by incantations) and these people had not any other food to live on save fernroot, and when they saw the canoe of Kupe they were afraid and fled into the interior of the country and lived there, and Kupe and his companions went as they liked over the land, and when they were tired they returned to Hawa-iki.
And when Kupe (obstinate) had gone back to Hawa-iki Turi (deaf) came from that place to these Islands (New Zealand) where he also saw the people who had been seen by Kupe, and he killed them, and he took the land of that people himself, and he occupied that land till he became sorrowful for his home at Hawa-iki, and, he became insane through grief and drowned himself in the Pa-tea river.
Soon after Turi left Hawa-iki for these Islands, the canoe Taki-tumu or as she is also called Horo-uta left that land for these Islands, and she landed at Whai-apu (something to put into the mouth by hands full) and from that place she sailed away for the Wai-pounamu (Island of green stone,
A canoe called Au-raro-tuia (sown from
It is also said by the Priests of Nga-puhi that the canoe Mamari (sail of) was the canoe in which their ancestors came to these Islands (of New Zealand) and Nuku-tawhiti (land at a distance) was the name of the leader of those who came in that canoe, and they landed at Hokianga, and hence the name of that river Te hokianga-nui-o-Kupe (the great return of Kupe or the Return) and Kupe saw Nuku-tawhiti there, and Kupe went back to Hawa-iki, from that River hence its name, and the canoe Mamari is there turned into stone.
(26B to follow this)
Kupe and rua-rangi
(Nga-puhi )
Kupe landed at Kawhia (embraced) where he found Rua-rangi (full grown animal) and his people, called Turehu (with a flute) who lived there, and when Kupe and his people dug the fern root up for daily food, these Turehu went on to the tops of the hills to look at the fern-root diggers, where these Turehu in the afternoon of the day stood up and said "You dig fern root up now with your Koo (a long piece of hard wood (maire) used as a spade) for your self and (we) will have tomorrow, to dig fern root up for my self (me) to-morrow". If the people of Kupe persisted to dig fern root up that day after the Turehu had thus in ………. their wish, all the fern-root dug up after the instruction was given would be bad, that is would rot. If the people of Kupe did persist to dig fern root after they had been called to by the Turehu, the Turehu people with one accord would sing this song to them:
Is it the disgusting screen? Is it the bristling spines? (Of the dreaded guana)? It is I. Who am Rangi-pu iri (double versed song) To whom already females Come to me at once.
Kupe and his feast
(Nga-puhi )
Kupe gave a feast at the Koraha (open country) between Te Kerikeri (digging) and Whanga-roa (long harbour) and he used long stands as posts, and not timber posts, like the timber poles used in giving a feast in those days, and around these store posts was the food stacked for the feasts, and which was to be gazed at by the guests at the feast. So soon as the feast had been partaken of, and the guests had dispersed, the store posts still stood where they had been placed by Kupe for his feast, and are still standing where they were, even to this day and are now called Te Whakarara-o-Kupe (the food stage of Kupe) and are to be seen on the open country of Tarata-roto-rua (pittosporum eugenioides double lake).
The bailer of the canoe of Kupe is not far from where these posts of the feast of Kupe are, and are in Te tou o-puraho (kindling of the fire of the messenger). And another of the bailers of the canoe of Kupe is at the Kokukohu (moss) in the Hokianga river, on the main land opposite to the Motiti (not any) Island, but this has been broken to pieces by man since the days the Europeans first went there.
(24A to follow this)
The stone carried by Kupe
(Nga-puhi )
When the feast given by Kupe at Tarata-roto-rua had been given, and the guests had departed, Kupe took a stone on to his shoulder, and went by Te-Whakarara-o-Kupe and on in the direction of Hokianga, and he came out of the front at Te urupa (the tomb) and there in the water in the Wai-hou (water digging into the ground) and to Te-puru (the blocked up) where he left the stone he was carrying, where it was sacred, and if a traveller at this day pass by it, such must chant an incantation acknowledging the sacredness of the stone and the mana (power) of Kupe by chanting:
Arrived at a distant land Arrived at a distant ski Here is the liver of a stranger As food for thee, a, a, a.
When he had chanted this acknowledgement of his having participated in the sacredness of the stone, he then takes the young shoots of the Raurekau (one of the coprosmas) and throws them onto this stone, and again he chants an incantation to give him power to go on his journey. He chants:
Climb, climb up the mountain, Thy ………. past, Ascend, ascend up the Mountain Thy ………. past Here is the liver of a stranger As food for thee.
He now takes the young shoots of Karamu (coprosma) and the young shoots of Kawakawa (piper excelsum) and some pebbles out of the creek, and throws them onto this stone, and then proceeds on his journey, nor will he turn round and look behind him till he is far out of sight of the stone, but goes on looking straight before him.
The anchor of the canoe of Kupe
(Nga-puhi )
The anchor of the canoe of Kupe is at a place in the Hokianga river called Rangi-ora (brachyglottis repanda) in the Whaiti (Narrows) of that River, not far away from beneath the old Rangi-ora Pa which stands on a hill on the west bank of the
The dog of Kupe
(Nga-puhi )
The old people say that the dog of Kupe is/ are at the mouth of the river Whirinaki (lean against) in the Hokianga river, this dog was left by Kupe when he paid a visit to that part of the country, and this dog became stone, this is on the East side of the entrance to the river Whirinaki.
The foot-prints of kupe's feet
(Nga-puhi )
At Wharo (stretch out) are the foot prints of Kupe, where these marks are to be seen to this day on the west coast, as also are the foot prints of the feet of Kupe's dog at the same place on the west coast.
The food of Ue-nuku
(Nga-puhi )
Ue-nuku (trembling of the distance) the man whose Kohoho (solanum aviculare) was stolen by Tama-te kapua (son of the clouds, or he who walked on stilts) was a person who was ………. given to eating dogs flesh, and he therefore continually had dogs flesh as a relish for all the other food of which he partook, and hence the origin of the Proverb:
"The food of Ue nuku was dogs flesh."
Chapter 6
Kupe and Hotu-ropa
(Nga-ti-hau )
The ancients say that Kupe (obstinate) was the first man to land on these Islands, and he came in his canoe Mata-orua(horua) (drooping face) and he landed at Te-whanga-nui-a-tara (the great harbour of Tara, barb). He came in search of his wife Kura-maro-tini (many red aprons) who had been taken away from Hawa-iki (broken and consumed) by the younger brother of Kupe called Hotu rapa (animosity continued).
Kupe went from Te-whanga-nui-a-tara to Pa tea (clear or white fortification) on the west coast, where he heard the cry of the Kokako (Callaeas Cinerea) on the inland side of where he then was, and he thought it was the voice of man, and he went to see the man who had uttered that voice, but he did not see any man, nor did he see his wife, and he put a post up at the place, and went back to the Whanga-nui-a-tara, and embarked and went back to Hawa-iki, and hence the saying so often repeated (proverb):
"Hoki Kupe, e kore a Kupe, e hoki-mai." (Kupe return? Kupe will not come back.)
It was said by the men of ancient days, that Kupe severed these Islands from Hawa-iki, and Kupe also caused the sea at Rau kawa (
I will sing, I will sing I will sing, of Kupe of The man who severed The land. Kapiti stands Apart, Mana stands apart Aro-pawa stands apart And these are the signs Of the power of my ancestor Kupe, who took Ti-tapua And I will take all the land.
It was through the affects of the account which Kupe gave of his travels, and his discovery of these Islands when he returned to Hawa-iki, that caused the migration of the people from there in the various canoes that came from that place in search of these Islands (New Zealand) and the aged people say that Tai-nui, Arawa, Kura-hau-po, Mata-atua, and Toko-maru were the canoes which left Hawa-iki together on their voyage to these Islands (New Zealand) and Turi was the man who came in his canoe Ao-tea also came from Hawa-iki after these five canoes, and he landed in these Islands (New Zealand) on the west coast (of the
The reason which caused Turi to leave Hawa-iki was war, that is soon after the crops of kumara had been taken up in Hawa-iki, a small kumara tuber was taken by the younger brother of Turi called Pou akoako (easy splitting post) to the lord and supreme chief Ue nuku, as an offering to the god of the kumara, through his Priest Ue-nuku. Ue-nuku was angry at the gift being so insignificant from the crop, so Ue-nuku swallowed the gift and the gift taken Pou akoako (root or origin of all teaching) and Turi was angry at Ue nuku swallowing his younger brother, so he went and killed the child of Ue-nuku called Oue-potiki (the youngest child who sculls with a paddle scull) and cooked and eat him, but his liver he put into a basket of food
Go and fetch the many of Ng-ti-rongo-tea And muster, and collect a crowd, a thousand To take revenge for the death of Ue-potiki. Let Reka be offered in propitiate to Mua Draw Rongo together now, and assemble all.
When Turi had heard the words of the song of Ue-nuku, he went to his father in law called Toto (blood) and asked for the canoe Ao-tea (white cloud) to be given to him, and he obtained it and he and his family and tribe embarked in her, but he forgot the bailer of this canoe, the name of which was Tapua-horo nuku (wait for a land slip) and the name of his paddle (the paddle of Turi) was Kau-tu-ki-te-rangi (swim event to heaven). And they put on board of the canoe Ao-tea, the Pukeko (or Pakura, porphyrio melanotus), Kiore (rat), Po-whaitere (little green ……….), Moe-one (a species of grub) Awhato (awheto, sphaeria robertsii) the kumara (ipomoea batatas) the Karaka (corynocarpus laevigata) Hue (gourd) and his god Maru, which god was brought in charge of his Priest Ta-po (breath at night). They had not been long at sea when this Priest eased himself in the canoe, for which Turi threw him into the sea, at which the god Maru muttered in a sort of groan or grunt (ngunguru) and said "If you leave
Another account of the canoe of Toto (the father in law of Turi) is that this canoe was made in the river Tau-toru (three years) and when this canoe (Ao-tea) was finished she was given to the lord (husband) of the daughter of Toto, to Turi, and Turi made a sail for this canoe, and he called the name of that sail Mata-orua, or horua (drooping face) and then Turi sailed away to Whiti-marama (shining light) which is the name of some other land (beside the of Hawa-iki and Ao tea roa).
The mouth of the Parata, is where the rough seas of the ocean are, and where the sea flows and ebbs, that is such place is where the Parata (the god of the sea) breathes, as he breath outwards, it is flood tide (exhaled) and where he breaths in, it is ebb tide (inhales) and the part of the sea where the tide ebbs and flows, on whence such originates is the throat of the Parata.
Karaka (corynocarpus laevigata) from which place he sailed away to the Au-pouri (dark stream
Turi set a crop of kumara at Pa-tea, which spot was called Hekeheke-i-papa (descend from Papa, earth) where Turi saw the post put up by Kupe there at Rangi-tawhi (the day of going round) where he also scooped up some soil in his hand and smelt it, and he pronounced the soil good, and hence the saying "The soil that Turi smelt" which is ………. to good land, where he killed his dog called Mata-ware (face of the poor) but the body of this dog which he had killed to eat, was lost, or it was taken by someone, and when he went to get the body of the dog 'to cook it', it was gone, so he blamed to tribe for taking it and Turi said to his daughter Tane-roa (long husband) "Men, or children have stolen the body of my dog", this made her flee, and she went to live at Papa-whero (red slab) where she gave birth to two children to whom she said "When you two are full grown, that is when you are men, there is plenty of food for you two on the other side yonder (of the river)
Turi and his son killed the original people of the land, that is the people called Te-kohikohi (the collected).
In the days when Turi went to cultivate his crops, or to fish, or dig fern root, or spear birds, or work at the various occupations he was employed in his district, and lest Te Kohikohi, who were his enemies should know he was absent from his Pa (fort) and that all his people could go with him to help in the work he was to perform, he took a Matuku bird (bittern) and placed it in his Pa (fort) and when the bird uttered its voice, that is when it called Hu-hu-hu, men might think Turi was still in his Pa with his tribe, and Turi said that power might be given to the bird, he chanted an incantation to the bird, that the bird might be able to call Hu-hu-hu, and this is the incantation Turi chanted to the bird:
The Bittern of where? The Bittern of Wai aua What sort of Bittern? A Bittern to guard And understand the word? And know its input too To know the daring heart And know the language spoken To the medium god And make each language true And steadfast – and true, And then o Hau Be also strictly right The Bittern of where? The Bittern of Wai ngongoro.
Turi also went and chanted an incantation over the Tanga-hoe (rested paddle) river and over Hinga-hape (bandy legged fallen) Pa-tea, (white fort) Whenua-Kura (red soil) and by the influence of the words of that incantation the bird Bittern was fully empowered and strengthened to utter the Hu, hu, hu, in the Pa (fort) so that those who went to the Pa as visitors when Turi and his people were absent from it, heard the voice of the Bittern they ran away in fear and did not enter the Pa.
Turi lived on these Islands (New Zealand) and his thinking over his home at Hawa-iki, he became sorrowful in his heart and longed for Hawa iki, his sorrow for Hawa iki became so great that he became deranged, and he ran into the Pa-tea river (and was drowned). He committed suicide there.
The House of
(36A to follow this)
Kupe and Turi
(Nga-ti-hau )
Kupe was the first man to travel on this land called Ao-tea (New Zealand) and Mata-orua (horua, drooping face) was the name of the canoe in which he came to this land (New Zealand) and when he had seen this land Ao-tea, he went back to Hawa-iki and told Turi about the goodness of the land at Pa-tea, and Toto the father in law of Turi, gave a canoe to Turi which was made out of a tree that grew on the bank of the river Tau-toru (three years) when Toto (drag) had made this canoe, he then made a sail for it and called that sail Mata-o-rua (face bowed down). Turi embarked in the canoe and sailed on the sea and landed at the Island called Whiti-marama (shore or by the light) where he stayed, and he and his people and Po-toru (three nights) and his people had a dispute, Po-toru said that "The canoes ought to sail to the setting sun."
Turi said "No let the canoes go towards the shining sun, the East." Turi came (his way) and Po-toru sailed (his way), and Turi heard of the evil act of Maia (brave) in his canoe, and Turi was disgusted with the act of Maia and Turi threw him into the sea, and Maru the god got on to Maia, and the voice of the god Maru was heard in the sea, and he said "If I am left in the sea we will all die, but if I again embark on the canoe, we all should arrive at Nuku-taurua (distant…….). They sailed on andlanded at Kawa-tau (speak often of our intentions, on expectations) on the East Coast, and went over land to Ao-tea where the canoe was left, and a house built, which was called Rangi-hunga-kau (day of a company of persons) and where they planted the Karaka (corynocarpus laevigata) and Kumara (ipomoea batatas) at Pa-tea, (white fort) and the house built there was called Rangi-tawhi (day of going all round) where Turi stayed, but soon he and Rau-manu (hundred birds) had a dispute
Kupe
(Nga-rauru )
In ancient times when Kupe came to this land (New Zealand) Hawa iki and the main land were one, and he (Kupe) severed them, and he caused the sea to be between these lands, and at the time he arrived in this land (New Zealand), there were people on these lands (Islands of New Zealand) called Te-kahui-toka (the flock of the overflown) and the Kahui-pau (or pou) (the flock of the stable) and the names of their chiefs were Kehu (red hair), Rehu (flute, or ship) and Monoa (repeat incantations to overcome). And these people did not eat of Maori food (Hue (gourd), Kumara (sweet potato), but lived on Roi (fernroot), and thus they lived on fern root before the days they were discovered by Kupe. When this people saw the canoe of Kupe they were in terror at the sight, but no soon as Kupe landed he killed this people, that all should die.
Kupe told of his discovery of Ao-tea-roa (long light coloured cloud) at Hawa-iki, which led the canoes to come from that place to this land (New Zealand).
Chapter7
At the time the Priest chants the words of the "Fourth part" that is these words "Then shine" he stands stiffly erect with his chest bare, with a garment on the waist and all the way down to the feet, but from the waist up to the head there is not any garment, all that part is bare; the Priest looks up to Heaven, extending his arms upward with the palms of his hands held upwards.
When he has repeated to the words of the fifth part, the garment is allowed to drop from his waist of the high Priest, who stands quite nude when he repeats these words "The planting of Great-ngai". He still stands stiffly and looks upward, when he opens and closes his hands each to the other, when he repeats the names of the gods, and then he nips his hands close
To this Priest, the Priest who absolves the people from the power of sacredness, is given handsome presents by the people such as garments, green stone, sharks teeth and all the Maori look on as valuable.
UpokoIII
Kupe
(Nga-ti-hau )
Kupe (obstinate) was said to be the first man who came to these Islands (of New Zealand) he was accompanied by Hau (offering to the gods), on landing he found the land soft and trembling, he was afraid and therefore he went on till he came to Wai-rarapa (glistening water) a rocky point of the Island which was firm and he left his daughters Matiu (attempt to fly) and Makaro (drop down) there, the former giving name to a Pa: thence Kupe returned to Hawaiki because his daughters grieved to leave their children there but Matiu did not return to Hawa-iki with Kupe but went up on to the mountains at Wai-rarapa and cried and whatever she touched was covered with blood, hence the flax and other weeds and even the fish on the coast east and west of the Port Nicholson harbour being red with the tears of Matiu. Kupe went to Patea and smelled the soil and was delighted with it, and was going to reside there but Turi was not willing and bid him
After this there were two Pas built at Patea called "Rua-mana" (pit of power) and "Rangi-taui" (days wrung out). Ruamana was built on a neck of land jutting out into the sea. Rangi-taui was on a place at a little distance from the first a quarrel arose between the people of the two Pas, and the men of Rua-mana being the more numerous and most powerful, bid the people of the Rangi-taui Pa depart, the people of that Pa asked for canoes as they had not any of their own, but the Rua-mana people said "no depart at once." Then the people of the Rangi-taui pa cut a deep trench across the neck of land that separated the two pas, and made four large wooden wedges of hard wood, over which they repeated their most powerful incantations, and they drove them into the bottom of the trench which caused the land to split in two the half with the Pa Rau-mana and the people sank into the sea and all the people of that Pa perished. Now the marks of those wedges are to be seen in the lofty cliff to this day at Patea.
Kupe
(Nga-ti-hau )
Ruatiki was also a son of Kupe, and Taiapua also another of his daughters who killed herself at the red cliff Tamure, some time after her death Kupe came there and cried for her, he cut his forehead for grief, the blood flowed on the surrounding rocks which were dyed red and have continued to be so ever since, at that place red rocks are seen by any one sailing through
Kupe
(Nga-ti-hau )
To the south west of Port Nicholson is a cliff on the sea beach which is called Te-tangihanga-o-Kupe, where Kupe wept for his wife who had left him, his daughters also wept and cut themselves, as all the flax on that cliff is red it is said to be from the blood of these girls.
Kupe
(Nga-ti-hau )
The tua whenua or mainland was united to Hawaiki before Kupe came to this Island (New Zealand), he cut it in two and made sea between, when he first came to this tua whenua (main land) or Islands (of New Zealand), he found a people here called the "Kahui toka". and the names of their chiefs were Kehu, Rehu and Monoa, they had not any food but fern root before Kupe found them, when they saw his canoe come and when he landed here they were dreadfully alarmed. Turi killed these people when he came after Kupe, Takitumu and Oro-uta are different name for the same canoe.
It was from the account which Kupe gave of Aotea that 6 canoes were inland to start at once for New Zealand.
Kupe
(Nga-ti-rua-ka )
Kupe voyaged to this land in his canoe the Mata-hou-rua (face of double descent) and landed at Te-Whanga-nui-a-tara (great harbour of Tara) and he came in search of his wife Kura-maro-tini (many red aprons) as the younger brother of Kupe called Hotu-rapa (sob of the familiar spirit) and Kupe went on to Pa-tea (white fort) but did not discover Kura-maro-tini there, and he put a post up at Pa-tea and went back to Whanga-nui-a-tara (great harbour of Tara) and on back to Hawa-iki, and hence the origin of this Proverb "Hoki Kupe, e kore aia e hoki mai." (Kupe return, Kupe will not come back.)
Kupe was the first man who came to these Islands (New Zealand) and he gave the news at Hawa-iki which induced the crews of the other canoes to come here (to New Zealand) and Turi was the next man after Kupe who came here; Ao-tea (light cloud) was the name of the canoe of Turi, and Kupe divided these Islands by which the sea of Raukawa (a sweet scented plant) (
(53A to follow this)
Kupe
(Nga-rauru )
The Priests of ancient times had very great knowledge to sail their canoes over the sea, as is found in our ancients coming across here over the sea from Hawa-iki in their canoes, and they also went ………. back to Hawa-iki. They were well acquainted with the winds of the various periods of the year and also the stars of the various moons (months) of the year in which they could safely sail over the ocean, and they also knew the exact spots from which to leave these Islands to return to Hawa-iki, and these places are still pointed out by the descendants of those Priests to this day and who are also of the Nga-puhi people at Whanga-te-au (wait for the stream) and Whanga-rei (harbour of departure).
Kupe was the first to come here from Hawa-iki to these Islands (New Zealand) some tribes say he came in search of his wife Kura-maro-tiri (many red aprons) who had been carried off by the younger brother of Kupe called Hotu-rapa (sob of the spirit) but some old people say that which caused Kupe to come to these Islands was that Kupe had murdered his younger brother, and had taken the wife of his murdered brother away with him over the sea to this Island (New Zealand) and after he had lived some time in other Islands (of New Zealand), he had a longing to go back to Hawa-iki, so he went back, and found the people there at war, and Kupe told the news of the good land he had discovered, and many of the canoes which came here, came by his information, and Kupe stayed at Hawa-iki.
Kupe
(Nga-rauru )
Mata-hou-rua (………. the two faces) was the name of the canoe of Kupe, and he landed at
Hau and his wife
(Nga-ti-hau )
Hau (gift to the gods) was a famous man of the days of old, and his wife's name was Wai-raka (entangled feet) and she liked another man called Weku (wipe) and she fled with Weku, and Hau went in search of Wai-reka, and came to Tara-naki (barb around) and came by the way of Rangi-tikei (day of striding away) and Manawa-tu (startled) and on to the point of the Tara-rua (double…….) mountains where they go down on to the west coast at Wai rarapa (glistening water) where he saw Wai-raka (entangled feet) and Hau bewitched the woman, and Wai-raka at once became stone, where she stands to this day on the sea beach, where the foaming rollers of the sea dash against her, and Hau went away in joy because he had been avenged, and his eyes glistened with delight because he had taken payment from his enemy, and had stood her up erect on the sea shore of Kiwa (closed up) where the sea could glare at her, and Hau gave names to all the places in the Wai-rarapa district.
Now let me give a full account of Hau. The cause of Hau in search of Wai-raka, and the canoe landed at Whanga-nui (great harbour) and Hau went on shore, and he went in the direction of Whanga-ehu (harbour of spring) and as this river was so close to Whanga-nui, he said the spring of the water which might be bailed out of the river of Whanga-nui could reach this river, so he called it by the name of Whanga-ehu (harbour of spring). He still went on in search of Wai-raka (entangled feet) and he got to another river, and as this was near to Whanga-ehu, if he were to fell a tree the head of
Kupe
(Tara-naki)
Kupe came in the Mata-o-rua to Whanga-nui-a-te-ra (Port Nicholson) seeking for his wife Kura-maro-tini who had been carried away by his teina (younger brother) Hotu rapa, Kupe went as far as Pa-tea and not seeing any thing of his wife he set up a post at Pa-tea and returned to Whanga-nui-a-te-ra and thence returned to Hawaiki hence the saying "Hoki Kupe" "E kore au e hoki mai" (Kupe return, he will not return) he was the first who came to these Islands (to New Zealand) and it was from his account the other canoes came. Turi next arrived in the Aotea.
Kupe cut off the
Renau-matua
(Nga-ti-hau )
The descendants of Turi say that the first man having been born in darkness was called "Renau Matua" (father go towards) when he was formed there was no water on the Earth. The first man was the day or made of day called the day of Miru tau (year of the goddess of spirits) and he was destroyed and sent to
ChapterXI
Incantation chanted in deceit by Turi at his Pa at Pa-tea. And the reason Turi left a Bittern to guard his Pa was that when the Bittern heard this incantation chanted by Turi it would moan in the Pa, so that if those who wished to kill Turi were present, they would think Turi was in the Pa, and they would not act.
Account of the Kahui-pau
(Nga ti-rua-nui )
Pau-tini (dread of the many) Pau-hena (dread like those) Ngarue-tapu (sacred shaking) Ngarue-tuturi (the kneeling shaking) Ngarue-patiki (flat trembling) Tawa-kihia (parting ridge) Tawa-rakea (entangled ridge) who had a son called Wai-kara-nui-a-ngarue (water of the great plot of Ngarue (trembling)) who had Rangi-roa (long day) Tuna hore (eel skinned) who had a son called Tama-tea-nga-para (light coloured brave son) Tama-tea-rua-ponga (light coloured son of the pit of the Ponga (cyathea dealbata or medullara)) Ngana (bluster, persist) who had a son called Te-ariki rae awa (the Lord with a hollow in his forehead) who had after him Tama-uru-ahu (son of the altar of the west)
and also
Rangi-punanga (day of putting together) Tama-hapa (neglected son) who had a son called Mango-taki-ora (shark had alive) Kato-reinga (nipped off at the world of spirits)
Whose younger brother was
Nuku-ara-mona (road for him at a distance) who had a son called Tumae-horangi (stand in your days.) Tane-wa (male of space) Tuna-e-rapa (eel adhered too) Tuna-i-raruki (eel bewildered) who were the origin
of Tama-ewa (son suspended)
Tuna (eel) took Hine (daughter) to wife and had a son called Tama-koko (son of the sound like that of a young bird beginning to sing)
who had a son called
Tara puta (barb gone through to the other side) who had Hine-wai (daughter of healthy appearance) who had a son called Tawake-rewa (repair the rest to float) and Tawake-tautahi (repair the rest of the only born) and Tawake-renga (repair the rest of the open space) and Tawake paua (repair the rest of the paua (heliotis)) Tawake-hara-nui (repair the rest of the great evil) Tawake-rewa had these children Pokai-kino (evil flock) whose son was Rangi-maru-kore (day of no protection) Tu-haro (make the tow of flax while standing) Manga-o-taki-ora (branch of the lead above) Rangi-maru-kore had Aiparea (pushed away) or Wai-pare (diverging water) who had Tama wero (son that pierced with a spear) Te ohu (the assisting company) Maeke (cold) Te mokai (the dependant) whose wife was called Kura-kai-ata (red at dawn) who had Makura-tahau (red calf of the leg) who had Rawea (pleased with) After Makura-tahau came Rito (pith) who had Ngaunga (bitten) and Mata-te-motu-nui (raw of the large cut)
This is the account of the descendants of Mango-taki-ora, from Rangi-maru-kore as before given. After Rangi-maru-kore came:
Te-huinga (put together) Rangi puawa (day at mouth of river) Po (night) Rangi-puawa had Rangi-tokona (day made use of) who had Te-Kenakena (offensive, disgusting) Karamaene Taka-ra-tai (go by way of the sea coast) who had, Nu (squid) Tarawa (hung up) Po (night) Hore (burial place) who had Weti-kau (all disgust) and Hine-puku (silent daughter) whose son was Te-rou-onga (touched with nettle) whose son was Ara pera
So end this great lot of people, who are all of one tribe. And now commences the (genealogy) of the:
Timua takotako (nibble and take) whose son was Tama-rau-mata-hiwi (son of the green leaf of the ridge) whose daughter was Upoko kino (evil head) whose sons were Toa ka hoki (warrior returning) Tata-rau (dash the leaf)
And these were the origin of the Nga-ti-hinga (the following) and the Nga-ti-uenuku (rainbow):
Tu awa (stand at the river) took Hine-taha (side of the daughter) and had a son Nga-huru-tu-awa (stand at the creek in the mid-summer) Tu-awa (stand at the creek) Tu-era or Tuwhera (open) who had Kura-kai-ata (red at dawn)
So ends: for the ancestors and fathers.
Proverbs for land at Wai-tara
(Puke-tapu )
- "Contention for the scrub land at Whenua-aia
- disputes about cultivations, and fern root digging.
- The food (persistence) of Rakaitiutiu (is to) hold on to the foundation (right to) Raro-tonga
- Never give up your right or claim to any of the land.
Names of the Council Houses which were occupied by Te-Kahui-tu (the flock standing) in the Wai-tara (water of baptism) district.
Poroporo tapu (sacred solanum aviculare) Maruarua (valley) Uro weka (life of the Weka (ocyclomus australis) Puke-taua (hill of the mourning) Rama-roa (long torch)
Names of the Council Houses which were occupied by Te Kahui-rangi (flock of the sky) in that land(district of Wai-tara)
Whare-kura (red house) Te-moana-whakangunu (sea of the dwarf) Te mutunga-o-te-rangi (the end of heaven) This was the first Council House built by this people. Te-rua-o-te-rangi whakaumu (the pit of the Heaven as an oven) Whatiwhati (break)
The Council Houses of Te-Kahui-tawaki (Te ………. of repaired rent) in that district (of Wai-tara)
Pu-karamu (root of the Karamu (coprosma) Te-motu-tapu (sacred Isle) Mata-raina (the face there)
The council Houses of those three various sub or family tribes situate in the Wai-o-ngana (water of the persisting) district.
Hau-roro (offering to the gods of brains) Rangi-ata (day of shadow) O-tangi-moana (weep on the ocean) Tu-parae (stand on the plain) Rangi-toto (scoria) Puke-kura (red hill) Tai-ra-kewa-nui (tide of the day of great extinguishment) Uru-mahia-roa (head long worked at (to) adorn) Taruha puku-roa (goblin god of long stomach) Te uru o Maroro (the head of Maroro; or ………. of Maroro, (coprosma grandifolia) Te-taheke (the water fall) Te koutu (jutting point)
Also a Meeting or Council House of all those three named tribes which stood in the Wai-tara district.
Tawiri-o-papa (the cowardice of papa (Earth))
The Council House of Te-rangi-ta-ke (the day of painting another colour)
Te-rohutu (myrtus obcordata)
This House really belonged to Te-kahui-pou (the flock of the firm) and stood on the north side of Wai-tara (water of baptism).
Te-kahui-rua House
(Puke-tapu )
These are the names of the facing boards which adorned the Council House called Te-kahui-rua (the two flocks)
Rua-te-pupuke (pit that overflows) Rua-te-mahara (pit that remembers) Rua-te-hihiri (pit of the assidous) Rua-te-mana-tu (pit of the established authority) Rua-ka-kitea (pit that is seen) Rua-ka-waia (pit accustomed too)
Speaker Of our origin
Speak o son (and say) we are of the Po-tupu (growing night) and of the Po-rea (the night of abundance) and we are of Kiki (silenced by proof) and of Tato (giddy, thoughtless) and from Te-ata-uira (gentle lightning) and Te ata-ka-mahina (gentle dawn as of the light of the moon) and Te-ata-ka-marama (and the gentle dawn of day) and the light comes from Te-ata-hiku-rangi (the end of heaven).
(Pages 65, 66, 67 & 68)
Information given of Maru
in the Council Houses
in the Council Houses
(Puke-tapu )
Maru saw from his place in the sky the land growing in Wairua a lake of Mate-o-te-ra, he gave a knowing look a twinkle of his eye to Maiho who lived at Hawaiki and said to him Maiho there
(61A, 1, 2 & 3 to follow this)
Chapter8
A love ditty.
Flying Man
(Nga-ti-hau )
Uenga-o-te-rangi (impel the heaven) possessed the power of flying, so did Tu waka (medium) and Tama-roro (son of the entrance). Maru (protection) also could fly and Uke-were (Uke) (hung up of old) Rehua (make fire by friction or chip) was a man, behold his dwelling places were called Tupu-o-te-rangi (contingents of heaven) and Tawhito-o-te-rangi (ancient of heaven), these places are like the hill of Iku-rangi (Hiku rangi, tail of heaven). The daughter of Rehua Taki-ao-te-rangi (precourser of light in heaven) lived with Tu kai taua (war eater), and the ears of Rehua were deaf, Ngongo (suck through a tube) blew into his ears with his trumpet called Koringo tangi roa, (sharp long frond), and then the ears of Rehua were cured, he could again hear men speak (and also all the noises of the world) for this he gave his daughter Taki o te rangi to Ngongo as his wife as a reward for his curing the ears of Rehua, Maru was angry with Rehua for giving Taki ao te rangi to Ngongo, as she had been the wife of Maru's son called Tu kai taua, and Maru sent the grub awhato, and the beetle Moe one and the caterpillar Kauwaha into the garden Maara of Rehua to punish him. The garden of Rehua was called Moana uru uru, and all the crop of Rehua was destroyed, then for the first time did Rehua and Maru fight, behold Maru was vanquished he was driven away and he fled from Rehua, and in his escaping he let his sleeping mat fall, which was called the Waikopa (Whakakopa) (folded of the heaven) o te rangi. The battles of Rehua were called Taruru (beguile) Tao-oioi (tumbling spear) and Whitianga-te-ra (shining of the sun) Maru flew into the inside of the rock called Toka wa iti (rock of small space) (Whaiti). The proverb for Rehua and Maru is "Ko te ika o Taki-ao-te-rangi-Tu-kai-taua a Maru raua ko Rehua, Ko te ika o ware-paia, te
The Flying Tribe,
that is the Rauru flying in the little space,
the flying of the bird of the sun
that is the Rauru flying in the little space,
the flying of the bird of the sun
(Nga-rauru )
This is the Proverb of the Maru-i-te-ra (the bird of the sun) "Maramarama ana tatu o te rangi" (it is light – where the heaven reaches down). He (the bird of the sun) was a god, and the name of his house was Whare-totoka (House of the door way) and also in the lightning which spreads over the sky, such was the place (Home). The bird of the sun, and to the Puke-hikurangi (hill on the tail of heaven) damp or wet did not go, nor did the nibbling of the grub, or the decay of old age or ………. ever be seen in, or come to his house, to the house of The bird of the sun.
Te-uenga-o-te-rangi (the inciter) of heaven) flew, and Tu-waka (stand as the medium) flew, as did Tama-roro (son of brain) Maru (protector) and Rehua, who was a good man, whose home was called Tupu-o-te-rangi (growing of heaven) and Tawhito-o-te-rangi (ancient of heaven) which places are equal to hill called Hiku-rangi (tail of heaven).
Taki-ao-te-rangi (guide the cloud of heaven) daughter of Rehua was taken to wife by Tu-Kai-taua (Tu (god of war), eaten in war). Now the ears of Rehua became deaf, and Ngongo (suck through a reed) blew into them with his flute, the name of that flute was Koringo-tangi-roa (shrill long sound) by which the ears of Rehua could hear, the talk of men, so Rehua gave Taki-o-te-rangi (leader of heaven) to Ngongo as his wife in payment for what he had done to his Rehua's ears. Maru for this act was enraged with Rehua, and so he allowed the Awhato (sphaeria robertsii) and Moe-one (a species of grub) and the Kau-waha (a certain caterpillar which is white) into the
This is the Proverb for Rehua and Maru
The fish of Guidance-in-heaven, War eaten of Maru and Rehua. The fish of House-of-beautiful-dawn Of the head of Great-distance Which female caused war (by adultery) To come on all the world. The fish of Great-daughter-of night Caused the death of Great-conspiracy, The fish of Great-life Caused the death of Extinguished, In the House of ?-in-darkness As Maru is chanting in The house (temple) Rock-across.
Tama-aewa-rere-rangi (son of the wandering flight in heaven) begat Rakei-wananga-ora (grand medium of life) who walked on the earth, and did not fly in the air, who begat the Kahui-kapua (flock of clouds) who begat Kapua-nui (great land) Kapua-roa (long cloud) Kapua-tautahi (single cloud) and Kapua-paia (cloud shut up) who took to wife Kapua-pingao (cloud on the desmoschoenus spiralis) and begat Te-au-roa (long current) who begat A-pe-roro (the brains
The-bird-of-the-sun
(Nga-Ti-Hau )
This man the Bird-of-the-Sun was of a certain tribe, who were men (like our selves) who had a home on the mountain called Hiku-rangi (tail of heaven). Great was the evil of this world in those days, but the moth or the moss of damp cold (mildew or rust) could not get at the place where this man lived and Totoka (congeal) was the name of his house, but his appearance was more like that of a god than the multitudes of men of this world, and the lightning of the heaven flashed in or about his house with bright light, and evil or mishap never came on or near to the house, and hence these words in respect to this house:
Fly, fly the Awa-iti (little rill) And will, fly The-bird-of-the-Sun And clear with light To the lower part of Heaven
He the Bird of the sun was a comely person, and nobler looking than the men of this world, and his servants were named Uenga-o-te-rangi (steadfast of heaven) and this person lived with the Bird of the sun at the same home, and they were each of the male sex, but each were sacred, nor did they even have wives, and Uenga-o-te-rangi had the power or knew how to fly like a bird, as also did Tu-waka (man of the medium) and Tama-roro (son of the brain) was a man possessing the same power, as also Maru (authority) had the same knowledge of flying like a bird, each of them had the knowledge and power to fly in the open space of the sky, nor was this power or knowledge limited to the act of walking on the earth. Rehua (split) had the power also to fly like a bird, and was equal in all the knowledge which those above given possessed. Rehua was a good man, of mild temper, and kind and attentive to the people, and fed the orphans, and attended to, and guarded the poor. He lived at a place called Tupu-o-te-rangi (growth of heaven) which was on the ancient hills of heaven, and not unlike
The daughter of Rehua (split to pieces) called Taki-ao-te-rangi (wait for dawn of day) took as her husband a man called Tu-kai-taua (god of war the army eaten) and Rehua was a deaf man, nor could he hear the voice of man, so that Ngo (suck water through a tube) blew into his ears with his wooden trumpet called Koringa-tangi-roa, (wriggling long cry) this Ngo did for a considerable time, and eventually Rehua regained his hearing, and he could again hear the voice of man, so that as Rehua had now gained his hearing he took Taki o te-rangi (speech made in heaven) and gave her to wife to Ngo, in payment for Ngo having cured his deafness, but on this account Maru (power) was angry with Rehua for having given Taki o te-rangi to Ngo, as she belonged to his son (the son of Maru) called Tu-kai-taua. Maru was enraged with Rehua, and in order to punish and completely overcome him, Maru he sent the Awhato (sphoeria robertsii), with the grub called Moe one (sleep in the sand) and the Kau-waha (a white caterpillar) into the Kumara (ipomoea batatas) crop. Now the name of the the kumara cultivation of Rehua was Moana-uruuru (the angry sea) and all the crop of Rehua was destroyed by those things which had been sent there by Maru, so Maru and Rehua entered on a war each with the other, and Maru was beaten, and he fled from the presence of Rehua, and he let fall his mat that he slept on, that is he lost it and it was called Wa-kopa-o-te-rangi (space of heaven folded). Maru and Rehua fought many battles, and these are the names of some of the battles they fought. Ta-ruru (close together) Tao-oioi (shaken spear) Whitianga-te-ra (shining of the sun). Then Maru fled into the rock called Toka-whaiti (little rock)
This is the Proverb in regard to Maru and Rehua,
"The fish (slain) of Taki-o-te-rangi In the battles of Maru and Rehua"
That is, these words duplicate the dispute between Maru and Rehua, and the war and battles which took place between them, and also it condemns the evil committed by Whare-paia (House shut) the descent of Tawiti-nui (great rat trap) who made war on the people of this world.
It was on account of the evil of Hine-nui-te-po (great daughter of night): that the battle Pakira nui (great bald) was fought.
And it was also an account of the evil Oranga-nui (great life) that the battle of Kewa was fought at Ruaki pouri (vomiting in the dark).
Maru chanted this sacred incantations at Toka-whiti (the rock overflowed) and at the Toka-Kanapu (shining rock) of Maru.
There are many Proverbs in respect to these Priests, but why write them down now on this part of this book, we will leave them for some other day (when we will write them down).
Turi
(Nga-ti-hau )
Turi migrated to Pa-tea (fair Fort) and when he had landed there, he killed the people of the land, and when he had nearly exterminated them, he built a House there, and the water of a spring there, he said was like the water of a spring at Hawa-iki called Kimihia (seek for). Turi lived there but he became home sick for his home at Hawa-iki, so he drowned himself in the water (river) but at the time he committed suicide he had become very old.
(70A to follow this)
The Origin from the Night
(Nga-ti-hau )
The pregnant cause the extension The extension caused the exertion The extension caused the thought The thought caused the conscience, The conscience caused the desire And the medium originated The medium lived with Rikoriko (the glimmering of light) And the Po (night) came forth, The great night The long night The meeting in night The drawing up the limbs in night The very dark night The black dark night The murmuring night The night not desirable The night not divided The night in which (they) Go on, and stay in death.
There was not any day then, that is there was not any light in this world, nor were there any eyes then which could look in this world, all was darkness, and hence this saying
You are gone to night And will even stay there. The Kore (nothing) begat The Kore-te-whiwhia (the not obtained) The Kore-te-rawea (the not comely or gay) And Hopu-tu (the caught erect) The Hau ora (the air of life) Hau-ora took Te ata (dawn) And begat Te rangi (the sky) And the Ao-marama (the world of light) E tu nei (now look on by us) Rangi (day) floated Over the land And then look Ata-tuhi (dawn of light) And had, Te-marama (the light of day) And Rangi also look Te werowero (the probing) And begat Te-ra (the sun) Which was thrown up To be an eye for Rangi And the sky looked comely And had mighty power. Te-rangi (the sky) Took Atea (space) And begat ata-tahi (dawn of day) Te-ata-rapa (flashing dawn) Te-ata-mahina (grey dawn of day) Te ata-i-hiku-rangi (the dawn at the tail of heaven) Rangi took Hawa-iki And begat Taporapora (mat to sleep on) And Tauwhare-nikau (overhanging suture) And Kuku-paru (draw mud together) And Wawau-atea (noise unchecked) And Whiwhi-te-rangi-ora (possessed of day of life) Rangi took Papa tu a-nuku (flat of the earth) And had Ru nuku (trembling earth) Who had Ru-hoko (of the exchange) Who had Rua-tapu (sacred pit) Who had Rua tawhito (ancient pit) Who had Rua kai-po (pit of eating at night) Who had Ngae (the heel) And Ngae-nui (great heel) And Ngae-roa (long heel) And Ngae-pae (heel laid across) And Ngae-tuturi (heel that is kneeling) And Ngae-pepeke (heel that is held up) And Taha-titi (fastened side) And Rua-tapu (sacred pit) And Toe (the remnant) And Rauru (hair of the head) And Tama-raku-ora (day of show of life)
The Growth from the Po (Night)
(Nga-ti-rua-nui )
Grew in the Po (night) Possessed in the Po (night) Possessed in the Po (night) Given from the Po (night) And given to the world of light. Water was created, Earth was created, Gods were created Man was created All these were Created by the god, The throwing down, The falling The lying The kneeling The limbs drawn up The expanding (the limbs) The being hid The delight The resin The gum The fruit The filled The then The outer water Day of light The god The sky now seen Was taken by Papa tu a nuku (the flat of earth) And begat Tane-whakarongo (the listening male) And Tu (god of war) And Tanga-roa (god of the ocean) And Ru (god of earthquakes) And Ou hoko (exchange) (god of death or exchange life for death) And Tao (cook) And Putanga (come out) And Tauira (disciple) And Ao-marama (day of light) And Kore (nothing) And Rei-te-ku (rope of the chest) And Te Kore te-wawae (the not separated) And Te-kore-te-whiwhia (the not possessing) And Te-kore-te-rawea (the not becoming) The not not having become nothing And Te-whaia te kore (not following nothing) And Te kore iho (the nothing downward) Te Kore manu (not any birds) Te kore tapu (nothing sacred) Te kore tauira (no Disciple) Ko Te putanga (the coming out) Ko Tauira (the Disciple) Te-ao-marama (the world of light) Te-kore-te-paheke (the not slipping) Kore te-whatu (not any core) Whatu-turu kumea (steadfast core pulled) Ko Whatu takaia (the core lifted off the fire) Ko Whatu-kaia (the stolen core) Ko Whatu ka-rewa (the core melting) Ka rewa ki tua maroke (melting to dry) Te Kore te whiwhia (not possessed) Te kore te rawea (the not becoming) Te-kore te oti atu (the not remaining away) Oti atu te Kore (the nothing even away) Te-hoki-ki-te-kore (not returning the nothing) Te mana te kore (the nothing not effectual) Te waia te kore (the nothing not weary) Ko Meru tukua a Reinga (the goddess allowed to the spirit world) Maru tau tukua a Reinga (god of the invalid allowed to the spirit world) Ka whakawaia anake ki te ao (tempted to the world) Ko ao tawhito (the old world) Ka pa te mate ki te tangata (where disease takes hold of man)
(77A to follow this)
Genealogy of Turi
(Nga-ti-rua-nui )
Huia-rei (the breast of the Huia (neomorpha Gouldii) took Tai-hua-tahi (one propitious tide) and had (ka puta ko) Rua-rangi (large animal) who took (ka moe i a) Rongo wa-roa (heard of for some time) and had (tana ko) Hatanga-i-mua (the flavour first) and (muri iho ko) Rakau-maori (common wood) who took (ka moe i a) Reinga-rangi (dart up to heaven) and had (ku patu ko) Pua-mua (be born before) who took (ka moe i a) Teina-tapu (sacred younger born) and had (tana ko) Rongo-tea-tau-karihi (white kumara) (ipomoea batatas) of the year of much fruit or berries) who took (ka moe i a) Runga-mea (south place) and had (tana ko) Rongo te ari-ma-marama (news of the scarcity of the eleventh night of the moon) who took (ka moe i a) Runga-tama (son of the South) who had (tana ko) Turi (deaf) who had (ka moe i a) Rongorongo (hear again and again) and had (ka putu ko) Turanga i mua (stand in front) who had (tana ko) Tama-tea (fair son) who had (tana ko) Hiku-ao (end of day light) who had (tana ko) Haere-ao (go in the day light) who had (tana ko) Te-ihi (split, divide) who had (tana ko) Te-mau (the influence) who had (tana ko) Te-tapu (the sacredness) who had (tana ko) Maru-tuna (worthless) who had (tana ko) Maru-wehi (dreaded shade) who had (tana ko) Maru aitu (shade of evil omen) who had (tana ko) Maru-ariki (shade of the Lord) who had (tana ko) Hiko rangi (shift from heaven) who had (tana ko) Ra tua o te rangi (go behind the heaven) who had (tana ko) Rangi-tau-mai-i-waho (day of lying at anchor out side) who had (tana ko) Rangi-paki-iwi (day of patting bones) who had (tana ko) Rangi hikaka (day of rashness) who had (tana ko) Maru-aia (authority driven) who had (tana ko) Rake-kowhera (scraped open) who had (tana ko) Te Kora-tu (standing speck of fire) who had (tana ko) Te-ao-makiri (false dawn of day) who had (tana ko) Tautope (cut off) who had (tana ko) Taipu (betroth) who had (tana ko) Kaia (steal) who had (tana ko) Rangi (sky) who had (tana ko) Matao (cold) and (me) Keo (Keho) (sleet or frost) and (me) Herepu (seize) Kaia had (tana ko) Rere (flee) who took as her husband Hoani hipango (black) and had (ka puta ko) Hipango tamaiti (Hipango junior) and (me) Wata hipango. To end this.
The Gods and Rangi
(Nga-Ti-Hau )
The gods had been in existence (had lived) before Rangi had come forth (come into being) and the gods were of old before all other things. The gods are from Po (darkness or night) and they had long existed in the darkness; and after this (they were created) the gods of light (gods of this world) (such as) Whatitiri (thunder) and her associates Maru (power) and his associates, Tanga roa (assembled long, god of the ocean) and his associates, as also the gods of human diseases and sorrow (the gods of the flesh) that is those gods who gnaw with evil bite and power, and make man lame and disable him, and kill him, and the infant gods (gods who preside over and are of infants who die before they are born) which gods were created before man was made (created) and also the gods who smite man such as the Ru (au) moko (god of the Earthquake, or the god of the Lizard stream) and also (the god) Uruta (smite suddenly, sudden death) and his associates, these gods live up in the heaven above us, but their place of living at the time when they were first created, was up in the ten heavens, that is they were in the multitude of heavens, in the many heavens, that is those heavens which we speak of as a multitude, are the heavens above us in this world.
The first heaven above us, is a sky of chinks and cracks as twirls, and it is not dark, but looks light when gazed at from below here (from this earth) and below this first heaven is the path of the sun and moon, along which they fly, and the sky above this first sky is the second sky and is the sky of rain (or where rain collects) and of fog and of water are the heaven above, that is the third heaven, and is the heaven of wind, and the fourth heaven, is the heaven of spirits, (where spirits have their origin) and the fifth heaven is that of the world of day light, and the heaven above them are the heavens where great gods are and of the Ra (sun) and the tenth heaven is the heaven of Rehua ( ………. ) and is the best of all the heavens.
Some of the Priests of our tribe of the Nga-ti-hau also say the first heaven is that of wind (or wind is kept there) and the second heaven is that of clouds (or clouds are kept there) and the third heaven is that where the blue sky is seen, that is, the heaven in the space near to this world, and the fourth heaven is called Papa, and was the origin or from it came this world. The fifth heaven is called the Lake and from it comes the rain, mist, and of all the water of this world. The sixth heaven is the sky of the gods, as are all the heavens beyond that even to the multitude of skies above it, to that of Rehua (split pieces off) which heaven (that of Rehua) is the best of all the heavens, and the uttermost heaven of all the heavens is the heaven which laid in silence on Papa (flat) and there is not any warmth between them which would cause herbs or grass to grow, yet there are herbs there, which are flat (or grows along the ground) and grows along the damp parts between them, and hence from this was originated this incantation, which is now chanted over a woman and man when they are separated (divorced):
Rise the skin Divide the skin Like the Bramble Be the skin As the Nettle Be the skin Nor sigh to The beloved Nor weep for The beloved Ocean god separate Ocean god repeat The charms Go then to The tide, the tide Disconnect, nor Sigh then nor Dare then love Nor sigh to The beloved Nor weep for The spouse
As was also the incantation which Tawhaki (pluck off with fury) chanted as he climbed up to heaven, when he was in search of his daughter, this chant is also chanted to give life to an invalid, so that such an one may recover from the disease which is afflicting him or her, and the words of this incantation is from these numerous heavens, and the words are these:
Climb up Tawhaki in the first heaven Obey o disease Climb up Tawhaki in the second heaven Obey o disease Climb up Tawhaki in the third heaven Obey o disease Climb up Tawhaki in the fourth heaven Obey o disease Climb up Tawhaki in the fifth heaven Obey o disease Climb up Tawhaki in the sixth heaven Obey o disease Climb up Tawhaki in the seventh heaven Obey o disease Climb up Tawhaki in the eighth heaven Obey o disease Climb up Tawhaki in the ninth heaven Obey o disease Climb up Tawhaki in the numerous tenth heavens Obey o disease Adhere o spine Adhere o spine Captive o spine Captive o spine Lay hold of The steep of heaven.
The first born of Rangi (sky) and Papa (flat) was Rongo-ma-tane (news of the male) which was the Kumara (ipomoea batatas) which originated from the face of Rangi (season) as that part of heaven was warm, and the kumara is a plant which will not grow in the cold.
After the creation or origination of the Kumara was that of Haumia (fern) that is the fern-root, which is called Aruhe and this grew behind, that is on the back of heaven. Fern is a weed that grows luxuriantly, and it grows and flourishes on land blown over and swept by storms, nor will it fade and shrink if the sun does not shine on it.
Next came Tane-mahuta (the male jumping god of the forest) who is the god, and the origin of trees, birds, moths, butterflies of this world.
Next came Tanga-roa (long breath) who was the origin of all fish, iguana and lizards.
The last was Tu mata uenga (man of the excited face) who was the origin of man.
Also the Priests of old say, Tiki (fetch) was one of these gods made when these gods were first created, and man came from Tiki, as the wife of Tiki who was called Ma-rikoriko (twinkling) was not born of a mother, but came out of the glow or hollow of the heat of this world, and Tiki and his wife had a daughter called Kau-ataata (swim in shadow).
Also Tu-te-ngana-hau (man of the blustering winds) was also one of the gods of the beginning, and he was the origin of evil, and wrong, accidents and death in this world, he and
Tahu (spouse) was also one of the gods of the first creation, he is the god of good, of life, of joyful heart, and he is the origin of the kindness and goodness of a husband to his wife and offspring, and he is the cause of a mother being kind to her offspring and her spouse.
Tane (male) is also one of the gods of the first creation, and he is the origin of males or men, and also of male dogs, and male of birds. They are all called Tane (male) from him, and he is the origin of this name being given to them, and he is the power and origin of offspring coming into this world. He caused good to be acted towards Rangi (sky) and put the stars and clouds on Rangi (the sky) by which Papa (flat) looked with kindness on Rangi (sky) and he is the cause of woman looking with kindness on man, and hence it is said of the sky that it is "The House of Tane". Tane also originated the "Living water of Tane" (male), that is the lake where the Maori can bathe and come to life again when the moon each month dies, and hence the lake and its water are called "The living water of Tane". Tane is the parent of birds, and he caused the trees to grow, and his names are taken from his various employments, hence he is called Tane-tuturi (kneeling Tane) from the fact of his having drawn up his legs at the time he did not to separate Rangi and Papa.
He is also called Tane-pepeke (draw up the legs) from the fact of his drawing up his legs at the time he was stretched out so that he could push Rangi up, and put him away from Papa.
He is also called Tane-ua tika (Tane of the straight back bone) he goes in such an erect manner, and hence
He is also called Tane te-wai ora (Tane of the living water) as he is the cause of the life of the moon being renewed when its faith in the lake which he made, and also of the trees, weeds and grasses, birds, animals, and insects of this world who live in health by drinking of fresh water.
He is also called Tane-mahuta (leaping Tane) the origin of this name is from canoes in which man paddles and voyages, as man leaps into canoes, and again leaps on shore, and man by the aid of canoes, arrives joyfully at this and at that (different) place, and is not wet by water, and man is as though he leaped over a path that had been carpeted so he crosses along over the sea. Also Tane is also spoken of as from the forest as trees are of the forest, and canoes, are of trees, and hence canoes are called Tane-mahuta (leaping Tane). Canoes are also called Te-riu-o-Tane (the stomach of Tane) (from the fact of the hold of a canoe being open to hold cargo), he got called Tu wai-rora (man of the powerless water) was (or is) the good of all fine (straight) trees of which to make canoes, that is the trees the Totara (podocarpus totara) and Kauri (darmara australis) and hence the canoe is also spoken of in the Proverb as "The narrow path of Tane" and "The daring of Tane". There are also Proverbs which speak of the bark of trees which are used to thatch houses, one is this "The man of the wind, the bark of the Kahika-toa (leptospermum scoparium) as a house in which Kahu-Kura (goddess of the rainbow) can live without being rained on also this Proverb says "The Ake (dodonia viscosa) and Kahika-tea (podocarpus dacrydioides) are the sinews of Tu-mata-uenga (the trembling face) which association is in respect to these weapons Tao (spear) and Hani (long spear with a carved tongue) and Waha-ika (fish mouth) (not unlike a battle axe with hawks feathers hanging from near the axe head).
Tane is also the parent or origin of birds, and the owl is his
(86A to follow this)
Tiki
(Nga-ti-rua-nui )
Tiki (fetch) was the god who made man, and his is the image which is taken as that drawn or made for the likeness of man, when man was made. He (Tiki) went and obtained red clay and mixed it with his blood, and he made the pupils of the eyes, and he made the hands and feet, and he made the inner part of the mouth of the image he had made, and the effigy stood as a real (live) man.
Others of the Priests say that red clay was used in forming the effigy male by Tiki from which to make man and that the red ochre, or the red rust water of a swamp was used by Tiki to mix that clay and form a being like to him self, and this effigy stood as a living man, and hence Tiki called it "Tiki-ahua" (likeness of Tiki) and the name of the "Tiki" made of green stone and worn as an ornament by man was taken from this effigy made of him self by "Tiki" the god.
Tama tea and his companions
and the origin of the name Putiki-whara-nui
and the origin of the name Putiki-whara-nui
(Nga-Ti-Rua-Nui )
All the tribes who occupy these Islands (of New Zealand) had their origin from Rongo-ka-ko (news of pouting) and Rongo-ka-ko migrated here from Hawa-iki (little gills) in the canoe called Horo-uta (fast-sailing past the shore) that is in the Taki-tumu (lift the King) and he landed at Turanga (standing) where he left his canoe Horo-uta, and he went by land, by the sea coast even to Ahu-riri (angry altar or altar of ill omen) where his lizard ran or escaped from him which was called Tapu-te-rangi (sacred day).
Rongo ka ko was father of Tama tea (fair son) and Tama tea went from Here-taunga, (predicted lighting) that is, from Ahu-riri over land towards the mountains at Rua hine (old woman) in company with Kahu ngunu (garment of a dwarf) and Kahu-ngunu was son of Tama-tea, and Kahu-ngunu returned when he had got as far as Ruahine at which place they two had set up a post, which was called Rakau-taonga (wood of property) and the cause of Kahu ngunu returning was that he saw the birds Karoro (sea gulls) flying over these mountains and crying as these birds ever do on the sea coast, and Kahu-ngunu felt melancholy at the sound of that cry (which reminded him of the sound he had so often heard in his days of youth on the sea coast) so he said to his father to Tama-tea "O old man, go on by your path, I will return from here because of the sorrow I feel in hearing the cry of the Karoro (sea gulls) who are crying for the mouth of the Ngaru-roro (sea of brain) creek".
Tama-tea asked his son "Do you feel a longing to our home?"
Kahu-ngunu-matangi-rau (garment of the dwarf on the hundred winds) answered and said "No, it is a mere sigh from my chest".
Tama-tea asked "Perhaps it is love you feel for our home, and you ought to go back" So Kahu-ngunu went
Tama-tea ascended a ridge of a mountain, where another of his lizards escaped which was called Poho-kura (acid stomach) which was a very great lizard. Another of his lizards called Puke-o-kahu (hill of garment) he still retained, and Tama tea went on, still carrying the lizard called Puke-o-kahu till he came to a creek called Moa-whanga (home of the Moa) which is a great creek or river, where he stayed to cook some food, after he had partaken of food and had satisfied his craving for something to eat, he covered the ashes of his fire, and he stuck the ends of his fire sticks up as posts at the creek or river, and hence the origin of these words "The ends of the fire brands of Tama-tea" and these fire brands were left as goblins, as Tama-tea was a Priest, and the fire was sacred by which food had been cooked for him, and the firewood by which that fire is made is sacred, and hence the ends of the ashes of his fine brands were sacred, and also this is why these fire brands being sacred, were put up by Tama-tea near the river to become goblins.
Tama-tea went on by the sea coast, and his companion in travel that is his dog went into the sea, and the dog became a sea god, and hence the voice like that of a dog barking heard out on the sea in summer time.
Tama tea continued his journey along the sea coast till he arrived at Whanga-nui (great harbour) where he sat down (stayed) to comb his head, and also to adorn himself, so that he might be comely looking when he went into the fort of the aboriginal natives of the land, so he put his hair up in knots on his head, and tied it up with the bark of the herb called whara ( __________ ) and hence the origin of the name of that place which is now called "Putiki-whara-nui-o-tama-tea" (the great knob of whara of the fair son) where he stayed for some time and then embarked in a canoe and poled up the Whanga-nui river, and when he had arrived at the cave Tara-roa ……….
The following are the names of the descendants of Tama tea,
Tama had Mahina-rangi (dim light of the sky) who took (ka moe i a) Tauranga (lying at anchor) as her husband (hei tane mana) And next born to Mahina rangi was (muri mai i a Mahina-rangi ko) Rau-kawa (a sweet scented plant, used by the Maori to scent oil) and (ko) Whakarere (left behind)
Tama tea had two wives (e rua wahine a Tama-tea) and Iwi-rau (many tribes) was the mother of Kahu-ngunu-matangi-rau (Ko Iwi-rau te whaea o Kahu-ngunu-matangi-rau) and Tama-iki-roa (son of the long consuming (me Tama-iki-roa) and Kahu-nui (great garment) (me Kahu-nui me) and Apa (company of people) who was the ancestor of the Nga-ti-apa who reside at Rangi-ti-kei (day of striding away).
The name which I give to Tama-tea, that is Tama-tea-pokai-whenua, is because he went round all the land of these Islands, even from the Au-pouri (dark smoke) (at the
The Pana-ri (Pane-iri)
(Kahu-ngunu )
Tanguru (gruff) was the chief of Kahu-ngunu, and was the ancestor of Aperahama, and the tribe of Pana-ri (push the screen aside) jostled (tried to rob) the Kahu-ngunu tribe of their land, so the tribe of Pana-ri who occupied the country in the Roto-atara (Lake of Tara (bravery)) made war on the Kahu-ngunu tribe. The block of land which caused this war, was occupied by both these tribes, and one of them wished to take possession of the whole, but as evil came from the act of taking possession a battle ensued, and an engagement took place at the Roto-a-tara, and the fort of the Roto-a-tara was taken and Tanguru the chief of that fort fled and escaped from the fear of the weapon of his enemy, and he embarked on a moki (raft) and he paddled away that he might cross over the Roto a tara Lake so that he might escape, but as he put on himself all his beautiful garments, that he might take them with him and so keep his valuables when he should escape from his enemy, but the raft turned over and he sank into the lake, and he was drowned, but his enemy saw him sink, so his enemy dragged for the corpses and the rou (hooks) by which he was sought caught in his garments and Tanguru was taken out of the lake, by the Kahu ngunu people, and his fine mats the Parawai, Topuri, Kaitaka, and Pake (d) were all taken by the Kahu-ngunu people, and hence the origin of the name of the Hapu (sub tribe) now known as Nga-ti-marau (the descendants of the forked up) which was given in remembrance of Tanguru having been dragged up by the Kahu-ngunu people.
Ko Ruahine
(Nga-ti-pou-tama)
The old woman called Ruahine (old woman) came over from Hawa-iki on a calabash, she sat on the neck of the calabash which is bent near to where the calabash is held to the vine on which it grows, and the name of this particular calabash is "Ngutu hue" (mouth of a gourd). And that sort of calabash grows the same shape to this day, and looks like the same as it did in the days when Ruahine came over on one of them.
Now that old woman called Ruahine was the progenitor of the Nga ti pou tama tribe.
Ruahine migrated from Hawa-iki, and came to the door of the house of Rua-maunu (pit of the bait) and the smell of smoke was smelt by the people in the house, and when they had seen the old woman they said "O what a smell there is from this old woman, she is all ………. of smoke" and she was grieved at the sneering remarks passed on her so she left and went else where, and arrived at O-tu-matua (the standing parent) where she took the head chief of that place as her husband, and she had offspring called Tai-nui (great tide) and the descendants of Tai-nui are the people of the Nga-ti-pou-tama tribe who live at Whanga-nui.
Chapter9
A love song.
Turi
(Nga-ti-hau )
Turi (deaf) was the chief of the canoe Ao-tea (white cloud) which canoe sailed from Hawa-iki (little hawa) to these Islands (New Zealand) as the crew was in fear of the effects of war.
The younger brother of Turi called Po-pou-akoako (the night of teaching) at the time of harvesting the kumara crop took some to their land to Ue-nuku (trembling earth) but Ue nuku swallowed Po-pou-akoako and the kumara offering he had taken to present to Ue-nuku, this caused Turi to be very angry, and Turi killed the child of Ue-nuku called Hoe-potiki (the paddle of the youngest child) whose body was eaten by Turi, the cooked heart of Hoe-potiki was taken by Turi and given to Ue-nuku, who eat it, but so soon as Ue-nuku knew that he had eaten the heart of his own son, he at once chanted this incantation, or as it may be called, a song to command the tribe to act. This is the incantation or song.
Go bring the troop of Nga-ti-rongo tea Command many thousands to come To take a full revenge For the death of Hoe-potiki. The food is sweet at first And let the Rongo-he be called Call a troop, for evil now
When Turi heard of this song having been chanted he knew the impact, and the command which it contained, and the object of the command was not hidden, so he went to his father in law Toto ( ……….) and begged for and obtained the canoe Ao-tea, and he and his embarked in the canoe and sailed for and landed at the coast of New Zealand where now is the harbour known at Ao-tea, but he had forgotten the bailer of the canoe which bailer was called Tupu-horo-nuku (grow swallowing land) and also one of his paddles called Koutu-te-rangi (stand erect) and he brought in Ao-tea, Te-pukeko (porphyrio melanotus) Te-kiore (rat), Te Kakariki (green paraquette) and
Turi and Turanga-i-mua attacked and killed the people of this Island (North Island of New Zealand) the name of which people was Nga-kohikohi (the collectors) A war party went from Pa-tea (white fort) and killed a lot of children, and a war party embarked in the canoe called Te hinau (eloeocarpus dentatus) and went to Wai-tore (water of the spot like ……….) and killed Tu-whaka-motuhia (god of war severed) and a war party was embarked on board of the canoe Te upoko-ruru (the heard of the owl) and sailed to Wai-papa (flat water) and killed Tu whare (house of god of war) and Kai-waewae (messenger) went on a war expedition and killed Toto o te korako (blood of the albino). Te-karetu (hierochloe redolens) led a war party, and Mumutu (end in parts) was killed. Rangi-po (dark day) led a war party, and killed Tu-tara-moana (god of war, brave on the sea) was killed. Whanga-nui (great river) led a war party, and killed Tutae-poro-poro (dust of the nigrum plant) Awa-rua (double creek) led a war party, and Kimo (wink) was killed. Matai-iwi (………. of the tribe) was the war party, and Kau-ti-oma (swim in flight) was killed, and when the war party arrived at the whirlpool of Turanga i mua (stand in the front) the stream stood in banks. And they chanted the song of Turi called Matarau-tahi (Matarau-tahi (forked spear) of Turi) and the war party returned from that part (or they went as far as the home of Tanga-i-mua, and met the enemy, which they could
Turi
(Nga-ti-hau )
Turi (deaf) the chief of the canoe Ao-tea (clear sky) this name was that of a sacred place or cemetery in Hawa-iki (little Hawa) when he fled from Hawa-iki, on account of a quarrel. The quarrel arose from this fact Pipo-u-akoako (lullaby song to teach while lulling a child to sleep) the younger brother of Turi at the ingathering of the kumara (ipomoea batatas) crop presented one kumara to the High Priest Ue-nuku, (trembling earth) who was so offended at the paltry gift swallowed the gift and the person who offered it, and in retaliation, Turi slew the son of Ue-nuku, which caused a war, and Turi and his followers and family were obliged to flee in the canoe Ao-tea to escape death.
(97A to follow this)
Whanau-moana
(Nga-ti-hau )
Whanau-moana (born on the sea) was the name of the third son of Turi (deaf). His origin was in this ………. the placenta was thrown into the sea, and it drifted on shore to the One-ura (red sand) on to the sea coast where it was seen by the men of the place who took it and hung it up at the back part of a house, and soon it was observed to move, and grew into a man, and as soon as it issued forth it fled towards its body, the body of Whanau moana, and it lived at Wai-totara (water of the totara (podocarpus totara)) a little way from the place called Te one kahawai (sand of the Kahawai (arripis salar) and there were born Tara-rere (fleeing dart) Tara punga (heavy dart) Te-manu-a-te-ra (bird of the sun) Tara kapu-whenua (barb of the palm of the hand or the foot of the soil) Kapunga (taking in handsful) Rauru (hair of the head).
Whanau-moana
(Nga-ti-hau )
A placenta was thrown into the sea, which became a man who was called Whanau-moana (born in the sea) and he had wings, and all his descendants had wings also, and this tribe of people were great wanderers, and they had not any permanent home, as they were in the habit of flying from one place to another, as they could take a flight like birds to such places, and at times they lit on the peaks of the mountains where they would stay a while, and at times they would take a flight to the Islands out in the ocean where they would stay for some time, and such was the life these people led till the days of Tara-pu whenua (spirit of the real land) and it was he who said this people must live in their own Pas (forts) and it is said this people were of, or belonged to Wai-totara (water of the Totara podocarpus totara) and the ………. man of this people who had wings was called Te-kahui-rere (the flying flock) and he lost his wings by them being pressed down by a woman while he slept at night, that is his own wife laid on them one night, and the wife of the chief
Whanau-moana
(Nga-ti-hau )
Tama-nui-te-ra (great son of the sun) was the first man who knew how to fly like a bird, he may have had wings, or perhaps had the power to fly without wings, and fly like a bird. He was a man of power to fly like a bird and for him was this Proverb "The little god may fly but the sky will not be light, but if Tama-nui-te-ra (great son of the sun) fly the sky will be light."
The house of Tama-nui-a-te-ra was called Whare-totoka (house of mischief) and Tama-i-hiwa (son of watchfulness) was the last man who had the power to fly, and that which deprived him of that great power to fly like a bird, was, his wife persistently stepped over his wings at night, her name was Koraka po (entangle at night) so thus he lost the power to fly and ceased so to do.
The home of this people was at the place called Tieke (creadion carunculatus) and at Moe-rangi (sleep in the day) is also one of their settlements of the descendants of Tama-nui-a-te-ra (Great son of the sun).
Te-manu-a-te-ra
(Nga-ti-hau )
This is the account of old of Rehua (chief of blows) and Maru (power) that is of their power to fly like a bird. They knew how to fly, but the most perfect knowledge and power to fly like a bird was possessed by a man called Te-manu-a-te-ra (the bird of the Sun) and the home of this man was at Iku-rangi (Hiku-rangi (tail of heaven) and the evil of the moth, grub, and decay did not reach that place. Te-manu-a-te-ra was a god; and the name of his house was Totoha (hardened ……….) and the lightning flashed over and around his house, and this is the Proverb in respect to this man Te-manu-a-te-ra, and his house, and his authority.
Flying is the bird of the little space And does fly the bird of the Sun And light is the at the depth of heaven.
Whanau-moana
(Nga-ti-hau )
The placenta of the third son of Turi (deaf) was thrown into the sea, which drifted till it was cast on shore on the coast at Uraura (red) where it was found by some men, who took it and hung it up on the back of their house, where it was observed to move, as though it was alive, and it swelled and became a man, whose name was Whanau-moana (born on the sea) and when he had become full grown, he had wings and he flew in the sky, and he went and lived at Wai-totara (water of the Totara tree) on the sea shore side of the sand plain called Kaha-wai (arripis salan) and he had offspring one of which was called Tara-rere (flying power) who was a bird of the sky, and this sort of bird flew in open day light, but his offspring called Tara kapu-whenua (brave to scoop up the soil in the palm of the hand) and Mahunga-rauru-i-te-whenua (curly hair of the land) were the last men of the descendants of Whanau-moana who had the power to fly.
Raniera of Wai-totara and Rawinia the wife of Hoani-hipango of Whanga-nui were descended from these men who could fly.
Tama-nui-te-ra
(Nga-ti-hau )
Tama nui-te-ra (great son of the sun) was the first man who had the power to fly like a bird, and he had the wings of a bird, but it was not positively said by the old men of old that this man had the wings of a bird, or that he had the power to fly at his own pleasure without wings in the sky, but his power was great to fly in the sky, as this Proverb testifies.
The little god flies But the heaven is not light When Tama-nui-te-ra flies The heaven is light
Tama-nui-te-ra (great son of the sun) had a house in the sky which was named Whare totoka (house that is harm).
Tama-hiwa (watchful son) was the last man who had the power to fly, but his wife deprived him of the power, and her name was Raka-taka-po (determined to entangle at night) and she trod on the wings of Tama-hiwa, at night, and this is the Proverb from the act of the woman who pressed the wings of her husband, by which he could no longer fly like a bird.
The feet of his wife Trod on his wings By which Tama-hiwa Ceased to fly.
Tieke (creadion carunculatus) was the name of one of their homes, and Moe-rangi (sleep in the day) was also the name of another of their homes.
Whanau-moana
(Nga-ti-hau )
A placenta was floating, that is it was thrown into the sea, and it was called Whanau-moana (born in the sea) and the placenta grew into a man and was called Whanau-moana (born in the sea) and he had wings, and all his descendants after him had wings.
This people had not any settled home in the days when first their progenitor possessed wings, but they flew about in the sky, and settled at each place where ever they liked to stay, and at times they flew and settled on the peaks of the mountains, and at times they flew and stayed on the Islands in the ocean, but one of them who was called Tara puwhenua (bravery of the dwarf) was the first man amongst them to propose that the people should live in Forts.
This people were residents of the Wai-totara (water of the Totara tree) district, and they lived at Tieke or Te-iki or Tiaki (creadion carunculatus, or Consumer, or guardian or Keeper).
And the last man of them who possessed wings and had the power to fly was Te-kahui-rere (the flying flock) and that which caused him to lose his wings, he was outwitted by a woman, who pressed them down while he was asleep.
His wings Were pressed down By a woman At night
was repeated on account of the act of the woman who pressed the wings of this man, and he thereby lost them.
Turi
(Nga-ti-hau )
Rangi-atea (day not occupied) was the name of the house of Turi (deaf) at Hawa-iki (little gills) and Oe-wa (hoe-wha) (four paddles) was the name of the son of Ue-nuku (trembling earth) and it was he who sought the son of Turi in order that they might play together in the house, and Oe-wa it was who uttered incantation on the roof of the house of Turi, and from that fact his father Ue-nuku took action to cause Oe wa to become like a bird, and Turi seeing Oe-wa like a bird he killed Oe wa, and hence the cause of Turi migrating to Ao tea (New Zealand).
Uru maroro (head of the active) burnt the house in revenge for his parent Tu whaka-raro (Tu of the North) as Tu-whakararo was the father of Whakatau-potiki (like the youngest child).
Turi
(Nga-ti-hau )
Oe-wa (hoe-wha) (four paddles) the son of Ue-nuku (trembling earth) sought for the son of Turi, that they two might incantations together in the house of Ue-nuku, and the son of Ue nuku chanted incantations on the roof of the house of Turi (obstinate) and from this fact Ue-nuku took action and turned him into the appearance of a bird, so that when Turi saw him resemble a bird he killed Ue-nuku's son Oe wa (hoe-wha, four paddles) and Turi eat him.
Another name of the son of Ue-nuku was Oe potiki (paddle of the last born).
When the son of Ue-nuku had been killed by Turi, he cooked the boy and eat him, and the heart of the child was sent to the father Ue-nuku, which he eat not knowing that it was the heart of his own son, but as soon as he had eaten it, and he knew that he had eaten the heart of his son, he began to sing a chant, the words of the song of the chant were these
Assemble up above Assemble down below Assemble the Nga-ti-rua-nui And Nga ti rongo tea To exterminate, and slay Because on the offering made (To the high Priest). Assemble Rona. o. Let all assemble o. My chest now murmurs With the flesh of Hawe-potiki With gift was placed on The offerings made to gods Or litter by the Priest conveyed, Assemble Rongo o Let all assemble o Because they cut him up And cooked and eat his course, And put his heart On litter taken by the Priests. Assemble o assemble Rongo, assemble all
(106A to follow this)
Kupe and Turi
(Nga-ti-rua-nui )
Kupe (refuse) migrated to this place (New Zealand) from Hawa-iki (Little gills) in search or followed his wife Kura-maro-tini (many red aprons) who had been brought here by the younger brother of Kupe (refractory) called Hotu-rapa (sob for the familiar spirit).
Kupe landed at the Whanga-nui-o-tara (great harbour of Tara (spirit, daring)) (Harbour of Port Nicholson) and he went to all the parts of that district, and even to Pa-tea (white fort) and when he had arrived there he heard the cry of the Kokako (blue wattled crow) far inland, and he went to see the person from whom that voice came, as he mistook that voice, as the voice of a man, but he found that it was the voice of a bird, and was that of a Kokako (blue wattled crow) and he did not see (find) his wife, so he worked at a post there, and put it up as a sign that he had been there, and returned to the Whanga-nui-a-tara (Port Nicholson).
Kupe did not come here by himself, in the canoe, Hau (offering or scalp) came also with him, but at the time that he arrived at these Islands, he found the soil soppy and not stable, and was not unlike a marsh, so they two paddled on to the Wai-rarapa (sparkling water) as that district was of a stony formation, and that part was solid as it was of a stony formation and the daughters of Kupe took up their abode there, who were called Matiu (northerly) and Makaro (fall) where Makaro and the clan built a Pa (fort) and she gave the fort a name, but she went back to Hawa-iki, prompted in this action by her love for her children, who had been left there by her, but her sister Matiu went to the mountains to weep, her love to their old home at Hawa-iki; and her feet were made to bleed by the wood and stones as she went, and thus where ever she stepped stains of blood were there, and hence the herbs and flax of that district are red,
Pua-tiki (fetch the flume) was also the name of one of the daughters of Kupe, as was the name Taiapu (assault) that of another, who committed suicide from the cliff Tamure (snapper) to which part Kupe went and wept for his daughter, where he cut his forehead and hands in sorrow for his child who had committed suicide, and the blood of Kupe smeared the rocks of that coast, hence those rocks are red to this day, and these are seen to this day by any who may be in a canoe which is sailing into the heads of Te-Whanga-nui-a-tara (Port Nicholson).
Soon after this two forts were built at Pa-tea (fair port) Rau-maua (host of fish caught in a net) and Rangi-tane (day of man) that of the other, and these two forts stood on a point which jutted out into the sea, but these two forts stood some distance apart from each other, but the occupants of these two forts contended with each other, but Rau mau was the fort which had the most people in it, hence the people of this Pa (fort) ordered the occupants of the
But the account given of this by other Priests is the Pa (fort) of Rau-maua floated like an Island, and it floated from there to Roto-ma (white Lake) where it stood.
The marks made by the three wedges by which the Pa (fort) was caused to fall down, are to be seen on the side of the cliff at Patea (fair fort) to this day.
Kupe went back from Patea to Hawaiki, and hence the saying "Kupe return? Kupe will not come back".
Kupe caused the Island Te-ahi-a-Maui (the fire of Maui)
I will sing, I will say I will sing of Kupe The man who severed The land, Kapiti stood apart Mana stands apart, and Ara pawa stands alone. Those are the signs Of my ancestor Kupe Who sank Ti-tapua And I will take the land.
It was Kupe who informed the people of Hawa-iki of
My stomach rumbles now With flesh of Hawe-potiki Brought in food by Priests As offerings made to gods Or litter here conveyed Te-whata a maia Assemble Rongo now Assemble Rongo now Then yes then, ah yes.
How Turi became aware of the words of this song, was that his wife Rongorongo (hear news again and again) went to walk, and in her wandering heard Ue-nuku singing the song, and she thought that the words of the song ………. evil to her husband Turi, and on her return to her husband she said "Here is a song, which was being chanted" so she stood up and sang it to Turi, and as soon as Turi had heard the words of the song he said to her "Go again and listen so that you may hear some more words for our information". So she went back (to Ue-nuku house) and she also heard this song, which was being chanted by Ue-nuku.
Go fetch the many Of Nga ti-rongo-tea And assemble a crowd A host, to take revenge For death of Oue Potiki How keen the appetite For food of first offering Assemble Rongo-now o Ah yes assemble now o.
When the wife of Turi had heard the words of this song by Ue-nuku, she returned to Turi and repeated them to him, so
With Turi came in the same canoe Ao-tea (clear day) the Kiore (rat) the Pukeko (porphyrio melanotus) the Kaka-riki (parakeet) Moeone (a sand grub) awhato (sphaeria Robertsii) Kumara (ipomoea batatas) Karaka (corynocarpus laevigata) and Hue (gourd) and his Priest Ta-po (mark or besmear by night) and his god Maru (power) which god was guarded by or in charge of Ta-po on the voyage. As they voyaged on Ta-po vacuated in the canoe, so Turi pushed him into the sea, because of the disgust. Turi felt at the act of Ta-po, but at the time that Ta-po was pushed by Turi into the sea the god Maru was angry in account of his Priest having been pushed into the sea by Turi, so Ta-po repeated the words of Maru while he was in the sea, and said
If you go on in your canoe And if you leave my Priest You will not arrive at Nuku-roa Let me sit on the outrigger That we may land at Uku-rangi
So Turi agreed to the words of Maru which were spoken to him by Ta-po the Priest of Maru, and Ta-po was taken into the canoe by Turi, and they sailed on and landed at the land called
Another account given by the Priests regarding the canoe Ao-tea is, that Toto built or made the canoe on the river Tau toru (three years) and when he had finished it he gave it to his son in law, that is to the husband of his daughter called Turi, and Turi made a sail for the canoe, and the name of that sail was Mata-orua (swelling face) and Turi sailed in his canoe to Whiti marama (shining light).
Turi stayed at the land Mo-tiwhatiwha, and soon after Po toru perished, he sailed away from there and landed at Whanga paraoa, (whole harbour) at Ao-tea-roa (long day light) where he planted the Karaka (corynocarpus laevigata) and from Whanga-paraoa he sailed towards Te au pouri (dark smoke) and from Te-au-pouri he sailed towards Ao-tea (fair cloud) where he left the canoe, where he turned into stone, where she is to be seen to this day. He remained there and went to explore the various districts and he gave name to the following rivers, Kawhia (embraced) Maro-kopa (apron doubled up) Mokau (untattooed face) Moa-ka-tino (true moa) Tonga-porutu (splashing in the water in the south) Mimii (urine) Riui (keel) Wai tara (water of ceremonies) Wai-o-ngaua (blustering water) Wai-whakaiho (stream where the hair of the head was cut) Kau poko-nui (swim great head) Puni (camp) Wai-ngongoro (water of snoring) Tanga-hoe (stopping the paddle) Hinga-hape (fall of the bandy leg) and Turi named all the rivers from Ao-tea up to Pa-tea, and Hou (burrow) named all the rivers from Pa-tea to Wai-rarapa (sparkling water).
Turi built a House for him self at Pa-tea, which he called Matangi-rei (depart in the wind) and he set a plantation of Kumara (ipomoea batatas) at Hekeheke-i-papa (descend in to the flat) where was the post which Kupe had put up at Rangi tawhi (the day of going round) and he scooped some of the soil of the place into the palm of his hand and smelt it, and he spoke words of praise of the soil and hence the Proverb for good soil: "The soil that Turi smelt" and his dog Mata ware (face of a poor person) was killed there, that is that dog was lost there, and hence it was said it was killed, and thereby it was lost, and Turi said to his daughter Tare-noa (ask to go without object) "Perhaps it was by your Husband, or perhaps your children stole my dog" so Tare-noa was angry on account of those words spoken by her father, and she and her family fled to Papa whero (red flat) and lived there, where she had two children born to her there, she said to her family "When you have become men and women, then you will find food for yourselves across the river there at the place of my brother, Turanga-i-mua (stand in front).
The aboriginal natives of this land, (New Zealand) were found here by Turi, and he and his son and his tribe killed these people, the name of the tribe of those original people of this land (New Zealand) was Kohikohi (collect or start).
When ever Turi and his people went to fish or plant in their cultivations, and that the original people of the land might not know that they were not at home Turi ………. the bird Bittern by putting it into his Pa (fort) so that its cry of Hu-hu-hu might be heard by the Kohikohi people and lead them to think that Turi and his people were still in their Pa (fort) so prevent the people going to meddle with the property in the Pa (fort)
The Bittern of where? The Bittern of Wai-aua, What is the Bittern like? Bittern to guard To flutter, to flutter And let the heart hear, And hear the words Of the medium to gods, Make it straight, correct Continually correct, straight With correct spirit and power. The Bittern is where? The Bittern of Wai-ngongono The Bittern of where? The Bittern of Tanga-hoe The Bittern of where? The Bittern of Hinga-hape The Bittern of where? The Bittern of Pa-tea, The Bittern of where? The Bittern of Whenua kura The Bittern of where? The Bittern of Wai-totara.
And it was by the power of this incantation that the bird had power to utter loudly the Hu-hu-hu, and any of the original people of the land who might be coming to meddle with the property in the Pa hearing this voice, they thought it was the voice of Turi, and such fled in fear of Turi.
Turi lived in the district till he felt a longing to his old home at Hawa-iki, and as that longing grew more intense
(116A to follow this)
Chapter10
A song of love.
Turi
(Nga-ti-hau )
When Turi (obstinate) arrived in this land (New Zealand) that is in the first days of old, but Kupe (refractory) had been here before Turi, and Kupe found this land quite unsteady (or it was soft and not dried as from a flood) but Kupe performed the ceremonies over it to make it dry and solid and firm, and after Kupe had been here in (New Zealand) Turi came and saw that the land was still afloat, and had not sunk down, as this was not long after the time of the flood of Mataaho (window).
This was the evil for which Turi migrated to this land (New Zealand). It was on account of some dogs of the ancient maori (common) breed, and the names of those dogs were Wakapapa-tu-a-kura (genealogy of the apparent red or high born) Matua-ware (low bred parent) Tonga-kakariki (parakeet of the South) Te-huia (the parents and their children and all offspring from them) which dogs had been killed or stolen) about which Turi enquired as they were his dogs, but his enquiry was not answered but instead he was referred to the ………. tool of Hoe-wa (paddle in the space) when Hoe-wa had the dysentery) which enraged Turi, and he killed Po-toru (three nights) and all his people in revenge for which Turi was sought that he might be killed. Rongorongo (news heard at intervals) went out side to feed her first born called Turanga-i-mua (stand in front) and he heard the incantation (or chanting of an incantation) by the Hawe-potiki (youngest born gone round) people and those of Hoe-wa, and she went back to her husband Turi and said "I have heard the words of a song and these are the words"
My stomach rumbles With Hawe-potiki Who had been lifted On to the stage of Maia Assemble Rongo O Assemble Rongo e Yes assemble o – a.
Turi said to her "Now go again, go back to learn something more about the matter, may be there is some other part or extension of the song."
Rongorongo went back and heard these words
Go bring the many of Turi And of Taranga (invocation) And drag them here How sweet the food (Revenge how sweet) O how sweet the food, Assemble Mua (the Priests) And Rongo o, assemble Rongo Yes assemble o yes.
Turi said to his wife "It is for the evil enacted at Awa-rua (two streams) on Wa-rua (double space) (for the daughter of the people of Po toru) and Turi was anxious for himself on account of his evil deed, and he said to his wife "Go and search for a canoe for us two (for our family and people) so Rongorongo went to her brother and said to Toto-wahine (female blood) and to Toto-tane (male blood) "I have come to say to you two (or convey to you) the words of your brother in law" and when they had heard the words of Turi, they went to fell a tree to make the canoe Ao-tea (fair cloud) and this canoe was given to Turi so he embarked and fled to this land (New Zealand) and when the canoe had put from the shore of Hawa-iki, Rongorongo said to Turi "O Turi the little canoe (the …) is left behind" so Turi went to fetch it, and there came with him three things, the birds Pukeko (swamp hen) Popotai (a small rail, a sea bird, a land bird extinct) Te-kiore (rat) Te-ngarara (reptile).
The cultivations of Turi on the other shore (in Hawa-iki) were called Kaka haue (strange garment) Kaka-moemoe (garment to slumber, or doze in) Te-ahu-roa (long leap) Te-tuahu
Maru was the god whose voice was heard to call over (above in the clouds) man.
They sailed on to the open sea (or great ocean) and Po-toru (three nights) persisted that they should go straight to the throat of the Parata (a monster in the sea) that they might die in payment for sins of old, as Turi had killed men in days gone past, and the men he killed were related to him, and they were nearly wrecked in the throat of the Parata.
When they had got midway in the sea (between the land they had left and that to which they were going) Hau-pipi (damp air) and Hua-tiko-rere-waka (air of the excrement made in the canoe) eased themselves in the canoe, and then companies thought that it was Ta-po (besmear or tattoo at night) who had so transgressed, and Ta-po was thrown into the sea, and the god of Ta-po spoke defiantly in the sea, and Maru (defiant) was the name of that god, and Ta-po was his medium, and the god then spoke and said
And thou art there Of us two And thou art there Of us two With the cord of the small kite Or the red star The star of day
And this was their song
Return to the lasting Of Rongo and Maru And chanted power Of the heart On this canoe. And thou o powerful gale Rise, rush on. And here my axe With double deed On that above On that below And then return From light of sea To light of day And Maru, thou Of roots descending, With Tanga-roa (god of sea) Lift out (of death).
By the power of this incantation song, the canoe was saved from being lost, and the crew took Ta-po on board of her again, Now if they had not thrown him into the sea, the canoe and all hands would have been lost in the sea, and now that they had been saved from wreck they sailed on and landed at Hanga-matau (make a hook) at Kawhia (embraced) where the canoe of Turi was left, and Turi went over land.
Turi
(Nga-ti-hau )
Te-rangi (the day) Potoa (shorter) Motumotu-ahi (fire brand) Ao Matangi (day of wind) Po tiritirikanga (night of planting) Ao whakatina (day of complete conquering) Maihi (gable of a house) Whakarika-ao (day of restlessness)
Turi
(Nga-Ti-Hau )
Turi Rongorongo (repeated news) Turanga (standing) This man was killed at Hawa-iki Tama-tea (fair son) Hiku-ao (end of day) Uru-te-angina (west wind) Te-ra waho o te rangi (sun out in the heavens) Wehe-roa (long dread) Hika o-te-rangi (perform a ceremony in heaven) Pakihiwi (shoulder) Nako (make marks by punctures) Tahau (front part of the thigh) Turi Rongo-ue-roa (long dread of news) Ihu-uri (noble born) Ihu tea (fair born noble) Whanga tuhi-rau (wait for tattooing many) Whanga-okaia (wait to stab) Tapoto (short) Tua-ka-pare (back pushed aside) Huru-kahi (hair of the neck) Tuaka waero (indecent dog skin mat) Tahau (front part of the thigh) Au-pounamu (stream of the green stone) Pounamu (green stone) Pounamu-hirau (green stone entangled)
Te-kapunga (the held in the palm of the hand). This man was the ancestor of Hira-wai (water) of Pipi-riki (low chirrup of a young bird) of Whanga-nui (great harbour) at Pipi-riki (little chirrup of young bird).
It is also said of Pouananu-hirau (green stone entangled) that he had Hira-kei-toia (not to be dragged) who had Ahu-roa (long altar) who had Te Kapunga (the palm of the hand full) who was the ancestor of Hira-wai (water) who lives at Pipi-riki; at Manga-nui-a-te-ao (this great branch of the Ao (cloud).
Chapter12
A dirge.
Turi
(Nga-ti-hau )
Turi committed acts of cannibalism on those of the other side (Hawa-iki) and he migrated here, and as his wife in the evening heard (of a plan to kill him) he said to her "Go and obtain something by which we shall escape (death)" and she obtained the canoe Ao-tea (fair cloud) and he came away over the sea, he and his family, and on the sea he met Kupe (obstinate) and Kupe said to him "Welcome, come now go, and when you have arrived at the water (spring, which is on the land) which has a westerly aspect, and look for the post which stands on each side of the spring, that is where you must take up your abode". Turi called to Kupe and said "O Kupe, welcome, come let us two go back (to that place)" Kupe answered and said "Kupe return?"
Two canoes sailed away, that of Po-toru (three nights) and that of Turi, and Po-toru was lost and Maru (power) was thrown into the water, and Maru boasted and he sat on his medium Ta-po.
Turi landed and they stayed at Pa-tea (fair fort) and he killed the original inhabitants of that place.
Turi and his wife Rongorongo (news heard) had a child there who was called Tu-rongo-i-mua (news of the front) and his sister called Tane-roa (long male).
At Patea the remains of the totara posts of Turi's House are still visible, the boundary stones of his kumara grounds are still remaining and the spring he used to drink from.
(Bottom of Page 135)(Vol VIII)
Kupe
(Ngati-hau )
- Maui (weak) was the first who fished up the land and
- Tahu-a-rangi (spouse of heaven) was the name of his canoe
- Tonga-nui (great scale) was the name of his hook
- Kupe (obstinate) was the first who travelled over these Islands
Mata-o-rua (face of two) was the name of his canoe, it was he who divided this land into Islands and hills and mountains as in the song says "Tu ke kapiti tau ke mana" (Kapiti stands apart, and Mana stands separate) after he had been here he returned to Hawa-iki and informed Turi (deaf) that there was a fine country at Pa-tea (fair fort) on the south end of the north Island on the west coast, where Turi at his recommendation came to reside.
Turi's father in law Toto (drag) made a canoe in a small river called Tau-toru (three years). When finished he gave it to Turi who made a sail for it which they called Mata-o-rua (face sunk into (a ……….) they then went on a voyage to an Island called Witi-marama (moon shine) where they landed and had a quarrel with a chief called Po-toru (three nights), Potoru told Turi to "Steer to the setting sun when he went away from Witi-marama" but Turi said "No, I will go towards the rising sun." Turi came on towards the rising sun and left Po-toru behind, Po-toru steered his own course and was lost at Te-au-o-rau-Kawa (the current of Rau-Kawa). Turi came on in his canoe till he heard Maia (brave) making an indecent sound, disgusted with his bad manners he threw Maia over board into the sea when the god Maru (screen) appeared on the top of Maia and made a noise in the water and said "If you leave me in the water we shall all be lost, but if you take me on board again we shall both arrive at Nuku-tauira (distant disciple) (New Zealand) they took him on board again and came on and landed at Kawa-tau (expectation) on the east coast and travelled over land for Aotea Ao-tea (fair sky)
When the time of old age arrived on Turi he died at Te-ahu (the altar) a Turanga (standing) beyond Te-manawa-tu (startled heart).
Turi
(Nga-ti-hau )
Turi (deaf) landed at Whanga-paraoa (Harbour of the whale) near Auckland and went by the North Cape to Ao-tea (fair day) and thence to Pa-tea, on arriving there he took up some of the earth and smelt it and pronounced it to be very rich soil. At Pa-tea he saw the post set up there by Kupe (obstinate).
Turi
(Nga-ti-hau )
Turi (deaf) found the Pa-tea (fair fort) district occupied by a white race of people who were called "Korako" (albino) the males of whom he killed and took the women and girls as members of his tribe and as wives for his men.
(127A to follow this)
Chapter29
A dirge.
Turi and Po-toru
(Nga-ti-hau )
Ririno (rope of two or three strands) was the name of the canoe of Po-toru (three nights) and the Ao-tea (fair cloud) the name of the canoe of Turi (obstinate). These two men had a dispute in respect to a dog which dog was killed as a sacred offering to their god, and Turi (deaf) said "We must go towards the east," but Po-toru said "We must go towards the west". So Turi allowed him to go (the way he desired) and Po-toru was lost, and Turi (coming on) arrived at Pa-tea, and he was saved in his house at Matangi-rei (house of the noble born).
Turi
When Turi (disobedient) migrated across the sea to this place (a man called) Ao-po (dawn of day) evacuated in the canoe, and for this act he was thrown overboard into the sea, and then he boasted (to those in the canoe) and he looked to the setting of the sun, and he was taken hold of and pulled into the canoe, by which act Turi was saved (from destruction) and he arrived at this Islands (North Island of New Zealand). Now when Turi was at sea Po-toru (three nights) tried to change the course of the canoes of the migration, that they should go to the west sea, to the throat of the Parata (monster of the sea) so that Turi and his friends should perish.
A tradition about Turi's
Arrival in New Zealand
Arrival in New Zealand
(Nga-ti-hau )
As Turi was coming Tapo performed the office of nature on the side of the sacred canoe, for this he was thrown into the sea, Potoru pushed him into the ocean, he Tapo spoke under the influence of a god, and beholding the setting sun uttered a karakia in his own behalf. Turi relented and stretched out his hand to him and took him on board the canoe again, by that means Turi was saved from being wrecked and reached these Islands of New Zealand in safety, for while Tapo was in the water Potoru made an attempt to turn the bow of the canoe to the Tai-tope ki te uru which is the throat of Te Parata, that Turi and his companions might be destroyed Tapo was the pilot of Turi's canoe.
(Extract from Te Waka Maori o Niu Tirani Volume 11, No. 6, March 23, 1875. White included the following selected material from pages 65-66.)
I would impress upon my Maori friends this, that you may as well plant a kumara in the middle of a hard road and expect it to thrive, as expect a people to be happy and prosperous unless they are sober and industrious. Drunkenness and idleness are not only great vices themselves, but they are the prolific parents of many others.
In closing let me say that I have not written this letter to find fault, but because I can truly subscribe myself.
(Extract from "Te Waka Maori")
Turi
(Nga-ti-hau )
It has been thought by some of the Pakehas that our ancestors found a race of men living in this country when they landed here from the canoes in which they came from Hawa-iki. But it was not so—no man was found in the land.
Hawa-iki was the home of my ancestor Turi, and Ao-tea was the name of the canoe in which he crossed the ocean, together with over sixty of his people. When he had got out into mid-ocean, his god rose from the depths and seized the point of the paddle of Tu-tangata-kino, the director, or steersman, of the canoe, whereupon a man named Ta-po was cast overboard. As this man fell into the waves his god also rose by his side, and said,
"When the blazing star of the morning appears, you and I will have reached the shore" (that is, New Zealand).
Turi then stretched forth his hand and drew him again into the canoe to be a priest for him. The canoe then came on its way, and shortly the headland of Kawhia was seen. Here he ran his canoe on shore, and landed at Kawhia. After that he increased and multiplied greatly, and filled the land with people all the way to Pa-tea, his fixed place of residence, and his descendants increased and became very numerous. Two of his descendants came hither to Whanga-ehu, a brother and sister; Tai-tapu was the sister, and Rangi-whakaturia was the brother, and from them I, who now write, am descended.
From that time down to the advent of the Pakeha we had a Maori god, a fish-god of the sea, whose name was Rongo-mai, and he still lives in the sea. This fish-god once carried away one of our people named Ra-pati. He was absent from us for two years, and during that time he had visited England. When he came back he was clothed in Pakeha clothing—a red blanket and a red shirt—the like of which had never before been seen in this land. It is one hundred and twenty years since this occurred.
(Extract from "O Niu Tirani")
If a Pakeha went with me in my canoe to sea, or upon the rivers and lakes of the land, he would be frightened, and would exclaim, "What is this!" when he saw this fish-god clinging to the sides of my canoe. Whether on the open sea, or on the lakes and rivers of the land, he always came to help me to propel my canoe along when overtaken by tempestuous weather, or when pursued by my enemy. He was always obedient to my call in the olden days of "tapu" (sanctity), when my voice was sacred to him. I declare that what I have stated was a fact in the days of yore.
Tamati Reina
Te Kura OTe Aute
Ki a te kai tuhi o te waka maori.
E HOA,—Tena koe. Mau e uta atu tenei reta aku ki runga i e Waka hei titiro ma nga hoa i te motu nei.
Ko te take o toku haere mai ki tenei kainga he haere mai kia kite i aku tamariki kua tukua mai ki te kura i te Aute nei. He nui toku koa ki nga mea i kite ai i rongo ai oku taringa; koia tenei, ko te paru-kore o nga tamariki, te ma o nga kakahu, te pai o nga moenga, he moenga rino, me te pai o te kai. E kai ana ratou i runga teepu, me nga ritenga Pakeha ano e tangohia ana e ratou. E akona ana ratou ki te whika, ki te reo Ingarihi, ki nga Karaipiture Pakeha. Ka pai¾"Ko te wehi ki a Ihowa te timatanga o te matauranga." Ko tetahi tikanga pai tenei, ara e uru ana nga tamariki Pakeha ki taua kura, a e korerorero ana ratou, tetahi ki tetahi, me te mea he tamariki no te iwi kotahi. Tetahi hoki o aku i mihi ai, ko te kaha o te kai-whakaako; heoi ano te takiwa okioki ko te kai ko te moenga. Ka mea au, e, mehemea pea ko taku tamarikitanga, ka hiahia au kia uru rawa au ki tenei kura.
Ko nga tamariki kei tenei kura, no Tokomaru 1; no Uawa 12; no Turanga 3; no Te Wairoa 3; no Nepia 3¾hui katoa 22. I korero Pakeha ano ratou i toku aroaro; ka mea au he Parau, he mea kia mahara ai nga manuhiri he tika, he korero Pakeha ano tenei. Auatu ra; i te puku o te taringa ka ki, i te puku o nga kanohi hoki ka ngata.
He kupu ano tenei naku. He mea pai rawa kia kawea atu nga tamariki ki etahi kura, kia 200 maero te mamao i tona whenua, kei noho i te kura o tona kainga ka mahue te kura ka oma ki ona matua, ki ona tupuna. Tena ko te whenua tangata ke, kei hea he rerenga mo papa?
E HOA,—I to 31 o nga ra o Tihema, 1874, ka haere ta matou ope nui ki te takiwa ki Tongariro. I haere atu i etahi kainga i Whanganui nei; te take he whakaatu atu i a matou whenua ki nga uri. Ka rua o matou po ki te ara ka tae ki te Aukawa. I konei ka mahue nga hoiho, ka haere a waewae. E ono nga po i te huanui ka tae ki Whakapipi. I to 9 o nga ra o Hanuere ka wehewehea ta matou haere; ka haere a Te Reimana me tona huihui ki Rangataua, ka haere a Te Kerei me tona huihui ki Raketawa, otira ki nga wahi katoa o Tongariro. Ka haere ko matou ki Waipuna, ki te Hihi, ki te titiro i nga whare o mua, me nga rakau waka, me nga tutu, me
(Extract from "Te Waka Maori")
kau kore ana ki te kura, he pera hoki me etahi o a tatou tamariki, o a te Pakeha nei; a ki hai o ratou matua i tohe, pera me nga matua Pakeha nei, kia haere aua tamariki ki te kura. Ko etahi, i hiahia ano ki te haere, i puritia ki te kainga hei kai-patu poaka hei mahi kai, hei aha noa atu, me te noho mangere nga pakeke i te kainga. I taku taenga ki taua kura, i hari rawa au ki te nui o te matauranga o nga tamariki, ahakoa enei tikanga whakararuraru e ki nei au. He nui te pai o ta ratou tuhituhi, a i kitea i reira te tohu o te tika me te matauranga nui o ratou, ina kaumatuatia ratou, ki te mea ka ata akona ratou. Ko te tikanga tuatahi …
Turi and Po-toru
(Nga-ti-hau )
Po-toru (three nights) was the man who owned the canoe called Te-ririno (the rope of plaits) and Turi (deaf) was the owner of the canoe called Ao-tea (white cloud) and a dispute was the cause of an illfeeling which existed between them, a dog was the cause of this dispute, which had been killed as an offering which they had intended to offer to their god, but Po-toru eat the dog, and Turi said "We two must go towards the east," Po-toru said "We must go to the west" so Po-toru was allowed to go by Turi on the path (road) he had a desire to go by, and Po-toru was lost, and Turi sailed on and came to Pa-tea (white fort) where he was saved in his house Matangi-rei (house of the noble born).
Po-toru and Turi
(Nga-ti-hau )
Po-toru (three nights) was a man with his canoe Te-ririno (rope of strands) and Turi had a canoe called Ao-tea (fair cloud). Those two men had a quarrel, because Po-toru (three nights) eat a dog which they two had killed as a sacred offering to their god, and as they came over the sea, they had a dispute and Turi said "We must sail to the East" Po-toru said "We must go to the west" but Turi did not consent to what Po-toru proposed, and Po-toru went his way, and he and his canoe and friends were lost, and Turi and his family came on and landed at Pa-tea (fair fort) where he built a house, and he lived in this house, and he was healthy in this house Matangi-rei (house of the noble born).
(133A to follow this)
Chapter28
Turi
(Nga-ti-hau )
A dirge.
When Turi (deaf) the first man who came to this west side of the Island arrived he went to Kawhia (embraced) and took up some of the earth in his hand and smelt it, but he threw it down again as it had not the proper smell to please him, afterwards he came to Nga motu, at Taranaki and again took some of the soil up and smelled it, but still it did not satisfy him in its smell, and he
Chapter13
O thou moon on high Thou are encircled by A ring of many stars And here are many men Coming in power, through The weeds, and holding the Band of the war weapon Of Te-mau-tara-nui With bravery they dash this way, O hold the power, hold the power Sentinels watch cry at night from a Fort.
Chapter14
A dirge by Tu-tara-kura, who was the ancestor of Hari-kingi-te-anaua, chief of Whanga-nui.
(This is to head the first chapter of Manaia)
Manaia
(Nga-ti-hau )
Manaia (noble) came in the canoe Toko-maru (shady light) in fleeing from Hawa-iki, in fear of his foes, who was the tribe, the people of whom he had killed for the insult, they had offered to his wife, at the time that people were making spears for him.
Manaia sailed over the sea from Hawa-iki and landed on shore where he and the crews of other canoes disputed about the right to a stranded whale, and also to the right to the land, so Manaia in his canoe went along the sea coast towards the
Manaia
(Puke-tapu )
Manaia sailed away from Hawa-iki in fear of the tribes there, lest he and his offspring should be exterminated by them, and he sailed on in the canoe Toko-maru, and landed at Rohutu (myrtus obcordata) at the mouth of the Wai tara river, where he found a people, the original owners of that district, these he attacked and killed, and he took the land, and he killed the original owners of that district, and the people of Manaia took the women of that people, and the offspring were the right to the land. The men of that people Manaia and his tribe eat.
Turi
(Nga-ti-rua-nui )
It is true that each of our names have an origin in some part of past history, and the names of our children are not given without object and reason, and there must be some origin for a name being given to a child by its grandfather or parents, nor does a chief give a new name to himself unless it be to perpetuate the fact of some act of bravery in war, or murder or death of a child, or last words spoken by the dying, and hence we know that our names have each a significant meaning to us, and it is by these names that we remember, or think of the deeds of our ancestors of old.
The Taranaki district is full of names of great significance as it was occupied by our ancestor Turi (deaf) and he and Hau (offering to the gods) named all the rivers on that coast and some of the places they occupied from Ao-tea (fair day) even up to the Wai-rarapa (sparkling water) district, and the tribes of Whanga-nui (great harbour) and all the sub tribes of Nga-ti-rua-nui (descendents of the great pit) are all descended from Turi.
The object of his coming from Ao-tea was to find the river Pa-tea (fair fort) which had been spoken of to him by Kupe (obstinate) and the first place he landed at, on his arrival on these Islands (New Zealand) or the river into which he took his canoe called Ao-tea (white cloud) the name of that canoe was given to that river, and hence the origin of that name Ao-tea for the river, and such is the name given to the river to this day. He and his companions came on along the sea shore from Ao-tea and came towards Taranaki, but he had left his canoe Ao-tea at the river of that name, and Turi named all the places between Ao-tea and Wai-tara (water of the ceremonies) and the name Taranga was given to the place which now bears the name, from the fact of Turi taking such long strides in walking on his journey, and hence the origin also of the name Wai-tara. But some
Apart, apart Stand apart Rongo-nui and Rongo-tau Pat the earth To make it firm And the (seed) set Firmly in this spot. To grow greatly And produce thousands And spring fruitfully As was in the ………. Water of Tu-whakararo Then comes forth Aro-mea-Koia The mound the hill Swell, enlarge As the gods increase And as the ancient ones Cause the weeds Of Hawa-iki (Kumara) To move and swell Ripe, and grow ………. Grow as at the plot At Kura-tau (in Hawa-iki) Breathe forth a welcome Of love my lord, yes
(138A to follow this)
Turi
(Nga-ti-rua-nui )
The ancestor Turi (obstinate) had a war in Hawa-iki (little gills) with a tribe there, which war was caused by a murder, as the son of Ue-nuku was killed in revenge for the younger brother of Turi who had taken the offering of first fruit of the crops to Ue-nuku and Ue-nuku eat him and his offering, but as Turi and his people were so completely beaten in war by Ue-nuku, hence Turi and his family and his people came in the canoe Ao-tea (fair day) and migrated to these Islands (New Zealand). Now Turi in his canoe sailed from Hawa-iki and arrived at the Island called Rongo-rupe (news of the bird pigeon) from which they sailed and arrived at another Island called Rangitahuahua (day of heaps of food) and as he sailed away from that Island his god called Rongo-mai (whale) rose in the sea and took hold of the outer point of the paddle of one of the crew of the canoe Ao-tea (fair day) called Tu-tangata-kino (god of war evil man) and Turi said it was an omen of evil given by that god to him, and lest that he and his family should perish in the sea, he took hold of Ta-po (thrashed at night) who was one of the crew and threw him into the sea, and the god Rongo-mai again rose in the sea and said to Turi:
When Tawera (morning star) appears. You and I will land on shore.
These words made Turi afraid, so he pulled Ta-po into the canoe again and made pursuit of the canoe. The canoe still came on and at dawn of the next day land was seen by Turi, that is they saw the land at Kawhia (embraced) and they landed there, and they all went by land and travelled by the sea coast towards Pa-tea (fair fort) and settled at Pa-tea but Turi still went on as far as Wai-rarapa (sparkling water) and he named all the rivers and other places on the coast, and from these his work Tu-rau-kawa sang this song.
(See my English of, Page 1 Vol VIII herewith)
(This is to follow P.164)
Oh thou my child My memory had Nearly forgot to Think of thee. Oh where art Thou my son That thou mayest Come and enter In thy house Called Waha-o-te-rangi Where Tonga was Tattooed lying on the Taihoa, And tattooing instruments Were also used by Kahui-tara To mark the sky When Rangi kept Her eyes so firmly closed And Whiro too was Tattoo marked while at Hi-te-kai-whara And Maru was tattooed At Po-ririta, - but His moko (tattoo marks) Were awkwardly done And hence this name Was given him The Moko-hiku-waru (The lizard of eight tails) And taken too by Tu-tangata-kino (god of sudden death). Come my son, come And get on board the Canoe of Rehua Called Hakune-rangi Where Tawhaki was laid With first slain corpses A sacrifice for sin Of violated sacredness with Te-whatu-tai-tu-o-te-rangi And Te-waka-rara, and Te-ngangenga-o-te-rangi With Pakanga-o-te-rangi And Tu-whare-kura, Who all were killed At Whiu-te-kawa Rau-kura was slain And naked laid in Bow of a canoe Because he stole and Ne'er would own the act But cry of Tau-tiri-ariki Confessed the deed. The paddle of old Rehua Was called Raparapa-te-uira And beaten too Of his canoe Was called Te-whakawaha-taupata His fishing rod was named Te-matira-amoamo And fishing line Tiritiri-ki-matangi The barb, was of his Paua hook Called Maire-hua-kai The point of which Was decorated with a piece Of bone of old Rona And bird spear had One of Rona bone Bound to its point Called Paepae-te-iria And Tu-rei-o-te-rangi A troop of travellers Came from Rupe, that Hina might be found: They met her at the doorway Of her house, and Iriiri-kapua the bird spear Was lifted up and used, And point was broken off By striking branch of tree. The trembling neck now Told that being was a man, Twas Rupe-o-te-rangi. And he had cause for His thus travelling As seen by morning Lips of mouth, And uttered words Of news he had to tell. Of Tawhito-rangi-uru, Te-hikihiki, and Whakahekea, Te-waewae-ripeka Whakatakotoria, and Kauika With Tongotongi-tawiritia And Whakakopia And Kauhanga-nui Who have been taken From the Pikinga-matua And Taketake. Fold up The wings, so that soon You may climb the hill At Taketake-roa And call such act The Pohau-kihia, And then o Son Must wait and stay And I will open Up my hearts great Memory and show from Thence the acts of old Of Te-one-potaka And Te-tau-ki-tahaki And Te-paka-ki-tahaki With the eager intent O'er all, and in the Valley sow the plant Of Kumara-tawhiti To indicate to Mahuia That she must not conceal (the weed) Wait o Rupe wait, Do not go so soon But list to me Two years of shelter are Two years of separation And two famine years And of plenty two But thou must ………. food. Two up on the land, And two out on the sea And once in darkness hide. Dream and see in trance The weapons of dread war, And then in battle line See omens in the sky Then famine comes And men are lost And then are hid In Rua-popoki And Roto-turei-kura The ovens of Rehua (The Grave and Death) The ovens of twice taken Of Hau-ma-itiiti And of Marakerake o son, With Kurunga also The oven of Te-ao kai. Do not slinking go O son, but with bold front. Go into Te-tatau The far famed House Of Miru, where old Kewa Was cajoled by Mutu I now am told That Mutu still is In that house of skulls And Mutu still can Say "sneeze living heart" And draw life short That all these tribes O son may sneering laugh. But none will laugh I have oft heart From Nuku-ao The Koromiko came The tree by which The Moa bird was cooked And fat was melted down And thus the offspring Came of the Ra-tuoi Again I heard and know Came the Horo-pito The tree by which the Weka bird was pierced The stream of troop Came in to Ahu-rewa That by such act Tu hau and Itu-pawa (gods of blood and death) Should eat their food, And sacredness should be Upon Te-raina, to flight His warrior feet, that He might feel the loss When meeting with the crowd Of Tu-tonga-nui god And kill his first Slain man in war The Mata tu-no-whiro And place it in the prow Of his canoe of Mahu-rangi. Yes o son, wait there While I do chant these charms Chant for energetic power Chant for noble thoughts And chant for hearing my chest And for life of peace And forging heart Of the forgetful memory. There is not any chant The power of which does Not come back on Him that utters it. Chant for Manu-mea And hide the gift For Tane on the land. Chant for the deep And throw the gift Out on the sea To Tanga roa Of the long face For that o Son Is the one only Tanga-roa of the sea Who is in Whare-rimu (sea weed House) Who is in Whare-one (sea sand House) Who is in Whare papa (The flat House) Of Ruaki-pouri The house from whence Were scattered all The little fish progenitors And from Puna-te-waro Came the Kokopu fish Up on to the dry land; And Para-whenua-mea Caused to come the tail Of Tuna-roa on shore here And he caused Whare huhi (a Lake) to be and The bogs the Whare repo And Te utuutu-matua With Te-whakapaunga, And Para-whenua-mea Brought, the Au-kume And Au-rona (the River and rushing streams) And he o son caused. Tanga-roa to come on shore And go straight on to Roto-hahu and to Hawea-iki-nui and To Rangi-riri to I thought my child The ………. of night Was severed when winds Of Pupuke and Tonatona And of years of famine And of drought were blown And met in presence Of Mata-riki; and Here-kikini and of Here-momotu-kai And of man exterminated Or Wae rota, when Puanga pushed them on To Raro-tonga and built The House Maru-ao-nui And Whaka-ha pushed them On to Hawa-iki; and Built the house Rangi-aio And in the sky put up Nga-tokorua-a-tai-ngahue (The Sun and Moon) As signs placed in the sky. O those alt not, o Son Of this great stream But of the riverbeds from Te-whatanga-nui and From the jutting points On south of Hau-matao And also comest from Old Ngarue-te-rangi And from old Manawa And Ko-matamata-rau-tutu And also from Te ata-o-pehea, As gift was given to those Of that tribe at Ta-rere And you o son are Now a full grown man. A dirge by Tu-raukawa of Po-tiki
of Whare-roa for his son who had died.
(Page 165 is to follow this)
And the remains of the kumara cultivation of Turi at Hekeheke-i-papa (descend to the flat) and his house called Matangi-rei (wind of the noble) and the post which Kupe put up are to be seen to this day; and the stump of the Karaka (corynocarpus laevigata) cut by Kupe is still to be seen at this day.
From some of those who came over in the Aotea came these tribes, that is they were the ancestors of these tribes Tara-naki (bravery around) Nga-ti-rua-nui (the descendants of the great pit) Nga-rauru (descendants of the hair of the head) and also of the tribes who occupy the Whanga-nui (great harbour) and also the tribe at Rangi-tikei (day of striding away) that is Nga-ti-apa (descendants of Apa (that is)) and the ancestors of these tribes killed the original owners of the land (original inhabitants) who were found in occupation of these lands. The men of the original people were killed and eaten by Turi and his people, but the women were taken as wives by the men of Turi, and from these women who were taken as wives by the men of Turi's people they learnt the art of making Maori mats, and these original people of this district are said to have been of fair skin and were deficient of bravery, that is they did not know how to use weapons of war, and how could Turi and his people not do as they did, as the soil was good, and that Turi and his people must live in undisputed right to the land, and hence Turi and his people killed the original owners of the land, that Turi and they should have all the land undisputed.
(149A to follow this)
Ruahine
(Nga-ti-hau )
The old woman called Ruahine (old woman) came from far (Hawa-iki) and she came to the doorway of the house of Rua-maunu (depart from the pit) when it was said to her (by the people of the settlement or those in the house) "See what a smell of smoke this old woman brings with her", so the old woman forsook Rua-maunu and she went and lived with Tu-matua (parent god of war) and they had a child called Tai-nui (great tide) and Tai-nui was the ancestor of the tribe Nga-tima (descendants of the fair).
This old woman crossed over (came over the sea from Hawa-iki) on the Ngutu-hue (long nosed whale) and she came on till she landed at Whanga-nui (great Harbour).
People Who lived in trees
(
Nga-ti-rua-nui )
Our old man of ancient days found a people who lived up in trees on the slope of the Puke-ronaki (hill of gentle slope) that is on the mountain known by the name of Tara-naki (sloping spears or ridges). These people were seen by these (of our people) who went out to spear pigeons and hunt kiwi (apteryx) with dogs, the roads frequented by this people were seen by the hunters of our people, which were on the east side of the Tara-naki mountain, that is on the side that faces Tonga-riro (scab fallen off) and as these hunters saw the road on the soppy parts of which they saw the foot prints of men, they followed on in the road, and saw the home of this people up in the trees, the road up to this was by ladders, and stages on the tops of the trees were made on which houses were built, so these bird catchers spied all they could, and returned to our people and gave the news of their discovery, and all the tribe attacked the place and killed the men and made slaves of the women.
They were a short people, and were like the original inhabitants of Taupo who were made slaves of by Tu-whare-toa (hero of the house) in ancient days, and were not a fighting people, but were very docile. It is said there are still some descendants of the people made slaves of by Tu-whare-toa in existence to this day at or near Taupo.
Chapter27
A dirge sung by Rarawa-i-te-rangi (held in the sky)for the
Kore (not) at the time Rarawa-i-te-rangi saw the head of
Kore stuck on a turuturu (post for such purpose).
Kore (not) at the time Rarawa-i-te-rangi saw the head of
Kore stuck on a turuturu (post for such purpose).
The battle of Rangi-toenga
(Nga-ti-rangi )
The origin of this Proverb of my ancestor
and this is that which gave rise to this Proverb of my ancestor.
Rangi-toenga (day of learnings) of the Nga-ti-rangi of the tribe of Kahui-rangi took to wife Hine-kawhia (daughter of Kawhia) of the Nga-ti-awa tribe, but Rangi-toenga had two wives and his other wife was from Tara-naki, and her name was Tane-koraho (made of fair skin). And so the children Rangi-toenga had by Hine-kawhia were these
These sons of these two women by the same father, disputed
When the younger brother of Rangi-toenga (the father of these disputants) went out to fish, these men said to their nephews "If you like to make war on each other, do so with your fish only."
So soon as their uncles had gone out to fish, these nephews rose and had a fight with each other in regard to the disputed cultivation, and Nuku-mahu and Tonga-korau rose and had a battle with their fists and Nuku-mahu lay prostrate on the ground by the blows of Tonga-korau, and Nuku-mahu rose from the ground and took a Puriri root (vitex littoralis)
Rongomai-rerea went to the tribes Nga-ti-rangi and Nga-i-tawake, to ask them to go and revenge the death of his younger brother Tonga-korau, but these tribes did not agree to do so because they were related to the mother of Nuku-mahu to Hine-kawhia.
Rongomai-rerea then went to the Tara-naki tribes and made the same request to them, that they should come and revenge the death of his younger brother. They consented, and they rose and came in a body from Tara-naki, and they found on their arrival that the Nga-i-tawake had collected a great amount of food at Rewa-tahi (one sail) which had been collected for their own consumption; who when they had heard of the war party of the Tara-naki tribes coming against them, they proposed that they should eat the food they had collected, at once even on the day they had heard the news of the Tara-naki war party going against them, but Nuku-mahu said "Do not eat the food to day, but rather let us eat our food tomorrow". The food they had collected consisted of kiwi (apteryx) Tui (parson bird) Tuna (eel) Kumara (ipomoea batatas) Aruhe (fern root) Paua (haliotis) Kuku (mussel). So this people sat still with their food, and at dawn of the following day, the Tara-naki war party rushed on them and took the Pa (fort) of this waiting people of Nga-i-tawake, and the Pa was taken, the tribe was taken, and all this great collection of food was taken, and this defeat gave rise to the proverb which was uttered by my ancestor viz
as this Pa and battle were at the Manga-whero (red branch) so the defeat and battle were called "Manga-Whero".
As soon as the Pa (fort) had been taken by the war party from Taranaki, Nuku-mahu ran and climbed up into a tree
The people in the Pa (fort) at O-maru spoke with each other, and some said to the others "Who ever said that the people who break fishing rods should stand up and make a speech?" These words were said in derision by some of the people who occupied the Pa at Omaru, to others who occupied the same Pa, and these words were spoken by a man called Ra-kino (evil day) and he spoke these words in the night just as the Pa (fort) at O-maru was attacked at dawn by the Tara-naki tribes when the Tara-naki were beaten, and in the battle or while the Tara-naki tribes were still stoning the Pa, a man called Korotiwha (spotted in stripes) rose and said to his friends "O my younger brothers it is red" (or cease to war now)
This was the last great battle in which Nga-ti-awa took part.
(155A to follow this)
Tama-tea-moiri
(Nga-ti-rua-nui )
Now let me speak about the tribes who owned the land in the Taranaki (retaliating power) district, that is on the south at Kakaramea (red ochre) at Wai-o-ngana (water of Ngana (persist)) at Waha-moko (mouth of the reptile) that is from Kakara-mea up to Wai-o-ngana, belonged to this tribe the Nga-ti-rua-nui, and the land from Wai-o-ngana up to O-take-o (origin of or much food) belonged to the Nga-ti-whare tribe, and the land from O-take-o up to Te-namu (the fly) belonged to Nga-ti-tu-maha-roa and the Ngati-rua-nui had not any claim to nor did they reside on any land at Waha-moko (mouth of the lizard) but in modern times the power of the war weapons in the battles fought the Nga-ti-rua-nui have obtained claims to land at Waha-moko and they have occupied and cultivated land there; and the tribes called Nga-ti-whare and Nga-ti-tu-maha-roa have become extinct like the extinction of the Moa, that is there are not any of the descendants of these tribes which can call them selves by these names at this day, as these tribes have been extinguished by the Nga-ti-rua-nui.
In days of old the Nga-ti-rua-nui resided at Te-ranga-tapu (the sacred body of people) but they had many places of abode, as the people on the coast lived in peace with others and there was not any evil in those days, and the people of one sub tribe did not order the people of another sub tribe from any portion of land they might occupy, so that the sub tribe of Nga-ti-whare lived on land owned by other sub tribes, and the Nga-ti-whare also lived with other of the sub tribes and also partook of the food raised by those sub tribes, and such sub tribes did not order the Nga-ti-whare from these lands.
In those days an old woman of the name of Tama-tea-moiri (fair son lifted up or of fame) lived at Te-ranga-tapu (sacred body of people) with her sons, she was
(175A is to follow this)
and they all fought against the Nga-ti-rua-nui, but were beaten in every battle by the Nga-ti-rua-nui, and the Nga-ti-rua-nui took some of the lands of these tribes they had beaten, even up to Waha-moko (mouth of the lizard) and Te paraha took possession of the district and built forts at Te-taheke (waterfall) at Motu-mate (clump of trees of death) and at Te-kauae and at Te-arihi (the stealing away) and at the mouth of the Wai o kura (red water) river.
The following is the genealogy of Te-paraha, he had Tama-kiwi (son of the apteryx) who had Rongomai-ora (live whale) who had Kohu-ora (perfect hollow) who had Matini who had Nga-tai (the tides), and this brings us to those of today.
(158A to follow this)
ChapterXX
A love dirge sung by Mero-iti, a slave
woman belonging to Te-whata, who was a
chief of Nga-ti-awa and Nga-ti-toa.
woman belonging to Te-whata, who was a
chief of Nga-ti-awa and Nga-ti-toa.
Upoko15
First discoveries of Taupo
(Nga-ti-hau )
Tradition says that one of the first parties of natives who went to settle at Taupo miserably perished from cold and hunger.
Taka
(Nga-ti-hau )
Taka left Taupo to catch birds. Kiwi (apteryx) Weka (ocydromus australis) and Kakapo (strigops habroptius) on the ……….
Muri motu (North clump of trees) district where these birds were very plentiful on the Rangi po (day of darkness) road the 140 of them were overtaken by a storm of snow, they were so pressed for food, that they had to eat their dogs, then their slaves, then each other gave his child to his companion to eat there they cooked with the spears and Taiahas as they had no fuel at last they all died of hunger.
Taka
(Nga-ti-hau )
Taka (fall) a chief of the Nga-ti-hau was the first who went from Whanga-nui to settle at Muri motu beyond Taupo but he and his party miserably perished from cold and hunger on the Rangi-po road which runs over a spur of Tonga-riro.
He was going to Muri motu by the Rangi-po road to spear birds but he found the snow so deep that he was kept there by the snow two months, he and his whole party found their food all consumed, and they eat their seed kumaras which they had taken there in order to plant and to take possession of the land if found to be good. They next eat Hinu-kawa mixed with a certain white clay afterwards they eat their slaves, their being all eaten, they had to kill their children, and then their wives and then one another until all perished. The snow being so deep that it was level with the tops of the trees 140 are said to have thus perished. The bones of this people are said to remain there to this day in a sacred place on the Rangi-po road.
(This contains 174, 175, 176, 177 & 178)
Taka
(Nga-ti-tuwhare-toa )
A chief of the Ngati-au came to a district called Muri-motu from there he went to Rangi po, where he stayed two months on account of the deep snow, there the party had consumed all their food, and they had to drink Hinu kawa mixed with clay to support life when this was finished Taka ordered his slaves to be killed one after another to live on all these being eaten, their children were then eaten one after another, these being all eaten, the men killed their wives to eat, these were all consumed the men then killed each other and then the party all eat each other till the last one man died of starvation, the snow was so deep that it reached the tops of the forest trees where they were, 140 thus to have died, their bones are said still to be seen on the Rangipo road to Taupo.
Taka
(Nga-ti-tu-whare-toa )
Taka of the Nga-ti-au (hau) tribe and his party were the first to go and reside on land at Taupo in the Muri-motu (last clump of tree) district, and they were killed by snow; he was a chief of the Nga-ti-hau, and went to Muri-motu and on to Rangi-po (day of darkness) and he and his party were kept there two months by snow, and when they had consumed all their food they eat of Kawa oil mixed with clay, and when this was consumed they eat their slaves, and when these were consumed they eat their children and when these were consumed they eat their women, and at last they eat each other and thus one hundred and forty perished and not one escaped of the party and the bones of these are to be seen on the Rangi-po road going towards Taupo.
(186 is to follow this)
Tau-kai-tu-roa
(Nga-ti-hau )
The plume from the feathers of the Moa and Tau-kai-tu-roa and his dog Ngau-pari. Taukai was a man of Muri motu an ancestor of the inhabitants of that part of the country and of Whanga-nui. One of his exploits was going to fight at Rotoaira and burning the house in which
(188 to follow this)
all his enemies were assembled, and this destroyed them. He then returned to Muri-motu, and afterwards he went to Ngatikahungunu to carry the feathers of the Moa for which he received a celebrated green stone mere as payment for his Moa feathers. When he returned to Muri-motu he died and was buried, and it was at Kokopo he was interred with his green stone mere. That which prevents the mere being taken from the dead is the fear of the is the great a reptile which guards it least the reptile should kill them, it is also a very sacred place where he is buried moreover it is quite covered with nettles so that no man can safely approach the place.
(165A to follow this)
Tutae-poroporo
(Nga-ti-hau )
Tutae-poroporo (the down or pappus of the solanum aviculare and nigrum) was the name of a reptile which came into the Whanga-nui (great harbour) from Tonga-riro (the scale or scab of a wound gone or healed) and the cave in which he lived is a little below Tau-mahuta (startled or jumping spouse) and the reptile made the Kai-toke (eat worm) (Lake) and even on to nguku-riro (Nuku-riro) (move to a distance, gone) Lake much larger in extent, as his upper jaw was at Tawhana-roa (long bend) and the lower jaw was at Kai-e-rau (eat the hundred) and in the days that that reptile was alive, a man named Ao-kehu (red at dawn of day) took a wife from Ara-pawa (path of smoke) and some one insulted her, and so Ao-kehu was vexed at the insult offered to his wife.
(189 to follow this)
Tutae Poroporo and Au-Kehu
(Nga-ti-hau )
Tutae-poroporo (down or pappus of the solanum) swallowed Au-kehu (red current) and his calabashes, but Ao-kehu (red dawn of day) to save his life he crept into the calabash, which when the monster began to chew killed the Taniwha (monster) and after the death of the monster the great water in which the monster had lived dried up.
Tutae-poroporo and Au-Kehu
(Nga-ti-hau )
A monster lord (reptile) called Tutae-poroporo (the down or pappus of the solanum aviculare and nigrum) lived at Pou tu (stand erect in the Roto-a-ira (lake of Ira (freckle or mark on the skin)) and this monster came from that part to the Whanganui (great harbour) river to the part in the river called Re-taruke (prize dashed away) from which part he came down to Pipi-riki (………. a little) and from that part he came on to Taumahuta (jumping spouse) and he killed all men, and wrecked all canoes which he met on his way down the river, but Au-kehu (red current) killed this monster. Au kehu was the ancestor of the Whanga-nui (great harbour) people. Au-kehu went to Arapawa (road of smoke) to search for the daughter of Ngu-taha (one tattoo only on the upper part of the nose) but soon after Au-kehu was tattooed he went to court this woman, and he was known or recognised by this woman by the tattooing on his face she they became man and wife, and not long afterwards the father of the woman asked of Au-kehu and said "What is the food eaten at your place?"
Au-kehu replied kumara (ipomoea batatas) and dried kumara (kao) and fish".
And his wife said to Au-kehu "Let us go to your home that I may eat of the food the kumara" and the wife also asked "What month is the kumara crop taken up?"
Au-kehu said "At the Ngahuru (March) the kao (peeled and dried kumara are prepared for kao).
Ngu-tahi and his people or party and his daughter sailed away from their home and came and landed at O-taki (make a speech while pacing to and fro) and Au-kehu combed his hair while they were at O-taki, that is his wife combed his hair, and while she was doing this she said to her husband Au-kehu "Your hair would do very well
Au-kehu, appeared to be angry at her saying this; as these words were a curse by his wife on him, and soon after this, this wife of his dishonoured his bed with another man, and Au-kehu was inclined to kill his wife, that is that she should be killed by the monster which lived in the Whanga-nui (great harbour) river, which reptile was called Tutae-poroporo (down or pappus of the solanum) so he coaxed his wife to go with him to Whanga-nui, and when they had arrived at Rangi-tikei (day of strides in walking) the father of the wife called to the people and said "Let us paddle on to Whanga-nui as it is so near to us" and when they had arrived to one side of Rangi-tikei Au-kehu said "We are near to my home" and they smelt the aroma of the kao which the people were preparing at Whanga-ehu (harbour of spray) and they saw how heavy a sea was dashing up against the cliff at Te-Karaka (the corynocarpus laevigata) and the father in law of Au-kehu asked him "Why does the sea yonder dash so violently up against the cliff?"
Au-kehu answered and said "It is dashing in violence to show regard to me, and is waving in welcome to me as I now return to my home". And when they had arrived at the mouth of the Whanga-nui river, all the people about one hundred and forty of Ngu-tahi perished, but Au-kehu and his wife were saved in the canoe of Au-kehu, but Au-kehu was saved because the monster Tutae-poroporo swallowed him, and he was the last of the people swallowed by that monster, and he alone of his party was near the mouth of the monster and Au-kehu had a staff which was the jaw bone of a shark called Tatera (or Uru-roa) and by this he sawed the throat of this monster so that the monster died, and Au-kehu landed on shore and they cooked and eat the body of
When the tribe of Nga-rauru heard of the power of Ao-kehu they came from the Tara-naki east to Wai-puna (spring water) and found Ao-kehu and his one hundred and forty people living there, and the Nga-rauru asked him and his people to go and kill the monster called Te-wawae-te (divide or separate) which lived in the Pa tea (fair fort) river. This monster Ao-kehu went and killed, and he went on to the Nga-ti-rua-nui people to kill a monster called Nga-hapi (the cooking ovens) which was in the district in which this people lived, when he had killed this he sailed forth to the open sea to kill a monster there called Ika-roa (long fish) and when he had killed this, the Nga-rauru people gave him the daughter of one of their chiefs to wife, and her name was Tu-ka-niti (game with fern stalks (d)) and Ao-kehu returned home and lived at Purua (play up) and he is considered as one of the ancestors of the Whanga-nui people.
Ao-kehu
(Nga-ti-rua-nui )
Ao-kehu (red cloud) was a grandfather (progenitor) of ours and he was eaten (swallowed) by the god Tutae-poroporo (down or pappus of the solanum) now this god was a monster or a goblin which lived in the Whanga-nui (great harbour). Now Ao-kehu was a lord by birth, and was also a Priest, who poled his canoe up that river, and went from the heads of that river and was going up it to the interior, and this god saw Ao-kehu going up the river, and pursued him and having caught him swallowed him, but when Ao-kehu saw that he was pursued by the monster took his sacred stick called Tai-timu-roa (long ebb tide) which he still held in his hand when the monster swallowed him, so that when he was in the monster's stomach and began to meditate, at the same time the sacred stick began to move or shake, which made Ao-kehu think of the many exploits he and his sacred stick had accomplished in days gone by, and the many battles they had fought and won, and Ao-kehu felt comforted because he had his old friend the stick or staff at his side, so he took this staff and began to chant incantations over his stick, and the monster began to tremble from the effect of the power of the incantations he had chanted, and he tossed his tail from bank to bank of the river which caused mud and pebbles to be thrown up to where the town of Whanga-nui now stands, when Ao-kehu had ceased to chant over his stick he then thrust his staff through the side of the monster till the point of the staff was out in the water of the river, and he then drew the staff in to him again which made the monster tremble, so Ao-kehu with his staff made the hole his staff had made as large as he could that water from the river should come into the stomach of the monster and kill it and that Ao-kehu might have an opening by which he could escape, when the hole was large by the use of the sacred staff Tai-timu-roa, Ao-kehu ran
The cave in which this monster lived, is a little up the river and nearly opposite where the Mou-toa (caught the warrior) is put up, the monument for those who were slain by the Hauhau people at Mou-toa.
ChapterXVI
A love song of sorrow.
Punua
(Nga-rauru )
Punua (young of animals) the chief of Pa-tea (fair fort) was the man who located Kahu-kura (red garment) at Pa-tea (fair fort) and it was after that time that Whiti-kau-peka (swim ……….) went into that district, to the home of his ancestors called Mokai-pa-tea (pet of Pa-tea) Tama-tea (fair son) Whatu-mamao (weave at a distance) Rongomai-tara (daring of the whale) Hau-iti (little scrap of hair) and Moko-tua-iwa (ninth lizard).
Moko-tua-iwa attacked the Nga-ti-hotu tribe, and took their forts called A-kura (the plume) Pae-tutu (ridge of the hill of the coriaria ruscifolia) Nga-pu-karamu (the plots of coprosma) and Hakoro-pera (old man like that).
We are the descendants of Whiti-kau-peka (swim another way) and his influence and power was never overthrown nor was it ignored by death, want of bravery, defeat in battle or of fort taken.
When Werewere (hanging) an ancestor of ours was murdered by another tribe, Whiti-kau-peka was sought unto by the descendents of Werewere and he took ample revenge for the murder of Werewere.
When the Nga-ti-apa were defeated by their enemy, that is when their fort was taken, those who escaped fled to me at Patea (fair fort) and Whiti-kau-peka took revenge for their defeat.
The Nga-ti-apa killed Ripo-a-rangi (eddy of the sky) and Tu-ope his child (god of war of a body of people) was taken alive, then Whiti-kau-peka avenged the death, and killed Takinga (tracking) and Te-rewanga (the afloat) and retook Tu-ope, and when Tu-ope saw that his lord was dead he said this "Feet of my lord nipped up, I will take all".
All you tribes of this Island know that Whiti-kau-peka had the most powerful hand at Pa-tea, as Tu-whare (stand in the house) also had the strongest hand at Tau-po (bark at night). There is much new talk of these days of which I am ignorant, but leave such, there are many years in which such can be learnt.
The discovery of the axe Te-awhio-rangi
(Nga-rauru )
All the tribes of this (North) Island have heard, and have not seen this axe Te-awhio-rangi (go round the sky) nor have we the Nga-rauru tribe seen it till now, though ours was the tribe who hid this axe, which hiding of this axe was done by Rangitaupea (heaven bowed down) and from his time to us is seven generations, and now for the first time have we of this generation seen this axe Te-awhio-rangi, and this is the reason we have allowed our dependant to carry this news where ever he may go, so that all tribes may know (that this ancient axe has been found).
We own a home near to Wai-totara (water of the podocarpus totara) called O-Kotuku (food of the white crane) and there were about twenty people at the place who were collecting the edible fungus called Hakekakeka to sell at Wai-totara. Now these people accompanied by a young woman named To-mai-rangi (dew) the wife of Te-potonga-kai-awha (the short defy the storm) and this young woman was a stranger to this part of the country, and she did not know the sacred places in this district, nor did she know where the dead were deposited, as she had come from the Nga-i-tahu (of the
and all the Nga-rauru people assembled on the open plain, and that old man asked "Who of you have been to Tieke (creadion carunculatus)?"
The young woman asked "Where is Tieke?"
The old man said "It is at the head of Wai-one (water of soil)."
Tomai-rangi (dew) (the young woman wife of Te-potonga-kai-awha) said "I did not know that that place was sacred, but I saw one thing there, and it was like a god and great was my fear". So some people were sent to look at the place as they all knew it must have been the axe Te-awhio-rangi she had seen, and then they found it with the guardians that is the descendants of Tu-tangata-kino (god of sudden death) and Moko-hiku-waru (eight tailed lizards) these insects and lizards Rangi-whakairi-one charmed with chanting incantations towards them, which when he had ceased to chant, the axe was brought away by them over which they wept, and they brought the axe, and laid it down some short distance from the settlement.
The place where this axe had been deposited by the men of old had been known to all the Nga-rauru tribe, as Rangi-taupea (heaven bent down) had told his descendants where he had hid this axe, and this is what he said "The axe Te-awhio-rangi is deposited at Tieke, on the open country a little above the cave where the dead are deposited", and that spot has not been visited by any one since that time, and it is only now on the 10th day of December 1887 that it has been visited. Then about three descendants of the Nga-rauru tribe and some of the Whanga-nui natives and some of the Nga-ti-apa people assembled, and on the eleventh of the month (December) the axe was to be exhibited to the people at about five o'clock in the morning, the axe had been hung up in a tree that all the people might be able to see it,
I am sitting near the entrance of my house Of Te-ao-kai-Whitianga-te-ra (day of food shone on by the sun) But my ears are tingling with discordant words. In what house was kept the flax By which was made the plaited rope for nought. I have some flax which grew on Te-aro-au-ahi, Te-aroaro-matangi And Te-whakararau-o-te-rangi. Divide the head of heaven at Te-whakapakinga And make the sacred rope for the gods of my axe. I thought that if I threw them on shore to Tane Or to the sea to Tanga-roa-hiringa-wareware And Ika-wareware, then your mushroom ears Or ears like basket kept to hold cooked shark As Te-whakaipuipu was the cause of Maru In which no fish (killed warriors were seen) Nor could they tell of history of man, From days when man was first created, When our progenitor was first baptized, And all the gods were kept in night And Tu-rou-poko-hina (Tu-rou of grey head) Could not be seen, to plant his medium god. When Hahau-tu-noa, the canoe of Te-kahui-rua, was dived beneath by Nga-whatu, and he came up with Te-whatu-a-nga-hue, and then the Land was burst asunder into mountains Then was seen the mountain called the Tumutumu-ki-rangi-whakarawea to Kewa And the ancient offspring of the land then Sent afloat to Maui, that is Te-iho And Teretere-ki-ao Kopu-huri Was the slain, but hearken now it is not By act of Te-toki-ihu-wareware, the offspring Of Hine-poa-ra-pawake, but mine Were the ancestors crossed back across the sea Whose name was Toro-kaha at Te-rangi-amio Was the name of their canoe. O my canoe Held much and great her cargoes was, Her name was Toro-haki-uaua And she held the slain of Whaka-mere. But what was thy canoe?, a fair weather canoe To carry cloths and food of Parareka (marattia salicina) Taroa (self sown kumara) and Ngoringori (small black eel).
But there are many songs relating to the axe Te-awhio-rangi (go round the sky).
But o people of all these Islands (of New Zealand) the axe Te-awhio-rangi is a red looking axe, and is not
O friends all the tribes of these Islands (New Zealand). The keep sake of our ancestor Rua-titi-pua (pit of the shining seen) is now welcoming you, it was sought by Rua-titi-pua from amongst the Kahui-kore (flock of the nothings) and as it came up (into sight) it was the kernel of Nga-hue-i-te-rangi and was of Tane at the time when Rangi and Papa embraced each other, at which time Tane cut the sinews of these two and they went apart.
When Rangi and Papa separated then Tane was called Tane-toko-rangi (Tane the lifter or prop of heaven) and then Te-awhio-rangi was empowered to represent all the axes of the world, and the head of the axe Te-awho-rangi is called Te-rangi-whakakapua (the heaven of clouds) and the line by which it is tied to its handle is called Kawe-kai-rangi (take up to heaven) and the handle is called Mata-heihei (face of the foam of a wave) and the rain-bow seen in the sky is called Whakawhana-i-te-rangi (pride of heaven). The axe came with unsullied power from Tane-toko-rangi and is still unsullied to the time of Kakau-maui (left handed handle), and down to the time of Turi (deaf) and to his first born son Te-hiko-o-te-rangi (the flash of heaven) and this axe was an heir-loom handed down through the generations of lords to the time of Rangi-taupea (bowed heaven) who placed it on his sacred mountains that is on Tieke and Moe-rangi (sleep in heaven).
There is also another song for this axe, but I will
Rangi is carrying his axe called Te-awhio-rangi, and he is Plaiting his rope called Te-rangi-whiri-rua of Pare-te-rangi-whakakapua But when held low down In battle it was called Te-kaha-a-paepae-i-whakarawea And when Waro-uri ………. Then the axe is given to Tane And it is called Te-mau-tonga-tea The axe with the fine sharp point And when used to cut on man It turns and is laid on Moe-rangi:
Friends we have this axe in our possession, we the Nga-rauru have it now, we who reside at Wai-totara.
(181A to follow this)
ChapterXVII
An ancient love song.
(This is to follow 197D)
Chapter22
A dirge by Pare waha-ika for her father.
Tau-kai-tu-roa
(Nga-ti-hau )
This ancestor Tau-kai-tu-roa (year of the much standing food) was the progenitor of the tribes who now occupy the Muri-motu (the rear clump of forest) and he was a noble man, the name of his dog was Ngau-pari (bite on the cliff) which always accompanied him in his travels, and this dog always caught kiwi (apteryx) kaka-po (strigops habroptilus) and all other sorts of birds on which they two lived, which were roasted by Tau-kai-tu-roa, and of which each partook.
Now it occurred at a time that Tau-kai-tu-roa was angry with the people of Roto-rua (two lakes) the descendants of Tama-te-kapua (son of the clouds) so he collected a war party and proceeded to Roto-rua, and on his arrival there his enemies had all assembled in a whare-puni (hot house in which to live in winter) and they all slept in it, as the time of his arrival at Roto-rua was after sun set, and it was also winter, so he and his war party set fire to the whare-puni, and when the occupants ran out of the house to escape the flames they were speared by Tau-kai-tu-roa and his war party, and not one escaped, and he came back to his home with his war party, but soon after this, he and his war party went on a visit to the Nga-ti-kahu-ngunu people to take some Moa plumes in exchange for a mere (green stone war instrument) and when he had obtained the mere he and his party left that people and proceeded back to their home and when at Muri-motu Tau-kai-tu-roa died, and he was buried at Te-koko-po (the parson bird of the night) with his mere in his hand, and a lizard took up its abode on his grave, which lizard intimidated any one who might go there to take the mere, so that the mere has been lost even up to this day, and the people have forgotten where he and his mere were buried, so that it is completely lost.
(This is to follow 203)
Rau-kura
(Nga-ti-hau )
It is said that Rau-kura (plume) was a man who was bewitched so that he lost his senses in this world. He and his companions lived on the plain at Pa-tea (fair fort) a little inland of Manawa-tu (startled heart) far in land, and his friends were jealous of Rau-kura because of his ability to procure food for his children in spring, so they determined to get a priest to bewitch him, and they did so, and when Rau-kura went to fish for eels in the Paki-hiwi (shoulder) lake, which lake is in the Pa-tea district on the Moa-a-whango (the moa bird of whango, hoarse) river, when he arrived at the lake to fish for eels, the margin of which lake is steep cliffs, and when he got into the lake, he became stupefied and forgot how to get back by the road he had gone to the lake, so that he wandered round and round in the lake, and was not able to get on shore, and he is seen at times by those who go there at this time, he is seen still wandering about and trying to get on shore, but all in vain.
The octopus at Rau-kawa
(Nga-ti-hau )
When the news of the octopus at Rau-kawa (a very odoriferous smelling plant, which the Maori use to scent oil and land) was hard here (at Whanga-nui, big harbour) that is the many canoes wrecked by it, and when the tribes of Whanga-nui heard the report, a desire took possession of two chiefs called Pohea (make blind) and Tama-ngakau (son of the act to avenge) to go and dare to battle and kill that fish, and they considered how they might perfect their plans to kill that monster.
This fish lived at the place called Nga-whatu-kaipono (the kernels of greediness) in the Ti-tapua-maunga (rest on the Ti (cordyline) mountain) and near to Nga-tata-o-te-waka-a-Kupe (the bailers of the canoe of Kupe) and these two men knew where this fish was from reports they had heard.
Pohea and Tama-ngakau lived at Whanga-nui (great harbour) and they went in search of a tree from which to make a canoe for them selves and their attendants by which they could cross Rau-kawa (
Now that the canoe was afloat, the people dragged her up on shore so that they could finish her by their labour, and to complete her with a fine finish, but soon after this they proposed to take her to the entrance of the Whanga-nui river and there complete her, so they took the canoe there, and put the rauawa (side board) on to her and finished her, at the same time they also completed other canoes in which the war party were to embark to kill the fish (octopus).
The war party embarked in the canoes to go and kill a chief called Tu-rere-ao (war god flying on a cloud) in payment for the death of Au-kehu (red current) and Tu-rere-ao was killed by this war party, and they took his head and put it on the post of the paepae (privy) at Manga-whatu (branch creek of the weaving) which was put up there as a sign for the food on which the war party would subsist while on the expedition to kill the wheke (octopus) at Rau-kawa.
The war party of Pohea (make blind) and of Tama-ngakau (son of the act to betray) went back to the Whanga-nui river, and when they had arrived at the entrance to the river they sent a messenger to Tireo-o-te-rangi (first night of the moon seen in the sky) to ask him to come and be the poike (power or guardian influence for the boy of the leading canoe in the expedition). Tireo-o-te-rangi was a very sacred man, and he might sit at the boy of the canoe, so that the war party should all be sacred, and induce to gods to be propitious towards them.
The messengers went to Turakina (thrown down) to Tireo-o-te-rangi, and they brought him from there, from the peak of the hill called Tauranga-manga (battle at the branch) and placed him on board of the canoe, and the canoe proceed to Rangi-tikei (day of striding) where fifty twice told of the war party landed, who were seen by the inhabitants of the place,
The war party now returned to Ara-paoa, to the settlement of Tu-rere-ao, where Kahu-pani (garment of the orphan, or besmeared garment) the sister of Tu-rere-ao lived, this woman asked Pohea and his followers "Is there a man at Whanga-nui of the name of Ture-ao (law of the day or cloud)?" They said "There is not any one of that name there" and she again said "Yes but the name of my father was Ture-ao." Pohea and his friends said "Yes, but there is but one man at Whanga-nui of the name of Tu-rere-ao (god of war flying in the air or a cloud) but he is not the one of whom you are asking, and this one is not called Ture-ao." So this woman wept, and her people enquired of her and asked "For what are you weeping?" and she said "This is the people who killed my brother Tu-rere-ao." So the people of this woman attacked Pohea and his party and killed them all in payment for their having killed Tu-rere-ao.
The stump of the tree from which Pohea and his people made the canoe in which they went to kill the wheke (octopus) at Rau-kawa is seen to this day in the Whanga-nui district.
Pohea and Tama-ngakau
(Nga-ti-rua-ka )
When Pohea (blind) and Tama-ngakau (son of the heart or treachery) head of the wheke (octopus) they made a canoe at Te-wai-ki-maruaia (the water at the head) and when made they dragged the canoe towards the water, and when they had got her as far as the cliff at Kai-matira (fishers with a rod) they let the canoe slide down that cliff, so that they might see what omens were given in her course down that cliff, if she were broken, it would be an evil omen, but if she was not broken in her swift sliding down the cliff, it would be an omen of good; the canoe was not broken in sliding down the cliff, she flew down the cliff and slid into the water, and dived in the river and came up at the opposite bank of the river of Whanga-nui, and the people gave a loud shout of joy because their canoe was still intact. They dragged her and shone and put the side boards on to her, and they prepared also other canoes, and a party embarked in these canoes, to go and kill a chief called Tu-rere-ao (god of war flying on a cloud) in payment for Au-kehu (red current). When they had killed Tu (rere-ao) they took his head and put it on the top of the post of the Paepae (privy) at Manga-whatu (branch of the hail stone) and this was the food (or incentive) of pohea and Tama-ngakau in their expedition to kill the wheke (octopus) at Ara-pawa (path of the gall).
The war party of Pohea paddled to the entrance of the Whanga-nui (great harbour) where they sent for a chief called Tireo-o-te-rangi (first night of the new moon seen in the sky) as a poike (a head, to dare, to compel the power of the gods to come and help those who have a Priest to sit at the head of a canoe which leads an expedition of war) for their leading canoe. This Priest Tareo-o-te-rangi was brought from Turakina (thrown down as a felled tree) from shore at Tauranga-manga (battle of the branch). He was asked to go
The expedition then sailed towards Rangi-tikei (day of striding in walking) where they landed fifty twice told, there being seen by the people of the place, they were attacked by the Rangi-tikei men. The people of the district had paddles in their hands as weapons of war, and the war party of Pohea also had paddles as their weapons of war, and hence this battle was called Tawhiri-hoe (taunt with the name of paddle).
When Pohea and Tama-ngakau had fought this battle, and gained the victory, they went to Manawa-tu (startled heart) where the people collected to fight them not far from the bank of the river, and Pohea and his people beat these people also, and they called the name of the land where this battle was fought Harakeke-tautoru (flax (not aute) to tie the pare-koukou (hair of the head in a nob on the top of the head)).
The party then sailed away towards Ara-pawa (road of the gall) and when they had got half way across Rau-kawa (
The troop then went to Ara-pawa (path of gall) to the place from which Tu-rere-ao came (to Whanga-nui) and when the sister of Tu-rere-ao called Kahu-pani (garment of the orphan)
The root of the tree from which the canoe was made by Pohea and party, is still to be seen. In former times man durst not go near to it, as it was so sacred, and there was a rain-bow keeping guard over it, but in these day it is not sacred, and is seen by men of these days.
(190A to follow this)
Chapter23
Pohea and his acts
(Nga-ti-rua-ka )
A dirge of melancholy desire, song of despair.
Great was the fame of the wheke (octopus) of Rau-kawa (
When these two had laid their plans they went to the forest to search for a tree of which to make a canoe in which they could cross Rau-kawa (
The war party started in the canoes and paddled towards the settlement of Tu-rere-ao, and they attacked his Pa (fort) and a battle ensued, the fort was taken and Tu-rere-ao was taken prisoner, he was killed and the war party cut his head off and stuck it on the post of the door way of the house of Manga-whatu (branch of the weaving garment) in stead of a post or stick for the attendant of Tu-rere-ao (god of war that flees in the day) and the bodies of all the killed in this battle were taken as food for the war party of Pohea and Tama-ngakau (son of the deceit) to kill the wheke (octopus) at Rau-kawa.
This war party assembled at the entrance to the Whanga-nui (great harbour) river and they sent messengers to Tireo-o-te-rangi (first night of the new moon seen in the sky) to come and be the poike (head or sacred power to lead or dare) in front in the bow of the canoe that was going to attack the Wheke (octopus). Tireo-o-te-rangi was a Priest, and was one of the Nga-ti-hau head chiefs of Whanga-nui, and he lived at Turakina (thrown down) at the head of the Tauranga-manga (lay at anchor in the branch creek) and when he had got to where the war party were, he got on board of the canoe, and performed the ceremonies and chanted the incantations to make the canoe very sacred, and the war party in the canoes sailed away for Rangi-tikei (day of striding in walking) river where fifty
When this battle was ended Pohea and his party took the corpses of the killed and prepared them for future use as food for the war party, and the war party embarked in their canoes and went to the other side of the river of Manawa tu, where they were seen by the people of the place who rushed on Pohea and party to kill them, and a battle ensued, and the people of the place were beaten, and the name given to this battle was Harakeke tau toro (flax that hangs down) from the flax which the people of Pohea had used in tying up their hair in a top knot on their heads, and also from the flax leaves tied round their waist as war belts, and from this the war party went to the Ika a maru (the fish of Maru) where they slept from whence it was straight sailing and on the morrow the wind was fair and they put up the sails of the canoes and sailed towards Ara-pawa (path of gall) and when they had got into Rau-kawa (
As Pohea and his party had overcome the wheke (octopus) they were elated by this act, and they went on shore to rest, and then sailed away for Ara-pawa (path of gall) to the home of the tribe of Tu-rere-ao (the god of war that flies on clouds) which was the home of Tu-rere-ao before he had gone to live at Whanga-nui (great harbour) which was also the place where Tu-rere-ao and his companions had lived when they had killed the chief Au kehu (red current) from which act Pohea and his party had killed Tu-rere-ao.
When Pohea and his party had arrived at Ara-pawa, there they found the sister of Tu-rere-ao living who received Pohea and his party as her guests: she was called Kahu-pani (garment of the orphan). When they had partaken of food and were resting she asked them "From where did you come from the other side of the water?"
The war party said "Yes from Whanga-nui." She asked "Has there been any party arriving there, who had gone from here?" The war party said "There has, but what was the name of the leader of the party?"
So she acted deceitfully towards them and said "I only ask for asking sake about Ture-ao (custom of the world) who went from here, and who has been lost to us ever since."
Pohea answered and said "There are many many tribes in our district, but we heard of one party of migrators who came from this part and the leader of such was called Tu-rere-ao, and they came to the sea coast at Manawa-tu, and perhaps they are still there to this day."
Now the words of Pohea were correct because he and his war party had killed Tu-rere-ao and all his sub tribe, in revenge for the death of Au-kehu, who had been killed by Tu-rere-ao and his party, and the bodies of the people of Tu-rere-ao had been kept as food for the troops of Pohea to live on while they were on this expedition to kill the wheke (octopus) at Rau-kawa.
Kahu pani said "I ask without object about Ture-ao, as I thought he had gone to your place, and such are the inland stupids questions, who ask such foolish things with object, but as we are living so very lonely here, hence I ask about one of our party who is lost to us here."
Pohea said "You are right top ask such questions, such questions are quite right to be asked, about some of your people, who should ask about members of the tribe, but the heads of the tribe, so that those who are absent from the tribe, that such if they ever hear, may know that those at their home feel anxious about them."
Kahu-pani said "I ask about Ture-ao because he is my brother, and we and my children have become orphans as my husband was drowned at sea, at the place where you killed the wheke (octopus) and hence I ask about my supreme lord my brother."
So she sat and wept, and when the people of the war party slept she felt malicious against Pohea and Tama-ngakau because she had indistinctly heard that they had
The woman said "Perhaps you are correct, death as come on your brother."
Kahu-pani asked "Have you heard of a battle in your country?"
The woman said "It is so, we had a battle just before we started for this part, and we killed the people of Tu-rere-ao and he also was killed, and we dried the flesh of the killed as food for us to live on whilst on this expedition to kill the wheke (octopus) at Rau kawa, and that was all the food we lived on while on this expedition.
At dawn of day this woman went back to her party to the war party of Pohea, so soon as she had departed Kahu-pani began to weep, and her people asked for the cause of her weeping, she told the, and also about the death of her brother by the war party of Pohea, so the people of Kahu-pani were inflamed with rage to the people
(197A to follow this)
Chapter24
The noise my nose now makes Reveals at once, that I am Spoken of by thousand lips. Tis death within to feel That I now love The one beloved by all It was not so, when in My mouth I loved Te hou-tupu I then could soundly sleep With my house and home. I will to distance go But o my loved, take Me though so insignificant To stream that flows A head land near The Kuri aropaoa now And enter into house of Miroa And cloth me in the Whaka rewa rangi mat And plume well my hair with Plume of Albatross tail Nor shame shall then Come o'er my heart again. A very ancient love song.
Chapter18
A Hoki-oi above a Hoki-oi above booming Thou art now flying in the expanse of the sky And slumbering with the thunder clap and lightning flash. For what are the two points of the pinions seen, Thy wings of double span in length With boom with loudly noise in heaven Hoki-oi, Hoki-oi (come down, come down) A song of ancient times.
Chapter19
Names of roads by which our ancestors travelled in parties to visit each other, and also to go to war
(Nga-ti-rua-ka )
A song of love by Pou-kawa-rawhirawhi.
(203A to follow this)
Chapter25
How weary the eye becomes Is ever looking at the Peak Of Whakapau-mahara (consuming thought) If I could be a bird I then could fly to thee With full extended sailing pinions. My spirit kept not close to me But mounted with the fleeing cloud That passes o'er you mountain peaks To him I love whose home Is far beyond that distant range. I love to stay within my house But company of man I now abhor, when thou Art severed far from me and home And as I weep a thousand thoughts Flit o'er my mind, and ask Why weep I now, or ask why dropping tears Do flow from out my eyes Song of Haruru for Te Kuru-kaanga.
Chapter21
An ancient song by Turu-nga-hau.
Genealogy of Turi
(Nga-ti-hau )
Genealogical table of Turi
(Te whakapapa o turi)
(Te whakapapa o turi)
(Nga-ti-hau )
Genealogical table of Turi
(Te whakapapa o turi)
(Te whakapapa o turi
(Nga-ti-rua-nui )
Genealogy of Turi
(Nga-ti-rua-nui )
Turi had a wife called Rongorongo (news heard again and again) who had Turanga-i-mua (stand in the front) and Tane-roroa (tall males) who took Uhenga-pua-naki (the air of the bloom from the Naki (a certain plant)) and had Rua-nui (great pit) who had Whaea-tomokia (mother enter) the name of whose brother was Rahui-kura (red flock) who had Pui-nui (great clump) who took Tane-patua (man beaten) who had Tama-tu-tea (son stand fair) who took Arohanga (kindly) who had Tama-tea-noho-kawa (fair son sit on a heap) and Tama-kau-moana (son who swims in the sea) and Koropanga (food offered to the gods, but eaten by the Priests) who took Kura-pane (red plume on the head) who had Tama-porangi (foolish son) who took Taputu-haoa (screen to cover or protect or take in a large space) and had Tama-rua (second son) who took Tapi-rau (many patches) who had Tu-heke-ao (god of war who desolates the world) who took Hi-tama-tea (contempt for Tama-tea, fair son) who had Rangi-tautahi (one day only) who took Rere-kau (flee without cause) of Nga-motu (the district of the sugar loaf Islands at Tara-naki) and had Pore (start in sleep) who took Tu-ma-tiwha (god of war of the bald patch) who had Rangi (day) who took Te-awhea (the gatherer into heaps) who had Tuhinga (masked, tattooed or carved).
I will go back and give the descendants of some of these already given, and I will commence with Tama-kau-moana (son of the swimmer in the sea) who had Tama-tiriwa (son of the space, or connecting link) and Tama-puku (silent son). Tama-tiriwa took Hi-turi (contempt for the silent) and had Tama-tea-noho-ahu
We must now give the descendants of Rangi-hawe (day not like other days) who took Ra-kai-ora (day of nourishing food) who had Ha-tu-moana (breath standing on the sea) who took Hei-takiri (the breast ornament snatched) and had Mahaki-roa (continued mildness) and Tu-teka (stand and drive on) who took Pa-moe-hau (Fort of the sleeping wind) and had Rangi-hawe (different day to other days) who took Tu-moe-tahanga (god of war sleeping naked) and had Tama-tea-moiri (fair son who was taller than others) and Tu-rau-kawa-po-roa (man of the raukawa, sweet scented shrub of the long night). Tama tea moiri (fair son towering above others) took Tu iti (little god of war) and had Tu-haere-ao (god of war that walks in the world) who took Hine-koropanga (or Koropana) (daughter of the fillip) ad had Tu-mahuki-rongo-uri (god of war, whose trembling is heard by his descendants) who took Taputu-iti (little screen).
We will now follow the line of descent of Tonga-awhi-kau (south of embrace for nought). The next born after Ra-kei-ora (day of delighted finery) was Tama-tea-hua-tahi (fair son of one child) who had Te-nuku-roa (The distance) who took Taputu-rangi (screen of heaven) and had
After Mare (cough) came Uru-toetea (the untied west) who took Tama-whero (red son) and had Tonga-awhi-kau (south embraced for nought) who took Hine-kiwi (Kiwi apteryx daughter) and had Hua (fruit) and Te-waka-takere-nui (canoe of great keel or great tribe) and Puia (volcano) who took Rangi-mata-aho (face of radiant light) and had Tonga-awhi-kau (south embrace for nought) and Te-waka-takere-nui (canoe of great keel) took Hine-ata (daughter at dawn) and had Te-harawira-awhio-whenua (the traveller round the land).
(209A to follow this)
Chapter26
An ancient song sung by the tribe called
Nga-i-tu-mata-kokiri (shooting star).
Nga-i-tu-mata-kokiri (shooting star).
The Genealogy of Turi
(Nga-ti-hau )
Turi (deaf) took Rongorongo (obedient) and had Turanga-i-mua (stand in front) who had Tama-tea (fair son) who had Hiku-ao (tail of a cloud) who had Haere-ao (go in the day) who had Te-ihi (the dawn) who had Te-mana (the authority) who had Te-tapu (the sacred) who had Te-maru-tuna (the worthless) who had Te-maru-wehi (the dreaded protector) who had Temaru-aitu (the power of the disease) who had Te-maru-ariki (power of the land) who had Te-hiko-o-te-rangi (the flash of heaven) who had Ra-tua-o-te-rangi (go behind the sky) who had Rangi-tau-mai-waho, (day of lighting on the out side) who had Rangi-pakihiwi (day of the shoulder) who had Rangi-hikaka (day of rash acts) who had Maruaia (head) who had Rake-kohera (scrape wide) who had Te-konatu (mix into a pulp) who had Te-ao-makiri (false clouds or day) who had Tau-ope (song of the troop) who had Taipu (sand hill) who was the ancestor of
Genealogy of Kura-i-raro-hea
(Nga-ti-hau )
Kura-i-raro-hea (the plume at Raro-hea) had Rongo-mai-te-kawa (whale of the baptism) who took the wife of Peo (by) and had Kai-whare (eat the house) who took Te nui (the great) and had Topeora (cut off while alive) who took Hua (fruit) and had Hau (scalp) who took Rangi (day) and had Hinahina (grey headed) who took Papa-rangi (floor of a stage) and had Wai-tui (water of the parson bird) who took Whare-rau (house of leaves) and had Te-pehi (the pressed down) and Karapepe (flutter).
Rongomai-te-kawa had Rangi-mata-nui (heaven
Genealogy of Rongo-tea
(Nga-ti-hau )
Rongo-tea (news of the fair) had Puru-ora (good plug) who had Turi (deaf) who had Tahau (front part of the thigh) who had Tuitui (sew) who had Rongomai-tahae-(taha)-nui (whale of great side) who had Tama-kai-u (son who lives on the breast) who had Hine-kupa (daughter of the mildew) who had Tama-kai-kino (evil eating son) who was killed by an insect who had Takirau (moon on the nineteenth night) who had Wai-aria (water of the appearance) who had Rangi-a-uta (day on shore) who had Tinanga (fixed) who had Tu-roa (long standing) who had Pehi-tu-roa (pressed down and stand long) who had Mutu-mutu (cease again and again).
Genealogy of Wai-kauri
(Nga-ti-hau )
Wai-kauri (very ancient) had Tuku-tahi (let go all at once) who had Karewa (buoy) who had Ihu (nose) who had Rua-tahora (pit of the plain) who had Nga-huka (the thrums) who had Takena.
Hikihiki (nurse) had Rangi-haua (day of the stupid) who had Kai-a-te-kowhatu (food of the stone) who had Rangi-ka-tukua (day when let loose) who had Neru (eat) who had Hotu (sob) who had Raho (testicle) who had Werawera (hot) who had Nokenoke (earth worm) who had Hamaruru (shut in) who had Takena.
Ua (rain) had Mutumutu (cut short) had Tu-arau (like ……….).
The Genealogy of the descendants of Kahui-tu
(Puke-tapu )
Kahui-tu (the standing flock) had Pou-tina (fixed post) who had Pou-whana (stolen post) who had Pou-wananga (medium post of the gods) who had Pou-korero (post of the talking) who had Pou-tea (a man) (fair post) Pou-rangahau (a man) (post of the looking for) Pouwara (Wharau) (the indistinct post or post of the shed) and Mauri-rangi (the sound post of the ceremony of bringing any one who has fainted to life again).
Pou-ranga-hua (post of the porpoise) who had Tu-porangi (a woman) (insane god of war) who had Tu-mokopuna (god of war the grandchild) who had Poito-kino (evil float of a net) who had Mataukino (a woman) (evil fish hook) and Mou-nika (Mounu-ika) (held on as the skull on the body) (or fishing bait) who had Tara-re (speak loudly) who had Marangai-kino (evil last wind) who had Rangi-kauru (a woman) (head of heaven) and Whetu-o-te-ao (star of dawn) who had Torona (reach out for) who had Ika-pungapunga (fish of pumice stone) who had Te-kahu (the circus Gouldii) who had Maua-tahi (a woman) (we two) who had Tumati-tarepa (flapping about) who had Te-teira-manuka (spear) weterere. The Manga-iti (little branch) was his house, (or the house where this part of the tribe lived, and where the house stood in which they kept the representatives of the gods, and in which all councils were held).
Te-pou-tea (the fair post) had Hine-taka-waki(whaki) (a woman) (rushing daughter) who had Hape-ki-tua-rangi (bow legged of the other side of the sky) who had Patiki moe-roa (flat fish of long sleeping) who had Rangi-patito (day of eruption on the head) who had Nga-tara-puku (a woman) (the unknown bravery) who had Nga-whete (a woman) (the stare wildly) who had Whiti-uaua (severe blow) and Hine-wai-papakura (a woman) (daughter of the water of the small brown beetle).
Nga-whete (or Whiti-uaua) had Rangi-apiti-rua (day of doing any thing twice over) who had Pou (Pau)-te-ahi (all the fire gone) who had Rongo (good of food) who had Retimana.
Hine-wai-papakura had Ruru-te-aku-rama (a woman) (make a torch, and scrape the materials up in a heap for it) and Te-roro (the entrance).
Ruru-te-aku-rama had Te-ika-a-te-mata (the fish of the face) and Hokinga-rua (go back a second time).
Te-ika-a-ngana had Te-ngana (the fluster) had Pararihi. And Ruru-te-aku-rama also had Hokinga-rua (go back a second time) who had Punga-taka (anchor dropped) who had Epiha.
Roro (brains) had Ruru (owl) who had Rawiri-rau-ponga (leaf of Ponga (cyathea dealbata)) who had Eruera.
Ika-pungapunga (fish of pumice stone) had Te-kanohi (the face) who had Te-rangi-kapo-tata (day of snatching at near) and Te-rangi-kuru-patua (day of beating with blows with the fist). The Proverb of this (man or people) is this "Ko te patete a te wheru" (the moving of the inactive). Wheru was chief of the Nga-ti-awa tribe of Puke-tapu and Nga-ti-hinga.
Rangi-kapo-tata had Tina (surfated) who had Rawiri-kai uri (eat the offspring).
Rangi-kura-patua had Tini (many) and Whetu (star) had Tu koko (stand and scoop) who had Hori Kokako (callaeas cinerea). Tini (many) had Rawiri-kai-uri (eat the descendants).
The descendants of Mauri-rangi (soul of heaven). Mauri-rangi took Tau-parua (the bereaved spouse) who was a drifted fish (a cast away on shore from a wreck or escape from battle from a distance) who had not any canoe (could not claim descent from any one who came in the canoes which brought the ancestors of the Maori to New Zealand) and had Rangi-roa (long day)
Tautau-pari had Te-mawhe (lost colour) who had Mihi (greet or wander) who had Rere-tawhanga whanga (rush heedlessly) who had
Pou-whanau (post that gives birth) had Ringa (hand) who had Hemi-pataka (food stage).
Te-rangi-noho-iho
(Puke-tapu )
Nikorima-te-rangi-noho-iho (stay the day with us) was a very old man, and he was the last aged man who can be said he was of the days of the old Maori cannibal, and he saw the first ships which came to these Islands, and in these days those ships or canoes of guests were called Te-tere-a-tupaenga-roa (the migration of Tu-paenga-roa, or stand on the border of a long cultivation).
Nikorima was a brave of the tribes Nga-ti-haumia and Nga-ti-rua-hine, of Tara-naki, and he was descended from Te-ao-nui (great day) whose Proverb says "Te ao-nui nana i karihi te niho o Tara-naki" (the Ao-nui, who put weights on or impeded the teeth of Tara-naki). He was also descended from Tu-te-pupu rangi (god of war and of the shell fish) and of Rua-korero (pit of talking) and to Tu-haka-raro (god of war of little note) and Te-rangi-i-runga (the day in the south) to Tu-te-raina (god of war of the warm day) and Rangi-mahihi (day of wandering).
The first war in which Nikorima took part was that led by Te-rangi-i-runga (day up above) at Patu-pohue (weapon of convolvulus) where he killed two men, he also joined in the war party led by the same chief or Te-aho-roa (long line) at Wai-pu (spring of water) where he killed three men and he also joined in the war party led by Te-rewarewa (the Knightia excelsa) and he then captured Taka-rangi (giddy) the chief of Nga-motu (locality of sugar loaf Islands at Tara-naki).
At the time that the Tara-naki tribes were attacked by the Wai-kato tribes Nikorima was in the midst of the attacked people, but was not captured, nor was
The Nga-ti-rua-nui, and Nga-ti-awa tribes attacked his Pa (fort) at Puke-kowhatu (stone hill) and his people at the time, were all away in their cultivations, and in the forest collecting food, and he and the children of the Pa were left to guard the it, but when the war party charged up to the Pa, Nikorima shut one door way, and then threw the ladder down the cliff by which access could be gained to the Pa by another gate, and the war party could not get in, and the Pa was not taken, so the war party had to go home without having gained any thing, and the people of the Pa came back to it at night.
Nikorima's weapons of war were spears, and the name of one of his spears was Nawenawe (scorched) and the other spear was sacred, that is, it was a monster, and to this, or over this he chanted incantations, so that he might know the fate of a war party, and also to know the fate of those left at home, the name of this spear was Rua-ho-ata (pit of the exclamation at early dawn).
The feathers he put in his hair when on a war expedition were the feathers of a Kaahu (circus Gouldii) as that bird is the god of man killers, and hence the feathers of that bird are tied to the weapon called Waha-ika (fish mouth) and a young warrior is not allowed to carry the weapon in his youth, nor will an ordinary warrior carry it but only the most supreme brave warriors carry it when in actual battle.
(216A to follow this)
Chapter20
A long song by Te-rakau-hakahaka, to a
young woman with whom he was in love.
young woman with whom he was in love.
Nga-ti-hine of Pa-tea
(Nga-ti-hau )
In days of old the tribe at Pa-tea (fair fort) collected in force and began to cut a tree down to make a canoe, and as they cut it down with Maori stone axes, it did not fall so soon as they could wish, so they began to feel angry, and they took ropes and tied them to the branches of the tree, and began to pull the ropes so that the tree might fall but the tree stood, and they began to be tired so one of the tribe said "This tree stands as stiff as Pehi (to weigh down) it does not shake or tremble in the least."
One of the Whanga-nui people was in this party who were cutting this tree down, and he was quite a boy, but he heard this reflection or curse on Pehi, and he was guarded by this people so that he might not go from them and report the expressions used by one of their party in respect to Pehi, but the Nga-ti-hine did not guard the lad so keenly that he did not escape, he fled and go to his people and reported the words used by one of the Nga-ti-hine about Pehi, which he told to his tribe the Paka-kohi, and as soon as it was known that he had escaped, the Nga-ti-hine sent messages to all their relatives, and the Nga-ti-rua-nui, Tara-naki and Nga-ti-hine tribes assembled in all about five hundred twice told at Te-puia (the hot spring) inland of Pa-tea, but they had not long to wait till a war party from Whanga-nui confronted them of the same number as them selves, and a battle ensued, and the Pa-tea people were wasted and one hundred twice told were killed, and the Paka-kohi returned to Whanga-nui.
The Genealogy of Tu-rere-ao
(Nga-ti-hau )
Tu-rere-ao (god of war who flies on clouds) took Waki (Whaki pluck) who was of the Nga-ti-rua-nui tribe of Wai-ngongoro (water of the snoring) and had Turanga-pito (stand at the end) who had Tutai-aroa (red clouds on the horizon and indication of wind understood) who had Rako-tito (untruthful albino) who had Wai (Whai)-te-rangi (follow on the day) and Purewa (black mussel or float) who had Niu-ara (the sticks used in the ceremony of Niu, to tell the future) and Rau (leaves) oe (hoe) waka (paddle of canoe). Rau had Tarewa (dangling) who had Pikau (carry on the back) Aka (root) Hine kuia (daughter of the old woman) (neomorpha Gouldii) and had Aka (root) Toka (rock) and Ware (gum). Hine-kuia had Aoina (next day) Hau-pokia (blown on by the wind), who had
Oe (hoe) waka took Tira (company of travellers) and had Te-rangi-i-runga (the day up above) Te-rangi-i-raro (the day below) who took Pepe (moth) and had Oneone (soil) who took Wakataki (lead or conduct) who had
Oe (hoe) waka again had by Tira Te-henga (food for workman) who had Rua-wai (water hold) who had Pae-tahi (one range of hills) Kaho (batten) Pewa (eyebrow) Umu-mata (food not quite cooked in the oven). Pewa had Piki (plume) the wife of Tu-roa (long standing) and Pae-tahi (one ridge).
Tu-rere-ao also took Rongo-maiti (news of the youth) and had Tuere (all words but no action) who had Tu-mata-a-ira (set on fire by Ira freckle) who had Tini-rau (many hundred) and Te-horu (red ochre). Tini-rau had Arama-karaka, and Te-horu had Anu-na-rupe (frost of Rupe god of birds).
Next born after Te-purewa (float) was Taonga-tahi (one property) who had Karewa (float)
Te-ai-ewa took Titia (stick it in) and had Te-ka-hau (ngahau) (active energetic) who had Pa-tapu (sacred fort) Muri-waka-roto (follow inside) Kahu (circus Gouldii) Tua-mua (like in the frost) Rere (flee) Kau-tere (start on an expedition) Hori kingi-te-anaua (the grief or regret) and Te-mawae-rangi-po-matai (fissure at night with asking for).
Pa-tapu (sacred fort) had Rangi-i-runga (day up above or in the south) who took Kuao (young of animals) who had Ngaero (young eel) Ore (bore a hold) and Mangumangu (black). Ngaero had Kingi-hori, who took Mereana.
Muri-whakaroto had Mere-kai (food) and Kahu had Wikitoria.
Tua (perform the ceremonies to the sky) took Mue (same size from top to bottom) and had Weta-kahu (a certain plant) took Tamati-wiremu, and Rawinia took
Rere (flee) had Kepa, Kuao (young of animals) Po-tini (many nights), and Kuao had Rora and Po-tini had Mereana.
Te mawae (fissure) took Tarakihi (a fish like a very young snapper) and had Ripeka-kahu (the hawk) Te-ana (the cave) and Hori-Kingi the younger.
Hine-ku (silent daughter) had Auruhia (sweep together) Kato-pua (nip the flower off).
Hine-ku took Uakanga (open) and had Oea (Hoea) (to paddle) and Roha (the fish skate). Kato-pua had Taka-rangi (giddy) Kuao (young of animals) and Teke (pudenda).
Toa (brave) took Raua (meddle) and had Nga-rangi (the days) Puhi-kura (red plume) and Toa (warrior).
Genealogy of Rangi-tau-tai
(Nga-ti-hau )
Rangi-tau-tai (day waiting for the tide) took Pare-pou-waru (plume of the shared post plume of the widow) and had Rua-nehe (pit of ancient times) who took Puha (blow as a whale) and had Te-uru-ora-iki-waho (the healthy head devoured out side) Tu-mahu (the sacred god of war) Waka-ahu (heap up) Rua-mai-te-ra (pit of the sun) Mutu (ceased) Te-rae-karanaki (Karanga-ki) (The forehead (of him) that utters the command) and Te-ao-miti (the cloud has decayed).
Te-uru-ora-iki-waho (the healthy west eaten out side) had Te-ao-piki-mai (the cloud coming up) Wi-poa (bait) and Te-rangi-ta-kuku (day of snaring the pigeon).
Te-ao-piki-mai had Te-ao-tu (fully day) who took Ngorongoro (snore) and had Himiona and Huia-meri.
We-poa (bait) had Huia (neomorpha Gouldii) Kotuku (white crane) or as she was called Piki-kotuku (plume of the white crane) who took Hape-hikonga (shifting or stride of the lame) and had Kahu-rangi (Kahurangi) (unsettled) who took Tauteka (prop) of Tau-po and had Here-kiekie (tied with kiekie, freycinetia Banksii) Tai-tamaiti (youth) and Hemo-po-tuiau (die at night, the flea).
Tu-mahu (stand cured) had Awhea (pass round behind) Rangi-tauira (day of disciple) Te-ipu (the calabash) Te-we (the caterpillar) Te-pana (the push aside) and Hoanga (whet stone).
Rangi-tauira took Wai-taro-rangi (water that clips the sky) and had Pokai-a-te-atua
Waka-ahu (make a heap) had Pahau (beard) Kete (basket) Ture (custom or law) and Ara-mai (road this way.
Rua-mai-tara (point from which the wind blows) had Ko-nga-naha (the bundle of Nikau (areca sapida) leaves made into a bundle to carry water in, when a calabash is not procurable) who had Tama-ki-runga (the son up above) Tarewa (raised up, hanging) and Piki-wai-wara (noise of the plume).
Mutu (end) had Te ara kura (red road) who had Iharaira nga waka (the canoes).
Te-rae-karanaki (Karanga-ki call the command) had Titia (stick it in) Tane (male) Muia (swarm or infest) Tawito (tawhito old) and Tautari (upright stick in the wall of a house).
Titia took Te-ai-ewa (that we had the strings of a mat) and had Pa-tapu (sacred fort) Muri (behind) Kahu (hawk) Tua (ancient) Rere (flee) Kautere (migrate) Hori-kingi-te-anaua (the regret, or wander) and Mawae-rangi-po (fissure in the night following that day).
Pa-tapu had Te-rangi-i-runga (day in the south). Muia (infest) took Kiwakiwa (wink again and again) and had Kawana-paipai (cutaneous disease) Piki-ranga (spread the plumes out) Ka-iri (is hung up) Wetu (Whetu, star) Pari (cliff) and Riwai-te-atua (the god).
Kawana-paipai had Na-iro-Hori-Kerei (Nga-iro, the maggots).
Piki-ranga had Apera.
Tautari took Te-one (the soil).
Genealogy of Tito
(Nga-ti-hau )
Tito (invent, fiction) had Hine-ao (daughter of day) who had Rangi-hau-ta (day of dashing wind) who had Utanga (putting on board, or cargo) and Tinanga (completely overcome).
Utanga had Uakanga (opening) Pakia (slap it) and Wawati (Whawhati break).
Uakanga had Oea (hoea paddle it) and Hori-te-roa (the long).
Pakia had Aropeta.
Te Wawati (Whawhati) had Herewini.
Tinanga took Te-ihi-taua (the rushing noise of a war party) and had Pehi-tu-roa (pressed down, but stand up long) who had Pakoro-pehi (barren, weighed down).
(222A to follow this)
Genealogy of Te-pieri
(Nga-ti-hau )
Pieri (extreme desire) had Matata (crack open) had Ta-te-tui (the sewing) who had Te-rapa (stuck on or flash) who had Te-uira (the lightning) who had Te-aniwaniwa (the rain-bow) who had Warawara-te-rangi (the heavens murmur) who had Waitiri (lightning) who took Kai-tangata (man eater) and had Punga (anchor) who had Punga-nui (great anchor) who had Punga-roa (long anchor) who had Punga-roka (to have an anchor) who had Tarau-ai-te-rangi (relish in the sky) Tuhanga (distribute) who had Rei-hia (how many teeth) who had Hema (pubis) who took Uru-tonga (head of the south) and had Tawaki (Ta-whaki) (pluck off) who took Maikuku-makaka (crooked finger nails) and had Pekeawani (pekehawani) (star of the eighth Maori month of their year February) who had Te-kahui-mouriuri (the flock of spirits) who had Mo-raki-tu (very dry, parched) who had Mo-raki-hau (dry wind) who had Whiro-tupua (second night of the moon, night in which thieves go to steal the goblin) who took Tapu-i-mahara (sacred with thought) and had Tai-te-ariki (tide of the lord) who had Tai-parae-roa (tide of the long plain) who had Wai-matua (parent water) who had Erei-anga (disappointed in power to send) who had Pou(pau)-wakarau (all the slaves gone) who had Mawete-iti (little untied) who had Rongo-iti (little hearing) who had Whakapatari-onga (call for or invite a slight-wind) who had Te-ika-taui-rangi (the fish of the sky squeezed) who had Tu-karangatia (call for the god of war) who had, Tama-roro-ki-te-rangi (son of the doorway of heaven) who had Pae-rangi (ridge of heaven) who had Mata-raha (open face) who had Koaha (abortive) who had Hoi (deaf) who had Oua-wiri (trembling porpoise) who had Tu-tapu (sacred god of war) who had To-mate-anini (your giddiness of the head) who had Te-uru-rangi (the west sky) who had Karanga-tae (call for the dye) who had Te-kiwa-rangi (the glimmer of the sky) who had Te-ata-o-rongo (the shade of Rongo, hope of food) who took Nei-hu (here the swamp)
After Huia-te-rangi came Tu-mahau (stand in the verandah) Wakaau (strengthen) Hoki-mihi (return with astonishment).
Tu-mai (stand where you are) had Te-ao-tu (the full day) who took Ngorongoro (snore) and had Himiona who took Meri-huia.
Genealogy of Te-ao-whakatari
(Nga-ti-hau )
Te-ao-whakatari (daring cloud) took Maari waitiri (opportune thunder) and had Maihi-nui-a-te-ao-pouri (uneasiness of the world of spirits) who had Nana-hapuku (tend the cod fish) who had Tapuhi-kae-aki (tend the thrashed one) who had Roka-tea (fair pit) who had Tua-roa-wana (a young shoot of little length) who had Tunga-papa-roa (stand on the long flat or stage) who had Te-ingo-riki (the little charmed) who had Taka-ra-tai (fall by the tide) who had Tu-mokai (poor man) who took Hine-iti
The sky alone is standing here The Earth alone is lying here Unloose the sky The trap of the sky To the sacred put stone To slippery eel To sliding eel Go in the road of eel.
And Miru-kino escaped, and he was not overtaken, so he escaped with his life.
Tau-te-rangi (sing the song) had Rangi-oe (hoe) (day of the rejecting a lover) who had Hine-maro (daughter of the apron) who had Hine-kura (red daughter) who had Tama-i-waho (son out side) who took Hine-poko (daughter of the eye lost, and the socket empty) and had Tu-te-iki (consuming god of war) Hine-repo (daughter of soil or dirty laughter) Hine-te-ao (daughter of day) and Uru-kite (seen head).
Tu-te-iki had Tuki (butt) who had Pu-oho (startling trumpet) who had Tama-i-kuku (the silent son who would not speak) who had Mawhiti (leap).
Hine-te-ao had Peke-tai (leap over the tide) who took Wakarongo (whakarongo, listen) and had Te-Kengo (the night) who had Rangi-paetai (day of drift wood) Pewa (half circle) Rangi-paetai had Mete-kingi-pae-tahi (one range of hills) who took Nere-te-kohikohi (passed by in collecting) who had Hine-pae-tahi.
Mira-Kino
(Nga-ti-pou-tama)
Mira-kino (evil attendance) was the ancestor of Mete-kingi-pae-tahi (one range of mountains) and in the days of Mira-kino his tribe was attacked by a war party, and this tribe was beaten, and he Mira-kino was taken prisoner, and as he was a chief it was determined to kill cook and eat him, and at the time that Mira-kino was residing near to his old enemies, his enemies heated an oven in which to cook him, and as he knew that the oven was to cook him, he therefore silently chanted an incantation by the power of which he might escape the impending doom, and that he might elude his enemies, and this is the incantation he chanted, but this chant was owned by the Nga-ti-pou-tama tribe and was held as very sacred by that tribe
The sky alone is standing here The Earth alone is lying here Unloose the sky The trap of the sky To the sacred stone To slippery eel To sliding eel Go in the road of eel.
As soon as Mira-kino had ceased to chant this incantation to himself, he rose and walked away, and he was not seen at all by his enemies, and he escaped like an eel that slips out of the hand of a feeble one to hold a fish of that sort.
Genealogy of Rangi tauira
(Nga-ti-hau )
Rangi-tauira (day of the disciple) had Pai-rangi (fine day) who had Mata-arahi (leading face) who had Koropanga (food offered to the gods) who had Ka-wiri (twisted back bone) who had Tu-tapu (stand sacred) who had Te-mate-anini (the giddiness) who had Uru-rangi (west sky) who had Karanga-tai (call on the sea) who had Angi-whakakumu (silent flow) who had Rangi-te-kiwa (day of not blinking) who had Paki-iwi (pakihiwi)-rangi (day of the shoulder) who had Te kiwa-rangi (day of blinking) who had Te-ata-o-rongo (the shadow of Rongo, food) who had Ta-uru-o-te-rangi (thrash the west of the sky) who had Kiore-o-te-rangi (rat of the day) who had Te-maho-o-te-rangi (the floating of the sky) who had Te-ao-piki-mai (the cloud coming up) who had Te-uru-ki-waho (the head out side) who had Te-waka-tutu (whakatutu) (convey by a funnel into a vessel) who had Te-wakarara (whaka-rara) (the spread out) who had Te-ata-i-au (the misty morning) who had Te-purutanga (the handle) who had Tawanga (tawhanga) (burst open, cracked) who had Te-hunga-rere (the fleeing people) who had Te-rito (the pith of a plant) who had Tauira (disciple or pattern) who had Ka-rere-te-kawa-e (they flee, those who perform the ceremony of opening a new house) who had Papa-tua-nguku (nuku) (flat like the earth) who had Tau-roa (long year).
Genealogy Of Tahora-tai
(Nga-ti-rau-kawa )
Tahora-tai (low water) had Horo-uta (swift on shore) Tu-patu-nui (god of war killing greatly) who had Ao-rere (flying cloud) Ihenga-ariki (dreading lord) Ra-to-rua (sun of double setting) who had Kawa-i-mua (bitter at first) who had Pute (bag or basket).
Kawa-i-mua took Koko-ki-rangi (rumbling noise in heaven) and had Kautu (stand erect) Hakeke (a fungus) who had Hakeke jnr who had Terina and Rangi-po (dark day).
Now Rawiri joins my ancestor with his (or makes them descendants from one common ancestor) but I say those who were born next after my ancestor were named Tu-ka-toatoa (fierce god of war) and Tu-tahi-o-rehua (star of summer) and I say I do not know (have not been taught that the last mentioned chief was younger relative to my ancestor), and these (his) words are wrong, as the old Priests of ancient times taught that Tu-ka toatoa was a monster (a goblin) and we and my elder relatives say that the land in dispute between us belonged solely to Rangi waho (day out side) and Kauwae (jaw) because the Karaka (corynocarpus laevigata) were set (or planted) there by Kauwae, and his grandfather (one descended from him) gave them to Toka-uru (rock of the west) and Te-hakeke (fungus) (my father) and some of those Karaka trees were given to Te-ahuru (the warmth) and he Te-ahuru commanded the people to set some of the Karaka berries, so that the people could procure Karaka berries for them, as food for the tribe.
Genealogy of Hama, of the Tau-po Tribes
(Nga-ti-tu-whare-toa )
Hama (consumed) had Hama junr, who had Mawake-nui (great south east sea breeze) who had Mawake-roa (long south east sea breeze) who had Mawake-tau-po (lay at anchor at night in the south east sea breeze) who had Tu-whare-toa (stand at the brave house) who had Rake-opukia (hopukia) (catch the noble) who had Taringa (wait for) who had Tu-te-tawa (stand on the ridge) who had Rangi-ita (day of being held tightly) Parapara-i-ika (first fruits of the fishing season cooked before the fish for the people, these are for the gods and the Priests) and Turu makino (moon at fifteen nights old of evil omen).
Rangi-ita had Pari-kawa (heap of the cliff) who had Tama mutu (last son) Pari kawea had Era (those) who had Pakake (whale) who had Rangi-pu-mamao (day of steam) Kahu-ra-tahi (garment of one day) and Nga-motu (the cuts).
Rangi-pu-mamao had Ti-hau (brisk game at Ti) who had Whata-nui (great stage) who had Tutaki (meet) Ta-uri (tattoo the offspring) and Te-aua (the herring).
Parapara-i-ika had Rua-ki-te-ao-tea (hole at Ao-tea (fair world)) and Mahu-i-ka (heat that burst into flame).
Rua-ki-ao-tea had Waka-toto-pipi (canoe of the cockle haulers) who had Hine-kai-hinu (daughter who eat fat or oil) E-ka (will burn) Kai-hinu (eat fat) and Ngau-para (gnaw the Karaka (corynocarpus laevigata) berry before it is cooked).
Hine-kai-hinu had Piki (plume of feathers) who had Tu-aha (Tu-waha) and Poto (yawn and short) these were
Turu-ma-kino had Tawi (taui) (squeeze, wring) who had Mahau (verandah) who had Tu-kino (evil battle) who had Te-heuheu (brush wood) Kehakeha (fleas) and Haki-tara (barb).
Mahu-i-ka had Poinga (game at balls) who had Tu-maro (stand stiff) who had Te-wata (whata) (the stage) who had Tau-teka (prop) who was killed in battle at Wai-totara who had Here-kiekie (tied with freycinetia Banksii) Hemo-po (die at night) Tu-hau (scalp lifted up) who took Mihi-ata (welcome the dawn) to wife.
Here-kiekie had Kuru pounamu (ear drop of green stone) and Terori (the imbecile).
Tama mutu had Ka-paua (white pupil of the eye) who had Meremere-kaitoa (the meremere which has fallen into evil in return for evil done by it) who had Rangi-tua-matatoru (day of somewhat thickness) who had Rangi-i-rawea (day of being pleased) who had Tumu (head land) who had Mania-poto (short plain).
E-ka had Te-i-taua (daring of the war party) who had Tu-roa (stand long) Meketu (ridge of the nose) Moho-ao (country lout) and Pai-rangi (fine day).
Tu-roa had Pakoro (barren) Te-kaponga (the catching) Tahana, Rapana, and Te-wira.
Pakoro had Morehu (remnant) Whetu (star) Mihi-ata (welcome dawn of day) and Pohe (blind).
Kai-hinu had Tamati-waka, who had Tamati-kou-ta-ora (quail).
Moko-ao had Hori-patara.
Ka-hura-tahi had Era, who had
The second son is a lord of this relatives on the mother's side, as she was descended from Rangi-pu-mamao (day of the origin at a distance).
Genealogy of Te-kahui-tu
(Mahau's father's side)
(Puke-tapu )
(
Tu-mua (stand in front) had Tu-roto (stand in the inside) who had Tu-whanga (stand and wait) who had Tu pouri (stand sulkily) who had Tu-marama (stand good tempered) who had Marama-tahi-i-haoa-te-rangi (first light that encircled the heaven) who took Pae-nui o te-rangi (great step of heaven) and had Tu-te-roki (the calm) and had Tu te-roki junr who had Tu-marewa (stand afloat) who had Tu-ngatata (stand to split) who had Tu-whakangia (seem to stand) who had Tu-hokaikai (stand and move backward and forward) who had Tu-whakaihia (stand to split) who had Tu-wharaunga (stand extended) who had Tu-makoha (stand untied) who had Tauira-o-hua (disciple of Hua, fruit) who had Tu rapa-oe (hoe) (stand the flat of the paddle) who had Roua-mai-te-ra (push the sail this way with a pole) who had Taura matau (rope on the right-hand side) who took two wives, and the first wife had Tutaki (meet) and by the second wife was born Ao-mira (day of attendance on any one).
Tutaki took Maru-kore (without authority) and had Hine-tawhao (daughter of the corpse) who had Kai-tangi-ika (cry for fish) Rae-pakao (forehead diminished through sickness) who had Kaua (Kawa)-kino (evil baptism) Rongo-mai-ro (whale in mist) who had Uru-rangi (head of heaven) who took Mata-renga (heap of renga fern root) and had Tapuhia (nurse) who took Ngata (snail) and had Mahau (verandah).
Genealogy of Te-kahui-ru
(Mahau's mother's side)
(Puke-tapu )
(
Te-kahui-rua (the trembling flock) had Ru-nuku (trembling earth) who had Ru-rangi (trembling sky) who had Ru-papa (trembling world) who had Ru-pioi (song of the trembling) who had Papa-mania (slippery flat) who had Papa-paheke (flat sliding) who had Papa-u-taua (flat of the war party) Tupe-aro-kura (red of front (the Priest) who deprives of power) who had Hua (fruit) who had Hua-te-tangata (many men) who had Ra-kei-haea (nor split the sail) who had Te-rangi-akuanei (the day to day) who had Te-rangi-apopo (the day tomorrow) who had Te-rangi-paenga-rere (the day of the anchor held dangling while sailing) who had Te-rangi-au-atu (the day far away) who had Te-raki-haea junr who had Rakei-a-tane (finery of Tane) who had Tu-kai-kare (the man who eat the foam) who had Mapu-kewa (sole died away) who had Akura-kino (bad red ochre) who had Reke-i-tuitui (the heel that entwined round the other heel) who had Tawake-tu (repair a hole while standing) who had Tawake-rere (repair a hold while fleeing) who had Tawake-poua (play for a hole put in) who had Tawake-tau-tai (play to alight on the tide) who had Tawake-piu-kura (play which throws the red ochre about) who had Tawake-aro-nui (play of the great face) who had Te tiki (the effigy) who had Te-wai-toko-rau (the water of hundred springs) who had Te-matoha (the untied) who had Kare-tu-rangi (ripple of the day) who had Tawareware-te-rangi (cajole the heaven) who had Hine-wai-tau (the daughter that mouldered away) who had Umu-paka (oven that had somewhat dried up food) who had Uru-rangi (west of the sky) who had Tapuhi (nurse) who had Mahau (verandah).
The ancestors ofWiremu Kingi Rangi-ta-ke
of Wai-tara
of Wai-tara
(Puke-tapu )
Mauri-rangi (soul of the sky) was a woman
Mauri-rangi (spirit of the sky) a woman took Tu-apa-rua (man of the two parties) and had Rangi-roa who had Pou-rewa (floating post) who had Rangi-roa junr who had Tu-taupiri (the man walking arm in arm) Horo (landslip).
Tu-taupiri had Ma-whe (cured as a wound) who was a woman and she had Mihi (welcome or wonder or sympathise) who was a female, who had Rere-tawhangawhanga (flee reeling away) who had
Genealogy of the father of Mahau
(Puke-tapu )
Rangi nui (great heaven) took Papa (flat) and had Kahui-ao (flock of the day) who had Ao-pouri (day of darkness) who had Ao-rarangi (days in order) who had Ao whetu-ma (day of fair light) who had Ao-tatai (light given out measure) who had Ao-kapua (day of clouds) who had Tama-rau-te-heketanga-a-rangi (son gathered of the descendants of Heaven) who took Rongo-ue-roa (news of the long trembling) and had Awa-nui-a-rangi (great river of heaven) and took Tahu-ao-ariki (spouse lord of the day) who had Tu-pokerekere-nuku (man of the very dark world) and Tu-pokerekere-rangi (man of the very dark heaven) and Te-awa-huri-nuku (river that encircles the world) and Te-awa-huri-rangi (river that encircles the heaven)
Ka puta ta Rangi-toenga raua Hine-kawhia ko Tupe-o-tu (incantation of the god of war) and Kiia-mai-te-rangi (tell the day) and Taka-wairangi (quite foolish) who had Waka-ruhi (quite weakened) who had Whakapiki-ao-rangi (ascend cloud of day) who took Tapuhia as his wife and had Nga-taua or Ngata
The descendants of Patu-whenua, and in his line of descent is the Te-kahui-rangi tribe, and it is also from Rangi-atanga these offspring come, as Rangi-atanga took Hine-kamea (or Ka-moe) and had Tarepa-one (flapping soil) who took Tari-kura (wait for the red) and had Rakei-hore (beautiful bald head) who had Manu-konga (the kite like a live coal) who had Wahia (break open) who had Ika whakapu (fish put into a heap) who had Ka-rapu (will seek) from whom came
The Genealogy of the Nga-ti-puha,
and of Te-peke-wa-kawa, that is the ancestor,
or the descendants of Te-kahui (or kawei)
ofTe Anaua Hori Kingi
and of Te-peke-wa-kawa, that is the ancestor,
or the descendants of Te-kahui (or kawei)
of
(Nga-ti-hau )
Te-puha-o-te-rangi (the chant of heaven) took Rua-nehe (beautiful pit) and had Te-uru-o-te-rangi (the head of heaven) Rua-mai-te-ra (rising sun) who was a female and Te-rae karanaki (karanga ki) (head land from which orders were given).
Te-uru-o-te-rangi took Ahuru (warmth) and had Huia-te-rangi (gather the heaven together) who was a female and had Tu-mahau (stand on a verandah) Waka-au (strengthen) and Hoki-mihia (return with welcome).
Huia-te-rangi took Te-ata-mounu (maunu) (depart at dawn) and had Te-ao-piki-mai (the coming up of a cloud) Te-ao-tu-mai (the cloud standing still) Wi-poa (bait) and Te-rangi-ta-kuku (day of collecting mussels).
Tu-mahau had Awhea (gather into a heap) and Rangi-tauira (day of the disciple) who had Pare-uia (huia) (plume of the Huia (neomorpha Gouldii) feathers) Te-mahau (the verandah) Te-pari-a-nungu (the cliff of the gnawed) Te-kahu-rangi (the beautiful garment) Te-rangi-mau (the continued day) and Te-kaho-paura (cask of powder).
Ngorongoro (snore) had Meri and Himiona.
Te-rangi-ta-kuku had Te-rangi-iri-au (the day of the au (a long half circle pin made of whale tooth to hold the mat on) hung up).
Te-rae-karanaki took Noho-kau (sit without object or purpose) Tai-toko-rangi (day of passing on in the voyage) Te-mui (the swarmed on) Tawito (tawhito) (old) and Tautari (upright stick in the side of a Maori house).
Titia (stuck in) took Te-aewa-o-te-rangi (the wanderer of the day or sky) and had Te-muri-whakaroto (the last within) and Pa-tapu (sacred fort).
Te-mui had Te-waru-iti (the little shaving or scraping) and Paora-te-ito (object of revenge).
Tawito (tawhito) had Kawana-paipai (a contaminous disease) Ka-iri (will hang up) Te-pari (the cliff) Whetu (star) and Atua (god).
Ka-iri took Hemi-nape (fishing line) and Te-pari took Matiaha.
Next born after Te-muri-whakaroto were Pa-tapu (sacred fort)
Pa-tapu had Te-rangi-i-runga (the sky above) who took Kuao (young animal) and had Nga-ero (young eels) and Te-ore (the one who bores a hole).
Another genealogical account states that Pa-tapu was the first born before Te-muri-whakaroto, Te-kahu-wai-rere-wa, Kua, Rere-o-maki-rawinia and Kau-tere and that Rere-o-maki took Tanguru (cleft in a rock or tree) and had Te-kupa (the mildew) Rona.
And another genealogy says Tua had Rere, and Tanguru who had Te-kupa-hiwi (mildew of the ridge) Rona-hihiko (shift) and Po-tini (many nights).
Pahu-rangi (alarum of the day) took Te-herewini and Rangi-mau-ki (day to convey the word) took Taimona.
(Taken from between 261 and 263)