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Illustration

THE first of the genealogies given herewith was recited, with other legends, by an old chief and priest (Tohunga) of the Morioris, named Minarapa Tamahiwaki, in 1868. It set forth—according to Moriori tradition—the beginning of the world and the creation of man, with their genealogic descent as handed down to them from their ancestors, showing that in the beginning Rangi and Papa—Heaven and Earth—existed, joined together in darkness, until a spirit (Wairua) arose named Rangi-tokona—the propper-up or separator of Heaven—and separated them, thereby producing light. After this Rangitokona heaped up soil in Papa—earth—and created man—Tu—from whom descended Rongo, Tane, Tangaroa, with others, as referred to in a former article, the story of Rangi and Papa. These were called Te Whanau-o-te-rangi—“the Heaven-born,” or children of Heaven. The “Heaven-born” were held to be quite distinct from anything purely human, as is shown by the way their names are introduced in many of their incantations and recitals. They were apparently beings of a superior nature, who could impart power to the spells of the people. When used in such cases the people were most particular to give the names of these gods in the same unvarying sequence, thus evidently implying that they followed in regular genealogic order.

As it is evident that the Moriori race is closely allied to, in fact is one with the Maori—in appearance, customs, religious rites, and language1—it may not be considered inappropriate under these - 34 circumstances to compare and notice the agreement, or divergence, of the genealogies of both people, more particularly with reference to the Heaven-born section, which, owing to the fragmentary form of the record and remoteness of the period dealt with, will be perhaps the best mode of treating the subject. Such a comparison of these early records of both peoples may be the means of throwing light upon them, and, to a certain extent, of guaging their value and authenticity.

It will be observed that many of the names recited in Te Whanau-o-te-rangi line, as given by Tamahiwaki, are those of the gods or divinities, recognised as such by both Maori and Moriori, more particularly many of the first twelve names, although on close examination it appears open to question whether all the names come clearly under the above heading. It will doubtless be a matter of considerable interest to notice how closely the two races are in agreement in this, the Hawaiki part of their genealogy. This is somewhat remarkable when it is taken into consideration that according to the Moriori genealogy over twenty-six2 generations have elapsed since their arrival in these islands from Hawaiki, as they say, but with very little doubt from New Zealand, in their last stage hither. By estimating a generation at twenty-five years, which owing to the earlier marriage of Maoris and Morioris as a race, may probably be a fair approximation, it would give a period of 625 years residence in the Chatham Islands.

Although Tamahiwaki's genealogy was given in unbroken continuity by the reciter, it has been found convenient for the sake of reference to separate it into groups, more particularly where a semblance of a break exists. Thus the first group is “Te Whanau-o-te-rangi,” thirty generations, beginning with Tu, who according to the reciter begat Rongo—Rongo, Tane, and so on in downward succession throughout the whole genealogy.3 This Tu, (standing erect), representing the first man created, does not appear to be the same as Tu-mata-uenga (Tu-terrible face) either from a Moriori or Maori point of view.4 According to the Morioris, Ro (Te) Tauira (the pattern) last of the “Heaven-born” begat Tahiri Mangate (a) who begat the winds, and the west-winds5—Raki—was the father of Tu-mata uenga, who placed strength in fishes, birds and trees to fight against and injure man.

According to the Maoris, Tane, or Tane-mahuta as he is called in appendix IV. of Sir G. Grey's “Nga Moteatea and Hakirara,” - 35 was he who separated Rangi from Papa; and Tu-mata-uenga was his junior (Teina). The story therein told is evidently a poetical attempt on their part to account for the various features and attributes of things as they exist in nature, in point of fact it is a Maori cosmogany. None of the old Morioris knew of Tane separating Rangi and Papa; with them it was Rangitokona who did so, and formed man by heaping together earth in Papa, nor had they any tradition of Tu-mata-uenga fighting with his brother. Rongo, with them, appeared to be more particularly connected with the various kinds of whales, hence Rongo-moana6, the generic term for all cetaceans. Tane, as with the Maori, was the divinity of the forest, and Tangaroa, with Pou, were those of fish, not whales.7 Tangaroa also had some connection with war, as there were certain rites pertaining to him in that respect. Rongomai and Kahukura were in conjunction with Tu, more particularly connected with war, although there is some uncertainty as to the attributes of the latter.

In comparing the names of several of the “Heaven-born,” beginning with Tiki in the Moriori genealogy, we find their names in almost the same order in an incantaion called a Mauri, (“a heart or soul,”) used after a Purenga—removal of Tapu—see page 423 of Sir G. Grey's “Nga Moteatea and Hakirara.” This Mauri belongs to the Arawa tribe, as will be seen at a glance, and is in effect a genealogy of the various sections of the Arawa in a some-what condensed form, but beginning, as is usual in such cases, by reciting the children of Rangi and Papa—the elements and their attributes. The Tapu having been removed by the Purenga, the Mauri was then recited to give a “heart” to the person or persons for whom it was used; in point of fact to render them quite sound and free from any of the evil effects of the Tapu. To render the incantation more powerful and effective, and by way of invocation, the Mauri was likened to Ranginui—the great heaven, which was described in all its forms and personified, together with the lightnings, tempests, gatherings of priests and weird ones and so forth, but returning to the “Emergence-from-nothing”8 and the “Emergence from-smallness,” to Whiro,9 Whiro-the-weird, Whiro the-ancient-one, and then Tiki, Tiki-the-ancient-one, Tiki-heaped-up, Tiki-gathered, Tiki-with-hands-formed, Tiki-with-feet-formed, Tiki-Tiki-the-ancient-lord. This Tiki, with the Maoris, appears to be man created, but whoever he may really represent, we find him with Uru and Ngangana10 coming in the same order here as with - 36 the Morioris,11 at the end of this paper they are placed in parallel colums by way of comparison, where the vacant intervals are shown, together with the names which are not common to both.

Continuing the consideration of Tamahiwaki's genealogy, we next come to the group, Toko-roa—the long prop or pillar—to Ao-marama—world of light—numbers 31 to 57, inclusive. In examining these names, especially those under the heading of Toko, it appears almost questionable whether these, with others, might not be considered descriptive names of certain features and attributes of the objects alluded to—a poetical illustration or description of the universe. For example, in similar Maori recitations the following occur:—Ranginui, Rangiroa, Rangi-potango, Aonui, Aoroa, Ru, Ngai, with their respective additions and amplifications, but none of which have anything to do with ancestry.

Where names are found in groups—a single stem with various endings—such groupings appear to call for careful consideration, as to whether they really represent ancestors or not, more especially where a marked contrast exists in genealogies dating from what may be termed historic times, or since the arrival of the canoes from Hawaiki. In these later cases such groupings are rarely found, or if found, are open to doubt.

In this group of Tokoroa to Te Ao-marama, the first four appear to refer to the separation of Heaven and earth; the next five give little clue to their meaning; but the remainder are chiefly divinities, and have reference to Heaven.

The next section begins with Te Ao-marama and ends with Rongopapa. When reciting this genealogy and after having reached Rongo-mai-whenua,12 the narrator exclaimed, “now man begins,” almost implying a doubt in his own mind whether those preceding were really men or not. He further declared that Rongo-mai-whenua was their ancestor, and that twenty-five generations existed between him and Kahuti. According to Maikoua there are twenty-seven generations between Rongo-mai-whenua and Tamakautara (excluding in both cases the names quoted). When Kahu arrived in his canoe he found Rongo-mai-whenua's descendant, Kahuti (No. 85 in Tamahiwaki's genealogy), at Kaingaroa, the north part of the island; Tamakautara (No. 30 in Maikoua's genealogy), at Te Awapatiki; Karangatai13 at Whangaroa harbor, and also Karangatua (locality uncertain). He is further credited with finding the island disconnected—kauteretere, floating—as a number of islands, which he joined together. After this, disliking the island, Kahu returned to Aotea and Hawaiki.

Tamahiwaki strongly affirmed that Rongo-mai-whenua and his descendants were no te whenua ake—autochthones—and that they, with the Rangimata migrants, were his ancestors, as shown in his table of genealogy.

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Again, another question suggests itself: Assuming this genealogy to be consecutive and correct from Rongo-mai-whenua to Rongopapa, could the natural increase of the people have possibly existed in these islands?

Among the ancestors in the above group, Tu-te-rangi-marama (79) is said to have taught the Morioris the art of plaiting pokipoki's, a kind of mat made with broad strips of flax (Phormium tenax), while another—Tangaroa-matahi (48)—with his descendants, were noted for eating raw food.

Rongopapa, the last ancestor of this group, was, it is stated, one of the ancestors living on the Chatham Islands found by the Heke—migration—of Rangimata on their reaching Te Whakuru (Whakarua, North, the north-east corner of the island), while Marupuku, another autochthone (as they stated also), lived at Te Awapatiki, and contended with Mihiti, the captain of Rangimata and his people on their landing there, pulling out a post erected by them to indicate taking possession of the land.14

From Rongopapa to Tamahiwaki, inclusive, are 26 generations, which brings us to the last group, and with the present people now living, there are three generations more to be added. (The first of the three being a child in 1836—date of arrival of Maoris, he may be about 64 years, or thereabouts—the second, and third, son, and grandchildren—the eldest child is 12 years of age now. This may afford an example of the length of a generation.)

It will doubtless be very interesting to compare with Tamahi-waki's genealogy another one written by Hirawanu Tapu Maitarawai, at Te Awapatiki, and dated 3rd June, 1868. This was dictated by Aperahama Maikoua, another old Moriori priest of about the same age as Minarapa Tamahiwaki, and who claims lineal descent from Marupuku. He accepts as correct the fifty-six generations antecedent to Te Ao-marama, as given by Tamahiwaki, and begins with Te Ao-marama who begat Rongo-mai-whenua, whose son was Rangipokia, and thence down to Marupuku, or, from Te Ao-marama inclusive, ninety-nine generations.

This period, according to Tamahiwaki, comes to one hundred generations, a difference of one only. Another period in Maikoua's genealogy is from Te Ao-marama to Tamakautara (inclusive), thirty generations—Tamakautara lived, it is said, at the same time as Kahu-ti, garment of Ti. In Tamahiwaiki's genealogy this time from Te Ao-marama to Kahu-ti (inclusive) was twenty eight generations, a difference of two only.

The last period is from Marupuku to Maikoua, apparently thirty generations, but according to the note appended by the writer (Tapu), it is twenty-eight generations, which, if correct, makes a difference of two more than Tamahiwaki.15

It may be added that the names of the people mentioned in the genealogy have been given to places all round the Awapitiki - 38 and its vicinity, which was, they say, their general habit in naming places. Several of the names are those of gods—Atuas—who were held to be the guardians of certain places and things. Thus Rongo-mai-tauira16 (Will-of-the-wisp) with Tahiwata, were the guardians of what were called Ka Ngangarehei—laws contained in certain stones hidden at Kohanga-ta-ra, near Whakahewa, such laws being:—not to kill, not to steal, not to commit adultery.17 From this place Rongo-mai-tauira descended to the north end of the Whanga (lagoon), which he guarded, by the Mangatukarewa stream. Tahiwata descended by the Awa-inanga river, and guarded the south end of the Whanga.18 Uhenga was the Will-of-the-wisp god of the south end of the Whanga.

Having institued a comparison between one section of the Maori with the Moriori genealogy, it may be useful to compare some other Maori genelogies published in Tregear's “Maori Comparative Dictionary,” to see how far they agree, more particularly in the Hawaikian part.

Taking a Ngati-Maniapoto one, collected by Mr. G. T. Wilkinson, the first twenty-nine names, if not more, are divinities or deified ancestors, more or less, while Tuwhakararo, who was slain by the chiefs19 of Te Uru-o-Monono (or Manono) and was avenged by Whakatau-potiki,20 lived previous to, but from the accounts, not far distant from the time of the canoes leaving Hawaiki for New Zealand, so that practically it may be taken as dealing with New Zealand ancestry, as does the Arawa one.

In the Maniapoto genealogy “Ari” (13)—apparently a printer's error, and intended for Uru—with Ngana who succeeds him, does not come in the same order as in the Mauri quoted—from Whiro to Hatonga or Whatonga. They agree, but invert the order of Tahatiti and Rakaiora in the Mauri, missing out some names there mentioned, which would appear to indicate that those referred to were not intended to represent the whole of their ancestors arranged in full genealogic sequence, but rather the names of certain of the more notable of their Hawaiki ancestors, the names only being retained, without the knowledge of their deeds, lost with the last generation of old men. In Tamihiwaki's genealogy there will be noticed a Tiki prior to Uru and Ngangana, which agrees with the order in the Mauri, but which apparently is not the same as the second Tiki (16), the latter being probably the same as Tiki-te-pou-mua in the Maniapoto table. As this is a Tainui genealogy, and both Tainui and Te Arawa left the same place in Hawaiki, their Hawaikian21 genealogy or stories ought to - 39 show a considerable amount of general agreement in their common ancestry.

Taking now the genealogy of the Ure-wera22 tribe as collected by Major Gudgeon, the first portion appears to relate to the creation of man, symbolising him by Tiki-matou (? matua), then it describes Te Ahunga—heaping together23 of earth to form the tree body; I te Pue (? Pu, or pua, assuming the former) in the stem; I te more24, in the highest tip of branches; I te weu, in the fibrous roots: I te aka, in the long thin roots; I Tamatua (?); I takitaki, in the bringing onward; Tanu-manga, burial (planting the tree); Pukai-ahua, heap gathered together (formed). The grouping of other names with their descriptive meanings apparently relates to imaginery periods or circumstances in the creation of the world as held by them. Taking for example:—Haere-pouai (? Haere-po-ai), going in darkness; Po-ata-uri, night of the dark morn; Po-ata-tea, night of the clear morn; Wainui-a-te-Kea25 (? great water of the whale or fish); Wainui-a-te-Kore, great water of the void; Raorao-nui-a-Awatea, the great expanse of daylight26; Ka-tere-Moana, the ocean sweeps; Hine-ahu-one, woman formed from earth; Te Kune-iti, the small development or conception; Te Kune-rahi, the great conception; and so on in pairs or groups, the recitation dwelling on the various features or opposite meanings of any subject touched on, until we reach Toi, Rauru, Tahititi, Ruatapu, &c., of the other genealogies, and we find in them the well-known and recognised ancestors prior to the departure from Hawaiki.

There are a few names in this genealogy, such as Toi (60), and others, which have more the appearance of ordinary names; but, when shortly after, these are followed by pairs, and such a group as 79 to 84—variants of Atea, Tu-atea, Waho-tea, Whetu-atea, etc., considerable doubt arises as to whether they were ever really intended to represent people. It is noticeable that 53, 54, 55—Rongomai, Kahukura, and Te Ao-marama—follow in the same order, and nearly the same numbers, as in Tamahiwaki's genealogy, while Toi, Rauru, and Ruatapu—97, 98, 100—come after in this case, but precede, as members of “Te Whanau-o-te-rangi” group, - 40 Tamahiwaki's table. Again it will be noticed (see p 423, Sir G. Grey's “Nga Moteatea & Hakirara”) that this part, from 97 onwards, which is essentially the same as the Arawa one, misses out many of the names contained in the latter, and inserts others, and in the case of Tama27 other additions to the name are used, although referring apparently to the same person; after two more names this brings us to Ruatapu and Paikea. Now, as Paikea28 (III)—said to be the captain of Takitumu—and Rauru (98), (if he be the same person who came in Mata-atua) one of the great progenitors of Te Urewera and other tribes, were both co-existant with Toi-te-huatahi, Tama-te-kapua, and others, the question suggests itself how far this section, from the names included, can be relied on as a genealogy, or whether it is not rather a general recital of the chief names of those who came in the canoes from Hawaiki.

Another genealogy is here given, that of Petera Te Puku-atua, of the Ngati-Whakaue section of Te Arawa, living at Ohinemutu, Rotorua, which from the ancestor—Taunga—who came in the Arawa canoe, to Petera, inclusive, makes 23 generations.

In the March number of the Polynesian Journal for 1894, in an article contributed by Major Gudgeon, on “Maori Migration,” the generations vary from fifteen to twenty, i.e., people who count their descent from the arrival of the Arawa canoe, and it will be observed that Petera's genealogy counts three or more generations in excess of one given at p. 48 of that number, which is the genealogy of one who claims descent from the same ancestor—Taunga.

Other members of the Tuhourangi section of the Arawa, give fifteen to sixteen generations as the period which has elapsed since the Arawa's arrival, so that it appears impossible, from the information at hand, to arrive at any certain conclusion regarding the actual number of generations which have passed since the arrival of the Tainui, Arawa, Mata-atua, and other canoes from Hawaiki; nor is it attempted here to do much more than point out the various points of agreement, or the reverse, in the hope that more complete genealogies and information may be obtained from the various tribes by those who take an interest in the subject, and thus allow of exact comparison before it is too late, and those no longer exist who can supply the knowledge.29

Assuming twenty generations to be a fair approximation in regard to the time which has elapsed since the arrival of the Maoris in New Zealand, in the Arawa and other canoes, and 26 generations,30 (according to Tamahiwaki, and 30 according to Mai-koua) since the arrival of the Morioris at the Chatham Islands, in - 41 the Rangi-mata canoe, there remains a long gap to be accounted for between the arrival of the two peoples. A very difficult question to answer here arises: How is it, that, while showing so many points of agreement in their Hawakian ancestry, there are so many generations between the dates of arrival in New Zealand and the Chatham Islands? Does not this tend to show a much earlier migration of a section of this, or a similar people from Hawaiki, subsequently merged in the later migration, whose history has been lost in the mists of the past, but who are alluded to as the original inhabitants—tangata-whenua—said to have been found in New Zealand on the arrival of Tainui and other canoes with the Maoris, and the Rangimata canoe with the Moriori's, at the Chatham Islands. Supposing this to be the case would the two peoples have been so much in unison in their Hawaiki account of themselves?

How long ago it really was since Kahu arrived in the Chatham Islands, may remain so far an open question; but that he did arrive, and returned to Aotea31 and Hawaiki, is strongly supported by Moriori tradition, and although no mention whatever is made of it, it seems not impossible that some of his party remained behind, whose descendants may have been some of the people said to have been found on the arrival of the Rangimata canoe, about twenty-six generations ago. It also seems probable that Kahu's arrival could not have been at a very remote period, otherwise it is scarcely conceivable that the Heke of Rangimata should have known of the matter.

One thing appears certain, that Kahu must have been a skilful and able captain, and had a vessel capable of encountering rough seas, to have returned, as their story goes, to Aotea and Hawaiki. If, as in the case of Kupe, the great Maori navigator, he reached Hawaiki, the fame of his exploit would naturally be spread, and directions be given regarding the course to be taken for others coming to Aotea, as well as to the Chatham Islands. From the Moriori account, Maruroa and Kauanga of the Rangimata canoe, went to Hukurangi, and obtained thence the knowledge of the Chatham Islands, as well as other information. Once arrived in New Zealand, a few hundred miles more, would be a small consideration to such daring and skilful navigators as the Maoris have proved themselves to be.

Family Tree. Hawaiki ancestors, Uru-hoanga, Haekauea, Tane-i-te-kapua, Ao, Puhaorangi, Ohomairangi, Muturangi, Taunga32, Atua-matua, Tangaroa, Tupai? Tupoi, 5 Irawhitiki, Rakeroa, Rongomainui

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Family Tree. Rongomairoa, Rongomaitupua, 10 Rongomai-pehu, Apahu-matua, Mawake-roa, Mawake-taupo, Tuwharetoa, 15 Tutanekai, Te Whatumairangi, Ariari-te-rangi, Tu-noho-puku, Pa-nui-o-marama, 20 Tae-o-Tu, Te Iwingaro, Te Puku-atua, 23 Petera Te Puku-atua33

Ro rangi raua ko Papa ka tokona e Rangitokona, ka wehe a Rangi raua ko Papa, ka whanau a raua tamariki:—Heaven and earth were pushed apart by Rangitokona, and heaven and earth were separated—their children were born:—

Family Tree. Te Whanau-o-te-Rangi, Tu, Rongo, Tane, Tangaroa, 5 Rongomai, Kahukura, Tiki, Uru, Ngangana, 10 Io, Iorangi, Waiorangi, Tahu, Moko, 15 Maroro, Wakehau, Tiki, Toi, Rauru, 20 Whatonga, Rongomai, Kahukura, Ruanuku34, Motu-ariki, 25 Te Ao-marama, Tumare, Ranganuku, Matariki, Wari, 30 Tauira, Tokoroa, Tokopoto, Tokomahuta, Tokomauhara, 35 Rupipi, Ruwaruwaru, Rukuhautai, Rukuwhakapeka, Ruhitioro, 40 Tamaariki, Tamamutu, Rangipoutu, Ranginaonao, Rangituwehi, 45 Tiki-mata-wha, Tumanukura, Rongohua, Tangaroa-matahi35, Uhenga36, 50 Papararo, Tangaroa-whatu-moana, Tamanui-te-Ra, Tamahiwa, Te Hiwarangi, 55 Rongomai, Kahukura, Te Ao-marama, Rongomaiwhenua37, Nuku-o-wae-roroa, 60 Tutawake, Turanga-mamaoa, Ngake, Pehe, Tu-ta-upoko-o-Rekohua, 65 Tumakao, Tuwatawata, Hariunga, Papa, Toromatua, 70 Takare, Hawaikiē, Tutohia, Hokotaka, Wharekaraka, 75 Rangitipi, Maituporo, Motorea, Huturere, Tu-te-rangi-marama38, 80 Te-Ao-maira

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Family Tree. Tairi, Tarere, Manu-kau-moana, Kahu-ti39, 85 Tatitiri, Korongo, Poke, Kohiroa, Ana, 90 Apata, Tohenga-aitu, Hamatua, Ta-ta-roa, Puwiwi, 95 Wairewa, Tangaroa-kuau, Tauira, Toko-tea-rangi, Tukoia, 100 Hapaikato, Kahukare, Tauaru-kura, Rangituake, Maititi, 105 Wakiri, Te Ikaroa, Manapupu, Tarewa, Ruaouru, 110 Rongomehori, Tumakao, Kie, Tuwatawata, Aoroa, 115 Tukoia, Tuatahi, Marupinui, Maunga, Kueo, 120 Painui, Tamakikihi, Tapepeke, Tihauwanu, Karangatua, 125 Whatonga, Tawahine, Kautore, Mana-aotea, Apunui, 130 Takaro, Tamahitita, Raumati, Ngana, Karewa, 135 Taheke, Rapaki, Hamuroro, Tatitiri, Pounamu, 140 Kueau, Mano, Kaimurumuru, Tohoanga, Tuneinei, 145 Tuapaka, Tuarare, Rangitipi, Taihakama, Waka-ariki, 150 Wakatukou, Eha, Marama, Ika, Tauanunuku, 155 Tamohewa, Kaiuaua, Rongopapa40, Tamutu, Piriake, 160 Tamehe, Tapanga, Tutoake, Manapo, Tuwetenga, 165 Rongomai-a-kura, Moriro, Pakaurua, Hupe, Hapekirehe, 170 Tamakahe, Tamakanoi, Rangimene, Tapumata, Waitahi, 175 Te Riki-toroa, Te Ika, Tamatuahu, Tapongi, Tama-karanga-po, 180 Manu-kapua, Tama-te-hokopa, Tamahiwaki—The reciter, and three generations now living (the third are children).

Note.—This genealogy relates to the north-east part of the island—Te Whakuru—more particularly in the ancestors from Rongopapa downwards.

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Te Awapatiki, 3 Hune, 1868.

Ko te Tapuna tenei o Wharekauri.

Family Tree. Te Ao-marama41, Rongomaiwhenua, Rangipokia, Turangi, 5 Rangitakohu, Tamoe, Ripo, Tangaroa-mapuna-wai, Tongonui, 10 Heu (Hau), Roa, Waka, Tapopohewa, More, 15 Takitumu, Tumunui, Rakaraka, Hamuru-tonga (atua), Hawaitauru, 20 Marukaputu, Taputo-ao, Tamawharou, Kai-toro, Tapongi, 25 Rotoru, Moputehi, Waikawa, Torohanga, Tamaturoa, 30 Tamakautara42, Tapu-toro, Poutarau, Rongomai-to-whatu-ma, Wairere, 35 Kahutua, Rangihikimeo, Tama-ngutu-ao, Wharemai, Tama-ngutu-ure, 40 Kairoro, Tumuririko, Tumurarapa, Parawhenuamea, Ta Upoko-papa, 45 Rangitahia, Tuwahine (f), Tahiwata (atua), Rutake-whenua, Tuwakehau, 50 Rangi-wahia, Rangi-ka-matata, Tuwahia, Mahutu-ata, Matowha, 55 Potiki-tehi, Kaumoana, Tama-tahuri, Tutohia, Poroa, 60 Mokeao, Tuwakehau, Tami-ripo, Wai-tongo, Ririhorea, 65 Mokara, Poretu, Te Rikitahatika, Tamatahatu, Manawatahia, 70 Tamatakuao, Wharewi, Wharekura, Tama-hokototoro, Te Awapuhi, 75 Rangiwera, Tehuaimi-ro, Te Auriri, Te Au-nguiha, Titire, 80 Manaonao, Tu-toko-tapu, Pa-okooho, Tapuhautere43, Matirawhe (a bird), 85 Tangaro-pouri, Tangaro-potango, Mawharu, Whare-tangata, Tapeneke, 90 Tamakopupu, Tamatoke, Tamakororo, Turumoe, Tuhoe, 95 Tangiwharau, Tamaroroki, Herepo, Hitauira, Marumama-ke, 100 Marupuku44, 1, Tana-hokorere-kura (f), Tana-mairewa45 (f), Te Au-ripo 2, Te Au-mate 3, Tupuwhenua 4, Hinewao (f) 5, Tapihanga 6, Rongo-rau-eruhe 7, Turori 8, Tuiti 9, Tane 10, Tapito 11, Hinepango (f) 12, Hinewere (f) 13, Perer(e)-wao 14, Momotu 15, Hine-kokomuka (f) 16, Manawa46-take 17

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Family Tree. Manawa-huka 18, Tapoukore 19, Wai-tamui 20, Te Akepiri 21, Koenga-punga 22, Hine-kerenu (f) 23, Tama-anaukahu 24, Hina-anau-kahu (f) 25, Hituaro 26, Puatou 27, Maitokehanga 27, Hawea, Ta Ihi 29, Te Rikimohewa 29, Puangaiho 29, Maikoua 30

Note—Given by Aperahama Maikoua, and written by Hirawanu Tapu Maitarawai. Tapu adds, Te Ao-marama ki a Tamakautara, 30 whakatipuranga; No Tamakautara kia Marupuku, 70 whakatipuranga; No Marupuku ki a Maikoua, 28 whakatipuranga.

It appears by comparing closely the Arawa and Moriori genealogies with that of the Urewera tribe, collected by Major Gudgeon and published in Tregear's “Maori Comparative Dictionary,” that each one misses out, and also supplies, names, in all probability known to, and common to them all originally, but which have been either omitted or forgotten by the reciters who respectively supplied the information.

In the Arawa genealogy, it will be seen that five names are missed out, but are supplied by the Morioris, between Waiorangi and Toi-te-Huatahi,48 or Toi, as - 46 he is called for shortness. Again, a difference exists from Whatonga to Ruanuku, where the Arawa enter four names, as against two by the Morioris; but, from Ruanuku downwards, the Arawa one is silent—possibly, as the Morioris say, this group is composed of women, as such, they would not be mentioned in a Mauri. The names Ruatapu, Ruarangi, and Rakeiora49 were known to the Morioris in other combinations.

The Moriori Toi who, came to the Chatham Islands, was one of the crew of the Oropuke canoe; he was of the senior line of Rauru-nui; he died at Motoki, on the south side of Hakepa, at Pitt's Island, hence the name of the place, Ka-hinu-o-Toi (Toi's fat), the pauas, or Haliotis shellfish and stones in the sea near there being quite red. His daughter's name was Tarakoko—“Ta upoko o Tarakoko,” is a proverb used in reference to the Awa-inanga river when in flood—The head of the Tarakoko.

It may be added that this extract from the Mauri, is not a full genealogy in the proper sense of the term, nor intended to be so, but sufficient has been shown to indicate a considerable measure of agreement in the Hawaiki part of the genealogies of the two peoples before they had set out to discover new homes; where once dispersed, further agreement could scarcely be expected.

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