Volume 10 1901 > Volume 10, No. 2, June 1901 > Ka whawhai a Kai-Tahu ki a Kati-Toa, na Taare Te Kaahu i korero, na Taare Parata i tuhituhi, p 89-100
KA WHAWHAI A KAI-TAHU KI A KATI-TOA.
KO te putake i timataria ai ka kino i waekanui o Kai-Tahu raua ko Kati-Toa, kai te puremutaka a Kekereku i a Topeora, wahine a Te Rakihaeata. Ko Kekereku, no Kati-Kahu-kunu, ekari he pirika ano a ia no Kai-Tahu.
Ka puremutia ra e Kekereku a Topeora; ka whaia a Kekereku kia patua mo tona hara. Ka oma mai ki Te Wai-pounemu; ka tae maiki Kaikoura. Ka wania atu e tera, e Kekereku ki ka takata o reira, “E! inaia a Tu-te-pakihi-raki raua ko Te Aokaitu kai te haramai.” Ko enei takata tokorua e whena ano me ia; ara, he pirika ana ano no Kai-Tahu. Katahi ka hui ka takata ki Otama-a-kura kei tera pito o Omihi; ka rua ka raki ka rokona e ratau ki te papā i waho i te moana, whena me te pu na te papā,. Ka mahara ratau he peke Kewa e papaki ana i te moana. No te araka ake o ka takata i te ata, na e mānu ana ka waka taua o Te Rauparaha i waho atu o te tauraka; ara, te taua o Kati-Toa. Kare tahi ka takata o te kaika i mahara, e he hoa riri tenei. Heoi, ka whanatu ratau ki te mau neke atu kia pai ai te to mai i ka waka ki utu, me te whāwhai atu ano o ratau ki te to i ka waka ki uta. Ko te uka tonuka mai o ka waka ra; tahuri tou ratou ki te patupatu i te haka o taua kaika. I ruka i te ohorere ka whati etahi, oma tou atu, puta tou atu, kare kia mau. Ekari ko tera, ko Kati-kahu-kunu—ara, ko te haka o Kekereku, kua matau noa atu, e he taua tenei e haramai nei, a tere tonu te oma, ka puta. Ka noho te ope nei i reira, ka whaka-mokaitia ka takata. Muri iho ka uia e te taua nei he pounemu ano o ka whakarauora. Ka kiia atu, “Ae ka nui kai Kaiapohia.” Katahi ka rewa mai te taua ra, ka haramai, a ka tae mai ki Kaiapohia, ka noho mai ki ko atu o te pa. Ka karakatia mai a Hakitara—no Ka-Puhi ia—me Te Maiharanui, no Kai-Tahu, kia haere atu ki waho ki te ope ra. - 90 Haere ana raua ka tae atu; taro iho ka tu mai a Te Rauparaha ki te korero i tana korero taware, ka waiatatia mai tana tau koia nei:—
Ka mohia a Hakitara, e, he hoa riri tenei ope. Ka kiia hakiritia atu ki a Te Maiharanui, kia hoki raua ki roto ki te pa. Tae atu ki reira ka whakina e Hakitara ki ka takata, ka ki atu “Kia tupooto! Kia tupooto! He taware tenei!” Ka noho te ope ra e toru ka raki, ka haramai ki roto ki te pa. Ko Te Pēhi, ko Te Pokaitara, ko Te Aratakata me etahi atu rakatira. Ka whakatakotoria mai ka matua ki waho, no te mea kua tutakina ka waha o te pa
Ka tono pounemu (sic) ratau—ka tikina ka pounemu; ka whaka-hawea taua haka ki ka pounemu; kino atu a ratau korero. Ka ririri a waha ratou ki te takata whenua. Na wai ra—i iti, a kua kino rawa atu. Ka karaka a Te Pēhi ki tona haka i waho, kia tikina mai kia patua te pa, ara, kia taupokina. Katahi ka mau a Takatahara ki tana patiti, tapahia porotia iho te kaki o Te Pēhi. Na, mate rawa. Ka patupatua ano ona hoa.
Ka whakaeke te ope ra i te pa, kore rawa i taea. Ka haere ratau, tae atu ki a ratau mokai i mauria mai ra i Omihi, ka patupatua, ka matemate. Ka hoki mai ano ki te taupoki i te pa; ka whawhaitia e ka takata o te pa, ka mate ko Te Kiko-tiwha o taua ope me etahi atu; ka whati atu, kare tahi i taea te pa.
Ka tae ki Kaikoura, rokohaka atu ko ka takata e noho ana i reira; patupatua iho, ka matemate. Muri iho ka hoki ki Kapiti. Ko te ikoa o te whawhai ki Kaiapohia ko “Te Niho-makā.”
Tae atu ki Kapiti ka tahuri ki te whakahau i ka wahine ki te tiki whitau hai muka hoko ki Te Pakeha. Taro ake, ka tu te kaipuke o Kapane Tuari raua ko Kapane Kooro ki Kapiti. Ka tikina, ka korerotia ki te Kapane, kia haere kia tikina a Te Maiharanui, he whitau te utu. Ka whakaae taua Kapane. Ka utaina mai e wha tekau takata, me Te Rauparaha, me Te Hiko, me etahi atu rakatira o taua iwi. Ka rere mai te kaipuke ra, ka tu ki Hakaroa. Ka haere te Kapane ki uta ui ai mehemea kai whea a Te Mai-hara-nui—tona ikoa Pakeha ko “Kīki Teoti.” Ka kiia atu, kai Wairewa. Katahi ka ki atu taua Kapane, “Hei apopo ka haere ai koutou ki te ki atu, me haramai ia ki te tiki mai i ana pu, me ona weruweru. Kia tae mai ra ano ia, ka kawe atu ai ki uta mea ka tae mai ki rawahi o Hakaroa, me tahu mai ki te ahi hei whakamohio mai.”- 91
Na te kaka mai o te ahi i tetahi raki, ka tikina atu e te mete ma ruka i te poti, ka mauria mai ki ruka i te kaipuke. Te taeka mai ano, ka hopukia, ka hereherea; a mau rawa te here, katahi ano ka huakina ake te riu o te kaipuke, ka puta ake ka takata o Kati-Toa ki ruka. Auina ake ka haere te ope ra ki uta ki te patu takata; kimi noa, kare hoki i kitea, ha hoki mai ano ki ruka i te kaipuke. Ka hoki te kaipuke ra. Ka tae ki waho ake o Te Karaka. Ka natia a Te Mai-hara-nui te kaki o tana tamahine, o Ka Roimata, ka mate, ka pakaia atu e ia tona tinana ki te moana. Kare hoki ia e pai ma Kati-Toa e patu tana tamaiti, ekari ma tona rikarika ano ka tika. Ka noho ano raua ko tana wahine ko Te Whē, ka taki. Ka rere te kaipuke ra a ka tu ki Kapiti; ka tono ka Maori ra kia mauria a Te Mai-hara-nui raua ko Te Whē ki uta; ka ki atu te Kapane, me uta rawa tona kaipuke ki te whitau me te poaka, katahi ka tukuna. Katahi ano ka utaina, ka ki te kaipuke; te kika ka tahi ano ka tukuna nga herehere kia riro i ka Maori. Ka wehe ke te tane i te wahine; ka mauria a Te Mai-hara-nui ki Wai-tohi kaika; ka hui ka iwi katoa o reira, ara, Kati-Toa, Kati-Raukawa, Kati-Awa. Katahi ka tuhuna te ahi, ka hoatu te hamorotu kia wera, ka whakanohoia a Te Mara-hara-nui, katahi ka werohia ona waewae, puta rawa i tetahi rekereke, puta rawa ki tetahi. Kai te kata tonu a Te Mai-hara-nui. Katahi ka herea te rakau e wero ra i ona waewae ki te taura. Ka hutia a ia ki ruka, ko tona upoko ki raro. Katahi ka okaina tona kaki ki te hamorotu wera, kia taheke mai ona toto. Ka hoatu ma ka pouaru a te haka i mate ra i Kaiapohia e inu; ara, a Te Pēhi ma.
Muri iho i tena ka ara mai ano te ope a Kati-Toa raua ko Kati-Raukawa, a Kati-Mutuka, a Kati-Koata, Kati-Rarua, ka haramai ki Kaiapohia, ki te takitaki i te mate o Te Pēhi ma. Ka u mai ki Te Kawa, kai ko atu o Waipara; katahi ka haramai ki Kaiapohia. Tae mai ki reira ka taiawhiotia te pa, ka whakaekea, a roa noa atu e whakamatau ana, kore rawa kia taea. Katahi ka karia mai te awa hai kawenga mai i te ahi, hei tahu i te pa. Katahi ka tatari kia pa mai he hau pai hai tahuka. Tatari noa, tatari noa, a kare hoki.
Ka riri a Pureke takata whenua, katahi ka tahuna e ia; he mea kia wera atu ai ko te hoa riri; rokohaka e te huringa o te hau ka toro mai ki te pa, ka wera ke ko te pa. Katahi ano ka putaputa nga takata ki waho, ka oma i te ahi katahi ano ka horo a Kaiapohia, ka mau etehi, ka patupatua, ka whati mai etahi ki Hakaroa me etahi kaika e tutata atu ana ki reira. Ka haere te ope ra ki Hakaroa me Onawe—he pa. Whakaeke noa, whakaeke noa, kare tahi rawa kia taea. Katahi ka mea atu te ope ra ki a Momo—he whakarauora no te whawhai i Kai apohia, “Me haere koe ki te pa mea atu ai kai te pai noa iho, kua mutu te riri, kua mau te roko.” Ka hua te haka o to pa he pono, - 92 ka whakapono. Katahi ka whakaae kia tomo te ope ra ki te pa. Te uruka atu ano ki roto, ka rere tonu atu ki te patupatu i ka takata, ka matemate.
Muri īho, ka hoki te ope ra ki Kapiti, ki o ratou kaika.
Takitaro marie, ka whakatika mai ano te taua a Kati-Toa, ka haramai, a, ka tae mai ki tetahi wahi, ko Parapara-te-hau—ka haere ki te patu putakitaki i reira. Ka tae mai te roko ki a Kai-Tahu, “E! tenei te ope te haramai nei!” Katahi ka tututia te ope a Kai-Tahu. Ka hapu i urn, ko Kati-Kuri, kai Te Rua-hikihiki, Kati-Moki, Kati-Pahi, Kati-Tuāhu-riri, hai patu i a Te Rauparaha me tona iwi. Ka haere te ope nei ka tae ki Wai-harakeke, ma ruka i ka waka taua, ka waiho te matua i reira, ka tukuna ko te tapae hei haere ki te titiro. Ka tae ki Te Paruparu ka noho i reira. Ko ka rakatira whakahaere, ko Tuhawaiki, ko Paitu, ko Makere, ko Haere-roa, ko Karetai, ko Iwi-kau, ko Paora Te Koea, ko Tira-kapiti. Taro ake ka kitea atu e rere inai ana ka waka o te hoa riri. E toru ka waka, me te poti kotahi—no Te Rauparaha te poti.
Katahi ka nohoia atu, rere mai a, ka tau ki Te Paruparu. E rua ka waka i u, kotahi te poti. Katahi ano ka huakina e Kai-Tahu, ka patua, na! pau katoa ka takata o ka waka e rua, me o te poti hoki. Ka oma a Te Rauparaha, ka kau atu ki waho moana ki te waka e tau mai ra i waho. Ka mate i kona ka rakatira o te ropu tonu o Te Rauparaha; ara, ko Te Tuki, ko Te Ara-hori, Te Raki-akaaka-nui, me etahi atu; ka whati a Kati-Toa. Ka haere a Kai-Tahu, ka eke ki ona waka i te matua o tona ope; ka mānu ki te whai i te waka i puta ra, ka hoe. Auina ake ka rere, ka hoe, a ka rokohina atu a Te Rauparaha i te wahi e kiia nei e te Pakeha ko Cloudy Bay, ara, i Kakata. Ka u te ope whai ra ki uta, ka whati noa atu te takata-whenua ki tua, ki Opua; ka whawhai i reira, ka puhia mai, ka tu no Kai-Tahu ko Te Waitutu—i tu ki te waewae. Ka puhia mai, ka tu ano ko Ouira-maomao, ka tu ano ko Te Rua-kawhara, ka mate rawa enei tokorua.
Katahi a Kai-Tahu ka tae ki ona waka, ka hoe ra waho, ka u ki Oraumoa. E rua ka raki ki reira na, ko Kati-Toa, ko Kati-Raukawa, Kati-Rarua me Kati-Mutuka me etahi atu iwi e hoa ana ki a Kati-Toa. Ka tu tetehi parekura. Tetahi parekura nui ko tenei; ko Kai-Tahu ki tetahi pito o te one, ko Kati-Toa me ona hoa ki tetahi pito, i tua o tetahi kurae. Ka kakari i kona, ka mate i kona i a Kai-Tahu ka rakatira o Kati-Mutuka, o Kati-Awa, o Kati-Toa, o Kati-Raukawa. Te hapu i pau i taua parekura, ko Kati-Mutuka. He nui noa atu o te taha ki a Te Rauparaha i mate. Kare tahi i maha o Kai-Tahu. Ka pau ka paura me ka mata a Kai-Tahu, ka mea ki te hoki mai. Ka whai mai a Te Rauparaha; he po taua wa; ka awatea ka kitea atu e whai mai ana; katahi ano ha hurihia atu ka waka kia - 93 whawhai raua i waho i te moana. Te kiteka mai o Kati-Toa, ka mataku, ka huri ka waka, ka whati, hoki atu ana ki tona takiwa, ki Kapiti. Ka hoki mai a Kai-Tahu, ka mutu tena whawhai.
Muri iho ano, ka tututia ano e Kai-Tabu tana ope taua hei patu i a Kati-Toa ma. Ka rewa i konei e wha rau, neke atu pea. No Murihiku, no mea wahi, a tae atu ki Kaiapohia. Ka hoe te ope ra a, ka tae ki Cloudy Bay; pono tou atu ko tetahi poti Pakeha me a ratau wahine ano, e tiaki ana i a ratou hinu weera, ara na Tieke Kaka aua hinu. Ka patua ka wahine Maori, tukuna ana kia haere ana ka tane. Ka rere ka whaka ra a, ka tae ki Oraumoa; kaore he takata; ka rere ano a, Te Awa-iti, ki Okukari, kaore he takata. Auina ake, ka hoe ano, ka tutaki ki tetahi poti Pakeha, he Maori ano i ruka, ko Rakikopika te ikoa, ka mataku te poti ra, ka whaia, kare tahi i mau. Ka rere te poti na, tai atu ki Kapiti, ka kiia atu, “E! tenei a Kai-Tahu!” Ka mataku te iwi ra. Ka noho a Kai-Tahu, 250 i noho ki te Awa-iti, 250 ki Totara-nui, ki te takiwa o Picton. I neke atu pea i te rua marama e noho ana ki te tatari ki ona hoa-riri; no te koreka e tae mai.
I taua wa, kai te runaka ka rakatira o te taha ki a Te Rauparaha, ara, Te Hiko, Te Rere-tawhakawhaka, Tukia, Nohorua, Te Hawe, Tuhata, Te Haupiki, Uri-whenua, Te Rakihaeata, kia houhia te roko; te take, kia toe ai ratau i te kaha o tena iwi ki te whawhai.
Ka hoki a Kai-Tahu: Te hokika mai ka wehe a Taiaroa, ka haere ki te patu i a Rakitane i Wairau. E rua tekau ka takata i riro i a ia. Ko Rakitane e noho takitahi ana i te takiwa of Wairau. Ka patua tokorima ka tane, tokowha ka wahine, tokorua ka tamariki.
Ka tae mai te matua o te ope o Kai-Tahu ki Omihi. Ka wehea e Haereroa te ope, tetahi wahaka ki a ia, hei noho atu i reira me kore e haramai te hoa riri, ara, a Kati-Toa ma. Ka noho ia me tana ope i reira, ko te rahika o te ope ka hoki mai ki o ratou kaika. Tatari noa a Haereroa, a, e rima pea ka marama i reira, kaore tahi hoki i tae mai a Te Rauparaha; heoti, ka hoki mai ia ki tona kaika.
Muri mai ka tonoa mai e Kati-Toa, e ona hoa, a Momo, a Kaukau, a Paora Tau, he herehere i riro atu i te whawhai i Kaiapohia. Ka tae mai ki ka takiwa o Kai-Tahu tono ai kia mutu te whawhai—kia houhia hoki te roko. Ka haere a, ka tae ki Otakou, ka korero i reira, a katahi ka whakaae a Kai-Tahu—ka tukuna ona rakatira ko Whakaka raua ko Tutawhia hei kawe i te mauka-roko ki a Kati-Toa. Ka mau i kona te roko.
Heoi, i muri iho i tena, katahi ka tohe ano etahi rakatira o taua iwi, a Te Puoho, a Pou, a Te Wahapiro, kia haramai ano ratau ki te whakamatau i a Kai-Tahu, ki te tako whenua hoki. Ka whakataka mai ratau ka haramai ma uta, a, ka tae mai ki Whakaea ka rokohaka mai te huka mahi tuna i reira ka hopuhopukina. Kai te riteka o te ope ra ki Mataura katahi ano ka makere ki te Tai Rawhiti, ara, ki te - 94 taha-moana. Ka haere tonu te ope ka tae ki Tuturau, ka noho i reira. Ka tae te roko ki Ruapuke ki a Tu-hawaiki, ki a Haereroa, ki a Takatahara me etahi atu toa o Kai-Tahu, ka maraka mai te taua, ka rere mai ka u ki Taikonui, ka waiho ka waka i reira, ka haramai ra uta, rokohaka mai a Kati-Toa me Puoho, me ona hoa i reira ka taiamiotia, ka huakina, ka hika a Kati-Toa, ka patupatua, pau katoa, kaore tahi e morehu, he ruarua noa nei ka morehu i whakarauoratia.
Heoi ko te whawhai mutuka tenei a Kati-Tahu me Kati-Toa. Ko Kai-Tahu i toa, ko Kati-Toa i mate.
THE WARS OF KAI-TAHU (NGAI-TAHU) WITH KATI-TOA (NGATI-TOA).
[The following account of the Ngati-Toa raids to the South Island of New Zealand is from the side of those who suffered so severely at the hands of Te Rauparaha. Many accounts from the other side—the Ngati-Toa—have been published, but none from the Ngai-Tahu side. Taare Wetere Te Kāhu of Waitaki is one of the very few survivors of those times, and it therefore seems to us important to place on record his story of these wars, which took place in the earlier years of the nineteenth century. The original narrative is expressed in the Ngai-Tahu dialect, which replaces the North Island “ng” with the “k.”—Editors.]
THE cause of the commencement of the troubles between the Ngai-Tahu1 and Ngati-Toa tribes was the debauching of Te Rangi-haeata's wife—Topeora—by Kekereku,2 of the Ngati-Kahungunu tribe, who was related to Ngai-Tahu.
After the offence was committed, Kerekeku was followed up in order that he might be killed for his sin; he fled to Te Wai-pounemu (sic), or South Island, from Otaki. When he arrived at Kai-koura, he said to the people of that place: “Behold! Tu-te-pakihi-rangi and Te Ao-kaitu are coming.” These two men were, like him, related to Ngai-Tahu.3 The people now all assembled at Otama-a-kura, beyond - 95 Omihi (a few miles south of Kai-koura), and on the second day of meeting a loud report was heard out at sea like that of a big gun. All thought it was the noise made by the flapper of a whale striking the water. When the people arose in the morning, behold there were the war canoes of Te Rauparaha, floating just outside the landing place; that is, the war-party of Ngati-Toa. The people of the place had no idea they were a hostile party, and therefore they proceeded to take down skids in order to facilitate hauling the canoes ashore, and hastened to assist in dragging them up. Directly the canoes got ashore, the crews turned upon the people of the place and commenced killing them. In consequence of the surprise, some (only) escaped by flight, and were not caught. As for the others—the Ngati-Kahungunu, i.e., the people of Kekereku—they well knew that this was a war-party, and consequently took flight at once and escaped. The war-party remained there some time engaged in securing slaves. After a time they inquired of the slaves about pounamu, or green jade, to which the reply was: “Yes! there is plenty at Kai-apohia.”4 Then the taua embarked and came on to Kai-apohia, and encamped on this (south) side of the pa. They then called for Hakitara—who was from Nga-Puhi—and for Te Mai-tara-nui,5 of Ngai-Tahu, to come forth out of the pa to the taua. So they both went, and shortly after Te Rauparaha stood up to make his deceitful speech, and sang his tau, or war-song:—
I turn me to the west,
There stands! there stands!
I turn me to the south,
There stands! there stands!
War will be commenced,
My weapon will not be fractured
In the war.
Hakitara at once knew that this party meant war, and he whispered to Te Mai-hara-nui that they had better return to the pa. On arrival they disclosed their suspicions to the people, Hakitara saying: “Be cautious! be on your guard! this is a snare!” The taua remained there three days, and then some of them came into the pa—Te Pēhi, Te Pokai-tara, Te Ara-takata and other chiefs—whilst the companies of the taua were arranged outside, the gate of the pa being closed.
They asked for pou-namu; some was brought, but those people despised the pou-namu with angry words; they quarelled with the - 96 people of the place about it. After a time it became serious, and Te Pēhi called out to the people outside the pa to come and attack it, that is, assault it. Then Takata-hara seized his tomahawk and cut off Te Pēhi's head and killed him. His friends also were killed.
The war-party (of Ngati-Toa) now assaulted the pa, but failed to take it, so they retired to where their prisoners were that had been taken at Omihi and killed many of them. After this they returned to the assault of the pa, but were strongly opposed by the people of the pa, who killed Te Kiko-tiwha and others of the taua. On this the taua retreated, as they could not take the pa.
On the arrival of the taua at Kai-koura, they found there some of the people of that place, whom they killed. After this the party returned to Kapiti—their home.
The name given to this campaign at Kai-apohia is “Te Niho-makā” (The Barracouta's Tooth).6
On the arrival of Ngati-Toa at Kapiti, they turned their attention to ordering their women to prepare large quantities of muka (prepared flax) for sale to the white traders. Not long after the ship of Captain Stewart, and that of Captain “Kooro” anchored at Kapiti. An arrangement was then made between Ngati-Toa and Captain Stewart to “fetch” Te Mai-tara-nui, the payment to be in muka. The Captain consented, and then forty men, under Te Rauparaha, Te Hiko and other chiefs of that tribe, embarked on the vessel. They sailed away and came to Hakaroa,7 where the Captain went ashore to ask where Te Mai-tara-nui was—his Pakeha name was “King George.” He was told that he was at Wairewa,8 on which the Captain said: “To-morrow some of you must go and tell him to come and fetch his guns and garments we have for him, and when he arrives they will be taken ashore. On his arrival at the water's edge, let a fire be lighted as a signal.”
When, a few days after, the fire was seen burning in the spot indicated, he (Te Mai-tara-nui) was fetched by the mate in the ship's boat and taken on board. As soon as he arrived he was caught and bound, and as soon as his lashings were fast the hatches of the hold were opened and all the men of Ngati-Toa were disclosed. Next morning the party went ashore to kill the inhabitants, but they searched in vain, and had to return on board unsuccessful. The vessel now returned north, and when off Te Karaka (Cape Campbell) Te Mai-tara-nui strangled his daughter, Ka Roimata (Nga-Roimata - 97 —the tears), who thus died, and then he threw her body ove board. He was not willing that Ngati-Toa should have the pleasure of killing her, but his doing so was correct, according to Maori custom. Then he and his wife (Te Whē) sat down and lamented their daughter.
The vessel sailed on, and finally anchored at Kapiti, where the Maoris urged that Te Mai-tara-nui and Te Whē should be taken ashore, but the Captain insisted that his vessel should first be laden with muka and pigs before he gave them up. So the ship was laden up, and then the prisoners were given up to the Maoris.9 The husband and wife were then separated, Te Mai-tara-nui being taken to Wai-tohi village, where all the tribes of that place assembled, i.e., Ngati-Toa, Ngati-Raukawa, and Ngati-Awa. A fire was then lighted and a ramrod heated therein, Te Mai-tara-nui was then brought and his feet pierced with the rod from side to side. At this Te Mai-taranui only laughed. Then the wood (sic) that pierced his feet was made fast to a rope, and he was hauled up so that his head hung downwards. His throat was now pierced by the heated ramrod, so that the blood might flow, which was given to the widows of Te Pēhi and others killed at Kai-apohia to drink.
After this arose the war-party of Ngati-Toa, Ngati-Raukawa, Ngati-Mutunga, Ngati-Koata, and Ngati-Rarua, and came down to Kai-apohia to avenge the death of Te Pēhi and others. They landed at Te Kawa, beyond (north of) Waipara, and thence came overland to Kai-apohia, where they surrounded the pa. They assaulted it, trying many times, but failed to take it. Then they dug a sap up to the pa along which to bring fire material to burn the pa, and then waited for a fair wind to set light to it. They waited, and waited, but the wind changed not.
Pureke, of the people of the pa, got angry at the delay, and he himself set fire to the brush, fern, etc., in order that the beseigers themselves might be burnt, but just at that very time the wind changed, and the fire spread to the pa, which was burnt instead. Those in the pa then fled from the flames, and Kai-apohia fell. Many were caught and killed, and others escaped to Hakaroa and other settlements near there.
The hostile taua then followed the fugitives to Hakaroa and Onawe,10 a pa there, which they beseiged, but failed to take. Some of the taua then said to Momo, who was a prisoner taken by them at - 98 Kai-apohia: “You must go to the pa and say that all is now well, war has ceased, and peace is made.” The people of the pa thought this was the truth and believed it, and so consented to the enemy entering the pa. As soon as this was accomplished, the taua commenced a massacre, and many were killed.
After this the war-party returned to their homes at Kapiti.
Some time after the above, a taua of Ngati-Toa arose and came to a certain place called Parapara-te-hau (Ka-para-te-hau, near Awatere River, Marlborough), where they went to catch putakitaki, or Paradise ducks. The news of this expedition reached Ngai-Tahu: “O! here is a taua coming!” so they collected a force, the tribes forming it being Ngati-Kuri, of Te Rua-hikihiki, Ngati-Moki, Ngati-Pahi, Ngati-Tuāhuriri, who were to attack Te Rauparaha and his people. This force came up the coast as far as Wai-harakeke (just opposite the Flaxbourne Station, near Cape Campbell) in their war canoes, and there left the main body, whilst a small force went on to Te Paruparu to reconnoitre. The chiefs of this party were Tu-hawaiki, Paitu, Makere, Haere-roa, Karetai, Iwi-kau, Paora Te Koea, and Tirā-kapiti. It was not long before they saw the canoes of the enemy approaching; there were three canoes and a boat, in which latter was Te Rauparaha.
An ambush was now laid, whilst the canoes came on and landed at Te Paruparu. Two canoes and the boat landed. Ngai-Tahu now rushed out upon their enemies and slew them. All the men in the canoes and boat were caught except Te Rauparaha, who swam off to the canoe waiting outside. Some chiefs of Te Rauparaha's own particular tribe were killed there, i.e., Te Tuki, Te Ara-hori, Te Rakiakaaka-nui and others, whilst others of Ngati-Toa fled. Ngai-Tahu now returned to the main body, and taking to their canoes followed in chase of the single canoe that had escaped. Next morning they over-took Te Rau-paraha at the place called by Pakehas Cloudy Bay, or Kakata. When the chase landed, the people of the place fled over the hills to Opua, where they made a stand and fought, shooting in the leg Wai-tutu, of Ngai-Tahu, whilst Ouira-maomao and Te Rua-kawhara were shot dead.
Ngai-Tahu now took to their canoes and paddled outside (via Tory Channel) to Oraumoa. Two days were they camped there when Ngati-Toa, Ngati-Raukawa, Ngati-Rarua, and Ngati-Mutunga, all allies of Ngati-Toa, appeared. A battle was then fought; this was a great battle. Ngai-Tahu were at one end of the beach, Ngati-Toa and their allies just over a point beyond. There they fought, and Ngai-Tahu killed many chiefs of the allies, Ngati-Mutunga suffering especially. A very great many on Te Rauparaha's side were killed, but very few on that of Ngai-Tahu. When the powder and ball of Ngai-Tahu was exhausted, they concluded to retire, but were pursued by Te Rauparaha. - 99 This was at night, and at daylight the pursuers were seen following. The Ngai-Tahu canoes were turned round with the intention of fighting the enemy at sea, but when Ngati-Toa saw this they were afraid; they turned about and fled to their own district of Kapiti, and Ngai-Tahu returned home, which ended that campaign.
Subsequently to the above, Ngai-Tahu again raised a taua to fight against Ngati-Toa. It was composed of 400 men (probably 400 topu or 800) or more, and they came from Murihiku (Southland), and other places up to Kai-apohia. The taua went by water to Cloudy Bay, where they found a boat of Pakehas and their Maori wives engaged in looking after their whale oil, which belonged to “Tieke Kaka.” The Maori women were killed, but their husbands allowed to go free. Thence the fleet went on to Oraumoa, in Tory Channel, but no one was there; then on to Te Awa-iti (the old whaling station north side of Tory Channel) and to Okukari, but there were no people there either. Next morning they paddled on, and met a Pakeha boat with a Maori named Te Raki-kopika on board; they made off through fear, and were chased, but not caught. The boat went on, across Cook's Straits, to Kapiti, and raised the alarm: “O! here are Ngai-Tahu! ” which frightened the people there. Ngai-Tahu now remained there— 250 at Te Awa-iti, 250 at Totara-nui, in the Picton district (i.e., Queen Charlotte Sound). It was probably over two months that they remained there waiting for their enemies, who never came.
At this time the chiefs of Te Rauparaha's side—Te Hiko, Te Reretawhakawhaka, Tukia, Nohorua, Te Hawe, Tuhatā, Te Hau-piki, Uri-whenua, Te Raki-haeata—were consulting as to making peace, the reason being that some of them should be saved from Ngai-Tahu, because at this time they had seen the power of that people in war.
Ngai-Tahu therefore returned home, and on the way Taiaroa seperated from the others and proceeded to kill the Raki-tane people of Wairau (Blenheim, etc.). Twenty people were captured by him; the Raki-tane were living separately in small numbers in the Wairau district. Of these, five men, four women and two children were killed.
When the main body of Ngai-Tahu reached Omihi, Haereroa divided the party, one division remaining with him there in case the enemy—Ngati-Toa—should come, whilst most of the people returned to their homes. Haereroa waited in vain for five months, but Te Rauparaha never appeared, so he came back to his own home.
After this Ngati-Toa sent their friends Momo, Kaukau, and Paora-Tau, who were prisoners captured at Kai-apohia, to the districts of Ngai-Tahu, asking that fighting might cease and peace be made. They came on to Otakou (Otago) and said their say, to which Ngai- - 100 Tahu consented, and sent back two of their chiefs—Whakaka and Tu-tawhia to carry the peace-making to Ngati-Toa. Then was peace made.
But even after this certain chiefs of those tribes—Te Puoho, Pou and Wahapiro—decided to again try Ngai-Tahu, and to take some of their lands. They arose, and came overland till they reached Whakaea (the river called by white people Wakaia, which joins the Mataura a few miles north of Gore), where they found some people catching eels, whom they caught. When they got opposite Mataura they descended to the sea-side, and proceeded on to Tuturau, and there camped.11 The news of this expedition reached those at Rua-puke Island, where were Tu-hawaiki, Haereroa, Takata-hara and other braves of Ngai-Tahu. Their war-party arose, and crossing over landed at Taiko-nui, where they left their canoes and came on by land and surprised Ngati-Toa, with Te Puoho and his companions, whom they surrounded, and killed nearly the whole of them, very few being saved as prisoners.
Enough! This was the last fight of Ngai-Tahu with Ngati-Toa, and Ngai-Tahu were victors, Ngati-Toa being defeated.
1 In the translation we give the northern method of spelling the proper names of tribes.—Ed.
2 Kekerengu is said to have been killed at the river on the east coast of Marlborough, which now bears his name. He was also closely connected with the practically extinct tribe of Ngati-Ira, that formerly owned the Wellington District.—Ed.
3 They were both chiefs of Ngati-Kahungunu, of Wairarapa.—Ed.
4 Kai-apohia pa is not far from the modern town of Kai-apoi, which name is a corruption of the original Maori one.—Ed.
5 The writer of the original paper spells this name as above all through, but it is more correct to spell it Tama-i-hara-nui.—Ed.
6 Our author does not give the origin of this term. It will be explained when we deal at length with Te Rauparaha's campaigns.—Ed.
7 Called by white people Akaroa, but it is stated in other accounts that the vessel anchored in one of the southern bays of Port Cooper.—Ed.
8 Wairewa, south side of Banks Peninsula, a few miles from Akaroa.—Ed.
9 This is a translation of Te Kāhu's narrative, but we believe it to be the case that Captain Stewart got little or none of his promised cargo, having in fact to “cut and run” for fear the other whalers and traders anchored there might attack him for his villainy. He had also to flee from Sydney to escape trial there, and was lost at sea with all hands. This was in December, 1831.—Ed.
10 Onawe is on the peninsula jutting out into Akaroa Harbour.—Ed.
11 There is some confusion and certain omissions in the author's narrative of Te Puoho's expedition. It started from Massacre Bay and proceeded by way of the West Coast, subduing the Ngai-Tahu inhabitants of Westland, and then traversed the Haast's Pass route to Lake Wanaka, and so on to Tuturau, which is near the present site of Gore, and here the party was slain by Ngai-Tahu, but they were never near the sea as the author says, nor was Te Puoho a member of Ngati-Toa tribe, but of Te Ati-Awa. It is probable that the author's scribe has not clearly caught the matter dictated to him, for Te Kāhu would not make such a mistake as that.—Ed.