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THE  LIBRARY 

OF 

THE  UNIVERSITY 

OF  CALIFORNIA 

LOS  ANGELES 


8  'Aia-'jf  iy^^r.   ~ 


HEUHEU. 


THE 


ANCIENT  HISTORY  OF  THE  MAORI, 


MYTHOLOGY    AND    TKADITIONS. 


TAI-NUI, 


JOHN    WHITE 


VOLUME  YI. 


WELLINGTON  : 

BY    ACTHORITY  :    GEORGE    DIDSBURY,   GOVERXMEXT   PRINTER 
1890. 

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. 


1)U 

WSSCL 


PREFACE. 


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 
volume. 

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 


IV  PEEFACE. 


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. 

JOHN  WHITE. 

Wellington,  30th  October,  1889. 


CONTENTS. 


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

THE   NgA-TI-AWA   and   OTHER   SOUTHERN   TrIBES  .  .  1 

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 


VI 


CONTENTS. 


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 


CONTENTS. 

Chapter. 

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 


VII 
Page. 


VIII 


CONTENTS. 


Chapter. 
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 


Page. 
241 
243 
245 
247 
249 
251 
253 
255 
257 
259 
2G1 
263 


NGA    UPOKO    KORERO. 


Upoko. 

I.    He    ■\VHAICiHAERE    KOEERO   510   NGA   TINI   TAUA 
KI   A   NOA-TI-AWA    KI   NGA   IWI    0    RUNGA 

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 

TIKI   I   A   NgA-TI-RAUKAWA 

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 


Whav 

Wai-kato 


IV. 


V. 
VI. 


IX. 


3 

5 

7 

9 

11 

12 

13 

15 

17 

19 

21 

23' 

25 

27 

£9 

31 

33 

35 

3G 

37 

39 

41 

43 

45 

4G 

47 

48 

49 

50 

51 

53 

55 

57 


NGA  UPOKO  KORERO. 


Upoko. 

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 

XI.    NGA    PAKEHA    I   PATUA   KI   WaI-RAU 

Ka  patua  a  Wairaweke  ma   . . 


Wliavaiigi. 
58 
59 
CI 
03 
f)5 
67 
G9 


ANCIENT  HISTORY  OF  THE  MAORI. 


CHAPTER  I, 


'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. 

OF  THE  VARIOUS  EXPEDITIONS  OF  THE  WAI- 
KATO  AGAINST  THE  NGA-TI-AWA  AND  OTHER 
SOUTHERN  TRIBES. 

(NGxi-TI-TAHINGA.) 

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 


2  ANCIE^iT   MAOKI   HISTORY. 

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 


DEFEAT    OF   WAI-KATO    TRIBES.  6 

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 


4  ANCIENT   MAOllI    HISTORY. 

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 


KGA-TI-TAHINGA   WAR   AT   TAEA-NAKI.  5 

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 


b  ANCIENT    MAOEI   HISTORY. 

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 


THE    MAOEI    LISTEN    TO    THE    WORD    OF    GOD.  7 

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 
boundaries. 

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 
Te-rangi-take. 

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 


8  ANCIENT    MAOKI    HISTOKT. 

■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- 


HAPE-KI-TU-A-KANGI   AND   EAU-PAEAHA,  \) 

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- 
naki. 

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. 

HAPE-KI-iTU-A-RAXGI.         (NgA-TI-TOA.) 

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- 

MAHUTA.) 

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. 


CHAPTER   II. 


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. 


HAU-PAPtAHA. 

(NgA-TI-TOA  :     WRITTEN    BY    TaMIHANA    Te-RAU-PARAIIA.) 

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 


12  ANCIENT   MAORI   HISTORY. 

"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 
child. 

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 
war-party. 

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 


M'AES   BETWEEN    EAU-PARAHA    AND    WAI-KATO.  13 

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. 


14  ANCIENT   MAORI   HISTORY. 

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 


TAKING   OP   THE    PA   TAUWHAKE-NIKAU.  15 

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 


16  ANCIENT   MAORI    HISTORY. 

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 


FABEWELL    OF   EAU-PAEAHA    TO    KAWHIA.  17 

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. 

0  my  own  home  !  0  me  ! 

1  bid  farewell  to  you,  O  tribe  ! 
And  still  at  distance  bid  farewell. 
But  flow  on,  0  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,  0  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 


18  AXCIENT    MAORI   HISTORY. 

{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 


RAU-PAKAHA   KEPULSES   A   NIGHT   ATTACK.  19 

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- 


20  ANCIENT    MAOKI    HISTORY. 

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 


BATTLE    BETWEEN    KAU-PARAHA    AXD    THE    WAI-I^\TO.  21 

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 


22  ANCIENT    MAOIU    HISTORY. 

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 
fled. 

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. 


^-^^^^^-■^— 


CHAPTER   III. 


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. 

RAU-PARAPIA    GOES    TO   MAUNGA-TAUTARI   TO 
FETCH  THE  NGA-TI-RAU-KAWA  TRIBE. 

(Nga-ti-toa.) 

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) 


24  ANCIENT   MAOBI   HISTOKY. 

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 


ATTACK    ON    WAI-TOTAEA    TKIBES.  25 

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). 


26  ANCIENT    MAORI    HISTOEY. 

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 
Pikinga. 

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 


MUA-UPOKO    ATTEMPTS    TO    MUKDER   EAU-PARAHA.  27 

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 


28  ANCIENT    .^lAOllI    HISTORY. 

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 


ATTACK    ON    BAU-PARAHA    BY   WAI-ORUA.  29 

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- 
paraha. 

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. "^ 


■30  ANCIENT    MAOKI    HISTORY. 

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 


32  ANCIENT    MAOKI     HISTOKY. 

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 
Tama-i-hara-nui." 

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 


TAMA-I-HAEA-NUI    KILLED.  33 

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 


34  ANCIENT  MAORI  HISTORY. 

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). 


PAETY    OF   NGA-TI-KAU-KAWA    CUT    OFF   AT   WHANG ANUI.       35 

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- 


36  ANCIENT  MAORI  HISTORY. 

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. 


CHAPTER  IV. 


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. 

RAU-PARAHA  AND  WAR-PARTY    GO  TO  THE 
WAI-POUNAMU. 

(Nga-ti-toa.) 
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- 


38  AKCIENT    MAORI    HISTORY. 

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 
slaves, 

AYhcn  it  was  fine  weather  the  v.ar-party  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 


BBUSHWOOD    PILED    UP    AGAINST    THE    PA.  39 

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 


40  ANCIENT   MAORI   HISTORY. 

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 


EAU-l'AKAHA    TKADES    WITH    VISITING    VESSELS.  41 

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 


42  ANCIENT  MAOEI  HISTORY. 

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 
killed. 


OKIGIN    OP    THE    BATTLE    AT    WAIRAU.  43 

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 


44  ANCIENT    MAORI   HISTORY. 

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, 

0  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. 


RAU-PAKAHA    TAKEN    PRISONER.  45' 

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 


46  ANCIENT   MAOEI    HISTORY. 

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 


GENEALOGY   OF   KAU-PAEAHA.  47 

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  v.as  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  = 

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

(Stand  with  a  beard)  Tu-pahau  = 

(Evil  utterance)  Koro-Iiino  = 

(Brave  chief)  Toa-rangatira*  = 
I 


(Sought  for)  Kimihia  == 

(Hot)  Wera\vera= 

(Leaf  of  the  parahai)  Rau-paraha  =^ 

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


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

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


CHAPTER    V. 


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. 

RAU-PARAIIA  AND  RANGI-HAE-ATA. 

(Nga-ti-toa.) 

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 


THK    I'A    TArUI-NIKAU    TAKEN.  49 

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 


50  ANCIENT   MAORI    HISTORY. 

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 


THE    PA    TAKA-KUTU    TAKEN.  51 

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- 
tion. 


52  ANCIENT    MAOia    HISTORY. 

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 


DAUGHTEK    OF    TAMA-I-HAKA-NUI    STRANGLED.  53 

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. 


54  ANCIENT    MAOEI   HISTORY. 

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 
E.au-paraha  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. 


WAK  ;    AND    DEATH    OF    PU-OHO.  55 

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 


56  ANCIENT    IIAORI    HISTOKY. 

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 
ensued. 


CHAPTER    VI 


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. 

MAORI  WARS. 

(TllAVERS.) 

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 


58  ANCIEXT    MAOEI    HISTORY. 

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- 


WHATA-XUI   AND   RAU-PAEAHA.  53. 

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 


€0  ANCIENT    MAORI   HISTORY. 

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- 


ATTACK    BY    EAU-PAKAHA    ON    WAI-KATO.  61 

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 
loss. 

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 


C2  ANCIENT   MAORI    HISTOEY. 

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 

SOUTH  AVARl). 

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 


BATTLE    AT    MOKAU.  63 

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 


64  ANCIENT    MAORI   HISTORY. 

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 


liAU-PAKAHA    TAKES    KAPITI.  65 

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 


G6  AXCIEKT    MAORI    HISTORY. 

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- 
upoko. 

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 


ATTACK    OX    KAU-rAEAHA    AT    KAPITI.  67 

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- 


68  ANCIENT    MAOIU    HISTOKY. 

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- 


TE-AHU-KARAMU    MIGRATES    TO    KAPITI.  69 

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- 


70  ANCIENT    MAORI    HISTORY. 

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 


TRADE    OF   KAU-PARAHA    WITH    EUROPEANS.  71 

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. 


CHAPTER    VII. 


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. 

LANDS    TAKEN    IN  WAR,  AND  HOW    GIA  EN    TO 
THE  TRIBES. 

(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 


LAXD  GIVEN  BY  KAU-PAKAHA  TO  XGA-TI-EAU-KAWA.    73 

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 


74  ANCIENT    MAORI    HISTOKY. 

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. 


CUKSE    OF   EÊKE-WAKA   ON    EAU-PARAHA.  75 

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 
peace. 

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 


76  ANCIENT    MAOKI   HISTOllY. 

(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 
district. 

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, 


ATTACK    ON    REEE-WAKA.  77 

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- 


78  ANCIENT    MAOKI    HISTOKY. 

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- 


THE    0-MIHI    PA    TAKEX.  79 

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 


80  ANCIENT    MAOEI    HISTOEY. 

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/ 


/ 


POKAI-TAEA    MUEDEEED.  81 

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 


82  ANCIENT    MAORI    HISTORY. 

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 


BAU-PAKAHA    AND    THE    BRIG    "ELIZABETH."  83 

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 


84 


ANCIENT    MAORI    HISTORY. 


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. 


CHAPTER   VIII. 


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. 

ATTACK  ON  PA  AT  KAI-APOI. 

(Travers.) 

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. 


86  ANCIEKT    MAOKI    HISTORY. 

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 


TAI-AROA   ASSISTS    THE    KAI-APOI    PEOPLE.  87 

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 


88'  ANCIENT    MAORI    HISTORY. 

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 


RAU-PAEAHA    COXQUEKS   NGA-I-TAHU.  89 

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 
celebrated. 

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 


90  ANCIENT    MAORI    HISTOKY. 

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 


WAI-KATO    ATTACK    TAKA-NAKI    TRIBES.  91 

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 


92  ANX'IENT    MAORI    HISTORY. 

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 


TAU-rAEAHA    ATTEMPTS    TO    EETUllX    TO    KAWHIA.  93 

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 
ally. 

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 


94  ANCIENT    MAOEI    HISTORY. 

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 


ATTACK   ON   RANGI-TANE    AXD    NGA-TI-APA.  ^Q 

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 


96  ANCIENT    MAOia    HISTORY. 

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. 


CHAPTER    IX. 


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. 

A  MAORI  RELIC. 

(Nga-i-tahu.) 
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 


98  ANCIENT    MAORI    HISTORY. 

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- 


PEHI    GOES    TO    ENGLAND.  99 

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. 


100  ANCIENT  MAORI  HISTOEY. 

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 


DEATH   OF   EANGI-MA-IRI-HAU.  101 

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 


102  ANCIENT    MAORI    HISTORY. 

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. 


BAU-PAEAHA    ATTACKED    BY   TU-TE-HOU-NUKU.  103 

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. 
(Nga-i-tahu.) 

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. 


lOl  ANCIEXT    MAORI    HISTORY. 

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 
Rau-moa.^^ 

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- 


DEATH    OF    OLD    TE-KEHA.  105 

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- 

TAHU.) 

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 
past. 

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 


106 


A^■CIE^•T    BIAOEI    HISTOKY. 


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 
Island. 

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 
Mawhera. 

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 


DEATH    OF   PU-HOU,    AND    CAPTUEE    OF   PAKE-MATA.  107 

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 
neck. 

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- 
feat. 

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. 


CHAPTER    X. 


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. 


WARS    OF   RAU-PARAHA   ON   MIDDLE    ISLAND 

TRIBES. 

(Nga-i-tahu.) 

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. 


MAORI   MIGRATE    TO   CHATHAM   ISLANDS.  109 

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). 


110  ANCIENT   MAOKI    HISTORY. 

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 


RAU-PAEAHA   ATTACKS    THE   SOUTH    ISLAND   TRIBES.  Ill 

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 
Rangi-toto. 

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. 


112  A^•CĪE^'T    MAOKI    HISTOKY. 

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 


Nga-ti-mahufa 
woman. 


PEHI    (tUPAI-CUPA)    goes    TO    ENGLAND.  113 

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 


114  ANCIENT  MAORI  HISTORY. 

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 


EAU-PAEAHA   PEOCEEDS    TO    HAKA-EOA.  115 

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 
ship. 

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 


116  ANCIENT  MAORI  HISTORY. 

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 


MUKDEEOUS   ATTACKS,    AND    DEFEAT.  117 

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. 


118  ANCIENT  MAOEI  HISTOEY. 

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, 
R.au-paraha  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 


ATTACK   ON    PA   AT    KAI-A-POI.  119 

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- 


120  ANCIENT  MAOKI  HISTORY. 

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 


EAU-PAEAHA   ATTACKED   AT    KA-PAEE-TE-HAU.  121 

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- 


122  AXCIEXT    MAOEI    HISTOKY. 

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 
driven. 

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- 


SOilE    NGA-TI-MA-MOE    SEEN.  123 

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 


124  ANCIENT  MAOKI  HISTORY. 

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 


126  ANCIENT    MAORI   HISTORY. 

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 
Kekerengu. 

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 


TAKING    OF   KAI-A-POI   PA.  127 

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 


128  ANXIENT    MAOKI    HISTORY. 

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 
storm. 

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 


BRIG    "  ELIZABETH  "    AND    RAU-PAEAHA.  129 

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 


130  ANCIENT   MAOKI   HISTORY. 

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 


DAUGHTER    OF    TAMA-I-HARA-XUI    STEANGLED.  131 

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 


132  ANCIENT   MAORI   HISTORY. 

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- 


BKIG    "  ELIZABETH  "    CHAKTEKED.  133 

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. 


134  ANCIENT   MAORI   HISTOKY. 

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 


DEATH    OF   TAMA-I-HAEA-XUI.  136 

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. 


—        ^ — ooeoD£ee)ty=' 


CHAPTER  XL 


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. 


DEATH  OF  EUROPEANS  AT  WAI-RAU. 

(Nga-ti-iiau.) 

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 


EUBOPEAXS    OCCUPY    WAI-KAU.  137 

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. 


138  ANCIENT    MAORI   HISTORY. 

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 
you." 

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 


WIFE    OP   KANGI-HAE-ATA    KILLED.  139 

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 


140 


ANCIENT   MAORI    HISTORY. 


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 


EUROPEANS    MASSACRED    AT    WAI-RAU.  141 

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- 


142  ANCIENT    AIAOlil    HISTORY. 

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- 


ATTEilPT    TO    TAKE    EAU-PAEAPIA.  143 

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 


144  ANCIENT  MAOKI  HISTORY. 

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 


DEATH    OF    THOSE    KILLED   AT   WAI-EAU.  145 

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 


146  ANCIENT    MAORI   HISTORY. 

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 


ESCAPE    OF    EUKOPEANS    AT    WAI-RAU.  1-17 

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 


148  ANCIENT    MAORI    HISTOEY. 

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. 


ACCOUNT   OF   WAI-KAU    MASSACKE.  149 

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 


i^ê 


AKCIENT   MAORI    HISTORY. 


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. 


LAST   ACT   OF   CAJ^NIBALISM.  151 

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. 


152  ANCIENT    MAORI    HISTORY. 

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- 


LETTEKS    FBOM   TAEAIA    AND    TAKA-NINI.  153 

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 


154  ANCIENT    MAORI    HISTOKT. 

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  v.as  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 
time/' 

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 


CHIEFS    JOIN    WITH    TAKAIA.  155 

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 
just. 

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 
chief. 

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 
Maketu. 

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 
guilty. 

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. 


KEV.    J.    CHAPMAN    REPORTS    THE    TANGA-ROA    AFFAIR.        157 

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 


158  ANCIENT  MAOKI  HISTORY. 

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 


TAXGA-EOA   AKKIVES    AT    MAKETU.  159 

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. 


160  ANCIENT  MAORI  HISTORY. 

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- 
trators. 

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 


PLUNDERING    PETER    LOWRIE    AND    CHARLES    JOY.  161 

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 


162  ANCIENT    MAOEI    HISTOKY. 

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 
Natives. 

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. 


MEN    FIRED    AT    AND    KILLED    ON    THE    SEA.  163 

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- 
mate-kapara. 

■  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. 


CHAPTER    XII. 


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^ 


UPOKO  XII, 


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. 


GENEALOGY   OF  TE-PO    (WHAKAPAPA  O   TE-PO), 

(Nga-ti-kaiiu-xgunu.) 
Te-fo  (night)  had  (tana  ko) 
Te-ao  (light),  who  had  (tana  ko) 


GENEALOGY  OF  TE-PO.  165 

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- 
xgunu.) 
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 

ko) 
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 

ko) 
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) 


OFFSPRING   ALSO    OF   EAKĪ    (THE    SKY).  167 

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 

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

ko) 
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) 
Hiraka. 

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). 

(Nga-i-taiiu.) 
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) 


CONTINUATION    OF    GENEALOGY   OF   KAKI.  169 

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). 
(Nga-ti-kahu-ngunu.) 

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). 
(Nga-ti-kahu-ngunu.) 

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). 


AXOTHEIt    GEXEALOGICAL    TABLE    OF    KAKI.  ITl 

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). 
(Nga-ti-kaiiu-xgunu.) 

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). 


172 


ANCIENT   MAORI   HISTORY. 


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 
ko) 

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), 


GENEALOGY   OF   KANGI   AND   PAPA.  173 

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), 


174  '      ANCIENT    MAOKI    HISTORY. 

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 


CONTINUATION    OF    GENEALOGY    OF   RANGI    AND    PAPA.        175' 

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) . 


176  ANCIENT  MAOKI  HISTOKY. 

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. 


ANGAS 


CONTINUATIOX    OF    GENEALOGY    OF   KANGI   AND   PAPA.        177 

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 


178  ANCIEKT   MAORI    HISTORY. 

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 


CONTINUATION    OF    GENEALOGY    OF    RANGI    AND    PAPA.        179 

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 

Karaitiana. 

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.) 


180  ANCIENT    MAORI    HISTORY. 

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), 
ko 

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. 


CONTINUATION    OP    GENEALOGY    OP    llANGI    AND    PAPA.        181 

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 


182  ANCIENT    MAORI    HISTORY. 

Kai-niokopuna  (cat  the  grandchild),  ko 

Karaitiana. 
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 
children. 

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, 

HE   KAUHAU  NA  MoHI  TaKAWE,  ToHUNGA  O  NGA  Iwi  O 

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) 


GENEALOGY   OF   RANGI   AND   PAPA,    BY    MOHI    TAKAWE.       183 

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) 


184  ANCIENT    MAORI    HISTORY. 

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 
last-born) 
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) 


CONTINUATION    OF   GENEALOGY    OF  llANGI   AND    PAPA.        185 

Rangi-tu-taha    (day   of   standing  at    tlie   side)     was  the 

first-born^ 
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^^  ■  ^ 


CHAPTER   XIII. 


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. 


UPOKO  XII I. 


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. 


DESCENDANTS     OF     RANGI    AND     PAPA      (NGA 
URI  O  EANGI  RAUA  KO  PAPA). 

(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 


CONTINUATION    OF    GENEALOGY    OF   EANGI   AND    PAPA.        187 

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 


188  ANCIENT   JJAOIII   HISTORY. 

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- 
whata.) 
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 

ME    TaI-NUI.) 

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 


COKTIXUATION    OF    GENEALOGY   OF    KANGI    AND    PAPA.        189 

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 


190  ANCIENT   MAORI    HISTORY. 

Hine-wai-ariki  (daughter  of  the  sulphur-spring),  ko 
Tau-whariki-ao  (handle  of  the  mat  to  lie  on  in  the  day), 

ko 
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) 


GENEALOGY  OF  WHAKAAHU.  191 

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 


192  ANCIENT    MAORI   HISTOEY. 

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 
ko) 

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 

Ria. 
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 


CONTINUATION    OF    GENEALOGY    OF    WHAKAAHU.  193 

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 
Pitiera. 
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- 
stones), 
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 
Nepia. 

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 

ko) 
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) 


CONTINUATION    OF    GENEALOGY    OF   KANGI    AND    PAPA.        195 

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 
space. 

(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) 


196  ANCIENT    MAORI    HISTORY. 

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, 
and 

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 
nei.) 

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- 
kaiiu-nguxu.) 

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). 


198  ANCIENT    MAOra     HISTOEY. 

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 

ko) 
Maroro-ki-tu-a-raki    (powcrfnl   in   heaven),  who  had  (tana 

ko) 
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 
ko) 

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- 
ti-kahu-ngunu.) 

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 

ko) 
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) 


CONTINUATION    OF    GENEALOGY   OF   TAANE.  201 

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 


202  ANCIENT  MAOKI  HISTORY. 

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 


TANE    AND    HIS    WIVES.  •  2G3 

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). 

(Nga-ti-kahu-xgunu.) 
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) 


"204  ANCIENT   MAORI  HISTORY. 

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 

ko) 
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). 
(Nga-ti-kahu-ngunu.) 

Muri-ranga-whenua  (light  breeze  of   the  sea   on  the  land) 

had  (tana  ko) 
Taranga  (repeat  incantations),  who  had  (tana  ko) 


GENEALOGY   OF   MAUI.  205' 

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 

ko) 
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). 


1206  ANCIENT   MAORI   HISTOKY. 

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 
rua.) 
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 

ko) 
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 

iho), 
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 

ko) 
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.] 


CONTINUATION    OF    MAUI    GENEALOGY.  207 

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 

iho), 
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 

ko) 
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) 


208  ANCIENT    MAOKI   HISTOEY. 

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 
ko) 

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) 

Piriniha. 

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.) 


AN  GAS 


Mari. 
M  oiu  -  p  o  i 


Manga-kahu 
Ro+o  -  a  -  i  ra . 


CONTINUATION    OF   GENEALOGY   OF   MUEI-EANGA-WHENUA.    209 

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 

mua), 
Hoani-matua,  next-born  (to  muri  iho),  and  (me) 
Henare-matna. 
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 


210  ANCIENT   MAORI    HISTOEY. 

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) 
Pirinilia. 


CHAPTER   XIV. 


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. 

UPOKO  XIV. 


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. 


GENEALOGICAL  TABLE  OF  TIKI-AU-AHA    (WHA- 
KAPAPA  O  TIKI-AU-AHA). 

(Xga-ti-kahu-xguxu.) 

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). 


212  ANCIENT    MAOEI    HISTOET. 

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- 

HUA-TAHI,    GIVEN      BY    AVeRETA,    Ti-AVETA,    TaNGURU,     AND 

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) 


GENEALOGY    OF   TOI-TE-HUA-TAHI.  213 

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 

ko) 
Tu-whakaheke-ao    (sent  by  Tu  to  the  world  below),  who 

had  (tana  ko) 
Tu-hei-ao  (the  world  disconcerted),  who  had  (tana  ko) 

Tu-iri-ranga  (voice  speaks  in  the    sky),  first-born  (to 
mua), 

Hine-moana    (maid  of  the  sea),  second-born  (to  muri 
iho). 
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) 


214  ANCIENT  'mAORI    HISTORY. 

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 

ko) 
Riria  Rangi-2)0-tango   (\'ery  dark  night),  who  had   (tana 

ko) 
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 
MaAvhete. 

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) 


CONTINUATION    OF   GENEALOGY    OF   TOI-TE-HUA-TAHI.  215 

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 

ko) 
Reupena-te-one  (the  sand),  who  had  (tana  ko) 
Enereta  Rangi-o-tu,  who  had  (tana  ko) 
Ema  Heni  Aweawe,  who  had  (tana  ko) 
Manawa-roa  (long  breath)  and  others. 

After   Tao-roa    (long  spear)   came  (E  rere  ana   i    muri   i   a 

Tao-roa  ko) 
Tohe  (persist),  who  had  (tana  ko) 
Whata-rangi  (stage  for  food),  who  had  (tana  ko) 
Pare-au-tohe  (persistent  plume  in  the  stream),  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) 


216  AXCIEXT    MAOEI    HISTORY. 

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 

ko) 
Poroaki  (farewell  injunctions),  "who  had  (tana  ko) 
E,ama  (torch),  "who  had   (tana  ko) 
Ijju-angaanga   (skull  for   a  water-boAvl) ,  "«ho  had   (tana 

ko) 
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 
ko) 

Hoani  Tai-pna  (in  heaps,  as  clouds  in  the  sky),  Avho  had 
(tana  ko) 

Areta. 


GEXEALOGY  OF  TOI.  217 

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 

ko) 
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- 


218  ANCIENT  MAORI  HISTORY. 

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 

ko) 
Rau-kawa  (a  certain  plant,  very  sweet-scented) . 
Toi,  by  his  own  wife  Rangi-nui-auanoa,  had 
Rauru  (hair  of  the  head),  who  had  (tana  ko) 
Rutanga  (time  of  earthquake),  who  had  (tana  ko) 
Ha-tuma  (defiant  breath),  who  had  (tana  ko) 
Apaapa  (body  of  men),  who  had  (tana  ko) 
Taha-titi  (squeak  at  the  side),  who  had  (tana  ko) 
Rua-tapu-nui  (great  sacred  pit),  who  had  (tana  ko) 
Ra-kai-ora  (day  of  much  food),  who  had  (tana  ko) 
Tama-ki-te-ra  (son  of  the  sun),  who  had  (tana  ko) 
Hiku-rangi  (end  of  heaven),  who  had  (tana  ko) 
Rongo-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. 


GENEALOGY    OF    TAMA-TEA    AND    UE-NUKU-EANGI.  219 

(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 
ko) 

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) 


220  AXCIEXT    MAOlll    HISTORY. 

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,  0  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. 

0  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,  0  son!  now  tell  the  victory  gained. 

SECOND    VERSE. 

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,  0  son  !  are  from  the  gods  produced. 


SOXGS    COMPOSED    BY    TE-WI.  221 

(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. 

WHITI   TUA-RL'A. 

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. 


222  ANCIENT    MAORI    HISTOKY. 

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 

Ue-nuku-\vhare-kei-uta(kuta) 

E  komotia  atu  nei  Ue-nuku-titi 

Komotia  atu  nei  taku  unu  na  te  ure  atua  koe. 

Ka  noho  a  Tane  i  a  Te-ku-whakahara,  ka 

Puta  ki  waho  ra  ko  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. 


SONGS    AS    LUIiliABY.  223 

(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 


224  ANCIENT   MAORI   HISTORY. 

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 

ko) 
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) 


CONTINUATION    OF   GENEALOGY   OF   KONGO-KAKO.  2-25 

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) 
Arihi-te-nahn. 

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) 
Te-.ua-mai-rangi  (rain  from  heaven),  first-born  (to  mua), 
Horonga-i-te-rangi   (swallowed  by  heaven),  last-born  (to 
muri) . 
Te-ua-mai-rangi  had  (tana  ko) 

Tu-hoto-ariki  (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 


526  ANCIENT    MAORI    HISTORY.  , 

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) 


RONGO-KAKO  GENEALOGY  CONTINUED.  227 

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 

ko) 
Riria  Rangi-po-tango  (dark  night),  who  had  (tana  ko) 
Hoani  Meihana  Rangi-o-tu  (day  of  war),  who  had  (tana  ko) 
Ema  Heni  Te  Aweawe,  first-born   (to  mua), 
Heni  Te  Rama,  next-born  (to  muri  iho). 

The   descendants    of   tliese   have    been    given.      (Kiia 
tuhia  nga  uri  o  enei.) 


CHAPTER    XV. 


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 — 

0  me  !  to  world  and  isles 
\Vhere  life  is  gi'eat,  where 

1  may  see  but  him,  ah  me  I 

Dirge  wept  for  the  dead. 


UPOKO  XV, 


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- 

RANGI) . 
(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) 


GENEALOGY   OF   PAE-RANGI.  '229 

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 

ko) 
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 

ko) 
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 

muri), 
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 


GENEALOGY  OF  TUKANGA-I-MUA. 


231 


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. 
mua), 

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 
iho), 

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 
tamariki.) 

Some  of  the  descendants  of  Tire-o-te-rangi  are  living 
at  Horo-whenua  (landslip),  but  the  greater  number  have 
died. 

(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 


232  ANCIENT    MAORI    HISTORY. 

(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 

ko) 
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 

taraariki). 

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). 


GENEALOGY   OF  TUKANGA-I-MUA   CONTINUED. 


233 


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 

ko) 
Rangi-werohia   (day    of   being   speared  at),  who  had   (tana 

ko) 
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). 


"2M  ANCIENT   MAORI    HISTORY. 

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 
names. 

(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 

ko) 
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) 


GENEALOGY    OF   TUBANGA-I-3IUA    CONTINUED.  235 

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) 


236  ANCIENT    MAOKI    HISTOEY. 

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). 


GENEALOGY    OF   TAMA-TE-KAPUA.  237 

After  Hoani  Meiliana  Rangi-o-tu  came  (E  rere  ana  i  muri 
ko) 
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) 
Rau-inata-nui. 

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) 


238-  ANCIENT    MAOEI    HISTORY. 

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) 


GKNEALOGY    OF   TAMA-TE-KAPUA   CONTINUED.  231) 

Hau-tu-te-raiip;i  (standing  wind  of  heaven),   who  had  (tana 

ko) 
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 
ko) 

Rangi-mata-koha    (day   of  the   kind  face),  first-horn  (to 
mua), 

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 

ko) 
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 

ko) 
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). 


240  ANCIENT    MAOiU    HISTOltY. 

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.) 


CHAPTER    XVI 


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. 

0  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. 


UPOKO  XVI 


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 


242  ANCIENT    MAOra    HlSTOr.Y. 

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. 

GENEALOGICAL  TABLE  OF  SOME  OF  THE 
RONGO-WHAKAATA  SUB-TRIBES  (TE  WHAKA- 
PAPA  O  ETAIII  O  NGA  IIAPIJ   O  NGA  TUPUNA 

0  RONGO-WHAKAATA). 

(KAHU-x(irNr.) 

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- 


GENEALOGICAL  tABLE   OP  IIONGO-WHAKAATA  CONTINUED.    243 

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) 
Haora-taraia. 

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) 


244  ANCIENT    MAOKi    HI8TOKY. 

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 

ko) 
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) 

Haimona. 

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) 


DK8CENDANTS    OF    TAI-WIlil.  245' 

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) 
Henarc. 

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) 


246  ANCIENT    MAOKI    HISTOKY. 

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 
mua), 

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 
tribes. 


DESCENDANTS    OF    HOTU-NUI.  247 

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) 
Hiue-urunga. 


248  ANCIENT    MAOIII    HIHTOBV. 

J'aoa   Axn  HIS  Descendants  (Paoa  mk  Ana^Uri).      (Nga- 

TI-MARU.) 

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) 

Toa-poto. 

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. 

Ta.ma-te-ra    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) 
Whetn-rere-ata. 

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) 


DESCENDANTS    OF    PAOA,    TAMA-TE-IJA,    AND    KOKAKO.        249 

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) 
Whetu. 

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) 
Hoera. 

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.  ' 


250  ANCIENT    MAORI    HISTORY. 

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- 
nga-pohatn. 

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 
Maunga-pohatu. 

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, 


DESCENDANTS  OF  KOKAKO  CONTIN  rj'.D.  251 

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 
Maunga-pohatu. 

(Tuatahi  ko  Kokako  ;  ko  t(Mici  Tiij^uia,  no  I'uiiga  ia 
Tai-nui. 

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. 


:2-y2  AXCIKXT    MAOllI    HISTORY. 

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- 
jjoliatu. 

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- 
nga-pohatu. 

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 

IN    THE    ANCIENT    CaNOES.         (NgA-TI-H AU.) 

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- 
pohatn. 

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,. 
Maunga-pohatn. 


IJESCiONDANTS    OF-  KOKAKO    COXTIXUKD.  2ao 

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. 

(He    WlIAKAPAl'A     KNJil    XO    ETAHI    O     NCA    Tui'LXA      I     IIAEKK 
MAI    I     -VGA    WaKA    TUATAIU. 

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- 
uga-pohatu. 

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- 
hatu. 

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. 


•2-Ji  ANCIKXr    MAOKI    HISTOKY. 

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 
^laiiga-kaliia. 

(Ko    OXA     'l'riTX\     I.XI'.I     TIKI      M  \1      I     XGA    TaMA    TOKORUA     A 
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.) 


DKSCKXDAXTS    OF    KONGO- JIAI-1'APA.  '255 

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 

mnri), 
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 


256  AXCIEKT    MAORI    HISTORY. 

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-KEHIA    AM)    HEll   DESCENDANTS    (Te-ATA-I-KEHIA    MK 
ANA    URi).         (NgA-TI-TE-ATA.) 

Te-ata-i-rcliia    took    (ka  moe  i  a)   Tapa-uo,  and  had    (tana 
ko) 

Pou-atc, 

Papaka^ 

Te-niho, 

Natu, 

Pahor(\ 
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, 

Pou-whare-umn, 

Pukn. 
Kopa  took  (ka  moo  i  a)   Kangi-nga-cpa,  and  ]iad  (tana  ko) 

Maiknkn, 

Rahapa, 

Apcrahama. 
Aperaliania  had  (tana  ko). 
Erneti  Ponni. 

Pon-wharc-nnin  took  (ka  moe  i  a)  Urn-pikia,  and  had  (tana 
ko) 
Tahuri, 
Urn-pikia. 

Te  Niho  took  (ka  moe  i  a)  Kahu-koka^  and  had  (tana  ko) 
'Vc  Awa, 
Knrn^ 
Toka, 

Mutn  (llemi  Manu), 
Takahi. 


DESCENDANTS   OF   TE-ATA-Ī-REHIA.  257 

Te  Awa  took   (ka  moc  i  a)  liongo-rua,  first  wife    (waliine 
tiia-tahi),  and  had  (tana  ko) 
Rangi-korongata, 
Uru-jiikia, 
Rori. 

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) 

Aihepene, 

Rapata, 

Uru-pilvia  had  (tana  ko) 
Tahuri, 
Uru-liiitia. 

Tahuri  took  (ka  nioe  i  a)  Tawha,  and  had  (tana  Ivo) 
Nga-waij  who  toolv  (lea  moe  i  a)  Aihepene^  and  had  (tana  ko) 
Kerei. 

Urii-hutia  liad  (tana  ko) 
Hori. 

Rori  had  (tana  ko) 
Whare-huia,  who  had  (tana  ko) 
Rake-tonga,  who  had  (tana  ko) 
Matene. 

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.) 
Pai)aka, 
Niho,  Avho  took  (ka  moe  i  a)  Kalm-koka,  and  had  (tana  ko) 

Te  Awa, 

Te-kurn, 

Toka, 

Mntn, 

Takahi, 

Tiki. 

VOL.    VI. — K 


258  *  ANCIENT    MAORI    HISTOItV. 

.  Te  Awa  had  (tana  ko) 
Rangi^ 
I'ru-pikia, 
Ropi. 
Rangi  took  (ka  moe  i  a)  Puku,  first  wife  (wahine  tua-talii), 
and  had  (tana  ko)  Katipa.      (Pou-whare-umii  was  her 
brother.) 
Rangi  took  (ka  moe  i  a)  TaAvha,  second  wife   (wahine  tua- 
rua),  and  had  (tana  ko) 
Kaihan, 
Kaihaii  had  (tana  ko) 

Aihepene^  who  took  (ka  moe  i  a)  Nga-wai^  and  had  (tana  ko) 
Kcrci. 

irrn-pikia  had  (tana  ko) 

Tahuri, 
■     Urii-hutia. 
Urn-hutia  had  (tana  ko) 
Hori. 

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- 

TI-TE-ATA.) 

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) 

Ilaruru, 

Rongo-kino, 

Ran-tara, 

AViremn  Nga-liangc. 
Wiremu  Nga-hange  took  (ka  moe  i  a)  Poti  Ngaea,  and  liad 
(tana  ko) 

Piri  Nga-liange, 

Hori  Nga-hange. 


DESCENDANTS    OF   TE-ATA-I-KEHIA    CONTINUED.  259 

Awa  took  (ka  moc  i   a)   Rongo-rua,  second  ^ife    (Tvahiiie 
tua-nia),  and  had   (tana  ko) 

Raugi-korongata. 

Uru-pikia^ 

Rori. 
Rori  took  (ka  moe  i  a)  Hina,  and  had  (tana  ko) 

Pai-mata, 

Whare-huia. 
Whare-huia  took  (ka  nioc  i  a)  Kiri,  and  had  (tana  ko) 
Rake-tonga,  wlio  took  (ka  moe  i  a)  Tuturu,  and  had  (tana 

ko) 
Rake-tonga,  ^vho  took  (ka  moe  i  a)  Ra-kera,  first  Avife  (wa- 

hine  tua-tahi),  and  had  (tana  ko) 
Ropiha. 

Rake-tonga  took  (ka  moe  i  a)  Rawinia,  second  wife  (wahine 
tna-rua),  and  had  (tana  ko) 
Epiha, 
]\Iakere, 
Rnku, 
Ripi, 
Tawahi, 
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) 

Tarake, 

Kuru. 
Knru  had  (tana  ko) 

Mauu-kau, 

Mutu. 

Manu-kan  liad  (tana  ko) 
Raniera  Te-whiti, 
AVarihi, 
Toko. 

Raniera  Te-whiti  had  (tana  ko) 
Raia, 


260  ANCIENT    MAORI    HISTORY. 

Watene, 
Hanate. 

Warilii  liad  (tana  ko) 
Aihi, 
Mcretene, 

Ka-manomano. 

]\Iutu  had  (tana  ko) 

Ta-moho, 

Taka-liaca. 
Taka-haca  took  (ka  nioe  i  a)  Tata-rakc,  and  had  (tana  ko) 

Mutu, 

Huro. 
Huro  had  (tana  ko) 

Riria  Te-oro-tara, 

Raiha  Te  Whiti, 

Ilan-tumn. 

Ta-moho  had  (tana  ko) 
Hemi-mann, 
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- 

TAI.) 

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) 


DESCENDANTS    OP    WEHI.  261 

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) 
Pare-poaka. 

Maraea  took  (ka  moe  i  a)  Te-karangi,  and  had  (tana  ko) 
Paraone, 
Tepaea, 
Teira. 

Hina  took   (ka  moe  i  a)    Karu-taku,  of  Xga-ti-mahuta   (o 
Nga-ti-mahuta),  and  liad  (tana  ko) 

Tupa, 

Rangi-rara. 
Rangi-rara  had  (taua  ko) 

Te  Ata, 

Tuhi, 

Wetere,  ♦ 

Paepae. 

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. 


262  ANCIEKT    MAORI    HISTOKY. 

Epilia   Putiiii  took    (ka   moe   j   a)    Miriama,   second  wife 
(waliinc  tua-nia)^  and  bad  (tana  ko) 
Poihi. 

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) 

Remo, 

Merc  Kataraina^ 

WiremUj 

Nutona, 

Ripeka, 

Mihi  Nutona^ 

And  an  infant, 

Poihipi, 

Tarati, 

Hura, 

An  infant. 

Mere  Kataraina  took  (ka  moe  i  a)  Mr.  INIcGinnis,  and  had 
(tana  ko) 
Hori, 
Hira, 
Harata, 
Rnilii. 

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) 

Ririana, 

Kariana, 

Kepa. 


DESCENDANTS   OF   WEHI   CONTINUED.  263 

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^ 

Wehi, 
Te  Apa. 
Te  Apa  had  (tana  ko) 
Hinu. 

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^ 

(Nga-ti-mahuta.) 
Te-uira, 
Pana-nehn, 
jMamana  had  (tana  ko) 

Rakau-pango, 

Tapn-ika. 

Kakau-pango  had  (tana  ko) 

Weruwem    who  took    (ka  moe  i  a)  xVga-uru-ake,  and  l,a<i 
(^tana  ko) 
Kai-npoko, 
Hekenga, 
Tau-pa-hika, 
^\^ai-hapuaj 
Nga-rue. 


264  ANCIENT    MAOIU   HISTORY. 

Hekenga  had  (tana  ko) 
Tara-kapara,  who  had  (tana  ko) 

Nga-uru-Avaha-nuij 

AVhare-paia. 

Nga-uru-waha-iiui  }iad  (tana  ko) 
Takerei  Tc-rau. 

Werviweru  had  (tana  ko) 
Taraia. 

Kai-npoko  liad  (tana  ko) 
Rakau-pango, 
Tau-pahika^ 
Kihirini  Te-kanawa^ 
Hira^ 

Rua-rangi^ 
Reweti-te-aho, 
Kereama  Kawe. 


Pataka  (food  store). 


25. 


KO  NCtA 


TATAl  KOKEEO  WHAKAPAPA 

A  TE  MAOLM 

ME   X(IA   KAKAKfA   0  XKHK 


A  NGA  TOHUNGA 


O     T  A  I  -  N  U  I 


NA  HONE  WAITI 
I  MAHI. 


PVKAPUKA  TUA-ONO. 


WERENGITANA  : 

Na    TK    KaWAN'atANGA    I    ]CI    KIA    TAIA     E     HOKI    TlTtJ'KIiK,    KAĪ   TA    PERKilt 
■     A    TE    KaWANATAXGA. 

1889. 


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. 


N(}A  KAUHAll  MAOKI  0  NEHE. 


UPOKO  I. 


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. 

HE  WHAKAHAERE  KORERO  MO  NGA  TINI 
TAUA  O  WAIKATO  KIA  NGA-TI-AWA,  KI  NGA 
IWI  O  RUNGA. 

(NGA-Tl-TAHlXtiA.) 

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. 


4:  WHAKAPAPA    TUPUKA    MAOItl. 

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 '.' 


TE    MATE    0    WAl-KATO.  5 

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 


6  WHAKAPAPA    TUPUNA    MAORI. 

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 


NGA    PA    I   TAEA   E   WAI-KATO.  7 

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. 


8  AVHAKAPAl'A    TUPUNA    MAOEI. 

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 


•IK    KOHKKO    A    WAI-KATO    KI    A    TAKA-NAKI.  .) 

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- 


10  WHAKAPAPA   TUPUKA   MAOKI. 

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 
Tara-naki. 

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. 

(Nga-ti-mahuta.) 
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 


KAWHIA    I    MAHUE    AI    I    A    TE    EAU-PARAHA.  11 

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. 


UPOKO    II 


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. 

TE  RAII-PARAHA. 

\NoA-T1-TOA:     Na     T.UIIHANA    'rK-KAU-PARAHA     I     TUIIITUHI.) 

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. 


TE    KOHUKU   A   TE    RAU-PAKAHA    I    A    WAI-KATO.  lo 

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 


14  WHAKAPAPA    TUPUNA    MAOKI. 

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 


A    NENK    RAUA    KO    TE    KAU-PAKAHA.  15 

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- 


16  WHAKAl'APA  TUPUXA  MAOKl. 

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 
0  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 


KA    MAHUE    KA-WHIA    I    A    TE    KAU-PAEAHA.  17 

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 


18  WHAKArAPA    TUPUNA    MAORI. 

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- 
ti-toa. 

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 


TE    HUAKI    A    WAI-KATO    KI    A    TE    KAU-PAEAHA.  19 

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) 


20  WHAKAPAl'A    TUrUXA    BIAOEI. 

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 


TE    PATU    A    TB    llAU-PAEAHA    I    MOKAU.  21 

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 


22  WHAKAPAl'A  TUPUNA  MAORI. 

I 

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. 


-^— ^♦^  < 


UPOKO  III, 


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. 


KA    HAERE    A    TE    RAU-PAEAIIA    KI     MAITNGA- 
TAUTARI  KI  TE  TIKI  I  A  XGA-TI-RAU-KAWA. 

(Nga-ti-toa.) 
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 


24  WHAKAPAPA    TUPUXA    MAORI. 

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 


TE    RAU-PAEAHA    1    WAl-TOTAKA.  25 

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  Pi.au-paraha  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 


26  WHAKAPAPA  TUPUNA  MAORI. 

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 
haere. 

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 


TE    KOHURU    A    MUA-UPOKO    MO    TE    I!AU-PA1!AHA.  'J  i 

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(^ 


'28  WHAKAPAl'A  TUrUXA  MAOKI. 

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 


TE    KANGA    A   TE-KUA-ONE    MO   TE    KAU-PAKAHA.  29 

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. 


30  ■VVHAKAPArA    TUl'UXA    JIAOEI. 

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- 
takn. 

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 


KA    TIKINA    A    TAMA-I-HAKA-XUI.  31 

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- 
hara-mii." 

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 


oj!  WHAKAl'Al'A    TUPUNA    :MA0KI. 

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 
ana. 

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. 


26. 


*v»  T        W-,, 


'"^^■^is,^^ 


■Aa^         •«.1»> 


AN  GAS 


Pat  a  k  a  (fbo  d  sto  re) . 


Ti;    OPK,    KO    TK    KAUIiil    TAHI. 


33 


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 


34  WHAKAPAPA    TUPUNA    MAORI. 

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- 
rau-kawa. 

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. 


UPOKO    IV. 


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.. 

TK   OPE    TAU  A  A  TE  RAU-PARAHA  KI  TE-WAI- 
POIINAMU. 

(Nga-ti-toa.) 
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 


TE    OPE    I'ATU    I    TK-\VAI-POUNA.MU.  37 

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. 


KA   HOBO    TE    I'A    1    KAI-APOHIA.  39' 

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 
ake. 

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- 
awa. 

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 


40  WHAKAPAPA  TUPUNA  MAORI. 

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, 


42  WHAKAPAPA  TUPUNA  MAOKI. 

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- 


TB-KAU-PAKAHA    I    TK    MANU-WAO.  43 

raru  i  taua  kaiugca,  a  kiliai  a  te    Rangi-hae-ata    i    whaka- 
rongo. 

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  0  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 


44  WHAKAPAPA    TUPUNA    MAORI. 

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 


TF,    TAONK    I    0-TAKI.  45 

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  ^ 

I 
Kai-hamu  =- 

Te-uru-tira  - 

'l\i-pahau  - 

I 

Koro-kino  =^ 

(Nana  to  ingoa  i  a  Kga-ti-toa)  Toa-rangatira  - 

Kimibia 

I 

Werawora 


Rau-paraha  -  . 

Tamchana-te-rau-paraha 
(to  kai  tulii  o  tenei). 


46 


UPOKO    V 


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 . 

TR   IJAIJ-PAEAHA,  TE  RATvGl-HAE-ATA,  ME 
HONGI-TIIKA. 

(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. 


47 


UPOKO  VI 


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    WHAWHAI  A  TE   RAU-PARAHA,    RAUA  KO 
WAĪ-KATO. 

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. 


48 


UPOKO  VII 


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:. 

RAU-PARAHA  RAUA  KO  PEHI-KUPE. 

(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. 


49 


UPOKO  VIII 


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  WAHA-ROA  I  ROTO-RUA. 

(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 


50 


UPOKO   IX. 


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. 

TE  RAU-PARAHA  ME  ANA  TAUA  KI  TE-WAI- 
POUNAMU. 

(Nga-i-tahu.) 
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 
nei. 


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 
Rau-paraha. 

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-. 


52  WHAKAPAPA  TUPUNA  MAORI. 

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 


TE   RAU-PARAHA,    ME    NGA-TI-HAU.  iJO 

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 
Wharau-po. 

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 


54  WHAKAPAPA   TUPUNA   MAORI. 

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. 

(Nga-i-tahu.) 

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 
horo. 


TB    KAU-PARAHA    I   TE-WAI-POUNAMU.  55 

Nga  Whawhai  a  te   Rau-paraha  I  Te-wai-pouxamu. 

(Nga-i-tahu.) 

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 
atu. 

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 
Kapiti. 

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 


56  WHAKAPAPA   TUPUNA   MAOPvI. 

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 
Nga-i-tahu. 

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    KOHURUTIA   A    TE-PEHI.  57 

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. 


UPOKO   X. 


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. 

NGA-TI-TOA  I  TE-\VAI-POUNAMIF. 

(Nga-i-tahu.) 

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- 


KA   KOHUKUTIA   A    TE-KEKERENGU.  59 

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 
rongo." 


60.  WHAKAPAPA   TUPUNA   MAOKI. 

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 


KA   PATUA    TE    PA    I    KAI-A-POI.  61 

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 


62  WHAKAPAPA    TUPUNA    MAORI. 

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 
hoa. 

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 


KA   HOPUKIA   A   TAMA-I-HARA-NUI. 

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 
Poihakena,^' 

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 
tamahine." 

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 


64  WHAKAPAPA  TUPUNA  MAORI. 

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 


27. 


ANGAS. 


Nga-ti-toa     girl, 


KA   TATUA   A   TAMA-I-HAKA-XUI.  65 

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- 
nui-a-tara. 

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 


66  WHAKAPArA    TUl'UNA    MAOItl. 

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. 


UPOKO    XI. 


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. 

XGA   PAKE  HA    1    PATUA    KI    AVAI-RAU. 

(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 


68  WHAKAPAPA   TUPUNA    MAOKI. 

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   PATUA   A   WAIRAWEKE    MA.  69 

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. 


70  WHAKAPArA   TUrUNA   MAORI. 

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. 

(Na    te    PaKEHA    I    KORERO.) 

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 
konei. 

Ko   Tanga-roa   me    te    whawhai    1    Tauranga.       (Na   te 

Pakeha.) 
He  mea  tulii  tuhi  reo  pakeha  e  te  pakeha.      Koia  i  kore 
ai  he  reo  maori  i  konei. 


NGA  AVHAKAPAPA. 

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. 


OPINIONS    OF    THE     PRESS. 


•  "  THE  ANCIENT  HISTORY  OF  THE  MAORI." 
[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 
day." 


II  OPINIONS    OF    THE    TKESS. 

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 


OPINIONS    OF    THE    PKESS.  Ill 

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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