The Ancient History of the Maori, His Mythology and Traditions: Tai-Nui. [Vol. IV]
Now dawns the morn,
The day-dawn as of ancient days.
I weep and mourn the loss
And death of all my tribe.
They are not lost,
Nor can annihilation
Blight them all.
As noble war-canoe,
Though broken, partly wrecked,
Can be renewed,
So, O my people, rise,
And wear the famed red plume,
And bind the oath of peace,
Of tribe with tribe.
But, O my son,
Now grasp thy spear of war;
And, daughter thou of mine,
Collect the scents of old,
And now perfume our home.
And thou, O tide, flow on,
And take me to O-tari now,
In ripple ebbing to the south.
And when they bid thee come
And shout their welcome
From the river's bank,
Yet onward go, till thine
Own father, Tara,
Thou hast seen.
And take the weapons,
Uru and Pipi-te-wai,
And bind the war-belt
Round thy waist,
And I the belt of peace
Shall bind round me,
Till grateful feelings rise
Nor dread comes near.
But we, my daughter, now
Are cast aside, and evil omens
Dog our steps with dread,
And warn of dire disease,
And fill the earth with malady,
page 96 And put a blight on man,
That he be shorn
Of branch and life, and anguish
Breathes its keenest pang,
As, hid in night, we sit
Alone all kindredless.
O daughter, child of mine,
Awake, arise, cast off
From us the calm and joy
Of false delusive peace:
We are deluded still.
But we, O child of mine,
Have heard the bold command
Your own ancestors now say—
“Excite the flame of war.”
’Tis well: we still possess
And fallen braves lie all around
In battle killed
For thine own father's death
And for the long hereafter.
Now gaze on southern clouds,
Which skim along the road
Thy ancestor in olden times
Passed o'er, and turning thence
He passed for ever from our sight.
Pahau And Karewa.
Tauira-iti waited till the trees of those place were in full fruit, and when the pigeon and the kaka (Nestor productus) were fat: then Pari-nui went to those forests to spear birds, and Tauira-iti also went there; and when Pari-nui had been engaged for some time in taking birds he was murdered by Tauira-iti.
When Pahau heard of the death of Pari-nui he sorrowed in his house of mourning, and, when summer again came, Pahau sent a messenger to Karewa asking him to join him to obtain revenge for the death of Pari-nui, to which Karewa sent answer, “I will not join you. If he has been killed, why should it be thought a matter of importance?”
Pahau left the settlement at Maro-kopa (creased apron) with his seventy [one hundred and forty] men, some of whom journeyed towards O-tu-matua (the parent standing up) to one of the pas of Tauira-iti; others of Pahau's party went to the Pa O-kau-waho (swim out), that which was occupied by Tauira-iti. Having arrived at O-kau-waho, they found some of the people of Tauira-iti outside of that pa; these they killed. Now, the house in which Tauira-iti lived was situated outside of this pa, which was surrounded by Pahau's party; but Tauira-iti had dug a tunnel from this house into the pa, and by this he escaped into the pa. Having got into the pa, he took his pu-tara (sea-shell trumpet) and blew a loud blast on it.
The fifty [one hundred] men of Pahua went to collect mussels on the sea-coast. They were seen by Tauira-iti, and were pursued by him and his men; but Pahau and the rest of his party saw the people of Tauira-iti going to attack their friends and at once went to their rescue, and a pitched battle ensued. Tauira-iti succeeded in killing two of Pahau's party with his own hand with a kotaha-kuru-tai— a sharp daggerlike stone page 98 thrown with a string, which was not unlike a mere, but made of black stone: this was thrown at the enemy with a cord, by which it was again drawn back to the one who threw the weapon.
When Pahau saw Tauira-iti he waved his bundle of feathers above his own head, and five of the feathers of which it was composed fell to the ground, and five of the warriors of Pahau met their death in this battle.
Pahau met Tauira-iti, and Tauira-iti threw his kotaha-kuru-tai at Pahau, which Pahau caught in his hand: holding it he pulled the rope in, and dragged Tauira-iti towards him as one with a line hauls in his fish, and killed Tauira-iti; and the battle was gained by the Pahau party, who at once attacked the two pas and captured them, and took the lands of Tauira-iti known by the name of Nuku-hakari (the feast removed) and Ki-te-here (command of the bird-spear), but not until the days of Toa-rangatira were these places occupied by the descendants of Pahau.
Pahau begat Koro-kino (poor voice), who begat Toa-rangatira (brave chief). Toa-rangatira was a sickly child, and hence the great affection evinced for him by Koro-kino, as also the affection manifested by Koro-kino to Koro-au (voice of the current), younger brother of Toa-rangatira; and to each of these boys the whole tribe gave the best and most choice food: but Toa-rangatira was a brave lad
On a certain day some kumara were given to the people to wash and cook for their guests, but Toa-rangatira took some of them to plant in his plot of ground; these he gave to the men to set for him.
When other tribes sent presents of preserved birds, of mussels, of eels, of shark, or dogs'-flesh, Toa-rangatira distributed them amongst the people, and the people always had given to them part of that of which he partook; and hence they liked him, as he acted like a father to them.
Toa-rangatira had a wish to possess a large house, and therefore gave command to the people to build one for him. They obeyed his command, and called the name of the house page 99 Maranga-puawai (the blossom raised up). The object of building this house was that all the tribe might meet him there and discuss various subjects, and that in it the old and learned men of the people could impart to the younger generation a knowledge of the old history, and teach the incantations, and all sacred lore about the gods, and give an account of the battles of ancient days, and of everything connected with their race. And the name of Toa-rangatira became noted through the fame of his house.
Koro-kino then became solicitous with regard to his son Toa-rangatira, who took Pare-hou-nuku (plume from a distance) as his wife, and begat Marangai (east). But Toa-rangatira took twenty wives to himself, one of whom was called Manana-ki (a nod instead of a word), who begat Wai-kauri (ancient, very learned), who took Kawharu (pulpy) as her husband
Toa-rangatira lived at Maro-kopa, and Kawharu at Ka-whia, where Kawharu was attacked by a war-party led by Te-kanawa (senior warrior), in order to carry out a desire expressed by Tuahu-mahina (altar used in moonlight) to take and become possessed of the Kawhia district.
The warriors of Te-kanawa attacked the settlement of Kawharu, and killed many of the people; but Kawharu escaped into the cave Whangamatau (wait for the hook), where he stayed for some time, and escaped into the pa of Toa-rangatira at Te-totara.
The object of the attack on Kawharu was that Tuahu-mahina might gain possession of the whole district of Kawhia. And as Tuahu-mahina had occupation of part of the district on the sea-flats, where nets might be drawn to take fish, at Te-kahikatea (the Podocarpus dacrydioides), and Kawharu had that of Takapu-a-hia (the stomach of Hia—wish), which Tua-mahina coveted, hence his prompting Te-kanawa to make war on Kawharu and drive him out of the district.
Kawharu arrived at the pa of Toa-rangatira, and held a conference with him; and Toa-rangatira collected his Warriors and sallied forth to the pa of Kaupapa-hake (dwarf oracle), and page 100 to another pa called Te-maika (quiet), where the attacking party laid an ambush and distributed preserved birds amongst the warriors. Then the younger brother of Kawharu, called Manga-uika (the loosened branch), called and asked, “Why has my son Harua (fetid) been overlooked in the distribution of preserved birds?” This man had been passed by because he was under the influence of iho-waka (sacred, as he was in charge of a priest), and had been the subject of the incantations and ceremonies of a priest, and was an invalid, and was not a fit person to receive that which was given to the people in common; hence his name was not called in the distribution of the preserved birds, nor was any given to him.
Now, the war-party of Te-kanawa was near to the pa of Kawharu. Then the men of Toa-rangatira of the sub-tribe called Nga-ti-mango went forward, and Manga-uika called aloud and said, “Why should those who are not more brave than the people who take the hot stone out of an oven in which the karaka (Corynocarpus lævigata) is cooked, take precedence of the authority and right of my father?” To which Toa-rangatira, calling to his men, answered, “Stand on one side.” This was said by him that his men should stand on one side and allow Manga-uika to rush into the battle and surfeit his rage.
The fifty [one hundned] warriors of Manga-uika rushed into the fray and were all killed by the men of Te-kanawa, including Manga-uika's younger brothers; but the residue of the war-party escaped and fled to Toa-rangatira, who charged the enemy with his warriors, and sent Toa-mata-rau (brave of the hundred spears) in front; but Toa-mata-rau did not kill any one. He then sent Tara-mangungu (broken barb), who killed the mataika (first slain), and Toa-rangatira killed the pehi (second), and Te-tiwai (the lasting) killed the tatao (third), by which time the battle had come to where Tu-kawe-kai (the food-carrier), chief of Nga-ti-mania-poto, stood, from which point this chief charged his enemy Toa-rangatira and drove his spear at him, which he parried and pressed Tu-kawe-kai; but Kawharu page 101 rushed on and seized the body of Tu-kawe-kai. Then Toarangatira said to Kawharu, “Leave the slain man of your senior, as I have put the mark on him.” Te-kanawa fled beaten, and a hundred and fifty [three hundred] of the Nga-ti-mania-poto were left dead on the battle-field.
Kawharu urged that the fleeing enemy should be pursued, but Toa-rangatira said, “Let Te-kanawa go and spread the fame of my bravery.”
The name of the battle was O-pua-ta-ngehe (the flower taking breath when beaten).
Te-kanawa had fled, but the tribe Nga-ti-tuiri-rangi attacked Toa-rangatira and a battle ensued, and these were defeated by Toa-rangatira. This battle was called Te-keu-keu-ea (the movement paid for).
And again Toa-rangatira was attacked by his enemy, and a battle was fought, but again he was victorious, and the name of this battle was Te-moana-waipu (the echo of grief). This battle was fought on the sea, on the sand-banks, and in the canoes. And in the same day Toa-rangatira was again attacked and a battle fought, in which Toa-rangatira came off victorious: this battle was called Te-karoro (seagull). On the same day Toa-rangatira attacked and took the pa of Tuahu-mahina (altar put up on a moonlight night) at Heahea (foolish), and Tuahumahina was taken prisoner by Kawharu and killed.
Toa-rangatira and Kawharu thus took possession of the whole district of Kawhia and held it as their own.
But there was another matter which caused Tuahu-mahina to be jealous of Kawharu, which was this: There was a noted dogskin mat called Koronga-ka-hura (fifth night of the moon, clear and bright), owned by the people of Wai-pa, in Wai-kato, to whom Tuahu-mahina sent a messenger asking for it to be given to him, but was refused. Then Paka-ua (rain dried up), the father of Kawharu, said, “I must go and get that mat for myself.” Kawharu asked his father, “Will it be given to you? It was not given to Tuahu-mahina.”page 102
Paka-ua asked, “Does Tuahu-mahina ever give anything to the tribes? He is a greedy man, as is proved in the fact of the mat not having been given to him; but it will be given to me, as I shall now go for it. If it is given to me, on my return I will blow a blast on my trumpet on the peak of Tihi-toetoe (peak of Epicacris pauciflora).” When Paka-ua returned home his trumpet was heard to utter a long blast on that peak, and Tuahu-mahina heard it and was grieved; and from that time he was jealous of Kawharu and felt a malicious hatred of him and also of Toa-rangatira, as they were more respected by the tribes than he, and his request had been refused by the people of Wai-pa, while that of Paka-ua had been granted.
Pahau and His Nga-Ti-Awa Wife.(Nga-Ti-Toa.)
Now, Pahau, the son of the younger brother of Toa-rangatira, went to visit Nga-ti-awa at Wai-tara (the water where incantations were chanted and ceremonies and charms were performed). Pahau had taken the sister of Tai-tuha (limit of high-water), of the Nga-ti-awa, and of the Nga-ti-tawhiri-kura. Tai-tuha lived on the west coast, at Peke-rau (all assembled). When Pahau had been to Wai-tara, and had come back to the settlement of Tai-tuha, at Peke-rau, Tai-tuha had arranged with his people to murder Pahau. When Pahau and his forty [eighty] companions arrived on their return from Wai-tara, fernroot was cooked and pounded and given to them, and whilst Pahau and his party were in the act of eating it the people of Tai-tuha rose in a body and murdered their guests, but some escaped; and Pahau was killed.
A messenger went to Toa-rangatira and Hamu-paku (eat the scraps), the younger brother of Toa-rangatira, who called a body of warriors together, and proceeded along the seacoast, where they met some of the people of Tai-tuha collecting shellfish. These were taken and killed. Going on they came in view of the pa of Tai-tuha, at which place the advance guard of Toa- page 103 rangatira were driven back on their main body by the scouts of Tai-tuha. Toa-rangatira, being in the rear of his warriors, at once advanced to the front, and gave battle to his enemy.
Kawharu at this time was standing on the stump of a puriri (Vitex littoralis), when Tai-tuha, heading a body of his warriors, charged up to the stump on which Kawharu was standing. As Tai-tuha came near, Kawharu sprang on to his shoulders and killed him, which act turned the tide of the battle, and Taituha's people fled back to their pa, pursued by the attacking party, who entered the pa with the fleeing enemy. The pa was taken, and the people killed, and Toa-rangatira took possession of the district.
Tu-Rongo and Whati-Hua. (Nga-Ti-Mahuta.)
We, the Wai-kato tribes, have many and various ancestors from whom we claim descent, and, though many, we will rehearse our history from the times subsequent to that of Hoturoa, who was descended from the ancestors who came over in the canoe Tai-nui, and resided at Kawhia. Tu-rongo (fame of the kumara) and Whati-hua (broken ambulance) were brothers; Tu-rongo, who resided at Kawhia, being the elder.
Tu-rongo took Apa-kura (lament), of the Nga-ti-apa, to wife; but in time she left him and became the wife of Whati-hua, because Whati-hua was a diligent man, and procured much food, but Tu-rongo was an idle fellow.
Tu-rongo was so grieved that he left Kawhia and went and took up his abode in Ahu-riri (dam in water—Napier), where he took from the people of that place a wife called Mahinerangi (light of the moon in the sky), the daughter of Tu-aka (warrior accomplished in the arts of war), of the Nga-ti-kahungunu), who begat Rau-kawa (bough of the kawakawa—Piper excelsum), who begat Rere-ahu (flee to the altar), who begat Mania-poto (short tingling), Mata-kore (no obsidian), and Rongo-rito (true news). Mata-kore took Tuki-taua (attack a war-party) to wife, a daughter of Wai-rere (waterfall), of the page 104 Nga-ti-mahanga, and begat Wai-ko-hika (water from a hole in a tree) (d), who was taken by Te-kanawa senior as his wife, and begat Pare-nga-ope (plume of an assembly) and Tira-manuwhiri (company of guests). Pare-nga-ope took Te-umu-ki-whakatane (the oven at Whakatane — like a man), son of Haua (imbecile), of the Nga-ti-haua, and begat Whakamaru-rangi (screen from heaven), who begat Maru-whenua (screen on earth), and Here (bird-spear). Here took Pura (blind), of Nga-ti-mahuta, and begat Takerei-te-rau (Rau-angaanga—leaves on the head).
When Te-umu-ki-whakatane died Pare-nga-ope took Te-aho-o-te-rangi (radiant light of heaven), who was younger brother of Te-umu-ki-whakatane, and begat Te-kahu-rangi (hawk of heaven), who took Te-rau-angaanga, of the Nga-ti-mahuta, and begat Po-tatau (count the nights) (d). Po-tatau took Raraha (open, extended), of Nga-ti-mahuta, and begat Te Paea, Makareta, and Matu-taera (Tawhi-ao—all round the horizon).
Tira-manu-whiri (company of strangers) took Tu-moke-moke (standing solitary), of Nga-ti-mania-poto, and begat Wai-ora (health), who took Pare-tauhinu (head-dress of Pomaderris phylicifolia), of the Nga-ti-te-uru-kahu, of Kawhia, who begat Waha-nui (great mouth) and Hau-pokia (the scalp of an enemy contended for). Waha-nui took Te-wai-paraoa (water of the whale, oil), of the Nga-ti-mania-poto, and begat Te-tata (the dashed), Ngohi-tu-arau (fish gathered up), and Rangi-tua-taka (day of wandering). Ngohi-tu-arau took Tarati (spirt), of the Nga-ti-wai-ora, who begat Reihana-te-hua-tare (ask for fruit) [leader of the King movement, and known by the name of Wahanui].
Te-tata took Ua-whiu (heavy rain), of the Nga-ti-apa-kura, and begat Waha-nui the second, who took Tu-whaia (followed), who begat Rawinia, who was taken to wife by Mihaka Tupanapana (pulsating), of the Nga-puhi people of Hokianga.page 105
When Tu-mokemoke died Tira-manu-whiri took as her second husband the younger brother of Tu-mokemoke, called Hapa-hapai (lift again and again), who begat Piri (close), who took Pare-ipu (gourd adorned with a plume), of the Nga-ti-hikairo, of Kawhia, who begat Tara-unahi (barb with a scale), who took Keke (obstinate), of the Nga-ti-apa-kura, and begat Wharaunga (of the booth), who begat Tutu-moho (trap to catch the moho, black rail), who took Ru-aea (lifting earthquake), of the Nga-ti-taheke, and begat Wi-toetoe (shreds).
Tara-unahi took Rangi-ua (rainy day), of Nga-ti-mania-poto, and begat Nutone-te-pakaru (the broken), who took Te-koi (the sharp), who begat Matene and Tama-kawa (son who removes the tapu—sacredness—from a new house). Next born after Rere-ahu was Whakatere (cause to float away), after him Wairangi (demented), and Taki-hiku (follow the trail).
The progenitor of our tribe the Nga-ti-tama-tera was form the Nga-ti-whakaue, of the Arawa people, and named Rangitihi (day to lie in a heap), who begat Taka (fall from a height) and Kumara-maoa (cooked kumara), who begat Tama-nga-rangi (child of the days), who was taken to wife by Haua (stupid), of the Nga-ti-haua, and begat Ka-hoki (will return), Werawera (hot), Pu-kauae (the jaw), who begat Te-umu-ki-whakatane, who begat Whakamanu-rangi (like a bird in the heaven), who begat Rangi-manu (day of (birds) and Tete-nui (great head of a spear), who begat Te-tupua (the goblin), who begat Tarera-nui (greatly torn). Ka-hoki begat Te-oro (the sharpening, rubbing on a stone), who begat Puranga-taua (laid out before a war-party), who begat Tangi-roa (long weeping), who begat Te-waha-roa (long mouth or passage), who begat Tara-pipipi (plume of the pipipi — Carthiparus culecordus — bird). Werawera begat Tangi-tu (stand weeping), who begat Rangi-nui (great day) and Te-hura (the uncovered) senior, who begat Tioriori (the waving to and fro).page 106
Te-umu-ki-whakatane took Kiri-uku (scrubbed skin), daughter of Ka-hoki (go back), who begat Kau-tu (swim upright), who begat Ao-nui (great daylight) and Te-uri-o-teoro (the offspring of Te-oro—sharpen on a stone), who begat Nga-ure (the gouges) and Paora, who resides with the Nga-ti-te-ata Tribe. Ao-nui (great cloud) begat Te-tiwha (bald), who begat Taniwha (goblin) senior, who begat Ki-tahi (one word). Werewere (hung up) begat Tangi-tu (stand weeping), who begat Rangi-nui (great day), who begat Moroa (lengthen), who begat Patane-puhata (conch or horn).
Whati-Hua and Rua-Pu-Tahanga.(Nga-Ti-Awa.)
Rua-pu-tahanga (the pit not covered) was taken to wife by Whati-hua (break the lever), who had children called Tu-rongo (stand and hear) and Ue-nuku (shaking earth), and Tu-whata (stand on the stage) was born last. Some time after the birth of the one born before Tu-whata, Whati-hua became acquainted with a comely-looking girl, and wondered how he could obtain her as his wife. He considered the matter; and one day he said to his wife, “O mother !” who answered by saying, “What is it, O father?” He answered, “I am going to spear birds,” to which proposal the wife assented. She was simple and did not suspect her husband of any deceit towards her; but he had said he was going to spear birds to mislead his wife in regard to his real object, as he had determined to go and see the fine-looking girl he had met some time before; so he went to the forest he had spoken of to his wife: that was the home of the girl he now had a liking for, and the bird was this girl, so he went to the home of that girl and took her as his wife and lived with her. Now, according to our old custom this girl had her garments all besmeared with horu (red ochre), so that when he went back to his own house he was daubed with the red ochre, which, when he got near to his home, was seen on him by his wife, who was surprised at the sight, and quickly asked, “Where are the birds you have obtained ?” He answered, “I have not been able to page 107 procure any birds.” She said, “Yes; but I will ever remember your conduct. I did think you were going to obtain birds from the forest, but now I find it was to seek another kind of bird.” He thought within himself, “I have been discovered by Rua-putahanga,” and said to her, “O mother! what is it you mean?” She did not speak. From that time she was jealous, which displeased her husband, and he also began from that time to slap and strike her, which caused sorrow to his wife and made her ashamed of his conduct. She made up her mind to leave her husband, and left his home and journeyed towards Kawhia (embraced), on the road leading to Tara-naki (ngaki) (obtain vengeance by charms). But before she had made up her mind to go towards Tara-naki she had felt a love for a chief of that district called Porou (seek without object), as he was famed for his industry and the great quantity of food he kept in his storehouses. When she had got to Kawhia, in company with her dog, Whati-hua discovered that his wife had left him. He sought and found her footprints and followed them. When she had got to Taha-roa Gong side) he was at Kawhia; when she had got to Maro-kopa he had arrived at Taha-roa; when she had got to Harihari (a song sung to keep time for all to pull or work in concert) he had arrived at Maro-kopa; when she had arrived at Kiri-te-here (not betrothed) he was at Harihari: then she turned and saw her husband following her, which made her redouble her steps lest he should overtake her. When she had got to the ascent at Hapuku (the codfish) she again turned and looked at her approaching husband. He called and said, “O mother! come back to me. What evil have I done to you that you should forsake me? Come back to our children.” She answered, “Return from where you now are. The waves of Rakei-mata-taniwha-rau (the bald head of the hundred-faced monster) will soon appear.” And the monster appeared, and troubled the sea, so that the surge dashed up the cliffs, which caused Whati-hua to stay his onward progress, and prevented him from passing to where his wife then was, as fear took hold page 108 of him because of the monster and the waves; so the woman ascended the cliff in company with her dog, and Whati-hua returned to his home. She ascended and got to Hapuku (cod), and descended on the other side to the sea-beach, and walked close along the shore to Tapiri-moko (tattooing added), where she said to herself, “How shall I pass this place?” But the dog climbed up the cliff while she watched him, and she said to herself, “There is a place up this cliff by which I may ascend.” At last the dog got to the top of the cliff, and she essayed to follow, and gained the top of the cliff; and as the dog descended the other side she also followed, and they each arrived safely at the base. The dog of Rua-putahanga first discovered the road over Ta-piri-moko. Now, the north side of the cliff is called Ta-piri-moko, and the peak of the hill is called Moe-a-toa (sleep like a warrior), and the descent on the south is called Nukuhakari (the shifting feast). From thence she and her dog went on, and at Nga-rara-hae (the rent ribs) they ascended, and went on to Tunga-uru-roa (the shark betrayed), and descended to the seashore, and went on the sand to Wai-kawau (water of the Graculus varius), and ascended at Koura-whero (red crayfish), thence on to Papa-ia-tai (the flat near the sea), and thence on along the sand of Papa-rahia (the great flat rock), thence on to Awa-kino (bad river), which they swam across, and went over the sand at Hakere (seacoast) to Mokau (untattooed face), which they crossed, and passed round the point at Puia (hot spring) and Wai-hi (hissing water), thence on over the sand at Mou-haka-kino (game of haka badly played), where they had to swim a creek, and thence on over the sand at Tahua (feast) and Pou-(pau)-tama (all the sons gone) and Kawau, where she saw the karaka (Corynocarpus lævigata) of Karaka-ura (glow of the karaka) casting a flashing glow of red on the sea. Going on from thence, she and her dog arrived at O-mahu (where the wound is healed); thence on they went to Tonga-porutu (splashing in the south), which they swam across and went on to Katikati (nibble) and the Horo (landslip), which page 109 they descended, and went along the sea-shore to the hill Parininihi (pass stealthily round) and over the flat at Parae-roa (long plain), thence on to Papa-tiki (go for the bowl), Whangatakii (harbour of towing with a line held on the shore), thence on over the sand of Kuku-riki (small mussels), and on to Mimitangi-atua (urine of the weeping god), over which they swam, and on to Ara-paopao (road where holes were made by blows), and thence on over the plain of Kaweka (ridge) and to Ure-nui (great auger), which they swam across and ascended to Pihanga (window on the ridgepole of a house), and thence on to O-naero (place of the mosquito). Crossing this stream they went on to Wai-au (the current), and thence over the sand at Wakarautawa (like the tawa—Nesodaphne tawa leaf), Titi-rangi (shining sky), Wai-tara (water where charms were performed), which they crossed, and went on to Wai-o-ngana (water of eager intent), which they crossed, and on to Rewa-tapu (the sacred lifted up) and He-nui (great wrong), which they crossed, and went on to Hua-toki (fruit of the Alectryon excelsum) and Ngamotu (the islands); and, ascending the Tutu (spy) and going down on the other side, they went along the seashore till they arrived in the home of the Nga-ti-rua-nui Tribe, where she met and went to be the wife of him for whom she had yearned, who was called Porou (work in ignorance), and her heart was satisfied in having obtained the object of her deepest heart's desire. She was now the wife of Porou; but some time afterwards he and his tribe killed her dog and ate it, but the god-power of that dog turned on them, and caused them to become doglike in their language, and from that time they repeated the au, au, au, in their talk, and hence that doglike sound has ever been peculiar to that tribe.
Enough now, but there is more of this history with which I am not acquainted
Tu-Rongo and Whati-Hua. (Nga-Ti-Te-Ata.)
Tu-rongo (news of war) was so grieved with the ill fate which had befallen him that he put a band made of the kawakawa page 110 (Piper excelsum) leaves on his head [and mourned in sorrow]; after which his wife gave birth to a son, who was called Raukawakawa (leaves of the Piper excelsum), and hence the origin of the name of the tribe, Nga-ti-rau-kawa [who are descended from him].
The Nga-ti-rua-nui Tribe gave the woman Rua-pu-tahanga to Tu-rongo as his wife; but Whati-hua (break the litter) took her as his wife, and begat Ue-nuku-tu-whatu (trembling of the earth and pupil of the eye), who was turned into stone, and is seen to this day at Te-awa-roa (long creek), in the Kawhia (embraced) district, and stands near the road leading from Kawhia to Wai-kato. When any wife does not have children, such female goes to that stone and chants incantations, to enable her to bear children into this world.
After Rua-pu-tahanga had lived some time with Whati-hua she left him and wandered far away, and he followed her, and called to her; but she answered, “Go back from where you are: the tide of Rakei-mata-taniwha-rau (the bald monster of a hundred eyes) will rise, and you will be killed [fatigued] with following my enticing (my low-bred) power.
Whati-Hua and Rua-Pu-Tehanga.
Whati-hua was the elder, and Tu-rongo the younger brother. Whati-hua took two wives: his first wife was Rua-pu-tehanga (twice the bundle), and his second wife was called Apa-kura (lament, or red travellers).
Apa-kura longed for some eels, so Whati-hua went to fish for some for her. He fished in vain for some time, as the eels were in the crevices of the rocks, but at last he repeated a charm over his bait—the worm he used. The words of his charm were these:—
Taken by the urgent longing of Apa-kura.
But the eels did not take his bait, even after he had charmed the worm with these words.page 111
But he again repeated a charm over the worm [his bait], and said,—
Taken by the urgent longing of Rua-pua-tehanga.
Then an eel came out of its hole and took the worm. He pulled the eel on shore, and took it to his home and gave it to Apakura, and, said, “I charmed the bait with which I caught this eel. I said, ‘Taken by the urgent longing of Apa-kura,’ but not any eel came from its hole. I again charmed the bait and said, ‘Taken by the urgent longing of Rua-pu-tehanga:’ then an eel came; I caught it, and there it is before you.” When Rua-putehanga heard by what means he had caught the eel, she said, “It was by the charm of my name the eel came out of its hole and took the bait and was caught, but he has given the eel to Apa-kura;” and she was grieved.
Now, Rua-pu-tehanga had given birth to a son called Ue-nuku-tu-hoka (screen of the earth), which she took with her and left her husband, and went on her way towards Kawhia and left the child on the Kawhia sea-shore. Whati-hua followed after her and found the child lying on the beach. He took it up and carried it on his back and followed the mother; and when he saw her some distance in advance of him he called to her and said, “O mother! wait for our child;” but she heeded not and went on in company with her dog, and went by the way of Maro-kopa (the apron doubled), being followed by her husband, who again called and said, “O mother! stay; wait at the place at which you are:” but she went on, and did not even look round towards him.
Now, when absconding from her home she wore a porera (a floor-mat, to sleep on) with grass tied by a belt around her waist, hanging down to near her feet. When she arrived at Tapiri-moko (tattooing added) she sat down and wept, whilst her husband advanced towards her. She unloosed her belt and let the grass drop to the ground, and hence the name of that place to this day — Tau-titi-o-Rua-pu-tehanga (grass which had been bound round by the belt of Rua-pu-tehanga). When page 112 her husband had got near to her she let her dog go in advance of her to discover a road up the cliff, which he found, and she followed. As she ascended the cliff her husband again called and said, “O mother! stay where you are, and wait for our child.” She went on, and descended to the other side of the cliff, and arrived on the beach beyond a cave into which the ocean-surge rushed with fury and foam, where she turned round, and, calling to her husband, said, “O father! return from where you are. You will die if you persist in following my attractive power, which now must be exercised in a distant country.”
But he still called and said, “O mother! stay where you are, and take our child.”
She said, “O father, return from where you are. The tide of the bald-headed monster of a hundred eyes will rise.”
And the tide rose and covered the coast even up to the foot of the cliff, and hid the path by which she had come there. The tide was influenced in so doing by what she said when she uttered her words, “O father! return from where you are. The tide of the bald-headed monster will rise.” She went on her way southward; and Whati-hua her husband returned towards his home, taking the child with him, carried on his back. That night she laid her porera (floor-mat) down and slept on it; and from that day to this that place has been called Hora-porera (floor-mat spread out).
On the following day she went on, and eventually took up her abode with the Ati-awa Tribe, of whom she took a husband.
She and her dog were welcomed by the Ati-awa Tribe; but they killed her dog, which was the cause of war in that district, and the tribe who had killed the dog were defeated in the battle.
Rua-pu-tehanga had children born to her here; and when she was old and near to death she said to these children, “When I am dead do not bury me, but let me be put into a whata (stage) on the marae (open space) in this pa (stockade); page 113 and if people of another district come here, and if my skull fall down from the stage, such strangers are your elder brothers.”
Rua-pu-tehanga had now become a very old woman, and died, and was placed on a stage as she requested. After some time a company of travellers arrived, accompanied by her children whom she had forsaken and left with their father Whati-hua: these had heard of her death, and had come to weep over her remains; but the children which she had by the Ati-awa father did not recognise their brothers who had now arrived, as they had not seen each other in days gone by. On the arrival of these brothers, the children of Whati-hua, they went into the pa, and sat down near to the stage on which the remains of their mother Rua-pu-tehanga were kept, which act was noticed by their Ati-awa brothers, who wondered that strangers dared to go to such a sacred spot. These had not sat there long when the skull of the old woman fell to the ground, which recalled the last words of Rua-pu-tehanga to her Ati-awa children, and they knew that the strangers now before them were their brothers, the sons of Whati-hua. Thus having discovered their relationship, the brothers wept over each other.
Now, the descendants of Rua-pu-tehanga are the tribes of Nga-ti-rua-nui and Ati-awa.
And their language is that of the dog of Rua-pu-tehanga, which was killed by them, and is heard in the au, au, uttered by those tribes to this day.
Whati-hua is also one of the ancestors from whom the Waikato tribes claim their descent.
Rua-Pu-Tehanga and Whati-Hua. (Puke-Tapu.)
This woman Rua-pu-tehanga, who was of the Nga-ti-rua-nui people of Taranaki, had heard of the fame of Whati-hua, and went to him at Kawhia and became his wife; but Whati-hua at that time had a wife called Apa-kura (dirge). When Ruapu-tehanga expected to become a mother she asked her husband, Whati-hua, to get some eels for her.page 114
He went, but the eels would not take his bait; so he repeated a charm over the bait, in which he used the name of Rua-pu-tehanga. Still, the eels did not bite; so he repeated a charm in which he used the name of Apa-kura, and caught some eels, which he gave to Rua-pu-tehanga, and said, “I repeated a charm, and used the name of Apa-kura, and caught these eels.” When Apa-kura heard of this she was angry because the eels were caught by the power of the charm of her name, yet were given to Rua-pu-tehanga. Rua-pu-tehanga was angry at the jealousy shown by Apa-kura: so Rua-pu-tehanga and her dog Rua-hinahina (grey pit) left the settlement, and went on the road leading to Tapiri-moko, and were followed by Whati-hua; but she would not on any account return with him, but went on and took a husband at Mokau. But this husband was a thief; and she left him and went towards Wai-tara, and lived in a pa there called Manu-korihi, the name of which is derived from the korihi (song) of birds which is heard when the first rays of light are seen at dawn of day.
When she first left her husband Whati-hua she had her child with her; but when she took her second husband she left her child at Mokau; and, having heard of the fame of Porou, who was noted for making kao (dried kumara), she left the home of her thief-husband, and went to live at another settlement, where she tatooed her thigh, over which she repeated the ceremonies and chanted the hono (bound together): hence the name of that settlement, Horo-hanga (to remove the tapu—sacredness). From thence she went on, and on the road she looked up to heaven; and the name of that place is Whakaahu-rangi (look up into heaven). She went on, and spread her porera mat out: hence the name of that place Hora-porera (porera, spread out).