Volume 23 1914 > Volume 23, No. 89 > The lore of the whare wananga, Wahi II. Te Kauwae-Raro. Upoko VI, by Te Matorohanga, p 1-18
TE KAUWAE-RARO; ARA: NGA KORERO TATAI O NEHE A NGA RUANUKU O TE WHARE-WĀNANGA O TE TAI-RAWHITI.
NA TE MATOROHANGA ENEI KORERO.
Te Korero mo Manaia i Hawaiki—Ka manu mai a Manaia ki Aotea-roa—Te Korero mo Tama-ahua—Ka haere a Tama-ahua ma ki te kimi pounamu.
TE KORERO MO MANAIA.
Ko Tomo-whare, he mea tiki e Manaia hei tohunga tarai haumi, hoe mo tona waka, maipi, tokotoko. Ka noho a Tomo-whare i Whaingaroa, te kainga o Manaia; Ko Nuku-ahurangi te whare. Ka roa e noho ana a Tomo-whare me ona iwi hoa tohunga tarai rakau, me te titiro a Warea, te wahine a Manaia ki te pai o Tomo-whare.
Ka haere a Manaia me etahi o ona tangata ki te ngahere ki te patu manu ma Tomo-whare me ona hoa. Ka tae ki te wahi i mahi ai ratou, ka noho, ka ao torn; ka rere mai nga manu e rua ki runga ake i a Manaia. Katahi ka mahi nga manu nei, ki te mahi takaro ki a raua; ka taka iho ki te aroaro o Manaia nga manu ra. Ka rere atu nga ringa o Manaia, ka mau nga manu nei; ka mea a Manaia, “Rehia i te mata ngaro o Manaia.” Ka mate ona manu e rua nei, ka tukua ko te manu toa, i tukua ki tona atua ki a Maru hei whakahere; ko te uha o aua manu ka tunua, ka kainga e Manaia. Ka poroporoaki iho ia ki ona tangata, “Whakawhaititia a koutou manu; ka whanake i te ata apopo, kia moata te whanake.
Ka haere a Manaia ki te kainga; ka tata atu ka whakasō atu ia i tahaki nei; ka mohio ia kua moe nga tangata o Tomo-whare. Ka haere mai ia ki te pakitara o to raua whare ko tona wahine, ka whakarongo ki te pipihatanga o te ihu o Warea. Kaore i rongo; ka tomo ki roto i to raua whare, a Manaia; kaore a Warea i tae mai. Katahi a Manaia - 2 ka haere, ka tae ki te whare o te ope, ka tomo ki roto. He pouri ra hoki, ka tu i te taha ki te matapihi, ka mohio iho a Manaia ki te pipiha o te ihu ko Warea tenei. Ka tau te tangata ra ki nga waewae, ka mau ki tona pukepoto, ka pania ki nga ateate o nga waewae o Warea. Katahi ka pania ki te remu o te aute o Tomo-whare. Ka mutu, ka puta a Manaia, ka haere ki tona whare ka moe. Ka marama, ka haere a Manaia ki te whakataki i ona tangata, ka tutaki, ka taua te tau o tera mea o te manu, koia nei taua tau a Manaia.
Tau ake nei an i taku tau,
He tau nau, e Tāne-te-waiora ki au,
He tau nau, e Puna-weko ki au—
Ki tenei pia, ki tenei tama;
Nau e Puna-weko,
Haramai ra tai, haramai na uta whenua,
E kai koe i te o wao a Tāne,
E upa to kakī, e upa to puku
He mata kamokamo to mata,
He mata ka rokia to mata,
He mata ka turuki mai to mata,
Ki au e—E Puna-weko—E—
Ka mutu te tau a Manaia ka tu ki te marae o te whare. Ka rongo ake te iwi ra i te tau o te manu, ka puta mai ki waho, ka puta mai hoki a Warea. Ka mea mai ki a Manaia, “Nau mai e Tāne ki uta, nau mai e Puna-weko! ki taitu, ki tai takoto, ki tai aro, ki te whare e—i.” Ka tino tu te wahine ra ki te aroaro o Manaia' ka mea mai, “Katahi tonu nei au ka tono atu ki tetahi mai i te kauwhanga o Nukuahi-rangi, ka pa rawa nei o tau.” Ka mea atu a Manaia, “I whea koe e moe ana?” Ka mea mai a Warea, “I to taua whare.” Ka mea atu a Manaia ki tona wahine, “E Kui! he maruapo taku kua taea koe e te tangata. He patai tenei naku, nau ranei i haere atu; nana ranei i haere mai ki a koe?” Ka mea atu a Warea, “Auē ki au e, kaore koe i mahara, kua eke tenei ki runga i taumata o te orongonui ka whakaeke mai a mati-tinuku, a matiti rangi, ka whakaruhi te wao, ka ruhi a Puna-weko, ka whakaruhi hoki te tangata i a Kamo?”
Ka mea a Manaia, “E Kui, e mohio ana au he Waru-tuhoehoe tenei; ka wana nga mea katoa, i uta i tai, ka rehia a tai, a uta hoki.”
I konei, ka mohio a Manaia kua nui te pirangi o Warea ki a Tomo-whare hei tāne māna, ina ka kaha tona huna i tona hara.
I konei, ka puta mai a Tomo-whare me ona tangata ki te roro o te whare noho mai ai; ka mea mai a Warea, “Kaore koe e whakamā mo tau amio tangata ki konei, a, koia nei he mahi mau he whakapae; he kohuru tau mahi i au, i to ope hoki.” Ka karanga atu a Manaia, “Kati! ka tohetohe koe ki te huna i to puremu. Tena, e tu ki runga; kia titiro atu au ki a koe.” Kua tu mai te wahine ra; ka mea atu a Manaia, “Tena! titiro mai ki au.” Ka titiro atu a Warea; ka mea atu a Manaia, “E aha tena e mau mai i o waewae?” Ka titiro katoa - 3 nga tangata, e mau ana te pukepoto i nga waewae. Katahi ka mohio a Warea, e, kua mau ia i a Manaia.
Ka patai atu a Manaia ki te ope, E ta ma, kowai o koutou i whaia e te wahine nei?” Ka tu mai a Tomo-whare ki runga ka mea mai, “E Manaia! Ata whakaaro marire; ka pa he ara paruparu, he ara one ranei, e kitea nga tapuwae o te whanako.” Ka mea atu a Manaia, “Kati; ka hua au, i patai atu ai au, he tohu aroha ano to te mate, ka pena mai na koe. Tena e titiro iho ki te remu o to kahu.” Ka titiro iho a Tomowhare—e! kua mau ia i te pukepoto o Manaia. Ka mea mai a Tomo-whare, “Ha! naku koa i haere atu ki tona whare, nana ra i haere mai. Na wai i ki kia whati tara-tāne i tara-wahine.” Ka mea atu a Manaia, “Kati! kua huna nei koe. Ina to rakau; mau ranei ta taua wahine—maku ranei?”
Ka mau a Manaia ki te tokotoko, ka mau hoki a Tomo-whare ki te tokotoko; noho atu; noho mai; ka tu ano, he huata ta tetahi ta tetahi; kore rawa i pa tetahi me tetahi. Noho atu, noho mai; pau katoa nga rakau; ka tango raua ki te rakau poto, katahi ano ka pipiri raua ki a raua. Kaore i roa, ka mate a Tomo-whare i konei i a Manaia.
KA MANU MAI A MANAIA KI AOTEA-ROA.
I konei ka heke mai a Manaia ki Aotea-roa nei; he wehi, koi pa tua ia e nga iwi o Tomo-whare. Ka tae te rongo ki a Nuku—tamaroro, tuakana o Tomo-whare, ka ara te ngaki-mate; ka mate a Ngati-purauwha, a Ngati-Wai-rehu, nga iwi o Manaia—i mahue iho i a ia ki muri i a ia. Ko etahi i mate, ko etahi i mau herehere. A ko Te Ahiruru tetahi o nga herehere; ka ai atu a Nuku-tamaroro, “Kei whea taku hoa-riri a Manaia?” Ka mea atu a Te Ahiruru, “Kua heke ki te whenua i tauria e te kohu rangi i Tiritiri-o-te-moana,” Ka mea a Nuku-tamaroro, “A ko te kopua toto e waiho i muri nei, a ka kawhaki ia i a ia ki nuku mamao kia ora ai ia. Ko koutou e waiho ana hei whariki mo te aroaro o Warea.” Ka mea a Nuku-tamaroro ki ona iwi kia toia nga waka ki the wai; “Kia kowhiria mai hoki nga peke hapai hoe; hei hoake moku ki te whai i taku matua, i a Manaia.” Ka oti te kowhiri i nga toa hapai hoe moana, ka tonoa nga tohunga o te tuāhu o te Ahurewa kia haere tahi ratou; ka tonoa a Aweawe-nuku, a Kowhao-roa, a Hau-paroa—nga tohunga o te Ahurewa—kia haere tahi mai a ia.
Ka whaia mai a Manaia, tae rawa mai ki Rarotonga. Katahi ano ka mānu atu ki te moana, ka po rua ka mānu mai ano nga waka e toru o Nuku-tamaroro, a, ‘Tangi-apakura,’ a ‘Te Hou-ama,’ a ‘Waimate.’ Enei waka e rua nga waka unua, kotahi te waka marohi, ko te ‘Hou-ama.’ Ka tae mai ki Arapaoa, i te muri ki te tonga, ka mea a Nuku-tamaroro ki a Pihanga, “Tukua te ihu o nga waka ma te taha rawhiti.” Ka mea a Hau-paroa, tetahi o nga tohunga, “Waiho i te taha mauru te ihu o nga waka e tata ana, koi roa tatou ka u ki uta; e kore e rokohina e tatou.” Ka tukua te ihu o nga waka ma te mauru - 4 o Arapaoa takoto ai. Ka tae mai ki te Au-miro o te Kawau-a-Toru, ka kitea ake te ahi i te pito mai ki te marangai o taua motu. Ka mea a Nuku-tamaroro, “Mehemea tera ko te motu nei, ko Rangitoto i Ahu ra.” Waiho tonu iho hei ingoa ko Rangitoto taua motu. Ka tikina ka torona te ahi, e tu ana te auahi, ka kitea; kua mamate haere te kānga o te ahi, kua aua atu ki tahaki te kā o nga motumotu. Ka mea nga tangata mataki, katahi ano ka pahemo atu.
Ka whaia ano, tae rawa mai ki Manā, e hoe atu ano i waho ake o Pukerua i ko mai o Pae-kakariki. Ka whaia e te ‘Hou-ama,’ waka marohi nei; kaore i roa kua mau a ‘Tokomaru’ te waka o Manaia. Ka whakararurarutia e te ‘Hou-ama’ kia tae mai ai nga waka-unua e rua. Te taenga mai, ka u te pakanga i konei, a po noa ao noa te ra, po noa, ao noa te ra; ka rupeke te nuinga o nga tangata o runga i a ‘Tokomaru,’ Ko nga tangata o runga i nga waka o Nuku-tamaroro ka tae pea ki te 200 te matenga; ko hokorima o runga i a ‘Tokomaru’ ka mate. Ka karanga atu a Manaia, “E Nuku! he moumou tangata tenei na taua. Tukua ki uta taua, ma taua anake te rakau; kia wawe ai te rite o taua hiahia.” Ka mea a Nuku-tamaroro, “Hoatu ra.” Ka huri te ihu o ‘Tokomaru’ ki uta; ka u atu, ka toia a ‘Tokomaru’ ki uta takoto ai. Ka mea atu a Nuku-tamaroro, “E Manaia! ka aua atu au e whai mai ana i a koe i te wā moana nei, kaore ano i uru he toko mo te hopara nui a Toi. Waiho kia ao te ra ka tu ai taua.” Ka mea a Manaia “E pai ana.”
I te po ka haere a Te Ao-whaingaroa, te tohunga o ‘Toko-maru,’ ki te whakaara i te marangai, i te hau i a Tahu-parawera-nui kia ara. Ka rewa nga whetu ki runga, ka puta taua hau; haere tonu mai te hau me te huka-waitara, ka aohia te kirikiri o te moana ki te tua whenua,—kino rawa atu. Koia nei te putake i kino ai nga pararae o Waimea, o Waikanae, o Te Horo, i te kirikiri, i te pukepuke onepu. Ka waiho hei kī, ‘ko te one ahuahu a Manaia’ taua one—a Te Urutī atu, i te ngutu-awa o Otaki awa, tae noa atu ki te Anaputa i Pae-kakariki ra. Kati ka pakaru nga waka o Nuku-tamaroro, ka mate-mate te nuinga o nga tangata o Nuku-tamaroro i te marangai i te wai hoki.
Ka ao te ra, ka haere atu a Manaia ki a Nuku-tamaroro. E rua ona tu i te kuha o to ratou whawhai i te moana ra. Ka mea atu a Manaia, “E Nuku! ko to taua taunaha ra tenei; whakatika!” Ka mea mai a Nuku-tamaroro, “E Ta! kaore ano i ngata to puku toa i te whakarauika e takoto mai ra te moana, e pae nei i uta?” Ka mea a Manaia, “Naku koa i whai mai, nau ra i whai mai. Mahara au kati ko te ika i uta. Kaore! whai ana mai koe ko te ika tere moana ano kia mate.” Ka mutu, ka mau te rongo a Manaia ki a Nuku-tamaroro.
Ka haere mai a Manaia i runga i tona waka, i a ‘Tokomaru,’ u rawa mai ko Te Aratapu-o-Manaia (koia te roanga o taua ingoa), kei ko atu, i Kaipara, taha marangai. Ka roa ka hoe ki Whaingaroa. I - 5 rongo ia kei reira a Whatonga. No te taenga ki reira ka kite i a Maungaroa; ka ki atu a Maungaroa, a Hatauira ma, kua huri noa a Whatonga ki te tai rawhiti o te motu nei. Ka ui mai a Manaia, “E kore pea e mau i au.” Ka ki atu a Hatauira, “Me haere e koe ka tupono mai ki a koe tetahi motu e hora ana i te moana, ko tetahi i te taha marangai nei, ka titiro atu e koe ki te au o te puia e koiri mai ana i tetahi motu i te taha tonga, ka whakamau te ihu o to waka ki te taha mauru o taua motu. Na, ka titiro atu koe ki te rae whenua e hokai mai ana ki waho, ko te awa e tuwhera ana i te taha mauru, koia tena, kei kona a Whatonga raua ko Toi e noho ana, kei roto i to raua pa e noho ana, i a Te Kapu-rangi, Engari kei te taha rawhiti te pa, ko te takotoranga pai tena mo ‘Tokomaru.’ ”
Ka hoki ano a Manaia, ka hoe, tae tonu atu ki Whakatāne awa. Ka tae ki reira ka rongo, katahi tonu ka mānu atu a ‘Kura-hau-po;’ ka haere ki te whai; mau rawa atu i Mataahu, a ‘Kura-hau-po.’ Ka mānu mai a ‘Kura-hau-po’ ki te moana, ka mānu hoki a ‘Tokomaru’; u noa mai a ‘Tokomaru’ ko Tokomaru ano, he ingoa no Tokomaru, te waka o Manaia. Ka noho a Manaia ki reira ka roa; ka hoki mai ano ki Whaingaroa nei.
Ka mutu taku whakamarama ki a koutou i tenei. Ko ‘Kura-hau-po’ ka hoe tonu mai ki Turanga-o-Toi; ka tuturu te ingoa o Turanga, ko Turanga-o-Toi, kua whakamaramatia ake ra e au ki a koutou.
Na, me hoki taku korero ki a Nuku-tamaroro me nga morehu o tona ope. I a Manaia i wehe mai ra ki te tai marangai-rawhiti hoki; ka tahuri a Nuku-tamaroro ki te mahi i ona waka; ka marohitia anake nga waka nei, kua kore e unuatia; kia mama ai te hoki ki tona whenua. Kati, ka oti te mahi i nga waka nei, ka mānu nga waka o Nuku-tamaroro, ka hoki ki Hawaiki, ki te whenua i rauhitia mai ai te tangata, i te hekenga mai i Irihia ki Tawhiti-nui nei, i tutuki mai ai ki Hawaiki. Kati taku whakamarama i konei.
Na, ki taku mahara ka mutu ano nga tangata i tino korerotia i roto i te Whare-wananga a o koutou tipuna nana nga waewae tuatahi ki runga i nga motu nei.
TE KORERO MO TAMA-AHUA.
Na me hoki atu taku korero ki a koutou ki a Tama-ahua me tona wahine, Tauranga. Ka moe a Tama-ahua i a Tauranga, no Ngati-Maruiwi, no Ngati-Rua-tamore taua wahine; he wahine rangatira. Ko tetahi tenei o nga wahine i tukua mai ra e Matakana ki a Whatonga i a ia i tae atu ki Maketu. Ko te wahine o Tama-ahua mai Hawaiki mai, o tona tamanga ake, ko Hine-ahu. Ko taua wahine no tetahi motu, ko Ahu, i korerotia ake ra e au. Ko te iwi tera nana ra i tutu kia tu he waka hoehoe whakataetae ma ratou, i riro ai a Whatonga a Tu-rahui i te hau-whenua rawhiti. Ko Hine-tangi-akau no Rarotonga tenei wahine. I haere katoa mai i - 6 runga i a ‘Kura-hau-pō;’ i tae mai enei wahine ki Aotea-roa nei. No Tama-ahua i Maketu ra, ka tukua mai ra nga wahine ma ratou e Matakana, hei tohu pai, whakakotahi i te tangata whenua ki te ope o Whatonga ra, i runga i te mohiotanga he mokopuna na Toi-te-huatahi a ia. Ka moea e Tama-ahua a Tauranga hei wahine mana; ko tetahi tera o nga tino wahine o roto o te ope ra. Ka mea mai a Matakana ki a Whatonga “Ko Tauranga, ko Nihoriki, ko Pohoi, mau ake enei wahine, he wahine puhi enei, he wahine rahiri no roto i o matau iwi, i a Ngati-Maruiwi. Ko Ngati-Rua-tamore, ko Ngati-Tai-tawaro, ko Ngati-Pananehu, pau katoa ki roto i enei wahine; me moe e koe.” Ka mea a Whatonga, “Waiho! he whatu katoa te hanga e kite nei koe. No nga moana hohonu o Tawhiti-nui.” Kati tenei; i noho a Tama-ahua ki te kainga o tona wahine, ki Ahukawa, kei uta ake o Maketu. Ka roa e noho ana i Awakino ka haere ratou ko ona wahine tokotoru, ko Hine-ahua, ko Hine-tangi-akau, ko Tauranga, me a ratou tamariki, ka tae ki Whakarewa.
He pa tera no Te Ati-awa; ara, no nga uri o Awa. Ka noho i reira. He toa a Tama-ahua ki te mau rakau, taiaha, patu-poto ranei; a he tangata rawe ki te haka ia he reo reka ki te waiata, he tohunga hoki ki nga mahi o te tuāhu o te Ahurewa. Ka pirangi te tamahine a Rautoka, tungane o Tuoioi. Nga tamariki tenei a Kahu-kura-ruru-kaha raua ko tana wahine, ko Hine-te-ao-patari. No runga i a ‘Tokomaru’ enei, a Kahukura-rurukaha me tana wahine, a Hine-te-ao-patari na Takerangi. I moe a Manaia i a Warea ka puta:—
Na, ka marama mai koutou, he uri tenei no Manaia, kei te tai haua-uru o te motu nei. Ko Hau-paroa kua oti ake i a au te whakahaere ake i mua ake nei. Ko Tuke-whenua i noho i a Tangi-awa, mokopuna a Toi. Kei a Ngati-Kahungunu tenei e heke ana. Ko Hine-wai i noho i a:—
Family Tree. Tonga i a Hine-wai, Te-Aho, Hau-moana, Tu-taruke i a Tama-o-rangi, 1. Rangi-tuatahi whanau tahi, 2. Tama-noho whare whanau tahi
Na ka marama koutou ki tenei peka o Tama-ahua a tenei wahine ana; ka puta ano ki nga iwi o Taranaki. Kati ake enei.
I muri iho o tenei ka roa e noho ana, ka haere a Tama-ahua ki te - 7 kainga i a Hatauira, i a Maungaroa, i Wai-whakaiho; ka roa e noho ana i reira ka moea e Tama-ahua a Aotea hei wahine mana. Ka mutu nga wahine a tenei tangata, tokorima. I puta katoa nga uri kei tera motu, kei Arapawa etahi:—
Family Tree. Ko Tama-ahua i a Hine-ahu W 1, 1. Tama-nuku, 2., 3., Whanau tahi, 2. Tama-hine, 3. Tama-noho, No Ngati-awa, Ko Tama-nuku, i a Te Wai-puhoro, Te Kopatu, i a Hotunuku, Hou-raki, i a Kimi, Hon tea, i a Te Moremore, Uenuku-raugi, i a Taumata, Pou-tea-noho-taumata, i a Te Rangi-tukaha, Tahu-potiki (tenei)
Kati. Ka makere tenei peka ki a Ngai-Tahu i Arapaoa ra.
Family Tree. Ko Tama-hine, i a Tahatiti, Rakaiora, Tama-te-ra, Pou-tara-kihi, Tama-hurumanu, Rongotope
Kati i konei; ka makere tenei peka ki a Ngati-Porou e noho mai ra i te rawhiti, ma ratou e kumekume atu ki a ratou; ki a Ngati-Ira hoki, ki a Ngati-Kahungunu hoki. Na ka marama koutou ki enei take kua kiia ake nei.
KA HAERE A TAMA-AHUA MA KI TE KIMI POUNAMU.
I tetahi wa mai ka noho a Tama-ahua ma, a Maungaroa ma, a Hatauira ma, kua korerotia ake ra e au. Ka tae ki tetahi wakataka te whakaaro i nga tangata o taua takiwa kia haere ki te kimi pounamu, kotuku, hei piki mo ratou. Katahi ka haere nga waka e toru, ko ‘Potaka,’ ko ‘Otauira,’ ko ‘Whatupurangi,’ koia tenei nga waka i haere ki te kimi pounamu, ki te patu kotuku hei piki. Ka eke a Tama-ahua i runga i a ‘Otauira’ waka me tona wahine, a Hine-ahu? a Aotea tetahi ona wahine. Ka tika a ‘Whatu-purangi,’ a ‘Potaka,’ enei waka i haere ma te taha rawhiti o Arapaoa. Ko Otauira ka tika ma te taha hauauru o Arapaoa; ka tohungia e Kahukura (atua nei) - 8 te wahi hei unga atu mo to ratou waka; tika tonu ki Arahura o Kupe, i korerotia ra e au.
Ka tae ki reira ka toia to ratou waka ki roto i te huru takoto ai kia pai ai, koi maroke i te ra, koi kitea hoki e te tangata haere. Ka haere te ope o Tama-ahua ki te kimi pounamu; ka tae ki roto o Arahura, ka hae a Tama-ahua ki tona wahine, ki a Hine-ahu; ka whakapaea e ia, kei te pirangi a Tuhua ki a Hine-ahu. Ka ki atu a Hine-ahu “Kaore ta taua tangata i te pena mai ki au.” Kaore a Tama-ahua i rongo; patua ana a Tuhua, ka mate. Ka pouri nga tangata o tona ope. Heoi, whakamanawanui tonu, ka kitea nga kowhatu pounamu i konei e Hine-ahu; no te tangihanga o Hine-ahu, koia te ‘Tangiwai.’ No te nui o tona rangatiratanga koia ‘Te Kahurangi;’ mo tona tiparetanga ki te kawakawa koia ‘Te Kawa-kawa;’ Ka mutu nga pounamu i kitea e Tama-ahua raua ko tona wahine. Ka tahuri ki te hika ahi a Tama-ahua; he rere anake te kora o te ahi, ka wera Arahura, koia i pau ai a ‘Kahotea’ i te ahi, ka kopatapata haere te ahua o tena pounamu i te ngarehu ahi.
Ka hoki mai a Tama-ahua me ona wahine ki Wai-whakaiho, i te take o te pu o Taranaki. Na, kaore au i rongo i nga ingoa patu-pounamu, o nga tiki ranei, o nga kowhatu pounamu o taua haere a Tama-ahua ma. Engari te mau-kaki i rongo au ko te ‘Ara-moana,’ he ingoa no Hine-ahu.
Na, ka roa e noho ana a Tama-ahua i Taranaki nei; kati, ara atu ano te roanga atu o tenei korero; me kati; waiho i konei.- 9
THE LORE OF THE WHARE-WĀNANGA.
TE KAUWAE-RARO, OR ‘THINGS TERRESTRIAL.’
THE COMING OF MANAIA TO NEW ZEALAND.
Manaia's doings at Hawaiki—Manaia sails for New Zealand—Nuku-tama-roro returns to Hawaiki—The history of Tama-ahua—Tama-ahua goes in search of the Jadeite—Genealogical descent from Toi and Tama-ahua.
(Dictated by Te Matorohanga.)
[IT will be noted in the following ‘History of the coming of Manaia to New Zealand’ that he appears to have arrived during the period when Whatonga, after his meeting with Toi, was still at Whakatāne, in the Bay of Plenty, and had not as yet gone on south to Turanga. Manaia was therefore—according to this account—a contemporary of Whatonga's and of Toi-te-huatahi's. The genealogical table of his connections seems also to bear this out. Hitherto it has always been supposed, and always so stated in the few accounts we have of his voyage, that he came here in the ‘Tokomaru’ canoe at the same time as ‘The Fleet’ (so called) or about the year 1350. The Rarotonga accounts agree in this also. But if the following story is right we must anti-date his voyage to somewhere about from 1225 to 1250, There is one thing that bears this thing out, viz.: that the Moriori people of the Chatham Islands were acquainted with the story of Manaia's doings in Hawaiki, and it has always been a puzzle to account for this, on the supposition that Manaia came at the same time as the Fleet, seeing that there never has been any doubt that that people left New Zealand before the arrival of the Fleet.- 10
The probability is that we have never made sufficient allowance for voyages made back from New Zealand to Eastern Polynesia during the years that New Zealand was being settled by the Maoris. It seems to me that ‘Tokomaru’ must have gone back to Tahiti, as several other canoes apparently did, and then returned with the Fleet; or, there must have been a second canoe of the same name.]
MANAIA'S DOINGS AT HAWAIKI (TAHITI).
THE wife of Manaia was named Warea, and she committed adultery with Tomo-whare. On one occasion Manaia sent for Tomo-whare to act as a tohunga [skilled artificer, as well as priest] in making haumi [end pieces] for a canoe, paddles, maipi [halberts], tokotoko [spears, &c.]. Tomo-whare came and stayed at Manaia's home at Whaingaroa, in his house named ‘Nuku-ahu-rangi.’ After Tomo-whare and his fellow artificers had been there some time, Warea, Manaia's wife, all the time was thinking what a fine man Tomo-whare was. Manaia and many of his people went to the forest to catch birds for his workmen. They were three nights there, and on one occasion two birds came and alighted above where Manaia was sitting and began playing with one another, during which they fell to the ground just in front of Manaia, who stretched out his hands and caught them. He thought [or said] ‘Rehia i te mata ngaro o Manaia’ [‘amusement in the absence of Manaia's eyes is going on’] and evidently Manaia took it as an ill omen. The birds were then killed; the male was taken to his god Maru, as an offering, the female was roasted and eaten by Manaia, who then bid farewell to his men, saying, “Collect all your birds, and return home in the morning; and be early.”
Manaia then returned to his home, being overtaken by night as he got near. He knew that Tomo-whare and his men must all be asleep, so he went to his own house and listened for the breathing of his wife Warea. He could hear nothing; he entered the house; Warea was not there. He then went to the house of the workmen, and entered; it was very dark; he went to the side where the window was [the place of honour, where chiefs sleep] where he recognised the peculiar breathing of Warea; he felt for her legs, and taking a piece of pukepoto 1 [blue clay, used, for painting the face) painted the ateate [calves] of her legs, and the border of the aute garment [tapa, bark cloth, used in the islands for garments and formerly used by the Maoris for fillets, &c., but the plant from which it was made has, through neglect of cultivation, dis- - 11 appeared in New Zealand] of Tomo-whare. Manaia then returned to his own house and slept. At daylight he went to meet his men, with their large quantity of birds, and then he recited his lay (tau) as follows:—
I now recite my lay,
A lay of thine, O Tāne-te-waiora! to me,
A lay of thine, O Puna-weko! 2 to me,
To this disciple, to this son.
This worshiper of thine, O Puna-weko!
Bring forth the products of the sea,
Also of the inland parts—
That thou mayest eat the gathered foods of Tāne,
And thus thy throat and belly may belch,
And cause thy eyes to blink,
Inducing an overpowering sleep,
As if they had been charmed,
Give to me, O Puna-weko!
After Manaia had finished his tau, he arrived at the marae [court yard] of the house where the artificers were, and when the people heard the bird-tau, they all came forth together with Warea, who said or sung, to Manaia—
Welcome, O Tāne! from inland,
Welcome, O Puna-weko!
To the stake shore, to the coming feast,
To my presence, to our home—e.i.
She then stood before Manaia, and said, “I had only just entered the house to fetch one of my garments in the passage-way of ‘Nuku-ahu-rangi’ [name of the house] when I heard your tau.” Manaia replied, “Where were you sleeping?” Said Warea, “In our own house.” Then Manaia said to his wife, “Old woman! I had a marua-po [dream, omen, premonition] that you had been overcome by some man. I now ask you, did you go to him, or did he come to you?” Warea replied, “Aue ki au! Kahore koe e mahara kua eke tenei ki runga o taumata o te orongonui, ka whakaeke mai a Matiti-nuku, a Matiti-rangi, ka whakaruhi te wao, ka ruhi a Puna-weko, ka whakaruhi hoki te tangata i a kamo” [I give this in the original for it is somewhat obscure]. “Alas, O me! Do you not remember that this period is the brow [i.e. time of plenty] of Orongo-nui [the summer], when Matiti-nuku [the Earth] and Matiti-rangi [the heavens] come [give forth their plenty] and the forest trees cast forth their leaves, when Puna-weko gives of her abundance, and man is weak through blinking.” Manaia said in reply, “Old lady! I know that these shavings [on your garments] are from the shaping of the paddles. All things have an origin, like shoots of plants, both inland and in the sea; the sea has its amusements as has the land.”- 12
Manaia now felt quite sure that Warea had a great desire towards Tomo-whare, because she so strenuously denied her sin. At this moment Tomo-whare and his men came forth into the veranda of the house, when Warea said, “Are you not ashamed, at having gathered this party here, and then to make such a base accusation? This is murdering me and your guests also!” Manaia said, “Enough! you persist in concealing your adultery. Now stand up! that I may examine you. Look at me.” So Warea looked at him, and then Manaia asked, “What are those marks on your legs?” Everybody looked, and there saw the marks of the puke-poto [blue clay] on the woman's legs. Then indeed did Warea know that she had been detected. Manaia asked the people, “O sirs! which of you has been pursued by this woman?”
Tomo-whare now stood forth and said, “O Manaia! consider this: If it were a muddy road, or a sandy road, the footsteps of a thief would be seen” [i.e. some sign of his approach to Warea would be visible]. To this Manaia replied, “Enough! I thought when I asked my question that affliction had its token of love, but you reply like that. Behold! look at the border of your garment!” Tomo-whare looked, and there was the mark of Manaia's puke-poto! Tomo-whare then said, “Ha! it was I who went to her house first, and then she came to me, who says that kia whati tara-tone i tara whaine”? [that man's desire shall be refused by a woman]. Manaia then said, “It is enough! you are concealing the thing! Here is a weapon! Let us fight it out to decide who shall have the woman.”
They both then seized their spears (toko-toko), each striving to wound the other. Then they took to the hua ha, long spears, but neither could touch the other. Again they tried other weapons; all kinds, without result, and lastly they armed themselves with short weapons (rakau-poto), and closed in deadly combat. It was not long-before Tomo-whare was killed by Manaia.
MANAIA SAILS FOR NEW ZEALAND.
Now, it was not long after this that Manaia came away to Aotearoa [New Zealand] for fear that he should be utterly defeated and his people exterminated by the tribe of Tomo-whare. When the news of the latter's death reached Nuku-tama, the elder brother of Tomo-whare, he raised a party to avenge his death, and Ngati-Pura-uwha and Ngati-wairehu [see page 40 for the origin of this tribe], Manaia's tribes, were defeated. These tribes he left behind him when he came away. Some were killed, some were taken prisoners, among the latter being Te Ahi-ruru. When he was brought before Nuku-tama-roro, the latter asked, “Where is mine enemy, Manaia?” Te Ahi-ruru replied, “He has departed for the land on which the mists and clouds rest, to Titiri-o-te-moana.” Said Nuku, “A! gone and left this pool of blood behind him? Taken himself off to a distant land to save himself? Ye are left as a - 13 mat to cover the nakedness of Warea!” [hie whariki mo te aroaro o Warea].
Nuku then ordered his people to prepare and drag their canoes down to the sea, and to select able arms and shoulders to wield the paddles—“to carry me over the waters to my elder relative Manaia!” When the able bodied men had been selected—men skilled in sea-pursuits—the tohungas of the tuāhu [altar] and of the ahu-rewa [another kind of altar] were also told to accompany the expedition. The tohungas of the ahurewa were Aweawe-nuku, Kowao-roa, and Hauda-roa [? the son of Manaia so called, see page 39], all of whom were ordered on board. Then the fleet sailed for Rarotonga in pursuit of Manaia, and from there they floated away over the great ocean after staying there two nights. Nuku-tama-roro had three canoes, named ‘Tangi-apa-kura,’ ‘Hou-ama,’ and ‘Waimate,’ of which two were double canoes (waka-unua) and one waka-marohi a [war canoe, without women on board], outrigger [ama is an outrigger] the ‘Hou-ama.’
The canoes made the land at Arapawa in the south [the South Island, now used for the north end of that island]. Here Nuku said to Pihanga, “Let the bows of the canoes be directed to the east side” [of the land]. Hau-paroa, one of the tohungas, said “Rather let them be directed by the west side which is near, lest we be delayed and on landing shall not overtake them” [i.e. Manaia's party]. So the canoes were steered to the westward of Arapawa, and when they reached the ‘Au-miro-o-te-kawau-a-toru’ [the swishing current of Toru's cormorant, i.e., Teau-miti or French Pass, see “Journal of the Polynesian Society,” Vol. ii., page 150, for origin of name] they saw smoke arising from the eastern side of that island [Durvilles Island]. Nuku said, “That island has the exact appearance of Rangitoto at Ahu,” 3 and so that island thus received its name. They then sent to see what caused the smoke, and found a dying fire, from which the men concluded that those who lit it had only just departed.
They now followed after to Māna island across Cook's Straits 4, and as they were passing Puke-rua, this side of Pae-Kakariki [Puke-rua is an old Mua-upoko pa a couple of miles south of Pae-Kakariki Railway Station], the ‘Hou-ama,’ ma rohi canoe gave chase, and they shortly overtook the ‘Tokomaru’ canoe [of Manaia], manœuvered round the other to detain it until the double canoes came up, and when they did so the battle commenced. They fought all day, all night, the next day, - 14 and the night after until daylight, when most of the men on board ‘Toko-maru’ were disposed of. On board the canoes of Nuku-tama-roro probably 200 men were killed to about 50 on the ‘Toko-maru.’ At this point Manaia shouted out, “O Nuku! we are wasting men. Let us go ashore and fight it out by single combat and so quickly reach the end of our desires.” Nuku replied, “Go on then!” and at once the bows of ‘Toko-maru’ were directed to the shore, and on arrival she was hauled up.
During the night Te Ao-whaingaroa, the tohunya of the ‘Toko-maru,’ proceeded [by his incantations] to raise a great gale of wind, the the wind of Tahu-para-wera-nui. 5 As soon as the stars came out, the wind arose, and with it the hail (huka-waitara), the gravel of the sea was driven on shore. It was an extremely heavy gale, and it is due to it that the flats of Waimea, Waikanae, and Te Horo are still covered with gravel and sand hills, and hence originates the saying, ‘The heaped-up hills of Manaia’—they extended from Te Uruti at the mouth of Otaki river right away to Te Ona-puta at Pae-kakariki. But enough! The canoes of Nuku-tama-roro were smashed up and most of his men died through the effects of this gale and the water.
When morning broke Manaia went in search of Nuku-tama-roro, who had been wounded twice in the thigh in the sea fight. On finding him, Manaia said, “O Nuku! this is [the day of] our agreement, arise!” Nuku replied, “O Sir! are you not satisfied with the heap of slain that lie there on the sea, and on the shore?” Said Manaia, “I commenced it [by killing Tomo-whare], then you followed that up [and defeated us at Hawaiki), I thought that would end it—by the ‘fish’ killed ashore. But no; you persisted in following up across the ocean to kill the ‘fish’ at sea.” This was the end; and peace was made between Manaia and Nuku-Tama-roro.
From those parts Manaia came on in his canoe, the ‘Toko-maru,’ and went ashore again at Te Aratapu-o-Manaia, which is the name in full; it is at Kaipara, on the east side [Probably the present port of Aratapu on the Wairoa river, Kaipara]. After staying there some time he went back to Whaingaroa [Raglan], because he heard that Whatonga was there, and on his arrival he met Maunga-roa and Hatauira [who came over with Whatonga in the ‘Kura-hau-po’] who told him that Whatonga had passed on round the North Cape to the East Coast. Manaia then asked, “Shall I be able to find him?” to which Hatauira replied, “You should go on until you come to a flat island stretching out into the sea [Motiti] with another laying to the east on which you will see the steam arising from a puia [hot spring on Mou-tohora]; steer - 15 your canoe to the west of that island, and you will see a long point [Kōhi] with a river opening out on the west of it [Whakatāne]—Whatonga is there living with his grandfather Toi, in his pa, Kāpū-te-rangi, on the east side of the river, where there is a good place to haul up ‘Toko-maru.’
Manaia therefore started again and eventually reached Whaka-tāne, where he learnt that the ‘Kura-haūpo’ canoe had only just left for the south, so he immediately set off again, and overtook that canoe at Mata-ahu [the point between Waipiro and Toko-maru, east coast]. The two canoes then went on together to Toko-maru Bay, which is named after Toko-a-Manaia. 6
After a long time there Manaia returned in his canoe to. Whaingaroa [Raglan] whilst ‘Kura-haupo’ went on to Turanga [Poverty Bay].
NUKU-TAMA-RORO RETURNS TO HAWAIKI.
The narrative will now return to Nuku-tama-roro and those still left alive after the storm. After Manaia had departed for the northern and eastern coasts, Nuku' and his people set to work to repair their canoes, which were now marohitia alone [i.e. made into outrigger canoes, two of them being double originally], and not double ones, so that they might be lighter for the return to his own country. After all the repairs had been completed the canoes returned to Hawaiki, to the land where all men originated [i.e. grew up], after they came from Irihia to Tawhiri-nui [? Tawhite-nui] and came across [discovered] Hawaiki.
Now, according to my knowledge, these are the whole of the people whom we were taught about in the Whare-wānanga of our ancestors whose footstep first trod on this island.
THE HISTORY OF TAMA-AHUA.
[Tama-ahua came from Hawaiki with Whatonga in the ‘Kura-hau-po’ canoe, for which see Chap. V.]
Now, my narrative will return to Tama-ahua and his wife Taurango who was a woman of the Ngati-Maru-iui and Ngati-Rua-tamore, (aboriginal tribes). She was a chieftainess, and one of those that were given by Matakana to Whatonga when he first arrived at Maketu. Tama-ahua's wife of his young days, who came with him from Hawaiki was Hine-ahu, and she came from another island named Ahu [i.e. Oahu of the Hawaiian Group], which has already been mentioned in connection with the people who engaged in the canoe race when Whatonga and Tu-rahui were blown to sea, by the land-wind from the east. Hine-tangi-akau was from Rarotonga, and also came - 16 in ‘Kura-hau-po,’ both these women came to Aotea-roa. When Tama-ahua was at Maketu, women were given to the newcomers by Matakana as a token of good will, to make one people of the tangata-whenua with the party of Whatonga, because the latter was known to be a grandson of Toi-te-huatahi. So Tama-ahua married Tauranga, and she was one of the principal women of those given. Matakana said to Whatonga, “Tauranga, Nikorike and Pohoi are all virgins; take them for thyself; they are wahine-rangatira, from our tribes, Nagati-Maru-iui, Ngati-Rua-tamore, Ngati-Tai-tawaro and Ngati-Panenehu, all the aristocratic blood of those tribes is in these women—you must marry them.” But Whatonga replied, “Leave it! All the people you see are whatu [chiefs], from the deep sea of Tawhiti-nui” 7 [i.e. let some of the others marry them, for we are all chiefs].
Tama-ahua remained at the house of his wife Tauranga, at Ahu-Kawa inland of Maketu. Then he dwelt at Awakino [near Mokau, 55 miles north of New Plymouth, west coast North Island], and from there he went with his three wives—Hine-ahu, Hine-tangi-akau and Tauranga, and their children—to Whakarewa, which was a pa of Te Ati-Awa—the descendants of Awa [this pa is still in good preservation, about three miles south of the White Cliffs]. Here he dwelt some time. Tama-ahu was a very brave man, and accomplished in the use of taiaha (halbut), short weapons, &c., an excellent haka dancer, with a sweet voice in singing, besides being a tohunga, or priest, learned in the ritual of the tuāhu and ahu-rewa. Here the daughter of Rau-toka [brother of Tuoioi] fell in love with him. They were the children of Kahu-kura-rurukaha and his wife Hine-te-ao-patari, who came over in ‘Toko-maru,’ and she was a daughter of Take-rangi.
Manaia married Warea and had:
1, Haupa-roa; 2, Te Ao-pataio; 3, Take-whenua; 4, Hinewai.
You will thus see that these descendants of Manaia are on the west coast. I have already told about Haupa-roa. Take-whenua married Tangi-awa, grandson [or granddaughter] of Toi, and their descendants are amongst Ngati-Kahu-ngunu. Hinewai married Tonga and had
Family Tree. Te Aho, Hau-moana, Tu-taruke = Tama-o-rangi, 1 Rangi-tuahi, 2 Tama-noho-whare
You now understand about this branch from Tama-ahua and this wife of his, whose descendants are amongst the Taranaki people.
After dwelling at Whakarewa pa some time Tama-ahua went on to the home of Hatauira and Maungaroa at Wai-whakaiho [two miles north of New Plymouth, but probably means the old settlement on the spurs of Mount Egmont, just above Waiwhakaiho river], where he lived a long time and there he married Aotea, making his fifth wife, and many of their descendants are in the other [south] island, some at Ara-pawa.
Family Tree. 29. Tama-ahua = Hine-ahu [1st wife], 1, Tama-nuku = Te Wai-puhoro, Te kopatu = Hotu-nuku, Hou-raki = Kimi, 25. Hou-tea = Te Moremore, Ni-nuku-rani = Taurnata, Pou-tea-noho-taumata = Te Rangi-tukaka, 22. Tahu-potiki, 8, 2, Tamahine = Tahatiti, Rakai-ora, Tama-te-ra, Pou-tara-kihi, Tama-huru-manu, Rongo-tope, 3, Tama-oho
This branch descends to Ngai-Tahu of the South Island, and Rongo-tope's descendants are amongst Ngati-Porou at the East Cape, and amongst Ngati-Ira and Ngati-Kahu-ngunu.
TAMA-AHUA GOES IN SEARCH OF THE JADEITE.
After Tama-ahua had lived with Hatauira and others for some time, the people of those parts decided to make an expedition in search of the jadeite and white heron plumes. 9 There were three canoes went for that purpose, ‘Otauira,’ ‘Potaka,’ and ‘Whatu-purangi,’ Tama-ahua going by the first named with his wives Hine-ahu and Aotea. The two canoes ‘Potaka’ and ‘Whatu-purangi’ went by the east coast of Arapawa [South Island], whilst ‘Otauira’ went by the west. These latter people had been directed by the god Kahu-kura where they should land, so they went direct to ‘Arahura of Kupe’ as - 18 described already [see Chap. III.]. When they got there they hauled up their canoe into the scrub so that it should not be damaged by the sun or be seen by the passing people. 10 Then Tama-ahua's party proceeded up the Arahura river to search for the jadeite. At this time Tama-ahua was jealous of his wife Hine-ahu, saying that Tuhua was making love to her, but she denied it altogether. But Tama-ahua would not listen to her denial, and set upon Tuhua and killed him. His party was much grieved at this, but nevertheless went on with stout hearts, and then Hine-ahu discovered some jadeite. Because of her lamentations [over the death of Tuhua] tangi-wai [cry-water] jadeite was so called, and in consequence of her rank the Kahu-rangi [high-born chieftainess] jadeite was so named. Then when she made a circlet of kawakawa leaves—another species of jadeite got its name. These were all the varieties of jadeite found by Tama-ahua and his wife. When Tama-ahua proceeded to light a fire by rubbing the sticks, the sparks flew out and set fire to Arahura, and hence was ‘Kahotea’ [name of a certain mere and also of a variety of jadeite] burnt, for that kind of jadeite is spotted like drops [kopatapata] on account of the fire.
After this Tama-ahua and his wives returned to Wai-whakaiho near the base of Mount Egmont. I have never heard the names of the meres, tikis, or other objects made from the jadeite procured by Tama-ahua, except a mau-kaki [neck pendant] which was named ‘Ara-moana,’ after Hine-ahu, as this was one of her names.
Now, Tama-ahua lived for a long time at Taranaki. But enough, the rest of his history must be left for another time; and let us leave it here.
[The Sage then relates further particulars about the peace made between Te Whare-pouri, of Ati-Awa, and Ngati-Kahungunu, incorporated now in “History and Traditions of the Taranaki Coast,” and alluded to Aho in his account of the tangata-whenua, ante, which note on those people are grouped with the others.]
1 It would be interesting to know whether this pukepoto is found in any of the islands. It is a brilliant blue clay, in reality a fossil of some kind transformed into phosphate of iron, and was much valued by the Maoris formerly. It is found in the pake (marl) formation of northern Taranaki, which is not a volcanic formation, of which Hawaiki (or Tahiti) is formed, though the same clay is said to occur at Rotorua, which is all volcanic.
2 Puna-wheko, the god-progenitor of birds.
3 If, as seems certain, that Ahu is O-Ahu of the Hawaiian islands, it shows that Auku-tama-roro had visited that group from Tahiti, which can easily be believed from the accounts of the voyages between these groups given in Fornander, and in “Hawaiki.” A former reference to Ahu says, that it was a long way beyond Hawaiki (or Tahiti).
4 Probably the Scribe has omitted something here. How did they know the lighters of the fire had crossed the Straits?
5 This is a name for the South wind.
6 The local Chief of Toko-maru Bay informed me in 1900 that the bay is named after Manaia's canoe, which called in there.
7 i.e., Tahiti-nui, the present name of that island, whilst the Taiarapu peninsular is called Tahiti-iti. But possibly this refers to the other Tawhiti-nui, or, as I have suggested, Borneo, see Chapter ii.
8 The mean of some twenty lines descending from Tahu-potiki makes him to have lived twenty-two generations ago. This will agree with Tama-ahua's position as a contemporary of Whatonga, whose position is also twenty-nine generations ago.
9 It is well known that breeding places of the kotuku or white heron is on the west coast of the South Island.
10 It occurs to us to ask, who could the passing people be? This story shows at what an early date in the history of the settlement of New Zealand, by the Maoris, they knew of and searched for the jadeite—for his voyage could not well have been later than the fourteenth century.