Genealogical Table Of Tiki-Au-Aha (Whakapapa O Tiki-Au-Aha).
(Nga-Ti-Kahu-Ngunu.)

Tiki-Au-Aha (effigy of the current of Ha—supreme god) took (ka moe i a) Io-wahine (female god), and had (tana ko)
A-io-te-ki (god of the word), and (me)
A-io-te-rea (god of abundance), and (me)
Wehewehea (divide) (a female), and (me)
Whakatara (power of soul) (a female).
page 212 A-io-te-rea (god of abundance) took (ka moe i a) Whakatara (make brave), and had (tana ko)
A-io-whaka-tangata (god-like man), who took (ka moe i a) Io-wheta-mai (writhing god), and had twenty-three children (me ana tamariki e rua te kau ma toru).

Genealogical Table Of The Descendants Of Toi-Te-Hua-Tahi, Given By Wereta, Ti-Weta, Tanguru, And Mohi Takawa, Kahu-Ngunu And Tai-Nui Priests.

Toi-te-hua-tahi (peak of one child) took (ka moe i a) Rangi-nui-a-monoa (great heaven of the unpleasant smell), and had two children (a ka whanau a raua tamariki toko-rua),
Rauru (hair of the head), and (me) Rongo-ua-roa (fame of the long backbone).
Toi-te-hua-tahi was a priest, and had a god attendant on him. This god came down from the sky, and had connection with the wife of Toi-te-hua-tahi, called Rangi-nui-a-monoa, and she had a child by this god, who was named—
(He Tohunga a Toi-te-hua-tahi, a he atua tana, haere tahi ai i aia taua atua nei, a i heke iho taua atua nei i te rangi, a moe ana aia i a Rangi-nui-a-monoa i te wahine a Toi-te-hua-tahi, a ka whanau he tamaiti ma raua, a huaina ana te ingoa o taua tamaiti ko—)
Oho-mai-rangi (startled from heaven), who had (tana ko) Mutu-rangi (end of heaven), who had (tana ko) Hotu-ope (sob of a host), who had (tana ko) Hotu-roa (long sob).
This is the man who was commander of Tai-nui when that canoe left Hawa-iki and sailed away for these islands (New Zealand).
(Ko Hotu-roa te tino rangatira o Tai-nui i te wa i rere mai ai taua waka i Hawa-iki, a rere mai ai ki enei motu— Ao-tea-roa.)
Hotu-roa had (tana ko)
Hotu-matapu (sob to the face), who had (tana ko)
Mo-tai (from the sea), who had (tana ko)

page 213

Ue (tremble), who had (tana ko)
Raka (tangled), who had (tana ko)
Kakati (astringent), who had (tana ko)
Ta-whao (beat in the forest), who had (tana ko)
Tu-rongo (peace made), who had (tana ko)
Mahina-rangi (dim light of heaven), who took (ka moe i a)
Rau-kawa (a plant so odoriferous that it is used to scent oil), and had (tana ko)
Rere-ahu (flee to the altar), first-born (to mua),
Rere-ahu took (ka moe i a) Hine-au (maid of the stream), and had (tana ko)
Mania-poto (short plain), the first-born (to mua),
Mata-kore (no obsidian), the second (to muri),
Tu-whakaheke-ao (Tu—god of war—who causes a decrease in the world), the third (to muri rawa),
Rongo-rito (news of the heart of a plant), the last (te mutenga).

I will now give the genealogy of Rangi-o-tu, or Hoani Meihana and his wife.

(Ka mahia te whakapapa a Rangi-o-tu, ara o Hoani Meihana me tana wahine.)

Rere-ahu (flee to the altar) took to wife (ka moe i a)
Hine-au (daughter of the current), and had (ka puta ko) Tu-whakaheke-ao (sent by Tu to the world below), who had (tana ko)
Tu-hei-ao (the world disconcerted), who had (tana ko)
Tu-iri-ranga (voice speaks in the sky), first-born (to mua),
Hine-moana took (ka moe i a) Turanga-pito (stand at the end), and had (ka puta ko)
Tu-taiaroa (stand exhausted), who had (tana ko)
Korako-titoko (albino that poles the canoe), who had tana ko)

page 214

Wai-te-rangi (water of heaven), who had (tana ko)
Hine-i-te-ahu-rangi (maid of the altar of heaven), who had (tana ko)
Kura-i-awa-rua (plume in the ditch), who had (tana ko)
Rangi-tonga-nuku (day of the distant south), who had (tana ko)
Hine-titi-uha (daughter or maiden of the squeak of the female [rat]), who had (tana ko)
Hine-i-takina (maiden who was followed), who had (tana ko)
Riria Rangi-po-tango (very dark night), who had (tana ko)
Rangi-o-tu, or Hoani Meihana, who had (tana ko)
Ema Heni Aweawe (high up).

After Kura-i-awa-rua (plume in the ditch) came (E rere ana i muri i a Kura-i-awarua ko)—
Marunga-o-te-rangi (the sky cleared from rain), who had (tana ko)
Hine-whakai-rangi (maid that dared the sky), who had (tana ko)
Hine-ka-utu (maid that baled [water] up), who had (tana ko)
Toki-poto (short axe), who had (tana ko)
Aweawe (down of birds), who had (tana ko)
Hare Rakena, who took to wife (ka moe i a) Ema Heni Aweawe, and had (ta raua ko)
Manawa-roa (long determination) and others.
Aweawe had these children also (Na te Aweawe ano hoki enei tamariki): Ereni, Emiri Raki, and (me) Wiremu Mawhete.

After Tu-whakaheke-ao (god of war who lowers the prestige of the world with war and death) came (E rere ana i muri i a Tu-whakaheke-ao ko)
Rongo-rito (true news), who had (tana ko)
Hui-tao (collection of spears), who had (tana ko)
Haehae-ora (cut up while alive), who took (ka moe i a)
Pare-ka-rewa (plume lifted up), and had (tana ko)

page 215

Hei-piripiri (ornament for the breast made of the Acæna sanguisorba shrub), who had (tana ko)
Kai-tireo (tirea) (eat on the second night of the moon), who had (tana ko)
Kapa-o-tu (file of men of Tu—god of war), who had (tana ko)
Tino-tangata (real man), who had (tana ko)
Tongatonga (restrain the feelings), who had (tana ko)
Pare-kohuru (plume of murder), who had (tana ko)
Enereta Rangi-o-tu, who had (tana ko)
Ema Heni Rangi-o-tu, who had (tana ko)

After Haehae-ora (cut up alive) came (E rere ana i muri i a Haehae-ora, ko)
Kapu (palm of the hand), who had (tana ko)
Mokai (poor person), who had (tana ko)
Te-maui (left-handed), who had (tana ko)
Tao-roa (long spear), who had (tana ko)
Rangi-a-te-pure (day of Pure—baptism), who had (tana ko)
Reupena-te-one (the sand), who had (tana ko)
Enereta Rangi-o-tu, who had (tana ko)
Ema Heni Aweawe, who had (tana ko)
Manawa-roa (long breath) and others.

After Tao-roa (long spear) came (E rere ana i muri i a Tao-roa ko)
Tohe (persist), who had (tana ko)
Whata-rangi (stage for food), who had (tana ko)
Pare-au-tohe (persistent plume in the stream), who took (ka moe i a) Nepia Tara-toa (brave spirit), and had (tana ko)
Erenora, who had (tana ko)
Winiata, who had (tana ko)
Hine-puoro-rangi (maid of the first heaven).

After Tu-rongo (peace made) came (E rere ana i muri i a Tu-rongo ko)
page 216 Whati-hua (break the fruit or lever), who had (tana ko)
Ue-tapu (sacred of the fourth night of the moon), who had (tana ko)
Mania-o-rongo (plain of Rongo—the sweet potato), who had (tana ko)
Ue-nuku-hangai (trembling earth that is right in front), who had (tana ko)
Kotare (kingfisher), who had (tana ko)
Kauwhata (stage to keep food on), who had (tana ko)
Tahuri-waka-nui (great canoe wrecked), who had (tana ko)
Poroaki (farewell injunctions), who had (tana ko)
Rama (torch), who had (tana ko)
Ipu-angaanga (skull for a water-bowl), who had (tana ko)
Kino-moe-rua (evil of two wives), who had (tana ko)
Punga (anchor), who had (tana ko)
Tahuri-waka-nui (wreck of great canoe) the second (tua-rua), who had (tana ko)
Poroaki (last words) the second (tua-rua), who had (tana ko)
Rangi-a-te-pure (day of baptism), who had (tana ko)
Reupena-te-one (the soil), who had (tana ko)
Erereta Rangi-o-tu (day of war), who had (tana ko)
Ema Heni Aweawe (high up), who had (tana ko)
Manawa-roa (long stomach) and others.

After Poroaki (last farewell) came (E rere ana i muri i a Poroaki ko)
Tonga-riro (blemish of the skin gone), who had (tana ko)
Kura-a-tai-whakaaea (red plume of the tide that exhibits), who had (tana ko)
Kanawa (red-ochre), who had (tana ko)
Hau-koraki (wind inclined to the north), who had (tana ko)
Hoani Tai-pua (in heaps, as clouds in the sky), who had (tana ko)
Areta.

page 217

After Tonga-riro (gone south) was (E rere ana i muri i a Tonga-riro ko)
Hine-kau (swimming maid), who had (tana ko)
Aka-nui (great fibre), who had (tana ko)
Ngohi (fish), who had (tana ko)
Rewi Mania-poto (short plain).

After Tahuri-waka-nui (wreck of great canoe) came (E rere ana i muri i a Tahuri-waka-nui ko)
Wehiwehi (dread), who had (tana ko)
Tu-tete (dispute), who had (tana ko)
Pare-ka-rewa (plume lifted up), who had (tana ko)
Hei-piripiri (ornament for the chest, made of Acæna sanguisorba), who had (tana ko)
Kai-tireo (eat on the second night of the moon), who had (tana ko)
Kapa-o-tu (file of men of war), who had (tana ko)
Tino-tangata (perfect man), who had (tana ko)
Tongatonga (restrain the feelings), who had (tana ko)
Hiria Pare-kohuru (plume of murder), who had (tana ko)
Erereta Rangi-o-tu (day of battle), who had (tana ko)
Ema Heni Aweawe (high up), who had (tana ko)
Manawa-roa-ma (long stomach) and others.

There are very many lines of descent from these, which include many tribes; but we will not give these, because they are so numerous. We will give other lines of descent of those who have come from Rangi and Papa, and also from Po.

(He nui noa atu nga wahanga, ki era iwi, ki era iwi, i roto i enei tupuna katoa, kati nga mea e tuhi ko nga mea hei titiro kau iho, a me timata i te tahi whakapapa o Rangi me Papa, me te Po.)

Genealogy Of Toi And Puha-O-Rangi (Whakapapa O Toi Raua Ko Puha-O-Rangi). (Nga-Ti-Kahu-Ngunu.)

These are the descendants of the chief Toi (trot) and the god Puha-o-rangi (breath of heaven). The god Puha-o-rangi took page 218 the wife of Toi, called Rangi-nui-auanoa, to wife, and had by her.

(Ko nga uri enei a Toi raua ko te atua nei, ko Puha-o-rangi, I moe hoki taua atua nei i te wahine a Toi i a Rangi-nui-auanoa, a ka puta ana uri ko)
Oho-mai-rangi (start or surprise in heaven), who had (tana ko)
Hotu-ope (sob of the troop), who had (tana ko)
Hotu-roa (long sob), who had (tana ko)
Hotu-mata-pu (sob near the face), who had (tana ko)
Mo-tai (for the tide), who had (tana ko)
Ue (tremble), who had (tana ko)
Raka (entangled), who had (tana ko)
Kakati (astringent), who had (tana ko)
Tawhao (dense forest), who had (tana ko)
Tu-rongo (god of the kumara), who took (ka moe i a)
Mahina-a-rangi (dawn in heaven), and had (ka puta ko)
Rau-kawa (a certain plant, very sweet-scented).
Toi, by his own wife Rangi-nui-auanoa, had
Rauru (hair of the head), who had (tana ko)
Rutanga (time of earthquake), who had (tana ko)
Ha-tuma (defiant breath), who had (tana ko)
Apaapa (body of men), who had (tana ko)
Taha-titi (squeak at the side), who had (tana ko)
Rua-tapu-nui (great sacred pit), who had (tana ko)
Ra-kai-ora (day of much food), who had (tana ko)
Tama-ki-te-ra (son of the sun), who had (tana ko)
Hiku-rangi (end of heaven), who had (tana ko)
Rongo-manu-a-whatu (news of the kite of Whatu—core), who had (tana ko)
Rere (fly), who had (tana ko)
Tato (not stable), who had (tana ko)
Rongo-ka-ko (news that extends).

We will now give the genealogy of the descendants of Tama-tea and of the god Ue-nuku-rangi, who each had children by the wife of Tama-tea, called Iwi-pupu.

page 219

(Nei nga uri a Tama-tea raua ko te atua nei ko Ue-nuku-rangi, he mea hoki i moe nga tahi raua i te wahine a Tama-tea i a Iwi-pupu—bundle of bones.)

Ue-nuku-rangi (rainbow of heaven) took Iwi-pupu, and had (ka moe i a Iwi-pupu ka puta)
Ue-nuku-whare-kuta (rainbow of the house encumbered),
first-born (to mua)
Ue-nuku-titi (erect rainbow), second-born (to muri iho). Ue-nuku-titi had (tana ko)
Rangi-takuna (day of slow proceeding).

Tama-tea (fair son) took Iwi-pupu (bundle of bones), and had (ka moe i a Iwi-pupu ka puta ko)
Kahu-ngunu (garment of the dwarf), who had (tana ko)
Kahu-kura-nui (great red garment), who had (tana ko)
Ra-kai-hiku-roa (day of eating long tail), who had (tana ko)
Hine-te-raraku (scratched daughter), who had (tana ko)
Rangi-mata-koha (day of the kindly-looking face), who had (tana ko)
Ra-kai-moari (day of the swinging), who had (tana ko)
Tu-tere-moana (god of war voyaging on the sea), who had (tana ko)
Moe-te-ao (sleep in the day), who had (tana ko)
Maurea (light-coloured), who had (tana ko)
Mai-ao (from the cloud), who had (tana ko)
Hunga (party), who had (tana ko)
Tu-whare-moa (house of the moa), who had (tana ko)
Tama-kere (very son), who had (tana ko)
Te-ao-nui (great cloud), who had (tana ko)
Rangi-mahuki (day of wavering), who had (tana ko)
Rangi-araia (day prevented), who had (tana ko)
Wa-korea-o-te-rangi (space of nothing in the heaven), who had (tana ko)
Rangi-whakaarahia (clouds lifted up), who had (tana ko)
Kainga-haere (eating while departing), who had (tana ko)
Rangi-te-paia (heaven shut up), who had (tana ko)
Tirohanga-kino (looked at with evil), who had (tana ko)
page 220 Rangi-o-tu (day of Tu, the god of war), who had (tana ko)
Hoani Meihana Rangi-o-tu, who, it is said, was about fifteen years old when the Hao-whenua Pa was taken.
(E kiia ana tekau ma rima pea ana tau i te wa i taea ai te Pa i Hao-whenua.)

The following song is a lullaby composed by Te-wi in answer to one composed by a man called Nga-rangi-whakaotia (days completed):—

Hearken thou, O son ! to voice now heard,
That loudly sends its tones this way,
To pass o'er highest mountain-peak—
O'er range that parts our home from his.
O son ! and does he dare to sing,
And in his song ignore the power,
And fame, and history of our tribe,
And doubt the deeds of note in battle gained
Oft told to him of us by ancient priests,
And by the leaders of his tribe so fully taught
In all the sacred whare-kura lore of old!
Though I may be of less than noble birth,
Yet I will speak our fame in song,
That our own ears may hear my voice,
And to them I may tell our power and fame.
I heard of Mata-roia and Whangai-tama,
Those deeds of bravery, where our own fathers
Learnt to act like ancient warriors,
And Tapu-wae was fought, the battle
Where so many stood and gazed, of
Which, O son ! now tell the victory gained.

Second Verse.
O son ! we came of ancient night (Te Po),
Of crowd of ancient gods, when nothing was—
We came of that before the night
Revolved, or space, or night, or day was known.
Of Kiki we all came, of Tato,
And Turi-onge, and of Rongo-kako,
And of Tama-tea, and of man's producing-power:
We came of Ue-nuku-rangi, and that god's power
That gave a child to Iwi-pupu, called
Ue-nuku-whare-kuta, which once
Again brought forth young Ue-nuku-titi,
And Rangi-ta-kumu was born;
And we, O son! are from the gods produced.

page 221

(Nei te waiata a Te-wi he oriori utu mo te oriori a te tahi tangata, ara a Nga-rangi-whakaotia:—

Whakarongo e tama ki te waha e,
Tararau mai nei, na runga ana
Mai o te hiwi nui e, o te hiwi roa e
Tauarai mai nei e, he kape pea e tama
I a taua korero nui, tona nui mana,
I rongo ki ona pakeke. Iti toku iti
Naku i tito ake, te rongonga o taku taringa
Ka rangona e au, ko Mata-roia
Te Whangai-tama, ka rangona e au
Ko Tapu-wae te whangai mataki tahi e.

Whititua-Rua
Korero e tama, Na te Po tupu taua
Na te Po-rea taua, Na te Po-tahuri atu,
Na te Po-tahuri-mai, Na Kiki taua
Na Toto-taua, Na Tari-onge, Na Rongo-kako
Na Tama-tea e, na te ure tangata,
Na Ue-nuku-rangi e, na te ure atua,
Na i komo ki roto ki a Iwi, Ue-nuku-whare-kuta,
Komotia atu ai, Ue-nuku-titi. Komotia atu

A lullaby chanted by the mothers of the Nga-ti-mahuta Tribe to their children:—

From man's own wish came
Great desire, which caused
The birth of Ue-nuku-rangi;
And from a god's desire came
A wish to Iwi-pupu.
And Ue-nuku-whare-kuta
Had his birth; and then
There came the birth of
Ue-nuku-titi into this world;
And hence my incantation-charm,
I lift on high to gods, and say,
“Ye three are all of godly origin.”
Yes, Tane lived with Te-ku-whakahara,
And gave the Maire-rau-nui its origin,
Which, planted in front of Rongo-mai,
Grew into a tree and wood of fame.
And Tane lived with Ake-tangi-rea,
And then brought forth the Kahika-tea,
And after it the Ake-rau-tangi.
Then Tane Mumu-whango took to wife,
page 222 And from them came that tree the Totara.
That tree was felled and hollowed out,
And hence these names that hollow tree records:
“The single foot of Tane,”
“The path to cross from place to place” [a canoe].

(He oriori na nga wahine whaea o Nga-ti-mahuta he oriori ki a ratou uri:—

Na te mate ai, na te ure tangata
Tana ko Ue-nuku-rangi, na te ure atua
Nana i kokomo ki roto ki a Iwi-pupu
Ue-nuku-whare-kei-uta(kuta)
E komotia atu nei Ue-nuku-titi
Komotia atu nei taku unu na te ure atua koe.
Ka noho a Tane i a Te-ku-whakahara, ka
Puta ki waho ra ko Maire-rau-nui
Tanumia e tama ki te aroaro
O Rongo-mai ka tupu ka hau,
Ka noho a Tane ia Te-ake-tangi-rea
Ka puta ki waho ko Te-kahika-tea
Whakawaha i muri ra te Aka-rau-tangi e.
Ka noho a Tane i a Mumu-whango,
Ka puta ki waho ko Te-totara, tuaina ki
Raro, pokaia te riu, ko Tapu-wae-tahi
Ra tena o Tane i te ara tauwhiti e.)

A lullaby composed by Te-wi, who was an ancestor of the Rangi-tane Tribe, and of the hapu (sub-tribe) of Nga-ti-para-kiore (doubtful spirit of the rat), which he chanted as a lullaby for his child—or maybe it was chanted by him to his grandchild:—

Rather believe the news of war,
Which comes long ere a blow is given,
Than tale that Tu and Rongo fought
About their cultivated plot of land
At Pohutu-kawa, and war ensued;
And hence the battles “Sleep in Red”
And “Sleep in Blood” when quite exhausted
By the fury of the battle-rage.
And then were placed the rampant combatants
In “Marere-o-tonga,” sacred house,
And hidden there with holy “Wananga” (god's medium),
From whence there came the terms of lasting peace
So binding, offered to the gods through Mua:
Then rage, and strife, and battle ceased to be.

page 223

(He oriori na Te-wi, na te Tupuna o Rangi-tane, o te Hapu o Nga-ti-para-kiore, he oriori nana mo tana tamaiti ranei, mo tana mokopuna ranei:—

Ngari ano te whakapono taua,
E roa ana tona ahuatanga.
No te kakaritanga o Tu raua ko Rongo
Ki ta raua na Maara, koia Pohutukawa
(He maara) ka patua te tahi koia Moenga-kuru
Ka patua te tahi koia Moenga-toto,
Ka ueha (ngingio) no (ano) ka he i te riri
Ka huna ki roto ki a Marere-o-tonga (he whare)
I reira ra e ngaro ana te Wananga.
Mauria mai nei ko te Rongo-a-whare,
Ko te rongo taketake ki Mua
Ki te atua, ka whakaoti te riri e, i, i.)

This is also another lullaby by Te-wi, which he composed and sung as a lullaby for his child. Te-wi was an ancestor of very ancient times, and this lullaby has been used as an incantation by the priests to chant when they wished to have a change in the weather—that is, that a stormy day be changed to one of calm, or a rainy day to one of sunshine.

Sleep, sleep, my child, upon thy coffin-stage
Exalted now, uplifted to the higher space,
And rest thee, like the once so beaten,
Still all-powerful offspring of the sky,
Like Tane-tuturi and Tane-pepeke,
And Tane-ua-tika, and Tane-ua-ha,
And Tane-te-wai-ora, and Tane-nui-a-rangi,
Who put the sky into the space it fills
To keep old Rangi and old Papa wide apart,
And cold winds blew and world of light was seen.

(Nei ano hoki tenei oriori ano na Te-wi, he oriori nana mo tana tamaiti. He tupuna a Te-wi nona mata noa atu, a kua waiho taua oriori nei hei karakia wehe mo te rangi, ara hei karakia i te ra kino kia pai, i te ra ua kia mao.

Moe (iri, noho) mai e tama i runga i te Atamira
Te wahi tiketike kia tai ranga (moiri) koe
Kia noho mai koe ko te whanau takoto
A Rangi, Ko Tane tuturi, Ko Tane-pepeke
Ko Tane-ua-tika, Ko Tane-ua-ha
Ko Tane-te-wai-ora, ko Tane-nui-a-rangi
page 224 Nana i toko te rangi i runga nei,
Tu ke ana Rangi, Tu ke ana Papa
Ka tangi te hau, matao i raro, he ao marama.)

We will again give the genealogy from Rongo-kako, who had (Nei ano te whakapapa o Rongo-kako, tana ko)
Tama-tea (fair son), who took to wife (ka moe i a) Iwi-pupu, his
first wife (wahine tua-tahi), and had (ka puta ko)
Kahu-ngunu (garment of the dwarf), who had (tana ko)
Kahu-kura-nui (great red garment), who had (tana ko)
Ra-kai-hiku-roa (day of eating the long tail), who took as his
first wife (ka moe i tana wahine tua-tahi i a)
Rua-rauhanga (pit of the deceit), and had (ka puta ko)
Hine-te-raraku (scratched daughter), the first-born
(to mua ko),
Rangi-tawhi-ao (day of going round the world), the second-born (to muri iho ko),
Taraia (comb the hair and adorn it), the third-born (to muri iho ko),
Tu-purupuru (stop the chinks), the last-born (te teina rawa).
The descendants of Hine-te-raraku have been given, as
also those of Tu-purupuru. I do not know anything of the descendants of Rangi-tawhi-ao.
(Kua tuhia nga uri o Hine-te-raraku, me o Tu-purupuru.
Kaore au i mohio ki nga uri o Rangi-tawhi-ao.)
But the descendants of Taraia (adorn the hair of the head) are these :—
Taraia had (tana ko)
Rangi-taumaha (day of presenting thank-offerings to the gods),
who took (ka moe i a) Hine-i-ao (daughter of the light), and had (ka puta ko)
Taraia-rua-whare (comb the hair in the pit-house), who took
(ka moe i a) Puna-ki-ao (spring in the world), and had (tana ko)
page 225 Hono-mokai (anger of the dependants), who had (tana ko) Rangi-tu-o-uru (day of standing in the west), who had (tana ko).
Ata-kore (not kindly), who had (tana ko)
Ara-whita (path by the second fence of a fortification), who had (tana ko)
Rua-whewhe (pit of the dwarf), who had (tana ko)
Tama-i-awhitia (child that was fondled), who had (tana ko)
Hei-pora (ornamental mat), who took (ka moe i a) Hapuku (cod),
and had (ka puta ko)
Karanama, who took (ka moe i a) Te-nahu (done well), and had (ka puta ko)
Arihi-te-nahu.

After Ata-kore (no shadow) came (E rere ana i muri i a Ata-kore ko)
Mumuhu (push through a thicket), who had (ka puta ko)
Te-ua-mai-rangi (rain from heaven), first-born (to mua),
Horonga-i-te-rangi (swallowed by heaven), last-born (to muri).
Te-ua-mai-rangi had (tana ko)
Tu-hoto-ariki (quarrel of the lord), who had (tana ko)
Rawenata, who had a child.

After Te-ua-mai-rangi (rain from heaven) came (E rere ana i muri i a Te-ua-mai-rangi ko)
Horonga-i-te-rangi (offerings eaten in heaven), who had (tana ko)
Hine-kona (daughter of the place), who had (tana ko)
Tiaki-tai (guard the tide), who took (ka moe i a) Mekemeke
(strike with the fist), and had (tana ko)
Haromi, who had (tana ko)
Airini Tonore (Mrs. Donelly).

After Tu-hoto-ariki (anger of the lord) came (E rere ana i muri ko)
Pakapaka (dry, scorched), who took (ka moe i a) Tumonokia (caulked), and had (tana ko)
page 226 Mekemeke, the first-born (to mua),
Renata-kawe-po, next-born (to muri iho).
Mekemeke had (tana ko)
Haromi, who took (ka moe i a) Karauria and had (ta raua ko)
Airini Tonore (Mrs Donelly).

Ra-kai-hiku-roa (day of eating the long tail) took (ka moe i a)
Papa-uma (Coprosma grandifolia) as his second wife
(wahine tua-rua), and had (tana ko)
Hine-rau-moa (daughter of the moa-plume), first-born (to mua),
Kahu-kura-takapau (red mat laid on the floor), next-born
(to muri iho),
Parea (turn it aside), the next-born (to muri iho ko),
Ta-manuhiri (dash the guest), the next-born (to muri iho ko),
Rurea (shake), the next-born (to muri iho ko),
Taiwha (rally), last-born (te potiki).

Hine-rau-moa (daughter of the moa-plume) had (tana ko)
Ra-uma-nui (day of great chest), who had (tana ko)
Tu-mata-roa (Tu of the long face), who had (tana ko)
Rangi-te-kehua (day of the strange god), who had (tana ko)
Rangi-tu-momoto (day of pugilists), who had (tana ko)
Mura-tu (flame erect), who had (tana ko)
Kakaho (Arundo conspicua), who had (tana ko)
Tu-te-pakihi-rangi (heaven dried up), who had (tana ko)
Hiakai (hungry).

After Rangi-tu-momoto (day of fighting with the fists) came
(E rere ana i muri i a Rangi-tu-momoto ko)
Hui-kai (place the food together), who had (tana ko)
Hui-kai, junior (tamaiti), who had (tana ko)
Kahu (hawk), who had (tana ko)
Hine-rau-te-kihi (daughter of the noisy leaf), who had (tana ko)
Mahuri (young tree), who took (ka moe i a) Roka, and had (ka puta ko)
page 227 Kararaina, first-born (to mua),
Irihapeti, next-born (to muri mai),
Warena, next-born (to muri mai),
Ahenata, next-born (to muri mai),
Kie (Freycinetia banksii), next-born (to muri mai),
Mana-nui (great influence), last-born (te potiki).

After Mahuri (young tree) came (E rere ana i muri i a Mahuri ko)
Aweawe (high up), who took (ka moe i a) Tarake (sweep away),
second wife (wahine tua-rua), and had (ka puta ko)
Peeti-aweawe (high up), first-born (to mua).
Ereni, next-born (to muri iho),
Hanita, next-born (to muri iho).

After Kahu came (E rere ana i muri i a Kahu ko)
Kiri (skin), who had (tana ko)
Ngaehe (crackling noise), who had (tana ko)
Roka, who took (ka moe i a) Aweawe, his second wife
(wahine tua-rua), and had (ka puta ko)
Hare Rakena, first-born (to mua),
Rauiri (eel-net), second-born (to muri iho),
Tamihana, last-born (te potiki).

After Ngaehe (noise) came (E rere ana i muri i a Ngaehe ko) Riria Rangi-po-tango (dark night), who had (tana ko) Hoani Meihana Rangi-o-tu (day of war), who had (tana ko)
Ema Heni Te Aweawe, first-born (to mua),
Heni Te Rama, next-born (to muri iho).
The descendants of these have been given. (Kua tuhia nga uri o enei.)