Volume 26 1917 > Volume 26, No. 2 > Traditions and legends, by H. Beattie, p 75-86
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PART VI. Continued from page 98 of Volume XXV.

SINCE writing the traditions already published, the collector embraced the opportunity afforded by the New Year and Easter holidays to re-visit several of his aged informants, and also to see some whom it had not been his good fortune to meet before, notably Messrs. Henare Te Maire, Tare Te Maiharoa and the Hon. Tame Parata. The result was a most gratifying addition to the number of hitherto unrecorded place-names in Southern New Zealand, bringing the tally from 530 up to 800 names to be recorded, besides a great quantity of oral traditions, some of which now follows, as well as corrections and extensions of what has already appeared.


My informant made a correction or two to what I wrote on this canoe and added further information. The sandbank at the mouth of the Waitaki river known as O-te-heni is not called after one of the crew of Arai-te-uru, but after a woman of comparatively modern times. A rock there, however, is called “Moko-tere-a-tarehu,” after one of the passengers on the Arai-te-uru, who was washed off and drowned there. One of the old men said this Moko was a son of the chief Hekurn, but another said Moko was a sister of Mauka-atua and Rau-taniwha, who were also on board. One said, “The real captain was Pohu. He never left the canoe, and can be seen in stone sitting in the canoe to this day. This Arai-te-uru was the first canoe from Hawaiki to New Zealand. There were no people here then. The name of the South Island was then “Te-Waka-a-Maui.” The Arai-te-uru brought Te Rapuwai people here. Tapuae-nuku was on board, and the high mountain in the Kaikoura range is named after him. 1 Puketapu was caught by the daylight and turned into a hill. - 76 She was carrying a bundle of wood by two straps, one of flax and one of toetoe, and you can see the marks of those two straps down her back yet as denoted by two gullies—one growing nothing but flax, and the other nothing but toetoe.” Another said, “Hipo was the skipper of Arai-te-uru, and he can be seen as a rock in the stern of the petrified canoe. Others on board were Tarahaua and Hua-te-kirikiri (now the names of mountains at Rakitata river), Ruataniwha (a mountain at Ohou), Maukatere (a mountain at Rakaia river). Kakiroa, a man on board, is now the name of a mountain near Aoraki (Mt. Cook). There is also a mountain at Wanaka called Kakiroa, but it is named after a woman. Kaitakata, one of the men on board, was a painter 2 and settled near Lake Kaitangata and left a lot of maukoroa (paint) in the hills near there. Aonui was a cook and was turned into a rock in the sea and there is a kelp bag on each side of him. Aroaro-kaihe was a woman on board, but Aoraki and Kiri-kiri-katata were men. A strange thing about all those people on that canoe is that there is no trace of their having left any descendants as no whaka-papa (or genealogical table) is in existence from them. Roko-i-tua, who caused the Arai-te-uri to sail here, came on a rainbow himself, and there are two or three genealogies from him.”

The story of Roko-i-tua can be seen in extended form in the “Transactions of the New Zealand Institute,” Vol. XII., page 160. My informants say that the name of the people Roko-i-tua brought the kumara to in the South Island was Kahui-roko, and one said these people originated from those who came with Rakai-hautu. The statement that the Rapuwai people came in the Arai-te-uru lacks support. Another of the old men said:—“Te Rapuwai was a tribe that came from the North Island in the canoe Tairea under Tukete, and landed where Nelson is now, and from there spread over the South Island.” The fact that there are no genealogies from the crew of the Arai-te-uru to the present is passing strange seeing their names are so well-known.


In regard to the information that has been given about this canoe, the three old men already mentioned in this “Journal,” Vol. XXV., page 94, gave further particulars. The hill at Mandeville called Katata-o-Kurahaoa was named after the bailer that fell over-board when the first water struck the doomed canoe. [I have since looked up the description of the Takitimu canoe published in the “Journal of the Polynesian Society,” Vol. XXIII., pp. 198-218, but could see no names for the bailers.] The name of the Waimea Plains is Ka-ra-o-Takitimu (the sails of Takitimu) because it is compared to - 77 the appearance of the sails when lying flat down. The island off Ruapuke, known as Kauati-a-Tamatea, is called by the Pakehas Green Island.

In the song as published (“Journal Polynesian Society,” Vol. XXIV., page 109) it is questioned if karu should not be karo. Karu is the southern rendering of ngaru (wave), and that line would read in northern form as “Na nga ngaru.

The song was roughly translated to me as follows:—

“With regard to the broaching of Takitimu,
She came from the North Island.
She arrived at the mouth of the Waimea stream
And dropped the bailer.
By the waves known as
O-te-wao, Oroko and Okaka
She was utterly destroyed. Alas!”

These three waves are now represented by ridges. Okaka is “The Hump” at Waiau river, Oroko (or Orokoroko) is the southern portion of the Hokanui Hills, while O-te-wao is “a ridge up Oreti river way.” Another old man considered that Takitimu was unlucky because she was first damaged at Hawkes Bay, in the North Island, and repaired, and then was finally wrecked at the Waiau river. Another said: “Takitimu, the ‘root of the stump,’ was so called because Tamatea pulled up the stump of the tree from which the canoe was made. This canoe landed ‘immigrants’ at Turanga-nui and Tamihau and other places in the North Island, and also in Southland. I do not know if this canoe went round to the West Coast Sounds, but there is a place there called after the captain, ‘Takaka-o-te-kerehu-a-Tamatea.’ This canoe was wrecked in Foveaux Straits, and is now a range of mountains down there.”

The statement made in the “Polynesian Journal,” Vol. XXIII., page 206, that the Takitimu returned to Rarotonga finds no backers in the South, and, indeed, in “The Lore of the Whare-wānanga” itself there is no direct statement to this effect. 3 Instead, it says that after Takitimu was wrecked, Tamatea stayed in the South for a while, and then when he left he did so in a new canoe called Te Karaerae. Of course that does not say that the Takitimu was irreparably damaged, but the presumption is that she was. Another canoe may have been built and called Takitimu, and returned to the South Sea Islands—this is a suggestion in view of the persistent belief down here that the original Takitimu rested finally at Murihiku.

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With respect to Te Ana-whakairo, the cave carved by the crew of Takitimu, there are plenty of limestone caves up the Waiau valley, and I would suggest it was one of these they carved, and not the “rock-painting” ones at the Waitaki as suggested. 4 Limestone would make comparatively easy carving.


The origin of the Rapuwai tribe has long been a subject of speculation and surmise, but one of my informants recalled fragments of what he remembered hearing from the old men who died fifty years ago. This was to the effect that the people who were afterwards called Rapuwai in the South Island were living about Patea, in Southern Taranaki, when Turi (the captain of the Aotea canoe) and his crew settled amongst them. 5 This people were not called Rapuwai in the North Island; it was only after they came across to this island that such name was bestowed on them. In the North Island they were known as Patea. After the people of Turi settled amongst them a dispute arose, and some of the disputants took seven kos (or Maori spades) and stuck them in a point of land jutting out from the coast. This caused that point to become detached from the coast and it floated out to sea carrying six of the kos with it, and leaving the other ko behind in the main land. The block of land had people on it, and it drifted over to the South Island to Taumatini near Motueka, in Tasman Bay, where the people landed. The six kos turned into a clump of bush which can still be seen at Taumatini. 6 The leader of these unique voyagers was Raumano, and his followers were at first known as Raumano after him. One of their first settlements was near Te Hoiere (Pelorus Sound) at a place called Raumano (or now often known as Te-Mano-o-te-Rapuwai). They were a prolific people and soon spread inland. They liked nothing better than to settle round lakes as they were fond of eeling, canoeing and swimming, so that the lakes down Westland way soon harboured a strong colony of them. (My notes gravely and briefly summarises their predilections as “regular water rats.”) They swam not like Maoris nor Europeans, but with their elbows close to their sides and with flapping arms, and it was their short beating strokes which caused the other people then in the South Island to call them “Te Rapu-wai.” (My informant showed me in pantomime the overhand swimming stroke, the breast stroke and the - 79 crawl, and then illustrated as well as he could the Rapu-wai method). This name Te Rapu-wai was not given after any man nor ancestor, nor did they call themselves by it until long after; it was a nickname given to them by their neighbours because of their peculiar method of progression in the water. When in after years the Rapu-wai and Kati-Mamoe intermarried the name “Patea” reverted to and was used to describe the amalgamated hapus. In the same way when the Waitaha and Kati-Mamoe intermarried the resultant hapus took the name “Te Kahea,” after an ancient name of some of their ancestors.

Amongst the other tribes in the South Island, when the Rapu-wai were spreading abroad, my informant remembered the name Kati-Tumata-kokiri, 7 and it was probably they who nicknamed the Rapu-wai. Other tribes then in the north of the South Island were Kati-Wairaki, Kai-Tara and Rakitane, but they never spread like Te Rapu-wai.


In his interesting introduction to these articles Mr. S. Percy Smith deals with the origin of the Rapu-wai, Waitaha, Kati-Mamoe and Kai-Tahu tribes. I do not know much about this subject but what little I have gathered about the Kati-Mamoe may not be amiss here. Canon Stack in “South Island Maoris,” p. 28, says that this tribe traces their origin to Awatopa, who was a brother of Rauru, and son of Ruarangi 8 and Manu-tai-hapu, and he gives a short account of the occurrences that drove the predecessors of Kati-Mamoe south. With regard to the derivation of the tribal name the following, taken from an old note-book, may be of interest. A question had apparently been asked Tare Wetere-te-Kahu, on June 27th, 1885, about the origin of Kati-Mamoe, and the answer given was, “Rakiroa, Te Whatu-teki, Whatu-mamoe, ko Kati-Mamoe tena.” Further along in the same note-book is a whakapapa running: Na Rakiro, ko Te Whatu-teki, ko Whatu-mamoe, ko Auai-taheke, ko Matairaki, ko Houmea, etc. In very few cases is the name of this chief given as Whatu-Mamoe—it is usually Hotu-mamoe in the southern genealogies, and Mr. S. Percy Smith writes to me that “the change from ‘whatu’ to ‘hotu’ is interesting, illustrating the Moriori and Hawaiian change of ‘whaka’ to ‘hoko’ as a causitive.” Asking the aged Southerners after early Kati-Mamoe history I gained the following particulars:—The tribe originated in the North Island and takes its name from Whatu-mamoe. One of my informants said, “There is a tribe in the North Island called after Hotu-mamoe, and Kati-Mamoe is a branch of it. The late Te - 80 Whiti of Parihaka was connected with that tribe.” In some of the southern genealogies Hotu-mamoe is given as fifth in descent from Roko-i-tua, whose name is associated with the Arai-te-uru canoe, but how Hotu-mamoe came to be identified with the Kati-Mamoe tribe is apparently not known. They formed part of a tribe prior to his birth, so what led to two divisions of the tribe being called after him would be interesting to Maori students. My informant said that the tribe was living in the southern Waikato district, and were defeated by a tribe whom he thought was called Kati-Tumaro-uri. They were then under the leadership of a great-grandson of Roko-i-tua, whose name unfortunately eluded him. The name of the battle was Te-ika-a-Whaturoa (and strange to say the Kati-Mamoe fought another battle of the same name in the South Island generations later) and as a result of their defeat they migrated southward and eventually left the North Island for the South.

The Morioris of the Chatham Islands are part of the same people as the Kati-Mamoe said my informant. They crossed from the North to South Island, and some of them settled at Hakaroa (Akaroa=Whangaroa) amongst the people there [presumably Waitaha or Rapu-wai]. These latter people received them peaceably until they killed a woman named Hine-rau. She was out spearing kakas and they killed and ate her, making fish-hooks of her bones. None of her relatives knew where she was, until one of them out fishing overheard the Morioris refer to her bones catching the fish well. The offended tribe prepared for war, and the Morioris fled in a canoe called Matakoke, under a chief whose name the narrator forgot. No one knew where they had gone until many years after, when it was known that they had reached the Chatham Islands, but exactly how it became known the narrator could not say.

In the “Memoirs of the Polynesian Society,” Vol. III., page 76, is given a genealogy which may be termed a Kati-Mamoe one, but it is certainly not of “tangata whenua” times. In fact it is a fairly recent South Island whakapapa. For the story of Tu-te-kawa and Tu-korero see these present articles. Their son was Te Raki-tamau who married a descendant of Rakai-hautu named Puna-hikoia. The children of Tupai and Waipunahau according to southern genealogists are (1) Te Kete-wahi, (2) Tutu, (3) Te Uatahu, (4) Te Pori, (5) Tuwhara-uka, (6) Te Mihi, (7) Te Whakatikipoua, (8) Weka, (9) Te Arakau; and they lived only three or four generations ago, so it will be seen that it is erroneous to give their names as those of pre-Maori people, although it is a Kati-Mamoe genealogy.

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The Maori, who gave me the description of how the Rapu-wai people were named, and how they amalgamated with branches of the widespread Kati-Mamoe tribe to form “Patea” people, continued: “Raureka was one of those Patea people, but you know the story about her and the greenstone. Some of the Kati-Mamoe and Waitaha had a fight with those Patea people round in Westland, and that fight is known as O-Tauaki. The invaders were led by Taka-i-waho, and the Patea by Te Huaki who was killed. The victorious Kati-Mamoe brought back over to this side of the island some prisoners.” “Once two Patea men, named Pakiha and Taka-ahi, came over from the other side (of South Island) and lived at Te-Muka Bush, where they would capture wayfarers, if in ones or twos, and kill them, but if in parties they would keep in hiding. They pounced on two nephews of Raki-tamau and killed them, and took the wives of the nephews to live with them. One of these two women escaped and told the news at Kaiapohia and Raki-tamau (this was after Tu-te-kawa was killed), and a band went and caught them in the evening. They were lying bound against a breakwind, and on the other side of it was Raki-tamau snoring, but really wide awake and listening to their talk. He heard another chief come and secretly ask them directions to the West Coast and say he would take them for guides. They gave the directions, and then when all was told Raki-tamau came round and killed them for killing his nephews. Then when the party set out for Kaiapohia he lagged behind, pretending lameness, and his two sons (Weka and Marama) attended him. When the rest of the party got well ahead, Raki-tamau and his sons dodged off to the West. On the Divide one went one way and another went another way until they saw the lake spoken of, and they went down to it. Here they met only one man and woman, who showed them their eelpots and greenstone, and gave them much information. They killed the man and woman and returned to Canterbury, eating the flesh of those two people on the way, and with as much greenstone as they could bring. They entered the pa at Kaiapohia, Raki-tamau leading with a greenstone weapon in one hand and the shinbone of the man in the other, and they gave a haka, which brought the people out to see what was going on, and they got a great reception. That is all of that story.”


With regard to the Kai-Tahu leaving the North Island, one old man told the following narrative:—Tu-ahuriri and his two wives, Tuara-whati and Tama-kai-taki, were living quietly by the sea, near where Wellington is now, when a chief named Hika-ororoa led a war-party against them. Tu-te-kawa, and a young relative of his called - 82 Rahiri, accompanied this taua. Rahiri, who was a mere lad and full of boyish spirit, pressed on ahead of the party to the wrath of Hika-ororoa, who wanted to know who was this with the presumption to panekeneke (go forward) ahead of the rest. The lad ran back and told Tu-te-kawa, who became indignant at the insult to his kinsman, and in a fit of spite told the youth to go aside, and then run swiftly and warn Tu-ahuriri of his peril. They were quite near the place but night had fallen, and the lad raced up to the house and called out, “E ara! E ara! (Awake! Awake!), and Tu-ahuriri called out, “Kowai tena?” Rahiri replying, “E ara! Kai muri tonu i a au ko Hika-ororoa.” (“Awake! Hika-ororoa is just behind me.”) Tu-ahuriri jumped up at once and ran to a near-by cave, calling on Rahiri to bring his rakau (or taiaha) and taku maro (my belt). He got safe away, but when the taua came to his home Tu-te-kawa killed the two women. Then the taua went down to their canoes. Tu-ahuriri called out and warned Rahiri to keep his canoe close to land, and let the others keep out. Then he said a karakia and brought on the tempest known as Te Hau-a-Rokomai. The canoes were blown out a great distance from land, and were out several days, and the crews were almost starving, until a man on board thought of a karakia that brought on a favourable wind that blew them straight back to shore, and by a curious chance they made land at the exact spot they had quitted some days before.


We have seen how Tu-te-kawa in a fit of spleen saved Tu-ahuriri, but mark the sequel. Moki was the youngest son of Tu-ahuriri, and when his tribe fell on Tu-te-kawa's pa at Waikakahi, Moki remembered the decrepit old chief's warning to Tu-ahuriri, and was going to spare his life in return but Pakuku killed the old man against Moki's wishes. Pakuku was one of Moki's chiefs, but not related as far as the narrator knew (although Stack calls him the “avenger of blood”). He speared Tu-te-kawa over Moki's shoulder, and the body was cooked and placed in bowls (ipu) and carried over to Koukourarata (Port Levy). Tu-te-kawa's son, Raki-tamau, was married to Puna-hikoia, and she was carried prisoner to Port Levy. Raki-tamau was at Taumutu (south end of Lake Ellesmere) when this occurred, and he hurried over to Port Levy, where he entered the camp at night, spared Moki's life, talked to his wife, and left. When Moki learned that Raki-tamau could have killed him in his sleep, but had refrained, he let Puna-hikoia go and she rejoined her husband, and they returned to Taumutu. The taua embarked in canoes to go to Kaikoura but met head winds and were greatly delayed. Pakuku died on board, and as his body commenced to smell it was thrown overboard before they got to Kaikoura. He was killed by witchcraft (makutu) by two men, Tautini and Korotini, who did it to avenge Tu-te-kawa. At Kaikoura a great - 83 feast was held, and Moki spoke slightingly about two women who were distant relatives of his. They objected to being “scandalised,” as my informant termed it, and besought Korotini's aid. “Korotini caught Moki's breath by makutu, and in three days Moki was dead. Makutu was quite common in the days before the White people came and broke its măna. The old woman who brought me up had that power, and I remember she bewitched another woman, who died in a week. Some day I may tell you some stories of makutu.

In the “Journal Polynesian Society,” Vol. XXIV., pages 83-4, there is an account of the slaying of Tu-te-kawa which may refer to the episode I have recorded, although Rakai-hiku-roa and Tu-te-kawa should not be contemporaneous according to my reckoning.


Before Tu-wiri-roa, the Kati-Mamoe chief, went to reside at the mouth of the Taiari river, a few miles south of Dunedin, he lived at Wakatipu Lake, at a pa called Tititea, near Te Rotu (now called Kawarau Falls). Tu-wiri-roa was born at Tahuna (Queenstown) as also was his daugher Haki-te-kura, who grew to womanhood there. She was the first woman who swam across Lake Wakatipu, and two places commemorate her name. The Kawarau Peninsula is “Tu-nuku-o-Haki-te-kura,” and Ben Lomond is “Ta-mata-o-Haki-te-kura.” A chief named Putete left Tititea pa for a time and lived at Te-wai-a-te-ruati pa at Te Umukaha. Here he married a Kai-Tahu lady, whom he took with him to Tititea. Here she unfortunately died, and her former tribe heard the news in such a garbled form that they concluded the Kati-Mamoe had killed her, and they sent up a taua to avenge her death. The taua, under Te Mahika, went from “Te Muka” to Waihao, and then followed up the Waitaki river to O-Marama and crossed over the Tatara-kai-moko range to O-Mako (Lindis). They crossed the Mataau (Molyneux) at Kahuika (where the two branches join), and followed up the O-Rau (Cardrona) and over the Hau-ma-tiketike range to Haehae-nui (Arrow River) and so on to Te Kirikiri (Frankton Flat), and there before them was the Tititea pa. (My informant said the pa stood on the south side of the Kawarau river, near the falls, but that there was also a settlement at Te Kirikiri on the north side of the Frankton arm of the lake). Putete went out to meet them, calling out his name and asking who they were and their errand. The taua was 140 strong (counting in pairs, as the Maoris often did, this would be 280) and Putete advised them that they were not strong enough to attack, and to go back ere it was too late, and he would follow them later. That night they lit numerous fires and slipped away leaving the fires burning. Next morning the Kati-Mamoe followed hotfoot and nearly overtook them at the Hau-ma-tiketike range, but as a wind was blowing down towards the - 84 pursuers the pursued set fire to the dry vegetation and the fire and smoke kept the foe back, and further on a providental fog allowed them to get clear away. The mountains behind Arrowtown are now often called Tititea because the men of that pa were almost burnt there.

Some time after this Putete, with the wife he had married since the first one died, came down to Te Muka. He was uncertain of his reception, and some way out of Te Muka stopped and bound his hair in a manner that signified he was prepared to die (if I understand my informant correctly). The name of that place is to this day “Kopare-a-Putete.” Te Rehe was then chief of Wai-a-te-ruati and befriended Putete, who thereafter dwelt there. (My informant also said that long before this time there was a sanguinary fight at Frankton Flat (Te Kirikiri) between two sections of the Kati-Mamoe tribe, over a quarrel about some fishing rights. He had forgotten the names of the two chiefs and could not remember the story.)


After the events recorded, Tu-wiri-roa shifted his people down to the north of the Taiari river, but some remained behind about Te Kararo (Queenstown Domain). It was at Taiari that the unfortunate Haki-te-kura met her death. Her lover, Koro-whiti, composed a song while he was waiting for her one night, and the first verse ran thus:—

Rua po a te tatari ai au Two nights have I waited
Kaore i hoki mai And thou returnest not,
Kai whea koe i te maru awatea Where art thou in the soft daylight?
E tata te hoki mai. O! that thou mayest soon return.

My informant could not remember the rest of it. The creek where it was composed was thereafterwards called Ruapo, and is perhaps Lee's Creek. Morehu and Paitu told him that Koroki-whiti killed the girl. She swam to the canoe and he cut off her head and took it with him, letting the body drift. Tu-wiri-roa chased him round Stewart Island to Putatara, where Koroki-whiti, Tukiauau, and Tukete, who was a very fat man, were all killed with their followers as narrated elsewhere in these writings.


The Kati-Mamoe and Kai-Tahu were fighting up the Waitaki River, the former under Te Raki-tauneke, the latter under Huruhuru. The Kati-Mamoe had a pa at Taki-harakeke on the north bank of the river. Raki-tauneke “went out one night after women,” as the narrator expressed it, and was caught and killed to the satisfaction of his enemies. That night his familiar spirit Matamata came and brought him to life again. Next morning the Kai-Tahu attacked the - 85 pa with great confidence, but the appearance of Raki-tauneke, whom they took for an apparition, so unnerved them that they were easily vanquished. Huruhuru jumped into the river and swam to a rock and sat on it. Here he saw a spear coming, and dived just in time, and gaining the south bank, made off. Eventually after re-crossing the river and eluding his enemies he reached Te Muka. The Maoris still call the rock in the Waitaki, near Te Waro-kuri (“Wharekuri” of the Pakeha), by the name Te Tapapataka-o-Huruhuru, to commemorate his narrow escape. Raki-tauneke afterwards had a pa on O-Te-popo Hill at Wai-anakarua, and later still he lived on a hill near the Taieri River. He had two guardian spirits, and would go to sleep with these spirits, in the shape of lizards, hanging from his nostrils! One was Matamata, and there was a spring in the whare with water bubbling up in it, and this spring was used by Matamata to ascend and descend to and from the Taieri River. The name of the spring was Te-tiroko-o-Matamata. The other guardian spirit was Tu-nui-a-te-ika, who went to the North Island subsequently, and it is there yet. It is oftenest seen in the form of a “flying star.”


A Maori said to me: “Some time before Kawe-riri was killed, fighting took place at Lake Ohou, and it was because some of his people were killed there that he went to war. The Kati-Mamoe, under Te Raki-tauhopu, beat the Kai-Tahu and killed Te Kaimutu and another Kai-Tahu chief whose name I forget. The Kati-Mamoe continued to live in a pa up at Ohou so the Kai-Tahu sent up a big party to get revenge. On the way up they made spears, but a lad named Kaunia was not allowed to have an axe to cut one, so he went and pulled a long manuka stick out by the roots and ‘bashed’ it, and then went to the river and split a stone, and with the sharp edge rubbed the stick to a point. He put the point in a fire and it ‘whistled’ [the narrator imitated the sound], so as this was a good omen the lad followed after the war-party, but did not catch up to them. The pa was taken, and Te Raki-tauhopu slipped out unnoticed and fled. The lad met him, and just as he leapt into the river Kaunia ran the long stick through him and killed him. The youth went on to the pa and found the attackers turning over the killed to see if Te Raki was there, but they couldn't find him, so Kaunia said, ‘Perhaps he is the man that I killed by the river,’ so they went to look and found it was the chief. Kaunia got great praise, and when the taua returned to the East Coast he was given Kaweriri's grand-daughter, Te Hau-maiia, as a wife, and some of his descendants are still living.”

“After Te Raki-tauhopu was killed, two Kai-Tahu chiefs, Parakiore and Mu, left the coast and went up to Ohou to see if any more fighting was on. They left Parekura and went up past - 86 O-Marama to Ahuriri, and Parakiore made a ‘beeline’ for the ‘war,’ but Mu went up to Paritea (Benmore) and found no one there, so he made straight for Ohou, and, although he had gone ten miles further, he got there just on the heels of Parakiore. Parakiore got there just as a fight was going to start and dashed in and killed a man and shouted, “Naku te ika i te ati.” (These words imply that he had killed the mataika, or first man slain in the fight.) When Mu rushed up and killed another and shouted, “Naku te ika i te whakawaha” (this was an announcement that he had killed the second man), and the enemy were defeated and killed.”

(To be continued.)

1   The name of this mountain is Tapuae-o-Uenuku (the footsteps of Uenuku).—Editor.
2   Was he a member of an early Art Society?—Editor.
3   No! But it was so stated by the Scribe, and is supported by statements of the Rarotongan people.—Editor.
4   This is also the conclusion arrived at by the translator of “The Voyage of Takitimu.” There are, or were, paintings in a cave on the road descending to the Waiau valley, not far from Clifden.—Editor.
5   About the year 1350.—Editor.
6   The North Island—Patea—version of this story is to be found in ‘Journal Polynesian Society,’ Vol. X., p. 196, and in our ‘Memoirs,’ Vol. I., p. 137.—Editor.
7   Now extinct, but lived mostly around the west side of Tasmans Bay.—Editor
8   Rauru and his father Ruarangi flourished in Hawaiki, not New Zealand, by the best accounts.—Editor.