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All riglits reserved.] 

How soou, my cbikl, my tlioughts of thee 
Are partly lost to memory. 
As now I gaze on flitting clouds 
That pass o'er yonder distant isle — 
A lovely isle, the sight of which 
Calls back the past of all thou wast ! 
But, oh ! I left thee in our home, 
Nor dared to stay and watch 
For coming crowd of ti'ibes to aid ; 
And now my grief and soliloquy 
O'ercome nie as, at a distance thus, 
I ponder o'er my people's love and power. 
Flow on, thou tide [of death] x rise high, 
And quickly mount to utmost height, 
And use thy mighty chilling power; 
But rob the dread of Muri-whenua 
Now held o'er me by Te Tere. 
My bird of fame (my child) still lives, 
And shall with chiefs in council sit, 
And claim the right to utter all 
That mind can frame and hand can do. 
Though chilled by dreadful omens seen in Pleiades. 
Te-whare-pou-rutu and Nga-ti-awa, all 
Shall in a host arrive and end my gi'ief. 
And love gain shall show its power. 

Lament chanted hij Te-rau-paialm. 




I HAVE to acknowledge my indebtedness to W. T. L. 
Travel's, Esq., F.L.S., and here tender my thanks 
to him for the permission so generously given to 
make the extracts from his " Life and Times of Te 
Kanparaha" to be found at page 57 of the Enghsh 
portion and page 12 of the Maori portion of this 

To the general reader it may be some satisfac- 
tion to be informed that the genealogical tables 
given herein were to the Maori subjects of the 
most careful study, and when chanted by the priests 
in their respective ceremonies were believed to be 
fraught with the most potent influences. They 
are divided into three parts. The lirst division, 
called Popoa-rengarenga (a genealogy of the gods), 
was chanted at a gathering of the people for the 
purpose of mourning at the death and on the occa- 
sion of the burial of a person of rank. Food con- 
sisting of the octopus {wlielie) was made sacred by 
the priest of highest rank, who waved it over the 
persons of those who had borne the corpse or had 
in any way come in contact with it, while he chanted 
the genealogical chant. It was then presented to 
the women of supreme rank, to be eaten by them ; 
and no females but those of the family to which 
the dead belonged could partake of this octopus 


under penalty of death. The second division, called 
Taki-ura (a genealogy of the ancestors who followed 
after or were immediately descended from the gods), 
was chanted by the priests over those who took the 
dead from their first resting-place, removed all the 
Hesh from the bones, and placed them in their final 
resting-place in the caves. The persons employed 
in each of these cases were deemed unclean, and 
could neither mix in any way with the people or 
their friends, nor eat food except such as was put into 
their mouth by an old sacred woman, until these 
ceremonies were completed. The third division 
was called Tua-tangata (genealogy of man), and 
was chanted by midwives, and by those who were 
unfortunate in hunting birds or rats or in fishing ; 
it was also chanted each morning before com- 
mencing work by parties assembled to plant or to 
harvest the kumara bulbs. 

As all the names in these genealogies were indices 
of important events, the chanting of them on 
their respective occasions provoked inquiry from 
the younger and explanation by the elder members 
of the tribe, and thus became an important means 
of transmitting its history. 

No tribe would have the temerity to recite in 
public the genealogy of another tribe unless from 
a desire to provoke feelings of anger, or possibly 
war, with that tribe. 


Wellington, 30th October, 1889. 


Chapter. Page. 
1. Of the various Expeditions of the Wai-kato against 


Defeat of Wai-kato tribes . . . . . . . . 3 

Nga-ti-tahinga war at Tara-naki . . . . . . 5 

The Maori listen to the Word of God . . . . 7 

Hape-ki-tu-a-rangi and Rau-paraha . . . . . . 9 

II. Rau-paraha .. .. .. .. .. .. 11 

Wars between Rau-paraha and Wai-kato . . . . 13 

Taking of the Pa Tauwhare-nikau . . . . . . Ij 

Farewell of Rau-paraha to Kawhia . . . . . . 17 

Rau-paraha repulses a night attack . . . . . . 19 

Battle between Rau-paraha and the Wai-kato. . .. 21 

III. Rau-paraha gov:s to Maunga-tautari to ketcii thk 

Nga-ti-raukawa Tribe . . . . . . . . 23 

Attack on Wai-totara tribes . . . . . . . . 25 

Mua-upoko attempts to murder Rau-paraha . . . . 27 

Attack on Rau-paraha by Wai-orua . . . . . . 29 

Pehi (or Tupai-cupa) murdered . . . . . . 31 

Tama-i-hara-nui killed . . . . . . . . 33 

Party of Nga-ti-raukawa cut off at Whauga-nui . . 3j 

IV. Rau-paraha and War-party go to the Wai-pounamu . . 37 

Brushwood piled up against the pa . . . . . . 39 

Rau-paraha trades with visiting vessels . . . . 41 

Origin of the battle of Wai-rau . . , . . . 43 

Rau-paraha taken prisoner . . . . . . . . 45 

Genealogy of Rau-paraha . . . . . . . . 47 

V. Rau-paraha and Rangi-hae-ata . . . . . . 48 

The Pa Tapui-nikau taken . . . . . . . . 49 

The Pa Paka-kutu taken . . . . . . . . 51 

Daughter of Tama-i-hara-nui strangled . . . . 53 

War ; and death of Pu-oho . . . . . . . . 55 

VI. Maori Wars . . . . . . . . . . . . 57 

Whata-nui and Rau-paraha . . . . . . . . 59 

Attack by Rau-paraha on Wai-kato . . . . . . CI 

Battle of ]\Iokau . . . . . . . . . . (33 

Rau-paraha takes Kapiti . . . . . . . . 65 

Attack on Rau-paraha at Kapiti . . . . . . 67 

Te-ahu-karamu migrates to Kapiti . . . . . . 69 

Trade of Rau-paraha with Europeans . . . . 71 



Chapter. Page. 

VII. Lands TAKEN in War, and how given to Tribes .. 72 

Lands given by Rau-paraha to Nga-ti-rauka\va . . 73 

Curse of Rere-waka on Rau-paraha . . . . . . 75 

Attack on Rere-waka . . . . . . . . 77 

The O-mihi Pa taken . . . . . . . . 79 

Pokai-tara murdered . . . . . . . . 81 

Rau-paraha and the brig " Elizabeth " . . . . S3 

VIII. Attack on Pa at Kai-a-poi . . . . . . . . ' 85 

Tai-aroa assists the Kai-a-poi people . . . . . . 87 

Rau-paraha conquers Nga-i-tahu . . . . . . 89 

Wai-kato attack Tara-naki tribes . . . . . . 91 

Rau-paraha attempts to return to Kawhia . . . . 93 

Attack on Rangi-tane and Nga-ti-apa . . . . 95 

IX. A Maori Relic . . . . . . . . . . 97 

Pehi goes to England . . . . . . . . 99 

Death of Rangi-ma-iri-hau . . . . . . . . 101 

Rau-paraha attacked by Tu-te-hou-nuku . . . . 103 

Death of old Te-keha . . . . . . . . 105 

Death of Pu-hou, and capture of Pare-mata . . . . 107 

X. Wars op Rau-paraha on Middle Island Natives . . 108 

Maori migrate to Chatham Islands . . . . . . 109 

Rau-paraha attacks the South Island tribes . . . . Ill 

Pehi (Tupai-cupa) goes to England . . . . . . 113 

Rau-paraha proceeds to Haka-roa . . . . . . 115 

IMurderous attack, and defeat . . . . . . 117 

Attack on pa at Kai-a-poi . . . . . . . . 119 

Rau-paraha attacked at Ka-pare-te-hau . . . . 121 

Some Nga-ti-ma-moe seen . . . . . . . . 123 

Escape of IMaori to Chatham Islands . . . . 125 

Taking of Kai-a-poi Pa . . . . . . . . 127 

Brig " Elizabeth " and Rau-paraha .. .. .. 129 

Daughter of Tama-i-hara-nui strangled . . . . 131 

Brig "Elizabeth " chartered .. .. .. 133 

Death of Tama-i-hara-nui . . . . . . . . 135 

XI. Death of Europeans at Wai-rau . . .. . . 136 

Europeans occupy Wai-rau . . . . . . . . 137 

Wife of Rangi-hae-ata killed . . . . . . 139 

Europeans massacred at Wai-rau . . . . . . 141 

Attempt to take Rau-paraha . . . . . . 143 

Death of those killed at Wai-rau . . . . ... 145 

Escape of Europeans at Wai-rau . . . , . . 147 

Account of Wai-rau massacre . . . . . . 149 

Last act of cannibalism . . . . . . . , 151 

Letters from Taraia and Taka-uini . . . . . . 153 

Chiefs join with Taraia . . . . . . . . 155 



XI. Death of Europeans at VfAi-RAv—contiimecl 
Rev. J. Chapman reports the Tanga-roa affair 
Tanga-roa arrives at Maketu 
Plundering Peter Lowrie and Charles Joy 
Men fired at and killed on the sea 
XII. Genealogy op Te-po" . . 
Genealogy of Te-po. . 

Offspring also of Raki (the sky) . . [ 

Continuation of genealogy of Raki . . [ 

Another genealogical table of Raki 
Genealogy of Rangi and Papa 
Continuation of genealogy of Rangi and Papa 
Continuation of genealogy of Rangi and Papa 
Continuation of genealogy of Rangi and Papa 
Continuation of genealogy of Rangi and Papa 
Genealogy of Rangi and Papa, by Mohi Takawe 
^'TTT ^ Continuation of genealogy of Rangi and Papa 
Alll. Descendants of Rangi and Papa 

Continuation of genealogy of Rangi and Papa ' 
Continuation of genealogy of Rangi and Papa 
Genealogy of Whakaahu 

Continuation of genealogy of Whakaahu [ ] 
Continuation of genealogy of Rangi and Papa " 
Genealogy of Raki . . 
Genealogy of Tane . . 
Continuation of genealogy of Tane 
Tane and his wives . . 
Genealogy of Maui . . 
Continuation of Maui genealogy 
Continuation of genealogy of Muri-ranga-whenua 
XLV. Genealogical Table op Tiki-au-aha 
Genealogy of Toi-te-hua-tahi 
Continuation of genealogy of Toi-te-hua-tahi' 
Genealogy of Toi . . 

Genealogy of Tama-tea and Ue-nuku-rangi 
Songs composed by Te-\vi 
Songs as lullaby 

Continuation of genealogy of Rongo-kako 
]longo-kako genealogy continued 
XV. Offspring of Pae-eangi 

Genealogy of Pae-rangi . . 

Genealogy of Turanga-i-mua 

Genealogy of Turanga-i-mua continued [ [ 

Genealogy of Turanga-i-mua continued 

Genealogy of Tama- te-kapua 

Genealogy of Tama-te-kapua continued 




XVI. Genealogy of Koxgo-whakaata 

Genealogy of Eongo-whakaata continued 
Descendants of Tai-wiri 
Descendants of Hotu-nui 
Descendants of Paoa, Tama-tea, and Kokako 
Descendants of Kokako continued 
Descendants of Kokako continued 
Descendants of Rongo-mai-papa 
Descendants of Te-ata-i-reliia 
Descendants of Te-ata-i-rebia continued 
Descendants of Wehi 
Descendants of Wehi continued 





Te mate o Wai-kato 
Nga pa i taea e Wai-kato 
Te korero a Wai-kato ki a Tara-naki 
Kawhia i mahue ai i a te Ran-paraha 
II. Te Rau-paraha 

Te koliuru a te Rau-paralia i a Wai-kato 
A Nene raua ko te Eau-paraha 
Ka mahue Kawhia i a te Rau-paraha 
Te huaki a Wai-kato ki a te Rau-paraha 
Te patu a te Rau-paraha i Mokau 
III. Ka haerc a te Rau-paraha ki IMaunga-tautari 


Te Rau-paraha i Wai-totara 

Te kohuru a llua-upoko mo te Rau-paralia 

Te kanga a Te-rua-one mo te Rau-paraha 

Ka tikina a Tama-i-hara-nui 

Te ope, ko Te-karihi-tahi 

Te ope, Heke-mai-raro 
Te ope TAUA A TE Rau-paraha ki te Wai-poun 

Te ope patu i te Wai-pounamu 

Ka horo te pa i Kai-apohia . . 

Te he i Wai-rau 

Te Rau-paraha i te Manu-wao 

Te taone i 0-taki 
Te Rau-paraha, te Rangi-hae-ata, me Hoxgi-hika 
Te whawhai a te Rau-paraha raua ko Wai-kato 
VII. Te Rau-paraha raua ko Pehi-kupe 
VIII. Te Waha-roa i Roto-rua 

Te Rau-paraha me ana taua ki te Wai-pouxamu 

Nga mahi a te Rau-paraha . . 

Te Rau-paraha me Nga-ti-hau 

Te Rau-paraha i to Wai-pounamu 

Ka kohiuutia a Te-pelii 









































X. Nr.A-Ti-TOA I TE Wai-pounamu. . 
Ka kohurutia a Te-kekerengu 
Ka patua te pa i Kai-a-poi . . 
Ka hopukia a Tama-i-hara-nui 
Ka patua a Tama-i-hara-nui 


Ka patua a Wairaweke ma . . 




'Tis woll that we together here should live, 

But evil if we disunite and live apart. 

I know you orphans are ; but let us wait, 

And see what ocean-wave will bring. 

If evil come, 'tis but the breath 

Of vengeance felt from ancient times 

In hearts that never slept with love. 

No, do not backward go. 

Nor nurse the wrath. 

But let the world hear all 

That in thy black heart nestles now. 

A song sung by a ivife ivho had been left hy her husband. 



We cannot well delineate the character of our forefathers 
and fathers. Their work was continual fighting. There 
was no light period during those times — that is to say, 
during the evil of Wai-kato towards Tara-naki — indeed^ 
throughout all New Zealand. Their custom was to fight — 
Wai-kato with Tara-naki, and Tara-naki with Wai-kato; 
and so it continued until the war in which Hanu, the 
father of Wetini Tai-porutu, was killed. After that there 
was the great expedition of Te-waha-roa, Pohe-pohe, Tu-te- 
rangi-pouri, and all the Nga-ti-mania-poto. Poroaki and 
party were slain at Pou-tama by the Nga-ti-awa. After 
that again there was the great expedition of Wai-kato, 
Nga-ti-haua, Nga-ti-mania-poto, Nga-ti-paoa, Nga-ti-maru, 

VOL. VI. — A 


and Nga-pulii. They proceeded to Pou-tama. There were 
a thousand on one side and a thousand on the other side. 
A battle was fought, and the Nga-ti-hau of Whanga-nui 
were defeated. Tangi was the chief [who was slain] . The 
payment was the capture of Te-ahi-weka, who was carried 
alive by Raparapa to the joa, and there killed. Afterwards 
there was another expedition from Wai-kato, which went 
to Turauga_, and thence all round to \Yai-rarapa, Kapiti, 
Whauganui-a-tara, Whanga-nui, Nga-ti-rua-nui, Tara-naki, 
Nga-motu, and Wai-tara. They were met there (at Wai- 
tara) by the Nga-ti-awa. A battle ensued, and the Wai- 
kato were defeated at Nga-puke-tu-rua. Tiiey were sur- 
rounded by the Nga-ti-awa at night, but Nga-ti-rahiri 
came and fetched them away under cover of the darkness, 
and they went to Puke-rangi-ora. They were protected by 
the Nga-ti-rahiri in their pa ; hence the name, " Pig-sty " 
[from their being enclosed in the pa like pigs in a sty] . 
Great was the influence of this tribe. AVhile they were 
staying in the /»a two messengers were despatched to Wai- 
kato. One of them was captured and put to death; the 
other escaped. The name of the one that escaped was 
E-ahi-ora. He belonged to the Xga-ti-mahanga Tribe. 
AVhen he reached Wai-kato, the Nga-ti-haua arose, with the 
Nga-ti-mahuta and all Wai-kato, and went to Tara-naki. 
When they had passed Mokau the Nga-ti-awa ceased to 
besiege the army protected- by the Nga-ti-rahiri, and fled to 
O-kaki. E,au-paraha was staying there, having migrated 
from Kawhia with his females (wives) and children and 
his tribe, and, as the section of the Nga-ti-awa who were 
then there did not make him perfectly welcome by giving 
sufficient food for himself and his people, he had doubts in 
regard to their intentions towards him and his people, and 
feared he might be attacked, and, on account of his uneasi- 
ness of mind, he was prompted to send a messenger to 
another section of Nga-ti-awa with whom he was related 
to come to his help and assist to save him from his old 
enemies the Wai-kato. He sent his request for assist- 
ance in a song, and told his messenger, when he arrived 


Mhere tlie Nga-ti-awa were^.to slug the following song to 
them : A HoJcioi above 

A HoJtioi above ! 

Its wings make 

A booming noise. 

Thou art in the 

Open space of heaven 

Living now, 

And art the companion 

Of the crashing thunder. 

What is that for ? 

That which is 

Cleft in two 

Is [his] wings. 

Two fathoms long 

Are his pinions, 

Which now roar 

Up in the clouds. 

Descend, descend.' 

He sent this song to Nga-ti-awa because they had 
become possessed of the European weapon, the gun, that 
they might come and help him, that he might be brave in 
the presence of his old enemies. On the arrival of the 
Wai-kato they were attacked, and Te-hiakai, Hore, ]\Iama, 
Te-kahukahu, and Korania were slain. They were killed 
by Rau-paraha and the Nga-ti-awa. They fled to Te-ka- 
nawa, Te-wherowhero, Te-hura, and Te-toca. The battle 
lasted till the evening. Their payment (or the one killed) 
was Taka-ra-tai of the Mauu-korihi. The real cause 
of their being saved [i.e., of any escaping death] was 
the intercessions of Hemi Te-ringa-pakoko, a young- 
chief of jSTga-ti-mahanga, who was a son of ^^'hakaari 
and elder brother to AYiremu Nero-awa-i-taia. "Wai-kato 
escaped on this occasion. They remained during the night, 
and when it w\as near daylight they proceeded to Puke- 
rangi-ora. A, messenger was despatched, and then it was 
heard that these defeated Wai-kato were on their way to 
join the other defeated Wai-kato. When they met they 
wept, and great indeed was their weeping. No tribe was 
equal to the Nga-ti-rahiri in nobleness, or to Puke-tapu, 
Motu-tohe-roa, Raua-ki-tua, Tautara, and Matatoru — that 


is to say, to tins influential tril3e_, in that tliey [generously] 
spared the "VYai-kato. 

Some time after this the Wai-kato again went, and also 
the Nga-ti-paoa^ Nga-ti-haua, Nga-ti-mania-poto, Nga-ti- 
mahanga^ Nga-ti-hon-rua^ Nga-ti-tc-ata^ and Nga-ti-mahuta 
— in all, sixteen hundred. They went to Mokau, Pou-tama, 
Pari-ninihij Puke-aruhe_, Kuku-riki, Te-taniwha, Wai-tara, 
Nga-iQotu, and reached Tara-naki. They found no men 
there — they had all fled to the mountains. Wc (the Nga- 
ti-tahinga) came back without having done anything, only 
that some of our people were slain on the mountains. 
They came on to Tonga-porutu_, and some of the Wai- 
kato fell there. The chief that was killed was Tc-raro- 
tu-tahi. The payment for him was sixty of the Nga-ti- 
awa. Tu-hira, a woman of high rank, was captured there. 
The war-party returned and stayed again at Wai-kato. 
Their love continued firm for those chiefs who had saved 
the Wai-kato, and they therefore remained quiet and did 
not return to Tara-naki. They longed, however, in their 
hearts to seek satisfaction for Te-hiakai and party, whose 
deaths had not yet been avenged. 

After a considerable interval, Raua-ki-tua, Tautara, and 
Te-whare-pouri sent Nga-tata to fetch the Wai-kato. The 
cause of this was that Te-karawa, a son of Raua-ki-tua, 
had been killed at Tanga-hoe by Te-hana-taua, of Nga-ti- 
rua-nui. Whereupon Wai-kato consented. Not a Jiapii 
remained behind. They went to the Nga-ti-tama and to 
the Nga-ti-mutunga. (Their place is Ure-nui.) They pro- 
ceeded to Te-taniwha and Manu-korihi, at Wai-tara. That 
war-party sojourned there, and Wiremu Tc-awa-i-taia and 
all his tribe dug a pit in the earth, and then a canister of 
powder and a hundred bullets were thrown into it, thus 
taking possession of Wai-tara. They then went to Puke- 
tapu. Te-raotu-tohe-roa was there [i.e., joined them]. 
They went to Nga-motu. Raua-ki-tua was there, and Tau- 
tara, Matatoru, Te-whare-pouri, and Titoko. Matters ended 
well in that quarter, and they went on to Tarakihi, to Oko- 
mako-kahu, and to Tara-naki itself. The Tara-naki people 


were defeated there. They fell at Maru, at the very- 
base of the Tara-naki Mountain. They fled from thence, 
and went to 0-rangi-tuapeka and to Wai-mate. Both 
these pas were taken, and they [i.e., the attacking party] 
went in pursuit of Te-hana-taua, but did not succeed in 
taking him. They then went on to Wai-totara, and there 
they [the Tara-naki] fell. Tupuna, Te-uru-korari, and 
Te-ahiahi were killed on the side of the Wai-kato. This 
avenged the death of Te-karawa_, son of Raua-ki-tua. Wai- 
kato now turned back, and arrived again at our homes in 
Wai-kato. Wai-kato continued to bear in mind the death 
of Hiakai, which was still unavenged. When Te-ao-o-te- 
tangi and party — sixty of them — went to Tara-naki, they 
[i.e., many of them] were murdered. It was Te-whare- 
pouri who saved the life of Te-ao and others. The Wai- 
kato had thus two causes. The Wai-kato were continu- 
ally talking about that death, and the matter was at length 
referred to Po-tatau. The Wai-kato assembled together, 
but nothing was done. This was continually repeated, 
but it never resulted in anything. Tc-hiakai was uncle 
to Po-tatau and also to Wiremu Nero ; or, in other words, 
he was a father to them. When the counsel of Te-ao-o-te- 
rangi and Muri-whenua was not heeded, Muri-whenua 
applied to his relative, Wiremu Te-awa-i-taia. [He said] 
" Son, are you not willing that the death of Te-hiakai 
should be avenged ? " [The reply was] " I am willing." 
In consequence of this consent the Nga-ti-tipa arose, to- 
gether with the Nga-ti-tahinga, Nga-ti-hou-rua, Nga-ti- 
mahanga, Nga-ti-haua, and Nga-ti-wehi, numbering in all 
310 men. They went to Ao-tea, and Avere joined there 
by Te-hutu; to Kawhia, where they were joined by 
Te-kanawa and Tu-korchu ; and thence they went straight 
on towards Tara-naki. Vvlien they reached ]Mokau they 
heard that other Wai-kato had joined them in the rear, 
and were coming on. Our party (the Nga-ti-mahanga) 
started from Mokau, and killed [some of the enemy] 
a little way beyond. They advanced as far as Pari- 
uinihi — that is, to the Wai-pingao Stream; others Avcrc 


killed there, and Nga-rape, chief of Nga-ti-tania, taken 
prisoner. The attacking force still advanced, one party- 
proceeding- inland, and the others by the principal coast- 
road. Those pursned by the inland party were overthrown 
■with very great slaughter. Te-ao-o-te-rangi, chief of Nga- 
ti-tama, was killed ; he was shot by Wiremu Te-awa-i-taia. 
Those pursued by the coast party were overthrown, and 
the slaughter did not end until they had reached Ure-nui. 
Tu-tawha-rangi was taken prisoner, but JNIanu-ka-wehi was 
allowed to escape. We (the Nga-te-tahinga) then returned, 
and stayed at Ara-pawa. The Wai-kato now came up for 
the first time, and found that we had routed the enemy. 

The party now urged an attack upon Puke-rangiora. 
The cause of this was wdiat they had heard from slaves in- 
that pa, who belonged to Rangi-wahia and Hau-te-horo. 
Hau-te-horo had said, ^^This act of kindness shall be the 
weapon to destroy Wai-kato." The good conduct and 
kindness of the Nga-ti-rahiri was in consequence thereof 
trampled upon by the Wai-kato. Had they been per- 
mitted to go by the road that led by the outer side of the 
coast they would not have gone to Puke-rangiora. How- 
ever, the 2^a was assaulted and taken, and wdth the fall of 
the^« great indeed was the slaughter. Some of the Wai- 
kato also were killed. When the Nga-ti-mania-poto saw 
that Puke-rangiora had fallen they adojDted Tu-korehu's 
proposal, and proceeded to attack the other ^j«, at Nga- 
motu. As soon as they arrived there they attacked that 
jici. This was done by those tribes who had gone before 
— namely, Muri-whenua and Te-ao-o-tc-rangi. Wiremu 
Awa-i-taia stayed, and did not fight. The number of 
those who stayed behind was 340. The fighting was left to 
the party that came last; they numbered 1,200. The 
attack was made, but the pa was not taken. Some of the 
attacking party fell there, and the expedition returned 
home to Wai-kato. 

Afterwards those tribes residing at Tara-naki removed 
and went southward. The Puke-tapu stayed. The names 
of the men were Kapuia-whariki, Wai-aua, Tc-huia, and 


Poharama. The joa they occupied was called Miko-tahi. 
Beyond them were the Nga-ti-rua-niii ; they also did not 
go. Not a man remained in Wai-tara throughout all its 

When the Wai-kato heard that people were staying 
again at Miko-tahi_, they started out again to slay them. 
They attacked the Namu, but it was not taken; and then 
they came back to invest Miko-tahi. They succeeded in 
taking them [of Miko-tahi] prisoners^ and brought them 
alive to Wai-kato. This was the conquest of Tara-naki by 
Wai-kato_, for the inhabitants had all fled. There were no 
men left to retain possession [of the land]. The strength 
was on the side of Wai-kato ; there was no strength with 

After a while the Nga-ti-mahanga^ Nga-ti-tahinga, Nga- 
ti-te-wehi, and Kga-ti-mania-poto^ numbering in all 340^ 
rose again and went to Tara-naki. This party searched 
in vain for men ; they could not find any. It was a mere 
remnant of a tribe that worked at [catching] the lampreys 
of Wai-tara. Ihaia was present on this occasion. He went 
with the Nga-ti-mahanga. He accompanied our people 
in order to look at his place at Wai-tara. Wai-tara was 
again "marked^' by Wiremn Awa-i-taia and his people. 
The '^mark" was done by burying a gun used for shooting 
men. This was the second '' marking " on taking possession 
of this district. The party then returned to their own 
homes. Then the Gospel was introduced. After the arrival 
of the missionary I always restrained the people [from going 
to war] . I, Wiremii Nero Awa-i-taia, and all my tribe, have 
accepted the Word of God. After the introduction of 
Christianity the Wai-kato carried the war further on — 
namely, to the Nga-ti-rua-nui, because there were no men 
whatever at Tara-naki. Many other fights took place. 
Subsequently a Wai-kato war-party went against the Nga- 
ti-rua-nui. Te-ruaki was the pa invested. When I heard 
of that ;;a being besieged I took the Word of God to the 
Wai-kato party and also to the Nga-ti-rua-nui. The work 
of the Gospel could not well be carried on. Eight v of us 


■vrent. We spoke to the "Wai-kato and said that this 
should he the last war of the Wai-kato. Enough. That 
pa was taken by the Wai-kato ; they came back, re- 
mained, and believed in God. On our return we came by 
Rangi-tuapeka and Tu-matua. There were no inhabitants 
beyond that. We passed through the deserted district of 
Tara-naki, and came to Nga-motu. We found a remnant' 
living on the ISIotu-roa Island. We passed through the 
inhabited district of Wai-tara and came to INIokau. There 
we saw the face of man. The people residing there were 
the Nga-ti-mania-poto. When we arrived at Wai-kato 
Christianity had greatly spread. 

After a time Muri-whenua's party again rose aiid went to 
Tara-naki, and slew the remnant. The cause was the death 
of No'aro-ki-te-uru. They came back and remained. Thus 
at length the evil with Tara-naki came to an end, and reli- 
gion became the sole concern [of the people] . Under the 
teaching of Christianity the prisoners captured by Wai- 
kato were liberated and sent back to Tara-naki. It was 
Christianity that induced Wiremu Te-awa-i-taia and Para- 
tene-te-maioha to carry peace to the Nga-ti-toa at Ka-rape. 
Word was sent to the Nga-ti-toa to come back to Kawhia. 
Their reply was, " The thought is with your ancestors.'^ 
We came back, and then went to Wellington, to the Nga-ti- 
awa and Raua-ki-tua. We said, " Come, return to Tara- 
naki." Raua-ki-tua consented and said, " Yes, sons, return 
to the place — to Tara-naki." We said, " Return with your 
women." They reached the place, and that matter was 
ended. We then went to Kapiti — to Rau-paraha, Tope- 
ora, and Te-rangi-hae-ata — and stayed there. Te Wiremu 
[Archdeacon Henry Williams] and Te Rangi-take came, 
and we crossed the Wai-kanae [River] . Ihaia Kiri-kuraara 
was one of the party. I said, " Return to Tara-naki." 
They consented. I said, " Return with your women, not 
with men." They consented, and Rere-tawhangawhanga 
gave us his dogskin mat. Rau-paraha did not agree to 
go back to Kawhia. We came back to Wai-kato, and when 
Muri-wheuua, Kanawa, and Policijolic licard that the Nga- 


ti-a^a had returned to Tara-naki tliey assented to it. 
Afterwards the jSTga-ti-mahanga, Nga-ti-hou-rua^ Nga-ti- 
naho, Nga-ti-mahuta^ o£ Kawhia^ and Nga-ti-mania-poto 
went to Nga-motu to confirm the peace. The basis of 
that peace was that the Nga-ti-awa should reside at Tara- 

I (Te-awa-i-taia) shall not relate here the return of the 
Nga-ti-mania-poto, or Po-tatau hringing back the Nga-ti- 
awa, and his selling Tara-naki to Governor Hobson. 

Peace was now quite established, and Ihaia Kiri-kumara 
was sent back to Wai-tai'a, to the land of his people, and 
afterwards AYiremu Te-rangi-take.- Both of them resided 
at Wai-tara. Now, let not Te-rangi-take or all New Zea- 
land say — let not the Nga-ti-awa say — that Ihaia went 
back to Tara-naki from Wai-kato as a slave. 

Rau-paraha. (Nga-ti-toa.) 

When Haj^e-ki-tu-a-rangi was near to death he asked, 
^' Who shall take or fill my place or position ? " He 
asked an answer to this question from each of his sous, 
but not one of them uttered a word. Rau-paraha rose 
from the midst of an assembly of chiefs and said, " I will 
fill your place or position ; and I shall be able to do acts 
which you have not been able to accomplish." So Rau- 
paraha took the place of supreme leader of all the Nga-ti- 
toa in war to obtain revenge for past defeats or murders, 
andto determi ne for war or otherwise. 


When Hape-ki-tu-a-rangi was near to death all the tribe 
assembled in his presence to witness his death. His spirit 
started within him, and he asked the tribe, ^' Who shall 
tread in my path ? " Although there were very many 
chiefs of the triljc present not one gave an answer, so that 
after some time Rau-paraha called and said, " I will ; " 
and from this fact Rau-paraha has been considered the 
leading chief of the Nga-ti-toa. 

10 ancient maoei history. 

The Cause op Rau-paraha leaving Kawiiia. (Nga-ti- 


An old man lived at Kawliia. He was from Wai-kato. 
And [one day] he worked in the cultivation in the rain. 
When the rain ceased and the sun shone the heat caused 
steam to rise from his hody^ and a lad of the Nga-ti-toa 
Tribe observed^ " The steam from the head of So-and-so 
is like the steam of a hangi (oven) ." The Wai-kato people 
said these words were a curse, and a war ensued, in which 
many were killed ; and this war was renewed each year ever 
after between the Wai-kato and Nga-ti-toa ; and the Nga- 
ti-toa kept up the feud between them, which eventually led 
the Nga-ti-toa to migrate to Kapiti. 


Depart, O uorth-west breeze ! 

Across the Kaouga range of hills, 

That while the evening shade grows less 

I may perceive a flash of light, 

And weep my sorrow's dirge 

To him who says he has 

To distance gone from me ; 

Kor will he once return 

Save when his parent calls him back. 

Oh, that I had a love-token of him ! 

A song of love by a ivife who had tvords of anger 
sjjoken to her bylicr husband. 



This is an account of tlie acts of Rau-paralia from his 
birth to tlie time of his okl age. 

He was born at Kawhia. His father's name was Wera- 
wera (heat)^ and his mother's name was Pare-kowhatu 
(plume of stone). He had tvro elder brothers and two 
elder sisters. He was the last born of the family. His 
elder brothers did not show any superior knowledge or 
power : they were chiefs of rank_, and that is all they 
could assume. 

The account of Rau-paraha here given shall be from 
the day of his birth. He was a goodly child, and of fine^ 
appearance ; and when he could run alone an old man 
called Pou-tini (many posts) told Ran-paraha to go and 
fetch some water for him. He went and brouerht the 


"water for tlie old man. He was not disobedient_, nor did 
lie refuse to do many other acts wliicli his rank might have 
demanded of him not to perform^ even when he was a 

When he became a man he began to show signs of great 
power of mind; but this was not noticed by his father or 
mother^ who centred all their attention on their elder Sons. 

At this time his father and all the tribe were cultivating 
and collecting food to make a feast for another section of 
their tribe. This food consisted of fish, eels, and shell- 
fish, Avhich were put up on the stages to dry, w^here they 
were kept for the feast. At these Rau-paraha looked, as 
did his first wife, the wife of his boyhood, who w^as called 
Marore (ensnare) . Rau-paraha had not become a man Avhen 
he took this wife ; he took her in accordance with old 
Maori custom to take a wife while still a boy. 

Now, when the feast was given, and Avhcn the food was 
allotted to each family, Rau-paraha saw^ that there was not 
any savoury food put on to the portion given for his wife 
Marore. At this he was very sorrowful, and said to his 
father, " A war-party shall go and kill some of the Wai- 
kato people as a savoury morsel to eat with that portion of 
food which has been allotted at the feast to Marore." Ilis 
father consented to his proposal. 

Rau-paraha went with this war-party, and, though 
his parents endeavoured to keep him at home on ac- 
count of a bad disease he had contracted in his immoral 
living, ho would not listen to their advice or request. 
Through his persistent action they let him go ; and, 
though he was in great pain of body, he went ■with the 

This war-party Avent to the 2^a of one of the Wai-kato 
tribes, and in open day went into the 2^a, the inhabitants of 
which, having seen the war-party, gave them battle, and 
the war-party fled, and were being killed by the Wai-kato. 
Rau-j)araha A^as in the rear of the men who had entered the 
pa, and was walking in the best manner he could with the 
aid of a walkin":-stick. He saw that the Nga-ti-toa were 


fleeing oi;t of the pa in dread^ and being followed by the 
Wai-katO;, and being killed. Rau-paraha hid behind a 
clump of manuka (Leptospermum scopar'mm) scrubs where 
he lay down. The Wai-kato had come close to where he 
w^as. He rose, and with his taiaha killed two of them, 
and with another blow — a left-handed one — he killed two 
more. The Wai-kato fled back to the pa, and were pur- 
sued by the Nga-ti-toa, who killed seventy twice told of 
them, and Te-hunga (the company), the greatest man of 
the killed, was hung up with others. [A token of defeat, 
and to signify that his tribe would be eaten.] 

From this act llau-paraha was heard of as a warrior by 
all the tribes. But Rau-paraha had not at this time become 
a full-grown man ; he was still but a lad, yet he had begun 
to see the power of a knowledge of wai', nor did he forget 
to gain a knowledge of cultivating, or of kindness to man, 
or of entertaining strangers who might be on a journey, or 
of giving feasts to tribes. 

One point of his character was a matter of approval to 
those who knew him. If while his people w^ere planting 
the kumara-cro'^ a party of strangers arrived at his settle- 
ment, and food was provided for his workmen, though 
his workmen might offer them food (as is the custom to 
new arrivals), Rau-paraha would call and say, "Eat the 
food provided for you ; I will order food to be provided for 
the strangers.^' This was heard by the visitors, who 
would say, " It is Rau-paraha, whose fame has gone to 
all the tribes." And to this day it is said to any kind 
fellow, " You are like Rau-paraha, who first feeds his 
workmen, then he provides for his visitors." 

Rau-paraha lived at his own home at Kawhia, Avhere 
he was again and again attacked by war-parties from 
tVai-kato, at which times each party lost men. Then 
Rau-paraha v/ould go into the Wai-kato country to war 
against the Wai-kato tribes, where at times he would 
kill many of Wai-kato ; yet there were times- when peace 
would be made ; and again war would be the order of the 
day between these tribes. 


Then a time came when Rau-paraha went to Maunga- 
tautari to visit his relatives, and to see his grandfather 
Hape (bandy), head chief of Nga-ti-rau-kawa. Old Hape 
was said to he a great warrior, and he fought at the 
battle called Kaka-matua (parent kaka — Nestor i^roductus) . 
This battle was where the Wai-kato were defeated, and took 
place up the Wai-pa River; but Ilape fought many battles 
against the Wai-kato. 

Rau-paraha lived at the home of Hape at Maunga- 
tautari, and he also visited Roto-rua to see his relations 
there ; and when Hape died Rau-paraha took the widow 
to wife, who was called Te-akau (the sea-shore), who was 
mother of Taniihana Te-rau-paraha (the writer of this). 

Rau-paraha went back to his home at Kawliia, and in 
the days when the Wai-kato were not at war with Rau- 
paraha they owned him as a relation, and at such times 
Rau-paraha paid visits to various parts of the country, and 
in one instance he went to Hau-raki (Thames) to visit the 
Nga-ti-maru, and see the chiefs Tu-te-rangi-aniiii (the day 
of giddiness), Toko-aliu (prop of the altar), Hihi-taua (de- 
fiance of the war-party), and all the chiefs of that district, 
when he obtained possession of his first gun, given to 
him by those chiefs ; but he obtained only one gun, and 
a little powder, and some lead, with five cartridges, or 
may be there were ten cartridges : and with these he came 
back to Kawhia, where he stayed some time, and then went 
on a visit to Kai-para to see the Nga-ti-whatua Tribe and 
their chief Awa-rua (double creek), and all the chiefs of that 
district. From thence he came to Wai-te-mata to visit 
Kiwi fAjjtenjxJ, the son of Te-tihi (the peak), from 
whence he came back to Kawhia, where he heard the news 
that Waka-nene was coming into his district. Ncnc came 
to Kawhia, and Rau-jiaraha went to Tara-naki, and Ncne 
accompanied him on his trip south, and this was the 
time when Rau-paraha came to look at Kapiti, which 
took place in the year 1817. From Tara-naki they came 
on to the Nga-ti-rua-nui, Avhich tribe was so much 
afraid that they fled before Rau-paraha. He went on 


to Pa-tea (\^'hitc pa — fort) and "Wai-totara (water of the 
Podocarjms totara trees), and on to Whanga-nui (great 
harbour). Crossing that river^ they went on to Eangi- 
tikei (day of striding on), where they killed some of 
the Nga-ti-apa Tribe because they were saucy to Rau- 
paraha. Those who were not killed fled to the forests and 
mountains. These were ignorant as regards the manner of 
acting towards a war-party : if these people had collected 
the goods [property] such as greenstone war- weapons and 
ear-drops, and offered them to the leader of the war- 
party, it Avould have been better for them. 

Rau-paraha went on to Manawa-tu, 0-taki, "VVai-ka- 
nae, and across to the island of Kapiti, where he met 
the tribe Nga-ti-apa, with their chiefs Po-tau (night of 
battle), and Kotuku (white crane), who were made much 
of by Rau-paraha, as he perhaps thought if he came 
back to take that disti-ict he would come to Wai-kanae 
(water of the mullet) . From thence he went on to Pori- 
rua (two attendants), 0-ha-riu (breath of the stomach), 
0-mere (the war mere), and on to the Whanga-nui-a-tara 
(great harbour of Tara) (Wellington) ; but on this sea-coast 
over which he had travelled there were not any inhabitants, 
as they had fled to "VVai-rarapa (flashing water) . But when 
the body of men under Kau-paraha, Nene, and Patu-one 
got to the Whanga-nui-a-tara (Port Nicholson harbour), 
they went on to Wai-rarapa, where they found the Nga- 
ti-kahu-ngunu residing in the /»« called Tausvhare-nikau 
(overhanging nikau — Areca scqnda), vihicix they attacked 
and took, and the great body of this tribe fled to the 
mountains. From thence Rau-paraha went on to the 
Kawakawa. Still killing people as they went, they arrived 
at Po-rangahau (night of wind), from which place the 
party under Rau-paraha came back to the Whanga-uui-a- 
tara and on by 0-mcre, from whence a vessel was seen out 
in Rau-kawa (Cook Strait), sailing between the North and 
South Islands, on which Nene called on Rau-paraha, and 
said " O Raha [Rau-paraha] ! do you see the people who are 
sailing out yonder on the sea ? They are a very good tribe 


of people. Tf you obtain possession of this district you will 
become a great man — you will be able to possess guns and 
powder.'^ In Lis heart Rau-jjaraha consented to these 
remarks made by Nene. 

The party went on by the sea-coast to Pori-rua^ Wai-ka- 
nae, 0-taki, Manawa-tu^ and Rangi-tikei^ where some mem- 
bers of the tribe Mu-au-poko, Eangi-tane^ and Nga-ti-apa 
were taken slaves and taken to Kawhia^ and where Rangi- 
hae-ata (day of early dawn) captured a chief woman called 
Pikianga (climb up) and made her his wife. She was a 
woman of rank of the Nga-ti-apa Tribe, and sister of Ara- 
pata-te-hirea (indistinct). They went on, and, crossing 
the Whanga-nui River, passed Tara-naki and Wai-taja, 
and arrived at Kawhia, and Waka jSTene went on to his 
home at Hokianga. 

Rau-paraha meditated how he could migrate to the 
south, to Kapiti, and night and day he ever pondered the 
wish to go to Kapiti, and also to the South Island the Wai- 
pounamu ; and so soon as he had made uj) his mind he 
paid a visit to Wai-kato to bid a farewell to the chief 
Kuku-tai (mussel of the sea) and to Pehi-korehu 
(prevent the dimness of sight), Wherowhero (red), Te- 
kanawa (red ochre), and all the chiefs of T\'ai-kato, to whom 
he said, " Stay on our land. I am going to Kapiti to take 
the district for myself. Do not follow after rae.^' He 
then came back to his home at Kawhia in the year 1819. 

He then commenced to migrate, and left Kawhia with 
two hundred twice told of men, women, and children; 
but one party of the Nga-ti-toa stayed behind, consisting of 
one hundred and seventy twice told, who were all warriors 
able to fight. In the morning Rau-paraha went out of 
his j9« called the Ara-wi (path of ironstone or agate), and 
he burnt his carved house which was called Tc-urunga- 
paraoa-a-te-titi-matama (pillow of the whale, or supreme 
chief), and there ascended to tlie top of a hill called Moc- 
a-toa (sleep like a warrior), as the road southward led by 
that way. As soon as the people had got to the top of that 
hill and looked back towards Kawhia, then they felt regret 


for their home which they were leaving, and they gave 
utterance to their feelings in a loud wail^ and bade farewell 
to Kawhia, and said, " Stay here, O Kawhia ! but the men 
of Kawhia are going to the Wai-pounamu and to Kapiti/' 
And they wept^ and sang in chorus this song : — 

There is the sea of Honi-paka, 
Which now I leave for ever ; 
But, oh ! I still will gaze 
At yonder cloud, now coming hither 
O'er the isolated clump of trees. 

my own home ! me ! 

1 bid farewell to you, O tribe ! 
And still at distance bid farewell. 
But flow on, thou tide ! 

Flow upwards still, and flee 

Thou upwards yet till death's baptism 

Is felt at INIuri-whenua — 

The baptism of travel-passing souls. Y<^j 

]\Iy bird that sings at early dawn 
Will now be hid within the house ; 
And glory of the Pleiades 
And power will all be lost ; 
For noble house will be not there. 
Yet still my love shall ever be 
For thee, my Ati-awa Tribe ; 
Nor can it ever cease to be, 
Nor find a tomb as doth the dead. 

Thus he sang with his people the dirge of his regret for 
his home at Kawhia on the day when he left that home 
with his tribe and children. 

They also together sang this song in chorus: — 

With grief, man ! now bow 

Thy head from side to side. 

With grief, O woman ! now 

Pat thou the heads of ones beloved, 

And once again perform the work 

That was performed in days of old, 

And sleep the sleep, to rise 

And find the hurried act 

Has now been taken. Yes, thy back 

Is turned for ever on thy home. 

As soon as they had ceased to weep and bid farewell to 
their home they went on, and arrived at the j^a of Tc-pu-oho 

VOL. VI. — B 


{sound of the startled trumpet), at Turanga-rua (stand two 
at a place), where the females who were not able to go on 
were left — where the wife of Rau-paraha was left, as she ex- 
pected one more addition to her family ; and the migrators 
Avent on and came to Tara-naki, Te-kaweka (top of the 
hill), Wai-tara, where they stayed with those of the Nga- 
ti-awa and Kga-ti-tama who were related to them. But 
Rau-paraha went back to fetch the woman who had been 
left at the pa of Te-pu-oho, accompanied by twenty of 
his own family ; and as he left the pa at AVai-tara his 
people wept over him, as many of them wished to go back 
with and protect him, but he forbade them and took only 
twenty. Still they said, " Rau-paraha Avill meet a war- 
party.'^ Yet he did not heed them, but went back as he 
had determined. He went and passed across the Mokau 
River, where he saw the body of the child of Te-rangi-hae- 
ata, called Te-kauru (the stem), lying on the sand. He had 
been drowned from a canoe in charge of Tope-ora, sister of 
Rangi-liae-ata, which had upset in the river Avhen they 
were on their way migrating southward. Some of this 
migrating party had come in canoes, and hence this death. 
The body of this child was by Rau-paraha wrapped up 
in his own garments, and carried on his own back, and 
hence the origin of one name of Rangi-hae-ata, Mokau, 
from his child being drowned in the Mokau River. This 
was his only child. Rau-paraha took the corpse to bury it. 
When Rau-paraha had got to the /;« of Pu-oho he wept 
over the Avoman he had left there, and, after staying there 
one or two nights, he left with the woman and came towards 
Wai-tara Avith me (the Avriter of this) on his back, carried 
in a kit. When he and his party had got to the Mokau 
River they Avere attacked by a Avar-party of fifty twice told 
of the xs ga-ti-mania-poto Tribe, of AVai-kato. This took 
Rau-paraha by surprise, and made him Avondcr how he 
should save his party, as the war-party were now near to 
them. He at once determined to place the tAvcnty women 
as a reserve, as though they were a body of men, behind 
a rocky point, and a fcAV of these Avomcn he put on that 


side of the point nearest to where the enemy was, in order 
"that the enemy might imagine the party under Kau- 
paraha was a large one. All these women were clothed 
Avith dogskin, kai-talca, and para-wai mats, Avhicli made 
them look like veritable men-warriors, with plumes of 
feathers in their heads. In front of these Momen stood 
Akau, wife of Rau-paraha, like a warrior-man, clothed 
in the noted red mat called Huke-umu (uncover the 
oven), and Avith a taiciha in her hand ; and, if seen by the 
Wai-kato enemy, the glistening red clothing and war- 
weapon would cause them to fear and flee. The Nga- 
ti-mania-poto attacked Rau-paraha ; and a son of Te- 
rangi-hunga-riri (day of persistent battle) killed the first 
man slain of the Wai-kato party, who was the leader 
of the party and was called Tu-takaro (the god of battle 
at play), and Rau-paraha also killed the second man 
in this battle ; and the Waikato fled to the mountains. 
Five of the Xga-ti-mania-poto were left dead on the field. 

It was now night, and dark, and it was high tide in 
the ]Mokau River, and Rau-paraha Avith his Avomen and 
party could not cross the Mokau River, or escape their 
enemy by the road leading to Wai-tara. Rau-paraha 
thought he should be taken by surprise if the enemy came 
back and attacked him in the dark, and he and his party 
Avould be cut off. To prevent this he said to his people, 
"O people. Light fires. Let the fires be some distance 
from each other, and let them be large, and let there be 
twelve of them, and let the women be at some. Let three 
women be at each fire Avith some of you men, and let 
each man make a speech, but let one man at each fire 
sj)eak at the same time, and let each one say this : "Be 
brave to fight, O sons ! on the morrow, Avlien we ai'e again 
attacked by our enemy. Do not think of life." 

The men thus ordered to rise and speak did as re- 
quested, and as they used their A'oices the sound was loud 
and strong like a trumpet uttering a war-call, and might 
be heard perhaps at Ha-iki [Hawa-iki]. So these AA^arriors 
spoke, and brave were their throats to utter the Avar- 


speeches tlicy made ; and these speeches, "being heard by 
the Wai-kato enemy, made them flee hack to their coun- 
try, and did not permit them to have a thought to come 
hack again to fight Kau-paraha. 

A child that night Tias heard to cry in the midst of 
Rau-paraha^s peoi^le, and Ean-paraha rose and said to the 
parent of the chikl, "who "was called Tanga-hoc (lift the 
paddle), " Friend, strangle your child. I am that child." 
So the father and mother strangled the child. This "oas 
done lest the "war-party of AYai-kato should hear its voice. 
But Rau-paraha's party "watched the tide so that they might 
cross at the ebb, and "when it "«"as ebb, at midnight, Rau- 
paraha crossed over to the other side of the ]\rokau River, 
and he and his party ^\'ent on rejoicing, as they had 
gained a victory over the enemy and had got so far on the 
road to their friends. 

j\Iay be the Nga-ti-mania-poto, of the Wai-kato, thought 
the fires "were really the fires at "which the hosts of a "war- 
party under Rau-paraha "«ere sitting, and also the "o'ords 
uttered by the men, as ordered by Rau-paraha, "«'ere really 
the "nar- speeches of "«'arriors to their men. But such sur- 
mises "nere not correct — these fires and speeches "O'ere 
the outcome of dread ; but Rau-paraha did not think of 
this now, as he had killed some of his enemy. The great 
chief of the Nga-ti-mania-poto called Tu-takaro "was killed 
in this attack by Rau-paraha's people, and all the tribes 
who heard of it "were surprised at the kno"«dedge dis- 
played by Rau-paraha in taking such action on so short 
a notice, and in making a few "v^-omen take the place of a 
band of "svarriors, to intimidate the enemy. Had this sur- 
prise been made on most of the chiefs of other tribes, 
they "would not have been able to devise a plan as Rau- 
paraha had done, and thus save their people, but they would 
have been taken and killed. 

Wlien Rau-paraha had got to his friends (relatives) the 
Nga-ti-toa, Xga-ti-tama, and Xga-ti-awa, he told them of 
the battle which had taken place between him and the 
Nga-ti-mania-poto, in which five of that tribe had been 


killed and tlie Xga-ti-mania-poto liad left their head chief 
Tu-takaro dead on the battle-field. This news so pleased 
the Nga-ti-awa and the Xga-ti-tama that they in their glee 
jumped as in a war-dance, and rejoiced that their hated 
enemy, their object of revenge, had been killed, and in his 
death they had obtained satisfaction for past murders and 
defeats. These tribes rose in a body, and went to Mokau 
to cut the dead bodies into joints, to cook and to eat, 
according to ancient jNIaori custom. And no^y for the first 
time did these two tribes, the Nga-ti-awa and Xga-ti-tama, 
give food in large quantities to the partjr of Rau-paraha. 
This consisted of kumara, turo, and large pigs ; and now 
for the first time did this migrating people have food 
sufficient to satisfy the longings of hunger. Perhaps i£ 
Rau-paraha had not killed these Nga-ti-mania-poto, espe- 
cially their head chief, the food they had now given to 
them Avould not have been supplied by the Xga-ti-awa and 
Nga-ti-tama : this is supposed because when this migrating 
people first arrived at the home of the Nga-ti-awa and the 
Nga-ti-tama those tribes gave little food to the migration, 
and this was not more than sufficient to satisfy hunger. 

Rau-paraha had not been long with the Nga-ti-awa and 
Nga-ti-tama when a war-party arrived from Wai-kato, 
of eight hundred twice told, commanded by Wliero- 
whero, Ilia-kai, and Maina, with very many other chiefs. 
These had come in pursuit of their old enemy Rau-paraha, 
but had not taken note of the words which Rau-paraha 
had spoken to them wheu he told them he was about to 
migrate southward, when he said, " Do not follow me : 
live in quiet at our home at Kawhia, and at Wai-kato." 
This war-party attacked Rau-paraha, and in the open day a 
battle Avas fought between them. Each at times gained an 
advantage over the other, till Rau-paraha in a loud voice 
called to his people and said, " So it is, he acts in this way. 
Close on him hand to hand." A charge was made by his 
warriors on the Wai-kato. This was repelled by the Wai- 
kato to their utmost ability, but Rau-paraha charged so 
fiercely tliat the Wai-kato gave way aiul fled, and all that 


could be seen of tliem was the black part of the back of 
tlieir heads in fleeing away. The Wai-kato did not even 
once look back, so Rau-paraha and his allies, the Nga-ti- 
awa and Nga-ti-tama, had full opportunit}^ to kill their 
enemy as they fled, and they killed seventy twice told. 
The Wai-kato chiefs killed in this battle were left by their 
people : these chiefs were Hia-kai (hunger), and Mama 
(leak), with other chiefs of lesser note. This battle was 
called Te-motu-nui (the big isolated clump of forest-trees) . 
Wherowhero-po-tatau was the only great chief wlio escaped, 
and for this he was under obligation to E,au-paraha, 
wdio, if he had wished, could have killed Wherowhero. If 
the Nga-ti-tama commanded by Kaeaca (sparrow-hawk) 
had been in this battle, all the Wai-kato war-party would 
have been cut oif ; but, as Kaeaea was away at Te-kaweka 
(the top of the hill), and at Ure-nui (great block of wood 
in a canoe, to which the thwart is tied), and at other 
j)laces, by the time Kaeaea had arrived tlic battle had 
taken place, and the Wai-kato had been defeated and had 

It Avas night when the battle was ended, when AVhcro- 
whero called to Ilau-paraha and said, " O Ilaha [Pi,au- 
paraha] ! how shall I be saved?" 

Rau-paraha called and said, " Go away at once, even 
this night. Do not wait here. Go, and be quick." So 
the Wai-kato did as told, and went away that night. So 
that when a war-party under Kaeaea-taringa-kuri had 
arrived, and went in pursuit of the fleeing V^ai-kato, he 
found their fires still alight in their houses, but some 
of the dead had been taken away with them. The dead 
found by Kaeaea were cut up, cooked, and eaten, as also 
were those killed in the great battle by Ilau-paraha. So 
ends this. 



How weary my eyes are 

With lookiug for tbee, 

And watching; the hill 

[O'er which thou clid'st pass] 

As hope ever dies ! 

Oh ! were I a bird, 

With power of my wings 

I would soar up on high 

And fly unto thee. 

I feel it an evil 

To stay with this crowd. 

I would could I v.ander 

And go far away. 

Jly thoughts ever tell me 

Of evil and death, 

Predicted by tears 

That flow from my e3'es. 

A song of love for a husband who ivas at 
a distance from his xvife. 



This shall give an account of the act of Rau-jiaralia in 
going to Maunga-tautari to fetch the Nga-ti-rau-kawa 
Tribe, to assist him to take the district of Kapiti. 

He went by tlie road that leads from Tara-naki by the 
upper waters of Whanga-niii and Tuhua (obsidian), thence 
leading on to Taupo and Maunga-tautari. At Taupo he 
met the great chiefs of the Nga-ti-rau-kawa, who had 
assembled at 0-pcpe (the moth), which is in the Taupo dis- 
trict, and were there waiting to meet him. He met them, 
and they all wept together, as was the custom on friends 
meeting. Then the chief Te-whata-nui (the great stage) 


rose and made a speech to Rau-paraha, and welcomed 
liim after Lis long absence at Kawliia ; and Avlien all the 
Nga-ti-ran-kawa chiefs had each made a speech to Ravi- 
paraha he rose and put a question to Te-whata-nui, and 
asked^ " Will you agree that we should go to Kapiti and 
take possession of it ? It is a good place. There are 
Europeans there." 

His question was not answered ; hut when Rau-paraha 
had gone to other settlements, in his absence the jSTga-ti- 
rau-kawa chiefs talked amongst themselves, and said, " Do 
not let us listen to the words of Rau-paraha's voice, lest 
we put him over us as our supreme chief. ^^ 

These words were heard by a chief called Te-horo-hau 
(the consumer of the gift to the gods), who was son of 
Hape and of a woman named Akau, who on the death of 
Hape had been taken to wife by Rau-paraha. This young 
man informed Rau-paraha of what the Nga-ti-rau-kawa 
chiefs had said, and added, " The chiefs do not agree to 
go with you lest you should be made the supreme chief 
over them." 

This caused Rau-paraha to be very sorrowful. And 
these chiefs had also said, '^ Let us request him to go 
to Ahuriri (dam in a stream) ; " and this made Rau- 
paraha more sorrowful than ever: so he went to Roto-rua to 
see his relatives there, who were of the Tu-hou-rangi and 
Nga-ti-whakaue (Arawa) Tribes. When he arrived at Roto- 
kakahi he met the Tu-hou-rangi Tribe, then going on to 
Roto-rua. He met all the chiefs of the district there. 
Thence he went on to Tauranga to pay a visit to Te- 
waru (spring), and when he had met Waru he said to that 
chief, " Let us two go to Kapiti : it is a good place." 
Waru answered, " I will not go from Tauranga. I love 
the islands you see yonder out in the sea, the islands of 
^lotiti and Tuhua." 

While at Tauranga Rau-paraha heard of the war-party 
of Hongi-hika having besieged the pa of the Nga-ti-maru, 
the Totara, at the Thames ; but Hongi could not take 
it, and had recourse to treachery, and lulled the tribes 


in the 2^a into a feeling of peace ; then Hongi rushed the 
pa, and took it, and the chiklren of Toko-ahu had been 
killed. This made Rau-paraha sorrowful on account 
of these children, who v.ere related to him, and also on 
account of the deceit practised by the Nga-puhi in taking 
the pa. 

Rau-paraha went back from Tauranga to Roto-rua, 
at which place also a war-party of the Nga-puhi had 
arrived ; and here Rau-paraha met the Nga-puhi chief 
Po-mare (cough at night), senior, to whom Rau-paraha 
said, " I will kill Nga-puhi in revenge for our grand- 
children'^ [the children of Toko-ahu, who were killed in 
the Totara Pa] ; to which Po-mare gave his consent : and 
when Nga-puhi arrived at the Pae-o-tu-rangi (the ridge 
of Tu-rangi), at the Roto-kakahi Lake, Rau-paraha and 
the Tu-hou-rangi attacked and killed some of them, 

Rau-paraha came back to Tara-naki by the same road 
he had gone, accompanied back by some of the Tu-hou- 
rangi Tribe, who had joined him, and had become part of 
his tribe. 

When he arrived at Tara-naki he stayed there some time, 
and then continued his migration, which was at the harvest 
time of the year. He went on by the sea-coast till he came 
to the Nga-ti-rua-nui district, and on to Patca, and at Wai- 
totara some of his people were murdered, including a man- 
slave belonging to Tope-ora (cut Avhile alive) . This slave 
had been a chief of the Tara-naki peoj)le, of the Nga-ma- 
hanga Tribe. He was called the Ra-tu-tonu (the sun in 
the meridian) . This was the reason for Rau-paraha attack- 
ing the Wai-totara people, some of whom he killed in 
satisfaction for the murder of his people. He went on to 
Whanga-nui, and some of his people went by sea in canoes • 
which they had taken at "Wai-totara, These were the first 
canoes they had owned since they left Kawhia. The 
largest of these was taken by the Rau-paraha, as he now 
highly prized canoes, because by their means he could cross 
over to the Wai-pounamu (the water of the greenstone) (the 
South Island). 


When the brothers of Pikinga, the woman of Rangi- 
tikei Avho had been captured and made a slave on a former 
visit of the llau-paralia^ and who was taken to wife by the 
E,angi-hae-ata, heard of the present visit of Rau-paraha, 
they went to meet the people of llau-jiaraha at Whanga- 
nui, and also to see the Rangi-hae-ata and their sister 

AVhen the weather was fine the migrators came on to 
Rangi-tikei, and stayed at the mouth of that river, and 
the people went roaming up the river to seek for food, 
and kill men of the Nga-ti-apa to eat. When the sea 
was smooth the migrators paddled on to the Manawa-tu 
River, at the mouth of which they stayed, but some of 
them went up the river, where they met people of the 
Rangi-tane Tribe, whom they attacked. A war-party 
could not do otherwise according to ancient custom. When 
it was a calm the canoes put out to sea, while some of 
the migrators went by the sea-coast, and at the mouth of 
the 0-hau River they again stayed. 

A plot to murder Rau-paraha's party had been planned 
by the chiefs of Whanga-nui called Tu-roa (stand long) 
and Pae-tahi (one ridge of a hill), the father of Mete-kingi, 
with the chiefs of the Mu-au-poko (front of the stream) [or 
Mua-upoko — front of the head] ; and when the party of 
Rau-paraha was staying at 0-hau, the chiefs of Mua- 
upoko called Tohe-riri (pursuit in anger) and Waraki 
(strange being) went to practise deceit on the Rau-paraha, 
and invite him to pay a visit to the Papa-o-tonga (flat of 
the south), which was a lake inland of the 0-hau River, 
where he was to receive some canoes which would be pre- 
sented to him there. Rau-paraha's wish for canoes was 
in accord with this, as he wanted canoes to go over 
to the Wai-ponnamu (South Island). But his nephew 
Rangi-hae-ata said, "O Raha! I have had an evil omen 
•—I have felt a jerk in my left side. You will die : you will 
be murdered by the jNIua-upoko Tribe. '^ But what did 
Rau-paraha care ! lie doubted the omen felt, and the words 
of Rangi-hae-ata. Even when the people Avishcd him to 


allow many o£ them to accompany liim on tliis visit, he- 
would not allow them to go with him. But so it is with 
those who are doomed to evil : the heart of old Ilau-paraha 
was bewildered, and he persisted in going on this visit. 

Rau-paraha went to 0-hau, to the settlement at Papa-o- 
tonga, and arrived there in the evening, and went at once 
into a house; but the house into which his youthful com- 
panions went was a house far apart from that in which 
Rau-paraha stayed with Tohe-riri, the head chief of th& 
Mua-upoko Tribe. A Avar-party of the Mua-upoko people 
were on their way to Papa-o-tonga to murder E-au-paraha 
and his companions. Rau-paraha slept and snored, and 
Tohe-riri called and said to him, '' O E,aha ! you snore." 
Rau-paraha awoke and sat up. Now, Tohe-riri knew 
that a war-party was then on its way that night to murder 
his guest ; but Rau-paraha was ignorant of the fact that 
a war-party was on its way from Horo-whenua to murder 
him. At dawn of day the war-party rushed on the settle- 
ment, but delayed some time to murder the young com- 
panions of Rau-paraha. Tohe-riri had gone out of the 
house where he and Rau-paraha slept, to call and tell 
the war-party where Rau-paraha was ; but at the same 
time that Tohe-riri went out, Rau-paraha had left the 
house by making a hole in the end of it, and went 
away through the grass. AYhcn the war-party rushed 
up to the house to murder him, he had gone, and the 
young people alone were murdered. One of the young 
people dared to fight, and take revenge for his com- 
panions. He was named Rangi-honnga-riri (day of 
battle). He killed two of the Mua-upoko people, and 
then fled ; but vrhen he had got some distance away he 
heard the voice of his sister, who was named Te-uira (the 
liglitning), calling and saying, '^ O Hou [Rangi-hounga- 
riri] ! I am being killed." He went back to rescue her, 
but Avas surrounded by a host of the Mua-upoko. He 
could do nothing against so many, and was killed by the 
crowd. The husband of Tc-uira had been killed in the 
first attack. Those of Rau-paraha who Avcro killed at 


this time were Rangi-hounga-riri, Poaka, Te-uiva, and the 
Houonga, who were wives and children of Rau-paraha, 
One daughter, called Te-uira, had been taken to wife, but 
Hononga was a mere girl. She was saved, and was taken 
to E,ua-malianga, to Wai-rarapa. Te-uira was wife of 
Taiko {sijn. Takupu — gannet), who was distantly related 
to Rau-paraha. These were all children of Marore, the 
first wife of E,au-paraha. AVlien Rau-paraha got home to 
his own people he was in a nude state. 

From this time evil fell on the Mua-upoko Tribe, as 
Ran-paraha turned all his power to exterminate them. He 
ordered his followers to kill them from the dawn of day to 
the eveniug. Their chief Tohe-riri was taken prisoner and 
carried to the island at Kapiti, where he might be killed by 
hanging. . Many of the Mua-upoko chiefs were killed, 
and, though a great and numerous tribe in days past, now 
that they had fallen under the displeasure of Rau-paraha 
they were killed in such numbers that they became a 
tribe of few members, and those who escajDcd fled to the 
Wai-rarapa, to the Rua-mahanga district. 

Rau-paraha now lived in this district, and held Ka- 
piti as his pa (fort) ; but he often went to 0-taki and 
Horo-whenua to search for the peojDlc of Mua-upoko, 
who when any Avere seen were followed and captured and 
killed. Then Rau-paraha would go back to the Island of 
Kapiti and attend to his cultivations. 

At this time the tribes all along the coast from Kapiti 
to Whanga-nui, Wai-totara, Patea, Rangi-tikei, Manawa- 
tu, Wai-rarapa, and Whanga-nui-a-tara were plotting to 
attack Rau-paraha, because he was attempting to take 
this district (Kapiti) for himself. 

It was in the year 1822 that these tribes had fully 
matured their plans. All these tribes now mustered one 
thousand twice told. They consisted of the tribes called 
Nga-rauru, of Wai-totara, Patea, Whanga-nui, Whanga-ehu, 
Turakina, Rangi-tikei, and Manawa-tu ; the Rangi-tane, 
Nga-ti-kahu-ngunu, Nga-ti-apa, Nga-i-tu-mata-kokiri, and 
Nga-ti-kuia, of the South Island. It is said the surface of 


the sea Tvas covered with the canoes of this host -when 
they left "Wai-kanae to attack Rau-paraha on the Ka- 
piti Island. AVhcn the first canoes had got to Kapiti^ 
and landed at Wai-orua_, the last of the fleet were only- 
leaving Wai-kanae. As the canoes went towards Kapiti 
they went abreast of each other. This took place in the 
night. Bnt before all the canoes had landed at Wai- 
orua Rau-paraha had discovered them by the noise they 
made^ and also by a spy having been sent- to look at the 
pa of Ran-paraha ; bnt the thirty twice told of Rau- 
paraha rose, and, going out of the j^a at night, attacked 
the host of the enemy, who fled in therr canoes ; but 
Rau-paraha's people killed one hundred and seventy of 
the foe. The foe fled, and paddled away. Some of them 
even crossed to the South Island ; and of these some 
went away weeping for the loss of their friends who had 
been killed at Wai-orua, at Kapiti. Those tribes were 
beaten, and they lost their prestige in the presence of Rau- 

If Rau-paraha had lived at one /*« on the island of 
Kapiti — -if he had not occupied another jya at the other end 
of the island — he would have killed all the host of his ene- 
mies. It was after this battle at the Wai-orua that those 
tribes ceased to be saucy towards Rau-paraha, and were 
not able to utter words of contempt towards him. These 
included the tribes who lived at the Hoi-ere and at Rangi- 
toto, in the South Island. 

The news of the acts of bravery of Rau-paraha was 
heard in the south of the South Island. This news was 
told by those who escaped in their canoes from the battle 
of the Wai-orua, at the Kapiti Island. These said, " There 
is not any man equal in bravery to Rau-paraha, and he 
has but few followers, not more than one hundred and 
seventy twice told who can use the weapons of war." 
Rau-paraha was spoken of by the tribes of the south of 
the Wai-pounamu (South Island) as "a god, or a European." 
And we, his people, often said, " In our battles we have 
only to hit our enemy with the handles of our paddles. "^ 


When tribes were beaten by Rau-paraha tliey ever after 
lost all spirit. 

AYlien Rua-oucone (hole in sand), chief of the Rangi- 
taiie at Wai-ran, heard of the fame of Rau-paraha, he 
said, " His head will be beaten with a fern-root pounder." 
These words were told to Rau-paraha at Kapiti, and the 
narrator added, " You have been cursed by Te-rua-one- 
one by his saying that you will be killed with a fern- 
root pounder," 

Rau-paraha said, " So he has said."' And Rau-paraha 
went across the straits, and. landed on the South Island 
at Totara-nui, and paddled on to Wai-rau, and there 
attacked the tribe Rangi-tane, who were defeated, and Te- 
rua-one was taken prisoner, and kept by Rau-paraha as a 
slave. This battle was called Tukituki-patu-aruhe (bcfiten 
with a fern-pounder) . This was the first war, and the first 
year in which Rau-paraha began his battles to take posses- 
sion of the Wai-pounamu (South Island), which was the 
year 1822. 

Rau-paraha came back to Kapiti with his slaves, so 
that he might tame them here at his own place. 

The news of Rau-paraha as a w'arrior was now heard 
by the Nga-i-tahu of the South Island, at Kai-koura. 
A chief called Rere-Avaka heard this iicavs at the place of 
which he was head chief, at Kai-koura. Rere-waka, in 
answer to those Avho informed him, said, " I will rip his 
stomach open with a barracouta-tooth." When these words 
had been told to Rau-paraha, he said, " So he says." And 
this curse was taken as a reason for Rau-paraha going to 
war against the Nga-i-tahu Tribe, of whom Rerc-waka 
(sail in a canoe) was chief. 

When the time of summer came Rau-paraha collected 
a war-party of one hundred and seventy twice told, at 
which time Te-pchi [Tupai-Cupaj had returned from his 
trip to England, and accompanied Rau-paraha to Kai- 
koura, where they attacked and beat the Nga-i-tahu Tribe, 
of whom few escaped. Some of these fled to Tapuwae-nui 
(great footprints) ; but eight hundred twice told were killed 

PEHi (or tupai-cupa) mukdered. 31 

in the war, aud Rere-waka was taken prisoner^ and not 
killed, but brought to Kapiti, where he could be tamed. 
This battle was called Te-niho-maugaa (barracouta-tooth). 

Now that the people of Kai-koura aud 0-mihi had 
been beaten by Rau-paraha, Tc-pehi persisted in going to 
Kai-apohia ; but Rau-paraha said, " Do not go : let us 
return home. We have conquered this tribe : let us go 
home," But Te-pehi, son oi" Toitoi, persisted in his plan, 
and eventually Rau-paraha consented, and the war-j)arty 
went by land to Kai-apohia, with fifty warriors twice told, 
who were all chiefs. The main body of the tribe of 
Rau-paraha were left at 0-mihi to guard the canoes and 
the slaves. When Rau-paraha had got to Kai-apohia he 
again said to Te-pehi, " Be cautious in going into the j^a, 
lest you be killed. I have had an evil omen: mine was an 
evil dream last night." But what was the good of such 
advice to a man whose spirit had gone to death? So Pehi 
and his companions went into the pa, and were delighted 
with the Avords and acts of Tama-i-hara-nui, the chief of 
the pa, and hence the caution required was not taken. At 
break of day Pehi and his companions were killed, and in 
all twenty once told lay dead. These were all chiefs. Some 
did escape from the pa by jumpiug over the stockade of 
the fort, which was about twenty feet high. The gateways 
to the fort had been closed, and there were pits dug under 
the fence of the pa. On the day Pehi and his companions 
went into the pa there were five hundred twice told of the 
Nga-i-tahu in that pa at Kai-aj)ohia. 

Rau-paraha returned to those he had left at 0-mihi, 
and came on with them to Kapiti. This was the year in 
which the Rau-paraha • first visited Kai-koura, and also 
that in which the battle of Te-niho-mangaa (barracouta- 
tooth) was fought, and the year in Avhich Te-pchi and his 
friends were murdered, and was 1823. 

Soon after Rau-paraha got back to Kapiti, Rere- 
tawhangawhanga (fly recklessly) arrived at Wai-kanae 
(water of the nmllet). This was in 1824. The loss of 
Pehi and his friends pained Rau-paraha, who ever said 


to himself, " How can I obtain revenge for tLc death of 
Pehi and his companions ? I shall not be able to obtain 
revenge in war." While he was thinking over this matter 
a vessel was seen coming ronnd the Taheke (descend) 
Point, and was announced by the loud cry of the people, 
who said, " A ship, a ship." Rau-paraha thought, " I 
shall now be able to fulfil my desire by using this vessel 
to take me to the Nga-i-tahu Tribe, and to fetch the chief 

Rau-paraha ordered his canoe to be put out on the sea 
to take him to the ship. He went on board, and asked 
the captain, " Will you agree to take me in your ship to 
Whanga-roa (long harbour), to fetch the chief Tama-i-hara- 
nui (son of great sin) ? and I will pay you with prepared 
flax. I will fill your ship. My tribe are numerous, and 
can scrape flax and make the toAv." The captain, called 
Kapene Tuari (Captain Stuart), agreed to these proposals, 
and the heart of Rau-paraha lived in joy. So the ship 
sailed away to Whanga-roa, on the Wai-pounamu (South 
Island), and one hundred men [Maoris] went with Rau- 
paraha ; and Tama-i-hara-nui and his wife and daughter 
were brought away in this ship from that place. 

Old Rau-paraha knew that Tama-i-hara-nui must be 
enticed with guns and powder. Even as a kaka (Nestor pro- 
cliictus) is enticed, even so must Tama-i-hara-nui be 
enticed on board the ship. So Rau-paraha instructed the 
captain how he was to induce Tama-i-hara-nui to come 
on board of the ship. 

Now, the captain had an interpreter who was a young 
man, so that when the chief Tama-i-hara-nui was captured, 
then and only then did the hundred Maori men come out 
of the hold on to the deck. These had been in the hold 
three or four days. When it was evening the boats were 
lowered into the water, and conveyed the hundred men 
on shore, who attacked the Nga-i-tahu Tribe at Aka-roa 
(Haka-roa — long haka), and one hundred were killed in a 
pa which was rushed in the night. The killed in this 
battle were brought on board of the ship, and the 

I |,>A^'\\"'\iVj 


ship sailed a^nay for Kapiti ; but, -when out on the sea, 
Tama-i-hara-iii;i, having strangled his daughter, threw 
her body into the sea, which -nas not seen by those who 
guarded Tama-i-hara-nui. ^Then the ship arrived at 
Kapiti those on boai'd ealled to those on shore and said, 
" Here is Tama-i-hara-nui, though the Nga-i-tahu had said, 
' The sea oidy shall be moved ; ' " and all the people of 
Rau-paraha were glad, though at that time there were not 
many of them at Kapiti, as most of the tribe wei^e inland 
at Wai-kanae and O-taki, scraping flax to pay the captain 
of the vessel for going to Aka-roa. With these absent 
people were the widows of Te-pehi and his murdered 
friends. These were at O-taki and Wai-tohu, scraping flax. 
Tama-i-hara-nui was taken in Eau-parah as canoe to 
O-taki, so that he might be seen by those widows, as those 
widows had the power of life or death over him. When 
they arrived at O-taki Tama-i-hara-nui said to Rau-paraha, 
'' Let me live." Rau-paraha answered, " If I alone had 
suffered by the death of Te-jiehi and his associates, your 
request would have been right, that I should let you live ; 
but all the Nga-ti-toa Tribe have suffered: I am therefore 
not able to grant your request." When Tama-i-hara-nui 
was taken to Wai-tohu, at O-taki, so that Tiaia (stick in), 
the widow of Te-pehi, might see him, he was killed. He 
was hung up in a tree, and died. Rau-paraha did not 
witness his death. 

Then the ship was loaded with flax, and the captain with 
joy sailed away to the place from which he had come. And 
this took place in the year 1825. 

Rau-paraha now lived at Kajjiti, and was the acknow- 
ledged leader of the tribes of Tura-kina (thrown down), 
Whanga-ehu (harbour of mist), Rangi-tikei (day of striding 
away), Manawa-tu (startled breath), and on to Horo-whenua 
(swift oAer the land), O-taki (to pace up and down in 
making a speech), Wai-kanae (water of the mullet), Pori- 
rua (two vassals), Whanga-nui-a-tara (great harbour of 
Tara) (Wellington Harbour), and Wai-rarapa (glistening 
water), over wliicli he had supreme power. 
VOL. VI. — c 


When Rere-tawliaugawlianga arrived at Kapiti, Rau- 
paraha gave the Wai-kanae district to him and his people. 
Te-whanga-nui-a-tara (Wellington district) Rau-paraha 
gave to Po-mare (cough at night) and his tribe, the Nga-ti- 
miitunga. Po-mare had taken to w ife the daughter of Rau- 
paraha, called Tawiti (the trap) , and hence llau-paraha gave 
the Wellington and Wai-rarapa districts to him. 

In the year 1828 Te-ahu-karamu (the altar made of the 
karamu — Coprosma — wood) and his company of travellers 
arrived at Kapiti. This company of travellers was called 
Te-kariri-tahi (the one cai'tridge) . Now, the origin of this 
name, " The one cartridge/' is this ; As they had so little 
ammunition they had not sufficient powder to make many 
cartridges. If powder was put into the muzzle of a flint- 
gun, the powder would go right out into the pan of the 
gun, because the touch-hole of the gun had been enlarged, 
as the Maori invariably made the touch-holes of their 
guns larger than they originally were, so that when they 
fought standing near to each other they could load in a 
hurry and in a hurry fire at their enemy. 

The object of Te-ahu-karamu coming at that time 
Avas to obtain the consent of Eau-paraha to alloAV the 
Nga-ti-rau-kavra to come into the Kapiti district. Rau- 
paraha made answer. To which Te-ahu-karamu added this 
request : " I did think we had laid our plans at the time 
you visited us at Maunga-tautari and at 0-pepe (butterfly) . 
Then we said, ' I am brave. I, the Nga-ti-rau-kawa, can 
take possession of the Here-tauuga (bind the bond of con- 
nection) district.' But now Ave admit that we were wholly 
"wrong, and say that we, the Nga-ti-rau-kawa, are worth 
nourishing. We then thought that we would refuse your 
offer, which would be right ; but, in refusing that, we 
have been punished. But if we, the Nga-ti-rau-kawa, 
come and live near you at Kapiti, we will obey 
you." AVhen Te-ahu-karamu had ended his speech Rau- 
paraha agreed to his request. So Te-ahu-karamu went 
back to Maunga-tautari, and the Nga-ti-raukawa migrated 
to Kapiti in company with Te-whata-uui (great stage). 


and ^ith otlicr great chiefs, mcludiiig Paora-polio-tiralia, 
(stomach laid on one side) ; and Ran-paralia jDointed out 
land for these on which they with their tribes could live 
and cultivate, wliere they could catch eels and snare and 
spear birds. And Rau-paraha said to all these tribes, 
" The lands I now give to you are in our joint rule, but I 
shall be greater in power than you individually." They 
all consented to this proposal, and said, " It is right, O 
Raha ! it is as you say," 

The names of the lands thus dealt with are — Turakina, 
Whanga-ehu, R,angi-tikei, Manawa-tu, Iloro-whenua, 0-hau, 
Wai-kawa (water of baptism), 0-taki, and Kuku-tau-aki 
(nip of the beloved, with a blow); so that the tribes imder 
the leadership of Rau-paraha were many, as the Nga-ti- 
rau-kawa and Tu-hou-rangi had now located themselves 
near to the settlement of Rau-paraha. 

Rau-paraha lived at Kuku-tau-aki and 0-taki as his 
home, so that the Nga-ti-rau-kawa Tribe could assemble 
before him in the days when war was rife. 

It was in the year 1829 that the Nga-ti-rau-kawa mi- 
grated to Kapiti, and this migration Avas called Te-hekc- 
mai-raro (migration from below, or north) ; and the Nga- 
ti-rau-kawa began to cultivate food in the districts given 
to them by Rau-paraha. At this time another party of the 
Nga-ti-rau-kawa had been cut off, and only two of the 
party were saved alive. This act was committed by the 
Whanga-nui. A chief called Te-rua-maioro (the ditch of a 
stockade) and his people had migrated from Wai-kato to 
Whanga-nui, and had been attacked and cut off save Te- 
puke (the hill) and Te-ao (the cloud). Rau-paraha had sent 
a message to Te-rangi-whakaruru (day of shelter in shade) 
to spare the lives of the chiefs of Nga-ti-rau-kawa ; hence 
these two were saved in compliance with this request, and 
they were allowed to come on to the home of Rau- 
paraha at Kapiti. When the iS'ga-ti-rau-kawa had resided 
some time at 0-taki they all assembled there in the 
presence of Rau-paraha, of whom they wished to ask a 
favour, which was, that a war-party should be sent to Wha- 


nga-nui to avenge the dcatli of Tc-rua-maioro. After some 
time Rau-paralia consented to this request. A war-party 
left for Wlianga-nui, including some of the Nga-ti-awa 
Tribe^ to attack the -pa at Putiki-whara-nui (knot tied with 
a certain sort of fiax)^ which was held hy one thousand 
warriors twice told ; for in those days the Whanga-nui were 
a numerous people. This /?« was invested for two months 
before it was taken, and some of the defenders escaped up 
the Whanga-nui River. The chief Tu-roa (stand long) 
was not taken, nor Hori Kingi-te-anaua (the wanderer), 
who escaped by dint of power to run. Thus the Nga-ti- 
rau-kawa obtained revenge for their dead. This pa was 
taken in the year 1831, for which defeat the Whanga-nui 
tribes never obtained revenge. Rau-paraha came back to 
Kapiti. In those days there were not any inhabitants in 
Rangi-tikci, Turakina, or Whanga-chu districts. The 
Nga-ti-toa (the tribe of Rau-paraha) lived at Kapiti, 
Pori-rua, and the island Mana (for him) ; but some of this 
tribe went to reside in the South Island, at Wai-rau (last 
of the crop), Hoiere (Hoheria -populnca), Raugi-toto 
(scoria), Tai-tapu (sacred tide), Wliakatu (make a speech to 
a war-party), and Motu-eka (Motu-weka — clump of trees 
where the ivelici — Ocydromus australis — stays), the inhabi- 
tants of whicli places had been killed (or defeated) by 
Rau-paraha. And thus the tribe of Rau-paraha was 
divided, some living at Kapiti and some in the South 
Island. The Nga-ti-awa, under Rere-tawhangawhanga, 
occupied Wai-kanae, and the Nga-ti-mutunga and Xga-ti- 
tama occupied the district of Whanga-nui-a-tara (Wel- 
lington) ; but the Nga-ti-tama really lived at Kapiti till 
they became saucy to Rau-paraha, and fought a battle 
with him, when Rau-paraha gained the victory and killed 
their chief Pehi-taka (tlie power to hold down shaken ofP). 
Those who escaped fled to 0-ha-riu (the breath of the 
hold), and Rau-paraha and the Nga-ti-rau-kawa lived at 
0-taki : but the Nga-ti-rau-kawa Averc divided, some of 
them living at Wai-kawa, some at 0-hau, and some at 
Horo-whenua, some at Manawa-tu, some at 0-roua (pro- 
cure bv means of a stick), and some at Rangi-tikei. 


Gently blow, thou wind 

Of the south, and bring 

His love, while here 

I sit and weep when 

He at distance is. 

From whence that cloud 

That follows me so stealthily, 

So watchfully on the path to Tau-piri ? 

Where I can go, and ever be 

(Though heartbroken) not far 

From mine, my own beloved. 

How can I stay, or deaden 

Now that unseen love 

That gnaws with grief untold. 

And dares my every power to strangle it '? 

I must away, and leave 

The home where many meet — 

Where voice of Taepa is 

Heard to tell of Wai-kato ; 

While my beloved is far. 

Far on the north sea-coast. 

How strong affection asks 

That thou wouldst come and 

Be as light of day to me. 

And cause my tears to cease ! 

A dirge sunij bij a ividoiv. 


It was in the year 183.2 that a war-party headed by 
Rau-paraha crossed from the North Island and went to 
attack the South Island people at Kai-apoi (game at poi, 
with 7;oi-halls) . This company of warriors consisted of 
six hundred twice told, and included the tribes Nga-ti-awa, 
Nga-ti-ran-kawa, and Nga-ti-tama-te-ra. This Nga-ti-tama- 


tc-ra were from the Thames^ and "were led by Taraia (chip 
■svith an axe) and Tc-rohn (mist)^ son of Tu-te-rangi-anini 
{day of giddiness). "When these liad landed on the Soutli 
Island they were joined by the Nga-ti-toa of the Tai-tapu, 
Rangi-toto^ and Hoiere, and all these met those who lived 
at Wai-rau. As soon as the force met, they paddled on 
by tlie east coast to Kai-koura, and there attached the 
pa of those who escaped in the battle called Te-niho- 
manga (barraconta-tooth) , The pa was taken, and some 
of its inhabitants were killed, and the rest taken for 

AYhcn it was fine weather the jonrnej'cd on 
in their canoes to Kai-apohia (food gathered together), 
Avhere they besieged a pa. The occnpants, the i^Iga-i- 
tahn, would not come out to battle, but to the annoyance 
of the war-party fired from trenches which they had dug 
round the fort, which were twenty feet deep. The war- 
party consisted of five thousand once told, who could 
not take the pja by storm for this reason : those in the 
pa had plenty of food, consisting of the root of the tl (one 
of the Cordylines), which is dug up, and dried, and cooked 
in a liang'i (oven). This is very good food indeed_, and is 
as sweet as the European sugar. They also had a great 
quantity of eels, vrhich they had cooked and dried. They 
also had iYvQ pohata, puha, or puica (Maori cabbage-turnip), 
wliich had been cooked and dried in the sun. With this 
food the pa could not be taken. This food had been 
collected while Rau-paraha was at Kapiti, as the tribe 
knew he would again attack them. Now, if they had 
depended on potatoes the pa would have been taken. 
There was only one place where the storming-party could 
attack this 7;«. The pa stood in a lake, and water was up 
to one end and both sides of it. There was but one part 
dry, and this led to the gateway of the fort. Rau- 
paraha proposed to dig a trench up to the gateway, and 
ordered three trenches to be dug up to the /*«. These 
trenches were to be dug in a zigzag way, and not straight. 
The trenches of the 7;« were dug deep, and the tops were 


covei'ed over witli timber like ;i house. From these 
they fired at Rau-paraha's people. 

The trenches were dug by Rau-paraha's people — one 
by the Nga-ti-toa^ another by the Nga-ti-rau-kawa, another 
by the Nga-ti-awa. These, when they had been dug up 
close to where those in the pa came to fire at Rau- 
paraha's men, were discontinued, and the attacking party 
went and cut scrub of manuka bushes and ferns. This 
they worked at for about half a moon, and then carried it 
and put it up at the head of their trenches, next to the 
palisading of the pa. This was one hundred strides from 
the real pa, and was the trench from which those in the pa 
fired at the attacking party. All this dry brushwood was 
placed close up to the fence of these trenches. Thus they 
had piled a high heap of brushwood and fern, and they 
waited for a wind to blow from the south on to the pa, 
as the gate of the /j« looked towards the south. Rau- 
paraha waited for half a moon for a south wind, but one 
did not come. The priests of the Nga-i-taliu in the pa 
were continually performing the ceremonies and chanting 
the incantations to stay the south wind, and prevent it 
from blowing at that time. The priests of Rau-paraha's 
war-party performed the ceremonies and chanted the in- 
cantations to cause a south wind to blow at once, so that 
a fire might be put to the brushwood placed near to 
the pa. 

The day Avas fine — there was not a breath of air blow- 
ing ; so early in the morning the people of the pa thought 
they might as well set fire to the brushwood placed by 
the enemy near to their pa, and thus get rid of it 
while the weather was so calm, as the flames would not 
then incline towards the ^Jff, and would not set it on 
fire. They set fire to the heap near to the spot from 
where they fired their guns at Rau-paraha's people. When 
Rau-paraha saw the smoke and flames of the fire he 
called to his people and asked, " AYho is that, O young 
people ? Belt up, and take your weapons of war, and carry 
the brushwood up to the side of the stockade, so that the 


fuel may not burn in vain/' The warriors of Rau-paralia 
went to carry the brushwood close up to the stockade, 
but were fired on by those in the pa, and the balls from 
the guns fell in the midst of Rau-paraha's people like 
drops of rain in a shower ; but the warriors did not 
heed this, though some of them fell by the shots from the 
pa. They had not anything by which they could be shielded 
from the shots of the pa. Rau-paraha's warriors had 
now got up to the loopholes through which those iu the 
pa fired at them. These loopholes they filled up, and, the 
wind changing and blowing from the south, the flames 
leaned towards the stockade, and the fence took fire, while 
the warriors of Rau-paraha threw more brushwood on 
to the fence. The fire had now taken strong hold of the 
fence of the pa, and the jki was covered with smoke, at 
which Rau-paraha's party rejoiced, and gave a shout of 
glee, and danced a war-dance ; and as they danced they 
chanted these Avords of the old war-dance song : — 

When will your anger dare ? 
When will your power arise ? 
Salute your child with your nose. 
But how salute him now? 
You will see the rejoicing tide 
Of the warriors' coming glee, 
And departure of Eongo-mai-whiti. 

As these warriors shouted the song and danced, the noise 
they made was like thunder, and the earth trembled. 
They made a dash and got into the pa, and slew some 
of those there with great slaughter. Others escaped into 
the lake, and, like a flock of wild ducks, made the face 
of the water look black. Thus the Lake Taru-tu (grass 
standing straight up) was covered with a great many of the 
Nga-i-tahu who were fleeing before their enemy. Though 
the Kai-apoi (or Kai-apohia) Pa had six hundred in it, all 
were killed : with women and children there were more 
than six hundred once told killed. 

Now that the Kai-apohia Pa had been taken the war- 
party started for Te-whanga-raupo (the harbour of Tijpha 


angust'ifoVia) , and took the Pa Ri-papa (the screen made 
flat) and killed the occupants. The war-party went on to 
Whanga-roa (long harbour)^ and assaulted the Pa 0-nawe 
(the scar)^ in which were three hundred twice told^ not 
one of whom escaped. The war-party went on and across 
to Tc-wai-o-te-mate (water of the death) , where they killed 
people, and returned to Kapiti with the slaves they had 
captured, where they could tame them. When this party 
had arrived at Wairau (gleanings of the kumara crop) 
(Cloudy Bay) some of the Nga-ti-toa stayed there and 
took up their abode, and some stayed at the Hoiere, 
E-angi-toto, and at the Tai-tapu ; but Rau-paraha came on 
to Kapiti with Nga-ti-rau-kawa and Nga-ti-awa. 

When they got back to Kapiti it was winter, and whalers 
had arrived at Te-whanga-nui (great harbour) and at 
Wai-rau (Cloudy Bay), in the South Island; and Rau- 
paraha went in his canoe to Te-whanga-nui to see the cap- 
tains of the whalers. At times there were many whalers 
there — as many as a hundred — of various nations. Here 
they stayed while whales came near the coast ; Init when 
these ceased to come near the coast the whalers Went out 
on the ocean, and the ships which were full of oil went 
each to its own land, and Rau-paraha came back to his 
people and home at Kapiti. Rau-paraha occupied his 
time in visiting his tribes at all their various homes. 
Sometimes he would go to the Tai-tapu. Flax was a rich 
commodity then, by which the Maori could obtain powder 
from the ships, the captains of which bought the flax. 

One European lived at Wai-kanae, where he could buy 
flax from the great Nga-ti-awa Tribe ; but this European 
saw the evil of this tribe. The evil was this : The flax 
this European bought from the Nga-ti-awa was by him put 
into a house ; but at midnight some of the members of this 
tribe came and dug a hole under one side of the house and 
took the flax away, and on a future day this same flax 
was brought back and again sold to this European. This 
European soon found that this tribe stole his flax, so he 
left Wai-kanae and went to live at Kapiti, M'liere he could 


he near llau-paralia. This European built a house at 
Kapiti and one at 0-taki. This was the first European 
who came from Port Jackson to New Zealand to buy 
flax in tliose days. He was called Te-Kawea (Qy., Mr. 
KavercU?). Tliis Kga-ti-awa Tribe was noted in those 
days for ill-treating Europeans. They killed [ill-used] 
one at Wai-kanae^ at Komanga-ran-tawhiri (stage made 
of tawhlri — a Plttosporum — twigs) ^ who was called Kapene 
Tera {Qty., Captain Taylor ?) ; and Rangi-hae-ata punished 
the tribe for this evil deed. It was then said that Miti- 
kakau (lick the handle), chief of the Nga-ti-awa, with an 
associate, had been the perpetrator of this evil act. The 
associate of this chief was caught and executed by Rangi- 
hae-ata at the ]Mana Island ; and when a man-of-war brig 
came to visit the Rangi-hae-ata at IMana the captain of 
the brig approved the act of Rangi-hae-ata in respect to 
the man who had ill-used Kapene Tera, 

There was not any chief like Rau-paraha. He obtained 
mnch land in botli Islands by his power and knowledge 
in Maori war, and he conquered the chiefs of the north 
end of the South Island. 

In the year ]839 Christianity was first proclaimed in 
this part, and Matene-te-whiwhi (he who is possessed of 
anything) and I went to Toke-rau (Bay of Islands) to 
bring a minister to this end of the Nortli Island, so 
that we might j)ut an end to the desire for war in Rau- 
paraha's mind. If it had not been for Christianity Rau- 
paraha would have conquered all the tribes of the South 
Island even to the extreme south end — to Raki-ura (Rangi- 
nra — red sky) , to Raro-tonga (lower south) — and he would 
have exterminated them all. 

The FicinT at Wai-rau. (Nga-ti-toa.) 

We have given an account of the battles fought by 
Rau-paraha on the south end of the iSTorth Island; now we 
will give an account of the stupid acts of the Europeans 
and Maoris at "Wairau, where "VYairaweke (Wakefield) was 


The origin of the hattle at AYairau, and the death of a 
European chief in the year 1813, was caused by the deceit 
of a European captain of a whaling-ship, who was called 
Kapene Piringatapu (Captain Blenlcinsop) . He deceived 
Rau-paralia with a big gun (cannon), which was given in 
payment for Wairau. A document was written by that 
European in the English language, and in it it was stated 
that Wairau had been fully riro (gone, sold) to that 
European, Rau-paraha and his friends did not know 
what was said in that document, but in ignorance they 
signed their names to it. That European, Piringatapu 
(Blenkinsop), also said this to Rau-paraha and his friends: 
" If you see a captain of a man-of-war, let him see this 
document (a copy of which he had left with Rau-paraha), 
so that the eajitain may see that Rau-j)araha and his 
friends are chiefs.'' Rau-paraha thought this was true, 
and that what these documents contained was correct, 
as were also the words of this European. When Rau- 
paraha came back to Kapiti he gave the document to his 
European liax-buyer, called Tc Kawea, Avho read the 
document, and then said to Rau-paraha, " All your land 
at Wairau has gone from you, and now belongs to Ka- 
pene Piringatapu, who has bought it from you all with 
a great gun [cannon]." This made Rau-paraha feel 
grieved, and he tore the document to pieces, and the 
pieces were burnt by all the Xga-ti-toa chiefs of Kajiiti, 
in company with those who resided on the South Island. 
So that when Wakefield came to the South Island, and 
took up his abode at Whakatu (make a speech) (Nelson), 
and at Poneke (Port Nicholson — Wellington), and went to 
Wairau district to determine on a survey of that place, 
to which survey Rau-paraha had not given his consent, 
none of the land had been bought, save only by the deceit 
of the sale practised on Wakefield by Kapene Piringatapu 
(Captain Blenkinsop) . In regard to Wakefield taknig the 
Wairau, Rau-paraha and Wakefield should have talked 
over and calmly considered the matter, and then Wairau 
could have been carefully given up to Wakefield. But 


because o£ the anger of Wakefield and liis friends having 
been so soon shown to Rangi-liae-ata^ confusion began and 
wrong was commenced. Much was said to me by Rau- 
paraha on this subject^ and great was the love of Rau- 
paraha to Wakefield and his friends ; but, on account of 
the mad acts of his nephew Rangi-hae-ata, who would not 
do as ordered by Rau-paraha, Wakefield and his friends 
were killed. Rau-paraha was grieved with his nephew 
on account of the death of Wakefield and his friends. 
Rau-paraha rose and made a speech to Rangi-hae-ata and 
all the Nga-ti-toa Tribe. These were his words : " Hearken, 

Rangi-hae-ata! I will forsake you. You have trodden 
my instructions under your feet. Those Europeans who 
were killed in the first flush of the attack should have been 
sufficient, and those who were not killed at first should 
have been saved. ^' Rangi-hae-ata said, " Then, what in re- 
spect to your daughter, who has been killed in this aifray ? " 
Rau-paraha answered, " What of the death of that daugh- 
ter? Why should she not be killed? But now, O son! 

1 will turn to Christianity, to the great God, who has saved 
me from the hand of the European. ^^ And from that 
time Rau-paraha joined with the Maori Christians. I was 
away from our home at the time the Wairau affair occurred. 
I was away teaching the Nga-i-tahu people, and I went 
even as far as Raki-ura. I was one year there, and w^as 
the first who went to teach them [about the true God] . And 
my presence at that place prevented my father from going 
again to make war on the tribes there. 

Rau-paraha was very much grieved at the wrong acts 
of Rangi-hae-ata in regard to the Europeans at the Ilcre- 
taunga (the Hutt), and he was sorry that Rangi-hae-ata 
attempted to keep possession of the land of the Europeans 
at that place, which land had been bought and paid for. 
Rau-paraha and Rangi-hae-ata had participated in the £200 
of cash received by them for Here-taunga. Rau-paraha 
persisted in his endeavour to make Rangi-hae-ata cease to 
annoy the Europeans in respect to that land ; but Rangi- 
hae-ata would not listen to the advice of Rau-paraha. 


E,au-paralia "was taken prisoner by order o£ Governor 
Grey, but there was not any reason for the act. It 
was no doubt occasioned by a letter to which some 
person had signed the name of Rau-paraha to give it 
an authority. This letter Avas addressed to the Whanga- 
nni chiefs of the Patu-tokotoko Tribe. It is said that 
this letter was concocted by Mamaku and Eangi-hae- 
ata, who signed the name of Rau-paraha to it that 
the letter might carry authority with it. Such is the 
account of this letter. At that time I was at Bishop Sel- 
wyn's school at St. John, near Auckland, with my wife 
Ruth, so that I was not witness of my father being taken 
prisoner. On my return home I went on board of the man- 
of-war " Calliope," where my father was held prisoner. We 
met and wept over each other. He said, " O son ! go to 
your tribe ; live in peace. In return for my being kept thus, 
let them see your acts of peace. Do not do any evil act, 
but rather let good and love be shown to the Europeans. 
There was not any reason for my being taken prisoner by 
Governor Grey. I have not murdered any European, but 
rather some one has told lies [of me] . But I do not care 
for this. If I had been taken prisoner in battle it would 
have been good ; but I have been taken like a thief. I am 
like the Apo; tie of Christ — like Paul, whose work was to 
take the word of Christ to the Gentiles ; and he was put 
into prison : but when an angel came at night Paul was 
glad and sang, and the doors of the prison opened of their 
own accord, and he came out. Now, O son ! I am like 
that man now living in a prison on board of a ship. But 
my heart is glad and I can sing in the joy of [giA'en by] 
God. O son ! I am not grieved. Go on shore and persist 
in good acts, and nourish the Europeans, but do not hearken 
to the advice or policy of Rangi-hae-ata : extinguish his 
policy." I, with Matene-te-whiwhi, came on shore, and we 
went to Pori-rua (the home of my father), where we saw 
the Nga-ti-toa Tribe and the chief Rawiri-puaha (the 
mouth), to whom we told what Rau-j)araha had said to 
us about peace and good acts. We then went on to 


0-taliij and repeated tlic same words aliout good deeds and 
living in peace ; and at this time we two ordered the 
township to be laid out at 0-taki now called Hadfield, and 
from this time the Nga-ti-raukawa Tribe began to alter in 
their conduct to a peace-abiding people with the Nga-ti-toa. 
And at this time the people of the Nga-ti-raukawa, of 
Manawa-tu, who were allied with Rangi-hae-ata, came to 
see Matene-te-whiwhi and me. These consisted of two 
hundred once told^ who had been sent by E,angi-hae-ata 
to ask questions of us two about Rau-paraha, who was 
kept prisoner on board of a man-of-war, in order that they 
might determine how to take revenge by killing Europeans 
at Wellington. I told these people what Eau-paraha 
had said to us. I told them to stop at once in their 
mad idea of attacking the Euroj^eans, and not in the 
least to follow the policy of llangi-hae-ata, as his policy 
would lead to nothing but evil. They agreed to what 
was said, and at once began to lay out the townsliip at 
0-taki, by which act they miglit gain a name for good 
for the Nga-ti-raukawa Tribe. 

In 1846 Rau-paraha was liberated by Governor Grey 
and sent back to 0-taki, and this old man at once gave 
orders to the Nga-ti-raukawa to build a large church in 
that town. Now, had he not come back to that town a 
church would not have been built. As he had a great 
desire to worship the true God, he worshipped constantly 
till his death, which took place at 0-taki in November, in 
the year 18i9. 

1, his son, with my thoughts of my childhood, am now 
working at tlie same work and for the same object — to 
have love, and Christianity, and peacemaking with the 
European and Maori, that they may become one people 
under one law in this land. 

Now, O people ! do not be mistaken in regard to our old 
men of the Nga-ti-toa Tribe, and ask what sort of people 
were they. I Avill tell you. They were a tribe of chiefs 
from the time of our Maori ancestors. Rau-paraha was 
a kind man : he fostered the l^nropeans from days long 


pastj and for the first time^ in tlie battle at Wairau^ has 
Rau-paraha acted in a stupid "way. He says God saved 
his life ; and why he knows this is, he did not hide himself, 
and he not killed by the bullets fired by the Europeans 
in that fight. 

The Native Land Court utters that "which is not correct 
when it says, " Rau-paraha flattered the tribes so that they 
might like him, and become one "with him, and that those 
tribes might be saved from the po"n'er of his "weapon 
(death)." These "words are "wrong, as there -was not one 
tribe in the south end of the North Island able to stand 
against him ; and Rau-paraha and his tribe -were but fe"w 
in number when they migrated to Kapiti ; and it was he 
who gave [sold part of] not only the North but the South 
Island to the Europeans. 

This is the genealogy of the Rau-paraha from Mango 
(shark) : — 

(Shark) Mango = 

(Eat scraps) Kai-hamu = 

(Company from the west) Te-uru-tira =- 

(Stand with a beard) Tu-pahau = 

(Evil utterance) Koro-Iiino = 

(Brave chief) Toa-rangatira* = 

(Sought for) Kimihia == 

(Hot) Wera\vera= 

(Leaf of the parahai) Rau-paraha =^ 

Tamehana-te-rau-paraha (writer of this). 

* From this man is derived the name of Nga-ti-toa— Toa-rangatira or Nga-ti- 

+ An edible plant — a thick-leaved convolvulus, growing on the sand-hills near 
the sea, and eaten in ancient times. 


Now comes Kopu, the star that shines at opening daj'. 

Like mine own one come bacls to me. 

I weep to see my flocli of tern (my children) 

Now left to me ; but all must droop and die. 

Far in the south stands peak of Tau-piri, 

And gently ripples still the tide in Manuka; 

Bat death met him the day he left his home. 

Nor had I tied the beauteous ornament Motu-tawa 

To his ear. But, father, come, come back to home, 

And sleep with all thine own beloved ones now, 

While I my palpitating heart will hold. 

And weep my loss of long-kept bird, 

Whose song woke me from sleep at earl}- dawu. 

But now that bird has swooped, 

And gone far, far away from me. 

A dirge simg Inj a woman for her dead husband. 



Eau-paraha^ cLief of the Nga-ti-raiikawa^ was born at 
Maunga-tautari about 1770. His father^ in one of the 
constant wars wliich formerly raged, was killed and eaten. 
Rau-paraha was then a child. His savage conqueror said, 
if the infant son of his enemy fell into his hands he would 
make a relish for rau imralia (which is a thick -leaved con- 
volvulus growing on the sand-hills near the sea, and 
formerly used as food). Rau-paraha, or Convolvulus-leaf, 
therefore lienceforth became his name. 

When he grew up to manliood he manifested such a 
troublesome and restless disposition as to render himself an 
object of fear and dislike to the surrounding tribes, and 
even to his OAvn relatives. This feeling was increased by 


his collecting around him a iDaud of the most daring 
characters, wliose constant excesses became at last so in- 
tolerable that his neighbours gave signs of a determination 
to forcibly expel him from the district. 

The first exploit attributed to Rau-paraha was his 
cutting off a Nga-puhi chief, Waero, and a hundred 
and forty of his followers, on Motu-tawa, a small island 
in Roto-kakahi, in the Roto-rua district. Leaving his 
friends there, he made his way overland to Taupo and 
Roto-aira. The people of ]Motu-a-puhi sought to kill him, 
but one of the chiefs became his friend, and hid him in a 
food-store iintil he could make his escape. He reached 
Whanga-nui, and thence returned to Kawhia, where he 
gained the aid of Tu-whare and his tribe, who thenceforth 
assumed the command until his death, when Rau-paraha 
succeeded him. They attacked the Tara-naki Natives, 
and took their stronghold Tapui-nikau. At Ti-hoi they 
erected a pa, and remained there some time. On reaching 
Whanga-nui they encamped at the Heads for nearly a 
month, making mold, or canoes of the raupoAcwi, at Koko- 
huia. They then quickly crossed the river, and attacked 
the Natives at Purna. The pa was taken, and about forty 
men killed. 

Tu-whare and his party proceeded along the coast as far 
as Wai-rarapa, where they killed the chief Rore. In re- 
turning, Tu-whare noticed the wreck of a vessel, which 
made him think that Cook Strait would eventually become 
a place of great resort for the Europeans. He therefore 
advised Rau-paraha that they should go back to Kawhia 
and raise as large a force as possible, and take permanent 
possession of the Strait. Hitherto they had merely 
destroyed the pas for the sake of plunder. Rau-paraha 
entered into the views of Tu-whare, and went to Kawhia, 
and, having raised a large force, again returned. On 
reaching the Putiki Pa, at Whanga-nui, they were 
received hospital)ly by a few women, its only inhabi- 
tants, their husbands being absent. Food was cooked 
for them. Afterwards Rau-paraha and his associates arose 

VOL. VI. — D 


and slew their entertainers, and pnrsned their journey 
south. The Natives, hearing of their coming, removed 
themselves and their property inland. The party took 
up their abode at 0-hau, and there they murdered 
some of the Horo-whenua Natives. This Avas the com- 
mencement of the war. From his post at Horo-whenua 
Rau-paraha made repeated raids against Manawa-tu. 
The Horo-whenua Natives, being ignorant of his former 
murders, brought presents of food ; but he slew the bearers 
of them. AMicn their tribe, (the Moa-upoko), heard of 
his treachery they raised a war-party of three hundred 
men, and surprised Rau-paraha, killing a hundred of 
his followers, and compelling him to flee to Wai-kanae. 
The Horo-whenua Natives made common cause with the 
Nga-ti-apa, who came and fought at Wai-mea, where 
they slew Huna the chief. Tc-pehi and the Nga-ti-toa 
were beaten there, and they lost a hundred men. The 
daughter also of Pehi was killed and cooked and taken by 
the enemy. Her body was carried in a taha (bark basket) 
to Whanga-nui, and there eaten. Rau-paraha's own gun 
fell into their hands, being taken by Turanga-pito (Paora). 

This success excited the hopes of Rau-paraha's enemies. 
A force of three thousand men went against him, collected 
from all the places on the coast. They reached Wai-mea, 
the scene of their former success. Tu-roa gave a hatchet 
to Turanga-pito to go and murder Rau-paraha. This 
great forcc^ liowever, was conquered by the Nga-ti-toa and 
Nga-ti-awa. The battle Avas fought on the Island of Kapiti. 
Rangi-mairc-hau, the chief of Turakina, went to Rangi- 
hae-ata, being a relative of ..his by marriage, expecting to 
be spared ; but Rangi-hae-ata east him on a fire, and 
roasted him alive. 

Pehi felt deeply the loss of his cliild, and (letermined on 
taking signal revenge; but to do it effectually it was neces- 
sary to have a larger supply of guns and ammunition. 
Although it was by their guns they had hitherto prevailed 
— the tribes they fought witli not having any — yet even 
their supply was insufficient. He therefore resolved to 


imitate Ilungi^ and go to England. Shortly after the hattle 
fought on the Island of Kapiti a vessel came to Cook 
Strait. Pehi (called Pehi- or Tnpai-kupe) immediately 
went on board, and sailed in it. 

From this time Uau-paraha and his restless companions 
were constantly at war. After a series of engagements he 
entirely destroyed the Moa-npoko Tribe, and took posses- 
sion of their district. A war-expedition was undertaken 
against Whanga-nui ; but, finding the iSTatives prepared, 
they did not attack them, but returned and fought Avith 
the Xga-ti-apa at Rangi-tikei. Encouraged by their suc- 
cess, they returned to Whanga-nui, and fought with the 
Natives, when one of the Nga-ti-raukawa chiefs was killed, 
which made Rau-paraha very indignant. 

The visits of vessels became very frequent, and gave 
power and importance to Rau-paraha, who managed to 
monopolize the entire trade with them, and become the sole 
channel by which others obtained their supplies of Euro- 
pean goods. Various tribes sent presents of food to him. 
Te-heuhcu, the great chief of Taupo, collected a large 
quantity of provisions and brought them to him. Many 
tribes of their own accord grew food for his use ; in return 
he sent presents of rum, tobacco, powder, and guns to them. 
He continually increased in influence, and all but Nga-ti-rua- 
nui and Tara-naki courted his alliance. Still he continued 
his wars. He sent two expeditions against Whanga-nui, 
one under W^hata-nui, which fought at Rangi-po, and there 
the tribe Nga-ti-rua-ka fell. Rau-paraha next attacked 
Putiki, and killed many of its inhabitants. To revenge 
this reverse, Whanga-nui raised a war-party and attacked 
Paka-kutu. A meteor fell into the pa whilst they were 
fighting, which was considered such a favourable omen for 
the besiegers that the defenders were disheartened, and the 
pa Avas taken. Rau-paraha was hemmed in on every side, 
and narrowly escaped being captured. 

About this time Pehi (Pehi- or Tupai-Kupe) returned 
from England with a large collection of guns and ammuni- 


Kekere-ngu, a noble-looking chief, wlio vras celebrated for 
his very fine moko, had gone to reside at Ara-paAva, where he 
was murdered by the Nga-i-tahu. Being a great favourite 
of Rangi-hae-ata (although he had fled on account of his 
not having conducted himself with propriety towards that 
chief's wives), Rangi-hae-ata sought satisfaction for his 
death, and fought with the Nga-i-talm, and killed many 
of them. 

Pehi went to see Taraa-i-hara-nui at the TV'aha-raupo, 
where Ilaki-tara, a Nga-puhi chief, with a number of his 
tribe, was staying. Ilaki-tara, remembering the death of 
Waero at Roto-kakahi, persuaded Tama-i-hara-nui to let him 
murder Pehi as a payment. Pehi and forty companions, all 
chiefs, were murdered, although friends of Tama-i-hara- 
nui, and at the time his guests. Rau-paraha himself had a 
very narrow escape, and when pursued, finding his canoe was 
being overtaken, when he had rounded a point he jumped 
into the sea and dived a considerable distance : coming 
up beneath a mass of floating sea-weed, he remained a long 
time with only his mouth above the water, until his baffled 
pursuers gave up their search. He safely reached Kapiti, 
with a full determination of taking ample revenge for these 
treacherous murders, and circumstances too soon gave him 
the longed-for opportunity. 

On the arrival of a vessel called the " Elizabeth," com- 
manded by a captain named Stewart, who came to trade 
for flax, Rau-paraha offered to give him a full cargo of flax 
provided he would convey him, with a hundred of his fol- 
lowers, to AYaha-raupo. Influenced by the hope of gain, 
Stewart lent himself as an instrument to accomplish the 
will of these savages ; they embarked, and he sailed direct 
to the abode of Tama-i-hara-nui. The captain sent a 
youth as his interpreter in a boat to invite that chief to 
come on board and see his cargo. Tama-i-hara-nui asked 
if they had got any Natives in the sliip, and was answered. 
No ; they had come direct from the Bay of Islands. 
Tama-i-hara-nui remarked a small burr (piri-kahM or piri- 
whctau) sticking to their garments, and said, " How came 


it tlicre^ if you have come so far ? " At last lie was per- 
suaded, and fell into the snare. He went on board, and 
was taken down into the captain's cabin. The Natives had 
concealed themselves in the hold. Te-hiko, the son of 
Pehi, entered the cabin, and stared fixedly at Tama-i-hara- 
nui for nearly half an hour without saying a word ; then, 
approaching Tama-i-hara-nui, he drew back that chief's 
upper lip, and said, " Those are the teeth which ate my 
father.'^ When the chief found he had been inveigled 
on board, and had thus fallen into the hands of his deadW 
enemies, he sent for his wife and daughter that (as he 
said) he might not go to the Reinga alone. They 
promptly obeyed, and came on board. 

During the night Tama-i-hara-nui strangled his daughter, 
that she might not be a slave ; and Stewart, horrified at 
this unnatural crime, without perceiving his own greater 
one, ordered the chief to be tied up and flogged, which act 
offended even his savage captors, who said Taraa-i-hara- 
nui was still a chief, and not to lie treated as a slave. 

The following day Rau-paraha landed his men, and 
after a brave resistance the pa was taken and a great 
number Avere slaughtered. They returned to the vessel 
laden with five hundred baskets of human flesh, which the 
captain professed to believe was only pork. Some say 
that human flesh was cooked in the ship's coppers. It is 
not improbable it was so, as the vessel was completely in 
the hands of the Natives. This, however, was denied. At 
any rate, the vessel must have been a regular shambles 
of human flesh, and very offensive from such a quantity 
being on board, for they Ave re four days in reaching Kapiti. 
On landing, the chief Tama-i-hara-nui was given up to 
Te-aia, the widow of Pchi, who took him, Avith his wife, 
to her OAvn house, giving up half to their use. They 
talked like friends to each other, and the AvidoAV behaved 
so kindly to him that a stranger would have taken them 
for man and wife rather than a doomed captive Avith his 
implacable enemy. She used even to clothe him in her 
finest garments, and deck his head with choice feathers. 


This continued for about two weeks, until eitlier slic had 
assembled her friends or thouo:ht her victim sufficiently 
fat for killing. She then suddenly caused him to be 
seized and bound, with his arms stretched to a tree, and 
whilst in this position she took a spear, a long narrow 
rod of iron, with which she stabbed him in the jugular 
artery, and drank his warm blood as it gushed forth, 
placing her mouth to the orifice. He was afterwards 
cooked and eaten. 

Stewart receiA'cd twenty-five tons of flax for this in- 
famous service, and might have had more, but he would 
not stay for it. A captain of some vessel, then also at 
Kapiti, who is said to have been but little better, sailed 
before him, and carried the nev»s to Sydney, so that on the 
arrival of Stewart he was shunned, and styled by all 
" the captain of the bloody 'Elizabeth.'^' He was even 
taken up and tried : from want of evidence, however, or 
from some flaw in the indictment, he escaped. But, though 
human vengeance did not reach him. Divine justice did. 
Nothing was ever heard of him afterwards. The \'cssel 
was supjjosed to have foundered on her way to Valparaiso, 
and all on board perished. 

Tu-te-hou-nuku, the sou of Tama-i-hara-nui, too weak 
to contend with Rau-paraha alone, went to the great 
chief of the ISTga-i-tahu commonl}' called Bloody Jack 
(Tiaki-tai), and solicited his aid to punish the murderers 
of his parents. That chief thought so good a pretext for 
war was not to be neglected by one to whose feelings it 
was so congenial ; a large force was therefore speedily 
raised, and a suitaljle opportunity soon occurred, when was busily engaged snaririg the imtangitangi 
(paradise ducks) at Ka-pare-tc-hau Lake A'rith a party of 
his ti'ibe, having all their canoes drawn up high on the 
beach except one. The enemy came upon them so sud- 
denly that it was Avith the greatest difficulty Rau-paraha 
and about forty men, women, and children escaped to the 
canoe and pushed off: all the rest were slain. Being 
encumbered witli so manv, the canoe made little wav. 


Rau-paralia therefore compelled about half the number to 
jump overboard, and those who refused were thrown into 
the sea by force. The canoe, thus lightened, made way, 
and, though hotly pursued, they escaped, and reached 
Kapiti. But Rau-paraha must have his revenge. He 
therefore lost no time in raising a force. He visited 
the Nga-ti-awa and solicited their aid, which was given. 
They immediately embarked, and sailed for the Karaka, 
adjoining to which is a bay called 0-rau-moa, completely 
shut in by the promontory Karaka at one extremity, and 
by another at the other, with lofty cliifs between. Here 
Tiaki-tai (Bloody Jack), with the Xga-i-tahu, were 
encamped. A hundred and forty of the Xga-ti-awa let 
themselves dowu the cliff, but were all cut off. In the 
morning Tiaki-tai went on his way, and Rau-paraha did 
not think proper to follow him : he returned to Cloady 
Bay. When Tiaki-tai and his party embarked, the canoe 
of Tu-te-hou-nuku was capsized, and he was drowned; all 
the men in it, however, were saved. When Tiaki-tai saw 
them he was so indignant that they could save themselves 
and yet suffer their young chief to be drowned that he 
killed them all. 

Pu-oho, chief of Xga-ti-tama and priest to Rau-paraha, 
conducted a small war-party of forty, and went by the w est 
coast, instead of the Kai-koura, to war with the people living 
on that side. His road was by "\Vaka-tu (Nelson). He 
reached a small place, which he took, killing some and put- 
ting others to flight. The news of this attack was carried to 
Tai-aroa (Taiaha-roa), the head chief of the place. He and 
Tiaki-tai lost no time in going there Avith a party of about 
a hundred. Their wish was not to kill Pu-oho, for whom 
they had a regard, but merely to take him prisoner, and 
spare his men. Pu-oho and his party slept in two houses, 
but he himself was outside in the verandah. Tai-aroa told 
his men to try and take him alive. Pu-oho, however, would 
not yield, but fought bravely all night with the enemy. 
At last one of the party got on the house and shot him. 
Hitherto they had not used their guns, wishing to save 


them. When this was done^ Tai-aroa pulled off his cap 
and threw it on the roof of the house to make it tapu, and 
said, " Let the fight cease, and make peace." He had the 
head of Pu-oho cut off as a mokai, a sign of regard, and 
caused his hody to he buried ; but when they left, the 
people of the place, who had fled, returned, and dug it up 
and ate it. 

In the morning Tai-aroa and Tiaki-tai returned, taking 
Wakapiri, the son of Pu-oho, with them as a slave : Tai-aroa 
treated him as his son, and afterwards dismissed him with a 
handsome present of two greenstone mere, and named the 
boundaries of a piece of land, as an atonement for his 
father's death. This was the end of the war, and from 
that period another power began to be felt, which soon 
made a remarkable change in that part of the country. 

A missionary had been located at Kapiti, brought by 
Rau-paraha's own son, who sent that young chief to 
preach the Gospel to Tai-aroa, and peace and tranquillity 


Thy standing as thou dost, O Pare ! 

Sheltered by the power and calm of open day, 

Is yet an omen of some evil still to come. 

Oh why forget the husband of thy girlhood's life, 

And cast aside the Hiti-ma-ariari, 

The sacred incantation of thy ancestor, 

To chant when going into battle-strife ? 

Why didst thou this forget, and not repeat 

That chant as thou wast going to the hosts below— 

To where the noble women and thy mother are ? 

Let Hoko-niho go and enter thine own father's house, 

And bring the sacred mat for thee on which to sleep, 

That Nga-ti-tu may call thy name. 

And say, " Oh, welcome ! our beloved ! Oh, welcome now I " 

A dirc/e sung for the youno woman Mau-kura (red- 
feather ornament) by her mother when it was 
known that Bau-kura liad committed suicide. 



It was not until after the year 18.20 that fire-arms were ex- 
tensively used in Native warfare. Shortly before that date 
the Nga-piihi chiefs Hongi and Wai-kato had visited Eng- 
land, from whenee they returned laden with gifts, no small 
part of which consisted of guns and ammunition, for which, 
too, they soon bartered the remainder of their newly- 
acquired treasures with traders in New South Wales. 

Then commenced a period of slaughter. Bands of the 
Xga-puhi, armed with weapons whose destructive power was 
unknown to the great majority of the Native people, 
marched from one end of the North Island to the other, 
carrying dismay and destruction wherever they went. The 
population of large districts was exterminated or driven 


into mountain fastnesses. The great tribes of the Arawa 
and Wai-kato suspended all tlicir usual pursuits for the 
purpose of preparing flax, to be exchanged with the 
European traders for guns, powder, and ball. As fast 
as these were obtained they were turned against weaker 
neighbours, and the work of destruction received a fresh 
impulse. Ilongi, Apihai, Nene, and Tareha, amongst the 
Nga-puhi chiefs ; Wherowliero and others, of the Wai- 
katos ; and Waharoa, with his Nga-ti-haua, were all simul- 
taneously engaged in the most ruthless wars against their 
neighbours ; whilst Rau-paraha was carrying on operations 
of a similar character in the South : and the number of 
people slaughtered Avas tremendous. 

At the time of the birth of Rau-pavalia and for many 
generations before that event the Nga-ti-toa Tribe occupied 
the country lying between Kawliia and Mokau, on the 
western side of the North Island, and extending backward 
from the coast-line to the seaward slopes of Pirongia 
INIountain and of the chain of hills to the southward, which 
bounds the valleys of the Wai-pa and the Manga-rama. 
This tribe claims to have held the country in question ever 
since its settlement by their ancestor Hotu-roa, a leading 
chief amongst those who came from Hawaiki in the Tai- 
nui canoe. Hotu-roa is also said to be the ancestor of 
the Nga-ti-raukawa, Nga-ti-kowhata, and Nga-ti-mania- 
poto tribes, the order of descent in the several cases being 
much as follows : From Hotu-roa, through Hotu-ma-tapu 
and Kou-wc, sprang Ilaka, whose eldest son, Tui-liaua, was 
the ancestor of Toa-rangatira, the actual founder of the 
Nga-ti-toa as a separate tribe, and from whom they derive 
their name. From another son of Raka, named Kakati, 
through Tawliao and Tu-ronga, sprang Rau-kawa, from 
whom the Nga-ti-raukawa derive their name. From Toa- 
rangatira, in direct descent, came Kimihia, the mother of 
Werawera, who married a Nga-ti-raukawa woman named 
Pare-kowhatu. These two were the parents of Rau- 
paraha and of his sister Wai-tohi, the mother of Rangi- 
hae-ata. Besides Rangi-hac-ata, AVai-tohi had other child- 


ren, of whom a daugliter named Tope-ora is still [in 1872] 
living at Otaki^ and is the mother of Matene te Whiwhi, 
one of the chiefs of the Nga-ti-toa and Nga-ti-raukawa 
tribes. Tope-ora's husband -vvas a Nga-ti-raukawa man of 
high rani: named Te-rangi-ka-piki, who himself claimed to 
be closely connected to Nga-ti-toa both by ancient descent 
and through frequent intermarriages between members of 
the two tribes. Tracing back again, we find Te-uru-tira 
and his sister Hine-kahukura in the third j)lace in the 
ascending line from Toa-rangatira. From Hine-kahukura 
sprang Pare-wahawaha and Pare-kowhatu, the former of 
whom married Ti-hau, by whom she had a son named 
Whata-nui, the father of the great chief of that name who 
was at the head of the Nga-ti-raukawa Tribe during the 
career of K-au-paraha. We see, therefore, that the lead- 
ing chiefs of the Nga-ti-toa and Nga-ti-raukawa Tribes 
claim descent from common ancestors, and that frequent 
intermarriages took place between the members of these 
tribes since they branched off from the common stock. 
The same remarks apply, but in less degree, to the de- 
scent of those two chiefs from whom the sub-tribes Xga- 
ti-mania-poto and Nga-ti-kowhata derive their origin, who 
also claim Hotu-roa as their remote ancestor. 

It is almost impossible to determine the date of the 
birth of Rau-paraha, but from his probable age at the 
time of the Treaty of Wai-tangi it must have been about 
the year 1770, He Avas born at Kawhia, where, except 
during occasional visits to other parts of the Island, and 
especially to his kindred at Maunga-tautari, he resided 
until he obtained the complete leadership of his tribe. 
He had two brothers and two sisters, all older than 
liimself, but his brothers never assumed positions of 
importance amongst their people, and neither of them 
ever exhibited the particular qualities which have made 
Rau-paraha so famous in the history of New Zealand. 
Rau-paraha is said to have been a good, pretty, and play- 
ful child, possessing, amongst other qualities, that of 
obedience in a higli degree. It is recorded of him that 


on one occasion^ when directed by an old slave of liis 
father's^ named Pou-tini, to fetcli water in a calaljasli — 
an order whicH^ considering his rank^ he would have been 
quite justified in disregarding — he at once obeyed and fetched 
it. But, like other youths, he now and then got into 
scrapes, and, to use the naif language of his son, " he did 
many good and many foolish actions/' As he advanced in 
years his mind developed rapidly, and he soon exhibited an 
extraordinary degree of wisdom, though his parents scarcely 
gave him credit for qualities quite apparent to strangers, 
and, as it seems, were rather inclined to snub him in favour 
of his elder brothers. But this condition of things did not 
long continue, and the following incident brought his 
peculiar talents prominently before his people, and enabled 
him at once to assume a position of great authority 
amongst them, leading ultimately to the absolute chief- 
tainship of the tribe. It was a custom amongst the Maori 
chiefs before the introduction of Christianity to assign a 
wife to each of their male children even before the latter 
had attained the age of puberty. In the case of Rau- 
paraha, a girl named Marore had been given to him as the 
wife of his boyhood, of whom, as he grew up, he became 
very fond, and in whose cause he obtained his first ex- 
perience as a warrior. His parents had invited a large 
number of the tribe to a feast, and when the food — the 
iish, eels, and kumara — had been placed upon the platform, 
Rau-paraha saw that the portion allotted to Marore had 
no relish. This made him very sad, and after some con- 
sideration he told his father that he intended to lead into 
the country of the Wai-katos a war-party formed of a 
number of young warriors, who were perfectly willing to 
join. in such an expedition, in order that some people might 
be killed as a relish for the food apportioned to ^Marore. 
During this time Rau-paraha was suffering from some 
disease attended with a good deal of physical pain ; but, 
notwithstanding this, and against the suggestions of his 
father to postpone the expedition until his health was better 
established, he determined to prosecute it, and the war- 


party advanced into tlie territoiy of the Wai-katos, with 
whom at that time they were in profound peace. In ignor- 
ance of their intentions their advanced parties were per- 
mitted to enter a pa of the enemy, who, however, soon dis- 
covering their error, flew to arms, and succeeded in driving 
them out again with some loss. Rau-paraha, with the re- 
mainder of the tana (war-party), seeing the rout of his 
advanced guard, at once took cover unperceived by the 
Wai-katos ; and as the latter, in some disorder, were push- 
ing the pursuit, he and his warriors attacked them in flank 
and rear, and defeated them with much slaughter, at the 
same time taking many prisoners, amongst Avhom was Te- 
haunga, a principal chief, who, with several others, was 
afterwards killed and eaten ^' as a relish '' to the food 
apportioned to iSIarore. The success attending this ex- 
pedition, and the skill shown by Eau-paraha in taking 
advantage of the disorder of the enemy, at once rendered 
him famous as a warrior ; and from thenceforth he occupied 
a position of influence, not only with his own immediate 
tribe, but also with those to which it was allied, whilst his 
growing talents and power were looked upon with much 
respect and dread by those who had any reason to fear his 
prowess or his revenge. The event above referred to 
naturally led to frequent battles with the Wai-kato, in 
which Nga-ti-toa, under Rau-paraha, were generally suc- 
cessful, although occasionally defeated with considerable 

Rau-paraha visits Wai-kato, Hau-raki, and Kai-para. 

In the intervals of peace Rau-paraha visited his kindred 
at Maunga-tautari, then under the general leadership of 
Hape-ki-tu-a-rangi, a distinguished old warrior, who had 
fought many battles against Wai-kato tribes, and par- 
ticularly one at Kaka-mutu, on the Waipa, in which the 
latter were defeated with tremendous slaughter. On the 
death of Hape, Rau-paraha married his chief wife, Akau, 
who became the mother of Tamihana Rau-paraha. Rau- 
paraha kept up a constant intercourse with his friends at 


Roto-rua, and frequently visited Te-heuhcu, avIio was mucli 
impressed with the character of his visitor, and became his 
fast and valuable ally. Besides this, he made several ex- 
cursions to the Thames (Hau-raki) in order to obtain the 
alliance of Nga-ti-maru. From the chiefs of this tribe 
Rau-paraha obtained a musket, with a little ammunition — 
gifts of very great value at that time, and indicating the 
estimation in which he Avas held by his hosts. He also 
visited Kai-para, where he gained the friendship of the 
Nga-ti-whatua and other tribes in that district, and on his 
way back went to the Wai-te-mata, where he succeeded in 
forming an alliance with Kiwi and the son of Tihi, 
chiefs of the great tribes which then occuj)ied that part 
of the country. 

Unskilfully as the Maori used the musket, and little as 
it might have been feared by Europeans, such was the 
dread of its eifects amongst the Natives, more especially 
on the part of the tribes which did not possess it, that 
the strength of a war-party was at that time not so much 
calculated by the number of its members as by the quan- 
tity of fire-locks it could bring into action ; and when 
Paora, a northern chief, invaded the district of Whanga- 
roa in 1819, the terrified people described him as having 
twelve muskets, Avhilst the name of Korokoro, then a great 
chief at the Bay of Islands, who was known to possess 
fifty stand of arms, was heard with terror for upwards of 
two hundred miles beyond his own district. 

Incident in the Migration or Rau-paraha from Kawiiia 


During the night an incident occurred wliicli might have 
1)eeu productive of disaster but fcu' the course taken by 
Rau-paraha. Amongst the women who Averc with tlie party 
was Tauga-hoe, the wife of a chief, avIio had an infant Avitli 
her. This child in its restlessness began to cry, and 
Rau-paraha, fearing that his stratagem would be betrayed 
by the cries of the child, told its mother to choke it, say- 
ing, " I am that child." The parents at once obeyed the 


command, and killed the child. To^^ards midnight the 
river fell considerably, and at low tide the party left their 
fires and crossed it, continuing their march until they 
reached a 7;« of the Nga-ti-tama, greatly rejoicing at their 
escape. Early on the following morning Rau-paraha's 
party, with a reinforcement of Nga-ti-tama and Nga-ti-awa, 
returned to the spot where the fight of the previous after- 
noon had taken place, and secured the bodies of Tuta-kara 
and the others who had been killed. These were taken 
to ^īokau, where they were cut up and eaten amidst great 
rejoicings on the part of Nga-ti-awa and Nga-ti-tama at the 
chance thus afforded them of paying off some old grudge 
which they had against Xga-ti-mania-poto. 

Rau-paraha :\[igkatix(; southward from Kawhia. 
Shortly after the taking of Kapiti AVi Kingi and the 
great body of the Nga-ti-awa returned to the Wai-tara, 
only twenty warriors remaining with the Xga-ti-toa. Thus 
Aveakened, they were compelled to abandon their settlements 
on the mainland, and to remove to Kapiti, where they formed 
and occupied three large pas — one named Wharc-kohu, at 
the southern end of the island ; another named Rangatira, 
near the northern end ; and one named Tae-piro, between 
the other two ; Rau-paraha and Rangi-hae-ata, with the 
main body of the people, residing in the latter. The ]Mua- 
upoko attempted to murder Rau-paraha near Lake Papai- 
tanga, and thus gave rise to the determination of himself 
and his tribe to lose no opportunity of taking vengeance 
for the slaughter which had taken place on that 
occasion. At the time of this occurrence the ]\Iua-upoko 
were still numerous and comparatively powerful, ha\ang 
suffered much less during the previous incursions of the 
Nga-puhi and AVai-kato than the neighbouring tribes ; 
but they were no match for the Nga-ti-toa, and rarely met 
them in the open field, relying for security rather upon the 
inaccessibility of their fortresses and upon their intimate 
knowledge of the fastnesses of the Manawa-tu district than 
upon their prowess in the field. They then occuijicd a 


number of pas in the country around Lakes Papai-taiiga 
and Horo-whenua^ as well as several which they had erected 
upon artificial islands in the latter lake. In pursuance of 
his intention to destroy these people, Rau-paraha constantly 
detailed war-parties to attack them, as well as to harass 
the unfortunate remnant of the llangi-tane who still lurked 
in the country to the northward of their territory. 

Finding themselves unahle to check these attacks, the 
Mua-upoko took refuge in the loke-pas, which the Nga-ti- 
toa, however, determined to attack. Their first attempt 
was on that named Wai-pata, and, having no canoes, they 
swam out to it, and succeeded in taking it, slaughtering 
many of the defenders, though the greater number escaped 
in their canoes to a larger ^« on the same lake, named Wai- 
kie-kie. This pa was occupied in such force by the enemy 
that the party which had taken Wai-pata felt themselves 
too weak to assault it, and therefore returned to Ohau for 
reinforcements. Having obtained the requisite assistance, 
they again proceeded to Horo-whenua, and attacked Wai- 
kie-kie, using a number of canoes which they had taken at 
Wai-pata for the purpose of crossing the lake. After a 
desperate but vain resistance they took the yja, slaughter- 
ing nearly two hundred of the inhabitants, including 
women and children, the remainder escaping in their canoes, 
and making their way by inland j)aths in the direction of 
Pae-kaka-riki, where they ultimately settled. In the course 
of these several attacks a number of the leading Mua-upoko 
chiefs were taken prisoners, all of whom except Ra-tu, who 
became the slave of Te-pehi, were killed, and their bodies, 
as well as those of the people slain in the assaults, duly 
devoured. It is matter of note that, notwithstanding the 
occasional murder of men of the Nga-ti-apa who happened 
to be found on the south side of the llangi-tikei River by 
the Nga-ti-toa and Nga-ti-awa war-parties, Rau-paraha had 
up to this time preserved friendly relations with that tribe, 
some of whom occasionally fought in his ranks. This was 
chiefly owing to the connection of Rangi-hae-ata with Piki- 
nga ; but events which occurred shortly after the expulsion 


of tlie ]Miia-upoko from the Horowlienua country led to a 
rupture of this frieudshijj and to the ultimate complete 
subjugation of the Nga-ti-apa. It was after the defeat of 
the former at Wai-kie-kie that the Xga-ti-awa returned to 
Wai-tara. Although their departure greatly weakened 
Kau-paraha, he and his people still maintained their settle- 
ments on the mainland, and continued their raids against 
the remnants of the defeated tribes. Amongst the expe- 
ditions thus undertaken, one, in which a larger force than 
usual was engaged, was directed against a ^j» at Pac-kaka- 
riki occupied by the INIua-upoko who had fled from Wai- 
kiekie, which was taken after an obstinate struggle, in 
which many of the occupants were slain, the conquerors 
remaining in possession for nearly two months for the pur- 
pose of consuming their bodies and the stores of provisions 
they found in the jpa. They were there suddenly attacked 
by the Nga-ti-kahu-ngunu from Whanga-nui-a-tara and the 
surrounding country, and driven upon Wai-kanae with con- 
siderable loss. This event, coupled with the threatening 
attitude assumed by that powerful tribe, and the fact that 
the remnants of the Mua-upoko, Rangi-tane, and Nga-ti- 
apa were again collecting in the vicinity of their former 
settlements, determined Rau-paraha to abandon the main- 
land, and to withdraw the whole of his people to Kapiti until 
he could obtain the assistance (which he still confidently ex- 
pected) of his kindred at Taupo and !Maunga-tautari. He 
had no sooner retired to Kapiti than the Rangi-tanc erected 
a large pa at Hotu-iti, on the north side of the Manawa- 
tu, within the tract now known as the Awahou Block, where 
they collected in force, and were joined by three Nga- 
ti-apa chiefs of note. Rau-paraha, hearing of this, deter- 
mined to attack them, and he and Rangi-hae-ata marched 
to Hotu-iti with a well-appointed taua (war-party), accom- 
panied by Pikinga, who, on the arrival of the party before 
the pa, was sent into it to direct the Nga-ti-apa chiefs to 
retire to the district occupied by that triljc on the north 
side of the Rangi-tikei River. This they declined to do, 
and Rau-paraha then sent messengers to the Rangi-tane, 

VOL. VI. — E 


offering peace, and desiring that their ehiefs should be 
sent to his camp to settle the terms. Being advised by 
the Nga-ti-apa chiefs to accept the offer, thc}^ sent their 
own head men to Rau-paraha's quarters, where they were 
at once ruthlessly slain, and whilst the people in the pa, 
ignorant o£ this slaughter, and believing that hostilities 
were suspended, were entirely off their guard, it was rushed 
by the Nga-ti-toa, and taken after a very feeble resistance, 
the greater number of the unfortunate people and their 
families, as well as the three Nga-ti-apa chiefs, being 
slaughtered and devoured, such prisoners as were taken 
being removed to AVai-kanae in order to undergo the same 
fate. After this treacherous affair Rau-paraha and his 
force returned to "V\ ai-kanae, where they indulged in feast- 
ing and rejoicing, little dreaming that any attempt would 
be made to attack them. It appears, however, that the 
Xga-ti-apa at Raugi-tikei, incensed at the slaughter of 
their three chiefs, determined to revenge their loss, and 
for this purpose had collected a considerable war-party, 
which was readily joined by the refugees from Hotu-iti 
and by a number of Mua-upoko from Horo-whenua. Led 
by Te-hakeke, they fell upon the Xga-ti-toa at "\Yai-kanae 
during the night, killing upwards of sixty of them, includ- 
ing many women and children, amongst the latter being the 
four daughters of Te-pehi. At the commencement of the 
attack a canoe was despatched to Kapiti for reinforcements, 
which were at once sent, and upon their arrival the enemy fled, 
but without beiug pursued. In consequence of this attack 
Rau-paraha and Rangi-hae-ata became (to use the words 
of ]Matcne te Whiwhi) " dark in their hearts in regard to 
Xga-ti-apa," and resolved to spare no efforts to destroy 
them as well as the remnants of Raugi-tanc and ^fua- 

Rau-paraha had become aware of the defeat of "Whata- 
nui and the Nga-ti-raukawa in their attempt to reach Kapiti 
by the east coast, but immediately after the departure of 
the Xga-ti-awa he had sent emissaries to Taupo in order to 
again urge ujjon the chiefs to join him in the occupation 


of the country he had conquered. In the meantime, how- 
ever, a storm was brewing which threatened utterly to 
destroy him and his people. Ra-tu, the Mua-upoko chief 
who had been enslaved by Te-pehi, escaped from Kapiti and 
fled to the Middle Island. Being anxious to avenge the 
destruction of his tribe, he proceeded to organize an alliance 
between the tribes occupying the southern shores of Cook 
Strait and those Avhich held the country from Patea to 
Kangi-tikei, on the north, and the Nga-ti-kahu-ngunu at 
Whanga-nui-a-tara and Wai-rarapa, on the south, for the 
purpose of attacking Rau-paraha with a force which, in 
point of numbers at least, should be irresistible. In the 
formation of the desired alliance he was completely success- 
ful, and about the end of the fourth j^ear after the first 
arrival of the Nga-ti-toa nearly two thousand warriors 
assembled between 0-taki and Wai-kanae, consisting of 
Nga-rauru_, from Wai-totara ; the people of Pa-tea, Whanga- 
nui, Whanga-chu, Turakina, and Rangi-tikei ; the Rangi- 
tane of Manawa-tn ; and the Nga-ti-kahu-ngunu, Nga-ti- 
apa, Nga-ti-tu-mata-kokiri, Rangi-tane, and Nga-ti-huia, 
from the Middle Island. They were provided with ample 
means of transport, " the sea on the occasion of their 
attack," to use the words of my informant, who was 
present on the occasion, " being covered with canoes, one 
wing reaching Kapiti from 0-taki, Avhilst the other started 
almost simultaneously from Wai-kanae." The landing of 
the warriors composing the right wing was effected about 
four in the morning; but, the alarm having already been 
given by the chief Nopera, who had discovered and notified 
their approach, the invaders were at once attacked by the 
Nga-ti-toa of Rangatira with great fury, whilst messengers 
were at the same time desjDatched to Tai-piri, where Rau- 
paraha lay with the bulk of his people, to inform him of 
the invasion. Before he could reach the scene of the con- 
flict, however, the enemy had succeeded in pushing the 
Nga-ti-toa towards Wai-o-rua, at the northern end of the 
island. Pokai-tara, who was in command, being desirous 
of gaining time in order to admit of the arrival of reinforce- 


ments, proposed a truce to tlie euemy, wliicli Avas granted 
by K,angi-maire-hau, a Nga-ti-apa chief, by whom they were 
led, who hoped on his side during the truce to be able to land 
the rest of his forces, and then effectually to crush the 
Nga-ti-toa. Shortly after the truce had been agreed to 
K,au-paraha and his warriors readied the scene of action, 
and at once renewed the battle Avith the utmost vigour, 
and, after a loi^g and sanguinary conflict, completely de- 
feated the invaders with tremendous slaughter, not less 
than a hundred and scA'cnty dead bodies being left on the 
beach, whilst numbers were drowned in attempting to reach 
the canoes that Avere still at sea. The remainder of the 
invading force made their Avay Avith all speed to Wai-kauae 
and other points of the coast, where many of them landed, 
abandoning their canoes to the Nga-ti-toa, aaIio had com- 
menced an immediate pursuit. After the battle Rau- 
paraha and his people, Avhile they danced, chanted a song 
of triumph, which was this : — 

When will your anger dare ? 
When will your power arise ? 
Salute your child with your nose. 
But how salute him now ? 
You will see the rejoicing tide 
Of the warriors' coming glee, 
And departure of Eongo-ma-whiti. 

The result was in cA'ery Avay advantageous to his people, 
for no further attempt was ever made to dislodge them, whilst 
they, on the other hand, lost no opi^ortunity of strengthening 
their position and of Avreaking vengeance on the Nga-ti- 
apa, Rangi-tane, and Mua-upoko, the remnant of Avhom 
they ultimately reduced to the condition of the merest 
tributaries, many of the leading chiefs, including Te- 
hakeke, becoming slaves. The Nga-ti-toa made incursions 
into the country on the mainland as far as Turakina, in 
Avhicli numbers of the original inhabitants were killed and 
eaten or reduced to slavery, and their power Avas completely 
broken ; and after Wai-o-rua the Nga-ti-toa and their 
allies found no enemy capable of checking their movements. 
The ncAvs of the battle having reached Tara-naki Avith ru- 


mours of Rau-pavalaa's success^ Te-puaha, with a detach- 
ment of Nga-ti-awa^ came down to Kapiti in order to learn 
the truth of the matter^ and, liaving ascertained how com- 
pletely Rau-paraha had defeated his euemies, he returned 
to Tara-naki for the purpose of bringing down a number 
of his people to join the Nga-ti-toa, as well as to take part 
in the prosecution of Rau-paraha's further designs. Ac- 
cordingly he brought from Tara-naki a numbei- of fighting- 
men, with their families, consisting partly of Xga-ti-awa 
proper, partly of Nga-ti-hine-tuhi, and partly of Nga-ti-wha- 
katere, being members of a hapa (family tribe) of Nga-ti-rau- 
kaAva who had escaped from a defeat on the Wauganui River 
and had incorporated themselves with the Nga-ti-awa. This 
formed an important accession to the force under Rau- 
paraha, which received further additions shortly afterwards 
from Te-ahu-karamu, a Nga-ti-raukawa chief of high rank, 
Avho, against the feeling of his people, had determined to join 
his great Nga-ti-toa kinsman. This chief, having heard from 
Rau-paraha's emissaries of the difficulties in wliich he was 
likely to be placed by the defection of the Xga-ti-awa, had 
started from Taupo with a hundred and twenty armed men of 
his own immediate following, and arrived at Kapiti shortly 
after the battle of Wai-o-rua, and took part in many of the 
raids upon the original tribes which occurred after that 
event. After remaining with Rau-paraha for some months 
he returned to Taupo -^^ith part of his followers, Avlicre he 
reported the improved position of Xga-ti-toa, and urged his 
own section of the triljc to join them. Finding them still 
unwilling to do so, and being determined to effect his object, 
he ordered tlic whole of their liouses and stores to be burned 
down, declaring it to be the will of the atiui (god), who was 
angry at their refusal to obey the v.ords of their chief. 
This being done, the people gave ATay, and he took the 
necessary measures for the journey. In the meantime 
Whata-nui and Te-heuheu had also determined to visit 
Rau-paraha in order to inspect the country he had con- 
quered, the former chieftain intending, if it met his ap- 
proval, to carry out his original design of joining the Nga- 


ti-toa in its occupation. In pursuance oi tins determina- 
tion tlicy, Avitli a strong force of their o^vn Avarriors, joined 
Te-aliu-karamu's party, the whole travelling do'tt'u the 
Rangi-tikei River along the route followed by Te-ahu ou 
his previons journey. During this journey they attacked 
and killed any of the original inhabitants Avhom they hap- 
pened to meet. This migration is known amongst the Nga- 
ti-raukawa as the hckc ivhinnid (thick plait), OAving to the 
fact that the vmiri, or plaited collars of their mats, were made 
very large for the journey. Amongst the special events 
which occnrred on the march Avas the capture of a Xga-ti- 
apa woman and two children on the south side of the Rangi- 
tikei. The unfortunate children Avere sacrificed during the 
performance of sacred rites, and the woman, though in 
the first instance saved by Te-heuheu, Avho wished to keep 
her as a slave, was killed and eaten by Tangaru, one of the 
Xga-ti-rankaAva leaders. Shortly after this Ta-whiro, one 
of the greatest of the Nga-ti-apa chiefs, Avith two Avomen, 
were taken prisoners, and the former was put to death 
v.'ith great ceremony and cruelty as utu (payment) for the 
loss of some of Te-heuheu' s people Avho had been killed by 
the Xga-ti-apa long before ; bnt the Avomen were spared. 
On the arriA'al of this heke (migration) at Kapiti, Te-heu- 
heu and Whata-nui held a long conference with the Nga- 
ti-toa chiefs^ and Whata-nui was at last persuaded to 
bring his people down. For this pur2)ose he and Te-heu- 
heu returned to Taupo, some of the party passing across 
the Manawa-tu Block so as to strike the Rangi-tikei RiA^er 
inland, Avhilst the others travelled along the beach to the 
month of that river, intending to join the inland party 
some distance up. The inland party rested at Ranga-taua, 
Avhere a female relatiAC of Te-hcuhcu named Rere-mai, 
famed for her extreme beauty, died of wounds inflicted 
upon her during the journey by a stray band of Nga-ti-apa. 
A great tangi was held over her remains, and Te-heuheu 
caused her head to be preser\ed, he himself calcining her 
brains and strewing the ashes oAxr the land, Avhich he de- 
clared to be tapu for ever. His people Avere joined by the 


j)arty from the beacli-roacl at tlie junction of the Wai-tuna 
with the Rangi-tikei^ where the chief Avas presented with 
three Nga-ti-apa prisoners, Avho had been taken during the 
ascent of the river. These were immediately sacrificed to 
the manes of Kere-mai, after which the whole body returned 
with all speed to Taupo. Before the return of Whata-nui 
and his people to Kapiti that place had been visited by 
some European whale-ships, and llau-paraha at once traded 
with them for guns and ammunition, giving in exchange 
dressed flax and various kinds of fresh provisions, including 
potatoes. Until the arrival of the Nga-ti-toa the potato 
had been nnknown in the Manawa-tu district, but at this 
time it was extensively cultivated between that place and 
Tara-naki^ and formed one of the staple articles of food of 
the Natives. Rau-paraha had no sooner obtained a supply 
of fire-arms and ammunition than he resolved to carry 
out his long-eoneeived intention of invading the Middle 
Island, a design in which he was greatly aided by the cap- 
ture of the war-canoes which had been abandoned by the 
allied forces after the battle of Wai-o-rua ; but, although 
he at once made preparations for carrying out his project, 
he postponed its actual execution until after the return of 
"VYhata-nui. Shortly before the visit of the ships with 
Avhich Rau-paraha had carried on his trade, Te-pehi, ob- 
serving one passing through Cook Strait, went out to her 
in a canoe, and, having managed to conceal himself until 
the canoe had left her, he succeeded ultimately in reaching 
England, his design being, like that of Hongi, to obtain a 
supply of fire-arms and ammunition. His visit to Eng- 
land, where he was known under the name of Tu-pai Cupa, 
evidently a corruption of Te-pehi-kupe, is described in the 
volume for 1830 of " The Library of Entertaining Know- 
ledge," page 331. "We are enabled by means of this incident 
to fix the dates of some of the principal events in Rau- 
paraha's career, for we know that it was in 1826 that 
Te-pehi managed to secrete himself on board the vessel 
referred to. 


Tari-ao, the star, now mounts on liigb, 

As gnaws the love within my breast 

For tbee, O Nuku ! yet so silent still. 

I dream — yet it is but a dream — 

I dream I see thee, then awake and see thee not. 

Then drip the tears from out mine eyes 

As drips the water from the plant Astelia banksii. 

Then sing, O bird ! that I may learn by heart 

That co^d south wiad may carry me afar 

To top of Eangi-toto's distant peak, 

That I may see the Nga-puhi. and 

The Wai-nnku-mamao, and Mori-a-nuku, 

To catch the living soul to give me life. 

Dirge sioig by the ilijing. 


(Tk AVERS.) 

Rau-pahaiia's iinmediate designs were in tlie meantime 
somewhat interfered with by a ruptnre between a scetion 
of his people and the Nga-ti-tama nnder Pu-alia, some 
fighting taking ph'ice, which resulted in loss to both sides ; 
bnt he at onee peremptorily ordered peace to be made, an 
order whieli was obeyed by both sides. It seems that this 
dispnte arose out of the occupation of some of the con- 
quered land, Avhieh Avas claimed by both parties ; and AVai- 
tohi, a sister of Rau-paraha, foreseeing that constant 
disputes were likely to arise from the same cause, more 
especially when their numbers were increased by the expected 
arrival of the main body of the Nga-ti-raukawa, unless 


there was some definite arrangement as to the division of 
the country between them, suggested to E,au-paraha that 
the Nga-ti-awa shoukl all remove to Wai-kanae, and should 
occui)y the land to the south of the Kuku-tauaki Stream, 
whilst the country from the north hank of that stream as 
far as the Wanga-ehu should be given up to the Nga-ti- 
raukawa. This suggestion was adopted by all parties, and 
it was determined that the Nga-ti-raukawa already with 
Kau-paraha should at once proceed to occupy 0-hau, then 
in the possession of the Nga-ti-awa. Having been as- 
sembled for this purpose they were escorted to their new 
location by Rau-paraha and all the principal chiefs of Nga- 
titoa, travelling along the beach. On their Avay up they 
were feasted by Nga-ti-rahira (a liapu of Nga-ti-awa) upon 
the flesh of black-fish, a large school of which had been 
driven ashore at low water, where the Natives ingeniously 
tethered them by their tails with strong flax ropes, killing 
them as they were wanted for food. The Nga-ti-raukawa 
having been put into quiet possession of the houses and 
cultivations of the Xga-ti-awa, the latter removed to Wai- 
kanae, which continued for some time afterwards to be 
their principal settlement. The wisdom of Wai-tohi's 
suggestion abo^•e referred to is apparent from the fact 
that no further land-disputes occurred between the several 
tribes until the fighting at Horo-Avhenua, which took place 
many years afterwards. 

Between this event and the date of Whata-nui's retnrn 
to Kajuti with the main body of his people, a hekt 
(migration) composed of a hundred and forty fighting-men, 
with their families — called the heke kariri tahi (migration 
of one cartridge), from the circumstance of having very 
little ammunition, and that the warriors armed with mus- 
kets had enlarged the touch-holes so as to be enabled to 
keep up a more rapid fire upon an enemy by saving the 
trouble of priming — came down from ^launga-tautari 
under the command of Tara-toa. Whata-nui accompanied 
this heke (migration) for the piirpose of conferring with 
Rau-paraha ; but, finding that the chief was absent, he at 


once returned to Taupo in order to bring down his people. 
The constant arrival of these armed bodies^ and the manner 
in which they roamed over the Manawa-tu and Rangi-tikei 
districts^ treating the remnant of the Nga-ti-apa and other 
original tribes with the greatest rigour, induced the latter 
to throw themselves upon the hospitality of the Nga-ti- 
kahn-ngunu at Wai-rarapa. In pni-snance of this resolve, 
some three hundred of them, including women and child- 
ren, proceeded thither ; but, in consequence of a murder, 
followed by an act of cannibalism, by some of the Rangi- 
tane upon a Nga-ti-kahu-ngunu man not long before, that 
tribe not only refused to receive the refugees, but attacked 
and drove them back with slaughter. The jSrga-ti-aj)a 
then formally placed themselves at the mercy of Rangi- 
hae-ata, whose connection, so frequently alluded to, with 
a chief of their tribe induced him to treat them with 
leniency, and they were accordingly permitted to live in 
peace, but in a state of complete subjection. The remnant 
of the Mna-upoko in like manner sought the protection 
of Tua-uaina, a chief of the Nga-ti-awa, who agreed to 
defend them against the long-standing wrath of Rau- 
paraha ; but in vain. It seems that, having been informed 
by some of the Nga-ti-raukawa that these people were 
again settling at Papai-tangi and Iloro-whenua, Rau-paraha 
and Rangi-hae-ata, with a Avar-party of Nga-ti-toa and 
Nga-ti-raukawa, proceeded thither and attacked them, 
killing many and taking a number of others prisoners, 
amongst whom was Tohc-riri, their chief. Tohe-riri's 
wife composed a lament on the occasion of the death of 
her husband, Avhicli is still recited amongst the Maoris. 
In this song she reflected on the broken promise of Tua- 
uaina, who, though very sad at this slaughter, was entirely 
unable to prevent it. I merely mention this incident 
here in order to show that lajjse of time had in no degree 
weakened the revengeful feelings of Rau-paraha, and that 
he corsidered the tnancs of his murdered childi'cn insuffi- 
ciently appeased by the slaughter of the hundreds whom he 
had alrcadv sacrificed. 


In about a year after the visit of Wliata-nui with Te- 
heuheii, the former returned to Kapiti with the main body 
of his tribe^ this migration being known as the heke mai- 
raro, or "migration from below," the north point being 
always treated by the ]\Iaoris as downward. From that 
time forth for some years parties of the same tribe con- 
stantly recruited their countrymen in their settlements on 
the Manawa-tu, gradually extending their occupation over 
the Avhole country between O-taki and Rangi-tikei, 
although their chief stations were in the Horo-whenua and 
0-hau districts ; whilst the Nga-ti-apa^ under the protec- 
tion of Rangi-hae-ata and Tara-toa, occupied some country 
on the north of the Rangi-tikei, yielding tribute to both 
of these chiefs as a condition of their being left in 

Not long after the arrival of Whata-nui with the heke 
mairaro Rau-paraha put in execution his long-meditated 
project of invading and permanently occupying the northern 
coasts of the Middle Island. His fame as a warrior had 
reached the ears of Rere-waka^ a great chief of the Nga- 
i-tahu^ whose principal settlement was at the Kai-koura 
Peninsula. This chief had been excessively indignant at 
the defeat of the allies at Wai-o-rua, and on hearing of the 
song of triumph chanted by Rau-paraha on that occasion, 
in which the latter indicated his intention of attacking and 
subduing the Nga-i-tahu, he had declared " if Rau-paraha 
dared to set a foot in his country he would rij) his belly 
with a niho-manga, or barracouta's tooth," a curse whicli 
was reported to Rau-paraha by a rimaway slave, and which 
— his memory for small matters being remarkably tenacious 
— would afford him at any distance of time ample pre- 
text, and, indeed, jxistification, for attacking Rere-waka and 
his people. In 1828, having accumulated a considerable 
quantity of fire-arms and ammunition, he started with 
three hundred and forty picked vrarriors, comprising Nga- 
ti-toa, Nga-ti-awa, Nga-ti-tama, and Nga-ti-raukawa, mider 
Niho, the son of Pehi, Takerei, Kanae, Koihua, and Pu-oho, 
with other chiefs of note, and first made for Rangi-toto 


(D'Urvillc Island), at the north-east head of Blind Bay. 
At this time D'Urville Island, the Pelorus and Queen 
Charlotte Sounds, the Wairau and the Awa-tere, were all 
occupied hy a numerous section of the K-angi-tane Tribe, 
which had settled in these places after destroying the Xga- 
ti-mamoe, some two hundred years before. But, though 
numerous, and in that sense powerful, so long as their 
warfare was carried on with the ordinary New Zealand 
weapons, they were no match for the chosen warriors of 
Eau-paraha, more particularly when armed with the more 
deadly European weapons. The consequence was that they 
were everywhere disastrously defeated, hundreds of them 
being killed and devoured on the spot, whilst numbers of 
the prisoners were taken to Kapiti to undergo the same 
fate, the wretched remnant being kept in slavery by 
such of their conquerors as settled in the newly-acquired 

Whilst Rau-paraha was engaged in these oj)crations Pehi 
(Tu-pai Cupa) returned from England, and at once joined 
him. Shortly after this the main force divided, a subdivision 
of the Nga-ti-toa, named the Nga-ti-ra-rua Hapu, under 
Nilio and Takerei ; the Puke-tapu and Nga-ti-wai ha pus of 
Nga-ti-awa, under Koihua ; and the Nga-ti-tama, under Pu- 
oho, proceeding to Blind and Massacre Bays: whilst Rau- 
paraha, Pehi, and other chiefs, with three hundred well- 
armed men, flushed with victory, left Rangi-toto for the 
Kai-koura Peninsula, in order to afford to Rere-waka the 
opportunity of putting his long-rnade threat into execution. 
But the Nga-ti-toa chief felt sure of a comparatively easy 
victory, for, notwithstanding a great numerical superiority 
on the part of the enemy, he knew that they were indif- 
ferently, if at all, supplied with fire-ai-ms, whilst the great 
bulk of his own men were mcU furnished with guns, 
powder, and ball. In accordance with the well-known 
habit of the New-Zealand ers, Rau-paraha had never for- 
gotten Rere-waka's curse, and he felt elated at the prospect 
of a revenge which the force at his command rendered 
almost certain. But, 1)esides this prospect of A'cngeance, 


and the aiiticipcited additional gratification of devouring 
the bodies of the slain, he exj)ected to acquire large quan- 
tities of greenstone weapons and ornaments, in which, as 
lie had been informed by the slave who had reported Rere- 
waka's foolish boast, the Nga-i-tahu of the Kai-koura and 
Amuri were especially rich ; for, notwithstanding tlic intro- 
duction of fire-arms into their system of warfare, the mere 
pounamu, or greenstone battle-axe, and otlier implements 
of war manufactured from that substance, Avcre then, and, 
indeed, always had been, held in great estimation by the 
Maori. Rau-paraha longed to add the acquisition of such 
treasures to the gratification which he would derive from 
wreaking vengeance upon the Xga-i-tahu chieftain for the 
insult imdcr which he had so long suffered. 

The greenstone, or nephrite, from which tlic more 
valuable of the weapons in question are made, is found 
exclusively on the west coast of the Middle Island. The 
Kga-i-tahu of Kai-koura and Amuri especially had long- 
been in the habit of sending war-parties across the Island 
for the purpose of killing and phmdering the inhabitants 
of the district in Avhich it was obtained. During these ex- 
peditions large quantities of greenstone, both in rough 
blocks and in well-fashioned v. capons — an art especially 
known to' the west coast Natives — were often obtained if 
the approach of the invaders was not discovered in time to 
permit the inhabitants to conceal themselves and their 
treasures, and it was the accumulated wealth of many years 
which Rau-paraha expected to acquire in case he should 
prove victorious in his projected attack upon Rcre-waka 
and his people. 

It was not until the morning of the fourth day after 
leaving D'Urville Island that the war-party reached the 
Kai-koura Peninsula, aiul as they had arrived before day- 
light they anchored a short distance from the shore, in 
order that they might be enabled at dawn to recoinioitrc 
the position of the enemy before landing. It would appear 
that the Nga-i-tahus at that time expected a visit from a 
southern chief of their own tribe A^ith a considerable fol- 


lowing, and that on the morning- in qnestion, seeing the 
canoes of Kau-paraha's party at anchor, and not having 
noticed the direction from which they had come, they mis- 
took them for those of their friends, and large numbers of 
the people of the im ran down to the shore, shouting the 
cry of welcome to the supposed visitors, who, at once see- 
ing the advantage Avhich the mistake would afford them in 
their intended attack, made for the shore with all possible 
speed, and, having reached it, jumped out of the canoes 
and immediately commenced the attack. The unfortunate 
people, being quite unarmed and taken by surprise, en- 
deavoured to escape by retreating towards the pa, which 
in the general confusion was taken without difficulty, 
some fourteen hundred of the people, including women 
and children, being killed or taken prisoners, amongst the 
latter of whom was the chief Rere-waka, whose threat Rau- 
pahara was then avenging. After remaining for some time, 
to feast upon the bodies of the slain and to plunder the pa 
of its treasures, the victorious Xga-ti-toa returned with 
their prisoners to Kapiti, where the greater number of 
the latter, including Rere-waka himself, were put to death 
and eaten, the chief being killed Avith great cruelty on 
account of the threat which had been the prime cause 
of the attack. In consequence of this circumstance Ran- 
j)araha named the battle the " Xiho-manga," or Battle of the 
Barracouta-tooth. .Vt the time of this event another sec- 
tion of the jSTga-i-tahu Tribe occupied an extensive pa called 
Kai-a-poi, about fourteen miles north of Christchurch, witli 
the inhabitants of which Rau-paraha made up his mind to 
pick a quarrel at the first convenient opportunity ; but he 
felt that the force he had under his command at Kai-koura 
was too small for the purpose of any attack njion it, par- 
ticularly after the enemy had received notice of the fall 
of Kai-koura, and had had time to make preparations for 
defence. In the following year, before he had had an 
opjiortunity of devising any particular scheme for the pur- 
pose of bringing about a quarrel between himself and the 
Kai-apoi people_, he was induced again to attack the rem- 


naiit of the Nga-i-taliu at Kai-koura, in consequence of an 
insult put upon Rangi-hae-ata by a Xga-ti-kaliu-ngunu 
chief named Kekereugu, who, dreading the consequences, 
had fled across the strait and taken refuge with them. 
Rau-paraha collected a considerable force of Xga-ti-toa 
and their allies under his own leadership, with Pehi, 
Pokai-tara, Rangi-hae-ata, and pther principal chiefs under 
him, and started for the Wairau, from whence he made his 
way along the coast to Kai-koura, On his arrival there 
he found that the pa had been evacuated on their approach, 
the inhabitants flying down the Amuri. They were over- 
taken by the war-party at a pa called 0-mihi, where they 
were attacked and routed with great slaughter, numbers 
of prisoners being taken. These were left in charge of a 
detacbraent, whilst the rest of the force pushed with all 
speed for Kai-apoi, in order that Rau-paraha might put 
his design against its inhabitants into execution. The 7;« 
of that name was situated just within the line of the 
coast dunes of Pegasus Bay, about a mile to the south of 
the River Ashley, and nas erected upon a promontory 
about nine or ten acres in extent, which extends into a 
deep swamp lying between the sand-dunes and the bank of 
the river. This swamp, which is very deej), nearly sur- 
rounds the site of the pa, and prevented it from being- 
attacked at any point except in front ; and along the line 
of the front, extending from one branch of the swamp to 
the other, a distance of about 250 yards, it was defended by 
a double line of heavy palisading and a deep ditch, with two 
large outworks, from which a flank-fire could be maintained 
on any party attempting to scale the palisades. I (Travers) 
have frequently visited the site of this pa, which still 
exhibits unmistakable evidences of the conflict which took 
place there, including many relics of the special festivities 
wdth which the ^Maoris invariably celebrated their victories. 
I was informed that after its fall (which will shortly be 
fully detailed) the principal defenders threw large numbers 
of their choicest greenstone weapons and ornaments into 
the deepest part of the swamp, where they still lie to 


reward any enterprising person wlio will drain it for the 
purpose oi' recovering them. 

When Rau-paraha and his people arrived at the pa they 
at once opened intercourse with the chiefs, pretending 
that thoy had come to seek their friendship, and desired to 
l)arter fire-arms and ammunition in exchange for green- 
stone, in Avhich the people of Kai-ajioi, like their kinsfolk 
at Kai-koura, were extremely rich ; but the latter^ having 
been informed hy some refugees of the slaughter at O-mihi, 
distrusted the good intentions of their visitors. In order, 
however, to remove all pretext for hostilities, they received 
them v.'ith great appearance of cordiality, and treated tlie 
chiefs who visited their houses with ostentatious hospi- 
tality, Rau-paralia himself, hovtcver, could not he in- 
duced to enter the pa, the vrily chief feeling that he 
had too surely earned the animosity of its inhabitants 
by the slaughter of their kinsfolk, and therefore could 
not justly place much trust upon their professions of 
friendship. It appears, according to the Nga-ti-toa ac- 
count of the affair, that Pehi, in order to keep up 
the deception, had carried on a trade with some of the 
Nga-i-tahu people. A Nga-i-tahu chief having expressed 
great unwillingness to part with a coveted greenstone 
Aveapon, was told by Pehi, in anger, " Why do you, with 
a crooked tattoo, resist my wishes — you, whose nose will 
shortly be cut off with a hatchet?" This confirmation 
from the lips of one of the chiefs in command of the 
Nga-ti-toa of their preconception of the real designs of 
Rau-paraha's party, determined the people in the pa to 
strike a blow which would prevent Rau-paraha from 
further prosecuting his design — at least, at that time ; and 
for this purpose they resolved to kill the chiefs then in 
the pa, amongst whom, besides Pehi, were Pokai-tara, Ara- 
tangata, of Nga-ti-raukawa, aud others of note. Pokai-tara 
liad taken to wife from amongst the prisoners at Kai-koura 
the daughter of Ro-nga-tara, one of the Nga-i-tahu chiefs 
tlien in the pa, and, having been invited to the house 
of the latter under pretext of receiving a present of green- 

~E.0TL01MMP^f'^Zznx£^ c/ix^^^ot^Wcc^-^^cUo/ 



stone, proceeded thitlier without suspicion of foul play. 
As he stooped to enter the house the old chief Ro-uga-tara 
took hold of his mat, saying, " Welcome^ welcome, my 
daughter's lord/' at the same time killing him by a blow 
on the head with the greenstone club which he expected to 
liave received as a gift. The death of Pokai-tara was the 
signal for a general slaughter of the Nga-ti-toa chiefs, who 
were at once despatched, their bodies being destined to the 
vnms (ovens) of their murderers. The slaughter of his 
uncle (Pehi) and of so many of his leading chiefs was a 
severe blow to Rau-j)araha, who, with the rest of his party, 
at once fell back on 0-mihi, where he reunited his forces. 
In part revenge for the murder he at once slew all the 
prisoners, and, after devouring their bodies^ returned to 
tlie Wairau, from whence they crossed over to Kapiti. 

The Nga-i-tahu account of the origin of the quarrel is 
different : " Had the defeat of the people at this land been 
equal to that of the people of Rangi-tikei and Manawa-tu 
by Rau-paraha and Nga-ti-raukawa, where the people were 
killed and the land taken possession of, and has been kej)t 
up to this time, then it would have been right that we 
should suffer the loss of our laud. But, as to the defeat 
of the Natives at Kai-apoi, we consider that it is very 
clear that the battles in which the Kai-apoi Natives were 
defeated were not followed up by occupation on the part 
of the victors. According to our view, the killing of the 
Kai-apoi Natives was caused by the Raiigi-tane, who said 
that Rau-paraha was to be killed with a stick used for 
beating fern-root. He then attacked the Rangi-tane, and 
defeated them. When Rere-waka heard that his relatives 
had been slain he said that he would rip Rau-paraha's 
belly up with the tooth of a barracouta. It was through 
that that this evil visited this place. Rere-waka was living 
amongst the people of Kai-apoi when he said that. Rau- 
paraha should have killed that man, for he was the cause 
of the crime : he spared him^ but killed the descendants of 
Tu-te-a-huka. O friends ! the men of Kai-apoi were in 
deep distress on account of the killing of their relatives at 

VOL. VI. — F 


Kai-koura and at O-mibi. Now, these two jxis were 
destroyed by Raii-paraha ; then Nga-ti-tu-te-a-huka and 
Nga-ti-hika-wai-kura, the people of Kai-apoi^ bewailed 
their defeat. Rau-paraha should have borne in mind that 
the flesh of our relatives was still stiching to his teeth, and 
he should have gone away and left it to us to seek pay- 
ment for our dead after him. But he did not : he eame to 
Kai-apoi. When he came the old chiefs of Kai-apoi 
wished to make peace, and sent Taraa-i-hara-nui to Rau- 
paraha. On their meeting they made peace_, and the talk of 
Tama-i-hara-nui andPehiAvas good. After Tama-i-hara-nui 
had started to come back Rau-paraha went to another /;« of 
ours, called Tua-hiwi, and there sought for the grand- 
mother of Tama-i-hara-nui. They dug her body up and 
ate it^ all decomposed as it was. Tama-i-hara-nui was 
greatly distressed, and threatened to kill the war-party of 
Rau-paraha. Then his elder relatives, the great chiefs of 
Kai-apoi, said to him, ' O son ! do not, lest further evil 
follow in your footsteps.' He replied^ ' It would not have 
mattered had I been away when this decomjjosed body was 
eaten, »but, as it is, it has taken place in my very iDresence.' 
Well, as the chief gave the word, Pehi, a great chief of 
Nga-ti-toa, and others Avere killed. Then Rau-paraha 
went away." 

Such is the Nga-i-tahu account of the origin of the quar- 
rel. It will be thought strange that Rau-paraha did not, 
without seeking any pretence for the act, attack the pa in 
force ; but to have done so would have been a violation of 
Maori etiquette in matters relating to war. He had taken 
vengeance for the threat of Rere-waka, and it was for the 
relatives of the latter to strike the next blow, which it 
appears they were unwilling to do, dreading the very 
results which afterwards followed in revenge for tlie killing 
of Pchi. 

Rau-paraha brooded much over this murder of his 
relative, who, having accepted a secondary position in the 
tribe, no longer excited his jealousy, and had greatly 
assisted him as a wise counsellor and valiant leader. After 


full cousultation with the other chiefs of the tribe, he 
resolved that his revenge should he carried out by an act 
as treacherous as that by which the death of Pehi and his 
companions had been brought about ; and, whilst still re- 
volving in his mind the best means of accomplishing this 
design, a European vessel arrived at Kapiti from Sydney, 
after having passed through Foveaux Strait and visited the 
Auckland Islands for the purpose of leaving a party of 
sealers at the latter place. Among the passengers by this 
vessel was Hohcpa Tama-i-hengia (who lately died at Pori- 
rua), a near relative of Rau-paraha, wdio on reaching 
Foveaux Strait had heard of the murder of Pehi and his 
companions from the ^laoris there. Hohcpa himself at 
once conceived the project of seizing and killing some of 
the Nga-i-tahu chiefs in vtu (payment) for their death, and 
entered into arrangements with the master of the vessel 
to proceed to Akaroa for that purpose. This plan, how- 
ever, having become known to some European passengers 
who were about to join a whaling party in Queen Char- 
lotte Sound, they dissuaded the master from carrying it 
into effect, and the acsscI proceeded direct to Kapiti. 
Hohepa communicated his design to Rau-paraha, who de- 
termined to follow it out on the first convenient oppor- 
tunity. Some time after the departure of this vessel the 
English brig " Elizabeth " arrived at Kapiti. This vessel 
was commanded by a person named Stewart, to whom Rau- 
paraha offered a large cargo of flax if he would carry him 
and a chosen party of warriors to Akaroa for the purpose 
of seizing Tania-i-hara-nui, the principal chief of the Nga-i- 
tahu, Avho had been present at Kai-apoi at the time of the 
murder of Pehi, and had, indeed, taken an active part in 
counselling it. 

Stewart assented to the proposal, and conveyed Rau-paraha 
and his w^arriors to Aka-roa (Haka-roa), where the European 
scoundrel, at the instigation of his charterer, opened com- 
munication with the unsuspecting Tama-i-hara-nui, and ulti- 
mately induced him, with his wife and daughter, by the 
promise of some guns and powder, to come on board, where 



he was at once seized by Iluu-paralia^ avIio with liis mcvv 
liad lip to tliis time remained concealed in tlic iiold of tiic 
A'cssel. Having- bound the captured chief, they remained 
quiet until nightfall, and then, landing in the ship's boats, 
attacked the Nga-i-tahu in their jja, of whom they killed 
large numbers. The bodies of the slain were taken on 
board the vessel, "srliich at once set sail for Kapiti. On 
the passage up the successful fana (war-party) feasted on 
these bodies, using the shijj's coppers for cooking them. 
It may be that when Stewart engaged his vessel for this 
expedition he was not made aware of the intentions of Rau- 
paraha, or did not foresee the results which followed, 
whilst he was certainly unable to prevent the atrocities 
which were perpetrated on board of her; but his name will 
always be infamous for his connection with this atrocious 
aifair. It appears that the unfortunate Tama-i-hara-nui 
attempted to commit suicide, in consequence of which he 
was chained in the cabin, but, his hands being free, 
he managed to strangle his daughter and to push lier body 
through one of the after-ports, in order to save her from 
the indignities to which she would be subjected by her 
ruthless captors ; but he himself was taken alive to Kapiti, 
where he was delivered over to the widows of Pehi, who 
subjected him to frightful tortures, until at length he was 
put out of his misery by a red-hot ramrod being passed 
through his neck. 


stretch forth, stretch forth to-day and to-mon-ow, 

Lest evil come. The days of old have come again, 

And I by all am evil spoken of. 

But, O Kga-rangi ! go to the spirit-world. 

And hear what ghosts there speak of now. 

A stranger is now here and waits within the house, 

Yet you shall be as he who stands 

In midst of kumara-croii or breeze on ocean-coast, 

While laugh of god is shaking him with glee 

High up in sky with gentle wafting breeze. 

A love-song and dirge of icoe. 



It may seem strauge tliat Raii-paralia did not at once take 
the bolder and more manly course of attacking the Nga-i- 
tahu at Kai-apoi in the ordinary way of v.arfare for the 
pnrpose of avenging the mnrder of Pehi and his brother 
chiefs ; but his son says that the course he adopted was 
strictly tika (right), or, in other words, in accordance with 
INIaori etiquette in such matters, and any other line of 
action would not properly have met the exigencies of the 
case. In about a year after the capture of Tama-i-hara- 
nui Tlau-paraha determined to attack the great pa at Kai- 
apoi. For this purpose he assembled a large force, com- 
prising Nga-ti-toa, Nga-ti-awa, and Nga-ti-raukawa, part 
of whom made their way through the Wairan Gorge and 
the Hanmer Plains to the "VVai-para River, which flows into 
the sea near the north head of Pegasus Bay, whilst he with 
the main body of his forces passed over to the east coast. 


tliroiigli tlic country now occupied by INIessrs. Clifford and 
Weld, and from thence doMu that coast to the mouth of 
the '\Yai-para_, where they were joined by the inland party. 

After the junction of the two bodies llaii-paraha pro- 
ceeded at once to Kai-ajjoi for the purpose of attacking 
the 2i((- The Nga-i-tahn were evidently quite unprepared 
for this fresh invasion, a large number of their Avarriors 
being absent at Port Cooper, whither they had accom- 
panied Tai-aroa (father of the jiresent member of the 
House of llepresentatives of that name), who was then the 
leading chief of that portion of their tribe which occupied 
the country in the neighbourhood of the present site of 
Dunedin, and who was returning home after a visit to his 
kinsfolk at Kai-apoi. Others of the people were engaged 
in their cultivations outside the pa, which Avas, in fact, 
only occupied by a small nvimber of able-bodied warriors 
and a few of the older men, and some women and children. 
So carefully had Ran-paraha concealed the approach of his 
war-party that the first intimation which the inhabitants 
of the pitt received of it was the sound of the firing as his 
force attacked the people in the cultivations, and the cries 
of the dying and wounded ; and they had barely time to 
close the gates of the outworks and to man the line of 
defences before a number of the enemy appeared in front 
of it. The Nga-ti-toa at once sprang to the assault, 
hoping to carry the defences by a coiqj de main, but Avere 
repulsed with some slaughter ; and, after rcncAviug the at- 
tempt and finding them too strong to be thus overcome, 
they determined to commence a regular siege. For that 
purpose they intrenched themselves on the ground in front 
of the pa, at the same time occupying some sand-hills 
which commanded it on the eastern side, but from which 
it is separated by a branch of the great sAvamp before re- 
ferred to. In the meantime some of the Nga-i-tahu who 
had escaped from the first attack, favoured in so doing by 
their intimate knowledge of the line of SAvamps which 
occupies the intervals betAveen the sand-dunes and the sea- 
coast as far as Banks Peninsula, managed to reach Port 


Cooper, wliere tliey informed their people of the attack 
upon the pa, arriving there in time to stop Tai-aroa and 
those who were about to accompany him to Otago (0-takou 
— red ochre) . After collecting reinforcements from the 
villages on the peninsula, Tai-aroa and his forces made 
their way along the coast-line as far as the Wai-makariri, 
availing themselves of the swamps above referred to for 
the purpose of concealing their march from any detached 
parties of the Nga-ti-toa. On reaching the Wai-makariri 
they crossed it on rafts — commonly called mokihi \_niokr\ 
by the Natives — made of dried stalks of the Phormium 
tenax, and concealed themselves until dark. Finding the 
hostile forces encamped along the front of the pa, and 
warned by their watch-fires that tliey were on the alert, 
they determined to ford the swamp at a narrow point on 
its western side, and to enter through an outwork erected 
there, that being the only point along the line of the 
swamp which was at all weak. Using the utmost caution 
in their approach to this point, they succeeded in reaching 
it without having attracted the notice of the besiegers, and 
at once plunged into the swamp, trusting to be able to 
struggle through it and to enter the j!;a without being 
attacked by the Nga-ti-toa. Knowing, however, that the 
defenders would also be on the alert, they shouted the 
name of Tai-aroa as they plunged into the Avater, in the 
hope that their friends would recognise their voices and 
take the necessary steps to admit them ; but the latter, 
believing it to be a ruse of the Nga-ti-toa, opened fire upon 
them, which was kept up vigorously for some time. The 
error having at last been discovered, and little damage 
having fortunately been done, the main body of the warriors 
were admitted into the pa, to the great joy of the handful 
of people by whom, up to that time, the defence had been 
maintained. The siege-operations were, however, in but a 
slight degree affected by this accession of strength to the 
besieged, for, although the Nga-i-tahu made frequent sorties 
against the works of the Nga-ti-toa, these experienced war- 
riors held their position without difficulty, and repulsed 


tliese attacks with loss to the assailants. The Nga-i-tahu, 
dispirited by their failures, soon abandoned these tactics, 
and, trusting in the impregnable nature of the pa, confined 
themselves to purely defensive operations. At the time the 
siege commenced the pa Avas well provisioned, besides 
which the lagoon yielded large supplies of eels, so that the 
defenders ran little risk of being obliged to surrender on 
account of famine, wldlst the besiegers, on the other 
hand, were compelled to depend on foraging-partics for 
supplies, and frequently ran short of provisions. Indeed, 
the difficulty of feeding the men was the chief cause which 
led to a plan of attack then adopted. A council of war 
having been held, it was determined to sap up to the two 
outworks, and as soon as the head of the sap had })eeu 
carried up to thein to pile up in front of them im- 
mense quantities of dried brushwood, which were to 
be set on fire when the wind blew in the direction 
of the />«, and to rush it so soon as the palisading 
had been burned down. This plan was carried out, 
and the two lines of sap exist to this day, and arc 
as well carried out as if done by the most experienced 
European engineers. At first Kau-paraha suifcred con- 
siderable loss, for the enemy, foreseeing that the pa must 
be taken if this plan of operation was successfully carried 
out, made the most strenuous efforts to prevent it ; but, 
having been defeated in every encounter, and Rau-paraha 
having taken precautions to prevent future loss, they 
allowed the saps to be pushed close up to ihc outworks. 
So soon as the besiegers had piled tlic brushwood in 
position it was fired by the people of the pa, the wind at 
the time blowing fj-om the north-west ; but, a sudden 
change occurring, ])()th the outworks, as well as the 
general line of defences, were soon enveloped in a mass of 
flame and smoke, from w^hieh the defenders were compelled 
to retreat, "When the palisading had been destroyed the 
Nga-ti-toa rushed through the l)urning ruins, and a 
general massacre ensued. Many endeavoured to escape by 
swimming across the lagoon, and some few succeeded in 


doing so, wliilst others ^ere intercepted by bodies of Nga- 
ti-toa detached for that purpose. The sLaughter was 
tremendous, whilst numbers of prisoners fell into the hands 
of the victors. Some conception may be formed of the 
numbers slain and eaten from the fact that some time after 
the settlement of Canterbury the Rev. Mr. Ptaven, incum- 
bent of AYoodend, near the site of the j^a in question, 
collected many cartloads of their bones and buried them 
in a mound on the side of the main road from the present 
town of Kai-apoi to the north. 

Having thus captured the main stronghold of the Xga- 
i-tahu, Rau-paraha sent detached parties of his warriors 
to scour the plains as far south as the Rakaia, as well as 
to ravage the villages on the peninsula, by whom hundreds 
of the unfortunate people were slaughtered ; after which 
he made liis way back to the shores of Cook Strait, 
and from thence to Ivapiti, laden with spoil, and accom- 
panied by large numbers of captives, some of whom were 
kept in slavery, whilst others were used in the ordinary 
manner in the festivities by which his triumph was 

Rau-paraha, having completed his design of conquering 
the Middle Island, next turned his attention, at the earnest 
request of Xga-ti-raukawa, to avenging a defeat which the 
latter had sustained some time previously at the hands of 
the tribes occupying the line of the Whauga-nui River. 
In this defeat only a few of the chiefs had escaped the 
general slaughter, amongst whom were Te-puke and his 
younger brother Tc-ao, both of Avhom succeeded in making 
their way to Kapiti. In consequence of this resolution a 
war-party numbering nearly a thousand fighting-men, 
under the most distinguished chiefs of the three tribes 
then united under the general leadership of Rau-paraha, 
was despatched to lay siege to Putiki-whara-nui, a great pa 
of the Whanga-nui, which was occupied and defended by 
nearly double the number of the attacking force. The 
siege lasted upwards of two months, during which many 
sorties Avcre made ; but the besiegers maintained their 


ground, and ultimately carried the works by assault, 
slaughtering an immense number of the enemy. Tu-roa 
and Hori-te-anaua (lately known as Ilori Kingi), the head 
chiefs, however, escaped ; but the fact that no attempt was 
ever made to avenge this serious disaster is of itself the 
strongest evidence of the power of Kau-paraha and his 
allies, and of the absurdity of supposing that his occupation 
of the country he had conquered could for a moment have 
been disturbed by the remnant of the Nga-ti-apa, Rangi- 
tane, and Mua-upoko tribes which had still escaped the 
general destruction of their people. Soon after the year 
1835 the great body of the Nga-ti-awa, under the chiefs Te- 
puni, Wharc-pouri, Wi Tako, and others, and accompanied 
by numbers of the Tara-naki and Nga-ti-rua-nui tribes, 
came down the coast, many of them settling around and to 
the southward of AVai-kanae, whilst others took possession 
of Port Nicholson and the Hutt country, from which they 
drove the section of the Nga-ti-kahu-ngunu which up to 
this time had occupied those districts. This migration 
took place after the destru.ction of the great Nga-ti-awa j»« 
of Puke-rangiora, inland of the AVai-tara. 

Many years before this event the Waikato tribes, under 
Te-wherowhero and Tai-porutu (father of Waha-roa and 
grandfather of William Thompson Tarapipi, so celebrated 
in connection with our own Waikato wars), had suffered 
severely at the hands of the Nga-ti-tama, under the leader- 
ship of Kaeaea, by whom Tai-porutu was crucified in the 
gateway of a pa defended by this ruthless warrior. It was 
from this circumstance that Waha-roa took his name, 
which signifies the large gateway of iipa. This defeat, as 
well as that which they had suffered at the hands of Rau- 
paraha and his allies during the migration of the Nga-ti-toa 
from Kawhia, rankled in their minds, and in one of the 
intervals of the wars of AYaha-roa against the Nga-ti- 
maru, he and Te-wherowhero concerted a campaign against 
the Nga-ti-awa, to be carried even into the midst of their 
own country and directed against their principal stronghold. 
The pa was defended by a large n\imber of warriors, and 


withstood for many months the most vij^^orous assaults, 
only falling at last after the unfortunate inhabitants had 
suffered much from famine. When taken, hundreds of 
prisoners fell into the hands of the A'ictors, and it is 
related of Te-wherowhero that upwards of two hundred 
and fifty of them were slain with his own hands, in 
order that they might be prepared for the ovens. 
As he sat on the ground after the assault the unfortu- 
nate wretches were one by one placed alongside of him, 
their heads within his reach, and he despatched them suc- 
cessively by a single blow on the skull with a celebrated 
mere pounamu, now in the possession of his son, Matutaera 
Tawhi-ao. After killing this great number he threw 
the mere down, exclaiming, " I am tired : let the rest 
live," and accordingly their lives were spared, but they 
^vere kept in slavery until some time after the establish- 
ment of the European settlement of New Plymouth. 

The heavy blow thus inflicted upon the tribe, and the 
fear of complete annihilation, determined those who still 
remai)ied to join Rau-paraha and the Nga-ti-raukawa, 
whose forces, thus increased, Avould be more than a match 
for any war-party which the Waikatos could bring against 
them, even if the chiefs of the latter tribes felt disposed to 
carry hostilities into Rau-paraha's country. Shortly after 
the arrival of the Nga-ti-awa on the coast they formed the 
design of taking possession of a large part of the country 
occupied by the Nga-ti-raukawa, and particularly that in 
the neighbourhood and to the north of 0-taki. There was 
dissension amongst the Xga-ti-toa themselves, a portion of 
them taking part Avith the Nga-ti-awa, out of jealousy at 
some apparent favouritism extended by Rau-paraha to the 
great Nga-ti-awa chieftains, and more particularly to 
AVhata-nui, whose relationship to Rau-paraha, together with 
his high character as a chief and Avarrior, gave him great 
influence with the latter. The immediate cause of the 
fight was a robbery committed by a party of Nga-ti- 
rua-nui, who were caught by the Nga-ti-raukawa in the 
very act of plundering their potato-pits near Wai-kawa. A 


conflict at once took place, in which a leading chief of the 
Nga-ti-rua-nni, named Tawhaki, Avas killed ; and this led to 
hostilities being carried on between the two tribes at 
various points on the line of their settlements between 
Manawa-tu and Wai-kanae, This state of affairs con- 
tinned for a considerable time, the forces engaged on each 
side being nnmerons and well armed, the result being that 
large numbers were killed on both sides. Soon after this 
civil war had commenced Rau-paraha, who at once saw the 
disastrous results Avhich must follow from it, sent messen- 
gers to Te-heuheu, urging that chief to bring down a force 
sufliciently strong to enable him to crush the Nga-ti-rua-nui, 
who were the most turbulent of the insurgents. With 
great satisfaction he received intimation from Te-heuheu of 
his intention to bring a large force to his aid ; and, in 
effect, within two or three months after the commencement 
of hostilities, that chief, accompanied by other chiefs of 
note from Maunga-tautari and Tanpo, amongst whom were 
Ta-riki and Tao-nui, reached 0-taki with nearly eight 
hundred well-armed fighting-men. Xo sooner had they 
arrived than they proceeded to attack the Nga-ti-awa at 
Horo-whenua, a jxi close to the 0-taki River. But even 
with this great accession to Rau-paraha's forces the contest 
raged for several months with varying success, the slaughter 
in some instances being very great. In one of the battles 
Papaka, a favourite brother of Te-heuheu, was killed, and 
in another Te-tipi, a son of Rau-paraha. 

At length a great battle Avas fought at Paka-kutu, in 
which tlic Xga-ti-rua-nui Avere defeated Avith serious loss, 
their chief Taka-rangi being killed and their j^>« taken. 
This battle put an end to the Avar, for soon aftcrAvards the 
Avhole of the leading chiefs on l)otli sides met, and upon 
the advice and urgent entreaty of Te-heuheu and AVhata- 
nui a peace Avas made, Avhich Avas not again broken until 
the fighting at Kiri-ti-tonga, Avhich took place on the day 
before the arrival of the " Tory." Immediately after peace 
had been solemnly ratified the parties divided, the Nga-ti- 
raukaAva proceeding to reoccupy their former settlements 


around 0-liau and IIoro-Avlicnua, and also the district be- 
tween the Manawa-tu and Rangi-tikei Rivers^ whilst the 
Nga-ti-awa retired below Wai-kanae, occupying the various 
points, including Port Nicholson, in Ayhich they were ulti- 
mately found by the agents of the Xew Zealand Company. 
Rau-paraha, however^ was so much grieved at what had 
taken place, and more particularly at the defection of that 
part of his own tribe Avhich had joined the Nga-ti-awa 
during the recent struggle, that he determined to accom- 
pany Te-hcuheu back to Mauuga-tautari, and settle there 
for the remainder of his days. In pursuance, of this re- 
solve he collected his more immediate followers and pro- 
ceeded as far as 0-hau, where, however, he was overtaken 
by messengers from 0-taki and Kapiti, urging him to 
abandon his resolution and to remain Avitli his people. In 
this request they were joined by Te-hcuheu, and after 
miicli discussion and persuasion he consented to their re- 
quest, returning to Kapiti, after taking leave of his great 

During the intervals of rest between his various more 
important undertakings, Rau-paraha was ever mindful of 
the treacherous attempt of the j\Iua-upoko to murder him, 
and of the actual slaughter of his children, and had un- 
ceasingly persecuted the remnant of this tribe, until at last 
thc)^, as well as the Nga-ti-apa and Rangi-tane, sought the 
protection of Te-whata-nui. In the words of Te Kepa 
Rangi-hiwi-nui (better known as Major Kemp), son of 
Tangurii, one of the chiefs of the Mua-upoko who had 
been concerned in the murder, " Whata-nui took them 
under his protection, and promised that nothing should 
reach them but the rain from heaven " — meaning that he 
would stand between them and the long-nursed and ever- 
burning wrath of Rau-paraha. The latter unwilKagly 
yielded to the wishes of his great kinsman, and from that 
time ceased directly to molest these unfortunate people, 
who were suffered again to occupy part of their original 
territory in the neighbourhood of Lake Horo-whenua — 
not as a tribe, however, but simply in the character of 


tributaries, if not actual slaves, to Whata-nui. In the 
words of Mateiie te Whiwhi, " Rau-paraha was anxious to 
exterminate Mua-upoko, hut Wliata-nui interfered. Some 
had been taken prisoners, but others were living dispersed 
in tlie mountains. When they came to Horo-whenua 
they came like wild dogs. If they had been seen they 
would have been caught and killed. There was one there, 
a woman of rank, whose possessions had covered all 0-taki, 
and who had been a slave of mine. She was the wife of 
Te-kuku. They had been taken, but not killed." But it 
is clear, nevertheless, that, although Rau-paraha refrained 
from directly molesting them, he was not unwilling to join 
in any indirect attempt to exterminate them, for we find 
that on one occasion AVi Tako, in conjunction with some 
of the Xga-ti-toa chiefs, having been instigated by Rau- 
paraha to do so, invited the whole Mua-n^ioko people to a 
great feast to be held at 0-hariu — upon some one of the 
numerous pretexts which the ]Maoris knew so well how to 
use for engaging in festivities, it having been arranged 
beforehand that these guests should all be murdered and 
eaten. The bait took, notwithstanding the advice of 
Whata-nui, who, distrusting the reasons assigned for tlie 
festival, cautioned the Mua-upoko not to attend, predicting 
some disaster to them. Notwithstanding this caution, 
upwards of a hundred and fifty attended the festival, all 
of whom were slaughtered, and their bodies duly consigned 
to the ovens ; but this was the last great act of slaughter 
of the kind which took iilace. 

Shortly after the close of the civil war a section of the 
Nga-ti-awa Tribe, known as the Nga-ti-mutunga, Avhich 
had taken up their quarters in Port Nicliolson, chartei*ed 
[another account says " made the captain, through fear of 
the Maoris seizing the vessel, take them Avith all their war- 
weapons in"] the English brig " Rodney " to the Chathain 
Islands, which had been reported to them by a member of 
their kapu (family tribe), who had visited the islands in a 
whaling-ship, as being thickly peopled with an unwarlike 
and plump-looking race, who would fall an easy prey to 


such experienced warriors as liis own people. This oc- 
curred about the year 1836 ; and within less than two 
years after the expedition reached the islands the aboriginal 
inhabitants were reduced from fifteen hundred to less than 
two hundred people, the greater number having been de- 
voured by their conquerors. In one of the cases of the 
Wellington ^luseum may be seen a bone spear, which 
formerly belonged to INIoku-ngatata, one of the leading 
ehiefs of the Nga-ti-mutunga, who was known to have 
lived for a considerable time almost exclusively on the 
flesh of young children, as many as six of them being 
sometimes cooked in order to feast himself and his friends. 

Harking back to the division of Rau-paraha's forces 
just before he left D'Urville Island for the purpose of 
attacking the Kai-koura Pa, that portion which remained, 
under the leadership of Niho, Takerei, Koiliua, and Pu- 
oho, proceeded to attack the settlements of the Rangi- 
tane and Nga-ti-apa in Blind and Massacre Bays, which 
they entirely destroyed. Koihua settled near Pa-kawau, 
in Massacre Bay. Strange to say, his love for greenstone 
was so great that, even after he and his wife had reached a 
very advanced age, they travelled down the west coast in 
1858, then a very arduous task, and brought back a large 
rough slab of that substance, which they proceeded dili- 
gently to reduce to the form of a mere. Niho and Takerei, 
leaving Koihua in Massacre Bay at the time of their 
original incursion, proceeded down the coast as far as the 
Iloki-tika River, killing and taking prisoners nearly all the 
existing inhabitants. Amongst the prisoners was Tii-huru, 
who was afterwards ransomed by the ISTga-i-tahu for a 
celebrated mere called Kai-kanohi, now in the possession of 
the descendants of Matenga Te-au-pouri. Niho and Take- 
rei settled at the mouth of the Grey, whilst detached 
parties occupied various points along the coast, both to 
the north and south of that river. 

In November in 1839 a battle was fought near "Wai- 
kanae between large forces of the Nga-ti-awa on the 
one side, and of Nga-ti-rau-kawa on the other. This 


figlit is commonly known as tlic Kiri-ti-tonga (restrained 
feelings bnrst forth), and was caused by the rcne-wal, 
at the funeral obsequies of E-au-paraha's sister AVai-tohi, 
of the land-feuds bet-\veen the two tribes. The forces en- 
gaged were large, and the killed on both sides numbered 
nearly eighty, whilst considerable numbers were wounded. 
Rau-paraha himself took no part in the battle, reaching 
the scene of action after the repulse of the Xga-ti-rauka\va, 
and narrowly escaping death by swimming oif to his 
canoe, his retreat being covered by a vigorous rally on the 
part of his allies. This was the last contest which occurred 
between the Natives along the coast in question, the arrival 
of the European settlers having entirely changed the aspect 
of affairs. 


How keeu mj- love for thee is felt, 

And ever lives witliin my breast, 

As o'er tby kindl}- acts I think ! 

Yes, O my bird iu distant sky ! 

I love thee still, though booming wing, 

Bear thee to distance far from me. 

To Wai-oti-atu Mountain-range. 

But, oh ! thy spirit must come back to me 

(Though thou art doomed by wizard's power). 

And visit this thy laud and home. 

Like hawk come from the daylight sky. 

And iiass the path so often trod 

By thine own tribe and me. 

Dirge sung for the dead. 


Some Europeans were ploughing land not far from the 
0-takou (red ochre) Heads (1879), and found a tiki made 
of greenstone, which was a very ancient one. In years 
long past a fight between some Europeans and ^Maoris was 
fought there, many of whom on each side were killed, and 
maybe the tiki now found belonged to some of the Maoris 
who fell in that fight. 

Rau-pakaiia axd his Acts. (Nga-ti-hau.) 
Rau-paraha^s first expedition to Roto-kakahi, with a hun- 
dred and forty men, was to kill the chief Te-waero (plume 
made of the hair of the Maori dog's tail) and his people of 
Nga-puhi, who had gone to Taupo and Roto-a-ira. Te-kore- 
rangi (the tuneless) tried to kill Rau-paraha ; but a friendly 

VOL. VL — G 


chief concealed him in his rua kai (food-store) and aided his 
escape. From Whanga-nui he returned to Kawhia, where 
he obtained the aid of Tu-whare and his tribe. Tu-whare 
until his death became the leader of the party. They came 
on a war-expedition, and eucamjaed on the north head of 
Whanga-nui and stayed a month there, making nioki at the 
Lake Koko-huia. They went as far as Wai-rarapa and 
killed the chief of that place, called Te-rori (stagger). 
Tu-whare noticed the wreck of a ship in Cook Strait, 
and counselled llau-paraha to take the land and per- 
manently settle there, as he saw it was a place likely 
to be frequented by Europeans, and would make 
him great. Before, they merely fought to obtain plun- 
der. Rau-paraha agreed to this advice. On their re- 
turn to Kawhia they passed through Tara-naki and 
fought the Natives there. They stayed at Tihoi and came 
to Whanga-nui ostensibly as friends. They went on to 
0-hau, where Rau-paraha murdered several of the Horo- 
whenua Natives. This was the beginning of his wars. 
He also went to Manawa-tii and killed some Natives there, 
and returned to 0-hau. The Horo-Avhenua people brought 
him a j)resent of food, and he killed the bearers of this ; 
then the people of that jalacc and the Nga-ti-moa-upoko 
brought a taua (war-party) of three hundred against him, 
and took him by surprise, and killed a hundred of his 
people, and he fled to Wai-kanae. The Nga-ti-apa slew 
many of his people at Wai-mca, including the daughter of 
Pehi, who was cooked, and carried in a taha (calabash) to 
Whanga-nui. Rau-paraha and his men had guns and 
ammunition ; hence their power. In one of the battles the 
gun of Rau-paraha was taken by Paora Turauga-pito. Three 
thousand people of all the coast collected and went to 
attack Rau-paraha. When they reached Wai-mea Tu-roa 
gave a hatchet to Turanga-pito to go and kill Rau-paraha. 
A song was sung on the occasion to incite the murderer. 
The battle Avas fought on the Kapiti Island, and the three 
thousand were conquered. Rangi-ma-iri-hau (the day the 
offering Avas made to the gods), a chief, Avent to Rangi-hae- 


ata, expecting to be spared, as Rangi-hae-ata was a relative 
of his by marriage ; but Rangi-liae-ata threw him on a fire 
and roasted him alive. Being victorious, Rangi-liae-ata 
made peace. Pe hi went to England. Rau-paraha eventually 
destroyed Te-moa-upoko ; and the Nga-ti-tai went to fight 
against Whanga-uui. They did not fight there, but returned 
and fought at Rangi-tikei. Again E,au-paraha went to fight 
at Whanga-nui, and a Nga-ti-raukawa chief was killed, and 
Rau-paraha was very indignant. Europeans increased and 
gave power to Rau-paraha. Te-heuheu collected food and 
brought it as a present to Rau-paraha. All the tribes now 
began to work for him in cultivating food, and he reaped all 
the benefits of the intercourse with Euroj^eans, and became 
the channel by which the Maoris obtained European goods, 
such as rum, powder, and guns, and thus Rau-paraha 
became very great, and all the tribes but Nga-ti-rua-nui and 
Tara-naki sought his friendship. Whata-nui's taiia (war- 
party) slew Nga-ti-rua-ka at Rangi-po. Rau-paraha fought 
against those in the Putiki Pa, and killed a hundred. Then 
a taua from Whanga-nui came against Paka-kutu. This 
pa was taken and Rau-paraha was surrounded, but escaped. 
Pehi returned wath guns from England. Kekereru, the 
good-looking chief, and great favourite of Rangi-hae-ata, was 
killed by the Nga-i-tahu. Rangi-hae-ata sought ntu (re- 
venge), and killed all he could take of the tribe. Tama-i- 
hara-nui, the friend of Pehi, murdered Pehi in his pa at 
Waha-raupo when Pehi was his guest, Avith forty of his 
friends. Rau-jjaraha fled, and reached Kapiti ; met Stewart, 
and got his vessel to go to Waha-raupo. Tu-te-o-nuku, son 
of Tama-i-hara-nui, went to the Nga-i-tahu, to Tiaki-tai 
(Bloody Jack), and enlisted him and his people; and while 
Rau-paraha was engaged snaring the duck putangitanyi at 
Ka-pare-te-hau Lake, the enemy came and surprised Rau- 
paraha and his party. All the canoes were drawn up 
except one. Rau-paraha and forty men, Avomen, and 
children rushed into this canoe and put to sea. There 
being too many in the canoe, Rau-paraha made all the 
women and children, and some of the men, jump overboard. 


and those who refused to jump overboard lie threAv into 
the sea, Rau-paraha thus escaped. 

Rau-paraha and HIS Acts. (Xga-ti-hau.) 

When Rau-paraha was a young man he AYcnt with his 
followers to Roto-rua, and on their arrival there found 
that a body of Nga-puhi people^ under the chief Te-waero 
(hairs of a Maori dog's tail), had come there to exchange 
some productions of the Nga-puhi for mats made by 
the Arawa people. Rau-paraha attacked these Nga-puhi 
visitors and killed one hundred and four of them^ but to 
save the life of Te-waero a Roto-rua chief hid him in a 
kumara-pit in which the kumara crop was stored. 

Rau-paraha then went to Taupo and Roto-a-ira (lake 
of ira — freckle)^ Whanga-nui, and on to Kawhia. On 
his arrival at Kawhia he found the chief Tu-whare and 
his tribe awaiting his return. These were asked by Rau- 
paraha to join him, and Rau-paraha would be leader in 
any expedition in which they might go against other 
tribes. Rau-paraha and his force proceeded south to 
Whanga-nui, and at the entrance to that river were de- 
tained one month ; and, as they could not cross for want 
of canoes^ they had to make a lot of moki, the materials for 
which they obtained in the Koko-huia (noise of the huia 
bird) Lake. Having made the moM, they crossed the river, 
and went as far as Wai-rarapa, of which jdace they killed 
the people and their chief called Te-rori (the giddy) . 

Tu-whare saw the remains of a wreck on the Wai-rarapa 
beach, and said to Rau-paraha, " Rau-paraha, this is a 
good land for you to occupy as your home, with your tribe. 
It is the place to Avhich the Europeans come, and by the 
Europeans you can become great, and from them you can 
obtain property, and then you will not use your Aveapons 
of war to gain goods in battle." Rau-paraha agreed to 
what Tu-whare had said. 

From Wai-rarapa Rau-paraha and his force went back 
by way of Tara-naki, attacking every tribe on their route/ 
and stayed at Ti-hoi (make the middle of a mat larger in 


weaving it) : but after a time tliey returned to AVhanga- 
nui. This time they came as visitors, not as a "war-party, 
and went on to 0-liau ; but at that place they murdered 
some of the Horo-whenua people, which was the first act of 
war by Eau-paraha on the tribes of that district. From 
0-hau he went to ^lanawa-tu, where he killed the 
people who occupied that locality, and returned to 
0-hau, where he was met by a body of people who 
had come to bring provisions for him from the Horo- 
whenua tribes ; but he killed those who brought the 
present to him, and a war-party of three hundred men of 
the ^iloa-upoko (moa-head) Tribe came secretly to attack 
him, and succeeded in killing one hundred of his people ; 
and he iled towards Wai-kanae, where, at Wai-mea, he was 
attacked by the Nga-ti-apa, who killed many of Rau- 
paraha's people, including the daughter of Te-pehi. The 
body of the latter was cooked, and carried in a calabash 
to Vriiauga-nui. 

Rau-paraha and his j^eople had guns, and hence he and 
his tribe held a supreme power over the tribes who had 
nothing but their old ^laori weapons of war. 

llau-paraha now attacked the tribes of the Whanga-nui, 
but in the battle his gun was captured by a Whanga-nui 
chief called Turanga-pito (stand at the end). All the 
Whanga-nui tribes engaged in this war. AYhen these 
tribes assembled they proceeded to Wai-mea, vrhere Tu-roa 
(stand long) took a hatchet, and, after singing a song, 
presented the hatchet to Turanga-pito, enjoining him to 
take it, and with it go and kill Rau-paraha. When this 
assembly of tribes arrived at the Island of Kapiti they 
attacked Rau-paraha ; but some of them were killed, and 
one chief of their host called Rangi-ma-iri-hau (day of 
offering the scalp of the dead to the gods), was taken 
prisoner. When he was led into the presence of Te-raugi- 
hae-ata (dawn of day), he was in hope that his life 
would be spared, as he was connected with Te-rangi-hae- 
ata through the then wife of that chief ; but Rangi-hae-ata 
took hold of the prisoner and threw him on to a fire, and 


roasted liim alive. As Eau-paralia had gained tlie victory 
in this battle^ he made peace with his enemies. 

It was soon after this battle that Te-pehi (Tu-pai-cupa) 
went to England ; and it was soon after that event that 
Eaii-paraha began his war against the Moa-upoko (or Mua- 
iipoko — first in front) Tribe, which Avas nearly exterminated 
by him. 

Again Rau-j)araha took a war-party to attack the Wha- 
nga-nui tribes ; but after he had got into that district, 
without taking any action he came back towards his own 
jta, and attacked the peojjle of Rangi-tikei, after which he 
again proceeded to Whanga-nui, where a chief of his allies, 
the Nga-ti-raukawa, was killed, which caused great regret 
to Rau-paraha. About this time many Europeans had 
located themselves at Whanga-nui, from whom Rau- 
paraha obtained guns and ammunition ; and Te-heuheu, of 
Tau-po, sent presents of food to Rau-paraha, which was 
followed by similar action on the part of all the sur- 
rounding tribes. Rau-paraha was now the sole medium 
through whom the tribes could barter with the Europeans, 
through which all the tribes became subservient to him ; 
but the Nga-ti-rua-nui and Tara-naki tribes did not ac- 
knowledge or submit to his rule. 

Whata-nui (great stage) at this time made Avar on the 
jicople residing at Rangi-po (time of night), where he 
conquered the Nga-ti-maka Tribe. At the same time 
Rau-paraha attacked the pa at Putiki (tied in a bundle or 
topknot), where he killed fifty (one hundred). At the 
same time some of the Whanga-nui tribes attacked the 
j)a at Paka-kutu, and took it, when Rau-paraha narrowly 
escaped being taken prisoner. 

Te-pehi (Tu-pai-cupa) now returned from England with 
guns and ammunition, and it Avas about this time that the 
noted chief Kekerc-ngu was killed by the Nga-i-tahu Tribe, 
of the Middle Island. This chief Avas an intimate friend 
of Te-rangi-hae-ata. Tc-rangi-hae-ata, to aA'cngc the death 
of his friend, made Avar on those Avho killed him, and 
slaughtered many. 


Raii-paraha now collected a body of warriors and sailed 
from Te-whanga-nni-a-tara (Port Nicholson), and crossed 
over Rau-kawa (Cook Strait), and landed on the South 
Island, where Te-pehi was murdered, with forty of his 
companions, by the Nga-i-tahu people, headed by Tama-i- 
hara-nui. This murder took place in ihejja of Tama-i-hara- 
mii called Wharau-po (shelter in a shed for the night) (or 
Waha-raupo). Rau-paraha and his followers fled back in 
their canoes to Kapiti, where he met a Captain Stewart in 
his vessel, who was engaged by Rau-paraha to take him and 
some of his people to the pa Wharau-po. At the same 
time Tu-te-hou-nuku, son of Tama-i-hara-nui, went to the 
other tribes of Nga-i-tahu and urged them to join him 
in attacking Rau-paraha, at which time Rau-paraha was 
engaged at the Lake Ka-pare-te-hau (the wind will change) 
killing putangitangi (paradise ducks), where Rau-paraha 
was surprised and attacked by Tu-te-hou-nuku and Tiaki- 
tai. All Rau-paraha^s canoes were high and dry far up 
on shore save one, which was afloat. Rau-paraha and 
twenty of his followers fled and embarked in this one 
canoe and pulled out to sea ; but, as the canoe was over- 
crowded by those in her, Rau-paraha ordered the women, 
children, and the aged men overboard, and those who 
resisted the order were thrown overboard by main force, 
and Rau-paraha escaped. 

Rau-paraha and his Wars in the Middle Island. 

Our ancestors owned this island Te-wai-pounamu (South 
Island), and we held it even to the days when Rau-paraha 
made war on us. He had not any cause to make war on 
us but his own cannibal wish to eat man. He made war 
and returned to his own home ; and again came and attacked 
Kai-koura (eat the crayfish) and Kai-a-poi (game with the 
jjoi — ball), where he and our peoj)le each ate the men of 
the other's tribe ; and we killed many of the chiefs of his 
tribe, the Nga-ti-toa, and he took some of our chiefs into 
slavery, but he did not take possession of our land. 


He tlien got the Europeans to aid liim, and came in a 
vessel to take Tama-i-liara-nui^ wliicli was an act of mur- 
der^ as lie came in a secret manner. Tama-i-hara-nni was 
taken by liim, but we kept the right to our land. Again 
he came, and attacked Kai-a-poi and took many prisoners, 
but did not conquer the land. 

Then our people^ the Nga-i-tahu, in a body went to war 
with him, and at Paruparu-kahika (cockles dried for the 
old man) we beat him and he fled to the sea. We followed 
his people and killed many on the sea-beach of Ka-pare-te- 
hau, and pursued and killed many even up to Rau-moa 
(feather of the moa) . In this battle most of Rau-paraha's 
warriors were killed, and it was called " The battle of 

After this, one of his chiefs called Pu-olio came to at- 
tack us ; but he was beaten by us in battle, and not any 
escaped save one called Waha-piro (foul breath), who was 
saved by Tai-a(aha)-roa (long taiaha), and he was sent back 
to Rau-paraha in token of our good intentions towards 
him and Hiko (shift) . This battle and the j^a taken at 
the same time Avas called Tutu-ra (collect an army in open 
day) . 

Old Maori Chief. (Nga-ti-awa.) 

Henare-te-keha, of Wakatu (Nelson), was an old chief 
of the Nga-ti-awa Tribe, and nearly related to AVhare- 
pouri and Puni, of Wellington. He died lately at Pari- 
whakawa. He was much respected by both Europeans 
and Natives. His good character had been long main- 
tained, for he had in his possession testimonials from 
masters of vessels written in 18.28 and 1829, at which time 
he visited Port Jackson and received large presents from 
the Governor of that colony. 

Henare-te-keha was one of the friciuls and protectors 
of Mr. R. Barrett and Love, the whalers, who were the 
first Europeans settled at Tara-naki (Nga-motu), It was 
with their assistance and six-pounders that the Wai-kato 
Tribe met Avith a repulse and most severe loss when at- 


tacking his pa at ]\Iotu-roa, being driven back to the Abo- 
roa flat. This happened just after the Wai-kato had taken 
Puke-rangiora, -which they had besieged for the space of 
thi'ee months. This was about the year 1832. The 
number Tvithin the pa was upwards of four thousand, in- 
cluding men, women, and chiklren, and it contained men 
from the Nga-ti-awa, Xga-ti-tama, Nga-ti-mutunga, Nga- 
ti-rua-nui, and Nga-ti-maru Tribes. They were invested by 
the Wai-katos, who starved them into submission, and then 
slew sixteen hundred men quite worn out, and took up- 
wards of a thousand men, women, and children as slaves. 
Some of the conquered fled to the south by way of the 
bush, coming out at Nga-teko. Others, including Paora- 
te-horo-atua, Rawiri T\'ai-aua, his son, Hone Ropiha iSga- 
motu, Arama Karaka Miti-kakau, with Edward and Poha- 
rama, made off to Hongihongi Island, off the Sugarloaves, 
whither the Wai-katos followed them, but were driven back 
by Barrett's guns, which were shotted with round pebbles 
for want of better ammunition. licnare-te-keha was en- 
gaged in that fight. 

He was a man well acquainted with Native traditions, 
and was considered an authority in matters of genealogy. 
His last words to his sons and family were, " Always 
adhere to the laws of the pakeha (European) ." 

Wars of Rau-pakaha in the ^Iiddle Island. (Xga-i- 


Perhaps it was the Rangi-tanc or Xga-ti-kuia who lived 
at Awa-tio when the first ships called there (at the time 
Cook visited that place), and they were the people Avho were 
fired on by a boat's crew of Europeans at Totara-uni, as 
the old ^Maoris point to that spot as the scene of a conflict 
between ]Maoris and Euro})eans in days now long, long 

A war-party came from the north, and divided their 
forces under Rau-paraha and Te-kanae. These chiefs, 
leading part of the Nga-ti-toa and Nga-ti-awa, went by 
way of the east coast to Kai-a-poi, where they severely 



defeated the Nga-ti-tu-ahuriri and Nga-i-taliu, after whicli 
Raii-paralia withdrew to Ka-pare-te-haii, at Avhich place 
he was attacked by some of the Nga-i-talui, when he was 
collecting mussels on the beach. At the time of the 
attack there were six companions with Rau-paraha, all 
of whom were killed. Rau-paraha only escajDcd by jump- 
ing into the sea and diving to a canoe belonging to Nga- 
ti-awa. From this place Rau-paraha went and joined 
those of his peo})le who had stayed at Rangi-toto, where it 
was agreed that Rau-paraha should return to the North 

The subdivision of the Nga-ti-toa called the Nga-ti- 
ra-raa^ led by Te-niho and Takerei ; and part of the Nga- 
ti-awa belonging to Puke-tapu and Miti-wai Tribes, under 
Kohue ; and the Nga-ti-tama led by Te-pu-hou, were not 
idle. They proceeded to Ao-rere (Massacre Bay), and 
killed and made prisoners the whole of the Nga-ti-apa; 
and their slaves of the Nga-ti-tu-mata-kokiri, Te-pu-hou 
and Koihua (Kohue), remained in charge of their own 
country. Niho, Takerei, and their followers went down 
the Avest coast as far as the Hoki-tika River, where they 
made prisoner of Tu-huru, the head chief of the Pou-tini 
section of the Nga-i-tahu Tribe. And peace was again made 
between them, as the Nga-ti-ra-rua Tribe had hardly any 
of its numbers killed, and Tu-huru was ransomed for a 
greenstone mere pounamu called " Kai-kanohi" (eat the eye), 
which weapon is now in the possession of Matenga-te-au- 
pouri, of I\Iotu-pipi. 

Soon after this Tu-huru and some of his people went 
to visit Rau-paraha and the Nga-ti-toa Tribe at the Rangi- 
toto Island, and Takerei and Niho located themselves at 

Pelii and Pokai-tara, who had gone to make peace 
between the tribes Nga-i-tahu and Nga-ti-toa, were 
treacherously killed by the Nga-ti-tu-ahuriri sub-tribe of 
the Nga-i-tahu, in retaliation for which Te-mai-hara-nui 
(Tama-i-hara-nui), head chief of the Nga-i-tahu, was 
entrapped by Rau-paraha and taken on board of a small 


vessel^ and taken to Pori-rua, and killed at 0-taki. So 
great was the hatred of the Xga-ti-toa to him that 
some of the women of that tribe drank the warm blood 
of Te-mai-hara-nui as it flowed from a vein cut in his 

Almost immediately after this a fighting-party led by 
Pu-hon, consisting of Nga-ti-tama, Nga-ti-awa^ and some 
Nga-ti-apa slaves^ went by way of the west coast to 
the Awa-rua River, thence by that river and over a snowy 
range to the Lakes Hawea and Wanaka, to Tu-tu-rau, to 
attack the 0-ta-kou Nga-i-tahn people ; but those against 
whom they were now intending to use their weapons of 
war were on the alert, and the Nga-i-tahu surprised the 
attacking-jjarty when sleeping in a whare (house), and Pu- 
hou was killed, and Pare-mata, son of Pu-hou, taken 
prisoner, and kept in slavery for years, and most of his 
party were slain. The few of Pu-hou's people who 
escaped returned to their tribe to tell the tale of their de- 

Takerei and Niho, finding the number of their followers 
reduced, not only by the war, but by many of them re- 
turning to Ao-rere (Massacre Bay), with members of other 
tribes who had gone Avith Pu-hou on his expedition against 
the southern N ga-i-tahu, were apprehensive that they might 
be attacked by Tu-huru and his people or by the 0-takou 
Natives. They accordingly resolved to abandon the Ara- 
hura country, and retired to Ao-rere (Massacre Bay), where 
they have since resided, nor have they since that time 
again resumed the occupation of the west coast country 
further south than Kau-rangi Point. 

The Nga-ti-toa did not again make any attack on the 
east coast Nga-i-tahu after the death of Pchi, Pokai-tara, 
and Pu-hou, but contented themselves with occupying a 
portion of the Middle Island adjoining Cook Strait. 

The Nga-ti-toa would have gone to war again with these 
Nga-i-tahu but for the timely arrival of the missionaries, 
bv Avhose influence the iNIaori wars were not renewed. 


Now make a noise, O nose ! and tell at ouce, 

Though words dare not the fact reveal, 

Of omens given— that love is felt for him 

Who is so much beloved by all. It was not so 

When I was in my youth and loved by Hou-tnpu, 

When crowds might think I slept at home, 

When I to a distance far had gone to be with him ; 

And then uiy friends might deem my youth 

Not brave enough to dare the stream of Kuri-aro-paoa, 

Nor enter into house of sacred Miroa, 

And clothe me in the sacred mat Whaka-ewa-rangi, 

And plume my head with down of albatross, 

And cause a jealous shame in breast of others. 

A song of love of days long past. 




The acquisition of fire-arms by Iloiigi, a chief of the Nga- 
piihi Tribe^ while on a risit to England in 1820, led to 
serious results. On his return to New Zealand in 18.22 
he armed his own tribe and allies with the warlike presents 
he had received in England. His superior weapons gave 
him an immense advantage over the tribes which he at- 
tacked. Besides- a bloody raid to the northward^ he 
directed all his strength against the powerful tribes which 
inhabited the western coast of the North Island between 
Kai-para (eat the para — Marattia saUcina) and Wai-kato 
(nipping water) ^ who were swept off by thousands to satisfy 
his insatiable thirst for revenge. These tribes, driven from 
their homes, employed against the weaker tribes the skill 
and hardihood which they had acquired in resisting Hougi. 


Early in 1822 Rau-paraha^ the principal cliief of tlie 
Nga-ti-toa (descendants of Toa — brave) Tribe (who subse- 
qnently proved sucb a scourge to the Natives of the Middle 
Island), about the time that the deeds of Hongi were creating 
such fear in the north, migrated with his people from Ka- 
wliia southward with his followers to the neighbourhood of 
Tara-naki. There they found two large tribes, the Nga-ti- 
awa (descendants of Awa — river) and Xga-ti-mutunga (de- 
scendants of ]Mutunga — the end), with whom they had re- 
peated conflicts ; but, as their common enemy, the Wai-kato, 
pressed onward, they made peace with each other. From 
Tara-naki (assisted by these tribes and the Nga-ti-raukawa) 
Rau-paraha commenced his depopulating wars among the 
Native tribes residing to the southward, and conquered and 
overran the whole coast-line of the jSTorthern Island from 
Ka-whia (embraced) nearly to Hawke's Bay, destroying and 
taking captives or driving into the mountain fastnesses the 
denizens of the soil. The Nga-ti-awa and Nga-ti-mutunga 
took possession of the country about Port Nicholson, then 
in the occupation of a tribe called the Nga-ti-kahu-hunu, 
whom they drove out as far as the East Cape, from 
whence they made frequent inroads on their conquerors. 

The Nga-ti-mntunga afterwards, in fear of Eau-paraha 
(whose treacherous conduct at that time was creating dis- 
trust in the minds of all the tribes in his neighbour- 
hood), migrated in 1838 to the Chatham Islands in the 
brig " Rodney,^' where they soon overpowered the aborigines, 
killing some, and reducing the remnant to slavery. 

Rau-paraha, not satisfied with the conquests he had made 
in the North Island, carried the war oA'cr to the southern 
shores of Cook Strait. In 1827, ha^dng purchased large 
supplies of guns and ammunition from the whalers in 
Cook Strait, he crossed over to the Middle Island with 
an allied force composed of picked men from the Nga-ti- 
toa, Nga-ti-awa, and Nga-ti-tama Tribes, under their leaders 
Niho (tooth), Taka-rei (fall from the chest), Te-kanae (the 
mullet), Te-koihua (the iron pot), and Te-pu-oho (startled 
by the sound of a war-trumpet). 


Tlie first landing of this formidable force was at Raugi- 
toto (blood - red heaven) (D'Urville Island) and Queen 
Charlotte Sound. They speedily subdued the Rangi-tane 
(day of men), a large tribe then occupying the Pelorus, 
Wai-rau (crab), and Awa-tere (swift creek) districts, only 
a small remnant being saved from death, who never regained 
their liberty, and are now represented by the Nga-ti-kuia 
(the penguin) of the Pelorus. 

After this the invading forces divided. Rau-paraha, 
with a body of the Nga-ti-toa and Nga-ti-awa, proceeded 
by way of the east coast to Kai-koura, to avenge himself 
upon the Nga-i-tahu residing there for a boast made by 
their chief Te-rere-waka (sail in a canoe) that he would 
rip open Rau-paraha' s body with a shark's tooth {riiho 
mango) (one of the substitutes for a knife) should he ever 
dare to set foot upon his territory. This threat was re- 
peated to Rau-paraha by a runaway slave : the crafty chief 
was glad of the excuse it afforded him for attacking the 
southern islanders, rich in greenstone, which was at that 
time highly prized by the Maori. Rau-paraha promised 
himself an easy victory, as the Natives in the South were 
not then possessed of fire-arms and ammunition, or only to 
a limited extent. 

Rau-paraha was engaged in wars with tribes in the North 
Island, and years had been suffered to pass without any 
attempt being made to avenge the insult ; besides, Rau-paraha 
was desirous to throw Rere-waka off his guard by delay : but 
the time had now arrived for action. Rau-paraha accord- 
ingly set sail from Rangi-toto Avith his followers, about 
three hundred in number, for Kai-koura, arriving there 
about dawn on the third day. They anchored about a 
mile from the shore to reconnoitre the place. The ill-fated 
inhabitants mistook the canoes for those belonging to a 
fi'iendly chief whom they were expecting, and, flocking to 
the beach, welcomed their supposed friends to the shore. 
Before they could discover their mistake the well-armed 
warriors of the reno\TOed Rau-paraha were amongst them, 
dealing death with every blow. Hundreds were killed on 


the spot, and hundreds were led away prisoners to Kapiti, 
to be killed or kept as slaves, as the caprice of their con- 
querors might dictate. Rau-paraha, having partly satiated 
his thirst for revenge, returned northward with his forces, 
and rejoined the party of his folloAvcrs he had left behind at 

In the meantime the subdivision of the Nga-ti-toa called 
Nga-ti-ra-rua (two days), under Niho (tooth) and Taka- 
rei, and part of the Nga-ti-awa, belonging to the Puke- 
tapu (sacred hill) and Miti-wai Hapu, led l)y Te-koihua, 
and Nga-ti-tama (descendants of Tama — the son), under 
their chief Te-pu-oho (startling trumpet), had not been 
idle. These proceeded to Massacre Bay, and killed and 
made prisoners the Nga-ti-apa, the tribe Avho had con- 
quered the country from the Nga-ti-tu-mata-kokiri. Leav- 
ing Te-pu-oho and Te-koihua in charge of that country, 
Niho and Taka-rei, with their followers, proceeded down 
the west coast as far as the River Hoki-tika, conquering 
all the people of that country. Amongst the prisoners 
taken was Tu-huru, the chief of the Pou-tini Xga-i-tahu, 
who, on peace being restored between the contending tribes, 
was ransomed by his people for a greenstone clul) {mere 
pounamu) called Kai-kanohi (eat the eye), which is now in 
the possession of the descendants of Matenga-te-au-pouri 
(Martin the dark stream). After this, Tu-huru and some 
of his people, as an act of submission, went to visit Rau- 
paraha and the Nga-ti-toa at Rangi-toto ; and Taka-rei 
and Niho, with some of the Nga-ti-toa, settled at ]Ma-whera 
(Grey mouth), on the west coast. 

Rau-paraha soon found another pretext for attacking the 
southern Natives. A chief of the Nga-ti-kahu-hunu Tribe 
named Kekerengu, having given offence to Rangi-hae-ata, 
fled across the strait in fear of his displeasure, and took re- 
fuge with the Nga-i-tahu, who had by that time re-established 
themselves in the neighbourhood of Kai-koura. Rau- 
paraha, with a large force of Nga-ti-toa and Nga-ti-koata, 
vmder Pehi, Pokai-tara, and other influential chiefs, crossed 
over in pursuit. On reaching the other side of the strait. 


tlic ATar-party, finding that Kekercngu, witli a few of his 
tribe^ had gone doAvn the east coast towards Kai-konra, 
proceeded in that direction, and to the south of the Kai- 
konra Peninsula fell in with a large niimber of the Nga-i- 
tahn and Nga-ti-kahn-hunu at a place called 0-mihi ; these 
they speedily captured and left in charge of some of their 
party, while the remainder proceeded onward to Kai-apoi. 
On arriving there with his follovrei's Ran-paraha pretended 
that he had come for the purpose of bartering fire-arms for 
greenstone fpounamii) , and protested that he was actuated 
by the most friendly feelings towards the people of Kai- 
apoi. The Nga-i-tahu, however, knowing his treacherous 
character, distrusted his fair speeches, more especially as 
they had heard from fugitives who had escaped about the 
capture of their relatives at 0-mihi, and, while concealing 
their suspicions and intentions, feigned the utmost cordiality 
towards their visitors, iuA-ited the principal chiefs to their 
houses, and treated them with laAish hospitality. They 
hoped by doing so to induce Rau-paraha to enter the pa ; 
but the wily chief knew better than to place himself in their 
power. On the third day after their arrival Pehi (Tupai- 
Cupa), Rau-paraha's uncle, while engaged bargaining with 
one of the Kai-apoi chiefs for some greenstone, finding some 
difficulty in gaining his point, lost his temper and said, 
" Why do you, with the crooked tattoo, resist my wishes — 
you whose nose will shortly be cut oif with a hatchet ?'' 
This was a confirmation from the lips of the second in 
command of the expedition of their worst fears respecting 
its object, and after a short consultation it was resolved 
that the eight chiefs then in the pa, amongst whom were 
Pehi, Pokai-tara, and Te-ara-tangata, should be put to 
death. One of them, Pokai-tara, was invited to the house 
of one of the Kai-apoi chiefs named Rongo-tara, whose 
daughter had fallen into his possession at 0-mihi. As he 
stooped to enter the door of the house the old chief took 
hold of his mat, saying, " Welcome, welcome, my daughter's 
lord," at the same time killing him with a blow on the 
head with a stone club. This was the signal for a 



general massacre of the guests, and in a few minutes the 
whole of them were killed. 

This was a terrible blow to Rau-paraha, who never 
thought the Kai-a-poi people would dare to provoke his 
anger by destroying his friends and relatives. He hastily 
withdrew with his party, and retreated northward to 
0-mihi to rejoin his forces. On arriving there he caused 
all the prisoners they had captured on the way down to be 
put to death, and continued his journey onward to the 
Wai-rau, whence he crossed with his followers to Kapiti. 

Pehi, one of the chiefs who was murdered at Kai-a-poi, 
had visited England in 1836 to obtain fire-arms. He pro- 
cured a passage to Liverpool by secreting himself on board 
a vrhaler until the vessel got out to sea. An attack of 
measles in England made him acquainted with Dr. Traill. 
Everything connected with smith's work and agriculture 
interested him. A small plant of New Zealand flax re- 
called his native land to memory, and he laughed at seeing 
it cultivated in a flower-pot. Next to fire-arms he wished 
for agricultural implements. He had many presents given 
to him ; but he leaped for joy when presented with some 
old muskets and a musketoon. When his likeness was 
taken he insisted that the tattoo-marks should be carefully 
copied. His son, Te-hiko-o-te-rangi, who subsequently 
became a great leader in Cook Strait, carefully trea- 
sured up a few relics of his father's visit to England, 
especially a volume of the Library of Useful Knowledge 
which contained his parent's portrait. 

For a long time after the murder of the Nga-ti-toa 
chiefs at Kai-a-poi the people of that place heard nothing 
of Rau-j)aralia, and flattered themselves that he would 
never trouble them again ; but his vengeance was only 
deferred, waiting an opportunity to punish them for the 
murder of his relatives and friends. Circumstances, how- 
ever, soon afterwards occurred which led him, in con- 
junction with other principal men of the tribe, to charter 
an English vessel to convey a force to Haka-roa (Akaroa), 
Banks Peninsula, to avenge their death. 

VOL. VI. — H 


A few months after tlie murder of Pehi and others at 
Kai-apoi a sealing-vessel returning from Sydney with a 
few New-Zealanders on board, amongst whom was a chief 
named Hohepa Tama-i-hengia, a brother of Rau-paraha, 
called at an island in Foveaux Strait named Motu-pihi, 
where the Maoris were informed of the murder of their 
relatives. The captain of the vessel, noticing their grief, 
inquired the cause, and on learning what was the matter 
proposed tliat if they would engage to load his vessel on 
their arrival at Kapiti with flax and pigs he would convey 
them to Haka-roa to avenge the death of their relatives. 
The Natives who were on board willingly consented to the 
proposal, and it was arranged that after the vessel had 
been to the Auckland Islands, to land a party of sealers 
and olitain a supply of wood and water, they should set sail 
for Haka-roa to carry out the design. 

All the preliminaries having been carried out, they pro- 
ceeded to Haka-roa in the manner prescribed. On arriving 
there, and the object of the visit becoming known to the 
European passengers, they induced the captain to abandon 
the intention, and the vessel subsequently sailed for the 
harbour which is now Wellington without any attempt 
being made to carry out the project. 

On reaching Kapiti Hohepa Tama-i-hengia informed 
Rau-paraha and Rangi-hae-ata of the frustration of the 
plan, and suggested that another attempt should be made. 
These chiefs, glad of any chance that would enable them 
to carry out their revenge, acquiesced at once to the pro- 
posal, and gave orders to their people to procure a cargo of 
flax, and that no flax or pigs were to be sold to other 
vessels until sufficient had been collected for the aforesaid 
purpose. In the meantime, however, the vessel that had 
brought the party of Natives from the south had taken her 
departure, and it was some time before another oppor- 
tunity offered : at last, towards the close of the year 1830, 
a brig named the " Elizabeth," commanded by Captain 
Stewart, anchored off Kapiti (Entry Island), and was im- 
mediately boarded by Rau-paraha and Hiko, son of the 


late Pelii who had been most anxious to avenge his death^ 
and had been for some time bartering his flax and other 
disposable commodities for mnskets and ammnnition^ in 
readiness for an opportnnity of accomplishing his intention. 
Ran-paraha informed the captain and supercargo that they 
had no flax made up, but if they Avonld convey a war-party 
of three hundred men to Banks Peninsula, and assist them 
in inveigling some of the Natives there on board the brig 
under pretence of trading, and return with them to Kapiti 
with any prisoners they might capture, they would give 
him fifty tons of flax (at that time worth about c€l,200). 
The captain consented, a regular charter-party was entered 
into, and the war-party, consisting of between two and 
three hundred picked men, under Pau-paraha, all armed 
with muskets, clubs, and other weapons, proceeded to the 
peninsula. On arriving at Haka-roa the Natives hid 
themselves below, while the captain, by their command, 
represented himself to those who came alongside as a 
trader for flax and provisions. Unsuspicious of any 
treachery from the v.hite man, they gave the informa- 
tion that their chief, Tama-i-hara-nui, was then residing 
with his wife and daughter in the Wai-nui Valley, near 
Lake Eilesmere, a short day's journey distant, and readily 
agreed to carry a message to invite him to come to the 

During the interval Rau-paraha and his part}^ never 
came on deck except at night, and then merely for air, 
and only a few at a time, and so completely did they 
succeed in their plans that on the third day Tama-i-hara- 
nui, w'ith his son and daughter and several more of his 
tribe, came on board, all unconscious of danger. As soon 
as the party stepped on deck they were invited into the 
cabin, and, on a signal being given, up sprang the hidden 
band, and a general massacre took place, the chief and 
his wife and daughter being alone preserved to be carried 
home in triumph. A party of sailors w^ere then sent 
ashore with part of Rau-paraha's band to assist them in 
slaughtering all the Natives they could find in the neighs 


bourliood. Having gained tlicir object, Rau-paralia gave 
orders to set sail for Kapiti, During the voyage Tama-i- 
liara-nni caused his daughter, a girl o£ about sixteen years 
of age, named Nga-roimata (the tears), who was left un- 
bound in the cabin, to throw herself into the sea, in the 
hope that she might escape by swimming ashore : she was, 
however, drowned, and Rau-paraha, fearing that Tama-i- 
hara-nui might rob him of his revenge by committing 
suicide, ordered his hands to be tied behind him and 
fastened to a cross-beam under the deck. 

On arriving at Kapiti the captive chief was retained on 
board as a hostage until the agreement concerning the 
flax was fulfilled ; but, after waiting the stipulated time 
and no flax being forthcoming, the captain delivered the 
chief up to his captors, and set sail for Sydney. 

The unfortunate chief, on being handed over to his 
enemies, was delivered to the widow and sister of Pehi, 
who cruelly tortured him, and at last put an end to his 
existence by running a red-hot ramrod through his neck. 
When the " Elizabeth " reached Sydney the circumstances 
of this disgraceful transaction were reported to the proper 
authorities by Mr. J. B. Montefiore, who afterwards gave 
evidence on the subject before a Committee of the House 
of Commons in 1838. General Darling, the Governor of 
New South "Wales at the time, referred the case to the 
Crown Solicitor, with directions to bring the offenders to 
justice ; but, through some unexplained legal difficulty, 
this was never effected. Stewart, the captain, was held ta 
bail, but the other parties implicated, and the sailors, who 
might have been witnesses, were suffered to leave the 
country; consequently, both the captain and his accom- 
plices escaped any punishment from human laAV:s, but not 
the retributive justice of Providence. It is said he was 
shortly afterwards washed off the deck of his vessel while 
proceeding round Cape Horn. 

Rau-paraha was not satisfied, howeverj with the revenge 
wreaked on the Xga-i-tahu for the murder of Pehi and 
others at Kai-a-poi ; he must have more victims, and cause 


more blood to flow : but it required some time to complete 
his jn'eparations. While these were being made^ a fighting- 
party of Nga-ti-tama and Nga-ti-awa, headed by Pu-oho, 
father of Manii^ the present chief of Waka-puaka^ travelled 
from Massacre Bay^ by way of the west coast, to the 
River Awa-rua, with the intention of attacking the southern 
Natives. On reaching Awa-rua they took advantage of a 
mountain-path from that place to Lake Wanaka, and, fall- 
ing by surprise on a few families residing there, killed 
most of them. 

Among the prisoners was a boy, the son of the chief 
person of the place, whose name was Te-raki. The father, 
with his two wives and other members of the family, were 
then on the banks of Lake Hawea. To secure them, and 
prevent the possibility of the news of their proceedings 
reaching the rest of the tribe, they sent two of their party, 
with the boy as a guide ; but he contrived to prevent his 
father being taken unawares, and the father, a powerful 
and determined fellow, killed both of the men sent against 
him, and escaped v/ith his family. 

The war-party, with the assistance of some of the 
prisoners, then built rafts [mokihi] to descend the River 
Matau (]Molyneux) to the coast. At a point of this river 
not far below the lakes (Hawea and AVanaka) there are 
some falls and rapids which it is impossible to navigate. 
It was therefore necessary to land above them, take their 
rafts to pieces and transport them to the banks of the river 
lower do^^Ti, and there rebuild them. From the sea-coast 
the invaders made their way overland to the ]Mata-ura River, 
where they surprised another party of Natives at Tutu-rau. 
On this occasion some escaped and carried word of what 
had happened to Awa-rua (the Bluff), and thence to Rua- 
puke (the stronghold of this division of the tribe), and a few 
days after several boats, with a large armed party headed 
by Tu-hawa-iki, in their turn surprised and killed Pu-oho 
and many of his men, and made slaves of others, amongst 
whom was Pu-oho's son, Te-waha-piro-pare-mata, who was 
kept a prisoner by the Nga-i-tahu for many years. 


Takerei and Niho^ avIio had occupied the country in the 
neighbourhood of INIawhera (Greymouth) up to that time, 
finding- the number of their followers reduced^ as some had 
returned to jNIassacre Bay and others had accompanied Pu- 
oho in his expedition against the southern Nga-i-tahu, and 
being apprehensive they might be attacked by eitlier Tu- 
huru and his people or the 0-takou Natives^ resolved on 
abandoning the country. They accordingly returned to 
Massacre Bay "with the remnant of their party^ and never 
resumed possession of the Avest coast farther south than 
Kau-rangi Point, beyond West Whanga-nui. 

Ilau-paraha, having by this time matured his plans for 
another attack upon the southern Natives, crossed the 
strait with a large force of Nga-ti-toa and Nga-ti-koata. 
The latter proceeded by way of the AYai-rau Gorge and 
Hanmer Plains, subsequently rejoining their confederates 
at the Wai-j^ara, the former having gone by way of the 
east coast. The plan of attack having been decided on, marclied his forces quickly on Kai-a-poi, reach- 
ing that place about mid-day. The Nga-i-tahu were totally 
unprej)ared for this sudden attack, a number being away 
at Port Cooper, escorting Tai-aroa, the chief of Otago 
(0-ta-kou), who was returning there, so far on his journey. 
Many were in their cultivations, when they vrere startled 
by the report of fire-arms and the cries of the dying. A 
few old men who were alone in the pa when the alarm vvas 
given immediately closed the gates and defended the only 
side that could be approached by land. Those who could 
escape fled to Port Cooper and gave the alarm. Fortunately 
they were in time to stay Tai-aroa, who, with his fol- 
lowers, came to relieve the besieged /(«. After waiting a short 
time for reinforcements from the villages on the penin- 
sula, the relief-party i^roceeded along the coast, crossing 
the Wai-raakariri on moki (rafts made of bundles of dry 
flax-sticks). Fearing they might be discovered by the 
enemy, they waited till dark, and then continued their 
march along the coast till they were opposite Kai-a-poi. 
As they approached the jxi the watch-fires of the enemy 


warned them that they were on the alert^ and that any at- 
tempt to enter by the land side would be useless ; they de- 
termined^ therefore, to plunge into the lagoon and struggle 
through the mud and water. Cautiously creeping along 
the margin of the lagoon, which bounded one side of the 
pa, being all the while within a short distance of the 
enemy^s sentries, they arrived at its narrowest point and 
plunged in, shouting Tai-aroa's name as a warning to their 
friends not to fire upon them. For a moment the besieged 
thought it was a stratagem of the enemy to throw them off 
their guard, and fired a volley amongst their friends in the 
lagoon, but, as they were all struggling up to their necks 
in mud and Vi^ater, no harm was done, and as they drew 
near to the pa their voices were recognised and a warm 
welcome accorded them. The besieged now took heart 
and sallied forth day after day to attack the enemy ; but 
the Kapiti warriors were too strong to be overcome, and 
gradually the besieged grew desponding, and confined 
themselves to defensive operations. 

A long time passed and still the siege progressed. At 
length E-au-paraha began to sap up to the main entrance. 
At fij'st he lost a great many men, but the precautions 
afterwards taken soon made it impossible for the besieged to 
hinder the work, and in a few days the head of the sap was 
within eight feet of the palisading. Rau-paraha now set 
his whole force to cut wiaw^<^fl-bushes, which he had tied 
in bundles and piled up in a great heap against the wall. 
While waiting for a favourable opportunity to set fire to it 
the besieged lighted it from the inside, hoping that, as a 
north-wester was then blowing, the heap of manuka would 
burn without any damage to the pa. But they were doomed 
to a bitter disappointment : when the heap was about half 
destroyed the wind suddenly shifted to the south-west and 
carried the flames and smoke into the pa. The defenders 
had to retreat from the fence to escape suffocation, where- 
upon Rau-paraha seized the moment for an assault, and a 
general massacre ensued. Many from the /j« plunged into 
the lagoon and escaped along the coast, but more v.ere in- 


tercepted in their flight by the besiegers, and hundreds of 
captives fell into Rau-paraha's hands. Many were killed 
and eaten on the spot, and many reserved for the same fate 
at Kapiti, or to be kept as slaves. 

As soon as Rau-paraha had captured the Nga-i-tahu 
stronghold at Kai-a-poi, he sent parties to scour the peninsula 
and the plains as far south as the Raka-ia, while he, with 
the main body of his forces, moved to Haka-roa, where by 
false promises he induced a large pa at the head of the bay 
to surrender. Most of the inhabitants of this pa were mas- 
sacred, but the young and strong were reserved for slaves. 
In fear of further aggressions by Rau-paraha, the fugitive 
Nga-i-tahu fled to the southern extremity of the Middle 
Island, many of them taking refuge on the island of Rua- 
puke. On their return northward many years after, they 
again located themselves near to their old habitation at 
Kai-a-poi, and on the liberation of the captives by the Nga- 
ti-toa, some years subsequently, they too repaired to that 
spot. No attempt was made to rebuild the pa at Kai-a-poi, 
but that name was given to the new village established a 
few miles to the southward of the old pa, and is not unfre- 
quently applied to the more modern one near the Rua- 
taniwha Stream, in the immediate vicinity of the present 
town of Kai-a-poi. 

After the destruction of Kai-a-poi Rau-paraha returned 
to Kapiti, leaving the northern portion of the ]Middlc 
Island in possession of the tribes who had accompanied him 
in the first invasion. 

About the year 1835, in consequence of the war waged 
by the Wai-katos against the tribes then occupying the 
Tara-naki district, a large number, after their defeat at 
Puke-rangiora, moved southward, and, crossing the strait, 
located themselves in Queen Charlotte Sound. About this 
time an apportionment of the land was made amongst the 
tribes who had assisted Rau-paraha and the Nga-ti-toa in 
the conquest of the Middle Island. To the Nga-ti-toa 
were apportioned the land at Cloudy Bay and that at Wai- 
rau, and they settled with their chief, Rawiri Puaha, at 


Te-awa-itij Queen Charlotte Sound ; and some of the 
jSTga-ti-toa^ with tlie Nga-ti-awa, also settled in the Pelorus 
(Te-hoiere) ; and Nga-ti-koata_, with the tribes called 
Nga-ti-haumia and Nga-ti-tu-mania, settled at Rangi-toto 
(D'Urville Island) . The country in the neighbourhood of 
Blind Bay, including the Takaka and Ao-rere districts, 
was occupied principally by the Nga-ti-ra-rua and Nga- 
ti-tama Tribes. 

Subsequent to the siege of Kai-a-poi numerous attacks 
were made by fighting-parties of Nga-i-tahu on the Nga- 
ti-toa and other tribes occupying the country on tlie 
southern shores of Cook Strait ; but the most notable en- 
counter of the kind, and one that nearly resulted in the 
capture of their deadly enemy Rau-paraha, took place at 
Ka-pare-te-hau, in the Awa-tere, where a small party of 
the Nga-ti-toa, under this chief, had gone on a bird-catch- 
ing expedition, when they were suddenly surprised while 
landing from their canoes at the mouth of the 0-tu-whero 
(Blind River) by a party of Nga-i-tahu under Tu-hawa-iki. 
The Nga-ti-toa lost a number of men in the encounter, 
their chief Rau-paraha just managing to escape from his 
assailants by plunging into the sea and swimming oif to 
one of the canoes that had withdrawn to a distance at the 
commencement of the attack. 

The Nga-ti-toa who escaped made their way to Cloudy 
Bay, and, after procuring reinforcements, started in pursuit 
of the Nga-i-tahu, whom they came up with at Wai-ara-kiki, 
near Cape Campbell, where a fight ensued, the Nga-i-tahu 
getting worsted. The Nga-i-tahu say they obtained the vic- 
tory, and that not only was this attack unavenged, but on 
a subsequent occasion they successfully conducted an ex- 
pedition against the Nga-ti-toa in the neighbourhood of 
Port Underwood, where a number of that tribe were killed, 
Avhose death has never been avenged ; and, further, the 
Nga-i-tahu urge in corroboration of this statement that 
ever since their asserted conquest they have been able 
to remain in undisturbed possession of a large portion of 
their original territory, to the south of the Clarence (Wai- 


au-toa) ; but this may be attributed to other aud higher 
causes than the one alleged by the Nga-i-tahu, as there is 
little doubtj but for the spread of Christianity and the 
timely establishment of European settlements^ that the 
scattered remnant of this once extensive tribe would soon 
have been exterminated by their more powerful enemies 
the Nga-ti-toa. The formation of mission-stations in 
1834—35 at O-taki^ Whanga-nui^ and other places adjacent to 
Coolv Strait put an end to these conflicts, and through 
the instrumentality of the missionaries the contending 
tribes were converted to the Gospel of peace. 

For some years after the introduction of Christianity it 
was supposed that a wild race dwelt in the inaccessible 
parts of the Northern Island. The many stories current 
about them led to the idea that they Avere the real abori- 
gines, and that they had been driven inland by the Maori 
immigrants. The negro features of some Natives gave 
additional support to the conjecture, being attributed to 
intermarriage with this race. But on further inquiry it 
was thought that the supj)osed aborigines were either run- 
away slaves or persons escaped from some battles. The 
reported existence of a wild tribe at Bligh Sound, on the 
south-west coast of the IMiddle Island, by Captain Stoke, 
of H.M.S. '^Acheron," led to the revival of the old idea 
respecting an aboriginal race ; but there is no room for 
speculation in regard to the origin of these people, as the 
Natives of the south describe them as belonging to a tribe 
called Nga-ti-ma-moe, formerly one of the most numerous 
of the aboriginal tribes inhabiting the Middle Island ; but 
from the incessant wars waged against them by the Nga-i- 
tahu they had become so reduced in number that the rem- 
nant had withdrawn to the mountain fastnesses west of 
Lakes Hawea and AVanaka, from which they could not be 

Many of the talcs told about these people are pure fabri- 
cations, but the following arc said to be authentic : — 

Between thirty and forty years ago Rimu-rapa, a Nga-i- 
tahu chief, started with his followers to plunder a scaling- 


station at Kani-wliera, at the south-west extremity of the 
South Island. As they clambered along the rocky coast they 
came to a house built on the edge of a clilf. Knowing that 
it could belong to no other than the Nga-ti-ma-moe Tribe, 
they approached it stealthily, and succeeded in surrounding 
it unperceived. They captured the only inmate, a woman 
who called herself Tu-au-te-kura ; and after questioning 
her about her people they cruelly killed her, and devoured 
her body on the spot. The search after her companions 
was unsuccessful, and nothing more was seen or heard of 
any of the tribe for years afterwards, till a Native named 
Te-v.aewae, who was out eel-fishing near Apa-rima (Jacob's 
River), met two of the Nga-ti-ma-moe. As he made his 
way through the scrub he was surprised to see two men 
standing a little distance ahead of him. Wishing for a 
closer inspection before showing himself, he crept towards 
them, but found to his annoyance that a stream stopped 
his further progress. As this was too deep to ford, and 
being unable to swim, he rose and called to them. Instead 
of replying, the strangers darted off toy»^ards the forest 
hard by. Tc-waewae, not wishing good game to escape, 
sprang into a Icoiuliai-tree fSophora tetraptera) growing on 
the bank, and, bending it over the stream, dropped on the 
opposite side and gave chase ; but the fugitives had gained 
the forest and escaped before he could overtake them. 

An old man named Kapiti, and his sister Popo-korc, 
lived near Apa-rima, and had frequent visits from the 
Nga-ti-ma-moe. The lonely situation of their house on 
the border oi a forest probably tempted these timid crea- 
tures to venture on their acquaintance. These visits were 
continued till the death of Kapiti and Popo-kore, which 
occurred since the settlement of Canterbury. 

A sealing-party in 184-2 discovered one of the Nga-ti- 
ma-moe haunts. In sailing up one of the narrow fiords 
that indent the south-west coast the crew were astonished 
to see smoke issuing from the face of the cliff. Having 
moored their boat directly under the spot, they succeeded 
in scrambling up till they reached a large cave, vthich they 


found deserted. It was partitioned in the middle^ the 
inner part heing used as a sleeping-plaee, the outer for 
cooking. A handsome mat, neatly covered with feathers 
of different birds, was found in the cave, with a mere ■paraoa, 
or club made from the bone of a sperm whale, also fishing- 
lines and baskets. On the last-mentioned the women had 
evidently been employed when surprised. An attempt was 
made to follow the runaways, but soon abandoned. After 
going along a path for some distance through a dense 
forest, they came to a number of branch-paths, each of 
which at a little distance again branched. Fearing to lose 
themselves in the maze or to fall into an ambuscade, the 
party returned to their boat, carrying their sjjoils with 
them. These articles were exhibited at the various settle- 
ments in Otago, and at Kai-a-poi, and on the Peninsula. 
The mat was afterwards sent to 0-taki and presented to a 
chief there, and the mere is now in the possession of an old 
chief at Port Levy. 

The jSTatives on the west coast north of ^lilford Haven 
say they have often seen the smoke of the Nga-ti-ma-moe 
fires, and sometimes they find reeent camping- places ; and 
many years ago a woman was captured by them while she 
was gathering shell-fish on the beach ; but owing to her 
escape in the night little information was obtained as to 
the habits of her people. 

Natives have been seen by crews of passing vessels 
fishing on the rocks in localities never occupied by other 
Maoris, furnishing additional evidence of the existence of 
these wild men. 

It seems clear from the various statements received con- 
cerning the existence of the Nga-ti-ma-moe on the west 
coast of the Middle Island, that a small number of these 
fugitives did occupy the mountainous country in the south- 
west district of Otago (0-takou) to a comparatively recent 
date. The exploration, however, to which tlie country has 
been subjected during the last few years by parties of 
diggers prospecting for gold forbids any reasonable hope 
that any of this tribe still exist. 

escape of maori to chatham islands. 125 

Nga-ti-toa in the Middle Island. (Nga-ti-toa.) 

When the Nga-ti-puku Tribe lived at Ha-taitai to keej) 
possession of the district, and the great tribe Kahn-ngunu, 
the ancient OAvners of the land, had left it and had scat- 
tered in sub-tribes, each to occuj)y other districts as their 
liking might lead them — about this same time the Nga-ti- 
toa, led by Rau-paraha, located themselves at Te-whanga- 
nui-a-tara (Port Nicholson), and took up their permanent 
residence there. These were attacked by the Kahu-ngunu 
people, and were beaten in battle by Kahu-ngunu, Nga- 
ti-toa fled to the Island of Kapiti, from which place Eau- 
paraha sent a messenger into the Wai-kato district, to the 
Nga-ti-raania-poto, Nga-ti-raukawa, and Nga-ti-awa Tribes, 
and also to the Nga-puhi Tribe, some of whom were then 
in that district, asking them to send some of their warriors 
to aid him in driving the Kahu-ngunu out of the Whanga- 
nui-a-tara (Wellington) country. 

The aid asked was sent, and a battle ensued, in which 
Rau-paraha and his allies used guns, but Kahu-ngunu had 
their old wooden weapons only, aud were worsted, and to es- 
cape destruction fled as best they could. Some escaped 
in a vessel to Whare-kauri (Chatham Islands). 

Soon after this disastrous battle the old warriors of 
Kahu-ngunu assembled and held a council, in which the 
old chiefs proposed that the tribe should scatter themselves 
over various districts in which they might be able to pur- 
chase fire-arms. Kekerengu said he and his people would 
cross over to the Middle Island. So he aud his fifty 
warriors twice told went to the AYai-pounamu, at which 
time Tai-a-roa was head chief of Nffa-i-tahu. Kekercno-u 
and his people arrived in the Middle Island, but the Nga- 
i-tahu murdered Kekerengu, and killed all his people save 
one. It was not Tai-a-roa who murdered this people, but 
the act was committed by members of other tribes who 
were roving over the country at that time. 

When the news of the murder of Kekerengu was heard 
by the Kahu-ngunu they were greatly grieved, and called a 


meeting ot' tlie tribe, ^vlio at once determined to prepare 
canoes and cross over to the Middle Island and avenge the 
death of their relative Keherengu. They made canoes, and 
prepared flax and fed pigs for barter to Europeans, by 
which they could procure guns and ammunition to enable 
them to exterminate the Nga-i-tahu, who had murdered 

When Rau-paraha heard of the murder of Kekerengu 
lie also was grieved, and prepared a fleet of canoes, and 
embarked with a troop of warriors and sailed for the 
Middle Island, and attacked the Nga-i-tahu to avenge the 
murder of Kekerengu. He conquered that tribe, but lost 
many of his own warriors. 

The Kahu-ngunu who were located at Nuku-tau-rua 
(between Gisborne and Napier) determined to assemble in 
a body and migrate to Ahu-riri (Napier), A thousand 
warriors twice told assembled, all of whom possessed guns — 
some had two guns, some three. These went to Ahu-riri, 
but found that ministers of the Word of God had arrived 
there. These ministers met this party of warriors and 
counselled them to abstain from war. The leaders of this 
body of warriors agreed that only those of their people 
who were of the tribes who occupied Ha-taitai and owned 
that district should proceed on the war-expedition, which 
eventually prevented this war being carried out, and the 
Nga-i-tahu were not attacked by Kahu-ngunu. 

Some time after this Kahu-ngunu made war on the 
Nga-ti-awa and other allies of Rau-paraha, in which Ri- 
puku, the daughter of Te-Avhare-pouri, was taken 
prisoner by Nuku, of the Kahu-ngunu Tribe. At the 
time he took her prisoner he addressed her thus : " Wel- 
come. You shall not be killed ; but go to your father, 
Whare-pouri, and tell him to come up to Nuku-tau-rua, 
that I may see him, and that we may make peace." Ri- 
puku went to her father and delivered the message of 
Nuku. Te-whare-pouri went on his journey to Nuku- 
tau-rua ; but on his arrival there he learnt that Nuku had 
been drowned in the sea : but the people of Nuku 


assembled aud made peace ^^■itll ^Vliare-pouri, and the 
Nga-ti-awa located themselves at Ha-taitai ; nor did the 
Kahu-ngnnu Tribe ever again reside at Ha-taitai, but Xga- 
ti-awa built pas there, procuring the timber for such from 
Hera-taunga (the Hutt). 

Taking of the Kai-a-poi Pa, (Xga-i-taiiu.) 

"When Rau-paraha ^as earring against the Xga-i-talm 
Tribe he besieged the pa of Kai-a-poi. The pa was pro- 
tected on three sides by a large lagoon, and the only spot 
by which it could be attacked was across a narrow strip of 
dry land which joined the pa to the mainland. After 
many attempts to take the jt?» Rau-paraha ordered the 
attacking tribes to cut a great quantity of manuka scrub, 
and bring it and pile it in a great heap on the neck of 
land which joined the pa to the mainland, and when the 
wind blew from the south on to the pa this hcaj) of brush- 
wood could be fired and thereby burn that part of the 
palisading of the jm and open a breach by which the fort 
could be rushed. But one day, as a northerly breeze 
blew, those in the pa set fire to that heap of dry brushwood, 
and for a time the north breeze took the flame from the 
pa ; but the vrind changed to the south and blew the 
flames right on to the palisading of the fort, and made a 
breach for the enemy. The attacking party rushed in, and 
those in the ^^a fled out into the lake, where some «ere 
drowned and others killed while they attempted to escape. 
and those taken were instantly killed by the enemy. Some 
did escape and fled to the mountains. 

The Kai-a-poi Pa. (Xga-i-tahu.) 
A few years since the head chiefs v.ho ruled the tribes 
occupying the Kai-a-poi Pa were Te-momo, Xga-rangi- 
whakauria, Whakamau, Mui-ki-ao, Tu-kahu, and Te-waka, 
with others of lesser note. And in those days there were 
one thousand warriors twice told over vrhom these chiefs 
held command ; but most of these died natural deaths, so 
tliat when Rau-paraha attacked this pa there were not more 


than one hundred warriors twice tohl left to defend it, and 
hence the tribe left the principal or large ya and occupied 
the lesser fort. 

It was on the first of the tenth moon [about the end of 
January or beginning of February] when E-au-paraha 
arrived with his war-party and sat down before that pa. 
This war-party consisted of the tribes Nga-ti-toa, Nga-ti- 
awa, Nga-ti-raukawa, Nga-ti-kura, Nga-ti-koata, Nga-ti- 
tama, Puhe-tapu, and Nga-ti-maru, with members of other 
tribes. The war-party went in canoes from Te-wdianga- 
nui-a-tara (Port Nicholson). 

Pehi-taka and Te-marae were killed in this war, and on 
the death of Uru his heart was cut out and roasted in a 
fire, around which fire all the warriors of the attacking 
party stood in a ring, while the priests chanted the sacred 
chants, and tlie warriors stretched forth their arms and 
held them up on high towards the fire in which the heart 
was being roasted ; and after the priests had ended their 
sacred chanting the warriors chanted aloud and in chorus 
the words of another chant while the senior priest tore a 
j)ortion from the heart, and carried it in his right hand 
and threw it into the pa. This was done that the power 
of the attacking party might be able to overcome the resist- 
ance of the besieged, and that the pa might be taken by 

But those in the pa were also chanting their sacred in- 
cantations. These put on their war-belts, and, each with 
his war-weapon in his hand, stood in battle array, and with 
loud voice, but in chorvis, chanted their war-chants. Some 
of the warriors wrongly repeated some words of the chant 
and caused discord in the chanting, which was an evil 
omen. Then these warriors encountered each other in a 
feigned battle, but in this also some of them held their 
weapons in a wrong manner, which Avas an evil omen. 
Then they held a meeting in which the learned of these 
warriors repeated their genealogy aloud to the assembled 
warriors, and in this the speakers also made mistakes, which 
was a very evil omen. These evil omens so overcame the 


assembly that all the warriors sat down and each wept 
aloud. As their tears fell to tlio ground the priests said, 
" This is the day of [our] death [defeat] ." 

Rau-paraha axd Tama-i-hara-xui. (jMga-ti-hau.) 

The interpreter for Rau-paraha, who took Tama-i- 
hara-nui, was at that time a young man. He was super- 
cargo on hoard of the " Elizabeth/' which was a vessel of 
about 240 tons, commanded by Captain Stewart. The 
interpreter was the only person on board who spoke Maori. 
On arriving at Kapiti Stewart engaged to carry Rau-j^araha, 
Rangi-hae-ata, and Hiko to Aka-roa, with 102 armed Na- 
tives, to take the chief Tama-i-hara-nui, who had killed and 
eaten Pchi. Stewart was for this to receive a cargo of 
flax. This took place in November, 1829 or 1830. When 
the vessel arrived at Aka-roa two large canoes came off to 
her from the shore, with about sixty men in them. They 
asked if there Avcre any Maoris on board. On a former 
occasion Stewart had taken Natives for hostile purposes, 
which made them ask this question. They were assured 
there were not any ]\Iaoris on board, and were at once 
captured by Rau-paraha's people. Tama-i-hara-nui was 
not with this party : they sent the interpreter on shore 
to induce Tama-i-hara-nui to come on board. When 
the interpreter reached the abode of that chief the people 
of the pa said Tama-i-hara-nui was not there ; but the 
interpreter saw a canoe thrust off in another direction. 
He followed it, and saw that the man steering was 
muffled up in his garment, having only his eyes un- 
covered. The intcrj)rcter at once recognised Tama-i- 
hara-nui by the lines of the moko on his forehead (the 
tiki). Rau-paraha had carefully described the moko of 
Tama-i-hara-nui to the interpreter, who asked Tama-i- 
hara-nui to come on board and trade, as they had plenty 
of guns and casks of powder on board of the ship. This 
induced Tama-i-hara-nui to jump into the boat. The in- 
terpreter had a loaded pistol, which was concealed under 
his coat, witli Avhich weapon, he said, if Tama-i-hara-nui 
VOL. VI. — I 


had resisted, he would have made him come. On reach- 
ing the vessel Tama asked the interpretei", '^ Have you 
Maoris on board ? " 

The interpreter said, " No." 
Tama asked, " Where are you from ? " 
The interpreter said, " Direet from Sydney." 
Tama said, " That is not true, as I see the hutiwai (a 
hurr — Accena sanguisorba) sticking to the pea-jackets of 
some of the sailors." 

The interpreter said they had touched on the way at 
the Bay of Islands, and it must have been there the men 
got the hutiwai on them. The captain invited Tama-i- 
hara-nui down into the cabin, and placed refreshments 
before him. After some time Hiko entered the cabin and 
stared fixedly at Tama for nearly half an hour without 
speaking. At last Hiko approached Tama and drew 
back his lower lijj, and said, " These are the teeth which 
ate my father." The other chiefs then entered and re- 
proached Tama for his evil deeds. He was, however, 
treated well, and had a cabin given to him. He told the 
interpreter that now that they had taken him he wished to 
have his wife and daughter with him, so that he might not 
go alone to the Reinga (world of spirits), as he knew that 
he would be killed. He asked the interpreter to go for 
them. The interpreter said, " Oh, no ! your jaeoplc will 
kill me." Tama said, " No, you may go safely. My 
people Avill not touch you, and my wife and daughter will 
at once come to me." The interpreter went, relying on 
the truth of Tama's word, and told Tama's wife what 
the chief had said. She and her daughter and the sister 
of Tama came off to be with him. They took up their 
abode in the chief's cabin. In the night the people heard 
a rather loud snoring sound come from the cabin of 
Tama. As there was no light there the people thought 
that all was not right. Some of them went down to 
see; but as all appeared right they lit a lamp, left it 
there, and came up again. This was put out, and the 
same snoring sound was heard. The people went down 


agaiu, and found tliat Tama and liis wife liad just 
succeeded in strangling their daughter^ a young woman 
about sixteen years of age^ who was only just dead, and a 
few drops of blood were oozing from her nostrils. The 
parents had recourse to this unnatural crime to prevent the 
child becoming a slave. Captain Stewart professed to be 
horrified at this deed, and said he would have Tama tied 
up and flogged. "But," said he to his people, "we must 
first throw the body of the girl overboard^ as Rau-paraha 
and party will most certainly eat it." This was done, and 
the next day Stewart had Tama tied up and flogged ; but 
Tama bore it without flinching or making any gesture of 
pain or uttering a sigh or complaint. Rau-paraha and his 
friends sat by looking on in sullen silence, not approving 
even of their enemy, who was a great chief, being thus 
treated. Rau-paraha now landed his men, and, though 
the pa was weakened by the loss of the sixty men who 
had been taken in the two canoes, with Tama also a 
prisoner, they fought bravely, and were with difficulty 
overcome and a great many slaughtered. Rau-paraha re- 
turned to the vessel (it is said) with five hundred baskets 
of human flesh, which Stewart, the captain, professed to 
think was only pork. When the ship got under way a 
man of the pa came down to the beach and made a great 
fire in defiance, and to shoAV that their rage would ever 
burn till they had obtained satisfaction. The captain 
ordered a big gun to be fired at him. The ball missed tlie 
man, but scattered the fire in all directions; and the man 
ran away. On reaching Kapiti the prisoners were landed, 
and a great feast made of human flesh to those at that 
place and the captors of Tama. Tama Avas given in custody 
of the widow of Pchi, Pehi being the father of Te Hiko. 
The widow took Tama to her house, with his wife and sister, 
and half of the house was given up to them. Thus they 
lived, and talked to the widow in such a friendly way that 
any one seeing them would have thought she was a wife of 
Tama : she used even to clothe him in her best mats and 
feathers, and adorn his head. This continued for about 


two weeks^ when one day slic caused liim to be tied with 
his arms stretclied out, and in this posture she took a 
spear, or long rod of iron sharpened at the point, and probed 
the veins of the throat of her victim and drank the blood 
as it oozed out, placing her lips to the wounds made, and 
sucking the warm blood as it came. When she had thus 
taken her revenge alone the people killed him. Ilis Avifc, 
not being able to bear the sight, ran away ; but she was 
taken, and also killed and eaten. The sister of Tama was 
afterwards married to a chief at Port Nicholson, and was 
still living in 1850. Stewart received twenty-five tons of 
:flax for this evil deed : he might have had more, but he 
could not stay for it, as a captain of another vessel thenat 
Kapiti, who appears to have been nearly as bad as Stewart 
in his conduct towards the Natives, sailed before Stewart, 
and carried the news of this affair to Sydney; so that when 
Stewart got there every one was talking about it. Stewart 
was taken up and tried in a Court of law ; but he escaped 
and sailed from Sydney. His vessel is supposed to have 
foundered and all hands to have perished. The interpreter 
is still living in New Zealand, and is highly esteemed by 
the Natives of Kapiti as the captor of Tama ; and as a 
proof of this an old Native sent to him the iron spear with 
which the widow killed Tama, as he (the interpreter) was 
the most entitled to it. The interpreter says that human 
flesh was cooked in the ship's coppers. 

Evidence before Select Committee op House or Lords, 
1838. (Montefiore.) 

I chartered a vessel to make a tour of the island [of 
New Zealand] , and to visit every place I possibly could, for 
the purpose of becoming acquainted with the island, its pro- 
ductions, its general character, as well as with the habits, 
maimers, and general disposition of the Natives ; and I had 
some intention of forming extensive mercantile establish- 
ments throughout the island ; but, from an unfortunate 
circumstance, after reaching Entry Island, or Capiti (so 
called by the Natives) [Kapiti], in Cook Strait, I was de- 


terred from so carrying my object into execution. After 
visitiiig one or tAvo places I reached Entry Island [Kajsiti] in 
my own vessel, and there I boarded a brig called the " Eliza- 
beth/' Captain Stewart, who related the following circum- 
stances to me : That he had been clown to Banks's Island 
with a great many of the chiefs and two hundred men of the 
island (Entry Island) [Kapiti] , to revenge the death of an old 
chief, who had been twenty-two years ago killed by the op- 
posite party. The " Elizabeth/' a British brig, conveyed 
to Banks's Island about three hundred men, and when she 
anchored off the island it was made to appear there were 
no men on board the vessel : they were all below, Avith the 
hatches down. In the middle of the night the captain 
started the whole of the men, and took fifty or sixty 
prisoners. I have made a more detailed statement of the 
facts, Avhich, with your Lordships' permission, I will relate 
from my journal. They are as follow : It must be in the 
recollection of many that a New Zealand chief Avas a few 
years ago in this country, by the name of Pai or Tupai 
[Pehi], Avho Avas introduced to our late sovereign George 
the Fourth. Some short time after his return to his 
native country he Avaged Avar against the people of Banks's 
Island, or the Southern Island, and was killed by the chief 
of that place, named Mara-nui [Tama-i-hara-nui] . This 
same man is suj)posed also to have killed several white men 
there, and four years ago cut off and ate, with his com- 
rades, the boat's crew of His Majesty's shijD " Warspite.'* 
Since that period, Ecou [Kou], old Pai's [Pchi's] son, has 
been most anxious to revenge his father's death, as well as 
the slaughter of the Avhitc men, and has been for a number 
of years bartering his flax for muskets and poAvder to pre- 
pare himself in the event of accomplishing his intention. 
On the " Elizabeth " anchoring off Entry Island (a small 
island, as Avill be seen on the chart), Ropera [Bau-paraha] — 
that is, the great general or fighting-man here — and Ecou 
[Kou], the son of Pai [Pchi], came on board, and told the 
captain and supercargo they had no flax made up, which aa as 
a fact. They said they had enough muskets and powder. 


as on the island they could muster two thousand muskets ; 
but if he would go down with his ship, and convey three 
hundred men to Banks's Island to fight, and again return 
to Entry Island Avith such prisoners as they made, they 
would give him fifty tons of flax, value .€1,200. The 
captain and supercargo consented. How far he was correct 
in so doing, or how far he was correct in hiring his vessel 
as a transport, and being instrumental in the cause of 
so much bloodshed, is not for me to say. However, he 
actually entered into a regular charter-party, and he pro- 
ceeded thither with about two or three hundred picked 
men, all armed with muskets, war-clubs, and toma- 
hawks. The " Elizabeth " is regularly armed, carrying 
eight guns, besides two swivels on her taffrail, and well 
found in every description of small arms. On arriving at 
Banks's Island [Peninsula] all the New-Zcalandcrs con- 
veyed thither were stowed away in the hold. Some of 
the chiefs coming on board, seeing her guns, were rather 
suspicious, and the first question they asked Avas whether 
the Ropera [Rau-paralia] and Ecou [Kou] were on board ; 
they suspected they were, and took, to their canoes. 
Immediately after this they (the men stowed below) 
all came on deck, and took some canoes, full of slaves, 
lying alongside the vessel, made them prisoners, pro- 
ceeded to the shore, and commenced battle ; and Ecou 
[Kou] himself took the great Mara-nui [Tama-i-liara-nni], 
who had killed his father, brought him prisoner on board 
the brig, and they killed several on shore. The descrip- 
tion the captain gave of their fighting was "most interest- 
ing ; they killed about fifty, and took about as many pri- 
soners. Only one man on Eeou's [Kou's] side was killed ; 
several wounded. The vessel returned to Entry Island 
[Kapiti] with the prisoners and the chief !Mara-nni [Tama- 
i-hara-nui] ; and Captain Stewart informed me, two or 
three days after he had been to sea he found several 
baskets of legs and arras in his hold. He made them 
throAv them all over board. 'J'hcy were to be taken to 
Entry Island to be roasted and eaten. It is a custom 


among them. This great Mara-nui [Tama-i-hara-nui] is 
now on hoard in irons (at Entry Island) . Having gone 
so far in my own vessel, I was deterred from proceeding 
in consequence of expecting that the whites would be 
slaughtered. He (Tama-i-hara-nui) is kept by the captain as 
a hostage until the charter-party is finally arranged. Ecou 
[Kou] and Ropcra [Rau-paraha] had despatched about 
two thousand slaves to make flax ; and in six weeks from 
the date of his arrival she is to be filled as per agree- 
ment. The brig which I had chartered then proceeded 
round the island, but I would not go myself. I was 
obliged to take refuge in this very shijj where this great 
chief was in irons. I expostulated with the captain on 
his conduct. He said he saw the folly of his conduct, 
but, having gone so far, he must keep him (Tama-i-hara- 
nui). I begged him to take him up to Sydney. In four 
or five weeks afterwards, no flax coming forth, the jN atives 
not having fulfilled their charter — I was anxious to get up 
to Sydney — I told him I Avas quite certain he wovild not get 
his flax — he set sail, but gave up the chief Mara-nui into 
the hands of his enemies. He was given up, and I went 
on shore and saw the whole process of his intended sacri- 
fice. I did not see the man killed, but I know he was 
killed during the night; and the following morning the 
widow of the great chief who had been killed had his 
entrails as a necklace about her neck, and his heart was 
cut into several pieces to be sent to different tribes, allies 
of Ropera [Rau-paraha] . On our arrival at Sydney I 
related the circumstances, and they tried the captain for 
murder; but there was no evidence against him. He has 
since met his death, having been Avashed off his ship 
coming round Cape Horn ; at least, so I have understood. 

— ^ — o oeoD£ee)ty=' 


Farewell, O noble born ! 

Farewell, O leaders ! ye 

Who are as parapet 

And ditch to fort 

To stay the angered foe 

When charging on the 

Home at 0-hope-here. 

Ye gained the battle, when 

Great revenge was sought 

For death of Pa-nni. 

So Ahn-rei now says 

The touch unnoticed given 

Was but a touch by Puhi 

Of a wasting ill then felt 

A iliroc of love sung by an invalid just 
before death. 



The cause of the auger of Rau-paraha Avas a European who 
liad taken a Maori Avomau to wife, aud liad then left her 
and gone away, no one knows where. lie left her to look 
after their house and to feed his ducks. Now, another 
European aud his Maori wife Avcut to the house where 
the Maori wife Avho had hecu forsaken lived, and they 
two beat her [killed her] . Some men passing by the 
house saw the woman and rejjortcd what they had seen, 
and Europeans were charged Avith the murder of the 


woman, and the case was tried, llangi-liac-ata demanded 
that the Europeans should be hanged, but the Europeans 
woukl not agree, as the murder coukl not be proved 
against any European. At the time it was said the Maori 
people would not do snch an act without some pretext. 
This assertion the ]\īagistrates did not believe, and from 
this evil [disbelief] Kangi-hac-ata began to think of evil 
in his heart. 

News was received that hhiropeans had gone to take 
possession of AVai-rau, and Rangi-hae-ata said, " Then 
does the European mean to commit two acts of aggression ? 
My sister has been killed, and now the land is taken. 
This is a challenge of war to me." Rangi-hae-ata said to 
Rau-paralia, " O father ! let us go and send the Europeans 
back to Whakatu (Nelson) — to the land paid for by them, 
and let Wai-rau remain for me." They embarked in their 
canoes and crossed Rau-kawa (Cook Strait), and went 
to Wai-rau, to where the Europeans (surA'cyors) had built 
huts, and Rangi-hae-ata called to the Europeans and said, 
" Europeans, you must go to AYhakatu (Nelson) — to the 
land which you have paid for." 

To which the Europeans replied, " No ; this is the 
Europeans' land." 

Rangi-hae-ata asked, " "Who bought [paid for it or 
sold it] ? " 

The Europeans said,"" The Maori sold it." 

Rangi-hae-ata asked, " Who were the Maori who sold 
it?" ^ 

The Europeans said, ''All the Maori." 

Rangi-hae-ata asked, " Did Rangi-hae-ata consent [to 
the sale] ? " 

The Europeans said, " What of Rangi-hae-ata ? All the 
Maori [consented] ." 

Rangi-hae-ata said, "Do you say so?" and was angry 
at this assertion made l)y the Europeans, as it spoke of him 
as of no conscqueuec. Rangi-hae-ata then ordered his 
men to take the things belongiug to the Europeans out of 
the house, and put them all together outside of the house. 


SO that these things might be in a distinct place from that 
occnpicd hy the tnetoe (^Aruiido conspicua) ^diich had grown 
on liis landj and of 'tvhich the liouse was built^ that the 
toetoe might be burnt. 

Again E,angi-hae-ata called to the Europeans and said, 
" Do not be angry. This toetoe belongs to me ; it grew on 
my land. You might be angry if your house, which I 
shall burn was built of boards brought from England ; 
but, as this toetoe is mine, it is right that I should burn it. 
All the things belonging to you Europeans have been taken 
out of the house, and I. am acting in accordance with a 
just law ; it is for you to commit some evil act." And 
the house was burnt. 

The Europeans called to R,angi-hae-ata and said, "^ Rangi- 
liae-ata is evil, and Europeans will soon come and kill 

Rangi-hae-ata answered, " It will be good." 

Rangi-hac-ata and his people then paddled [or poled 
their canoes] up the creek ; where they cleared some land to 
cultivate. This they had not quite prepared for the crop 
before the Europeans came back. A canoe was given to the 
Europeans, who had guns with them, by which they could 
cross the creek, and they at once began to hold an investi- 
gation into the matter in dispute. The Europeans called 
Rau-paraha and Rangi-hae-ata and asked, " Why did you 
burn the house of the Europeans ? " 

Rangi-hae-ata said, '' It Avas because the Europeans 
came here without authority. Let the Europeans stay at 
Whakatu (jSTclson) or at Port Nicholson, Avhich have been 
purchased [or bought by Europeans] of the jNIaori ; but 
this [landj has not been bought or paid for, and was left 
for me." 

The Magistrate became angry, and said, " It is Avrong 
to burn the house of the Europeans." 

Rangi-hae-ata said, " Not anything that has been 
brought from England has been burnt in the house. The 
toetoe [of which the house was built] and the timber [of 
which it was made] were from [or grew on] my land, and 


I have burnt them. Not any plank which you may have 
brought from England has been burnt^ but all the things 
which you brought from England were taken oat of 
the house [before it was burnt], so that any English 
article might not be burnt, that I might not be blamed 
for an evil act. I ever am thinking that the Euro- 
peans are a people who investigate matters, and hence you 
have come to try me in this case for my toetoe [vihich 
I have burnt] . If you had jjurchased the toetoe you 
would have been right, but as the matter stands the Euro- 
pean is deranged." 

At this the Europeans were angry, and called to Rau- 
paraha and said, " Soon the Europeans will kill all the 
Maori." Rangi-hae-ata and Rau-paraha did not under- 
stand this, but they were informed by a Maori woman who 
had understood it that the Europeans had said, " Soon 
all the Maoris will be killed by the Europeans." 

Rangi-hae-ata stood up to consent to the assertion, and 
said, " It is right that my neck should be cut on my 
own land. As you have [already] killed my sister, I 
may also have my neck cut on my land." He also 
said, " You Europeans have said you will not meddle 
with land that has not been purchased and paid for ; but 
the Europeans tell untruths." (To this the Magistrate 
listened.) " But no : [the Europeans] are a most meddle- 
some people with land that has not been purchased. And 
my neck is to be cut. And will not your neck be cut 
presently ? " 

The Magistrate called to the Europeans and said, " Sur- 
round " [or " Close in "] ; and the guns of the Europeans 
were fired, and the wife of Rangi-hae-ata was killed. 
Rawiri-puwaha then called and said, " Now the law is 
open " [" We can take revenge, as we arc attacked "] ; and 
Hohepa Tama-i-lieugia took his gun and levelled it at a 
European and shot him, aiul Rangi-hae-ata fled in fear. 
Rau-paraha called and said, " Oh, the pain ! " [or, " I de- 
mand revenge. Kill"]. A man called Te-oro now rushed 
on with a hatchet in liis hand, and with it struck a 



European, who fell into the river. The other Europeans 
fled, and attempted to gain the canoe and cross to the 
other bank of the river. Those who crossed fled ; those 
behind were captured. Mr. Wakefield was taken with 
the other chief Europeans, but not killed by the captors. 
Rangi-hae-ata came up to them and said, " Let them be 
killed for your sister [his wife], as the Europeans have 
meddled, and without cause have killed a woman in war. 
I have heard from the Europeans that in their many wars 
women are not killed,^' So the chief Europeans were 
killed, and Rau-paraha and Rangi-hac-ata and their people 
embarked and crossed Cook Strait to 0-taki. 

Rau-paraha's Account of the Massacre at Wai-rau. 
(Blue-book, 18-13.) 

AVhen Rau-paraha reached Queen Charlotte Sound he 
sent over his elder brother (Noho-rua) to be examined in the 
Commissioner's Court at Wellington. Upon Noho-rua's 
return witliout Mr. Spain, or any tidings of his coining, 
Rangiaiata [Rangi-hae-ata] , tired of the delay, pro- 
posed that they should immediately proceed to Wairau 
and prepare the grounds for cultivation before the season 
was further advanced. They accordingly went to Wairau 
with their families, and found the surveyors cutting up 
the land into sections for the Europeans. lie (Rangi- 
hae-ata) remonstrated with them about the survey, telling 
them that the land belonged to the Natives and not 
to Colonel Wakefield, but, finding this of no avail, lie 
ordered his men to pull up the ranging-rods, and told 
the surveyors that he would compel them to desist ; lie 
then went to their different stations, and informed them 
that he hud come to convey them to the j^u at the mouth of 
the river, and send them back to Nelson. lie removed all 
their cITccts out of the house they had erected, and asked 
them more than once if any portions of their property re- 
mained in the house, and, being answered in the negative, 
Rangi-hae-ata set fire to it. After he had conveyed the 
surveyors and their effects to the mouth of the river lie 


returned to Tuaina-rino, the place where the conflict oc- 
curred, and commenced clearing the ground for cultivation. 
He considered that building a house or shed upon his land 
was taking forcible possession of it, and therefore, accord- 
ing to Native custom, he destroyed it. A short time pre- 
vious to the conflict he had quarrelled with his nephew 
Puaha about the right to occupy a certain portion of the 
ground, in consequence of which they separated, and Puaha 
threatened to withdraw with his followers to another 
district, and to cease all future connection with his 
family. Puaha on his way to the mouth of the river met 
Captain Wakefield, Mr. Thompson, and a party of about 
fifty Europeans armed with guns, pistols, and cutlasses. 
They detained Puaha, and requested him to show them 
where Rau-paraha and Rangiaiata [Rangi-hae-ata] were, 
and some of the lower class of Europeans used the most 
violent and insnlting language towards him, threatening to 
shoot him unless he told where Rau-paraha was ; but they 
were reprimanded by some of the gentlemen for their 
conduct. Puaha, watching a favourable opportunity, 
glided into the forest unperceived, and reached Rau- 
paraha by a different route before the Europeans, and 
gave him notice of their coming and their object. 
Hitherto he (Rau-paraha) had imagined that the '' Vic- 
toria'^ had arrived with Mr. Spain (Old Land Claims 
Commissioner) and Mr. Clarke (Protector of Aborigines) 
to investigate the disputed claims to land in that part 
of the country. He (Rau-paraha) told his men to remain 
perfectly quiet, and not to interfere until they saw 
the white people actually dragging him away, when 
they were to rescue him ; but to resort to no violent 
measures except in defence of their lives. "Wlien the 
armed force of the Europeans came in sight they divided 
themselves into two bodies. One occupied a hillock at 
some little distance, and the other took up its position 
on the opposite bank of a deep rivulet which flowed 
between them and the Natives. Several gentlemen, 
among whom were Captain Wakefield, Messrs. Thomp- 


son, Tuckctt, Cotterell, and Brooks, the interpreter, 
crossed over the rivulet to tlie side of the Natives in Rau- 
paralia's Large canoe, which stretched across from one bank 
to the other. The Natives repeated the usual salutation 
of welcome, and upon inquiry being made for Rau-paralia 
he rose and said, " Here am I. What do you want with 
me ? " He tlien held out his hand to Mr. Thompson, who 
pushed it away ; but Messrs. Tuckett and Cotterell shook 
hands with them all. Mr. Thompson told him he had 
come to take Rau-paraha and Rangiaiata (Ptangi-hae-ata) 
into custody for burning down the house Mr. Cotterell 
had erected at his station, and that they must go on board 
that vessel. He (Rau-paraha) replied that he had not de- 
stroyed any European property ; that the thatch and rushes 
of which the house was made were the produce of his own 
land, and therefore his own property, and he had a right to 
dispose of it as he pleased ; that he was willing to wait till 
Messrs. Spain and Clarke came to settle the question as to 
whom the land belonged, but that he would not submit to 
be manacled like a slave and taken on board the vessel. 
One of the Europeans said that Mr. Spain and Mr. 
Clarke were on board, but was contradicted by another of 
the bystanders. Mr. Thompson told him he had not come 
about the land, but to take him on board the vessel, and 
try him at Nelson for burning down the house of Mr. 
Cotterell, one of the surveyors. He replied, he could not 
go on board the vessel, but would willingly enter into an ad- 
justment of the difference on the spot, and that, though it 
might cause a delay of two or three days, they might settle 
about the disputed land. Mr. Thompson then produced a 
paper, saying he had not come to talk about the land, but 
the burning of the house ; that that was the " book-a- 
book " of the Queen, and that he was the Queen. He added 
that if he (Rau-paraha) still persisted in refusing to go on 
board the vessel he Avould order the white people to fire 
upon the Natives. At this Puaha jumped up, and, holding 
a New Testament in his hand, told Mr. Thompson that the 
greater portion of the Natives there had embraced Chris- 


tianity, that tliey professed to be bound by the precepts of 
that book, and did not wish to fight. Mr. Thompson 
pushed him away, and inquired for Rangiaiata [Rangi-hae- 
ata] . On hearing his name mentioned, Rangiaiata, who 
was sitting behind a bush at a little distance, jumped up, 
and in the most violent manner and loud tone said, " ^yhat 
do you want with me '? what do you want with Rangiaiata, 
that you should come here to bind him ? Do I go to 
Port Jackson or to Europe to steal your lands ? Have I 
burned your house ? Have I destroyed your tents, or any- 
thing belonging to yon ? " But Rau-paraha, seeing that 
the Europeans were not pleased with the violent gestures 
of Rangiaiata, ordered him to sit down and leave the man- 
agement of the question to Puaha and himself. Mr. 
Thompson then, after a short conversation with Captain 
Wakefield, laid hold of his (Rau-paraha's) hand, and called 
the chief constable to produce a pair of haiidcuffs ; but, 
ascertaining his object, Rau-paraha hastily Avithdrew his 
hand under his garment. Mr. Thompson got into a 
violent passion, and reiterated his threat that he would 
order his people to fire upon the Natives. Rau-paraha 
said, " This is the second time yon have threatened to 
fire. You should not be so thoughtless ; " and firmly re- 
fused to go on board the vessel and be bound like a slave. 
Mr. Thompson called out " Fire ; " but one of the gentle- 
men said, ''No, no; the Natives are well armed too." Mr. 
Tuekett or Mr. Cotterell turned to the Natives, and 
said they had better retire, or the Europeans Avould fire. 
Rau-paraha replied he would stay where he was. Puaha 
repeatedly entreated the Europeans to settle the matter 
amicably ; but they would not hear him, and retired, asking 
him for the canoe, that they might recross the rivulet to 
the side where the Europeans were stationed. 

Rau-paraha immediately rose and led his lame daughter 
to her husband (Rangi-hae-ata), that she might remain under 
his protection, and told his men to use no offensive measures 
until the Europeans had fired and one or more of the 
Natives had fallen. Bv this time the gentlemen had 


reached tlic canoe, when Captain Wakefield ordered the 
Europeans to advance, and Avhile they were in tlie act of 
crossing the rivulet a volley was fired by the Europeans, 
and three of* the Natives fell, llau-paraha immediately said 
to his followers, "^As the Europeans have commenced the 
evil, let us bid farewell to the sun and the light of day, and 
welcome darkness and death " (an expression meaning that 
they would sell their lives as dearly as possible) . At the 
same time Puaha rose and said, " Stand up and seek re- 
tribution for the death of your relatives ;" and the Natives 
instantly returned the fire, killing four of the Europeans. 
Two or three fell on the Native side of the rivulet, for the 
gentlemen had not time to cross in the canoe. Two or 
three more volleys of musketry were fired, and the Euro- 
peans were thrown into confusion and retreated, many 
throwing away their arms to disencumber themselves in 
their filight, while Captain Wakefield and ^Slr. Thompson in 
vain attempted to rally them. The Natives instantly pur- 
sued them up the hill, the Europeans occasionally standing 
and firing down upon them. When he had almost reached 
the first brow of the hill, E,au-paraha saw Captain Wake- 
field and Mr. Thompson and one or two other gentlemen 
waving a white handkerchief, as if in token of reconcilia- 
tion. He heard them call out, "^Enough, enough, that 
will do the fight," and told the young men who had out- 
stripped him to spare their lives ; but at that moment 
E-angiaiata [Rangi-hae-ata] came up and shouted, " Give 
no quarter ; they have killed your daughter Tc-rongo." 
The words were hardly uttered when the young men over- 
took them and killed them. After this the fire gradually 
subsided, and as many as Avere overtaken were immediately 
slain. He (Rau-paraha) gave orders after the conflict 
that none of the fallen should be stripped ; but took one 
watch, which was buried with Te-rongo, Rangiaiata's wife. 
After interring their own j)cople they left tlie spot, and 
that same night they left Wai-rau in their canoes ; and in 
a few days crossed the straits, withdrew all their followers 
from Mana, Pori-rua, and Kapiti, and took up their position 


at 0-taki. Rau-paralia then added that the land question 
was the root of all the evil. He bitterly regretted that blood 
had been shed. He had been in constant intercourse with 
Europeans for upwards of twenty years, living on the most 
amicable terms ; he had not raised his hand against them 
except in defence of his life, nor would he ever have done 
it to the day of his death unless compelled by their oppres- 
sion and injustice to do so. He had never premeditated any 
attack upon the Europeans at AVai-rau, as a proof of 
which he had taken with him the wives and families of his 
followers ; not half of the men carried fire-arms, and even 
those who did were so short of ammunition that they were 
obliged to load them with pebbles instead of bullets. Cap- 
tain Wakefield and IMr. Thompson Avere killed by a son of 
Te-ahuta, the first Native that fell, as a retribution for 
the death of his father. Mr. Cotterell came into the field 
unarmed, but after the fight had commenced seized a 
double-barrelled gun to defend himself; and Brooks, the 
interpreter, was struck down by Rangiaiata [llangi-hae-ata] 
and despatched by the slaves. 

Joseph Morgan says : I was at the Wairau on the 17th 
of June last. I saw Mr. Thompson, Captain Wakefield, 
and a few others cross, by means of a canoe, the stream 
which separated us from the encampment of Rau-paraha and 
Rangiaiata. The Maoris at first objected to the canoe 
being used ; but Mr. Thompson said he would seize it in the 
Queen's name. They offered no further opposition to the 
canoe being used. Mr. Thompson told us we were to pro- 
tect the constables and himself in taking Rau-paraha, but that 
we were not to fire unless they were molested in returning. 
When the gentlemen were over, the only thing which I heard 
Rau-paraha say that I could understand was, " Kapai the 
korcro [Talk is good] ; no good the fight." I particularly 
observed among the Natives one with whom I had had a 
quarrel a few days before, respecting a coat which he stole 
from one of Mr. Parkinson's men. He also saw me, and 
we watched each other closely. When we were ordered to 
cross the stream the Natives spread themselves, and (with 

VOL. VI. — K 


the exception of two or three) retired behind the bushes. 
Tyrrell was the first man who advanced across the canoe ; 
I follov.'cd close behind him, and told him to push along. 
While we were crossing, Captain Wakefield (who was also 
in the canoe) said, " Keep your eyes on them, ray men : 
they have their guns pointed at us," At this time the 
Maori Avho had stolen the coat was earnestly watching 
Tyrrell and myself, who were close together. The moment 
we jumped out of the canoe he brought his gun to his 
shoulder, and retired a few paces to a bush. Believing 
that he intended to fire at me, I stooped behind a bank for 
protection. At this instant a gun was discharged, and 
Tyrrell fell dead at my feet. I have not the least doubt 
that the gun was fired by the Maori who had w^atched us. 
I am certain no gun was fired previously. Tyrrell was 
struck in his throat, and fell dead on his back. Had the 
gun been fired by one of our own party he must have 
been struck behind. No order to fire had been given, and 
Mr. Thompson had told lis previously that we were not to 
fire without his orders. I am sure that Tyrrell was killed 
by the first gun that was discharged. I Avas not more than 
seven yards from the spot where the Maori stood who 
pointed his gun at ns, and who, I believe, shot Tyrrell. I 
believe the Maoris always meant to fight. Whilst staying 
at the pa before the arrival of the brig Rau-paraha told me, 
if Captain Wakefield came he would kick up a row. This 
was said in Maori ; but a Native who spoke English Avell 
told me what he said. Every Maori was armed either Avith 
a gun or tomahawk. When Tyrrell was killed Mr. Thomp- 
son ordered us to fire ; but before we could do so several 
Maoris had fired. I had a double-barrelled gun, which Mr. 
Howard had given me, with which I attempted to fire at 
E-angiaiata [Rangi-hae-ata], Avho was sitting behind a bush, 
but neither barrel Avould go off. On looking round I saw 
that all our party, Avith the exception of Captain England, 
were on the other side of the creek. Captain England Avas 
in the water, crossing under shelter of the canoe, Avhich he 
did by laying hold of its side hand over hand. I crossed 


ill the same manner^ and wliile doing so one ball struck 
off my cap, and another hit the barrel of my gun and 
knocked it out of my hand, and it was lost in the stream. 
The water reached my neck as I crossed. I followed Cap- 
tain England up the hill, where he joined Captain Wake^ 
field and the other gentlemen. Captain Wakefield, seeing 
that he was not supported by the men, who were then 
running off in all directions, held up a token of peace. I 
remained with the gentlemen until nearly the whole of the 
others had deserted them ; and then Morrison and myself 
ran to the top of the hill and lay down, as I could go no 
further from being so wet. We did not look about us, 
because we heard the Maoris searching for us. They had 
with them a dog, which they shouted to and encouraged in 
the same manner as when they hunt pigs. We lay quiet 
until dark, and then went down the plain, and reached tjie 
coast at daylight. We hailed a boat, but could not make 
ourselves heard. We then went across the hills of Ocean 
Bay. On our way we passed through Robin Hood Bay^ 
where some Natives gave us food, and a woman showed us 
the right track. The Natives asked us if we had been at 
the fight at the Wai-raa. We told them -^e had not, but 
had been capsized in a whalcboat. I believe that, with 
the exception of myself, Tyrrell was the only armed man 
who crossed the stream. 

Blue-book, 1813. (Wakefield.) 

The district of Wairau, in Cloudy Bay, communicating 
with the Nelson Settlement (of which it will form a part), 
at about ten miles from the valley of the Wai-mea, had 
been for some months under survey. The work would have 
been completed by next September, and would have laid 
open for selection the whole of the rural lands offered for 
sale in the scheme of what was called the Company's second 
colony. No opposition had been offered to the surveyors 
by the Natives until lately, when, upon the sitting of the 
Court of Land Claims at Pori-rua, Bau-paraha and Rangi- 
aiata [Rangi-hac-ata] informed Mr. Commissioner Spain 


that they intended to interrupt the operations at Wai-rau. 
That gentleman induced them to promise to defer that in- 
tention till he should go over to Cloudy Bay^ to investigate 
the titles in the Middle Island ; and it is thought that they 
"oould have adhered to their promise but for the influence 
and instigation of some EurojDeans^ Avho^ in consequence of 
cohabitation with women of Rau-paraha's tribe, set nj) 
claims to portions of the land in question. Mr. Spain's 
Court was to have closed here [Wellington] on the 19t]i 
June, when he proposed to adjourn to Cloudy Bay or Nel- 
son. The promise he had with difiiculty procured from the 
chiefs to postpone their interruption of the surveys was made 
on the 12th of last month, and did not come to my know- 
ledge till after the events I have to relate. In the meantime 
Bau-jjaraha and Bangiaiata, with their followers, amounting 
to some twenty men, were conveyed across Cook Strait 
from Pori-rua to Queen Charlotte Sound, and from 
thence, after a stay there of a few days, to Cloudy Bay, in 
a schooner of thirty tons, belonging to and commanded by 
Mr. Joseph Thomas, who formerly cohabited with the 
daughter of Noho-rua, the brother of Bau-paraha, by whom 
he has several children, and in whose right he is a claimant 
of land at Wai-rau and elsewhere. I have been informed 
on credible autliority that on the arrival of the schooner 
in Cloudy Bay the chiefs on board were regaled with 
spirits, to the use of which Bau-paraha and Bangiaiata are 
addicted, and that much inflammatory conversation took 
place, and great excitement prevailed amongst the party 
respecting the object of their visit to W^ai-rau. But no 
evidence has yet been taken on this point. 

The Native party being strengthened by the addition of 
the resident Natives at Cloudy Bay, and amounting in all 
to about eighty men, forty of whom carried flre-arms and 
the remainder tomahawks, proceeded in their canoes to the 
Wai-rau, when they immediately commenced the obstruction 
of the survey, and finally burned down the reed house of 
one of the contractors. Mr. Tuckett, the Company's chief 
surveyor, arrived at this time in order to inspect the survey. 


and, having despatched information to Nelson of tlie inter- 
ruption of the works, afterwards went himself to report 
the circumstances. But before he arrived at Nelson the 
Magistrates there had issued a warrant upon the informa- 
tion of Mr. Cotterell, the contractor, Avhose house had 
been destroyed, and Her Majesty's colonial brig was met 
by Mr. Tuckett at the entrance of Tasman's Gulf, convey- 
ing the Police jNIagistrate, jNIr. Thompson, Captains Wake- 
field and England, with volunteers and working-men, to 
the number of forty persons, to put in execution the war- 
rant against Rau-paraha and Rangiaiata. The brig anchored 
off the mouth of the "Wai-rau River on Thursday, the 15th 
instant, and disembarked some of her passengers. The 
remainder landed on the 16th, and the whole party ascended 
the river in search of the Natives. The depositions, a copy 
of which I forward, will more particularly explain the 
movements of both parties. Suffice it for mc to state 
that on the morning of the 17th they found themselves in 
presence of each other — the Natives encamped on an open 
space of ground backed by low bush, and having a deep 
creek and steep hill in their front. The Police Magis- 
trate, Mr. Thompson, Captain AYakefield, ]Mr. Richardson, 
Mr. Howard, Mr. Brooks, the interpreter, and three con- 
stables crossed the creek, over a canoe which was laid 
across it. Mr. Thompson then explained, through the 
interpreter, the object of his visit to the Native chiefs, and 
called on Rau-paraha to go with him on board the brig, 
which the latter positively refused to do. After some 
urgent threats by Mr. Thompson, a party of sixteen armed 
Natives sprung up in a hostile attitude, and the inter- 
preter informed Mr. Thompson that there were many more 
hidden in the bush. Upon this Mr. Thompson pointed to 
the Europeans, who were armed, and amounted to thirty- 
five men, and threatened to order them to fire on the 
Natives. The English party who had crossed the creek 
endeavoured to rejoin the main body, some of whom ad- 
vanced towards the creek. An accidental discharge from 
a musket carried by one of these then took place, and a 



moment afterwards a volley from both parties ensued. 
The depositions will again give you the particulars. No 
arrangements for resistance by the Europeans seem to have 
been made further than drawing up the armed men in 
line. No reserve force supported them^ and it appears 
that it was never contemplated that they would have more 
to dOj to execute the w^arrant, than to show themselves. 
Three Natives fell Avounded by the first volley^ and the rest 
wavered, and were on the point of falling back, when 
Rau-paraha called out to liis follovrers to advance. The 
party of armed Avorkmen, totally unacquainted with the 
use of fire-arms and discipline, dispersed at the yells which 
the Natives made on advancing across the creek, and, heed- 
less of the orders of their superiors, fled up the hill. The 
rest of the sad story is soon told. Repeated attempts to 
rally the fugitives proving ineffectual. Captain Wakefield 
called on them to throw down their arms and surrender, 
displaying a v.hite handkerchief as a signal of peace ; but 
those men v.ho had gained the summit of the hill continued 
to fire over the heads of those who gave themselves up. 
The pursuit by the Natives was not arrested till all their 
opponents were in their power, Avhen K Pua [Pua], a Chris- 
tian chief, attempted to save the lives of Captain Wake- 
field and a few others, but Avithout avail, for Rangiaiata 
[Rangi-hae-ata], wdiose wife had been killed by an acci- 
dental shot in the affray, came forward to the party of 
prisoners, who were surrounded by Natives, and, calling 
upon Rau-paraha to assist him, with his own hand and 
tomahawk despatched all those who had not fallen before 
his followers. 

Mr. Tuckett, with some others, instead of mounting the 
hill, descended a gorge and gained the sea-shore, where 
they procured a Avhalcboat and got on board the Govern- 
meiit brig about the middle of the day. In the evening 
some attempt Avas made to communicate with the shore, 
but, no indications of any of the party having escaped to 
the coast appearing, ^Mr, Tuckett thought it advisable to 
brins: the brig to Port Nicholson for advice and assistance. 


Meetings of tlie Magistrates and of the inhabitants took 
place, and numerous volunteers offered to accompany me 
to the scene of the contest. We accordingly embarked, 
about eighty in number, including all the young and 
enterprising settlers of all conditions in the settlement who 
could be spared from their avocations ; but a gale of wind 
setting in prevented the brig sailing for forty-eight hours. 
At its termination we relanded the armed force, the use of 
which must have been rendered unnecessary by the delay, 
and proceeded as a quorum of Magistrates only to Wai-rau. 
On arriving at Cloudy Bay we found our worst fears realised, 
and heard the particulars which I have given you above. 
The Rev. ]\Ir. Ironsides, of the Wesleyan Society, had, with 
praiseworthy humanity, visited the spot where the fatal 
occurrences took place, and interred the remains of nineteen 
of our countrymen. The Natives had quitted the scene 
of action the same evening, the 17tli ; and, collecting all 
their women, children, and property, had entirely abandoned 
Cloudy Bay and its neighbourhood. We found only two 
Natives — one wounded — who had been present at the affair, 
and whose evidence will be found in the depositions. 

Rau-paraha and his tribe have taken up their residence 
at 0-taki, where they profess their intention of remaining 
quiet unless retaliatory measures be undertaken against 
them, in which case they threaten an attack on the white 
settlers along the coast and at Wellington, and propose 
afterwards to take up a strong jjosition on an almost 
inaccessihle part on the banks of the ]\lanawatu River, at 
eighty miles from its mouth. 

Taraia AND Last Act of Canxiijalism, ix 1842. (Blue- 
book, 1842.) 
Acting -Governor Shortland to Lord Stanley. 
It is with deep regret I now proceed to inform your 
Lordship that the peace of the district of Tauranga, in the 
Bay of Plenty, has recently been disturbed by an attack on 
one of their jjas by an armed force under Taraia, a chief 
of one of the principal tribes of Ilauraki, or the Thames. 


I proceeded to the residence of the chief Taraia, of the 
Nga-titama-te-ra Tribe, in the district of the Thames, on 
which occasion I was accompanied hy the Lord Bishop of 
New Zealand and his cliaplain, the E,cv. INIr. Cotton. I 
found Taraia at his residence, about ten miles below the 
mission-station, at a place called the Piiru. He was from 
home when we arrived, but returned as soon as sent for. 

I told him the object of my visit, the reluctance with 
which your Excellency credited the statements in circula- 
tion, and your unwillingness to take any further steps 
until you should be "more fully informed of the whole case. 

Taraia replied, it was correct that he had, in consequence 
of his land having; been encroached on by the Natives of 
Tauranga, and a number of other provocations, taken up 
arms against that place, had surprised a pa, killed four 
men, one woman, and a child, and had also fired into a 
canoe to which a number had escaped, killing and wound- 
ing several, and carrying off about twelve women and 
children as slaves. 

I further pressed him to say whether or not it was true 
that the disgusting practice of cannibalism had been re- 
vived ; he said. Yes, it was one of their old practices ; that 
two bodies had been eaten. I told liim in what abhorrence 
Europeans held such a practice, and that it was the deter- 
mination of Her Majesty's Government to put a stop to it. 

He replied that it was a matter in which Natives alone 
were concerned, and he did not see what business the 
Governor had to interfere in it. Had he injured a Euro- 
pean it was a subject for the Governor, but not this. 

I then proposed that the prisoners should be given up. 
He said that could not be done until peace was made ; then, 
according to their custom, they would be redeemed by their 
friends and given up. 

Having heard that a Native from ^A'angari [Whanga-rei] 
and his party had joined Taraia, and were then at Kawa- 
ranka [KauMae-ranga, | I went to that j^a to see him. He 
had but little to say for himself, but refused to give up 
two slaves that had fallen to his share, expressing his sur- 


prise that the Governor should interfere in this matter, 
and at the same time relating a number of cases that had 
taken place in different places without any interference of 
the Governor. 

Letter from Taraia [a Chief of the TJiaines) . 
Friend the Governor, — 

Hearken to me. Mine is my land. Had the Europeans 
acted in this way [meaning, as the Tauranga Natives] you 
would have been angry : by parity of reasoning. I was 
angry about my lands and my corpses ; it was a great pro- 
vocation. Don't let the Europeans presume with the 
Natives. With the Governor is the adjustment of European 
affairs, and with us the adjustment of Natives. Don't let 
the Europeans presume with the Natives. 

Letter from Taka-nini [a Chief of the Thames) , 

Friend the Governor, — 

For what reason are you about to proceed against us, 
to kill us ? This is the glaring wrong for you to kill the 
Natives, Hearken to me. The affair [meaning that at 
Tauranga] is not of to-day ; it is from days gone by. From 
that place we have lost [or had made] many corpses. 
Friend the Governor, I care nothing about yours or the 
Europeans' anger. I said nothing in the case of Ma- 
ketu ; I did not say that was wrong : it was correct in 
you, as this is correct in me ; it was a payment for the 
European killed, as this is a payment for my friends 
killed, also for my land taken. Yours Avas correct as mine 
is correct. 

Friend the Governor, by yon let there be a letter 
written to me. Let Mr. Clarke be interi)rcter. 

Willoughby Shortlund to Governor Hobson. 

On our arrival at Taraia's pa avc were received with great 
civility. He told us he had heard that the Governor in- 
tended sending soldiers to capture him, and that the pnheha 
(Europeans) had informed him he would be hung " like 


Malvetu." " If this l)c true/' said Taraia, " I will first 
take payment i'or myself " (meaning tliat he would kill 
some Europeans as satisfaction for his own death). " The 
Governor may then send his soldiers to kill me. Here I will 
remain, that my people may see my death." We informed 
him that the object of our visit to explain to him the 
true words of the Governor, Avliich were these : That war 
must cease ; that a payment must he made to the injured 
parties, and the land in dispute sold to the Governor by all 
the claimants. "What relation is the Governor to Wanake" 
(the chief killed at Katikati), exclaimed Taraia, 'Hhat he 
should love him so much V I have no objection to pay his 
people, provided they pay me for all my relations whom 
they have killed. Have they not eaten my mother ? Have 
we not been at war many years ? This is not the first 

From this place we went to Coromandel, where we em- 
barked in the " Victoria," and arrived at Tauranga on 
Wednesday, the 6th August. 

On anchoring we were visited by two large canoes, in 
which were many of the principal Natives of the neighbour- 
ing ixis, and among them some of those Avho called on your 
Excellency to interfere in the matter in question, and others 
who had escaped from Wanake'sjoa. 

On Saturday morning a large body of Christian Natives 
assembled at the mission-station, the place fixed on for the 
meeting, and about noon the heathen party, headed by 
Tu-paea and Te-mutu, arrived. These latter, following the 
Native custom, rushed up to the spot wliere we were stand- 
ing, and then danced the war-dance. 

I then opened the meeting by informing them that your 
Excellency had heard with very great regret of the attack 
made on them by Taraia, and that you had sent me to make 
peace ; that as the present feud had arisen from some 
old dis2)ute about the land at Katikati, your Excellency 
gave them this opportunity of settling their differences, 
through his mediation, but that from this time their wars 
must cease, and that, in order to remove for ever the cause 


of strife, you would consent to purchase from each of them 
the lands respecting which the contention arose. I stated 
that I had visited Taraia, who had accepted the Governor's 
proposal, and had offered to allow the slaves to return, and 
to make a payment for the injiiry he had committed. 

I then added that information had reached us which ac- 
cused two of their own chiefs of having invited Taraia to 
commit this inroad. 

A long debate then commenced, which lasted until night 
had nearly set in, without our being able to effect anything : 
they urged strongly that either Taraia ought to be huug, 
according to the English laws, " like Maketu," or that they 
themselves should be jDcrmitted to seek a payment accord- 
ing to their own customs. Many stoutly denied the right 
of the Government to interfere in their quarrels, but all 
agreed that if in any way he [or any of them] molested the 
pakehas, in that case the Governor's interference would be 

Tc-mutu, the chief who had been accused of inducing 
Taraia to commit the depredation, entered into a long 
defence of his conduct. He repeated at length the com- 
munications which had passed between himself and that 
chief, and vehemently disclaimed having in any way been 
accessory ; but the letters, the substance of which he re- 
peated, Avere of so ambiguous a character that his inno- 
cence appears at best but doubtful. 

The lateness of the hour obliged me to adjourn the 
meeting until Monday, when we again met, and for some 
time apparcntl}^ to as little purpose as on the previous day. 
At length, however, they agreed to sit down in peace, and 
to leave the settlement of the matter in the hands of the 
Governor. They added a request that a pakeha (European) 
chief might be sent to reside amongst them, and that a 
settlement of Europeans might be formed at Tauranga, for 
which purpose they offered to sell some land at that place, 
and also a block of laud lying between them and the lloto- 
rua tribes, which they said would be the means of putting an 
end to the wars which had so long existed between them. 

156 ancient maori history. 

Tanga-roa and War at Tauranga. (Blue-rook, 181.2.) 
Acting-Governor Shortland to Lord Stanley. 

On ray arrival at Tauranga, on tlic 2nd December, I 
found the Natives of that place again engaged in warfare 
with a tribe residing at Maketu, one of whose principal 
chiefs, named Tangaroa, had shortly before committed a 
very serious outrage on the Natives at Tnhua or Mayor 
Island, relatives and allies of those at Tauranga. 

The affair is rendered the more difficult to be dealt with 
by the circumstance of each tribe having forcibly possessed 
themselves of a boat — the one belonging to a European 
trader living at Tauranga, named James Farrow, the other 
to a person named Grant, living at Auckland. The former 
of these boats was made use of by Tangaroa to effect the 
massacre at Tuhua, and is still in the possession of that 

At the moment of my entering Tauranga, Te-mutu, a 
chief of the district, and an armed party were leaving the 
harbour in the other boat, for the purpose of retaliating 
on the Maketu Tribe. Fortunately I was able to per- 
suade them to give up their intentions for the moment, and 
the more easily prevailed with them to leave the redressing 
of their wrongs to the Government, as they are the weaker 
party, having suffered severely by the continued inroads 
of their Avarlike neighbours, the tribes of Hauraki and 

Having been put in possession of the whole facts of the 
case, as detailed in the letter from Mr. Chapman, of the 
('hurch Missionary Society [see p. 157], I sent a message 
to the chiefs of Maketu, requiring the immediate restitution 
of the boat belonging to Farrow, and expressing my ex- 
treme displeasure at the violence of whicli they had been 

The reply was a decided refusal on the part of the Natives 
who had been actually engaged in the murder, Tangaroa 
and his friends expressing their determination to persist 
in their murderous and cannibal practices ; tlic other chiefs. 


however^ signified a wish that the boat and property should 
he given up. 

I found my endeavours Avith the one party fruitless_, and 
my infliience with the other hut doubtful, hoth as to the 
prevention of hostilities, and even as to the recovery of the 
boat from the hands of Te-mutu. 

I should be wrong if I disguised the fact that cannibalism 
is by no means rare in New Zealand ; the chiefs even boast 
of it. Te-mutu, in my presence, told the Chief Protector 
of Aborigines that if he caught Taraia he would kill and 
eat him ; and on Mr. Clarke's remonstrating, again ex- 
claimed, " Yes, I will eat him ; he is a bad man.'' At 
Maketa, also, they declared their determination to persist 
in eating human flesh, saying, " Pork is the food for the 
imkelia (white man), human flesh for the Maori.'' 

A further and a very detrimental effect of the con- 
tinuance of Native wars is that the well-disposed Christian 
natives, and such as are beginning to feel the influence of 
the Gospel, find themselves obliged in a great measure to 
return to their ancient customs. As an instance of this, 
no less than ten of the Kev. Mr. Brown's Native congrega- 
tion at Tauranga left him, returning their books to him, 
and saying, " We must fight to defend ourselves. Have they 
not slaughtered our relatives? If we may not fight, we 
will no longer be missionaries." 

Rev. J. Chapman, Church Missionary, to His Excellency 
the Governor. 

I have the honour to acknowledge the receipt of your 
communication of this day's date, and beg to submit to 
you the following statement in reply, which is the sub- 
stance of the information I have been able to obtain from 
different parties : — 

It appears that Tanga-roa, a chief of Maketu, em- 
barked in a small coasting-vessel for Auckland, accom- 
panied by an inferior chief and a little boy named Ngaki, 
son of Pohe, one of the principal chiefs of the district. 
Contrary winds compelled them to put into Katikati, on 


the western side of Tauranga. I learned that^ at the sug- 
gestion of Tangaroa, the vessel was anchored off Onare, a 
■pa which had been tapued and deserted in consequence of 
Wanake and his })arty having been killed in an attack 
made upon them by Taraia and others ; and, the party 
having landed and discovered that there were potatoes in 
the place, commenced loading the vessel with them. They 
Avere observed by some Tauranga Natives from a jm at 
some distance, and their intentions suspected. They (the 
Tauranga Natives) accordingly manned a canoe, and came 
down on the Maketu Natives so suddenly that the latter 
escaped with difficulty into the bush and secreted them- 
selves. The vessel was taken, and the two Europeans in 
charge stripped because they had plundered the food on 
which the blood of Wanake and his party had been shed. 
In the confusion the boy was separated from his friends, 
and nothing had since been heard of him. 

A few days after this occurrence a boat belonging to a 
trader named James Farrow, on her way to Whitianga, was 
compelled by stress of weather to anchor at Katikati, when 
Tangaroa and his companion made their appearance, naked, 
and requested to be taken on board and conveyed away, 
as they were fearful their enemies might discover and 
murder them. Farrow received them on board, clothed 
and fed them, and promised to take them to Whitianga, 
where they would be safe. 

On the following morning Farrow suggested to his 
l)rother that they had better go on shore in order that they 
might from an eminence discover whether the bar was 
passable. They landed, accompanied by Tangaroa, making 
the vessel fast to the shore by a hawser, and leaving Tanga- 
roa's friend and a Native of Farrow's in charge ; and, hav- 
ing satisfied themselves as to the state of the bar, tliey 
were returning to prepare for the prosecution of their 
voyage, when Tangaroa pushed on before them, got on 
board the vessel, drove Farrow's Native overboard, and, 
having loosed the hawser and taken up the anchor, set sail 
for Maketu. 15y this time Farrow made his appearance 


Oil the beach, and remonstrated -with tlicra ; but received 
this answer : " Find my boy, and you shall have back your 
boat/' On Tangaroa's arrival at Maketu I was requested 
by some of the chiefs to attend a meeting at Eoto-rua, and 
was deputed by them to go to Maketu and inform Tanga- 
roa that it was their wish that he should give up the boat 
and jDroperty immediately to me. On my arrival there I 
found that Tangaroa, Tohi and Natanahira, the boy's uncles, 
Avith others, had sailed out two days previously in the boat, 
armed, leaving word that they were going to Katikati to look 
for the boy. Instead of this they ran over to the Mayor 
Island (the inhabitants of which are related to the people of 
Tanranga) , feigned themselves as having come on a friendly 
trading visit, and as soon as a canoe came alongside from 
the island they attacked those in the canoe, killed three, 
wounded others, and took tvro prisoners. The bodies of 
two of these they placed in the canoe which they had taken. 
The others saved their lives by swimming to the shore. 

As soon as circumstances admitted I went, in company 
with an influential chief related to the parties, to endeavour 
to obtain the release of the two prisoners. They treated 
me with civility, but my request "•-vas peremptorily refused. 
I, however, obtained a promise that they should not be 
killed. Hitherto, I believe, this promise has not been 
broken. This occupied till past midnight. On the fol- 
lowing morning I had another interviev.' with the chiefs, 
and made use of every possible argument I could to in- 
duce Tangaroa to give up the vessel ; but he steadily 
refused unless I would give him ten blankets and 501b. of 
tobacco. This, of course, I could not accede to. I also 
endeavoured to obtain the bodies of the slain, wdiich were 
lying befoi'c me, the head of one, a chief, having been cut 
off and hung up in the sacred j^lace as an offering to 
"Whiro" (their god). This was also refused. I now 
requested a Mr. Sampson, whose vessel was lying there, to 
join with me in making a formal application that the bodies 
might be buried. Tohi seemed excited, and only replied, 
" You Eiu'opeans have your customs, we ours ; " then. 


addressing those around liim, " Cook them, cook them." 
Finding remonstrance fruitless, and that they were ahnost 
quarrelling with one another, I left. The slain I know 
Averc cooked, and part sent to the relations of the murderers 
resident at E-oto-rua, which they accepted, thus giving a 
tacit approval of the conduct of the others, and in a man- 
ner acknowledging they were ready to support the perpe- 

Evidence given at Tauranga. 

Peter Lowrie states he was engaged to sail in the 
" Nimble " cutter, from Auckland, on or about the middle 
of the month of October, in company with Charles Joy, 
who was commissioned to trade with the Natives on the 
coast. Said Joy had a knowledge of the language, and to 
him was left to determine Avhere they should proceed. He 
understands that the boat is the property of William 
Grant, of Auckland, by whom it has been let to James 
Smith, living at Auckland, in the service of Mr. Kennedy. 
Mr. Smith placed on board trade suitable to their purpose — 
blankets, pipes and tobacco, calico, &c., but no fire-arms. 
They first went to the river Thames, and thence to INIakctu, 
where they remained eight or ten days. They procured 
only a few pigs, and then sailed with the intention of going 
direct to Auckland. At Maketu two Natives engaged for 
a passage — one of them to Mercury Bay ; he believes he 
paid a small pig : and the other, named Tangaroa, to Auck- 
land, for which he paid a musket, A Native boy also ac- 
companied them, by the consent of his mother, on condition 
that he should be brought back on the return of the vessel. 
They arrived off Tauranga on Saturday night, 5th Novem- 
ber, anchored for the night inside the Heads, and sailed 
on the next morning (Sunday). Put into Katikati, about 
fifteen miles from their last anchorage, on Monday, the 7th 
November. As they wanted wood and water, and the wind 
was foul, anchored near the beach, opposite the jia. The 
Natives immediately went ashore and entered the pa, from 
which they presently returned with some potatoes, which 


they cooked on the beach. They then sent back for more, 
which they placed in the boat — about six or seven basket- 
fuls. In the meantime Charles Joy went on shore in search 
of wood, and Tangaroa went to look for water. They had 
been there, he thinks, about two hours, when a canoe full 
of Natives came suddenly upon them. The Natives came on 
board with their muskets, threatening, as he thought, with 
the intention of killing them. Tangaroa, the other Maketu 
Native, and the boy ran away directly into the bush ; he 
(Lowrie) and his partner remained on the beach. One 
Native snapped his gun at them ; he does think he could 
identify him. Three Natives came upon them before the 
canoe made its appearance. These were the persons by 
whom they were threatened. The boat was seized by the 
whole party of Natives, and the property divided amongst 
them. He thinks the property taken from the boat by 
them consisted of five pairs of blankets, five pairs of sheets, 
one whole piece of calico, one portion of a piece of calico, 
three or four pounds of tobacco, one dozen and a half of 
pipes, ten pigs, besides the clothes of Charles Joy and him- 
self (Peter Lowrie) . 

No pursuit was made after the Maketu Natives. He has 
never seen nor heard of the little boy from IMaketu since. 
The same night they all went to Matakana, taking the 
vessel with them. The distance he thinks about eight miles. 
The next day the Natives gave Peter Lowrie and his partner 
a shirt each. After remaining at Matakana two days 
Charles Joy went to Auckland by way of Waikato, in order 
to make a statement of this case. Peter Lowrie has re- 
mained at Tauranga. 

Statement made at Tauranga, on Oath. 

James Farrow, of Tauranga, storekeeper, states on oath : 
Sailed from Tauranga on or about the 7th November last, 
for Tai-rua. Wind being full, I was obliged to put back and 
run into a small harbour called Katikati. I had been in 
the harbour about two hours, at anchor, when I saw two 
Natives ashore. One of them swam off to the boat. He got 

VOL. VI. — L 


Oil board^ and told me that tlie Xatives of ^Matakana had 
taken the boat in ^n^hich they were going to Auckland ; he 
also said that the Native on shore was called Tangaroa. 
When the tide ebbed, about two hours afterwards, he 
(Tangaroa) came on board. They asked for food, which I 
gave them ; I also gave Tangaroa a blanket. 

In the evening they (the Natives) went on shore. They 
inquired where I was bound. I said, Tai-riia. They asked 
for a passage, which I said I would give them. On my 
saying, " If it is bad weather, I shall return to Tauranga," 
they replied, " In that case we shall cross over to the 
Thames." They asked for provisions, which I promised to 
give them. 

The next morning, self and brother, with Tangaroa, went 
on shore, leaving my own Native boy on board. We met the 
other Native going off to the boat. Walked up a hill to look 
iit the weather ; seeing it favourable, returned to get under 
weigh. Tangaroa walked ahead of me and my brother to 
the boat, jumped on board, cut the stern-rope attached to 
the shore, and then ran forward and hauled the boat off 
shore by means of the cable, leaving my brother and my- 
self ashore. Saw the boy in the water swimming on shore. 
Tangaroa called out, " Ilirai, go back to Tauranga, and 
look for my child ; bring it to Maketu, and then I will 
give you your boat." He then hoisted sail and went off. 

Tangaroa had before told me that in the affray with the 
natives of Matakana he had lost his child, which he 
supposed either to be in their possession or killed by them. 

I had no previous quarrel with Tangaroa or the Maketu 

Statement made on Oath at Tauranga. 

Tangi-te-ruku (a Maori chief), warned to state the truth, 
and only Avhat he had himself seen, makes the following 
statement (not being a Christian) : Is a Native chief of 
Tuliua. Some Aveeks ago a vessel approached the pa near 
the landing-place at Tuhua. Hu-tata and others, Natives of 
Tuhua, launched a canoe in order to 2)ull off to the vessel. 


The folloAving are the names of tlie persons ^^■ho went on 
iDoard the canoe : Hu-tata^ Piri-patn-kaAvanga^ Nganra- 
parapa, Te-wahakino^ Te-rona-kahakaha^ Te-kau, Te-paina, 
Mumu-rangawaka-moe, Te-kahn-kewe, Neke-neke, Te- 

■ When the people of the vessel saw the canoe launched 
she turned her head to seaward. The canoe followed, and 
when the canoe approached, Tangaroa threw a rope from 
the vessel, which was made fast to the canoe. Tangaroa 
then told Ngau-raparapa to come on hoard. When he got 
on board, I heard the report of a gnu, and saw Ngau-raparapa 
fall into the water and swim towards the shore. Tlie canoe 
was then upset by the persons on board of her, who swam 
towards the shore, and were fired at by Tangaroa, Tohiti 
TJru-raugi,Rere-a-nuku, and others, making altogether about 
sixteen in number. Hu-tata, Patu Kawenga, Wakakino, 
and ]\Iumu were killed. The persons on board the vessel 
righted the canoe, pursued the Natives in the water, and 
took two prisoners, Te-paina and Te-kau (children). They 
returned to the vessel, made the canoe fast to its stern, and 
set sail. The bodies of the persons who were killed were 
carried away by the Natives on board the vessel. We 
launched our canoes. I, Hui, Te-kei, Te-u-mata Wiwi, Te- 
M-aka-rawarawa, Paku, Te-ngaio, Ti-wai, Te-kiko Wakahi, 
Murakaoi, Kereru, Keore, Kotiro, Te-matoro, Kahu-ute, 
Rake, Pioi-rou, Tapaia, Tehonowa (two women), Rangi-pai- 
roa, Noho-roa, followed them, fired at them, but could not 
get near enough to hit them. 

On the first approach of the boat towards the shore I 
saw only one man on the deck. I knew him to be Tanga- 
roa. He was dressed in a blanket. They supposed the vessel 
came for jjotatoes and pigs. Tangaroa said, on the ap- 
proach of the canoe, " Pull on ; the European is useless." 
He recognised the boat as one they had seen before at 
Tai-rua. They all supposed it to be James's boat — meaning 
James Farrow, who had previously traded with them. When 
they launched the canoe they went off expecting to find 
James was on board. 


Oh ! gentle air, blown from the north 
Blow softly, gently on me now, 
And I will gaze, and watch to see 
The loved one coining from afar. 
Oh ! turn and look this way. 
That I may shed my tears to thee, 
That here I still may stay. 
Yes, stay, and wait for thy return. 
And watch ihe cloud that hovers 
O'er the home of my beloved, 
While fond regi-et must moan ■ 
Thy loss and absence in the north. 
My heart felt certain that thou wouldst 
Be all mine own, for ever mine ; 
But may be now the day is past 
That thou didst feel a love for me. 

A love-song of micient time^ 


E pa ra e te korauri raro, 

E pupulii mai nei ; 

Te ata kitoa atu te rerenga 

Mai o te tau. Tahuri mai 

Koia kia ringia atu 

Ho wai kei aku kamo. 

Hei kouei tonu au 

Whakamau atu ai 

Te ao ka tauhinga 

Ki te whanga a te tau : 

Kei raro na koe 

E manako nei au. 

Ka roto ra i hua atu 

Hei tino tau rawa mai : 

Ka mutu pea e 

O raugi manako mai. 

Hewaiata tangi aroha no mua ra7ca. 


Te-fo (night) had (tana ko) 
Te-ao (light), who had (tana ko) 


Ao-marama (liglit world), avLo liad (tana ko) 

Ao-tu-roa (long-standing world), who had (tana ho) 

Korc-te-whiwhia (not possessing), who had (tana ko) 

Kore-te-rawea (not becoming), who had (tana ko) 

Kore-te-tamaua (not held fast), who had (tana ko) 

Korc-matua (no parent), who had (tana ko) 

Maku (damp), who took (ka moe i a) Mahora-nui-a-tea 

(spread out very white), and had (tana ko) 
Raki (heaven), who took (ka moe i a) Poko-harua-te-po 

(dig a hollow in night) [first wife], and had (tana ko) 
Ha-nui-o-raki (great breath of heaven), who had (tana ko) 
Tawhiri-ma-tea (beckon the light), who had (tana ko) 
Tiu (swoop), who had (tana ko) 
Hine-i-te-papa-uta (daughter of the side in shore), who had 

(tana ko) 
Hine-i-tu-whenua (daughter of the dry laud) and (ko) 

Ha-koua-tipu (breath which has grown). 
Ha-koua-tipu had Pua-i-taha (wave passed on), who had 

(tana ko) 
Tu-mai-roko (Kongo standing), who had (tana ko) 
Te-ope-ru-ariki (assembly of lords), who had (tana ko) 
Raro-toka (low south), who had (tana ko) 
Te-kohu (the mist), who had (tana ko) 
Karue (Ngarue) (tremble), who had (tana ko) 
Mao-po (rain cease at night), Avho had (tana ko) 
Pu-nui-o-tonga (great origin of the south), who had (tana ko) 
Raka-maomao (shoal of inaoinao fish), avIio had (tana ko) 
Awhiowhio (whirlwind), who had (tana ko) 
Pu-mara-kai (great cultivation of food), who had (tana ko) 
Okooko-rau (nursing the hundred), who had (tana ko) 
Wawahi-whare (housebreaker), who took (ka moe i a) 

Makaka-i-waho (crooked outwards), and had (tana ko) 
Apa-a-raki-i-hira (the many assistants of Raki), who had 

(tana ko) 
Apa-raki-rarapa (the beaming assistants of Raki), who had 

(tana ko) 
Taputapu-atea (unhindered feet), who had (tana ko) 
Mahere-tu-ki-te-raki (propitiation standing in the heavens). 

166 akcieis't maoki history. 

Genealogical Table from Po-tupu (Expanding Night) 
(AVhakapapa Tupuna o Po-tupu). (Nga-ti-kahu- 
Po-tupu (expanding; night) bad (tana ko) 
Po-rca (numberless niglits), wbo liad (tana ko) 
Po-maru-tuna (M'ortbless nigbt), "wbo bad (tana ko) 
Po-mani-ebi (avc) (dwarf poMcr of niglit), wbo bad (tana 

Raro-pouri (dark below) , wbo bad (tana ko) 
Uru-ebii (turbid west), wbo bad (tana ko) 
Tonga (south), who bad (tana ko) 

Hako-ira (concave mark on the skin), who bad (tana ko) 
Maiki-roa (long departure), wbo bad (tana ko) 
Mabu-ika (body of warriors healed^ or origin of fire)^ wbo 

had (tana ko) 
Kau-nunui (all the great ones), wbo bad (tana ko) 
Kau-roroa (all the long ones), who bad (tana ko) 
Kau-wbeki (all rough), wbo bad (tana ko) 
Rupe-tu (shake standing), who bad (tana ko) 
Rupe-pae (shake on the ridge), wbo bad (tana ko) 
Pekapeka-kai-baro-rangi (bat that flits in the sky), wbo 

had (tana ko) 
Tu-ka-ripa (god of war deprived of power), wbo bad (tana 

Tane-mahuta (active god), wbo bad (tana ko) 
Rata (familiar), who bad (tana ko) 

Takirau-ta whirl (tahiri) (beckon the hundred), wbo took 
(ka moe i a) Hitianga(Wbitiaiiga)-kerekere (shine ex- 
tremely), and liad (tana ko) 
Rata-ware (familiarly quiet), who had (tana ko) 
Hotu-nuku (distant sob), v.ho bad (tana ko) 
Hotu-rangi (sob of heaven), wbo bad (tana ko) 
Hotu-ariki (sob of a lord), wbo bad (tana ko) 
Hotu-potae (sob that covers), who bad (tana ko) 
Hoea (paddle away), wbo bad (tana ko) 
Maira (if), wbo bad (tana ko) 
Wbakarongo (listen), wbo bad (tana ko) 
Tangi-moana (weep on the sea), wbo bad (tana ko) 


Moe-aliu (unanswered request made in offering a gift on 

the [Tuahu] altar) ^ -svlio had (tana ko) 
Tu-horo-jDunga (god of war not unlike a heavy weight or 

anchor), who had (tana ko) 
Tangi-moana the second (wail on the sea), who had (tana 

Parari (corroded), who had (tana ko) 
Te-rangi-apu (day of eating bv liandfuls), who had (tana 

Motuhanga-riki (rope broken a little), who had (tana ko) 
Whakatu (place upright), who had (tana ko) 
Matau (knowledge), who had (tana ko) 
Te-iri-motumotu (offerings divided into portions), Avho had 

(tana ko) 
Anaru, who had (tana ko) 

Raki also had other children. These are his Kahui- 
(assembly, flock) -tahu (helper, confidant). (Tena atu 
ano etahi tamariki a Raki. Ko enei tana Kahui- 
tahu) : — 

Ka-tu (will stand), 

Werohia (stab, pierce), 

Whakairia (scooped, hung up), 

Tao-kai-maiki (cook food to migrate), 

Taoitia-pae-kohu (cover the hills with fog or mist), 

Tahua-tu (property or food in a heap), 

Tahua-roa (long heap), 

Karanga-tu-hea (call in the scrub), 

Ika-rimu (fish of the root of moss or seaweed), 

Whakatu-koroua (old man put to stand up), 

Tahu (husband or wife), 

Ka-kokiri (will rush forward), 

Kopu-nui (large stomach). 

These drag man to deatli, and they caused evil to 
come into the world of Iline-a-te-uira (daughter of the 
lightning). (Na enei i too te tangata ki te mate, ki to 
Ao o Hine-a-te-uira.) 

168 ancient maori history. 

Genealogical Table of Raki (Te Whakapapa o Raki). 

Raki (sky) took (ka moe i a) Papa-tu-a-nukii (flat of the 

earth), and liad (tana ko) 
Rehua (delightful, innumerable) and (ko) Ilakina (dash) 

[female] . 
Rehua had Tama-i-te-oko-tahi (son of the one bowl), who 

had (tana ko) 
Whai-tu-tahi-a-iwa (the game of Tu-tahi — " tu-tahi," 

stand together — a iwa — of the nine), who had (tana ko) 
Tihika (Tihinga) (the pinnaele), who had (tana ko) 
Rake-ka (Rakenga) (bald, bare), who had (tana ko) 
Raki-makawekawe (heaven of tlie locks of hair), who had 

(tana ko) 
Raki-whaka-upoko (heaven of supreme head) . 

These became spirits, and stayed up in all the 

many heavens. 
Tane (male) had 
Paia (shut), who had (tana ko) 
Wehi-nui-a-mamao (great fear of the distant), who had 

(tana ko) 
Tu-taka-hinahina (Tu of the grey hairs), who had (tana ko) 
Te-aki (the dash), who had (tana ko) 
Whati-ua (run from the rain), who had (tana ko) 
Tu (stand), who had (tana ko) 
Roko (to hear), who liad (tana ko) 
Ru (earthquake), who had (tana ko) 
U-ako (steadfast teaching), who had (tana ko) 
Hua (emanation, fruit), who had (tana ko) 
Puna (spring, source), who had (tana ko) 
Wherei (extrude), who had (tana ko) 
Uru (west), who had (tana ko) 

Kakana (Ngangana) (glow of red), who had (tana ko) 
Wai-o-nuku (water of earth), wlio had (tana ko) 
Wai-o-raki (water of heaven), who had (tana ko) 
Aio(\Vai)-hou-taketakc (water of the foundation), wdio had 

(tana ko) 
Ka-mau-ki-waho (canght outside), wlio had (tana ko) 


Ka-mau-ld-tahito-0-te-raki (arrived at the aneient heaven) ^ 

who had (tana ko) 
Kai (eat, menace), who had (tana ko) 
Kai-roa (eat long, long menace), who had (tana ko) 
Kai-pehu (blustering menace), who had (tana ko) 
Kai-akiakina (menace with blows again and again), who 

had (tana ko) 
Tapatapa-i-waho (give a name outside, as a curse), who 

had (tana ko) 
Manu-aero(waero)-rua (twice-dwindled bird, or bird with 

two tails), who had (tana ko) 
Toi (peak), who had (tana ko) 
Rauru (hair of the head), who had (tana ko) 
Kitenga (seen), who had (tana ko) 
Whetonga (cherish revenge, but not show it), who had 

(tana ko) 
Apa (body of workmen), who had (tana ko) 
Rokomai (has heard, god of the whale), who had (tana ko) 
Taha-titi (whimper at the side), who had (tana ko) 
Rua-tapu (sacred pit or trap), avIio had (tana ko) 
Pipi (ooze), who had (tana ko) 

Ara-tu-maheni (line of the gentle breeze), who had (tana ko) 
Raki-roa (long drought), who had (tana ko) 
Rokomai (god of the whale), who had (tana ko) 
Pou-pa (barrier), avIio had (tana ko) 
Te-ra-ki-Avhakamaru (the sun of the shade or calm), who had 

(tana ko) 
Hou-nuku (dig in the earth, or plume of the earth), who 

had (tana ko) 
Hou-raki (plume of heave^i), Avho had (tana ko) 
Hou-a-tea (plume of white, or Tea's plume), who had 

(tana ko) 
Ue-nuku (trembling earth), who had (tana ko) 
Ka-hutia-te-raki (the heavens pulled up, garments shone 

on the sky), who had (tana ko) 
Rua-tapu (sacred pit), who had (tana ko) 
Paikea (obstruction knocked down ; god of sea-monsters) . 
Maoris come from Paikea. (Na Paikea te Maori.) 

170 ancient maoki history. 

Genealogical Table of Raki (Tk Whakapapa a Raki). 

Raki took (ka moe i a) Hekeheke-i-papa (descend on 

the earth) ^ and had (ana ko) 
Taraa-i-waho (son ontside)^ Tama-ran-tn (son with a girdle- 
string), and Tama-nui-a-raki (great son of heaven). 
Tama-nni-a-raki (great son of heaven) had — 

Hanmia (knmara), 

Mann-ika (fish-bird), 

Mann-nni-a-kahoe (great shelter for the rowers), 

Hna-Avaiwai (pnlpy fruit), 

Tahito-knrn (ancient blow), 

Kohu-rere (flying mist), 

Ao-hi-awe (gloomy day), 

Haere (go), 

Ue-nuku-pokaia (go all around the trembling earth), 

Ue-nnku-horea (trembling, bald earth), 

Raki-whitikina (heavens enclosed with a belt), 

Te-pu-ki-tonga (fountain of the south). 

And from these came the people of the INIaori 
race. (A na enei tupuna matou te Maori.) 

Tama-he-raki (mistaken son of heaven), 
Raki-whakaipuipu (sky of pools), 
Raki-whangaka(wananga) (sky of the medium altar). 
These stayed in the heavens. 

Genealogical Table of Raki (Whakapapa o Raki). 

Raki took (ka moe i a) Hotu-papa (sobbing earth), and 
liad (tana ko) 
Tu (stand), 
Roko (hear), 
Kanapu (bright), 

Haere-mai-tua (come from behind), 
Ilaere-mai-whano (come from a distance), 
Haere-aroaro-uri (go with youthful face) , 
Haere-i-te-ao-pouri (go in the dark world). 


Haere-i-te-ao-potako (potango) (go in the very dark world) , 

Te-kitea (not seen), 

Te-whaia (not followed), 

Ao-mataki (world gazed at), 

Turu-meha (waning moon), 

Kai-lii (the fishermen), 

U-ki-mate-hoata (arrive at the wound o£ the spear), 

Rei (dash forv/ard), 

Pou (post, or firm), 

Pou-a-takataka (shaking post), 

Pou-raka-hua (post to act as a lever), 

Tu-huku-tera (allow the company of travellers to pass),. 

Tama-taka-ariki (son to follow his lord slowly), 

Wai-tu-raki (water standing in the heavens), 

Tu-kau-moana (man swimming in the ocean), 

Kiri-rua (two skins), 

Hotu-ma-moe (sob in sleep), 

Tu-mai-o-nuku (standing on the earth), 

Tu-mai-o-raki (standing on the heaven), 

Tu-te-pewa (new moon), 

Tu-ma-koha (expanded), 

Utu-poraki(porangi) (payment for insanity), 

Hika-ara-roa (long in making a fire), 

Ue-nuku-pokai-whenua (Ue-nnku who travelled all 

round the land), 
Ue-nuku-horea (Ue-nuku the bald) . 

These are the descendants of Raki, and are the pro- 
genitors of the men now existing. (Ko enei nga uri a 
Eaki, a ko ratou nga tupuna o te iwi tangata o to ao nei.) 

Genealogical Table of PtAKi (Whakapapa o Raki). 

Raki took (ka moe i a) Ma-ukuuku (damp), first wife- 
(wahine tuatahi), and had (tana ko) 
Taku-u-nnku (ceremony performed over the earth), who- 

had (tana ko) 
Matai (beggar). 



Raki took (ka moe i a) Tau-hare(wliare)-kiokio (leaning 
over in the shade) ^ second wife (wahine tuarua), and 
had (tana ko) 
Taku-aka-hara (ceremony to avert evil)^ who had (tana 

Taku-raki (ceremony to heaven) ^ who had (tana ko) 
Te-kahika (the ancient). 
Kaki took (ka moe i a) Papa (flat), third wife (wahine 

tuatoru), and had (tana ko) 
Whanan-tuoi (lean offspring), 
Whanau-takoto (offspring lying down), 
Tane-kupapa-eo (Tane — male — who lies prostrate on the 

rocks), 1 

Tane-tuturi (Tane who kneels), 
Tane-pcpeke (Tane who draws his legs up), 
Oi (the shaker, or trembler), 
Upoko-nui (big head), 
Upoko-roa (long head), 
Upoko-whaka-ahu (large or swelling head), 
Tane-i-te-wai-ora (Tane of or at the living water) . 

Oenealogical Table of the Descendants of Rangi and 
Papa (Whakapapa o nga Uri a Raki raua ko Papa). 
(Nga-ti-kahu-ngunu and (me) Tai-nui.) 
Rangi (heaven) took Papa (flat) to Avife, and they had 

these, the first of which Avas (Ka noho a Rangi i a 

Papa ka wlianau mai a rana nri ki waho, te tua tahi 

ko) :— 
Tane-tuturi (Tane — male— the kneeling), 
Tane-pc})ekc (Tane the limbs drawn up), 
Tane-ua-tika (Tane of straight backbone), 
Tanc-ueha (Tane of the su])port or propped up), 
Tane-tc-wai-ora (Tane of the water of life), 
Tane-nui-a-rangi (Tane the great of Rangi). 

The above were all one family. (He whanau tahi 
cnci Tn})una.) 
Tane-nui-a-rangi begat 

Mahina-i-te-ata (faint light in the dawn), 


Tiki-nui (great Tiki_, or lower part of the backbone) , 

Tiki-roa (long Tiki), 

Tiki-whatai (Tiki of the sea-shore), 

Tiki-whaoa (Tiki put into), 

Tiki-miimura (Tiki the flushed, or flashing red), 

Tiki-hahana (Tiki to shine, or glow, or give forth heat),. 

Tiki-ahua (Tiki pregnant), 

Whakarau-raatangi (make the wind many, or take the 

winds captive, and make thcni subject to control), 
Hawa-iki(iti) (small chips), 
Kune (plump, pregnant), 
Anga (aspect, frame), 
Tohua (preserve, spare; yolk of an egg), 
Ngei-nuku (fish of the extent), 
Ngei-rangi (fish of the sky), 
Ngei-peha (fish of the skin), 
Ngei-taha (fish of the side), 
Ngei-ariki (fish of the lord), 

Hine-kau-ataata (maid swimming in the shadow), 
Hine-haro-nuku (maid S'kimming over the distance), 
Hine-haro-rangi (maid skimming over the heavens), 
Hine-kau-ataata, tua-rua (maid swimming in the 

shadow, the second), 
Huia-rei (ornament of the breast of great value). 
Huia-rei took (i a) Rangi-nui-ka-po (great sky will be 

night), and begat 
Toi-te-hua-talii (damp of one fruit), who took (i a) Rangi- 

nui-a-monoa (great sky of charms frustrated), and 

begat (ka puta ko) 
Rauru (hair of the head); and next they begat (ka puta ko) , 
Rongo-ua-roa (news of long backbone). 

These two are one family. (He whanau tahi euei.) 
Toi-te-hua-tahi took (ka moe i a) Rangi-nui-a-monoa to 

wife, and begat 
Rauru (hair of the head), 
Rutanga (shaking), 
"Whatuma (defiant), 
Apaapa (body of workmen, or congress), 


Taiia-titi (steep side)^ 

Ruatapu-nui (great sacred pit), 

Ra-kai-ora (day of eating to satisfaction), 

Tania-ki-te-ra (son to the sun), 

Hiku-rangi (end of heaven), 

Rongo-maru-a-whatu (edible roots the safeguard of tlie 

sacred stone kept in the hreast of the high priest), 
Rcre (flee), 

Tato (giddy in conduct), 

Rongo-ka-ko (pouting the lips at certain news), 
Kahu-kura-kotare (red dress of the Halcyon vagans), 
Whaene (old woman, mother), 
Rua-pani (pit of the orphan), 
Rua-ranhanga (pit of the deceit). 
Rua-rauhanga took (i a) Ra-kai-hiku-roa (day of eating 

long behind), and begat (ka puta ko) 
llinc-te-raraku (the scraping maid), who took (i a) 

Rangi-tauira (pattern sky), and begat (ka puta ko) 
Rangi-mata-koha (day of the parting words spoken in 

the presence of [the person most concerned] ) and 
Ra-kai-moari (day of the swing). 
Ra-kai-moari took (i a te) Ao-haere-tahi (clouds that go 

together the same way), and Ijcgat these (ka puta 

ko) :— 
Kaliu-kura-mango (red shark mat), and next (a ko) 
Tu-tere-moana (god of war sailing on the sea). 
Tu-tere-moana had (tana ko) 
Moe-te-ao (sleep in the day), 
Maurca (fair-haired) . 
Maurea took (i a te) Rangi-wha-aweawe (like a liigh 

gale), and begat (ka puta ko) 
!Mai-ao (coming day), ko 
Kohunga (infant), ko 

Tu-wharc-moa (stand at the house of the inoa bird). 
Tu-wharc-moa took (i a) Ilinc-te-ata (maid of the daAVii of 

day), and begat (ka puta ko) 
Tama-kere (black son), ko 
Ao-nui (great cloud), ko 


Rangi-mahuki (day of taking the tapu — sacredness — 

from the kumara — sweet potato — plantation), ko 
Rangi-araia (thwarted and stayed on the day of their 

journey), ko 
Whakorea-o-te-rangi (the sky denies the assistance 

sought), ko 
Rangi-whakaarahia (day of lifting up), ko 
Kainga-hara (home of evil acts), ko 
Rangi-te-paia (sky shut up), ko 
Tirohanga-kino (evil looked at), ko 
Rangi-o-tu (day of the god of war), ko 
Rangi-o-tu junior (tamaiti), now called (ara ko) lioani 

Meihana, ko 
Erua-te-aweawe, and (me au me) 
Tc Manawa-roa ma (the long breath), and others. 
After Rangi-w^hakaarahia come (E rere ana i muri i a te 

Rangi-whakaarahia ko) 
Noho-kino (live in evil), ko 
Kura-tuauru (sAveet potato of the west), ko 
Ronaki (go abreast), ko 
Tama-i-rangi (son that was in the sky), ko 
Kekerengu (a black wood-bug that has a most offensive 

odour), ko 
Miha-o-te-rangi (descendant of the sky). 
After Ronaki was (E rere ana i muri i a Ronaki ko) 
Rua-tapu (sacred pit), ko 
Ru-hina (trembling gre}^ head), ko 
Tanguru-o-te-rangi (deep-toned voice of heaven), ko 
Rangi-hiAvi-nui (day of many hill-ranges), now called 

Major Kemp (e kiia nei ko ]Mciha Keej^a). 
After Rangi-hiwi-nui was (i muri iho i aia ko) Wiki. 

After Kahu-kura-kotara (red garment of the orphan) was 
(i muri iho i Kahu-kura-kotara ko) 
Tama-tea (white son), who took (i a) Iwi-pupu (bones 

tied in a bundle), and begat (a raua ko) 
Kahu-ngunu (garment of the dwarf), ko 
Kahu-kura-nui (great red garment) . 


Ra-kai-liiku-roa (day of eating the long tail) took (i a) 

Rua-ran-lianga (pit of the deceit), and had (a ka 

puta ko) 
Hine-te-raraku (the maid that scratches), who took (i a) 

Eangi-tanira (model day), and had (tana ko) 
Rangi-mata-koha (day of making gifts), 
Tutae-tara (dirt of the skin), 
Rua-uia (pit asked about), 
Rua-herea (pit tied up) . 

These last four were one family, but, as there are 
many branches in this table, we will end at these now 
given, as we shall not be able to write all, as the lines of 
descent are so numerous, but we will follow one line as 
we proceed. 

(He whanau tahi enei toko wha. He nui noa atu 
nga wahanga i roto i tcnei wliakapapa, me mutu tenei i 
konei, e kore e taea te tuhituhi i te maha o nga rere- 
nga, e rangi kia kotahi e tuhi i tua nei.) 

After Rangi-mata-koha comes (E rere ana i muri i a 
Rangi-mata-koha ko) 
Tutae-tara (dirt of the skin), ko 
Maru-tauhca(tauwhea) (influence of the dwarf), ko 
Ao-mata-ura (day of flushed face), ko 
Patutu (dog-skin mat), ko 
Amo-ake-te-rangi (carrying in the day), ko 
Kura-taka-whaki (decoy a war-party by an appearance 

of flight in battle, to gain a power to attack them), ko 
Tu-te-rangi-au-kaha (day of mending a patch). 
Tu-te-rangi-au-kaha took (i a) Hua-riki (small fruit), and 
begat (ka puta ko) 
Kiri (skin), ko 
Poho-kura (red stomach), ko 
Maiti (very small) . 
Maiti took (i a) Rongorongo (news repeated), and begat 
(ka puta ko) 
Tapae (put one on another), ko 
Tai-o-maketu (tide of Maketii). 

Po- fatau - wherowhero. 



Tai-0-maketu took (ka moe i a) Kiira-i-awa-rua (red oclirc 
of the ditch, or dog-skin mat), and begat (ka puta ko) 

Rangi-tonga-nuku (day of the distant south), ko 

Hine-titiwha (maiden of many patches), ko 

Hine-i-takina (pursued maiden), ko 

Rangi-pa-tango (day of cracking), ko 

Rangi-o-tu (day of the god of war) (Hoani Meihana), ko 

Heni-aweawe and (me te) 

Manawa-roa and others (ma) . 
After Tu-te-rangi-aukaha was (E rere ana i muri i a 
Tu-te-rangi-aukaha ko) 

Rangi-nonoi-kura (day of hanging the red ochre up), ko 

Hika-moe-pa (old man that sleeps in the fort), ko 

Maru-wehi (power that trembles), ko 

Puhi-tahi (one plume) . 
Pnhi-tahi took (i a) Kainga-hare (offensive home), and had 
(ka puta ko) 

Rangi-te-paia (day of obstruction), ko 

Mahina (grey-headed), ko 

Hika-rangi (day of chanting incantations). 

These are one family. (He whanau tahi enei.) 
Rangi-te-paia had (na Rangi-te-paia ko) 

Tirohanga-kino (looked at with evil), ko 

Rangi-o-tu (day of Tu, the god of war), ko 

Rangi-o-tu, tua-rua (the second, or Hoani Meihana), 
and (ko) 

Ema Heni Aweawe. 

The second child of Toi-tc-hua-tahi was (Ko te tamaiti 
tua-rua a Toi-te-hua-tahi ko) Rongo-ua-roa (fame of 
the long backbone), who took (i a) Rua-rangi-mamao 
(large animal of a distance), and had (a ka puta ko) 
Wha-tonga (towards the south), who took (i a) Hotu-ai- 
(wai)-para (sob by the brink of the water), and begat 
(ka puta ko) 

Tara (barb), ko 

Pehunga-i-te-rangi (contempt of the sky), ko 

Ti-whana-a-ran_gi (eyebrow of heaven) , ko 

VOL. VI. — M 


Hine-one (maiden of the soil), ko 
Tahii-ke (another spouse), ko 
Tuku-po (night come on), ko 
Turia (stand and dare), ko 
Ao-haere-tahi (clouds go together). 
Ao-hacre-talii took (i a) Ra-kai-moari (day of game of 
swing), and had (ka puta ko) 
Kahu-kura-mango (red mat of the shark), ko 
Tu-terc-moana (Tu- — god of war — sailing on the sea). 
The second wife of Wha-tonga was (Ko te Avahine tua-rua 
a Wha-tonga ko) Rere-tua (flee to the back), who 
liad (tana ko) 
Tau-toki-nui-a-wha-tonga (the spouse obtained by a great 

party for Wha-tonga), who had (tana ko) 
Tane-nui-a-rangi (great male of heaven), who was named 
after an ancestor (he ingoa no te tupuna), who had 
(tana ko) 
Kopu-parapai'a (sacred stomach), ko 
Kuao(Kuwao)-pango (dark young one). 
Kuao-pango begat (ana ko) 

Toa-mahuta (brave one jumjis), who was the first-born 

(to mua ko), 
Ue-ngarahu-pango (trembling black cinder), who was 
born after him. 
Toa-mahuta, the elder, had (na to mua ko) 
Karihi (sinker of a net), ko 
Toa-rere (fleeing warrior), ko 
Tarahia (diarrhoea), ko 
Tarapata (little daring), ko 
Ta-whakahiku (dash towards the tail), ko 
Urunga (pillow), ko 
Konaha (bad breath), ko 
Hauhau-te-rangi (shade of heaven), ko 
Hine-rehe (wrinkled maiden), ko 
Hinc-koa (delighted maiden), ko 
Pua-ki-te-ao (bloom in the world), ko 
Tii'co-o-te-rangi (second night of the moon's age in the 
sky), ko 


Ra-i-runga {wp there), ko 

Rangi-o-tu (day of the god of "war), ko 

Rangi-o-tu (the second) (Hoani Maihena), ko 

Ema Heni Aweawe, and (me) 

Mana-roa (long influence) and others (ma). 
After Hine-rehe follow (E rere ana i muri i a Hine- 
rehe ko) 

Ra-matua (day of the parent), ko 

Hape (crooked leg), ko 

Tarehe (conquered), ko 

Puhi-tahi (one plume). 
Puhi-tahi took (i a) Kainga-hare (eat the offensive), and 
had (ka puta ko) 

Hiku-rangi (tail of heaven), ko 

Hine-i-takina (maiden followed), ko 

Rangi-potango (dark night), ko 

Rangi-o-tu (day of war), ko 

Rangi-o-tu (second), ko 

Ema Heni Aweawe, ko 

Manawa-roa (long breath) . 
After Puhi-tahi is (E rere ana i muri i a Puhi-tahi ko) 

Ririki (very small), ko 

Toi-raukena (peak of Raukena), ko 

Kapua-rangi (cloud of the sky), ko 

Muri (behind), ko 

More (heart of Avood). 
These are all one family. 
Muri begat (tana ko) 

Piri-tarata (adhere to the Pittosporum eugenioides) , ko 

Hipora, ko 

Ataneta, ko 

Rora, ko 


There are many lines of descendants from the above- 
named ancestors, but we will not continue the names 

beyond what we have given. 

(He nui nga wahanga o enei tupuna, e rangi me 

mutu i enei.) 


There follows after Toa-maliuta (E rcre ana i muri i a 

Toa-maliuta ko) 
Ue-ngavalni-pango (trembling black charcoal) _, who begat 
(ka puta i aia a) 

Hamua (a certain sort of rat), ko 

Hau-iti (little wind), ko 

Awa-riki (small creek). 

This is one family. (He wlianau tahi enei.) 
Hamua (a certain sort of rat), the first-born, had (na ta 
mna a) 

Waha-tuara (carry on the back), ko 

Hinc-rau-tc-kawa (maiden of the Rau-kawa). 
Hine-rau-te-kawa had (tana ko) 

Ra-kai-maro (day of wearing the apron), ko 

Korako-tai-waha (albino carried by the sea or tide), ko 

Rangi-whakaewa (day of the strings of a mat), ko 

Pare-koau (plume of the flute played with the nose), 

Tauaro-haki (trembling chest), ko 

Kura-iri-rangi (red in the sky, with a voice heard) ko 

Rangi-hikitanga (day of nursing), ko 

Kainga-hare (eat of the offensive). 
Kainga-hare took (i a) Puhi-tahi (one plume), and begat 
(ka puta ko) 

Rangi-te-paia (heaven shut up), ko 

Tirohanga-kino (evilly looked at), ko 

Rangi-o-tu, ko 

Rangi-o-tu the second (tua-rua) (Hoani Meihana), ko 

Ema Heni Aweawe, 

Manawa-roa (ma), and others. 
After Kura-iri-rangi follows (E rere ana i muri i a Kura- 
iri-rangi a) 
Kapa (in a line), who begat (tana ko) 

Ue-wha (moon of fourth night), ko 

Para-kiorc (spirit or bravery of the rat), ko 

Rangi-kapu-rotu (day of heavy handful), ko 

Takou (sacred red ochre used by high priests only), ko 

Hori Ropiha. 


This Avas the chief who, in the name of the chief 
who called himself the Maori King, took to "Wellington 
a long whalebone spear, a greenstone ear-ornament, and 
the sum of £20 in cash, as a basis of peace-making 
with the Government of New Zealand. 

(Ko te tangata nana i mau ki Poneke te patu- 
paraoa, me te whakakai pouiiamu^ me nga pauna moni 
jÊ20, hei maunga rongo ki te Kawanatanga.) 
After Hamua follow (E rere ana i muri i a Hamua ko) 
Hau-iti (little scalp), ko 

Hine-tu-roto (maiden that stands in the midst), ko 
Uru-hau-ata (glow of the early morning west wind), ko 
Hua-riki (little fruit). 
Hua-riki took (i a) Tu-te-rangi-aukaha (stand in the 

day of putting a patch on a hole), and begat (ka 

puta ko) 
Kiri (skin), ko 
Poho-kura (red stomach), ko 
Maiti (very small). 
Maiti took (i a) Rongorongo (news heard again and again), 

and begat (ka puta ko) 
Tapae (lie one on another) and Rangi-o-tu the second — 

that is, Hoani jNIeihana is the descendant of Tapae 

(ko te Rangi-o-tu te nri o Tapae), and these were all 

one family (he whanau tahi enei) . 
Tapae had (Na Tapae ko) 
Huri-papa (turned flat), ko 
Toki-whakau (axe made tight). 

These from ]Maiti are one family. (He whanau tahi 
enei na Maiti.) 
Huri-papa had (tana ko) 

Nga-hika (the friction), ko 
Kotuku (white crane). 
Ko-tuku took (i a) Rangi-ara-naki(ngaki) (day of revenge), 

and begat (a raua ko) 
Ka-wai (will be water), ko 
Paka-huruhuru (scorched hair or feathers), ko 
Whakarongo (listen), ko 


Kai-niokopuna (cat the grandchild), ko 

After Huri-papa come (E rcre ana i muri o Huri-papa ko) 

Toki-whakau (axe made tight) ; then (a ko) 

Patu-ai(wai} (beat the water), ko 

Tn-karaugatia (call the god of war), ko 

Toenga-riri (remains of anger). 
Toenga-riii took (i a) Tawiri(Tawhiri)-o-te-rangi (beacon to- 
the sky), and begat (a raua ko) 

Warea (bother, detain by craft), ko 

Hahapa, ko 

Tamati Puna (spring of water), ko 

Nga-huia (the huia — Neomorpha f/ouldii) and her 

We will stay at these. We cannot write all the genealogy 
of these lines ; there are so many branches to each family. 

(Me mutu i konei, e kore e taea te tuhituhi nga uri O' 
cnei whakapapa, he nui no nga rerenga o nga hapu.) 

Descendants of Rangi and Papa, as rehearsed by 
MoHi Takawe, Priest or the Nga-ti-kahu-ngunu and 
Tai-nui Tribes. (Nga uri a Rangi raua kg Papa, 


Nga-ti-kahu-ngunu me Tai-nui.) 

Rangi took Papa to wife, and begat (Ka moe a Rangi i a 

Papa ka puta ko) 
Tane-te-wai-ora (Tane — male — of the living waters), who 

had (tana ko) 
Po-nui (great night), who had (tana ko) 
Ao-roa (long day), who had (tana ko) 
Po-tua-tahi (first night), who had (tana ko) 
Po-tua-rua (second night), Avho had (tana ko) 
Po-tna-toru (third night), who had (tana ko) 
Po-tua-wha (fourth night), Avho had (tana ko) 
Po-tua-rima (fifth night), Avho had (tana ko) 
Po-tua-ono (sixth night), who had (tana ko) 
Po-tua-whitu (seventh night), who had (tana ko) 


Po-tua-waru (eightli night) ^ who had (tana ko) 

Po-tua-iwa (ninth night) ^ who had (tana ko) 

Po-tua-rea (nnmherless nights), who had (tana ko) 

Pipiri (winter), who had (tana ko) 

Taero (thicket), who had (tana ko) 

Whakaahu (become pregnant), who had (tana ko) 

Ariki-awatea (lord of day), who had (tana ko) 

Po-tu (standing night), who had (tana ko) 

Po-haere (departing night), who had (tana ko) 

Po-whakataka (falling night), who had (tana ko) 

Titi-parera (slight noise of the north-west wind), who had 

(tana ko) 
Tapatapa-i-awha (named gales), who had (tana ko) 
Marangai-nru-rangi (east of the centre heaven), who had 

(tana ko) 
Tai-karanga-roa (tide of the long calling), who had (tana ko) 
Rn-au-moko (trembling stream of the lizard, or earth- 
quake), who had (tana ko) 
Nuku-wahia (distance divided), who had (tana ko) 
Nuku-toea (left of the distance), who had (tana ko) 
Rua-tipua(tupua) (pit of the goblin), who had (tana ko) 
Rua-tawhito (ancient pit), who had (tana ko) 
Tama-kuku (son of affection), who had (tana ko) 
Tautoru (morning star), who had (tana ko) 
Tanga (assemble) , who had (tana ko) 
Kura (red), who had (tanako) 
Tu-te-koko-hura (god of war uncovering the rotten), who 

had (tana ko) 
Tu-huruhuru (god of war the hairy), who had (tana ko) 
Tu-piki (god of war ascending), who took (ka moc i a) 

Rurea (shake), and had (ka puta ko) 
Tama-rakei (son striding away), who had (tana ko) 
Whare-kohu (house of mist), who had (tanako) 
Puehu (dust), who had (tana ko) 

Aweawe (high up), who took (ka moe i a) Maurea (light- 
coloured hair), and had (tana ko) 
Maiao (spirits of the woods), who had (tana ko) 
Kohunga (infant), who had (tana ko) 


Tu-wliare-moa (stand at the moa-liouse)^ who had (tanako) 
Tama-kere (dark son), who took (ka moe i a) Whakamao 
(steadfast), and had (tana ko) 
Ao-nui (great day) (first-born), 

Tane-hurihia (the hnshand turned over) (the second- 
born) , 
Rangi-mawake (day of the south-east sea-breeze), (the 
Tane-hurihia toolc (Ka moe a Tane-hurihia i a) Rangi-tu- 

aniui (day of giddiness), and had (ka puta ko) 
Tama-kerc the second, who had (tana ko) 
Hine-ariki (maiden lord), who had (tana ko) 
Rangi-whaura (day of the comet), who had (tana ko) 
Hine-titi-uha (daughter of the stray female), who had 

(tana ko) 
Riria Rangi-potango (dark night), who had (tana ko) 
Rangi-o-tu (day of the god of war), (Hoani Meihana), 

who had (tana ko) 
Ema Heni Aweawe. 

After Hine-ariki w^as (E rere ana i muri i a Hine-ariki ko) 
Kura (red) who took (ka moe i a) Rangi-ikiiki (day of 

consuming), and had (tana ko) 
Tai-o-mutu (tide of the end), who had (tana ko) 
Koukou-ki-rangi (dim in the sky), who had (tana ko) 
Rangi-hau-tu (day of giving time to the paddlers in a 

canoe), who had (tana ko) 
Hakeke (fungus), who had (tana ko) 
Hakeke (second), who had (tana ko) 
Rina-mete, who had (tana ko) 
Rangi-po (dark day), who had a child (he tamaiti tana) 

After Tane-hurihia was (E rere ana i muri i a Tane- 
hurihia ko) 
Rangi-mawake (day of the south-east breeze), who took 
(ka moe i a) Rangi-whakapatu (day of contest), and 
had (tana ko) 
Rangi-whaka-pou(pau) (day of consuming all), who had 
(tana ko) 


Rangi-tu-taha (day of standing at tlie side) was the 

Ao-kehu (frosty day) was the second-horn, 
Ika-whiri (selected fish), third-born, 
Rangi-ikiiki (consuming day), fourth-born, 
Rehua (split off), last-born (te potiki). 

These were all one family. (He whanau tahi enei.) 
Rangi-tu-haha (day of frightening away) took (i a) Hine- 

whakawhiwhia (daughter to Avhom possession was 

given), and had (tana ko) 
Kiri-hau (skin as offering), who was taken by (i a) Wa- 

korea-o-te-rangi (space not possessed in the sky), 

and had (tana ko) 
Rangi-whakaarahia (sky lifted up) and 
Noho-kino (live in evil). 
Rangi-tu-haha also took Tao-nui (great spear) as his 

second wife (wahine tua-rua), and had (ana ko) 
Paki-hore (lazy), ko 
Kahu (garment), ko 
Hika-nui (great friction), ko 
Pakura fPorphyrio melanotus) , ko 
Pirihira, and (me) 

Mikaere, and she had children (me ana tamariki). 
Ika-whiri (selected fish) took (i a) Hui-ki-rangi (assemble 

in the sky), and had (tana ko) 
Tama-te-kehu-ariki (son of the red son of [the] lord), 
Tamure (schnapper) . 
Ta-mure took (i a) Ronaki (slanting), and had (tana ko) 
Ta-mai-rangi (dash from heaven), 
Kekerengu (black wood-bug, or kekereru), and (me) 
Miha-o-te-rangi (far-off relative), and he had children 

(me ana tamariki). 

-^ O^^DaC^Xt^^ ■ ^ 


I feel my love allied 
To those of his own home ; 
But then a hundred ways 
My wishes fly, and prompt 
A pity for the loved 
Of other tribes. I dare 
Not nurse my love 
Of old for thee. 

A dirge of waiting love. 


He aroha whakauru 
Nohoku nei ki reira 
Ka tokoua rautia e, 
Nawai te hoa aroha 
O ia iwi atu, e 
Ka mahue i ahau, u. 

He waiata tangi. 


(Kahu-xguxu and Tai-nui — Kahu-nguntj me Tai-nui.) 

E/ANGi-TOKO (sky propped up) took (ka moe i a) Papa-tu- 
a-nuku (flat earth), and begat (tana ko) 

Tc-po (the darkness), ko 

Te-ao (the light), ko 

Po-nui (great night), ko 

Po-roa (long night), ko 

Po-whcau (night soon), ko 

Po-kanapa (flashing night), ko 

Manumanu-tai-ao (fading into the stream of day), ko 

Mango-roi-ata (sliark that causes the dawn to tremble ; 
Magellan Clouds), ko 


Tu-mata-kokiri (shooting-star or meteor), ko 
Awatea-i-te-rangi (dawn in heaven), ko 
Nuku-wahia (divide the sjiace), ko 
Nuku-taea (space gained), ko 
Nuku-aho (space of radiant light), ko 
Rangi-ahoa (day of refulgent light), ko 
Tn-te-makohu-rangi (mist appears in heaven), ko 
Tiereere (sweet scent), ko 
Tiakaaka (mother), ko 
Waewae-mania (slipping foot), ko 
Waewae-paheke (sliding foot), ko 
Pu-mauri-kura (root of the red heart), ko 
Raro-tonga (low south), ko 
Po-tu (standing darkness), ko 
Po-haere (departing darkness), ko 
Po-whakata (darkness taking rest), ko 
Whatu-aho (flashing eye), ko 
Rongo-te-taria (waiting for news), ko 
Rongo-mahae-ata (news at dawn of day), ko 
Whare-o-uru (house of the west), ko 
Matangi-o-rupe (wind of Rupe — pigeon), ko 
Karo-taha (ward off a blow at the side),'ko 
Rua-roa (long pit), ko 
Rua-rangi-mamao (pit of distant day) . 
Rua-rangi-mamao took (i a) Rongo-ua-roa (news of Ion- 
rain), and had (tana ko) *^ 

Wha-tonga (towards the south), ko 
Tau-toki (calm year), ko 

Tane-nui-a-rangi (great hushand of the sky), ko 
Kopu-parapara (stomach that holds the first fruits of a 

fishing-season), ko 
Kuwao-pango (black young animal), ko 
Ue-ngarahu-pango (fourth day of the moon with black 

wood-coal), ko 
Awa-riki (little river), ko 
Ngaro-roa (long lost), ko 
Kuwao-ariki (young animal lord), ko 
Wai-rere-hua (water flowing with effect), ko 


Hine-aute (daughter of the Broussonetia papyri/era) , ko 

Rakau-maui (left-handed weapon), ko 

Kahu-taratara (rough garment), ko 

Hine-rau-te-kihi (daughter of the trembling leaf), ko 

Aweawe (exceedingly high), ko 

Te Peeti, ko 

Raki-whata (put on the stage in the dry season). 

From Raki to Raki-whata Avere fifty generations. 
(E lima te kau paj)arangi o Raki a tae noa ki a Raki- 
After Te-peeti and the others were (E rere ana i muri i a 

Te-peeti ma ko) 
Hare Rakena, ko 
Mawa-roa (long sea-breeze). 

There are many sub-tribes who take their origin from 
the above, and hence the relationship of the various sub- 
tribes to each other. 

(He nui noa atu nga wahanga o nga Hapu o roto o 
tenei whakapapa tupuiia, te rerenga atu ki tera Hapu, ki 
tera Hapu.) 

Descendants of Rangi and Papa-tu-a-nlku (Nga Uri 
o Rangi raua ko Papa-tu-a-xuku). (Kaiiu-ngunu 


Rangi took (ka moe i a) Papa-tu-a-nuku, and had (a ko) 
Te-po (the night), ko 
Te-ao (day), ko 
Po-tua-tahi (first night), ko 
Po-tua-rua (second night), ko 
Po-tua-toru (third night), ko 
Po-tua-wha (fourth night), ko 
Po-tua-rima (fifth night), ko 
Po-tua-ono (sixth night), ko 
Po-tua-whitu (seventh night), ko 
Po-tua-waru (eighth night), ko 
Po-tua-iwa (ninth night), ko 
Po-tua-rea (numberless nights), ko 
Pipiri (winter), ko 


Taero (tied tightly), ko 
Whakaahu (germinate), ko 
Whaitiri (thunder) . 
Whaitiri took (ka nioe i a) Homata-iwaka(iwanga) (origin 

of doubt or anxiety) as her first husband, and had 

(tana tane tua tahi, ka puta ko) 
Tama-i-runga (son up above), ko 
Tama-i-waho (son outside), ko 
Hapai-o-maui (attendant of Maui), ko 
Ara-whita(wita)-i-te-rangi (outer fire of the sky), ko 
Tara (bald head), ko 
Tira-a-rangi (guests of the sky), ko 
Ira-nui (large natural mark on the skin of man), ko 
Ira-roa (long natural mark on the skin of man), ko 
Ira-tupata (pus from a natural mark on the body), ko 
Ira-tu-pae-akau (mark seen on the skin -o'hcn standing 

on a ridge of a hill on the sea-coast), ko 
Po-kau-wai (swim in the night), ko 

Miru (goddess of the world of spirits ; a certain star), ko 
Rere-ata (moi'ning star), ko 
Kura-tukia (I'ed beaten, or dashed aAvay), ko 
Mairu-rangi (trembling sky) . 
Mairu-rangi took (i a) Rere (flee), and had (ka puta ko) 
Tato (thoughtless), ko 
Rongo-ka-ko (news that flies), ko 
Tama-tea (light-coloured son). 
Tama-tea took (i a) Kahu-kare (garment of the loved 

one) as his second wife (wahine tua-rua), and had 

(ka puta ko) 
Rua-ehu (pit of mist), ko 
Rua-whakatina (pit of the overcome), ko 
Tara-rahiri (joy of the reception), ko 
Punua (young animal), ko 
"Whakaruru-matangi (calm the breeze), ko 
"Whakaruru-hau (calm the wind) , ko 
Hau-iti (little wind), ko 

Hine-hua-noa (daughter of the obtaincd-f or-nothing) , ko 
Rangi-tena-waia (day accustomed to), ko 


Hine-wai-ariki (daughter of the sulphur-spring), ko 
Tau-whariki-ao (handle of the mat to lie on in the day), 

Ao-turu (perfect day). 
Ao-turu took (i a) Iline-ariki (lordly daughter), and had 

(ka puta ko) 
Whaura (comet), ko 

Titi-uha (privilege of one wife of many), ko 
Hine-i-takina (the daughter lifted on one side), ko 
Riria-potango (dark night), ko 
Iloani Meihana, ko 
Eraa Heni Aweawe (high up), ko 
Manawa-roa, ma (and others). 

After Whakaruru-matangi came (E rere ana i muri i a 

Whakaruru-matangi ko) 
Tu-koroua (stand like an old man), ko 
Taraa-pou (steadfast son), ko 
Witi-kau-peka (swim across a branch creek), ko 
Whare-purakau (house of the fiction), ko 
Matai-hinu (indirectly ask for oil or fat), ko 
Ao-pupuru-rangi (cloud-covered sky), ko 
Rangi-tu-o-uru (day of food from the west), ko 
Mumuhu (push through a scrub), ko 
Ua-mai-rangi (rain from heaven), ko 
Pakapaka (dry), ko 
Renata Kawe-po (carry in the night) and his sister 

(me tana tuahine me), 
Ilaromi, the child of his sister (tamaiti a tana tuahine), 

was Airiiii Tonore (Irene Donnelly). 

Genealogy from Wiiakaahu through Rangi and Papa 
(Te Whakapapa a Whakaahu a puta noa ki a Rangi 
RAUA KO Papa). (Kahu-ngunu raua ko Tai-nui.) 

AVhakaahu (cause to swell) had (tana ko) 

Whaitiri (thunder), who took (ka moe i a) Kai-tangata 

(man-cater) as her second husband (tana tane tua- 

rua), and had (ka puta ko) 


Rangi-nui-a-monoa (great day of Monoa), who took 

(ka moe i a) Pu-hao-rangi (encircle the heaven), -who 

was a god (he atua aia)^ and had (ka puta ko) 
Oho-mai-rangi (startle in heaven), ko 
Mutu-rangi (end of heaven), ko 
Hotu-ope (sob of the troop of people), ko 
Hotu-roa (long sob), ko 
Hotu-matapu (sob of the foundation), ko 
Motai (ear-ornament), ko 
Ue (fifth night of the age of the moon), ko 
Haka (entangled), ko 
Kakati (acrid), ko 

Tawhao (copse), first-born (tuakana), 
Tuhianga (marked), second-born (teina). 
Tuhianga had (tana ko) 

Tuhianga the second (tua-rua), 
Pou(Pau)-tama (sons all gone), ko 
Haumia (fern-root), ko 
Whata-a-kai (stage of food), ko 
Wha-rerere (time of fljdng), ko 
Waita (water taken). 
Waita took (ka moe i a) Tu-whakaheke-ao (degrade the 

world), and had (ka puta ko) 
Hui-ao (assemble the [people of the] world), who took (ka 

moe i a) Mapaua (the brown), and had (ka puta ko) 
Hine-moana (daughter of the sea), 
Tutai-a-roa (spy of Ptoa — long), ko 
Korako-tikoko (white jjarson-bird, or tui). 

I have wi'itteu the above-named in some of the fol- 
lowing pages. 

(Kua tuhia ano e an enei ki nga wharangi i muri 
ake nei.) 
Tuhianga also had (ano hoki ko) 
Pou-tama and 
Haumia ; and after Haumia came (e rerc ana i muri i a 

Haumia ko) 
Mango (shark), ko 
Kai-hama (eat scraps), ko 


Tu-te-uru-tira (troop of visitors from tlie west), ko 
Tu-paliau (stand with a beard), ko 
Koro-kino (evil old man), ko 
Toa-rangatira (brave chief), ko 
Marangai-jia-roa (long-continued cast wind), ko 
Mannu (bait), ko 

Pikau-te-rangi (carry the heaven), ko 
Toitoi (trot, or summit), ko 
Kangi-hi-roa (day of long fishing), ko 
Wai-puna-a-hau (water-spring of Hau — scalp), ko 
Wi-Parata (an ex-member of the New Zealand Parlia- 
ment), ko 
Mata-pere, ko 
Moana (sea). 

After Pikau-te-rangi came (E rere ana i muri i a Pikau-te- 
rangi ko) — 

Te-ra-ka-herea (predestined day), ko 

Tope-ora (cut up while alive), ko 

Matene-te-whiwhi (possess), ko 

Heni, Wirihana, Aperahama (one family), (he whanau 
kotahi) . 

After Maunu come (E rere ana i muri i a Te-maunu 

Kimihia (sought for), ko 

Werawera (hot), ko 

Rau-paraha (leaf of the par alia) , ko 

Tu-tari (noose to catch birds), ko 

Uira (lightning), ko 

Wirera, ko 

Toa-rangatira had (ana ko) 

Marangai-pa-roa (long blowing east wind), ko 

Maunu (pulled out), ko 

Aka-mapuhia (sob over the root — origin), ko 

"Wai (water), ko 

Hika-pounamu (rub the greenstone), ko 

Ao-tu-tahanga (day of nakedness), ko 


Te-ao (tlieday), member of the New Zealand Parliament 
in the year 1888 (he mema aia no te Paremata o Niu 
Tireni i te tau 1888). 
After Te-ao came (E rere ana i mviri i a Te-ao ko) 
Ropata, ko 

Hema, junior (ingoa)^ ko 
Kakati also had (nana ano ko) 

Tawhao (beat in the forest), who took (ka moe i a) 
Pu-te-aro-raea (origin of that which is first), and had 
(l,a puta ko) 
Wbati-lina (break the litter), who took (ka moe i a) 
Hua-pu-te-lianga (pit of the garments), and had (ka 
puta ko) 
Ue-nuku-tn-whatu (trembling distance with the hail- 
Ue-nuku-te-rangi-hoka (trembling distance of the day 

of a screen), 
Mapaua (brown). 
Mapaua took (ka moe i a) Hui-ao (assemble all the world), 
and had (ka puta ko) 
Tu-iri-rangi (voice in heaven) the elder (te tuakana), 
Hine-moana (daughter of the sea), the next-born 
(teina) . 
Tn-iri-rangi had (tana ko) 

Tauga-roa-kino (bad Tanga-roa), ko 
Uru-o-pewa (head of Pewa), ko 
Maihi (window), ko 

Pare-inu-ora (plume worn when life was in power), ko 
Huia (collect together), ko 
Hiko-piri (step up to), ko 

Pare-raukawa (head- plume of the raukawa), ko 
Whata-nui (great stage), ko 
Rangi-ngangana (red sky) . 
Rangi-ngangana took (ka moe i a) Po-mare (cough in the 
night), and had (ka puta ko) 
Po-mare the second (tua-rua), ko 

VOL. VI. — N 

19i ancient maori history. 

Genealogy of Rangi and Papa (Te Whakapapa a Rangi 
RAUA Ko Papa). (Nga-ti-kahu-ngunu.) 

Rang! took Papa (ka moe a Rangi i a Papa ka puta ko), 

and had 
Po (niglit), who had (tana ko) 
Ao (day),, who had (tana ko) 
Po-tupu (night growing), who had (tana ko) 
Po-rea (luimberless nights), who had (tana ko) 
Po-maru-tuna (worthless), who had (tana ko) 
Po-maru-wehi (crushed hy fear), ^vho had (tana ko) 
Raro-puare (open below), who had (tanako) 
Uru-ehu (mist of the west), who had (ka puta ko) 
Tonga (south), who had (ka puta ko) 
Haha-nui (great search), who had (ka puta ko) 
Ira (mole), who had (ka puta ko) 
Maiki-roa (nursed long), who had (ka puta ko) 
Kaukau-nunui (great bather), who had (ka puta ko) 
Kaukau-roroa (long bather), who had (ka puta ko) 
Kau-wheki (rough bather), who had (kaputako) 
Rupe-tu (standing god of birds), who had (ka puta ko) 
Maui-tikitiki-o-taranga (]Maui [weary] of the hair-knot on 

the head of Taranga — time of power), who had (ka puta 

Whare-kura (temple), who had (ka puta ko) 
Uenga (trembling), who had (ka puta ko) 
Pou-tama (sons all gone), who had (ka puta ko) 
Whiti-rangi-mamao (light of a distant day), who took 

(ka moe i a) Whiro-tupua (goblin god), and had (ka 

puta ko) 
Kupe (obstinate), the first-born (to mua ko), who had (ka 

puta ko) 
Ngake (centre body of a iishing-nct), the next-born (to muri), 

who had (ka puta ko) 
Tama-te-akahia (son of the climbing plant), \vho had (ka 

puta ko) 
Tutea (jostle), who had (ka puta ko) 
Tama-i-ere (Ta-mairc) (sing a song), avIio hud (ka puta ko) 


Rurea (shake), who ]iad (ka puta ko) 

Tama-rakei (son striding away), who had (ka puta ko) 

Whare-kohu (misty house), who had (ka puta ko) 

Puehu (dust), who had (ka puta ko) 

Aweawe (far on high), who took INIaurea (spiral shell), and 

had (ka puta ko) 
Mai-ao (coming day). 

Some of the descendants of this person have been 
given in the following table, but the greater portion 
of them cannot be given, as it Avould occupy too much 

(Kua tuhia nga uri, ara etahi, i enei wharaugi i 
muri ake nci, ko te nuinga ia o ana uri o taua whaka- 
paparanga nei, e kore e taca te tuhi tuhi i te nui hoki 
o te hoha.) 

But Rongo-kako (news disseminated) was a child of 
Mai-ao, and from Rongo-kako came 

(Na Mai-ao a Rongo-kaka, a ka puta i aia a) 
Tama-tea (fair son), who took (ka moc i a) Iwi-pupu 
(bones tied in a bundle) as his wife, but the god of 
Tama-tea came down and took Iwi-pupu to wife. Now, 
the name of that god of Tama-tea was Ue-nuku-rangj 
(rainbow of heaven)^ and he had 

(Ka heke iho to atua a Tama-tea ka moe i a Iwi- 
pupu. Ko te ingoa o te atua o Tama-tea ko Ue-nuku- 
rangi ka puta ko) 
Ue-nuku-whare-kuta (rainbow at the house of the equi- 

setum water-plant), who had (ka puta tana ko) 
Ue-nuku-titi (trembling earth that squeaks), who had (ka 

puta ko) 
Rangi-ta-kumu (day of rest), who had (ka puta tana ko) 
Apa-rangi (strangers), who had (ka puta ko) 
Hoehoe (mark the skin), who had (ka puta ko) 
Ue-roa-i-waho (long shaking outside), who had (ka puta ko) 
Ra-kai-nui (day of much food), who had (ka puta ko) 
Moenga-wahine (female's bed), who took (ka moe i a) 
Nga-rongo-mata-roa (news of the long face), and had 
(tana ko) 


Rua-iti (little pit)^ who had (tana ko) 

Raugi-taiiira (pattern clay), "svho took (ka moe i a) Hine- 
tc-rarakn (scratched daughter), and had (ka puta ko) 

Rangi-mata-koha (kindly-lookhig face), the first-born, 

Tutae-tara (dust of a battle), the next-born, and 

Riia-nia (pit asked about), the next-born, and 

Rua-herea (tljc tied pit), the last born. 

The descendants of these four ancestors we cannot give 
on account of the bother of stating them, as their de- 
scendants are with every tribe which occupies the various 
districts of these islands of Ao-Lea-roa (New Zealand). 

(Ko nga nri mukopuua i roto i cnei tupuna e kore e taea 
te tatau atu i te hulia, a no te mea ko nga uri i marara 
noa atu ki nga iwi kaloa o nga motu o Ao-tea-roa 

But we will give the chani-song of Ue-nnku-rangi, which 
was sung in rererence to this genealogical table — that is, 
in regard to tlie genealogy of the offspring of Ue-nuku- 
rangi, which is this : — 

'Twas Ue-nuku-rangi gave the power — 

His own god-power — to bring forth lile, 

And Iwi-pupu had a child, a sou 

Called Ue-nuku-whare-kuta. 

Again that god his power enforced, 

And Ue-nuku-tili, the child, was horn ; 

And once again that power of god was used, 

And Eangi-takumu was horn to life, 

And hence the words, " Thy origin and life is of the god." 

This chant was composed by Tc-wi. 
(Na kua tuhia te oriori waiata o tenci whakapapa ara o 
Ue-nnku-rangi koia tenei : — 

Na Ue-nuku, e na te ure atua ; 
Nana i komo ki roto ki a Iwi ; 
(Ko) Uo-nuku-whare-kuta. 
Komotia atu ai Ue-nuku-titi. 
Komotia atu ai ko Rangi-takumu, 
Na te ure atu koo. 

Na Te-wi tenei oriori waiata.) 

genealogy of eakī. 197 

Genealogy of Raki (Whakapapa o R.aki), (Nga-ti- 

Raki (sky) liad (tana ko) 

Ka-mau-ki-TTalio (caught outside), who had (tana ko) 
Pari-nui (great clifP), who had (tana ko) 
Pari-mate (cliff of death), who had (tana ko) 
Moe-waho (sleep outside), who had (tana ko) 
Anu-matao (chilly, cold), who had (tana ko) 
Anu-whaka-rere (Corsaken cold), who had (tana ko) 
Anu-whakatoro (extending cold), who had (tana ko) 
Anu-mate (death-cold) . 

These are they who pull man unto death (Na ratou nei 
i too te iwi taugata ki te mate) . 
Anu-mate had 

Te-anu-wai (cold water), who had (tana ko) 
Taka-roa (long waitiug), who had (tanako) 
Pounamu (greenstone) , 

Rangi (sky) took (ka moe i a) Hakina (breath), and had 

(tana ko) 
Te-rupe-i-aia-ki-uta (the shaking driven on shore), who had 

(tana ko) 
Kau-nunui (great matters), who had (tana ko) 
Kau-roroa (long matters), who had (tana ko) 
Kau-wheki (long gritty), who had (tana ko) 
Tu-pari (stand on a cliff), who had (tana ko) 
Taumata (brow of a hill), who had (tana ko) 
Te-moa (the moa), who had (tanako) 
Pekc-i-tua (shoulder behind), who had (tana ko) 
Peke-aro (shoulder in front), who had (tana ko) 
Pcke-hawani (mirage), who had (tana ko) 
Pohaha (wide open), who had (tana ko) 
Kai-tangata (man-eater). 

Raki (sky) had (tana ko) 

Rehua (chips), who had (tana ko) 

Tama-i-te-oko-tahi (son of the first nursing), and 

Ao-nui (great light). 


Ao-nui had (tana ko) 

Ao-roa (long ligiit), who had (tana ko) 

Ao-poui"i (dark daj')^ Avho had (tana ko) 

Ao-po-tako (black day); who had (tana ko) 

Ao-toto (day of Wood), -who had (tana ko) 

Ao-whero (red day), who had (tana ko) 

Tu-koro-kio (stand in shade) , Avho had (tana ko) 

Mo-uriuri (innnmerahle) , who had (tana ko) 

Morea-rea (very many), who had (tana ko) 

Mohaki-tua (at the rear), who had (tana ko) 

Mohaki-aro (at the front), who had (tana ko) 

Kupa (mildew); who had (tana ko) 

AVai-hemo (droop spiritless), who had (tana ko) 

Ika-taui-raki (fish sqncezed in heaven), who had (tana 

Maroro-ki-tu-a-raki (powcrfnl in heaven), who had (tana 

Te-uira (lightning), who had (tana ko) 
Te-kanapu (brightness), who had (tana ko) 
Turi-whaia (follow the obstinate), who had (tana ko) 
Whaitiri (a female) (thunder), who took (ka moe i a) 

Kai-tangata (man-cater), and had (tana ko) 
Hema (pubes), who took (ka moe i a) Hu-aro-tu (stand 
in front); and had these three (ana ko) : — 

Karihi (sinker), 

Eupe-mai-nono (sister) (internal trembling), and 

Tawhaki (dash away). 
Tawhaki took (ka moe i a) Hine-tu-a-tai (daughter of the 
sea) (first wife — wahine tua-tahi), and had (tana 

Ika-nui (great fish). 
Tawhaki (dash away) took (ka moe i a) Hapai-nui-a- 

maunga (great power of the lifting mountain), and had 

(tana ko) 
\Vahie-roa (long firewood), who took Matoka(Matonga)- 

rau-tawhiri (leaf of the south PUtosporum), and had 

(tana ko) 
Eata (friendly). 

genealogy of take. 199 

Genealogy of Tane (He Whakapapa mo Tane). (Nga- 

Tane-i-tc-kaka\va (perspiring god of tlic forest) had 

(tana ko) 
Marere-o-rangi (fallen of heaven), who had (tana ko) 
Puha-o-rangi (breath of heaven), who had (tana ko) 
Mutunga (conclusion), who had (tana ko) 
Oho-mai-rangi (start in heaven), who had (tana ko) 
Tu-matua (man parent), who had (tana ko) 
Hou-mai-tawhiti (force a way from a distance), who had 

(tana ko) 
Tama-te-kapua (son of the cloud; walked on stilts), who 

had (tana ko) 
Kahu-mata-momoe (garment of the sleeper), who had 

(tana ko) 
Tawake-motahanga (repair doubtfully), who had (tana ko) 
Uenuku (rainbow), who had (tana ko) 
Rangi-tiki (day of lying in heaps), who had (tana ko) 
Tu-hou-rangi (man who comes in the day-time), who had 

(tana ko) 
Maru-hanga-roa (long extended power), who liad (tana ko) 
Tu-tawa-a-kura (Tu-tawa of Kura), who had (tana ko) 
Tu-taka-i-ma-waho (Tu who fell outwardly), who had 

(tana ko) 
Hine-te-ata (daughter of dawn), who had (tana ko) 
Tore (light spot), who had (tana ko) 
Hinc-pehanga (overburdened maiden), who had (tana ko) 
Tapu-ae(wae) (footstep), who had (tana ko) 
Te-mata-kainga (eaten face), who had (tana ko) 
Te-kahu-o-te-rangi (garment of heaven), who had (tana 

Ware-atua (spittle or gluten of a god), who had (tana ko) 
Te-rango (blow-fly), who had (tana ko) 
Horonga-i-te-rangi (sacredness taken off in heaven), who 

had (tana ko) 
,Te-maangi-tu-noa (made weak by grief), who had (tana ko) 
Te-amo-haere (carry on the shoulder). 

200 ancient maori history. 

Another Genealogy of Taane (He Whakapapa ano mo 
Taane). (Nga-ti-kahu-ngunu.) 

Taane (male) had (tana ko) 

Hine (dangliter), who had (tana ko) 

Nini-titama (exceeding glow of disgust) ^ who had (tanako) 

Niwa-reka (great delight), who had (tana ko) 

Raro-timu (halt in the north), who had (tana ko) 

E,aro-take (suhstantial of the north), who had (tana ko) 

Raro-matao (cold in the north), who had (tana ko) 

Pehu-tu (defiant), who had (tana ko) 

Pehu-rangi (defiant of heaven), who had (tana ko) 

Taka-huri-whenna (go round the land), who had (tana ko) 

Mae-awa (stale of the creek), who had (tanako) 

Muri-ranga-whenua (gentle breeze on the land), who had 

(tana ko) 
Taranga (performing the charm), who had (tana ko) 
Maui (weary), who had (tanako) 
Rongo-mai-maru-a-ura-ta (god of edible roots and power 

of the glowing west), who had (tana ko) 
Hau-mea-taumata (offering on the peak), who had (tanako) 
Mata-kai-rua (double sight), who had (tana ko) 
Kai-kuha (scrap eaten), who had (tana ko) 
Te-whanau-a-o-kehu (the offspring of 0-kehu — rocks) . 

These were a brother and a sister, wlio had (tana ko) 
Tutei-konga (scout of the live coal), who had (tana ko) 
Ra-kai-paka (day of eating shrivelled scraps), who had 

(tana ko) 
Kau-ko-hea (swim to where ?), who had (tana ko) 
Tu-tika-nao (feel for correctly), who had (tana ko) 
Tu-reia (dash for) , who had (tana ko) 
Te-huki (roast on a spit), who had (tanako) 
Purua (plug up), who had (tana ko) 
Te-kahu-o-te-rangi (hawk of heaven), who had (tana ko) 
Ware-a-tu (spittle of the god of war), who had (tana ko) 
Te-rongo (the news), who had (tana ko) 
Horonga-i-te-rangi (food eaten by the priest in heaven), 

who had (tana ko) 


Te-mangi-te-rangi-tii-roa (flight in the high heaven), who 

had (tana ko) 
Amo-mate (carry dead on a litter) , who had (tanalco). 

As Tane and his brother Paia (obstruct) were about to 
separate their parents Raki (Rangi) and Papa (flat) they 
had hid the Kores (the nothings, or chips) in ]Maunga- 
nui-a-te-whenua (big mountain of the earth), and when 
Tane wished to adorn Raki, so that the heavens might 
not look bare, he again went to the Big Mountain of the 
Earth and took the Kores out — viz., — 

(I te wa i mea ai a Tane raua ko te taina a Paia, kia 
wehea a Raki raua ko Papa, kua huna e raua nga Kore 
ki roto ki a Maunga-nui-a-te-whenua, a ka mea raua kia 
ahua pai a Raki, kia kore ai e takoto kirikau a Raki, ka 
tikina ano aua Kore e Tane, a ka riro mai. Koia nei 
ana Kore ko.) (Nga-i-tahu.) 

Riaki (lift up with a strain), ko 

Hapai (lift up), ko 

Te-tihi (the peak), ko 

Amo (carry on a litter), ko 

Katari (Ngatari) (vibrate), ko 

Te-mauia (slippery), ko 

Te-paheke (slide), ko 

Tu-horo (join together), ko 

Tawharuwharu (soppy), ko 

Tapokopoko (sink in), ko 

Te-awa (creek), ko 

Tupu-nui-a-uta (groAV great on the land), ko 

Para-whenua-mea (scum of the flood). 
Then was the origin of water or flood. 
(A no konei te putake o te wai i ngaro ai te ao.) 

Te-au-wi\vhi(whiwhi) (entangled stream), ko 

Te-au-wawae (dividing stream), ko 

Te-au-puha (puffing stream), ko 

Te-au-mahora (stream spread out), ko 

Te-au-titi (straight stream), ko 

Te-au-kokomo (entering stream), ko 

Te-au-huri (turning stream), ko 


Te-au-take (base of the stream), ko 
Te-au-kakawha(Tiga'\vlia) (split stream). 

The water gradually ceased, or flood abated, and 
rose again. 

(A ka iti haere te wai, ka mimiti a ka hua ano.) 
Te-au-komiro (t\>"isting stream), ko 
Te-au-puha (puffing stream), ko 
Ko-ka(nga)-pokiki (the rafts), ko 
Titi-te-au (stream straight on), ko 
Tata-te-au (dashing stream), ko 
Maro-te-au (the stream goes straight on), ko 
Whakahotu-te-au-ki-hawaiki (the stream sobs to 

Hawa-iki), ko 
To (pregnant), ko 
Tapa (the rim), ko 
Nga-rimu (the sea- weed), ko 
Te-takapau (the mat to lie on), ko 
Hinc-i-ahua (daughter made into form), ko 
Hinc-i-te-raka(ranga)-tai (daughter risen from the 

sea), ko 
Tc-kare-nuku (moving ripple), ko 
Te-kare-raki (ripple of the sky), ko 
Hotu-a-tea (sob of the light-coloured one), ko 
Te-wiwini (the shudder), ko 
Te-wana (young groAvth), ko 
Tc-pa (the obstruction), ko 
Te-kare-tua-tahi (first ripple), ko 
Te-kare-tua-rua (second ripple), ko 
Te-kare-tua-toru (third ripple), ko 
Te-kare-tua-wha (fourth ripple), ko 
Te-kare-tua-rima (fifth ripple), ko 
Tc-kare-tua-ono (sixth ripple), ko 
Te-kare-tua-whitu (seventh ripple), ko 
Te-kare-tua-waru (eighth ripple), ko 
Te-karc-tua-iwa (ninth ripple), ko 
Te-kare-tua-kahuru(ngaliuru) (tenth ripple), ko 
Tarewa-tua-tahi (first lif ting-up), ko 
Tarewa-tua-rua (second lif ting-up), ko 


TareAva-tiia-toru (third lif ting-up)^ ko 

Tarewa-tua-wlia (foui'tli lifting- up), ko 

Tarewa-tua-rima (fifth lif ting-up), ko 

Tarewa-tua-ono (sixtli lif ting-up), ko 

Tarewa-tua-T\'hitu (seventh lif ting-up), ko 

Tarewa-tua-waru (eighth lif ting-up), ko 

Tarewa-tua-iwa (ninth lifting-up), ko 

Tarewa-tua-kahuru(ngahuru) (tenth lifting-up), ko 

Te-hiwi (the ridge), ko 

Te-amo (the litter), ko 

Te-riaki (lifting up), ko 

Te-hapai (the lifting), ko 

Te-tiketike (the elevated), ko 

Te-pairahi (rahi ralii) (the thin), ko 

Te-kapuka (breath of jealousy), ko 

Te-wha-tika (the correet space), ko 

Te-horoka (horonga) (food eaten by the priest), ko 

Te-whaka-huka (the foam), ko 

Ko-whati-tata (break near), ko 

Ko-puke-niaho-ata (hill seen floating at dawn), ko 

Te-rimu (the seaweed), ko 

Mai-ra-uta (come over land), ko 

Te-takapau (the mat or offering), ko 

Te-whatu-moana (eye of the sea), ko 

Te-tira (the rays), ko 

Moana-nui (great sea) . 

Taxe and his "Wives (Ko Taxe me axa Wahixe). 

Tane (male) took (ka moe i a) Mauuga (mountain) (first 
wife — wahine tua-tahi), and had (tana ko) 
Te-piere (earnest desire), ko 
Te-mata-ta (carry on a litter), ko 
Toetoe (strip into shreds), ko 
Te Kawha (Ngawha) (burst open). 
Tane (male) took (ka moe i a) Hine-hau-one (daughter 
of the aroma of the soil) (second wife — wahine tua- 
rua), and had (tana ko) 


Hine-i-te-;ita-ariari (daughter of the dawn o£ the 

eleventh night of the moon) . 
Tane (male) took (ka moe i a) Tu-kori-ahura (move in 

the warmth) (third wife — wahine tiia-toru), who had 

no issue. 
Tane (male) took (ka moe i a) To-hika (Toliinga) 

(baptism) (fourth wife — wahine tua-wha)^ and had 

(tana ko) 
Hine-i-te-kura-a-Tane (daughter of the red or bloom of 

Tane), ko 
Haka-matua (dwarf parent), ko 
Te-wai-pana-hau (spring of water-power), ko 
Tahora-a-tea (open country of the light one), ko 
Tahora-a-moa (open eountry of the moa), ko 
Papani-tahora (open country blocked up), ko 
Te-pakihi (dried up), ko 
Te-parae (the level open country), ko 
Hinc-i-raata-tiki (daughter of the obtained face). 
Tane (male) took (ka moe i a) Puta-rakau (hole of a 

tree) (fifth wife — wahine tua-rima), and had (tana 

Hine-ti-tama (daughter of the disgust), ko 
Hine-ata-uira (daughter of gentle lightning), who took 
Tane (male) (sixth wife — wahine tua-ono), and 
had (tana ko) 

Tahu-kumia (beloved or family of dragged), reptiles, 

Tahu-whaka-aro (beloved or family of diminished), 
minute insects, 

Tahu-tuturi (beloved or family of kneeling), animals, 

Tahu-pepeke (beloved with legs drawn up), birds, 

Tahu-pukai (beloved in a heap), shells. 

■Genealogical Table of Muri-ranga-aviienua (He Puka- 
PUKA Whakapapa tenei mo Muri-ranga-whenua). 

Muri-ranga-whenua (light breeze of the sea on the land) 

had (tana ko) 
Taranga (repeat incantations), who had (tana ko) 


Maui (weary), who had (tana ko) 
Ngai-nui (great dead shell-fisb), who had (tana ko) 
Ngai-roa (long dead shell-fish), who had (tana ko) 
Ngai-pehu (dead shell-fish of contempt), who had (tana ko) 
Ngai-ariki (dead shell-fish of the lord), w^ho liad (tana ko) 
Ngai-akiaki (dead shell-fish of the urged-on), who had 

(tana ko) 
Ihu-tatara-i-angoa (thai dogskin mat), who had (tana ko) 
Manu-waero-rua (bird of two tails) (Nonictinie'^ called Toi 

— trot — the first), who had (tana ko) 
Toi (trot), sometimes called Toi the second (tua-rua), who 

had (tana ko), 
Raiirn (god of the hair of the head), Avho had (tana ko) 
Apa (body of workmen) . who had (tana ko) 
Taha-titi (omen of the side), who liad (tana ko) 
Ue-nuku (rainbov/), who had (tana ko) 
Rua-tapu (sacred pit), who had (tana ko) 
Ra-kai-ora (day of plenty food), who had (tana ko) 
Tama-ki-te-hau (son Avith the offering of the hair of the 

dead), who had (tana ko) 
Tama-ki-te-ha (son with the In-eath), who had (tana ko) 
Tama-ki-te-matangi (son with the air), who had (tana ko) 
Rito (pith), who had (tana ko) 
Rere (flee), who had (tana ko) 
Koro-tai (chirp near the tide), who had (tana ko) 
Rongo-ka-ko (news of the pouting lips), who liad (tana 

Tama-tea (fair son), who had (tana ko) 
Kahu-ngunu (garment of the dwarf), who had (tana ko) 
Kahu-kura-niii (great red garment), who took (ka moo i a) 

Rougo-mai-papa (father of the whale), and had (tana ko) 
Ra-kai-hiku-roa (day of eating the long tail), Avlio took (ka 
moe i a) Papa-uma (flat for the chest), who was the 
first wife, and had (wahine matamua ka puta ko) 

Hine-rau-moa (daughter of the mow-plume), first-born 
(to mua), 

Kahu-kura-takapau (red mat to lie on), the second-born 
(to muri iho). 


Parea (pushed aside) ^ next-born (to niuii ilio), 
Taliito (old)^ next-born (to muri iho), 
Rurea (shake), next-born (to muri iho), and 
Tai-wha (tide disclosed or seen). 

These last two were twins. (He raahanga enei e 
Hine-rau-moa had (Ta Hinc-rau-inoa ko) 

Rau-mata-nui (broad-faced leaf), who had (tana ko) 

Tineia (extinguish), and next-born was (te teina ko) 

Tu-mata-roa (long-faced god of war) . 
Tineia (extinguished) had (ta Tineia ko) 
Te-ri-o-te-rangi (the screen of heaven), who had (tana 

Ao-whe-uru-rangi (cloud of the western sky), who had 

(tana ko) 
Rua-kete (pit of the basket), who had (tana ko) 
Hine-te-rangi (daughter of heaven). 
Ra-kai-hiku-roa took a second wife (ka moe i tana 

wahine tua-rua i a), Rua-rau-hanga (grave), and had 

(ana ko) 
Iline-te-raraku (scratched daughter), first-born (to mua), 
Rangi-tawhi-ao (day encircled by clouds), next-born 

(to muri ibo), 
Taraia (tie the hair up), next-born (to muri iho), 
Kahu-wairua (spirit-garment), next-born (to muri iho), 
Ue-wherua (tremblingly weary), next-born (to muri 

Tu-purupuru (close up), last-born (tepotiki). 
Hine-te-raraku (daughter of the scratch) had (ta Iline-te- 

raraku ko) 
Rangi-mata-koha (day of favoured face), who had (tana 

Ra-kai-moari (day of sAvinging), who had (tana ko) 
Kahu-kura-mango (red garment of the shark), who had 

(tana ko) 
llumaria (good-looking), who had (tana ko) 
Tatai-aho (dawn of day), who had (tana ko) 
Tu-wairua (spirit of man). [See Angiangi.] 


Hine-te-rangi (daughter of song) had (tana ko) 

Kangi-apu-ngangaua (day of body of red mcn)^ the first- 
born (to mua)j 
Whare-kotore (house of the younger)^ next-born (to 

muri iho), 
Hine-kimihanga (daughter sought), next-born (to muri 

Tatara-amo (rough mat carried). 
Next following Rangi-ajm-ngangana was (to muri iho ko) 
Te-rau-tangata-i-waho (the hundred men outside), who 

had (tana ko) 
Puku-tatau (quarrelsome), who had (tana ko) 
Harapaki (steep slope of a hill), who had (tana ko) 
Putanga-o-te-rangi (coming out of heaven) , who had 

(tana ko) 
Nga-rangi-pura-mua (days of first blindness), who had 

(tana ko) 
Tu-kau-whakahi (stand and defy), who had (tana ko) 
Akuhata, who had (tana ko) 
Taraipine, who had (tana ko) 
Aitu (evil). 
Rangi-apu-ngangana had (tana ko) 

Uira-i-waho (lighting outside), who had (tana ko) 
Rangi-tohu-mare (day of coughing), who had (tana ko) 
Purua (block up), who had (tana ko) 
Kapua-matotoru (thick cloud), who had (tana ko) 
Ruruku-o-te-rangi (girdle of heaven), who had (tana ko) 
Hine-i-ora-i-te-rangi (maiden saved in heaven), Avho had 

(tana ko) 
Kawe-kai-rangi (take the food of heaven), whcj had (tana 

Tareha (sacred red-ochre), who had (tana ko) 
Karauria, who had (tana ko) 
Airini Tonore (Irene Donnelly). 
Whare-kotore (house of the younger), had (tana ko) 
Waka-pakaru (broken canoe), who had (tana ko) 
Umu-tao-whare (oven in which food was cooked in a 

house), who had (tana ko) 


Wai-awanga (uneasy), wlio had (tana ko) 

Hae-mania (cut up on a plain), wlio had (tana ko) 

Pae-roa (long ridge), who had (tana ko) 

Karawa (bed in a cultivation), who had (tana ko) 

Uri-he (mistaken offspring), wlio had (tana ko) 

Arihi (or Nahu), who had (tana ko) 

Maaku (damp). 
Hine-kimihanga (daughter sought) had (tana ko) 

Tukua-a-te-rangi (allowed to go by heaven), Avho had 
(tana ko) 

Numia-i-te-rangi (disappear in heaven), who had (tana ko) 

K,angi-koia-anake (day of himself only), who had (tana 

Tama-i-awhitia (son embraced), who had (tana ko) 

Rangi-koia-anake, junior, who had (tana ko) 

Hapuku (cod), who had (tana ko) 

Watene, who had (tana ko) 

Nahu (or Arihi). 
Rangia-koia-anake (day by himself) had (tana ko) 

Hawea (distrust), who had (tana ko) 

Wini-pere, who had (tana ko) 

Karaitiana Taka-moana (dragged in the sea), who had 
(tana ko) 


Tu-wairua (spirit standing) had (tana ko) 
Angiangi (thin) , the first-born (to mua) , 
Ra-kai-pa (day of eating the fat of the kidneys), the 

next-born (to muri iho), 
Ra-kai-te-kura (day of adorning with plumes of feathers). 
Angiangi (thin) had (tana ko) 

Kahu-tapere (garment for the council-house), who took 
(ka moe i a) Hine-te-rangi (daughter of heaven), 
and had (tana ko) 
Rangi-pu-ngangana (day of red), first-born (to mua), 
Whare-kotorc (house of next-born) . 
The descendants of these have been given. 
(Kua oti eneite whakapapa.) 


M oiu - p o i 

Ro+o - a - i ra . 


Rakai-pa took (ka moe i a) Takaha (struggle)^ and had 
(tana ko) 
Hika-wera (hot barb)^ who took (ka moc i a) Hine-te- 

moa (daughter of the nioa), and had (tana ko) 
Whati-apiti (splint of a l)roken bone), Avho took (ka 
moe i a) Kura-mahi-nono (servile beggar), and 
had (tanako) 
Rangi-\ravi'ahia (open the heaven), who was the first- 

• born (to mua), 
Rangi-hirawea (irksome day), next-born (to muri iho). 
Rangi-hirawea had (tana ko) 

Hopara (stomach)^ first-born (tomua), 
Urupu (quite in), next-born (to muri iho), 
Nga-rangi-whakanpoko (days of the supreme), next- 
born (to muri iho) . 
Nga-rangi-whakaupoko had (tana ko) 

Hine-whakarata (familiar daughter)^ first-born (to 

Hoani-matua, next-born (to muri iho), and (me) 
Next after Hopara came (To muri iho i a Hopara ko) 
Mata-ora (fresh face), who had (tana ko) 
Ruinga-hoe (shake the paddle), who had (tana ko) 
Rangi-ka-mahuri (day of the young tree), who had 

(tana ko) 
Hine-i-eketia (daughter who was visited), who had 

(tana ko) 
Tini-ki-runga (many above), who had (tana ko) 
Karaitiana Taka-moana, who had (tana ko) 
• Piriniha. 

Tu-purupuru (man who stops the chinks) had (tana ko) 
Rangi-tu-chu (day of standing in the mist), who had 
(tana ko) 
Hine-i-ao (daaghtcr of the day), first-born (to mua), 
Tuaka (old, robust), next-born (to muri). 
Hine-i-ao (daughter of the day) had 

Huhuti (plucked out), who had (ana ko) 
VOL. VI. — o 


Wawahaiiga (brcalving), first-born (to mua)^ 
Hika-wera (hot barb), uext-born (to muri), 
Mihi-ki-te-kapua (sigh to the cloud), next-born (to 

muri iho), and (me) 
Keke (persistent). 
"Wawahanga (breaking) had (tana ko) 

Rangi-ka-whina (the day Avheu thro"svn away), who had 
(ana ko) 
Rahunga-i-te-rangi (meddling with heayen), first-born 

(to mna), 
Manawa-kawa (surfeit), next-born (to muri iho), 
Upoko-iri (head hung up). 
Upoko-iri had (ana ko) 

Ata-kore (not hospitable), first-born (to mua), 
Mumuhu (press through a thicket), next-born. 
]\Iumuhu had (tana ko) 

Te-ua-mai-rangi (rain from heaven), Avho had (tana ko) 
Pakapaka (singed in fire) , who had (tana ko) 
Erena, first-born (to mua), who had (tana ko) 
Renata Kawe-po-tama-ki-hiku-rangi (carry in the night 
son at Hiku-Rangi — end of heaven), who had (tana ko) 
Haromi, who had (tana ko) 
Airini (Mrs. Donelly). 
Next to Ata-kore came (To muri iho i a Ata-kore ko) 
Kuru-pa (blow struck), who had (tana ko) 
Ringa-hore (peeled hand), who had (tana ko) 
Wini Pere, who had (tana ko) 
Karaitiana Taka-moana (fall into the sea), who had 

(tana ko) 


See the headlands yonder stand 

At Taka-pu ; 

But nearer still than they 

Is my beloved. 

Yes, all have passed behind, 

Have fled and gone. 

With all the evil loudly spoken. 

But yet with me still 

Shall ever rest my own beloved. 

A du-ije sung at death. 


Tera nga torouka ha, 

Ki Taka-pu. 

Xa raia, kei roto mai 

E te tau. 

Hurl tua i a hau 

Te tuwhanga o te he, e. 

Koia tahana (tana) nei ran, liu. 

He icaiata taufji mo te mate. 



TiKi-AU-AHA (effigy of the current of Ila — supreme god) 
took (ka moe i a) lo-wahiue (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) 
"VVhakatara (power of soul) (a female). 


A-io-te-rca (god of abundaiice) took (ka moe i a) AVbaka- 
tara (make brave), and had (tana ko) 

A-io-wliaka-tangata (god-like man), who took (ka moe i a) 
lo-whcta-mai (writhing god), and had twenty-three 
chiklren (me ana tamariki e rua te kau ma torn). 

Genealogical Table of the Descendants of Toi-te- 


Mom Tarawa, Kahu-ngunu and Tai-nui Priests. 

Toi-te-hna-tahi (peak of one chikl) took (ka moe i a) 
Rangi-nni-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-hna-tahi was a priest, and had a god attendant 
on him. This god came dow^n from the sky, and had 
connection with the wife of Toi-te-hna-tahi, called 
Rangi-nui-a-monoa, and she had a child by this god, 
who was named — 

(He Tohunga a Toi-te-liiia-tahi, a he atua tana, haere 
tahi ai i aia tana atua nei, a i heke iho taiia atua nci 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 tana tamaiti ko — ) 
Oho-mai-rangi (startled from lieaA'en), who had (tana ko) 
Mutu-rangi (end of heaven), who had (tana ko) 
Hotu-ope (sob of a host),Avho had (tana ko) 
Hotu-roa (long sob). 

This is the man Avho was commander of Tai-uui 
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 tana Avaka i IlaAva-iki, a rere mai ai ki enci 
motu — Ao-tca-roa.) 
Hotu-roa had (tana ko) 

Hotu-matapu (sob to the face), who had (tana ko) 
Mo-tai (from the sea), Avho had (tana ko) 


Ue (tremble), wlio had (tana ko) 
Raka (tangled), who had (tana ko) 
Kakati (astringent), who had (tana ko) 
Ta-whao (heat in the forest), who had (tana ko) 
Tn-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-horn (to nuia), 
Whakatere (cause to float), second-horn (to muri mai). 
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 de- 
crease in the world), the third (to muri rawa), 
Rongo-rito (news of the heart of a plant), the last (te 
mutunga) . 

I Avill 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 

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 

Hine-moana (maid of the sea), second-born (to muri 
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) 


Wai-tc-raiigi (water of lieaven)^ who liad (taua ko) 
Iline-i-tc-aliu-rangi (maid of the altar of heaA'en), who 

had (tana ko) 
Kiira-i-awa-rua (plume in the ditch), who had (tana ko) 
llangi-tonga-nuku (day of the distant south), who had 

(tana ko) 
Hine-titi-uha (daughter or maiden of the squeak of tlie 

female [rat]), who had (tana ko) 
Iline-i-takina (maiden who was followed) , who had (tana 

Riria Rangi-2)0-tango (\'ery dark night), who had (tana 

E,angi-o-tu, or Iloani Meihana, who had (tana ko) 
Ema Pleni Aweawe (high up) . * 

After Kura-i-aAva-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), wdio had 

(tana ko) 
Hine-whakai-rangi (maid that dared the sky), who luid 

(tana ko) 
Hine-ka-utu (maid that baled [water] up), who had 

(tana ko) 
Toki-poto (short axe), who had (tana ko) 
Aweaw^e (down of birds), who had (taila ko) 
Hare Rakena, who took to wife (ka moe i a) Ema Hcni 

Aweawe, and had (ta raua ko) 
Manawa-roa (long determination) and others. 

Aweawe had these children also (Na te Aweawe auo 
lioki enei tamariki) : Ereni, Emiri Raki, and (me) Wiremu 

After Tu-whakaheke-ao (god of w\ar who lowers the pres- 
tige of the world Avith Avar and death) came (E rerc 
ana i muri i a Tu-Avhakaheke-ao ko) 
E,ongo-i:ito (true news), who had (tana ko) 
Hui-tao (collection of spears), who had (tana ko) 
Haehae-ora (cut up Avhile alive), Avho took (ka moc i a) 
Parc-ka-rcAva (plume lifted up), and had (tana ko) 


Hei-piripiri (ornament for the bi'east made of tlie Acoena 

sanguisorba shrub) _, who had (tana ko) 
Kai-tireo(tirea) (eat ^n the second night of the moon)/ 

who had (tana ko) 
Kapa-o-tu (file of men of Tii — god of war), who had 

(tana ko) 
Tino-tangata (real man), who had (tana ko) 
Tonga tonga (restrain the feelings), who had (tana ko) 
Pare-kohuru (plume of murder), who had (tana ko) 
Enereta E,angi-o-tu, who had (tana ko) 
Ema Heni Eangi-o-tu, who had (tana ko) 
Manawa-roa (long determination) and others. 

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) 
E,angi-a-te-pure (day of Pure — baptism), who had (tana 

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), Avho took 

(ka moe i a) Nepia Tara-toa (brave spirit) , and had 

(tana ko) 
Erenora, who had (tana ko) 
Wiaiata, 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-ronffo ko) 


Whati-liua (break tlie fruit or lever) ^ "wlio had (tana ko) 
Ue-tapu (sacred of the fourth night of the moon), "who 

had (tana ko) 
Mania-o-rongo (plain of Kongo — the sweet potato), 

who had (tana ko) 
Ue-nuku-hangai (trembling earth that is right in front), 

"who had (tana ko) 
Kotare (kingfisher), avIio had (tana ko) 
Kau"whata (stage to keep food on), "who had (tana ko) 
Tahuri-"waka-nui (great canoe -wrecked), "ndio had (tana 

Poroaki (farewell injunctions), "who had (tana ko) 
E,ama (torch), "who had (tana ko) 
Ijju-angaanga (skull for a water-boAvl) , "«ho had (tana 

Kino-moe-rua (evil of two "oives), "nho had (tana ko) 
Punga (anchor), "oho 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), avIio 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), Avho 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-whakaaca (red plume of the tide that ex- 
hibits), who had (tana ko) 

Kanawa (red-ochre), who had (tana ko) 
• Hau-koraki (wind inclined to the north), who had (tana 

Hoani Tai-pna (in heaps, as clouds in the sky), Avho had 
(tana ko) 



After Tonga-riro (gone south) Avas (E rerc aua i muri 
i a Tonga-riro ko) 
Hine-kau (swimming maid), wlio bad (tana ko) 
Aka-niii (great fibre), who bad (tana ko) 
Ngobi (fish), who bad (tana ko) 
Rewi Mania-poto (short plain). 

After Tahuri-waka-nui (wreck of great canoe) came (E 
rere ana i muri i a Taburi-waka-nui ko) 
Webiwehi (dread), who bad (tana ko) 
Tu-tete (dispute), who had (tana ko) 
Pare-ka-rewa (pkime lifted up), who bad (tana ko) 
Hei-piripiri (ornament for the chest, made of Accena 

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 bad (tana ko) 
Tino-tangata (perfect man), who bad (tana ko) 
Tongatonga (restrain the feelings), v,dio bad (tana ko) 
Hiria Pare-koburu (plume of murder), who bad (tana 

Erereta Rangi-o-tu (day of battle), who bad (tana ko) 
Ema Heni Aweawe (high up), who bad (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 wabanga, ki era iwi, ki era iwi, 
i roto i enei tupuna katoa, kati nga mea e tulii ko nga 
mea bei titiro kau ibo, a me timata i te tabi whakapapa 
o Rangi me Papa, me te Po.) 

Genealogy of Toi and Puha-o-rangi (Whakapapa o 
Toi RAUA ko Puha-o-raxgi). (Nga-ti-kahu-ngunu.) 
These are the descendants of the chief Toi (trot) and 

the god Puba-o-rangi (breath of heaven). The god Puba- 


0-rangi took the wife of Toi, called Rangi-nui-aiianoa, to 
wife, and had by her 

(Ko iiga 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 
Raugi-nui-auanoa, a ka puta ana uri ko) 

Oho-mai-rangi (start or surprise in lieaven), who had 

(tana ko) 
Hotu-ope (sob of the troop) , who had (tana ko) 
Hotu-roa (long sob), who had (tana ko) 
Hotu-mata-jju (sob near the face), who had (tana ko) 
Mo-tai (for the tide), who had (tana ko) 
Ue (tremble), who hact (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) 

jNIahina-a-rangi (dawn in heaven), and had (ka puta 

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-raanu-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 tliat extends). 

We Avill now give the genealogy of the descendants of 
l^ima-tea and of the god Ue-nuku-rangi, who each had 
children by the wife of Tama-tea, called lAvi-pupu. 


(Nei nga uri a Tama-tea raiia ko te atiia nei ko T'e- 
nuku-rangi^ he mea hoki i moc uga talii raiia i te waliine 
a Tama-tea i a Iwi-pupu — bundle of bones.) 

Ue-nuku-rangi (rainbo^y of licaven) took Iwi-piiim, and 
bad (ka moe i a Iwi-pnpu ka puta) 
Ue-nuku-wbare-kuta (rainbow o£ the bouse encum- 
bered), first-born (to mua), 
Ue-nuku-titi (erect rainbow), seeond-born (to muri ibo) . 
Ue-nuku-titi bad (tana ko) 

Rangi-takima (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 

Hine-te-raraku (scratched daughter), who had (tana ko) 
Eangi-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 liad (tana ko) 
Mai-ao ( from the cloud), who had (tana ko) 
Hunga (party), who had (tana ko) 
Tn-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) 


Rangi-o-tu (day of Tu, the god of v>'ar), who had 

(taua ko) 
Iloani Meihana Rangi-o-tu, who^ it is said, was about 

fifteen years old Avhen the Hao-whenua Pa was taken. 

(E kiia ana tekau ma rima pea ana tail i te wa i 

taea ai te Pa i Hao-wheniia.) 

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

Hearken thou, 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. 

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 wharc-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. 

1 heard of j\Iata-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, son! now tell the victory gained. 


O son ! we came of ancient night (Te Po), 

Of crowd of ancient gods, wheii nothing was— 

We came of that before the night 

Bevolved, 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, son ! are from the gods produced. 


(Nei te waiata a Te-wi he oriori utu mo te oriori a te 
tabi tangata, ara a Nga-rangi-A^liakaotia : — 

Whakarongo e tama ki te waha e, 

Tararau mai nei, na runga ana 

Mai o te hiwi nui e, o te hiwi roa e 

Tauai-ai 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. 


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 Eongo-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-wliare-kuta, 

Komotia atu ai, Ue-nuku-titi. Komotia atu 

Ai ko Eangi-ta-kumu, na te ure atua koe.) 

A lullaby cbauted by the mothers of the Ng-a-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 mj' incantation-charm, 
I lift on high to gods, and sa}-, 
" 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 Eongo-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. 


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 Tanc," 

" The path to cross from place to place " > canoe] . 

(He oriori na nga waliinc Avhaca o Xga-ti-mahuta he 
oriori ki a rat on iiri : — 

Xa te mate ai, na te ure tangata 

Tana ko Ue-nulcu-rangi, na te ure atua 

Nana i kokomo ki roto ki a Iwi-pupu 


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 Slaire-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 nolio 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 Tc-^i, wlio was an ancestor of 
the Rangi-tane Tribe^ and of the liapu (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 " ]\Iarere-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 IMua : 

Then rage, and strife, and battle ceased to be. 


(He oriori na Te-^vi^ na te Tu}niDa o Kangi-tane, o te 
Hapii o Nga-ti-para-lviore, lie oriori nana nio tana taniaiti 
ranei, mo tana mokopuna ranei : — 

Ngari ano te whakapono taua, 

E roa ana tona ahuatanga. 

No te kakaritanga o Tu raua ko Eongo 

Ki ta raua na Maara, koia Pohutukawa 

(He maara) ka patua te tahi koia Moeuga-kuru 

Ka patna te tahi koia I\Ioenga-toto, 

Ka uelia (ngingio) no (ano) ka he i te riri 

Ka huna ki roto ki a ]Marere-o-tonga (he whare) 

I reira ra c ngaro ana te Wananga. 

^Mauria mai nei ko te Hongp-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^ ■v>hicli he com- 
posed and sung as a lullaby for his child. Te-\^i 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 cliild, upon thy coflfin-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 tciici oriori ano na Te-wi, he oriori nana 
mo tana tamaiti. He tupuna a Tc-wi noiia mata noa atu 
a kua waiho taua oriori nei hei karakia wehc mo te rano-i 
ara hei karakia i te ra kino kia pai, i te ra iia kia mao. 

I\roe (iri, noho) mai e tama i runga i te Atamira 

Te wahi fiketike kia tai ranga (nioiri) koe 

Kia noho mai koe ko te whanau takoto 

A P^angi, Ko Taiie tuturi, Ko Tane-pepeke 

Ko Tane-ua-tika, Ko Tane-ua-ha 

Ko Tanc-te-wai-ora, ko Tanc-nui-a-rangi 


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-tca (fair son), who took to wife (ka moe i a) Iwi- 

pupu, his first wife (wahine tua-tahi), and had (ka 

puta ko) 
Kahu-ngnnu (garment of the dwarf), who had (tana ko) 
Kalm-kura-nni (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 pnta 

Hine-te-rarakn (scratched daughter), the first-born (to 

mua ko), 
Rangi-tawhi-ao (day of going round the world), the 

second-born (to mnri iho ko), 
Taraia (comb the hair and adorn it), the third-born 

(to muri iho ko), 
Tu-purnpurii (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-puru- 
puru. Kaore an i mohio Id nga uri o Rangi-tawhi-ao.) 

But the descendants of Taraia (adorn the hair of the 

head) are these : — 
Taraia had (tana ko) 
Rangi-tauniaha (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-Avhare (comb the hair in the pit-house), who 

took (ka moe i a) Puna-ki-ao (spring in the world), and 

had ftana ko) 


Hoiio-mokai (anger of the dependants), who had (tana ko) 
Rangi-tu-o-uru (day of standing in the west), who liad 

(tana ko) 
Ata-kore (not kindly), who had (tana ko) 
Ara-whita (path by the second fence of a fortification), wlio 

had (tana ko) 
.Kna-whewhe (pit of the dwarf), Avho had (tana ko) 
Tama-i-awhitia (child that Avas fondled), who had (tana ko) 
Hei-pora (ornamental mat), who took (ka raoe i a) ITa- 

puku (cod), and had (ka puta ko) 
Karanama, who took (ka moe i a) Te-nahu (done well), 

and had (ka pnta ko) 

After Ata-kore (no shadow) came (E rerc ana i muri i a 

Ata-kore ko) 
Mnmuhn (push through a thicket), who had (ka puta ko) (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 (qnarrel of the lord), who had (tana ko) 
llawenata, who had a child. 

•After Te-ua-mai-rangi (rain from heaven) came (E rcre 

ana i muri i a Te-ua-mai-rangi ko) 
Horonga-i-te-rangi (offerings eaten in heaven), who had 

(tana ko) 
Mine-kona (daughter of the place), who had (tana ko) 
Tiaki-tai (guard the tide), who took (ka moe i a) IMcke- 

raeke (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 rerc ana 

i muri ko) 
Pakapaka (dry, scorched), who took (ka moe i a) Tu- 

monokia (caulked), and had (tana ko) 

VOL. VI. — P 


Mokctiiokc, the first-born (to mua), 

Rcniata-k;iwe-po, next-born (to mui'i ilioj . 
Mekemekc liad (tana ko) 
Haromi^ wlio took (ka moe i a) Karauria, and had (ta 

ran a ko) 
Airini Tonore (^Ers. Donelly). 

Ra-kai-hiku-roa (day of eating the lonj-- tail) took (ka nioe 
i a) Papa-uma (Coprosma grandifolia) as his second 
wife (wahine tna-rua), and had (tana ko) 

Hine-rau-moa (daughter of the moa-\A\\\ne] , 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), 

Rnrea (shake), the next-born (to muri iho ko), 

Taiwha (rally), last-born (te potiki). 

Hine-rau-moa (daughter of the moa-plunic) had (tana ko) 
Ra-uraa-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), Avho had (tana ko) 
Rangi-tu-nionioto (day of pugilists), who had (tana ko) 
Mura-tu (flame erect), who had (tana ko) * 

Kakalio (Arundo consjncuaj, who had (tana ko) 
Tu-tc-i)akihi-rangi (heaven dried up), who had (tana ko) 
Hiakai (hungry). 

After Kangi-tu-momoto (day of fighting with the fists) came 
{\\ rerc ana i muri i a Rangi-tu-momoto ko) 

Hui-kai (place the food together), who had (tana ko) 

Ilui-kai, junior (tamaiti), who had (tanako) 

Kaliu (hawk), who had (tanako) 

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) 


Kararaina, first-born (to irrna), 

Irihapeti, next-born (to muri mai), 

Warena, next-born (to muri mai), 

Ahenata, next-born (to muri mai), 

Kie (Freycinetia hanksUj, next-born (to muri mai), 

Mana-mii (great influence), last-born (te potiki). 

After Maburi (younj^- tree) came (E rere ana i muri i a 

Mahuri ko) 
Aweawe (higb up), wbo took (ka moe i a) Tarake (sweej) 
away)* second wife (wabine tua-rua), and had (ka 
puta ko) 
Peeti-aweawe (big-li up), first-born (to mua), 
Ereni, next-born (to muri iho), 
Hanita, next-born (to muri iho). 

After Kaliu came [\i rci-e ana i muri i a Kahu ko) 

Kiri (skin), who liad (tana ko) 

Ngaehe (crackling noise), who had (tana ko) ' 

Roka, who took (ka moe i a) Aweawe, his second Mife 
(wahine tua-rua), and liad (ka puta ko) 
Hare Kakcna, first-boi-n (to mua), 
Eauiri (eel-net), second-born (to muri iho), 
Tamihana, last-born (te potiki). 

After Ngaehe (noise) came fE rere ana i muri i a Ngaehe 

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 tliese have been given. (Kiia 
tuhia nga uri o enei.) 


Thou wind, now passing to tlie north 
Blow, gently blow along my path ; 
But onward go : go first. 
And I will follow thee, 
That we may onward go 
By path to world below — 

me ! to world and isles 
\Vhere life is gi'eat, where 

1 may see but him, ah me I 

Dirge wept for the dead. 


Te ao te maurn 

E rere kopae, e ra 

Hoatu koe i mua ra 

Hei muri nei au, hu. 

Tana nga tahi i, 

Te heke ki raro ra, ha 

Ki te motu o te ora 

Kia kite hoki au, u, u. ' 

He waiata tangi tupapaku. 

offsprinct of pae-rangi (nga uri a PAE- 

(Kahu-xgunu and Tai-nui.) 

Thk following- are also our ancestors. Some of their 

descendants are at \Yhanga-nui (great harbour), and 

others of th.em are with all the other trihes. 

(He Tupuna ano euei, ko matou ona nri, kei Whanga- 

nui c tahi o nga nri, kei nga iwi katoa etahi wahanga atu.) 
Pae-rangi (ridge of heaven) had (tana ko) 
Mata*ralia (open face), who had (tana ko) 
Tu-tapu (stand sacred), who had (tana ko) 


Tama-te-aniui (giddy son), who had (taiia ko) 
Uru-rangi (head of heaven), who had (tana ko) 
Karanga-tai (call for the tide), who had (tana ko) 

Hine-peke (juraping daughter), first-horn (to mua), 

Rangi-wha-knnni (day of silence), last-horn (te potiki). 
Rangi-wha-knrau had (tana ko) 

Kaugi-te-kiwa (day of closed eyes), who had (tana ko) 
Maaha-o-te-rangi (pleasnre of heaven), who had (tana 

Ta-urn-o-te-rangi (beat the head of heaven), who took 

(ka moe i a) jNIatarenga (best sort of fern-root), 

and had (tana ko) 
Tire-o-te-rangi (second night of the moon's age in the 

sky), who took (ka moe i a) Whakaewa-i-te-rangi 

(strings of a mat in heaven), and had (tana ko) 
Matoha-o-te-rangi (lost of heaven), who took (ka moe i 

a) Hoki-ara (retnrn on the road), and had (tana ko) 
Nga-rangi-ka-maoho (the days when being startled), who 

took (ka moe i a) Hine-rua (daughter of the ))it), 

and had (tana ko) 
Rangi-tataia (heaven put in order), who took (ka moe i 

a) ]Morehu (survivor), and had (tana ko) 
Hiue-makehu-rangi (daughter of the red glow of heaven) , 

who took (ka moe i a) Ao-nui (great cloiul), and had 

(tana ko) 
Rangi-mahuki (day of removing the sacredness from the 

kninara-cYop), who took (ka moe i a) Hine-i-awliitia 

(daughter embraced), and had (tana ko) 
Rangi-araia (day prevented), who took (ka moe i a) 

Wai-ariki (hot spring), and had (ka puta ko) 
Wa-korea-o-te-rangi (no space in heaven), wlio took (ka 

moe i a) Kiri-hau (damp skin), and had (ka puta 

Raugi-whakaarahia (day lifted up), who took (ka moe 

i a) Rangi-hikitanga (day of lifting up), and had 

(ka puta ko) 
Kainga-hare (offensive eating), who took (ka nice i a) 

Puhi-tahi (one plume), and had (ka puta ko) 

'^80 ancie'nt maoki histokv. 

Rangi-te-paia (day not prevented) ^ first-born (to mua), 
Maliina (moon), second-l)orii (to rauri), 
Hika-raugi (day of sacred ceremony), last-born (te 
potiki) . 

8onie of the descendants of these have been given, but 
others of their descendants liave not been given, but it does 
not matter, as the ancestors of these liave been given. 
After Kangi-whakaarahia (day lifted up) comes Noho-kino 
(evil living), some of the descendants of whom have been 
• given in the preceding pages. 

(Kua tuhituhia etahi o nga uri o enei tupuua ; ko 
etahi kaore ano i tuhituhia ; hei aha koa i nga putake kua 
tuhia nei. E rere ana i muri i a te Rangi-whakaarahia, 
ko Noho-kino, kua tuhia etahi o nga uri i ena pukapuka 
kua tuhituhia i mua o tenei.) 

After Rangi-araia (day prevented) came (E rere ana i 

muri i a Rangi-araia ko) 
Rangi-wetea (day untied), Avho took (ka moe i a) Iline-koa 

(joyful daughter), and had (ka puta ko) 
Pua-ki-te-ao (bloom in the world), who had (tana ko) 
Tire-o-te-rangi the younger (ingoa) (second night of thi' 
moon seen in the sky), who took (ka moe i a) Noho- 
kino (evil living), first Avife (wahine tua-tahi), and 
had (ka puta ko) 
Hine-makehu-rangi (daughter of the red glow of heaven), 

first-born (to mua), 
Kura-tu-a-uru (red glow of the west), second-born (to 

Kapu-wai (drink out of the palm of the hand), last-born 
(to muri rawa). 

Some others of the descendants of these have been 
given in the preceding pages. 

(Kua tuhia etahi o nga uri i enei pukapuka kua mahia 
i mua o' tenei.) 

Tirc-o-te-rangi the younger (ingoa) (second night of the 
moon seen in the sky) took as his second wife (ka 



moe ano i te wahine tua-rua i a) Taiko (gaiiuet), 
and had (ka puta ko) 

Tonga-riro (blemish of the skin erased), first-horn (to. 

AVaanga (space of), next-horn (to mnri mai), 

lla-i-ranga (sun np there), next-born (to nmri iho), 

AVhare-takahia (plundered house), next -born (to mnri 

liewa (mistake), last-born (te potiki). 

Tire-o-te-rangi had eight children by his two w ives, who- 
were all of noble birth, but their descendants are all dead * 
save myself [Hoani Meihana Te-rangi-o-tu], now living at 
.Manawa-tu [1852] with my children, some of whom are at 
Taraaki, and. also at Manga-tai-noka, where the Kangi-pu- 
tara (war-trumpet) is living, with others of our children. 

(Ko nga tamariki o Tire-o-te-rangi, a hana (ana) wahine- 
tokorua, tokowaru ana tamariki, ko nga uri he rangatira 
katoa, kua rupeke (poto) ki te materaate o matou maatua,. 
ko an ko Hoani ]\[cihana Te-rangi-o-tu anake kci Manawa- 
tu nei e noho ami me aku tamariki katoa, a tae atu ki 
Tamaki, tae atu ki Manga-tai-noka, kei rcira a te Rangi- 
putara e noho ana me a maua tamariki.) 

Meiha Keepa (]Major Kemp) lives at Whanga-nui (great 
harbour) with other of our relatives, the descendants of 
these ancestors, and Tc-inihi-o-te-rangi (the sigh of heaven) 
lives at Wai-rarapa (glistening water) with other of our 
relatives, descendants of these same ancestors. 

(Ko ]Meiha Keepa kei Whanga-uui, me era tamariki, ko 
te Mihi-o-te-rangi kei Wai-rarapa e noho ana, me era 

Some of the descendants of Tire-o-te-rangi are living 
at Horo-whenua (landslip), but the greater number have 

(Ko etahi o nga uri a Tire-o-te-rangi kci Horo-whenua 
(! noho ana, ko te miinga o nga uri o Tire-o-tc-raugi kua 
matemate katoa.) 

The ancestor about whom I am now to give an account 
was a descendant of Turi (deaf) through Turanga-i-mua 


(stand in- trout) ; but I am not able of my own know- 
ledge to give the genealogy from Turi to Turanga-i-mua ; 
but it does not matter, as I can commence to give the 
genealogy from Tai-tapu (sacred tide), of Tara-naki. 

(Ko tenci tupuna i aliu mai i a Turi tae mai ki a Tura- 
uga-i-miia, Kaore au i mohio ki te wliakapapa mai, hei 
aha koa me timata tonu e au i te tupuna nei no Tara- 
naki tenei tupuua ko Tai-tapu.) 

Tai-tapu (sacred tide) had (tana ko) 

Kura-ki-te-rangi (red in the sky), who took (ka moe i a) 

Tu-heke-ao (god of war descended to the world), and had 

(ka puta ko) 
Ihi-o-te-rangi (heaven divided), who took (ka moe i a) 

Whakairi (hang up), and had (ka puta ko) 
Hinc-waiata (singing woman), who took (ka moe i a) 

Tama-kere (dark son), and had (tana ko) 
Hine-ariki (female lord), who took (ka moe i a) Ao-tuni 

(cloud of short existence), and had (tana ko) 
B,angi-whaura (day of comet), who had (tana ko) 
Hinc-titi-uha (noise of the female), who had itana 

Hine-i-takina (tracked daughter), who had (tana ko) 
Raugi-potango (dark night), who had (tana ko) 
Hoani Meihana Rangi-o-tu (day of Tu — god of war), who 

had (tana ko) 
Ema Heni Aweawe, who had eight children (toko warn ana 


After Tai-tapu came (E rere ana i muri i a Tai-tapu ko) 
Rangi-whakaturia (day set up), who had (tana ko) 
Rangi-pakina (day of putting the apron on), who had 

(tana ko) 
Tokai (strip of wood to cover the joints in a canoe), wlio 

had (tana ko) 
Tau-c-ki (news of the year), who had (tana ko) 
Ihaia Tau-e-ki, Avho, with his children, is living at Iloro- 

whenua (1852). 



After Tokai came (E rcre ana i muri i a Tokai ko) 
Tama-kaokao-uui (son of the big side or riU), who had 

(tana ko) 
Hunga-o-te-rangi (rekatives of heaven), Avho had (tana ko) 
Rarunga (overcome, nonplus), who had (tana ko) 
Mai-awhca (shelled mussels put in a heap), Avho had (tana 

Rangi-werohia (day of being speared at), who had (tana 

ĪIunga-0-te-rangi (relatives of heaven) the second (ingoa), 
Avho lives at Whanga-ehu (harbour of mist) . 

After Rangi-%diakaturia came (E rere ana i muri ko) 
Tapu-iti (little sacredness), who had (tana ko) 
Hoko-pu (barter for trumpets), who had (tana ko) 
Ihi-i-te-rangi, junior (ingoa) (dawn in the heaven), who had 

(tana ko) 
Horahanga (spread out), who took (ka moe i a) Hine-titi- 

uha (daughter of the squeaking noise of the female), 

and had (tana ko) 
Ruru (owl), who took (ka moe i a) Turua (be fine, superb), 

and had (tana ko) 
Ripeka and three others (me ana teiua tokotoru). 

After Ruru came (E rere ana i muri i a Ruru ko) 
Ore-kautuku (search for bittern), and (me) 
Winipere, and (me) , 

Hoani Meihana, and (me) 

Konehu (mist) and her children, who are living at Wai-rara 
(Kei Wai-rara ratou ko ana tamariki e noho ana). 

Before Riria Rangi-potango was (To mua i a Riria Rangi- 

potango ko) 
Rangi-ka-ngache (the cracking noise of heaven), who had 

(tana ko) 
Roka-te-aweawe, who had (tana ko) 
Hare Rakena, who took (ka moe i a) Ema Heni, and had 

children (me a raua tamariki). 


Some of the descendants of these ancestors are at 
Whanga-ehu, Turakina, Manga-whero^ and Whanga-nui^ 
hut as I do not know them all I am not able to give their 

(Kei Whanga-ehu, kei Turakina, kei Manga-whero, 
a kei Whanga-nui etahi o iiga uri o aua tupuna nei e 
noho ana, e kore e taea e au te tuhituhi, i te kore oku e 
mohio ki etahi o ratou.) 

The descendants of the following are at Roto-rua (He 

tupuna enei ; kei Roto-rua nga uri) (Nga-ti-kahu- 

ngunu) : — 
Taraa-te-kapua (son of the cloud) had (tana ko) 
Kahu-o-te-rangi (hawk of heaven), who had (tana ko) 
Tawake-hei-moa (patch worn as a necklace hy a 7noa), who- 

had (tana ko) 
[ienuku-rangi (rainbow of heaven), who had (tana ko) 
Rangi-tihi (day of trifling), who had (tana ko) 
R,a-to-rua (sun set twice), who had (tana ko) 
Tu-whakairi-kaAva (god of war who holds up the gift), 

who had (tana ko) 
Tu-te-ata (at dawn of day), who took (ka moe i a) Hapu- 

riri (quarrelling family tribe), and had (tana ko) 
Ha-hurihia (turned by a breath), who had (tana ko) 
Hapua-roa (long pit), who had (tana ko) 
Ha-pokerekere (dark breath), who had (tana ko) 
Hine-te-ao (daughter of day), who had (tana ko) 
Ilou-manga (go under the branch), who had (tana ko) 
Kou-mea-roa (long feather-plume), who took (ka moe i a) 

Ao-mata-rahi (great face of day), and had (tana ko) 
lla-kai-whakairi (day of hanging food up), who had (tana 

Rau-mata-nui (broad leaf), who had (tana ko) 
Tu-mata-roa (war-god of long face), who had (tana ko) 
Rangi-te-kehua (day of ghosts), who had (tana ko) 
Hangi-tu-momoto (day of battle with fists), the first-born 

(to mua), who had (tana ko) 
Mura-tu (standing flame), who had (tana ko) 


Kakalio fArundo conspicua), who had (tana ko) 
Tu-te-pakihf-rangi (^d of war o£ the diy day), who had 

(tana ko) 
Hiakai (hungry), who had (tana ko) his chiklren (ana 

tamariki) . 

After Kakaho came (E rere ana i nniri i a Kakaho ko) 
Whata-horo (fall from the stage), who had (tana ko) 
Aitu (evil omen), who had (tana ko) 
Whata-horo, jun., who took (ka moe i a) Huhana Matai 

(beg), and had (tana ko) 
Ti-weta (scream of children). 

Kangi-te-kehua has many descendants, hut the following 
are all I will mention here : — 

After Rangi-tu-momoto came (E rere ana i muri ko) 

Mui-kai (put food together), who took (ka moe i a) Mango- 
tawaka (rough shark), and had (tana ko) 

Hui-kai, junior, who took (ka moe i a) Rakau-maui (left- 
handed weapon), and had (tana ko) 

Kahu (hawk), who had (tana ko) 

Hine-rau-te-kihi (daughter of the noisy leaf), who liad 
(ana ko) 

Mahuri (scrub), and (me) 

Kararaina, who took (ki a) Ra (sun), and had (ana ko) 
Irihapeti, first-born (to mua), 
Heke-nui (great migration), second-born, 
Ahenata, third-born (to muii iho), 
Te-kie (calabash), fourth-born (to muri ihoj, 
Mana-nui (great influence), last-born (to muri rawa). 

After Mahuri came (E rere ana i muri ko) Wiremu-tc- 
aweawe, who took (ka moe i a) Tarake (sweep away), 
his first wife (wahine tua-tahi), and had (ka puta ko"! 

Feeti Aweawe and 

Raki-whata (stage of the south). 

After Peeti-te-aweawe came (E rere ana i muri ko) 
Ereni Manako (sorrow), aiul (me) 


Emiri-tc-paki (calm), and (me) 

Kekerengu (black-hectle) and younger brothers and sister 
(me ana teina). 

After Emiri-tc-paki comes (E rere ana i muri ko) 
Hanatia and (me) 
Apa-tari (Avait for tlie guests) . 

Wiremu-te-aweaAve, by Roka (second wife), had (Na te tahi 
wahine a Wiremii-te-aweawe na Roka wahine tua-rua 
ka puta ko) 
Hare-rakena, first-born (to mua), 
Rae-ura (red forehead), second-born (to muri iho), 
Tamihana, third-born (to muri iho). 
Hare-rakena had (tana ko) 

Alanawa-roa (long temper) and his younger brothers (me 
ana teina). 

Te-kahu was the first-born of Hui-kai (Ko te Kahu to mua 

i a Hui-kai), and after Te-kahu camp (E rere ana i 

muri i a Te-kahu ko) 
Te-kiri (the skin), who had (tana ko) 
Ilangi-potango (dark night), who took (ka moc i a) Rangi- 

o-tu (day of Tu, the god of war), and had (tana ko) 
Hoani-meihana, who had (tana ko) 
Ema-heni-aweawe, who had (ana ko) 

Manawa-roa, the first (to mua), 

Kaugi-maria (day of peace), next (to muri iho), 

Aweawe-te-oti, next (to muri iho), 

Atareta, next (to muri iho), 

^laraea, next (to muri iho), 

Kreni, next (to muri iho), 

Ra-wahOj next (to muri iho), 

Irihapeti, next (to muri iho). 

After Ema-heni-tc-aweawe came (E rere ana i muri ko) 
Jleni-te-rama, who had (ana ko) 

One-i-ha-kerekere, first (to mua), 

llake-toetoe, next (to muri iho). 


After Hoani Meiliana Rangi-o-tu came (E rere ana i muri 
Mavaea Hatai (brackish, salty), first (to mua), 
llarapeka Matina, next (to rauri iho). 

The descendants of Rangi-tc-kehua cannot all be given, 
neither can those of Rangi-tn-niomoto. These ancestors 
came from the Arawa migration, from Tama-te-kapna, and 
we are the descendants who have come from them and are 
in these tribes, Taki-tumu and Tai-nni. (E kore e taea te 
tnhi tuhi nga nri o Rangi-te-kehua, me nga uri o te Rangi- 
tn-momoto. I ahn mai enei Tupnna i a te Arawa, i a Tama- 
te-kapua. Ko maton nga uri i puta ki konei, ki enei iwi.) 

We will again give the descendants of these (Tama-te- 
kapua) (Ka tamata ano ki ana Tupnna ano) (Nga-ti-kahit- 
iigunu) : — 

Tama-te-kapua had (tana ko) 
Kahu-o-te-rangi, who had (tana ko) 
Tawake-hei-moa, who had (tana ko) 
Ue-nuku, who had (tana ko) 
Rangi-tihi, who had (tana ko) 
Tu-hou-rangi, who took (ka moe i a) Rongo-mai-papa, and 

had (ka puta ko) 
Ilapu-riri, who took (ka moe i a) Tii-te-ata, and had (ka 

puta ko) 
ira-hurihia, who had (ka puta ko) 
Ila-pokerekere, who had (ka puta ko) 
Hapua-roa, who had (ka puta ko) 
Ilinr-te-ao, who had (ka jnita ko) 
llou-manga, who had (ka puta ko) 
Ilou-mea-roa, who took (ka moo i a) Ao-mata-ralii, and had 

(ka puta ko) 
Ka-kai-whakairi, who took (ka moe i a) Hinc-rau-moa, and 

had (ka puta ko) 

Tiie descendants of these are given in the following 
])agcs (Kua tuhia ano i muri ake nei nga uri o enei) : — 
After Hine-rau-moa came (E rere ana i muri ko) 


Kahu-kura-takaj)au (red mat [put to sleep on]), who had 
(tana ko) 

lline-moa (daughtei' oi' the taoa), who took (ka moc i a) 
Tu-punipuru (plug up the chinks) and had (ana ko) 
Rangi-tu-ehii (day of standing mist), the first (to mnal, 
Tu-koliiti (stand and shine), last-horn (to muri). 

Some of the descendants of these have been given (Kiia 
tuhia etahi o nga uri o enei) . 

After Kahu-kura-takapau came (E rere ana i muri ko) 
Parea (push aside), who had (tana ko) 
Ao-paroro (stormy day), who had (tana ko) 
Iliue-te-wai (daughter of the water), who had (tana ko) 
Xgaro-moana (lost at sea), who had (tana ko) 
Kawa-taki-rangi (baptized of heaven), who had (tana ko) 
Kauanga (swimming), who had (tana ko) 
Rangi-araoa (day of carrying in a litter), who had (tana ko) 
Hiue-tua (daughter baptized), avIio had (tana ko) 
Te-kai-a-houa (the food of Houa), who had (tana ko) 
Rito-o-te-rangi (heart of heaven), who took (ka moe i a) 
Po-kahu-wai (dark surface of the water), and had 
(tana ko) 
Taiko (gannct), wlio took (ka moe i a) Tire-o-te-rangi 
(second night of the moon in heaven), and had 
(ana ko) 
Tonga-riro (blemish disapi)eared), the first (to raua), 
AMianga (wait for), the next (to muri iho), 
lla-i-runga (siui up), the next (to muri iho), 
Wharc-takahia (plundered house), the next (to muri iho), 
llcwa (mistaken for another), the last (to muri ra\va). 

I think I have given the descendants of some of these. 
(Kua tuhia wwo ])ēa e an etahi o nga uri o enei tupuna ki 
nga ])uk<'tjmka i nnua nei.) 

The followiug is the genealogy of another ancestor (He 
whakapapa tupuna ano tenci) (Nga-ti-kahu-ngunu) : — 
Nga-toro-i-i'angi (stretch out the arm in heaven), who had 

(tana ko) 


Hau-tu-te-raiip;i (standing wind of heaven), who had (tana 

Moe-hau (wind asleep), who had (tana ko) 
Hura-moroki (uncovered up to this time), mIio had (tanako) 
Rua-wairangi (pit of stupidity), who had (tana ko) 
Nga-poua (the aged), who had (tana ko) 
Nga-rongo-mata-roa (news o£ the long heap), who took (ka 

moe i a) Moenga-wahine (female's bed), and had (tana ko) 
Rua-iti (little pit), who had (tana ko) 

Rangi-tauira (day of the disciple) , who took (ka moe i a) 
Hiue-te-raraku (scratched daughter), and had (tana 

Rangi-mata-koha (day of the kind face), first-horn (to 

Tutae-tara (powerful excrement), the next (to muri iho), 

Rua-uia (pit inquired of), the next (to muri iho), 

Rua-herca (predestined pit), the last (to muri rawa). 
Rua-herca had (tana ko) 

Hinga-anga (fall towards), who had (tana ko) 
Hine-manu-hiri (daughter of the guest), who had (tana.ko) 
Kura-mahi-nono (red plume), who had (tana ko) 
Matau-o-te-rangi (knowledge of heaven), who had (tana 

Ika-hou-ngata (fish, or man, that descends for slugs), who 

had (tana ko) 
Rangi-ki-niai-waho (day of speaking outside), who had (tana 

Wairua (spirit), who had (tana ko) 
Puke-ake (flow or bubble upwards), who had (tana ko) 
Hine-aho (radiant daughter), who took (ka moe i a) Tihi- 

rangi (peak of heaven), and had (tana ko) 
Tu-monokia (disal)le the god of war by incantations), Avho 

took (ka moe i a) Pakapaka (burnt scraps), and liad 

(tana ko) 
Erena-mckcmcke (beat with tlie fist), who took (ka moe i a) 

Tiaki-tai (wait for the tide), and had (tana ko) 
Haromi-karauria, who had (tana ko) 
Airijii Tonore (Mrs. Irene Donelly). 


Some of tlie descendants of these lia\ e been given — tliat 
\», of Kangi-mata-kolia and others — in the pages before 
this. (Kua tnhia etahi o nga uri o nga tnpuna nei, a Rangi- 
niata-koha ma ki nga pnkapuka kna tnhia i mna nei.) 


How cold and dim it is witliiii tlie house ! 

Come, Ngare, come, come nearer still, and slcc}) vrith me. 

But thou, my love, ait to a distance gone, 

And I must wait the throiij,' of Te-oi-kau 

To follow, V)ut to go with ine to Kopanga. 

If out on ocean far, what shall I see ? 

Shall keen regret thy soul then tightly hold ? 

Ah, no ! I feel that thou art one of those 

Who now will goad me on to distant isle and death. 

From which come daring thoughts of recklessness. 

But what can be t)io deadly pain I feel 

Now throbbing in my heart, and tlush 

That burns as fire upon my flesh and skin •' 

I dread the future now ; yet all will be 

Forgotten in the depth of darkest gloom. 

Oh ! come, come to thy wife, nor let lier dread 

The awe oft felt by those who wait the enemy 

To take them slaves and slay them in the wide, deep fosse. 

Te-paea ! where wast thou then 
When my bright days were young ? 

We could have loved each other then as others love. 
Biit, though cast down, though left as wrecked canoe, 

1 shall not be destroyed— shall still, like the canoe. 
Bo strong again, and by the ocean-wind 

Glide o'er its rippling waves, where often calm is felt. 

.1 .90)1.7 x'Dig hu Kahn, of Nga-i-tawa-rere Tribe, 
for Hiiii-iHi. irlin (Tied a natural death. 


Kaore te matao. te kiniongK ki tc whare ; 
Nuku mai ra e Xgan;, hoi hoa tau moe akc, 
He mea te tau e, ka tatara ki mamao. 
Heoi taku tatari to ope a Te-oi-kau 
Hei whai i au nga niata ri a Kopanga ; 
Ka rewa i waho, Jvowai an ka kite ; 
Manako mai e'te m-e ki te rua kitanga, 
Katae tenei koc tc pokai ongaonga i ahu 
Mai i tawhiti to motu Whakatu ; 
No reira nga urc. i kona wiiiuwhiua. 
VOL. VI. — Q 


He aha kei taku poho kapakikiui uei. 

He niaiaae kopito ko te abua ia, 

Te lira o te kiri. Taku wehi i ko atu 

Tera ka whakangaro ki te ure o te Waro. 

Haere ake ra koe taliau wahiue, kei liuia 

Hoki, liore te iiiahne te maioro keri 

Nail e Te-paea. I whea koia koo 

I te tua ititanga, penei e awhitia 

Te awhi a te tangata. E korc te waka 

Nei e pakarii rikiriki. 

Ka ripo te ban e 

Ka ripo te moaua i tola. 

He u-aiata lut tc Kalia no Nfja-i-taum-rcre. mo te 
Hitii-pa i mate Tiotujcnge. 




This is another auoestor, whose deseciuhmts are on the east 
eoast of the North Island ; hut some of the descendants 
are also in the Wai-rarapa district — that is^ the offshoots 
of some families. (He tupuna ano tenei ; kei tc rawhiti 
nga nri e noho ana, ko etahi kei Wai-rarapa nci e noho 
ana. ara nga peka niai.) (Nga-ti-kahu-ngnnu.) 

Rongo-whaka-ata (resembling facts) had (tana ko) 
Rongo-popoia (news of the handle of the basket)^ who had 

(tana ko) 
Hatea (faded), who had (tana ko) 

Ha-knha-nni (great breath of gasping), who had (tana ko) 
Pakura-a-rangi {Porphyria inelanotxs of Rangi), who took 
(ka inoe i a) Tn-a-oroa (partly grind), and had (tana ko) 
Uliic-au (danghter of the clothes-pin), avIio had (ana ko) 
Mania-poto (short tingling), first-born (to mua), 
Mata-kore (no face), next-born (to muri iho), 
Tu-whakaheke-ao (god of war degrade the world), next- 
born (to nmri ilio) , 
liongo-rito (lieart of an unexpandcd h-al on the scrub- 
[)lain), the last-l)orn (to nmri). 

1 Iiave given some of the descendants of Tu-Avhakahcke- 
ao and iilso of Rongo-rito, bnt I do not know all their de- 


scendants. The descendants of Mania-poto and ^lata-kore 
arc in Waikato, but I am not learned enough in respect to 
them to give their names. (Kuatuhia e an nga uri o etahi 
o nga uri a Tn-whakalieke-ao me o Rongo-rito^ ko te nuinga 
o nga uri kaorc an e mohio. Ko o a Mania-poto raua ko 
a Mata-kore, ko a raua nci uri kei Wai-kato c noho ana, 
kaorc an e moliio ki tc tuhi.) 

Pac-rangi (ridge of heaven) had (tana ko) 
Mata-raha (open face), who had (tana ko) 
Tu-tapu (stand sacred), Avho had (tana ko) 
Tama-tc-auini (giddy son), who had (tana ko) 
Uru-rangi (associate with tlie sky), who liad (tana ko) 
Karanga-tai (call for the tide), who had (tana ko) 
Hine-peke (jumping daughter), who was the first-horn ; and 
next came Rangi-whakau-nui, whose descendants have 
hecn given in former, pages of this book (To mua a 
muri iho ko Rangi-whakau-nui, kua tuhi nga uri ki era 
pukapuka kua oti nci te tuhituhi). Next came (To muri 
iho ko) 
Te-muringa (the histj, who had (tana ko) 
Hine-peke (jumping daughter), juu., who had (taiia ko) 
Ranga (shoal of fish), who had (tana ko) 
Tu-te-ao-marama (stand in open day), who liad (tana ko) 
Rewa (float), who had (tana ko) 
l^araia (chip with an axe), Avho had (tana ko) 
Titia (nail it), who had (tana ko) 

After Karanga-tai came (E rere ana i muri ko) 
Tai-ka-hcrc-ata (conciliate the morning tide), who had 

(tana ko) 
Tai-ka-nui (great tide), who had (tana ko) 
Tai-wiri (twisted tide), Avho had (tana ko) 
Ue-nuku-manawa-wiri (rainbow of twisted centre), who 

had (tana ko) 
Marn-hiku-ata (power of the latter break of day), who had 

(tana ko) 
Rjingi-tauria (day of attack), who had (tana ko) 


Wai-pikiivi (water for young birds), aaIio had (tana ko) 

Katoii (all), Avho had (tana ko) 

Hinc-koko (daughter of the shoulder-blade),, who liad 

(tana ko) 
Koha-o-te-rangi (gift of heaven), wlio had (tana ko) 
Heperi-tanga-roa (long breath), wlio liad (tana ko) 
Komene-papa-nui (great flat), who had (tana ko) 
R,angi-te-auria (day of making free from tapii), who liad 

(tana ko) 
Tai-wiri (trembling tide), jun., who had (tana ko) 
Hine-pariuga (daughter overeome by sleep), who had (tana 

Hine-kau-ariki (daughter desecMuled of the lord), who had 

(tana ko) 
Maru-ka-hana (■Nlaru the red), who had (^taua ko) 
Whangongo (invalid), who had (tana ko) 
Kanaka (do not), who had (tana Uo) 
Totoro (reach towards), who had (tana ko) 
Hakaraia, who took (ka moe i a) Rora Hihiko (quickly), 

and had their children (ko a raton tamariki). 

After Rangi-te-auria came (E rere ana i muri ko) 

Ue-nuku-manawa-wiri, jun., who liad (tana ko) 

TJc-pokai (trembling flock), who had (tana ko) 

Tupere-haia (ejaculate), who had (tana ko) 

Tara-kura (red barb), who had (tana ko) 

Ika-horo-iwi" (flsh that swallows bones), who had (tana ko) 

Tapapa-a-kura (the flat of Kura), who had (tana ko) 

Manawa-nui (brave), who had (tana ko) 

Tatau-rangi (count the days), Avho had (tana ko) 

Ao-o-te-rangi iCloud of heaven j, who had (tana ko) 


Tai-wiri (twisted tide) again given, and 

Rangi-te-auria again given, who had (tana ko) 

Hinc-kehu (daughtei- of light; or slight red hair), who had 

(tana ko) 
Taraa-huki (sticks between the posts (jf a house), who had 

(tana ko) 


Ruwluti-ao (cloud oi" tlie cast), wlio liiid (tana ko) 
Rangi-pou-taka (day of consaming), who had (tana ko) 
Ilaiigi-whakaputaia (day of going out), who had (tana ko) 
Tara-ma (two peaks), who had (tana ko) 
Pakia (put a girdle on), who had (tana ko) 
Aropcta-haerc-tu-te-rangi (walk erect), who had (tana ko) 

After llangi-pou-taka came (E rcre ana i muri ko) 
Papa-tuhi (marked flat timber), who had (tana ko) 
Tauira-mate-rau (sample killed of a hundred), who had 

(tana ko) 
Matenga (death), who had (tana ko) 
Uta-ora (put on alive), who had (tana ko) 
Mete-kingi-pae-tahi (one ridge), who had (tana koi 
Hoaui-mete, who had (taiia ko) 
Kangi-po (day of darkness), who had his children. 

Tai-wiri again, who took (ka moe ano i a) Ue-mahoe-nut 

tre.inhiing ^reat Melici/ti(s ra7niflorus), and had (taua ko) 
Ivangi-tuhia (first-horn) (to mua), who took ka moe i a) 

Kahu-toa (garment of the brave), and had (tana ko) 
l\i-taua (stand weeping for the dead), who took (ka moe i a) 

Moe-hau (calm wind), and had (tana ko) 
Tama-rongo (obedient son), who took (ka moe i a) lline- 

hiki (nursing daughter), and had (tana ko) 
Maunu (come out), who took (ka moe i a) llna-liau (pit 

of the offering), and had (tana ko) 
Kangi-tukehu (day of the light-red hair), who took (ka moe 

i a) Whakaewa (strings of a mat), aud had (tana ko) 
Ata-maiwaho (calm outside), whf) took (ka moe i a) 

Pakaru (break), and had (tana ko) 
Kati (nip), who had (taua ko) 
Te-opc (the body of i)eoplc), who had (tana ko) 
Taiawa-tc-opc (influenza of the assembly). 

After Tama-rongo came [K rcre ana i muri i a, ko) 
liangi-waro (black day), who had (tana ko* 
Rau-angina (leaf of the storm), who had (tana ko) 


Piua (wave it round and ronnd), who had (tana Ico) 
Ata-ka-hira-mai (day coming great), who liad (tana ko) 
Te-kahu (the liawk), who had (tana ko) 
Wiki-ipo-kura (cahahash adorned witli red feathers), wlio 

had (tana ko) 
Mercana, who hud (tana ko) 
• Wera-roa (long burnt), first-born, 

Miriama, next-born. 

Tai-wiri had (tana ko) 

liaugi-tuhia, Avho liad (tana ko) 

Tu-totara (porcupine fish), who had (tana ko) 

Tu-uaua (powerful), who had (tana ko) 

Tu-puku (silent), who had (tana ko) 

Tu-nokc (earthworm), who had (tana ko) 

Ira-hangoi'c (slight mark on the skin), who had (tana ko) 

Tu-pnku, juu., who had (tana ko) 

Tau-kai (year of food), who took (ka inoe i a) Tu-taka-mai- 

walio (war not faraway), and had (tana ko) 
Ruahine (old eel), who had (tana ko) 
Ante (]3roi(xsonet'ia pupyrijcra) , who had (tana ko) 
Rangi-noho-ana (days of living in caves), avIio had (tana ko) 
Piko (crooked), Avho took (ka moe i a) Xoke (earthworm), 

and had (tana ko) 
Huna (hid), who took (ka moe i a) Xga-waka (the canoes), 
and had (ana ko) 

llau-kahawai (hundred Arripis salur), the first (to 

Marae-nui (great courtyard), the next-born (to muri). 

1 will conclude witii these, and not give the iiames of 
any others to you. 

I have givcMi to you the genealogy of our people from the 
Night (first of creation), which wiis given in the first 
manuscripts I sent to you. 

Now I only have the various minoi' 1)i'anches of the 
genealogical tree, but 1 am not sullicicntly conversant 
with the line of descent which links tlicni to the varions 


I am not certain -wlictlicr ] shall give an account to yuii 
of all tlic ancient wars. The reason I am not positive that 
I will give an account of these wars to a'^ou is^ these wars 
are truly very evil, as thev givf; account of relation makiiis: 
war on relation, and they kill each other. I now know" 
that the deeds of our ancestors were very evil, as eacli 
one turned aiul fought the other. This was a great evil. 
So ends from . 

(Ka rautu i kouci nga mea e tuhi tuhi atu ki a koe. 

Ko nga tino putake mai o te Po ko cna i tuhia atu e au 
ki a koc, kua tae atu na. Ko nga Avehewehenga kau e toe 
nei, engari kaore au e tino mohio ki nga wehenga atu ki era 
iwi ki era iwi, ki era hapu, ki era hapu. 

Na ko nga pakanga me tuhi atu ranei e au kanaka ranei, 
ko te take he pakanga kino, he tahuri tonu iho kei nga 
whanaunga ano e patu ana, ahakoa i tena iwi i tena iwi, i 
tena whenua, i tena whenua, kua mohio au i naianei nei, 
he mahi kino rawa nga main a nga tupuna, a nga matua, 
he tahuri iho,. lie tahuri tonu ake, Ka kino heoi ano 
na .) 

HoTU-Nui AND Ills Descendants (Ko Hotu-nui me Ana 
TIri). (Nga-ti-maru.) 

Hotu-nui took (ka moe i a) the daughter of jNIahanga, 

and had (tana ko) 
Mai-u-tuahu, who took (ka moe i a) Pare-moehau, fii-st 
wife (wahine tua-tahi), and had (tana ko) 

Tama-te-po (])rogeuitor of Nga-ti-rongo-n), 

Whanaunga (Nga-ti-whanaunga), 

Tama-te-ra (Nga-ti-tama-te-ra) . 
Maru-tuahu took (ka moe i a) Hinc-urunga, second vife 
(wahine tua-rua), and had (tana ko) 

l''e-ngako (Nga-ti-maru), 

Tauru-kapakapa (mui-dered while young). 

Kua-hiore had (tana ko) 
Pare-moehau and (me) 


J'aoa Axn HIS Descendants (Paoa mk Ana^Uri). (Nga- 


lloiigo-tu-moc-wLare had (tuna ko) 

Paoa, who took (ka moc i a) Tau-hakari, daughter of 
Mahuta, and had (tana ko) 

Toa-Trhenua and (me) 


Paoa took (ka nioe i a) Tukutnku, daughter of Tah^-rua, 
and had nine children and thou had (ka puta a raua 
tamariki c iAva, a i muri ko) 
Tipa and (ko) 
Iloro-whenua. and his Descendants (Tama-te-ka me Ana 

Uri). (Nga-i-tai.) 

Taina-te-ra had (tana ko) 
Mate-tino-tangata, who liad (tana ko) 
Te-ao-whau-haua, who had (tana ko) 
Tlinc-uru, Avho had (tana ko) 
AVai-totoki, who had (tana ko) 
Werewere, who had (tana ko) 
Taua-hika-wai, Avho had (tana ko) 
Kai-whao, who had (tana ko) 
Tatara, who had (tana ko) 
Tu-tc-rangi-ku-rei, wlio had (tana ko) 
Tu-tahu-a-rangi, who had (tana ko) 
Tahua, who had (tana ko) 
Amo-tawa, who had (tana ko) 

Tatara also had (tana ko) 
Takinga, Avho had (tana ko) 
Nga-mata-inaina, who liad (tana ko) 
Ivahu-rangi, who had (tana ko) 
Wircniu Kingi. 

^Mutu-rangi had (tana ko) 
'^rano-j)a-woro, who had (tana ko) 


Tu-meremere, who had (tana ko) 
Kora-i-waho, who liad (tana ko) 
Kai-pahi, who liad (tana ko) 
Tautahanga, who had (tana ko) 
Ti-arcare, wlio had (tana ko) 
Kari-whare, who had (tana ko) 
Koka-noho-tinni, who had (tana ko) 
Taru-tawliiti, wl)o Ijad (tana ko) 
Tu-tahu-a-rangi, who had (tana ko) 
Tahua, who had (tana ko) 
Amo-tawa, wlio liad (tana ko) 

Taua-hika-wai also had (tana ko) 
Pata-onga, who liad (tana ko) 
Whakaihu, mIio had (tana ko) 
Tua-whitu, mIio had (tana ko) 
Te-a-urn, who had (tana ko) 
Pararaki, who had (tana ko) 
Te-rata, who had (tana ko) 
Tau-iwi, who had (tana ko) 
Nehunga-ketanga, who had (tana ko) 
Tia-rere, who had (tana ko) 
Hika-whero, who had (tana ko) 
Manu-whati, wIk) had (tana ko) 
Kokoti, who had (tana ko) 
Puhao, who had (tana ko) 
Natanahira, Avho had ftana ko) 

Gexkalo(;v ok Kokako. (Nga-ti-tahixoa.) 
Kokako was one of the chiefs who came over in the 
canoe^ Tainui from Hawa-iki. Kokako had Tama-inu-po 
who had Wai-rcie, who had Karaka-tu-tahi, who had N"-a- 
kura-tu-ki-tc-wao, who had Iri-karaka, who had Kai-rua, 
who had Tara-huka, who had Moke, who had Hon, who 
had Ua-mai-rangi, who had Wana-kore, who had Mannga- 
pohatu. ' 


His second ancestor was Ilotu-i'oa, \vlio also came over 
from Ila^va-iki in Tai-nui. Hotn-roa liad Motai, who had 
Ue, who liad Kaka, wlio liad Kakati, wlio liad Tawhao^ avIio 
had AVc-tapu, Avho liad Tc-mani-a-rongo, who liad Ao-hiki, 
who had Ao-rerc^ avIio had Ao-tc-tauria, who had Mauri-o- 
waho, who had lla-walio-te-rangi, v» ho had Paripari, Avho had 
Whati-hua, who had Ucnukn-haiigai^ who had Kotare, who 
had Tama-pango, who had Koperu, Avho had Ti-waewae, who 
had Kura, who had Tawhanga, who had Wharau-rangi, who 
had Kai-rua^ who had Moke, who had llou, who had Ua-mai- 
rangi, Avho had Wana-kore, who had ^Nlaunga-pohatu. 

His third ancestor Avas Rangi-tihi. This ancestor came 
over in the canoe Arawa from Hawa-iki. Rangi-tihi had. 
Hine-rangi, Avho had Tc-iho-rangi, Avho had Taiinga, who 
had Ki-te-marangai, who had Tamure, atIio had Kura, 
who had Tawhanga, Avho had Whakaraii-rangi, who had 
Kai-rua, who had Tara-huka, Avho had Moke, avIio had Hon, 
w'ho had 1 a-niai-rangi, who had Wana-kore, who had ^NĪau- 

His fourth ancestor was Mata-tiiii, who came over from 
Hawaiki in the canoe Mata-tua. Mata-tini had Tupuhia, 
who had Po-huhu, who had Waewaenga, who had Te-ra- 
kau, Avho had Tara-huka, who had Moke, who had Hon, 
who had Ua, who had Wana-kore, who had Maunga-pohatu. 

His fifth ancestor was Tu-parahaki, who also came over 
in Mata-tua. Tu-parahaki had Iwi-koara, who had Te-kura, 
who had Tc-pora-tana, who had Te-rua, who had Te-wha- 
whati, who had Nga-peita, who had Wana-kore, who had 

His sixth ancestor was Ro-niai, who came over in the 
canoe Mata-tua from Hawa-iki. llo-mai had 'I'ama-pahore, 
who had Uru-liina, Avho had Tara-ika, who had Te-ha-aki, 
who liad Hine-pare, who had Te-pae, who liad Te-ua, who 
had Te-wana-kore, who had Maunga-pohatn. 

His seventh ancestor was Rongo-whakaata, who was from 
the Taki-tumu migration. Rongo-whakaata had Rongo-po- 
poia, who had Hako-purakau, who had aMaru-korako, who 
had Rangi-te-hui-ao, who liadKakc-na-ao, who had Tama-wa, 


wlu) liad IV'-lia-aki, who liad Hinr-jjarc, who liad Tc-])ae, 
who had Tc-ua-niai-i'aiiii:!^ \\]\() liad 'I'c-ANaiiakorc, wlio had 

(Tuatahi ko Kokako ; ko t(Mici Tiij^uia, no I'uiiga ia 

Ta Kokako ko Taina-imi-])o, ta 'I'aiiKi-iiiu-po ko \\'ai- 
rcre, ta Wai-rere ko Karaka-tu-tahi^ tana ko Xf>a-kura-tu-ki- 
te-wao, tana ko Iri-karaka^ tana ko Kai-vna, tana ko Tara- 
huka, tana ko ^īoke, tana ko Hon, tana ko To-ua-uiai-rangi, 
tana ko Te-wana-kore, tana ko .Maunga-pohatu. 

Tuarua. Ko Ilotu-roa, no runga ano ia Tai-nui tcnci 
Tupiina o taua tamaiti. 

Ta Hotu-roa, ko ]\lotai, tana ko Vc, tana ko Raka, tana 
ko Kakatij tana ko Tawhao, tana ko I f!-ta})u, tana ko Te- 
, mauia-o-rongo, tana ko Tc-ao-piki, tana ko ^Fc-ao-rere, tana 
ko Te-ao-to-tauria. tana ko ]\Iauri-o-walio, tana ko RawaJio- 
tc-rangij tana ko Te-paripari, taua ko AVhati-huc^ taua ko 
Uenuku-hangai, tana ko Kotaro, tana ko '^Fania-jjango, tana 
ko Koperu, tana ko Ti-Avaewae, tana ko Kura, taua ko 
Tawlumga, taua ko Wharau-raugi, taua ko Kai-iua, taiui ko 
^loke, tana ko Hou, tana ko Tc-ua-iuai-rangi, tana ko To- 
waua-kore, taua ko Mauuga-poliatu. 

Tuatoru. Ko Rangi-tilii, ko tcnci Tiipuna ona no niuga 
ia Te-arawa. 

Ta Rangi-tihi ko Ilinc-rangi, tana ko Tc-ilio-rangi^ tana 
ko Tauuga-ki-tc-marangai, tana ko Tauiurc, tana ko Kura, 
tana ko Tawhanga^ taua ko AVharau-rangi, taua ko Kai-rua, 
tana ko Tara-luika, taua ko Moke, tana ko ITou, taua ko To 
Ua-mai-raugi, tana ko Tc-Maua-lcoi-c, tana ko ^Fauuga-po- 
hatn . 

Tuawha. Ko ^lata-tini, ko tcnci ona Tupinia. no I'unga 
ia .Mata-tua. 

Ta Mata-tini ko Tuj)uhia, tana ko Po-huliu, taua ko \Vac- 
waenga, tana ko Tc-rakau, tana ko Tara-huka, taua ko 
Moke, taua ko IIou, tana ko 'iV'-ua, tana ko Tc-wana-korc, 
tana ko Maunga-pohatu. 

Tuarima. Ko Tii-])arahaki, no rniiga ano i tana waka 
tcnei ona '^Pupuna. 


Ta Tii-pamhaki ko Tc-iwi-koara, taua ko Tf-kiira, tuna 
ko Te-pora-taua^ tana ko Te-rna, tana ko Te-wliawliati, 
tana ko Nga-peita^ tana ko Te-wana-korc, taua ko Maunga- 

Tuaono. Ko Ro-mai^ no ruuga ano ia ]\īata-tua. 

Ta Ilo-mai ko Tama-paliore, tana ko Te-nru-lihia, tana ko 
Tara-ika^ tana koTe-ha-aki, tana ko Hino-parc, tana ko Te- 
pae, tana ko I'e-ua, tana ko Te-wana-korc, tana ko Maii- 

Tuawliitu. Ko Rongo-wliaata, no runc^a tenoi Tupuna 
ona ia Taki-tuniu. 

Ta liongo-wliakaata ko Rongo-popoia, tana ko Hako-pura- 
kau^ tana ko JNIarn-korako^ tana ko Rangi-to-liui-ao, tana ko 
Kakc-na-ao, tana ko Tama-wa, tana ko Tc-ha-aki, tana ko- 
Hinc-paiT^ tana ko To-pae, ko Te-ua-mai-rangi, tana ko 
Te-wana-korc, tana ko Maunga-poliatn.) 

Lines of Descent froji various Ancestors ^\uo camk 


From Kokako, who was a chief of the canoe named 
Tai-nui, came Tama-inu-po, AVai-rere, Karaka-tu-talii, Nga- 
kura-tu-ki-tc-wao^ Iri-karaka, Kai-rua, Tara-hnka, Moke, 
Hon, Tc-iia-inai-rangi, Te-wana-korc, and, lastly, Maunga- 

From Hotu-roa, anotlicr chief of the canoe Tainni, 
cuine Motai (in allusion to whom we have the Ngati- 
raukawa saying, " Motai of the numerous progeny "), Ue, 
Kaka, Kakati, Tawhao, Ue-tapu, Te-mania-o-rongo, Te- 
ao-piki, Te-ao-rere, Te-ao-te-tauria, Mauri-o-waho, Ra-waho- 
te-rangi, l\'-paripari, Whati-hue, Uenuku-whangai, Kotare, 
M'ama-pango, Koperu, Ti-waewae, Kura^, Tawhanga, Wharau- 
rangij Kai-rua, Tara-huka, Moke, Hon, Tc-ua-mai-rangi, 
Wana-kore, and, lastly, Maunga-pohatn. 

From Rangitihi, a chief of the canoe named Te-arawa,. 
came Iline-rangi, Tc-iho-rangi, Taunga-ki-te-marangai,. 
Tamurc, Knra, Tawhanga, Wharau-rangi, Kai-rua, Tara- 
liuka. Moke, Hon, Tc-ua-mai-rangi, Wana-kore, and, lastly,. 


From Tupuhia, a chief of the canoe ^lata-tua, caiuc 
Poliuhu, Wacwaenga, Tc-rakau, Tara-liuka, Moke, Hou, 
Te-ua-mai-rangi, Wana-kore, Maunga-pohatu. 

From Tu-para-liaki, another chief of Mata-tua, came 
Te-iwi-ro-ara, Kura, Pora, Tc-rua, Tc-Avliawhati, Nga- 
peita, Wana-kore, Maunga-pohatu. 

From Ro-inai, another chief of Mata-tua, came Tania- 
pahore, Te-uru-hina, Tara-ika, Te-haaki, Hine-pare, Te-pac, 
Te-ua-mai-rangi, Wana-kore, Maunga-pohatu. 

From Rongo-whaka-ata, a chief of the canoe Taki-tunni, 
came Ilako-purakau, Maru-ko-rakau, Rangi-te-hui-ao, 
Kakc-na-ao, Tania-wa, Te-ha-aki, Hine-pare, Te-pae, Te- 
ua-mai-rangi, Wana-kore, Maunga-j)ohatu. 


Ko Kokako, tetahi rangatira o te waka nei o Tai-nui, 
tana ko Tama-inu-po, Wai-rerc, Karaka-tutalii, Nga-kura- 
tu-ki-te-wao, Iri-karaka, Kai-rua, Tara-huka, ]Moke, Hou, 
Te-ua-mai-rangi, Te-wana-kore, te whakamutunga ko !Mau- 

Ko Hotu-roa, he rangatira no Tai-nui, tana ko Motai 
(a e mau nei i a Nga-ti-raukawa tana -whakatauki, 
'^ Motai tangata ran "), ta Motai ko Ue, Raka, Kakati, 
Tawhao, Ue-tapu, Te-mania-o-rongo, Tc-ao-piki, Te-ao-rere, 
Te-ao-te-tauria, Mauri-o-waho, Rawaho-te-rangi, Te-pari- 
pari, Whati-huc, Ue-nuku-\vhangai, Kotare, Tama-pango, 
Kopcru, Ti-waewae, Kura, Tawlumga, Wharau-rangi, Kai- 
rua, Tara-huka, Moke, Hqu, Te-ua-mai-rangi, AVana-kore, 
• te mutunga ko Maunga-pohatu. 

Ko Rangi-tihi, te tangata, ko te Arawa te waka, tana 
ko Hine-rangi, Te-iho-rangi, Taunga-ki-te-marangai, Ta- 
mure, Kura, Tawhanga, Wliarau-rangi, Kai-rua, Tara-Iiuka, 
Moke, Hou, Te-ua-mai-rangi, Wana-kore, Maunga-po- 

Ko Tupuhia, te tangata, ko Mata-tua te ^vaka, tana ko 
Pohuhu, Waewaenga, Te-rakau, Tara-liuka, Moke, Hou, 
Te-ua-n)ai-rangi, Wana-kore, Maunga-pohatu. 


Ivo Tii-pai'iiliaki, tc taiigata ko Mata-tua ano to waka, 
tana ko Tc-iwi-ro-ara, Kura, Pora, Te-rua^ Tc-wliawhati, 
Ng"a-poita. Wana-korc, Maiiiiga-poliatu. 

Ko Ro-iiiai, tc tangata, ko Mata-tua auo tc waka, tana ko 
Taraa-pahoi'Pj Tc-urti-liiua, Tara-ika, Tc-ha-aki, Hiuc-parc, 
Tc-pae, Te-ua-uiai-vaniiM, Waiia-korc, Maimga-poliatii. 

Ko Roiigo-Avhakaata, tc tangata, ko Taki-turau te Avaka, 
tana ko Hako-purakau, Maru-korako, Rangi-te-liui-ao, 
Kakc-na-ao^ Tauia-wa, Te-ha-aki, Iline-paro, Tc-pae, Te- 
lui-mai-raiigi, Wana-korc, ]\Iaunga-pohatu.) 

Line of Desckxt kkom t'.ii; two Soxs ok Mauu-tuahu. 

Tama-te-po, eldest son oi' Maru-tiialiu, Piaua-ki-tua, 
liongo-raai, l*ulia, Tc-rakan. Tii-ta])!!, Tai-alio, Te-mana, 
Riria, Molii ^laiiga-kaliia. 

Ngako, Tourtli son of Maru-tuahn, Kalin-ran-tao, Rau- 
tao, ria])c. Kiwi, Tc'-waii'ua, Tc-w.aka, Po-au. Riria, Mold 

MaKI -Tf AHl . 

Tauia-tc-]»), tc ratna matamna a Marn-tualiu, Raua-ki- 
tua, Rongo-nmi, Pulia, Tc-rakan, Tu-tapu, Tai-abo, Te- 
mana, Riria, Molii Manga-kaliia. 

Ngako, tania tuawha a Marii-tualiu, Kalm-rau-tao, Rau- 
tao, Hape, Kiwi, Tc-waii-ua, 'l\'-waka, Po-au, Riria, Molii 
^langa-kaliia. ; 

Gl'.XKALOCH \I. TaULI; of PlAKA (Tk Whakai'apv o 

Pr \K \) . (No \-ri-KAnr-x(a;xr.) 
I'naka {dry twigs) had (tana ko) 
Mahina-rangi (moon in the sky). 

The graiidchihircn of Maliiua-rangi iinist give the table 
of tlicir genealogv — the \\ ai-kato (tribes), with the Nga-ti- 
lau-kawa, and tlic other trihcs who claim their origin from 
him. (Ma nga niokopuna a Mahina-rangi e taki tona 
rercnga, nia Wai-kato. ma Nga-ti-rau-kawa, ma ctahi iwi, 
ma ctahi iui atn, c niahi tona rercnga.) 


AVe will l)cj;iii ;it (Ka tiniata tenei i a) Ivougo-mai- 
[)a])a — 

Kongo-mai-papa took (ka nioe i a) Rua-pari (besmeared 

pit), first wife (waliiue tua-talii), and liad (tana ko) 
Tu-maroro (flYing-fish), who had (tana ko) 
Tama-rac-roa (son of the long forehead), avIio had (taiia ko) 
Rna-pu-tutn (pit of the Cor/aria rt/srifo/if/] , first -horn 

(to mna), 
Kna-mate-roa (pit of long siekness), seeond-horn (to 

Rua-hnna (hidden pit), next-born (to nuiri iho), 
Rua-hoea (marked pit), next-horn (to mnri iho), 
Tawhao (eopse), next-born (to mnri iho), 
Rua-te-knri (pit of the dog), next-horn (to innri iho), 
Rongo (god of edibles), next-born (to mnri iho). 

Now, Rna-hniia is the aiieestor of the tribes called 
Rangi-tane, Mna-npoko, and Nga-ti-apa, and ye who are 
deseemled from lum mar give yonr line of descent from 
him. (Ko Rna-hnna, no Raiigi-tanc, no Mua-npoko, no 
Xga-ti-apa tena tupuna, man e taki atn ton rerenga 
i tenei tnpnna.) 

Rna-hoea is tlie ancestor of the Tanpo tribes, and those 
of Whanga-nni and others, and yon, his descendants, may 
give yonr genealogy from him. (Ko Rua-hoea, no Tanpo, 
no \Vhanga-nni, no (<tahi ntu iwi, man c taki atu ton rere- 
nga e ia iwi c ia iwi i aia.) 

Rna-hoea, Tawhao, Hua-tc-kuri, and Rongo were all 
ancestors of ours [Nga-ti-k;ihu-ngnnn] . (No konei anake 
ena tnpnna ;no Nga-ti-kahu-ngunnJ . Otira no taton 
katoa ena tnpnna, me eneihoki.) 

Again, Rongo-mai-papa took I'u-hou-rangi. From them 
came those trihes called Tc-ai'awa, and other tril)es who 
have the knowledge of their ch'scent from those ancestors. 
Though I know all this, yet, () ye people who have come 
from those ancestors ! each of yon must give your own 
genealogy. (Ka moe a Rongo-mai-papa i a ■J'u-hon-rangi. 
Ena iwi c noho mai na i a Te-arawa, me etahi iwi atn, kei 


a ratou c inoliio ana. Tenei ano te wawahanga o eiuu 
tupuua, a kei tc mohio ano aliau, kati kua oti na hoki 
tc ki ilio e ahan, mau e ia tangata, e ia tangata e malii atn 
ton rerenga, ton verenga.) 


Te-ata-i-rcliia took (ka moe i a) Tapa-uo, and had (tana 





Papaka took (ka moe i a) Puaki^ and had (tana ko) 
Te-ata, who took (ka moe i a) Tangata-iti, of the Nga-ti-pa^'a 

Tribe (o Xga-ti-paca) , and had (tana ko) 



Kopa took (ka moo i a) Kangi-nga-cpa, and ]iad (tana ko) 



Aperaliania had (tana ko). 
Erneti Ponni. 

Pon-wharc-nnin took (ka moe i a) Urn-pikia, and had (tana 

Te Niho took (ka moe i a) Kahu-koka^ and had (tana ko) 
'Vc Awa, 

Mutn (llemi Manu), 


Te Awa took (ka moc i a) liongo-rua, first wife (waliine 
tiia-tahi), and had (tana ko) 

Rangi-lvorongata took (ka moc i a) Tuoliu, and liad (tana ko) 
Tawha, avIio took (ka moe i a) Tahuri^ and had (tana ko) 
Kaihan, who liad (tana ko) 



Uru-pilvia had (tana ko) 

Tahuri took (ka nioe i a) Tawha, and had (tana Ivo) 
Nga-waij who toolv (lea moe i a) Aihepene^ and had (tana ko) 

Urii-hutia liad (tana ko) 

Rori had (tana ko) 
Whare-huia, who had (tana ko) 
Rake-tonga, who had (tana ko) 

Te Awa took Pukn, second wife (waliinc tua-nia), and had 

(tana ko) 
Te Katipa. 

Another Reading of Te-ata-i-rehia (Te-ata-i-rehia 

Ano), (Nga-ti-te-ata.) 
Niho, Avho took (ka moe i a) Kalm-koka, and had (tana ko) 

Te Awa, 






VOL. VI. — K 


. Te Awa had (tana ko) 
Rangi took (ka moe i a) Puku, first wife (wahine tua-talii), 
and had (tana ko) Katipa. (Pou-whare-umii was her 
Rangi took (ka moe i a) TaAvha, second wife (wahine tua- 
rua), and had (tana ko) 
Kaihaii had (tana ko) 

Aihepene^ who took (ka moe i a) Nga-wai^ and had (tana ko) 

irrn-pikia had (tana ko) 

■ Urii-hutia. 
Urn-hutia had (tana ko) 

Ropi took (ka moe i a) Wharc-hnia, and had (tana ko) 
Rake-tonga, who had (tana ko) 
Matene Rake-tonga. 

Genealogy of Te-ata-i-rehia and Kahu-koka (Te Wha- 
KAPAPA o Te-ata-i-rehia raua ko Kahu-koka). (Nciv- 


Awa took (ka moe i a) Waliia, first wife (waliine tua-tahi), 

and had (tana ko) 
Rau-tara, who had (tana ko) 
Tiaki-awa, wlio took (ka moe i a) Koka, and had (tana ko) 




AViremn Nga-liangc. 
Wiremu Nga-hange took (ka moe i a) Poti Ngaea, and liad 
(tana ko) 

Piri Nga-liange, 

Hori Nga-hange. 


Awa took (ka moc i a) Rongo-rua, second ^ife (Tvahiiie 
tua-nia), and had (tana ko) 



Rori took (ka moe i a) Hina, and had (tana ko) 


Whare-huia took (ka nioc i a) Kiri, and had (tana ko) 
Rake-tonga, wlio took (ka moe i a) Tuturu, and had (tana 

Rake-tonga, ^vho took (ka moe i a) Ra-kera, first Avife (wa- 

hine tua-tahi), and had (tana ko) 

Rake-tonga took (ka moe i a) Rawinia, second wife (wahine 
tna-rua), and had (tana ko) 
Katipa Rake-tonga. 

Awa took (ka moe i a) Ka-huka, tliird wife (wahine tua- 

toru), and had (tana ko) 
Huka-tere, wlio had (tana ko) 


Knru had (tana ko) 



Manu-kan liad (tana ko) 
Raniera Te-whiti, 

Raniera Te-whiti had (tana ko) 



Warilii liad (tana ko) 


]\Iutu had (tana ko) 


Taka-haca took (ka nioe i a) Tata-rakc, and had (tana ko) 


Huro had (tana ko) 

Riria Te-oro-tara, 

Raiha Te Whiti, 


Ta-moho had (tana ko) 
Riria (of Nga-ti-kahn-koka Hapii — o Nga-ti-kahn-koka) . 

Tiki, the sister of Awa (tnahine o Awa), took (ka moc 

i a) Tionga, and had (tana ko) 
Rangi-takahia, who took (ka moe i a) Piki, and had (tana ko) 
Tawai, who took (ka moe i a) Aweawe, and liad (tana ko) 
Maata Tawai. 

AVehi and his Descendants (Wkhi mi: ana LTki). (Aki- 


Wehi took (ka moe i a) Kiri-hihi, of the Kawe-rau sub- 
tribe of Nga-ti-tahinga Trihe (o te Kawe-ran o Nga-ti- 
tahinga), and liad (tana ko) 

Koki, who 'took (ka moe i a) Reko, of the Nga-ti-mahuta 
Tribe (o te Nga-ti-malmta), and had (tana ko) 

Wliakamani-rangi, Avho had (tana ko) 

Mahuta, who had (tana ko) 


Pawa^ who had (tana ko) 

Uru (female), who had (taua ko) 

Kereihi Tara-puhi, who had (tana ko) 

Ra-wha-rangi, who took (ka moe i a) Kuku-tai, and had 

(tana ko) 
Te Aho, who had (tana ko) 
Pare-tohi, who had (tana ko) 
Wata Kuku-tai, who took (ka moe i a) Hera Kai-whai, of 

the Nga-ti-mahuta (o Nga-ti-mahuta) . 

Uru took (ka moe i a) Ti-manu-whakarongo-tai, daughter 

of Kuku-tai (tamahine a Kuku-tai), and had (tana ko) 
Pare-tohi, who had (tana ko) 

Tiritij who took (ka moe i a) Reweti, and had (tana ko) 

Maraea took (ka moe i a) Te-karangi, and had (tana ko) 

Hina took (ka moe i a) Karu-taku, of Xga-ti-mahuta (o 
Nga-ti-mahuta), and liad (tana ko) 


Rangi-rara had (taua ko) 

Te Ata, 


Wetere, ♦ 


Te Ata took (ka moe i a) Hika, of the Maungannga Tribe 

(o te Maungannga), and had (tana ko) 
Hohepa Otene, who took (ka moo i a) Rihi, of the Tara- 

naki (o Taranaki). 

Tuhi took (ka moe i a) Te-po, and had (tana ko) 
Epiha Putiui, who took (ka moe i a) Hera, of Nga-ti- 
mahuta (o Nga-ti-mahuta), first wife (Avahine tua- 
tahi), and had (tana ko) 
Epiha Putini. 


Epilia Putiiii took (ka moe j a) Miriama, second wife 
(waliinc tua-nia)^ and bad (tana ko) 

Wetere took (ka moc i a) Kaliu_, and had (tana ko) 
AVirerau Wetcrc. 

Paepac took (ka luoe i a) Tc-alio^ first wife (waliine tua- 

tahi), and had (tana ko) 
Arama Karaka, Avho took (ka moe i a) Katcne, and liad 

(tana ko) 
Remo^ who took (ka moe i a) Rahera, and had (tana ko) 


Merc Kataraina^ 




Mihi Nutona^ 

And an infant, 




An infant. 

Mere Kataraina took (ka moe i a) Mr. INIcGinnis, and had 
(tana ko) 

Paepae took (ka moe i a) Te-katipa as his second wife 
(wahinc tua-rua), and had (tana ko) 

Te Kupa, 

Paora Katipa. 
Paora Katipa took (ka moc i a) Nin, and liad (tana ko) 





Tahaii took (ka moe i a) Mariu (hence the name of the 
Nga-ti-ma..u Tribe (koia te in<,oia o AVa-ti-mariu), 
and had (tana ko) ^ J^ 

Te Apa. 
Te Apa had (tana ko) 

Te Wehi gave tlie land ealied Aiuiimgu to hi. „iece 
ou account of her father giving «^„ (payment) foramnrde; 
comnntted on h,s people by the Nga-ti-vrhare of \Vai- a 

aistiictj troni the Nga-ti-wliarc 

(Na wehi i tukn te whenna "a Te-auanno-a ki tana ira 
mu u mo tana matua. na tana matua hoki, i utu te koluu'u 
o etahi o tana nn . a Nga-ti-whare i Wai-pa, i Wai-kato 
Na Horeta i patu nga tangata na raton taua kohnru. a na 
Apa 1 tango tenei whenna a .Alannga-wlian katoa i a No-^- 
ti-whare.) ^^ 

Genealogy of Te Kan'.vwa (Te Whakapapa a Te Kanaw v^ 

jMamana had (tana ko) 



Kakau-pango had (tana ko) 

Weruwem who took (ka moe i a) xVga-uru-ake, and l,a<i 
(^tana ko) 


Hekenga had (tana ko) 
Tara-kapara, who had (tana ko) 



Nga-uru-waha-iiui }iad (tana ko) 
Takerei Tc-rau. 

Werviweru had (tana ko) 

Kai-npoko liad (tana ko) 
Kihirini Te-kanawa^ 

Kereama Kawe. 

Pataka (food store). 







O T A I - N U I 






Taku taiuaiti e, ka wliaiio ka wareware koe i au : 

E whakaiaaunga atu te ao ka rere uiai 

Na ruuga mai o te motu ; e tu noa niai ra koe 

Ki cm e, naku koe i wailio i taku whenua e, 

Te rokohanga e te taringa i a tana e. 

Ka niilii mamao au ki te iwi ra o. 

Te pari, e te tai ; piki tu, piki rere 

Piki, takina mai ra te kawa i Muri-wlieiiua ; 

Te kawa i a te Tere. Teua taku manu, 

He manu konga noa ; runa ki te wliare, 

Te anu o Mata-rilii, ma te Whare-pou-i'utu, 

Ma te rahi a Ti-awa (Nga-ti-awa) e kautere mai ra ; 

Ka urupa taku aroha na i e. 

He laniji na te ruiu-paralui. 



E i a, e pai tatoii ki te uobo tabi mai, 

Ina ia te kore, he luomotu ke atu. 

He paui te hanga iiei. 

Wailio ra luota, kia taria atu. 

Ka taka mai te moaua 

'Sle kore e hoki mai e. 

Nui mai o riri, 

Kanaka e hoki po rere 

Me tuku tonu atu 

Kia puta, a. 

He irniata taiuji na te wahiiw, mona I 
ivhalrtrerea e tana tanc. 



E KORE e ata av liakaliaerca atu c inatou te riteiiga a nga 
tupuna, a iiga matiia. Ko ta i-atou mahi tenei he wliawhai 
tonu. Kaliore he wahi uiararaa i roto i aua wahi, ara, 
ko te kino a Wai-kato ki Tara-naki, otiia ki Niu Tlreni 
katoa. Ko tana ritenga tenei, he wliawhai ta Wai-kato 
ki Tara-naki, he AvliaAvhai ta Tara-naki ki Wai-kato, a, 
taea noatia te whawhai i te niatenga o Hanu, matua o Te 
Wetini Tai-porutu. ^luringa mai ko te ope nui i a Te- 
waha-roa, a Pohepohc, a Tti-te-rangi-pouri, a Nga-ti-mania- 
]3oto katoa. Mate atu a Poroaki uia ki Pou-tama i a Nga- 
ti-awa. Muringa iho ko to ope nui ano a Wai-kato, a Nga- 
ti-hana, a Nga-ti-mania-poto, a Nga-ti-paoa, a Nga-ti-maru, 
a Xga-ti-Mhatua, aNga-pulii. Ilacre atu ana ki Pou-tama. 


He mano te tahi^ he maiio te talii. Ka turia ki te parckura^ 
ka luRo-a ko Nga-ti-liau o AVluniga-nui. Ko Taiigi te ranga- 
tira. Te Avliakautu ko Tc-alii-\veka. Na Raparapa i wlia- 
kaoia ki te Pa patu ai. Muriiiga ilio aiio, lie ope aiio na 
^^'ai-kato ka liacrc mai ki Turanga^ taiawhio tonu atu i 
reira, AVai-rarapa, Kapiti, Poneke, AYlianga-nui, Nga-ti-rua- 
iiui, Tara-naki, Nga-motu^ Wai-tara, ka tiitakina e Nga-ti- 
aAva i reira, ka whawliai, a, liinga ana Wai-kato ki Nga- 
piike-turua. Ka wliakapaea e Nga-ti-awa i te po, ka tikiua 
luai e Nga-ti-ralnri, ka wliakaliekea i te po, ka»liaere ki 
Puke-rangiora. Ka tiakiiia e Nga-ti-raliiri i roto i te pa, 
koia a " Railie poaka." Ka uui te rangativa o tenei iwi. 
I a ratou e nolio ana i tana [)a ka tiikua mai te karere ki 
Wai-kato, tokorua — kotalii i mua, patiia iho — kotalii i ora. 
Ko te iugoa o te mea i ora ko Ivahi-ora ; toua liapu, ko 
Nga-ti-mahanga. Ka tae mai ki Wai-kato, ka liapainga a 
Nga-ti-kaua, a Nga-ti-mahuta,ara, a Wai-kato, katoa, ka lia- 
ere ki Tara-naki. Ka taka i Mokau, ka malme i a Nga-ti- 
awa te ^vhakapae i tana ope etiakiua iiei e Nga-ti-rahiri, ka 
whati Nga-ti-awa, noho noa atu i Okaki. Ko Te Flau-paralia 
i reira e nolio ana i tana hekenga atu i Kawliia nie ana 
waliine, me ana tamariki, rae tana iwi, a lie kore kiliai a 
Nga-ti-awa i tiuo pai mai ki aia, ara kiliai i liomai uui lie 
kai ma ratou ko tana iwi, koia aia i liopolio[)() ai kia ratou 
ko tana whanau kci patua e Nga-ti-awa, a na tana pouri 
ona i tingia ai ana Avliakaaro kia tukua lie karere eia ki te 
tahi liapu ano o Nga-ti-awa, lie mea hoki lie Avlianaunga 
taua lia])u ra ki aia kia te llau-paralia, kia liaere mai ratou 
liei liaumi mona kia ora ai aia i tanalioa riri i a AVai-kato. 
[le mea tuku tana kupii ki te karere, lie mea ako eia 
kia tae atu taua karere ki taua liapu o Xga-ti-a\va ka 
uaiata atu ai i te waiata iiei. 

lie Tlokioi i i-un.ī^ii, 

He Hokioi i ruuga, liu. 

Kei te aputa koc na 

() te rangi e noho ana, 

Te lioa inoenga 

No VVIiatitiri-ma-takataka. 

Hci alia tera '.' 


E tararua marirc 
Ona hikumaro ? 
Rua maro tonu, 
Ona liakikau, 
E huhu nei 
I runga te rangi ; 
Hoki-oi. Hoki-oi. 

Tc take o te waiata nei, he tono lui te Rau-paralia i ii 
Nga-ti-awa i te i"\vi kna whiwlii i te patu a te pakelia i te 
pu, kia haere mai liei a^ liiua i aia i a te Rau-paraha kia toa 
ai aia i jtiia hoa kekeri. 

Ka tae atn Waikato, ka whakaekea, ka Liuga ko Te 
Hiakai, ko Hore, ko ]Mania, ko Te Kahukaliii, ko Koran ia. 
Na te Rau-paralia, na Xga-ti-awa i patu. Ka whati, a 
ka tae ki a Te-kanaAva, ki a Te-wherowliero, ki a Te 
Hura, ki a Toea, ka taimau te riri, a, ahiahi iioa. Te 
wbakautu ko Taka-ra-tai o ^laiiu-koriLi. Te tino take i ora 
ai, na Ilemi Te Ringa-pakoko, tamaiti rangatira o Nga-ti- 
maliauga. Na AVhakaari tenei tamaiti, he tiiakana ki a 
Wireniu Xero. Na, ka ora i konei a AYai-kato, a, ka noho 
i te po, ka whano ka aAvatea, ka haere ki Puke-rangiora. 
Ka tae te karere, ka rangona, ko tenei Wai-kato mate, e 
haere atu ana ki tera Wai-kato mate. Ka tutaki ki a raua, 
ka tangi, he rahi ano te tangihanga i reira. Heoi ano, ka 
hoki mai i reira. Kahore lie iwi hei rite mo Nga-ti-rahiri 
te rangatira, mo Puke-tapu, mo te Motu-tohe-roa, mo Raua- 
ki-tua, mo Tau-tara, mo jNlatatoru, ara, mo tenei iwi ranga- 
tira ana whakaaroki te whakaora i a Wai-kato. 

Muri ilio ka haere ano Wai-kato, Nga-ti-paoa, Nga-ti- 
liana, Nga-ti-mania-poto, Nga-ti-mahanga, Nga-ti-liou-rua, 
Nga-ti-te-ata, Nga-ti-mahuta, Imi katoa e 800 topu (ki te 
pakeha, 1,600). Haere ana, Mokau, Pou-tama, Pari-ninihi, 
Puke-arnlie, Kuku-riki, Te-taniwha, Wai-tara, Nga-motu, 
tae noa atn ki Tara-naki. Kaore he tangata — kua ^liati 
ratou ki runga ki te maunga. Hoki kau mai ana matou, 
otiia i patua ano ratou ki runga ki te maunga. Haere mai 
:ina, ka tae mai ki Tonga-porutu, ka hiuga ko Wai-kato i 
Tonga-porut\i. Te rangatira i mate, ko Te-i-aro-tutahi ; 
tana utu ko Nga-ti-tama, e (50 takitahi. Ko Tu-hira, wahine 


rangatira, i man i reira. Ka lioki mai ka uoho aiio ki 
Wai-kato. Ko te arolia, man toim ki aua raiigatira nana 
nei i whakaora a Wai-kato. Nolio ake^ kihai i lioki ki 
Tara-naki. Otiia ko te ngakau tnmaiiako tonu ki a Te 
Hiakai ma^ kihai nei i ea te mate. 

Roa rawa, ka tnkiia mai e Rana-ki-tua, e Tau-tara^ e Te- 
wLare-pouri, ka tukua mai ko Ngatata, ki te tiki mai ia Wai- 
kato. Tona take^ ko Te-karaAva, lie tama na Raua-ki-tua, i 
mate ki Tanga-lioe i a Te-liana-taua o Nga-ti-rua-nni. Heoi^ 
wliakaae ana Wai-kato^ kiliai to tahi liapu i nolio. Haere 
ana, ka tae ki a Nga-ti-tama, ki a Nga-ti-mutunga. (Tona 
kainga ko Ure-imi.) Ka liaere, kei Te-taiiiwha, kci Mann- 
korihi, i Wai-tara, ka nolio ki kona tana ope. Ka keria te 
rua e Wiremn Te Awa-i-taia nic tona iwi katoa, ka tnwliera, 
ka maka iho ano te iva'i-pata paura me nga mata kotalii 
rati, liei taunaha mo Wai-tara. Ka liaere kei Puke-tapu, 
ko Te-motn-tohe-roa i reira. Ka liaere kei Nga-motu, ko 
Rana-ki-tna i reira, ko Tan-tara, ko ]\Tatatoru, ko Te-wliare- 
poiiri, ko Titoko. Heoi ano, ka oti mai te pai i tera "svahi, 
ka liaere kei Tarakilii, kei 0-komako-kalm, ki te pn o Tara- 
naki. Ka liinga i reira a Tara-naki — i hinga ki Marn, ki 
te take tonn o Tara-naki Mannga. Heoi, ka wliati mai i 
reira, ka aim ki 0-rangi-tna23eka, ki Wai-mate. Ka horo 
enci pa e rua, liaere tomi atu ki te Avhai i a Te-liana-taua, 
a, kihai i man. Haerc tonu, Wai-totara, ka hinga i reira. 
Ko Tiipuna, ko Te-uru-korari, ko Te-ahiahi, o Wai-kato i 
mate. Na, ka ea i konei te mate o te Karawa, tama o 
Raua-ki-tua. Na, ka whati mai, tae ana mai ki to matou 
kainga ki Wai-kato. Whakaaro tonu a Wai-kato ki to mate 
o Te-hiakai, kihai ano i ea noa. Ka taka nga ra o te 
haere a Te-ao-o-tc-rangi ki Tara-naki, ko ratou e 00 taki- 
tahi, ka kohurntia ratou, a, na Te-"\vhare-pouri i ora ai a 
Te-ao ma. Ka rua take ma Wai-kato. Ko te mahi a Wai- 
kato he korero tonu ki tana mate ra ano, heoi, ka waiho 
te tikanga ki a Po-tatau. Hnihui kau AVai-kato, kore kaii 
ake. Pera tonu te malii, a kore kau akc. Ko Te-hiakai 
he matua kcke ki a Po-tatau, ko Te-hiakai ano he matua 
keke ki a Wiremn Nero; otiia he matua ki a raua. Ka 


taka te Avliakaaro i a Te-ao-o-te-rangi, i a Muri-wheuua, ka 
toiioa e ^luri-wlienua ki tana tamaiti ki a Wiremu Te-awa- 
i-taia — ■" E tama, c kore koe e pai ki te mate o Te-liiakai 
kia takitakiua? " "E pai ana." Ko tenei whakaaetanga, 
ka Avliakatika a Xga-ti-tipa^ a Nga-ti-tahinga, a Nga-ti- 
hou-rua^ a Nga-ti-malianga^ a Nga-ti-liana, a jSTga-ti-wehi. 
Ilui katoa, 340 takitalii. Ka liaere Ao-tea^ ko Te Hutu i 
reira_, Kawliia^ ko te Kanawa i reira, ko Tu-koreliu, ka maro 
tonu te liaere, ]\Iokau ; ka rongo Wai-kato, ka tapiritia mai 
a muri i a matou e Wai-kato, kei te haere ake aua iwi. Ka 
hapainga maua i Mokau, patu noa atu maua i taliaki tata atu . 
Haere tonn Pari-uinihi, ara, i te awa i Wai-piugao. Ka pa- 
tua i reira, ka mau ko Nga-raj)e, rangatira o Xga-ti-taraa. 
Haere tonu te kai patu, tika ake i uta te tahi ara, tika ana 
i te ara nui, ki te talia ki te raoana te talii. Hinga ana ta te 
ara ki uta, he matenga nui ; ka mate ko Te-ao-o-te-rangi, 
rangatira o Nga-ti-tama. Na Wiremu Te-awa-i-taia tera 
tangata i pupulii. Ka liinga ta tera ara i te talia ki te nio- 
aua, ka patua tonutia, mutu noa mai i Ure-nui. Ka mau' ko 
Tu-tawha-rangi. Ko Manu-ka-wehi iwliakaorangia. Katalii 
ka tae ake a Wai-kato; rokolianga atu, kua liiuga i a matou. 
Ka tohea e tc ope ko Puke-rangiora kia Avhakaekea ; 
otiia ko te take i rongo ki nga parau kei roto i taua pa, a 
Rangi-wahia, a Tc-hau-te-horo — i ki hoki a Te-liau-te-horo, 
" Ko tenei (ko tana ure) hei patu mo Wai-kato." Na koua ka 
takaliia te pai a Nga-ti-raliiri e Wai-kato. ]\Ici tukua kia 
haere i waho, kihai i tae ki Puke-rangiora. Hcoi ka tauia 
tena jia, ka horo. He matenga nui ano i te matenga o 
taua pa, a, i hinga ano hoki a Wai-kato. Ka kite Nga-ti- 
mania-poto ka horo a Puke-rangiora, ka riro i a Tu-korehu 
te whakaaro, ka haere ki te wliakaeke i tera pa i Nga-motu. 
I te tacnga ka tauia taua pa. Ko nga iwi i liacre nei i mua, 
ara, ko Muri-whenua, ko Te-ao-o-te-rangi. Ko Wircmu-tc- 
awa-i-taia i noho, kihai iwhawhai. Ko te tokomaha o ratou 
i noho e 340. Ka waiho te riri ki taua ope o muri nei, to 
ratou tokomaha i tae ki te 1,200 takitahi, ka riri, a, kihai 
i horo taua pa. Ka mate etahi tangata o te ope i kona. 
Ka hoki mai te ope ki tona kainga ki Wai-kato. 


I mnri, kii lieke ana iwi e noho una i Tara-iiaki, ko 
toua lickenga i aim atu ki te Tonga. Ka uolio ko Pnkc- 
tapii. Ara^ nga ingoa o nga tangata, ko Kapuia-whariki^ 
ko Wai-aua, ko Te-liuia, ko Poharama. Ko te pa i noho ai 
ratou ko Miko-talii. I tua atu i a ratou ko Nga-ti-rua-nui. 
Kihai lioki ratou i liaere. Kahore kau he tangata i noho 
i Wai-tara, putanoa i onarohe katoa. Ka rongo Wai-kato 
kei te noho ano nga tangata i Miko-tahi^ ka liapaiuga ano 
ki to patu i a ratou, ka whakapaea ko te Namu, kihai i 
horo. Ka hoki niai ki te whakapae i Miko-tahi, licoi, ka 
whakahekea oratia.mai ratou, ka nolio i Wai-kato. Ko te 
rironga tenei o Tara-naki i a Wai-kato : no te mca kna wliati 
nga tangata, kahore he tangata hei pupuru. T riro te 
kaha i Wai-kato, kahore he kaha o Te-rangi-ta-ke. 

Muringa iho, ka whakatika ano Nga-ti-mahanga, Xga- 
ti-tahinga, Xga-ti-te-wehi, Nga-ti-mania-poto, to raton 
tokoinaha i tac ki te 340 takitahi. Ka hacre ano ki 
Tara-naki. Kimi kau ana tenei ope i tc tangata, kihai 
ra>va i kitea. He morehu kau nga tangata nana i malii 
nga piharan o AVai-tara. Ko Ihaia ano tenei, e haere tahi 
nei matou ki tc titiro i tona kainga i Wai-tara. Ka 
iiiakatia ano a Wai-tara e Wireniu Te A\va-i-taia ratou ko 
ona iwi — ko te maka, he pu pupuhi tangata nei. Ko 
te tuarua tenei o aku makatanga. Heoi, ka wliati niai 
ano tenei ope ki ona kainga. īīeoi, ka ])uta niai tc 
Kongo-pai i konei. I te taenga niai o tana Rongo-pai 
ka purutia tonutia e ahau. Ko an tenei, ko AVircniu 
Nero te Awa-i-taia, kua tango nei i te Kupu o tc Atua, me 
toku iwi katoa. I roto i taua Rongo-pai ka neke haerc 
atu te whawhai a Wai-kato ki a Nga-ti-rua-nui, no te nica, 
kahore kau he tangata o Tara-naki. He inaha ano c tahi 
whawhai. Muri iho, kote ope a Wai-kato ki a Nga-ti-rua- 
nui; te Pa i Avhakapaca ko Te-ruaki. Ka rongo an kei 
te Avhakapaea taua pa ka tahi ka kawea tc Kupu o tc Atua 
ki to Wai-kato ope, ki a Nga-ti-rua-nui hoki. E korc c ata 
whakahaerca e tc Rongo-pai me ona mahi. Ko niatou i 
haere e 40 topu. Ka puta ta matou kupu ki Wai-kato lici 
whuAvhai whakanintunga tcnci ma Wai-kato. nc()i, ka 


lioro taua pa i a AVai-kato^ ka lioki mai, nolio ake, ^vLaka- 
pono ana ki te Atiia. Ko to matoii liokiiiga mai, o Rangi- 
tuapeka, o Tu-matua. Ka mutu atu uga taiigata i reira 
Ka liaere mai matou i te takiwa taiigata kore i Tara-naki, 
■a., tae noa mai ki Nga-motu. Ka rokolianga mai he 
morcliu c iiolio ana i te motu i .Motu-roa. llcoi, ka 
haere mai matou i to takiwa tangata i Wai-tara^ a tae noa 
mai ki Mokau, ka kite matou i te kanolii tangata i reira. 
Ko tenei iwi e nobo ana i rcira^ ko Nga-ti-mania-poto. Ka 
tae mai ki Wai-kato^ kua nui noa atu te wliakapono. 

Muri ilio ka liapainga atu auo te ope a Muri-wlienua Ivi 
Tara-nakij ka hinga ko Te-moreliu, tona take^ ko Xgaro- 
ki-te-uru. Hoki mai^ iioho ake, ka talii ka tino oti te 
kino ki Tara-naki, ka waiho ko te Rongo-])ai anake. I 
roto i taua Rongo-])ai ka wliakahokia atu nga tangata i 
riro hcreliere mai i a Wai-kato ki Tara-naki. Xa taua 
Rongo-pai ano i kawea ai e Wiremu Te Awa-i-taia raua 
Ico Paratene Tc-maioha te maunga-rongo ki a Nga-ti-toa i 
Ka-rape. Ka puta te kujm ki a Nga-ti-toa kia hoki mai ki 
Kawhia. Ka puta ta ratou kupu, " Kei to tupuna te wlia- 
kaaro." Ka hoki mai matou ka tae ki Poneke, ki a Nga- 
ti-awa, ki a Raua-ki-tua. Ki atu ana matou, " Haere mai, 
e hoki ki Tara-naki." Ka whakaac a Raua-ki-tua, " Ae, e 
tama ma, me tiaki atu ki te kainga, ara, ki Tara-naki." 
Ki atu ana matou, ^^Iloki wahine ake." Tae ake, heoi 
ano, ka mutu tena. Ka haere matou ki Kapiti ki a te 
Rau-paraha, ki a 'J'ope-ora, ki a Te-rangi-liae-ata. Ka iiolio 
matou i reira. Ka tae mai a Te Wiremu raua ko Te 
Rang] -take, ka Avhiti atu matou ki Wai-kanae. Ko Ihaia 
Kiri-kumara ano tetalii. Ki atu ana ahau, " E hoki ki 
Tara-naki." Whakaae ana ratou. Ki atu ana ahau, 
" Hoki wahine ake, kaua e lioki tane ake." Whakaae 
ana a Nga-ti-awa, homai ana te topuiii o Rere-tawhanga- 
whanga. Ko te Rau-paraha, kiliai i wliakaae kia hoki ki 
Kawhia. Ka h(jki mai matou ki Wai-kato. Ka rongo a 
Muri-Avhenua, a te Kauawa, a Poliepohe, ka lioki mai a 
Nga-ti-awa ki Tara-naki, whakaae ana ratou. Muri ilio ka 
haere atu a Nga-ti-nialumga, a Nga-ti-hou-ruu, a Nga-ti- 


naliOj a Nga-ti-malmta^ o Kawliia, me Xga-ti-mania-poto, 
Id Nga-motu, lei tc whakapumaTi i taua vongo-raaii ano. 
Ko te take o tana roiigo-maii kia iiolio a Nga-ti-awa ki 

E korc e Mliakaliacrea atu e aii ta Xga-ti-mania-poto 
hokinga, me ta Po-tataii whakahokiuga mai i a Nga-ti- 
avra, me tana lioko ano i Tara-uaki ki a Kcncana Hopihona. 

Isa, ka tino man te rongo. Ka tahi ka wliakahokia ko 
Ihaia Kiri-knmara ki to raton kainga ki Wai-tara. Ka 
noho ko Iliaia, mnri atn ko Wiremn Te-rangi-take. Ka 
nolio tahi rana ki AVai-tara ano. Tv a^ kei ki Te-rangi-take 
me N'lu Trreni katoa^ kei ki mai aNga-ti-awa, i hoki tanre- 
kareka atn a Thaia i AYai-kato ki Wai-tara. 

Te Eau-paraha. (Nga-ti-toa.) 

Ka tata a Hape-ki-tn-a-rangi^ ki te mate, ka ki ake aia 
" Mawai c i\\ takn turanga ?" Ka nia eia ana tama katoa, 
a kihai te mea kotalii o raton i liamnmn ake. Ka whaka- 
tika ake a Te-ran-paralia i roto i te lini Rangatira ka 
mea '^ Makn (> whakakapi to tnranga, a ka taea e an nga 
malii kihai i taea c koe.^' A tn ana aia hei Ariki arahi 
mo Nga-ti-toa, mo nga whawhai takitaki mate, me nga 
korero tana. 

11 apk-ki-tu-a-rangi. (Nga-ti-toa.) 

Ka tata a Hape-ki-tu-a-rangi ki te mate, ka huihni 
te iwi ki aia kia kite i tana hemonga, ka oho ake tana wai- 
rna, a ka ki mai aia i tana ni ki te iwi ka mea " INIawai e 
takahi takn ai'a V " 

He nni nga rangatira o te iwi, a kihai te mea kotahi i 
hamumu ake, a roa noa ka karanga atu a Te-rau-paralia 
ka mea '^ makn " a na reira a Te-rau-paraha i tu ai hei 
ariki mo Nga-ti-toa. 

Te Taki; i M\iirE ai a Kawiiia i a Te-rau-pakaha. 

Ka noho te kanmatna nci i Kawhia, no Wai-kato aia, a 
ka mahi aia, i wacnga i roto i te na, ano ka mao ka puta 


te ra, a ka puta te pumaliu ki aia, a ka maomaoa taiia 
tinana^ a ka kite atu taiia tamaiti o Nga-ti-toa i taua mao- 
maoa, ka puta te kupu a te tamaiti ra ka mea " Koia ano te 
maomaoa o te upoko o mea me te haiigi," ka mea a "Wai- 
kato he kanga aua kupu, a ka turia ki te parekura, a he 
nui te mate o te tangata, a i mau touu taua j^akauga i ia 
tau, i ia tau, a raru ana aua iwi ra, a he ruhi na N^a-ti- 
toa ki te mau touu o taua kino, koia te take i haere tere- 
tere ai a Nga-ti-toa ki Kapiti. 


E rere ni c tc wliakarua, 
Na ininga i a Kaouga-hiwi, ra, 
Whakarehnri-liu ai 
Ka tuku avi kia whcriko 
Kia taiigi an 
E niea nei te tau 
Ka tata rawa atii ki tawbiti 
Te hokinga inai ki a uiatou 
Ma ton luatua koe (e) wbakaboki 
I Kahore be koba i waibo ki au. 

Hi- ivaiata arolia na te ivahiiw ki tana taut i 
ahua kupukupu kino mai ki aia. 



He tataku tenei mo iiga mahi o tc whanau-tanga mai o tc 
llau-paralia, a tae iioa ki toiia kaumatuatanga. 

Tona kainga i Avluuiau ai ko Ka-wiiia^ ko tona matiui 
tane ko Werawera^ ko tc niatua wahine ko Pare-koM hatii . 
Ka Avhanau a tc Rau-paralia, tokorua ona tuakana^ a toko- 
)'ua oiia tualniie, a lie potiki rawa aia no te whakapakanga. 
Kaliorc i wliai tikaiiga iit;a tnakana, lie raiigatira aiiakc 
tona tikanga. 

Ko tenci luc wailio iiga wliakahacrc i nga tikanga o iiga 
tatakn i te whanautanga mai o te Kau-paraha. Ka wha- 
iiau aia^ he tamaiti pai, he ahua tino pai^ ka haere ka pa- 
i<cke, ka omaonia, ka wliakahan atii te talii kaumatua nci, 
no te liapu alio ki Nga-ti-toa ko Pou-tini te ingoa, kia haere 
a te llau-paraha ki te tiki Avai mana, haere tonu, kahore i 
turi, ka tac ki tc wai ka iitn mai ka kawe mai ki tana 
tangata nana aia i w liiikaliaii atu ; mc tc tini noa atii o aiia 
inahi ])ai, o an:i iiialii piWiclic i loua taniarikitaiiga. 


Ka haerc ake ka aliua pakekc, ka timata rawa toiia wha- 
kaaro nui raoliio rawa hoki ki iv^n tikauga katoa ; e raugi 
kaliore i ata moliiotia, e tona inatua, c tona whaea, he tino- 
tamaiti whakaaro aia^ aim ke tc mate niii o te j^apa me te 
wliaea ki iiga tuakana, ko te Ilau-paralia, kahore i tino 
mate nuitia e raua, me tc noho a te Rau-paralia me te 
M'liakaaro i roto i aia. 

Kei te mahi ona matua me te iwi katoa i te kai liakai'i 
ma te tahi pito aiio o taua iwi o Nga-ti-toa, me te paiiga 
ona matua me te iwi katoa i te kai ki runga i te tahua, ko 
tc ika me te tuna, me te pipi i whakaiviluaki runga i te ra- 
kau tarewa ai, me tc titiro atii a tc Rau-paralia i taliaki 
Ko te turanga a taua waliine a Marore (ko tana waliine tua- 
tahi tenei i tona tamarikitauga kiliai ano i kaumatua noa, 
ko ta te maori tikauga hoki teiia. lie whakamoe i taua ta- 
maiti, i te tamarikitauga, kiliai i ata rite nga tan o te 
tamaiti). No te tirohauga atu a tc Rau-paraha kaore 
kau he kinaki i runga i tc turanga o ta Marore, ka tahi 
ka pouri a te Rau-paraha, a ka tiihi ka puta tana wliakaaro, 
ka ki atu ki tana papa, " Me haerc te tahi taua ki te patu 
i a Wai-kato kia mate mai etahi tangata hei kinaki i te 
turanga a Marore, a taku wahiue," whakaae tonu mai tona 
papa. Xo te haercuga o te taua, ka liaerc tahi ano hoki 
a te Rau-paraha i taua liaere, pupuri noa nga matua kia 
iioho iho aia i te kaiuga, no tc mca hoki e mate ana 
hoki aia, he mate paipai, kihai aia i whakarougo atu, tohe 
tonu ki te whai i te nuinga, a holia noa iho nga matua 
i te korc ona e wluikarougo i tc pupuri kia uoho, hei 
aha mana ena pu[)uri, hei aha maua te maniac e ugau 
i tona tinana ra, te haere tonu ai ki te whai haere i tona 
nuinga. No "tc tacuga atu ki tc I'a o taua iwi o Wai- 
kato, ka tahi ka touu)kia i tc ra c whiti ana, kua kite mai 
lioki tera, kua ngaro atu tc taua ki roto ki tc Pa, ka tahi 
ano ka wliakaliokia mai c tera, ka wliati a Nga-ti-toa ka 
patua haeretia, i muri rawa a te Rau-paralia e tokotoko 
haere atu ana, titiro rawa atu aia c wliati atu ana a Nga- 
ti-toa, e patua haeretia ana e ^^'ai-kato, katahi ano ka ta- 
kotoria atu c ia ki raro ki tc whciiua, ka puia mai nga ran 


manuka liei arai mai i aia, kvia vAic tonu mai iiga tangata 
o mua o Wai-kato ki runga ki aia^ ka tahi aiio te taraa ka 
ara ake i raro i te whenua, tokorua ki roto ki te taiaha, i 
wliiua ki te talii talia tokorua, ka wliati a AVai-kato, ka 
tahi ka patua liaerctia e Nga-ti-toa, takoto rawa ilio, lioko 
■\vliitu topu, wliakairia ilio to tino raiigatira o tana pare- 
kura ko Te-haunga mc^ e talii atu. Heoi kua iiui liaere te 
ingoa toa o te Eavi-paralia ki nga iwi katoa o te Rau- 
paraha. Kaore aiio a te R-au-paraha i Avhai tangata noa, 
kua pihi ake nei nga Imruliuru o te puke, me te tnpu 
]iaere ake tana mohiotanga nui ki te wliakaaro ki te Avha- 
Avliai^ mo te mahi o te kai^ me te atawhai i te tangata, mo 
te karangaranga i te manawliiri, ope hoki. 

Te tahi mahi whakamiharo a te Ran-paraha, mehemea 
ka rokohanga atu te mannwhiri haere, kua maoa te kai ma 
tana ohu mara kumara, ki te mea he tauhou nga tangata kai 
mahi, kaliore ano i mohio noa ki nga tikanga a te Rau- 
paraha mo ana kai mahi, ka pokanoa tana ohu ki te hoatu i 
a ratou kai ma te mannwhiri, kua noho ra ki te kainga o te 
Rau-paraha, ka karangatia atu e te Rau-paraha ki nga tanga- 
ta o tana ohu, " Whakahokia atu a koutou kai, me taka ano 
te tahi kai ma te manuwhiri, me Availio ano ta te ohu kai 
mana ano." Heoi ano whakama noa iho nga tangata o te 
ohu, a whakapepeha noa iho nga tangata, " Ko te Rau- 
paraha, ko te tangata, ka ngau te rongo ki nga iwi ka- 
toa." Ilcoi ano ka kai te olui ka makona, ka tahi ano a 
te Rau-paralia ka taliiiri ki te taka kai ma te raanuAvhiri, 
kua noho ra i tana kainga, ka maoa ka tukua atu ki te 
inanuAvhiri, ka kai, ka ora, ka haere. 

Kei te whakaukitia (whakataukitia) ano i naia uei e 
iiuiua nei e te Maori, " Ko te Rau-paraha koe, kia ora ra 
-ano tana kai mahi, ka taka ai te tahi ma te manu-whiri." 

Na ka nolio tonu aia i tana kainga i KaAvhia, me te 
liaero atu ano nga tana a Wai-kato ki te whawhai atu ki 
aia, ka mate tetahi ka mate tctahi, me te liaere atu ano 
lioki a te Rau-paraha ki AVai-kato Avliawhai ai. lie takiwa 
ano ka liinga nui a AA'ai-kato i a te Rau-paralia, a he \va 
ano ka man te i"ongo, a he wa ano ka Avliawhai ano, ko 


Wai-kato ki te whakatari pakanga. He takiwa auo ka 
liaere atu a te Rau-paraha ki Maunga-tautari^ kia kite- 
kite i ona wlianaunga^ i ona tupuna i a Hape, raiigatira o 
Nga-ti-rau-kawa. He kaumatua toa ra^va tana kaumatua. 
E korerotia ana e te Rau-paraha nui^ he taiigata moliio 
rawa ki te whawhai, a ko te tahi hoki tenei o ona pare- 
kura, ko Kaka-mutu^ no AVai-kato t(Miei ))arekura, kei 
roto o Waipa, a lie nni noa atu ana ))ai'ekuru ki Wai- 
kato. Ka nolio a te Ran-paralia i te kainga o Hape i 
Maunga-tautari^ ka haere atu hoki ki Roto-rua, kia kite i 
era whanaunga^ a ka mate a Hape te rangatira o Xga-ti-rau- 
kawa, ka moe a Te-rau-paraha i te pouwaru a Hape i a 
Te-akau, a ko te whaea tenei a Tamihana te Rau-paraha. 

Ka hoki ano a te Rau-paraha ki tona kainga i Ka- 
whia, i nga takiwa kahore he whawhai a Wai-kato raua 
ko te Rau-paraha whakaArhanaunga ana ratou kia ratou^ a 
ka haere a te Rau-paraha ki Hau-raki kia kite i a Nga-ti- 
maru ia Tu-tc-rangi-anini, ia Toko-ahu, ia Ilihi-taua, i nga 
rangatira katoa^ a no reira te whiwhinga tuatahi a te 
Rau-paraha i te pu ; na ana rangatira o Hau-raki i homai 
ki aia kotahi tonu te pu i riro niai ia te Rau-]xiraha, me 
i^gn pmtra, me nga mata, a e rima nga karir/, tckuii ranei. 
Heoi ano ka hoki mai a te Rau-paraha ki Ka-whia, ka 
noho i reira, a ka haere ki Kai-para, kia kite i a Nga-ti- 
whatua ia Awa-rua, i nga rangatira katoa o reira, ka noho 
i reira ka hoki mai ki Wai-te-mata kia kite i a Kiwi, i te 
tama lioki a Tc-tihi, ka noho i reira a ka hoki mai ki Ka- 
whia, tera hoki a Te-waka Nene te haere nuii ra, tae kau 
mai a Nene ki Ka-whia, ko te haere a te Rau-paralia ki 
Tara-naki, haere tonu mai, ki te taha mai ki runga iiei, uru 
tonu mai hoki a Nene, liei hoa ma te Rau-])araha, haere 
tonu mai-raua, ko te haerenga mai tenei o te Raii-paraha 
ki te wliakataki i tenei pito o te motu ki Kapiti, ko te tau 
1817. Ka tae mai ki Tara-naki, haere tonu mai i te taha 
tika tae mai ki Nga-ti-rua-nui, a mataku ana era iwi oraa 
haere ana i te wclii, ka tae mai a te Rau-paraha ma ki Pa- 
tea ki AVai-totara, liaere tonu mai ki Whanga-iiui whiti 
tonu mai tae mai ki Rangi-tikei, patua tonutanga a Nga- 


ti-:ipa^ lu- whakuhilii uo latou Icia to Ruii-])Mralia^ a oma 
atu ana te nuiuga o ratou ki roto ki te iigaliere ki nga 
maunga. He tauhon ano ki te tana, ma te inca kia mau 
tonu nga taonga, nga patu ponnanui, nga tara pounanin 
ranei^ ka talii ano ka nga^vari nga Ivanohi o te rangatira o- 
te ope. Heoi ano haerc tonn a te Rau-paralia ma, 
Manawa-tii, 0-taki, Wai-kanae, Avliiti tonn atu ki te motu 
ki Kapiti, ko Nga-ti-apa kia Po-taiij kia Kotukn, te liapu 
nolio ana i tana motu, wliakapaia tonntanga ilio hei 
tangata e te Ran-])araha mona ; i AvJiakaavo pea a te Rau- 
paralia, ka lioki niai ano aia ki te tango i tenei kainga^ ka 
lioki mai ano aia ki Wai-kanae, ka liaere atu ki Povi-rua, 
ki 0-liariu, ki 0-mere, a ka tae atu ki Te-\vlianga-nni-a- 
tara, kore rawa lie uii tangata i aua tahaiika, kua oma 
liaere atu ki Wai-rarapa^ a no te taeuga atu o te ope a 
te Rau-paralia, a Xene^ a Patu-onc ki Te-whanga-nni-a- 
tara (ara ki Poneke) ka talii ka kaere atu ki Wai- 
rarapa, rokolianga atu ko Nga-ti-kahu-hunn i leira e noho 
aua, i ta ratou Pa, i Tau-wluire-nikaii. ka wlunvliaitia taua 
Pa, a ka hinga, a ka oma atn te uuinga o Nga-ti-kahu- 
hiinu ki te mannga, haere tonu atn a te Ran-paraha ma 
ki Te-kawakaAva, ki te patu Iuua-e. a tae uoa atn ki Po- 
ranga-han, a ka koki mai te 0])e i i-eira, ka tae niai ki 
Te-whanga-nui-a-tara (Poneke) liaere tonu lua tatajii o 
0-mere, ka kitea atu te kaipuke i walio i Rau-kaAva, i 
waenga nni o tenei motu o tera motu e rei'e haere aua, ka 
talii a Nene ka karanga atu kia te Rau-paraha ka mea, "E 
Ralia, e kite ana koe i te iwi e rere i walio i te moana ra, 
lie iwi pai rawa, melieniea ka riro i a koe tenei Avlienua, 
ka talii koe ka rangatira, ka \vlii\\lii koe i te pu, i te 
paura'^ Avhakaae tonu a te Rau-paralia i I'oto i tona 
ngakau, ki nga kupu a toua lioa a Nene. liaere tonu te 
oi)C ra i te taliatika ka tae ki Pori-rua, \^ ai-kanae, 0-taki,. 
MaiuiAAa-tu, Kaugi-tikei, a ka riro lu-relure etalii taure- 
kareka o te i\vi o Mu-au-poko, o Rangi-taue, o Nga-ti-apa, 
ki Ka-AA'liia, a ka riro i a te Rangi-liae-ata te talii waliiue 
liei mokai mana, ko Pikinga te ingoa, a ka moea cia hei 
waliiue mana, lie rangatira taua waliine uo Nga-ti-apa, he 


tualiine no Arapata-te-Hirea, liaerc toiiii to o\w ka wliiti i 
Whanga-iiui, liaere tonu Tara-iiaki^ AVai-tara, ka tae ki 
Ka-wliia, ko te Waka Neiie, i haerc tonu ki tona kainga 
ki Hokianga. 

Ka noho a tc Kau-paralia ka whakaaro ; ka niahara tonu 
ki te heke mai ki ruuga nei ki Kapiti. I tc ao, i te po 
tiiiuanako tonu mai nga Avliakaaro ki Kapiti, ki tera raotu 
auo lioki ki Te-wai-pouuaniu, no te ritenga o ona whakaaro 
i roto i aia, ka talii aia ka haere ki Wai-kato, ki te poro- 
poroaki iho ki a Kuku-tal, kia Pelii-koreLu, kia Te-wlicro- 
whero, kia Te-kauawa, ki nga rangatira katoa o AVai-kato 
k:i mea atu aia ki ana rangatira. " Hei konci i to tatou 
oneone, ka haerc au ki Kapiti, ki tc tango i tera kainga 
maku_, kei wliai ake i muri i an." Xo te mutunga o ana 
korero, ka lioki mai aia ki Ka-\vliia, ko te tau 1819. 

Ka timata te lieke mai, ka nuiliue atu a Ka-wliia, e rua 
ran topu ona tangata, nga tane nga ualiine, me nga tama- 
riki, ko te talii pito ano o Nga-ti-toa, i noho atu, kia 
kotahi ma whitu ano te tane liapai rakau, no te ata ka 
j)uta a te Rau-paraha i tana Pa i Te-ara-Avi, ka tahuna 
tana whare wliakairo ki te alii ko te ingoa o tana Avhare 
ko Te-nrunga-paraoa-a-te-titi-matama, ka liaere ka jjiki i 
runga i te tahi puke mauiiga i Aloc-a-toa, ko te huarahi 
hoki tera, ka eke ki runga ki tana puke, ka titiro mai 
whakamuri' nga kanohi a te Kau-paraha ratou ko tana 
whanan, ka kite mai i Ka-whia e takoto atu ana, ka talii 
ka puta te arolia ki te kainga ka mahue iho nei, ka tahi 
ka rara te Avaha ki te tangi, a ka poroporoaki iho ka mea 
" Ilei konei e Ka-Avhia, takoto ake ai, ko Ka-Avhia tangata 
ka heke ki te Wai-ponnamu, ki Kapiti." Ka tangi i ana 
tangi, ka mea. 

Ko te AA^aiata a te Kau-paraha, i tangi ai mo tana kainga 
i Ka-Avhia, i te ra i mahue ai tana kainga i a ratou ko 
tana iAvi : — 

Tera ia nga tai o Hoiii-paka 
Ka welie koe i au-e. 
He whakamaunga atu naku 
Te ao ka rere mai, 

VOL. \l. — 2 


Na runga mai o te motu e tu 
Noa mai ra koe ki au-e. 
Kia mihi mamao au 
Ki te iwi ra ia. 
E pari e te tai 
Piki tu, piki rerc 
" Piki, takina (akina) mai 
Te Ivawa i ^luri-whenua 
Te Kawa i Tu-tere. 
Tena taku manu 
He manu ka onga noa 
Huna ki te whare 
Te hau o Mata-riki 
Ma (ina) te Whare-porutu 
Ma (ina) te rahi a Ti-awa (Nga-ti-awa) 
E kau tere mai ra 
Ka urupa taku aroha, na-i. 

He Avaiata auo na tc Rau-paralia i reira ano : — 

Tawari mai te tangata, tawari mai, 
Pokipoki mai te wahine pokipoki mai ; 
tZ mahi te mahi koua (kua) malaia ; 
E moe te moe koua (kua) horaliia ; 
Inamata ra liuri ake nei. 

Ka mutu te tangi me te poroporoaki. Ka talii ka 
hacro, ka tac atu ki te Pa o Te-pu-olio ki Turanga-rua, ka 
wailio ilio 11 ga wahine i reira, kaore e kalia ki te liaerc, 
lie taimalia i nga kopii, ka nolio lioki to tc Ran-paralia 
waliine i reira, he taimaha i te kopn, e tata ana ki tc 
Avhauau, kia torn te kan pea waliine i mahne iho, i tana 
Pa o Te-j)n-oho, haere toini tc heke ka tac atn ki Tara-naki 
ki Te-ka\vcka, ki Wai-tai'a, ka noho i reira i roto i a Nga- 
ti-awa, i a Xga-ti-tama, ho whanannga ano ki a Nga- 

Ka lioki inai ano a tc Kan-paraha wliakanmri ano, ko 
te take lioki, he tiki atu hoki i te lianga Avahinc i mahiic 
atu ra, i te jia o Te-pu-oho i Tnranga-rua, c rua tc kan o 
ana tamariki i liacrc i tana haere liei hoa niona, no tana 
liacrciiga, ka tangi a Nga-ti-toa, i tohe ano nga tangata, 
ara oua tangata, kia haere kia tokonialia lici hoa inona 
kihai a tc Rau-paraha i pai, i tolic a ia kia I'tia tc kau ano 
he lioa niona, he tupato lioki no ratou no tc rahinga, a i 


mea hold ratou, " Akuanei aiio a te Rau-paraha, tutaki 
ai i te taua liaere/' liei alia ma tc Rau-paralia^ era korcro 
mai o ana taiigata ki aia : ka liaere aia^ ka Avliiti i te awa o 
Mokaii, ka kitea te tinaiia o te tamaiti a Te-raugi-hac-ata 
o Te-kaurii^ e pae ana i te one, i tahuri i rnnga i te waka 
o Tope-ora o te tualiine a te Rangi-hae-ata, i te liekenga 
mai ai, i tika mai etalii i nmga i te waka, takaia tonu- 
tanga iho e te Rau-paralia ki ona kakaliu, wliakawaha 
iho ki rnnga i tona tuara, koia to te Kangi-hae-ata ingoa i 
tapaa ai ko Mokan, ko te kainga i pae ai tana tamaiti, 
kotalii ra ano tana tamaiti, a manria atu ana e te Rau- 
paraha Ida tannmia, 

Ka tae atn ki te Pa o Te-pn-olio tika atu tangi tonn a 
te Rau-paraha ki te liunga Avaliine ra, ki tana wahine ano 
hoki ki a Te-akau, na ko toku Mlianautanga mai tera, i 
tana Pa o Te-pu-olio nci i Turanga-rua, ka noho a te Rau- 
])aralia i reira, kotahi po, e rna ranei, ka whakatika ka 
hoki mai ratou ko ana Avahine, ka whakawaha mai au e 
te Rau-paralia, i whaowhina aliaii ki roto ki te kete, liaere 
mai ana ratou, np te tacnga mai ki ^Nlokau, ki te awa, ka 
huaki mai te taua o Nga-ti-mania-poto o Wai-kato. E 
rima topu te taua, ka wliakaaro a te Ran-paraha, ka raru 
ratou, a me pewliea he oranga mo ratou, kua tata mai 
hoki te taua, ka mea aia me whakanolio te rua te kau 
wahiuc ra hoi matna, a ka Avhakanohoia taua matna AYahine 
Id tua i te rae koAvhatn,- ka AA'hakapntaina a mua o te 
matua A\ahine ra ki tua i te rae koAAliatn o te timn (tumu) 
kia mohio mai ai te hoa riri he taua nui te tana a te 
Rau-paraha, kaorc, he Aviihine kau te matua e iioho atu 
nei, AA'hakakakahu rawa ana Avahine ki te kahu Avaero, ki 
te iliu-puni, ki te kai-taka ki te para-wai, e tia (kiia) he 
matna tane, titi rawa Id te rau-kura nga mahunga, " Koia 
kau mehemea e noho ana i te au o KareAA^a.'^ Ka tu hoki 
i mua o taua matua Avahinc nei, a Te-akau te Avahine a te 
Rau-paraha, koia ano me te toa tane, kakahuria iho tana 
kakaliu Avliero, te ingoa ko Huke-umu, ki rnnga ki aia, lie 
taiaha te rakau ki tana riuga, ka kite mai te taua o Wai- 
kato i te matua Avahine e takoto atu ra, e puata (piata) 


atu ana tc wliero o tc taonga nei o te kakaliu whero, nana 
ano i ■\vhati noa tc tana ra, te -vvliakatikanga atn o te Ran- 
paraha^ tamaiti o Te-rangi-lionnga-riri i aia te matangolii 
ko te rangatira tonn ko Tn-takaro, o te tana ra ; te tna 
rua na Tc-ran-paralia mate raAva, ka patua ka wliati tera 
ki te mannga te tana o Nga-ti-mania-poto, tokorima nga 
tnpapakn i takoto iho i te parcknra. 

Ka ora a te Ean-paralia, kna po rawa kna kii boki te 
awa () jNIokan^ kna tntnki te tai ki nta^ a kihai a te llan- 
paralia raton ko tana -svlianan nie ana waliine i Avliiti i te 
awa o Mokan i te tai n, ka wlinkaaro ano a te Ran-paralia^ 
ka rarn ano raton ko ana "waliine, aknanei nei ano te tana 
ra ka lioki mai, a ka nni ake hoki nga tangata o tc tana, 
a ka mate aia me ana 'svahine. Katahi ka mea atn a te 
Rau-paraha ki ana tamariki. " E tama ma, tahnna lie 
ahi, kia tatahi nga alii, a kia nnnni te kaanga o nga alii, 
kia kotalii te kan ma rna nga abi, a ka ^liakanoho nga 
waliine ki te talia o ana alii, kia tokotorn nga wahine ki te 
alii kotalii, me etahi lioki o konton o nga tane, a me tn 
katoa nga tanc ki te wliai korero, kia kotahi tane c tn, o 
tcnei ahi, o teilei alii ki te wliai korero, me penei nga knpn 
wliai korero, ' Kia toa e te wlianan ki te riri apopo, me ka 
lioki mai ano ta tana ope, kana e titiro ki te ao marama.' " 
Koia ano te whai korero a nga tangata c tn ra tatangi kan 
ana tc korokoro, me lie pn Imri Avlienna, ka rongo mai pea 
Ila-iki i nga rco o nga tini toa ra, e liarnrn ana, ara e 
])a])a ana nga korokoro ki te Avhai korero. No te' rongonga 
mai o te tana ra, na reira i oma tonn atn ai, te hoki mai 
lioki. No te tangihauga o te talii o nga tamariki o te 
tahi a ona tangata, ka ki atu a te Ran-paraha ki te niatna 
o tana tamaiti ki a Tanga-hoc " E lioa roinia atn to 
tamaiti, ko an hoki tcna tamaiti." Koia ano ka roinia e 
tana matna ra, rana ko tc wliaca, a ka mate te tamaiti, he 
mca hoki kci rongo mai t(; tana, me tc titiro ki tv tai kia 
timn, a ka timu tc tai ka ora o raton ngakaii, a hacrc atn 
ana a te Ran-paraha ka wliiti ki tera taha o te awa o 
Mokau i waenganni po, haere koa ana, kna hinga nei hoki 
tana parcknra. E ki ana jiea Nga-ti-mania-poto. " lie 


tika rawa nga alii e ka ra, he alii taiigata, me nga ^yai (wliai) 
korero e korero ra nga tamariki a te Rau-paralia/' Kaorc, 
lie parau uoa ake^ lie kaweuga iia te weliiwehi, liei alia ma 
te Rau-paraiia^ kua mate tana patunga. Ko te tino ranga- 
tira rawa tenei o Nga-ti-mania-jjoto i mate nei ko Tu- 
takaro. !Miharotia ana tciici Avliakaaro nui a te Rau- 
paraha ki tc lioliovo o te kitea o enei tu wliakaaro^ ki te 
holioro o te wliakanolio atii i te mataa Avaliine ra liei 
whakawelii atu i te taua a Nga-ti-mania-poto. ]\Ieliemea 
ko mano rangatira nei, o nga tini iwi nei, no liea e kitea 
onei tu whakaaro, penei kua mate noa ilio ratou. 

No te taenga atu o tc Rau-paraha ki tona rahinga kia 
Nga-ti-toa, kia Xga-ti-awa, e nolio mai ra i te kainga, ka 
talii ka rangona, kua liinga te parekura a te Rau-paralia 
no Xga-ti-mania-poto, toko-rima, Avliakairia iho te ranga- 
tira ko Tu-takaro. No tc rongonga o Nga-ti-aAva o Nga-ti- 
tama, ka koa ratou, ka tupekepeke, ka mate lioki ta ratou 
uto, ka ea lioki to ratou mate e ngaro ra, ka talii ka rewa 
a Nga-ti-aAva raua ko Nga-ti-tama ki Mokau ki tc kotikoti 
i a ratou tupapaku, hci malii maori ma ratou liei kai, i 
nga malii o roto o te pouritanga ; ka talii lioki ka tukua 
mai he kai ma te heke a tc Rau-paralia ma e Nga-ti-toa, 
lie kumara, lie taro, lie poaka iiiho puta, ko wai lioki liei 
korero, ka talii ano ka ora taua heke i te kai ; mei koie 
pea te mate i a te Rau-paralia nga tupapaku ra, kihai pea 
i tukuna mai nga tini kai ra e Nga-ti-awa ran a ko Nga-ti- 
tama. I te pito taenga atu o taua heke kia Te-ati-a\va, 
kaore i tukua mai lie kai, lie kai ano ia i liomai, e liara i 
te kai pononga. 

Kiliai i roa te takiwa o te nolioauga iho o te Rau-paralia 
kia Nga-ti-awa i Tara-uaki, kua puta rawa mai te ope a 
Wai-kato, e warn ran topii, na Te-Avlicro-wliero, na te Hia- 
kai, na Mama, na ia rangatira na ia rangatira taua ope, e 
whai liaere tonii nei i ta ratou tangata ia tc Rau-paralia, 
kihai i wliakaaro iho ki nga kiipu iho a te Rau-paralia i ki 
iho ra ki a ratou '' Kei whai ake i an, nolio inarirc akc i 
to tatou kainga i Kawlna i Wai-kato." Ka tahi ka AA'ha- 
kaekea e te Rau-paralia te ope a AVai-kato, a ka riri i te 



awatea, ka kawo te tahi ka kawe te talii^ ka liaerc iiga toa 
a to tahi, ka liaere nga toa a tc talii, mate ana o to talii, 
mate ana o te tahi^ no te roanga o te riri ka karanga a te 
Rau-paralia " Koia kei aia, apititia " ka talii ka rci'o te 
whana a tc Rau-paralia, wliakalioki noa mai tera a AVai- 
kato a Te-"W'herowhei'o, Lei aliatanga ma te Ean-paralia^ te 
apitiria (tia) tonutia ai, ka Avliati a Wai-kato, pango (mangu) 
tomi te kohamo, kiliai i tirotivo ki mnri nga kanolii, aki 
kail ana te patu a te Rau-paralia ratou ko tona iwi ko 
Nga-ti-toa, ko Nga-ti-awa^ takoto rawa iho o AVai-kato i 
te matenga^ lioko-^rliitn topn, Avhakairia iho nga rangatira 
o AYai-kato i mate i tera i)areknra, ko Te-hia-kai, ko 
Mama, me te tini atu o nga rangatira. Ko te ingoa o tenei 
parekura, ko " Tc-motu-nui." Ko Te-^vhero-whero-po- 
tatau anake i ora, na te Ran-paraha hoki i ora ai, mei 
kore kua mate. Mehemea ko Nga-ti-tama ano kia Te- 
kaeaea i reira, kua ngaro katoa a Wai-kato ; mai ra (nei ra), 
kiliai i hohoro mai a Te-kaeaea tae rawa mai i Te-kaAvcka, 
i Ure-nui, i etahi kainga atu, kiia hinga noa atu te pare- 
kura, a kua horo hoki a AVai-kato. 

No te mutunga iho o te jiatu, o te pare-kura kua po 
raAva hoki, ka karanga mai a Tc-Avliero-whero-po-tatau kia 
te Rau-paraha, '^*' E Raha me pewhea au e ora ai ? " Ka 
karanga atu a te Rau-jjaralia, " Haere tonu i tc jio na ano, 
kaua e noho iho, haere kia liohoro " koia ano haere tonu a 
Wai-kato i taua po ano, tae rawa atu te ope a Nga-ti-tama 
kia Te-kaeaea-taringa-kiiri-A;\iki-toa, kua oma noa atu a 
Wai-kato, ko nga ahi e ka ana o nga Avhare, me etalii o 
nga tupapakii i riro atu ano i a Wai-kato. Heoi kotikotia 
iho e Nga-ti-tama, a kei te liaeliae auo lioki tera kia te 
i'au-paraha i tana parekura. Ileoi ano. 

-^— ^♦^ < 


Ka vrni-A te kanohi, 

Ki te pntaiiRa mai. 

Nga taumata ra, 

O whakapau mahara. 

He manu koange an, 

E taea te rare atu, 

E taea te bokahoka. 

He pai-irau inohoku (moku', 

Kino ai tatou 

Ki te noho tahi mai 

Ka motu an ki tawhiti 

Ka rail aku mahara 

No te roimata ra 

E paheke i aku kamo. 

He tangi arohd mo tc fane I taivliiti. 


Mi: timata teuei i nga korero o tc liacrc atu a te Raii- 
paralia ki ]\īaunga-tautari ki te tiki atu i a Nga-ti-rau- 
kawa^ kia liacre mai liei lioa mona ki to tango i te wheuiia 
i Kapiti. 

I tika atu tana liuaralii_, i te ara c poka atu ana i Taia- 
naki ki runga o Whauga-nui ki Tuliua, puta tonu atu ko 
Taupo, liaere tonu atu ki Maunga-tautari, tenei kua liuihni 
mai nga rangatira o Nga-ti-rau-kawa ki 0-pepc, he kainga 
kei te talii walii o Taupo, i reira e tatari mai ana ki a te 
Uau-paraha; no te taenga atu o te Ran-pavalia, ka tangi 
ratou, ka mutu te tangi, ka whai korero a Te-wliata-nui 
ma kia te Rau-paraha, ka maioha mai, he roa te takiwa e 
ugaro atu ana a te Rau-paraha ki Kawhia, ka mutu nga 


T^liai korcro a nga rangatiru o ?V'ga-ti-rau-kawa, ka tahi a 
te Kau-paralia ka Avhakatika ki te korcro atu i ana >vliaka- 
aro ki a ratou, ko tana kupu tenei i patai atu ai ki a Te- 
Avliata-nui ma ka mea atu aia " E kore ranei koutou e pai, 
kia liaere tatou ki Kapiti, ki tc tango i taua kainga, lie 
kainga jmi lioki^ be pakeha kci reira." Kibai rawa i 
wbakahokia mai te patai a tc Rau-paraha. Xo te haerenga 
ketanga atu o te Rau-paralia ki etahi kainga atu, no niuri 
ka talii ka korero nga rangatira o Xga-ti-rau-kawa, ko a 
ratou kupu enei " Kaua tatou e rongo i tona reo i to tc 
Rau-paraha kei waiho koia hei rangatira" wliakarongo ana 
a Tc-lioro-hau^ lie tama na liape raua ko tc Akau, ko taua 
waliinc lioki na Hape, no te matenga o Hape ka moea e tc 
Rau-paralia liei "wahine mana, no te kitenga atu ia te 
Rau-paraha, ka tahi ka korerotia atu e Te-horo-hau nga 
kupu a ana rangatira o Nga-ti-rau-kawa " Kaore e pai kia 
haere i a koe^ kei waiho koe hei rangatira.'^ 

Hcoi ano ka pouri a tc Rau-paraha ko te tahi kupu 
lioki a aua rangatira o Nga-ti-rau-kawa, " Me unga e ratou 
a te Rau-paraha, kia haere ki Ahu-riri," heoi ano kua pouri 
rawa a tc Rau-paraha^ haere aua aia ki Roto-rua, kia kite i 
era iwi ona i a Tu-hou-rangi, i a Nga-ti-whakaue ; no tc 
tacnga atu ki Roto-kakahi, ka kite aia ia Tu-hou-rangi, 
hacrc tonu atu ki Roto-rua, ka kite i o reira rangatira, 
haere tonu atu ki Tauranga, kia kite i a Te-waru, a no tc 
kitenga o te Rau-paraha i a Te-waru i tona tacnga atu ai, 
ka ki atu aia ki a Tc-waru, " ]\Ie haere taua ki Kapiti, lie 
kainga pai tera," ka kia mai e Tc-waru, " E kore an c 
haere ke i Tauranga, c aroha ana au ki nga motu e tu mai 
ra^ ki Motiti ki Tuliua." Hcoi ano kua rangoua rawatia 
te rongo o te ope a Ilongi-hika, c whakapac ana i te Totara 
i te pa o Nga-ti-maru i Ilau-raki, Avhakapae noa, kihai 
hoki i taea ka tahi hoki ka wliakawarca, a pohclie noa iho 
nga whakaaro o tc liuuga i roto i tc Pa ka tahi ka taupo- 
kina e Nga-puhi, a ka horo taua pa, a he i^vi pea o Nga- 
ti-maru i roto i taua ])a, a ka mate i reira nga tamariki o 
Toko-ahu, ka tahi ka pouri rawa a te Rau-paraha, ki aua 
mok()]mua, ki uga tamariki a Toko-ahu, te talii ])ouri ko tc 


iiukarautauga a Nga-puhi, ko te tuwainga^ na rcira ka 
ugaii te mamae i roto i te ngakau a te Kaii-paralia, ka lioki 
mai a te Rau-paraha ki Roto-rua, a ka tao iiiai boki te ope 
taua a Nga-pulii ki reira^ a ka kite a te Rau-paraha i a Po- 
mare-nui ka ki atu a te Rau-paraha ki aia, " Ka patua e 
au a Xga-puhij hei utu mo a taua mokopuna," whakaae 
toiiu mai a Po-mare, no te taeuga atu o Nga-puhi kia te 
Pae-o-tu-rangi ki Roto-kakahi ka patua e te Rau-})araha 
ratou ko Tu-hou-rangi^ ka mate. 

Ka hoki mai ano a te Rau-paraha, ma tona ara ano i 
haere atu ai, me ctahi ano hoki o 1'u-hou-rangi ka riro mai 
i aia, hei tangata mona. 

Tae atu ki Tara-naki^ roa kau iho ano i reira, ka heke 
ano, ko te tino Ngahuru tuturu tenei o te tan, haere tonu 
i te tahatika ka tae ki Nga-ti-rua-nui, haere tonu Pa-tea, 
Wai-totara, ka kohurutia i reira e tahi o nga tangata a te 
Rau-paraha, me te pononga tane a Tope-ora, he rangatira 
taua pori no Tara-naki, no te hapu ki a Nga-mahanga ko 
Te-ra-tu-tonu te ingoa, ko te take tenei i tahuri atu ai a te 
Rau-paraha, ki te patu i nga tangata o AVai-totara, a ka 
mate hei ntu mo aua tangata i kohurutia ra hoki. Plaere 
tonu a Whanga-nui, i ma runga i te Avaka etahi, no Wai- 
totara aua waka, he mea riro i te whaAvliai, ka tahi ka 
whiwhi i te AAaka, ko te Avaka nui tonu ia te Rau-paraha, 
ko te taonga nui raAva tenei ko te a\ aka, ma te A\aka ka taea 
ai tera motu a Te-A\'ai-pounamu. 

No te rongonga o nga tungane o Pikinga o te A\aliine o 
Rangi-tikci i riro her(>here ra i tera tacnga mai o te Rau- 
paraha, a moea ana c Te-rangi-hae-ata heiAvahinc mana, ka 
haere mai ratou, a ka tae mai ki te heke a te ki 
Whanga-nui, a ka haere atu ratou kia kite i a Te-rangi- 
hae-ata i to ratou tualiine hoki i a Pikinga. Ka pai to 
rangi, ka rewa mai te liekc, a ka tae mai ki Rangi-tikci, ka 
noho i te puau, ko te mahi a nga tangata o te lieke, he 
haere noa atu ki roto o Rangi-tikci, ki te kimi kai, ki tc 
patu tangata lioki i a Nga-ti-apa, ka nolio i rcira, kua pai 
te moana, kua aio, kua kore te ngaru, ka hoc tc heke ki 
ManaA\'a-tn, ka noho i rcira i tc puau, a ka liaerc nga 


taiigata o te lickc ki roto o Mauawa-tu, a kite toiiu atu i 
te tangata o Raiigi-tauc, patu tonu atu, c taca hoki tc alia 
ta te taua lianga lioki, he lualii peiia. Ka aio tc raoana ka 
lioe nga waka i walio i te moaiia, ko nga tangata ki iita 
haere atu ai, ka tae ki O-hau ka noho i reira. 

Kua takoto noa mai te kakai (ngakau) a uga raiigatira o 
Whauga-uui, a Tu-roa raua ko Pae-talii, raatua a Mete kingi 
ki nga rangatira o ]Mu-au-poko (Mua-upoko), kia kolmrutia 
a te Rau-paraha, a no te uohoanga o te ope a te Rau-paraha 
ki O-hau, ka haere mai nga rangatira, o ]Mu-au-poko, a Tohe- 
riri, a Waraki, ki te maminga ia te Rau-paraha, kia haere 
ki Papa-i-tonga he roto kei uta o O-hau, ki te tiki waka. 
Koia ano, liiahia tonu atu a te Rau-paralia ki te haere, rae 
aha te rongo o te Avaka, liei waka hocnga atu i tenei motu, 
a ki tera motu hoki ki Te-Avai-pounamu. Ki rawa atu tona 
iramutu a Te-rangi-hae-ata " E Raha, he aitua toku, he 
takiri he pekc maui, ka mate koe, ka kohurntia koe e 
Mua-upoko (Mu-au-poko) ." Hei aha ma te Rau-paraha, 
e parahakotia atu ana eia nga kupu a Te-rangi-hae-ata. 
Tohe noa kia haere te tokomaha i a te Rau-paraha, kihai 
rawa aia i pai ta te aitua hanga hoki, he Avhakapowauwau 
i te ngakau o taua korolieke, a tohe tonu aia ki tc 

Heoi ano ko tc haerenga i haere ai ki njto o O-hau ki 
l*apa-i-tonga, no te taenga atu hoki, kua ahiahi, kua po te 
ra kua liacre ki roto ki nga whare. He whare ke to nga 
tamariki lioa a tc Rau-paraha i noho ai, he Avhare ke to te 
Rau-paraha raua ko Tohe-riri, tote rangatira o Mua-upoko. 
Tera hoki tc taua a Mua-upoko tc haere mai ra i te po, 
ki tc patu i a tc Rau-paraha ratou ko ana hoa, ka moe a 
tc Rau-paraha ka ugongoro te ihu ona, ka karanga atu a 
Tolie-riri ki aia ka mca atu " E Raha e pari ana to ihu-." 
Ka maranga ake a tc Rau-paraha, kua mohio noa atu a 
Tohe-riri kei te haere mai te taua i taua po, ko te Rau- 
paraha ia e nolio kuarc ana. I haere mai te taua i Horo- 
whenua. No te taenga ki tc awatea, ka huaki tc tana ra, a 
i warca ki tc putu i nga tamariki, ka rere mai a te Rau- 
paraha, ko tc lioa ko Tolic-riri kua puta atu ki Avaho ki te 


karanga atu i tc tana a Mua-upoko, kei tana whare a tc^ 
Rau-paralia, kaore kua puta iioa atu a te Rau-paralia, i te 
hikuhiku o te, wharc^ i moe ra raiia ko Tohe-riri;, hacro 
tonu atii i I'oto i te toetoe, liiiaki kaii te tana a jSIua-npoko 
ki tc Avliare, kna riro noa atn a te Kan-paralia, waiho noa 
ilio tc mate ki nga tamariki ; kotalii tc tamaiti i whakapnta 
ki te rapn utu mo raton ko Te-rangi-honnga-riri, tokorna 
o ana tangata o Mua-npoko i patn ai, mate raAva^ ko nga 
whakantn era mo raton^ a ka oma a 're-rangi-liounga-riri 
ka kawliaki i aia, a ka matara atu tana liaere, ka talii 
tana tnahine a Te-uira ka karanga atn ki aia ka mea, 
"^ E Hon e, ka mate an." Ka arolia aia ki tana tnahine 
c karanga mai ra, ka whakahokia cia, a ka mnia aia e 
Mua-npoko, a ma te kotalii te aha? a ka mate a Te-rangi- 
honnga-riri i te tini. Ko te tane a Te-uira, ko Te-poaka, 
kua mate noa atu i te tnatahi ra ano. ]Mate iho nga tangata 
ate Rau-paralia i reira, ko Te-rangi-hounga-riri, ko Poaka, 
ko Te-nira, rana ko Te-hononga, nga wahine, nga kotiro 
a te Ran-paraha, kotahi te kotiro kua moe i te tane, ko 
Te-uira, e tamariki ana ano a Te-honouga he kotiro iti 
rawa, ko tenei i whakaorangia a i kawhakina (mana) ki 
Rua-mahanga i Wai-rarapa, ko Te-uira i moe i a Taiko 
whanaunga keke ano ki a te Ran-paraha. Na te tahi wa- 
liine a te Ran-paraha enei tamariki, na Marore, he wha- 
hine rangatira mo Nga-ti-toa. No te pntanga mai o tc 
Ran-paraha ki tona nuinga c oma atu ana, ko tc kiri 
tahanga anake. 

Heoi ano, ka talii ka tupn nga take kino mo ]Mua-upoko- 
ka tahi ano Jca tahnri atu a te Ran-paraha ki te patu i tana 
iwi, hoki atn te ata, hoki atu te ahiahi ki te patu, ka man 
mai ko Tohe-riri, ka kawea ki Kapiti whakamatc atn ai, 
tarona ai, he tokomaha nga rangatira o Mua-npoko i mate, 
a moti rawa atu a Mua-npoko lie i^i nni ano tana iwi i 
mua, i te mea kaore ano i patua, no tc mahi e patua nci 
e te Ran-paraha, ka tahi ka ngaro, ko nga morchn i oma 
atn ki tera Avhaitua ki Wai-rarapa ki Rua-mahanga. 

Ka noho nci a te Ran-paraha, i tcuci kainga, ko tona 
pa tnturu ko Kapiti ko tc inotn. lie takiwa ano ka ho(^ 


atu ki 0-taki^ ka liaerc atu ki Iloro-wlieiiiia ki te kimi 
tangata o Mua-upoko^ ka kitea ka wliaia, a ka man ka pa- 
tua, a ka hoki mai ano ki Kapiti, noho ai, malii kai ai. 

Tera te liauga mai ra e iiga iwi o to takiitai o te moaiia 
atu ano i Kapiti, a tae noa ki tua o AVhanga-niii, ki 
Wai-totara^ ki Patea, K-angi-tikei, Manawa-tu^ Wai-rarapa, 
a Te-whanga-niii-a-tara, i te whakaaro patii mo te Rau- 
paraha, e tango nei i tana wlienua. No te tau 1822/ ka 
tahi ra ano ka rite te liiahia o ana tini iwi nei, kia liaere 
ki te patu i a te Rau-paralia, liuia nga iAvi nei kotalii mano 
topu, a koia nei nga ingoa o aua ir.i i liaeve mai ki te patu 
i a te Rau-paralia. Ko Nga-raurn, ki AVai-totaia ; me 
tera iwi ki Pa-tea, AMianga-nui, Whanga-eliu, Turakina, 
Rangi-tikei, Manawa-tn ; ki a Rangi-tane, Xga-ti-kahu- 
liunu, Nga-ti-apa, Xga-i-tn-mata-kokiri, Xga-ti-kiiia, ki 
tera motu ki Tc-wai-pomianiii. E kiia ana ngaro katoa te 
moana i te Avaka i te rewanga atu ai i AVai-kanae. Kei 
AVai-kanae nei ano a mui-i, kua tae noa atu a *mua ki Ka- 
piti a kua eke ki uta ki AVai-orua lioe kahupapa tonu ai 
nga Avaka, i te lioenga atu ai ki Kapiti, ki AVai-orua i te 
po, kaore ano i ata rupeke (poto) noa nga Avaka ki uta, ka 
talii ano ka kitea e te Rau-paralia, i rangona ki te reo, ki 
te baruru o te waewae, lie tutai (tutei) i liaere mai ki te 
titiro i te pa, ka tahi ka maranga ake tc^ hokotoru a te 
Rau-paralia i raro i te Avlieiiua, kiliai i tirotiro nga kanolii 
ki te ao raarama, ka wliati te ope ra, kiliai i taliuri mai 
oma tonu atn, hoc* tonu atil i runga i nga waka, a patua 
haeretia tonutia i roto i te. wai, e kau atu ana ki runga i 
etahi o nga waka i walio i te moana e tau atu ana, takoto 
rawa iho kotahi ran ma Avliitu. Heoi oma rawa atu, kihai 
rawa i tahuri mai whakamuri, paiigo tonu te kohamo, Avhiti 
raAva atu etahi o ana waka i Avliati nei ki tera motu, e 
ketekete haere atu ana, e aue liaere ana ki etahi o ratou 
kua mate iho nei i te iiarekiira, i AA^ai-orua i Kapiti. Heoi 
ano ko te rarunga rawatanga tenei, me te hokinga o te 
tnpu o cnei iwi i a te Raii-])aralia mate raA\a atu kihai i 
whai Avahi mai i muri ki a t(> Rau-paraha, mehemca, ko- 
tahi te kaiuga i noho ai a tc Rau-paraha, ko AVai-orua 


anakc, kia kaua te kaiiiga wehewehe ki tc tabi pito o Ka- 
piti^ kiia mate katoa iiga mano iwi nci, i liaere mai nei ki 
te huna i a te Raii-paraha. Xei ra. ua tana parckura i 
mutu rawa ai te Avliakahilii a aua iui nei ki a te Raii- 
paraha ; kua piki rawa hoki te arero o Xga-ti-rna-nui o 
AVhanga-niii, o Xga-ti-apa, o Raiigi-taue, o !Mua-upoko, o 
X'ga-ti-kalni-hunu, a o Nga-ti-apa ano ki tera motu ki te 
Wai-poiinamu, o Nga-i-tu-mata-kokiri, o te iwi i noho i 
Te-hoiere, a i Rangi-toto. 

Ka haere atii te rongo iiiii a te Kau-paralia o te toa, ki 
te talia ki te tonga o tera motn o Te-Avai-pounainn, ka ko- 
rerotia atn e nga oranga o te parekura i AYai-orua, " Ka- 
hore he tangata hei rite i a te Ran-paralia te toa kahore 
kan lie tangata a te llan-paraha kia kotalii ran ma wliitn 
topn te tane hapai rakan." Ko te iiigoa a te Ran-paralia 
ki enei iT\i o rmiga nei, o Kapiti o tera motn lioki, " He 
atna, he Pakeha ; " ki ta niaua nei ki atii, ki ta te ope^ 
" Me patu noa atn ki te kakan o te hoe o te "«aka," no to 
mana hiiiganga i a te Ran-paralia, tnkna ilio ai, kaore he 
iwi kaore he aha. 

Ka rongo a Te-rua-oue, raiigatira o Hangi-tane ki AVai- 
ran i te rongo toa o te Ran-paraha, ka tahi ka kiia mai e 
Te-rna-one, " Kia pena tana npoko, tnkitnkia ana ki tc 
tiikituki patn arnlie." Ka tae mai tatui rongo ki Kapiti ki 
a te Ran-paraha, " Ko koe'tera kua kanga e Te-rna-one^ 
me patn koe ki te tukitnki patn aruhe." Ka mea a te 
Ran-paraha, " Koia kci a ia/' ka rewa atn te ope a te Ran- 
paraha, ka Avhiti atii ki tera motn ki Totara-nni, ka hoe 
atn ki Wai-ran, a ka patna tana i^i a Rangi-tane, ka mate, 
a ka man a Te-rna-one, tona tino rangatira, ka whakaora- 
ngia e te Ran-paraha, hei tanrekareka mana, Tapa iho tc 
ingoa o teuei parekura, pa horo hoki, " Ko tukitnki patn 
aruhe." Ko te tan tenei i timata ai te AvhaAvhai, me tc 
tango a te Ran-parali;i i tera motn ki Tc-Avai-ponnamn, ko 
tc tan 182:i. 

Ka hoki mai a te Rau-paraha ki tenei taha ki Kajjiti, a 
i utaina mai hoki nga licrehcre o tana \^^'\, ki tenei taha 
whakamarie ai. 


Ka liaerc atii ano tc rongo toa a te Rau-paralia ki tera 
iwi ki Nga-i-taliii ki Kai-konra, a ka roiigo a Rerc-Avaka, 
tc raiigatira o Kai-koiira i te roiigo toa a te Rau-paralia, 
ka tahi ka ki mai a Rere-waka " Kia peiia tana takapu 
(kopu) liaeliaea iho ki to iiilio manga " ka roiigo a te Rau- 
paralia i ana kupu, ka luea aia " Koia kei aia " a waiho 
rawa tana kanga lioi ara atn nio te pakanga ki a Nga-i- 

Ano ka tae ki tc ranniati ka rewa atn te ope a te Ran- 
j)ai'aha, kotalii ran nia-wliitn, ka tae luai koki a Te-pehi i 
Ingaranyi, a ka liacre tahi rana ko te Ran-paralia ki Kai- 
konva^ a ka patna tera '\^\\ a Nga-i-talin, kiliai i rcre^ kihai 
i alia^ ko nga niorelm i onui ki rnnga ki Tapiiwae-nnku 
takoto raAva ilio c warn ran topn nga mea i mate^ he nui 
rawa te tangata o tana \\\\, a ka man a Rere-waka^ tc 
I'aiigatira o tana iwi i a te Ran-paraha, ka Avhakaorangia, 
a ka kaAvca mai ki Kapiti Avliakamarie ai. Tapa iho teiiei 
pareknra^ me tenei Pa horo " ko Te-iiilio-manga." 

Ka mate nei a Kai-konra^ a 0-milii i a te Ran-paralia, 
ka tohea e Tc-pelii kia hacre ki Kai-apohia, ki te Wai- 
ponnamn, ka ki atn a tc Ran-jiaraha " Kana^ me hoki 
taton^ ka mate ano tenei iwi^ me hoki taton ki Kapiti." 
Hei aha ma Te-pehi, ma tc tama a Toitoi, tolie toiiu, a 
ka Avhakaaetia atn e te Ran-paralia. Ko te haerenga ma 
nta ki Kai-apohia e rima te kan topn nga tangata, ko nga 
rangatira anake, ^ko te nninga i Avaiho iho i O-iiiihi hei 
tiaki i nga Avaka, i nga tanrekareka. jS'o te taenga ki 
Kai-apoliia ki te Pa, ka ki atn ano a te Ran-paraha ki a 
Te-pehi, "Kia tnpato te haerc ki roto ki tc Pa, kei mate 
kouton, he aitna tokn lie nice kino takn i tc po nei." Hei 
aha ma te tangata kna riro ke te Avairna i tc mate. 
Hacre ana a Te-pehi ma ki roto ki tc Pa, a no te tapo- 
koranga atn ki roto ki te Pa, ka rongo rapea ki te pai o tc 
korero, ki tc rcjkareka o nga raahi a Tama-i-hara-nui a 
toiia rangatira, na reira i Avarcware noa iho ai te ugakau 
tnpato a Tc-pchi raton ko ana hoa rangatira. No te ata 
po ka patna a Tc-pchi ma, takoto iho e rua tc kan, ranga- 
tira kan, kahorc he tutna, koia anakc ko te rangatira o 


Nga-ti-toa. Ko etahi i rere mai i roto i te Pa, lie mea 
tupelce ake i rmiga i iiga taiepa o tc Pa, c ma. te kau pafu te 
teitei o tc taiepa, ko uga kuwalia putaiiga ki Avalio, kua 
tutakiua ranatia. I keria ki raro ki te Avlieiuia nga kii- 
walia putanga ki AAalio, I te ra aiio i tapoko atu ai a Tc- 
pehi ma. E rua tekau hoki i ora uiai, a c rima rau topu 
o Nga-i-tahu i roto i te Pa i Kai-apoliia. 

Hoki mai ana a te Rau-paralia, ka tae mai ki te 
iiuinga i wailiotia ilio ra i 0-railii, a ka hoki mai aia ki 
Kapiti, ko te tan tenei o te Rau-paralia ki Kai-koi;ra ki 
" Te-uilio-maiiga " ko te tan lioki i koliurutia ai a Te-pelii 
ma, i Kai-apohia i te tan 1828. 

Roa kan iho a te llan-jjaraha e nolio ana i Kapiti ka tae 
atii te lieke a Rere-tawliangaAvhanga ka noho tana heke i 
Wai-kanae, ko te tan i tae mai ai ko 18.24'. Ka noho a te 
Rau-paraha i Kapiti, me te ngan kino tonn te mamae o te 
ngakau aroha ki a Te-pehi ma i koluirntia ra e Nga-i- 
tahn, ka noho ka wliakaaro a te Ran-i)araha, " ]Me alia ra 
e ea ai te mate a Te-pehi ma, e kore e ea ki te pareknra, 
ki te Pa horo, erangi me kohnrn ano ka ea ai." I aia e 
whakaaro ana i enei Avhakaaro, ka pnta raAva mai ano 
tetahi kaipnke i te rae o Taheke, kna karangatia c nga 
tangata " lie kaipnke, he kaipnke." lleoi ano kna Avha- 
kaaro rawa a te Rau-paraha " Akna nei, kna mana rawa 
ano aku Avhakaaro e aAvhitn nei, kai (kei) te kaipuke nei, 
hai (hei) kaAve i an ki a Nga-i-tahn ki te tiki i a Tama-i- 

Kua karanga rawa a te Rau-paraha kia toia tana Avaka 
kia haere aia ki runga ki tana kaipnke, kna reAva tc Avaka, 
kua hoe rawa, kua tae atu ki te kaipuke, kna korero atu 
ki te rangatira " E kore ranci koe c pai ki to kaipxike 
hei uta i an ki AVlianga-roa, ki te tiki atu i a Tama-i- 
hara-nui, maku koe c ntu ki te mnka, ka tomo to kaipnke 
i an, he nui aku iwi ki te haro nnika man; " ka Avhakaae 
mai tana rangatira a Kapenc Tuari, kna ora te ngakau o 
te Rau-paraha, ka rere atu tana kaipuke ki Whanga-roa i 
tcra motu, ki te tiki atu i a Tama-i-luira-nui, kotahi rau 
nga tangata hoa haere a te Ran-])araha, i eke atu i runga 


i tana kaipuke^ ki ^V hanga-roa, ka riro mai a Taraa-i-liara- 
uuij me te waliine me te kotiro. Mohio ana tana kau- 
matua ko Tama-i-liara-uui me pewo (pera) te uukaraii- 
tanga ki tc jni ki te paura, me te kaka ora e rere 
mai ana ki runga ki tc kaipiike. Na tc Rau-paralia 
i ako atii ki te raugatira o tana kaipnke, lie kai whaka- 
maori ano tana, he tai tamariki nei. No te mannga a 
Tama-i-hara-nni, ka tahi ano te ran IvOtalii nei ka puta ki 
runga i te kaipuke, ki nga papa o runga, te nohoanga iho 
ra ano o nga ra e torn, e ^vlia ranei, kua aliialii hoki kna 
tukuna nga i)oti, hci Iioehoe i tc kotahi ran ra ki nta, ka 
talii ano ka patua tc tangata whenua o uta, a takoto ra\ya 
iho o Nga-i-taliu ki tenei i Aka-roa nei, kotahi ran, he pa 
horo, i tomokia i te po, lieoi ano patua iho utaina mai ki 
runga ki te kaipuke, rcrc tonu mai taua kaipuke nei ki 
Kapiti. No ^vaho i te moana ka taronatia c Tama-i-hara- 
nui tana kotiro, maka atu ki tc wai, kihai i kitea e nga 
pakeha kai tiaki o Tama-i-liara-nui. No te tunga ki 
Kapiti o taua kaipuke ka karangatia mai '^ Ko Tama-i- 
hara-nui tenei, c ai na lioki a Nga-i-tahu, ko te wai kau e 
tere." Na ka talii ano kli koa, kaore i tokomaha rawa nga 
tangata kai tiaki i Kapiti, kei nta katoa tc tangata kei 
Wai-kanae, kei 0-taki, kei tc haro muka, liei utanga mo 
taua kaipuke, a i reira katoa nga pouaru (pouMaru) 
Avahinc a Te-pchi uia, i 0-taki i AVai-tohn c liaro muka 

Ko Tama-i-hara-nui, i utaina atu ki runga ki te waka e 
tc Rau-paraha, a kawca atu ana ki O-taki kia kite aua 
])ouwaru, kei a ratou tc wliakaaro kia ora, a kia mate a 
Tama-i-hara-nui, no tc tacnga atu ki ()-taki ka ki mai a 
Tama-i-hara-nui ki a tc Rau-paraha " Kia wliakaorangia ■ 
aia " ka ki atu a tc Rau-paraha " Mcliemca he mate noku 
ake e tika ana, ka ora koe i an, ko tenei ht! mate no Nga- 
ti-toa, e korc c taca c an." No tc kawcnga atu ki "Wai- 
tohn, he kainga kei 0-taki kia kite nga pouwaru, a Tiaia 
tc pouwaru a Te-pchi, ka tahi ka patua, ka whakairihia 
ki runga ki te rakau tarcwa ai, ka mate, kihai a te Rau- 
paraha i kite i tc matenga. 


*v» T W-,, 


■Aa^ •«.1»> 


Pat a k a (fbo d sto re) . 



Ka talii ka utaina taua kaipuke ki tc luuka, ka tomo, 
rere koa atu ana ki tona kainga i rere inai ai, ko te tau 
tcnei 1825 i tikina atu ai a Tama-i-hara-uui ki Whaiiga- 
roa i runga i te kaipuke. 

Ka nolio a te Rau-paraha i Kapiti, kei aia anake te 
luana iiui o tenei pito, ine nga tangata katoa, ko Turakina, 
ko Whanga-eliu, ko Rangi-tikei, ko Manawa-tu, haere 
katoa mai ki konei ki Horo-Avhenua, ki 0-taki, Wai-kanae, 
Pori-rua, VVhanga-nui-a-tara, Wai-rarapa atu ana ko enei 
wlicuua i aia ake te maua. 

No te taenga mai o Rerc-tawhangawhauga ki Kapiti 
nei, ka tukua atu ko Wai-kanae ki aia, a ko Te-wlianga- 
uui-a-tara (Poueke) i tukua atu ki a Po-raave, kia Nga-ti- 
mutuuga, i moe hoki a Po-mare i te tamahiuc a te Rau- 
paralia i a Tawiti na reira i tukua atu ai a Poueke, a Wai- 
rai'apa ki a Po-marc. 

No te tau 18.28 ka tae mai te teretere a Te-ahu-karamu, 
ko te ingoa o taua teretere nei " Ko te kariri tahi." Ko 
te tikanga o tenei ingoa o " Te kariri talii " racliemea ka 
])urua te paura ki tc waha o te pu, ka tika tonu iho ki te 
puta-kuihi, ki te ngutu-parera, no te mea i bona te puta- 
kuihi kia nui, na reira i rere tonu ai nga paura, peratia ai 
o te maori tenei ritenga mo te whawhai tu tata tonu, kia 
tere ai te pupulii atu ki te hoa riri. 

Ko te liaere mai a Te-ahu-karamu, lie korero mai ki a 
te Rau-paraha, " Kia whakaaetia atu a Nga-ti-rau-kawa, 
kia haere mai " ka mea ano aia " Hua noa i kawe tikanga 
ai, i kore ai e rongo mai ki te reo i to taenga ake ra ki 
^[aunga-tautari, ki 0-pc])e, c ki ana ' E toa, c riro mai 
a Here-taunga i au i a Nga-ti-rau-kawa.' Ko tenei e te 
llau-paraha, lie rawa au a Nga-ti-rau-kawa, tika rawa koe, 
hua noa i kapc ai i to rco e tika hoki ahau a N'ga-ti-rau- 
kaAva ; tona tukunga iho he mate, ko tenei ki tc tae mai 
ahau a Nga-ti-rau-kawa ki to taha ki Kapiti ka rougo 
tonu au ki a koc." Ka mutu te korero a Tc-ahu-karamu, 
ka whakaaetia atu c tc Rau-paraha ki a ia kia haci'e mai a 
Nga-ti-raukaAva. Ka hoki a Te-ahu-karamu, ka tae ki 
Maunga-tautari, a ka hekc mai a Nga-ti-rau-kawa, ka tae 

VOL. VI. — o 


mai ki Ivapiti a Te-ahu-karainii, a Tc-wJiata-nui, mv tc 
tini o to rangatira, inc; Paora-poho-tiraha, ka tohiitohiiria 
atu (' tc RaTi-paralia iiga whenua hoi nohoaiiga ma ratoii, 
hei nialiinga kai, hei tukunga tiuia, liei ahoretanga nianu, 
ka niea :itu a te Raii-paralia " Ko ciici wlicuua ka tnkna 
atu uci (' an ki a koutou ki nga rangatira o Nga-ti-ran- 
kawa, hei a tatou talii to tikanga ko an ano liei rniiga 
ake i a konton, ka whakaae katoa rnai ratou ka mea." 
*' E tika ana, e Ralia kci a koo." 

Ko nga ingoa o ana kainga i tnkua atn nci ko Tnra- 
kina, AVhanga-ehu, Rangi-tikoi, Mana\va-tn, Horo-wlic- 
nua, ()-hau^ Wai-kawa, O-taki, Knkn-tan-aki. Heoi nno 
kua nni rawa nga iwi a tc Ran-paraha, kna nolio rawa 
a Nga-ti-ran-kawa, a Tu-lion-rangi ki ana kainga. 

Ka nolu) a te Rau-paralia, i Knkn-tanaki i O-taki, hei 
kainga mona, hei hnilminga niai nio Nga-ti-rau-kawa i nga 
takiwa c puta mai ai nga «liawhai a nga iwi kia Nga-ti- 

Ko tc, tan tenei 1829 o te luketanga mai o Nga-ti-i"an- 
kawa i a Te-heke-mai-raro, Ileoi ka nolio ki te main kai : 
kua hinga mai lioki tera pito o Nga-ti-rau-kaAva i a "\Vha- 
nga-nni i heke atn ki reira a Te-rna-maioro, kihai i rerr- 
a Nga-ti-ran-kawa i a AVlianga-nni, mate katoa ko etahi 
rangatira o Nga-ti-rau-kawa i whakaorangia, lie mea ki 
atu e te Rau-paraha ki a 're-rangi-wlnikarurua kia waka- 
orangia a 'IV-pnkc. raua ko Te-ao tona teina. Heoi ano nga 
mea i ora, i tnkua mai hoki kia haere . hiai ki a te Rau- 
paraha ki Kapiti. No tv roanga e nolio ana a Nga- 
ti-ran-kawa i Kajnti i O-taki, ka huihni mai a Nga- 
ti-ran-kawa ki O-taki ; i ri>ira a te Rau-paraha^ ki te 
korero mai ki a te Rau-paraha kia whakaae aia kia 
haere atu ki Whanga-nni tetahi o])e hei takitaki i te mate 
o Te-rua-maioro, o tera Nga-ti-rau-kawa i mate ra ki Wha- 
nga-nni, mo tc roanga o t(^ tohc o nga rangatira o Nga-ti- 
rau-kawa, ka tahi ka whakaae a te Rau-paraha, a ka rcwa 
te ope a te Rau-paraha, ko Nga-ti-awa hoki i uru ki taua 
tana ope, ka haere te taua nei ka tae ki Whanga-nui ki 
Putiki-whara-nni, ko te Pa tera a Whanga-nui, a kotahi 

TK Oi'K, HE)Ci:-MAl-KAKO. 35 

maiio topu o te ope o tana Pa, lie alia lioki ki aia ki a 
Whanga-nui, ta te iwi mii lianga tc tangata. Ka tauria 
tana Pa, a no te rua o iiga niarama ka lioro taua Pa, a ka 
mate a AVhaiiga-nui, a ka lioro te nuiiiga ki Tuhua, a 
kahore hoki i mau a Tu-i-oa i ora katoa ratou ko Hori- 
kingi-te-anaua ma na to maia o ratou ki te oma i era ai. 
Hcoi ano ka ea te mate o Nga-ti-rau-ka\va, ko te tau teiiei 
i oro ai a Putiki-^vliara-nui ko te tau 1831, a kaore hoki i 
ea te mate o taua Pa va i muri nei, ka boki mai a te Piau- 
paralia ki te kaiiiga ki 0-taki uei, ki Kapiti, kahore kau 
he tangata o llangi-tikei o Turakina, o Whanga-ehu, i aua 
ra : ko IS'ga-ti-toa kia te Eau-paraha, ka nolio i Kapiti, i 
Pori-rua, i Man ; aa ko etalii i haere ki tera motu ki AVai- 
rau, ki te Iloiere, ki Ilaugi-toto, ki Tai-tapu, ki "VVhakatu, 
ki Motu-eka ; kiia mate katoa ra hoki nga tangata o reira ia 
te Rau-paraha. lleoi kua wehewehe haere Nga-ti-toa ki tera 
motu; ko Nga-ti-awa kia Rere-tawhangawhanga ka noho 
i Wai-kanae, ko Nga-ti-mutunga ka noho i tc Wha- 
nga-nui-a-tara (Poneke) ko Nga-ti-tama i Kapiti, no tc 
tahnritanga niai ki te whakaliihi ki a te Rau-paraha, ka 
Avhawhai a ka mate te rangatira o Nga-ti-tama, a Pehi-taka, 
i turia ki te parekura i Kapiti, a ka oma aua hapu, noho 
rawa atu i 0-lia-riu a ka noho tonu a Xga-ti-rau-kawa, me 
te Rau-paraha i 0-taki, a ka wahia te tahi taha o Nga-ti- 
rau-kawa ki Wai-ka^va, ki 0-liau, ki Iloro-uhenua, ki 
Manawa-tu, ki 0-roua, ki Rangi-tikoi. 


E taka pitonga e pupuhi 

He houiai aroha. a tangi 

Atu an i konei, kei wa 

Mamao ana. Kere mai 

Hea te ao i takn wakaaeanga. 

Tu matohi ana ki Tau-piri 

Ki te wa tu tata, e au 

Ka taka kino ki takn makau tupu. 

Me aha i te ai-oha kai puku, 

E taea te aha ilio 

He hikihiki atu nga 

Nohoanga te menenga 

I kapakapa, hei korero tu 

Ma Taepa i roto Wai-kato 

Kei raro rawa taku tau 

Tenei ra to koaonohi wbakaurua 

Mai te awatea 

Ka huri te wai-kamo. 

He taiu/i pomraru mo tana tune i viatr.. 


N V te tau IH'.V.l, ka rewa tr ope a to Rau-paraha ki tera 
motu ki Kai-apohia, e oiio ran topu taua ope, ko Nga-ti- 
awn. ko Njjcfi-ti-rau-kaM'a, ko Nga-ti-tama-te-ra, ko Taraia 
rau:i ko Tc-rolm tama a Tu-te-rangi-anini ka whakawhiti 
atu ki t(n'a luotn, a ka luiihiii mai aiio a Nga-ti-toa i Tai- 
tapii, i Rangi-toto, i tc Hoiere, ka huiliui mai ki tenci e 
uolu) atu lu'i i ^^'ai^rau, ka tac atn tc ope a tc Rau-paraha 
ki reira, ka liuiluii ki roira ka hoc hacre i te taha tika, a 
ka tae ki Kai-koura, ka tauria to pa o nga toenga iho o 
tera patuuga i a Te-nilio-manga, ka lioro tc Pa ka patua 
otahi, ka whakaorangia ctalii liri taurekarcka, a ka pai te 


rangi ka hoe ano tc tana nci a ka tac ki Kai-apohia^ a ka 
whakapaea te Pa o reira, a kahore a Xga-i-tahu i puta 
mai i taua Pa ki te whawliai, e rangi kei roto tonu o te pa 
pupiihi mai ai i iiga parepare awa keri, c rua te kaii putii 
te holionu o aua awa keri, kaore te hoha o te taua, ara e te 
ope, me te whakatakariri noa iho, i te noho tonu mai o 
Nga-i-tahu i roto i tana pa; e riraa mano i wLakapaea ai 
taua pa, a kihai i lioro, kihai i aha, te take i kore ai e 
horo, he nui no nga kai o te Pa, nga kauru ti, he mea tao 
ki te urau, ko nga pakiaka o te ti ka keri ka horahora ki 
te ra, ka maroke ka tao ki te umu, he kai pai rawa 
taua kai, me te huka nei te reka, a he nui hoki 
no te tuna he mea tao a he mea whakamaroke, a he 
kao pohata (puha, puka) hoki etahi, he mea tao ki te 
umu, ka whakairi ai ki te ra, kia maroke ; koia nei te take 
i korc ai e hohoro te taka o taua Pa, he ora i te kai, kua 
mahia atu i nga tau, i noho atu nei a te Rau-paraha i Ka- 
piti, kua mohio noa ake hoki taua iwi ka hoki atu ano a te 
Rau-paraha ki reira ; mehcmea he taewa nga kai kua hon» 
noa atu. Tc tahi hoki, he kotahi no te ngutu riringa atu, he 
roto moana te tahi pito, me te tahi taha, nic te tahi taha, 
kotalii tonu te wahi tua whenua, ko te ngi'itu anake o tc 
pa, na reira i kore ai e hohoro te taea, ka tahi te wha- 
kaaro a te Rau-paraha, me keri atu lie awa keri, a kia 
torn aua awa keri, ka whakanukenuke ai, ko nga waha ])u 
awakeri a te Pa i Avhakaputaina mai ki walio o te pa he 
mea keri ki raro i te whenua, hanga ai he wliarc ki runga. 
tanumia iho ki te (uieone, kei reira te puhauga mai o nga 
pu, ka tahi ka keria aua awa keri, he roa noa atu aua awa 
keri, kotahi ta Nga-ti-toa, kotahi ta Xga-ti-rau-kawa, kotahi 
ta Nga-ti-awa, ka keria aua awa keri, a ka tata atu ki tc 
taha o nga waha pu o te Pa ka whakamutu te keri, ka haerc 
te taua ki te mahi manuka ki te mahi rarauhc, e rua ano 
wiki e mahi ana, kua pae, kua whakawalia uuii ki te taha 
o te taiepa o te Pa, kotahi rau iari te nuitaratanga mai o 
aua wahapu i te taha o te taiepa o te pa ki walio, piri tonu 
atu aua manuka ki te taha tonu o aua waliapu, lie mea 
ruke atu na te taua : uo tc mutunga o tc lualii a tc ope, ka 

'-58 \VnAKAl'Al'\ liriNA IMAOKI. 

teitei I'ii hoki te inahi ra a tc maimktt-, a ka tatur'i te taua 
ki te hau ki te tonga, e auga aua hoki koa te ngutu o te Pa 
ki te tonga a e rna Aviki i tatari ai, ka ore hoki i paniaihe 
tonga, lie karakia tonn te hanga a nga Tohunga o Nga-i- 
tahn kia kana te hau tonga e pnta iiiai, a e karakia ana 
hoki nga Tohunga a te liau-paraha kia hohoro te puta mai 
o te liau tonga, kia wawe tc tahuna atu te Pa kia wera atu, 
no te talii rangi ka marino uoa iho te hau ka niahaki, a i 
tc ata tn ka tahi nga tangata o te pa ka whakaaro me tahu 
atu nga mannka kia wawe tc pan i te aiotanga,, e koi'e hoki e 
hinga te mnra o te ahi i tc aio, ka tu tonn ki rnnga te niura 
o te ahi, ka tahi ka tahuna mai te ahi i roto i nga wahapu 
puhauga mai, ka kitea atu tc mura o te ahi ka puta ki runga, 
ka karauga atu a te Kan-paralia, " Ko wai tera e tc wha- 
nau ? Wliitiki whakarcwaia ki tc kawe i uga manuka, ki te 
taha () te taicpa, kei pau uoa iho a e kore c wera tc taiepa 
i nga manuka/' koia, ka talii uga tini toa a te Rau-paraha 
ka hacre ki te kawe i nga manuka ki te taha o tc taiepa 
a e puhia mai ana c tcra i roto i nga pare-wharc, i uga 
rna wahapu, me te pata ua nci te kai uci a tc mata e 
Huiringi mai ana, hci ahatanga ma tc taua, tc tomokia tona- 
tia ai, c hingahinga ana tci-a tc tangata o tc taha kia tc llau- 
l)aralia i tc kainga a tc pu a Xga-i-tahn, me aha hoki ka- 
horc lie piri[)iringa, c hacrc noa atn ana, me he mea uci he 
riri pakcha kaore c hnualmua kua tata rawa uga toa ki nga 
wahapu^ kua pnrua uga puhi puhauga mai ki te manuka kua 
kapi, kua tika rawa atn tc hau, kua hinga tc nuirn o te 
ahi ki te taicpa, kua kaa nga wawa i te ahi, uic te whiu 
tonn atu e tc taua te mannk:i, kua horapa rawa tc ka o te 
ahi ki t(^ taiepa, kua ngaro tc pa i te paoa kua koa rawa te 
tana, a kna nmor(;tia, a kua whakahuatia te ugcri a tc Rau- 
parahu, kna kitca atu kua ka katoa tc taiepa. Ko tc ngeri 
tcnei : — 

Awhea to arc ka liri ? 

Awhea to are ka tora ? 

Tukua tc ilm ki tc tamaiti. 

Me pewhea ; ka kite koe 

I nga tai wliakamanamana. 

Te toa liaerc ana, 

Ka riro ho llouso-mai-wliiti. 


Koia ano me te whatitiri e papa ana i to rauu:i, n>;aueue 
ana te whenua i te ni o to "vvaha o te tangata, ka koa ra 
lioki. Hcoi ano kua ngaro te tana ki roto ki te Pa, kua 
taugi te patu, kua lioro tera, kua kau haere i te roto, me 
te j)arera e pango (niangu) ana i roto i te wai (loto), kapi 
katoa to roto a Taru-tu, e ono ran ki roto i Kai-apohia, e 
ono iho ki te mate,, ma te waliine, ma te tamai'iki ka nui 

Ka mate nei a Kai-apoliia, ara ka horo : ka lewa atu te 
ope ki Te-whanga-raupo, a ka horo lioki tera pa a Ri-papa, 
ka mate nga tangata, ka rewa ano te ope, ka tae atu ki 
Whanga-roa ka tauria tera pa a 0-naAve ka lioro ano e 
torn ran ki tana pa, kihai i rere te tahi kihai i alia, haere 
ToTiu te ope nei ki tua mai o Te-wai-o-te-mate patu ai, ka 
mate nga tangata o reira, ka hoki mai te ope ki Kapiti ka 
utaina mai nga herehcre ki Kapiti whakamarie ai. No te 
taenga mai o te ope ki Wairau ka noho iho etahi o Nga- 
ti-toa i reira, a ko etahi o ratou i haere touu atu ki Te- 
lioierc, ki R.angi-toto, ki te Tai-tapu, ko te Rau-paraha ka 
hoki mai ki Kapiti, ratou ko Nga-ti-rau-kawa ko Nga-ti- 

Ka tae ki Mei i te Makariri, ka u mai nga kaipuke i)atu 
tohora ki Te-whanga-nui i Wai-au i tera motu, ka h(^e atu 
a te Rau-paraha i runga i tana waka ki '^IV'-wlianga-nui, 
ka kite i nga rangatira kaipuke patu tohora, he nui rawa 
nga kaipuke me ka tu mai ki 4;aua kainga, lie kotahi rau 
nga kaipuke i te turanga mai. No Inf/(fran//i etahi. No 
te JVkvi etahi. No Piiruhia etalii. No Teiwinaka etahi. 
No Pe'mu etahi, no nga iwi katoa o te ao, a no Merika, ka 
tu i reira ki te patu tohora, ka tae ki te marama e ngaro 
ai, e mutu ai te tere o te tohora, ka rere katoa nga kai- 
puke ki waho ki te moana ko nga kaipuke kua kii i te 
liinu, ka rere tonu atu ki ona kainga i liKjaraiUji ki whea 
noa atu, kia riro katoa hoki nga kaipuke, ka lioki nuii hoki 
a te Rau-paraha ki euei iwi ona i Kapiti nei, he tirotiro 
haere touu tana malii i ona iwi i nga liapu o Nga-ti-toa i 
tera motu me nga iwi e noho nei i Kapiti. He takiwa 
ano ka haere ki Te-tai-tapu, ko ta te maori taonga nui e 


nialii aij he muka hei hoko puura, mc to pu, ki nga pakelia' 
e boko rauka ana. lie pakcha aiio i \A'ai-kanae o boko 
ana, i nobo ai ki reira, be iwi nui rawa a Nga-ti-awa Ix-i 
malii muka mana, a no te kitcnga i te kino o nga mabi a 
Nga-ti-awa, ko te kino ra tenei, mcbemea ka bokona niai 
nga muka ki te pakeba, ka wbaobina ki roto ki te wliare c 
te pakcba, a bei te po, i te waenga-nui po ka tikina mai c 
Nga-ti-awa, ka keria a raro o te wbarc i takoto ai nga 
muka ka riro atu ano i nga tangata niaori, a ka kaMca 
mai ano aua muka ka bokona ano ki taua pakelia ; nawai 
ra, a ka kitea c taua pakeha a pouri ana aia, a wliakarerca 
ana a Wai-kanae eia, a baere ana aia ki Kapiti nobo ai, a 
ki te korero ano boki ki a te Rau-paral)a, a me baere mai 
aia ki te aroaio o te Rau-paraba nobo ai, lici tiaki i aia, 
a wbakaac ana a te Rau-paraba, a ka baere mai taua 
pakeba ki te banga wbare mana i Kapiti, i 0-taki, liei 
takotoranga muka mana. Ko te pakeba tua tabi tenei i 
haere mai i Poibakena ki te liuko muka, ko Te Kawca 
tona iugoa. Tie iwi patu pakelia tonu a Nga-ti-awa i era 
takiwa, patu ai ki Wai-kanae c talii, ki Komanga-ran- 
tawbiri te tabi, ko Kapene Terc, na Te-Rangi-bae-ata i 
takitaki te mate, a i ora a Miti-kakau, te tabi o nga ranga- 
tira o Nga-ti-awa te tangata nana i patu, na raua ko taua 
boa, ko te boa i man i a Te-raugi-bae-ata, a i patua taua 
boa ki Mana. I tae mai ano te tabi pereki Manuwan kia 
kite i a Te-rangi-bae-ata t Mana, a i wbakapai te ranga- 
tira o taua Manuwao, mo te patunga a Te-rangi-bae-ata i te 
boa a Miti-kakau, ka ore rawa be i-angatira o Mana nei <» 
te tangata maori bei rite mo te Rau-paraba, o to motu nei 
te wbakaaro nui, uni noa atu nga wbenua i tenei motu, a i 
tcra motu i riro raAva i tona mobiotanga me te kaba boki i 
toua mobiotanga ki te wbakaliaere mo nga wliawbai maori, 
a raru ana nga iwi katoa o tenei pito o tcra motu ki Te- 
wai-pounamu i aia. 

No te taenga mai o Te-wbakapouo i te tan 183'J, na 
maua ko Matene-tc-wbiwbi i tiki ki Toke-rau tc tabi Minita 
kukume mai ai, ki tenei \nio o te motu nei, bei wbaka- 
mutu i nga biabia wbawbai a te Rau-paraba. Mei kore 

TE HE I WAI-R.\U. 41 

Te-wliakaj)ono, kua tae noa atu a te Rau-paralia ki tera 
pito o Te-wai-pounamu, ki Raki-ura, ki Raro-tonga, a e 
ngaro katoa nga iwi o ana wahi i aia. 

Te Whawhai i Wai-kau. (Nga-ti-toa.) 

Kati enei korero mo nga haerenga, a mo uga whawhai a 
te Rau-paraha ki teuei pito, me timata ki te korero o te 
porangitanga o iiga pakeha o nga tangata-raaori i Wai-rau 
o te mateiiga o Wairawcke [Wakefiekl] . 

Te tikanga o teuei whawhai ki \A'ai-rau i te matenga 
o etahi rangatira pakeha i te tau 1843, ho raruraru, he 
maminga na te tahi rangatira kaipuke patu wera; ko 
Kapene Piringatapu nana i maminga a te Rau-paraha ki 
te pu-niii i homai liei hoko mo AVai-rau, tuhituliia ana uga 
pukapuka o taua pakeha ki tc rco pakelia, c mea ana nga 
kupu o taua pukapuka kua riro rawa i taua pakeha te 
whenua i Wai-rau. Kaorc a te Rau-paraha ma i mohio ki 
nga korero a taua pukapuka, tuhia kautia o ratou ingoa 
ki taua pukapuka. Ko te tahi kupu a taua pakeha «> 
Piringatapu kia te Rau-paraha, " Mehemea ka kite a t.e 
Rau-paraluv ma i te tahi rangatira kaipuke manii-wao, mc 
boatu taua pukapuka kia kite aia, kia mohiotia ai a te 
Rau-paraha ma, he rangatira ratou a te Rau-paraha ma." 
Whakaaro ana a te Rau-paraha. " Koia ano he tika tonu 
nga pukapuka me nga korero a taua jjakeha." No 
te taenga mai a te Rau-paraha ki Kapiti nei i tana 
hokinga mai i tera motu i te wahi e tata ana ki Wai-rau ; 
ka hoatu aua pukapuka ki tana pakeha hoko muka, ki a 
Te Hawca, ka korerotia c taua pakeha, ka mea atu a Te 
Hawea ki a te Rau-paraha, " Kua riro katoa to whenua 
i W ai-rau i te pakeha i a Kapene Piringatapu i utua ki 
te pu-nui, ki a koutou.^' Ka pouri a te Rau-paraha, a 
wawahia ana aua pukapuka, a takuna ana ki te ahi c uga 
rangatira katoa o Nga-ti-toa i nolio i Kapiti me nga 
rangatira i noho ki tera motu, a no te taenga mai o 
Wairaweke [Wakefield] ki tera motu ka nolio nei i Wha- 
katu [Nelson] a i Poneke, a ka haere ki Wai-rau, whaka- 
rite niri whentia ai, kaore nei a te Rau-paraha i whakaae, 


kaorc ano lioki i utua, ko te uukarautauga ra aQo e 
Kapene Pirinojatapu. Ko te whakaaro a te Rau-paraha 
mo te tikanga tango a Wairaweke i Wai-rau, me ata 
korero marire e; raua ko Wairawekc^ liei reira ka ata 
hurihuri mavirc ai, ka ata tuku atu ai i tana whcuua i 
Wai-rau ; no te holiorotanga o te riri o Wairawekc ma ki 
a te Rau-paraha ka talii ka rarurarn. K.a he hoki, ka nui 
nga korero a te Rau-paraha ki an mo enei tikauga kaore 
aia i pai kia mate tona iwi te pakeha, ka nui rawa tona 
aroha ki a Wairawekc ma ; na te porangi o nga whakaaro 
o tana iramutu o te Rangi-hae-ata na reira i whakapohehe 
nga mahi a kihai a te Rangi-hae-ata i whakaaro ki nga 
kupu a te Rau-paraha, kia ora a Wairaweke ma, ])0uri 
noa iho a te Rau-paraha ki tona iramutu mo te. niate- 
nga o Wairaweke ma, ka tahi ka tu a te Rau-paraha 
ki te whai korero, ki a te Rangi-hae-ata, kia Nga- 
ti-toa katoa, ko ana kupu enei, " Whakarongo mai e 
te Rangi-hae-ata, ka mahue koe i au, kua takahia aku 
tikanga e koe, ka mate ano nga pakeha i mate, ko nga mea 
i ora, ka whakaora, kaua e patua." Ka ki inai a te 
K,angi-hae-ata, "Me aha i to tamahiue kua mate nei?" 
Ka ki atu a te Rau-paraha, " Hei aha tena tamahine te 
mate noa atu ai : ko tenei e tama, ka tahuri au ki te wha- 
kapono ki Te Atua nui, nana nei au i whakaora i te ringa 
o te pakeha." Heoi ano ko tona tahuritanga tenei ki te 
whakapono. I te ngaro ke au i taua wa i whawhai nei i 
Wai-rau. I haere kc au ki te whakaako haere i nga iwi 
o Nga-i-tahu a tae noa atu ki Raki-ura. Kotalii taku tau 
ki reira, ko au te tuatalii o nga tangata ki reira wha- 
kaako ai, na reirii taku matua te tae ai ki reira 
whawhai ai. 

No te tahi wliakararurarutauga a te Rangi-hae-ata i 
nga pakeha i Ilere-taunga i Poneke [Hutt] ka pouri hoki a 
te Rau-paraha ki te kuare a te Rangi-hae-ata, ki te pupuri 
kau i te kainga a te Pakeha, kua utua mai nei ki a te 
Rau-paraha a ki aia hoki ki a te Rangi-hae-ata iiga utu e 
rua ran pauna moni. Ka nui t(^ tohe a te Rau-paraha kia 
tc Rangi-hae-ata kia wliakamutua tana mahi whakararu- 


raru i taua kaiugca, a kiliai a te Rangi-hae-ata i whaka- 

No te hopukanga a Kawaua Kerci i a ti* Rau-paraha 
i Pori-rua, kihai nei i whai tikauga nga take i man ai, lie 
pukapuka whakapaeteka na te talii taugata i tuhitubi te 
ingoa te Rau-paraha ki roto, tukua atu ana ki Whanga- 
Tiui ki nga rangatira o Te-patu-tokotoko ki te korero na 
Te-mamaku raua ko te Rangi-hae-ata i tiihitnhi pokanoa 
te ingoa o te Rau-paraha ki taua reta kia maua ai, e ai ki 
ta te korero. I te kura kc au a te Pihopa Here-wini i 
Akarana, maua ko taku hoa ko Ruta, kaore au i kite i te 
maunga o taku matua. No taku hokiuga niai i Akarana 
ka tae mai au ki Poneke, ka tahi ahau ka haere ki runga 
ki te kaipuke Manu-wao i noho ai taku matua, ko Karaipi 
taua manu-wao, no taku tacnga atu ki taua kaipuke, ka 
kite au i taku matua ka tangi maua, ka mutu t(^ tangi ka 
korero mai taku matua ki au ka mea, '" E tama liaere ki o 
iwi kia pai te noho, utua au ki te pai, kaua c utua au ki 
tt; kino, e rangi ko te pai anake, ko te arolia ki te Pakeha^ 
kahore he take, i hopukia noatia ai ahau e Kawaua Kcrei, 
kahore aku kohuru ite pakelui, e rangi he korero teka na 
te tangata. Hei aha ma wai, e rangi meheraea he parekura 
taku rironga kua pai, tena he tahae kua rite tonu au ki te 
Apotoru o te Karaiti kia Paora. ko tana mahi he kawe i te 
kupu, a te Karaiti ki nga tauiwi, lieoi maka ana ki te 
\\ hareherehere, no te putanga mai o te Anahcra i te ])o ka 
waiata aia ka hari lioki tuwhera noa nga tatau o te whare- 
herehere puta atu aiia aia ki waho, kotenei e tama ko 
taku rite tena e noho nei au i te whare herehere i runga i 
te kaipuke. Heoi e koa ana tenei te ngakau e waiata ana 
i runga i te hari ki te Atua. E Tama kaore kau aku 
pouri, hacre ki uta kia man ki te pai atawhaitia te [)akeha, 
kaua e whakarongo ki nga tikauga a te Rangi-hae-ata 
pchia rawatia ana tikauga." Hoki mai ana maua telii ko 
Matcne-te-whiwhi ki uta, a ka tae maua ki Pori-rua ka 
kite maua i Nga-ti-toa a i a Rawiri-puaha, ka korerotia e 
maua nga kupu mai a te Rau-})araha ki a maua, mo te pai, 
mo te ata noho: tae mai maua ki O-taki ko taua kupu ano 


ko te nolio piii, a no taua takiwa ka tahi ka whakahaua c 
maua taua taone i 0-taki kia mahia kia nolioia, ko te 
nohoanga tenei o taua taone o Harawira [Hadfield] ko te 
unga tcnei o uga tikanga o te iioho pai o Nga-ti-rau-kawa, 
o Nga-ti-toa. No taua takiwa auo ka puta mai te ope o 
Nga-ti-rau-kawa ki tcra i Mauawa-tu kia Nga-ti-whaka- 
tere, ko te hapu tenei e whakahoa ana ki a te Rangi-hae-ata, 
e rua ran o taua iwi haerc mai ai, no te taenga mai ki 
O-taki ka liuihui maua ki reira, na te Kangi-liae-ata lioki 
i tuku mai taua ope ki te patai mai i o maua whakaaro ko 
Matenc-te-wliiwhi mo te Rau-paraha, e noho taurekareka 
mai ra i te kaipuke, kia rapua he utu, kia haei'e ki te patu 
i Ponekc i nga Pakeha ; ka korerotia e an nga kupu mai a 
te Rau-paraba kia maua, i to maua taenga atu ra ki aia 
kia kite i nga tamariki, ka mutu taku korero ki taua liui- 
hui tangata, kia whakamutua tami tikanga porangi, a kia 
kaua rawa e Avhakarongo atu ki nga tikanga a te Rangi- 
hae-ata, e rangi me noho pai noa iho, me whakamutu rawa 
taua tikanga kino. Heoi auo, ko te wliakaaetanga mai ki 
aku tikanga a taua huihuiuga tangata, ka whakaaetia 
rawatia ta maua kupu ko Matene-te-whiwlii, kia maliia 
rawatia taua taone i O-taki liei ingoa mo Nga-ti-rau-kawa . 
No te taenga mai o te Rau-paraha i te whakahokinga mai 
a Kawana Kerei ki O-taki i te tan 181(5, ka tahi ka wha- 
kahaua e taua koroheke c te Rau-paraha kia Nga-ti-rau- 
kawa kia whakaarahia te whare karakia uui ki te Taone 
Harawii'a i O-taki^ mei kore hoki a te Kau-i)araha e lioki 
mai, e kore taua wharc e tu, ka nui hoki tana hiahia ki tv 
whaka])ono ki te Atua nui nana i hanga te rangi me te 
wlieuua, karakia tonu tana niahi a mate una aia i O-taki i 
te tau ISM), ia Noema 27. 

Tupu ake ko an ko tana mi, ko aku whakaaro o taku 
tamarikitanga Uir noa mai ki tenei ra ko te aroha anake 
ki te whaka])ono ki te Atua me te nuiunga rongo ki te 
pakeha, ki te tangata maori hoki, kia huia kia kotahi tonu 
te iwi ki tenei motu me te tun; kia kotahi. 

K lioa ma kei pohche koutou, i te oranga o a matoii 
kaumatua, he iwi pewhea ranei a Nga-ti-toa ? maku e ki 


atu kia koutou, ko tc hvi whai rangatirataiif^a tcua o 
Tiiatou o matou tupuna o ii^^a taugata maori, ho iwi pai 
a Nga-ti-toa na te Kau-paraha i atawhai nga pakeha, i 
niua ilio, i luua ilio, katahi nei ano tc whawhai i i)ohebetia 
e te Kau-paralia ko Wai-rau. E korero aiiti hoki a tc 
Ivau-paralia iia tc Atua aia i ora ai, te take i niohio ai aia, 
ko te mea ka oix; (kaliore) aia i tu i te mata a uga pu a nga 
Pakelia i ta ratou wliawhaitanga i Wai-ran kaorc lioki aia i 
liuiia i aia. 

E he ana nga kupu a Te-kooti whakawa whcniia i ki, 
" J patipati a te Rau-paraha i nga taugata kia pai ai ki aia 
liei hoa raona kia ora ai nga iwi o kouei." He rawa taua 
kupn, kaore rawa lie iwi i kaha ki aia i tenci pito ; raai 
ra he iti rawa a Nga-ti-toa a te Rau-paraha i tona hekenga 
niai ai. Nana hoki i tuku atu tena niotn ki te Pakelia, 
me tenei motu hoki. 

He whakapapa tenci i nga tupuna, a te Rau-paraha, me 
whakahoki iho e au ki te tupuna o muri rawa nei o te ao 
uei : — 

Afango ^ 

Kai-hamu =- 

Te-uru-tira - 

'l\i-pahau - 


Koro-kino =^ 

(Nana to ingoa i a Kga-ti-toa) Toa-rangatira - 




Rau-paraha - . 

(to kai tulii o tenei). 



Tajra Kopu hapoi o te ata, 
Mehemoa ko te boa tenei ka )io)<i inai. 
1<; mibi ana an taku kahui Tara, 
I tukua iho ai, ka biuga ki varo ra, e. 
'I'u kau mai ra Tau-piri i te tonga, 
Karekarc kaii ana te tai ki Manuka, 

baere rangi tabi, ko te rangi, ko to imit<-. 
Kibai i ponaia. te liiia i JVIotn-tawa. 
Hoki mai e pa, te nnoeuga i te wbare, 
E pnpnri uei au te tan o taku ate. 
Ka ngaro ra e taku nianu kobe ata, 
'I'ena ka tin, ka webe i an, e i. 

He tant/i lui i(' irdliii.r mo taiui taiu' Kiia rnaii . 


(Tj-: Teira haua ko if. Tapkta.) 
Tv'ga kojcro mo t(; Rau-parulia raiia ko tc llaiigi-hac-ata, 
he nica tuliitulii leo pakelia e tc Teira iniiiita o te Halii 
Tngaraii'ii, koia i korc ai lie korero iim) maori mo aua 
liangatira maori i Ivonei. 

Wliai lioki ko iiga korero mo Jlougi llika lie mca tulii- 
tulii reo pakelia c to Tapcta lloia, a iia reira ano lioki i 
koiT ,'u lie reo pakeha mo ana korero i koriei. 



E Paje tu kino i te maru awatea, 

Te hoki te mahare te ruoenga i to tanr. 

He aba koia koe te boatu ai 

Ko Hiti-ma-ariari to tapuwae 

Ki (kia) whano koc te beke ki rare 

Ki te pnni wahine, kei o wbaea e. 

Ma te Hoko-nibo e tiki, 

Ki te wbare i to matua ra 

Kia wbakamoea koe 

I ranga i te takapou wharanui 

Kia tangi taukiri te waha 

A Ti-tu. E te tau, e. 

He tangi mo Eait-hura he icahine, na tana whaea, 
mo Êau-kura i whakamoinori, a mate raiva 
atu ki te 2'o. 


Nga malii a te Rau-paralia ratou ko Wai-kato, he mea 
tuhituhi reo pakeha e te Tapeta Roia, ra reira i Icore ai he 
reo maori mo ana korero i konei. 



Tera Tari-ao ka kokiri kei runga, 

Te hua i te puku e kai momotu nei, 

Wairna i tahakura, uou na e Niiku 

Kei te whakaara koe i taku noi nioe. 

Kia tobu ako au ko to tiiiana tonu. 

Me he wai wliarawbava te tutuni i aku kaino. 

E taugi e luanu kia mohio roto, 

E ma te haii tonga hei wbiu i a hau, 

Nga puke i,ri mai o Eangi-toto i waho, 

Ki Nga-pubi raia, ki Wai-nuku-mamao 

Ki Mori-a-uuku, te buri rawa mai 

To wairiia ora, ki hau ki konei. 

He waiaUi ta)igi mo te }nat4:. 


(Te Tapeta.) 

K.O iiga korero mo te Rau-paraha i hacrc ai ki tc patu i 
Nga-i-tahu i te Wai-pounamu he mea tuhitulii reo pakeha 
e te Tapeta Roiu, koia i kore ai he reo inaori mo aua 
korero i konei. 



Tonoa, tonoa aianei, tonoa apopo 
Kei he : kua hi nga rangi ki tua nei, 
Ka riiro au i te korero ran, e, 
Haere e Nga-raugi ki te po 
Whakarongo ake ai ; tenei te taouga hou 
Kei te whare e tu uei. 
A he tau koe tu paeroa ki te maara, 
Oriori noa, oriori uoa, te kata a te atua, 
Kuuga te rangi, pihi e hau. 

He ivaiata aroha, he tangi mate. 


(Te Tapeta.) 
Nga mahi a tc AValia-roa i Roto-rua, be mea tuhitiihi ki 
te reo pakeha e te Tapeta Roia, na reira i kore ai be reo 
maori mo ana korero i konei. 

VOL. VI. — 4 



Kaore te aroha ki a koe e ta 

Tenei ano ra e te tau, te huri nei e roto 

Ki ou takanga e i nui i o rangi. 

Taku uianu atawbai i te raugi ra 

Kei ora ana e te aroha ka haruru ki tawbiti 

Te pae koia ki Wai-oti-atu. 

Tou wairiia koe te hoki niai ki abau. 

I herea koe te here taurarua, e 

Ki te oneoue nui, be bekenga wairua 

No te Kabu-rangi. He ara 

Wbiti noa, no matou ko to iwi, e. 

He tangi mo te tiqmpalcu. 


He mea tuliituhi no pakeha te taua patu a te Rau-paraha 
mo Rere-waka e te Hoterena, na reira i kore ai lie reo 
maori mo aua korero i konci. E iigari ko nga korero a 
Nga-ti-haii mo taua taua ra auo, kua taia ki tc reo 
maori i tenei wahi o te pukapuka nei. 

Te Maxatuxga Maori. (Nga-i-taiiu.) 
I nga ra nei ano^ e parau whenua ana nga pakeha i tc 
takiwa o te waliapu o 0-takou, a ka kitca te Tiki pounarau, 
lie mea tawhito noa atu. I nga ra o mua noa .atu, i patua 
nga pakeha ki reira, a i mate ano hoki nga maori i taua 
parekura, a na te tahi pea o nga maori i mate i taua wha- 
"whai ra taua tiki. He hei-tiki pai rawa taua manatunga 

nga mahi a te rau-paraha. 51 

Te Rau-paraha me axa Mahi. (Nga-ti-hau.) 

Ka haere a te Rau-paraha ki Roto-rua i tc wa ona e 
aliua taitamaiti ana ano^ tae at'u ratoii ko tana ope haere, 
kua tae ake ki reira te ope mauuwhiri hoko kakahu a Nga- 
pulii ; ko Te-waero te rangatira o taua ope o Nga-puhi ; 
ka patua a Te-waero ma e te Rau-paraha, mate iho o Nga- 
puhi i a te Rau-paraha kotahi ma wha takitahi ; a i ora ai 
a Te-Avaero, he mea huua a Te-waero c Te-kore i roto i te 
rua kumara. Ka mate ra te patunga nei ka haere a te Rau- 
paraha ki TaupOj a ki te Roto-a-ira, a Whanga-nui, a Ka- 
whia. Tae atu a te Rau-paraha ki Kawhia ka tae ake a 
Tu-whare ki reira a ka unga a Tu-whare e te Rau-paraha 
kia haere te hapu a Tu-whare liei haumi mo ratou ko te 
hapu a te Rau-paraha, a ko te Rau-paraha te upoko o taua 
hunga katoa. 

Ka haere mai ana liapu i Kawhia nohp rawa mai i te 
wahapu o Whanga-nui i te taha ki te akau mai o Wai-to- 
tara, ka noho ratou i reira a pau noa nga ra o tc Marama, 
he mea i warea ai ki reira, he kore no ratou e whiti i te 
awa o Whanga-nui i te w^aka kore, a ka mahi ratou i te 
moki i reira, he mea mahi ana moki i te roto i Koko-huia, 
auo ka oti aua moki ka wliiti ratou i te awa, a ka haere a 
Wai-rarapa atu aua ; ka patua e ratou nga tangata o Wai- 
rarapa, a ka mate te rangatira o Wai-rarapa i a ratou a Te- 
rori. Ka kite a Tu-wliare i te kaipuke paea ki uta, a ka ki 
atu aia kia te Rau-paraha, " E Raha, tenei te whenua pai 
h6i nohoanga tuturu mo koutou ko to iwi, he mea hoki 
ko tc Avhenua tenei e uria ana e te Pakeha, a ma te Pa- 
keha koc c nui ai ; a ma te Pakeha koe e wliiwhi ai i te 
taonga, a e kore ai to patu e rapu i te taonga o tera iwi, 
o tera iwi e riro mai ai i a koe," ka whakaae atu a te 

Ka hok'i te ope nei, ka haere a Tara-naki me te patu 
haere i o reira iwi, aka noho ratou i Ti-hoi. Roa kau iho 
ano ka hoki mai ano ratou ki AVhanga-nui, i liacre manu- 
Avhiri mai taua haere a ratou, a ka haere a 0-hau, a ka 
kohurutia e ratou i reira etahi o nga tangata o Horo-Avhe-. 


nua a ko te timatanga tenci o iiga Avhawliai a te Rau- 
paralia, ka liaere a te Eaii-paraba a ]\īaiiawa-tu, a ka 
patua nga tangata o rcira a ka lioki mai ano ki 0-liau, 
tae mai a te Rau-paralia ki reira, ka puta te oliu 
mau kai mai mana a uga iwi o Horo -Avhenua;, ka 
man aia ki taiia oliu patua ana ka mate, a ka tii te 
tana a Moa-upoko e torn ran takitalii lici patu i a te Rau- 
paralia ma, lie mea haere konilii mai taiia taua ra,. a ka 
mate o te Rau-paralia e rima topu, a ka wliati a te Rau- 
paralia ki Wai-kanae, a ka patua e Nga-ti-apa i Wai-mea, 
mate ilio o te Rau-paraLa ma ko te uui o te tangata, me te 
tamaliine a Te-pehi, lie mea topa taua kotiro, a maua ana 
te tinana i roto i nga taliaa a Wlianga-nui atu ana. 

He pu a te Rau-paraha ma, na reira a te Rau-paralia ma 
i toa ai ki te riri ki nga iwi mau patu niaori. 

Ka til a te Rau-paralia ka riri ki nga iwi o Wlianga-uui, 
a i riro te pu a te Rau-paralia i a Paora-turanga-pito. 
He niano tiiii Whanga-nui i taua parekura, i te mea kahore 
kail lie kaiiiga o Wlianga-nui i iiolio, i rupeke (poto) katoa 
ki taua whawhai. Ka maranga taua ope iici ki te patu i a 
te Rau-paralia, a ka haere ka tae ki Wai-mea, ka man a Tu- 
roa ki te patiti ka lioatii ki a Paora-turanga-pito hei patu 
i a te Rau-paralia, me te waiata atu a Tu-roa i te waiata ki 
a Turanga-pito. Ka tae atu te ope ra ki Kapiti ka tu ka 
whawliai, a ka toa taua mano, a ka mate lioki etahi o ratou, 
a ka mau hereliere etahi ano o ratou, ka tae a te Raiigi- 
ma-iri-hau ki a te Rangi-hae-ata, kia ora ai aia i te patu, 
ka mail a te Rangi-hae-ata ki a te Rangi-ma-iri-haii, ka 
turakiiia ki runga ki te alii, a tahuna oratia ana a te Raiigi- 
ma-iri-hau eia. I moe a te Rangi-hae-ata i te whanaunga 
o te Rangi-ma-iri-hau, koia te whakaaro o tc Rangi-ma-iri- 
haii i mea ai e korc aia e patua e te Rangi-hae-ata. Nei 
koa kiia toa a te Rau-paraha, ka houliia ki te rongo. 

No jniiri iho o taua parekura nei i haere ai a te Pehi ki 
tawahi ki Ingarangi, a no muri i a te Pehi ka patua a te 
Moa-upoko e te Rau-paraha, a nioti ana taua iwi nei i a te 
Rau-paraha. Ka maranga ano te ope taua a te Rau-paraha 
ki to patu i nga iwi o AVhanga-niii, tae kau atu tana ope ki 


Whauga-iiui^ ka lioki mai i reira, a patii rawa mai i Rangi- 
tikei, ka hinga tenei parekiira ka hokia ano te patu ki 
Whanganui, a ka mate te talii o nga rangatira o Nga-ti- 
raiikawa i reira, a ka pouri a te Rau-paralia mo taua ta- 
iigata. Mei reira ka tini haere te Pakeha i taua Avahi 
a iia ratoii i whiwhi ai a te Raii-paralia^ i te pu me te 
jiaiira. Mei reira ano lioki^ ka amia lie kai e te Heulieu 
o Taiipo, ka maiia mai ma te Rau-paraka^ a ka malii katoa 
nga iwi i te kai ma te Ran-paralia, a ko te Ran-paralia te 
tino tangata mana e hoko nga mea ki te Pakeha, a i marie 
katoa nga iwi ki aia^ ko Nga-ti-rua-nui^ me Tara-naki nga 
iwi kikai i pai mai ki a te Rau-paralia. 

Ka tu te whawliai a te Wliata-nui i Rangi-po, a ka 
mate a Nga-ti-maka, a ka tu te wliawhai a te Rau-paraha 
ki te Pa i Putiki, ka mate o taua pa ra lioko rima, a ka 
tu te wliawhai a Whanga-nui ki te Pa nei ki te Paka- 
kutUj a ka lioro taua Pa i a Wlianga-nui, a ora iti ka niau 
a te Rau-paraha, 

Mei reira ka lioki mai a te Pchi i tawahi me nga pu, 
a no taua Ava ra ano i patua ai te tino tangata nei a te 
Kekerengu e Nga-i-tahu^ he lioa pono a te Kekerengu na 
te Rangi-hae-ata, a ka tu te taua a te Rangi-hae-ata ka 
patua te hunga na ratou i koliuru a te Kekerengu, 

Ka hoe a te Rau-paraha ki te Wai-pounamu, a kohurutia 
ana a te Pehi me ana hoa e wha takau e Tama-i-hara-nui 
i roto i tana Pa i Wharau-po, Ka whiti mai a te Rau- 
paraha ki Kapiti a ka tutaki aia ki a Tuari me tana kai- 
puke, ka tono a te Rauparaha kia rere te kaijiuke nei ki 

Ka haere a Tu-te-hou-nuku, te tama a Tama-i-hara-nui 
kia Nga-i-tahu ki a Tiaki-tai kia haere aia i a Tu-tc-luni- 
nuku ki te patu i a te Rau-paraha, mei reira ko te Rau- 
paraha i te roto i Ka-para(pare)-te-hau, e patu parera Pu- 
tangitangi ana. Ka huaki te taua a Tu-te-hou-nuku raua 
ko Tiaki-tai ki a te Rau-paraha, ko nga waka katoa 
a te Rau-paraha e takoto maroke ana i uta, he kotahi 
anake te waka e maanu ana i te wai, ka whati 
a te Rau-paraha me te rua te kau. topu, tane, tamariki, me 


nga wahine ki taiia waka a ka hoe ki te moana^ a he 
pangoro uo te waka i korc ia e tore, ka kiia e te Rau- 
paraha kia whiua etahi o nga taue, me nga wahine me nga 
tamariki ki te wai, a ko nga mea o taua hunga i turi 
kihai i peke ki te wai, lie raea whiu era ki te wai, a ka 
ora, ara ka pahure ano a te Rau-paraha. 

Te Rau-paraha me ta\a patu i te Wai-pounamu. 


No matou tupuua iho ano tenei Motn, a tae noa ki nga 
ra i puta mai ai nga whawhai i te Rau-paraha ki tenei Motu 
whawhai ai, kaore kau he take, kotahi ano tona take i roto i 
a ia, ko kai tangata anake; tikina mai ko AYairau, ka riro atu 
ko te tangata anake i te ran o te patu, ka mahue te whenua, 
ka hoki mai ano. Ko Kai-koura, ko Kai-a-poi, ka hinga, 
kainga ana tetahi e tetalii, kai ana tetalii i tetahi, mahue 
katoa nga rangatira o Nga-ti-toa i runga i te kaha o Nga-i- 
tahu ki te whawhai kia Nga-ti-toa, riro atu ko te tangata 
anake i te ran patu, ka mahue te whenua, ka tikina atu ki 
te Pakeha. Ka riro mai ko te kaipuke, ka tikina mai ko te 
Mai-hara-nui (Tama-i-hara-nui), he kohuru tenei, i tikina 
hunatia mai, riro atu to tangata i te ran patu, mahue iho 
te wlienua, ka hoki mai ano ko Kai-a-poi, ka riro atu ko te 
tangata anake i te ran patu, ka mahue te whenua ki nga 
iwi nona te Avhenua. Katahi ano ka wliakatika a Nga-i-tahu 
ki te whawhai, whai atu ana ko Paruparu-kahika, ka oma 
a te Rau-paraha ki te moana, ka patua haeretia ki te one 
o Kapara-te-hau, ka whaia tonutia, tae noa ki o Rau-moa, 
he wliawhai nui tenei, ka mate katoa nga rangatira wha- 
whai a te Rau-jjarahaki tenei whawhai. Ko Rau-moa tenei 
parekura. Muri ilio ka hoki mai ano ko te Pu-oho tenei 
me tana ope nui, ka liiiiga ano i a Nga-i-tahu, kaore tetahi i 
ora, mate katoa, ko te Walia-])ir() anake i ora i a Tai-a-roa 
te whakaora, ka ata whakaliokia paitia c nga rangatira o 
Nga-i-tahu hei tohu arolia mo ratou kia te Rau-i)araha 
raua ko te Hiko. Ko Tutura tenei parekura, me te pa 


Nga Whawhai a te Rau-paraha I Te-wai-pouxamu. 


Ko Rangi-tane pea ratou ko Nga-ti-kuia nga iwi i noho 
i te Ana-tio i nga ra o mua noa atu, i nga ra i u tuatahi 
mai ai te kaipuke ki reira^ a ko ratou nga iwi i puhia e 
nga pakeha i nga poti i u ki Totara-nui, i te mea hoki ko 
te wahi tera e toliutoliungia ana e nga tino kaiunatua, o 
te matenga o te maori i te pakeha i nga ra o mua noa 

Ka whiti mai te ope taua a te Rau-paralia raua ko Te- 
kanae i te Whanga-nui-a-tara^ a ka haere taua ope ma te 
akau o te taha ki te tokerau ; ko Nga-ti-toa^ ko Nga-ti- 
awa, nga iwi o te taua nei, a ka haere ratou a Kai-a-poi, 
a ka patua e ratou i reira^ a Nga-ti-tu-ahuriri me Nga-i- 
tahu, a ka hoki atu a te Rau-paraha i reira ki Ka-pare-te- 
hau ki te kohi kuku mana i te akau, a ka huakina aia i 
reira e Nga-i-tahu. Toko ono ano nga hoa a te Rau- 
paraha, a ko era i mate katoa, a i ora ai a te Rau-paraha 
he mea ruku atu eia ki te waka a Nga-ti-awa, a ka hoki a 
te Rau-paraha ki era o tana iwi e noho ana i Rangi- 
toto, a ka kiia kia hoki a te Rau-paraha ki tana kaiuga i 

Ko Te-niho raua ko Takerei ratou ko a raua iwi o Nga- 
ti-toa, o Nga-ti-ra-rua, me Te-kohue ratou ko ana iwi o 
Nga-ti-awa, o Puke-tapu me te Miti-tai, me Te-pu-hou i"atou 
ko Nga-ti-tama, i oho katoa enei iwi, a ka haere ki Ao- 
rere, a ka tauria a Nga-ti-apa e ratou i reira, a ka patua 
taua iwi e ratou, ko etahi o taua iwi i patua, ko etahi i 
whakaraua, me a ratou herehere o Nga-ti-tu-mata-kokiri, a 
nohoia ana taua wlienua, e Pu-hou raua ko Te-kohue, a 
ka haere a Te-niho raua ko Takerei ratou ko ta raua taua 
i te akau ki te ra to a Hoki-tika atu ana, a ka man a Tu- 
huru i a' ratou, a whakaraua ana a Tu-huru, koia hoki tv 
tino rangatira o te iwi nei o Pou-tini o Nga-i-tahu, a hou- 
hia ana te rongo, i te mea kahore kavi i uui te mate a te 
patu o taua iwi nei o Nga-ti-ra-rua, a no muri iho ka 
homai te mere pounamu e te iwi nei e Pou-tini hei koha ki 


a Nga-ti-toa kia riro ai ano a Tu-huru i a ratou. Ko te 
ingoa o taua mere ko Kai-kanohi^ a ko taua mere kci a 
Te-matenga-te-au-pouri o Motu-pipi. 

No muri iho ka haerc a Tu-hurii kia kite i a te Rau- 
paraha, me Nga-ti-toa i Raiigi-totp^ a uolio ana a Te-iiiho 
raiia ko Takerei me a raua iwi i Mawliera. 

A haere ana a Te-pelii raua ko Pokai-tara ki te liohou 
i te rongo a Nga-ti-toa ki a Nga-i-talin, a kohurutia ana 
raua e Nga-ti-tu-ahuriri e Nga-i-taliu ; a utua ana taua 
kohuru e te Rau-paralia, ko Tama-i-liara-nui ka hopukia e 
te Rau-paraha, a ka maua i te kaipuke ki Pori-rua, a 
patua aua a Tama-i-hara-nui i 0-taki. Ko Tama-i-hara- 
nui te tino rangatira o Nga-i-tahu. A lie nui no te puku 
riri o nga waliine a Nga-ti-toa ki aia kia Tama-i-hara-nui 
koia i inumia ai ana toto e ratou i te Ava i pipi ai te toto 
o tana kaki i haea e ratou. 

A ka maranga te ope taua a te Pu-hou, a Nga-ti-tama^ a 
Nga-ti-awa^ me nga tauj-ekareka o Nga-ti-apa^ a ka haerc 
i te tuauru ki te ra to, a ka tae ki Awa-rua, a ka piki i 
nga maunga hukarere, a ka tae ki nga roto i Ha-wea, i 
Wanaka, a Tu-tu-rau, kia patua a Nga-i-tahu o 0-takou 
e ratou ; otira kua noho tupato noa ake a Nga-i-tahu, a ka 
huakina Nga-ti-toa e te torohe a Nga-i-tahu, rokohanga 
atu e ratou ko Pu-hou ma e moe ana i roto i te whare, ka 
patua e ratou, ka mate ko Pu-hou, a ko tana tama ko 
Pare-mata ka mau herehere i a Nga-i-tahu, ka patua ra 
nga hoa o Pu-hou ma, ka ora ko etahi, ka whati nga 
oranga o ratou ki to ratou nuinga i te wehi o te patu a 

Ka noho nei a Te-niho raua ko Takerei a ka taki hoki- 
hoki etahi o a raua hoa ki Ao-rere, ko etahi i wehi kei 
huakina ratou e Tu-huru, ka hoki enei' ki Ara-hura, a hoki 
ana ano hoki a Pu-liou ma ki Ao-rere, nei ra he nui ano 
hoki nga hoa a Pu-hou ma i mate i te patu, koia ratou i 
mea ai kia noho i Ao-rere, a na reira ano hoki a Pu-hou 
ma i kore ai e noho i nga wahi o te akau ki te ra to, a ko 
Kau-rangi anake te "wahi o taua whenua i tan ai ta ratou 
nohi i taua whenua. 


Ka mutii nei te patu a Nga-ti-toa ki nga hapu a Nga-i- 
taliu ki tc tai marangai i iiga ra i muri mai o te kokuru o 
Te-peki^ o Pokai-tara, a o Pu-hou, a noho ana a Nga-ti-toa 
i te akau o te moana o Rau-kawa, otira e tae ano pea he 
taua ma Nga-ti-toa ki a Nga-i-tahu, mei kore te tae mai 
nga Minita o te Wliakapono, a na ratou i pehi te hiahia 
whawhai a taua iwi nei. 


E tangi e te ihu, e wbaaki wbakarere 

E koe anake ra te waiho i te kupu ; 

Mate ana a roto, ki te tau a te rau. 

Kihai i penei i taku \yhauaketanga, i. 

Te Hou-tupu e, kia u iho taku iiioe ki te whare, 

Ka toko kia uianiao. 

Tenei e te hca, ka kabakiua taku iti. 

A rere i te au o Kuri-aro-paoa 

A tomokia atu te whare o Mii'oa 

Uhia atu te Whaka-ewa-rangi. 

A titi taku rangi, te remu o te Toroa 

A pa ki au, nui whakama uoa, i. 

Hewaiata tangi he jhcu tau'liito noa atu. 



Ka iioho a Nga-ti-pukii i Ha-taitai, hei tiaki i tana wahi, 
he mea hoki kua maliiie tana walii i te iwi nui o Kahn- 
ngnnn, a kna raarara tana iwi ki ona walii ke atu c pai 
ai, a ka puta a Nga-ti-toa me te Kan-paralia ma, ka nolioia 
te Whanga-nni-a-tara, ka nohoia liei kainga tntnru ma 
raton, a ka whakaekea a Nga-ti-toa e Kaliu-ngnnn, ka 
pareknra, a ka ^Tllati a Nga-ti-toa ki Kapiti, mei reira ka 
tukna te .karere a te Rau-paralia ki AVai-kato, kia Nga-ti- 
mauia-poto, kia Nga-ti-ran-kaAva, kia Nga-ti-awa, a ki a 
Nga-pnhi ano lioki, kia tukna mai a ratou toa, lici lianmi 
ma te Rauparalia hei tutetute i a Kahu-ngunn, a ka tae mai 
aua iwi ka tn ka jjarekura ki a Kalm-ngnnn, he mea hoki 
he pu a te tana, a he rakau maori a Kahu-ngunn, ka 
mate a Kahu-ngunn, a ka whati nga morehu ki te haere 
uoa atn, ko etahi i eke i te kaipnke ka whati ki "Whare- 


kauri. A ka liuiliui ano iiga morehii a Kahu-ngimu ka 
turia te korero^ ka mea iiga kaumatua rangatira me liaere 
ke noa atii ratou ki nga malii e -vvliiwhi ai ratou i te pu, a 
ka mea a Te-kekerengu, me haere ratou ko tana liapu ki 
Te-Avai-pounamu, a ka liaerc ratcu ko taua rima te kau 
topn ki reira, a ko Tai-a-roa tc rangatira o Nga-i-tahu i 
taua wa, ka tae a Te-kekerengu ma ki te '\^'ai-pounamu, ka 
kohurutia e Nga-i-tahu, lie kotalii ano te tangata i ora o 
taua hapu katoa, e liara i a Tai-a-roa taua kohuru, na 
ratou noa atu na te tangata noa atu i koluiru a Te-keke- 
rengu ma. 

Ka pouri a Kalui-ngunu mo taua kohuru a ka huihui 
te iwi kia haere ratou ki te AVai-pounamu ki te takitaki i te 
mate o a ratou whanaunga, ka taraia nga waka, ka haroa 
te muka, ka whangai i te poaka, hei lioko pu i te Pakeha, 
hei huna i a Nga-i-tahu. 

Ka rongo a te Rau-paraha i te kohuru i mate ai a Te- 
kekerengu ma, ka riri ano hoki aia, a ka maanu tana ope 
taua, ka hoe, ka tauria a Nga-i-tahu eia mo taua kohuru, 
a ka mate a Nga-i-tahu i aia, otira he tini o ana toa i 
mate i taua whawhai i a Nga-i-tahu. 

Ka ki a Kahu-ngunu i Nuku-taurua me huihui aia i 
Ahu-riri, a kotahi mano o te taua, he pu kau, he mea auo 
he toa e rua, a e torn pn i aia ; ka hoe te taua ra a ka u 
ki Ahu-riri, tae ra-\ya atu ki reira, kua noho nga jNIinita o 
te Hahi i reira, a ka tu te korero a aua JNIinita ki te taua, 
kia kaua te taua e liaere ki te whawhai, ka ^hakaae te 
taua, ko nga tangata anake na ratou tera wlienua a 
Ha-taitai te haere ki te Avhawhai, a roa rawa, kihai ano a 
Kahu-ngunu i haere ki te patu i a Nga-i-tahu. 

Roa kau iho ano, ka pakanga taua ope a Kahu-ngunu 
ki a Nga-ti-awa, mc nga hapu i haumi atu ki a te Rau- 
paraha, a ka man a Ri-puku te tamahine a Te-whare-pouri 
i a Nuku o Nga-ti-kahu-ngunu, ka mea atu a Nuku ki a 
Ri-puku, " Haere mai haere, c kore koe e patua, haere 
ki to papa ki a Te-whare-pouri ka mea atu kia haere 
ake aia ki Nuku-taurua ki kite an i aia, kia houhia te 


Ka lioki a Ri-puka ka korero i aua kiipii a Nuku 
ki tana j^apa, a ka liaere a Te-whare-pouri ki Nukii- 
taurua^ tae atu aia kua mate a Nuku i paremo ki te 
moana^ a ka liui tc iwi o Nuku, a liouhia ana te rongo ki 
a Te-wliare-pourij a noho aua a Nga-ti-awa i Ha-taitai, a 
kiliai a Kahu-ngunu i hoki mai ki reira. A ka tu nga pa 
a Nga-ti-awa i Ha-taitai, he raea malii ki nga rakau i 
Hara-taunga [Hutt] . 

Nga whawhai a te Rau-paraha i te "Wai-pounamu. 
(Te MakEj teina.) 

He meatulii tulii reo pakeha e te Make (teina) koi'a i 
kore ai he reo maori mo aua korero i ko nei. 

Te Horonga o te Pa nei o Kai-a-poi. (Nga-i-tahu.) 

I te wa i whawhaitia ai a Nga-i-tahu c te Rau-paraha, 
a i "whakapaea ai taua pa nei a Kai-a-poi. Ko tana pa 
nei he repo anake etahi taha, kotalii te taha i ungutu ki te 
Aviienua tupu. 

Ka whakapaea taua pa e te Rau-paralia, a ka whawhai- 
tia a te taea, ka tahi ka mahia ki te wita manuka, ka kawea 
aua wita ki te taha o te pa taita (puranga) ai, kia tika te hau 
ki te pa ka tahu ai aua wita kia wera ai te pa ; a ka tae ki 
taua ra, ka puta te hau i te tonga, ka tahuna aua wita e era 
i roto i te pa, a na te hau tonga i kawe ke te mura o te ahi, 
kihai i wera te pa, kihai i roa ka pare te hau ki te raki 
(hau-raro) a ka eke katoa te mura o te ahi ki te pa ra, a ka 
wera te pa, ka whati tera i te pa ka papahoro ki roto ki te 
repo, a i paremo etahi, i patua etahi e te Rau-paraha ma, 
a i mau etalii i roto i te jni, a i ora atu etalii ki te maunga. 

Ko Kai-a-poi . (Nga-i-tahu.) 
I mua, ko nga rangatira o Kai-a-poi, ko te Momo, ko 
Nga-rangi-Avhakauria, ko Wliakamau, ko te Mui-ki-ao, 
ko Tu-kahu, ko Ta-waka, ko etahi enei o nga rangatira 
o taua pa nei o Kai-a-poi, a kotahi mano nga toa o taua 
pa, a i mate turoro te tini o aua toa, a i te wa i tae 
atu ai a tc Rau-paraha ki tc patu i taua pa, kotahi rau 


topu^ auo nga toa i ora o taua pa, koia taua iwi e haere ai 
ki te pa iti nolio ai. 

No te iigalmrii matamua a te Rau-paraha i tae atu ai ki 
te patu i taua pa. 

Ko te ope taua a te Rau-paralia, ko Nga-ti-toa, ko Nga- 
ti-awa, ko Nga-ti-rau-kawa, ko Nga-ti-kura, ko Nga-ti- 
koata, ko Nga-ti-tama, ko Puke-tapu, me Nga-ti-maru, me 
etahi atu iwi, i hoe atu i te Whanga-nui-a-tara i runga i te 
waka, a ko Pehi-taka raua ko te Mavae i mate i taua pare- 
kura, a no te matenga o Uru i koliekotia (tuuua) ai toua 
manawa (ngakau) ki te ahi tapu, a liaere katoa te taua ki 
taua ahi tapu tu kapa ai, a ka whakaponohia (karakiatia). 
ana ka toro katoa nga ringa o te taua katoa ki te ahi e 
tunu ra te ngakau o Uru, me te hamama katoa te iwi ki 
te karakia, a ka man te tahi tohunga, te tohunga kaumatua 
rawa ki te tahi wahi o taua ngakau o Uru, he mea hae 
mai e tana ringa i te ngakau tonu, ka man ai eia ka whiua 
taua wahi i haea ra eia i te ngakau, ka whiua ki roto ki te 
pa, kia tau ai to mana o te taua ki te pa, kia taea ai te 
pa e ratou. 

I karakia ano te liunga i te pa, i mau ki a ratou patu, a 
tu ai ka karakia, tena e hamama te iwi ra ki te karakia, 
ka whiti (ara ka tapepa) nga kupuo te karakia. Ka mau 
ki nga patu ka whakatu toa, a he ana te mau o te patu. 
Ka tu ka kauwhau i te korero whakapapa, a he tonu te tahu 
o era, heoi ano ka tangi taua iwi ka hcke te roimata, a ka 
mea nga tohunga, " Ko te ra tenei o te mate mo ratou." 

Te Rau-paraha raua ko Tama-i-hara-xui. (Nga-ti-hau.) 
He taitamaiti Pakeha te kai-whakamaori a te Rau- 
paraha i eke i te kaipukc i eke ai ki te tiki i a Tama-i- 
hara-nui i Aka(Haka)-roa, a ko Kapene Tuari, te rangatira 
o te kaipuke. 

Ano ka u te kaipuke nci ki Kapiti, ka whakaaetia te 
korero kia maua a te Rau-paraha, a te Raugi-liae-ata, me 
te Hiko ma ki Aka-roa me a ratou hoa, kotahi rau ma 
rua ki te tiki i taua tangata i a Tama-i-hara-nui, he mea 
lioki na Tama-i-hara-nui i patu a to Pchi, a lie mea tao, a 


kainga aua c Tama-i-liara-iiiii ma, ko te iitii mo ratoii e 
kaAvea ai ki Aka-roa, lie muka, kia torao taua kaipuke i te 
muka, iio te tan 1829 taua malii i mahia ai. 

Alio ka tae taua kaipuke ki Aka-roa, ka hoe mai aua waka 
nei e rua i uta a ka tae mai ki te kaipuke, e toru topu 
iiga tangata i aua ^vaka, ka ui aua maori ka mea, " Kahore 
he maori o te kaipuke iia?^^ Te raea i uia ai taua kai- 
puke, he mea hoki no mua atu o taua wa nei i eke atu ai 
etahi maori ki taua Malii ra ano i taua kaipuke nei ano, a 
he taua patu taugata aua maori, ka mea atu te kai-whaka- 
maori, '^ Kahorc kau he maori o te kaipuke nei " ka eke 
atu aua hokotoru ki te kaipuke a ka huakina e te Rau- 
paraha ma ka man era, ko Tama-i-hara-nui i uta ano, kihai 
i eke mai i aua waka. A ka tonoa te kai-whakamaori kia 
hoe ki uta, ka tono ai i a Tama-i-hara-nui, kia eke mai ki 
taua kaipuke ; ka u atu te kai-whakamaori ki uta, ka ui ki 
nga tangata o te Pa, ka kii ratou, " Kaore nei a Tama-i- 
hara-nui, kei wahi ke " a ka kite atu taua kai-whakamaori, 
i te waka ka hoe atu i te pa, a ka hoe ke noa atu, ka 
whaia atu taua waka ra e te kai-T^ hakamaori, a ka kite 
atu aia i te tangata urungi i taua waka ra, e uhi ana tana 
kakahu i tana mahunga, a ko ana kanohi kau e purero 
(hiira) ana, a ka kite atu taua kai-whalvamaori ko Tama- 
i-hara-nui te tangata e uruugi ra, mei nga moko i te rae, 
ara nga tikitiki, he mea hoki i mohiotia ai aua moko a 
Tama-i-liara-nui, he mea kua akona taua kai-whakamaori e 
te Rau-paraha i te ahua o nga moko o Tama-i-hara-nui. 
Ka mea atu te kai-whakamaori ki a Tama-i-hara-nui, 
*' Hoake taua ki te kaipuke, he iiui te taonga me te pu, 
me te kaho paura," a ka mea atu ano te kai-whakamaori, 
" Eke mai ki te poti nei,^^ a ka eke atu a Tama-i-liara-nui 
ki te poti a taua kai-whakamaori. Nei koa he pu pitara i 
te rniga o taua kai-Avhakamaori, i raro i ta^na koti e huna 
ana, a i mea hoki taua kai-wliakamaori, mei turi a Tama- 
i-hara-nui ki tana tono, ma taua pu, ka rongo ai tana 

Ka tae atu raua ki te kaipuke ka ui atu ano a Tama-i- 
hara-nui ki tc kai-whakamaori, " He maori koia au kei te 


kaipuke?" Ka mea atu te kai-whakamaori, " Kahore 
kau." Ka ui atu ano a Tama, " I rere mai koia koutou 
i hea?" 

Ka mea atu tc kai-whakamaori, " I rere mai matou i 

Ka mea atu a Tama, '' He parau (teka) to kupu ina hoki 
nga hutiwai [piriwhetau] e mau i nga kakahu o nga 
pakeha o to kaipuke/' ♦ 

Ka mea atu te kai-whakamaori, " I rere mai matou i 
tawahi. a u ai ki Toke-rau, a uo reira pea nga hutiwai i a 
ratou "kakaliu." 

Ka u atu raua ki te kaipuke, ka tonoa a Tama e te 
Raugatira o te kaipuke kia heke raua ki te kapene, a ka 
tukua te kai ki a Tama eia ; roa kau iko ka puta atu a Tc- 
hiko ki te kapene a ka titiro makutu atu aia ki a Tama ; 
roa noa tana titiro pera, ka haere a Te-hiko ki a Tama ka 
mau taua ringa ki te kauae o Tama, a ka kitea nga nilio o 
Tama, ka mea atu a Te-liiko, " Ko nga nilio ena, i kainga 
ai taku matua tane " a ka tapoko mai hoki nga Rangatira 
katoa ki te kapene, ka tawai ki a Tama. mo tana mahi he. 
He mea ano ia i noho pai a Tama i a ratou, a he moenga 
ano te moenga mona akc. Ka mea atu a Tama ki te kai- 
whakamaori, " Kua mau nci au i a koutou, e mea ana 
ahau kia haere mai taku wahine me taku kotiro tamahine 
ki au nei noho ai, hei hoa ake moku ki te Reinga, he mea 
hoki c niohio pu ana ahau, ko au ka patua kia mate." Ka 
mea atu ano aia ki taua kai-whakamaori, " Tikina e koe 
taku wahine me taku tamahine." 

Ka mea atvi te kai-whakamaori, " Kaore au e tae, ka patua 
au e to iwi." 

Ka mea atu a Tama, " Haere noa atu koe, e kore koe e 
rahua e taku \v>\, a ka haere mai taku Avahine me taku 

Ka hoe tc kai-Arhakamaori ki uta, a korerotia atu ana 
nga ku])u a Tama ki tana wahine, a ka hoe mai te Avahine 
a Tama, me tana tamahine, mc tana tuahine ki te kaipuke. 
A ko ratou ko Tama i nolio i te kapene o te kaipuke, ko te 
taua a te Rau-paralia, i to nui noa atu o te kaipuke e 


uolio ana. I te po ka rangona te ngongoro o etalii o era e 
nolio ra i a Tama, a kahore kau he ahi o te kapeiie i nolio 
ai a Tama mia, ka liacre e talii o te Rau-paralia kia kite 
i te take o te ngoug'oro i rangona e ratou i te wahi i nolio 
ai a Tama ma ; tae atu ratou, kaliore kau lie mea i kitea 
e ratou e takea ai taua ngoiigoro i rangona ra, ka tahuna 
te ahi e ratou a wailiotia ana c ratou i te kapene i noho 
•ai a Tama ma, kihai i taro (roa) ka tineia ano taua ahi e 
Tama ma, a ka rangona ano taua turituri ngongoro ra ano, 
a ka hoki ano ana kai titiro ano, a ka kitea e ratou, kua 
mate ta raua tamahine i a Tama raua ko tana wahine te 
roromi. He kotiro ahua pai taua kotiro, a ka tata ka 
kaimatua. Tae atu taua kai titiro, ka tahi ra ano ka mate, 
a e pipi ana te toto i nga pongi o te ihu o te tupapaku. 
Te mea i kohurutia ai ta raua tamahine e raua, kia kore 
ai e riro hereherc i a te Rau-paraha ma. Ka riri to 
rangatira o te kaipuke, ka mea aia kia herea a Tama ka 
whiu ai ki te whiu e whiua ki tana tuara, otira ko te tu- 
papaku me nehu ki te moana, kei kitea e tc E:au-2)araha 
ma kei kainga, a nehua ana te tupapaku ra ki te moana ; 
a ao ake te ra ka herea a Tama a whiua ana tana tuara, 
ahakoa heke te toto, me te kiri o Tama i ugakongakonoa, 
kihai a Tama i kuihi, kihai i aue i aha, me tc noho puku a 
te Rau-paraha ma, ko nga pewa tuku tonu, me te riri puku 
o ratou, i te mea e he ana taua mahi ki a Tama, he mea 
hoki he rangatira a tama, ahakoa kua man herehere aia i 
a te Rau-paraha ma. A i taua ra ano, ka eke a te Rau- 
paraha ma i nga waka e ma i hopukia ra, a ka hoe ratou 
ki uta, ka tauria tc pa o Tama, ahakoa tc torn te kau 
topu o Tama ma kua man ra i a te Rau-paraha, kihai era i 
tc pa i noho wchi, i toa ano ratou, a i tu ano he wahi ma 
ratou ki te taua, a lie roa te wa i kekeri ai ka mate ratou i 
te taua, a he nui o ratou i mate a i tahuti etahi, mutu kau 
ano tera, ka liachaca nga tupapaku, a ka kohia ki tc kctc 
a maua ana ki runga ki tc kaipuke, hua noa te rangatira o 
te kaipuke he poaka ana mea, tae atu era ka rere te kai- 
puke, moiri kau ano nga komaru o tc kaipuke ra, ka hoki 
mai te tahi tangata o tc pa i tahuti ra, ka tahu i te ahi i te 



Nga-ti-toa girl, 


akau hci tawai kia te Rau-paraha^ he Mliakamaliara kia te 
Rau-paralia, e kore te mate o Tama e ngaro^ ka man tonii 
te wliakaaro ki tana iito^ a kia ea ra aiio taua mate. Ka 
puhia te pu repo ki taua taugata, ko te mata o taua pu i 
pa ki te ahi^ a titaritari ana nga motumotu, a oma ana te 
tangata ra ki te ngalierc. 

Ano ka u te kaipuke ra ki Kapiti ka turia te hakari, a 
ko aua kete tupapaku ra nga kai o taua liakari ma te iwi 
i Kapiti. Ko Tama i tukua ki te jjouwaru a te Pehi, lie 
tama a Pehi na te Hiko. Ka arahina a Tama raua ko 
tana waliine me tana tualiine e taua pouwaruki tana whare 
noho ai, a noho pai noa iho ratou, me te atawhaia a Tama 
e taua pouwaru^ ^vliakakakahu ai aia ki nga kakahu pai, 
puhipuhi ai taua mahunga ki te liou, a e rua wiki i noho 
penei ai ratou, a ka tac .ki taua ra, ka Avhakahaua e taua 
pouwaru a te Pelii, kia herea nga ringaringa o Tama ki te 
rakau kurnpae, a ka man te pouwaru ra ki te oka rino, ka 
werohia ki nga nana toto o te kaki o Tama a inumia ana 
eia te toto i tc Tva i pipi ai te toto i te kaki o Tama, a he 
mea mote eia te toto i nga wahi i werohia ra eia ki tana 
oka. Ano ka na tana ngakau riri ki a Tama, ka man te 
iwi ka patua a Tama kia mate. I te wa c patua ra a Tama 
e taua pouwaru, ka tangi ka aue tana wahine, a talmti ana 
aia, ka whaia e te iwi a ka man ka jiatua ka mate, a topatia 
ana kainga ana. Ko te tuahine a tama i whakaorangia a 
moea ana hei wahine e tc tahi o nga rangatira o te Whanga- 

Nga muka i lioatu hei utu mo taua mahi nei ki te 
rangatira o te kaipuke e rua tekau ma rima tana, he nui 
noa atu ano ia nga muka mana, nei koa kua u mai te tahi 
kaipuke ano ki Kapiti, a he tangata kino ano taua ranga- 
tira o taua kaipuke hou nei, a i i-ougo taua tangata ki 
te mahi he o te hoa pakeha a te Rau-paralia, a rerc ana 
taua kaipuke nei ki Poihakena, a he wehi no te rangatira o 
te kaipuke i eke ai a te Rau-paraha, koia aia i rere "vrawe 
ai, a i kore ai e tae mai te nuinga o te muka mana ki aia 
ki te rangatira o te kaipuke i eke ai a te Rau-paralia ma, 
a tae rawa atu te kai})ukc nei ki Poiliakena, kna rangona te 
VOL. VI. — 5 


lie nei e o reiva pakelia, a kiliai tc raiigatira o te kaipuke 
i eke ai a te Rau-paralia i paingia e o reira pakcha, a 
whakawakia ana aia, a kiUai aia i man he tapepa no 
nga korei'o o te wbakawa, a rere ana aia me tana kaipnkc, 
a ngaro tonu atu ki te moana, a o ngaro nei, ko te kai- 
wliakamaori i noho tonn ilio i onei niotu, a he pakeha e 
paingia ana e te iwi i Kapiti, a ko te oka I patua ai a 
Tama-i-hara-nni, i hoatu ki aia e te ponwaru a te Pehi, 
I mea tana kai-whakamaori he mea kohno c tahi o nga 
tupapakn i roto i nga kohue o te kaipnke. 

Ko nga korero mo te patunga o Tama-i-hara-nni lie mea 
korero reo pakeha, koia i kore ai e tnhia nga korero a tana 
pakeha ki tc reo maori i ko nei. 


Haere ra c iij,'a iiui, e. 

Haere ra e uga whaua, e. 

Haera ra e uga mioro (maioro) te keria, e. 

Tete iioa ki te whauga, e. 

Ki O-hope ra i a, e. 

Ka hinga te parekura 

Mo Pa-uiii ma e. 

E ki ana a Aliu-rei, e. 

Taua arntimga uei, e. 

Tauare (taiiware) mai e te Puhi, e. 

He kohi tana hanga, e. 

He icaiata tanrji aroha mo te mate. 


(Nga-ti-hau.) * 

Ko te putake i riri ai a te Rangi-hae-ata lie waliiiie i moe i 
te pakelia^ kua riro atu te taiie ki Poiliakena ki hea rauei^ 
a waiho atu ana te wakine ki ta raiia wliare noho ai hei tiaki^ 
ko tana mahi he Mliaiigai parcra. Ka haere mai te taki pa- 
keha me taua wahine niaori auo hoki ka patua te Avahiue ra e 
raua, ka haere atu uga taugata, e takoto ana ka whakapaea 
na te pakeha i patu a ka Avhakawakia e uga pakeha, ka tohe 
a Raugi(-hae-ata) me Avliakamate ; a kahore nga kai whaka- 
Ava i pai no te mca kahore i mohiotia te tangata nana i 
patu, a kaliore hoki e pokanoa te tangata maori, ka whaka- 
horc uga kai Avhakawa, ka tupu te ugakau a Te Rangi 
(-hae-ata), a ka tae mai te korerokua riro uga Pakeha ki te 
tango i Wairau ka karanga atu a Rangi, " A ka rua hoki a 
te pakeha, ko te patuuga i taku tuahine a ka tango i te 
whenua, he Avhakatari pakanga tenei ki au," a ka ki atu te 
papa, a Rangi kia te Rau-paraha, "E Pa me liacre taua ki te 


wliakalioki i nga Pakelia ki Wliakatu ki to whenua i utiia 
e ratou, e. iigari me waiho ano a Wairau ki au/' a ka whiti 
ratou ka tae ki Wairau ki uga whare o nga Pakelia ka kara- 
nga atii a Rangi ki nga Pakelia, " Nga Pakelia iiei, me 
liaere koiitou ki "Wliakatu ki te kaiiiga i utua c koutou." Ka 
mea mai nga pakelia, "Kahore ; tenei te kainga o te pakelia," 
Ka mea atu a Rangi, '' Nawai i utu." Ka mea nga Pakelia, 
'•' Na te maori." Ka ui a Rangi, " Kowai te maori, nana i 
utu." Ka ki mai nga Pakeha, '' Katoa te maori." Ka ui atu 
a Rangi ka mea, " Na te Rangi-liae-ata i whakaae ?" Ka ki 
mai nga Pakelia, "^Me alia te Rangi-liae-ata, katoa te maori." 
Ka mea atu a Rangi ki aua Pakelia, " E peiia mai ana koe," 
ka riri a Rangi ki tana kupu wliakaiti niona, a ka wliaka- 
liaii a Rangi ki ana tangata kia tangohia mai nga taonga a 
te pakelia i roto i nga whare, a ka man ai ki walio takoto 
ai, kia watia ai nga toetoe o tona kainga kia taliuna ki te 
ahi. Ka karanga atu ano a Rangi ki aua pakelia. " E nga 
pakelia nci, kaua e riri nakii ano enei toetoe no taku 
whenua ka pa ianei e riri ai koe he paraki [planks] no 
Ingarangi [England] ae, ko tenei naku ano enei toetoe e 
tika ana kia tahuna e au, kua rupeke katoa mai hoki a kou- 
tou taonga ki waho, he ture tika tenei e nga pakelia waiho 
man e liomai to kino ka tika." Ileoti ano ka tahuna te 
whare, ka karanga atu nga pakelia, " Ka kino Rangi-hae-ata 
tailioa te pakeha liaere mai meke kiri (make the kill) i a 
koe." Ka karanga atu a Rangi, " Ka pai." Hcoti ano ka 
toko (hoc) a te Rangi-hae-ata ki ruiiga o te awa ki te tua 
waereuga liei tupuranga kai taewa, a kahore i ata oti ka 
puta rawa ano nga pakeha. Ka tae atu nga pakeha ka 
hoatu te waka ka tae atu ki te kainga me a ratou pu ano, 
ka whakawa. Ka karanga atu nga pakeha kia Rangi raiia 
ko te Rau-paraha, '' He aha to mea i tahuna ai c korua 
nga whare a nga pakeha?" Ka ki atu a Rangi, "He 
pokanoa na nga Pakeha ki te liaere mai ki konei, e ngari 
me nolio atu i Whakatu i Poneke i te walii i utua ki te 
moni, ko konei kahore ano i utua noatia, i waiho ano a 
konei makn." Ka riri te kai whakawa ka karanga atu, 
" E he ana to mahi te tahu i nga whare a te Pakeha." 


Ka mea atu a Raugi, " Kaliore e mea o Ingarangi i wera 
i roto i te wliare, no takii oneoiie nga toetoe, me nga 
rakau tahiina akc e au ki te ahi, kahore au paraki (plauk) o 
Ingarangi i wera i te ahi, ko nga mea o Ingarangi i taria 
(maiia) mai ki walio o te wliare^ kei wera etalii mea o Inga- 
rangi kei lie aliau, c mahara tonu ana lioki aliau lie iwi 
wliakawa tonu to pakelia^ koia tena kua tac mai koiitou ki 
te wliakawa i au mo akii toetoe ; meliemea kua utua e te 
pakelia ka tiki ko tenei porangi te pakelia." Heoti ano 
ka riri te pakelia ka karanga atu kia te Rau-paraha, " Tai- 
lioa te pakelia ineke kiri (make the kill) katoa nga Maori/* 
Kaliore a Rangi raua ko te Paralia i niohio ki aua kupu, 
he wahine i mohio ki te korero pakelia nana i korero atu 
kia Rangi raua ko te Paraha, ka mea atu taua wahine e 
" Mea mai ana ra te pakeha taihoa ka patua katoatia nga 
maori e te pakelia." Ka tu ake a Rangi ki te Avhakaae, 
" Ae e tika ana kia kotia taku kaki^ kotia ki taku kainga no 
te mea kua mate ia koutou taku tuahine, whaihoki ko au me 
kokoti taku kaki ko taku kainga." Ka ki atu ano a Rangi, 
" Nau na te pakeha i kii e kore koe e pokanoa ki te oiieone 
kahore i utua ; tito te pakeha." Kei te whakarongo te kai 
whakawa. " Kahore katahi te iwi pokanoa ko te pakeha ki 
te kainga kihai i utua, ko toku kaki ka kotia, a ko tou 
kaki ko to te pakeha e kore ano hoki e kotia akuanei." Ka 
karanga atu te kai whakawa ki nga Pakeha i nga pu " Paia " 
(" Fire ") ka pakii nga pu a nga pakeha ka tu ko te wahine 
a Rangi ka tahi a Rawiri-puaha ka karanga, " Heoi ano kua 
tika te ture." Ka rere mai a Tama-i-hengia kua takoto te 
pu kua hinga no te pakeha ka oma a Rangi ka mataku ka 
tahuritia e te Rau-paraha ka penei aua kupu, " Aue te 
mamae " ka rere mai a Te-oro me te patiti ka wliiua ki te 
pakeha ka hinga ki roto ki te wai, heoti ano ka horo te 
pakeha ki ruuga ki te waka ka whiti ki te tahi taha o tc 
awa, ko nga mea i liohoro te whiti i paliurc ko o muri 
mai i man, ka hopukia a AVairaweke me nga rangatira 
katoa kahore hoki i patua ka tae mai a Rangi ka karanga 
atu " Me patu mo ta koutou tuahine, he mea pokanoa hoki 
tenei na tc pakeha kia mate te wahine i roto i te whawhai. 


kua roiigo au ki iiga pakelia kanui ana whawliai kaliore 
ano te waliine i mate." Heoti ano ka patiia nga Rangatira 
ka mate a ka iitaina a te Rau-paraha ma ki runga ki te 
waka ka wliiti a Te Paralia raua ko Raiigi ki Otaki. 

Te Rau-paraha, me nga Pakeiia i patua ki Wai-rau. 


He mea\'eo pakelia te talii walii o nga korero mo te 
mateiigarTr"iiga pakeha i Wai-rau, na reira i kore ai lie reo 
maori mo aua korero i koiiei. 

Te Patu a Taraia-nga-kuti i nga Maori o Tauranga. 

(Na te Pakeha.) 
He mea tuliitulii reo pakelia aua korero e te pakeha. 
Koia nei te take i kore ai lie reo maori mo aua korero i 

Ko Tanga-roa me te whawhai 1 Tauranga. (Na te 

He mea tulii tuhi reo pakeha e te pakeha. Koia i kore 
ai he reo maori i konei. 


Nga whakapapa i nga Upoko XII., XIII., XIV., XV., 
me te XVI., me korero aua whakapapa e nga Maori kia 
mohiotia ai e ratou. 

By Authority: Geokge Didsbdby, Government Printer, Wellington.— 1890. 


[The SatiinJai/ Ecview, ITtli November, 1888.J 
Mk. Whitk has now published the second and third volumes of his 
" Ancient History of the Maori." Here we find j\Iaori myths and traditions 
often repeated in many variants, for it appears that the different tribes 
often tell different stories. Yet there is a distinct endeavour to keep iip a 
uniform and orthodox tradition among the toJiinigas, medicine-men, 
priests, and instructors. " Kirimahinahina was a toliunga who taught 
history incorrectly. It was he who told the younger Tura-kau-tahi that 
Tiki made man, whilst the fathers had always said that it was lo. Te-wera 
adopted a novel method of preventing his teaching sv;rviving him, or his 
spirit escaping and perverting the mind of any other tohunga. Having 
made an oven capable of containing the entire body, he carefully plugged 
the mouth, nose, ears. Sec, and then cooked and ate the heretical teacher.'' 

This is a valuable and pleasing example of orthodox methods in a 
barbarous connnunity. The JNIaoris have a strong sense of the necessity 
for preserving oral traditions accurately. Yet even about Ru-ai-moko-roa, 
god of earthquakes, there is uncertainty, for (vol. ii., p. '2) he " was not 
born," while (vol. ii., p. -4) we read the names of his father and mother. 
Thus, in spite of the well-meant efforts of Te-wera, the Slaori Church does 
err, and has erred on manj^ weiglity matters of doctrine. For this reason 
]Mr. White gives many versions of each mytli. But, on a synoptic view, 
the discrepancies are usually so slight that a I\Iaori Robert Elsmere need 
have found little cause to threw off the fcJioka (or white fillet of the tohu- 
nga), and r-ush into such wilful error as Kirimahinahina. 

We cannot but suspect that hereviy and a hasty rationalising temper 
show themselves in the legend of lo. Hitherto we have distinctly held 
that Rangi and Papa, heaven and earth, were unborn, and the makers of 
things. But now it is alleged that " lo really is the God. He made 
heaven aird earth." How does this coincide with the statement that lo is 
the involuntary twitching of the human body — an ominous kind of twitch- 
ing? " By the pricking of my thumbs. Something wicked this way comes," 
is the European exi:>ression of a similar belief. The myths are full of 
points of interest, but they do not tell a long tale well and coherently. 
We can but mark passages of interest. For example, the practice by which 
a man avoids his mother-in-law and a woman her father-in-law is well 
marked in early usage. Here (ii., 7) we have an' example of an amour 
which resulted from not practising this avoidance, and which caused great 
scandal. Here, too, we find a legend of childbirth, which, before Tura's 
time, was mvariably fatal to the mother. " Tura taught the art of cook- 
ing, and how children might be born with safety to the mother." Tura 
was the first of men whose hair turned white. " Hence grey hairs, age, 
and decay have come on all men." Here conies the tale of the ^lan in the 
^loon. He was Rona, who tripped in walking, hurt his foot, and cursed 
the moon. " She came down, and by the power of her rays drew him with 
his calabashes and a tree which he had laid hold of, and placed them in 
her bosom, where he and they have remained and may be seen to this 


The famous myth of Maui is told in many variants. A youngest child, 
an abortion like the youngest of the Yedic Adityas, Maui was the firc- 
bringer, the beater of the sun, the culture hero, who invented barbs to 
books. He attempted to conquer death, which was introduced into the 
world by the omission of some rites m jMaui's baptism. His plan was to 
enter into his grandmother Night and be born again ; but Night was 
awakened, either by the laughter of a bird or of JMaui's brethren. Night 
snapped !\Iaui, and ever since men have died. In the form of a dove he 
stole fire — like Yehl, like a Finnish hero, like the Gayatri, like the wren 
in Normandy, like Prometheus in Greece. The sun used to set almost 
as soon as he had risen before IMaui beat him and broke his wings. In 
vol. ii., p. 87, is the Maori version of the ^lyth of the IMoon and Death, 
which is known in the Fiji Islands and ainong tlie Zulus. Has it been 
separately evolved, or has it been diffused by transmission ? In this case, 
as the waxing and waning of the moon suggests that man's life may wax 
after waning, either hypothesis is possible. 

Maui said to Hina, the moon, " Let death be brief ; and, as the moon 
dies and returns with renewed strength, so let man die and revive." But 
Hina .said, " Not so. Let death be long ; and when man dies let him 
go into darkness and become like earth, that those' he leaves may weep, 
and wail, and lament." 

It is a fine myth, but does not exclude the belief in a home of the dead 
whence one woman was rescued more completely than Furydice. She 
loved a Maori, and hanged herself on hearing that he was already married. 
Her kin took up the blood-feud against the man, and he only saved himself 
by bringing her back from Po, or Hades. In the ]Maori Hades, as in 
Europe and America, he who eats the dead meia's meat can never come 
back to earth. Apparently this lady had been cautious, and, by an artful 
and original dodge, she was restored to her people. But the person who 
suffered was the first wife of this queer Orpheus, for the public insisted on 
his marrying the lady he had rescued. 

The comparatively historical traditions of New Zealand, the early 
invasions and the early wars, are obscure in the telling, and of no great 
interest. The ^Maoris were the Norsemen of the Southern Hemisphere. 
Within oiu- own time many of them besought the famed Pakeha-Maori to 
lead them on a new quest, to conquer new isles. But they came to an old 
and world-weary man ; had he been young romance would have gained a 
new chapter. They migrated with their women in their canoes ; they 
obliterated, they devoured the old dwellers in the isles they mastered. It 
has been thought that they came from Java ; that Hawaiki, with its 
volcanoes, is "Little Java," iki being the Maori diminutive. The mystery 
of the race, and the astonishing abstractness of its metaphysics, remain 
perennial problems which science may iiever solve. No other people has 
such treasures of pure metaphysic imbedded in savage myth. The Orphic 
Hymns are the nearest analogies to the IMaori Vedas. ^Ir. White's book 
is a treasure of knowledge about their religion, their ritual, their agricul- 
ture, tlieir "land-grabbing," their -society, their arts, such as moko, or 
tattooing, and the discovery and use of greenstone. No book on the Maoris 
is so brilliant and poetic as the work of the Pakeha-lMaori, which Lord 
Pembroke edited, with the epic on the English war, many years ago. But 
there is a very Homeric touch in the dcscription'of an ambush in Mr. 
White's volumes (ii., "AlU). It will be remembered that Homer contrasts 
tlie tears and terror of the coward in an ambush with the firmness of the 
brave. Here, too, we learn that a certain chief's teeth chattered with 
terror, and that another warrior cauglit him by the leg. " Sit still," he 
said, " and keep quiet. Wait till 1 stamp my foot, and then rise." 
;•' Tama-i-hara-nui's teeth chattered with fright as he sat cowering in the 
rushes," exactly like some Greeks in ambush among reeds, in a vase of 


the British :\Iuseum. IVIore than Homeric, with a chivalrous barharism of 
its own, is the conduct of the chief who' killed three of his kinsmen, 
because a stranger had protected them in war'. " I could not permit you 
to boast that you had either slain or spared any of my family. The honour 
of our family demanded their death at my hands." That was a very 
pretty punctilio. The folly of womanly economy is well illustrated else- 
where. A man's'wife gave his atiia, or domestic deitv, the worst eel of 
many eels that had been caught, " a very small and thin eel." The atua 
therefore betrayed her husband into the hands of his enemies. INIuch in 
the style of David's treatment of Saul is the conduct of Te-rangi-ta-mau, 
who found his enemy, Moki, asleep, and did not slay him, but laid his own 
dogskin mat across his foemai^'s knees. The Maoris do not seem often 
to have tortured their foes except (iii., 285) when they richly deserved it. 
If we may infer this clemency from the silence of their history, they were 
more sympathetic people than the Red Indians, less cruel, though decidedly 
more cannibal. A nobler race of barbarians has never been swept almost 
into the void by European colonisation. Yet the scarcity of cereals 
capable of cultivation and the paucity of edible animals in New Zealand 
make it doubtful whether these brave, philosophic, and chivalrous savages 
would ever have attained to a peaceful and stable civilisation of their own. 
They had separately evolved the art and mystery of spinning tops. It is 
to be wished that :Mr. White would add to the traditions a volume on the 
very curious laws and customs of the natives of New Zealand. But 
perhaps he has not finished his collection of historical traditions, which, 
as the Maori texts are printed, seem no less valuable to the philologist than 
to the historian. The book cannot be too warmly recommended to students 
of the history and development of mankind and of society. 


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