Volume 31 1922 > Volume 31, No. 124 > Te heke-o-nga-toko-toru. (The migration of the three.) by George Graham, p 190-192
(THE MIGRATION OF THE THREE.)
THE following is an account concerning the Ngati-Tai, as given me by Anaru Makiwhara, who has already given me several interesting narratives in respect of his people.
This narrative is illustrative of usages of ancient times, and will perhaps more particularly interest the people acquainted with the districts concerned. The future Maori historian can weave the story into his chronicles in the correct chronological order. These events herein related occurred some 250 years ago.
It was a long and continued family warfare that determined a section of Ngati-Tai to emigrate from their home at Torere-nui-a-Hotu, 1 in the East Cape district. This warfare began over a maara (cultivation), and there were many deaths and reprisals in revenge as the result thereof. In the days of Tamatea-toki-nui, that man being near to death—called his people to hear his ohaki 2 to his family. “O children go! depart hence to your relatives there at Hauraki. For here is incessant family strife and death—turmoil unending with your relatives here. Go and seek peace in that our other home. For here in this one, home is death—there in that second home is life assured.” Hence the proverb of old, “Ka mate kainga tahi, ka ora kai nga rua.” So his children agreed, and when Tama had departed his life and had been interred among his grand sires, his three daughters prepared to lead the family (hapu) to Hauraki. Hence the name of that heke, Te Heke-o-nga-toko-toru (the migration of the three). The names of these chieftainesses were: the eldest Raukohekohe, then Motu-i-Tawhiti, then Te Kawenga. Their followers were some 500 people. They came overland, via Tauranga, to Moehau. There at Te Kawau 3 pa, they abided at the invitation of the Ngati-Maru people, who then conducted them to Papa-aroha, and here they were when came the party of Te Whata-tau from Waitemata.
Te Whata-tau was of the Wai-o-hua tribe of Tamaki, and also of Ngati-Tai of Maraetai, hence he was related to the three ladies of the heke and their hapu. He had come to bring his wife, Te Kawe-au, to see her people the Ngati-Maru; for she was expecting her first child, and custom demanded that for her safe delivery that certain ceremonials be performed at her tribal home.
Now Whata' was very fond of his wife, and before coming hither to Hauraki he had collected large supplies of preserved birds (hua- - 191 manu), and other Maori delicacies for her; and also as a present for her people, as well as to maintain the credit of his name and rank as a chief among the Ngati-Maru, his wife's people.
When the canoe fleet of Te Whata-tau had arrived off the landing place there at Papa-aroha, the crews rested on their oars. The Ngati-Maru then came forth and welcomed them—dragging the canoes to the landing. That was the custom in ancient times in receiving visitors by sea. The new comers must await until their hosts came and so received them. And this is the song of welcome sung by the welcomers:—
Such indeed are the words still used in such songs of welcome by the welcomers, who go forth beyond the precints of the village and conduct the visitors to the village courtyard. Perhaps, indeed, our children have now forgotten the origin of these words.
So Te Wata-tau and his party landed, and he first proceeded to the village tuahu to perform the ceremony of uruuruwhenua, leaving his wife aboard his canoe and his slaves to take care of them. This ceremony was also an act of whaka-noa (a purification) to safeguard his wife against mishap in her pending confinement.
This is part of that ceremonial. Taking a sprig of Karamu in one hand and a pebble (whatu) wrapped round with a lock of his wife's hair, he pronounced the following karakia:—
He then lay the articles held by him on the tuahu. (Here follows a long and detailed account of ceremonial and incantations, which I leave for some other occasion.)
Te Whata-tau then proceeded to the village and was welcomed by speech-making, and made speeches in reply thereto and greeted his three lady relatives of Ngati-tai and their people. When the speech-making was finished he sent his slave to the canoes to ask his wife to - 192 give some of the hua-manu, in order that the Ngati-Tai chieftainesses might be honoured with a present thereof. When the slave came to get the hua-manu, Te Kawe-au refused to give any, she was jealous of the visiting women. Therefore the slave returned to Te Whata-tan and informed him of his wife's refusal. Indeed he was overcome with shame. So he asked his wife's people to go and get them; then only did Kawe-au give over her stores of hua-manu. But Te Whata-tau forgot not his humiliation, and decided to abandon Kawe-au with her people and return home with his Ngati-Tai relatives.
However, the three chieftainesses feasted and enjoyed the hua-manu provided by Te Whata--tan, and said one to another, “Here indeed is a man, a husband for us, we will feast in the plenty of his home.”
In due course Te Whata-tau decided to return to his home, and made known his intention in a speech delivered in the village assembly, and that he would leave there his wife because of his humiliation at her hands. Hence the name of that place “Kiko-whakarere” (flesh abandoned), also of the proverb of these parts, “Me mahara ki te he oKawe-au” (Remember the error of Kawe-au) said to persons who decline important requests unreasonably.
So Te Whata-tau returned hither from Hauraki and settled down in his homes here at Maraetai and Tamaki. With him came Te Raukohekohe and Motu-i-Tawhiti and the Ngati-Tai migrants. Te Whata-tan married both these women, and from the elder we claim descent, viz.:—
Family Tree. Tamatea-Toki-nui, Raukohekohe = Te Whatatau, Rongomai-ahua, Te Atua-riripo, Te Rangi-tawhia, Whiu, Tara Te Irirangi, 4 Ngeungeu = Thomas Maxwell, Anaru (the narrator) and others
Family Tree. I., II., III., IV., V., VI., VII., 44 Rakaihautu, 44 Rakaihautu, Te Rakihouia, Te Uhi-tataraiakoa, 43 Rakaihautu, Awearaki, Te Manu-waero-rua, 42 Rakaihautu, 42 Rakaihautu, Te Uhi-tataraiakoa, Te Aweawe, Maraka-oneone, Te Rakihouia, Te Uhi-tataraiakoa, Te Manu-waero-rua, 40 Te Whatu, 40 Hine-rauti, 40 Awearaki, Te Manu-waero-rua, 40 Maraka-oneone, 40 Rakaihautu, Te Whatu-hunahuna, Toi, Te Aweawe, Maraka-oneone, Hine-rauti, Te Rakihouia, Te Whatu-karokaro, Rauru, Te Whatu, Hine-rauti, Toi, Awearaki, Te Whatu-ariki, Te Rakau-manini, Te Whatu-hunahuna, Toi, Rauru, Te Aweawe, Te Whatu-karokota, Te Rakau-manana, Te Whatu-karokaro, Rauru, Te Puhirere, Te Whatu, 35 Tane Auroa, 35 Te Rakau-hape, 35 Te Whatu-ariki, 35 Te Puhirere, 35 Te Puhi-manatu, 35 Te Whatuhunahuna, Tititea, Te Rakau-matuku, Te Whatu-korokata, Te Puhimanawanawa, Te Puhi-kai-ariki, Te Whatukarokaro, 34 Rakaihautu, Te Waitakaia, Parea, Tane Auroa, Te Rakau-manini, Te Kahea, Te Whatu-ariki, Te Uhi-tataraiakoa, Koau-taia, Riua, Tititea, Te Rakau-manana, Te Upoko-tipukiaeteparetao, Te Whatu-karokota, Te Manuwaerorua, Tokiporutu, Waitaha-nui, Turu, Te Rakau-hape, Te Kiore-whaka-poka, Pohaitaka, Hine rauti (m. Whiro), 30 Te Hautumua, 30 Waitaha-araki, 30 Orau, 30 Te Rakau-whaka-matuku, 30 Te Matuku-whare-koti, 30 Kuha-makaia, 30 Toi, Turaki-potiki, Hawea-i-te-raki, Ari, Parea, Te Rau-aruhe-taratara, Hine-makewa, Apa, Aupawha, Te-wai-reika, Takaha, Riua, Te Pohatu-paremoremo, Te Whirika, Rauru, Huripopoiarua, Tahatiti, Te Wai-reika, Waitaha-nui, Te Hinaki-taka, Kahukura, Kauae, Peketaki-tahi, Rokomai, Tokopa, Waitaha-raki, Te Kurupatukaikakahu, Tu-wairua, Toko-o-te-rangi, 25 Waikorire, 25 Rakiroa, 25 Koroiko, 25 Hawea-i-te-raki, 25 Te Kaka-kaiamio, 25 Takiripuke, 25 Te Rangi-taumumuhu, Ruatea, Te Whatu-teki, Te Papapuni, Tapu, Te Rohutupapa, Toka-hapuku, Te Rangi-tau-wananga, Parakarehu, Te Watere, Tatawhe, Te Waireika I., Te Kakikoe, Te Kahika, Hekana, Oroko-te-whatu, Hotumamoe, Toromikimiki, Te Whatu-ariki, Te Kakihaua, Kura-marakaraka, Poupa, Te Rahere, Auaitaheke, Tahauri, Te Whatu-karo-kota, Taupo-nui, Whiwhi-a-kura-takimeha, Maroro, 20 Tuawhiti, 20 Matairaki, 20 Tamaipi, 20 Te Waireika II., 20 Taupo-roa, 20 Titaha, 20 Tika-taui-rangi, Upoko-hapa, Houmea, Rokowhata, Puna-ariki, Taupo-pihako, Te Pitoka, Awa, Te Kura-whaiana, Tuhikutira, Kawarau, Pouteuea, Te Harua-nui-a-Taupo, Toka-karoro, Awanui, Pokeka-wera, Hikaororoa, Parapara, Moko-taha, Matapane, Te Kura-whaina, Rakei-tapunui, Turihuka, Tumaikuku, Waimeha, Ru, Mahitikoura, Tu-te-manaha, Tama-ki-te-raa, 15 Te Paetara, 15 Rokokote, 15 Te Karetu, 15 Whaka-taka-a-kura, 15 Taanareia, 15 Haere, 15 Puhi-moana-ariki, Taku, Manawa-takitu, Tamaipi, Tapara, Te Maramahuakea, Rakanuku, Te Hau, Te Wai-Mataau, Tuhaitara, Waiwhero, Hekeia, Marukore, Maika, Rahiri (The Nga-Puhi ancestor), Upoko-ruru, Huirapa, Kahuwera, Arowhenua, Huirapa, Tu-te-kawa, Taura, Te Whatu-kaaii, Rakimatakore, Taraia, Te Anau, Raki-mata-kore, Te Atawhina, Tupoto, 10 Punahikoia, 10 Tehutai, 10 Te Kura-moeanu, 10 Ouruwera, 10 Tehutai, 10 Mataki, 10 Miruiti, Hikitia-te-raki, Te Tawhana, Kiritekateka, Aparima, Te Tawhana, Kopiri, Rapehuamutu, Taka-o-te-raki, Te Ariki, Te Maiwerohia, Kiritekateka, Te Ariki, Taka-o-te-raki, Te Aho, Tatua, Wahakai, Maru, Te Maiwerohia, Wahakai, Te Kuru-takiao, Pui, Tu-awhe, Whakaririhau, Te Ratahi, Te Ratahi, Whakaririhau, Taorua, Te Ahiahi, 5 Pona-tukituki, 5 Puruweka, 5 Kahukaka, 5 Kahukaka, 5 Purueka, 5 Kahungaka, 5 Tamahaa, Terehe, Terehe, Kokiro, Kokiro, Terehe, Kokiro, Mohi Tawhai (of Hokianga), Te Maiharoa, Te Maiharoa, Te Maiharoa, Te Maiharoa, Te Maiharoa, Te Maiharoa, Hone Tawhai, M.H.R. (of Hokianga), Tare (born 1849), Tare (51 years old in 1900 A D.), Tare, Tare, Tare, Tare, Kiwa, Kiwa, Kiwa, Kiwa, Te Whakaririka, Te Whakaririka, The above line comes down through the son Te Rakihouia who came to New Zealand with Rakaihautu. All southerners agree that it is a correct South Island whaka-papa., This line comes down through the daughter of Rakaihautu who stayed behind at Hawaiki. Toi came to New Zealand. No. 22 is Hotumamoe who gave his name to the Kati-Mamoe tribe., This list should probably have about 40 names as 3 brothers are included. It is chiefly interesting because almost every name on it is perpetuated in southern place-names, as Turu (Diamond Lake), Orau (Cardrona River), Te Papapuni (Nevis River), Waimeha, Kawarau, and so on. It branches off from No. I. at Tititea (see No. 34)., This line branches off from No II. at Hawea-i-te-raki (No. 29), and some well-known places are named after some of these Kati-Mamoe people, such as Hekeia, Arowhenua, Te Anau, Ouruwera and Aparima., This line branches off from No. IV. at Te Puhirere (No. 35), and then comes down through Toi's people and Kati-Mamoe until latter's inter-marriage with Kai-Tahu., This line branches off from No. I. at Te Whatu-karokota (No. 36). It begins through Te Rakihouia, but some ancestor must have gone to the North Island, as 12 generations back is Tu-te-kawa who was the first Kai-Tahu chief to settle in the South Island., This is a North Island list. Hone Tawhai visited the South Island, and being asked to write a whakapapa wrote above, and also one making Kupe 40 generations ago. This does not agree with South Island genealogies nor legends., NOTE.—The average for the first six lines is 42·5 generations, and including the whole seven it is 41. The well-known North Island (New Zealand) ancestor Toi appears in these genealogies, but the names preceding his are unknown in North Island lines of descent, save that of Te Manu-waero-rua (No. 42, Table II).
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1 So called, because she was the daughter of Hotu, commander of the “Tainui” canoe.
2 Ohaki—an injunction given to the tribe or family by a chief before his death.
3 Kawau pa, at Wai-kawau south of Port Charles (Moehau).
4 Ngeu-ngeu: her portrait appears in Angas' “New Zealanders,” as also does that of her father. In his Journal (Vol. I., p. 292) he gives an interesting account of this lady.