Volume 9 1900 > Volume 9, No. 2, June 1900 > Nga mahi a Te Wera, me Nga-Puhi hoki ki Te Tai-Rawhiti: Wahi IV, by Takaanui Tarakawa, p65-84
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NGA MAHI A TE WERA, ME NGA-PUHI HOKI KI TE TAI-RAWHITI.
Wahi IV.
Te Whiti-o-tu Parekura.

EWHA ake nga ra ka mohiotia, ko nga morehu i huri ki Patea, e whakamau ana te haere ki Taupo; ka kowhiria te ope hoko-whitu topu (140), ka kiia e Te Wera ko Te Hihiko, ko Rangi-turuturua ma raua e whakahaere a Nga-Puhi. Ka haere te ope nei, ko Ngati-Kahu-ngunu to te nuinga; ko Te Whiti-o-Tu tenei. Ka tae ki Te Whiti-o-Tu, ki te awa, ka mea me tunu he kai, ka noho. He utu a Te Whiti-o-Tu mo Manga-toetoe. Taku i rongo ai ki toku papa ki a Te Hihiko, he mea whakaatu e Pare-ihe ki a Te Wera ratou ko ana tamariki i Te Roto-a-Tara. Te whakaatu tenei, “E Wera! ma koutou ko o tamariki au e kawe ki te umu i taona ai oku tuakana, me toku whanau, kei a Ngati-Te-Upoko-iri, kei a Ngati-Hine-manu, kei a Ngati-kuha; kei Patea, kei a Ngati-Whiti me Ngai-Tuoi me Ngai-Tu-whare-toa.” Ka whakaaetia e Te Wera; koia ka haere a Nga-Puhi me Ngati-Kahu-ngunu, ka ahu whaka-Patea.

Kaore tonu i roa iho kua kitea iho e tetehi ope i ahu mai i tua, i Manawatu. Na Te Wanikau, na Te Huia-tahi, na Te Whakaheke, na Toatoa taua ope. Ki ta ratou korero, e toru rau; ko nga hapu enei o taua ope: ko Ngati-Tu-wharetoa, ko Ngati-Te-Upoko-iri, ko Ngati-Whiti, ko Ngati-Tama, ko Ngati-Tuoi, ko Ngati-Hine-manu. Ka kite iho ra i a Nga-Puhi, e ka ake ana nga ahi i te taha o te awa o Wai-pawa, ka uia iho e Te Huia-tahi, “Na wai tenei ope?” Ka tu ake a Te Hihiko, “Naku! na Nga-Puhi.” Ka mohio iho a Te Huia-tahi ki te reo, ka mea atu ki nga rau ra, “Ko taku tama! ko Te Hihiko; me karanga ano kia uia atu e ahu ana ki hea,” A, ka whakaae nga ranga- - 66 tira o nga hapu ra, ka karanga iho ano a Te Huia-tahi, “Ko koe tera, E Hiko?” Ka tu ake te ringa, “Ae!” Ka mea iho tera, “Piki ake ko au tenei, ko to papa, ko Te Huia-tahi.” A ka piki ake a Te Hihiko, a ka tae atu ka hongihongi ki nga papa; ka mea atu a Te Huia-tahi, “E ahu ana to ope ki whea?” Ka utua e Te Hihiko, “Ki tua, ki Rangi-tikei.” Ka mea mai te ope ra, “E, kaore o reira tangata; ko matou o reira tangata. Me hoki atu tatou ki waho.” Ka mea atu a Te Hihiko “Ae! waiho maku e hoki ake ki taku ope whakaatu ai i te kupu na.”

A, ka hoki a Te Hihiko; e tae atu ana ki tona ope, kua puta tonu nga rau nei i te tapa o te ngahere. Kua paku rawa nga pu; kua karanga a Te Mānga, “Ha! E Hiko! Kua takahi o whanaunga i ta koutou rongo!” Ka mea a Te Hihiko, “Akuanei ia aha ai; ka takahi ano ia i tana kupu. Koia ano!” Ka karanga a Te Hihiko, “E! Unuhia! Waiho mana e uta ki runga i a koe.” Ka whati a Nga-Puhi; e haere mai ana nga toa o tera. Katahi ra! me te waka e rara ana i te ngaru-whakaheke, a Toatoa (o Ngati-Hine-maru), a Whakaheke (o Ngati-Whiti). Haere ana a Nga-Puhi i te manu-kawhaki; kua aupiki rawa a mua i te toro-puke o Te Whiti-o-Tu, kua eke rawa a Te Whakaheke ki runga i a Rangi-turuturua; kua pa te karanga a Te Hihiko, “Tukua ki raro! Tahuri!” Kua tiraha rawa a Te Rangi-hau i waenga nui o te toro-puke; ka paea iho te pu-whati āna ki te waewae. Kua hiki te toki kakau-roa a Te Whakaheke ki a Rangi-turuturua, 'tahi ka paku te pu a Te Rangi-hau, e hara! mate rawa ko Te Whakaheke. Kua eke tonu a Toatoa ki a Te Mānga; e tukua atu ana e Tarakawa, ko Toatoa, mate rawa! Heoi, ka whati te ope nei, ka whaia haeretia e nga toa a Nga-Puhi, ka patua; ka kitea te omanga o Te Wanikau—no Te Upoko-iri—ka whaia e Te Paraone-Hakihaki raua ko Te Hihiko, a, kua ngaro a Te Wanikau ki te ngahere, ka ora.

Ki te rongo ake, he parekura nui tenei, kia hokorima (ara, 50) i te takotoranga ki Te Whiti-o-Tu, e kiia ana he mea nui tera. Hohou rawa te rongo, a muri iho ka takahia ano, na! ka korapa; koia te mate o Te Whiti-o-Tu, i mate ai. A kua rite te kupu a Pare-ihe i homai iho ki a Te Wera i Te Roto-a-Tara.

A, heoi; ka hoki a Nga-Puhi me Ngati-Kahu-ngunu me Ngati-Whatu-i-apiti, ka tae ki Te Roto-a-Tara. Ka ki a Te Wera, “Heoi! me hoki ki Heretaunga katoa nga iwi.” A, ka whakaaetia e nga iwi kua mene kei raro i te mana o Te Wera. Ka hoki, ka tae ki Here-taunga, ki Tane-nui-a-rangi, ka mea a Te Wera, “Whakarongo mai E nga iwi! Kua mene mai nei tatou ki konei; kua kino tenei whenua i a au. He mea naku ki te mahue koutou i a au, ka riro koutou, ka mate i tetehi atu tangata. Koia taku whakaaro, E Pare-ihe! E Tiaki-tai! i mea ai, me haere katoa enei iwi i a au—atu o konei, puta atu ki to mutunga mai.” Heoi nga kupu a Te Wera, ka tu a Pare-ihe, - 67 “E pai ana to kupu; koina te kupu.” Ka tu a Tiaki-tai, “Ae! ka noho au; maku e tuku he tangata ki Wai-rarapa, ki te tahataha moana; maku e whakaemi atu o matou whanaunga ko tahi atu ano i konei Ngati-Kahu-ngunu, puta atu ki te upoko o te motu nei, ki Wai-rarapa.”

A, ka hoe nga iwi nei, ka tae ki Nuku-taurua.

(Na! Kati, me waiho i konei tenei pito, kia hoki ake ki te whaka-marama i o waenganui o te korero nei.)

Te Matenga o Pomare.

Ko Pomare i haere tahi mai ra raua ko Te Wera, kua hoki; i hoki atu i te takiwa o Wai-apu; he whakahoki atu i a Rangi-i-paea ki tona iwi, ki a Ngati-Porou. E ki ana he whaea no Te Potae-aute, taua wahine, i riro atu i te horonga o Te Whetu-mata-rau i mua, i a Nga-Puhi ano. A, te taenga atu ki raro, ka tutu ope mana hei whawhai ki a Waikato.

Ka haere mai ra ia, ka tapoko ki Waikato, ka u ki Papakura, ki a Ngati-Tipa, ki a Kukutai, ki a Tu-te-rangi-anini. Ka riri, ka tangi te kokiri a Pomare, kua karapiti me tetehi, ka uetia mai e Tu-te-rangi-anini i muri, “Aue! a Matakitaki e takoto mai ra i Waipa.” Tino karapititanga, ka mamae ra hoki a Waikato mo Matakitaki. He putanga to Pomare, he putanga to Tu-te-rangi-anini, kua takoto mai te pu a Pomare; pekea tonutia atu e Tu-te-rangi-anini, ko Pomare! Kihai i tangi te pu, haruru ana te taunga ki te whenua. Ka whati a Nga-Puhi, ka wawa noa atu ma Pitoitoi.

A na te rongo noa ano ka tae mai ki a Te Wera, “E Mara! ko to ihoa ko Pomare kua mate i a Waikato!” Ka mea a Te Wera, “I unuhia pea i te mata-kirea, kihai i rupeke nga rau a Tau-marere.”

Ko Te Puke-nui, Te Mahia.

Heoi, ka hoki mai ano ki te wa i muri i te matenga o Ngati-Awa o Ngai-Te-Rangi ki Turi-haunga ra.

Ko te ope tenei a Te Arawa, a Moko-nui-a-rangi, a Te Heuheu-Tukino, a Ngati-Maru, a Taraia, a Hauauru me era atu rangatira o Ngati-Paoa. No te matenga o Pomare ka mea, me tiki a Te Wera, me whakangaro. Ahu mai nei penei nga iwi ra ki a Te Wera; ka riri ki Te Puke-nui, ka hinga a Rongo-whakaata; he awhina i a Te Wera. E rua marama i whakapaea ai a Te Wera, no te matenga o Te Amohau—he iramutu no Moko-nui-a-rangi—ka karangatia nei a Te Hihiko e tona papa, e Moko-nui-a-rangi, “E Hiko! mauria mai to taina—a Te Amohau. Ko te ata ka hoki au; kaore e ngaro; ka ka aku wharau, ko au tena, kua haere.”

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A kawea atu ana a Te Amohau e Te Hihiko. A, i te ata ka haere a Te Arawa ma. No te aonga o te ra, ko Te Heuheu ka maunu: ka whati katoa nga iwi ra, “E Tama! Te whatinga taua, kowai koe kia noho.” A, ka hoki katoa ra, kaore i kaha ki a Te Wera ratou ko ana iwi o Nuku-taurua.

A no muri i nga ope nei ko te haerenga mai nei ki Here-taunga nei. A, ko Pare-ihe te heke tuatahi. No te tuarua ki Here-taunga, na, ko to haerenga ra i te tono a Tiaki-tai, a, horo ra a Aketio. A, hoki mai, ko nga riri ki Here-taunga, a hoki ra ki Nuku-taurua ka mahue a Tiaki-tai hei tamene atu i a Ngati-Kahu-ngunu, i ona wha-naunga. Ko Te Paraone-Hakihaki, ko Tuhua, ko Tiaki-tai, na ratou i whanga o ratou whanaunga. A rupeke katoa mai tera i Wai-rarapa a, heke katoa i te kupu a Te Wera i mea ra, me huihui ki a ia, ki Nuku-taurua, i te mea kua tukuna e Te Whare-umu te tangata me te whenua ki a ia; ko ia hei tiaki kei tikina mai e tetehi mana ke ka mate.

Toka-a-kuku.

A ka noho topu nga iwi o Ngati-Kahu-ngunu ki Nuku-taurua a tae ana ki te tau 1836. A, i taua wa, ka mea a Te Wera, me haere ki te ngaki i te mate o tona iramutu—o Marino—i mate ra i te haerenga mai i Roto-rua i te tau 1823.

Na te 14 rawa o nga tau ko Tarakawa i tenei tau kua hoki ki Rotorua. Ko Te Hihiko i puritea iho e Te Wera, a, ka uru nei ki roto ki te ope nei. Ko Maehe te marama; ka hoe te ope nei, poka tonu i waho. Ka ahiahi i waho atu o Tikirau, to rawa ake te ra, ka mahue a Wai-kawa, weherua rawa ake te po, i waho o Whare-kura, ka whanake te ata ka u ki Te Wai-hirere i Te Kaha, i Toka-a-kuku pa. I reira nga rau o Te Aitanga-a-Apanui, a, ao kau te ra kua kitea te ope nei e te tangata whenua. Heoi, kaore te ope nei i korikori atu. I te rua o nga ra, ka hoe te waka a Tatua-harakeke ki te amene mai i ona iwi hei tu i a Te Wera. Ka u te waka nei ki Haparapara, ka hoe ka u ki Tokata, ka hoe, ka u ki Marae-nui, ka hoe, ka u ki Hawai, ka hoe ka u ki Torere, ka hoe ka u ki Tirohanga, ka u ki Opotiki, ki Ohiwa; tae atu ki Whakatane te tamenetanga mai o nga iwi hei haumi i a Te Whanau-a-Apanui. Ko te nui o te tangata whenua, kia toru rau topu; ko tenei i tamenea atu nei kia iwa rau takitahi. Te hoenga mai o nga iwi nei, ko tahi rau i hoe tonu ki te pa i Toko-a-kuku i te po ano; e waru rau ka u ki Hariki—he one—kia tika mai ai i uta, kia warea ai a Nga-Puhi ki te awhi i te pa, ka puta tuara mai ai e te waru rau.

Ka rima nga ra e awhi ana a Nga-Puhi i te pa ra, ka u mai nei nga ope nei. Kei waenganui etehi o Nga-Puhi i nga māra kumara e noho ana, koia tonu te oranga o Nga-Puhi. I te aonga o te ra i u mai ai - 69 nga iwi ra, ka kokiri mai te pa ki waho, e toru te kau, hei kukume kia riri ki te pa. No te kitenga mai o tera ra i u ki Hariki, ka ara mai tera ka haere mai ki te patu tuara i a Te Wera ma. Ka eke mai te iwi ra i Wai-kanae, ka maro mai i uta; ka mea a Te Wera kia whitu te kau pu hei riri mo tera e haere mai ra, kaua he riri atu ki te pa, kia kotahi rau pu hei tiaki atu i te pa ra, kei kokiri mai ki te matua. Ka eke mai tera i Pu-remu-tahi, ka karanga a Te Wera, “Kua hinga! Karapitia! Kaua e titiro ki te ao-marama.” Ko nga toa ki mua; kua kokiri a Nga-Puhi, a Ngati-Kahu-ngunu—kua karapiti tonu. Katahi ka ue a Para-whariki; tokorua tahi i te hinganga i tona pu; kua tangi ta Toa; tokorua! kua tangi ta Te Mānga, he tokorua tonu i te hinganga. Ka whati te whatinga; kore rawa i ta te manawa o Nga-Puhi, o Ngati-Kahu-ngunu; e toru nga whakahoki, kore rawa i taru. Ko te roa o te wahi i patua haeretia te whati nei, 16 maero, tae atu ana ki Puke-kura i Te Awa-nui. Te toa i taua riri, ko Para-whariki, ko Huna—he herehere na Te Ipu-tutu-Tarakawa, he matua atawhai no oku tuakana, noku ano hoki, a Para-whariki; nana i ringa-mau a Rangi-patu-riri—he tino rangatira no Te Whanau-a-Apanui. Na Te Korakora i hopu a Hau-torua, he rangatira no taua iwi ano, a Tu-te-rangi-noti hoki.

Na, ko Tu-te-rangi-noti, ko te tangata tenei nana te whakatauki mo Tara-patiki i te riri a Nga-Puhi i Marae-nui ra, i te whatinga o Te Whanau-a-Apanui i te tau 1823. Ka whaia e Tara-patiki a Te Hie—i te ngaro atu a Tu-te-rangi-noti—te hokinga mai ka korerotia atu, ko Tara-patiki te toa nana i whai a Te Hie, a, i mate etehi, i mau herehere etehi. A, ha whakatauki ra a Tu-te-rangi-noti “Mehemea ko ia, kaore he patiki mo uta, kaore mo te wai.” A, mau nei a Tu-te-rangi-noti ki Puke-kura, ki Te Awa-nui, a, mea atu ana a Tara-patiki, “E Mara! ko koe tenei me to whakatauki, mehemea ko koe, kaore he patiki mo uta, kaore mo te wai. A! tena E Mara! Whakatika na! Ko au tenei! Ko Tara-patiki!” A, kore noa. Ka mau te ringa o Tara-patiki ki te mahunga ka patua, ka mate.

Na, te kitenga mai ano o te pa ra—o Toka-a-kuku—kua whati, kua hinga, ka ue, ka kokiri mai ki te patu i te matua a Nga-Puhi, e awhi ra i te pa. Kōre-rāwa i tata mai i te titokonga a te pu; ka kotahi rau ki te karawhiu i te pu; ka rawe kai te whakatauki nei, “Me te wera harakeke, me te ahi totara.” Ko Te Papapa tetehi parekura nui tenei, ko Hariki i ahua rite ki Te Ika-a-ranga-nui, parekura o Ngati-whatua, i a Hongi, i te tau 1825.

Heoi, ka hoki a Nga-Puhi, a Ngati-Kahu-ngunu i Te Awa-nui, ka hoki ra ki te matakitaki i te mahi i tana uaua e hora ra i te huarahi. A, no te aonga o te ra, ka tu a Te Wera i waenga i ona iwi, ka mea, “E Mara ma! Whakaemia te parekura! Kia wha-te-kau ki te whakaemi mai i te tupapaku, kia rua-te-kau hei mau pu, hei tiaki i - 70 te wha-te-kau. Kia rua-te-kau hei mahi whata, hei iringa; ko nga rangatira me wehe ke ki raro.” A, ka peratia, a ka oti katoa taua mahi i whakahaua e Te Wera i te ahiahi. A, i te ata ka tu a Te Wera i waenganui i te kotahi mano-ma-whitu e takoto ra i runga i te rau waka-taua, ka mea, “Taku tamaiti e! E puta ki waho o te puku, o te niho o te tangata, tenei au to matua te kimi mai nei ki a koe, ka aroha nei au ki a koe, nene ka tahuri au e!” Na, ka mea ki ona iwi na, “Whakarongo, E Nga-Puhi! Whakarongo, E Ngati-Kahu-ngunu! Heoi: ka rite taku mamae i tenei ra i a koe, E Ngati-Kahu-ngunu! mo taku tamaiti. Na! e tarawa mai na! E putu mai nei! i taku aroaro. Na! he rangatira enei; ko Rangi-patu-riri, ko Te Kaka-pai-waho, ko Te Hau-to-rua, ko Tu-te-rangi-noti. Na! e whitu te kau te iwi e tarawa nei—e hora nei, na, kotahi ano ia—a Marino. Na! i te ata, e manu ana; kaua rawa e raweke, e aha atu ki nga tupapaku nei. Heoi tau, ko te turakanga ki raro.”

Heoi, ao kau te ra ka hoe a Nga-Puhi, a Ngati-Kahu-ngunu, kei te pa e tangi tikapa ana mai. Maro tonu mai i te moana te mahi a te waka taua, a ka tae mai ki Nuku-taurua. A, i a Te Wera ano e korero ra i te mutunga o tana kupu, i te mea, “E te iwi! ka rongo mai koutou i taku korero; ka hoki au—tatou hoki, ki Nuku-taurua. E kore koutou e whakarerea e au, a mate atu au ki runga ki a koe, E Ngati-Kahu-ngunu.” Heoi, ka noho nga iwi o Ngati-Kahu-ngunu i Nuku-taurua; no Te Wera te mana me te taiepa hei tiaki, hei whakahaere tikanga ki runga ki nga tikanga mo Tu, ara, mo te riri.

Heoi, no taua wa ano ka tae mai te rongo, kua horo a Te Tumu pa i Kai-tuna, Maketu ra, kua mate a Ngai-Te-Rangi i a Te Arawa. He nui nga rangatira i mate i te 9 of nga ra o Aperira 1836. Na Tarakawa i ringa-mau a Hika-reia Rua-moana, mate rawa; i mau ki Te Houhou, i Wai-rakei, i te akau i waenganui o Maketu, o Tauranga.

Heoi, ka noho a Te Wera-Hauraki-Kaiteke i runga i tona kupu. Ka miharo nga iwi haere i raro i tona mana, mo ana tikanga pai—pai etu tona ingoa, kaha rawa atu te haere ki nga rohe katoa o te Tairawhiti, puta atu ki te Tai-hauauru. He tangata whakaaro nui ia mo nga iwi e haere ana i a ia. Kore rawa atu ia e wehi mo te riri—e mohio rawa atu ia ki nga tikanga e horo ai te pa, a, e hinga ai ranei te hoa riri i te parekura. Kore rawa atu i eke he ingoa kino ki runga i a ia; kaore hoki ia i whakarere noa i nga iwi i mene ki raro i tona mana me ana tikanga pai. A, kaore hoki ia e poka-noa ki te hoatu tikanga kohuru hei matenga mo tetehi iwi, i nga tikanga kino, poka-noa atu ki te patu i tetehi iwi kaore nei ia i kite take. Ka tae atu he karere ki a ia mo tetehi iwi kia patua, ka ui ia i te take; ki te kitea he poka-noa, ka ki atu ia, “Haere! mau ano e mahi tau mahi.” A, ka kite a Te Wera, he take nui, he take tika ranei, ka haere ia ki te whakahaere i te riri, kia tere ai te oti o tera mahi, o te riri. A nui - 71 rawa te korerotanga paitanga o tenei rangatira; i nui rawa te aroha o nga iwi o Tu-ranga, puta atu ki a ia i tona oranga—a Ngati-Kahu-ngunu, a, taea noatia tona matenga i te tau 1839 (i te tau 1843 ranei). A, i tae mai katoa nga iwi o te Tai-rawhiti—a Ngati-Porou, a Kaka-tarau me ona iwi katoa o Waiapu, nga iwi o Te Kani-a-takirau, a me ona iwi Ngati-Hauiti, Rongo-whakaata, Te Aitanga-a-Mahaki, me ona iwi, me ona rangatira; a Wiremu-Kingi-Paia, a Tawheo-o-te-rangi, me ona iwi, a Ngai-tahu-po, ki te tangi. I mate koeo noa iho a Te Wera.

A, he waiata whaka-honore ano mo Te Wera, koia tenei:—

Kī a Te Wēra ra
E hau nei o rongo,
Ki te hauauru,
Na te aroha e huri nei,
I ahau, mo te wai o te kamo
E tarutua nei-i-e-i.

Omaku-kara.

I haere he ope ki Taupo, a ko Ngati-Kahu-ngunu te iwi, a horo ra a Omaku-kara i aua ope ra, kei te pito ki te hauauru o Oruanui taua pa. Te take o te whakaaro a Te Kohika,1 he pouri ki a Te Heuheu, naua te kupu ki a Te Wera, ki a Ngati-Kahu-ngunu i mate ai a Te Momo, a Ngati-Rau-kawa. No te puritanga mai a Te Heuheu i a Te Momo, kaua e haere ki Here-taunga, no te mea kua takoto atu te maunga-rongo i a Te Rohu—tamahine a Te Heuheu—i Te Roto-a-Tara ki a Pare-ihe, ki a Ngai-Te-Whatu-i-apiti. Kaore a Te Momo i tahuri atu ki te korero a Te Heuheu-Tukino. Koia te take i whiua ai te kupu a Te Heuheu ki a Te Wera, ki a Te Whare-umu, ki a Pare-ihe. Penei taua kupu: “Kaua a tukua kia totohu te pungarehu o te ahi a Te Momo; teneia!”

Te rua o nga take a Te Kohika, he kanohi-kitea no Ngati-Tu-wharetoa ki roto i te ope a Waikato i te haerenga atu i Taupo nei; tae atu ki Runanga, ka mate a Te Waka-unua2 i taua ope, a, haere nei te ope, a, horo nei a Te Pakake.

Koira ka tonoa mai te tangata e Te Kohika. Te hoatutanga ko Omaku-kara; ka horo, ka mate ko Ngati-Rau-kawa ano. A, e rua ake nga ra ka haere te ope nei ki Wai-taha-nui; ki te pa o Te Heuheu. A, ka takoto nga matua, ko te haerenga atu a Te Hihiko kia kite i tona papa, i a Te Heuheu-Tukino, a, mau tonu atu te rongo.

Ka mutu, ka hoki mai te ope nei ki Nuku-taurua, a, e roa ano te wa, ka mate a Te Wera-Hauraki.

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Te Roto-a-Tara.

He roa te wa ka haere mai a Te Heuheu, a ka tae mai ki Te Roto-a-Tara. E wha nga ra e matakitaki ana te ope nei a Te Heuheu, a Pou-tama—te papa o Hauauru, Ngati-Mania-poto, Rau-kawa, ka puta te aroha i a Te Heuheu ka mea atu ki a Pou-tama, “Te iwi e noho mai nei i te motu nei, he huanga ki a taua. Ko te aitanga tenei a Hine-i-ao, to mua i a Tu-waka. Me pewhea?” Ka mea atu a Pou-tama, “Ae! me tono a Te Rohu ki te motu.” A, ka rite, ka karanga a Te Rohu—tamahine a Te Heuheu—“Pare-ihe E! Hoea mai he waka na ki au. Ka haere atu ahau kia kite i a koe. Ko au tenei, ko Te Rohu!” A, ka hoea mai te waka e tetehi tangata tamaiti, ka u mai, ka eke atu a Te Rohu, ka hoe, a ka u atu ki te motu ra. Ka tangi haere atu a Te Rohu. Ka tu mai a Pare-ihe ki runga, a ka tangi; ka mutu ka whai-korero a Pare-ihe, kakahutia mai ai nga kakahu korohunga, paepaeroa, kaitaka, aha. He mihi mai ki nga korero a Pare-ihe; te mutunga, ka hikoi mai a Pare-ihe, ka tu i te aroaro o Te Rohu, ka whakahoroa nga kakahu Maori ra—he patu-pounamu i te ringa—ko Te Kiri-o-tauaroa te ingoa—ka waiho i runga i nga kakahu ra. Ka mea atu a Pare-ihe, “Mo to heuenga i te kohu e tau mai nei i runga i a au.” Ka hoki a Pare-ihe, ka noho; ka tu atu a Te Rohu ki runga ki te whai-korero ki a Ngai-Te-Whatu-i-apiti, ka mea atu, “Ka rongo mai, E Pare-ihe!—te uri o Hine-i-ao: tenei te uri o Rongo-mai-papa, te uri o Tu-waka, te haere nei ki roto o Here-taunga. A! ina koe te uri a o tupuna. Ae! na Te Heuheu au i tono mai kia mohio ai koe he paki ki tua. Ka mutu, E koro! Ka hoki te ope apopo ki Taupo.” Heoi ano, ka hoki a Te Rohu, ka kakahu i ana kahu, ka mau i te patu. Ka hoki te ope nei i te aonga o te ra—mutu tonu te waewae o Te Heuheu ki Heretaunga—ko te ope tuarua tenei ki Te Roto-a-Tara.

Te ope tuatoru ko ta Te Wera raua ko Pare-ihe i te wa kua riro ko Ngati-Rau-kawa kua nui i Heretaunga nei, na Pare-ihe i whakaaro me kuhu ia ki a Te Wera hei ringa kaha mona, e hoki ai a Heretaunga ki a ia me era atu hapu o Ngati-Kahu-ngunu. A, he pono, na taua whakaaro a Pare-ihe i whakamaro te ringa kaha a Te Wera, i whati ai te mana o Ngati-Rau-kawa me Ngati Tu-Wharetoa ki te tango i Here-taunga, a, hoki mai ana ano a Here-taunga ki raro i te mana me te ingoa o Te Whatu-i-Apiti me ana uri, me ona hapu e maha.

Te Aratipi me Puke-tapu.

Ko Te Ara-tipi, he parekura, a, horo atu te pa. Na Ngati-Tu-Wharetoa na Ngai-Te-Upoko-iri me era atu hapu, ka mate ai a Ngai-Te-Whatu-i-apiti. Ka rere a Pare-ihe, a Tiaki-tai me era atu rangatira Te take o tenei riri, ko te matenga o Manu-hiri, taina o Te Heuheu- - 73 Tukino—kei Maunga-wharau tena pa. No muri mai i tena, ka wha-whaitia ko Te Puke-tapu. E timata ana te whakanoho a Ngati-Raukawa, a Te Whata-nui, te tango i Here-taunga. Ka whakaekea e Ngai-Te-Upoko-iri, e Te Wanikau, e Te Hau-waho: ka whawhaitia, ka hinga, ka horo a Te Puke-tapu, ka mate a Ngati-Rau-kawa; ka rere a Te Whata-nui, ka whakaangi i te pari, tau tawa atu ko roto i te kopua wai, ka huna ai i te po, haere ana, a, ka ora; ketekete haere ana, “I ora iti au.”

A, ka mutu tena ka haere mai te taua ngaki mate mo taua pa nei, mo Te Puke-tapu, na Ngati-Rau-kawa, na Ngati-Tu-wharetoa; a, ka puta ki Tutae-kuri awa ka kitea e Ngati-mate-pu, e Ngati-Kurukuru. Te whana a tetehi, te apiti a tetehi; kua tau i a Ngati-Kahu-ngunu, e haere ana nga toa a te ope—a Tahere, a Tama-rakau, a Whakararo, a ia toa, a ia toa o Ngati-Kiko-piri. E aue ana ra hoki, “Aue E Kui ma! E Koro ma! i Te Puke-tapu ra, e, hoatu ki roto.” Katahi ka hamamatia mai e Te Hau-waho, e Te Kuru-o-te-rangi:—

E! e kapiti nuku!
Kapiti rangi!
Tuaia! tuaia!
E hui e!
Taiki e!
Taupokina!

Mate katoa te ope ra, a Ngati-Raukawa, a Ngati-Kiko-piri a Ngati-Tu-whare-toa; ka mate a Tahere, a Whakararo, a ia tangata, a ia tangata, ka mate ki te awa, ki Tutae-kuri; ka rere nga mea i rere, he ouou nei pea. E Tama! te take he tena; to taonga, e te take poko-noa ki runga i te whenua o tetehi tangata.

Manga-toetoe.

Heoi ano; i muri i a Te Puke-tapu, ko Manga-toetoe, he pare-kura no Ngai-Te-Whatu-i-apiti, na Ngati-Te-Upoko-iri, na Tu-wawahia me era atu rangatira. Ka mate te tino hapu rangatira o nga uri o Te-Whatu-i-apiti, e toru te kau ki te takotoranga; koia anake i te whakatauki nei, “Ko nga ika whakamoe o te kopua.” Ko nga ingoa o etehi o aua rangatira nei, ko Te Kokiritanga-hoe—nana a Puhara-Hawaiki-rangi, nana a Urupenei-Puhara; ko Whakarongo, ko Te Ringa-nohu me etehi atu. Ko Manga-toetoe kei waho tata atu o Te Whiti-o-Tu, kotahi maero te matara. Ko Te Whiti-o-Tu no muri i Manga-toetoe.

Wai-pohue.

Ko te riri o muri i Manga-toetoe ko Wai-pohue; he parekura kei Pou-kawa. Na Te Hoe-roa (he taina no Te Wanikau o Ngati-Upoko-iri) i tiki ki a Tu-roa, ki uta o Whanga-nui. Rokohanga atu - 74 e mahi ana i tona pa, he riri ki a Tangi-te-ruru. Ka mea atu, “E! kaua he riri ma taua ki a Tangi-te-ruru. E rangi me houhou te rongo ki a Tangi-te-ruru, ka kukume ai e taua ki Here-taunga.” A, ka whakaae a Tu-roa, a, haere ana, a, houhia ana te rongo ki a Tangi-te-ruru me ona mano; tae mai ki Patea, piki mai i Ruahine, heke mai, piki mai i Raukawa, ka heke ki Te Ipu-o-Taraia, titaha haere mai i Pou-kawa moana, ka huaki ki Wai-pohue. Ka mate ko Te Tuha-o-te-rangi i taua ope.

THE DOINGS OF TE WERA AND NGA-PUHI ON THE EAST COAST.

(Continued.)

IN the last number of the Journal the fight between Nga-Puhi, Ngati-Kahu-ngunu and Ngati-Raukawa at Te Roto-a-Tara, near Te Aute, Hawke's Bay, was described. The next event in the history of Te Wera was

The Battle of Te Whiti-o-Tu.

Four days after the events already related, it became known that the survivors of Ngati-Raukawa had fled in the direction of inland Patea, on their way towards Taupo; so a party of 140 of Nga-Puhi, under Te Hihiko and Rangi-turuturua, were selected and despatched by Te Wera in chase. Ngati-Kahu-ngunu formed the bulk of the party, and Te Whiti-o-Tu battle was the result. This battle was the payment for that of Manga-toetoe. What I learned from my uncle, Te Hihiko, was that Pare-ihe had explained to Te Wera at Te Roto-a-Tara, the object in view, thus: “O Wera! will you and your young people take me to the oven in which were cooked my elder brethren and relatives by Ngati-Te-Upoko-iri, Ngati-Hine-manu, and Ngati-Kuha, and those at Patea—Ngati-Whiti, Ngai-Tuoi, and Ngai-Tu-whare-toa?” To this Te Wera consented; hence were Nga-Puhi and Ngati-Kahu-ngunu bound Patea-wards.

The party had reached Te Whiti-o-Tu, near the river, where they stopped to rest and eat, when they were seen by a force coming from the direction of (upper) Manawatu. This party was under the leadership of Te Wanikau, Te Huia-tahi, Te Whakaheke and Toatoa. It numbered about 300 warriors, composed of the Ngati-Tu-whare-toa, Ngati-Te-Upoko-iri, Ngati-Whiti, Ngai-Tama, Ngati-Tuoi and Ngati- - 75 Hine-manu tribes. When they saw the Nga-Puhi fires by the side of the Waipawa River, Te Huia-tahi asked, “Whose is this force?” Te Hihiko, arising, said, “Mine! Nga-Puhi's!” Te Huia-tabi recognised the voice, and said to his company, “It is my son (a distant relative of the next generation to himself probably), Te Hihiko! Shall I ask him where he is going?” This was assented to, and Te Huia-tahi asked, “Is that you, O Hiko?” To which Te Hihiko replied, “Yes!” holding up his hand at the same time, as a sign of assent. The other then said, “Come up here; here am I, your elder relative, Te Huia-tahi.” So Te Hihiko went up to them, and after saluting by rubbing noses with his elders, Te Huia-tahi asked, “Where is this force going?” Te Hihiko replied, “We are going beyond (the mountains) to Rangitikei River.” The war party then said, “O! there is no one there; we are the people of that place. Let us all go outside” (i.e., seaward). Te Hihiko replied to this, “Yes! leave it to me to return to my party, and tell them of the proposal.”

Te Hihiko now returned to his party, and just as he reached it the other war party made their appearance round the edge of the forest, and commenced firing at the Nga-Puhi. Te Mānga, of that tribe, exclaimed, “Ha! O Hiko! Your relations have broken the peace you made with them!” Said Te Hihiko, “What will he do next? He has trodden on his own word! Truly it is so!” and then he gave the command to his own party, “O! withdraw. Let him first make the attack on you.” So Nga-Puhi retreated, whilst the braves of the other side rapidly advanced; the onrush was like a canoe driven before a breaking surf, as Toatoa (of Ngati-Hine-maru) and Whakaheke (of Ngati-Whiti) flew on in pursuit. But Nga-Puhi were adopting the manu-kawhaki, or simulated retreat, to draw them on. The front of Nga-Puhi had reached the ascent of the hillock called Te Whiti-o-Tu,3 when Te Whakaheke overtook Rangi-turuturua (of the Nga-Puhi auxiliaries). Te Hihiko shouted, “Lie down! Turn on them!” Te Rangi-hau (Nga-Puhi side) laid down on the hillock, and fired over his leg with the broken gun (before referred to). The long-handled tomahawk of Te Whakaheke was raised to strike a death blow at Rangi-turuturua, when Te Rangi-hau's musket went off, and Te Whakaheke was a dead man. Toatoa, at the same time, had overtaken Te Mānga, of Nga-Puhi, when Tarakawa let fly at him and shot Toatoa, killing him. The enemy now turned and fled, and the Nga-Puhi braves followed in pursuit, killing as they went. Te Wanikau, of Te Upoko-iri tribe, was seen flying away, and was chased by Paraone Hakihaki and Te Hihiko, but he escaped into the forest, and was lost.

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According to hearsay, this was a great battle, for there were 50 once-told who fell at Te Whiti-o-Tu, such a number is said to be a great many. First, peace was made with the enemy; then they broke it immediately afterwards; consequently, it was an evil omen (or doing), and hence was the defeat at Te Whiti-o-Tu. Thus was Pare-ihe's word to Te Wera at Te Roto-a-Tara fulfilled.

And now Nga-Puhi, Ngati-Kahu-ngunu and Ngati-Whatu-i-apiti returned to Te Roto-a-Tara, where Te Wera said that all of the party should return to Heretaunga, to which all the tribes under Te Wera's leadership consented, and the party returned to Tane-nui-a-rangi, where Te Wera, addressing them, said, “Listen, O ye people! We have all gathered here; the land is full of evil through me. I say that if I leave you here, you will be taken and killed by other people. Hence my idea, O Pare-ihe! O Tiaki-tai! that all the people should accompany me—from here right on to your furthest bounds.” Pare-ihe replied, “Your word is good; that is the correct word.” Tiaki-tai arose, “Yes! I will remain and send a messenger to Wairarapa by way of the sea shore, and I will collect all our relations right away from here, these Ngati-Kahu-ngunu, as well as those right away to the head of the island, to Wairarapa.”

And then the tribes put to sea, and returned to Nuku-taurua, Te Mahia.

(But stop! we will leave this part, and return back on the story, and explain another part in the middle.)

The Death of Pomare.

When Pomare and Te Wera came along together (in 1823), the former turned back from the Wai-apu District, to return to her people—the Ngati-Porou—the chieftainess Rangi-i-paea, who is said to have been an elder relative of Te Potae-aute. She had been taken prisoner when Te Whetu-matarau pa fell to Nga-Puhi in a former raid (about 1820 or 1821).

When Pomare got home, after parting with Te Wera, he raised a force to proceed against Waikato, and on his way landed at Papakura to see Kukutai, of the Ngati-Tipa tribe, and Tu-te-rangi-anini. When he got as far as Waipa River, near Te Rore, fighting commenced, and a charge was made by Pomare, and they closed Tu-te-rangi-anini cried out, “Alas, for Matakitaki4 that there lies low at Waipa!” They rushed at one another; Pomare levelled his musket, but Tu-te-rangi-anini jumped at him, and killed him. Pomare's gun did not go - 77 off, and he fell resounding to the ground. Nga-Puhi fled, and scattered all over the land, returning home to the Bay viâ Pitoitoi, at the head of the Wai-te-mata, and then the news came to Te Wera: “O sir, thy friend (to ihoa, imitation of the Nga-Puhi dialect), Pomare has been killed by Waikato,” to which Te Wera replied, “Perhaps he was in advance of his supports (mata-kirea, one in advance of the main body); the hundreds of Tau-marere were not to the fore.” (Pomare was killed by Waikato at Te Rore, Waipa River, in May, 1826. The author's account is not quite right.—Trans.)

Te Pukenui at Mahia.

We will now return to the time after the death of the Ngati-Awa and Ngai-Te-Rangi at Turi-haunga (which occurred somewhere about 1827 or 1828).

After the return of Te Wera from Heretaunga, there came a force composed of Te Arawa, under Mokonui-a-Rangi and Te Heuheu Tukino, and Ngati-Maru, under Taraia, Hauauru, and other chiefs of the Ngati-Paoa tribe of the Thames. After the death of Pomare, they concluded to go after Te Wera and annihilate him. That was the object of this war party, and they assaulted Te Pukenui pa, and many of the Rongo-whakaata tribe of Poverty Bay, who were assisting Te Wera, fell. They were two months besieging this pa, until the time when Te Amohau, of Te Arawa—a nephew of Mokonui-a-rangi's was killed, when Te Hihiko was called to from the ranks of the besiegers by Mokonui-a-rangi, saying: “O Hiko! bring hither thy son (younger relative), Te Amohau. In the morning I intend to return home. You will see this is so when I burn my temporary houses, then I shall have gone.” So Te Amohau's body was taken to his relations by Te Hihiko, and in the morning Te Arawa departed, and later in the day Te Heuheu also withdrew with his people; in fact, all the force retreated. “O son, 'tis the retreat of an army, who art thou that thou shouldest remain?” They all retreated, not being able to overcome Te Wera and his men of Nuku-taurua. This fight occurred long after Puke-karoro pa fell at Nuku-taurua, above Tai-wananga and Ote-one; Kura-reinga was a pa of Te Wera's. (This siege of Puke-nui is also known as Kai-uku.—Trans.)

It was after this expedition that Te Wera went to Heretaunga, and Pare-ihe was the first to remove (to Te Mahia). On the second visit to Heretaunga, was the expedition at the request of Tiaki-tai, when Akitio fell, and on their (Te Wera's) return were the fights at Heretaunga, and then the return to Nuku-taurua, when Tiakitai was left to collect the Ngati-Kahu-ngunu tribe, his relatives. It was Paraone-Hakihaki, Tuhua and Tiakitai who remained waiting for their - 78 relatives, and all the people were gathered even from Wairarapa, and migrated at Te Wera's suggestion to his home at Nuku-taurua, because Te Whare-umu had handed over to him the people and the land, so that he might guard them against any other power.

Toka-a-kuku.

The tribes of Nga-Puhi and Ngati-Kahu-ngunu lived together at Nuku-taurua, Mahia, up to the year 1836. At that period Te Wera decided to go and avenge the death of his nephew, Marino, who was killed on their way south from Rotorua in 1823.5

It was after 14 (? 12 or 13) years' residence with Te Wera that Tarakawa returned to Rotorua, whilst Te Hihiko was retained by Te Wera, and hence he joined in this expedition. March was the month when the party started; they followed along the coast outside. One evening they were off Tikirau, and by sunset had left Waikawa behind; at midnight they were off Whare-kura, and as morning broke they landed at Wai-hirere, at Te Kaha, near Toka-a-kuku pa. The hundreds of Te Aitanga-a-Apanui were there, but the invaders did not stir that day. On the second day, the canoe of Tatua-harakeke started to gather the forces of the related tribes to oppose Te Wera. The canoe first landed at Haparapara, then at Tokatā, then at Marae-nui, then at Hawai, then at Torere, then at Tirohanga, and went on to Opotiki, Ohiwa, and Whakatane, from all of which places the forces gathered to assist Te Whanau-a-Apanui tribe. There were 300 twice-told of the people of the place, and 900 once told of those who gathered to their assistance. Of the latter, 100 passed on by sea at night into the Toka-a-kuku pa, whilst 800 landed at Hariki—a beach—to come by land, so that whilst Nga-Puhi were surrounding the pa, the 800 would take them in the rear.

It was on the fifth day of the siege that the allies arrived. Some of the Nga-Puhi were camped in the kumara cultivations, which, indeed, was their sustenance during the siege. The canoes of the allies arrived just at daylight, and the people of the pa to the number of 30 dashed out, to divert Nga-Puhi's attention by inducing them to attack the pa. When those who had landed at Hariki saw this, they advanced to take Nga-Puhi in the rear. When they reached Wai-kanae, they came (off the beach) inland, and Te Wera directed that 70 muskets should be sent against them, whilst 100 muskets should guard against a charge from the pa to join the main body advancing. When the enemy appeared on Pu-remu-tahi, Te Wera shouted out, “They have already fallen! Close! Don't look to the world of light!” The - 79 bravest were in front, and Nga-Puhi and Ngati-Kahu-ngunu charged, and the enemies closed. Then Para-whariki fired; there were two fell to his musket. Then Toa's gun sounded; another two fell! And then Te Mānga's; two more fell. After this the enemy retreated. Nga-Puhi and Ngati-Kahu-ngunu never stopped to take breath. There were three times the enemy turned on them, but Nga-Puhi never stopped. The length of the chase was 16 miles, right up to Puke-kura at Te Awa-nui. The principal braves in this fight were Para-whariki and Huna. The former was a prisoner taken by Te Ipu-tutu-Tarakawa, my father, and he was a kind of foster parent to my elder brethren and myself (in after days). It was he who caught Rangi-patu-riri, one of the great chiefs of Te Whanau-a-Apanui tribe. Te Korakora caught Hau-torua, another chief of that tribe, and also Tu-te-rangi-noti. It was the latter who uttered the saying about Tara-patiki, of Nga-Puhi, when that tribe fought them at Marae-nui, near Opotiki, when Te Whanau-a-Apanui fled, in 1823. On that occasion Tara-patiki chased Te Hie—Tu-te-rangi-noti being absent at the time. When the latter returned, he was told of this—that Tara-patiki was the man who had chased Te Hie, when many were killed and others taken prisoners. So Tu-te-rangi-noti said:—“If I had been there, there would be no patiki for the shore or for the sea.”6 Tu-te-rangi-noti was captured at Puke-kura, near Awa-nui, and then Tara-patiki said to him, “O sir! is that you and your saying? if you had been there, there would be no patiki ashore or at sea. Now, then, sir, stand up! Here am I, Tara-patiki!” But he said nothing. Then Tara-patiki seized him by the hair and slew him.

Now, when those in the pa at Toka-a-kuku saw the retreat of their friends, they aroused, and charged forth to attack the main body of Nga-Puhi, who were surrounding the pa. But they never got near them on account of the discharge of the muskets. There were 100 of Nga-Puhi engaged against the pa; the “saying” is applicable to their firing, “Like the flax fire, and the burning totara.7 Te Papapa was a great battle, but Hariki was very like Te Ika-a-ranganui, where Hongi overwhelmed the Ngati-Whatua tribe in 1825.

And so Nga-Puhi and Ngati-Kahu-ngunu returned on their track from Te Awa-nui to inspect their handy work stretched out along the road. In the morning Te Wera stood amongst his people and said, “O sirs! collect the produce of the battlefield! Let 40 men collect the bodies, whilst 20 armed men guard them, and another 20 men build a stage to hang them on. Let the chiefs be separated from the - 80 others.” This was done, and all finished by the evening, and in the morning Te Wera stood up amongst the 1700 men resting in the war canoes, and said, “O, my child8 come forth from the bellies and teeth of the men (who slew and ate you). Here am I, thy relative, seeking for thee, lamenting thee, and I turn from thee!” Then addressing his people, “Listen, O Nga-Puhi! Listen, O Ngati-Kahu-ngunu! Enough! my sadness has ceased this day by your aid, O Ngati-Kahu-ngunu! Behold! they hang there! They lie in heaps in front of me. These are all chiefs: there are Rangi-patu-riri, Te Kaka-pai-waho, Te Hau-to-rua, and Tu-te-rangi-noti. See! there are 70 of them in a heap-spread out—and he (Marino) was but one. Now! in the morning we will be afloat. Desecrate not the bodies; you have done enough in causing their fall.”9

At daylight the two tribes embarked for home, whilst those in the pa were still wailing their dead. Along the sea coast came the war canoes, until they reached Nuku-taurua. Te Wera had finished up his speech (as above) by saying, “O people, listen to my words: I will return now, as well as you, to Nuku-taurua. You will never be abandoned by me, and I will die with you, O Ngati-Kahu-ngunu.” So the tribes of Ngati-Kahu-ngunu dwelt at Nuku-taurua, Te Wera being the fence, holding authority to guard them, and conducting all transactions relating to the god Tu, that is, for war.

It was about this time that news reached there of the fall of Te Tumu pa, at Kaituna, near Maketu, in which the Ngai-Te-Rangi tribe was defeated by Te Arawa tribe. There were many chiefs killed on this 9th April, 1836. It was Tarakawa (my father) who caught Hikareia-Ruamoana, and shot him—he was caught at Te Houhou, near Wairakei, on the coast between Maketu and Tauranga.

Te Wera continued to abide by his spoken word. The people who lived under his authority wondered at him, on account of his admirable government. Great was his name, and far-spreading his fame to all the bounds of the East Coast, and even to the West Coast. His magnanimity towards those under him was great. He never feared war, and great was his knowledge of strategy in besieging pas, and causing the overthrow of the enemy in battle. Never was he ever accused of evil deeds, nor did he ever abandon those who placed themselves under his guidance and benificent rule. He never presumed to advise any treacherous dealings towards other tribes, or evil of other kinds, nor wantonly attacked other tribes without good cause. If a messenger came asking his assistance, he carefully inquired into the cause, and if he saw it was unjustifiable he would say, “Begone! Do thy own - 81 work.” But if Te Wera saw it was a just cause he would consent to conduct the war in order that it might be quickly closed. Great is the reputation of this chief; and he was very highly thought of by the tribes of Turanga-nui (Poverty Bay), as well as by the Ngati-Kahu-ngunu, right down to the time of his death in 1839 (or perhaps 1843). At that time all the tribes of the East Coast assembled—to lament over him—Ngati-Porou, with their chief, Kaka-tarau, of Waiapu; the people of Te Kani-a-takirau, and his tribes of Ngati-Hauiti, Rongo-whakaata and Te Aitanga-a-Mahaki and their tribes with their chiefs, Wiremu Kingi-Paia; with Tawheo-o-te-rangi, and his tribe, Ngai-Tahupo. He died of old age.

There is a song of honour for Te Wera, as follows:—

(Give thought) to Te Wera there,
Whose fame spreads afar,
Even to the distant west,
For the sorrow that overcomes me,
For the tears of my eyes
That silently fall.

(The following events are connected with Te Wera's doings on the East Coast, but not entered in their proper place in the narrative by the author.—Trans.):—

Omaku-kara.

A force of Ngati-Kahu-ngunu proceeded to Taupo, and there took the Omaku-kara pa, which is situated to the west of Oruanui. Te Kohika, a great chief of the Ngati-Tu-whare-toa and Ngati-Te-Kohera tribes, and related to Te Whatanui and Te Momo, and he was the cause of this expedition. He was much annoyed at Te Heuheu, who had sent a message to Te Wera and the Ngati-Kahu-ngunu tribe, which led to the death of Te Momo, of Ngati-Raukawa. Te Heuheu had endeavoured to prevent Te Momo's going to Heretaunga, because a peace had been concluded between Te Rohu—Te Heuheu's daughter—and Pare-ihe, of Ngai-Te-Whatu-i-apiti, at Te Roto-a-Tara. Te Momo would not listen, and hence Te Heuheu sent to Te Wera, Te Whare-umu and Pare-ihe. These were the words, “Don't let the ashes of Te Momo's fire sink. Extinguish it.”

Te Kohika had another reason also. Some of Ngati-Tu-wharetoa had been seen in the army of Waikato when they passed through Taupo and Runanga, where they killed Te Wakaunua (Ngati-Hineuru), of Tarawera, and then passed on and attacked and took Te Pakake pa (where the Spit Railway Station, Napier, now stands).

Hence it was that Te Kohika sent for help, and Omaku-kara fell, and Ngati-Raukawa lost many men. Two days afterwards this party proceeded to Waitaha-nui to Te Heuheu's pa, south end of Taupo - 82 Lake, and when the companies had been arranged (to fight), Te Kohika saw his elder relative, Te Heuheu-Tukino, and made peace. After this, the war party returned to Nuku-taurua, and it was a long time afterwards that Te Wera Hauraki died.

Te Roto-a-Tara.

It was a long time after (Te Heuheu's first attack on Te Roto-a-Tara pa) that he returned to that pa. They were four days considering the position, under the chiefs Te Heuheu and Poutama (the father of Hauauru, of Ngati-Mania-poto, and Ngati-Raukawa), when Te Heuheu felt sorry for those in the pa, and said to Poutama, “The people who are dwelling in the pa on the island there are relations of ours. They are the descendants of Hine-i-ao, the elder sister of Tu-waka. What shall we do?” Poutama replied, “Yes.” Let us send Te Rohu (Te Heuheu's daughter) to the island." This was ageed to, and then Te Rohu called to the people on the island: “Pare-ihe, O! send hither a canoe for me; I am coming to visit you. It is I, Te Rohu!” So the canoe was paddled across by a young man, and Te Rohu embarked, and was ferried across to the island. She wept as she proceeded. On arrival, Pare-ihe stood up and wept also, and then made a speech, being dressed up in korohunga, paepaeroa, kaitaka and other mats, in honour of Te Rohu. At the end he stepped over and stood in front of Te Rohu, and presented her with the garments, having a patu-pounamu in his hand, named Te Kiri-o-tauaroa, which he placed on top of the garments. Said he, “These are for your up-lifting of the mist that rests on me.” He then retired, and Te Rohu arose to address the tribe, Ngai-Te-Whatu-i-apiti, saying, “Listen, O Pare-ihe, the descendant of Hine-i-ao. Here are the descendants of Rongo-mai-papa and Tu-waka, traversing the Heretaunga district, and there thou art, the descendant of the same ancestors. It was Te Heuheu, my father, that sent me that thou mayst know there is fair weather beyond. This ends, O sir! The army returns to Taupo to-morrow.” So Te Rohu returned clothed in her new garments, and the patu in her hand. The war party returned home at break of day, and Te Heuheu's footsteps were never again seen in Heretaunga. This was his second visit to Te Roto-a-Tara.

The third expedition against that pa was that of Te Wera and Pare-ihe, at the time when Heretaunga was in occupation of Ngati-Raukawa, and when Pare-ihe conceived the idea that he should ally himself to Te Wera, in order that Heretaunga should again revert to him and other hapus of Ngati-Kahu-ngunu. It is true, that through the course pursued by Pare-ihe, the strong hand of Te Wera was stretched over Heretaunga, and the strength of Ngati-Raukawa and - 83 Ngati-Tu-Wharetoa was broken, and the country was preserved to the name of Te Whatu-i-apiti, and his descendants and his many hapus.

Te Aratipi and Puke-tapu.

Te Aratipi was a battle, as well as a pa, which fell. Ngai-Te-Whatu-i-apiti there fell before Ngati-Tu-Wharetoa and Ngai-Te-Upoko-iri and others, but Pare-ihe, Tiaki-tai and other chiefs escaped the slaughter. The cause of this disaster was the death of Manuhiri, Te Heuheu's brother, who fell at the attack on Maunga-wharau, which occurred in the same expedition that Te Heuheu first attacked Te Roto-a-Tara. After this was the fight at Te Puke-tapu; these events took place about the commencement of the occupation of Heretaunga by Ngati-Raukawa under Te Whata-nui. The pa was assaulted by Ngai-Te-Upoko-iri, under Te Wanikau and Te Hauwaho, and after some time the pa, Te Puke-tapu fell, and many Ngati-Raukawa were killed. Te Whata-nui escaped, flying over a cliff, and alighting in a deep pool of water, there concealing himself till night, when he made off, sorrowfully saying, “I had a narrow escape.”

After this, came a force to obtain revenge for this defeat at Puke-tapu, composed of Ngati-Raukawa and Ngati-Tu-wharetoa. They came out at Tutae-kuri River, where they were discovered by Ngati-mate-pu and Ngati-Kurukuru. The one side dashed forward, the other side closed with it; the Ngati-Kahu-ngunu attack prevailed; the braves of the invading party dashed out, that is, Tahere, Tama-rakau, Whakararo, and others of Ngati-Kiko-piri. They were lamenting as they advanced, “Alas! O old women! O old men! who died at Te Puke-tapu! O enter then!” whilst the old chiefs, Te Hau-waho and Te Kuru-o-te-rangi, sang the war song:

O! close the earth!
Close the Heavens!
Call on them! (those to be avenged)
Gather then!
Taiki E.

The invading force of Ngati-Raukawa, Ngati-Kiko-piri, and Ngati-Tu-wharetoa was badly defeated, whilst Tahere and many others were killed, by the side of the Tutae-kuri River, very few escaping. O son! their cause was bad—an unwarrantable proceeding in occupying the lands of other people.

Manga-toetoe.

Now, after Te Puketapu was Manga-toetoe, a battle in which Ngai-Te-Whatu-i-apiti were beaten by Ngati-Te-Upoko-iri under Tu-wawahia and other chiefs. Here the hapu of highest rank of the - 84 descendants of Te Whatu-i-apiti fell—30 in number—hence the saying, “The fish of high descent of the deep pool.” Some of the names of those chiefs were: Te Kokiritanga-hoe, whose son was Puhara Hawaiki-rangi, whose son was Urupeni Puhara; and Whaka-rongo, Te Ringa-nohu and others. Te Whiti-o-Tu fight was after Manga-toetoe.

Wai-pohue.

The fight after Manga-toetoe was Wai-pohue, a battle fought at Poukawa Lake, near Te Aute, Hawke's Bay. It was Te Hoeroa, son of Te Wanikau, of Ngati-Te-Upoko-iri, who asked Turoa, of Upper Whanganui, to help in this. When he reached there he found Turoa building a pa, in order to fight against Tangi-te-ruru, to whom Te Hoeroa said, “O! do not not let us fight against Tangi-te-ruru, rather make peace with him, and get him to join us against the Heretaunga people.” To this Turoa consented, so they went and made peace, and Tangi-te-ruru and his host joined them on their expedition. They came by inland Patea, climbed over Ruahine Mountains, then Raukawa, and descended to Te Ipu-o-Taraia, and sidled along to Pou-kawa Lake, and attacked Wai-pohue, where Te Tuha-o-te-rangi was killed.

1  Ko Te Kohika, ko tetehi rangatira nui tenei o Ngati-Tu-wharetoa, o Ngati-Te-Kohera ano ki a Te Whata-nui raua ko Te Momo.
2  Te Whakaunua, no Ngati-Hine-uru. A no Ngati-Kahu-ngunu, no Te Arawa, no Ngati-Manawa, no Ngati-Tu-wharetoa hoki, kei Tarawera te kainga.
3  Te Whiti-o-Tu is near the Tikokino Native Reserve on the Waipawa River, H.B.—Trans.
4  Matakitaki, near the town of Pirongia, where Hongi inflicted a terrible defeat on the Waikato tribes in March, 1822.—Trans.
5  See Vol. IX, p. 55.
6  This is a play on Tara-patiki's name, patiki being the name of the flounder.—Trans.
7  Both the native flax and the totara tree make a loud cracking noise when burning, hence the volleys of firing were likened to them.—Trans.
8  Referring to his nephew, Marino, killed and eaten by those now slain.—Trans.
9  Owing to the teachings of the Missionaries, some of whose converts were with the war party, none of the enemy were eaten.—Trans.