Volume 99 1990 > Volume 99, No. 2 > Te Rangikaheke, Wiremu Maihi: A book describing the murder of Te Hunga, the history of the wars formerly carried out between the tribes of Rotorua and Waikato, by J. Curnow, p 128-178
TE RANGIKAHEKE, WIREMU MAIHI; A BOOK DESCRIBING THE MURDER OF TE HUNGA, THE HISTORY OF THE WARS FORMERLY CARRIED ON BETWEEN THE TRIBES OF ROTORUA AND WAIKATO.
[Note: figures, genealogies and references are contained in the first part of this article—JPS 99:7-54.]
However, it was peace made only between the people. Ngaai-te-rangi and Waikato persisted that Maketu should be taken on account of the fall of Rotorua in the battle and assault.
And, when Rotorua heard these contentious words, then it was understood that, if they insisted again on taking Maketu, that would be a further cause for hostility to arise.
Waikato and Ngaai-te-rangi returned to their villages without further ado. Taraia 1 heard that peace had been brought to the hostilities, and that Pinenga, the daughter of Hikairo, had been given to Te Waharoa. The words of Waikato and Ngaai-te-rangi persisted over Maketu, that it should be taken.
When Taraia heard, his indignation grew towards Hikairo and all of Rotorua.
Then Ngaati Tama-te-raa set off on a war party to Matamata. They heard that Ngaati Hauaa were living by the river at Waihou, 2 much influenced by the thought that peace was made, and going separately into the open country to seek food.
Taraia's war party went in ignorance that Ngaati Hauaa were living at Waiharakeke. 3 Sure enough, Taraia's war party attacked!
Then Pinenga was taken from there by Taraia as a provocation, for the sadness of his heart. That defeat was not requited.
Pinenga returned to Te Waharoa's son. Wiremu Paratene Tara-maatakitaki fetched her again. That is why she returned. He was a male cousin of that woman.
However, when Ngaati Rangi-wewehi arrived to find Pinenga, the Waikato chiefs again said, “Peace is made for the people, but it should be separated- 129
Otiraa, ko te maunga kautanga o te rongo ki nga taangata. Kua tino tohe a Ngaai-te-rangi raaua ko Waikato kia riro a Maketuu mo te hinganga o Rotorua i te paahoro, i te parekura.
Aa, te rongonga o Rotorua i eenei kupu totohe, kaatahi ka whakaarohia, aa, ki te mea ka tohea mai anoo ko Maketuu kia riro atu i teeraa, hei take anoo teeraa mo teenei pakanga e maranga ai.
Hoki kau mai anoo a Waikato, a Ngaai-te-rangi ki oona kaainga. Ka rongo a Taraia, 6 kua mau te rongo o te pakanga nei, aa, kua tukua mai hoki a Pinenga, te tamahine a Hikairo ki a Te Waharoa. E tohe ana anoo te kupu a Waikato, a Ngaai-te-rangi ki Maketuu, kia riro atu.
Ka rongo a Taraia, kaatahi ka tupu toona whakatakariri ki a Hikairo, ki a Rotorua katoa.
Kaatahi ka whakatika a Ngaati Tama-te-raa ki te taua i Matamata. Ka rongo atu hoki kei te awa i Waihou 7 a Ngaati Hauaa e noho ana, au hanga ra (i)[e] te mea ka mau te rongo, ka marara haere ki te koraha ki te rapu kai mana.
Haere ware atu te taua a Taraia, ko Ngaati Hauaa e noho ana i Waiharakeke. 8 Ehara, ka huaki!
Anaa, ka riro mai i konei a Pinenga i a Taraia hei rikanga mo te poouri o toona ngaakau. Kiihai teeraa mate i ea.
Ko Pinenga i hoki mai ai ki te tama a Te Waharoa. Na Wiremu Paratene Tara-maatakitaki i tiki mai anoo. Koia i hoki ake ai anoo. He tungaane anoo no taua wahine.
Otiraa, i taua taenga mai o Ngaati Rangi-wewehi kia kite i a Pinenga, ka mea mai anoo nga rangatira o Waikato, “Ka mau ianei te rongo ki nga- 130
under two necks. 11 Peace for the neck of man should be kept; the neck of land, Maketu, will not be released.”
Hikairo said to those chiefs, “If you again persist in taking Maketu for yourselves that will be a repetition of your expansion, and hence your mana.”
And so those chiefs contended with one another. It was perhaps three weeks that they contended, and they were not accommodating to each other; they remained unyielding.
The names of the chiefs who contended against Hikairo were Pohepohe, Te Waharoa, Te Tiwha, Te Mokorou, Te Ngoungou, and Te Amohau of Tauranga.
Ngaati Rangi-wewehi's [chiefs] were Hikairo and Te Taero and Tere-a-nuku.
So they returned to Rotorua; the hearts of those chiefs returned saddened with the hostile exchanges.
As soon as they settled at Rotorua, Te Taero set off to talk to the chiefs of Ngaati Pikiao; 12 to Te Whare-pouri, to Te Rupe, Te Huaki, Te Puehu, Te Kirikau, Hoko-hinu, Manipoo, and Naawaina.
He told of the words of the chiefs who had contended, and when he finished, the chiefs of Ngaati Pikiao felt their hearts become saddened by Waikato's words.
Then those 300 [of Ngaati Pikiao, Tapuika, Tuu-hou-rangi] set to. There was only one aim with the palisades and they lay ready; they aimed with the fences and those lay ready; they aimed with the vines and those lay ready.
In only one month that paa [Maketu] was built. Sure enough, it was all finished.
Waikato and Ngaai-te-rangi heard that it was finished, and that all the people had assembled inside, to stay there.
False alarm! They were just pretending. Rotorua had again taken the cause of contention with “the basket of fine woven flax”. 13 They had slept in the house.
Waikato heard that this paa was finished. Then they discussed with Ngaai-te-rangi how to attack Te Tumu, so that they would take one of these paa again.
Hikairo heard of those words, as did Te Amohau, Tatapau, and Ngaaparete. Te Tumu rose up.
Then they all set out to cut the fences which were still erected out there. 14 When it was finished those tribes [Ngaati Pikiao, Tapuika, Tuu-hou-rangi] heard that those two paa were finished off. Then they were very saddened. Maketu would be sacked a second time; only Te Tumu would be taken.- 131
taangata, erangi, ka wehea kia rua kakii. 15 Me hohou te rongo mo te kakii tangata; ko te kakii oneone e kore e tukua atu a Maketuu.”
Ka mea atu a Hikairo ki aua rangatira, “Ki te mea ka tohe ake anoo koe kia riro mai a Maketuu moou, hei hokinga iho teeraa mo too tupu, mo too mana.”
Heoi, ka totohe aua rangatira nei i konei. E toru pea nga w(h)iki i totohe ai, aa, kiihai i ngaawari teetahi i teetahi; mahue maaroo tonu.
Ko nga ingoa o nga rangatira i totohe nei ki a Hikairo, ko Pohepohe, ko Te Waharoa, ko Te Tiwha, ko Te Mokorou, ko Te Ngoungou, ko te Amohau too Tauranga.
Oo Ngaati Rangi-wewehi, ko Hikairo raaua ko Te Taero, ko Tireanuku.
Heoi, ka hoki ki Rotorua; ka hoki poouri tonu te ngaakau o eeraa rangatira ki aa raatou kupu totohe.
Tau kau atu anoo ki Rotorua, ka whakatika a Te Taero ki te koorero [k]i nga rangatira o Ngaati Pikiao, 16 [k]i a Te Whare-pouri, [k]i a Te Rupe, [ki] a Te Huaki, [k]i a Te Puehu, [k]i a Te Kirikau, [k]i a Hoko-hinu, [k]i a Manipoo, [k]i a Naawaina.
Koorero ana i nga kupu o aua rangatira i totohe nei, aa, ka mutu, ka rongo eeraa rangatira o Ngaati Pikiao. Ka poouri haere te ngaakau ki nga kupu o Waikato.
Kaatahi ka whakatika katoa aua rau e toru. Kotahi anoo taa[i]nga atu ki te tukuaru, kua pae; taaia atu ki te taiepa, kua pae; taaia atu ki te aka, kua pae.
Kotahi anoo marama i hanga ai taua paa. Ehara, kua oti katoa.
Rongo rawa ake a Waikato, a Ngaai-te-rangi, kua oti noa atu, kua ruupeke katoa nga taangata ki roto, noho ai.
Aahaha! Paraparau kau ana mai. Kua riro anoo te take me “te puutea” 17 o te totohe i a Rotorua. Kua moe i roto i te whare.
Ka rongo a Waikato i teenei paa kua oti. Kaatahi ka koorerorero raaua ko Ngaai-te-rangi kia whakaekea a Te Tumu, kia riro anoo i a raaua teetahi o aua paa.
Ka rongo a Hikairo, a Te Amohau, a Tatapau, a Ngaaparete i aua kupu. Ka eke a Te Tumu.
Kaatahi ka whakatika katoa ki te kotikoti taiepa, whakaara tonu atu. 18 Kua oti, rongo rawa ake aua iwi nei, kua oti katoa aua paa e rua nei. Kaatahi ka tino poouri rawa te ngaakau. Ka huia ruatia hoki ko Maketuu, ko Te Tumu ka riro anake.- 132
Then all of Waikato and Ngaai-te-rangi sprang up to fight Ngaati Whakaue.
Taraia heard too that those tribes had bestirred themselves to fight.
Then Taraia set out too. Those tribes [Waikato and Ngaai-te-rangi] were distracted by the movement. Sure enough, Taraia's war party had rushed upon Horotiu 19 and some of Rotorua had participated. Te Whare-pouri had been killed. Ten had been put to sleep. Te Manu was the big skull, that is, the chief.
So Waikato and Ngaai-te-rangi set out; that expedition thought Hikairo was still inside his paa at Te Tumu. No! He had gone back to Rotorua to fetch food for survival in battle.
So they charged the empty paa without hindrance; there was not a man inside. The victims of that war party were Tami-uru 20 and Te Matau-o-te-rangi; one was a woman, the daughter of Te Taero. 21 Alas, that is false: there were three, another was Tatakarewa. The war party obtained what they wanted and returned. They consumed those they had killed.
Then we of Rotorua [Ngaati Whakaue, Ngaati Rangi-wewehi] sprang up to drag canoes. The vengeance for Tami-uru was set afloat.
There were 170 of that party. When this expedition went out, sadly, Te Whiwhi-o-te-rangi was killed. He was a victim of a dawn attack at Maunganui. 22 Nine were killed; one survived.
Then all of Waikato and Ngaai-te-rangi set out to seek vengeance for Te Whiwhi. Sure enough, Maki was seized on the shore. That one survived. However, they held him. He was indeed related to that party, and he survived. He was not killed. I am mistaken that it was Maki who survived; it was Ponaiti 23 who was seized in this way and was allowed to live; he was not killed. However, this was the very reason that war party was in trouble: because they allowed Ponaiti to live.
When they returned they seized that man and continued on to enter Maketu, saying, “Perhaps all the caretakers of that paa have been infected with influenza, and all inside are sick” (a serious sickness in those days. Waikato and Ngaai-te-rangi had survived it. The sickness had ceased affecting those tribes.)
Now, let's attack in the morning! Great heavens, the fine bullet struck! Only one propulsion of the double-barrelled musket when those on the height counter-attacked. Ngaati Hauaa and Ngaai-te-rangi fell here, and the chief, Te Whare-uru-rua, 24 was suspended. Ten were put to death. Te Poonui 25 was the chief who went away dead; he was carried away.
This was Ngaati Hauaa's worst humiliation. Then, for the first time, that tribe was badly defeated in a battle with muskets. As for Maori weapons, they were indeed outdone too.- 133
Kaatahi ka oho katoa a Waikato, a Ngaai-te-rangi ki te whawhai ki a Ngaati Whakaue.
Ka rongo mai hoki a Taraia kua korikori(a) aua iwi ki te whawhai.
Kaatahi a Taraia ka whakatika hoki. I warea anoo ki te korikoringa aua iwi nei. Ehara, kua huaki ki Horotiu 26 te taua a Taraia, a Rotorua too Rotorua i uru atu. Ko Te Whare-pouri kua patua. Kotahi tekau ki te moenga. Ko Te Manu te upoko nui, araa te rangatira.
Heoi, ka whakatika a Waikato, a Ngaai-te-rangi; taua hoaturanga e hua ana, kei roto anoo a Hikairo i toona paa i Te Tumu. Kaaore! Kua hoki atu ki Rotorua ki te tiki kai atu, hei oranga ki te riri.
Anaa, huaki kau ana ki te paa kau; kaaore he tangata o roto. Ko te patunga a taua taua ko Tami-uru 27 raaua ko Te Matau-o-te-rangi; kotahi te wahine, ko te tamaiti a Te Taero. 28 Auee, he horihori, tokotoru tahi, ko Tatakarewa teethi. Ka whiwhi hoki ana mai taua taua nei, ka pau tekai eeraa tuupaapaku.
Kaatahi maaua nei, a Rotorua, ka oho ki te tootoo waka. Ka maanu te ngakinga mate mo Tami-uru.
Kotahi rau maa whitu o taua ope nei. Tana hoatutanga, ehara, ko Te Whiwhi-o-te-rangi ka mate; he patunga whakaara i Maunganui. 29 Tokoiwa i mate; kotahi i ora atu.
Kaatahi ka whakatika katoa hoki a Waikato raaua ko Ngaai-te-rangi ki te rapu utu mo Te Whiwhi. Ehara, kua mau ko Maki i te aakau. Kotahi i ora. Otiraa, mau rawa ake. He whanaunga anoo ki taua ope, aa, ora ana. Kiihai i patua. He horihori naaku; ko Maki i ora mai; ko Ponaiti 30 i mau atu i taua peenei, aa, whakaorangia, araa kaaore i patua. Otiraa, ko te take tonu teenei i aituaa ai teeraa taua no te whakaoranga i a Ponaiti.
Inaa hoki ra na, ka mau atu te tangata ra, haere tonu ake ki te tomo i Maketuu, e kii ana, “Pea, kua mate katoa nga kai-tiaki o taua paa i te rewharewha, e tuurorotia ana nga taangata o roto.” (He matenga nui i taua raa. Kua ora ake hoki a Waikato, a Ngaai-te-rangi. Kua mutu te mate ki eenei iwi.)
Teenaa, kia huaki i te ata! Ehara, taa te mataa pai hoki; kotahi anoo panganga atu o te tuupara nga puu inaa hoki te ikeike. Ka hinga i konei a Ngaati Hauaa, a Ngaai-te-rangi, whakairihia iho te rangatira, ko Te Whare-uru-rua. 31 Kotahi tekau ki te moenga. Ko Te Poonui 32 te rangatira i haere mate atu, i amohia atu.
Ko too Ngaati Hauaa tino tuutuuaatanga teenei. Kaatahi anoo hoki, ka tino hinga teeraa iwi i te parekura riri puu. Haaunga i te riri Maaori, e hinga ana anoo.- 134
The portion of Waikato and Ngaai-te-rangi which survived the defeat of Te Whare-uru-rua were two from Ngaati Kanga, the local people.
If we were to accept the missionaries' account, the valley of Horotiu was opened bare, Maungakawa 33 stood alone; the people of Horotiu and Maungakawa had disappeared.
And Ngaai-te-rangi had also disappeared. The waters of Tauranga flowed in loneliness, the mist above Manao and Hikurangi 34 lay flat and alone. The people had disappeared.
There was also this reason that the battle was a mistake: one of the people, seized on the shore by that party, survived. [Maki] 35 (Ponaiti) arrived at Maketu.
The people alive in the paa heard of the sickness. My friend (Ponaiti) had been seized by the war party of Waikato or Ngaai-te-rangi.
They called out indeed when they heard that survivor's tale, “Maketu should be left; we should escape, in case there are two sackings of this paa. Because the people were absent, that defeat of Ngaahuru and company occurred, and, because of illness, this one.
When Te Ngaahuru and the others were killed, there was no one there; they assembled only in Rotorua. And so, that paa fell.
“Similarly, this time; because of the epidemic there was no-one there, and because of this, the paa will fall. We had better migrate this evening, now.”
Then the missionaries said, “Wait—don't migrate this evening, but you had better listen, assembled chiefs, to our few words!”
The chiefs replied, “Speak to us!”
Ngaakariri 36 got up; he was a teacher. That man was from Waikato and, on account of his teaching, he came to Rotorua.
He said, “See here! Listen to me! If it were only you, you should go away this evening.
“Now, you and we may not agree, but we 37 should start holding on to this village together. If you leave this paa, the war party which is approaching will arrive, and they will settle permanently in this village.
“Now, listen! Your settlement will be taken by Waikato and Ngaai-te-rangi.
“Now! See here! Let us think carefully. If your hearts are frightened by this war party, leave me and the missionaries the responsibility of holding on to this land, so that ‘the bow of the canoe will escape’. 38 How could God not help us?”
The chiefs replied, “Will you agree to fight?”
Ngaakariri answered, “Yes, we will agree to this fight.”- 135
Ko te waahi i ora mai ai a Waikato raaua ko Ngaai-te-rangi i te parekura i a Te Whare-uru-rua nei, he rua no Ngaati Kanga, a te tangata whenua.
Mehemea pea hei taa te Mitinare koorero, kua tuuwhera kau te riu o Horotiu, kua tuu kau a Maungakawa, 39 kua ngaro a Horotiu taangata, a Maungakawa taangata.
Aa, kua ngaro hoki a Ngaai-te-rangi. Kua tere kau te wai o Tauranga, kua tatao kau te kohu ki runga o Manao, o Hikurangi, 40 kua ngaro nga taangata.
Teenei hoki te mea i hee ai taua whawhai nei; ka ora mai teetahi o te hunga i mau mai ra i te aakau i te ope ra. Ka tae mai ki Maketuu a (Maki)[Ponaiti]. 41
Ka rongo nga taangata i ora i roto i te paa ra, i te tuuroro. Kua mau taku hoa i te taua, na Waikato raanei, na Ngaai-te-rangi raanei.
Ka karanga tonu i te rongonga ai ki te koorero a taua oranga mai ra, “Kia mahuetia a Maketuu, kia oma atu, kei rua paahorotanga o teenei paa. Na te korenga taangata a teeraa horonga i a Te Ngaahuru maa ra, anaa na te tuurorotanga teenei.
“I te matenga i a Te Ngaahuru maa, kaaore he tangata; kua ruupeke anake kei Rotorua. Na reira, ka horo teeraa paa.
“Waiho ko teenei; na te tuurorotanga hoki i kore ai he tangata, aa, ma konei e horo ai teenei paa. Erangi, me heke atu i teenei poo, aaianei.”
Kaatahi ka mea atu nga Mitinare, “Taihoa e heke atu i teenei poo, erangi, me whakarongo mai koutou, e nga rangatira nei ki aa maatou kupu iti nei hoki!”
Ka mea mai aua rangatira, “Koorero mai!”
Ka whakatika atu a Ngaakariri; 42 he kai-whakaako ia. No Waikato teeraa tangata, aa, na toona whakaakoranga ka tae mai ki Rotorua.
Ka koorero atu, “Inaa na! Whakarongo mai! Mehemea ko koutou anake, me haere atu koutou i teenei poo.
“Teenaa, ko koutou, ko maatou e kore e pai, erangi, me tahuri taatou 43 ki te pupuri i teenei kaainga. Ki te mea, ka mahuetia e koutou te paa nei, ka tae mai te ope e haere mai nei, kaatahi ka noho tonu iho i teenei kaainga.
“Inaa! Whakarongo mai! Ka riro too kaainga i a Waikato raaua ko Ngaai-te-rangi.
“Teenaa! Ia na! Kia aata whakaaro mai. Ki te mea e wehi ana oo koutou ngaakau ki te taua nei, tukua mai ki ahau te ritenga, ki te Mitinare kia mau ai teenei oneone, ‘Kia puta ai te ihu!’ 44 Peehea e kore te Atua e atawhai mai ki a taatou?”
Ka mea mai aua rangatira, “Ka pai anoo koia koutou ki te whawhai?”
Ka mea atu a Ngaakariri, “Aae, e pai ana maatou ki teenei whawhai.”- 136
The chiefs replied, “Enough! Tell us this: we say you are only talking to us. We shall fight alone.”
And Ngaakariri answered, “We do not agree it will be you alone, because the land and the name are not yours alone!
“Now! Listen to this: we [you and us] have not yet completely separated. Although we [i.e. not you] have been converted and you are living according to the customs of our ancestors, you are still called with us by one name, one tribe.
“And you have made perhaps the greatest separation. Thus, it is said you are unbelieving Jews. We have been converted.
“But, you—listen! I will reveal to you the ways in which God will fight with us both tomorrow, in the morning!
“If the war party arrives here, and if it is seen approaching at dawn or this evening, do not on any account fire your muskets first, but let them be the first to use the muskets, and they will merely reach the fence. When the war party's axes reach the fence—when they are there—your muskets and ours will fire. How? You will give some muskets to us tomorrow in the morning, or this evening.”
The chiefs answered him, “We do see that you agree that this paa should be held, and that you should fight too. We shall keep some guns for you too.
“You know, my family, it is good that you should fight with us, when it is agreed that we use muskets.
“[This is] because all the people of this paa have been defeated, and you are lucky that, with the forcing down of this war party, all the muskets have been left for you.”
Again Ngaakariri spoke out, “Then my heart is gladdened by your words. You and we will be strong together.
“There is still one part I am sad about. It is perhaps the second speech of your chiefs, concerning the place where this war party is arriving. If we were living at Rotorua and we heard of this war party approaching there, yes, this would be wrong for us. But we came here to wait for Chapman's boat, and we met up with this battle. It is agreed we will not be wrong.
“But let my words be fully understood. If you practise these two customs in this evil doing, your namesake will be of no use.”
They again asked which [were the] two practices.
He spoke out, “There is this.
“If the party arrives, don't let our muskets fire first, but let theirs fire first.- 137
Ka mea mai aua rangatira, “Kaati! Koorero mai. E kii ana maatou, he koorero kau taa koutou ki a maatou. Ko maatou anake hei riri.”
Ka mea atu taua tawhiti nei, “E kore e pai ko koutou anake. Ehara hoki i te mea no koutou anake te whenua, me te ingoa!
“Teenaa, koia whakarongo mai! Kaaore anoo taatou i wehea noatia. Ahakoa kua karakia maatou, e noho ana koutou i nga ritenga o oo taatou tuupuna, e karangatia ana anoo koutou me maatou, he ingoa kotahi, he iwi kotahi.
“Aa, na koutou i tino wehewehe pea. Koia ka meinga he Hurai whakateka koutou. He hunga whakapono maatou.
“Erangi, e koutou, whakarongo mai nei! Maaku e whaakii atu ki a koutou nga waahi e riri mai ai te Atua ki a taatou tahi, aapoopoo i te ata.
“Ki te tae mai teenei taua ki konei, ki te kitea atu e haere mai ana i te awatea raanei, i te poo raanei, kaua aa koutou puu e puhia noatia i te tuatahi, erangi, maa raatou ki te tuatahi nga puu, aa, paa noa raatou ki te taiepa. Hei te uunga o nga toki a te taua ki te taiepa, hei konaa ka pupuhi ai aa koutou puu me aa maatou. Peehea? Ka homai e koutou he puu ki a maatou aapoopoo i te ata, i teenei poo raanei.”
Ka mea mai nga rangatira ra ki a ia, “Ka kite atu nei hoki maatou, e pai ana koutou kia puritia teenei paa, aa, kia whawhai anoo koutou. Ka kaiponu ai hoki he puu ki a koutou.
“Hua atu, e te whaanau, ka pai na no koutou kia whawhai tahi taatou, inaa e pai ana teenei anoo he puu.
“Ta te mea kua mate katoa nga taangata o teenei paa, aa, kua waimarie mai na koutou ki te h[o]unga mai o teenei taua, ka tukua katoatia atu he puu ki a koutou.”
Ka mea anoo a Ngaakariri, “Kaatahi ka hari tooku ngaakau ki aa koutou kupu. Ka manawanui tahi koutou me maatou.
“Kotahi te waahi e poouri nei anoo ahau. Ko te koorero rua pea aa koutou, aa nga rangatira mo te waahi e tae mai ai te ope nei. Mehemea i Rotorua maatou e noho mai ana, aa, rongo mai maatou ki teenei taua haere mai ai, aae, hei hee teenei mo maatou. Teenaa, i haere mai maatou ki te whanga i te kaipuke, i nga taonga o Te Hapimana tuutaki nei i teenei riri. E pai ana, e kore e hee.
“Erangi, kia tino moohio koutou aaku kupu. Ki te mea ka takiruatia he ritenga ma koutou i roto i teenei kino, ka maumauria too koutou ingoa.”
Ka ui mai anoo raatou ki eehea mea, e rua ai tikanga.
Ka mea atu ia, “Koia teenei.
“Ki te tae mai te ope nei, kei pakuu o aa taatou nei puu, erangi, kia pakuu- 138
Let them mistakenly reach the fence. There some of ours will fire.
“If your actions are like my words, this party which is approaching will not return to their women and children, and to their land. This is one of the ideas which makes my heart sad for you.
“And there is this: if victims fall, the war party will flee, and perhaps we will come out and our hands will take the victims or their belongings. So, on no account seek victims for us. Not one. In case you say I am lying, no, this is the truest word.
“For this reason too: only God has the power to make war parties survive or fall.
“And only He hears the words of the people of righteousness, of the people of iniquity. Only He will make the sun shine on the people of righteousness, on the people of iniquity.
“And it is He who will bring the rain on the people of righteousness, on the people of iniquity.” Ngaakariri finished.
Muri-whenua Tuahangata 45 rose. That teacher's words were exactly the same.
However, he was also from Rotorua. His words did not differ from the former's. They were just the same. He finished.
Te Naihi Muri-whenua rose.113 He also advised in those same words, so that the unconverted should understand completely as the chiefs listened, and their pronouncements ended.
Then one of the chiefs got up. He was called Te Taero. Behold, his words were also exactly the same as the missionaries', in complete agreement. He finished.
One of those chiefs rose. He was Tohi Te Uru-rangi [Beckham Wynyard]. 46 His words were exactly the same as Te Taero's words, in agreement. He sat down.
Reanuku rose. 47 His words were exactly the same as the former two, in complete agreement. That chief finished. Te Whare-pouri115 rose. His words were just the same.
Maru-poo115 rose. His words were exactly the same.
Hoko-hinu115 rose. His words were exactly the same. The words of these chiefs did not differ. These discussions of theirs ended.
Then they discussed stories of bravery, and when this was finished, then they all got up to keep the watch from the paa during the night, and morning came.- 139
aa raatou i mua., kia paa hoki raatou ki te taiepa. Hei konaa, ka pakuu ai o aa taatou.
“Ki te mea e rite aa koutou whakaaro mai ki aaku koorero, ko teenei ope e haere mai nei, e kore e hoki atu ki aana waahine, ki aana tamariki, ki toona oneone. Ko teetahi teenei o aau kupu i poouri nei tooku ngaakau ki a koutou.
“Teenei anoo teetahi. Ki te mea ka hi[a]nga te tuupaapaku, ka whati te taua, ka puta pea taatou ki waho, ka paa oo taatou ringaringa ki nga tuupaapaku, ki nga taonga raanei. Heoi anoo,
“E kore rawa e whai tuupaapaku ma taatou, hore rawa. Kei mea koutou he teka naaku. Kaao! He kupu pono rawa.
“Ta te mea hoki: ko te Atua anake te tangata e kaha ana ki te whakaora, ki te whakamate i nga taua.
“Aa, ko ia anake e rongo ana ki nga kupu a te hunga tika, ki te hunga hara. Ko ia anake hei whakawhiti i te raa ki te hunga tika, ki te hunga hara. “Aa, ko ia anake hei whakawhitia te ua ki te hunga tika, ki te hunga hara.” Ka mutu a Ngaakariri.
Kei runga ko Muri-whenua Tuahangata. 48 Peeraa tonu nga kupu a teeraa kai-whakaako.
Erangi, teeraa no Rotorua anoo. Kiihai aana kupu i puta kee atu i a teeraa tangata. I rite tonu. Ka mutu teeraa.
Kei runga ko Te Naihi Muri-whenua.113 Kei te ako anoo i aua kupu tahi, kia tino moohio te hunga karakia kore me te whakarongo mai aua rangatira, aa, mutu noa aa raatou kupu te whakapuaki.
Kaatahi, ka whakatika atu teetahi o nga rangatira, ko Te Taero te ingoa. Anaa, rite tonu hoki aana kupu ki aa nga Mitinare, pai tonu atu. Ka mutu teeraa.
Kei runga ko teetahi o aua rangatira; ko Tohi Te Uru-rangi. 49 Peeraa tonu aana kupu me aa Te Taero kupu te pai. Ka noho teeraa.
Kei runga ko Te Reanuku. 50 Peeraa tonu me nga kupu a eeraa tokorua, aana kupu te pai. Ka mutu teeraa rangatira. Kei runga ko Te Whare-pouri. Rite tonu nga kupu.
Kei runga ko Maru-poo.115 Rite tonu aana kupu.
Kei runga ko Hoko-hinu.115 Rite tonu aana kupu. Kiihai i rere kee nga kupu a eenei rangatira. Ka mutu eenei koorero a raatou.
Kaatahi ka koorero i te koorero o te toa, aa, ka mutu. Kaatahi ka whakatika katoa ki te mataara i te paa i te poo, aa, ao noa te ata.- 140
The first cock had not yet crowed when they cooked the food. When it was cooked, they ate. When it was light, they all turned inside the trenches to wait. Day passed, then they returned together into their houses to sleep.
They simply thought that the war party had gone away, as they had not charged at night or in the morning.
No, there they [the war party] remained, outside the paa. They were basking in the sun, because of the drenching by the rain. Early evening had seen the rain pelting down right through the daylight. Oh, the torrential rain during the night, and the striking of the wind!
The crowd who had gone there to sleep had scarcely felt the benefit of sleep that is much loved by Rangihoa when indeed they were attacked! What was intended was to take the paa quickly. Two children had gone outside the paa together to chew corn stalks. Then they [the war party] were seen by the women inside the paa.
The cry went out, “Who is this? Men of the house, sleeping there! We're attacked! We're attacked!
“It's the invading army! It's the invading army! They're approaching outside the paa.”
Indeed, then the local people sleeping inside the house woke up. They grasped their weapons. However, they did not take the right guns. Instead they took the guns of others. But the ammunition indeed was still in their waist-belts.-
Then the local people set off and reached right up to the trench. The children, who had been followed there, were near the outside of the fence and had entered the paa.
They were not yet up close when the war party's guns let fire.
They scorched upwards, flung like quarters of fire. Hence the whakataukii: This is indeed like the work of the shark, cracking vermin [i.e., it's easy].
There were two volleys, then Te Taero appeared outside the fence. He had a double-barrelled gun, to test the bravery of the war party.
The double-barrelled gun blasted out. And another! Indeed it just tossed about on one wing. Then it struck with one quiver. Indeed, it just tossed about as all the people in the trench looked. Their gaze came short of reaching the war party, and the two victims lying there.
Then the local people struck. Then all the guns woke up, and were fired.
Indeed, there was another volley, yonder from the height, which swelled outside.
So, it came to pass, when Tohi Te Uru-rangi looked out, he saw they were- 141
Kaaore anoo i tangi noa te heihei tuatahi, ka tahuna te kai. Ka maoa, kei te kai. Ka maarama, ka huri katoa ki roto i te maioro noho ai. Ka rere te raa, kaatahi ka taki hoki ki roto i nga whare, moe ai.
Hua noa hoki kua hoki atu te taua ra, hei te mea, kaaore i huaki i te poo, i te ata.
Kaaore, teeraa anoo te noho mai ra, kei waho i te paa. Kei te inaina i te raa, he ngaunga hoki na te ua. No te ahiahi anoo hoki i whiu ai te ua, aa, [aa] ao noa te raa. Ko te whiu hoki a te ua i te poo; ko te paa hoki a te hau.
Kaaore anoo koa i aata rangona noatia [i te] painga o te moe a te hunga i haere ra ki te moe, araa te kai a Rangihoa, ehara, kaatahi anoo ka huaki! Ko nga mea koa e whaia mai ra, kia wawe te mau. He tamariki tokorua tahi i haere ki waho o te paa ki te ngau taataa kaanga. Kaatahi ka kitea atu e te wahine o roto o te paa.
Ka paa te kara[nga], “Ko wai teenei? E nga taane i te whare, e moe nei-e-e! Ka huaki! Ka huaki!
“Ko te whakaariki! Ko te whakaariki! Kei waho o te paa te haere mai nei.”
Ehara, kaatahi ka oho ake te tangata whenua e moe ra i roto o te whare. Kua mau kei te raakau. Otiraa, kiihai i tika te tangohanga i te puu. I mau kee atu i te puu a teetahi atu. Erangi, ko nga haamanu anoo, i mau tonu i te koopuu.
Kaatahi ka whakatika, tae rawa atu ki te maioro te tangata whenua. Kua tata mai ki waho atu i te taiepa ko nga tamariki i arumia mai ra, kua tapoko mai ki te paa.
Kiihai anoo i tata noa mai, kaatahi ka ringihia mai te mahi a te puu a te taua.
Te ranginga ake, anaa taahoa me te ahi koata. Nga whakataukii: koia anoo ki te mahi a te koinga; ehara, me te harapaki kutu.
Ka rua waipuu, kaatahi a Te Taero ka puta atu ki waho o te taiepa. He tuupara te puu, hei whakamaatautau i te toanga o taua ope.
Ka pakuu atu te tuupara. Kotahi atu anoo! Ehara, okeoke kau ana no teetahi paihau. Kaatahi ka paanga ki teetahi kapakapa. Ehara, okeoke kau ana me te titiro katoa nga taangata o roto i te maioro te mea anoo. Ka hara tae noa te titiro ki te taua, ki nga tuupaapaku tokorua e takoto ana mai.
Kaatahi ka paangaa e te tangata whenua. Kaatahi ka oho katoa nga puu, teenaa puhia.
Ehara, kotahi anoo ranginga atu, ira hoki te ikeike ki waho putu mai ai.
Anaa hoki, ko te kitenga atu o Tohi Te Uru-rangi e putu tata mai ana i waho- 142
lying in a heap outside the fence. Indeed, he had left his gun behind. Tohi had taken a wooden weapon.
They did not remember the speeches in the meeting-house that night. These, the Maori people, broke their [spoken] promises.
They also thought in their hearts that it was the Maori god that had killed those victims lying in a heap outside there.
When those few [warriors]—Tohi, Te Reanuku, Ngaa-toro-i-rangi—came out, they had taken the victims' guns. They had taken the bodies, seized them in their hands, and had dragged them into the paa.
The heart had been plundered for the Maori God, and cooked. So, the bullet from the paa lacked stealth. No-one was killed after this.
After only one volley of the guns, Tohi came out to drag in the bodies. The second volley shot right out behind. It was faulty. It killed no-one. From high water to low they fought. Then the fighting stopped.
So, the bravery of Waikato was vanquished. Only then was Ngaati Hauaa's hostility counter-attacked.
The survivors of the war party returned to their settlements. Then that other war party was completely counter-attacked.
Indeed, victims had been killed. One was a woman called Titia-i-te-rangi. 51 Then the deaths of Te Whare-uru-rua and Te Whiwhi were avenged.
However, before the death of Titia, Ngaati Maru raised an army for them.
One hundred and seventy assembled, when they arrived at Ngaai-te-rangi's paa in Katikati. 52 Indeed they were discovered sleeping there at night. At cock-crow the paa was attacked.
Indeed, it fell! There were 30 assembled inside. They were all killed. The chiefs who died were Reko, Te W(h)anake and Te Paetui.
And after this, Titia-i-te-rangi was killed. Titia died at a later time. Then all Rotorua rose to seek vengeance.
There were perhaps 800 men in the party. These things were seen there: spiral figureheads, plumes, spears, the canoes on which the war party paddled.
The war party of canoes sailed there openly. The war party came overland. Indeed, Oo-huki 53 was attacked. One victim had been killed, a woman called Rangi-pikitia. They returned to Maketu, to feed [the ceremonial food] to the Maori god.
Then the war party of canoes sailed off. And they met canoe to canoe in the sea. Indeed, 10 were killed at once. One was a chief, Te Puutoi-kura, a woman.
So the death of Titia-i-te-rangi was avenged. They landed at Tauranga, and- 143
i te taiepa. Ehara, kua mahue te puu. Kua tango te tama kei te maaipi.
Kiihai i mahara ki nga koorero o te whare ruunanga i te poo. Takahia iho e teenei mea, e te tangata Maaori, koorero taka.
I mahara hoki te ngaakau na te Atua Maaori i mate ai aua tuupaapaku e putu mai ra i waho ra.
Te whakaputanga ki waho o taua tokotoru, o Tohi, o Te Reanuku, o Ngaatoro-i-rangi, o Te Naihi Muri-whenua, ehara, kua mau kei te puu a te tuupaapaku. Kua riro, kua mau kei te ringaringa, kua tooia ki roto i te paa.
Kua koohunua te manawa ma te Atua Maaori, kua maoa. Heoi anoo, kua ni[ni]hi-kore te mataa a te paa. Kiihai hoki teetahi i mate muri iho.
Kotahi tonu hoki te pakuutanga atu o nga puu, puta tonu atu a Tohi ki te too mai i te tuupaapaku. Pakuu rawa atu ki muri te rua o nga waipuu. Kua hee noa iho. Kiihai i mate he tuupaapaku. No te paringa hoki o te tai i whawhai ai, tae noa ki te tumunga. Ka mutu te riri.
Heoi anoo, ka tino mate te toa o Waikato. Kaatahi anoo, ka tino hoki te riri a Ngaati Hauaa.
Ka hoki atu te taua ora ki oo raatou kaainga. Kaatahi ka hokia tonutia mai, teetahi atu taua.
Ehara, kua mate te patunga. Kotahi te wahine. Ko toona ingoa ko Titiai-i-te-rangi. 54 Kaatahi ka ea te mate o Te Whare Uru-rua raaua ko Te Whiwhi.
Otiraa, i mua atu o te matenga o Titia, ka whakatika a Ngaati Maru ki teetahi taua ma raatou.
Kotahi rau toopuu maa whitu, te taenga mai ki te paa o Ngaai-te-rangi i Katikati. 55 Ehara, rokohanga mai anoo, e moe ana i te poo. I te tangi tuatahi o te heihei, kaatahi ka tomokia te paa.
Ehara, kua horo! E toru tekau toopuu ki roto. Mate katoa. Ko nga rangatira i mate, ko Te W[h]anake, ko Te Paetui.
Aa, no muri iho, ka mate ko Titia-i-te-rangi. Ka mate ra anoo a Titia. Kaatahi ka oho katoa o Rotorua ki te rapuutu.
E waru, pea, rau toopuu o nga taangata i taua ope. Ka kitea i reira te kai nei; te piitau, te taararo, te teetee, nga waka i hoe mai ai te taua.
Ko te ata rewa mai ai te taua waka. Ka haerea mai e te taua, haere uta. Ehara, kua huaki ki Oo-huki. 56 Kua mate te patunga, kotahi he wahine, ko te ingoa ko Rangi-pikitia. Ka hoki mai ki Maketuu, whaangaia ake ki te Atua Maaori.
Kaatahi ka rewa atu te taua waka, ka tuutaki ki te moana, he waka, he waka. Ehara, mate rawa iho tekau tahi ki te matenga. Kotahi te rangatira. Ko Te Puutoi-kura, he wahine.
Heoi anoo, ka ea te mate o Titia-i-te-rangi. Ka uu atu ki Tauranga, ka- 144
fought there, and peace was made.
The war party returned. The chiefs said, “This peace has been made; it should be kept. Indeed, because of it the shore should be left as a route from Tauranga to Maketu. But you chiefs of Tauranga should know after this that, if people go up after this, they should go by way of Rotorua and then reach Maketu. When they return, they should again go by way of Rotorua and reach Tauranga. Do not think this is a deceitful statement to you.” So these words ended.
Ngaati Whakaue's war party returned to Maketu.
They had scarcely arrived back at the settlement when, indeed, Te Poonui 57 was still behind, journeying on the shore to Maketu.
They saw him. Talking was over. The route by the shore was again in contention.
They seized him and Te Poonui lay on the shore, killed. So, it [peace] was all over.
They stayed, and lived here. After they had lived prosperously for a long time, they very much wanted to go to Auckland.
Indeed, Tangaroa 58 and Ngak[a]I 59 were aboard the ship. The wind was not right; they did not sail right up to the town but landed up at Tauranga. What a performance by the Pakeha ship! They did not hear Tangaroa's words.
Tangaroa called out, “Don't land at Katikati: we will die!”
The Pakeha asked, “What's the reason for the words you spoke—‘We will die in that place’?”
Tangaroa replied, “It's a burial place belonging to the Maori people; the rites of the dead remain tapu.”
The Pakeha said, “Scrap the tapu of the Maori! What is tapu to the Pakeha? Scrap the tapu!”
So when they weighed anchor outside Katikati they were seen by Ngaaite-rangi. Ngaai-te-rangi rushed upon them. Indeed, when Ngaai-te-rangi came upon them, the Pakeha were actually taking the food from inside the paa. Behold, Ngaai-te-rangi attacked.
The Pakeha and the ship were taken, together with Tohi Te Uru-rangi's child, who was called Ngak[a]i.
Tangaroa and his companion escaped. They found James's 60 ship anchored there. Tangaroa wanted it badly. The Pakeha had gone ashore, as well as Tangaroa. They went together over two hills and two valleys, then Tangaroa and his companion went back. Sure enough, they reached the ship. Indeed, they took the ship!
When the Pakeha came back, it had been taken. One Maori was left on the ship. He was a steward of James and his group. He was the one thrown into- 145
whawhai i reira, aa, mau tonu iho te rongo.
Ka hoki te taua ra. Ka mea iho nga rangatira, “Ko teenei rongo i houhia ai, kia mau noa iho. Ehara, i te mea kia waiho te aakau hei haerenga ake i Tauranga ki Maketuu. Erangi, e koutou, e nga rangatira o Tauranga kia moohio i muri nei, ki te haere ake te tangata i muri nei, haere ake na Rotorua, aa, kaatahi ka tae ake ki Maketuu. Te hokinga mai ki Tauranga, me hoki ma Rotorua, ka tae atu ki Tauranga. Kei mea koutou, he kupu maaminga iho ki a koutou.” Heoi, ka mutu eenei kupu.
Ka hoki te taua a Ngaati Whakaue ki Maketuu.
Tau atu ai ki te kaainga, ehara, kei muri tonu a Te Poonui 61 e haere atu ana i te aakau ki Maketuu.
Titiro ana mai te kanohi o teeraa. E! Kua oti atu te koorero. E tohe mai ana anoo te haere i te aakau.
Te hopukanga mai, ehara, ko Te Poonui takoto ana ki te aakau, mate rawa. Heoi anoo, ka mutu tonu.
Ka noho nei, ka noho nei. Roa rawa, e noho pai ana. Ka hiahia raapea ki te haere mai ki Aakarana.
Ehara, kei runga i te kaipuke a Tangaroa 62 raaua ko Ngak[a]i. 63 Kiihai ra i tika te hau; tee rere tonu mai ki te taone, uu noa ake ki Tauranga. Aau mahi ra e te kaipuke Paakehaa! Tee rongo i te kupu a Tangaroa.
E karanga atu ana a Tangaroa, “Kauaka uu ki Katikati, ka mate taatou!
Ka mea mai nga Paakehaa, “He aha te take o taau kupu i mea ai koe, ‘Ka mate taatou ki teenaa waahi’?”
Ka mea atu a Tangaroa, “He waahi tapu no te tangata Maaori, e tapu tonu ana i nga parapa[ra] tuupaapaku.
Ka mea mai nga Paakehaa, “Paka te tapu o te Maaori! He aha te tapu ki te Paakehaa? Paka te tapu!”
Heoi anoo, kau atu ki Katikati, ka kitea e Ngaai-te- rangi. Te tino amohanga mai. Ehara, rokohanga mai, e tango ana ra pea i te kai o roto i taua paa te Paakehaa. Ehara, ka huaki!
Ka mau atu nga Paakehaa me te kaipuke, me te tamaiti a Tohi Te Uru-rangi, ko Ngak[a]i te ingoa.
Ko Tangaroa raaua ko toona hoa, ka ora mai. Pono rawa mai, ko te kaipuke o Hemi 64 e tuu ana. Maamingatia iho e Tangaroa. Kua haere nga Paakehaa ki uta, me Tangaroa hoki. E rua hiwi, e rua raorao i haere tahi ai raatou, kaatahi ka konumia mai e Tangaroa maa. Ehara, kua tae mai ki te kaipuke. Ehara, kua riro mai te 'puke.
Pono rawa mai nga Paakehaa, kua riro. Kotahi te tangata Maaori i mahue i te kaipuke. He tuari no Hemi maa. Koia te mea i whiua atu e Tangaroa- 146
the water by Tangaroa and his friend. They took the ship to Maketu.
Indeed, Tangaroa thought James's man should be killed. Then he thought he had better not kill him, in case Ngak[a]i and his Pakeha were still alive. And so that man survived. In this way vengeance would have occurred again there [i.e., if the steward had been killed].
When the ship reached Maketu, all the people heard that Tohi's youngest child had been killed by Ngaai-te-rangi.
Then, indeed, their hearts were sad. Some said, “It is right he should die. That custom is indeed from former times. A man will die, will die for tapu, for rites connected with the dead. That has now happened. Death has been requited to become noa. Yes.”
Tohi and Maka heard these words. Then the ship stolen by Tangaroa was turned broadside on.
A rush was made and they landed out from Waikorere, just provoking battle there. Ngaai-te-rangi did not respond.
Only the missionaries arrived to preach to them.
Night fell again, then a rush was made, and they stayed right out at Mayor Island. Day had barely dawned when they were seen by the local people, who said, “A Pakeha ship is fast approaching!”
They all got into canoes and, sure enough, 10 sailed there.
The people of the ship barely saw the war party of canoes paddling when they tacked, turned inside and stayed there. Only Tangaroa remained above to steer the ship with the Maori sailor. All, without exception, were below, holding the guns. They got in place and stayed, each with his gun. As for Tangaroa, he and the sailor remained above.
The reason was that, according to the boy, if they were to stay on the surface of the current, they must take a vigorous stroke. Indeed, Tangaroa's hair was streaming in the wind.
When the canoe came near, Tangaroa called out, “Paddle strongly here.” Sure enough, it came right up alongside.
Tangaroa threw down the rope, and it was tied to the thwart of the canoe. Tangaroa called down, “Hold on to your rope!”
He made it come round from one thwart to the other, so there should be three thwarts holding the rope, in case it fell into the waves.
Then the man tying ropes finished his job, and then the crowd climbed up on to the ship and Tangaroa called down, “Some must stay out in the canoe. Wait to climb up, in case there are too many on board; do not disturb the Pakeha of my ship because they are sick.” And most of the people stayed out there.
Only Ngau-raparapa went and climbed up on the ship.- 147
r[aa]ua ko toona hoa ki te wai. Ka riro mai te ’puke ki Maketuu.
I mahara anoo a Tangaroa kia patua te tangata o Hemi. I maharatia hoki e ia kei patu kau pea ia, kei te ora anoo pea a Ngak[a]i raatou ko aana Paakehaa. No reira, i ora ai taua tangata ra. Peenei, kua ea anoo i reira.
Ka tae mai ki Maketuu te kaipuke ra, ka rongo nga taangata katoa, ko te pootiki a Tohi kua mate i a Ngaai-te-rangi.
Ehara, kaatahi ka poouri te ngakau. Ka mea eetahi, “E tika ana kia mate. No mua anoo teeraa tikanga. E mate anoo te tangata, e mate mo te tapu, mo te parapara tuupaapaku. Ka paa ianei kua ea te mate hei whakanoa. Aae!”
Ka rongo a Tohi raaua ko Maka i eenei kupu. Kaatahi ka hurihurihia ki runga i te ‘puke taahae mai a Tangaroa rara.
Ka reia atu, uu rawa atu i Wai-koorire, piitaritari whawhai noa i reira. Kiihai i tae mai a Ngaai-te-rangi.
Ko nga Mihinare anake i tae mai ki te kauwhau i a raatou.
Poo iho anoo, kaatahi ka reia, tuu rawa atu i Tuhua. Ao kau te raa, ka kitea e te tangata whenua e kii ana, “He kaipuke Paakehaa e teretere mai!”
Te tino hurihanga ki runga i te waka, ehara, kotahi tekau i hoe mai ai!
Kite kau atu anoo te kaipuke i taua waka ra e hoe mai ana, ka taki, ka huri ki roto, noho ai. Ko Tangaroa anake i noho i runga i te whakatere i te ‘puke me te heeramana Maaori, ko te katoa i raro anake, kei te puri i nga puu. Ka emi, e noho ana teenei me taana puu, teenei me taana puu. Haaunga ia i a Tangaroa, kei runga ia e noho ana raaua ko te kaimahi kaipuke.
Koia anoo, ki te tama, mehemea kei te au o kaarewa e noho ana, tiatia rawa ki te raukura. Ehara, mamaru kau ana te maahunga o Tangaroa.
Ka tata mai te waka, ka mea atu a Tangaroa, “Kia kaha te hoe mai!” Ehara kua tata tonu!
Ka pangaa iho e Tangaroa te taura, ka whitikiria ki te kiato o te waka. Ka mea iho a Tangaroa, “Kia mau te whiitiki!”
Whakaputaia atu i teetahi kiato ki teetahi atu, kia toru kiato e mau ai te taura, kei makere i te ngaru.
Kaatahi ka whakaotia te mahi o te kai-whiitiki taura, kaatahi ka piki ake te hunga ra ki te kaipuke, ka mea iho a Tangaroa, “Noho atu eetahi i te waka. Taihoa e piki ake, kei tokomaha te tangata ki runga nei; kei turituri nga Paakehaa o taku kaipuke, ta te mea, e mate ana raatou. Ka noho atu te tokomahatanga.
Ka haere ake ko Ngau-raparapa anake i piki ake ki te ’puke.- 148
That fellow had barely come up when he looked down, right down. Sure enough, inside the ship really creaked and he turned and went back to the canoe, when Tohi's gun shot out. Sure enough, he was wounded in the hip.
Then he decided he would untie the rope holding the thwart of the canoe. He turned it right round. But how could he succeed with the twisted rope?
So, the men in the canoe turned seawards. Tohi and the others appeared above, they appeared on the other side, paddling regardless.
Then the men of the ship turned to the canoe, cut the rope of the canoe, and paddled away. The victims were shot as they paddled.
Indeed, they were all killed. Many were taken up into the canoe; many sank down in the sea.
The man whom Tohi shot first survived. He swam ashore, perhaps with some others.
Six or so were killed. One chief was killed. He was called Huutata. So then they returned to Maketu; the people of the paa saw the ship standing there afloat with the canoe.
They looked right down into the bilge of the canoe. There! It was like a belly rising, when men are lying heaped inside it.
Then they called down, asking, “Where are your victims from?”
They replied, “From Mayor Island!”
“Who is the chief?”
They replied, “Huutata!”
So then some of the chiefs of that paa were saddened, because peace had been made with that place, Mayor Island, by Whare-ao-rere.
Then the son of Te Whawatu, called Whare-ao-rere, set to immediately.
Indeed, the slave of Tohi and Tere-a-nuku 65 was seized as revenge for the victims of Mayor Island.
So later there will be revenge for that victim (the slave), lest people say, “There indeed, the stories of this battle are concealed.”
Well, CONCERNING THE MISTAKES:
However, I am writing this book in confusion. I do not know the reason the Governor asked me to write this book.
But, indeed, I do know that, before Te Makena 66 gave his book to the Governor, a book describing the fighting between Waikato and Ngaati Whakaue, for the killing of Te Hunga, the writers of New Zealand said Waikato was the most important tribe of this land, and Te Wherowhero was- 149
Eke kau anoo te taahae ra, kaatahi ka titiro iho, titiro rawa iho. Ehara! Ka paakee(h)[k]ee (o) tonu o roto o te ’puke, aa, anga ai, ka hoki ki te waka, ka pangaa ake te puu o Tohi. Ehara, tuu rawa ki te huuhaa.
Kaatahi ka whakaaro kia wetekia te taura e mau ra i nga kiato o te waka. Tahuri rawa iho. Me aha e taea ai te pikonga ropi?
Heoi, ka huri ki te wai nga taangata o te waka ra. Puta rawa ake a Tohi maa ki runga, kua puta i tawhiti e kau hoehoe ana.
Kaatahi ka huri nga taangata o te kaipuke ki te waka, ka tapahia te taura o te waka, ka hoea atu. Ka puuhia hoetia atu nga tuupaapaku ki nga puu.
Ehara, matemate katoa. He nui i riro ake ki te waka; he nui i totohu iho ki te wai.
Ka ora te tangata i puuhia tuatahitia ra e Tohi. Ka kau atu ki uta, me eetahi atu hoki pea.
Ka mate iho tokoono pea, tokohia raanei. Kotahi te rangatira i mate iho. Ko Huutata te ingoa. Heoi anoo, ka hoki mai ki Maketuu, kite rawa ake nga taangata o taua paa, e tuu ana te ’puke ra, me te waka anoo e maanu tahia ana me te ’puke.
Titiro rawa iho ki te riu o te waka. Anaa! Me takapuu araara, e ka taaika ake te tangata i roto.
Kaatahi ka paatairia iho. “Nohea taa koutou patunga?”
Ka mea ake, “No Tuhua.”
“Ko wai te rangatira?”
Ka mea ake raatou, “Ko Huutata!”
Heoi anoo, kaatahi ka poouri eetahi o nga rangatira o roto o te paa ra, ta te mea hoki kua mau noa atu te rongo ki Tuhua i a Whare-ao-rere.
Kaatahi ka tahuri tonu ake te tama a Te Whawhatu, ko Te Whare-ao-rere te ingoa.
Ehara, ko te roopaa a Tohi raaua ko Tere-a-nuku 67 ka tangohia hei utu mo taua patunga o Tuhua ra.
Heoi ra anoo te utu mo teeraa patunga, kei mea hoki te tangata e, “Teenaa anoo, te huna na nga koorero o teenei whawhai.”
Heoi anoo, MO TE HEENGA
Otiraa, e tuhituhi pooauau noa iho ana ahau i teenei pukapuka. Kaahore au i moohio ki te take i mea mai ai Te Kaawana kia tuhituhia e ahau teenei pukapuka.
Heoi anoo taaku i moohio ai ahau, i mua atu o te homaitanga o te pukapuka a Te Makena 68 ki a Te Kaawana, he pukapuka whakaatu mo te whawhai a Waikato, a Ngaati Whakaue, mo te koohuru o Te Hunga, ka mea mai nga kaituhituhi o Te Tiireni, ko Waikato te tino iwi rangatira o teenei motu, ko Te- 150
the chief above all other chiefs.
I say, “Who indeed says so? He is not the supreme chief. Waikato is not the supreme tribe.”
It is believed that one tribe [is greatest] to its own people, another tribe to its own people, together with its own chiefs.
Pootatau 69 is not really greater, as you say, because when Governor Hobson 70 arrived in Auckland, he found Pootatau living there. And so it was said, “That man brought together his Maori chiefliness and Pakeha chiefliness as well.”
Indeed, if the Pakeha lived in Hauraki, in this way [i.e., like Pootatau living in Auckland] the people of that place would be thought of as Pakeha chiefs and Maori chiefs.
What was the good of the Pakeha to Tauranga with all its vast lands and its Maori chiefs in its train?
Tauranga was the only really big settlement in the whole land. Taipari, Kiharoa and Kiore were the chiefs above the Maori chiefs of all places.
And so that is also why all the tribes went to prepare flax for the Pakeha of Tauranga, just as the tribes send goods to Auckland these days.
Similarly, Maketu was above all the lands in the part liked by the Pakeha, with its Maori chiefs over them, and indeed Waikato and Ngaati Tuu-whare-toa 71 each with its tribes all went to carry flax to Maketu, along with Ngaati Maniapoto. 72
If the Pakeha lived in other scattered lands, how would that be? It was thought that the people and the settlement belonged to the chief. That tribe was known as a chiefly tribe.
This was how Kororareka 73 was a place which was great. It alone was the most chiefly town in this land, and so were its chiefs.
It was said that Kororareka was the settlement of the north. Tiitore and Poomare were the chiefs of that town, more important than the Pakeha.
To Kapiti, Wellington was the town. Te Rauparahaa was the chief, his two chieflinesses were combined: his former one and the later Pakeha one.
All the tribes of the south will go to Pee-whai-rangi, 74 and Wellington too, to take goods there — pigs — to take canoes to Ngaapuhi as goods to sell, and to buy too there for themselves. When they obtain them, some return, some do not obtain goods and stay there as workers for the Pakeha and the Maori.
Indeed, what was the case when there was only a single chiefliness in all the chiefs? Now, formerly, this was the custom that was kept. Not only Maori- 151
Wherowhero te rangatira i runga ake o nga rangatira katoa.
Ka mea atu ahau, “Ko wai koa hoki e mea ana? Ehara ia i te rangatira. Ehara a Waikato i te iwi rangatira.”
Hua atu, teenaa iwi anoo ki toona nuinga atu, teenei iwi anoo ki toona nuinga ake, me oo konei rangatira anoo.
Ehara a Pootatau 75i tino nui ake ai e meatia mai na e koutou, na te mea, i te tae mai a Kaawana Hopihana 76 ki Aakarana nei, pono rawa mai, ko Pootatau e noho ana. Koia i meinga ai, “Ko teenaa tangata ka huia ruatia ko toona rangatiratanga Maaori, ko te rangatiratanga Paakehaa hoki.
Mehemea hoki i noho ki Hauraki te Paakehaa, peenei ko reira tangata e meinga, hei rangatira Paakehaa, hei rangatira Maaori.
I peehea hoki i te painga o te Paakehaa ki Tauranga i raro katoa te mano whenua nei me oona rangatira Maaori?
Ko Tauranga, anake te kaainga i nui ake i nga whenua katoa. Ko Taipari, ko Kiharoa, ko Kiore nga rangatira i runga ake i nga rangatira Maaori o nga waahi katoa.
Aa, koia hoki te ahatanga ko nga iwi katoa i haere katoa ki te mahi muka ma nga Paakehaa o Tauranga, peenei hoki me nga iwi e hoomai mea nei ki Aakarana i teenei raa.
Waihoki ko Maketuu i runga ake o nga whenua katoa i te waahi i paingia ai e te Paakehaa me oona rangatira Maaori me oona rangatira Maaori hoki i runga ake, aa, i haere katoa mai anoo taua Waikato na, me Ngaati Tuu-whare-toa 77 me ia iwi ki te hari muka mai ki Maketuu, me Ngaati Maniapoto. 78
Me i noho koia hoki te Paakehaa ki eetahi whenua atu rara, teenaa hoki e peehea? Hua atu, kei te rangatira anoo oona taangata, me toona kaainga. Ka rangona hoki teeraa iwi ra, he iwi rangatira.
I peehea koia hoki a Kororareka 79i te waahi i nui ai. Koia anake te taone i rangatira ake i teenei motu, me oona rangatira hoki.
Hua atu ko Kororareka te kaainga ki raro. Ko Tiitore, ko Poomare nga rangatira o teeraa taone, nga taangata i nui ake i te Paakehaa.
Ki Kapiti, ko Pooneke te taone, ko Te Rauparahaa te rangatira, huia iho oona rangatiraranga e rua; ko too mua; ko taa te Paakehaa i muri nei.
Ko nga iwi katoa o runga nei hei haere atu ki Pee-whai-rangi, 80 ki Pooneke hoki ki te hoatu taonga ki reira — poaka — ki te hoatu waka ki a Ngaapuhi hei hoko taonga, ki te rapu taonga atu hoki i reira mo raatou. Ka whiwhi, ka hoki mai eetahi; kaaore eetahi i whiwhi, ka noho tonu atu hei kaimahi ma te Paakehaa, ma te tangata Maaori.
I te aha ianei, i te mea, i reira anake te rangatiratanga tahitanga i nga rangatira katoa? Teenaa, i mua ko te ritenga e mau mai ana. Haaunga te- 152
chiefliness; by Pakeha custom, people were like this. If you went by Maori custom, however big the land, that was where its own people were. Afterwards, going by Pakeha law, there is no treachery, so people go into others’ settlements.
So it was that Tiitore and Poomare were very great, with their settlements, and the fame of their tribe, Ngaapuhi.
Similarly, Wellington was above all the lands with Te Rauparahaa and his tribe; the two were combined; that of the past, and that of the Pakeha.
Indeed, what was the case when only the Pakeha was there? Indeed, these people and their lands became greater.
That day, Governor Hobson arrived in Auckland, indeed, the towns of the past and the Pakeha and the Maori chiefs of those towns and the fame of the tribes were levelled; the towns remained.
Then this town [Auckland] ascended, together with its Maori chiefs, and the fame of these tribes.
Now, before, when the Pakeha had not yet reached this land. a particular tribe was well known with its own chiefs and its own property.
One tribe rose up like that; another tribe rose up like that again.
But the way enslavement would come for that chiefly hapuu of former times, by which the name of the hapuu and its chiefs would fall, was when they started to fight, and either their paa were taken or they were defeated in battle. Indeed, the power of the tribe and of the chiefs went right down.
However, if the defeat was forgotten, and that [defeated] one fought bravely afterwards, then the power which had fallen, returned.
So I say in this book; perhaps my writing is mistaken. Indeed, the words of Te Makena are different; indeed, mine are different.
And if my book is mistaken, what does it matter? This is the very reason: those words are correct.
I myself heard Waikato's words. Rotorua and Waikato were fighting, and, while they were fighting, those words were uttered, “Ngaati Whakaue is a boastful tribe,” according to the Waikato women. That description is correct for women only. Others think differently.
If we consider Wetere's words, before the setting up of the assembly in Remuera 81 — in which he said Ngaati Whakaue was a tribe of leftovers from a Waikato meal — Tangaroa's words were the cause of Wetere's talk.
So Kiore 82 replied with those words, and those two argued, and Wetere was silenced by Kiore.
Battles have been fought because of that saying. To this day it has not- 153
rangatiratanga Maaori, na te ritenga Paakehaa i tino peenei ai te tangata. Mehemea ko too te Maaori tikanga ahakoa nui teeraa whenua ra, ki reira atu anoo oona taangata. I muri nei i too te Paakehaa ture, kaaore he koohuru, na reira ka haere ki runga i te kaainga o teeraa.
Koia i nui ake ai a Tiitore raaua ko Poomare, me too raaua kaainga me te ingoa hoki o too raaua nei iwi, o Ngaapuhi.
Waihoki, ko Pooneke i runga ake i nga whenua katoa me Te Rauaparhaa hoki, me toona iwi; huia iho e rua tahi: ko too mua; ko taa te Paakehaa.
I te aha ianei, i te mea i reira anake te Paakehaa? Koia, ka nui ake teeraa tangata me toona oneone.
Taua raa kia tae mai ko Te Kaawana Hopihana ki Aakarana, ehara, i raorao noa iho nga taone o mua, me nga Paakehaa, me nga rangatira Maaori o eeraa taone, me te ingoa o nga iwi; noho taone.
Kaatahi ka tino kake rawa ake teenei taone, me oona rangatira Maaori hoki, me te ingoa o eenei iwi.
Teenaa, i mua, i te mea kaaore anoo te Paakehaa i tae noa mai ki teenei motu, i rangona ana anoo teeraa iwi ra, me oona rangatira anoo, me oona taonga anoo.
Hiki ake he iwi, peeraa tonu; hiki ake he iwi, peeraa tonu anoo.
Erangi, te waahi hei tuutuuaatanga mo teeraa hapuu rangatira o mua ra, e heke ai te ingoa o te hapuu, o nga rangatira hoki, he ngohe ki te riri, aa, horo ana raanei too paa, hinga ana raanei i te parekura. E (o) koa hoki iana, ka hoki rawa iho te maru o te iwi, o nga rangatira hoki.
Otiraa, ki te ngaro tonu hoki te mate teenaa ki te toa hoki i muri iho, kaatahi ka hoki mai anoo te maru kua taka atu ra ki raro.
Koia ahau i mea ai i teenei pukapuka, e hee ana pea taaku tuhituhinga, e puta kee ana pea nga kupu o taa Te Makena; e puta kee ana pea nga kupu o taaku.
Aa, ki te mea e hee ana taaku pukapuka, he aha koa? Teenei anoo te mea e tika ai anoo eenaa kupu.
I rongo anoo ahau i nga kupu a Waikato. E whawhai nei a Rotorua raaua ko Waikato, ka riiriri, ka puta mai taua kupu nei, “Teenei iwi whakahiihii a Ngaati Whakaue”, ki nga waahine a Waikato. Ka tika teeraa kupu mo nga waahine anake. Teenaa e puta kee ana eetahi.
Me taa Wetere kupu hoki, i mua i te tuunga o te huihui i Remuera, 83 i mea ai, he iwi toenga kainga a Ngaati Whakaue, mo te kupu a Tangaroa te take o taa Te Wetere paki.
No reira, a Kiore 84i utu atu ai i ana kupu ra, aa, tautohe ana raaua, aa, hane noa iho a Wetere i a Kiore.
He whawhaitanga, ko taua kupu anoo. Kaaore anoo ianei i mahue noa i te- 154
completely left the lips of men or women.
So I bear this in mind: the words of the Pakeha, which I heard, are indeed taunts, together with Te Makena's writing, which he wrote in his book.
From this I think these words here are not wrong, lest you say they are wrong. No! They are indeed right!
However, I reveal these words at the same time, “There is not yet an undefeated tribe in this world.”
Therefore, now! Listen to this song; it is a tau composed by me.
There is no undefeated tribe in this world
They are always defeated.
When you search in the past
They are lost in oblivion.
If my tune revealing the enslavement of these tribes is wrong and it is said to me that they are chiefly tribes, loud about their desires, then these tribes are speaking confusingly to the Pakeha. If we talk together in front of the Pakeha — they and we— indeed, either I will be silenced or they will be silenced.
Because I never did feel that I, Rotorua, was a tribe of leftovers from a meal. It is my opinion that those tribes who speak thus will bring back the evil of those words upon themselves.
In as much as, in the Psalms of David, the men who were digging a hole for David to fall into, fell into the very hole themselves when he (himself) did not fall in.
Similarly, (for) those people who are lying to you, to the Pakeha, soon the falsity of their words will be heaped on their (own) heads.
However, I am waiting to reveal the falsity of those tribes. When Te Makena's book is published, the falsity of the words within it will be seen. Then I will reveal the falsity of former and contemporary times.
But, in my opinion, I alone (Rotorua) am the tribe above those tribes who are lying.
In as much as the last of my bravery was the battle concerning the killing of Te Hunga, it is not yet surpassed by the host of tribes.
In as much as all the tribes were defeated by Waikato, the boastful talk is correct. There is also bravery respecting other tribes, that respecting Ngaati Whakaue.
From there let its bravery and its chiefliness come forth to me, Ngaati- 155
ngutu o te wahine, o te tangata.
Koia toku ngaakau i mahara ai, koia ka pono anoo nga kupu a nga Paakehaa e rongo nei ahau me te tuhituhinga a Te Makena hoki i tuhituhi nei i taana pukapuka.
No konei au i mahara ai, e kore e hee nga kupu nei, kei mea koutou ka hee. Kaao! Ka tika anoo.
Erangi, kaatahi au ka whaaki tahi i aua kupu tahi, “Kaaore anoo he iwi e toituu nei mo teenei ao.”
Teenaa, koia! Whakarongo mai ki teenei Waiata; he tau atu teenei naaku:
Ki taaku rangi whaakii i nga tuutuuaatanga o eenei iwi e hee ana, e kiia mai nei he iwi rangatira, hoihoi tahi te manako, e koorero ngaro ana eenaa iwi ki te Paakehaa. Mehemea e koorero tahi ana maatou ki te aroaro o nga Paakehaa, ko raatou, ko maatou, ehara ko ahau raanei e hane, ko raatou raanei e hane.
Ta te mea hoki, kaaore au i rongo ake, ko ahau, ko Rotorua te iwi toenga kainga. Ki taku whakaaro, ki eenaa iwi e koorero na, ka hoki atu pea te raru o eenaa kupu ki a raatou anoo.
Inaa hoki te kupu kei nga waiata a Raawiri, ko te tangata e kari i te poka, kia taka a Raawiri, kaaore i taka, aa, taka ana ko raatou anoo ki aua poka anoo.
Waihoki, ko eenaa iwi e koorero tekateka atu na ki a koutou, ki nga Paakehaa, mea ake hoki atu anoo te heenga o aa raatou nei kupu ki runga i oo raatou nei matenga hiipoki ai.
Otiraa, taihoa atu ahau e whaakii atu i te heenga o eenaa iwi. Kia perehitia te pukapuka a Te Makena, ka kitea te heenga o nga kupu o roto. Kaatahi au ka tino whaaki atu i nga heenga o mua, o naianei hoki.
Erangi, ki taaku whakaaro ake, ko ahau anake te iwi e nui ake ana i eenaa iwi e koorero teka atu na.
Inaa anoo hoki te hikunga o tooku toanga na, ko te whawhai mo te koohuru i a Te Hunga, kaaore anoo i pikitia ake e te mano o te iwi.
Inaa hoki, i mate katoa nga iwi katoa i a Waikato; koia anoo i tika ai te koorero whakapehapeha. He toa anoo ki eetahi iwi atu koa, teenaa ki a Ngaati Whakaue.
No hea hoki, teenaa, kia whakaputa mai toona toanga me toona rangati-- 156
Whakaue, being noisy about my yearnings! But the name for that (noisy yearning) belongs to Ngaati Hauaa.
Now, listen to me; these are the revenges of the killing of Te Hunga in Rotorua.
The marauding victim at Te Wairoa. The capture of Te Tumu was completed. So again Waikato rose to seek vengeance.
ratanga ki ahau, ki a Ngaati Whakaue, hoihoi tahi te manako! Erangi, no Ngaati Hauaa teenaa ingoa.
Teenaa, koia whakarongo mai, nga utu o te (o)matenga [o] te koohurutanga o Te Hunga i Rotorua:
Ko te patu[nga] whakaara ki Te Wairoa. Taamia atu anoo, ko te paahoro i Te Tumu. Heoi anoo, ka whakatika mai hoki teeraa ki te rapu utu a Waikato.
Ko te parekura ko Matai-puku. (Ngaai-te-rangi)
Then the peace party was suppressed by Waikato. So, no victim was killed. Only the Earth 85 was burnt in the fire as the peace party went along. The battle at Otumutu was his alone.
The battle at Otumutu was the last; Waikato fled as they went. Peace was made. (Waikato arrived to exchange Teetee-nui).
Then Ngaati Maru rose. Pinenga was caught.
Then Te Arawa rose. Maketu was taken.
Then Ngaati Maru rose again. Te Manu was killed, a victim from Waikato.
Waikato rose. Tami-uru was killed.
Te Arawa rose. Te Whiwhi was killed.
Ngaati Tame-te-raa 86 rose. In the capture Te Whanake was killed; Katikati was the paa.
Waikato and Ngaai-te-rangi rose.
The war party in which Te Whare-uru-rua was seized. And so, Te Whare-uru-rua was killed straightaway.
Waikato rose. Titia was killed.- 159
Kaatahi ka taamia ake e Waikato. Ko te ope maunga- a-rongo. Heoi anoo, kaaore i mate he patunga. Ko Papa anake 87 i tahuna haeretia ki te ahi i te taua maunga-a-rongo. Noona anake te parekura i Otumutu.
(Ka tae mai a Waikato ki te hoko i a Teetee-nui.)
Kaatahi ka oho a Ngaati Maru. Ko Pinenga ka mate.
Kaatahi ka oho a Te Arawa. Ko Maketuuu ka riro.
Kaatahi ka oho anoo a Ngaati Maru. Ko Te Manu ka mate, te patunga no Waikato.
Ka oho a Waikato, a Ngaai-te-rangi. Ko Tami-uru ka mate.
Ka oho a Te Arawa. Ko Te Whiwhi ka mate.
Ka oho a Ngaati Tama-te-raa. 88 Ko te paahoro, ka mate a Te Whanake; ko Katikati te paa.
Ka oho a Waikato, a Ngaai-te-rangi.
Ko te taua i a Te Whare-uru-rua tangohia mai. Anaa, ko Te Whare-uru-rua ka mate tonu ake.
Ka oho a Waikato, Ko Titia ka mate. E toru nga utu a Ngaai-te-rangi- 160
(They) rose also. Ngak[a]i was killed
The ship was seized. Huutata was killed
By Te Arawa again.
Huutata was killed. In revenge Tuu-te-pounuku was killed.
If those seized by Waikato and Ngaai-te-rangi and those carrying their arms are added together, there are 11. So those are his (victims), besides Raawhiti, who should be discounted. Raawhiti is equivalent to Raerae. They were battle revenges, each the last man slain in fight. The most definite deeds of Waikato and Ngaai-te-rangi were nine actual victims of theirs, besides the capture of Moko-nui-aa-rangi, and what is the use of the word “capture”?
Then I remember the battle of Te Whiti-kiore at Mayor Island. This was Te Arawa's after the fall of Te Tumu. This was the first revenge for Te Tumu.
So, the other side's correct deeds included Kaiwaru. What of that? Only Ngak[a]i was finished off at the settlement.
The capture of Moko-nui-aa-rangi: What of that?
No-one was killed.- 161
Ka oho a Te Arawa, ko Rangi-pikitia ka mate.
Ko Te Puutoi-kura ka mate.
Ka oho hoki; ko Ngak[a]i ka mate.
Tangohia atu - ko te kaipuke. Ko Huutata ka mate.
Na Te Arawa anoo ko Huutata (ka mate) i utu; ko Tuu-te-pounuku kua mate.
Ki te huihuia o aa Waikato, o aa Ngaai-te-rangi, oo aana maunga ringaringa, kotahi tekau maa tahi. Heoi anoo aana. Haaunga a Raawhiti(i), me whakarere noa iho. E rite ana a Raawhiti ki a Raerae, he utu parekura, he huka teeraa, teenei. Ko nga mea tino tika a Waikato raaua ko Ngaai-te-rangi e iwa aana (ana) patunga tika, haaunga te paahoro o Moko-nui-aa-rangi, aa, hei aha tonu pea i te ingoa “paahoro”?
Kaatahi ahau ka mahara ko te parekura a Te Whiti-kiore i Tuhua. No Te Arawa, no muri iho i te horonga o Te Tumu. Ko te utu maataamua teeraa o Te Tumu.
Heoi anoo, nga mea i tika a teeraa, ko Kaiwaru. He aha teeraa? Ko Ngak[a]i anake i pau i te kaainga.
Ko te paahoro o Moko-nui-aa-rangi. Hei aha teeraa?
Kaahore he tangata i mate.- 162
On the other hand, only those of the war party were killed; two were the price of the capture; those two were equivalent to the capture. Similarly, the party making peace: what of that? No victim was killed. Only the opposition was defeated in the fight at Otumutu, settled in battle by Te Arawa. Similarly, Mayor Island was another defeat; the war party took victims again. However, his victims were taken again.
Similarly, those were seized by Te Arawa. Were the deeds right or wrong?
Yes, they were right!
Fifteen. The ship taken by Tangaroa should be discounted.
The first war party for Kaihau and Mataipuku stayed at Ahirau, and was hauled out of the ground at Te Tokitoki. There was no victim; a kit of cockles was the only victim. Leave that out.
The correct deeds are these:
[Taken] By Te Arawa.
There were 16 absolutely correct deeds.
There was also the battle at Otumutu.
Better to leave out the ship and Te Hunga, and the disinterred bones.- 163
Erangi, no te taua anake i mate; tokorua te utu o te paahoro; rite noa ake raaua na. Waihoki ko te ope i te maunga o te rongo. Hei aha teeraa? Kaahore i mate he patunga. Noona anake i mate i te riringa i Otumutu i parekuratia e Te Arawa. Waihoki ko Tuhua i mate anoo; i riro mai anoo i te taua nga tuupaapaku. Otiraa, i riro anoo oona tuupaapaku.
Waihoki, ko aa Te Arawa, o aana maunga ringa. Nga mea i tika raanei, i hee raanei?
Kaao, i tika!
Kotahi tekau maa rima. Ko te kaipuke i riro mai i a Tangaroa, me whakarere teeraa.
Ko te taua tuatahi mo Kaihau, mo Matai-puku, te taua i noho ki Ahirau, aa, i whakahuutia atu ki Te Tokitoki. Kaahore he patunga; he kete tuangi anake te patunga. Waiho atu teeraa.
Ko nga mea i tika, koia teenei:
Na Te Arawa
Ko nga mea i tino tika kotahi tekau maa ono.
Ko te parekura anoo i Otumutu.
Me whakarere atu te ’puke, me Te Hunga me hahu kooiwi.- 164
Now, from here will be seen the bravery or dastardliness of a certain tribe.
On the other hand, indeed, the defeat of Te Arawa in the battle at Mataipuku is correct.
However, so only the “neck” of people belonged to the enemy.
Although he defeated me nine times, my heart was by no means anxious.
Indeed, not a scrap will be left for his bravery, to make the boast of the saying right: “To be a brave and chiefly tribe, make a lot of noise.” Enough.
But, in my own opinion, the conclusion about his bravery and talking should be the rubbish.
Of Taraia's victims, two were from Waikato and one from Ngaai-te-rangi. If those of Ngaati Whakaue and Ngaati Tama-te-raa are added, there are 17, plus the “neck” of land. Because of Taraia's victims, then it is correct.
If the inquirers ask if Ngaati Whakaue was defeated by you, and what is the conclusion you should answer, “This is the conclusion. Who are you? You are completely confounded, perhaps by these Pakeha. I say to you, there were 12 defeats of Waikato and Ngaai-te-rangi by me, Ngaati Whakaue. Added to those of Taraia, there are 17.”
And I have ended the ground of dispute.
Indeed, the bravery of the multitude of tribes should be like this. Then the boastful talk in front of the Pakeha and the Governor would be correct.
Let me ask you, “Where are the bones of this fish? Do you have them?”
And you say, “I have them.”
And that is correct.
But in my opinion, I alone have them. I have added 12 defeats of you, plus Taraia's three, which makes 15.
The bones within it are two together: the neck of man, and the neck of land.
Indeed, then the story is correct, so that the crowd questioning asks me, “Did you fight, and, after a while, let up?”
That was the end. That is correct.
But, in my opinion, the account of this person of low standing has little memory to establish the story. I alone possess the bones of our fish taken there. The flesh and the oil were taken away.
Now then, the bones are indeed kept by me. Now that is what I should show.
There are three of mine together to be shown; the dead portion; then the living portion. That is to say, the descendants of Pohepohe and Te Teenui- 165
Naa, hei konei ianei te kitenga o te toanga, o te tuutuuaatanga o teetahi iwi.
Erangi anoo, ko te matenga o Te Arawa i te parekura, i Matai-puku e tika ana.
Otiraa, heoi anake anoo ki a ia ko te kakii tangata.
Ahakoa e iwa ooku matenga i a ia, nohea hoki i maa nukanuka te ngaakau.
He kore paranga hoki hei tukunga iho mo toona toa, kia tika ai te whakapehapeha o te koorero, “Hei iwi toa, he[i] iwi rangatira, hoihoi tahi!” Kaati noa iho.
Erangi ki taaku whakaaro ake, kia waiparanga hei mutunga iho, mo te toa, mo te koorerotanga.
Ko aa Taraia patunga, oo Waikato e rua. Kotahi too Ngaai-te-rangi. Ki te huihuia o aa Ngaati Whakue, o aa Ngaati Tama-te-raa patunga, kotahi maa whitu, me te kakii oneone. Inaa hoki ko aa Taraia patunga, kaatahi ka tika.
Kia uia mai ai e nga kai-paatai, mate ana a Ngaati Whakaue i a koe, aa, kei hea te hikunga iho, kia mea atu ai, “Ko te hikunga teenei. Ko wai ra? K[(o)[a] tekat(o)[e]ka noa, erangi anoo pea e nga Paakehaa nei. Ka mea atu ahau ki a koutou, tekau maa rua nga matenga o Waikato raaua ko Ngaai-te-rangi i ahau, i a Ngaati Whakaue. Huihuia ki a Taraia, tekau maa whitu.”
Aa, te tukunga iho anoo, i ahau te papa.
Anaa, kia peenei te toa o te mano o te iwi. Kaatahi ka tika te koorero whakapehapeha ki te aroaro o nga Paakehaa, o te Kaawena hoki.
Kia ui atu ahau ki a koutou, “Kei hea koia te wheua o te ika nei? Kei a koe?”
Mea mai, “Aae, kei ahau.”
Aa, ka tika.
Erangi ki taaku whakaaro, kei ahau anake. Huia iho e ahau tekau maa rua o oo matenga, ki a Tarabia e toru. 89
Ko nga wheua hoki o roto e rua tahi: ko te “kakii” tangata, ko te “kakii” oneone.
Anaa, kaatahi ka tika te koorero, kia uia mai ai e te hunga ui mai, “Riri ana, aa, tukua iho ana?”
Ko [te] mea, te mutunga. Ka tika.
Erangi, ki taaku whakaaro ki taa teenei tuutuuaa, puku iti hei takotoranga mo te koorero. Kei a au anake te wheua o taa taua ika e mau atu ana. Ko nga kiko i riro atu, ko te hinu hoki.
Teenaa, ko te wheua, kei a au anoo e mau ana. Teenaa koia, kia whakaaturia atu e ahau.
E toru tahi aaku, ka whakaaturia atu nei: ko te tuutanga mate; kaatahi ko te tuutanga ora, araa, ko te uri o Pohepohe, ko Teetee-nui ka rua; ko te “kakii”- 166
make two. The “neck” of land, Maketu, makes three. So here your hostility and my hostility rest.
So I recall my hearing the bragging words of the women and the men of Waikato. Perhaps they were not told by their parents in their houses, what they should learn there, and they went [instead] throughout the lands to hear stories like this. So what? Then the boastful story became correct.
Now, when I heard, a part of my heart wished to make response. Then I thought of another possibility. Perhaps they [heard] as children staring wildly, not yet sensing properly. So their accounts were like this.
But, according to my view, man's custom was like that, as I have expounded.
My words indeed make response. Those that have been written down are in this book.
One thing is indeed wrong. According to my narrative, Ngaati Hauaa — as also Ngaati Maniapoto, Ngaati Maahanga Ngaati Korokii, Ngaati Ruru 90 and Te Wero-kookoo — are not the same name as Waikato, when the battle of Te Arawa at Mataipuku is still being spoken of by boastful men.
However, I must politely ask, “Where is your bravery? Where is your chiefliness? Which is the tribe destroyed by you in this land? Which is the tribe overcome by you in this land?” So that the shouting as they journey on the Pakeha's roads should be correct, and be properly heard by the ears of the low-born.
But again, there is Ngaapuhi. Well, well, he will be scooped up! My hand has not yet reached out to that tribe.
However, this is indeed the reason I did not compete when I obtained guns. Chapman had come to Rotorua to teach, and the power of Christianity was great in every part. So, it was decided that, because of Christianity, my hand did not reach out to Ngaapuhi. If it had not been for Christianity and the arrival of the Governor too, Ngaapuhi would have been tried out by me for bravery, yes, for cowardice too, and that is all right.
So I think this writing is either wrong or right.
One thing is right. On account of the battles of Rotorua and Waikato, the confronting words, the insulting words, the mocking commands to the brave tribe — to the chiefly tribe, to the great tribe — are heard again.
So, therefore, too, there is this whakataukii of Waikato — if and when Ngaati Whakaue is quarrelling with him [Waikato], while those two are pounding the Queen's fernroot with a stone mallet - “The large numbers of- 167
whenua, ko Maketuu, ka toru. Heoi anoo, ka okioki i konei taau riri taaku riri.
Koia ahau i mahara ai i tooku rongonga i nga kupu whakahiihii a te wahine, a te taane o Waikato. Kaahore pea raatou nei i koorerotia e oo raatou nei maatua i roto i oo raatou nei whare, kia moohio mai i reira. Ka haere ai ki nga whenua mo te rongo rawa ake i nga kupu peenei. [H]ai aha? Kaatahi ka tika te koorero whakapehapeha.
Teenaa, rongo atu ana ahau, ka mea ake teetahi waahi o tooku ngaakau, kia utua atu pea. Kaatahi hoki ka tino mahara ake anoo teetahi waahi. Kana pea, he tamariki. Kaaore ano pea i rongo noa. Koia i peenei ai aa raatou nei kupu.
Erangi, me i kite atu ahau he tikanga tangata i peeraa mai ra, inaa kua puaki atu i ahau.
Ko aaku kupu anoo ia e utua atu ai. Ko eenaa kua tuhia iho na ko teenei pukapuka.
Kotahi anoo i hee ai. Ki taaku rangi koorero atu, ehara i a Ngaati Hauaa, aa, hei aha hoki koa i a Ngaati Maniapoto, i a Ngaati Maahanga, i a Ngaati Korokii, i a Ngaati Ruru,135 i a Te Wero-kookoo, aa, i te ingoa kotahi o Waikato, ta te mea hoki e puta tonu mai ana te parekura o Te Arawa i Mataipuku i te maangai o te tangata whakahiihii.
Otiraa, me aata ui atu e ahau, “Kei hea toou toanga? Kei hea toou rangatiratanga? Ko wai te iwi i ngaro i a koe o teenei whenua? Ko wai te iwi i pau i a koe o teenei ao?” Kia tika ai te karanga haere i nga rori o te Paakehaa, kia aata whakarangona paitia atu ai e te taringa o te tuutuuaa.
Erangi anoo ra a Ngaapuhi. Anana, e ao koa hoki iana! Kaahore anoo taku ringa i eke noa atu ki teenaa iwi.
Otiraa, teenei anoo te mea i kore ai ahau e whakamaa — tautau, whiwhi rawa ake au i te puu. Kua tae mai a Te Hapimana ki Rotorua hei kai-whakaako, aa, ka nui hoki te mana o te karakia ki teenei waahi, ki teeraa waahi, Koia i mea ai te whakaaro, na te karakiatanga i kore ai taaku ringaringa eke atu ki a Ngaapuhi. Me i kore te karakia, me te taenga mai hoki o Te Kaawana, inaa, kua whakamaatau(ma)tauria e ahau, i te toanga, aae, i te tuutuuaatanga anoo hoki, aa, e pai ana anoo.
Koia ahau i mahara ai ki teenei tuhituhinga e hee ana pea, e tika ana raanei.
Kotahi ra te mea i tika ai. No nga whawhai a Rotorua raaua ko Waikato, ka rongo atu anoo ki te kupu arotatae atu, ki te kupu tiikai hoki, ki te tono whakatoi atu ki te iwi toa, ki te iwi rangatira, ki te iwi nunui.
No reira hoki, teenei whakataukii a Waikato, e ka whakanehenehe a Ngaati Whakaue ki a ia, i a raaua e ngangare nei i te kurunga koowhatu o nga roi a Te Kuini nei “Taa te mano pai hoki o Waikato, te pookai iho ai te iwi- 168
Waikato embrace small and low-born tribes.”
When we hear this pepeha, we laugh and laugh; there is much secret laughing at this pepeha. When we have finished laughing, then we close our mouths, and talk.
That tribe was not yet readily known. Its bravery is new bravery; its chiefliness is new chiefliness; its numbers are new numbers. We would expect to have seen that former bravery, to have seen that chiefliness, to have seen those numbers.
Now, then! Listen to my tau.
So, these words were uttered while we were talking. When we had finished I came to Auckland, and stayed. I had not been there long before, sure enough, Ngaahuia — Mikaere's wife — was carried off. Then I thought, then I heard Waikato's message correctly, bringing peace to Rotorua; they met in committee at Pukekawa, 91 the place where Pootatau's house was.
Indeed, I really heard those words. I returned to the office of the Government in New Zealand. The words of Waikato came out of the mouths of those writers, words quarrelling with me for my desire to take up a [peace] committee with Waikato. I did not reply.
A very little while after, Pare was carried off, again by Rotorua. I heard Waikato's words again saying, “What a conceited tribe Ngaati Whakaue is to give teasing commands to Waikato, because it is a fact that, if we are hurt, indeed, it is up to the large numbers to overrun the small tribe.”
There I heard the words of Te Pekamu,114 when he said, “If a certain woman in the town is carried off, she will tell the policeman to keep her there.” If Pare is taken by Waikato, how will Pekamu's words be fulfilled?
And afterwards I still heard Waikato's words speaking boastfully and sneeringly as they went.
And after that, I reached the Governor's house. I had scarcely arrived there, so that the Governor and I could write, when the Governor's officer appeared in the house. He was the one bringing the book of Waikato's accounts of the killing of Te Hunga. He gave them to the Governor, and I saw them.- 169
ririki, te iwi tuutuuaa.”
Ka rongo maatou i teenei pepeha, ka kakata maatou; he nui te puku kata ki teenei pepeha. Ka mutu taa maatou kata, kaatahi ka hamumu oo maatou waha, ka koorero.
Kaaore anoo i kite noa i teenaa iwi. He toa hou teenaa toa; he rangatiratanga hou teenaa rangatiratanga; he mano hou oona mano. Hua atu, ko taua toa anoo o mua kua kite nei maatou, ko taua rangatiratanga anoo kua kite nei maatou, ko aua mano anoo kua kite nei maatou.
Teenaa iana! Whakarongo mai ki taku tau:
Heoi, eenei kupu, ka puaki i oo maatou nei waha, i a maatou e koorero ana. Ka mutu, ka haere mai nei ahau ki Aakarana nei, ka noho. Kaaore anoo au i taro noa, ehara, ko Ngaahuia, wahine a Mikaere, kua riro. Kaatahi ahau ka mahara, kaatahi ahau ka aata rongo i nga kupu a Waikato e hoake nei te rongo ki Rotorua. Huihui rawa ake ki te komiti i Pukekawa, 92 i te waahi i tuu ai te whare o Pootatau.
Ehara, ka rongo tinana tonu ahau i aua kupu nei. Hoki ana mai ahau ki te whare tuhituhi o te Kaawanatanga, i a Te Tiireni. Ka puta mai nga kupu a Waikato i te maangai o aua kai-tuhi, he kupu riri mai ki ahau, mo tooku arotatae ki te haapai komiti ki a Waikato. Kaaore au i whakahoki atu.
Taro kau iho teeraa, ko Pare kua riro mai anoo i a Rotorua. Ka rongo anoo ahau i nga kupu a Waikato e mea mai ana, “Kaatahi anoo te iwi whakahiihii ko Ngaati Whakaue ki te tono whakatoi ki a Waikato. Na te mea e waiho ana, mehemea e whakawhiua ana, ehara, taa te mano pai hoki, hei popoki iho i te iwi ririki.”
I reira, ka rongo ahau i te kupu a Te Pekamu,114 e mea ana, “Ki te tangohia teetahi wahine i te taone, maana e mea atu ki nga pirihimana kia puritia nei ra.” Kia tangohia a Pare e Waikato, nohea i rite te kupu a Te Pekamu?
Aa, muri iho, i rongo tonu ahau i nga kupu a Waikato e koorero whakapehepeha ana, e whakahiihii haere ana.
Aa, muri iho, ka tae atu ahau ki te whare o Te Kaawana. Tau kau atu ahau ki reira, tuhituhi ai maaua ko te Kaawana, ka puta mai te aapiha o te Kaawana ki taua whare. Koia te kai-mau mai i te pu[ka]puka (i) o nga koorero a Waikato, o te koohurutanga o Te Hunga. Ka hoomai ki a Te Kaawana. Ka kite atu ahau.- 170
Then I asked the Governor, “Do you admire that book?”
Then I spoke out, “Why do you admire that book? Where is it from?”
He said to me, “It is by Te Makena. It's the book of the battle of Waikato and Ngaati Whakaue about the killing of Te Hunga.”
I said to him, “How would it be if I tell an account?”
The Governor said to me, “Son, I am very pleased with this book. If you like, and if you know about the fighting about this murder, you shall write a book showing Rotorua's side, so that I shall see.
“Te Makena has written Waikato's corresponding part, so that I shall see.”
Then I said, “I agree that I write it. Also, I know about that battle; indeed, I saw it; indeed, I took part in those deeds in the Maori custom.”
Then he said to me, “Write it, son”
So, here it is. It has been written by me, your friend.
But, if your heart is saddened with hearing the words of this book, do not be angry with me.
On the other hand, you had better be angry among yourselves. You did not teach your children. So, false stories came out of their mouths.
As I also am teaching my children, because of the insults from Waikato women, thus there were many [insulting] words to us. That was the evil done by you. Our wrongdoing also was this: the taking of your women.
Your wrongdoing was the excessiveness of your words. If it had been properly judged and compared, it would have been all right. The wrong would be only in the offence, not boastful words.
If it had been [thus], these words written here would not have been seen. Perhaps the origin of the boastful words, the words of the writings, is in those battles.
Because ours was not the only teasing. Nay, is it possible to turn aside the basket of food spilt in front of us? Because the women cannot help but desire Rotorua's sons, and when you yourself see that your daughters are attracted to us, you set about refusing their desires.
And we also set to. We cling to our women because those women are not children, drinking mother's milk, ignorant of the desire to sleep with men. Those women are adult, and you will hold them to no purpose.
Perhaps this will not be something you will boast about to all tribes, or to us.- 171
Kaatahi ahau ka paatai atu ki a Kaawana, “E miiharo ana ki taua pukapuka nei?”
Ka mea atu ahau, “He aha koe i miiharo ai ki teenaa pukapuka? No hea?”
Ka mea ia, “Na te Makena. Ko te pukapuka o te whawhaitanga o Waikato raaua ko Ngaati Whakaue mo te koohurutanga o Te Hunga.”
Ka mea atu ahau, “E kii ana na(a) ahau he pukapuka, peehea?”
Ka mea mai a Kaawana ki ahau, “E tama, e nui ana tooku pai ki teenei pukapuka. Mehemea e pai ana koe, e moohi[o] ana raanei ki nga whawhaitanga i teenei koohuru, maau e tuhituhi teetahi pukapuka whakaatu o aa Rotorua waahi ki a Waikato, kia kite ai ahau.
“Kua tuhituhia nei hoki e Te Makena o aa Waikato ritenga kia kite ai ahau.”
Kaatahi au ka mea atu, “E pai ana kia tuhituhia e au. E moohio ana anoo hoki ahau ki taua whawhaitanga; kua kite anoo au; kua tangotango anoo au i aua mahi i te ritenga Maaori.”
Kaatahi ia ka mea mai, “Tuhituhia, e tama!”
Anaa, koia teenei. Kua tuhituhia nei e au, e too koutou hoa.
Erangi, ki te poouri oo koutou ngaakau i teenei rongonga i nga kupu o teenaa pukapuka, kaua koutou e riri mai ki ahau.
Erangi, me riri iho anoo koutou ki a koutou. Kaaore hoki koutou i ako i aa koutou nei tamariki. Koia i puaki ai nga kupu hee i oo raatou nei maangai.
Me ahau hoki, e ako nei i aaku tamariki, no te mahi whakatoi ki nga wahine a Waikato. Koia i nui mai ai he kupu. Koia i kino mai ai na koutou. Ko too maatou hee hoki teenei: ko te tango atu i oo koutou nei waahine.
Ko too koutou nei hee, ko te nuinga ake o aa koutou nei kupu. Me i aata whakawaakia, whakaritea, e pai. E waiho te heenga mo te hara anake. Kauaka he kupu whakahiihii.
Peenei e kore e kitea eenei kupu kua tuhituhia nei. Peehea pea, kei aua whawhai nei te take o nga kupu whakahiihii, o nga kupu o nga tuhituhinga.
Ta te mea hoki, ehara i a maatou anake te whakatoi atu. E taea ianei hoki te papare atu te tokanga kai ka maringi mai ki te aroaro? Ta te mea, kei nga waahine anoo te take o te hiahiatanga mai ki oo Roto[r]ua tamariki, aa, ka kite koutou ki aa koutou tamahine e pai ana ki a maatou. Ka anga koutou ka whakakaahore i oo raatou hiahia.
Aa, ka anga hoki maatou. Ka pupuri i aua waahine ma maatou nei. Ta te mea, ehara aua waahine i te tamaiti kai waiuu, e kuare ai aua whakaaro hiahia moe taane. He kaumaatua tonu hoki aua waahine nei, aa, ka pupuri kau koutou.
Kaaore pea, he mea kia puta ai he kupu whakahiihii ma koutou, ki nga iwi katoa, ki a maatou hoki.- 172
Now listen carefully to this song. How is it that you did not already know the lament of Pango for his father, Te Wharaunga, who was killed in battle by Ngaati Whakaue?
It concerns that very thing — the boastful talk of people in front of the Pakeha. Now, listen to this song.
[Here follows the song]
This is a waiata tangi about the last of my brave conduct.
And so, that is the end.- 173
Teenaa koia aata whakarongo mai ki teenei waiata. Peahea kaaore (a)anoo koutou i aata moohio noa ki te tangi a Pango mo toona matua, mo Te Wharaunga, i parekuratia e Ngaati Whakaue.
Mo teenaa mea koa, mo te koorero whakapehapeha a te tangata ki te aroaro o te Paakehaa. Teenaa, koia whakarongo mai ki teenaa waiata:
- 174 Page of endnotes
- 175 Page of endnotes
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- 177 Page of endnotes- 178
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1 Taraia: a chief of Ngaati Tama-te-raa of Hauraki
2 Waihou: a river. See Fig. 3, No. 3.
3 Waiharakeke: see Fig. 3, No. 4.
4 Maaua: Ngaati Rangi-wewehi and Ngaati Tuutaanekai?
5 Kakii:: The shape of Maketu is like a man's neck. See Fig. 2, No. 3.
6 Taraia: he rangatira no Ngaati Tama-te-raa o Hauraki.
7 Waihou: he awa teenei. Tirohia te mapi 3, nama 3.
8 Waiharakeke: tirohia te mapi 3, nama 4.
9 Maaua: ko Ngaati Rangi-wewehi raaua ko Ngaati Tuutaanekai, pea?
10 Maatou: ko Ngaati Rangi-wewehi, ko Ngaati Tuutaanekai raatou ko eetahi atu hapuu o Rotorua.
11 Maatou: Ngaati Rangi-wewehi, Ngaati Tuutaanekai and other Rotorua tribes?
12 Ngaati Pikiao: the subtribe from Rotoehu.
13 te puutea: bag or basket of fine woven flax. Rotorua had occupied Maketu, so important for flax cultivation.
14 Fences: Ngaati Pikiao had erected the fences to enclose more land for themselves; afterwards other Arawa tribes cut them down (Stafford 1967:264).
15 Kakii: rite tonu te aahua o Maketuu ki te aahua o te kakii tangata. Tirohia te mapi 2, nama 3.
16 Ngaati Pikiao: he hapuu no Te Arawa.
17 Te puutea: ko Maketuu te waahi i tupu ai te harakeke.
18 Taiepa: kua hangaa nga taiepa e Ngaati Pikiao kia nui ai oo raatou whenua. I muri iho e kotikotia ana e eetahi atu hapuu o Te Arawa (Stafford 1967:264).
19 Horotiu: a settlement in Waikato.
20 Tami-uru: a chiefly woman of Ngaati Pikiao. (Stafford 1967:264).
21 Te Taero: a Ngaati Rangi-wewehi chief.
22 Maunganui: a settlement near Tauranga. See Fig.2, No.9.
23 Ponaiti: a Christian from Rotorua. (Stafford 1967:271).
24 Te Whare-uru-rua: the battle was called after the chief of Ngaai-te rangi,who was killed.
25 Te Poonui: a Ngaati Hauaa chief.
26 Horotiu: kei Waikato teenei paa.
27 Tami-uru: he wahine rangatira no Ngaati Pikiao. (Stafford 1967:264).
28 Te Taero: he rangatira no Ngaati Rangi-wewehi.
29 Maunganui: he paa teenei e tata ana ki Tauranga. Tirohia te mapi 2, nama 9.
30 Ponaiti: no te haahi Mihinare ia, i Rotorua (Stafford 1967:271).
31 Te Whare-uru-rua: e ingoatia ana te parekura mo te rangatira, mo Te Whare-uru-rua o Ngaai-te-rangi; i mate ia i teenei parekura.
32 Te Poonui: he rangatira no Ngaati Hauaa.
33 Maungakawa: hills in the Waikato. See Fig. 3, No.5.
34 Manao and Hikurangi: mountains in the Kaimai Range?
35 Maki: probably another mistaken reference for Ponaiti, who reached Maketu.
36 Ngaakariri: probably a native teacher.
37 koutou, maatou, taatou: these next pages give excellent examples of the use of these personals.
38 The bow of the canoe will escape: Maketu was the place where the Arawa canoe landed. “The bow is at Maketu, the stern at Taupo” is the saying of the Arawa canoe.
39 Maungakawa: ko nga maunga kei Waikato. Tirohia te mapi 3, nama 5.
40 Manao, Hikurangi: ko nga maunga eenei kei te paeroa Kaimai, pea?
41 Maki: he horihori anoo, pea? Ko Ponaiti kee kua tae mai ki Maketuu.
42 Ngaakariri: he kai-whakaako Maaori no te haahi Mihinare.
43 Koutou, maatou, taatou: i roto i eenei whaarangi e kitea ana nga tauira pai rawa o te tikanga o eenei kupu.
44 Kia puta ai te ihu: ko Maketuu te uunga-a-waka o Te Arawa. “Ko te ihu kei Maketuu, ko te kei kei Taupo” te kii mo te waka o Te Arawa.
45 Muri-whenua-tuahangata, Te Naihi Muri-whenua: Teachers from the Church of England.
46 Tohi Te Uru-rangi: also known as Beckham Wynyard. A Rotorua chief and warrior, and later an unofficial judge. Te Pekamu also? See Genealogy VII, No. 2.
47 Reanuku, Te Whare-pouri, Maru-poo, Hoko-hinu: all Rotorua chiefs.
48 Muri-whenua-tuahangata, Te Naihi Muri-whenua: he kai-whakaako no te haahi Mihinare raaua.
49 Tohi Te Uru-rangi: ko Beckham Wynyard te ingoa Paakehaa. He rangatira ia no Rotorua, he toa hoki; i muri iho he kai-whakawaa. Ko Te Pekamu hoki, pea? Tirohia te whakakpapa VII, nama 2.
50 Reanuku, Te Whare-pouri, Maru-poo, Hoko-hinu: ko raatou katoa he rangatira no Rotorua.
51 Titia-i-te-rangi: a chieftainess of Tuu-hou-rangi, the wife of Te Kehu-te-rangi of Ngaati Rangi-wewehi.
52 Katikati: a paa near Tauranga. See Fig. 2, No. 10.
53 Oo-huki: a paa near Matapihi in Tauranga.
54 Titia-i-te-rangi: He rangatira no Tuu-hou-rangi, te wahine o Te Kehu-te-rangi o Ngaati Rangi-wewehi.
55 Katikati: he paa, e tata ana ki Tauranga. Tirohia te mapi 2, nama 10.
56 Oo-huki: he paa, e tata ana ki Matapihi, kei Tauranga.
57 Te Poonui: another Te Poonui, a chief of Tauranga. According to Stafford (1967:280) he was killed by Pukuatua, Tohi Te Uri-rangi and Te Amohau of Rotorua.
58 Tangaroa: an important chief of Maketu.
59 Ngaki: a son of Tohi Te Uru-rangi, aged about 11. See Genealogy VII, No.3.
60 Hemi: James Farrar, a trader from Tauranga, who owned the vessel, “The Nimble”.
61 Te Poonui: ko ia teetahi atu Poonui, he rangatira no Tauranga. Ki a Stafford (1967:280), i mate ia i a Te Pukuatua, i a Tohi Te Uru-rangi, i a Te Amohau o Rotorua.
62 Tangaroa: he rangatira nunui no Maketuu.
63 Ngaki: he tama a Tohi Te Uru-rangi. Kotahi tekau maa tahi oona tau, pea. Tirohia te whakapapa VII, nama 3.
64 Hemi: ko James Farrar te ingoa Paakehaa. He kai-hoko ia no Tauranga, noona te kaipuke. Ko “The Nimble” te ingoa o te kaipuke.
65 Tere-a-nuku: a chief of Maketu, and afterwards a member of the Council of Maketu in 1861.
66 Te Makena: the Waikato writer for Governor Grey? There is no record of him in the Grey collection.
67 Tere-a-nuku: he rangatira ia no Maketuu; i muri iho he mema o te ruunanga o Maketuu i te tau 1861.
68 Te Makena: ko te kai-tuhi o Waikato mo Kaawana Kerei? Kaaore aana tuhituhinga e kitea ana i roto i nga kohikohinga o te Kaawana.
69 Pootatau Te Wherowhero: later to become the first Maori King.
70 Governor Hobson: the first Governor of New Zealand.
71 Ngaati Tuu-whare-toa: the main tribe of Taupo. See Fig. 4.
72 Ngaati Maniapoto: a big Waikato tribe.
73 Kororareka: the place where the Pakeha first settled in the Bay of Islands, Northland.
74 Pee-whai-rangi: another name for the Bay of Islands.
75 Pootatau Te Wherowhero: ko te Kiingi tuatahi o nga Maaori i muri iho.
76 Kaawana Hopihana: ko te Kaawana tuatahi o Aotearoa.
77 Ngaati Tuu-whare-toa: no Taupo. Tirohia te mapi 4.
78 Ngaati Maniapoto: he iwi nui no Waikato. Tirohia te mapi 4.
79 Kororareka: ko te waahi i tau toomua ai nga Paakehaa i te Tai Tokerau. Ko “Russell” te ingoa Paakehaa i teenei raa.
80 Pee-whai-rangi: ko teetahi atu ingoa tuuturu mo “Bay of Islands”.
81 Remuera: many tribes gathered in Remuera, Auckland, in May, 1844. There were more than 4,000 present.
82 Kiore: an important chief of Rotorua.
83 Remuera: he maha nga iwi i huihui i Remuera i Aakarana i Mei 1844. E whaa mano taangata i reira.
84 Kiore: he rangatira nui no Rotorua.
85 Papa anake: Papa-tuu-a-nuku, the Earth Mother. Only the soil was burnt here.
86 Ngaati Tama-te-raa: a tribe of Hauraki.
87 Papa anake: ko Papa-tuu-a-nuku. Ko te oneone anake i tahuna.
88 Ngaati Tama-te-raa: no Hauraki. Tirohia te mapi 4.
89 Ngaati Maahanga, Ngaati Korokii, Ngaati Ruru: he iwi i roto i te Waikato.
90 Ngaati Maahanga, Ngaati Koroki, Ngaati Ruru: tribes in the Waikato.
91 Pukekawa: a settlement south of Auckland, near Port Waikato.
92 Pukekawa: he kaainga, e tata ana ki Port Waikato.