Manaia
(Nga-ti-hau)

Manaia (noble) came in the canoe Toko-maru (shady light) in fleeing from Hawa-iki, in fear of his foes, who was the tribe, the people of whom he had killed for the insult, they had offered to his wife, at the time that people were making spears for him.

Manaia sailed over the sea from Hawa-iki and landed on shore where he and the crews of other canoes disputed about the right to a stranded whale, and also to the right to the land, so Manaia in his canoe went along the sea coast towards the North Cape, and landed at Wai-tara (water of the baptism) where he found a people in occupation of the Wai tara district, and these he killed, and eat the men, but the women were taken by the crew of Manaia, and the land they took also.

Manaia
(Puke-tapu)

Manaia sailed away from Hawa-iki in fear of the tribes there, lest he and his offspring should be exterminated by them, and he sailed on in the canoe Toko-maru, and landed at Rohutu (myrtus obcordata) at the mouth of the Wai tara river, where he found a people, the original owners of that district, these he attacked and killed, and he took the land, and he killed the original owners of that district, and the people of Manaia took the women of that people, and the offspring were the right to the land. The men of that people Manaia and his tribe eat.

Turi
(Nga-ti-rua-nui)

It is true that each of our names have an origin in some part of past history, and the names of our children are not given without object and reason, and there must be some origin for a name being given to a child by its grandfather or parents, nor does a chief give a new name to himself unless it be to perpetuate the fact of some act of bravery in war, or murder or death of a child, or last words spoken by the dying, and hence we know that our names have each a significant meaning to us, and it is by these names that we remember, or think of the deeds of our ancestors of old.

The Taranaki district is full of names of great significance as it was occupied by our ancestor Turi (deaf) and he and Hau (offering to the gods) named all the rivers on that coast and some of the places they occupied from Ao-tea (fair day) even up to the Wai-rarapa (sparkling water) district, and the tribes of Whanga-nui (great harbour) and all the sub tribes of Nga-ti-rua-nui (descendents of the great pit) are all descended from Turi.

The object of his coming from Ao-tea was to find the river Pa-tea (fair fort) which had been spoken of to him by Kupe (obstinate) and the first place he landed at, on his arrival on these Islands (New Zealand) or the river into which he took his canoe called Ao-tea (white cloud) the name of that canoe was given to that river, and hence the origin of that name Ao-tea for the river, and such is the name given to the river to this day. He and his companions came on along the sea shore from Ao-tea and came towards Taranaki, but he had left his canoe Ao-tea at the river of that name, and Turi named all the places between Ao-tea and Wai-tara (water of the ceremonies) and the name Taranga was given to the place which now bears the name, from the fact of Turi taking such long strides in walking on his journey, and hence the origin also of the name Wai-tara. But some page (162)of our ancestors say that when Turi arrived at the river Wai-tara he sat down and performed his ceremonies of tara (repeat the words and perform the ceremonies of charms) and hence its name "Water of performing charms" as he there performed his charms to obtain fine weather. And the River Mokau was so called from his having slept there, and at Manga-ti the sacred garment called Hu-moko (silent tattooing) was spread out, and all the people gazed at it hence the name of Matakitaki (gaze at) and as he went down on to the sea coast, he smelt the earth which he had scooped up in his hand, and hence the name Hongihongi (smell). He went on along the sandy beach towards Tapuwae (foot) and the marks of his feet were left in the sand, and he gazed at them hence the origin of the name Tapuwae (foot) and the name of O-a-kura (the red) is derived from the sacred garment called Hu-moko, which was spread out at that place, and on account of the redness of that garment hence the origin of the name O-a-kura (of the red). He went on to Raoa (choak) where he partook of food, where he nearly died by being choked hence the name Raoa (choak). And the River Kau-poko-nui (swim great head) was named from the fact of the great head of Turi. And Marae-kura (red court yard or red flat) was so named from the spreading out of or shaking of the sacred mat Hu-moko at that place. And Ka-puni (will encamp) was so called from the fact of Turi and his companions having camped there. And Tanga-hoe (rattling of the paddle) and was so called because he ceased to paddle and sat and took breath or rested as he crossed over that river in a moki (raft of sticks). And Wai-ngongoro (snoring water) derived its name from the fact of Turi having snored in his sleep when he slept near that river. And the point called Whiti-kau derived its name from that fact of Turi having taken a long time page (163)to go round or pass by the point, and hence its name Whiti-kau (passed only). When Turi arrived at Pa-tea (fair fort) he built his Pa (fort) and called it Rangi-tawhi (day of food) and where he also set his eight kumaras, but this he cut into parts and planted each bit, and when he took the crop of these up he had four hundred ………. twice told. He performed the ceremonies and chanted the incantations over his crop that it might grow, and that no evil might come on it, and these were the words of his incantation

Apart, apart
Stand apart
Rongo-nui and
Rongo-tau
Pat the earth
To make it firm
And the (seed) set
Firmly in this spot.
To grow greatly
And produce thousands
And spring fruitfully
As was in the ……….
Water of Tu-whakararo Then comes forth
Aro-mea-Koia
The mound the hill
Swell, enlarge
As the gods increase
And as the ancient ones
Cause the weeds
Of Hawa-iki (Kumara)
To move and swell
Ripe, and grow ……….
Grow as at the plot
At Kura-tau (in Hawa-iki)
Breathe forth a welcome
Of love my lord, yes

(138A to follow this)

Turi
(Nga-ti-rua-nui)

The ancestor Turi (obstinate) had a war in Hawa-iki (little gills) with a tribe there, which war was caused by a murder, as the son of Ue-nuku was killed in revenge for the younger brother of Turi who had taken the offering of first fruit of the crops to Ue-nuku and Ue-nuku eat him and his offering, but as Turi and his people were so completely beaten in war by Ue-nuku, hence Turi and his family and his people came in the canoe Ao-tea (fair day) and migrated to these Islands (New Zealand). Now Turi in his canoe sailed from Hawa-iki and arrived at the Island called Rongo-rupe (news of the bird pigeon) from which they sailed and arrived at another Island called Rangitahuahua (day of heaps of food) and as he sailed away from that Island his god called Rongo-mai (whale) rose in the sea and took hold of the outer point of the paddle of one of the crew of the canoe Ao-tea (fair day) called Tu-tangata-kino (god of war evil man) and Turi said it was an omen of evil given by that god to him, and lest that he and his family should perish in the sea, he took hold of Ta-po (thrashed at night) who was one of the crew and threw him into the sea, and the god Rongo-mai again rose in the sea and said to Turi:

When Tawera (morning star) appears.
You and I will land on shore.

These words made Turi afraid, so he pulled Ta-po into the canoe again and made pursuit of the canoe. The canoe still came on and at dawn of the next day land was seen by Turi, that is they saw the land at Kawhia (embraced) and they landed there, and they all went by land and travelled by the sea coast towards Pa-tea (fair fort) and settled at Pa-tea but Turi still went on as far as Wai-rarapa (sparkling water) and he named all the rivers and other places on the coast, and from these his work Tu-rau-kawa sang this song.

(See my English of, Page 1 Vol VIII herewith)

(This is to follow P.164)

page (1)

Oh thou my child
My memory had
Nearly forgot to
Think of thee.
Oh where art
Thou my son
That thou mayest
Come and enter
In thy house
Called Waha-o-te-rangi
Where Tonga was
Tattooed lying on the Taihoa,
And tattooing instruments
Were also used by Kahui-tara
To mark the sky
When Rangi kept
Her eyes so firmly closed
And Whiro too was
Tattoo marked while at
Hi-te-kai-whara
And Maru was tattooed
At Po-ririta, - but
His moko (tattoo marks)
Were awkwardly done
And hence this name
Was given him
The Moko-hiku-waru
(The lizard of eight tails)
And taken too by
Tu-tangata-kino
(god of sudden death).
Come my son, come
And get on board the
Canoe of Rehua
page (2) Called Hakune-rangi
Where Tawhaki was laid
With first slain corpses
A sacrifice for sin
Of violated sacredness with
Te-whatu-tai-tu-o-te-rangi
And Te-waka-rara, and
Te-ngangenga-o-te-rangi
With Pakanga-o-te-rangi
And Tu-whare-kura,
Who all were killed
At Whiu-te-kawa
Rau-kura was slain
And naked laid in
Bow of a canoe
Because he stole and
Ne'er would own the act
But cry of Tau-tiri-ariki
Confessed the deed.
The paddle of old Rehua
Was called Raparapa-te-uira
And beaten too
Of his canoe
Was called Te-whakawaha-taupata
His fishing rod was named
Te-matira-amoamo
And fishing line Tiritiri-ki-matangi
The barb, was of his Paua hook
Called Maire-hua-kai
The point of which
Was decorated with a piece
Of bone of old Rona
And bird spear had
One of Rona bone
page (3) Bound to its point
Called Paepae-te-iria
And Tu-rei-o-te-rangi
A troop of travellers
Came from Rupe, that
Hina might be found:
They met her at the doorway
Of her house, and
Iriiri-kapua the bird spear
Was lifted up and used,
And point was broken off
By striking branch of tree.
The trembling neck now
Told that being was a man,
Twas Rupe-o-te-rangi.
And he had cause for
His thus travelling
As seen by morning
Lips of mouth,
And uttered words
Of news he had to tell.
Of Tawhito-rangi-uru,
Te-hikihiki, and Whakahekea,
Te-waewae-ripeka
Whakatakotoria, and Kauika
With Tongotongi-tawiritia
And Whakakopia
And Kauhanga-nui
Who have been taken
From the Pikinga-matua
And Taketake. Fold up
The wings, so that soon
You may climb the hill
At Taketake-roa
And call such act
The Pohau-kihia,
page (4) And then o Son
Must wait and stay
And I will open
Up my hearts great
Memory and show from
Thence the acts of old
Of Te-one-potaka
And Te-tau-ki-tahaki
And Te-paka-ki-tahaki
With the eager intent
O'er all, and in the
Valley sow the plant
Of Kumara-tawhiti
To indicate to Mahuia
That she must not conceal (the weed)

Wait o Rupe wait,
Do not go so soon
But list to me
Two years of shelter are
Two years of separation
And two famine years
And of plenty two
But thou must ………. food.
Two up on the land,
And two out on the sea
And once in darkness hide.
Dream and see in trance
The weapons of dread war,
And then in battle line
See omens in the sky
Then famine comes
And men are lost
And then are hid
In Rua-popoki
page (5) And Roto-turei-kura
The ovens of Rehua
(The Grave and Death)
The ovens of twice taken
Of Hau-ma-itiiti
And of Marakerake o son,
With Kurunga also
The oven of Te-ao kai.
Do not slinking go
O son, but with bold front.
Go into Te-tatau
The far famed House
Of Miru, where old Kewa
Was cajoled by Mutu

I now am told
That Mutu still is
In that house of skulls
And Mutu still can
Say "sneeze living heart"
And draw life short
That all these tribes
O son may sneering laugh.
But none will laugh
I have oft heart
From Nuku-ao
The Koromiko came
The tree by which
The Moa bird was cooked
And fat was melted down
And thus the offspring
Came of the Ra-tuoi
Again I heard and know
Came the Horo-pito
page (6) The tree by which the
Weka bird was pierced
The stream of troop
Came in to Ahu-rewa
That by such act
Tu hau and Itu-pawa
(gods of blood and death)
Should eat their food,
And sacredness should be
Upon Te-raina, to flight
His warrior feet, that
He might feel the loss
When meeting with the crowd
Of Tu-tonga-nui god
And kill his first
Slain man in war
The Mata tu-no-whiro
And place it in the prow
Of his canoe of Mahu-rangi.
Yes o son, wait there
While I do chant these charms
Chant for energetic power
Chant for noble thoughts
And chant for hearing my chest
And for life of peace
And forging heart
Of the forgetful memory.
There is not any chant
The power of which does
Not come back on
Him that utters it.
Chant for Manu-mea
And hide the gift
For Tane on the land.
page (7) Chant for the deep
And throw the gift
Out on the sea
To Tanga roa
Of the long face
For that o Son
Is the one only
Tanga-roa of the sea
Who is in Whare-rimu
(sea weed House)
Who is in Whare-one
(sea sand House)
Who is in Whare papa
(The flat House)
Of Ruaki-pouri
The house from whence
Were scattered all
The little fish progenitors
And from Puna-te-waro
Came the Kokopu fish
Up on to the dry land;
And Para-whenua-mea
Caused to come the tail
Of Tuna-roa on shore here
And he caused Whare huhi
(a Lake) to be and
The bogs the Whare repo
And Te utuutu-matua
With Te-whakapaunga,
And Para-whenua-mea
Brought, the Au-kume
And Au-rona (the
River and rushing streams)
And he o son caused.
page (8) Tanga-roa to come on shore
And go straight on to
Roto-hahu and to
Hawea-iki-nui and
To Rangi-riri to
I thought my child
The ………. of night
Was severed when winds
Of Pupuke and Tonatona
And of years of famine
And of drought were blown
And met in presence
Of Mata-riki; and
Here-kikini and of
Here-momotu-kai
And of man exterminated
Or Wae rota, when
Puanga pushed them on
To Raro-tonga and built
The House Maru-ao-nui
And Whaka-ha pushed them
On to Hawa-iki; and
Built the house Rangi-aio
And in the sky put up
Nga-tokorua-a-tai-ngahue
(The Sun and Moon)
As signs placed in the sky.
O those alt not, o Son
Of this great stream
But of the riverbeds from
Te-whatanga-nui and
From the jutting points
On south of Hau-matao
And also comest from
page (9) Old Ngarue-te-rangi
And from old Manawa
And Ko-matamata-rau-tutu
And also from Te ata-o-pehea,
As gift was given to those
Of that tribe at Ta-rere
And you o son are
Now a full grown man.

A dirge by Tu-raukawa of Po-tiki
of Whare-roa for his son who had died.

(Page 165 is to follow this)

page (165)

And the remains of the kumara cultivation of Turi at Hekeheke-i-papa (descend to the flat) and his house called Matangi-rei (wind of the noble) and the post which Kupe put up are to be seen to this day; and the stump of the Karaka (corynocarpus laevigata) cut by Kupe is still to be seen at this day.

From some of those who came over in the Aotea came these tribes, that is they were the ancestors of these tribes Tara-naki (bravery around) Nga-ti-rua-nui (the descendants of the great pit) Nga-rauru (descendants of the hair of the head) and also of the tribes who occupy the Whanga-nui (great harbour) and also the tribe at Rangi-tikei (day of striding away) that is Nga-ti-apa (descendants of Apa (that is)) and the ancestors of these tribes killed the original owners of the land (original inhabitants) who were found in occupation of these lands. The men of the original people were killed and eaten by Turi and his people, but the women were taken as wives by the men of Turi, and from these women who were taken as wives by the men of Turi's people they learnt the art of making Maori mats, and these original people of this district are said to have been of fair skin and were deficient of bravery, that is they did not know how to use weapons of war, and how could Turi and his people not do as they did, as the soil was good, and that Turi and his people must live in undisputed right to the land, and hence Turi and his people killed the original owners of the land, that Turi and they should have all the land undisputed.

(149A to follow this)

Ruahine
(Nga-ti-hau)

The old woman called Ruahine (old woman) came from far (Hawa-iki) and she came to the doorway of the house of Rua-maunu (depart from the pit) when it was said to her (by the people of the settlement or those in the house) "See what a smell of smoke this old woman brings with her", so the old woman forsook Rua-maunu and she went and lived with Tu-matua (parent god of war) and they had a child called Tai-nui (great tide) and Tai-nui was the ancestor of the tribe Nga-tima (descendants of the fair).

This old woman crossed over (came over the sea from Hawa-iki) on the Ngutu-hue (long nosed whale) and she came on till she landed at Whanga-nui (great Harbour).

People Who lived in trees
(Nga-ti-rua-nui)

Our old man of ancient days found a people who lived up in trees on the slope of the Puke-ronaki (hill of gentle slope) that is on the mountain known by the name of Tara-naki (sloping spears or ridges). These people were seen by these (of our people) who went out to spear pigeons and hunt kiwi (apteryx) with dogs, the roads frequented by this people were seen by the hunters of our people, which were on the east side of the Tara-naki mountain, that is on the side that faces Tonga-riro (scab fallen off) and as these hunters saw the road on the soppy parts of which they saw the foot prints of men, they followed on in the road, and saw the home of this people up in the trees, the road up to this was by ladders, and stages on the tops of the trees were made on which houses were built, so these bird catchers spied all they could, and returned to our people and gave the news of their discovery, and all the tribe attacked the place and killed the men and made slaves of the women.

They were a short people, and were like the original inhabitants of Taupo who were made slaves of by Tu-whare-toa (hero of the house) in ancient days, and were not a fighting people, but were very docile. It is said there are still some descendants of the people made slaves of by Tu-whare-toa in existence to this day at or near Taupo.