The
Ancient History of
the Maori,
the Maori
his
Mythology and Traditions.
Nga-Puhi
By
John White
VolumeXI
(
English/Maori)
Ms Copy Micro447
Ms Papers75
B22
Microfilm Reference:
Reel3
Ms Copy Micro447
John White. Ms Papers75
B22
Notes onNga Puhi
Possibly Vol.XI
Possibly Vol
(Text crossed out by writer has been typed
(where legible) in italics)
and that Totara-i-a-hua (the totara, podocarpus totara) near by at the side of Hua (fruit). The younger brother of Awarua was Te-kawau (big black shag) and these were the chiefs of the Tamaki (start involuntarily) district.
We will now give the reason why this tribe Nga-ti-whatua came into the Kai-para district.
The original home of this tribe was in the north at Muri-whenua (the rear land or lands end) at the Au-pouri (dark with smoke) at the end of this (north) island Ao-tea-roa (long fair dawn) at the locality where spirits leap into the other world, and this district was the home of our people, as the ancestors from whom we are descended all were born (or grew up) there.
The reason that our people left that district, was a murder committed by the Nga-ti-kahu-mate-ika, the people who occupied, and were the original inhabitants of the Hokianga district, who murdered my ancestor called Tau-reka (year of sweet (food)) for the death of whom our people sought revenge, and we killed that people, and took possession of that district in days long long ago. Our people took all the Hokianga district even up to Maunga-nui (great mountain) on the west coast, and we occupied the land as we had killed all the original owners of that district.
When our people had lived for a long time in
After he had returned to Kai-para, he lived in quiet and did not undertake any war expeditions, but soon after this his people went on a visit to Hiku-rangi (tail of heaven) consisting of one hundred. They arrived at Hiku-rangi near to Wai-takere (channel of the water) where they visited the tribe called Te-kawe-rau (straps of the nikau (areca sapida) leaves, to carry with) and this tribe of Kawe-rau murdered sixty of them, forty escaped and fled home to Kai-para, and told Ka-wharu of their misfortune, so Ka-wharu made war on the Kawe-rau
He and his people did not stay long idle, but went on a war expedition on the other side of Kai-para to Te-wai-herunga (the water where the head was counted). When they had got to the place, Ka-wharu went out in the scrub to call to the chief of the Pa called Te-huhunu (double canoe). And Ka-wharu called to him, but he called by making a whistling sound by inserting his forefinger into his mouth, being doubled, he placed it on the end of his tongue and made the whistle which is called koro-whiti which whistle is often used in times of war by some in an attacking party, to convey an intimation of a war party, and that those to whom such warning is given, for them to hide or escape, Ka-wharu made a koro-whiti noise, and by it conveyed these words:
Who am I? Who?
Te-huhunu answered by saying:
It is you, who so much is heard in the past.
The people of the Pa knew that this was Ka-wharu, the warrior whose fame had been heard by all tribes.
Soon after this, or on the following day Ka-wharu went to that Pa to see his sister who was the wife of one of the men of that Pa, thinking that the people of the Pa would not attempt to murder him. As soon as he had entered the Pa, all the people there collected to look at him, and to rub noses with him and his companions, as so soon as this ceremony was performed, he was attacked by those of the Pa, Ka-wharu fled, and the gates of the Pa were shut, so he jumped over the fence of the Pa, and he had jumped over two or three fences, when he was overtaken and killed, having killed him, the occupants of the Pa went out of their Pa to attack the war party of Ka-wharu, as they had killed the great warrior of the enemy
The people of the Pa ran in pursuit, and the people of Ka-wharu fled as in fear, thus they ran till the people of the Pa had gained on the people of Ka-wharu, and were now near to them, and some of the Ka-wharu people said "Let us turn and charge" but others said "Not yet, till we can see the sea near our home," so the people of the Pa followed on in pursuit till they were close to the people of Ka-wharu, then the nephews of Ka-wharu turned and charged the pursuing army, so all the nephews turned and slew the people who had murdered Ka-wharu. Now those of the Pa fled back towards the Pa pursued by the people of Ka-wharu who killed the people of the Pa as they fled before them, and as those of the Pa entered their own Pa, the people of Ka-wharu entered with them, and took the Pa, so that those of the Pa not only were beaten in open battle, but their Pa was also taken on the same day. And all this took place to avenge the murder of Ka-wharu and all the Kai-para district was taken, and the people killed for the murder.
Soon after this battle, the Kawe-rau attacked the Nga-ti-whatua, on the sea beach of Rangatira (chief) to avenge their defeat at Piha and Wai-takere and Huka-raerae (foam of the promontory) was killed. This battle was avenged by Hau-moe-wa-rangi (sleeping wind in the space of heaven) who killed Tawhia (food) so the Nga-ti-whatua killed as many as they could of this tribe the Kawe-rau, but up to this time the Nga-ti-whatua had not obtained possession of the whole of the Kai-para district, but the Nga-ti-whatua under Hau-moe-wa-rangi was only
Not long after this, the Nga-ti-whatua lived in quiet, but Hau-moe-wa-rangi, wished for some food which might be obtained at the island of Te-kawau (big black shag) and he went to obtain the food, and the people who had murdered Ka-wharu saw him (Hau-moe-wa-rangi) and as they had observed that he was a great warrior, they murdered him, so he of my ancestors was the second that this people had murdered. Tumu-pakihi (head land where fern root is dug) was set apart to prepare himself to be a leader of the people to avenge the murder not only of Hau-moe-wa-rangi but of Ka-wharu also.
After some time Tumu-pakihi sent his wife to Tangi-hua (cry for preserved birds) to go and borrow the two canoes from his grandson Maiki (pet child) that he might use these two canoes in obtaining revenge for the murder of Ka-wharu and Hau-moe-wa-rangi, and also to take possession of the land and also the sea (rivers) of Kai-para.
Maiki lent the two canoes, and sent them to Tumu-pakihi, these were called the first Te-potae-o-wahie-roa (the cap of Wahie-roa (long firewood), name of ancient ancestor see Vol I page 67) and the name of the other canoe was called Wharau (booth).
The canoe called Te-potae-o-wahie-roa was given in charge of Te-ati-kura (the red phacton subricauda bird) and Pou-ta-puaka (stick to beat the dead scrub) and the canoe the Wharau was commanded by Tumu-pakihi, and these canoes were manned and Te-wharau was taken up the Kai-para river, where the crew killed all the people they could find up to the head of the Wai-te-mata (creek of the obsidian) and Tumu-pakihi took possession of all this district for his people. Te-ati-kura and Pou-ta-puaka, went in their canoe west to the west part of the Kai-para district, to kill the people there, and to divide the land amongst their people the Nga-ti-whatua, and one of the chiefs of the
Who said "I am going to Hiku-rangi, to see the namesake of my ancestor."
Te-au-o-te-whenua said "No, you must go back from this." And they disputed, and Pou-ta-puaka took his hoe-roa (a weapon of war made of whale bone, about 5 feet long, and about3 inches round) and with it dug a pit at Taupaki, and into this he stuck up his hoe-roa, which should be the dividing boundary of the land owned by the Kai-para people, and this was the act by which we the Nga-ti-whatua tribe took possession of the Kai-para district, and we took up our abode in Kai-para, as we had killed and overcome all the original owners of this district. The descendants of those men was Matangi (light wind) who took Tai-hua (flood tide) and had Waru (cut the hair) and the descendants of these men are the Nga-ti-whatua people, and this is the proverb of the descendants of Tutaki (meet):
"Tutaki's is the basket of Toheroa (a large shellfish found in the sand of the sea shore) not divided."
We will now relate other acts of that tribe (the tribe who murdered Ka-wharu). Te-raraku (the scratch) wished to murder some of the Nga-ti-whatua tribe, so he sent his ngakau (a gift, the purpose of which is that the receiver of the gift, must do as the gift maker requires) to Kiwi (the apteryx) the head chief of the Tamaki district. Kiwi meditated over the matter and took action, in attacking the Pa at Te-wai-tuoro (noise of the water) which he approached in a deceitful manner. He went to that Pa with the feigned appearance of going in the act of weeping regret on the death of Tumu-
Of the principal chiefs of the Nga-ti-whatua killed in this murder were Tapuwae (foot mark), Maihamo (back of the head), Tu-ka-riri (god of war will be angry) and the head chiefs who escaped were Waha-akiaki (mouth that urges on, again and again) and Tupe-riri (deprive the power of war, of it's evil by ceremonies and incantations) who fled to the Pa at Makiri (false) which was a Pa occupied by the Nga-ti-whatua people, and only sixty of the Nga-ti-whatua people escaped from this murder.
This sixty waited for some time, and lived in quiet, but not long after this event, they again collected, and met as one party, to seek for revenge for the death of Tapuwae and his friends. This sixty formed themselves into a troop for war, and went in the direction of Tamaki and attacked the Pa's in that district, and the first Pa they attacked was called Tau-rere (fleeing beloved) which was taken, and the head chief Taha-ponga (side of the cyathea dealbata or medullara) head chief of the Wai-o-hua (water or gourd in which water is kept of Hua) was killed. And all the tribes of the Tamaki district rose in a body to take for revenge for the death of those of their people who had been killed by the Nga-ti-whatua at Tau-rere. So the sixty of Nga-ti-whatua went back to Kai-para (eat the marattia salicina fern bulb) and the thousands of the Wai-o-hua who had assembled for battle followed them into Kai-para, where they killed of the Nga-ti-whatua, Huru
Thus the origin or reason of our taking the Tamaki district took place, and the cause of our its whakatauki.
The Nga-ti-wahatua lived in quiet for some time, and then a war party went forth to seek for payment for the death of Kaura and his companions. This war party was commanded by Waha-akiaki and Te-wai-taheke (the descending water or waterfall) and they went to Manuka (fret) to that portion of Te-wai-o-hua tribe who live on the shores of the sea. They crossed from the north to the south head of the Manuka river and attacked the Pa called Tara-taua (spirit or dark of a war party) and they took it, though there were two thousand (about) in it, whom they killed, and they stayed there two days, and then went back to Kai-para (by way of the west coast by Wai-takere).
When Kiwi knew (heard of) how few the war party of the Nga-ti-whatua under Waha-akiaki was composed, he sent messages to all the Pa's in the Tamaki district occupied by Te-wai-o-hua, with the orders that they were to go and kill the men of the war party of Nga-ti-whatua.
The Pa's of Te-wai-o-hua to which Kiwi sent his message were Maunga-kiekie (mountain of the freycinetia banksii,
The people of the Wai-o-hua, collected in a body, and pursued the Nga-ti-whatua under the leadership of Waha-akiaki. When Waha-akiaki and his troop of men saw that they were being pursued by the Wai-o-hua, Waha-akiaki said to his younger relatives "Let us go on, and leave a body of our men to entice the enemy to follow us on." So they went on, and a party enticed the enemy on, and when the Wai-o-hua saw the Nga-ti-whatua flee before them, they pursued them with more rigour. On the Nga-ti-whatua fled, and the Wai-o-hua hotly followed till the Wai-o-hua had got near to the vanguard of the Uri-o-hua then the younger relatives of Waha-akiaki proposed to him that they should turn and give battle, but Te-waha-akiaki and also Te-wai-taheke said "Wait till we see the Wai-te-mata river, then we will turn and charge on them." This was said by these two chiefs by way of proverb, to encourage their people, and make them all equally brave.
This war party of Nga-ti-whatua had with them one indication of war, which was in the possession of Te-waha-akiaki which was a calabash (gourd) of oil, this he never allowed out of his presence. On he and his party fled, and the Uri-o-hua pursued them, and when the Uri-o-hua got close to the Nga-ti-whatua, the Nga-ti-whatua turned on them and Waha-akiaki put his gourd of oil down, and he lifted his weapon to kill the first slain, and he killed two men, one with the blow of his weapon given with a righted blow and a second with a blow of his weapon given with his left hand, and the Wai-o-hua fled before him and his people, and the Nga-ti-whatua slew them as they pursued and overtook them as they fled even down to the tide flat at Paru-roa (big muddy creek) where Kiwi was captured, and the chief of the Nga-ti-whatua called Te-wai-taheke, out ran his comrades in pursuing the fleeing enemy, and he overtook the Wai-o-hua on the beach, embarking in a canoe to escape, so he
ChapterII
Dirge sang by those who are taken slaves in war.
Battle of Mata-riki
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)Nga-ti-whatua Kiwi and Waha-akiaki conversed together, at the time Kiwi paid a visit to Kaipara, at the time Kiwi and his war party went there.
Kiwi said to Te-waha-akiaki "By this time tomorrow your chest bones will be hanging up on the tree at Totara-i-ahua."
And Waha-akiaki said to Kiwi, that is he answered the words of Kiwi and said "By this time tomorrow your chest bones will be hanging up on the puriri tree (vitex tittnalis) at Tau-whare."
Kiwi again said to Waha-akiaki "Kiwi will not be killed, Rehua (god of the invalids) in heaven, alone can speak down from heaven and say 'Kiwi is to die,' and Kiwi will die."
These words of Kiwi were his boast of pride in his god, but his god did not speak to him, nor did he show himself to Kiwi at the time he was being killed by the Nga-ti-whatua, and the words which were uttered to him by Waha-akiaki were fulfilled on him, and the chest bones of Kiwi were hung up in the tree spoken of and they hung on the puriri tree at Tau-whare.
The sixty men were very brave, but they were all warriors. And this was the commencement of the acts of taking possession of the Tamaki district, but when this battle was gained this sixty men went back to Kaipara, but they soon formed another war party to attack the Wai-o-hua at Tamaki.
The sixty again sallied forth, and went over land, and when they had arrived at Pi-toitoi (anthus norae zealandiae river head) they embarked in a canoe, and paddled till they were near to
The song of the night sentry, of the Taura-rua Pa was this:
Te-huru is not here And Te-kaura is not here But they have been taken By the lifting wind (war) Of Pokipoki (smothered) Their face is besmeared By the fish araara (trevally) Awake, rise o rise
These were the words which the sentinel called aloud at intervals in the night, at the time when the Nga-ti-whatua had not attacked the Pa at Taura-rua, and the purport of these words uttered by the sentinel is in ………. to the people of Nga-ti-whatua, who had been killed (murdered) by Kiwi at Te-wai-tuoro, in which Te-huru or Kaura were included. And the revenge which was now being taken by this sixty men, was for these men, and from the murder of those men by Kiwi, the tribe of Te-wai-o-hua were now being killed by the Nga-ti-whatua, and also why the Nga-ti-whatua took possession of the district of Wai-te-mata, and killed the original owners of the land.
The Nga-ti-whatua took possession and resides on this land, and have have held possession ever since up to the present time, and hence the Nga-ti-whatua tribe says, that it will not be right for even one family tribe to desert this land, but rather that they must continue to reside permanently on it, nor will it be right for even one tribe of the Nga-ti-whatua, to go back to their old home and possessions at Muri-whenua (
Genealogy ofNga-ti-whatua
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)Uri-o-hau Tumutumu-whenua took to wife Ta-repo and had Maea-roa, who took Manumanu, who had Pepe, Ngaengae, and Kore i runga aia rangi.
Pepe took Kahu-rau, and had Rangi-whatu-ma, and Matohi, who took Ware(Whare)-a-henga, and had Ika-ta-ora who was the ancestor of Te-roroa tribe. And next to Ika-ta-ora was born Pinea who took Takutai-a-kura and had Rangi-tu-ke (a man) and Wakaara (a woman) and Akau-o-rongo.
Wakaara took Waiata and had Wai-tarehu, who took Mahanga who had Puata who took Tai-taka, and had Tai-raki who took Tauaro and had Tu-horomia, who took Taumutu, and had Pokopoko who took Hune-ira and had Wai-ta.
Akau-a-rongo took Wai-tea and had Hemo-po, Waka-ara and Tahinga-rau, Waka-ara took Kohinga-roa and had Hao-kainga who took Rere-maru-ata and had Pae-hawa, who took Hangia and had Kiri-whakairo who took Rangi-nui and had Heke-ua, who had Paikea.
Another ancestor was: Ue-ka-herea and his brother Tara-ra-moa. Ue-ka-herea took Hau-taki-riri and had Hanga-whare and Nga-ti-mira. Hanga-whare had Rikiriki who took Haro and had Rewharewha and Nga-weke, Rewharewha had Manuka and Nga-weke had Paraone.
Tara-ra-moa took Rongo and had Moe-rangaranga who took Whetu and had Tira-wai-kato who took Ri-piro and had Wai-ta who took Mai-ao and had Whetu, who took Huna-raukawa, and had Hokinga-rua a man, and Rangi-tirohia a woman, who took Mea-roa and had Kawau and Totara-i-a-hua. Kawau had Hira.
Genealogy of Hau-mo(A)E-wa-rangi
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)Nga-ti-whatua Hau-mo(a)e-wa-rangi (wind that stops in the space of heaven) took Wai-heke-ao (water descending in the world) of the Nga-ti-whatua tribe who was daughter of Tutaki (meet) who had Makawe (lock of human hair), Whiti (cross over), Rango (blowfly), Mauku (hymenophyllum) and Haki-puta (appearing of a ghost).
Rongo took Tarawa-moa (moa hung up, or that on which the moa is hung up) of the Nga-ti-rangi tribe who had Pane (head) and Moe-rangaranga (sleep in companies).
Pane took Te-waha (the mouth) of the Nga-ti-rangi tribe and had Raraku (scratch) who took Mawae (fissure) of the Nga-ti-rangi tribe and had Tu-whangai (feed the god of war) who took Puhi (betrothed) of Nga-ti-maru tribe and had Ta-waewae (thrash the feet), Hake (deformed), Po-mare (cough at night) who was killed in war at Wai-kato and Tuki-kai (pound food).
Hake took Tau-toro (burnt waist-band) of the Nga-ti-rangi of the Uri-taniwha and had Po-mare junior of the Pa at O-tu-ihu (the nose pierced) and Haua (stupid).
Haua took Rangi-ngangana (red sky) of the Nga-ti-raukawa tribe who had Wiremu Po-mare, Tane Po-mare, Iritana and Ihipera Tiaho.
Genealogy Of Te-kawe-rau
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)Te-aki-tai *(See this person Mss of this Page 17)
Maki (invalid) had Nga-whitu (the sevens) who took Moe-rangaranga (sleep in companies) who had Tira-wai-kato (guests in company of travellers from Wai-kato) a woman, Tau-mutu (last waist-band) a woman, Tau-hia (how many years) and Koro-tai (low moan of the tide).
Tira-wai-kato took Ripiro (disgusting smell of a screen) of the Nga-ti-whatua tribe, and had Whaiti (narrow) and Tau-tere-kura (year of giving red ochre) who was a female.
Whaiti took Mai-ao (from dawn of day) of Nga-ti-whatua tribe, and had Raumati (summer) a woman, Whatu (core), Ahi-wera (hot fire) a woman, Rangi-nui (great day) and Tako (gums). Ahi-wera took Tu-aea (god of war appearing) of the Nga-ti-rongo tribe and had Urunga-tapu (sacred pillow) and Muru-paenga (rub the court-yard).
Urunga-tapu took Tai-puku (full tide) and had Mereana Te-anini (giddy) a female who took Kaho-nui (great cross bar for the roof on side of a house, or a fence) of the Nga-ti-rongo tribe (of the sub-tribe Nga-ti-kura) and had Makereta, a woman,
Muru-paenga took Tangi-rere (flee crying) of the Nga-ti-rongo tribe and had Kahu (hawk) who took to wife Ao-tai (scrape up salt water with the hand) of the Uri-o-hau tribe and had Henare Te-rawhiti (the east).
Te-raraku (scratch) went to Wai-tara, and took wives of the people there called_____and had a daughter called _____, and a son called _____, and the descendants of these are Rere-tawhangawhanga (flee with ……….) the father of Wire mu Kingi, and also was the progenitor of Takare-tai (eager tide).
Genealogy Of Te-kawe-rau
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Te-kawe-rau)Te-au-o-te-whenua (king of the land) took Rangi-hina (night of light of the moon) of the Kawe-rau (carry the leaf) tribe, and had Te-ata (the dawn) a female who took Kahu-rautao (garment of leaves) as her husband, and had Puke (hill) a female, who took Tihi (peak) as her husband, and had Te-ata junior a female who took Ngere (slighted and not invited to a feast, or a gift given when gifts were sent to others) as her husband, who had Watarauihi.
Ngere took as his second wife Ngaha, a Tara-naki woman of the Nga-mahanga tribe and had Henare.
The sister of Tihi was Te-ure (the large stone axe) who took Wai-taheke (water descending) and had Maru-ihi (protected with a roof of herbs) who took Hoata (third night of the moon's age) as her husband and had Apiata.
Te-au-o-te-whenua took as his second wife Pare-kawhia (plume of a certain kind of fish as what??) and had Kahu-pupara (garment of recklessness) who took Wha-tu-ki-te-uru (at times stand on the west (coast)) as her husband, and had Mura (blaze) who took Mawae-rangi (day of the fissure) as his wife and had ____ who took Te-amu (eater) as her husband, and had Wai-karakia (water or creek where the incantations were chanted and ceremonies performed) who took Kiri-pinohi(skin on which hot stones have been placed to cook it) who had Arani Tuiau (flea).
Origin of Claim of Land at Hoteo at Kai-para
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)Nga-ti-whatua Rongo-mai-puritia (god of produce kept in possession) took Takare (strenuous) but Rongo-mai-puritia was murdered by one of the tribes of Kai-para (eat the para (marattia salicina)) and with him was also killed another chief called Rearea (host of people). A chief called Tanga-roa (long space of beach where a net may be dragged, god of the ocean) took revenge for this death and to him the district of Hoteo (filled up till not any more can be put in) was given from his avenging their death.
Pokopoko-whiti-te-ra (sun set yet shines) took Tangihanga-roa (long weeping) and had Te-au-kumea (the extended current) a female, and Hape-tenga-nau-ui (deformed pomum adami inviting by ………. motion) a man, and Kai-pango (eat dark food) a man and Teko (rock) a man, and Ora-iti (escaped by a little) a woman and Tai-paharu (neap tide) a man, and Tai-tetere (swollen tide) a woman.
Te-au-kumea took a wife, and had Karo-wharo (threat of the cough) a woman, who took Kiri-kai-paraoa (skin that eats the whale) and had a child (name not given) who took (name not given) and had Ahi-tere (extending fire) and Kai-ngaro (lost food). Ahi-tere had Poari, and Kai-ngaro had Hori Tohe-tai (dare the tide).
After Karo-wharo were born Kari (clump of trees) a man, and Matire (a wand used in the ceremonies, to free from tapu) a woman, who had Koringa (wriggling) and Kiri (skin).
Next born after Matire were Tara-mai-nuku (daring from the land) a man, and Paka (scorched) a female.
Maki (invalid) was the parent of Manuwhiri (guest) who took Pari-taka-rangi (fall from a cliff in the day) and had Tu-roa (long standing) who took Kahikatea-roa (long podocarpus lacrynlioides) and had Tu-rangi (stand in the heaven) who had Te-awa (the river) who had Maeaea (rise and sigh again and again) and Kupapa (inactive) who had Te-wera (the burnt) who had Urunga (pillow), Kiri (skin) and Maki (invalid)
Kahikatea-roa took another husband and had Te Ngere (the passed by not served, neglected when gifts were given, nothing given to him or her) and Kupe (obstinate) who took Rua-nui (great pit) and had Tu-nui (stand great) and Hawera (scorched).
Tu-nui had Kahu-pupara (garment of the reckless) who had Hau-tutu (flustering wind) who had
Hawera had Porotaka (round) and Hapeta.
Manuwhiri had a tame eel which he kept in a pond called Te-taita (the heap) and he called his eel by the name of Whakatau-te-oro (make a moaning noise like that of grinding on a stone) and the name of the whare-matoro of Manuwhiri was Kiri-horea (skin peeled off).
Genealogy of Hiki-tangi-ao
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)Nga-ti-whatua Hiki-tangi-ao (raise and cry in the day) took Pao-kowhatu (crack stones) and Tarakihi (………. fish). By Pao-kowhatu he had Akau-o-rongo (sea shore of Rongo) a man who took Pare-maru-ata (plume of the dawn of day) and had Hao-kainga (take or make a claim to lands) and Rangi-tuke (day of the elbow) who took a wife (not named) and had also Wai-taia (water bailed out) by his wife name not given he had Tai-hanga-rau (variable tide) and Whaka-ana (like a cave) who had Hao-kainga junior who took Whakatau (cause to be singing) and had Pou-aute a female (post of the broussonetia papyrifera tree) who took Ereatara and had Matini.
Wai-taia the second wife of Rangi-tuke had Tareha (sacred red ochre) who had Paihawa (beard) a female who took Kainga (settlement) and had Kiri-whakairo (tattooed skin) a female, took as her first husband Rangi-nui (great day) and had Hau-tutu (flustering wind) who took Wai-ariki (water for the lord) and had Awa (river), Nganaia (be eager, or dare), Heke-ua (descending rain), Mata-hua (indicatory face) and Whakamoe-ariki (cause the lord to sleep) who took Tane-kore (no husband or male) and had Wheru (inactive) who took Hotu (sob) and had Wi Tipene.
Awa took Kahu-pupara (garment of the heedless) and had Hau-tutu (flustering wind) who took Whau (entelea arborescens) as his wife and had
Nganaia took Tauwhia (sprinkle) who had Te-wana (but ………. shoot) and Maruia (cause to be shaded or protected) a female who took Hou-tahi (one plume) and had Hiku-wai (fountain head of a stream) who took Moki (latris ciliaris) and had Riwia Rau-ihi (divided leaf) and Tamaki (start involuntarily).
Heke-ua took Te-whakakahu (to clothe) and had Paikea (house with dam at end, and no verandah).
Next after Heke-ua was his sister Tao-maui (cook with left hand) who took Mara (steeped in water to make soft as food) who had Toko-o-te-rangi (pole of heaven) who took Kiri-ora (healthy skin) and had Tina (exhausted, overcome) who took
Kiri-whakairo of her second husband had Kopua (dark hole in a creek), Hana (red) who took Tarehu (cover with earth) and had Hine-wera (burnt girl) who had Wepiha-te-wai (the water).
Kiri-whakairo by her third husband had Poi-heke (descending ball) who had Taua (moving party) who had Tarewa (lifted up on high) who took Manuka (leptospermum scoparium).
Tarehu had Topuru (confine with a plug) who had Noho (sit) who had Ereatara.
Takare (eager, in a hurry) had Taki-haere (make a speech as he goes) took Puke (hill) and had Kahu-nui (great garment) who had Whare-korimu (house where moss is just beginning to grow) who had Hori Te-more (the heart of a tree).
Muri-whakaoho (startled at last) had Pakihi (dried up as a swamp) who had Pakihi jnr who took Taroti.
Haki (near but on one side) had Whakatari (annoy or cause to be angry) who had Matiri and Tamati.
ChapterIII
A widow's dirge.
Paikea of Kai-para is the direct descendant of Hau-moe-wa-rangi (see page ___)and hence this song for peace and good, and also this account of the gods of the seasons, called E-piri and Whakaahu, in honour of Paikea.
(Te-arawa )
Song For Peace Here my valuable property is Kept in my ………. of valuables And fondly on my pillow kept To aid me in my earnest act And help me to exhume, and bind The ocean-fish (the ………. son) of Tanga-roa He on his shoulder carries now The axe, the story bird? The axe of Puku-nui god And like a nursling child Doeth whine his sorrow to To the sea of Whare-ngarara-ihu-mata god, And you o Ware-ihu and Ihu-mata The din of noise of pebbly stones Shall wake you up with open face And Ariari-nui with Ari-roa And Tiki-rau-maewa shall Stretch forth their arm behind The war canoe, to hold her back And mat of peace, extended Then shall be stretched out And colour of quiet these shall Rest and brood on all around Chip clean each part Chip the weeds off from above And from below, and from beyond And from outside And from the land dip precipice Which descends to the moon? And doeth freeze, speak evil of And feast given, a calm is now.
This was an incantation chanted for peace, and that all the people may know, or understand the meaning of its words, and we think that all the tribes of Ao-tea-roa are still resting on the policy of their ancestors and through the prowess of Oi-piri (shout as one voice) and Te-riri-o-te-po (the anger of darkness) are strong with that of their assistants.
Now listen to the account of the policy of the descendants of a certain man and his wife who was called Ao (day) as father, and Po (darkness) as mother and they had two daughters, who were born at the place called Takiwa, that is the Rangi (space, sky).
Oi-piri knew the thoughts of Po (night) but Whakaahu followed the thoughts of Ao (light, day). The parents knew of this, and the father let his servants go to Whakaahu and the servants of the mother were allowed to go to Oi-piri.
Oi-piri was the female of great power and influence, rich, had land and estates, had tribes of people, and she had all the tribes of this earth at her command, and he had possession of all things on this earth, her refugees, that is her workmen had these names: Rangatira (chief), Tohetohe (uvula), Hao (enclose), Ru-te-uaua (sinews shut in with a screen) and Rita (spirit) and great was or is the power of these workmen to utter the wishes of this woman Oi-piri and these workmen have this proverb which they utter:
"You go to another sea, And hold to the tide of Tu (war) Then (comes) weariness and gales."
and here is another or their proverbs:
"Stand up Hard and dry."
and these proverbs are repeated for Oi-piri and her attendants.
Whakawha is a poor woman, has no property, no land, no tribes in these islands (of New Zealand) and her workmen are called by these names: Arero (tongue) and Mau-kiri-ngutu (held by the skin of the mouth) and they live at the place called Pati-arero (flatter with the tongue) and their tribe is called Nga-ti-take-kore (descendants of the no origin) and this is their proverb:
"Hold to the tide of sit-still And obtain, the grub, decay and shame."
and they also utter this proverb to their lord, to Whakaahu:
"Sit down And let warmth come."
Now the workmen of these two women contest with each other, and quarrel in Takiwa (space) and in Rangi (heaven) for their spot of earth, and they give contest each to the other, and they wrestle with each other, but may be not one of them will gain the victory so that the thoughts of Po (night) may be known with those of his daughter Oi-piri, and her workmen.
The meaning of this god the Po, is Po-uriuri-kerekere (darkness of intensity) and Po-tangotango (superlative darkness) and out of these Oi-piri grew and she had Rehua (multitude) who is the great star of the heavens (star that rules in summer).
The meaning of this name Oi-piri is Oi-piri-whea or Taku-rua-huka-nui (winter of great frost) and her work is to bring huka-rere (snow) and she is equal or like to Whiro (god of theft) or as he is sometimes called Wiro, and her refugees are like these of Whiro (the thief) and hence also her power is like that of Whiro.
Now Whakaahu the other wife of Rehua, came of or had her origin from Ao (the world) and the meaning of this name Whakaahu is Te-ao-marama (the world of light), that is Marama-kehokeho (supreme light).
Another meaning of this name Whakaahu is Hiringa-ki-te-mahi (assiduous to work), that is Rau-mati (summer) and the meaning of the names of her workmen: Te-arero (the tongue) and Mau-kiri-ngutu (hold to the skin of the mouth) are: Te-arero is the knowledge gained of the tongue, only, and by the mouth alone (not that which is gained by manual labour) and hence the name given to the Pa in which these two live is Pati-arero (flattered of the tongue) and is the flattering and it's knowledge gained by the tongue alone.
The name of the tribe of these two is Nga-ti-take-kore (descendants of the foundationless) and is given to them on account of their want of knowledge, and hence the origin of the spoken on account of these two women, which is this and it says:
"One man at Hawa-iki Is Whakatau alone."
and as Whakatau was a women, she is likened to Oi-piri-whea, and another proverb is this:
"One man at Ao-tea-roa (New Zealand) Is Tama-ua-whiti (man of the braced up sinews)."
That is Tama-nui-te-ra (son of the great sun) who is equal in power to Whakaahu, who is also called Hiringa (assiduous), that is the assiduous acts of the heart to gain knowledge, and strength, and to cultivate food for the body, and to seek and obtain the great things of this world, which is the fountain of knowledge.
Paikea (of Kai-para) is descended from Pokopoko-whiti-te-ra (extinguished, yet the sun shines again) and hence this song is sung:
They walk, but merely walk For tis the foot of Tama-te-kapua O do not look, but turn And scarcely see, and do not Swing on the swing, oh me How oft repeated, comes The southerly blast, that Gnaws the heart to death And leaves a vacant space Within my chest, from Tonga-riro And sleeps with me, o it is The din of war party of Te-ara-kau-ra, and I Was all enclosed, that I Might be held on rank, But here is now all flat By you o Ta ………. god of war. And now is beheld the way By sea of Roto-rua lake And dark as night to me Upon my soul is Tawa-tawhiti And am in act of dividing The crop of kumara with Paikea-huru-kuri (a dog skin mat) Which like great heap of Sand ochre of the fruits Will bring the warmth of peace, o me I now at Tamaki am o me
Words Sung to a Haka, By a War Party
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Wai-kato)This song was composed by Te-tahuri (the turned sound) for Awarua (ditch) her father, who was killed by witchcraft by the Wai-kato people:
O people, o people, weep O Te-tawa, O Te-tawa weep Weep and what? The feeling god Nor hidden is that which Is now shut in and sleeps As on the bed of Moe-para-kuri Nor can the hatred be avenged But turn he on his own And takes revenge, I will not weep But with one eye, look up And faces make, while staring at the sky
This song was composed and sung by Te-tahuri, to invite her tribe Te-tao-u (spear stuck secure) to avenge the death of her father, who had been bewitched by a chief of the Wai-kato people.
Awa-rua (her father) had procured some tawa (nosodaphene tawa) wood and was making and carving a paddle of it, he became hungry and called for food, which was given to him, consisting of pipi (cockles) and pohue (convolvulus) roots in a basket, and he was seen by a chief of Wai-kato of the Nga-ti-teata, descendants of Te-ata-i-rihia eating this, this chief bewitched him, because his own daughter had been killed and eaten, so in revenge he bewitched old Awa-rua in revenge for his daughter. Awa-rua ceased to eat the food, turned round with his back to the food, fell on his face and died.
The people of Awa-rua, the Tao-u collected their forces, and go from Wai-te-mata (water of the obsidian) to the tongue of land that stretches north from Wai-uku towards the Manu-kau heads to a placed called Te-aio-tini (the peace of long endurance) where they attacked the sub-tribe
Awa-rua was making a paddle and carving it of the Tawa wood, and to keep the ………. of his having been bewitched by Wai-kato, Te-kawau a chief of the Nga-ti-whatua, of Kai-para, descended from a female of the Wai-kato tribe was called Te-tawa, and it is to Te-kawau-te-tawa to whom Te-tahuri addresses the poem she chants for the death of her father, but it is intended for the tribe of Te-kawau called Te-tao-u, so that their feelings might be excited to war-like action, and induce the tribe to take immediate steps to avenge her father's death.
The allusion to the name of the slave Te-moenga-paru-kuri (bed of dog dirt) who was of the lowest grade of slave was intended to convey her utter contempt of so cowardly a tribe, who had resorted to witchcraft to kill a warrior as her father was, whom they feared to meet in fair fight, her feelings of rage were greater than her sorrow, and instead of gazing mournfully on the corpses of her parent, she would turn her eyes to the heavens to watch the clouds which were approaching from the direction in which the village of Nga-ti-teata was who had killed her father.
Paru-kuri was a slave but he had killed a man who had not any weapon to defend himself and those who had killed her father were cowards greater than Paru-kuri.
The Deeds of Tama-kaea and Tama-kou
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)Nga-ti-teata These two men Tama-kaea (wandering son) and Tama-kou (son of the good) lived at Kaeaea, not far from Wai-uku (water of the day used as soap). Tama-kaea was the elder brother and Tama-kou the younger. Tama-kaea was a fine looking fellow, and of a fine appearance, and stately gait, but he was a very lazy fellow indeed. Tama-kou was rather a mean looking fellow, and had nothing in his appearance to recommend him, but he was an industrious fellow, and he kept his store houses ever full with kumara (sweet potato, the ipomoea batatas) and there was not any time of scarcity of food at his home, and all there had plenty of food summer and winter.
There came a time when a party left the home of Tama-kaea to go to Whainga-roa (long battle) but Tama-kaea did not go with them, as this party consisted of young people, who took this journey to see their relations, and to see the district, and also to amuse themselves with what young people like, viz: haka (grimace with words and song) and kanikani (noise like dancing and with words of a song) and to see the young people of the tribes of that district.
When they had arrived at Whainga-roa, they saw a female called Hau-kotara (a war dance) who was a young woman, but she was better looking than all the other women, and when these young people had seen all that could be seen in that district, and when they had become tired of staying there, they came back to their home near to Wai-uku, and told Tama-kaea of the good looking woman they had seen called Hau-kotara. Now Tama-kaea had a pet tame bird, which was a female and was a karoro (sea-gull).
Tama-kaea meditated long, and at last determined to act, and he went to a priest of his own people the Nga-ti-teata, and he said to the priest "Chant your
The priest answered him and said "As you ask, so it shall be done, but let your kindness to me be great, I have but little land in which to cultivate at Titi (mutton bird) and at Kaeaea (sparrow hawk) but you can enlarge it."
Tama-kaea said "Let me think over the matter. The time is long for you an old man."
But the priest again said "Well then, let me have your hei (necklace)."
So Tama-kaea took the hei which he had suspended to his breast, and gave it to the priest. This hei was made of the plaited karetu (hierochloe redolens group) and was made like a ball and filled with piripiri (acaena sanguisorbae) and all the sweet scented herbs and sweet scented gums of the trees the Maori use to scent oil.
The priest took the hei and left the settlement and went into the scrub, and then took off all his clothing, and sat down near to a creek, and looked towards the east, and he broke a stick, on which to suspend the hei in the creek, and he stuck the stick up in the middle of the creek and tied the hei to the top of it, he then stood up in the creek and extended his arms towards the east, and rose his voice and chanted:
Here is the whip Here is the beater Here is the joiner Join us two o hear The riddle of Hurihuri (turn over) The riddle of Taitai (explain) The riddle of Tanga-roa (god of the sea) Wipe your teeth Sharpen your teeth And if you be deceitful And cause your self To be like the tribe of Tanga-roa (fish) Then O Kahu-kura (rainbow) Out on yonder sea, a Now hearken to Yours and mine property Which is being taken by Whiro (god of theft) And by Kepa And by Wha-tino And by Wha-rona And by Rangi-roa, a And by Rere-hau, a And by Rere-pau, e The men thieves Who came from the Other side of the sea e Beat them, thrash them And throw them up On o the tree As the fish (corpses) Of Te-whiu (the beaten) As the fish (corpses) Of Te-ta (thrashed) As the fish(corpses) Of Te-rongo-mai-whiti (God of produce who Came over the sea) And up to the south Now o aged woman The knee-joints of Your father have Been taken And ye o aged The rays of disgust From the home Are now put Up as a shed (Like a house top) And he was the parent Who fished up this land Which now tis home And so is uplifted And rises Hiku-rangi Above all O aged
When he had chanted his incantation, he took the hei from off the stick, and took it to Tama-kaea and Tama-kaea caught his tame sea-gull, and the priest went and tied the hei to the neck of the bird, and he gave the bird to Tama-kaea to hold, and the priest stood up and with his right arm outstretched, with a finger of the right hand he pointed at the bird, and he again chanted another chant, to cause the bird to fly to Whainga-roa, and that it might find the female called Hau-kotara. He lifted up his voice and chanted:
There is my wand There is my wand Let it go straight Let it go straight Let it go straight To Hau-kotara And if you find Her sleeping awake her Or pluck her chest Go straight, go very straight And lift her eyes up That she may awake from sleep Or cause her to Double her feet up Or lift her head up There, now, go Straight to her chest
When the priest had chanted all the words of this incantation, and Tama-kaea still holding the bird, the priest then called to Tama-kaea and said "Let the bird go." So he let it go, and it flew away towards the south, and flew until it got to the mountain Karioi (loiter) and this bird found the woman called Hau-kotara weeding the kumara crop, it flew till it was above her and let the hei drop from it's neck down in front of her, she saw the hei (necklace) and took it and tied it on her neck, and as the hei had been enchanted, so as she put it on her neck as a necklace, she fell in love at once with the owner of the hei.
Soon after this she began to be disquieted with her home, and felt a wish to travel, so on a certain day she left her home, and went on to the sea beach of the west coast, and travelled along the beach towards the north till she crossed the head of the Wai-kato (nipping water) river, and on till she arrived at Kaeaea (sparrow hawk) where she saw Tama-kaea, and became his wife.
She lived at Kaeaea, and on a certain day she went with the young women of the settlement to pluck the kakaho (arundo conspicua) bloom of which to make head dresses to shade the head in the heat of the day, which is a custom of the young females, to make them look flaunty in the summer. This assembly of young females became hungry so they went to the settlement of the younger brother of Tama-kaea who was called Tama-kou, where they met the
That was answered by the mother of Tama-kou by saying "He is not a man with notice, his garments are all dirt and dust, why ask about so dirty a man?" So Hau-kotara asked one of the dependents of the place to go and bring Tama-kou, that she might see him. The dependents went and delivered this message and Tama-kou called for one of his slaves to go and fetch some uku (white clay used as soap). Now the huia of his head had become matted by his neglect to comb it. He washed and clothed himself with his best garments and he went to see Hau-kotara, and while at a distance he was seen by her, and she fell in love with him at first sight. After a while the companies of Hau-kotara proposed that they should return to the home of Tama-kaea but Hau-kotara refused to go with them and said "I have a liking for Tama-kou, and he shall be my husband, and I will stay with him." So she lived with Tama-kou.
So soon as the young women returned to Tama-kaea they told him what his wife had said to them, which made
He collected a war party consisting of two hundred warriors, and with this party he went to kill Tama-kou and Hau-kotara, but Tama-kou and his men of one hundred and seventy met them in battle array the forces met and joined battle, and the two brothers, Tama-kaea and Tama-kou met, and Tama-kaea was speared by his brother and killed and the troop of Tama-kaea fled before the troop of Tama-kou, and those of Tama-kaea went to a place called Wai-au (water of the stream or current), at the east side of the entrance to the Wai-uku river, and some time after this they went up the Wai-kato river to arrange the death of Tama-kaea, where they caught a boy, and brought back Wai-au, and tied him to a post, who after three days called to his father and mother to bring him some water to quench his thirst. Some Wai-kato people heard the boy call for water, and went to Wai-kato and gave an account of all they had seen and heard, and a war party at once collected to avenge the death of the boy. This party came over land by way of Manga-tawhiri (branch of tawhiri tree), Te-maro-o-hine-wai (the apron of Hine-wai (daughter of water)), O-paheke (slippery) and on their way attacked, took and killed everyone in the Pa's they possessed. They came on to Wai-tete (water of the canoe of a plain figure head) which is up the Wai-uku river, which they surrounded, and on the horror, those who had murdered the boy left the Pa and asked the war party if any of their relatives were in the war party, these were saved by their relatives in the war party
The descendants of Tama-kaea, led the war party to Wai-uku, and gave them possession of the district called Te-whakaupoko (head) and Pae-tawa (ridge of hill of tawa trees).
The descendants of Tama-kaea now reside with the Nga-ti-tipa, with Arama-Karaka and his people, and the descendants of Tama-kou are now the Nga-ti-teata tribe with Awa-rahi Te-Katipa, and these are the people to whom the song of Te-tahuri refers, and it was in the battle which this song caused that the ancestor of Awa-rahi Te-Katipa hurt his fist, in the battle at the Aio-tini, the account of which has been already given.
ChapterIV
History of the Wars in the Auckland District
By Nga-ti-whatua Tribe
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By Nga-ti-whatua Tribe
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)Nga-ti-whatua A love song for beloved departed.
It was in the year 1822 that John Cowell came to these islands of New Zealand, he was the interpreter of Te-rau-paraha and in the year 1829 Cowell came to Kawhia and it was in the year 1826 the battle at Te-rore took place.
Hua-kaiwaka (roe of the heleotis eaten while out at sea in the canoe) took Whau-te-angi(rangi) (wind, the wind in the sky) who had Ra-po-tu (day of near part darkness) who had Kai-waka-rangi (eat in the canoe, in the daytime) who had Kake-tu (climb erect) who had Te-hehewa (the false impression) who had Pu-rehurehu (moth) who had Hetaraka. Whau-te-rangi took Kapua (cloud) and had Rangi-mauria (day of taking or carrying anything).
The Pa's (forts) of the tribe Nga-iwi (the bones) were Maunga-whau (Mount Eden), Maunga-kiekie (
Koperu (herring) attacked the Pa at Mau-inaina (hill of the basking in the sun) but he was killed in that attack by Nga-para-o-rahi.
The father of Te-kawau Apihai and of Te Tinana were one, but Kawau and Tinana had different mothers, the mother of Te-kawau was a Wai-kato woman, and the mother of Te-tinana was a Nga-ti-whatua woman.
The block of greenstone called Whakarewa-tahuna (lift onto the bank in the sea) belonged to Rangi-ika-ketu (day of peeking at fish) who was wife of Te-hehewa.
The origin of the name Tao-u was taken on account of the progenitor of the tribe Tao-u having a spear stuck
The Pa called Tau-oma (beloved running away) was also called Mokoia (tattoo him) and also Mau-inaina (mountain of basking in the sun). The Nga-ti-paoa tribe built these Pa's, there were two forts, one was on the hill top and the other was near the water side, these were occupied by the Nga-ti-paoa till the days they were attacked by Nga-puhi, Putu (heap) a man, and Kehu (red hair) a woman, lived in the Tau-oma Pa, and she was a sister of Huri (turn).
These are the tribes who are descended from the tribe Nga-tai (the tides), the Nga-tai was the generic tribe, and the Wai-o-hua (water of Hua) are a branch from Nga-tai, and the Nga-iwi (the bones) are a branch from the Wai-o-hua.
The mere called Kaho-tea (white batten) belonged to Ahoahoa (radiant light) who was of the Patu-wai (kill on the water) tribe of Tauranga that is of the people residing on the Motiti (all consumed, nothing left) and Ahoahoa gave the mere to Moana (sea) of the Nga-ti-maru tribe, and the Nga-ti-maru people gave it to the Wai-kato people who gave it to the Nga-ti-teata tribe, as a gift of honour to the wife of Ahu-rangi (towards the sky) of the Nga-ti-maru, who had taken a Nga-ti-teata chief as her husband and the Nga-ti-teata gave the mere to the elder brother of Te-kawau, to Awa-rua (two creeks) to the man who had been bewitched by the Wai-kato, while he was making and carving a paddle of tawa wood.
Awa-rua (two creeks) lived at One-hunga (soft light soil) and he wished to go to Wai-kato, so he went, and
The Nga-ti-paoa lived at Mau-inaina, but they on one occasion when out fishing caught a shark, and they called the shark by the name of Haupa (a tough hard tree wood not easily split, opposite to akoako) and on account of this curse of calling a shark by the name of a chief,
Katipa (frost-bitten) was murdered by Te-ota-tu (eat raw while standing) at Whakatiwai (like a tiwai canoe, with side boards) for the death of Po-nui (great night) who was bewitched by Hore-ta (one of the sorts of red ochre used by the chiefs) and Horeta was killed in Wai-kato, and Inu-kura (drink red ochre) went to Whakatiwai where he was murdered by the son of Horeta (red ochre) for the death of his father who had been killed by the Wai-kato people, and Te-kauwae (jaw) went with a war party to Whakatiwai and killed Huru-uia (dog skin mat enquired for) and Kapa-ta (line of beaters) in the year 1834, and in the year 1836 Po-tatau (count the nights) came back from Wai-kato and took up his abode at Te-whana-kaha (the strong charge in war).
Mangere (name of a certain star) and Maruku (damp shade or shelter) were the homes of Nga-iwi, and Mangere and One-hunga were the homes of
The tribe Nga-ririki (the small ones) is that from which the tribe Nga-iwi (the bones) came, and from Nga-iwi came the Wai-o-hua, and the origin of the name Wai-o-hua is from a calabash belonging to Hua (fruit). Hua lived in the Pa Totara-i-a-hua (totara tree of Hua) (
Another name for Mau-inaina is Taumata-inaina (speak of the basking in the sun) and the slate of greenstone called Te-whakarewarewa (the lifted up) was used at the Pa of Kiwi at Maunga-kiekie (
Nga-oho (the startled) was the great name of the great tribe who first occupied the Wai-te-mata (water of the obsidian) district who occupied the great Pa's (forts) Maunga-whau (mountain of the whau, entelea arborescens) (Mount Eden), Maunga-kiekie (
Mata-rutu (jerking face) is the name of the place where the battle took place between Nga-ti-whatua and Nga-ti-paoa (descendants of Paoa) at Te-whau (the entelea arborescens) in the Paru-roa (long muddy creek) district.
Ngohi-kiore (sea rat, a sort of fish that has a head not unlike a horse, a long tapering fish, and is only seen on the surface of the water of the sea on the most calm and still days) is the name of the rock out in the river (Wai-te-mata) opposite to Ngutu-wera (burnt mouth or Kauri point) and the flat scoria rocks on the opposite side of the river to Ngutu-wera, the names of that flat reef are Toka-roa (long rock) and also Te-makamaka-a-ruarangi (the placing of Ruarangi). The Ruarangi are a patu-pae-a-rehe (fairy people) and the people here mentioned had come from the Wai-kato district, and were on their way to the north to the Nga-puhi (the plume) district. This people, the fairy, will not voyage by canoe, but they ever go by land, but when these people had arrived at Te-to (the centre sprout or Meahanei Bay to the west of Auckland) to the rock like island not far up beyond Te-to, these people could not see how they could cross the river at that place, so they all began to carry scoria to make a reef across the river by which they could cross over on to the other side of the river to Ngutu-wera, they worked at this till the streaks of dawn appeared, and they were forced to cease work, as they could not work in the daylight, and they all fled and hid themsleves in any shady place to hide from the light of the sun, and the reef (bridge) was not completed from one side of the river to the other.
Ngutu-wera district was where the Nga-ti-whatua (the descendants of the or behind the surf of the sea) caught the kaka (neotor productus) at the time of the year when that bird came from the north from Nga-puhi district, when such went south to escape the heat of summer, and the narrow neck between the head of the Whau creek on the north, and the Manukau harbour on
The place where the meeting took place between the Nga-ti-paoa and the Wai-kato tribes to make peace was at Puneke (sledge) in the river Tamaki (an involuntary twitch or start).
Te-ata-i-rehia (dawn at Rehia) had Te-natu (mix) who had Ranga-rou (company of cockle collection). Horeta had Moko-rua (doubly tattooed) a female who was taken as wife by Tara-hawaiki (bravery of a rat) and Kaihau (return gift for a gift) was descended from Horeta, from his wife Hua-awarua (fruit of the ditch) and Te-kawau Apihai (the shag) was also descended from Horeta by his second wife Maringi (split).
Huatau (fierce wind from the north) had Te-ata-i-rehia, a female, who became wife of Tapa-ue (trembling rim) and had Powhatu (stone) a female, who became wife of Tangi-taiki (cry for a wicker basket) and had Kopa (lame), then Tapa-ue took Rangi-apa (day of visitor) and had Mai-kupu (answer word for word, reply), Hika (friction) and Whata-a-rangi (ladder of Rangi).
The next born after Powhatu was Papaka (crab) who took Puaki (utter, confess).
The next born after Papaka was Natu (scratch) a female.
Te-wheau (the not long) took Uru-hutia (pulled the hair of the head) and had Hori Tau-roa (long year) and Te-wheau took Uru-pikia (head decorated with feathers) and also he took Pou-whare-umu (post of a cook house) and by this wife he had Puku (stomach).
Moe-tara (bravery sleeping), one of the war party who joined Po-mare (caught at night), and being a head chief of Nga-puhi escaped destruction at the hands of the Wai-kato people, on their conquest of Po-mare at Tawa-tawhiti (distant tawa) in Wai-kato.
Orakei (the coiled up) is the name of the creek, and not of the land.
Te-rangi-kake-tu (day of climbing up erect) was the parent of O-hine (a daughter) a female, and Hehewa (deluded) who had Purehurehu (moth).
Tara-hawaiki (daring of a rat) was killed by the Nga-ti-paoa tribe at Mahurangi (day changed from stormy to calm) and the cause was that Wai-kato had been fishing at Mahurangi, and Tara-hawaiki was living at Mangere, at that time with his wife Moko-rua (two tattooings) and the name of the parent of Moko-rua was Hara-tau (evil come down on, or sin found him out).
Kiwi was father of Te-ata-i-rehia who had Rangi-mato (deep swamp), Tara (bravery) and Whakahue (like a gourd). Whakahue took Huahua (preserved birds) and Maki (invalid). Huahua had Te Wheoro (jarring noise, noise like that of a musket bale in the air) and Maki had Hawira Maki.
Kopiro (drowned, held under water) was of the Nga-puhi people, and he was killed in the charge in the war he made on the Nga-ti-paoa Pa, Mokoia, in the Tamaki river east of Auckland.
The Rarawa (dangle) attacked the Arawa at Maketu (ridge of the nose) at the time that the war
The Nga-ti-whatua lived in the Wai-pa (water dammed up) on the Wai-kato in the year 1824 and up to the year 1825, which was soon after the battle of Te-ika-ranga-nui at Kai-para, where the Nga-puhi slaughtered the Nga-ti-whatua.
Te-horo (the land slip) is in the Wai-pa river at Wai-kato, a little further up the Wai-pa than Whatawhata (bridged) on the west side of the Wai-pa.
Po-mare was killed by the Wai-kato people at Te-rore (the trap) and Motu-tawa (island or clump of tawa) was the last one who led a war party of the Nga-puhi into Wai-kato, in the days when the Nga-ti-whatua occupied Te-horo.
Hua-kai-waka (fruit eaten in the canoe) was father of Whau-te-rangi (find the day) who took Rangi-kapua (cloudy day) and Rangi-maurea (day of the fair) and Rangi-kapua is the progenitor of the tribes Nga-ti-paoa and Nga-ti-hura.
Kai-waka was chief of the Pa called Maunga-kiekie (
The Wai-kato people attacked Whanga-rei (harbour of going or sailing from) and they killed many of the tribe of Te-tira-rau (the party of a hundred), also the Wai-kato attacked Raho-ngaua (bitten testicles) and the Nga-ti-paoa attacked and killed Kai-tia (those who put posts up) of Nga-puhi,
When Hongi-hika made the attempt to attack the Nga-ti-whatua at Whare-roa in the Wai-kato, he could not attack them as they were aided and guarded by the Nga-ti-paoa tribe, and as Hongi went back from this attempt to kill the Nga-ti-whatua, and when he was on his way to his own home at Nga-puhi he met Po-mare (night of coughing) who was going with a war party into Wai-kato, Hongi said to him "Go back Po-mare, go back to your home" but he would not return but went on by way of Hau-raki, and by Horo-tiu (swift flight) and some of the Nga-ti-whatua, Nga-ti-paoa and Po-mare went back as far as Motu-tapu (sacred island) from which Po-mare went back into Wai-kato, and at Te-rore Po-mare was killed by the Wai-kato people, and the Nga-ti-whatua stayed at Te-horo in the Wai-pa river, and some of the Nga-ti-whatua, some of Wai-kato, and some of the Tao-u people went to Whakatiwai, and there they attacked and killed some of the people of Whakatiwai.
The block of greenstone called Te Whakarewa-tahuna (the afloat on the bark in the sea) was owned by Rangi-i-kake-tu (day of climbing up erect) and it belonged to Te-hehewa (mistaken) and his wife Peke (shoulder) and Peke had it till it was lost, and she hid it, and it was lost near Maunga-whau (Mount Eden) on the west side of that Pa, it was in the days when a war party attacked the Pa, and a charge was made by the enemy on the Pa, Peke took the block of greenstone and hid it a little below the
Tara-hawaiki was killed by the Nga-ti-paoa tribe at Mahurangi, on account of a chief's name having been given to a shark.
The Nga-iwi tribe lived in the Manukau district and the Wai-o-hua lived in the Mangere district, and Te-hehewa lived in the Maunga-whau (Mount Eden) Pa, and one of the Nga-ririki tribe was pierced by a spear in his chest, and hence his descendants were called Te-tao-u (the spear stuck in and held there) and hence a sub-tribe of Nga-ririki being called Te-tao-u, who owned the Wai-te-mata district.
Putu (heap) and Kehu (rock) lived at Tau-oma (descending below) and the sister of Kahu was called Huri (turn) and they were from Wai-kato but Putu was from Wakatiwai and was of the Hau-raki people. Putere (stranger) and Mata-kura (red face) were killed a little before the time of the attack on the Whakatiwai people by Nga-ti-whatua and the Tao-u.
The mere Kaho-tea was found at One-hunga, and it was not found at Maunga-whau, and it is now in the possession of the Nga-ti-whatua tribe, and though this mere is an old heirloom of ancient times, yet it is of modern days compared to the block of greenstone called Whakarewa-tahuna, this block of greenstone is of very ancient days, because it had been in the possession of many generations of our ancestors, and many mere's and many kurukuru (ear drops) and heitiki (breast ornaments) had been cut from it by our ancestors, but this block was hidden by Peke, and she hid it for fear it should become the property of our enemies, as it was a keepsake of our ancestors.
Kahu-rau-tao (leaves used to cover the food in
Kiwi was of the Pare-kaka (head dress of the kaka feathers) tribe, and he lived at the Maunga-kiekie (
The Nga-i-tai tribe were from the people who came over in the Tai-nui migration.
The younger brother of Kape-taua (push the war party on one side) was called Wha-keha (four turnips) and Kape-taua attacked the fort at Kohi-marama, and took it.
The following is the proverb uttered by Puhi (plume) for Te-kehu (red headed): "Go the Kehu and Putu drinks of the Tutu (juice of the Tu-pakihi (coriaria ruscifolia) they will each be drunk, and there will be enmity between them." This was said by Kehu at Paru-roa (long muddy creek) at the time Kehu went there to see Te-ori (the light air) to make peace after the battle of Rangi-mata-rutu (day of shaking the face).
Potiki (youngest child) gave a paddle to the Nga-ti-paoa tribe that I might go and kill Te-kawau Apihai in payment for our young people who had been killed at Whakatiwai, for Hauria (seek) and Kapu-tai (tide or salt water held in the palm of the hand) but I did not use the paddle to go and kill Te-kawau, but so soon as I met Te-kawau, but I went and stuck it up in the sand in front of him, and some other man took a taiaha (a flat weapon of hard wood, about 6 feet long, having an end like the tongue and lips of a human being, this is carved. This weapon is the scapula of a known or admitted warrior, and is given by the priests on certain occasions when a chief is allowed to be called warrior (d)) and stuck it beside my paddle. The name of my paddle was Hauria, and the name of the taiaha was Kapu-tai, and Hehewa the names of our young people who were murdered at Whakatiwai.
Kahu-rau-tao was murdered by the Wai-o-hua, and our ancestors obtained revenge for their death by killing some of the people of Te-wai-o-hua.
The mere called Kaho-tea belonged to Ahoahoa (dim, head ache) and Ahoahoa belonged to the tribe the Patu-wai of Tauranga who gave it to Te-moana (the sea) who gave it to the Wai-kato people, who gave it to the Nga-ti-teata tribe with a canoe also with it in honour of the woman Wai-ori (water of the light wind) who was wife of Ahu-rangi (day of ceremonies) and was of the Nga-ti-maru tribe of the Thames, and the Nga-ti-teata gave the mere to the younger brother of Te-kawau Apihai to Awarua.
Kahu-rau-tao was killed at O-tahuhu (the ridge pole).
The Nga-ti-hua-rere (the fleeing offspring) of Hau-raki are not of the Wai-o-hua tribe, that is they did not originate from the Wai-o-hua nor are they of the Nga-iwi tribe.
The reason the Nga-ti-paoa and the Nga-ti-whatua tribes fought each other at Mahurangi, was a curse on the name of Hau-pa (wind thrashing or blowing on) which was given to a shark, and Tara-hawaiki the father of Te-kawau was killed (for this curse) at Mahurangi. The Nga-ti-whatua caught the shark, and they gave it the name of Haupa, and hence the battle of Rangi-mata-rutu, and the Nga-ti-whatua wished for more payment for their killed in this battle, and they under the leadership of Tama-ure (son of the stone axe) to attack the Nga-ti-tama-te-ra who lived at Wai-heke, which tribe were nearly caught by the Nga-ti-whatua there, so the Nga-ti-paoa (those who were the cause of the evil, which was the commencement of this war) fled to Wai-kato and Tu-hongia (god of war not recognised) told the Wai-kato people of the acts and intentions of the Nga-ti-whatua in regard to settling payment for their killed in the battle of Rangi-mata-rutu, so the Wai-kato people came to attack the Nga-ti-whatua, and
This is the origin of the name Wai-o-hua (water of Hua): Hua-kai-waka (Hua the canoe eater) was ill, and water for him was put into a calabash, which calabash was put up onto a whata (stage) to prevent the water from being drunk by anyone, but the calabash fell from the stage and broke, and hence the origin of the water-of-Hua.
Tara-tomotomo (spirit or bravery, enter again and again) threw Kape-taua (turn or push a war party on one side) into the sea, Tara-tomotomo took the sister of Kape-taua to wife, she was called Taurua (a canoe in which a fishing net is carried (d)) and she rescued Kape-taua, that he was not drowned.
Kape-taua killed some of the tribe of Te-wai-o-hua at Rangitoto (scoria), Whakatakataka (turn over and over), Kohi-marama (decay or become more skeleton like, month by month) but Tara-komokomo went to Wai-heke (ebb tide or descending tide) but Kape-taua followed him there, and Kape-taua took three Pa's on that island, and Kape-taua killed his sister and the children of Tara-komokomo at Rangi-hou (another day) and he killed Tara-komokomo also on the Wai-heke island.
I came with Te-taniwha (a monster) to Orakei to seek for someone to kill in payment for the death of our people who were killed at Whakatiwai.
Te-wai-o-hua came from Nga-iwi, and the Wai-o-hua (water of Hua) was derived from the water which was given to him to drink when he was near to death. Hua died at Totara-i-a-Hua (totara tree of Hua) (
The chief of Mangere Pa was called Tikitiki-te-awa-tu (figure of a man standing in the creek) and the chief of the Tamaki district was called Rangi-kai-mata (day of the raw food) and he occupied the Pa at Ihu-matao (cold nose). The great Pa's (forts) or places of note in those days were Maunga-keikie (
ChapterV
A dirge sung by Awhe-pane.
War Party ofNga-ti-maniapoto
Attack and Try To Take Mount Eden
(
Attack and Try To Take Mount Eden
(
)Nga-ti-whatua The Nga-ti-maniapoto sent a war party to attack the Pa of Maunga-whau (Mount Eden) and the tribe Nga-iwi was occupying the forts Maunga-rei (Mount Wellington), Maunga-whau (Mount Eden), Maunga-kiekie (
The descendant of Hua was called Ika-mau-poho (fish caught by the stomach (d)) who had Kiwi (apteryx). Kiwi occupied the Maunga-whau (Mount Eden) fort, with the tribe Wai-o-hua, and the son of Kiwi called Rangi-ka-maturu (the distilling sky, or gentle rain) lived at Maunga-kiekie (
Hua (fruit) had Huatau (fierce north wind) who had Te-ata-i-rehia (dawn at Rehia) and she lived at Maunga-kiekie (
Pou-ate (liver all gone) had Horeta (red ochre) and Kiri-ngaraha (skin of charcoal, or pigment for tattooing) who was a female.
Tama-ure was the last chief who ruled in the Maunga-whau (Mount Eden) (or he was the last chief of charge of a tribe when a tribe occupied that Pa) up to the time it was last occupied by man.
It was in the autumn that we left Wai-te-mata on our way to Wai-kato, we passed on up the Wai-kato in canoes, and we then went to Roto-rua (two lakes) and we went on to Tara-wera (burnt penis), Ahu-riri (dam in a creek) (Napier), Wai-ru (water of trembling, earthquake), Moko-kai (eat lizard), Te-mahia (sound of a voice or noise, echo,
Tu-hawaiki was killed at Mahurangi, and Tomo-a-ure was killed at O-rohe (the boundary) on one side of the Tamaki river.
History of the Acts of Tara-kumikumi, and the Deeds of Those of Older Times, Down to Our Days
(
(
)Nga-ti-whatua In the days of long past, that is in ancient times which is many generations ago, and even to the time of the birth of Tara-kumikumi (rough prickly beard) it is a long time from that to these days, Tara-kumikumi was born a member of the Wai-o-hua, as was also his brother, and his younger brother was father of Kape-taua (push or cast aside a war party) and Tara-kumikumi took the sister of Kape-taua as his wife, and Kape-taua and Tara-kumikumi went out to fish a little outside of Kohi-marama (pine away month by month) on the rocks but in that part of the sea, when they had arrived there Tara-kumikumi left the lad there on these rocks, and it was then low water, but so soon as the tide began to flow it rose to the boy's knees, and then to his waist, which compelled him to call on help for someone to go to his rescue, his sister the wife of Tara-kumikumi heard him, and she paddled in a little canoe from Kohi-marama to him, and found him with the tide risen to his neck, and he was a little from being drowned, and she saved him. Kape-taua kept this in his mind as a point to be revenged when he got to manhood, when he had become a man, he collected a band of young men of the Nga-ti-paoa, and attacked the Pa at Orakei, this they took, and then attacked the Pa at Kohi-marama, which they took with great slaughter, but Tara-kumikumi escaped and fled to Wai-heke (ebb tide) to which place Kape-taua and his war party pursued him, and overtook him and his wife and children, and killed them all, and Kape-taua attacked and killed all he could find on the island, and he took possession of the land there, and he took up his abode at Putiki (bundle) where he lived and did not go back to Orakei in the days of Kiwi when Kiwi was beaten
Kape-taua became old as did Kiwi, and they each died, Kiwi was killed by Nga-ti-whatua at Paru-roa (long muddy creek) and then the Umu-ponga (oven to cook ponga, cyathea dealbata) fort was built at Orakei, and my ancestors took the Pa at the time my ancestors went in a canoe from Kahu-topuni (garment of dog skin mat)..
Now let me tell of the days of old, of the time that Kiwi was supreme chief at Maunga-kiekie (
The Tao-u did not stay long at the fort at Mangere before they felt a wish to be at their home in Kai-para, so they went back by the road over Te-whau to Kai-para, and when they had been there some time some of Te-wai-o-hua had come back to their old home, and had occupied some of their old forts, but so soon as this news had been heard in Kai-para, the Kai-para people collected a war party, and came towards Wai-te-mata to avenge the death of Te-hura (uncover) and Te-kaura (break twigs in a rough manner) for whose death vengeance had not been taken. A war party from Kai-para came from the district by way of Kahu-topuri where they embarked in a canoe, and came on to the island Te-pahi (guests) in the Wai-te-mata river opposite the entrance to the Te-tauhinu creek, where they put the leaves of nikau (arica sapida) on board of the canoe
Kiwi of ancient days was the ancestor Kiwi,
Te-tao-u now occupied the land of Tamaki, and some of the Wai-o-hua people came back to the district, and became one with Te-tao-u, and these who were thus amalgamated with the Tao-u were called Nga-oho (the startled) and some of the Wai-o-hua people were called Te-uri-ngutu (the young people of the mouth) and the Pa at Maunga-kiekie (
Te-horeta was of the Nga-oho who had Te-tahuri (the turned) who was a female, and a younger relative of Te-tahuri called Te-kehu (the red haired) who was the wife of a Nga-ti-paoa man called Te-putu (the heap) and Te-putu wished to live on the banks of the Tamaki river so that Te-tahuri asked Kehu for some land on the west bank of Tamaki to be given to her, Kehu agreed to the request of her younger relative, and she marked out the boundaries of a piece of land for her at Mokoia (tattoo him) and on to Whakamuhu (push through scrub) and to the lake at Wai-ata-rua (water of double shadow) and Te-putu, his wife and relatives lived there, the land thus given was good land, and there was much tupakihi (grow on the plain, or coriaria ruscifolia) growing there, when the Wai-kato people heard of the gift of this land by Te-tahuri to Te-putu and relatives, and they thought that evil and war would ensure to those of an alien tribe
Not long after this Te-tao-u thought they had not obtained sufficient satisfaction for their defeat at the shark fishing at Mahurangi, so they sent a ngakau (a gift to obtain the assistance of people to join
At the time that this battle took place, the Tao-u and Nga-oho were living secreted in the fort on the west coast inlet of the Piha Pa in the Wai-takere district, and Tupe-riri and his host were occupying the Maunga-kiekie (
ChapterVI
Mokoia Pa Built, and Tamaki River Occupied By Nga-ti-paoa, andOne-hunga By Nga-ti-whatua (
Wai-kato)A song.
It was now some time since a battle was fought between these tribes, and the Nga-ti-paoa had again occupied Tau-oma (run away beloved) and had built a fort there which they called Mokoia, which was built on the land given by Te-tahuri to Te-kehu, and the Kai-para people were living in the forts at Ihu-matao and Mangere, some of whom also were cultivating at O-kahu (the garment) on the Wai-te-mata river, the food cultivated at O-kahu was for the people who fished for shark in these waters to live on, and for those who fished for shark at Ngutu-wera (Kauri Point) and off Rangi-toto.
The Nga-ti-paoa lived in their fort at Mokoia, but they soon began to build their large fort on the hill called Mau-inaina (mountain of basking in the sun) and they lived in that large fort, and the Tao-u lived at Oneone-nui (great soil) in the Kai-para district, and some of whom were living at One-hunga, and the Nga-oho lived at Mangere, but they had cultivations at O-kahu and at Orakei (smart, fine) and they occupied the Pa at Mangere as their permanent home, but in the seasons of sitting or taking the crops in, they lived on the cultivated lands, and the old women and men, women and children stayed in the Mangere fort guarded by some warriors, who could repulse an enemy who might attack them.
Now that the forts at Mokoia and Mau-inaina were occupied by Nga-ti-paoa, a war party of the Nga-puhi appeared in the Wai-te-mata waters, and
The Nga-ti-paoa now collected a war party under Parehurehu (moth) and departed Wai-kato for Nga-puhi to kill in revenge for their defeats, and to attack Te-para-whau (gum of the whau, schefflera digitata) at Whanga-rei (harbour to wait to sail) at which place they attacked a Pa took it, and came back home, and soon after this the Nga-ti-paoa collected a war party, under
The young people of these sub-tribes began the game of wrestling, and those of the Nga-oho and Tao-u beat those who had come from Mahurangi, and the Mahurangi people went home and the Tao-u and Nga-iwi people went to an island called Te-pahi (guest) up the Wai-te-mata river, and then they occupied Kopu-paka (brown stomach) and cultivated there, and they visited the Wai-o-hua at their home at Titi-rangi, where the Wai-o-hua
Another war party was sent by the Nga-puhi into Wai-kato headed by Te-rangi-tu-ke (another day). This war party came from the
The Nga-ti-whatua and Nga-ti-tipa collected a war party in Wai-kato, and came down that river,
Now that the Hau-raki tribes were going back to Hau-raki, and as they were paddling down the Horo-tiu in company with Nga-oho and the Tao-u, when these had arrived at Nga-rua-wahia the Nga-ti-paoa went on down the Wai-kato river, but the Nga-oho and Tao-u went up the Wai-pa and went on up the river to those of their own people who occupied the Pa at Te-horo, where they stayed till the days that they went back to Manuka, Pu-ponga and occupied a Pa they built at that place, soon after this a war party from the Nga-puhi came to attack the Wai-kato under the leadership of Puke-rangi (warm hill) and Te-tira-rau (the company of many) and the Wai-kato tribes fled to the interior of the Wai-kato country, and the Wai-kato was not beaten by the Nga-puhi, and they went back crestfallen
ChapterVII
The Ancient People and Tribes of the Auckland District, and Conquest of By theNga-ti-whatua in which Kiwi was Killed By Waha-akiaki the Nga-ti-whatua Leader (
)Te-tao-u A dirge.
(Extract taken from Maori Land Court Minute Books?)
Thursday November 3rd 1868
Claim of
The name of the original people of this land of Tamaki was Ngaoho, was the great source of the people. What were they called Ngaoho for? That was the root of their name. The term Ngaiwi included the whole of the tribes extending from the Taranaki to Kai-para.
The other name of the people besides Ngaoho was Wai-o-hua. That was a more modern name on account of Hua's calabash.
Any other name besides Ngaoho? I heard that Ngariki was another name.
Any other? These are all. Was Ngaiwi the general name?
The original people of this land were killed by
What murders? At Waitahora. Who was murdered? Te Tao, Tupe-riri escaped. Was any of Tuperiri's people killed? Yes. And 30 of Te-tao-u were killed at Wai-tohora.
Murders at Waitahora. Te Tao, Tupe-riri escaped and thirty of Te-tao-u were killed at Wai-tohora.
Tuperiri and his people visited Kiwi and were surprised and murdered.
The relations of Tupe-riri who were murdered, who were killed at Waitohora were Te Kahuru, Te Huru, Kouia. Tupe-riri was related to the Waiohua. Te Tao took revenge for these murders at Waitohora but not at that time.
These murders were committed immediately after that at Mimiha-nui and the sister of Tupe-riri was killed at Mimihanui.
Tahataha was the name of the sister of Tupe-riri. Some of the Nga-ti-whatua were killed at Mimiha-nui. Tupe-riri was saved and made his escape into the Pa. Waha-akiaki was the chief who took revenge for Wai-tohora.
Where did Waha-akiaki fight with the people of this place? At Te Whanu. Who fell there? Waiohine. Who was their chief? Kiwi. Was he killed? Yes. Who killed him? Wahaakiaki.
Wahaakiaki fought with the people of this place, Wai-te-mata, at Te-whau, and some of the Wai-o-hine fell there. Kiwi was killed by Waha-akiaki.
There was a Pa at Maunganui and a discussion arose between Kiwi
Many of the Wai-o-hua fell, some were killed by the waters and some by their pursuers. In consequence of the numbers killed on the sea the shellfish stunk. The body of Kiwi was cut up and his god was found within him in the shape of a lizard reptile. One of
Tupe-riri had not then avenged the death of his sister. The Nga-ti-whatua came from Kai-para down to Kohi-marama by way of Wai-te-mata on board a canoe. I do not know the number of the canoes. They were on the waters and the people of Taurarua watched them. The sentinels were singing their songs while the canoes were paddling toward Taurarua. (Print Maori songs here.) The canoes went to Kohi-marama and stormed that Pa on the same day that Taurarua was stormed. Many were killed but I have not heard of the numbers killed at either of the Pa's. If we had been accustomed to write we should have known the number.
The people in the canoe managed to surprise those Pa's by pulling down to Kohi-marama
There were Nga-ti-whatua? Yes. Who were the leaders? Wahita was one. When did Tuperiri take his revenge?
Their storming party were of Nga-ti-whatua and their chief or leader was Whaita. Nga-ti-whatua went back to Kai-para. After the return of the Nga-ti-whatua — Tupe-riri considered that he had not avenged the death of his sister upon the people of Kiwi and he assembled all the tribes of Kai-para. The remnants of the original people of Kiwi were at Mangere.
The road to the Pa was made with dog skin mats and pipi shells put upon them.
The road to the Pa was covered by its occupants with cockle shell, and the attacking party of Nga-ti-whatua put their dog skin mats upon them. This quantity of pipi (cockle) shells were put in the path to the Pa that the people might hear the approach of the enemy. The attacking party put their mats over the shells that the people in the Pa might not hear them approaching. Tupe-riri led the attack, the people of the Pa were sleeping. The enemy attacked the Pa, stormed it and the people of the Pa were killed.
Which chiefs were killed? Mahitokotoko and Mahi Kourona, Pauanui's ancestors. Were not one of Pauanui's ancestors saved? I don't know his name he was a relative of Tuperiri.
This was the Pa, the last remaining Pa owned and occupied by the people of Kiwi in this district and their chiefs were killed. Mahi-tokotoko and Mahi-kororahi were killed of the Nga-ti-whatua.
Were those pits dug about the hill dug by those people? Yes. How many people in the Pa was saved? They were all killed but one. What was done to the one that was saved?
Those pits about the hill were dug by the ancient people of the Wai-te-mata district. Only one of the people of the Pa was saved. The one saved and lived with the Tao-u.
The name of the chief who built the Pa was Tupe-riri. When Te Tao-u took possesion of this land not any of Wai-o-hua were living in separate Pa's. Wai-o-hua had fled to Wai-kato, there was no-one living in these Pa's, the remnants of Wai-o-hua took refuge in the Papakura district inwards to Waikato.
I belong to Nga-oho and Uri-ngutu. I am also of Nga-oho. On account of my ancestor.
My mother's name - Tuhau. My father's name - Tu-hawaiki. Mother's - Mokorou. Mokorou belonged to Wai-kato, Nga-ti-tama-oho and Te Maungaunga and also of Ngaiwi and Waiohua. Mokorou's mother was Marino and her father was
Marangai belongs to Wai-o-hua. His father was Karanga-nui. His mother was Te Natu.
To what people did Karanganui belong to? I do not know. Ngata? Who was the father of Ngata?
The mother of Ngatu was Te-ata-i-rehia.
The people of Te-aru-i-rehe were of the Nga-oho and Wai-o-hua. Her mother was Huatau. Huatau was of Wai-o-hua and Nga-oho. The mother of Huatau was Rauwhakiwhaki. Her father was Hua. I do not know Tireki. The father of Rawhakiwhaki was Tongamakaia. The people of Hua belong to Nga-oho and was called Wai-o-hua on account of calabash of Hua. The people was Rawhakiwhaki (were Ngaoho and Wai-o-hua). The sister of Tangimakaia, just before Tangimakaia was Totarapapa, and Tu-hawaiki's father was Tupe-riri. Tuperiri was of the Nga-oho and Nga-ti-whatua. Tu-kai-arai was mother of Tupe-riri. She was of Nga-oho and Wai-ohua.
Tu-kai-arai's father was called Rutu. He was of Wai-o-hua and Nga-oho. Tu-kai-arai's mother was Paki-o-rehua and she was of Paki-o-rehua, Nga-oho and Wai-o-hua.
Tupe-riri's wife was Kena-roa, she was Te-tao-u and Nga-ti-whatua from Kai-para. Tangi-hua was a younger sister of Tupe-riri. Taki-hai was Tangi-hua's husband.
Waha-akiaki was related to Tupe-riri through Huka-tere. He belongs to Nga-ti-whatua. Te-whakaneke was a son of Tupe-riri
By Mr McCormick: Where were you at your earliest recollection? Waikato.
I was a child when we resided in Wai-kato. I remember the coming back of my people from Waikato. I was living with Nga-ti-paoa at Hao-whenua, I was capable of observing at the time - I remember the coming back. I came back with Ahapai Te Kawau and others - the first place we went to live at was Wai-kato Heads from there to Karanga-hape.
The people who lived at Karanga-hape were
Maunsell came to see us at Karanga-hape, he went towards Waikato he had come from Ngapuhi. I saw another European at Waikato, Mr White.
We built a Pa at Karanga-hape. We built as we were afraid because the peacemaking had not taken place.
We lived next at Mangere. There were no other people living with us there.
We built a Pa there, the name was Whakarongo. Peace had not been made when we went to live at Mangere. I did not see any peacemaking there. Kahu-koti's peace was made afterwards.
Kahu-koti made peace at O-tahuhu. At the time of this peacemaking I was living on the Manukau side of the portage at O-tahuhu. The Pa of my people Whakarongo was at Mangere at the time of the peacemaking at Mangere.
We had cultivations there. Before the peacemaking we had cultivations at Horo-tiu and Rangi-toto at Orakei.
Were you at these cultivations? Yes. Were there any other cultivations? No.
Our Pa was still standing at Karanga-hape. It had been destroyed after the peacemaking at O-tahuhu.
Did you make any other settlements, besides these at Karangahape, Horotiu and Rangitoto?
After the peacemaking we went to Taka-purewa near O-kahu and prepared a clearing.
No Pa was built there at that time.
The Pa still stands at Mangere. Were there not any other people living with you at Rangi-toto or Horo-tiu? No no other people were cultivating with us.
I remember coming to live permanently at Orakei. Our settlements were at Rangitoto, Orakei, Purewa,
The settlement at Onehunga was made at the same time the Pa at Whakarongo was built.
Long before the peacemaking at Otahuhu we cultivated at Horotiu. Our cultivations were here long before that - before Captain Symonds came. We had prepared a clearing at Wai-ariki when a man of war came the first vessel I saw here, thirty of
Some of the chiefs came on shore this was after I saw Mr White at Karangahape. When the potatoes were in bloom that we had planted the first emigrant ship came. Robertson was on board.
Had you made the clearing at Takapurewa before the ships came? A long time before that we had been permanently settled there. We had been two years before we came
We made the settlements in this order - Karangahape, Whakauunga, and Okahu.
We stayed at Karangahape and cultivated at Ihumatao and Mangere and put pigs on the ground. We took up the food in season. We also cultivated at Karangahape and Onehunga. Uringutu's were cultivating at Onehunga.
When we lived at the Pa at Karangahape we did not cultivations at Orakei. When we were living in the Pa at Whakarongo we cultivated at Mangere. We lived there two years and extended our cultivations to Horotiu and after planting the people went back to Mangere that crop was intended for seed as we contemplated settling here. We had cultivations at Rangitoto after we had cultivated here two seasons. The cultivations here were not extensive. The whole of the Te Tao Ngaoho and Uringutu came here to make clearings. When they were made they returned to Mangere. We had built large houses at the time we had made the clearings. The Pa was still at Mangere.
When the peace was made at Otahuhu
When was the settlement at Onehunga made?
When we resided at Mangere Te Wherowhero just came to live at Onehunga in the same year the peace was made.
- before the peacemaking.
The cultivation you had at Waiariki was that after the cultivation at Rangitoto and Okahu? Yes - the pakeha's had the potatoes that were planted at Waiariki. During that year we did not cultivate at Horotiu - the land had been worn out. The next vessel I saw after the man of war was the vessel that brought Robertson. De Thierry was a great man on board the vessel. He wrote a book on New Zealand. Captain Stewart was the master.
I remember the building of the Pa at Okahu. The Pa had built before the Pakeha's came. It was not built when the man of war came. The people living at Okahu and Orakei when the Pa was built were Te Tao, Ngaoho and Uringutu.
Who were living at Onehunga? Potatau, Nga-ti-mahuta lived at One-hunga with some of Uringutu.
Who were living at Mangere? Some of our people who were feeding pigs at Mangere.
Were there any other people living at Orakei when the Pa was built? No.
Were there any of Ngati Pari and Ngati
You know Ngati Nahira? Yes he had been there a long time. I remember him. Where? At Orakei. Did he live with you? With my mother. Who was he? He belonged to Ngati Maru and Ngati Whau.
Was he a prisoner? Rukuwai a relative of his married my sister and he came with us from Waikato and his elder brother came with us also and lived at Orakei.
Did he live with you at Mangere also? His brother lived with us at Mangere.
Was he living at Okahu when the Pa was built? Yes.
At 2pm the Court resumed
Do you remember when Ngati Tangahira came to live at Orakei? No. Was he living there before Makitu's time? No.
Was the Pa at Okahu built before Maketu's execution? The first Pa had been built, also before the Europeans came here.
We built Pa's at Karangahape, Mangere and Okahu because we had not made peace with Ngapuhi and Nga-ti-paoa on account of the Thames war and peace had not been made on account of the fight with the Parawhau or with Nga-ti-te-ata, Nga-ti Mahuta, Nga-ti Tahinga and Te-tao-u.
The Pa at Okahu was erected for fear of Nga-puhi. Peace had been made with Nga-ti Paoa at Orere and O-tahuhu before the Pa was built.
were born at Purewa. The first was born at Okahu (it's name Whakarau) in the Pa at this end - it is buried at Kaipara - it died at Oruawhara in the Kaipara. I had two children by my wife Mire - it was born at Parewa - it died and was taking to Kaipara to the tapu place of our ancient ancestors at Pokiha.
Te Tao, Ngaoho, Uringutu - have burial places at Orakei. Uringutu is near the chapel, Ngaoho at Whakatakataka. Te Tao at Okahu - The Arawa's burial place is there also.
During the time you have been living at Okahu have the people of strange tribes come to live there? Yes.
Mention some who are living there now? Te Arawa, N'Terangi, Waikato, N'Pou, Rarotonga, Te Tao, Uringutu, Te Ngaoho. They are cultivating at Okahu each tribe has its own cultivation. N'Terangi, N'Poro, and Waikato's are at Kohimarama. Rarawa's are another tribe, there are Ngapuhi also. Arawa's cultivate near the beach near Tuutau's place.
Rarawa cultivate near Okahu creek and beach. N'Mohutu cultivate near the chapel with Te Hapimana.
What was the cause of these different people coming to Orakei? That they might be near the Europeans.
Did these people ask your permission before they began to cultivate? When they came there they stopped for a bit, the wanted to
Te-komiti is at Tamaki Head, on the eastern side.
By Mr Hesketh: I know Huitawarua.
Was Pohatu a Waoohua? I don't know. Ngaiwi? If their ancestors had lived on this side I should know.
Do you know who Turangama's father was? I don't know.
Do you know who Timata belonged to? To Wai-o-hua - Nga-oho and Nga-iwi.
Timata belonged to Wai-o-hua - Nga-oho and Nga-iwi.
Do you know the Rakitinga? I have heard of him.
What tribe was he? N'Te Atu.
Te Tahuri belonged to Ngau-ngaunga - to the same people as Te Rangiuna.
Do you know Ahipine Kaihau's wife? Yes, she belongs to Taranaki. How does she became Taranaki? On account of her mother, her name is __________ Ahipene has two wives.
Ahipine Kaihau's wife belongs to Taranaki on account of her mother.
Had he Tamarangi for a wife? Yes. What people was she? N'Te Ata. Of what people was her mother? I don't know how to give the ancestors. They belonged to the other side of Manukau.
I claim this land through
Hori Taurua is not related to Te-ata-i-rehia in the same degree as I am because Te Katu was a daughter and Hori claims through the female line - I do not know how he claims. I consider I have more claim than he because Moko-roa married Tua-hawaiki. In the time of Poatau Tukaua came to the Kaipara district and Potatau went to Wai-kato in the time of Potatau Moko-roa came here and married Tua-hawaiki.
Was a son of
My claim is better than Hori's because Pahika did not marry a woman of this district but of Wai-kato.
Do you know Pauki? No. Do you know Pakahi's wife? No. They are Waikato. Do you know they are Waikato?
Tahuri and her husband were at Tau-oma. Temo-aure gave permission to Tahuri to give Kehuamo a piece of land because they were both Wai-kato's.
Timo was of
Timo was a great chief. He became entitled to the land through his ancestor Toka-rarai.
Tokararai belonged to Tamaki and was a relation of Hua-tau.
When Tahuri gave this land to Kehu, Tahuri was living at Mangere and One-hunga.
Kehu spoke to Tahuri alone about the land - she would not give away the land of her husband without his consent.
Did you infer that he gave his consent?
I heard from
Awarua was Tahuri s son and was a great chief. Tanu was Te Awarua's daughter. She was a great woman. Tomo-a-ure was her husband. He belonged to Te-tao-u.
Is Arama Karaka their son entitled to the land? Yes. Who was Ranginu? I don't know.
Who was Whe? I don't know.
Tuihai? Yes. He was N'Teata. Who did Huiawarua belong to? I am not quite clear about it.
Tuihai of Nga-ti-te-ata. Huiawarua belonged to - the same people as Te-ranga-rua - who belonged to Nga-iwi on the other side.
If Teohai was a daughter of Huiawarua how was Te Houtu - Ngaiwi? I don't know. Do you know where N-Teata came from? No. Ngati Maho? I have heard that the ancestor of N'Maho came from N'Raukawa.
Ngati-tama-maho came from Nga-ti-raukawa.
You said Huiawarua and Maringi were Ngaiwi. Who was Maringi?
Hui-awarua and Maringi were Ngaiwi.
Are Maringi and Huiawarua both
Maringi and Hui-awarua both are Ngaiwi.
Ngaiwi? I don't know if Maringi was from Te Ngatu, she would be Nga-iwi.
Maringi was from Te Ngatu and she would be Nga-iwi.
ChapterVIII
Ngaoho are the people who formerly resided in and around this district of Tamaki, the people that Hua belongs to, that was before Wai-ohua. Nga-iwi was the name of all the tribes who resided in this district - Ngaoho was the general name for the people. Ngaiwi was not the name of a tribe but the general name for the tribes. The headquarters of Ngaho were at Maungakiekie (
Not anyone has as good a claim to Orakei as myself, putting the question of occupation on one side.
Why have they not? They can't show a good claim.
Do you mean that they have not so much Tao blood in them?
Because I claim it from two ancestors in this district and by conquest.
These two ancestors are Huatau and Tukararai.
Other ancestor nearer than these are through Tua-hawaiki and Moko-rua.
The children of Te Huatau have a claim to this land. They had a right to the land but in side (one parent) only.
On what side? The side of Huatau.
Do you know where Nga-ti-whatua came from the North.
Te Tao were called Nga-ririki before they came from the north. And Te Tao-u the same.
Not anyone has as good a title to this land through descent as me - because they are only descended on one side - because in some instances the father is the rightful owner of the land and the mother belonged to distant places. If Tuahawaiki was not of this district I should have only been interested in this land on one side.
I claim through Mokorua on one side and on the other side through Tua-hawaiki.
I claim land through the other side. Te Houta and Rangi-rua.
Which is the best claim the father's or the mother's? The male ancestor.
The best claim is through the male ancestor.
Te Tao or Nga-ti-whatua had not been here in the Tamaki district before they landed at Kohi-marama.
Why had not been here?
Because they had not up to that time destroyed the people of this country.
Who do you call the people?
The Ngaoho and Wai-o-hua.
Nga-ti-whatua destroyed them with the help of Te-tao-u.
Did any other people assist them? I heard only of conquest by
Did you hear of conquest by other people? Never heard of it till the present investigation.
Did you never hear of the Waikato's coming down and destroying the people of
I did hear of Wai-kato coming down here to take back Tapauwe bones but that war party went to Raglan.
Did you not hear that they came here? I never heard. Whey did that war party go to Raglan Houta? They went there to fight.
That war party went to Raglan to fight.
Do you say that N'Whatua was the only people who destroyed the people of this place? I never heard of any other.
Did N'Whatua stay here then?
Tuperiri and Te Tao remained constantly in occupation of the Tamaki district.
How long did they continue in occupation?
They remained in this district till Apihai Te Kawau had grown up when they returned to Kai-para. They left Apihai Te Kawau, Tua-hawaiki and others here.
Where were N'Whatua Taou when Kopiro came? I don't know.
The conquerors of the original people were Te Tao and Nga-ti-whatua.
Where were
When the Ngapuhi invasions took place I was not born.
Has everything you have told us taken place since you were born? The other things I heard of.
Do you mean you never heard before this where Te Tao were when Kopiro came? I have heard.
When Kopiro came Te-tao-u were at One-hunga
Where were they when Kopiro came? One-hunga.
And when Hongi came they were at Ongaruhu and Nga-oho and Uringutu were living here in the Tamaki district where Auckland now is.
Where were Te Tao and N'Whatua in the time of Pomare?
Some of
Nga-oho and Uringutu remained here during the invasion in Kopiro's time and when Mauinaina was taken they went away to Wai-kato and Te-whanga-nui-a-tara (Wellington).
Where were Ngaoho and Uringutu in the time of Pomare? I heard that they met Pomare at Manukau. Te Tao and Ngaoho were returning from Waikato when they met him.
The Nga-oho and Uri-ngutu in the time of Pomare met him in Manukau at the time they were coming back from Waikato and met him and his war party going up to Wai-kato.
Where were Te Tao when Kopiro came?
In Hongi's time all the people who were living at Mangere and Onehunga fled away to Manukau heads when Hongi invaded Mauinaina. The men of
How long after Pomare came was it that you came to live in this district? I don't know.
When Wai-kato brought you back, Pomare met us, when we were returning after having fled from Ika-ranga-nui. A portion of us under Tinana returned with Po-mare and the remainder came to Mahurangi. The returning into this district with Po-tatau was after we came from Wai-kato with Pomare. We had come to these waters of Wai-te-mata and Manukau and returned to Te-horo before we came down with Po-tatau - we remained at Te-horo a year before we came down with Po-tatau.
When we came with Po-tatau we come to Wai-kato Heads.
What part of Tamaki did you come to before Potatau's time?
Before we came with Potatau we came to Manukau and also into Wai-te-mata to fish for sharks. We also went to Mahurangi.
Te Tao came with Nga-ti-tama-oho, Nga-ti-te-ata and others.
Had you many cultivations in this part then? No. How did you get your food when you were fishing? Fern root.
We lived on fern root.
We did not make any clearing. We returned to Te-horo. When we came down in a body with Po-tatau, Nga-ti-te-ata, Nga-ti-mahuta and others came down with us. We came first
Did any of the people come on to this place?
Potatau came to Awhitu and stopped at various places. During the first we remained at Karanga-hape the people had put in their crops at Mangere and Ihu-matao and had returned.
Do you remember the peace at Otahuhu? Yes.
I do not remember the peacemaking at Tamaki Heads but I do that at O-tahuhu - I have heard of the peace between Kahu-koti and Po-tatau.
I do not know what that peace was for - I did not know whether it had anything to do with occupation of these lands.
We were all at Otahuhu besides Potatau and Kaihau. It was a pakeha (European) peacemaking it was an assemblage of schools a missionary meeting. I was not baptized then - I was in the reading classes. All I know is that Kahu-koti came with Mr Fairburn and our ministers were there - they were having an examination of schools. Te-tao-u, Nga-ti-tama-oho, Nga-ti-te-ata and Nga-ti-mahuta were there. The peacemaking was not in reference to these lands. Mr Fairburn bought some lands from Kahu-koti the purchase
Mr Fairburn purchased the land in order to prevent a disturbance.
Who got the pounds?
Kahu-koti's people one part of the payment and we the remainder.
Who gave you the payment?
We asked Mr Fairburn for the payment.
Who asked Mr Fairburn?
Te-Taou asked for it. We received our part after Kahu-koti had been paid, Kahu-koti sold only his own portion.
Did a new sale take place by you to Mr Fairburn? It was not different.
The payment we received was for a portion of the same lands. We were paid some time afterwards.
After peace was made Potatau went to Onehunga. After peace was made
Who committed the Whakatiwai murders? N'Mahu and N'Mahuta.
The Whakatiwai murders were Nga-ti-tama-oho and Nga-ti-mahuta.
Where did N'Mahuta live? Te Horo.
Nga-ti-mahuta lived at Te-horo. Nga-ti-te-ata at Maunga-pouri.
How soon was it after the peacemaking that Te Tao came to live here?
You have spoken of coming to fish in Potatau's time. Why did you say you have no cultivations? How long after you came down with Potatau was it before the peacemaking occurred? I do not know how many years - it was a long time. The church had been built at Whakaringa, was getting out of repair.
We had been here many years after coming down with Potatau before the peace was made.
We had cultivations at Mangere, Onehunga, Horo-tiu (Queen Street, Auckland) and Rangi-toto. When we were cultivating here we merely put in the crops and returned to Mangere.
We worked at Horo-tiu two years.
Can you not say how long it was after you came with Potatau that the peace was made? I cannot say.
Had you been here one year after coming down with Potatau, before the peace was made?
We had not any cultivations in Wai-te-mata before we came down with Potatau.
Why did all the tribes come with Potatau?
Apihai-Te-Kawau asked Po-tatau to come with all the tribes.
Why?
Because Apihai had been living with Po-tatau at Wai-kato - another reason was there was a deal of land which had been given to Po-tatau by Awarua and we were afraid to come without Po-tatau on account Nga-ti-paoa and Nga-puhi as
I went to Whanga-rei to make peace with Para-whau: peace had been made before that at O-tahuhu at the missionary meeting - you call it a peace I call it a meeting of schools.
Where did the peacemaking take place that was made with N'Paoa? I did not go to Whangarei till after the peace with H Tipa at Okahu.
Why did you say peace was made with N'Paoa at the missionary meeting? Because other people call it a peacemaking - peace with N'Paoa was made there.
At this assemblage of schools were the N'Paoa there? There were not many of them. They talked friendly. We and N'Paoa were altogether in the reading class - peace was made with N'Paoa by the elders there. After the peace with Parawhau fear was removed.
Court adjourned for half an hour.
Ex Witness Cont: The first place we came to when Po-tatau came with us was Karanga-hape. I do not know how long we were there. We cultivated there for a considerable time, we cultivated for more than one two or three seasons and we did not come to Mangere until that Pa was out of repair - I think we were at Karanga-hape six years. We went from thence
How long had you been residing at O-kahu before the Governor came? Four years.
How many seasons had you cultivated? We had cultivated four seasons - the fourth year when the pakeha's came the crops were ripe.
We resided at O-kahu four years and had cultivated for four seasons.
At the time of the peace of Otahuhu we were living at Mangere but had previously cultivated lands at Horo-tiu and Rangi-toto.
Was the peacemaking at the beginning or end of your residence at Mangere?
We had been at Mangere a long time. Po-tatau had left his place at Awhitu. It was more than six years from the time Po-tatau brought us down that the peacemaking occurred. During the six years we were living at Karangahape. We had cultivated at Karanga-hape and Ihu-matao. During the whole of this time we were in fear of Nga-puhi and Nga-ti-paoa. During that time we cultivated at Horo-tiu we also came to Wai-te-mata to fish for sharks.
The remnants of the people of this place Tamaki who met at Mangere to assist Tupe-riri to avenge the death of his sister were the Wai-o-hua and Nga-oho.
Where was Ngaoho staying when you
Were N'Teata there? Yes, they came there after N'Maho.
Nga-ti-tama-oho and Nga-ti-te-ata did not come with us to fish for sharks in Wai-te-mata. They did not come - at the time we were living at Mangere. Nga-ti-te-ata had come some time before. Nga-ti-whatua and Nga-ti-tama-oho came. We had cultivations here at that time. We came in large bodies Nga-ti-paoa were at Tamaki; we merely cultivated and went back to Mangere. We were afraid to come here to reside permanently but not afraid to cultivate. We did not all come - we came in parties of about ten.
Had you cultivations here when Captain Symonds came? We had given up our cultivations at Horotiu when Capt Symonds came - we had been cultivating there three years. I saw Capt Symonds and went with him to Kaipara. I first saw him at Mangere - I saw White before I saw Symonds. Capt Syumonds and Heale came from Kaipara in Captain Heale's vessel. Te Tirarau was with them. The Governor came one year after Capt Symonds. We were cultivating at Mangere, Rangitoto and Horotiu. The man of war came the same year Capt Symonds came - we had given up working at Horotiu and had commenced a clearing at Waiariki. It was during that year we first commenced residing at Okahu - it was then we commenced
These tribes took up their lands under their common ancestor because the descendants owned land on the south side of Manukau and we had land on the north side.
We claim land at Orakei on this side the bridge through the same ancestor as on the other. The same ancestors Huatau and Tukararai.
Do you know
Do you know of his selling any land in the neighbourhood of Remuera? He this father sold it - the land that Apihai had given them. I do not know whether he sold land at Kohi-marama to Mr Dalziel - he did not sell that land I do not know that he sold land in that locality to Mr Dalziel.
Do you know whether Te Hira signed the deed of purchase of Waiuku? I do not know he received some of the money - I do not know the amount. Te Hira is of Te Tao. He is Api-hai's son.
By Mr Mackay: My claim at Okahu or Orakei is similar to that of Apihai Te Kawau. If he died my claim
I claim on the same grounds as he.
Have all these tribes, Ngaoho, Tao and Urungutu equal claims?
Te Tao claim from their ancestors on one side only. Tokararai, but claim of Ngaoho and Urungutu are equal in right to this land at Orakei. The original name of the tribe owning Okahu was Nga-oho. Nga-oho was the old name of Wai-o-hua.
Did you never hear Ngaoho came from Kaipara? No.
Where did Urungutu come from?
Uru-ngutu are Nga-oho - it is a new name.
What canoe did these people come in? I don't know. Have you never heard of tribes in speaking of relationship say they came in a certain canoe? Yes.
Nga-oho, Te-tao-u and Urungutu all hapu's of Nga-ti-whatua. Nga-oho comes from Huatau and Tukararai - they are now called hapu's of Nga-ti-whatua.
Have you heard of Ngaiwi? Yes. If Ngaoho is the original name of the original people how is it we also hear of that they were Ngaiwi?
Ngaoho is the name of the original people - they were Ngaiwi. The reason is there were tribes in all directions and therefore we say "Ngaiwi" (the tribes).
I never hear that in former times Ngaiwi and Waiohua had separate possessions.
Then if some tribes say that the lands on this side of the watershed were belonging to Wai-o-hine
The lands on this side of the watershed were belonging to Wai-o-hine
Ngaiwi because all the lands were joined together.
How you prove that to be false?
Because the land belonged to Hua and other ancestors.
Hua belonged to Wai-o-hua and Nga-oho.
Urungutu were living at the time of Tupe-riri's attack at Mangere. The ancestor of Paerimu was killed at Mangere.
Urungutu owned lands in vicinity of Poke no. All these lands down to where Auckland now stands belonged to Waiohua.
Were the tribes always living together or had Urungutu separate lands from Te Tao Ngaoho?
Ngaoho Te Tao-u had separate land before Mangere was taken, but Ngaoho were Uringutu - Nga-oho is a new name.
Does not that equally apply to Te Tao? No.
Although Nga-oho was the original great name Taou are only half Nga-oho.
Have you heard of
If Hetaraka say they were is it true or untrue? It is false. Where did
Did you ever hear that Hehewa was of Ngaiwi? Yes.
Hehewa was of Ngaiwi.
Where did
Did you ever hear that he died at
Do you know where
Did the conversation you have related between Wahaakiaki take place before or after (Mimihanui) the murders? After.
The conversation between Waha-akiaki took place after the Mimiha-nui murders.
How do you account for this discussion as they were on unfriendly terms?
ChapterIX
The words uttered by each were challenges, one was outside the Pa, and the other inside.
That talk about words they uttered are true as the words about the lizard god found inside Kiwi's neck are true.
What chiefs were killed at Kohimarama and Tamama when the Pa's were taken? I do not know their names.
Were the N'Rongo one of Te Hemara's tribes engaged in taking these Pa's? Yes. Then have N'Rongo any claim to these lands! No. N'Whatua have no claim over these lands because they left them to Apihai Te-Kawau.
The Nga-ti-rongo one of the sub-tribes engaged in taking these Pa's at Orakei. The Nga-ti-rongo have not any claim to the Orakei lands! Nor have the Nga-ti-whatua any claim over these lands because they left them to Apihai Te-Kawau.
When tribes go to attack Pa's they do not go in heavy garments like topuni (dog skin) mats. Dog skin mats were used at night, not when they were fighting.
You say Waiohua fled to Waikato, what portion of them? Those related to Te Pepene.
The Waiohua who fled to Wai-kato were related to Te Pepene Te-tihi.
You say Waiohua take their name from Hua, had he any other name? Is he and Huakaiwaka the same person? I don't know Huakaiwaka.
There are seven generations from Hua the father of Huatau to myself.
Is it there they were living with N'Paoa at the time of the flight of Apihai ma from Mahurangi? I do not know about that.
Was Hakopa Te Paerimu a Uringutu who brought Apikai ma from Heads of Waitemata? I have heard it stated so in Court.
When you were living at Te Horo Wai-pa were Uringutu with you? Yes.
Did you ever hear of any tribe killing the original people of this country besides Taou and N'Whatua? I have not heard from other tribes what they did.
If Ngaiwi and _____ extended on the other side of Tamaki who exterminated them there? I don't know.
Did you never heard that Ngati Paoa, N'Maru, N'Whaungunga and N'Tamatera killed on account of the death of
Did you never heard of Kapetu? I have. Did you ever hear that he killed Ngaiwi and Waiohua? I have.
Kape-taua killed some of the Nga-puhi and Wai-o-hua.
Names of places on this?
Is it our Maori custom to give names to places on account of incidents taking place there such as murders and other matters.
Can you explain why Papatarutaru was given to land this side of Tamaki? No.
Are N'Tamatera a tribe belonging to this side of the Thames?
Who is Teruki you alluded to the other day? I did not allude to him.
Do you recollect living at Te Horo? Yes. Did you see C Marshall there? Yes.
Do you recollect his leaving there for Sydney? No.
Was he there immediately before the tribes returned to Mangere? I saw him there before the tribes returned to Manukau.
How long before? I don't know - it was not long before the tribes came away.
You say all the Waikato tribes came with you, did they formerly own land here? No. Why did they come? N'Teutu and N'Maho had claim to land on other side of Manukau.
What did the others come for? To bring us down. Had not Waikato tribes before that time made peace with Ngapuhi? Yes.
Pomare the Wai-kato fought - after that peace was made between Nga-puhi and Wai-kato. After that Tira-rau and Pou-awha's business - there had been a peace made but it had been broken. Puke-rangi was of the Para-whau - he was in this expedition - Pukerangi was killed by Tao-u.
We were afraid of Nga-ti-paoa and Para-whau that we required Wai-kato to protect us.
Did you make the cultivations at Horotiu and Rangitoto before Kahukoti's peacemaking? Yes.
How long was after you came to Manukau from Horotiu before this peace was made with Kahukoti? I think it must have been at least six years. We lived at Karangahape for six years - then we were a long time at Mangere before the
At the time of Kahukoti's peacemaking at Otahuhu what cultivations had
Had they only recently begun to cultivate at Rangitoto at that time? Many years before. Where was the permanent residence of Apihai ma then? Mangere and Onehunga.
At the time Te Tao were living at Karangahape what other cultivations had Te Taou on the Manukau side? Mangere and Ihumotu - we had long cultivated there - and we had a herd of pigs at the island of Puketutu.
Why did Waikato tribes accompany
Waikato accompanied
Was that their principal reason?
Another reason was Po-tatau-
A portion of
Did Apihai ma go? Yes.
This fight was a Momoriiti.
Before your first coming under Potatau had not portions of the tribes been sent to prepare cultivations for the main body? No. Did you all come at one time? Yes. At the time of Capt Symond's first coming where were you living? At Mangere.
Were any of your people living at Orakei and Okahu? Long before that they had cultivated here but had returned to Mangere. When Capt Symonds had been here for a year he went to the Bay and stayed some time and returned he stayed here for a time and went back - he stayed there and returned in Capt Stewart's vessel. I cannot give any idea of the time that elapsed between Capt Symond's first visit and the arrival of the Governor. How
I should have known that he was from these ancestors. I should have had an opportunity of learning his ancestry from him.
Do you consider the subdivisions you spoke of real divisions? Yes. With ………. boundaries? Yes.
Where was the portion of land owned by the Wai-o-hua? I do not know the boundaries in the days of Wai-ohua, but I do those in the days of Tau-moari.
State generally where the people were placed:
Where the people placed:
Nga-ti-tama-oho at Pehiakura
Nga-ti-te-ata at Awhitu
Nga-ti-pari at Papa-kura
Aki-tai at Pakete
Nga-ti-whanaunga at Awhitu and Pehiakura
Te-aua - same as Aki-tai
Nga-ti-kahu-koka - same as Nga-ti-te-ata
Nga-oho Tao-u at Tamaki and on to Kaipara
Nga-ti-whatua came to Wai-ko-nui that they might be near to Te-tatua (
Is Poma Te Tioi a Whanaunga? No he is N'Maho - they are one.
Did you never heard that Hetaraka made an objection to the sale of Gov Grey's time and was not that the reason you did not receive payment for it? I did not hear.
The time you attempted to sell that land was at the time Hetaraka's letters were published? Yes - but I had urged my claim during Gov Grey's first administration.
Te Po and Taka-puna quarrelled about fern root - the result was that Taka-puna was attacked with the fern root powder by Po.
Turehurehu was there and Hetaraka this father left. I know Hetaraka was born at Waitere and all N'Whatua. Hetaraka's mother's name was Tahiki - she was N'Whatua - Te Matarahurahu was the hapu. I knew Parehurehu. He was N'Tai. I first went to Okahu when we came back from Waikato (this was not clear) before Ikaranginui. It had been my permanent residence long before and at Onehunga - N'paoa was at Mauinaina and Mokoia before they had fallen. I was cultivating at Mangere, Onehunga, Orakei on this side at the time. N'Paoa were at Mauinaina and Mokoia. N'Paoa did not cultivate at Orakei at that time. I remember the return of the tribes from Waikato I came back with Apihai ma. The first place we went to live at in Manukau was Karangahape and we built a Pa there. The next place was Mangere we built a Pa there the name of it was Whakarongo our cultivations were then at Orakei, Horotiu and Okahu. I cultivated at these places myself. After I left Mangere I came to Orakei and Okahu to live. I found no people there this was before the Europeans came. A long time before we cultivated
At 2.15 the Court resumed
The Nga-iwi were the original inhabitants of this country of Tamaki.
Waha-akiaki belonged to Te-Tao-u. He killed Kiwi. Tupe-riri belonged to
Matua-hoa was the husband of Te Mihinga, they had Rangahaua who took Tama-pakihi and they had Wahaakihaki.
Mahinga and Matuahoa had other children. Te-ra-pakihi who took Hakatere, their child was Tuperiri.
Tukararai was wife of Huka-tere
You have just said Tuapakihi was husband of Hukatere? I have made a mistake.
Tua-pakihi was wife of Para-hua and Hukatere was their son, he took Toka-rauhia of Nga-iwi, their son was Tuperiri.
Tukararai was of Ngaiwi. I have heard of the murder at Waitohora and also of the murders of Mimiha-nui by Kiwi and Rangi-kaketu.
Who were the people who committed the murders at these places? Kiwi and Rangikaketu.
To what people did they belong? I don't know. I have heard.
They were of Ngaiwi who were murdered at Waitahora and of
Any other people?
Nga-ti-whatua took revenge for the massacre at Mimihanui at Kai-para then they came in their canoes and attacked the Pa's at Kohi-marama and Taurarua. These were both taken by one war party.
The people who lived in these Pa's were Nga-iwi and Wai-o-hua.
These Pa's taken by assault by the chiefs of Nga-ti-whatua. Takana, Te Pahi, Para-whenua, these are the chiefs who led the attacking party.
The chiefs of the Pa's were at Kohimarama, Kopiki at Taurarua
The people in the Pa of Kohimarama were all killed - the people of Taurarua shared the same fate.
The war party returned to Kai-para.
Another war party came afterwards led by Waha-akiaki and Muru-paenga and Wai-taheke, who went by Titiranga down to Paru-roa. They made a moki and paddled away in the night down the bends of Manukau and stormed the Tara-taura Pa west side of Awhitu and took it then came back and assault Puke-hua-katoa Pa on east side of Awhitu, but did not take it - they returned to north side of Manu-kau and the people of these Pa's saw that Nga-ti-whatua were only a small party from the footmarks they had made and a messenger was sent to Maungakiekie (
They fought for some time before Kiwi's party came up and then the first attacking parties fled - Kiwi brought them up again. Kiwi led the attack and was caught by Wahakihaki - Kiwi fell and threw Wahaakihaki down and got on top of him - Wahaakihaki being underneath said - "What shall I do?" He recollected he had a stone weapon named after an ancestor, he made a blow upwards and hit Kiwi and then got up and killed him. Ngaiwi fled to their canoes and attempted to paddle away which were dragged back by the Nga-ti-whatua who killed the Nga-iwi's in them. There was a great slaughter and the Nga-iwi were destroyed.
Wahakihaki came back to Kai-para and Tuperiri led a war party and went and avenged the death of his sister who was murdered at Mimiha-nui. This is the time they put Kiwi's body on the tree at Maunga-nui.
Tupiri went to avenge the death of Tahitahi by attacking the Pa at Mangere.
Maungakiekie (
That was the last Pa occupied by the Wai-o-hua and Tuperiri took the Pa at Mangere.
After taking the Mangere Pa Tupe-riri went with his people and settled in the Maungakiekie Pa (
The remnant of Wai-o-hua fled to other parts to the other side of Papa-kura, Tamaki and Papahuia.
Who were the people living at Orakei and Okahu when Mokoia and were standing? N'Paoa were at Mokoia and _____. Taou, Ngaoho and Uringutu at Okahu and Orakei.
Did you come back with Apihai ma from Waikato? Yes. Which was the first place you went to on your return? Karangahape - our cultivations were there. We built a Pa there.
Where did you go to from there? Mangere. Had you a Pa at Mangere? Yes. Where were your cultivations when you were living there? There and Onehunga. Anywhere else? The whole place was covered with our cultivations.
After we had been at Mangere two years we came over to cultivate at Horotiu, Waiariki, Rangitoto, Orakei and Okahu.
Did you cultivate over here before the Europeans came? Yes.
Do you remember the building of the Pa
Did Kaihau cultivate for N'Whatua when he was there? He cultivated one season and left the potatoes for Mata - he had a kainga with his daughter, Apihai, and his other relatives.
Who built the houses that Kaihau and his slaves lived in? They had been built before he came - his daughter's houses.
During all these visits did Kaihau never cultivate for two seasons together? No.
Who was Rangirara? Don't know.
Who was Rangiunu? Don't know.
Who was Whe? Don't know.
Kaihau's wife? Don't know.
Who was Tuaho? Kaihau's mother.
Of what people? I don't know.
Mr Mackey: Were the murders at Waihohou and Mimihanui committed by Ngaiwi? Yes.
Tuaho was the name of the mother of Kaihau.
Were any other people engaged in them?
The Nga-iwi and the people who belonged to this land. Original owners joined in the murders at Wai-tahora and Mimiha-nui, in consequence of these murders
Rangikaketu was concerned in these murders when the food was taken out of the Pa at Maungakiekie. Rangikaketu said "You had better let it remain." He gave a friendly caution. This is the reason why the lands to the north of Taka-puna were left to Te-hehewa till the time of the Pakeha (Europeans came). Notwithstanding these warnings Rangikaketu was concerned in these murders with all his people.
ChapterX
Pa at Mount Eden, and Other Forts in the Tamaki District, and the Wars which Took Place Amongst Them (
)Nga-ti-whatua A dirge sung by a widow on the death of her husband in war.
(Extract taken from Maori Land Court Minute Books?)
Saturday Oct. 7
Rex by Mr McCormick: Tuperiri had a Pa at Maungakiekie. Tao-u had Pa's in this land of Tamaki. They had Pa's at Orewa (Kauri Point) and Waha-akiaki were the chiefs of that Pa.
Who was chief of that Pa? Tara-hawaiki and Waka-riki (it was in Apihai's
These are all the Pa's in this sea (of Wai-te-mata) and this land after all the people had been destroyed.
Was there a Pa at Maungawhau at the time Tuperiri lived at Maungakiekie? No, I saw the remains at Maungakiekie.
Did you see the remains of a Pa at Maungawhau? No.
Do you remember the battle of Rangimauturutu? I have heard of it.
Was the Pa at Maungakiekie occupied by
Were these Pa's you have mentioned at Orewa occupied after Rangimatarutu?
I lived at Orewa long after the battle of Rangi-matarutu.
The Pa at Te-to (Freeman's Bay) was occupied after the battle of Rangi-mata-rutu.
Orewa was occupied after Orohe. The Pa at Te-to (Freeman's Bay) was occupied after Orohe.
Where were the lands of
Had Te Hehewa any lands on this side of Waitemata? I don't know. Or Rangikaketu?
I know this land belonged to Kiwi.
What people did Paia belong to? N'Whanaunga.
Whose wife was Paia? Tautaria.
By Court: When the original inhabitants were exterminated some of the women were preserved. Some were killed and some were saved as slaves.
Tu-ahawaiki took Moko-rua after the conquest. He take her prisoner
She was the wife of one who residence with her parents - Mokorua did not belong to Wai-o-hua but Waikato.
Where did he get her from?
You do not know where he got her? No.
Do you mean when you say Mokorua went to Waikato - that she fled from this place in consequence of the wars of the Taou or that she went peaceably to reside there? I don't know.
Where did
Do you know what became of Rangikeketu after these fights? I did not hear.
All the people of Rangikeketu were killed. His principal people were Nga-ti-paoa-taniwha of Nga-i-tai.
All Rangi-keketua's people were killed by Wahaakihaki, that is the Ngaiwi were killed.
After that period Rangikeketu had no people except the escaped of Nga-i-tai and Nga-ti-paoa-taniwha.
They were in existence that time. These were saved. The whole of the people were engaged in the fight. Were N'Tai? They were at the - Were any of them engaged with Rangikeketu? Yes.
And Wahakihaki? Yes.
Were any of Poataniwha in the fights? Some were and some did not go. Were N'Kahu in the fight? All of them some went to fight and some looked after the settlements.
Some Nga-i-tai and Nga-paoa-taniwha and Nga-ti-kahu joined Rangikeketu in these fights. Some of them had escaped from Paru-roa.
Then Rangikeketu had under him N'Tai, N'Kahu and N'Poutaniwha's were they Ngaiwi?
Ngaiwi were with Kiwi and also Ngaiwi were with Rangikeketu with Nga-i-tai and others.
I have never seen Hehewa - I have seen Purehurehu, he lived with N'Paoa after his return from Kaipara.
Where? Perhaps at the Thames.
Do you know where Hetaraka had been living all this time? With his people the N'Paoa.
Parauna Ngawiki (sworn): Parauna Ngawiki is my name. I am a N'Whatua of hapu of Maunga-matua. I live at Kaipara.
Do you know o_____to? Yes.
Have you any claim? Yes.
When did you first visit them? In Capt Symond's time.
Where did you come from then? Kaipara. With whom did you come? I came with a fighting party. What for? On account of Te Whiunga Poukiu and Tirarau. Where did you go to? The army went back from Waikato.
I have heard of Kapetaua and also of his having killing Tarakimokimo in revenge for his having been thrown into the sea.
Did you hear that he conquered some of the original people of this country? No.
When you came from Kaipara with Capt Symonds was there a Pa at Onewa? That was in former times.
Have you ever seen Hetaraka cultivating at Okahu? No.
Has Hetaraka any claim to Okahu? I do not know.
What was the boundary line of the land of N'Kahu? Te Waitemata stream.
Did you not claim Rangitoto together with Hetaraka Takapuna? Yes.
What was the boundary you laid down in that case from Tamaki? Whangamatau along the sea taking in a portion of Rangitoto thence to the other side of the island thence to Tiritiri - a portion of Rangitoto divided N'Tao - we did not come in on this side.
Was that the boundary according to yourself and Hetaraka? That was Hetaraka's own boundary.
What was your father's name? Pai-ramu (Hakopa). Mother's name? Titoki.
My mother's name was Titoki of Te Urioteautauri-rangi, from Tukararai. That was her hapu.
Pae-rimu's father was Tiaki. His mother, Kiri-ngoru of the Ngaoho. Kiringoru was of Nga-ti-pou of Maketu. Tiaki's father was Te Aho. Te Aho lived at Mangere in Kiwi's time. He was at Mangere when Tupe-riri took the Mangere Pa. Tiaki was also there. Tiaki was saved by Tupe-riri. Tiaki went to live after this with Tuperi and his people after the Pa was taken.
Was he married to any of Tuperiri's people? No.
Tiaki's wife was Kiringoru.
Are you related to Apihai? Yes. How? Commencing at ____ the father of_____from whom descended Apihai.
Witness gave his genealogy:
Gave your genealogy:
(The witness apparently left out several generations.)
Pourau was my father.
Kahu was wife of Te Aho. Kahu was of Nga-oho. Te Kararai belonged to Te Urioteaua, Tahurangi. The general names were Wai-o-hua, Nga-iwi and Nga-oho. Tokararai's mother was Te Ahi-tawhi-rangi. Her father was Te-Rata. Wife was Paki-hurehu.
Nga-oho were the original inhabitants and owners of this land Tamaki. They get the name from their ancestor Oho. Nga-ti-whatua killed the original inhabitants of this land.
Any other beside Ngaoho and Ngaiwi? Afterwards Waiohua.
Ngaoho was any other names for Ngaiwi but Nga-iwi was the great name of all the people living in this district, they were also called Waiohua.
Are there any people living now who represent the old Ngaoho? Yes, Apihai and myself, Paul and the whole of them.
Did anyone kill the original people of
The Pa's of the original inhabitants were Mangere, Moerangi, Otahuhu, Maungarei, Rarotonga, Maungakiekie, Remuera, Omahu, Te Uruponga (at Orakei), Maunga-whau, Owairaka, near
Were there not Pa's at Kohimarama and Tauraraua? Yes formerly.
There were other Pa's at Kohimarama and Taurarua which were taken by Nga-ti-whatua.
Who took the Pa's at Kohimarama and Taurarua? I heard that N'Whatua did.
Some of these Pa's I have mentioned were taken in war and some were not.
These were taken in war. Mangere was the Pa that was stormed the people of the other killed at Paru-roa. Mangere was the last Pa that was taken.
Tiaki lived with Tupe-riri.
Did your father live with Apihai as one people? Yes.
I am connected with
(Court adjourned for an hour, 1.20)
(At 2.30 the Court resumed)
Ex of witness contd: When did you yourself first come to live at Orakei and Okahu? When I was a child. With whom did you come? Apihai
Waikato to Karangahape and Mangere. We had cultivations when we lived at Mangere at Po-manawa on east side of Onehunga and at Mangere.
Was it when you were cultivating at Mangere and Onehunga that you came for the first time to Okahu and Orakei? Yes.
Did you come to live at Orakei before the first Governor came to Auckland? Yes. Do you remember the building of the Pa at Okahu? Yes.
Who were the people living at Okahu then? Taou. Any others? Ngaoho and Uringutu. Any other people? No.
Do you remember the visit of Kahu-koti to Okahu? Yes.
Who were the people living there then? Taou, Ngaoho and Uringutu.
Any others? No. Was the Pa built when Kahukoti came? Yes.
Do you remember Mr Hoeta Patene and some of N'Paoa coming with Mr Clarke to cut a line near Okahu? Yes.
Were N'Paoa allowed to cut that line? No. Who prevented them? Taou, Ngaoho and Uringutu.
Did Apihai ma take away the hook and tomahawk? Yes.
Did any of N'Paoa say anything about the word of Hema? I don't know.
Do you remember
Why did they flee to Apihai after that battle? They were in fear that is the reason Apihai invited them.
Did they go because Apihai invited them? Yes.
Where did they flee from? Waiuku. Did Apihai send an invitation to them at the time of the battle? It was after the fighting.
Did not Kaihau and his people go because they were related to Apihai? That is one reason.
In Governor Fitzroy's time? Yes. Was it necessary at that time for one tribe to fly to another for protection? They went to Apihai that they might be a distant away from their enemies.
Why did they not go to Hetaraka? He was too far away.
Then Orakei was just the right distance? I don't understand.
If they had gone the same distance in another direction would that have done? That was the only reason they came.
Then it was not one reason that they were related? It was.
What was the name of the messenger who went from Apihai after the battle of Turangahau? I don't know.
You say you are related to Apihai through Whangamokai? Yes.
I am related to Apikai through Whangamokai seven generations back.
How many generations is it? Seven. Was Papaha one? I don't know. Was Pohate one? I don't know.
Who was Hina? I don't know.
Who was Whero? I don't know.
Who was Ranginui? I don't know.
Who was Whe? I don't know.
Who was Kaihau? I know him.
Do you know Kaihau's wives? No. Do you know Apihai's mother? No. Have you being going through your ancestors with anyone lately? No. When was the last time? Formerly.
I do not know any other ancestors but my own.
Rangimaturu belongs to Wai-o-hua. He was killed by Nga-ti-paoa at Orohe. The tribes Nga-ti-paoa, Nga-ti-te-ata and Akitai and Nga-ti-pari fought at Orohe.
Were any of Tao Ngao or N'Whatua there?
Taumoru of Nga-ti-whatua was the only one there.
Orohe is on the east side of Whanga-matau on the east head of the Tamaki river.
Did N'Paoa ever kill any of Hetaraka's ancestors? I do not know.
What tribe does Hetaraka belong to? N'Tai. Are they a hapu of Ngaiwi? N'Tai is a great name.
Is it a hapu or distinct tribe? That is the right name of Hetaraka. What I heard was this that it was not a hapu of Ngaiwi but a distant name.
Waiohua was descended from Hua-kai-waka. I know they came from Hua. They did not come from Huakaiwhata.
I do not understand the length of the name as far as I know.
They do not come from Huakaiwaka. Hauwaka is the name of the place where the canoes are dragged across from the Awaroa to Wai-uku.
Ngaoho and Ngaiwi are one.
Then are you a Ngaoho? Yes.
Urungutu and Nga-ti-pou are related to Pou-tu-keka. It was afterwards the hapu's were subdivided.
Are you sure of that? Yes.
Tirikohua and Maketu were the old lands of the tribe. Nga-ti-pou descendants of Pou-tu-keka.
If you are closely related as you say how was it Taou and Ngaoho killed all your relations at Mangere? The reason they came here was because the N'Whatua had come - Mou here - the people of Tauo came to kill the people of this land.
Were all your people killed except Tiaki? Yes.
Was he made prisoner? I don't know all I know is that he was saved.
Then if all your tribe were killed and this man only was saved how can you have any claim over the land? My claim cannot be set aside. Although that Pa was taken at Mangere I have lived upon it ever since.
If Tiaka was the only one of Urungutu who escaped from that Pa how
(Note in Manuscript that "140 not required".)
Can you swear
Will you swear to C De Thierry was not a Taurarua? He was not there.
Has Apihai claims to land at Papakura and Terekohua? No.
Were not these lands lands of Ngaoho? Yes.
Then if Apihai has no claims to these lands how do you give him claims to these lands as Ngaoho? These lands were left to these descendants who were living there.
Where were the lands of the Waiohua formerly? Maungakiekie and all this land here.
What do you mean by all this land here, the land on the shore of the Waitemata? Yes the land from that Pa
Maungakiekie coming this way and going.
Do you know the boundaries? Yes. Where are they?
The lands of the Waiohua were commencing at Maungakiekie thence to Wai-orohi-o-kiwi thence to Te Whau (Wai-oro-hiokiwi is beside the sea), Maungakiekie to Onehunga and cross to east side of Te Whau.
It comes to this sea from Onehunga. From Maungakiekie to the stream that comes to the sea from Remuera to the sea thence by the sea to Te Whau and from Te Whau to Onehunga.
If those are the lands of Waiohua they can have no claim to Okahu? That part belonged to Ngaoho.
Then you as a Waiohua have no claim to Okahu? I am a Ngaoho.
Did you not say when you were first asked that you were Uringutu and Waiohua? Yes.
As you have excluded Okahu from the Waiohua lands how can you have a claim to it? I have four different lines from Tiaki I am Ngaoho from Pukeka I am Waiohua.
Rex by Mr McCormick: You said Apihai claimed through
Is not his claim through Atairehia through his mother? Yes.
Did not Mokorou come back from Waikato and many Terahawaki? Yes she did not come back from Waikato she came from the other side from Manukau-Pehiakura.
Where were the lands of N'Tai? Takapuna was the settlement extending north to Orewa.
The lands of the Nga-ti-tai were Takapuna and extending north to Orewa.
You said Apihai had no claim to land at Papakura and Tirikohua? Yes. Because of a division? Yes.
By that division were there lands at Papakura left to Maki and his people? Yes.
What were the lands left to Apihai ma? Where our feet now stand.
Is your claim to Okahu through your being a Waiohua or Ngaoho? Both.
The boundaries of the land of Ngaoho commencing at Oku this side of Mangere
Pakaroa is the mouth of the Orakei creek.
What do you mean by the creek of Remuera?
Ohinerau is the name of the creek going up towards Remuwera.
By Court: Did Ngaoho and Ngaiwi ever land on the other side of Tamaki? I don't know.
Did you ever hear of Nga-ti-paoa having killed any people on this side of Whangamatau?
I have heard of Nga-ti-paoa having killed people on west side of Whanga-matau. Rangimature was killed in late times.
Is he the only one you know of? That was not on this side? I have never heard that N'Paoa killed any people on this side of Tamaki.
I have never heard of Nga-ti-paoa having killed any people on west side of Tamaki.
Do you know who conquered the Ngaiwi on the other side of Tamaki? No.
Did you say Hetaraka is not a Waiohua? Yes. Is he a Ngaoho? No. Is he a Ngaiwi? No I am not clear about it.
You mentioned all the people buried at Okahu. Wha_____ and the chapel do you know of any N'Paoa being buried there? I have not heard Ngati Paoa being buried there. Any N'Teata? No.
We would not have had a claim.
When did you first hear of Hetaraka making a claim? At the time his letters were published.
ChapterXI
A song of taunt to the lazy and cowardly.
Boundary of the old Tamaki District,
and Death and Burial of Te-hehewa
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and Death and Burial of Te-hehewa
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)Nga-ti-haua (Extract taken from Maori Land Court Minute Books?)
Ngaoho was the old name of the people who lived in the country in old time.
They had other name Ngaiwi and Wai-ohua.
What people represent the old Ngaoho now? Apihai.
The people of this land were conquered by
After the people of this land were conquered what people took possession of the land? Ngaoho.
After the people of this land were conquered, Tupe-riri the chief of Ngaoho who took it.
Chief of Ngaoho at the present time is
Did you return from Waikato with Apihai? Yes. Did you go with Apihai to live at Karangahape? Yes. And at Mangere? Yes.
Where were the cultivations of Apihai ma when you were living at Mangere? Mangere. Where else? Onehunga - here.
At what place here? Rangitoto that was the first. Where else? Okahu and the whole of that neighbourhood.
Had you cultivations on this side before the first Governor came to Auckland? Yes.
Do you remember the building of the Pa at Okahu? Yes.
Had the first Governor come then?
The small Pa was built before the Governor came.
Where were your cultivations then? There. Had you cultivations anywhere about there? Yes - down here - and Horotiu.
Were these cultivations before the Governor came? Yes before the pakeha came. Whose cultivations were they? Taou, Ngaoho and Uringutu.
Court adjourned till Monday at 10 o'clock
Monday Nov 9th 1868
Orakei contd
Apihai's Claim contd
Hapimana (recalled): Do you know of a division of the land about here among the different tribes? No.
Did you know Maki Karaka?
I know the boundary line at Otahuhu. That boundary line begins at Otahuhu at the place where the canoes were dragged across on the Manukau side belonged to Nga-ti-paoa the other side was ours. We owned O-tara and Papakura.
Did the line go as far as Otara and Papakura? Ours.
Where were Maki's lands? Maketu and Irikohua.
Maki owned the lands of Maketu and Iri-kohua.
Where were the lands of Apihai ma? Tamaki. Who laid down that boundary? Myself. Who else? Mohi, Ihaka and Te Kune and self. Mohi and Ihaka are dead.
To whom according to your idea does Okahu belong? Ngaoho, Taou and Uringutu.
Who represents them? Taou and Ngaoho by Apihai, Uringutu by Hakopa, and Waterangi, Te Taou.
Do you know Hetaraka Takapuna? No. Have you seen him? Where? No. Have you seen him about this court? Ae. To what people does he belong? N'Poutaniwha. Where are his lands? Takapuna northwards to beyond Whangaparaoa close on to Mahurangi.
Has he any land on this side Waitemata? No. Have you heard of
Where is Wharinga? At Manukau heads. Is it beyond Rau o te Huia? On one side of it. Where was
His bones have been removed from there and taken to the sacred place of the Kawerau who took his bones there.
Where? Hikurangi - it was left out formerly when the land was sold.
Why were his bones taken to the place
Were you cultivating at Okahu before the Governor came? Yes.
When the Pa was built at Okahu were there any of N'Pari and N'Hura and N'Paoa living at Okahu and Orakei? N'Pari are right. N'Pari of Hemi.
Do you remember Hemi coming to live at Okahu? He came to Te Parakaka and Paul.
Where were Te Parakaka living? They had been staying at Okahu but they had gone to Parewa.
Where did Hemi go to live? At Parewa. Do you remember in what Governor's time that was? Gov Hobson's - Gov Fitzroy.
What was the first Hemi went to live at? I am not sure whether it was Okahu or Parewa - Fitzroy's time.
Did Hemi come alone? Hemi and his wife came first his father followed.
Did Mohi Te Poutau come here? I don't know him - there was another old man whose name I don't know with
You said that the land of Hetaraka extended north to Whangaparaoa give me the western boundary? Kaipara. Bring it round this way from Kaipara? Round to Takapuna? It goes along the harbour to Pitoitoi and from thence to Kaipara.
Where is Pitoitoi? At the head of the Waitemata.
Is Orewa within the boundaries of Hetaraka's land? Yes.
The land of Taka-puna was given up by Taka-puna on account of having avenged the death of some of his people. Orewa was given up - Nga-ti-poutaniwha fell - then we got all the land inside Tiritiri and it became our property - as payment for the assistance given by Waitaheke.
These ancestors of Taka-puna were killed by Nga-ti-paoa and Nga-ti-maru.
You say
Ararimu is the land which I have heard was given by Hetaraka's ancestors to Waitaheke of
Why was it given? Because the "mate" of N'Tai had been avenged by Waitahaki. The mate was this some of his ancestors had been killed by N'Paoa, N'Maru and N'Tamatera.
Who were the ancestors of Hetaraka who were killed? I don't know. I have only heard of it the same as I am now speaking.
It is the custom when a person is "utu" to another to bury him in a sacred place but rather to leave him to the dogs, for this reason because the person who bewitched him was related to the woman, his mother.
It is a Maori custom to bury the persons who are the victims of revenge.
The reason that he was buried is that Waio-hua ancestors were clearly related to Hehewa.
Do you know the boundaries of the land now under investigation? Yes.
Was Patene's survey inside those boundaries? Inside. Where?
You say Patene and his people came secretly did they come in the night? They came in the day time.
Did Apihai say to Patene we are being measured in with the land? No.
Have you not lived in Pukaki in former times? Yes.
Before the w was not that your general place of residence? My permanent residence was here when I wished to see Mohi I went.
Do you know whether Hetaraka has
The original tribe owning the land at Orakei were Ngaoho.
The Waiohua had claims also. They came afterwards - Ngaiwi and Waiohua are descended from Ngaoho.
Ngaoho was the first name of the tribes of this land.
Is Ngaiwi a hapu of Ngaoho? Ngaoho was left and Ngaiwi commenced.
Ngaoho was the first tribe, Waiohua in the middle and then came Ngaiwi.
When Ngaiwi was adopted Ngaoho no longer existed? Ngaoho was the former name and afterwards Ngaiwi.
Waiohua come out of Ngaiwi.
Then if Ngaoho ceased to exist why do you not call these people Ngaiwi?
Waiohua were destroyed then Awarua grew up and adopted the name of Ngaoho being the name of his ancestors - he assumed that name as a name for himself and his people.
Then do I understand the old Ngaoho was lost, that this is a new name?
What I say is Ngaoho is first, Ngaiwi second, and Waiohua third, Waiohua were killed and Awarua who had grown up from a Waiohua woman gave the name of Ngaoho to his people.
Is it through Awarua having given the hapu that name that Para and others
Tuperiri was a Ngaoho. Tukararai was also and she was a Uriotahau.
Uriotahau Tawhirangi were also of Ngaoho. Awarua was the son of Tomo-a-ure. And Tomoaure son of Tupe-riri.
The last one is the only one I know (or can say).
The name of Ngaoho continued from Takararai's time to Awarua.
The great name was Ngaiwi going on to the people at Awitu. Ngaoho was the name of people on the other side on to the south shore of Manuka.
The name of Ngaoho continued to Awarua's time.
And down to the present time? Yes.
The land at Ararimu did that take in Orewa? I don't know.
Was Orewa a separate gift? I am not clear about Orewa.
The land on the other side of Tamaki was owned by the Nga-ti-tama-te-ra. It was their's originally.
Ngaiwi never had land there. In old days that land was never conquered from older time up till now.
Did you ever hear of any of the Thames' tribes fighting with (one?) on this side of Tamaki? No - N'Paoa fought with us at Te Purou - Manukau. It was a surprise. It was with my hapu.
The descendant of Kiwi have now no claim to the land in the Tamaki district.
The principal representative of the old Ngaiwi, Eruera Apihai - Te Waka - Te Karu - and Tautari because they killed the people of this land.
Graham (sworn): I came to the Bay of Islands in March 1840. I came with troops and Engineer Department. Governor Hobson was at the Bay when I arrived. The Treaty of Waitangi had been signed before I came. I came permanently to Auckland in last week in November or beginning of December. I made a visit previously. A part of the instructions I received was to select proper sites to house the troops. We believed that the intention of the Governor was to send convicts and I was to select sites of sufficient area. In consequence of that I went to Okahu. I went to Soldiers Bay and treated with a relative of Pare's to cut timber there (witness pointed out the place on the map).
Where did those natives come from? I went in Ruinga's canoe. He was a Waikato chief. I remained at Kauri Point. The natives were brought down to me from Woods Island. They were Apihai's people. After that I went to Okahu. I wished a reserve to be made there. There were no natives residing at Okahu or Hobson's Bay.
Claim to Land by Descendats of Rehua
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Nga-ti-wai)We derive our title to the island from Rehua our ancestor. Our father lived on the Barrier from the time of Rehua until the taking of the Totara - when they left and went to the
After that I went back to the Great Barrier, and have continued to remain there up to the present time. We went to reside at Maori Bay in Gov Hobson's time. We were there also at the time that Mauparaoa plundered our Pa. Te Rehua's descendants also lived at Maori Bay, and some other places.
We made the Reserve in Katherine Bay at the time that the sale of the land was made for Webster by
We went to
Rehua Burnt to Death, and the Revenge
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Nga-ti-wai)When Mata heard that Rehua intended treachery he made up his mind to kill Rehua. Rehua and his people assembled in his house. Wai-pohe-pohe came out in the evening and saw lightening shining on Hiraki-mota - she said "It was a bad omen." Rehua said "It meant nothing" and they quickly went to sleep in the house. While asleep Mata set fire to the house and Rehua perished. When Rehua's children heard of his death, they were I think living on Aotea (the Barrier). They went and killed all Mata's people found in the district. Mata himself escaped and fled south.
How Rats Got to the Island Rake-tu
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Nga-ti-wai)Where did you fetch the rats from? I don't know. Those who brought them there were working on board vessels at that time. Did not the rats come in vessels and get ashore accidentally? No, vessels did not go there.
Rats came to Rake-tu in canoes. Those who brought them there were in canoes at that time.
Did the men who brought the rats come by vessels or canoes? I don't know. I only heard of it. I heard of it from the old people.
The men who brought the rats came by canoes. I only heard of it from the old people.
Taha-kekeri is the name of a man and also of a place. It was the name of a man at first. He was upset in a canoe, and his body drifted onto the island Rake-tu and the place was called after him. It was his son who brought the rats to Raketu.
Old Inhabitants of Ao-tea
(Great Barrier)
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(Great Barrier)
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Nga-ti-wai)How did Hikihiki come by his claim on the Barrier?
Hikihiki and the Awe killed the former inhabitants of Ao-tea, and took the land.
Who were these?
The original owners of the island Ao-tea were Nga-ti-whakane, not the present Nga-ti-whakane.
Did you never hear that the N'Tai lived on the Barrier?
I heard the Nga-tai lived at Ao-tea but that they lived at Rangi-tawiri (or Barrier).
Who killed them?
I don't know who killed those on Rangi-tawiri but my ancestor killed those at Whangaparapara. Te Mata's people were not killed by Rehua's children but by Te Kawerau.
ChapterXII
Song of a wife whose husband fled in fear of a war party.
Battle of Taumata-Wiwi, andNga-ti-whatua
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)Nga-ti-maru The cause of that battle was about the murder of Te Whakaete, an ancestor of Te Wheoro's. There were other quarrels, before that about Teho but there was no fighting. The army that was going to Taitai were composed of Waikato's, Nga-ti-paoa and Nga-ti-maru under Taipara. Their army came to our Pa at Horo-whenua. We received them according to Maori fashion. We had two divisions. The Tawera on one side, we on the other, a road between. A man of Wai-kato took hold of a gun belonging to Te-whakarau, it went off accidentally and then the Wai-kato shot one of the Tawera named Te-keti-korahi. Hope of the Tawera was also shot. The Wai-kato's fired both of these guns. Te-hoterini fired. Killed Kereru of Wai-kato. Te-tawera fired and killed Te-whakaete. A fight took place and the Wai-kato were beaten and 100 of them killed.
Waikato's were killed at this fight.
After the peace
Te Karauna was one who escaped. After this we were at war with Nga-ti-haua and Tiki and others of Nga-ti-haua were killed at Matamata. None of our party were killed in that affair. The next fight was at Ka-wehi-tiki. We attacked it and Te-kura-tamaki and others were killed of Nga-ti-haua. The Nga-ti-maru lost none. About 10 of Nga-ti-haua were killed with Horoika. H Tipa killed him. The next fight was at Tauhei, Nga-ti-maru went there. It was near Hanga-wera. The men of Tauhei were killed by us. 20 of them. Te Whare-koata and Te-kerangi were the chiefs. None of our party were killed. After this the Waikato's attacked us in our Pa at Horo-whenua. The Wai-kato's were killed. The name of that battle was Pu-toetoe. The Nga-ti-haua fired on us at Puke-kura. We pursued them killing them on the way as far as Pu-toetoe. 40 Wai-kato's were killed
The Nga-ti-haua attacked the people who were in charge of the fishing. The Manutu was the name of the battle. Manga-wara and Huka-nui was where this took place. We lost 14. The Nga-ti-haua lost 6. These were all the fights between Whakaete and Taumatawiwi. I was in the Pa at Taumatawiwi. The Nga-ti-maru Pa's at that time were 11 in all. Our fighting Pa was at Hao-whenua. Our other Pa's were at Otokou and Te-Uarehu. Nga-ti-tokoi belonged to Nga-ti-tama-te-ra. Another Pa was Te Hiwihiwi, Rupe's Pa of Nga-ti-paoa. These Pa's were at Maunga-tautari. Te Kopai was another, and Nga-ti-whatua Pa, near Tama-here. Whareroa was another Pa at Horotiu (near Cambridge), a Nga-ti-paoa Pa, it is sometimes called Horotiu. Ohau was another Pa of ours. It was on the south side of Whareroa. Te Manga-piharau was another Pa on the north side of Whare-roa. It belonged to Nga-ti-tama-te-ra. Kaeaea was another on the north side of Manga-piharau. It belonged to Nga-ti-maru. Te Rewarewa was another near Tama-here. It belonged to Te Taniwha of Nga-ti-whanaunga. It was east of Tama-here, and north west of Whare-roa. There were four Pa's which were deserted at Mangakawa. The four Pa's were deserted in consequence of Takurua's death. The other Pa's I have named were deserted after the death of Takurua, when we all went to Horo-whenua. When we were in our Pa at Horo-whenua
Peri was the name of the pakeha. We began to scrape flax to buy guns and powder. We bought guns and powder. At this time the Nga-puhi came with a party of Nga-ti-tama-te-ra
The Hau-raki tribes were living at Shortland, Ohinemuri,
Takurua was killed at Kai-paka, Maunga-kawa by Nga-ti-haua under Waha-roa and others. Te Iro-nui killed him. The killing of Takurua was before the building of the Pa at Matamata.
The Nga-ti-haua laid their dead out in a line, and it was so long that the place was called Te-Kapa-roa. The name was afterwards given to Tai-porutu-te-wetini.
Why, after you had got powder, did you not go back?
We went to Kawehitiki and killed Kumete and others.
Taumata-wiwi Battle
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)Nga-ti-paoa I am not quite clear about the fights that took place before Taumata-wiwi. I was at Mauinaina. The Hau-raki were beaten at Mauinaina and Nga-puhi took all the land. After Mauinaina came the attack and taking of Totara. After the Totara came the fall of Matakitaki, Nga-ti-maru Pa. All those were gained by Nga-puhi. Afterwards came Roto-rua - after that Tauranga. After that Te Ika-ranga-nui. After the fall of Mauinaina, Nga-ti-paoa's Pa, we went into the Wai-kato. During this time we lived at peace among ourselves - our only dread was of Nga-puhi. Peace was made at Matakitaki between
Peacemaking at Taumata-wiwi
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)Nga-ti-haua The next day the three women went. They were Rangi-wawahia of Ngaiterangi - Wawa and Tira-ki-te-rangi, my wife. They went from Horo-whenua to Taumata-wiwi or Te Tihi o te Hingaarangi. The battle field was Taumata-wiwi. The camp was at Te-tihi. The three women had seen the heads which we had brought with us. They went to weep over the slain and to discover how many had been killed. They were related to the enemy. They were not sent by the chiefs of the Pa. They went of their own accord. Their own grief moved them to go. These women could go without being interfered with according to Maori law. I the husband would allow my wife to go to see the slain. I do not know whether the enemy would consider the coming of the three women as an overture of peace. If the women had been strangers they might have thought so, instead of which they were related to the Wai-kato's and came to view their own dead. I did not tell my wife to go, but I saw her go. She went of her own desire. They went to Te-tihi. The dead
The trees from which the canoes were made grew on Maunga-tautari. No-one gave me permission. The land they were cut from belonged to Nga-ti-raukawa. After we got back to Hau-raki we went back again into the country of Nga-ti-haua to fight. The Nga-puhi under Patu-one and Te-waka and others joined us. We went two ways. One party went by Wai-hou, one by way of Pi-ako. The parties joined at Matamata. There was very little fighting outside the Pa at Matamata. They made an occasional sortie and this continued until Te-ma-mutu was killed. Ma-mutu was a Nga-ti-haua. We besieged the Pa. We besieged the Pa a long time. We could not take it because there were so many guns in it. It was like O-haea-wai when as the soldiers rushed up large numbers of them were slain. I wanted the fight to be like Taumata-wiwi, outside. I did not wish to waste the lives of our men in assaulting the Pa. We were living a short distance
ChapterXIII
A dirge by a young woman who was neglected by the one she loved.
The Expeditions of
Te Kauwae to Attack Whakatiwai,
to Revenge the Murder of Kapa and Others
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to Revenge the Murder of Kapa and Others
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)Nga-ti-paoa That was Kauwae's expedition with Nga-ti-mahuta. The reason of this one was on account of the death of Te Kapa and Mata-kara. I killed Te Kapa. He came to Hau-raki. He came there and I killed him because of the former fights. I did not return to fight after the death of Kumeke and Te Mau-mutu but Taraia took up the fighting. I know nothing about his fights. When the Wai-kato came to Hau-raki some of them were wounded whom they took away. None of them were killed. I don't know how many of ours were killed, it was a huaki (night attack). Wai-kato did not get away any of our dead. We followed the Wai-kato as far as Opito. That was the only attack made in
There was not any cause of offence between us and Wai-kato, between Taumata-wiwi and our attack at Ka-wehi-tiki. I am not sure about there being any cause of dispute. Why did you go to we attacked these places for the same reason - the murder of Takurua and the murder of Horeta. Those were before Taumata-wiwi. Horeta was killed by Awarahi Te Katipa at Wai-kato after Taumata-wiwi. Horeta was not killed in battle. He was killed somewhere in Wai-kato. When the Hauraki heard it they killed a man named Mata-kara in payment. We attacked Nga-ti-haua, to return the fighting because I had obtained powder and guns. Because Te-Horeta had been killed I killed Mata-kara. Then the Wai-kato attacked Haua-rahi, and then we said "We would go to war." Was not the Haua-rahi after the fight at Kawehitiki? The Hauarahi fight was after Ka-wehi-tiki and Matamata. The Nga-puhi invaded the Nga-ti-haua country and attack their Pa's at Kawehitiki and Matamata because of the killing of Te-horeta and for Taumata-wiwi. Was it not because of Taumatawiwi? Yes, for that also, to return that fight - I had got to our harbour at Hauraki and got guns and powder. After we left Hao-whenua we went to Wai-o-tahi and Tara-ru.
The reason we and Ngapuhi, invade the Ngati haua country was because of the murder of Takurua, we attacked Kawehitiki first. Then Matamata. Matamata is closer to our own territory than Kawehitiki.
We did not go into Waikato because we have no cause of quarrel there. Our cause of quarrel was at Ka-wehi-tiki with Nga-ti-haua. We sat down and waited long before Matamata and the Waikato were in the Matamata Pa all that time.
A woman could no nothing in former times without the consent of her husband. And my wife tell you what she was going to do, she told me that she was going to see the corpses of her dead relatives whose head she had seen in our Pa. This was what she said. I did not say go.
The Wai-kato murdered him after we came away.
And that one of the causes why we went to attack Ka-wehi-tiki and Matamata. Also for the murder of Takurua.
Te-kumete who was killed at Ka-wehi-tiki, was a Waikato.
We did not recover our dead at Taumata-wiwi because we did not follow the enemy as far as the original battle field, night overtook us and we had to return without our dead.
Reopana Maungaroa (sworn): I belong to Nga-ti-maru and reside at Shortland. I know the block of land called Te Aroha. I know that there have been a great many fights between Nga-ti-maru.
Wars BetweenNga-ti-maru ,
Nga-ti-haua and Waikato
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)Nga-ti-maru A war between Nga-ti-maru and Nga-ti-haua about the death of Whaka-eta was the first, and for Taitai. The army of Te-horeta was going to Taitai. They went to Puke-kura, and slept, loaded their guns in the morning and came to Te Rei-roa in the afternoon. The Nga-ti-maru wero'd (challenged) them. The Nga-ti-maru were sitting quietly. A squabble took place with them and Wai-kato. The Wai-kato fired, and killed one of Maru-tuahu, and wounded another. A fight took place. Our people were victorious. This was the cause of all the other wars. Wai-kato came to avenge the death and Kari-aruhe was the next battle. Wai-kato was beaten. 18 Wai-kato were killed - we lost one.
After the fight peace was made. We sat quietly. They were living together at this time. After the murder we went to avenge his death, but no-one was killed. After a time we went by Pi-ako with an army. We found a lot of eels belonging to Nga-ti-haua at O-rongo-ma-iri. We ate them. We caught two women named Tiki and Mata-roa at Papa-rahi at Matamata and killed them, after that we went to Ka-wehi-tiki with an army and Kura-a-tara-a-iki and the others were killed. After this we went back to Ka-wehi-tiki and killed others. We always went to attack them. All they did was the murder. None of our people were killed at Papa-rahi, but two of ours were killed at Ka-wehi-tiki in going close to the Pa. After Ka-wehi-tiki, Kanuheke of the Patu-pu-ata, with an army, went to Huka-nui.
We were beaten there. The people had gone to catch eels and were separated. The army went to Tau-hei, and killed the people of that place, then went on and killed the people of another island. Huka-nui is near Tau-piri. Another fight was Pu-toetoe. We went to Kari-aruhe. The enemy fired down on us. We fought them and chased them to Raro-wera. This was a fight with the Nga-ti-haua and Wai-kato. We gained all these battles except Huka-nui. I was present at all these fights. I was at Whaka-ete, Kari-aruhe, Papa-rahi and Ka-wehi-tiki. I was not at Tau-hei or Huka-nui. I was at Pu-toetoe. I was at Taumata-wiwi and 102 was wounded there. After Taumata-wiwi, I was not at Ka-wehi-tiki where Kumete was killed. I was at Matamata when Mawei-ita was killed. I was not at Wai-harakeke. I was at the Uira. I killed Te-Manu. I was not at Haua-rahi. I was not at O-ngaro. I have become a missionary. At Taumatawiwi we fought the greater part of the day, and then run out of powder. We used stones for bullets. We saw the enemy coming and went out to meet them. We returned to our Pa and got a supply of powder, then Te-rakata fired and killed a man of Nga-ti-haua and the Nga-ti-haua fled. We went out of the Pa and followed as far as Te Rei-roa. When we got there we were completely exhausted. We had been fighting all day and night came on. We came back to our Pa that same night. Next day the three women went to Nga-ti-haua. Te-waro was the first man slain of Nga-ti-haua at Taumata-wiwi. Te Arohe killed him.
His head was taken. The body of the man killed by Te Rakuta was taken into our Pa. He belonged to Nga-i-te-rangi. The three women who went from our party to Nga-ti-haua went to weep over their relatives. It is customary among Maori's to do so. The women came back. These women could go over to Nga-ti-haua because they belong to that tribe. I don't know why it was they went except it was their "aroha" (love) took them. Had we wished to make peace, we should not have allowed these three women to go. The women said that they were going. They were not sent. Who was to remind these of the grief they felt for their relatives. On their return they brought a message. It was that
After we got back to Hau-raki we did not fight Nga-ti-haua. We did not go back to Wai-kato for some time after we returned. We remained in Hau-raki dressing flax in order to get more powder. When we got powder we went back to Wai-kato. Nga-puhi went with us because they heard of the murders committed by Wai-kato and were disgusted. I mean the murder of Takurua. At the time of the murder
We joined forces at Matamata. When our army went up Wai-hou no Nga-ti-haua were at We were waiting for the Waikato army to come back from Taranaki. We were told that they were coming. We waited long but they did not come. Nga-ti-haua had a Pa at Matamata. Besides building the Pa we took all the food belonging to Nga-ti-haua who were crouching in their Pa. We lived there three months. Then our houses got full of fleas and we left. Only two people were killed of the Nga-ti-haua. Te Maimutu and another. We lost three, two of them were taken away. One of ours was a slave who went to dig for R………., K………. and others are living on TeAroha now. Tutaki went there at the time the town was commenced at Shortland. Te Raa -It is not true that we were led like pigs. I never heard it. I never saw it. There were no ropes put on the legs of Nga-ti-maru. I saw nothing of Nga-ti-haua on our leaving Hao-whenua, nor any of the Wai-kato. The Nga-ti-haua were at Ka-wehi-tiki at that time. After the time of the Taumata-wiwi peacemaking, I did not see any of the Nga-ti-haua at our Pa at Hao-whenua.
The battle of Huka-nui had been fought shortly before Taumatawiwi. And we had been defeated. On the Waikato side Nga-ti-haua and Waikato had fought against us. After the murder of Hukanui Nga-i-te-rangi joined the Waikato. Was Te Waharoa at Hukanui? I don't know.
Waiata Sent by Old Taonui of Hokianga
"Tera te marama ka whaka atu kau mai Au ra ki raro moe huri atu ai Taku moe ra te au ki raro ra Kei hea kawana (e whae) (e rangi) (e arohatia) a kino To te a waiho (to let alone)ka tau wheru(heavy)auWhetuki (Wish)kau roto mohe tai amo ruaKei nga tai huri ki Oripo (a certain place at Ahipara)i raro(waho)Ka hua (Te hua) i te kore kai he (ka i te) hapainga ma koutou E kite kapa noho anga (runanga) te nui a Te Rangi Hei mahi noa hoki, reira taku iti tu tara (takatini) (slander, speak evil of)Rahi noa te kino i au (sickups) me aha noa hoki Me poka ki au nga mahi a Tiki Waiho te rawa (tawai) (jeer)hua noa i roto raHe ao (cloud)ka uri riki(little wind that brings love)ka (e) rakonei maiKihai hoki e kia hua i mua ra (war of Nga-puhi to Wai-kato)Taku hinenga (youth virgin)ake kei hau iti(while young, whilst a girl, and little)anaNo te marama mate i te taringa atu Ka hiko te rua whakaaro kau roto (Now for length of time I maynot see you)E kore e hokia, ka iri aku (taku) rango (rangi) I te we (oil)para awa(whale)tuku mai o raroKa riro nei aku kiko te pae, kia kohia Ra te ao kohu kia tangi e roto te hoa i te mate Ka mutu e te tahu te kai whanako e Ki taku moenga i a"
ChapterXIV
A song of revenge.
Meeting of Hau-raki Tribes at Hao-whenua
and Subsequent Action and Battles
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and Subsequent Action and Battles
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)Nga-ti-maru The reason of our people assembling at Hao-whenua was the murder of Huka-nui.
That was the old cause, but after Hukanui?
We were living at Hao-whenua before the murder of Hukanui.
But after Hukanui, did not all Marutuahu assemble at Haowhenua?
We had all assembled at Hao-whenua from the time of the Takurua affair.
Were not Nga-ti-haua following you up from Hukanui? No.
The Nga-i-te-rangi join the Nga-ti-haua at Te-tiki-o-te-ihinga-a-rangi.
Our people went from Huka-nui to Hao-whenua.
And did not Waikato advance towards Hao-whenua, and were joined by Ngaiterangi at Te Tiko?
The Huka-nui murder was two months before the Taumatawiwi battle.
Was not Te Waharoa at Tauranga? The war party that went to Taumatawiwi was
You were not at Ongare? No.
The fight at O-ngare was about Katikati. The great cause however was the alliance between Nga-i-te-rangi and Nga-ti-haua at Taumata-wiwi and also the heads of the Pa which were called after Taraia.
I was with the war party at Te Uira and killed Te-Manu. 400 of us were there.
Did you go to Matamata? No, we went to Matamata on a former occasion.
Ngapuhi and our people went to Matamata and Ka-wehi-tiki to kill Nga-ti-haua because of the murder of Takurua, to kill Nga-ti-haua, the people who had actually committed the murder.
Original Boundaries of Hau-raki and the Wars
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(
)Nga-ti-paoa
I know the original boundaries of Hauraki. I can name them. Commencing at Cape Colville thence along the coast to Katikati, thence to Awanga-tete, Puapua-tirohia on the top of Te-Aroha range, descends to Manga-kahika stream, thence to Wai-hou, crosses Wai-hou to Pourewa, te Repo of Manga-pouri, Pirau-nui swamp, Wai-toa river, crosses it to Pu-toitoi, thence to Kawhia, Piako stream crosses at Tau-koro, Hanga-were East, turns and runs to Moe-rangi, Marama-rua near Pu-korokoro, Te Koheroa, Tiri-kohua thence to the district of Tamaki - that is the end. This district is called a canoe. The stern post is Te-Aroha, the head Cape Colville.
Puapua-tirohia is the south of the Aroha.
Takurua was my father. When he was murdered, I was with Nga-puhi at Manga-muka, Hokianga. I left for Ngapuhi after Te-Whakaete and Kariaruhe fights.
I went to Ngapuhi to take "kakahu" (mats) and slaves to buy guns to obtain revenge for our relations the Ngapuhi.
Were you there when you heard of your father's death? Yes.
Were you lame there, or, could you walk? I could walk a little.
What did you do? I was at a strange place - I could do nothing. I rested with my chiefs (hosts).
I told Ngapuhi of the murder of my father. They agreed to come and bring me back to Hau-raki because formerly there was a fight among Ngapuhi at Whanga-roa. My father joined in it, therefore Nga-puhi agreed to come and avenge my father's death. Nga-puhi came down with me too but Taumatawiwi been fought before this and peace had been made long before.
The chiefs of Ngapuhi who came were Patuore, Te-Waka, Kainga-mata, Te-Wharerahi, Te-Taonui, Raumati - the last two came with Te-hira.
How many came altogether? 260 Nga-puhi came in all and joined our people and went to Matamata.
They joined us and we had a war dance at Tara-ru. Te-hira took 200 with him and went by way of Wai-hou. My hosts and I went by way of Pi-ako. The chiefs of Hau-raki were Kohi-rangatira, Taha-roku, Hau-auru, Haora and Tipa. The Nga-ti-paoa at Whakatiwai did not hear of it. Messengers were sent to them afterwards. 400 of the Nga-ti-paoa went on to join the others. I did not go.
Were you present at any peacemaking? I was. How did it occur? I had embraced christianity.
Peacemaking was made by Taiporutu and Te-Aroha, came from Matamata to Wai-tahi.
When they arrived Haua got up and spoke. He was replied to by Te-Awhe. I then made my first public speech. Then Tai-porutu got up to speak. He spoke about his "mahi he" (wrong-doings) - the murder. He did not come expecting that his life would be spared. He sang a song:
"E tama ma tu atu ki runga ra E kore e ara oku ringa e Kati he whakarite ko au koi ia wa Kia neke to e - e" "O young men stand upMy hand I can not useI now fulfil the needRequired of me for deeds of pastAnd have a blank in memory"
He stayed there that night. His companions were Nga-tarawa, Kio, and Tai-pari. On the following morning, he went to Te-Horeta. After this we went to Wai-au (Coromandel) to collect the Nga-ti-paoa, as we had agreed to go back with Tai-porutu. The Hauraki at Waiau came to Wai-o-tahi. This was the first peacemaking, and was the first time that Nga-ti-haua came out from the Hauraki district to meet the Nga-ti-paoa. We went back to convey Tai-porutu - went to Pi-ako. On getting there it was decided that I was to go with them, and a litter was prepared for me as I could not walk. We went to Wai-toa where we slept. Messengers were sent from Tai-porutu. 30 were to carry one. I went with Tai-porutu to the Pa. One the following day we stayed at Tao-nui, and rested there. The Nga-ti-haua were collected outside the Pa. The people who carried me were in front. A white flag was held by me. When we got into the middle of the cultivation the Nga-ti-haua saluted us. Before we had got close they waved their garments as a welcome. When we had got as far as the Pa then Nga-ti-haua sprang into the canoe, called Maru-tuahu which
Murder of Kumete and Te Maumutu
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)Nga-ti-maru Some of our people went to Ka-wehi-tiki and then Kumete was killed. They afterwards went to Matamata and then Te-Maumutu was killed.
This district belongs to Nga-ti-maru. Those were the ancient tribes to whom it belongs, viz: Nga-ti-hue and Nga-ti-kopiri-mau. These are all that I am clear about. When I said it belonged to Nga-ti-maru, I meant that Nga-ti-hue and Nga-ti-kopiri-mau were conquered by Nga-ti-maru. My ancestor Maru-tuahu took part in that conquest. Maru-tuahu is the name of a man. Te Ruinga was the ancestor who made this conquest. These two whom I have mentioned are both ancestors of Nga-ti-maru. I cannot trace my genealogy from Te Ruinga. The Maru-tuahu conquered that land and held it until the time of the battle of Taumata-wiwi.
Before the battle of Taumata-wiwi we were making canoes, and during that time also, we had commenced to make some before the battle and some after Taumata-wiwi. We took our time over making them. They were carved canoes - the top sides, the stern post and the head pieces were carved. Before we left we were joined by Te Hira and others. Te Hira brought 200 people with him.
We killed two men and destroyed all the cultivations of Nga-ti-haua. We built a Pa at Matamata. Some dead of Nga-ti-haua were taken up by our army, at Matamata. We brought the bones to Hau-raki to catch fish with and to drink water out of the skulls. We did not tell the Nga-ti-haua of our having taken up the bones. After we had left they may have seen it. After we got back to Hau-raki, I took part in the Hira's fight. After we returned to Hauraki I heard that Nga-ti-haua had left Matamata and fled to O-tawhao at Kawhia. I heard this from Nga-ti-tumutumu, and they heard it from the Nga-ti-haua. I know of two messengers, coming to Hou called Te-Wharau and Hauraki. I saw Hau-raki. Te-Wharau was with Hou. Hauariki was with Nga-ti-whanaunga. They came from Te-Waharoa. Hauariki came to Kauwae-ranga. Hou's place was at Korokoro. Hauariki said - "The Nga-ti-haua have fled. They are scattered about at O-tawhao and Kawhia." Horeta said - "It is alright, the matter rests with Te-Waha-roa." That is all that he said. The next fight that I was at was Te-Uira. The
It was because of the murder of Te-Horeta at Wai-kato by the Wai-kato's after Taumata-hiwi that he and his wife and child were murdered. He had been living at Waikato before Taumata-wiwi, and continued there afterwards until he was killed. He belonged to Hau-raki. According to our Maori ideas it was a mean thing to do to kill a man who had been living among them. Nga-ti-haua and Waikato were all the same people. That is why we went to fight them. Te-Horeta had married a Waikato woman, and had children when he was murdered. The missionaries turned us back to Hauraki. There was another "taua" (war party) went to Wai-harakeke which I did not go with. I saw it go. I was unwell at the time. The second "taua" (war party) killed some people. This "taua" went with the intention of fighting the Nga-ti-haua. I don't know how many men were in the "taua". There were 400 in the party which the missionaries turned back.
Taraia-nga-kuti was at that time at Kai-a-poi killing people there. Wai-harakeke belonged to Nga-ti-hine-rangi. Taraia had a claim on it with the Nga-ti-maru. Nga-ti-maru claim with Nga-ti-hine-rangi through their ancestor. All the tribes of Hau-raki do not claim in Wai-harakeke, only Taraia and Ropata, and those connnected by Nga-ti-hine-rangi. When Taraia returned from Kai-a-poi and heard that Hou had given Te-Waha-roa permission to dress flax at Te-aroha and Wai-harakeke he was angry with Hou. It was in consequence of this that the evil took place at Wai-harakeke. The Wai-harakeke affair was not a murder, it was a "huaki" (open attack). Our "ope" (body of people) found men at Wai-harakeke. Te Piki, Ngutu-tai and others, about 20, they did not turn round to fight - they ran away. After killing some women we took Pinenga prisoner, and then we came away. Nga-ti-haua did not lift their hand about this affair. They did not remain at Wai-harakeke. Te-Waha-roa was at Tauranga when we made this attack. He afterwards came to Matamata. I know about an adultery committed with the wife of Wi-Tamihana by Paora-Te-Ahura and Te-Ha-wau of Nga-ti-haua in consequence of that
The cask of tobacco was brought to Hau-raki and divided. It was rope tobacco. This took place shortly before the Wai-harakeke affair. At the time that Wi-Tamehana fled to
I was at the Ongare battle. The cause of it was the Katikati land. It was between Taraia and Te-Whanake.
Do you remember a song of Te Tiwha? No. Where were you between Taumatawiwi and Ongare? At Te Puru. After Ongare where did you go? To Te Puru.
The land at Katikati was the principle cause of Ongare battle but the former fights had something to do with it.
Nga-ti-haua did not, come to fight us, but the Wai-kato did. They came to Haua-rahi, as a "huaki" (surprise party), the same as Wai-harakeke and Te Uira was also "he huaki". The Nga-ti-paoa were the people attacked at Haua-rahi. The Waikato killed some people. The men of the place came out, and the Waikato fled. The Waikato did not remain. The Nga-ti-paoa had no Pa at Haua-rahi. The attack commenced at Haua-rahi but the regular fight took place at Whakatiwai. The Nga-ti-whatua joined the Waikato - Te Warena, to Hauraki and that was by Waikato only and not by Nga-ti-maru. When we were at Whakatiwai Kati-Te-Wherowhero came from the north while I was there with
These ten had a narrow escape, for we were there, arranging a "taua" (war party) to go against Waikato.
Tukara is near Tama-here on the way from Te Uira, and the place where our canoes were.
I was not in the fight at Taumatawiwi but in some other fights before that and at Kari-aruhe which was about 18 months before Taumatawiwi.
The Kaiaruhe battle was to avenge the death of some of the Waikato's.
I belong to Nga-ti-paoa and Nga-ti-tamatea. I know the Aroha.
The Aroha land belongs to Nga-ti-maru and Hau-raki tribes. They have had it for many generations. The chiefs who conquered it were first - Te Ruinga, second - Te Paporo and Te Pukeko and Kato-hau and the chiefs of Hau-raki. I can trace my descent from:
ChapterXV
A defeat song of cursing and on an enemy.
Original Owners and Tribes Owning
the Hau-raki (Thames) district
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the Hau-raki (Thames) district
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)Nga-ti-maru The original owners of this land in the tribes were Nga-ti-kopiri-mau and Nga-ti-hue, Nga-ti-pai-ahi, Nga-ti-tu, Nga-ti-tai-whaka-aea, and Nga-ti-kuri. Te Ruinga conquered the southern end of the district. Te Paporo and the others conquered the other portions. The original people were annihilated. A remnant escaped to Tauranga and were fetched from thence by Te Pukeko and others as slaves. Te Pukeko did not live at
I know about three women going to Nga-ti-haua's camp at the battle of Taumata-wiwi. I saw them go. One, Rangawawahia was a Nga-i-te-rangi, and two were Nga-ti-haua. I know why they went, they went to see their friends. Their going as they did was in accordance with Maori custom. Had these women been Nga-ti-maru it would not have been right for them to have gone. Had strangers gone while blood was being shed they would have been killed. I am quite sure that those women were not sent to make peace.
The Nga-ti-haua had won at Taumatawiwi and not been in fear of Marutuahu they would have taken their chiefs away. We remained some time at Hao-whenua after the battle.
The Nga-ti-haua stopped about three days engaged in burning their dead. They burned them because there were so many they could not take them away. Tira-ki-te-tonga remained with the Nga-ti-haua watching over the burning of the bodies of her relations.
I never heard of dead killed in battle being burned.
The people destroyed on the east of
I remember, after that battle at Taumata-wiwi, some eels being given to Marutuahu by Nga-ti-haua who brought the eels to the other side of the Waikato river. This took place one month after the battle. The eels were brought to the Hao-whenua Pa from the Waikato river by Maru-tuahu. I brought some, Piripi brought some. A messenger was sent by Nga-ti-haua to Maru-tuahu to let them know that the eels were there. There were 10,000 eels. Nga-ti-haua were living at Ka-wehi-tiki at the time. The eels were given as "He koha kia Nga-ti-heihei" (Gift to the Nga-ti-heihei tribe"). Hoe was a Nga-ti-haua who was killed at Taumata-wiwi. While living he said "If I die let my promise be performed in respect to these eels," that is, if he should die at Taumata-wiwi the eels should be given in accordance with a promise he had made. He wished to give the eels in consequence of the child of Hou who was murdered when Takurua was murdered. Marutuahu stayed three months at the Hao-whenua Pa, after the eels were given.
The gift of eels was an act of the tribe of "Nga-ti-haua tonu" (all the Nga-ti-haua). I know because the thought was that of Te-Heihei. It was the act of the hapu (tribes) of Te Heihei, that is, of those that survived.
I know of the fights after Taumata-wiwi. These were:
- Matamata
- Haua-rahi
- Wai-harakeke
- Te-Uira
Wars in Hau-raki
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)Nga-ti-maru
Marutuahu (sworn): I belong to Nga-ti-maru and reside at Hauraki. I don't remember Taumatawiwi.
I belong to Nga-ti-maru. The first fight after Taumatawiwi was Ka-wehi-tiki and the battles I remember would stand thus:
- Ka-wehi-tiki
- Matamata
- Haua-rahi
- Wai-harakeke
- Te Uira
- O-ngare
It was the Nga-ti-paoa and Nga-puhi who were the attacking party at Ka-wehi-tiki. The Marutuahu had the best of it. The whole Marutuahu and Nga-puhi were the attacking party at Matamata. We consider that, we had the best of it as the Nga-ti-haua did not come out of their Pa at Haua-rahi. Wai-kato and the Nga-ti-haua were the attacking party. That was a surprise by Waikato. After the attack they retreated, and were followed by Nga-ti-paoa. It was an attack on Nga-ti-paoa only. At Wai-harakeke - Marutuahu was the attacking party, and had the best of it. At Te Uira Marutuahu was the attacking party. It was a challenge to our enemies to fight. Marutuahu got the best of it. O-ngare was a fight with Nga-i-te-rangi. Marutuahu attacked and had the best of it.
The fight came off in this order:
- Taumata-wiwi
- Matamata and Ka-wehi-tiki
- Haua-rahi
- Wai-harakeke
- Te Uira
- O-ngare
Marutuahu did fight with Nga-puhi before Taumata-wiwi. One fight took place at Moe-hau and one at Mata-pouri.
Order in which the fights occurred:
Taumata-wiwiMatamata and KawehitikiHauarahiWaiharakekeTe UiraOngare
The Hauraki's were the attacking party in all these fights except Haua-rahi, and that was an attack by Waikato on Nga-ti-paoa. Marutuahu were never afraid of Nga-ti-haua. They never came near our Pa's. We left the seige of the Matamata Pa of our own free will. We did not leave because we heard that Wai-kato were coming to assist Nga-ti-haua.
Our Pa was built against the Nga-ti-awa, but they did not come. It was not a Nga-ti-maru Pa. It belonged to our "hunga" (serfs) the Whakatohea or Nga-ti-awa section of the Nga-i-te-rangi.
Was this before or after Ongare? After Ongare, shortly after? Yes.
This Pa was built from fear of Nga-i-te-rangi taking revenge for Ongare.
Afterwards a taua (war party) went to Ka-wehi-tiki and Matamata. Te-Horeta who was killed at Waipawa was killed after Taumata-wiwi and before Matamata. I know of the fight at Haua-rahi. I know of the peacemaking before Haua-rahi. Tihi-rahi and Te-Karawa came to make it. They belonged to Wai-kato, a good many came with them. I was at Whakatiwai at the time. They did not send a message from their own place, but sent one when on the road to announce their approach. Peace was made with Te-Rau-roha after which Tihi-rahi and the others returned. I heard of the death of Te-Kapa and Matakara - the latter was killed at Puwhenua, near Whakatiwai. I was at Whakatiwai at the time. He was killed after the peace. Horeta's son, Tuna-kere killed him. Keha, the uncle of Tuna-kere and brother of to Brown - some were absent getting timber. One end of the Pa was unfinished. When it was light at dawn of day the fighting party came to our Pa and did not discover the end that was open. There were 60 in the Pa. Te Kahu-kati, Te Hira and others Nga-tara-nga-kete, called out, "The Pa will be taken." "Kokiritia." ("Charge.") We sallied forth, fired and
Origin of the Taumata-wiwi
and Subsequent Battles in which
Nga-ti-whatua Engaged
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and Subsequent Battles in which
(
)Nga-ti-haua A muru (theft) committed by Nga-ti-maru of clothing broke the peace. After this muru and quarrels continued. We fought. The first fighting between us and Nga-ti-maru was at Horo-tiu and Tama-here. There were many men engaged. Two of theirs were killed and one of ours. This was the first fight. Maru-tuahu were living then at Horo-tiu with Nga-ti-whatua. After this fight Nga-ti-haua left and went to Maunga-kawa and built a Pa called Ka-wehi-tiki of Maru-tuahu. Some remained at Horo-tiu, others went to Matamata to set plunder. There were people of Nga-ti-rangi living there then, also Nga-ti-tawhaki and Nga-ti-haua (hapu (sub-tribes) of Nga-ti-haua. The chief of Maru-tuahu who went to Matamata was Taka-riro. They were the Nga-ti-tama-te-ra. On their arrival at Matamata they took away the eel pots. They found these and brought them to Ka-wehi-tiki as payment for the children of Pohepohe. They then said to Wai-kato "Here are your eel-baskets, give us Te-Kanawa and Tamana and you may have your eel baskets." Kanawa and Tamana were girls. Nga-ti-haua did not give the girls, and a battle was fought between them about this matter and was a pitched battle. We lost one, they lost two. After the fight Nga-ti-tama-te-ra fled to Horo-tiu and left their dead on the battle field. Their Pa at Horo-tiu was the Manga-piharau - they had other Pa's there also. The murder of Whakaehe was the next. I don't know what led to it. I was not there. I remember what perhaps to Piako. Huka-nui was fought in wheat planting time. Taumata-wiwi was fought when the potatoes were large. After Huka-nui the Marutuahu gathered their forces at Hao-whenua. They did so because they were afraid of Nga-ti-haua. Te-Waha-roa was at Tauranga when the battle of Huka-nui was fought. After that Marutuahu assembled at Hao-whenua. There was a fight at Taumata-wiwi, a force of Nga-ti-haua, Nga-i-te-rangi and Wai-kato assembled to attack Maru-tuahu.
Te-Waha-roa and Nga-i-te-rangi and some of Nga-ti-haua came from Tauranga. Wai-kato came from Wai-kato. We had assembled at Ka-wehi-tiki. Some of the Wai-kato joined us at Te-Kohu. We assembled together to fight Marutuahu. A greater number assembled on this occasion than on former ones, for the purpose of exterminating Marutuahu at Maunga-tautari. After Huka-nui and before Taumata-wiwi there had been a meeting of Wai-kato tribes to propose to attack Marutuahu, and to exterminate them and take the land at Maunga-tautari which they had settled on and which belonged to the Nga-ti-rau-kawa. Waikato assembled for that object. I know the number that fought at Taumata-wiwi. I don't know the number of Waikato's that remained at Te-Kohu. The largest number remained at Te-Kohu (opposite Cambridge). We asssembled at Te Kohu, slept there, next day Marutuahu came to Te-Tiki, fired a gun and we, the Nga-ti-haua advanced to meet them. When we left the Waikato were coming up in their canoes. They remained at Te-Kohu to wait for others who were coming up. 400 Wai-kato joined us.
ChapterXVI
Tribes Occupy the Tiki Preparatory to a Battle (
)Nga-ti-haua Dirge of a female who committed suicide.
We got to the Tiki. There is a flat towards Waikato, the Hau-o-ira stream is beyond. Te-Waha-roa said "Nga-ti-paoa, I am here, I shall join the Waikato side." He then went down by a track to Waikato. Nga-i-te-rangi went by the main road. Waikato by the upper side of the road. Firing commenced. It commenced on the opposite side of the Hou-o-ira stream. We had taken possession of the Tiki.
We had crossed the Hau-o-ira stream. A stand was made neither party budged. Nga-ti-haua were down in the hollow, Nga-ti-maru on the top of the hill, Nga-ti-paoa were at the end of the hill. A great many of the Nga-ti-haua were killed. The chief of Nga-ti-paoa - Te Pukeroa was still alive. Shortly after some of the Nga-ti-paoa were killed, and the Te Puke-roa was shot. Nga-ti-haua had lost 30. Te-Waha-roa got wounded in the hand. When Te Puke-roa was shot, Nga-ti-maru and Nga-ti-paoa fled. When they fled we pursued them. They turned and fired and killed one of us. We fired and shot one of them and so on. The last man killed was Te-Hiki of Nga-ti-maru at Te Rei-roa. We followed them to their Pa. They turned and fired on us, and killed the man mentioned. It was a small part of our force which followed them up to the Pa, and we saw men, women, and children escaping from the Pa on the other side. When the man was shot it was said he was of the Nga-ti-haua. They were satisfied and crossed to leave the Pa, night came on, and the fight ended. I don't know the name of the man who was shot. We returned to Taumata-wiwi.
Marutuahu did not follow us. We talked and proposed to attack them again next morning. Taumata-wiwi is the place where the two armies made the stand. We did not cross the Hau-o-ira stream that night. We remained on the battle field all that night. Our dead bodies were there too. We brought the bodies a short distance to our camp - a short distance on the other side of the Hau-o-ira stream. We removed them the same night - each hapu Our camp was far from where the bodies fell as from here to the Wynyard Pier. We slept at Taumata-wiwi that night.
(Sketch map of battle field produced.) This plan is right. I said yesterday that Nga-ti-maru were on the top of the terrace.
The Nga-ti-maru had made entrenchments on the top of the hill to protect themselves.
I slept on the night of the battle at Taumata-wiwi, on the Hao-whenua side of Hau-o-ira stream. My people collected all the bodies on the day of the battle, our own and Marutuahu.
We burnt some of our dead on the same day in the evening after dark. We burnt them at the mouth of the Hau-o-ira stream. That same day we cut all Marutuahu dead up. We cut some up where they fell. Those that fell near to our camp we dragged whole into the camp. We had possession of all the bodies the same evening. The bodies of our dead which we did not burn we took on the following morning to Ka-wehi-tiki. A very few were taken to Ka-wehi-tiki. We sent some of our people to Kai-wehi-tiki with the bodies, the rest of us remained. None of our dead were thrown into the Wai-kato river. I heard Erana Ketu say that our inferior dead were thrown into the Waikato. The morning after the battle we had a talk about attacking the Marutuahu again. This talk took place at Taumata-wiwi - that is the great name of all that land. Our talk took place at our camp on the Hao-whenua side of the Hau-o-ira stream.
On the night of the battle Waikato and Nga-i-te-rangi camped on the Tiki side of the Hau-o-ira stream. We arranged to attack the Marutuahu, but when Tahuroku and the others made their appearance it was put an end to. We were all he came with the women mentioned by Nga-ti-maru and Taha-roku, Te Tipua, Wawa, Tira-ki-te-rangi and a Nga-i-te-rangi women whose name I don't remember. When they arrived we welcomed them. The woman were in front, the men behind. They sat down. Te Hura said "E Tira, haere mai." ("Tira, welcome.") Tira was a mokopuna (grandchild) of Te-Waha-roa and Te Hura "He aha te take i haere mai ai koutou?" ("What is the cause of your coming?") She said "He haere mai na Taha-roku na Te-Tupua ki te hohou i te rongo." ("Taha-roku and Te-tupua have come to make peace.") This was a private conversation with Te-Hura. The woman had left her own party and had come among us. I was present and heard the conversation. The conversation was privately told to all our chiefs. Te-Waha-roa got up and said, "E pai ana, e Taha-roku, mau i haere mai ki te hohou i te rongo. Taku whakaaro me hohou tonu. Nau i takahi mai te mate o Takurua kapai. Katahi ano au ka tae mai ki tenei whenua i runga i tenei whawhai ka mate mai tatou. Ki taku whakaaro inaianei me whawhai tonu." ("It is well o Taha-roku that you have come to make peace. My thought is that peace be made, and as you have cast aside the death of Takurua, it is good, for the first time have I been on this land, now that I am here in in war, in which we now are killing each other, but my thought this day is that we continue to fight.") These are the only words that I remember of Te-Waha-roa. Taha-roku got up and said, ("Yes, that is the reason I came, I came to make peace, as I think my life is my own.") - "Ae, koia tenei i haere mai ai au ki te hohou i te rongo. He whakaaro noku, noku aku mate." (My loss is my own) alluding to the loss of Nga-ti-maru at Huka-nui and Taumata-wiwi. Te-Waha-roa consented to make peace. He said "Whakatika, haere, maku tenei whenua. Te aroha tae noa ki Piako (i e). Tae noa ki te Aroha tae noa ki Piako." ("Rise, go, this land is for me, this is Te-aroha even to Piako, from Piako down to Te-aroha.") These are the only words
Had they done so we would have attacked them immediately. We should have been pleased had they come out. Had they fired we should have heard them. At the time
Some Waikato arrived at Te Kohu after Taumata-wiwi and came and joined us - the others stayed at Te Kohu. The Waikato had greatly increased in numbers at Te Kohu after Taumata-wiwi. Those who assembled at Te Kohu assembled for the purpose of exterminating Nga-ti-maru. I don't know that any presents were given by Nga-ti-haua to Taha-roku when he came. I never heard of any. I heard afterwards that Maikuku had said something to Kuku-tai about guns. Taha-roku and the women came once that I saw. The only visit that I know of was when Taha-roku and the women came.
It is false about the two visits. I was at our camp when they and the women came. I don't know that they returned with any guns belonging to us. They did not. Had Te Waha-roa given any guns I should have seen. I was sitting with my matuas - Te Waharoa and Te Hura.
I heard since from a Waikato that Maikuku had asked Kuku-tai for some guns to give to Nga-ti-maru, but I don't know about it myself. I only heard of it. I know that neither Te-Waha-roa nor any of our side gave guns to Maru-tuahu. We remained at our camp on the battle field. I stayed there two days after Taha-roku came and then went to Ka-wehi-tiki. I went with my relations and a great many more. My matuas and
We assembled at the bank of Waikato.
The Waikato that came from Tauranga had guns. There was a pakeha at Tauranga then selling guns to the natives at that time. One was named Clarke. There were other pakeha there. I remember the Marutuahu returning from Hao-whenua. After we returned to Ka-wehi-tiki, as peace had been made. My father was sent to Hao-whenua, also Pare-kahu-rangi - a woman related to Taraia, also Rangi-puhia (f). They went to Hao-whenua. Shortly afterwards Kiri-tapu went who was related to Nga-ti-paoa and Rangi-herehere who was related to Te-Taniwha. It was not three months before the Nga-ti-maru went from Hao-whenua as they have stated. In my opinion it was half a month. I know why these people went to Hao-whenua. They went to Hao-whenua - to "arahi" (lead) Marutuahu on the road to Hau-raki. The tribes that were not led were the Nga-ti-pukenga - they went first. Nainai was their chief - it was he who shot the man outside the Hao-whenua Pa. They went to Roto-rua and settled at Maketu. Another tribe was the Urewera. They went to the place where they are now - they were not
I don't know if any other people have used them. I have heard that Nga-ti-maru say that this land is theirs. I knew the chiefs of Marutuahu now present. I don't know of any of their chiefs using the eel weirs. Nga-ti-haua used the eel weirs from Taumatawiwi until the war when some Nga-ti-maru Hauhau used them. I don't know who of them. Tutuki may be using that at Te Ruapa, as he has a Pa there. None of the Marutuahu chiefs present have caught eels in these weirs that I know of. I myself have used them continually since Taumatawiwi. I have not done so lately as the Hauhau's are there. The eels we had at the Court at Waitoa were got from the Aroha to Piraunui. The weirs built by Nga-ti-haua were for the purpose of catching the eels, excepting when we were fighting we were never interrupted in catching eels. We did catch eels during the fights at Matamata and Kawehitiki, but we did it with caution.
The old woman who was killed was killed in going for eels. No-one has ever been to us to tell us to move off. When Marutuahu and Nga-puhi came to attack Matamata I was at Matamata. The first attack was at Ka-wehi-tiki and afterwards at Matamata. When the force left Ka-wehi-tiki the Nga-ti-haua remained in the Pa. When the party who had attacked Ka-wehi-tiki came to Matamata the others of this party had made a Pa at Tiko-rangi, some distance from Matamata. On their way to build
I know ………. I heard his evidence about his coming and finding the Nga-ti-haua in their Pa at Matamata. I don't recollect about his visit.
After the attack at Matamata some of us went to O-tawhao and some remained. We went of our own accord because some of Nga-ti-haua went there. The Pa was not quite deserted, some of our hapu's (sub-tribes) stayed behind. I heard Erana Katu's evidence. It is not true. We went to talk about going to attack and kill the Taranaki's. I heard the evidence of Marutuahu about Ruru. I don't know anything about the message of Te Waharoa being sent to Hua about Ruru.
Ruru was called Ruru at first, afterwards Tu-whakaraina. When Te Waharoa was dying his ribs showed and He was alive when Governor Grey went to Matamata. He is buried at Te-Tapui at Maunga-kawa. Ruru had children. His elder daughter died. His son by a second wife is now here. Matamata Pa was only wholly evacuated lately - before the Taranaki war. It was left after
After this we cultivated at Matamata and we cultivated at Wai-hou and Te-Aroha. Our largest number lived at Wai-harakeke and extended on to Hua-karamu and Maunga-emiemi, Te-Kohiku, Te Turua-o-tamanoa, Manawaru on the river. On the East at Tokatoka-koko-tahaohao, Pukuhukuhu, Tawere-pioke, and on the south boundary. The lower workings were at
ChapterXVII
Waha-Roa and War Party go to Tauranga and the Murder in Wai-kato in His Absence (
)Nga-ti-haua A song by a woman who was spoken ill of.
We went from Wai-harakeke to Tauranga with Te-Waha-roa,
I remember the expedition of Te-Waha-roa to Roto-rua to avenge the death of Hunga. That was after the attack on Matamata. I did not go with Te-Waha-roa to Roto-rua. The expedition to the Aroha to divide the land the second time was after Matamata and before the expedition of Te-Waha-roa to avenge the death of Hunga. I heard the statement of one of the Nga-ti-maru witnesses that they gave Nga-ti-haua permission to catch eels for that expedition. I never heard of it. The Nga-ti-haua did not go to catch eels for that expedition. The reason we went there was to catch eels for our own use. I don't remember now whether they caught eels for the expedition to Roto-rua. I never heard that Te-Waha-roa asked Hou for permission to catch eels on the Aroha. After the attack on Wai-harakeke we left our cultivations not for long. We were afraid of Marutuahu, and tupato (on the alert) lest they should come back. We did not take revenge for Wai-harakeke. We did not take payment because Wi-Tamehana had become a believer in Christianity. The Nga-ti-haua chiefs were very earnest to fight Hauraki. A great force started from Matamata. Wi-Tamehana and 100 men went after the army. Te-Tiwha and Houkawa were the chiefs. The 100 men with Some of the places are in the boundary, some are not. All the Nga-ti-maru went back to Hauraki. Tutuki went to Hauraki. My cousin Hera was married to Tauaru. She was taken ill at Hauraki. When near death she asked Tauaru to take her back to our places. He did not want the Nga-ti-maru to be at the expense of the funeral feast. This is a custom of Nga-ti-maru. Tauaru took her to the Aroha to the Nga-ti-haua hauhau, to her relations, Paka-roa and Riki. She shortly after died and was buried there - that is why Tauaru is living there now. Tauaru had relations buried there before Taumata-wiwi. After this Tutuki, Harete and Te-Whare-nui came. Te-Karu of Nga-ti-haua, a "tuakana" (elder relation) (We pulled up the whole cultivation just spoken of about 1/4 acre.) Para-kauere's cultivation was a Mata-uraura. I know of no other cultivation of Marutuahu. The only other property of Marutuahu we destroyed was some pigs, on the hill at the north side of the Aroha. I killed them there, but pigs are things that move about. I heard they were
These were all. I know Mr Nicholl. We grew wheat at these places before Nicholl came to Matamata. The first crop was destroyed by an easterly gale, and we did not go back to those places. We saw that they were unsuitable. The places I have named. We did not go back for a long time. We returned again. This planting wheat was a long time after Ngahinepouri, and before Nicholl came. It was after Ongare. During the time we were cultivating the wheat I know nothing of Wi Tamehana having I said on Saturday that we gave up growing wheat at the places mentioned, and then afterwards went back again. The war put a stop to our cultivating. The King had been elected then. These were rumours of fighting. It was given up then. We finished cultivating wheat at Waiharakeke when the Bishop went to the great meeting at Peria. Some time after the fighting at Taranaki (Feb 1862). We cultivated wheat only on the places mentioned on Saturday. During this period
We continued to use the eel weirs in the creeks. We caught every year. There were no eel weirs on the east side. Only one at Manga-maire. It belonged to Tini Ponui's father, of Nga-ti-haua, and now belongs to him. Ponui Snr made it. We did not grow wheat at any other places than those we have mentioned but we grew potatoes on other places. On Manawa-ru, Te-Horo, Wai-rakau, Tokotakahi, O-tu-mata-hau, Waopuku, and other places, where we cultivated every year. These are all on the east side except Manawa-ru, Te-Horo, and O-tu-mata-hau. We grew potatoes permanently on the Aroha up to the time of the peacemaking of Matiu John, and Te-Wharau. The cultivations were left for a time. We went again and so on - I know of my own knowledge - they were my own cultivations. We commenced the cultivation of wheat on the second occasion when Nicholl came up to his place at Matamata from Kikowhakarere. I remember when wheat was first introduced among Maori's. Our first cultivation of wheat at Wai-harakeke was not long after that. During the time we were cultivating on the Aroha we We were never disturbed. Parakauere was cultivating on the Aroha at this time, and he was a half Nga-ti-maru and half Nga-ti-haua, also Wi-Hape-Waha-taupoko. He was with Parakauwere. He married a woman of Nga-ti-haua, sister of Te Tuatara and grand-daughter of Pua-manuka to whom the Aroha belonged. I think he was a Nga-ti-hue but I am not sure.
I heard what the witnesses on the other side said of having cultivated on the Aroha. I am certain that they did not cultivate before the Peria meeting on the place they have named.
After the Peria meeting our people remained at Peria. After that the Waikato war commenced. I remember Erana Ketu living with Nga-ti-haua. I don't remember when she went back to Hauraki.
She was not a woman of rank among Nga-ti-haua. She was a serf belonging to my matua (elders). She and Te Wharau, her matua (parent), used to go to Pirau-nui to get eels for me and my children. I don't know about her cultivating on the Aroha. I said we discontinued to cultivate on the Aroha after the meeting at Peria. We went back to it again. During the time that the Waikato war was going on we the friendlies used to go to and fro to feed our pigs and grow potatoes. My place was Te Au-o-waikato on Piako. After the war the Nga-ti-haua hauhau fled, and then they went on to the Aroha. I know when they went back. I came to Auckland and then went back to the Uru-hau. A letter was sent to (say July 1864). They resided in numbers on the Aroha and made settlements the same year. The kainga's (settlements) they made were O-hine-roa, Takatakahi, Wai-rakau, Pukahukahu, Koka-tahaohao, Te-Kotuku, O-tu-mata-hau and Wao-puaka, also the place of Wharenui's daughter on the Aroha. I saw them on all these places except the places at the base of the mountain. There was no settlement at this time at Manawa-ru, only temporary eel places. When the Nga-ti-haua hauhau went to the Aroha they found no Nga-ti-maru there. I know it because while they were at Patetere I used to visit the Aroha.
I heard the evidence about Waraki having taken the Nga-ti-haua there. I never heard that he did so and don't assent to it. There are hauhau's here who can speak to that. On the former investigation there were some Nga-ti-haua hauhau brought by Nga-ti-maru to speak for them, namely Harara Ngotauri, Rewi, Parotene and Te Kepa Ringatu. There were some Nga-ti-haua hauhau who came forward and objected to the investigation. They stated their reasons.
There were some Nga-ti-haua hauhau who objected to the law for investigating native lands, because the Maori King was a "kaipupura whenua" (guardian of land).
The reasons they gave for objecting were given outside the Court but they got up and opposed in the Court. I heard the Nga-ti-haua hauhau say in the Court that the land belonged to Marutuahu.
They said the land had been taken by the bravery of Te-Waha-roa, but had been returned to them by Te Tiwha and
That was the reason they gave for the land being Nga-ti-maru's. The Nga-ti-maru denied the conquest and the giving back. I know of other reasons why they sided with Nga-ti-maru.
They wished Nga-ti-maru to strengthen the Maori King as against the government.
They were also afraid lest we should get a grant for the land and sell it. It is not true that Te Tiwha gave back the Aroha. If the land had been returned there would have been a meeting about it. There never was such a meeting. The going of the Nga-ti-haua to Patitera was after the taking of Te Tiki by the General. The Waikato's went to Manawaru among the others, being hauhau and did not see any permanent settlement of Waikato at Manawaru.
ChapterXVIII
Building of O-pito Pa, Murders and Wars That Followed (
)Nga-ti-haua A love song.
I knew about the building of the Opito Pa. It was built long after the fighting of Nga-ti-te-ata and Nga-ti-tama-oho at Tauranga-ruru. That fight was after the feast at Remuwera. The first peacemaking after Taumata-wiwi was by Matiu Tohi, and Te-Wharau. They went from Hauraki to Matamata. I can't give the date but I know it was the first. The Nga-ti-haua fired guns in the air when they came. This was before O-ngari. I am not sure whether before or after Hauarahi. I can't recollect whether it was before or after Te-Uira. I am not sure whether it was before or after Wai-harakeke. It was after Matamata. I was present when Matiu Tohi, and Te-Wharau came. It was the thought of Marutuahu as they went from Hauraki. No-one had gone from Nga-ti-haua to ask them. They came to Matamata and Nga-ti-haua fired over their heads with bale. The people of the place said "Haere mai i runga i te whakaaro………." Te-Waha-roa was not there. I don't know where he was or whether he was alive or dead. If it was after Wai-harakeke, Te-Waha-roa must have been dead. Tohi stood up and said "He had come to make peace." Nga-ti-haua agreed to his word. Te Tiwha, Matamata and Te-Kaka, my father and others were the chiefs of Nga-ti-haua. We agreed to peace and then Te-Wharau got up, and said "Give me my land." That is all he said. Te Kaka got up and tied a string to a stick and chanted a Maori fishing incantation, which is this, and is but a part only:
"Te toke, te toke toia atu ki waho, Kai mai, E hi ana, e rawe ana E taki ana to." The worm, the worm, drag it outside But take my bait, We are fishing, we are pleased And we are bringing the fish.
After repeating the incantation Te Kaka said "We will not give you the land." This is all I heard, I went away elsewhere. Matiu Tohi, went back to Hauraki. Peace was made.
Nga-ti-haua did not return the visit by going back with Toki, not until Pakau-rangi came from Hauraki.
The first peace was those of Nga-ti-maru - Matiu Tohi. The second Hoera of Nga-ti-haua. 30 went up with Hoera with two women of Nga-ti-haua. A bale grazed Hoera's hair. Hoera went up after Wai-harakeke, and Te Uira, and after Haua-rahi. When Hoera and party got to Matamata they talked about other matters and then about peace. Nga-ti-haua There were no Roman Catholics of Nga-ti-raukawa there. I don't know of any Nga-ti-raukawa being there at all. I heard what Mohi Te Ara-rei said about converting the Roman Catholics. I did not see any there. There were none there. The Nga-ti-haua had become great believers at this time, and Mr Brown had gone but there were no Pikipo's there and no Nga-ti-raukawa.
Hoera's visit was not returned. Afterwards Hauauru and we made this canoe.
I heard the evidence of Paora Matataere and Hata Taka bout it. I heard that thing in Court for the first time.
I heard that Nga-ti-haua were dubbing a canoe or canoes on Manawa-ru - they were Kereama Karauria, and others. I know of a canoe called Te Toki-a-tamaru. That canoe was made at Matamata. It was taken overland to Wai-hou
How came you to know the south boundary if you did not know the north? Mr Maeby told me.
I heard about Takurua's murder. Takurua had not been living long at Maungakawa before he was killed. He had a Pa at Kai-puka. Had he that Pa before Kaiaruhe? I don't know. He went to live at Maungakawa after Kai-aruhe.
Was the Pa built before or after he went? I don't know when the Pa was built. I only know he had a Pa at Kaipuka. It is possible he had a Pa there before Kaiaruhe.
Did Te Waharoa invite him to Maunga-kawa? I don't know of that.
Maunga-kawa belongs to Nga-ti-haua. Marutuahu put the heads of the killed in the water we were drinking, were they not dipped in Horotiu or Maungakawa. They were then taken to Ka-wehi-tiki. This I heard from my elders as I was away from the battle field at the time.
Who told you? All my matua's. You did not see the heads brought? No. I was away.
Warning was given to Takurua before he was killed.
Did Te Waharoa leave instructions that if Takurua did not obey the warning he should be killed? No.
The principal chiefs who killed Takurua were
Did they tell Te Waharoa they intended to kill him? No.
What did Te Waharoa say when he came back? He remained at Tauranga some time and his heart was pouri. He waited for us to be destroyed by Marutuahu - on the contrary they were wounded at Manutu.
Have you told us of all the fights before Taumatawiwi? Yes.
Putoetoe was a fight of Nga-ti-ruru and Nga-ti-haua.
Were they not killed at Putoetoe? Yes, eight were killed and only one of Nga-ti-maru.
What fight did that follow ? At the same time as the death of the old man at Hukanui. Manutu was after that.
There was another fight at Tauhei, where the old man was killed.
Did you not call that Hikauri. Is not Tauhei near Hangawera?
There were some women killed at Tauhei.
Were there not twenty Nga-ti-haua killed at Tauhi? I don't know.
I heard they were all women killed at Tauhi, as it was not a battle but a "huaki" (attack) on women same as at Wai-harakeke.
Nga-ti-haua lost Taurara, Tautoro, Te-Papa and Miro at Hukanui. The first three but Miro was a Nga-ti-raukawa. Patene-Ruhata shot them.
How many more did Nga-ti-haua lose?
These were chiefs but there were other slaves killed there. I don't know how many. The Nga-ti-haua and Nga-ti-maru eel catching at Huka-nui or Manutu and their scouts met and fired on each other
Was not Patene Puata partly Nga-ti-haua? Yes, he was the first killed.
Patene Puata partly Nga-ti-haua. He was taken prisoner at Huka-nui and was spared because of relationship. He did not go over to see his relations. He was captured. I was there at the time. I am quite sure that we did not run at Hukanui. Three women were killed by Nga-ti-maru at Ka-wehi-tiki. The Nga-ti-haua recovered the bodies, but Nga-ti-maru had cut off the heads. A fight at Inoi-hinau killed two of Nga-ti-maru. Marutuahu attacked us on account of Takurua's murder. I saw the two killed and hung up on a tree. I don't know whether one was a Nga-ti-whatua. I do not know if one of the two hung up a madman of Nga-ti-whatua.
Was there not a fight at Mangarara you have not told the Court about?
Do you know where Hakiakiaki and Teko? I heard at Mangawhero. What month was Taumatawiwi? I don't know exactly - the 9th or 10th Maori months or later still.
Was it not in the winter? All I know is that at Takurua's death the potatoes were well up.
Hukanui was the last fight before Taumatawiwi. Huka-nui as a great victory for the Nga-ti-haua and they got all the dead of their enemy.
After that you went to Taumatawiwi? Yes, Nga-ti-haua were strong enough to cope with all Marutuahu. The Marutuahu fled.
How long was Hukanui before Taumatawiwi?
Not a year, I think it was more than six months.
Had Nga-ti-haua been weakened between Hukanui and Taumatawiwi? No, not either by war or disease, and we went at once to fight at Taumatawiwi. The Waikato and Nga-i-te-rangi joined us at Taumata-wiwi but
You did not bring Waikato? We are all one. At Taumatawiwi the fighting commenced with Nga-ti-haua.
Why did you get Waikato and Ngaiterangi?
Whakaehe was a chief of Waikato who had been killed before.
Why did the three armies join? Was it arranged? Yes.
It was arranged that all three tribes should join to destroy Marutuahu.
At the subdivision of the Aroha did you give Waikato any of it? No land was given to them - they knew we were on it. I do not know that any was set apart for Waikato.
For Ngaiterangi? No.
Would it be right for Ngaiterangi and Waikato to claim on the Aroha now ? Yes, but it would be for me to admit them.
Because they did not occupy the land? Yes.
Is that Maori law ? Yes.
Is that Maori law if conquest is not followed by occupation there is no claim?
You said that at Taumatawiwi Te Waharoa said: "Nga-ti-paoa, I am here, I shall join the Waikato." No, what I said was this "Nga-ti-paoa, I am here, ………. will be on the side of the Waikato river" - this was that Nga-ti-paoa might know where to find him.
How many were killed at Taumatawiwi of Nga-ti-haua, Waikato, and Ngaiterangi? I only know we the Nga-ti-haua lost upwards of 30.
These three tribes joined to destroy Nga-ti-maru, and when you saw the women and children escaping from the Pa we did not attempt to destroy them. The reason was - as they were going out at one side a man of ours was killed, and his companions retreated to the Rei-roa, and then it was dark - the greater number of us were absent cutting up the dead bodies of the enemy on the battle field. It was the braves of the army who followed up Nga-ti-maru. The shooting of the man frightened them who were pursuing and they fled to the Rei-roa.
Was not Waikato grieved after Taumatawiwi that they had come so far and done so little! I did not hear.
Were not your people "pouri" because they had not succeeded in destroying Marutuahu? I do not know.
I went to Kawehitiki with the party that took the dead.
How long after Taumatawiwi? I don't know, three or four days.
Did you take bodies or heads?
We took the heads of a number of those who fell, some were left. We took two dead bodies.
Te-Whare-nui gave a cask of tobacco and two dogskin mats to the men who brought
(About Taumatawiwi) You remember the two women coming? Yes. Did they cry over the dead? I did not see. How many dead did you get of Marutuahu? I think about twenty.
We got of Marutuahu about twenty.
Did you eat any of them that night? Yes some. Did they cut them all up that night?
We ate some of them that night. Those that were killed at a distance were cut up where they fell. Those killed near were dragged whole to the camp. The whole were cut up the same night.
Did any remain whole the next morning? No, none.
I did not see any whole next morning. Is it Maori custom for the relations to cry over heads? Yes.
What was done with the Nga-ti-maru heads?
Some of the Nga-ti-maru heads were "mokomokokaitia" (dried out heads). I can't say what the other hapu's did with theirs.
Do you know what was done with the dead bodies in the hands of other hapu's? No.
Why did you say all were cut up?
I know that all the dead were cut up because the custom is to cut up and divide the bodies of the slain.
You told us about burning the dead?
Yes the greater number of our own dead were burned - they were all chiefs, only one slave.
It is a custom for a victorious party to burn their dead. If killed at a wahi ke (strange place). Maungakawa was our place.
Did you take any to Maungakawa? Yes, two. Who were they?
We took two dead bodies to Maungakawa. One was a Nga-ti-kiroki. Mau was the other - a Nga-ti-haua.
Why did you take these two to bury and burn the others? It was the thought.
Were the wives of these two at Kawehitiki? Yes.
Had those burnt no wives? Yes.
Why should they burn all but two - did they not burn them because they were afraid lest Marutuahu should get them? No.
They burnt them instead of burying them lest Marutuahu should dig them up and get them.
Had Nga-ti-haua, Ngaiterangi, and Waikato no tangi over their dead? Yes the religious "tangi". When?
In a time of fight when a Maori's relative is killed he cries in secret. There was no public tangi. There was a tangi before the bodies were burnt. No public tangi, each wept over his dead.
Was there a tangi next day? I did not see one.
The dead were not collected - each hapu (sub-tribe) had its dead and cried over them. Tiraki Te Tonga cried over her own dead relatives after the peacemaking.
After Taumatawiwi if Marutuahu had caught a Nga-ti-haua catching eels on the Aroha what would they have done before this peace? I don't know what their thoughts would be after Taharoku's peace.
Did Taharoku's peace continue up to this peace?
Taharoku's peace was one and Tohio was one. Marutuahu broke Taharoku's peace by the murder of Kumete. It was not broken by Waikato murdering
Horete had been murdered before that? I don't know about Horeta.
Did Hauarahi take place before Hauraki fled? After.
The Nga-ti-hine-rangi and Nga-ti-tawhaki formerly fight against Nga-ti-haua and kill 200 of our people. They fought against my tupuna's (ancestors). I don't know about the 200 killed.
Did Nga-ti-haua get payment?
For that we got payment. We fought and got from them the land we now live on, viz: Matamata.
ChapterXIX
Nga-ti-haua Join in the Battle at Te-tiki, and Subsequent Attacks on the Tau-mata-wiwi Plain (
)Nga-ti-haua The latter half of an ancient war dance chant.
We, the Nga-ti-haua started for Ka-wehi-tiki, crossed the Waikato and slept at Te Kohu. Next morning we started. Some of Waikato had joined us, near to Te Tiki. The scouts of Marutuahu were there. We went on and the scouts fired on us - got up to Te Tiki, and then the advanced party of Marutuahu fell back. As we descended they got to the other side of Hani-ora. Each tribe of ours formed a division (matua). Marutuahu were in occupation of Taumata-wiwi extending to Hari-ora. (Nga-ti-koroki) These attacked and firing took place. I was old enough then to carry a gun. Nga-ti-koroki killed the first man. Nga-ti-paoa vanguard fled and Nga-ti-haua got the body and took out the heart. Nga-ti-koroki were beaten. Te Parapara came to (The whole force of Marutuahu.) When Nga-ti-paoa turned and fled, (then) the whole of Marutuahu also fled. It was about midday. Our whole force advanced. As the enemy fled they fired and killed one of us - Te Rangai of Nga-ti-haua. The Nga-ti-paoa fled in confusion. Nga-ti-maru, Nga-ti-whatua and Nga-ti-tama-te-ra fled by (attack) charge of Marutuahu in case they should rally. The runners were still in chase, and while going on a gun was fired from the Pa and killed a man, they made a sortie and took away the body. The party who made the sortie returned into the pa. The sun was on the decline. Our forces waited for the others to come out of the Pa, but they did not come. We waited a long time and then we wished to go back. A few of our chiefs spoke about making an attack next morning. The swift runners fled back to us after the man was killed. Our three divisions got up and fired, from one end of the line to the other and then we returned to Taumata-wiwi. We all remained there that night. We did not leave our dead on the field. Our camp was close to the field. We got our dead. We got Marutuahu dead. We brought would we have thrown these great chiefs into - I heard Erana Kitu say so but I did not see it. I never heard of such a thing before. The dead that were not burnt that night were burnt afterwards. In the evening the chiefs decided to attack the Nga-ti-maru Pa in the morning. We slept and cooked food before daylight, ate it and paraded. After this Taha-roku and other women came in the morning. Taha-roku came in the rear of the women. The party consisted of Tira-ki-te-ronga, Wawa, Rangi-wawahui, Taha-roku and Te Tupua. These were all. Taha-roku and the women came together first. Te Tupua came by himself afterwards. I saw them coming myself - they came in between our camps. Te Tupua did not arrive until midday. I was in our camp when they came. When Taha-roku and the women were seen coming we sat in divisions. The women who were spoken of as having come to cry over their dead I did not see. There was no stand-up "tangi". Maikuku got up and spoke. He said "Haere mai, Taharoku i runga i a taua whawhai." ("Welcome Taha-roku in the midst of our war with each other.") He said some more and sat down.
Te Tupua had not yet come. Taha-roku got up and said "Karangatia, karangatia, ko te haere hoki ko te ahu." ("Call the welcome, call the welcome, our coming is to foster.") He then chanted an incantation as a tau (song):
"Tutakina o iwi, Tutakina o toto, Tutakina o uaua." (Close your bones up, Close your blood up, Close your sinews up.)
This is all I can recollect of it. He also said "E hara i te mea nau au i karanga kia haere mai. Naku ano tuku whakaaro kia houhia te rongo. E kore i ana e ngata te puku riri." ("It is not the son called me to come here, it is of myself to propose peace, but the feelings of revenge will not be satisfied.") He finished and sat down.
I remember when the Marutuahu and Haua lived together at Horotiu. I was very young at that time. They had quarrels. These disputes led to Haua going to Maunga-kawa to live and leaving Horo-tiu. When Haua went to Maunga-kawa there were no Marutuahu there. They followed us there. Taka-riro and about 100 of Tamatera. After this Marutuahu went to take possession of Maunga-kawa and live there. They built a Pa called Kai-paka. We remained at peace one year. After that Te-Whakaete was killed - he belonged to Waikato. We lived quietly a short time after Whakaete, and then we went to seek payment for Whakaete. We were beaten at Kari-aruhe. The Maru brought the heads of the slain to Ka-wehi-tiki, and dipped them into the water holes from which we obtained our water to drink. Te-Waha-roa was there at the time. Te-Waha-roa spoke to Takurua. He used (sung) a tau (a song to heart), "Hia, hia, haere, haere." ("If you wish to leave, go away.") - a warning to go away Takurua did not go, but Te-Waha-roa went to Tauranga. After Te Waharoa left, the Haua killed Takurua with 100 of his people. They were attacked at daylight. They were living in and out of the Kai-puka Pa. We and Marutuahu lived in a state of quarrel and fighting up to the time of Taumata-wiwi. I was at Taumata-wiwi. The tribes on our side were Nga-i-te-rangi, Waikato and Haua. It had been arranged before that we should assemble. Nga-i-te-rangi had come from Tauranga with Te-Waha-roa to Ka-wehi-tiki. The Waikato had arrived before Te-Waha-roa came - 200 of Waikato came. The other Waikato were expected up. 2,000 were on their way from Taranaki.
Messengers were sent to them to come straight on. We attacked Hao-whenua before they came up. The chiefs wished to await the arrival of Waikato. I head what Erana Ketu said. There were no dead bodies thrown into the river. When the morning star "Tawera" appeared we cooked our food. After eating Te-Waha-roa got up and made a speech to Kukutai. Kukutai was friendly disposed to Marutuahu. Kukutai said to (about as far as from here to the church away). The women were in front, but all close together.
When they arrived as we were finishing the burning of our dead, Te Tupua spoke - he said to (a week or more). It was many days.
On the morning after the battle of Taumata-wiwi I don't remember seeing any of Maru coming out of the Pa as far as Te-Rei-roa and firing guns. They did not come out of their Pa. I am quite sure about where the Haua camped and slept the night after the battle - it was on the Maunga-tautari side of Hou-o-ira. The Nga-i-te-rangi camped on the opposite side of Hou-o-ira. The Waikato camped on the same side as Nga-i-te-rangi, near the road. I am quite sure that no party of Marutuahu came out of Hao-whenua on the morning of the battle. A party could not have come out without my knowing it.
There was a great chief of Haua called Pohepohe. He had a son called Tai-epu. He was called Tai-epu because Kai-whia, Pohepohe's sister, is buried there - she died a natural death.
You are sure that is the reason? Yes.
It was not because the dead at Taumata-wiwi were burnt there. Nga-i-te-rangi and Waikato burnt the dead there and Haua burnt theirs at Hau-o-ira where the bones are still to be seen.
Kaparoa was a name given to Te Hetini on account of the lay kapa (line) - 2 dead killed at Taumata-wiwi.
Did not you hear that in that line there were 140? They did not come up to that number.
When our people rushed to our Pa for powder and were pursued by the enemy, Te Taniwha called out "Marutuahu, E! Ka mahue Hauraki." ("O Maru-tuahu, we should lose Hau-raki.") Te-Rau-roha and Kohi-rangatira, the leaders of the 140 turned and made a stand. The main body now got up and advanced, and Tu-aro-paki killed Te-hiapo of the enemy with a "taiaha". As soon as we had killed this man we all fled. We fled because Haua were too strong for us. They followed us firing on us as we fled. The whole Marutuahu force retreated in bad order. After the Tuhi-o-te-rangi, Te Wheoro was killed, and next Tu-aro-paki, next Te-hiki. This was the last. He fell at Te Rua-pekapeka.
ChapterXX
A song of love by Koi-eie for Nga-weke.
………. After the Battle, and Subsequent
Proceedings of Burying the Dead, and
Agreement for the ………. Tribes Then Occupy some Part of Wai-kato to go to their homes,
Hau-raki andNga-ti-whatua take Action
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Proceedings of Burying the Dead, and
Agreement for the ………. Tribes Then Occupy some Part of Wai-kato to go to their homes,
Hau-raki and
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)Nga-ti-haua The whole of our force kept awake during the night. I was awake the whole night. At sunrise Taha-roku got up and assembled all the people, men, women, and children at Taumata-puhipuhi a place outside our pa where we used to hold our war-dance and hold meetings. Taha-roku got up and said "Marutuahu I shall go to Te-Waha-roa." Te-Rau-roha got up and consented, Kohi-rangatira got up and consented, also Te-taniwha, Tuma, and Kite. Consent having been given Taha-roku started. Te Tupua, Potiki, Te-Muri and three women went with him. They went to Taumata-wiwi. I am quite certain it was the morning after the battle that these went. They were absent some time and then came back. We were at Taumata-puhipuhi waiting while they were away. Food was cooked and brought to us at Taumata-puhipuhi.
(Marutuahu)
After all the potatoes were taken down to our canoes at midnight we burned our dead - with the skeletons of the dead who had been buried there. The skeletons or bones of all our Marutuahu dead. Koke was the only body of ours we got of those killed at Taumata-wiwi. The Haua got the others. Next day after burning the dead we loaded our canoes. We burnt some of our houses and left others standing.
(Nga-ti-whatua )
It was not a great time between the murder of Takurua and the battle of Taumata-wiwi - it was between planting and digging the crops.
The canoes had been completed long before Takurua's murder and were in sheds in the Pa. Pukenga and Patuwai made the canoes only for sale to buy guns from Nga-puhi. We were in the habit of making canoes to sell to the Ngapuhi.
The canoes were carved but some were negligently done - the great thing was to get guns. The carving was done before the battle of Taumata-wiwi. Canoes were dubbed before the battle of Taumata-wiwi and left in the Pa. The top sides and carving were done before Taumata-wiwi. After that all that was done was the sewing together. Everything had been finished for fixing. The canoes were all in the Pa.
Did you see them in the Pa? Yes.
How many? I don't know.
I know we got ten. Nga-ti-haua had a greater number than we. The N'Paoa bought the remainder of the canoes, about twenty or thirty. I assisted in sewing and dragging the canoes to the river but I don't know how many canoes they were. There were 300 (600) Nga-ti-paoa people then. I don't know how many canoes they had to depart in. No canoes were left behind. The first I saw of these canoes was in the Hao-whenua Pa, finished, except the sewing the sides on.
When the ………. was to leave the Pa, Te-Kawau of the Nga-ti-whatua tribe called out and said "Put your war belts on o Nga-ti-whatua," - he meant by to belt up to charge the enemy. We had taken off our belts to eat when the women commenced to leave the Pa and
We had all dropped our belts as we considered we were safe - and all was quiet and we were about to eat. When the women and children commenced to run out of the Pa and one cried and said "Ka takahi tatou e te whati." ("We shall be trodden under feet by the stampede of those who flee to escape.")
Origin of Battle of Whakatiwai
(
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)Ngapuhi Kapa and his wife of the Waikato tribe were on a visit to the Puriri station, and Koinaki who was an enemy to Waikato came to see them, protesting that all old revenge was at an end and after staying with them those days he persuaded them to go to his place with him, they did so and on the way he landed and murdered them, and took them to his place and ate them, this he did for utu for his ………. who had been cut off about seven years before by Waikato, to take utu for the deaths Waikato attacked Whakatiwai and killed about fifty by moonlight one night.
(Waka and Rauparaha - war in south as far as Wellington, 1817.)
In Regard to the Murder at Whakatiwai
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Wai-kato)The fighting party was all ready to start, and I joined it. Te-iro-nui and Te-kauae organised it. I heard
After their payment was taken for Whakatiwai, our Pa at Te-horo was burnt and two persons killed by the Ngati-waho, viz: Te Wheoro's father, (the potatoes were dug) we dug which we had planted at the time of Haua-rahi. We then came down to Waikato Heads to stay. This was the time we left Te-horo for good. I don't know of any fight between Marutuahu and Haua after Haua-rahi. I never heard of Te Uira fight. I don't know how long a time elapsed between Taumata-wiwi and our leaving Te-horo.
(Maru)
Tuma-kere killed Mata-hara
Was any utu taken?
and Hauarahi was the payment in revenge.
Are you sure? Yes.
Why? I don't know why.
Was it not in payment for someone? I don't know.
Do you know of Te Horeta being killed? Yes.
I heard Te Kapita was killed by Te-horeta but I don't know what for.
Do you remember Matamata fight? I heard of it.
Was Matakara killed before that? No.
Was Kapa? No.
Do you know of any peacemaking of Nga-ti-maru? No.
Were the deaths of Kapa and Matakara avenged immediately? No.
Why? It was left until Te Ironui proposed it.
Why was it left so long? I don't know it is Maori custom.
If they are able to do it, do they not do it at once?
If a man lost a relative he would start off and kill anyone.
(Nga-ti-maru )
Para-kauere belonged to Nga-ti-tumutumu and Nga-ti-hue. His ancestor as Nga-ti-tumutumu was Te Ruinga. It was Te Ruinga who conquered the Aroha. I can give the genealogy. Te Ruinga conquered the Aroha from Nga-ti-whiu, Karo-rangi, Nga-ti-mataki, Nga-tuwhauwhau, Nga-ti-kuri, Nga-ti-wawa, Nga-ti-whawhau and Nga-ti-tu. The Nga-ti-hue, Nga-ti-kopiri-mau and Nga-ti-paiahi were conquered by Te Poporo, Te Katowhau and Te Pukeko shortly after Te Ruinga's conquest. I heard
Te Waka and others descended from Te Poporo.
Nga-ti-tama-te-ra from Kato-hau.
Nga-ti-paoa from Pukeko - Whare-nui's genealogy is wrong. It should be:
Kura went away with her husband, a man of Nga-ti-tawhaki to Matamata. I heard from Tauaru that their child married a Tapuika man and their child came to Nga-i-te-rangi and married Hara-kewa, who was Wharenui's father. Neither Kura nor any other child came back to the Aroha.
Nga Taru O Tara
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)Nga-puhi He kupu whakatauki nga kupu nei "Nga taru o Tara". Te take o aua kupu nei koia tenei:
He mea mahi e Tara te whare e noho ai raua ko tana wahine, ko Turaki-hau, a ko tana wahine nei ko Turaki-hau no te rangi aia, a ka whanau ta raua tama a Tau-whiro-hua, a ka roa ka tino kaumatua a Tara, ka hina nga uru o tana upoko, a ka ui ata tana wahine ki aia ka mea "He aha enei e ma nei i to uru?"
Ka mea atu a Tara "He tohu no te paroparo, a he tohu no te mate."
A ka ui atu ano a Turaki-hau, ka mea, "A, e mate koe a aua ra e haere ake nei?"
Ka mea atu a Tara "Ka aha ia, ae ra."
A ka tino pouri a Turaki-hau, a ka mau i tana tama i a Tau-whiro-hua, a ka rere ia ki te Rangi.
A ka noho a Tara, a ka tino koro rawa, a te kaha te haere atu i taua whare, a mau tonu te whakaaro a tana tama a Tau-whiro-hua ki aia a ka heke iho aia ki te titiro i a Tara, a ka tae mai ia ki te whare a ka rongo ia i te tangi o tana papa e mea ana:
"E Tau-whiro-hua, E Tau-whiro-hua, Te kite noa ake Ahau i a koe E tama e, naku koe E Tau-whiro-hua"
A ka haere atu ia ki te whare, a kua kapi te whare i te kohukohu, ka tapoko atu aia, a e takoto ana tana matua a Tara, a ka mau ia, a ka taiapo i roto i te takapau, ka maua ki te wai horoi ai, kia ora ai, a ka takoto mate a Tara, ka mau ano ki te whare, a ka mate a Tara. Koia ra te take o nga tono o Tara, ara o te hina.
He Karakia Mauri
"Manawa mai ai te putanga o te Ariki Manawa mai ai te putanga o te Tauira Ka eke ki Rongo-rapa (name of an island)Ka eke ki Rangi tahua hua (Sunday Island )Tena te whatu kei au Kei te karanga tapu
Ka mutu tenei whiti (rewa) ka timata tenei i te whakaaranga i te mauri:
Te mauri tu Te whiwhi a Nuku Tu te whiwhi a Rangi Kei te whiwhia i waho Kei te rawea i waho Puritia mai i waho Tawhia mai (i) waho Tena te mouri, ka whakapiki Tena te mouri, ka whakakake Ko te mouri o tenei Ariki Ko te mouri o tenei Tauira Mouri kei runga Te mouri e Rangi Mouri ka pu kei waho Kei te whai ao Kei te ao marama Te mokopuranga e tama ki waho Tera te mouri ka whakapiki Ko te mouri o tenei Ariki Ko te mouri o tenei Tauira Te aweawe kei runga Te aweawe e Rangi puritia mai waho Tawhia mai waho Tena to mouri ka whakapiki Ko te mouri o tenei Ariki Ko te mouri o tenei Tauira Tare te matao rangi te ara o Maru Tuku atu tama kia whakaputa Ki Rangi-ta-whangawhanga He putanga ariki ki te whai ao Ki te ao marama Mouri whakarongo No wai te mouri? No Rangi te mouri He mouri ka riri He mouri ka muha (nguha) Ka tara Ka korero Ka wananga Ko te mouri o tenei Ariki Te ruruke koi (koe) te pu Koi (Koe) te weu Koi te aka Koe te tamore Koi te awhiti rua E Rata i (e) uta ko te ruruki(u) o tenei toi Ko te ruruku o tenei maota Kia rukutia kia mou, mou kita Te whanatu taku kaha nei Ki te pohatu (kohatu) ngana ngana i whiti Te homai te rukutia Te naomia ki te kaokao tapu o Tane Ka pu ti Tu Ka pu ti Rongo Ka pu ti Tane i e i Tena te ruruku Te pupu a marangai Te kai ka rata Te awhitirua e Rata Ko te ruruku o tenei toi Ko te ruruku o tenei maota Kia rukutia kia mou, mou kita Ko Rangi kia rukutia Ko Papa kia rukutia Ko Rongo kia rukutia Ko Tane kia rukutia Ko Tangaroa kia rukutia Tenei te ruruku ka mou Ko te ruruku o tenei whenua Ko Ihenga I rukutia kuti kuti peka peka Aranga te po Aranga te ao Puia Nuku Puia Rangi Ko Huru manu Ko Take take Pikia te rangi nui e tu nei Ka ruha, ka heketia Ko Aitu-ma-roro-hau mata wha ki te Rangi Tenei te hau ka ruru Tenei te hau ka kaputi Ko te hau o wai? Ko te hau o Maru Pera hoki ra Tawhaki a Hema Koia i haerla Koia i rukutia te moana waiwai Koia kakea te tauru o Rangi Koia rukuhia Koia takahia ki te whatu Ka wiri wiri ki te whatu Ka wawana ki te whatu Korongata e taka i Uru-rangi Tenei te hahau ka eke Ko te hau o wai? Ko te hau o Rongo-mai"
Te Ra
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)Nga-puhi Te take i pouri ai te ra i te wa ora e whiti nui ana, he mea e kainga ana e nga atua o te rangi, ara e kekeri ana aua atua ra ki a ratou ano i ora wa e turia ai nga mahi a aua atua mo ratou ano. Koia ra te ra i ahua pouri ai, a te whiti nui ai hoki te maramatanga i aia. Ano ka mutu te parekura o nga atua ka kau te ra i te wai ora tana, a ka ora mai ano aia.
ChapterIX
Challenge of Kiwi and Waha-akiaki to Battle (
)Nga-ti-whatua "He tau te tangi mai e te manu nei e te Piopio Koi aia e oi, koi ai aia e oi, oi au oi au Rere noa te tangata ka tu iri ki runga E kore ra e tahuri mai he matenga, rua wai E moe te kaumatua ka pa kumi-kumi Me kopi ko Pereti taku atua Kai te maioro, tohu toto te tera i wawau ra Keke noa te tira tautete a te hau-waho Angiangi no angi no haramai Po-mare Me ana pu aha runga hei aha Hei whakatuiri noa i te taa tiki I ka wehi i karere i kaongaonga taku kiri I ka ongaonga ki nui o te whenua I Ao-tea i Toke-rau ma te ihi ra Ma to o tahi i te tamaita takakau ka pai Mawai au e mea e kore ai e mate Ma hau ra hoki, ra kai hua mai Ko Here-taihoa, te pere ki moemoe Te-wau-ki-haere ki waipa ki Tiraraua-awe Kaore hiki koia te aroha koraria I tukunga taha mai te ahiahi I whaka ngongoto ki he." He waiata aroha a te wahine whakamomori.
ChapterVIII
Ancient and Original People in Possession of the Tamaki (Auckland) District (
)Nga-oho "Ka riro ia Whanga-nui kai te rehia Kai te Kau-hika ko au anake i makere nei Hei tiaki whare ki Hua-rau ra Te pa koia o te ngutu poto E heke re e O-kahu Kai parea ki O-tarara Kai hopu noa mai E tohi, kai hea hoki E te waipuke E hia wai ki te ngorengore Whaka moe rawa atu ki raro ra Kai ara wawe mai kai runga Waka moe rawa atu ki tena tapui Ka tangi aue ki tona matua." He tangi mate.