Volume 24 1915 > Volume 24, No. 93 > Lore of the whare wananga. Wahi II. Te Kauwae-Raro. Upoko X, p 1-23
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WAHI II.
TE KAUWAE-RARO; ARA: NGA KORERO TATAI O NEHE A NGA RUANUKU O TE WHARE-WĀNANGA O TE TAI-RAWHITI.
UPOKO X.
TE HAERENGA MAI O ‘TAKITIMU’ KI AOTEA-ROA (TE ROANGA).

Te taenga mai o ‘Takitimu’ ki Whanga-paraoa—Ka whiti a ‘Takitimu’ ki Arapaoa—Ka hoki a Tamatea ki raro nei.

TE TAENGA MAI O TAKITIMU KI AOTEA-ROA NEI.

KA tae mai te waka nei, a ‘Takitimu,’ ka tae mai ki Whanga-paraoa. Te taenga atu, ka kite ratou i a Hotu-roa, i a Nga-Toro-i-rangi i reira e noho ana. E tau ana a ‘Takitimu’ i waho i te moana, ka haere atu raua ki ranga i a ‘Takitimu’; ka ui mai a Tamatea, “Pewhea ake te tua-whenua?” Ka mea atu a Nga-Toro', “He pai; he one tai etahi wahi, he one matua etahi wahi, he one tuatara, he paraumu, he one-rere, he one-punga, he one-haruru, he one-puia, he one-kirikiri, he one-powhatu, he one-takataka, etahi wahi.” Ka mea atu a Te Rongo-patahi, “Kowai te tiaki kainga?” Ka mea mai tera, “Ko Tini-o-Toi-te-huatahi; ko Tini-o-Whatonga, ko Tini-o-Rua-tamore, ko Tini-o-Maru-iwi, ko Tini-o-Awa-nui-o-rangi, ko Tini-o-Tai-tawaro; e hora atu nei i uta, puta atu ki te hiwi e whakapae mai ra, ahu ake nei whaka-te-tonga.” A ka mea atu a Tamatea, “A, hei whea rawa koutou whakanoho ai i te toi-whenua, mo nga tamariki?” Ka mea a Hotu-roa, “Waiho ra, me titiro ake.” Ka mea atu a Tamatea-ariki, “Kati! Kaore au e u atu ki uta. Me ahu au ki te marangai ki te whakataki i te wahi takoto noa o te whenua nei. Waiho a konei kia whai takanga ai mo koutou.” Ka hoki a Hotu-roa, a Nga-Toro-i-rangi ki uta.

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Katahi ka haere a ‘Takitimu,’ a, tau rawa atu i Muri-whenua ki te taha marangai-rawhiti. He rurea anaketia a ‘Takitimu’ e te puhi marangai i reira. A, ka toia ano te waka nei ki te moana, ka hoe whaka-te-taha ki te mauru. Ka mahue nga rango o ‘Takitimu’ i reira; e kiia ana kua kowhatutia aua rango e rua.

A, ka tau ana a ‘Takitimu’ ko roto i te awa o Hokianga, ka waiho a Arai-te-uru i te ngutu-awa, hei arai atu i etahi atu waka koi uru ake ki roto o Hokianga takoto ai. Ka whakanoho kainga nga tangata o runga i te waka nei; ka tahuri ki te mahi kai, ara, ki te whakapai kainga, whare, pa, mahinga-kai—koia ra te mahi o te iwi nei.

Kati; me hoki atu ta taua whakahaere mai i te wa i whakaarahia ai e Rua-wharo raua ko te Rongo-patahi i te hau rawhiti me te hau marangai hei a mai i te au-kume, i te au-rona, kia takoto mai ki te uru o ‘Para-wera-nui,’ o ‘Tahu-makaka-nui,’ kia ngawari ai te whakaheke mai o ‘Takitimu,’ o ‘Horouta’ ki te uru-whenua ki Aotea-roa nei. Ka mahara tenei hunga i haere mai nei i mua, he patu tera na nga tangata o runga i a ‘Te Pu-whenua’ i a ratou kia mate ki te moana. Ka kiia taua wahi ko ‘Tuahiwi-nui-o-Hine-moana’; he tu tonu te mahi a te tai-maranga o taua wahi.

Na, ka tae mai a Tamatea ma ki taua wahi titiro mai ai, e tu ana tera te tai me he pari-apiti. Ka whakatika a Te Rongo-patahi, a Tupai, ki te patu i te moana kia marino. Ka tangohia mai a ‘Te Awhio-rangi’ ka hapainga, hei kotikoti i aua ngaru o ‘Tuahiwi-nui-o-Hine-moana.’ Na, no te motuhanga o aua ngaru ka tau ki raro, koia a ‘Tai-wawa,’ a ‘Tai-wiwi,’ a Tai-hāro,’ a ‘Tai-whakahuka.’ Koia tenei nga ingoa o aua wahi i reira ai. 1

Ka noho ra a Tamatea-ariki i Hokianga me nga wahi o reira, e rua pea e toru pea nga tau; e whakatipu ana i te kai. Ka mea ia ki a Te Rongo-patahi, ki a Hau-tu-te-rangi—nga uri o Nga-Toro-i-rangi o Uenuku-rangi—me Rua-wharo, ko Tu-pai, me Tu-taka-hinahina raua ko Puhi-whanake, me era atu katoa o ratou i haere mai i runga i a ‘Takitimu,’ “Haere tatou ki te mataki i tenei motu, tae atu ki tera motu.” Ka whakaae katoa ratou. Katahi ka haere mai a ‘Takitimu’ i roto o Hokianga, ka hoki ma Muri-whenua, ahu mai ai ma te taha rawhiti o te motu nei. Ka tae mai ki te tai rawhiti ka kaha te mate kai o nga tangata o runga o ‘Takitumu.’ Ka mea a Tu-ai-te-rangi, a Ira, “E Tama! Ina rawa te wahi kaore e kitea ana he ahi e koiri ana te auahi. Hei a matou tenei wahi.” Ka mea atn a Tupai, “Koia kei a korua!” Ka whakanria tena wahanga ki Te Mawhai.

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Ka rere mai a ‘Takitimu’ ka tae mai ki waho ake o Tapuae-o-Rongokako, ka mea a Hau-tu-te-rangi—tama ariki a Nga-Toro-i-rangi—“E Tama! Korewatia ake to tatou waka i konei ki tetahi ika ma tatou.” Ka whakaaetia kia tau i reira hī ika ai. Ka waiho te huapae o te ra o ‘Takitimu’ hei toko maunga mo te taura o te ihu o ‘Takitimu.’ Ka mutu, ka hī. Ka mea a Kahukura—mokopuna a Uenuku, taina o Te Rongo-patahi, o Hau-tu-te-rangi—“Waiho te haupae o to tatou ra i konei hei taunaha mo tenei wahi tae atu ki uta, moku nei.” Ka mea a Tupai, “E pai ana, me tapa ko te wahi nei ko Toka-ahuru.” Ka whakaaetia e Te Rongo-patahi, ka waiho taua huapae hei tipua; e kiia ana kei te tipu taua toko i naia nei; kei te pito marangai, kei te papa ki waho rawhiti te wahi i tu ai taua toko, he kahika. Koia a Toka-ahuru ka waiho hei tohu mo Turanga, o tona tupuna, o Kupe, hei kainga mona.

Ka whakanohoia te ika a Kahukura i kona, te kohikohi, he ahua pu-whero whakakaokao te ahua, he ika ahua iti iho i te hapuku nei. Na ka mea a Te Rangi-ka-tatau, “Kia kotahi hoki maku, me karanga e au te ika a to tatou tipuna i a Maui-taha i tawhiti; karangatia te ika a to tatou tipuna, a Horo-te-pō.” Ka tu a Kahukura ki te karakia karanga i taua ika kia tae mai. Katahi ka tae mai tenei ika, a te haku; koia te take i uaua ai tena ika te mau i te matau; kia pau katoa nga hau te tomo ka mate ai. Kati, ana nga iwi nana ena ika kei te rawhiti e noho ana.

Ka tae mai a ‘Takitimu’ ki Nuku-taurua, ka mea a Rua-wharo, “E! Ina rawa te wahi o te whenua nei i rite ki toku kainga, e takoto mai nei—mei kore te onepu o uta nei.” Ka mea atu a Tupai, “Kati noa hei turanga waewae mo taua.” Ka u a Rua-wharo me te taina ki uta. Ka riro a ‘Kahukura’ ki uta i roto i te kahu, i a ‘Tawiri-rangi,’ he kahu-kuri no Hau-tu-te-rangi. Ka mauria te karaka ki uta e Rua-wharo, me tona mokai manu, he kokako, he manu tohu-taua tenei na Rua-wharo. He maha nga mea i u ki uta i konei.

Ka haere mai a ‘Takitimu’ ka tae mai ki Te Whanganui-a-Tara; ka peka ki reira a ‘Takitimu.’ I reira a Tara e noho ana me ona iwi, a Ngai-Tara. Ka noho ki reira ka roa; e noho ana e mate-kai ana. Ka haere a Kohupara me nga tangata whenua—a Ngai-Tara—ki te hī. Ka karangatia te hapuku e Kohupara; ka tau te ika ki te ngutu-awa o Te Whanganui-a-Tara, e kiia nei te ingoa ko Te Puna-whangai-o-Tu-tere-moana (mokopuna a Tara).

KA WHITI A ‘TAKITIMU’ KI ARA-PAOA.

Ka mutu, ka rere atu a ‘Takitimu’ ki Arapaoa, ma te taha rawhiti. Ka hangai ki Te Waiau, ka mea mai a Puhi-whanake, “E Tea! He pai te whenua nei, he hangai te aroaro ki te ra, he tahora te takoto o te whenua. Hei konei taua mataki ai ki te oneone.” Ka whakaae atu a Tutaka-hinahina; ka tukua a ‘Takitimu’ kia rere ki - 4 roto o Te Waiau. Kihai i tata atu ki te ngutu-awa ka eke te waka ki runga i te ranga tau ai. Ka tu a Te Rongo-patahi, ka karangatia a ‘Tai-ahu-puke’ a ‘Tai-ahuahu’; e rua nga tai nana i heke a ‘Takitimu’ ki roto ki Te Waiau takoto ai. Kati. Tapaia ana ki tetahi maunga kei reira ano ko ‘Takitimu,’ hei whakamaharatanga mo ‘Takitimu.’ Kei tetahi takiwa o reira ano tae mai ki uta o Waitangi, a ‘Takitimu, he kohatu i naia nei.

Na, ka mea a Tamatea, “Me mahi he whare mo tatou; hei te whare pu-whenua, ara, he ana taua tu whare. Katahi ka karia ki roto ki tetahi hiwi; ka oti taua ana, ka kiia te ingoa ko Te Ana-whakairo. Ka oti taua whare katahi a Tamatea ka mea kia mahia he waka mona. Ka mahia te waka, ka oti; ka tapaia te ingoa ko ‘Te Karaerae.’

Ka mate te wahine a Tamatea—a Turihuka. Ka aroha ia, ka waiho tona pononga, a Kopu-wai, hei tiaki i tona wahine. He haerenga na Turihuka ki runga i te hiwi i tera motu, ka ahu atu tona aroaro ki te uru-marangai, ka kato ake te aroha ona ki te wa-kainga ki Hawaiki, i Tawhiti, ka tangi. He moe tonu iho i runga i taua hiwi, ka puta te huka—mate tonu iho. Na taua wahine a Nga-pu (? Nga-Puhi) e noho mai ra i te uru ki Muri-whenua. Na, ko nga kuri a taua wahine e rua: kaore e pirangi ki te whai i etahi tangata ke, ka noho tonu i te taha o to raua ariki tangi ai. Ka mea a Tamatea ki a Kopuwai, “Kati! E noho ki te tiaki i to ariki me ona kuri, a Kohau raua ko Maioha.”

Ka roa e noho ana a Tamatea me ona tangata, ka mea ia ki a Puhi-whanake, ki a Tu-taka-hinahina, ki a Kohu-para, ki a Mokinokino, “E Tama! E hoki ana au ki Muri-whenua; a, maku e hoki mai. E noho i to tatou kainga; he kainga watea tenei mo tatou. Waiho tatou i te rawhiti nei; kaua e whiti ki te taha mauru—ko te tuara tera, ko te aroaro tenei.”

KA HOKI MAI A TAMATEA KI RARO NEI.

Ka mutu, ka hoki mai a Tamatea-ariki ki tenei motu. Ka eke mai i te waka hou ra, i a ‘Te Karaerae.’ Ka tae mai ki Kapiti, ka mahi kai-moana mo ratou. I reira ka rere mai te waka nei ka hangai ki te ngutu-awa o Whanganui; ka kitea mai te auahi e koiri atu ana i uta rawa i te tua-whenua nei. Ka mea atu a Te Rongo-patahi, “Ina rawa te koiri auahi i tu mai ra.” Ka mea a Tamatea-ariki, “Me peka tatou ki uta.” Katahi ka peka mai, ka u ana ko te wahi e kiia nei ko Putiki; ka kite ia i a Te Papa-i-kowhai, i a Tahu, e noho ana i te taha marangai o te ngutu-awa; ka ui atu, “E Tama! Kei whea te tino kainga o tenei wahi?” Ka mea mai a Te Papa, “Kei Patea a Turi.” Ka mea a Tamatea, “Haere, E koe! Ki atu ki a ia, ko au tenei, ko Tamatea-ariki. Haere mai kia kite atu au i a ia.” Ka tae - 5 a Te Papa-a-kapa. Ka ki atu ki a Turi, “Te ope kei Whanganui; ko Tamatea-ariki tona ingoa e ki mai ana.”

Katahi a Turi ka whakahau ki ona tangata kia utaina he kai ma runga i nga waka, ka hoe mai. Ka puta mai a Turi me ona tangata me a ratou kai, ka ui atu a Tamatea raua ko Te Rongopatahi. “No wai te ahi e koiri ake ra i uta i te tua-whenua?” Ka mea mai a Turi, “No Nga-Toro-i-rangi! He mate makariri; karangatia ana te tuahine kia makaia mai he ahi mona. Koira tena e koiri ake na te au i kite atu na koe.” Ka roa e noho ana, e uiui atu ana ki te ahua o nga tangata o tenei whenua. Ka mea mai a Turi, “He iwi pai! Engari he kiri-ahi te mate; he ika, he manu, ana te manawa; he iwi kai kino, he mata-karipi nga mata.”

Ka roa e noho tahi ana nga iwi, ka hiahia a Tāne-roa (tamahine a Turi), ki a Uhenga-ariki—taina o Tamatea—hei tane mana. Ka mea a Tāne-roa ki a Rongorongo, ki tona whaea ake, “E! kei te hiahia au ki a Uhenga-ariki māku.” Ka korerotia e Rongorongo ki a Turi taua korero; ka mea mai a Turi, “E pai ana; mau e whakapa atu ki to tungane.” Ka mea atu a Rongorongo ki a Tamatea, “E whai ana a Tāne-roa i a Uhenga-ariki māna.” Ka mea atu a Tamatea, “E pai ana!” Na, katahi ka moe a Uhenga-ariki i a Tāne-roa; a, ka tukua a ‘Te Awhio-rangi’ (toki) e Te Rongo-patahi raua ko Hau-tu-o-te-rangi ki a Tāne-roa i runga i te kuha, ara, i te moenga ona i a Uhenga-ariki.

Ka roa e noho ana ka mea a Kahu-ngunu ki a Te Poi. “Haere, tikina he harakeke hei nati ake i te tikitiki o taku mahunga.” Ka tikina, ka mahia; ka oti te tikitiki katahi ka putikitia; he motu anake te harakeke putiki. Ka mea a Kahu-ngunu, “Aia! Tera rawa pea te whara-nui i a au e tu mai ra i te Rawhiti-roa.” Ka aranga tenei ingoa a Putiki-whara-nui. Kati tenei.

Ka tae ki tetahi wa, ka haere te waka o Tamatea ma roto o Whanganui hoe ai, toko ai. Ka tae ki uta o Pipiriki ka moe i reira; ka mea a Tamatea-ariki, “Te kowhatu e puta mai ra i te pari ra, me ki ko taku aroaro”—mau tonu iho taua ingoa i naia nei. Ka haere, a uta atu, ko Papa-a-waka ano o Tamatea-ariki.

Ka tae ki Taupo, ka mate i te kai; e waru nga pō e noho ana i reira, ka tukua a ‘Tu-nui-o-te-ika,” ki te whakataki haere i a Nga-Toro-i-rangi. Ka kitea atu e kowha mai ana i runga ake o Pihanga, ka mohiotia kei reira a Nga-Toro’ e noho ana. Ka waiho hei ingoa mo te wahi i noho ai ratou i nga pō e waru ra, ko Po-waru. Ka tae ki Roto-a-Ira, ki te wahi i noho ai a Nga-Toro’, ka tu mai taua tangata ki te tangi ki a ratou, ka poua ai te tokotoko i raro i tona kauwae, katahi ka tangi mai ki a ratou—waiho tonu iho he ingoa mo taua wahi ra ko Pou-tu—kei te taha marangai-rawhiti o Te Roto-a-Ira.

Ka roa e noho ana i kona ka mea a Tamatea-ariki e haere ana ia. Ka tukua mai etahi tangata hei hoa hoe i tona waka, ka haere. Ka - 6 karanga a Tamatea, “E Ta! He whenua tohetea tenei. Waiho i te taha moana he kainga mou, kia mate i te moana, e ora ana a uta i te manu, i nga huruhuru ranei o to tatou tipuna, o Tua-nuku. Ko tenei; waiho hei kainga manu mau; ina hoki ra e titiro nei au he manu to runga rakau, he manu to raro.” Ka whakaae atu a Nga-Toro-i-rangi.

Na, ka hoe te waka nei, ka tae ki te pito marangai o Taupo-nui-a-Tia; ka rere i roto i te awa o Waikato, ka tae ki tetahi wahi ka ki atu nga tangata o Nga-Toro’ ki a Hau-tu-te-rangi. “Me tika tatou ra uta apopo, he rere ki mua i a tatou.” Ka mea atu a Hau-tu-te-rangi, “Ko nga ngaru era pea i tupatia ai te moana i tawhiti, te rere na!” Ka mea nga tangata, “E pai ana! Koi mea koutou kaore maua i whakaatu ki a koutou.” No te taenga atu ki taua rere, kaore hoki i tirotiro, kite rawa ake, E! kua rere te waka i te kaha o te ia. Ka mate te iwi nei i taua rere; poua tonutia iho te waka o Tamatea ratou ko nga tuakana me ona taina ki taua rere. Ka riro nga kai i te wai, ka u nga tangata ki uta tauraki ai i o ratou kakahu. Ka mea a Tamatea, “A! tē aitua mai i Te Moana-nui-a-Kiwa! Taka rawa ki te wai kowhao-waka nei ka tahuri”—mo te iti o te awa o te wai, a, ka mate ia, e rite mai hoki ki te wai e mapi mai ana ma roto i te puare-waka he mea poka na te tangata, a ka mate nei ia. No reira tera whakatauki, “He iti wai kowhao-waka e tahuri te waka.”

Ka tae ki tetahi rangi mai ka haere a Tamatea me tona ope; ka waiho a Kahukura hei tiaki i to ratou waka. Ko Huka-nui taua rere. Kaore au e kite, engari ko nga korero e korerotia ana i roto i nga Whare-wānanga, koia tenei.

Ka tae ki te takutai moana-rawhiti, ki Te Awa-o-te-atua, ka noho i reira. Ka kitea atu i te ahi e koiri ake ana te auahi i Whakatāne. Ka mea a Tamatea ki te tama, ki a Rangi-nui, “Haere koe me etahi o te hanga nei ki te au o te ahi e koiri ake ra, ki tetahi kai ma tatou.” Ka haere a Rangi-nui, ka tae ratou ko ona hoa. Pono atu he ahi tarai rakau-whare—ko Tamatea-a-moa ratou ko ona tangata. Ka tau atu a Ranginui me ona hoa tokowhitu ki te papa taraitanga, e mahi ana nga tohunga tarai me Tamatea-a-moa. Ka titiro atu a Ranginui ki te kino o te tarai i nga rakau a te iwi ra. He tino tohunga mohio hoki a Rangi-nui ki te hapai toki-tarai rakau; ka kite atu a Rangi-nui ki te he o te tarai o te tangata e tarai ra, e tarai ana i tona aroaro. Ka mea atu a Rangi-nui. “E Ta! Hoki atu te mata o to toki ki muri i a koe.” Ka hoki te mata o te toki o te kai-tarai, kaore i paneke mai te taraitanga. Ka mea atu ano a Rangi-nui. “E! Ka he ano to toki. Hoki ano ki muri i to waewae.” Ka riri te tangata nana te toki, ka mea mai ki a Rangi-nui, “Nawai rawa koe kia tohutohu mai ki au? Tena! haere mai e mau to ringa ki te toki nei.” Ka haere a Tamatea-a-moa ki tona whare i ko atu o aua rakau. Ka mau te ringa o Rangi-nui ki te toki, ka takoto nga kaho e rua ki raro i ona waewae, ka tarai ia. Ka hui katoa nga tangata tarai ki te matakitaki; ka kite i te pai o te - 7 ngao o te mata toki a Rangi-nui, ka mea kia kino a ratou na rakau, kaore i rite ki ta Rangi-nui te pai o te tarai.

I te hokinga ra o Tamatea-a-moa, ka ki atu ki ona tangata, “Ana! te whakahi o te tangata haere whenua ki te ki mai kei te he taku toki me taku tarai! Whakatika koutou ki te apa wahie mai, kowhatu hoki, ka kari he umu hei tao i a tatou kai.” Kua mea ia kia patupatua a Rangi-nui me ona hoa tokowhitu. Kua mahia nga wahie, kua apaia mai nga kowhatu, kua kā nga umu. Ka tae atu te rongo ki nga tangata tarai a Tamatea-a-moa ake, e meatia ana nga tangata kia patua, kua kā nga umu. Ka pouri nga tangata a Tamatea-a-moa. Katahi ka haere, ka tae atu, ka ki atu ki a Tamatea-a-moa, “He aha tenei whakaaro ou? I huaina ai e koe? Kaore he tangata o tatou nei e rite ki te hangai toki a te tangata e mahi mai nei. He tino tohunga ra te tangata i a ia ra te toki.” Katahi ka haere a Tamatea-a-moa, ka tae ki te marae tarai rakau, katahi ka titiro, e, koia ano he tino pai rawa atu. Katahi ano ra ia ka kite i te tino tangata pera te pai o te hapai o te toki tarai—e rua kaho i raro i nga waewae, a kaore he tiro-tiro o te whiu o tona toki.

Ka ui atu a Tamatea-a-moa, “Kowai koe?” Ka mea mai a Rangi-nui, “He tangata haere noa; na te mate i kawe mai ki konei waihape noa ai.” Ka tarai ano a Rangi-nui; ka mea a Tamatea-a-moa ki tetahi o ona hoa, “E Ta! Kowai to kouton hoa?” Ka mea atu a Te Kopa, “Ko Rangi-nui a Tamatea-ariki-nui o Hawaiki tenei!” Kua ohorere mai te pouri me te wehi ki a Tamatea-a-moa; ka tu ki runga; ha auē, “Auē ki au e! Kowai hoki koa ka hua e Rangi! ko koe tonu tenei te haere nei. Auē ki au e!” Ka karanga a Tamatea-a-moa ki nga tangata, “Ko Rangi-nui! ko Rangi-nui a Tamatea-ariki-nui tenei. No Hawaiki mai, i Tawhiti!” Ka rongo atu te iwi, ka tino wehi katoa.

Kua paku hoki te rongo kua tae mai a Tamatea-ariki-nui ki Muri-whenua. Ko te take i nui ai te rongo o Tamatea te haere i roto i nga iwi kua tae mai i mua atu i a ia, he tino tangata-ariki taua tangata—no Hawaiki tae mai ki Rangi-atea, ki Rarotonga, me Maui-taha, tetahi motu kei te taha mauru mai o Ahu. He ingoa hoki era motu no ona ake tipuna, a Maui-taha, a Maui-pae. Koia tenei tona whakapapa:—

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  • Tato (No. 2) i a Rutanga
  • Tata i a Hine-tatau-rangi
  • Maire i a Hine-tatau-rangi
  • Maika i a Te Ihi-moana
  • Korotoi i a Ira-Manawa-piko
  • Rongo-kako i a Maurea
  • 22 Tamatea-ariki-nui i a Turihuka
  • 50 Maui-taha (tuakana o Maui-tikitiki) i, a ….
  • Te Hau-te-rangi
  • Te Hau-te-horo
  • Te Pana-taua
  • Rangi-ahua
  • Wai-tohi
  • Te Puna-whakaea
  • Mata-whaiti
  • Te Karu-ka-hao
  • Tu-ka-huri-whenua
  • Te Au-paki i a Whatua-roa
  • 39 Wahie-roa i a Hine-tua-hoanga
  • 38 Rāta i a Kani-o-wai
  • 50 Maui-pae (tuakana o Maui-tikitiki)
  • Tawa-a-rangi i a Te Rarau-a-papa
  • Kahu-koki i a Huka
  • Wai-taha-rangi i a Pae-whenua
  • Taka-mai-a wha i a Hokahoka
  • Te Rangi-mata-keho i a Tau-whare-kiokio
  • 44 Whaitiri i a Kaitangata

Kati i konei, ka marama mai koe. Enei motu katoa no ona tipuna anake—ara, no Tamatea. He mea tapatapa ki ona tipuna aua motu—a Maui-taha, a Maui-pae, a Aotea-roa, e kiia nei ko Te Ika-a-Maui. Kati ake aku whakamarama ake i enei korero.

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Ka kite mai koe ki te nui o tenei tangata, o Tamatea-ariki-nui, me te maha o nga motu i uru ai ia i runga i ona tipuna. Koia te wehi o tona ingoa me te nui o tona măna, me tona rangatiratanga e nui ana i o etahi atu tipuna; me tāna haere mai ki Aotea-roa, e hara i te aha te take; he haere mai kia kite ia i te ahua o tenei motu i kiia ai e Kupe he whenua nui noa atu i a Ahuahu, i nga Maui mahanga e rua, tae mai ki Hawaiki, tae mai ki Rangi-atea, tae mai ki Rarotonga, tae mai ki etahi motn ririki nei. He măna tonu ki aua motu mai i ona tipuna. He ariki nui ia; i uru ki nga tipuna nunui, maha, o te iwi Maori nei. Tae noa mai ki tona haerenga mai ki tenei motu ki Aotea-roa, i haere rangatira mai ia; kaore he take hē ona ki ona iwi ki ona motu i Tawhiti; heoi ano ko tona hiahia kia kite i te motu a tona tipuna a Kupe, a Toi, tamaua ai ki te remu wahine. I te nui a te korero a Kupe kia pau katoa nga motu o waho atu o Hawaiki me Hawaiki, katahi ka rite, kore noa ranei. Na tenei korero a Tamatea-ariki, nana ia i kawe mai ki Aotea-roa nei. Na, me titiro hoki koutou ki tona waka i haere mai ai, he waka nui, he waka tapu hoki; a, kua oti ake e au te takutaku ake i te karakia o taua waka i haere mai ai i te moana. I te taenga mai o te waka ki ‘Tuahiwi-nui-o-Hine-moana,’ ka tu a Te Rongo-patahi ki runga, ka tangohia mai a ‘Te Awhio-rangi’ i roto i te puneke o te waka, i roto i te taha e takoto ana. Ko ‘Ahuahu-te-rangi’ te ingoa o te taha i takoto ai; a ‘Te Whiro-nui’ hoki. Enei toki, he toki tapu, he toki poipoi ki nga atua, ki a Kahu-kura, ki a Rongo-mai, ki a Tama-i-waho, ki a Hine-korako, ki a Tu-nui-te-ika, ki a Uenuku-rangi me era atu atua. Katahi ka tango ake a Tupai ki a ‘Te Whiro-nui,’ koia tenei ta raua karakia i topetope ai nga tai-maranga o Tawhiti:—

Tu ake nei au, he tipua, he tawhito,
Nau, E Tangaroa-mau-tai, E Tangaroa-uta ē ī.
Whai ake nei au i taku ara,
He ara moana, he ara atua,
Nou, E Kahu-kura, Tama-i-waho,
Rongo-mai, ē ī.
Waere, waerea te ngaru roa
Te ngaru ikeike, te ngaru-anoano,
Te ngaru wanawana, te ngaru paepae.
Te ngaru-wharewhare, te ngaru ihiihi
Hai ake nei au i te toki—
He toki tipua, he toki uru-rangi
He toki matua, he toki atua
No te Toi-rangi, no nga Rangi-tuhaha
Mai ki tenei tama ē ī.
Kotikoti i nga tai wanawana
I nga tai wharewhare, i nga tai ihiihi
Tukua ki raro ki a Hine-moana, e takoto nei,
Ki a Wawa-tai, ki a Huka-a-tai,
Ki a Te Wiwi, ki a Te Wawa ē ī.
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Tamaua he iho matua nou, E Kiwa!
Ki enei tama ē ī.
Waere, waerea to ara, he ara ka nguha,
He ara ka takoto. He aio, he marino, ē ī.
Ka puta, ka puta ki tua, he awa to,
Ko Harua-a-tai he awa to,
Ko Tauranga ki uta ki te ihu-whenua
Ki enei tama ē ī.

Ka tapahia nga toki e rua nei ki te wai i konei e Te Rongo-patahi e Tupai; ka motumotu nga tai i konei, ka wawa noa atu, ka marara noa atu, ka takoto i a ‘Tai-whakahuka,’ i runga i te tuara o Hine-moana, i ‘Tuahiwi-nui-a-Hine-moana.’

Ka mutu taku takutaku ake nei i enei wahi o te korero nei, kia marama ai koutou ki te nui o tenei tangata, o Tamatea-ariki-nui. Ko tona iugoa tuā tenei; no tona haerenga mai ki konei ka mau tenei ingoa ki runga i a ia ko Tamatea-mai-Tawhiti. No tona haerenga ki te matakitaki haere i te ahua o tenei motu tae atu ki tera motu, ka kiia tenei ingoa ko Tamatea-pokai-whenua; no tona unga tuatahitanga ki uta, ki te hiku o te motu nei, ka kiia ko Tamatea Muri-whenua; no te kotinga i te kiri-matamata o tona aroaro, ka kiia ko Tamatea-ure-kotia.

Na, ko nga whakapapa o tenei tangata ariki, he tapu, he whaka-papa atua, tae mai ki a Maui ma, tae mai ki a Kokako—haere atua tonu ona whakapapa. Na, koia te putake i nui ai te rongo o taua Tamatea, i wehi ai nga tangata i a ia. Koia ra te wehi a Tamatea-a-moa me ona iwi, i pera ai tona auē.

Ka mea atu a Tamatea-a-moa ki a Rangi-nui, “E Tama! E tu ki tahaki. Hoki ki te whare!” Ka haere a Rangi-nui me ona hoa toko-whitu, ka tae ki te kainga ka tangi katoa nga tangata ki a ia. Ka mutu ka haere a Tamatea-a-moa ki ona iwi ka mea, “E Tama! Tirohia mai etahi o koutou hei whakakapi ake i nga umu nei.” Ka patu-patua etahi o ona tangata (ara, etahi o nga tangata-whenua e noho herehere ana) ka taona, ka parea ki a Rangi-nui taua umu tangata. Ka ki atu a Rangi-nui, “Tonoa he tangata ki to tuakana kia haere mai. Kei Te Awa-o-te-atua e tau ana.” Ka tonoa e Tamatea-a-moa a Horahora raua ko Te Kapu ki te tiki i a Tamatea-ariki me ona hoa.

Ka tae mai ratou, ka tonoa e Tamatea-a-moa ki a Tamatea-ariki kia whakaaetia a Rangi-nui kia whakamoea ki tana tamahine, ki a Kura-pori. Ka whakaaetia i konei ko Kura-pori hei wahine ma Rangi-nui.

Ka noho a Rangi-nui i Whakatāne; katahi ano ka tā te ngakau pouri o Tamatea-a-moa, ka tuturu, ka ora ia i a Tamatea-ariki. Ka whanau mai te tamaiti a Kurapori, he wahine—raua ko Rangi-nui; - 11 ka huaina te ingoa ko Uenuku-whare-kuta. Ka tukua nga kuri hoko-rima takitahi, me nga tangata tāne hokorua-ma-rima, me nga wahine-hokorua-ma-rima hei tangata mo Uenuku-whare-kuta. Kati ake aku whakataki i konei.

Na, ka haere a Tamatea me tona ope ki Hokianga ma runga i te waka—no Tamatea-a-moa te waka, ko ‘Te Rotoiti’ te ingoa, he waka rauawa. Ka mea a Tamatea-a-moa, “Kaore aku waka mohou. Me haere noa atu koe i te koki nei” (mo te iti o te waka te take o tera ingoa, a kokī). Ka tae a Tamatea ki Hokianga noho ai. He roa te nohoanga ki reira, ka haere mai ki te toro mai i tona tama, i a Rangi-nui, i a Kahu-ngunu, i a Rua-wharo i a Kahu-kura-kotare, i a Tara ma i Te Whanganui-a-Tara e noho ana. I tera wa ka haere a Tamatea-ariki ki Arapaoa i korerotia ake ra e au. Ka hoki a Tamatea-ariki ki Hokianga ano, a, mate atu ia ki reira. Kei reira ona mokai tiaki i tona puna-wai i roto i tona pa; he kekeno aua kai-tiaki e rua. Engari kaore au i tae ki te takiwa o Nga-Puhi, a, kaore au i kite i tetahi kaumatua o reira hei patai tangata maku ki te hangaitanga o nga korero o te wahi i tu ai te pa o Tamatea-ariki-nui, me te toma i takoto ai tona tinana. Kati ake pea aku korero i konei.

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THE LORE OF THE WHARE-WĀNANGA.
PART II.
TE KAUWAE-RARO, OR ‘THINGS TERRESTRIAL.’
CHAPTER X.
(Told by Te Matorohanga.)
THE COMING OF “TAKITIMU” CANOE TO NEW ZEALAND (Continued)

“Takitimu” calls in at Rarotonga—The arrival of “Takitimu” at New Zealand—“Takitimu” crosses to the South Island—Tamatea returns to the north.

[From another part of Te Matorohanga's teaching I take the following, which is important as showing that, even if the migration of circa 1350, did not sail together as a fleet, the vessels were not very far apart:—

After referring to the storm ‘laid’ by the Priests by aid of the two celebrated axes, he says:—“After ‘Takitimu’ had come forth from the mighty waves they landed at Rarotonga, where they heard that ‘Tainui,’ ‘Tokomaru,’ ‘Mata-atua,’ ‘Te Arawa’ and ‘Te Ririno’ had only just left. Tamatea hastened to follow those canoes. Some of the crew of ‘Takitimu’ were left at Rarotonga, whilst ‘Takitimu,’ ‘Horouta,’ and ‘Te Karaerae’ came on their way. And now the goddess Hinemakohu-rangi was stationed behind ‘Takitimu’ to prevent the south-west wind from blowing and so stopping the course of the canoes, and so that the bows of the canoe might be directed to the star Venus during the night and to the sun during the day, for these were the directors of the course of ‘Takitimu’”]

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THE ARRIVAL OF ‘TAKITIMU’ AT AOTEA-ROA.

SO the canoe arrived safely at Whanga-paraoa [near the east side of the Bay of Plenty, New Zealand], and on their arrival there they found Hoturoa [of the ‘Tainui’ canoe] and Nga-Toro-i-rangi [of the ‘Arawa’ canoe] staying at that place. When ‘Takitimu’ had anchored off there, those two people went off to her; and Tamatea asked them, “What kind of land is this?” Nga-toro' replied, “It is good, some parts are limestone, some are sandy soil, others rich soil, others friable soil, black soil, sand, pumacious soil, and light sandy soil, red volcanic soil; some parts are gravelly, stony, and some very loose soils.” Te Rongo-patahi asked, “Who is the guardian of the place?” The other returned, “The Tini-o-Toi-te-huatahi, Tini-o-Whatonga, Tini-o-Ruatamore, Tini-o-Maruiwi, Tini-o-Awa-nui-a-rangi, Tini-o-Tai-Tawaro [all names of tribes, the first, second and fifth from Hawaiki, the others the original inhabitants]. They are spread out there inland, right up to the range in the distance there, and again away towards the south.” Then Tamatea asked, “Where then do you propose to settle a home for your children?” Hoturoa replied, “Leave that at present; we shall see.” Then Tamatea-ariki replied, “Enough! I will not land here, I will go to the north [north-west really] and search for some unoccupied part of this land, and leave this as a place for all of you.” After this Hoturoa and Nga-Toro-rangi returned ashore.

‘Takitimu’ then continued its voyage and brought up near Muri-whenua [North Cape] on the north-east side. Here she was rolled about by the easterly seas as she laid on her skids. So they launched her and proceeded away towards the west. Two of ‘Takitimu's’ skids were left at that place, and it is said that they have now become stones.

[After passing Cape Reinga and sailing down the west coast] ‘Takitimu.’ anchored in Hokianga harbour, where ‘Arai-te-uru’ [one of the taniwhas that accompanied the canoe from Hawaiki] was left at the mouth to prevent other canoes from entering the harbour. Here the people prepared wood for themselves and planted food, that is, to build villages, houses, pas, cultivations, etc.—such were the works of the people.

And now Tamatea-ariki dwelt at Hokianga and its neighbourhood two, perhaps three years; he was engaged in cultivating food there. And he said unto Te Rongo-patahi and Hau-tu-te-rangi—the descendants of Nga-Toro-i-rangi and Uenuku-rangi—to Rua-wharo and Tupai, to Tu-taka-hinahina and Puhi-whanake [these two latter belonged to the Hawaiki tribes from whom Tamatea had procured the - 14 ‘Takitimu’] and others that came over in ‘Takitimu,’ “Let us proceed and see what this island is like, and even unto the other [south] island.” To this all consented. And now ‘Takitimu’ left Hokianga and returned on her course via Muri-whenua, and so on down the east coast. As they came along the east coast they suffered much from shortness of food. At a certain place Tuai-te-rangi and Ira said, “O Sir! There is a place there ashore where no smoke is rising. Let us (examine) settle here.” Tupai said, “You two are right,” and then the canoe was beached at Te Mawhai [the point forty miles south of East Cape, south headland of Tokomaru Bay].

The ‘Takitimu’ then came on until she was off Tapuae-o-Rongo-kako. [Rongo-kako's footsteps, eight miles S.W. of The Gable End Foreland of Cook] where Hau-tu-te-rangi—the eldest son of Nga-Toro-i-rangi—said, “O Sir! Anchor our canoe in this place so that we may catch some fish,” and it was therefore agreed to stay there and try. The huapae or yard of the sail of ‘Takitimu’ was used as a pole to fasten the bow-cable of the canoe to; and then they fished. Kahu-kura—grandson of Uenuku, younger brother of Te Rongo-patahi and Hau-tu-te-rangi, said, “Leave the yard of our sail here in order to take possession of this part, right across to the shore, for me.” Tupai replied, “It is well! Let the place be called Toka-ahuru” [the resting-rock. It is a reef situated twelve and a-half miles a little south of east from the north head of Poverty Bay]. Te Rongo-patahi agreed to this, and so the yard was left there as a tipua [familiar spirit]; it is said that it is growing there to this day, on the N.E. end, on the flat rock towards the east, where the yard has become a kahika tree. Hence was Toka-ahuru left as a sign for Turanga [Poverty Bay], of the ‘standing place’ of Kupe, 3 as a home for him.

Kahukura's fish was established there, a kohikohi, a fish with reddish stripes on its sides, a fish smaller than the hapuku [Trumpeter]. Then Rangi-ka-tatau said, “Let there be one also for me; I will call the fish of our ancestor Maui-taha from the distance, I will call hither the fish of our ancestor Horo-te-pō” [one of the ancestors, a god]. And then came the haku [yellow-tail]; and hence is the difficulty of catching that fish with a hook, for all the winds that blow must enter before it is caught [referring probably to the speed with which a canoe must travel with lines over the stern to catch the haku, for it is a running fish like the kahawai]. There are only those particular people dwelling in the east who enjoy those fish.

Then ‘Takitimu’ came on to Nuku-taurua [Table Cape] and here Rua-wharo exclaimed, “Behold! There is the land which resembles my home, if it were not for the sandhills inland.” Tupai said, “It - 15 will suffice at anyrate as a standing place for our two feet.” So Rua-wharo and his younger brother landed there, and they took with them the god ‘Kahu-kura’ in the garment named ‘Tawhiri-rangi,’ a dog-skin cloak belonging to Hau-tu-te-rangi. Rua-wharo also took ashore with him some karaka seeds, and his pet bird, a kokako, which was a prognosticator of war-parties of his. There were also many others who landed at this place.

‘Takitimu’ then came on south to Te Whanga-nui-a-Tara [Port Nicholson, Wellington] and turned off into that harbour. They found Tara 4 living there with his people, the Ngai-Tara. They stayed there for a long time, and suffered a good deal of starvation. Kohu-para and the people of the place—Ngai-Tara—went out to fish, when he ‘called’ [by karakia] the hapuku, which came to the entrance of Port Nicholson, which place is called Te Puna-whangai-o-Tu-tere-moana. (Tu-tere-moana was a grandson of Tara.)

‘TAKITIMU’ COMES TO THE SOUTH ISLAND.

After these transactions ‘Takitimu’ sailed for the east side of Arapaoa [South Island], and when she was opposite the Waiau river, Puhi-whanake said, “O 'Tea! [short for Tamatea] This is a fine country. It faces the sun, and the land is level. Let us examine the soil.” Tu-taka-hinahina was agreeable to this, and so ‘Takitimu’ was directed to the mouth of Waiau. But they did not quite reach the mouth, when the canoe ran on a reef and rested there. So Te Rongo-patahi arose and called on ‘Tai-ahu-puke’ [hill-making-sea] and ‘Tai-ahuahu’ [heaping-up-sea]; these two waves lifted ‘Takitimu’ right into the Waiau river. 5 Enough! They called a certain mountain there after their vessel ‘Takitimu,’ in remembrance of their canoe. In a certain part there, up inland of Waitangi [Waitaki] is ‘Takitimu,’ which is now a rock [i.e., a rock resembling the canoe. The Takitimu mountains lie on the east of the Great Waiau river, which falls into Foveaux Straits, and on top is the rock named after the canoe. The geography of the Sage is a little obscure here, for Waitaki is no where near either of the Waiau rivers].

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Tamatea now said, “Let us make a house for us here;” a puwhenua, that is, a cave, and so they dug one out of a certain ridge there, and when it was finished they called it Te Ana-whakairo. [The carved cave. This ‘carved’ cave may be that at Maere-whenua, on the Waitaki river, South Canterbury (but its position is nowhere near the Southern Waiau), where is a limestone bluff, with a large (but not deep) cave, on the sides and roof of which are many peculiar paintings, drawings of which are in the possession of Mr. J. Edge-Partington, of London. The Scribe informs me that the traditional account of the paintings is that they are a species of writing brought by their ancestors from far Hawaiki—The Father-land—and that some of the figures represent ngarara, saurians or lizards, known to their forefathers in the same Hawaiki, others represent the adornment of the canoe ‘Takitimu;’ others again are representations of the tatooing on the faces of friends and relatives left in Tahiti when the ‘Takitimu’ came away from there. My recollection of the black and red paintings is that they were very much like others that have been found at various places in New Zealand.] After this cave was finished Tamatea gave orders to build a canoe for his use. This was done, and then it was named ‘Te Karaerae.’ 6

Turihuka, the wife of Tamatea, died at this place, and Tamatea, out of his affection for her left his servant Kopu-wai to guard her [grave]. Tuhihuka had ascended a high ridge in the other island, and when turning herself in a northerly direction, love for her old home at Hawaiki, at Tawhiti [Tahiti] arose in her breast, and she cried. She lay down to sleep on that ridge, when a snow-storm came on, and she perished there. From that woman came Nga-Puhi, who live at the head of Muri-whenua [North Cape]. Now that woman owned two dogs, who would not follow other people, but ever rested by the side of their [dead] mistress, howling. Tamatea said to Kopuwai, “Enough! Remain here to take care of your mistress and her two dogs, Kohau and Maioha.”

Tamatea and his people remained there for a long time, and then he said to Puhi-whanake, Tu-taka-hinahina, Kohu-para, and Mokino-kino, “O Sirs! I am returning to the North Cape; but I shall come back again. Remain here at our home; it is a place free from others. Let us remain on this east side; do not cross over to the west side [of the island]—for that is the back, this is the front.” [The people left behind were the Waitaha tribe, so called by the wish of Puhiwhakaawe, expressed just as ‘Takitimu’ left Tahiti. See Chap. IX.]

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TAMATEA COMES BACK TO THE NORTH.

After this Tamatea-ariki came back to this island; he came in the new canoe ‘Te Karaerae.’ They came on to Kapiti island, where they remained some time preparing sea-provisions. From there they came on [by the west coast of the North Island] until opposite the mouth of the Whanga-nui river; where they saw smoke arising a long distant inland. Te Rongo-patahi observed, “Behold a column of smoke arising there!” Tamatea-ariki said, “We will diverge from our course and go ashore there.” They did so and landed at the place named Putiki [just opposite the town of Whanganui]; where they saw Te Papa-i-kowhai and Tahu dwelling on the eastern side of the river, and they asked them, “O Son! Where is the principal dwelling place of this part?” Papa replied, “Turi is at Patea.” Tamatea then said, “Go thou; and say to him, that I, Tamatea-ariki of Hawaiki, am here. Let him come that I may see him and learn all about this part.” When Papa reached Patea he said, “There is a company of people at Whanganui; the chief says his name is Tamatea-ariki.”

Turi then ordered his people to load some canoes with food, and then came away to Wai-puna [to Whanganui]. When he, his people, and their food arrived, Tamatea and Te Rongo-patahi asked them, “O Turi! What kind of country is it where you dwell?” Turi replied, “It is a pleasant land, with good soil, damp soil; there are plenty of birds of the trees, and of the ground, sea and fresh water fish to eat with them.” “Where is the head-quarters of the people?” Turi replied, “On the side towards the north are the bulk of them.” Tamatea then asked, “Are there people living up this river?” Turi answered, “There are no men up the river.” “Whose is the fire that rises up away inland there? It was through seeing that we landed here.” Turi replied, “It is Nga-Toro-i-rangi! He is at Taupo lake. Due to the cold, he called [by karakia] his sister to cast him some fire. That is the origin of the column of smoke which you see.” [This refers to the legend of Nga-Toro-i-rangi, priest of ‘Te Arawa’ canoe, who ascended Tongariro volcano, and being stricken with the cold, sent a message to his sister in Hawaiki to send fire, which is the origin of the volcano according to Maori legends. Possibly this sister has something to do with Pele, the Hawaiian goddess of volcanoes. For the above legend see “Nga Mahinga,” p. 80.] Tamatea then asked, “Is the river accessible?” To which Turi replied, “It is good, and bad, there are many rapids.” They remained there a long time, enquiring about the people of this land. Turi said of them, “They are a good people, but are very lazy, they live on fish and birds; they are a gluttonous people, and look stealthily out of the corners of their eyes.” [This refers to some of the tangata-whenua tribes.]

After the people had been dwelling here together some time, Tāne-roa, the daughter of Turi, fell in love with Uhenga-ariki—younger - 18 brother of Tama-tea—and desired him as a husband. She said to Rongorongo, Turi's wife, her own mother, “A! I desire to have Uhenga-ariki as a husband.” So Rongorongo said to Tamatea, “Tāne-roa is pursuing Uhenga-ariki as a husband.” Tamatea replied, “It is well!” and so Tāne-roa was married to Uhenga-ariki; and then the celebrated axe ‘Te Awhiorangi’ was presented to Tāne-roa by Te Rongo-patahi and Hau-tu-o-te-rangi as a marriage gift. [In modern days a great dispute arose as to who it was that brought this celebrated axe from Hawaiki—the above story seems to account for its possession at the present day by Turi's descendants.]

On one occasion Kahu-ngunu—Tamatea's son—said to Te Poi, “Go and fetch some flax to tie up the top-knot of my hair.” So it was brought and properly worked, and the hair tied up into the usual knot, but the flax all broke. So Kahu-ngunu said, “A! far better is the whara-nui [a species of flax] that grows at Te Rawhiti-roa” [near the East Cape]. And hence arises the name Putiki-wharanui [for the Maori village just opposite the Town of Whanganui].

After a time, the canoe of Tamatea departed, going up the Whanganui river, by aid of paddling and poling. On arrival at a place inland of Pipiriki [fifty-six miles from the mouth] they camped there, and Tamatea, pointing to a stone in the cliff, said, “Let the name of this place be my front,” which name remains to this day [It is a stone projecting from the face of the perpendicular cliff, but many miles above Pipiriki]. On their further voyage they named a place Papa-a-waka-of-Tamatea-ariki.

Next they arrived at Lake Taupo [it is not said what became of their canoe, ‘Te Karaerae’] where they were very short of food, and after eight nights there, the god ‘Tu-nui-a-te-ika’ was sent away to search for Nga-Toro-i-rangi. A flash [of lightning] was seen above on Mount Pihanga; it was known from this that he was there. Now the place where they stayed for eight nights was called Po-waru [eight nights]. When they arrived at Lake Roto-a-Ira, where Nga-Toro’ was, that man arose to greet them, and in doing so thrust his spear into the ground at his feet, and hence this place received the name of Pou-tu [The standing-post]; it is on the east end of Lake Roto-a-Ira. [Just at the outlet of the lake into Poutu river.]

After they had been there some time Tamatea-ariki said he was going on, and some of the local people were sent to paddle his canoe [across Lake Taupo]. Tamatea said to Nga-Toro’, “O Sir! This is a place where no food will grow. Select a home for thyself on the seashore; so that if the products of the sea fail, there will be birds inland, and amongst the hair [vegetation] of our ancestors Tua-nuku [The Earth-mother, Papa-tua-nuku, in full]. Let this place be a bird preserve for you; for I perceive that there are birds in the trees above, and on the ground below.” To all of this Nga-toro’ assented.

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The canoe now went on to the north-east end of Lake Taupo-nui-a-Tia, and then down the Waikato river to a certain place where Nga-Toro's men said to Hau-tu-te-rangi, “We will proceed overland to-morrow, for there is a waterfall ahead of us,” Hau' replied, “Perhaps those waves are as big as those of the distant ocean?” [Meaning, we who have crossed the great ocean need not fear the waves of a river]. The men replied, “Very well then! Do not say hereafter that we did not warn you.” When they arrived at the falls they did not examine it first, but found themselves suddenly flying along in the furious current too late to save themselves. [This, of course, is the famous Huka falls, where the whole strength of the Waikato river is gathered into a narrow channel, with perpendicular rocky sides, for a distance of some two hundred yards, and then falls perpendicularly some thirty feet]. The people came to sad grief here; the canoe of Tamatea, his elder and younger brothers, went down over the fall end on. All the provisions were lost in the river; whilst the men swam ashore, and there dried their clothes. Tamatea said, “A! We had no accident in crossing the Great-ocean-of-Kiwa, but when we come to this river that would run through a lashing-hole of a canoe we are shipwrecked!”—referring to the smallness of the river where he came to grief, which was like the water that leaks through the small holes bored by men in the canoe side. Hence is this saying, ‘A little water through the lashing-hole shipwrecks the canoe.’

A few days after this Tamatea and his party went on, leaving the god [or? the man] ‘Kahukura’ to take care of the canoe. Huka-nui [great-foam] is the name of that fall. I have never seen it, but such was it described in the Whare-wānanga.

When they reached the coast at Te Awa-o-te-atua, Bay of Plenty, they remained there. They saw a column of smoke arising near Whakatane, so Tamatea said to his son Rangi-nui, “Take some men with you and go to the place where the smoke is rising, and obtain some food for us all.” Rangi-nui and his companions started away. They found it was a fire [lit by those engaged in] dubbing out house slabs—it was Tamatea-a-moa and his men. When Rangi-nui and his seven companious arrived, the tohunga-tarai, artisans, and Tamatea-a-moa were at work. Ranginui looked on and saw how badly the work was being done by the people. He, himself, was very accomplished at that kind of work, so he detected the stupid manner the other was acting in cutting away in front of him. Ranginui said to him, “O Sir! Return the edge of the axe to the part behind you.” The artisan did so, but the cutting did not progress, so Ranginui said again, “A! Your axe is still going wrong; work that part behind your foot.” At this the man with the axe got angry, and said to Ranginui, “Who appointed you to show me how to do the work? - 20 Here! come and take hold of the axe yourself.” Just then Tamatea-a-moa returned to his house [being affronted at the interference of the stranger] a little beyond the wood-cutting place. So Ranginui seized the axe, and placed two house-rafters under his feet and commenced trimming them both together, whilst all the men gathered round to look on. Then they saw the excellent work performed by the edge of Ranginui's axe, and they said their own work could not compare to his.

When Tamatea-a-moa got to the house, he said to the men, “Behold! The impertinence of the traveller in saying I held my axe wrongly and did my work badly! Arise some of you and collect firewood and stones, and dig out an oven to cook our food [Ranginui].” He had decided to kill Ranginui and his seven companions. The firewood and stones were collected and the oven was lighted. The news of these preparations reached those of Tamatea-a-moa's men at the wood-cutting place, and that it was proposed to kill the strangers. At this Tamatea-a-moa's people were very much annoyed, so they went and spoke to Tamatea-a-moa, “What kind of work is this of thine? There are none of us can compete in axe-work with he who is at work there. He is a complete master of axe-work.” On this Tamatea-a-moa went to the place and examined the work. Yes, indeed, it was most excellent. He had then for the first time seen such excellent work and skill—two house-rafters under foot, and yet he hardly seemed to look at his axe.

Tamatea-a-moa then asked, 7 “Who art thou?” Said Ranginui, “I am only one wandering about; it was trouble that brought me here cruising about.” Ranginui went on with his adzing; and Tamatea-a-moa said to one of the former's companions, “Who is your friend?” Te Kopa replied, “It is Ranginui, son of Tamatea-ariki-nui of Hawaiki!” At this Tamatea-a-moa started up and anxiety and fear fell upon him; he stood up, and greeted, “Woe is me! Who indeed would think it was thee, O Rangi? It is thou who has come. Woe is me!” Then Tamatea-a-moa called out to his people, “It is Ranginui; Ranginui of Tamatea-ariki-nui; from Hawaiki, from Tahiti!” When the people all heard this they felt afraid [for the reason that they had proposed to kill the son of their Ariki, or Lord, and also for what follows].

The news of Tamatea-ariki-nui's arrival at Muri-whenua [North Cape] had resounded over the land. The reason why this news had spread to all people was that his fame was known before his arrival, to the effect that he was a very great chief—of Hawaiki, of Rangi-atea, of Raro-tonga, besides Māui-taha, an island on the west side of - 21 Ahu [Oahu, Hawaii Islands]. The names [of those islands] were derived from his ancestors, i.e., Māui-taha, Māui-pae. This is his pedigree [See the pedigree in the Maori text, beginning with Muri-ranga-whenua].

Now you will understand; all these islands belonged solely to his ancestors—i.e., Tamatea's. Those islands were called after his ancestors, Māui-taha, Māui-pae, and also Aotea-roa [New Zealand] which is also said to be ‘The fish of Māui.’ You can now see how great a man was Tamatea-ariki-nui, and the number of islands he claimed from his ancestors. Hence was the fear of his name, and the extent of his authority, and his chieftainship was greater than the ancestors of others. Likewise his coming here to Aotea-roa, it was not an ordinary cause; he came to see what this island was like which Kupe had said was very much larger than Ahuahu [Oahu] and of the two twin Maui's together with Hawaiki [Hawaii], Rangi-atea, and Raro-tonga and other smaller islands. He exercised authority over all those islands, derived from his ancestors. He was a great ariki; he descended from the great and many ancestors of the Maori people. And when he came to this island of Aotea-roa, he came as a chief; there was no cause of wrongdoing towards his people or his islands at Tahiti; nothing but his desire to see the island of his ancestors, of Kupe, of Toi, he came tamaua ai ki te remu wahine [a peculiar expression; said by the Scribe to mean, in peace and goodwill, of his own accord—not forced to flee as some were—as gently as a woman]. He came to see if the statement of Kupe was correct or not, to the effect that all the islands outside of Hawaiki [Tahiti] and Hawaiki [Hawaii] were not equal to this land. It was this report that brought Tamatea-ariki to Aotea-roa [New Zealand].

This ends my recital of this part of the story, repeated to enable you to understand the greatness of this man, Tamatea-ariki-nui. That was his ingoa-tuā or baptised name [i.e., name officially given by the priest at the tuā ceremony], but on his coming hither he was also called Tamatea-mai-Tawhiti [Tamatea from Tahiti]. In consequence of his travels to see this and the South Island he was called Tamatea-pokai-whenua [Tamatea-the-traveller]; and because he landed at Muri-whenua [North Cape] he was named Tamatea-Muri-whenua [Tamatea-end-of-land] and because of his circumcision he was named Tamatea-ure-kotia [Tamatea-the circumcised].

Now, the genealogies of this chief were tapu, they contain the genealogies of the gods, and right down to the Maui family and down to Kokako—all along lines of the gods. And hence was the fame of that Tamatea, and why men feared him, as did Tamatea-a-moa and his people, expressed by this auē [greeting, lamenting].

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Ranginui was now told, “O Sir! Stand on one side. Return to the house.” And then he and his seven companions went to the camp, where every one greeted and welcomed them. After this, Tamatea-a-moa went to his people and said, “O Sons! Select one of yourselves as a substitute for the oven.” Then some of his men were killed, cooked, and the food presented to Ranginui. [It is explained that these men were some of the unfortunate tangata-whenua, or people found here by Toi—who had by this time all become slaves and vassals of the Hawaiki Maoris. They were some of Te Tini-o-Maruiwi tribe.] Ranginui now said, “Despatch a messenger to your elder relative to ask him to come here; he is at Te Awa-o-te-atua, resting.” So Tamatea-a-moa sent Horahora and Te Kapu to fetch Tamatea-ariki-nui and his companions.

When they arrived, Tamatea-a-moa begged Tamatea-ariki to consent that Rangi-nui should marry Kura-pori, the daughter of the first, and this was agreed to. Ranginui then settled down at Whaka-tāne, and thus were the apprehensions of Tamatea-a-moa set at rest, and he knew now that Tamatea-ariki had overlooked his mistake [in proposing to kill Ranginui]. Kura-pori and Ranginui had a daughter, who was named Uenuku-whare-kuta, and then were assigned to her fifty dogs [their skins for clothing], twenty-five men, and twenty-five women as her servants. [No doubt they were from the tangata-whenua people.] Enough of this part of my narrative. 8

After these proceedings Tamatea-ariki and his party went on to Hokianga in a canoe given him by Tamatea-a-moa, the name of which was ‘Te Rotoiti’; it was a canoe with topsides. Tamatea-a-moa said, “I have no proper canoe for you. You must use this kokī.9 (He used this term on account of its small size.) And so Tamatea went back to Hokianga and there dwelt. After a long time he returned south to visit his sons Rangi-nui and Kahu-ngunu, and [his old fellow-voyager] Rua-wharo, as also Kahu-kura-kotare, and Tara [the grandson of Whatonga, who must at this time have been a very old man. Tara was a great great grandson of Toi]. Tara and his people were then living at Port Nicholson. On this same expedition, Tamatea-ariki visited Arapaoa as I have explained. [This is rather obscure, for it is also stated that Tamatea at this time visited those of his fellow voyagers who had settled in the extreme south of the South Island.] After this Tamatea-ariki returned to Hokianga, where he died. At that place are his pets who guard his spring of water within his pa; - 23 they were two seals; but I have never visited the Nga-Puhi country, nor ever come across any learned man of those parts, of whom I might ask as to his descendants, or as to the name of the pa where he dwelt, or as to the tomb where his body was laid.

Enough! My narrative will cease here.

1   Tirohia te karakia, topetope i te moana, i muri nei.
2   Ka heke iho a Toi-te-huatahi i a Tama-ki-te-hau raua ko Hine-rautipu.
3   I think the Scribe has inadvertently here written Kupe for Toi, for the name was given by the latter.
4   Tara was a grandson of Whatonga, who came to New Zealand in the ‘Kurahaupo’—see Chapter V.
5   This is probably the Great Waiau river of Western Southland, not that of Canterbury. This river drains Lakes Manapouri and Te Anau, and just before falling into the sea, turns abruptly to the east, leaving a shingle bank between it and the sea, over and through which the waters of the river trickle into the sea. It is suggested that this is the bank, or reef, on which ‘Takitimu’ grounded. A very peculiar effect is to be noticed in that part of the rapidly flowing river where it runs parallel to the sea for about half a mile; the current is so rapid in the centre that the water is raised up in the centre some eighteen inches above the sides, where no doubt the current is retarded by friction against the banks. I have never seen this effect in any other river. The Waiau is one of the largest rivers in New Zealand, and drains an immense area of country.
6   It will be seen in last chapter that the original ‘Karaerae’ under the chief Te Ahura sailed from Tahiti with the other canoes, and was lost at sea.
7   The circumstances justified the question, otherwise it is not etiquette to ask a person's name—unless done with due formality and in an allegorical way.
8   The scene of this marriage, etc., is here stated to be Whakatane. The Urewera account makes it to have taken place at Te Papuni, on the upper Ruaki-turi branch of the Wairoa, Hawke's Bay.
9   The same word for a small canoe is used by the Ati-awa tribe of Taranaki, but I never heard of it elsewhere.