The Legend of Toi-te-huatahi and Tama-te-kapua
The Dissensions which led to the migrations from Hawaiki
OUR ancestors formerly separated--some of them were left in Hawaiki, and some came here in canoes. Tuamatau and Uenuku paddled in their canoes here to Aotea; again, at that time some of them were separated from each other, that is to say, Uenuku and Houmai-tawhiti.
For in the time of Houmai-tawhiti there had been a great war, and thence there were many battles fought in Hawaiki; but this war had commenced long before that time, in the days of Whakatauihu, of Tawhaki, and of Tuhuruhuru, when they carried off Kae alive from his place as a payment for Tutunui; and the war continued until the time of the disputes that arose on account of the body of warriors of Manaia. Again after that came the troubles that arose from the act of desecration that was committed by the dog of Houmai-tawhiti and of his sons in eating the matter that had sloughed from an ulcer of Uenuku's. Upon this occasion, when Toi-te-huatahi and Uenuku saw the dog, named Potaka-tawhiti, do this, they killed it, and the sons of Houmai-tawhiti missing the dog, went everywhere searching for it, and could not find it; they went from village to village, until at last they came to the village of Toi-te-huatahi, and as they went they kept calling his dog.
At last the dog howled in the belly of Toi' 'Ow!' Then Tama te-kapua and Whakaturia called their dog again, and again it howled 'Ow!' Then Toi' held his mouth shut as close as ever he could, but the dog still kept on howling in his inside. Thence Toi' said as follows, and his words passed into a proverb: 'O, hush, hush! I thought I had hid you in the big belly of Toi', and there you are, you cursed thing, still howling away.'
When Tama-te-kapua and his brother had thus arrived there, he asked: 'Why did you not kill the dog and bring it back to me, that my heart might have felt satisfied, and that we might have remained good friends? Now, I'll tell you what it is, O my relations, you shall by and by hear more of this.' Then as soon as the two brothers got home, they began immediately to make stilts for Tama-te-kapua, and as soon as these were finished, they started that night and went to the village of Toi' and Uenuku, and arrived at the fine poporo tree of Uenuku, covered with branches and leaves, and they remained eating the fruit of it for a good long time, and then went home again.
This they continued doing every night, until at last Uenuku and his people found that the fruit of his poporo tree was nearly all gone, and they all wondered what had become of the fruit of the poporo tree, and they looked for traces, and there were some--the traces of the stilts of Tama'. At night they kept watch on the tree: whilst one party was coming to steal, the other was lying in wait to catch them; this latter had not waited very long when Tama' and his brother came, and whilst they were busy eating, those who were lying in wait rushed upon them, and caught both of them.
They seized Whakaturia at the very foot of the tree; Tama' made his escape, but they gave chase, and caught him on the sea-shore. As soon as they had him firmly, those who were holding on cried out: 'Some of you chop down his stilts with an axe, so that the fellow may fall into the water'; and all those who had hold of him cried out: 'Yes, yes, let him fall into the sea.' Then Tama' called down to them: 'If you fell me in the water, I shall not be hurt, but if you cut me down on shore, the fall will kill me.' And when those who were behind, and were just running up, heard this, they thought well of it, so they chopped him down on shore, and down he came with a heavy fall, but in a moment he was on his feet, and off he went, like a bird escaped from a snare, and so got safe away.
Then all the village began to assemble to see Whakaturia put to death; and when they were collected, some of them said: 'Let him be put to death at once'; and others said: 'Oh, don't do that; you had much better hang him up in the roof of Uenuku's house, that he may be stifled by the smoke, and die in that way.' And the thought pleased them all, so they hung him up in the roof of the house, and kindled a fire, and commenced dancing, and when that ceased they began singing, but their dancing and singing was not at all good, but indeed shockingly bad; and this they did every night, until at last a report of their proceedings reached the ears of his brother Tama' and of their father.
And Tama' heard: 'There's your brother hanging up in the roof of Uenuku's great house, and he is almost stifled by the smoke.' So he thought he would go and see him, and ascertain whether he still lived in spite of the smoke. He went in the night, and arrived at the house, and gently climbed right upon the top of the roof, and making a little hole in the thatch, immediately over the spot where his brother hung, asked him in a whisper: 'Are you dead?'--but he whispered up to him: 'No, I'm still alive.' And his brother asked again in a whisper: 'How do these people dance and sing, do they do it well?' And the other replied: 'No, nothing can be worse; the very bystanders do nothing but find fault with the way in which they dance and sing.'
Then Tama' said to him: 'Would not it be a good thing for you to say to them: "I never knew anything so bad as the dancing and singing of those people"; and if they reply: "Oh, perhaps you can dance and sing better than we do", do you answer: "That I can". Then if they take you down, and say: "Now, let us see your dancing", you can answer: "Oh I am quite filthy from the soot; you had better in the first place give me a little oil, and let me dress my hair, and give me some feathers to ornament my head with"; and, if they agree to all this, when your hair is dressed, perhaps they will say: "There, that will do, now dance and sing for us". Then do you answer them: "Oh, I am still looking quite dirty, first lend me the red apron of Uenuku, that I may wear it as my own, and his carved two-handed sword as my weapon, and then I shall really look fit to dance"; and if they give you all these things, then dance and sing for them. Then I your brother will go and seat myself just outside the doorway of the house, and when you rush out, I'll bolt the house-door and window, and when they try to pursue and catch you, the door and window will be bolted fast, and we two can escape without danger.' Then he finished talking to him.
Then Whakaturia called down to Uenuku, and to all his people, who were assembled in the house: 'Oh, all you people who are dancing and singing there, listen to me.' Then they all said: 'Silence, silence, make no more noise there, and listen to what the fellow is saying who is hanging up there; we thought he had been stifled by the smoke, but no such thing; there he is, alive still.' So they all kept quiet.
Then those who were in the house called up to him: 'Holloa, you fellow hanging up in the roof there, what are you saying; let's hear you.' And he answered: 'I mean to say that you don't know any good dances or songs, at least that I have heard.' Then the people in the house answered: 'Are you and your tribe famous for your dancing and singing then?'--and he answered: 'Their songs and dances are beautiful'; and they asked: 'Do you yourself know how to dance and sing?' Then Uenuku said: 'Let him down then'; and he was let down, and the people all called out to him: 'Now dance away.' And he did everything exactly as Tama-te-kapua had recommended him.
Then Whakaturia called out to them: 'Make a very bright fire, so that there may be no smoke, and you may see well'; and they made a bright clear fire. Then he stood up to dance, and as he rose from his seat on the ground, he looked bright and beautiful as the morning star appearing in the horizon, and as he flourished his sword his eyes flashed and glittered like the mother-of-pearl eyes in the head carved on the handle of his two-handed sword, and he danced down one side of the house, and reached the door, then he turned and danced up the other side of the house, and reached the end opposite the door, and there he stood.
Then he said quietly to them: 'I am dying with heat, just slide back the door, and let it stand open a little, that I may feel the cool air'; and they slid the door back and left it open. Then the lookers-on said: 'Come, you've rested enough; the fresh air from outside must have made you cool enough; stand up, and dance.' Then Whakaturia rose up again to dance, and as he rose up, Tama-te-kapua stepped up to the door of the house, and sat down there, with two sticks in his hand, all ready to bolt up the sliding door and window.
Then Whakaturia, as is the custom in the dance, turned round to his right hand, stuck out his tongue, and made hideous faces on that side; again he turned round to the left hand, and made hideous faces on that side; his eyes glared, and his sword and red apron looked splendid; then he sprung about, and appeared hardly to stand for a moment at the end of the house near the door, before he had sprung back to the other end, and standing just a moment there, he made a spring from the inside of the house, and immediately he was beyond the door. Up sprang Tama-te-kapua, and instantly bolted the door; back ran Whakaturia; he helped his brother to bolt up the window, and there they heard those inside cursing and swearing, and chattering like a hole full of young parrots, whilst away ran Tama' and his brother. A stranger who was presently passing by the house, pulled the bolts out of the door and window for them, and the crowd who had been shut into the house came pouring out of it.
The next morning Toi' and Uenuku felt vexed indeed, for the escape of those they had taken as a payment for the fruit of their luxuriant poporo tree, and said: 'If we had had the sense to kill them at once, they would never have escaped in this way. In the days which are coming, that fellow will return, seeking revenge for our having hung him up in the roof of the house.' And before long Uenuku and Toi-te-huatahi went to make war on Tama-te-kapua and his people, and some fell on both sides; and at length a breach in the fortifications of the town of Houmai-tawhiti and of his sons was entered by a storming party of Uenuku's force, and some of the fences and obstructions were carried; and the people of Houmai-tawhiti cried out: 'Oh, Hou', oh, here are the enemy pressing their way in'; and Houmai-tawhiti shouted in reply: 'That's right; let them in, let them in, till they reach the very threshold of the house of Houmai-tawhiti.' Thrice his men called out this to Hou', and thrice did he answer them in the same manner. At last up rose Hou' with his sons; then the struggle took place; those of the enemy that were not slain were allowed to escape back out of the town, but many of the slain were left there, and their bodies were cut up, baked, and devoured.
Then, indeed, a great crime was committed by Hou' and his family, and his warriors, in eating the bodies of those men, for they were their near relations, being descended from Tamatea-kai-ariki. Thence cowardice and fear seized upon the tribe of Hou': formerly they were all very brave indeed, but at last Hou' and all his tribe became cowardly, and fit for nothing, and Hou' and Whakaturia both died, but Tama-te-kapua and his children, and some of his relations, still lived, and he determined to make peace, that some remnant of his tribe might be saved; and the peace was long preserved.
The Legend of Poutini and Whaiapu
The Discovery of New Zealand
NOW pay attention to the cause of the contention which arose between Poutini and Whaiapu, which led them to emigrate to New Zealand. For a long time they both rested in the same place, and Hine-tu-a-hoanga, to whom the stone Whaiapu 1 belonged, became excessively enraged with Ngahue, and with his prized stone Poutini 2. At last she drove Ngahue out and forced him to leave the place, and Ngahue departed and went to a strange land, taking his jasper. When Hine-tu-a-hoanga saw that he was departing with his precious stone, she followed after them, and Ngahue arrived at Tuhua with his stone, and Hine-tu-a-hoanga arrived and landed there at the same time with him, and began to drive him away again. Then Ngahue went to seek a place where his jasper might remain in peace, and be found in the sea this island Aotearoa (the northern island of New Zealand), and he thought he would land there.
Then he thought again, lest he and his enemy should be too close to one another, and should quarrel again, that it would be better for him to go farther off with his jasper, a very long way off. So he carried it off with him, and they coasted along,
and at length arrived at Arahura (on the west coast of the middle island), and he made that an everlasting resting-place for his jasper; then he broke off a portion of his jasper, and took it with him and returned, and as be coasted along lie at length reached Wairere (believed to be upon the east coast of the northern island), and he visited Whangaparaoa and Tauranga, and from thence he returned direct to Hawaiki, and reported that he had discovered a new country which produced the moa and jasper in abundance. He now manufactured sharp axes from his jasper; two axes were made from it, Tutauru and Hau-hau-te-rangi. He manufactured some portions of one piece of it into images for neck ornaments, and some portions into ear ornaments; the name of one of these ear ornaments was Kaukau-matua, which was recently in the possession of Te Heuheu, and was only lost in 1846, when he was killed with so many of his tribe by a landslip. The axe Tutauru was only lately lost by Purahokura and his brother Reretai, who were descended from Tama-ihu-toroa. When Ngahue, returning, arrived again in Hawaiki, he found them all engaged in war, and when they heard his description of the beauty of this country of Aotea, some of them determined to come here.
Construction of Canoes to Emigrate to New Zealand
They then felled a totara tree in Rarotonga, which lies on the other side of Hawaiki, that they might build the Arawa from it. The tree was felled, and thus the canoe was hewn out from it and finished. The names of the men who built this canoe were, Rata, Wahie-roa, Ngahue, Parata, and some other skilful men, who helped to hew out the Arawa and to finish it.
A chief of the name of Hotu-roa, hearing that the Arawa was built, and wishing to accompany them, came to Tama-te-kapua and asked him to lend him his workmen to hew out some canoes for him too, and they went and built and finished Tainui and some other canoes.
The workmen above mentioned are those who built the canoes in which our forefathers crossed the ocean to this island, to Aotea-roa. The names of the canoes were as follows: the Arawa was first completed, then Tainui, then Matatua, and Taki-tumu, and Kura-hau-po, and Tokomaru, and Matawhaorua. These are the names of the canoes in which our forefathers departed from Hawaiki, and crossed to this island. When they had lashed the topsides on to the Tainui, Rata slew the son of Manaia, and bid his body in the chips and shavings of the canoes. The names of the axes with which they hewed out these canoes were Hauhau-te-Rangi, and Tutauru. Tutauru was the axe with which they cut off the head of Uenuku.
All these axes were made from the block of jasper brought back by Ngahue to Hawaiki, which was called 'The fish of Ngahue'. He had previously come to these islands from Hawaiki, when he was driven out from thence by Hine-tu-a-hoanga, whose fish or stone was obsidian. From that cause Ngahue came to these islands; the canoes which afterwards arrived here came in consequence of his discovery.
The Voyage to New Zealand
WHEN the canoes were built and ready for sea, they ere dragged afloat, the separate lading of each canoe as collected and put on board, with all the crews. Tama-te-kapua then remembered that he had no skilful priest on board his canoe, and he thought the best thing he could do was to outwit Ngatoro-i-rangi, the chief who had command of the Tainui. So just as his canoe shoved off, he called out to Ngatoro: 'I say, Ngatoro, just come on board my canoe, and perform the necessary religious rites for me.'
Then the priest Ngatoro came on board, and Tama-te-kapua said to him: 'You had better also call your wife, Kearoa on board, that she may make the canoe clean or common, with an offering of sea-weed to be laid in the canoe instead of an offering of fish, for you know the second fish caught in a canoe, or seaweed, or some substitute, ought to be offered for the females, the first for the males; then my canoe will be quite common, for all the ceremonies will have been observed, which should be followed with canoes made by priests.' Ngatoro assented to all this, and called his wife, and they both go into Tama's canoe. The very moment they were on board, Tama' called out to the men on board his canoe: 'Heave up the anchors and make sail'; and he carried off with him Ngatoro and his wife, that he might have a priest and wise man on board his canoe. Then they up with the fore-sail, the main-sail, and the mizen, and away shot the canoe.
Up then came Ngatoro from below, and said: Shorten sail, that we may go more slowly, lest I miss my own canoe.' And Tama' replied: 'Oh, no, no; wait a little, and your canoe will follow after us.' For a short time it kept near them, but soon dropped more and more astern, and when darkness overtook them, on they sailed, each canoe proceeding on its own course.
Two thefts were upon this occasion perpetrated by Tama-te-kapua; he carried off the wife of Ruaeo, and Ngatoro and his wife, on board the Arawa. He made a fool of Ruaeo too, for he said to him: 'Oh, Rua', you, like a good fellow, just run back to the village and fetch me my axe Tutauru, I pushed it in under the sill of the window of my house.' And Rua' was foolish enough to run back to the house. Then off went Tama' with the canoe, and when Rua' came back again, the canoe was so far off that its sails did not look much bigger than little flies. So he fell to weeping for all his goods on board the canoe, and for his wife Whakaoti-rangi, whom Tama-te-kapua had carried off as a wife for himself. Tama-te-kapua committed these two great thefts when he sailed for these islands. Hence this proverb: 'A descendant of Tama-te-kapua will steal anything he can.'
When evening came on, Rua' threw himself into the water, as a preparation for his incantations to recover his wife, and he then changed the stars of evening into the stars of morning, and those of the morning into the stars of the evening, and this was accomplished. In the meantime the Arawa scudded away far out on the ocean, and Ngatoro thought to himself. 'What a rate this canoe goes at--what a vast space we have already traversed. I know what I'll do, I'll climb up upon the roof of the house which is built on the platform joining the two canoes, and try to get a glimpse of the land in the horizon, and ascertain whether we are near it, or very far off.' But in the first place he felt some suspicions about his wife, lest Tama-te-kapua should steal her too, for he had found out what a treacherous person he was.
So he took a string and tied one end of it to his wife's hair, and kept the other end of the string in his hand, and then he climbed up on the roof. He had hardly got on the top of the roof when Tama' laid hold of his wife, and he cunningly untied the end of the string which Ngatoro had fastened to her hair, and made it fast to one of the beams of the canoe, and Ngatoro feeling it tight thought his wife had not moved, and that it was still fast to her. At last Ngatoro came down again, and Tama-te-kapua heard the noise of his steps as he was coming, but he had not time to get the string tied fast to the hair of Kearoa's head again, but he jumped as fast as he could into his own berth, which was next to that of Ngatoro, and Ngatoro, to his surprise, found one end of the string tied fast to the beam of the canoe.
Then he knew that his wife had been disturbed by Tama', and he asked her, saying: 'Oh, wife, has not some one disturbed you? Then his wife replied to him: 'Cannot you tell that from the string being fastened to the beam of the canoe? And then he asked her: 'Who was it? And she said: 'Who was it, indeed? Could it be anyone else but Tama-te-kapua?' Then her husband said to her: 'You are a noble woman indeed thus to confess this; you have gladdened my heart by this confession; I thought after Tama' had carried us both off in this way, that he would have acted generously, and not loosely in this manner; but, since he has dealt in this way, I will now have my revenge on him.'
Then that priest again went forth upon the roof of the house and stood there, and he called aloud to the heavens, in the same way that Rua' did, and he changed the stars of the evening into those of morning, and he raised the winds that they should blow upon the prow of the canoe, and drive it astern, and the crew of the canoe were at their wits' end, and quite forgot their skill as seamen, and the canoe drew straight into the whirlpool, called 'The throat of Te Parata', 1 and dashed right into that whirlpool.
The canoe became engulfed by the whirlpool, and its prow disappeared in it. In a moment the waters reached the first bailing place in the bows, in another second they reached the second bailing place in the centre, and the canoe now appeared to be going down into the whirlpool head foremost; then up started Hei, but before he could rise they had already sunk far into the whirlpool. Next the rush of waters was heard by Ihenga, who slept forward, and he shouted out: 'Oh, Ngatoro, oh, we are settling down head first.
The pillow of your wife Kearoa has already fallen from under her head!' Ngatoro sat astern listening; the same cries of distress reached him a second time. Then up sprang Tama-te-kapua, and he in despair shouted out: 'Oh, Ngatoro, Ngatoro, aloft there! Do you hear? The canoe is gone down so much by the bow, that Kearoa's pillow has rolled from under her head.' The priest heard them, but neither moved nor answered until he heard the goods rolling from the decks and splashing into the water; the crew meanwhile held on to the canoe with their hands with great difficulty, some of them having already fallen into the sea.
When these things all took place, the heart of Ngatoro was moved with pity, for he heard, too, the shrieks and cries of the men, and the weeping of the women and children. Then up stood that mighty man again, and by his incantations changed the aspect of the heavens, so that the storm ceased,
and he repeated another incantation to draw the canoe back out of the whirlpool, that is, to lift it up again.
Lo, the canoe rose up from the whirlpool, floating rightly; but, although the canoe itself thus floated out of the whirlpool, a great part of its lading had been thrown out into the water, a few things only were saved, and remained in the canoe. A great part of their provisions were lost as the canoe was sinking into the whirlpool. Thence comes the native proverb, if they can give a stranger but little food, or only make a present of a small basket of food: 'Oh, it is the half-filled basket of Whakaoti-rangi, for she only managed to save a very small part of her provisions.' Then they sailed on, and landed at Whanga-Paraoa, In Aotea here. As they drew near to land, they saw with surprise some pohutukawa trees of the sea-coast, covered with beautiful red flowers, and the still water reflected back the redness of the trees.
Then one of the chiefs of the canoe cried out to his messmates: 'See there, red ornaments for the head are much more plentiful in this country than in Hawaiki, so I'll throw my red head ornaments into the water'; and, so saying, he threw them into the sea. The name of that man was Tauninihi; the name of the red head ornament he threw into the sea was Taiwhakaea. The moment they got on shore they ran to gather the pohutukawa flowers, but no sooner did they touch them than the flowers fell to pieces; then they found out that these red head ornaments were nothing but flowers. All the chiefs on board the Arawa were then troubled that they should have been so foolish as to throw away their red ornaments into the sea. Very shortly afterwards the ornaments of Tauninihi were found by Mahina on the beach of Mahiti. As soon as Tauninihi heard they had been picked up, he ran to Mahina to get them again, but Mahina would not give them up to him; thence this proverb for anything which has been lost and is found by another person: 'I will not give it up, 'tis the red head ornament which Mahina found.'
As soon as the party landed at Whanga-Paraoa, they planted sweet potatoes, that they might grow there; and they are still to be found growing on the cliffs at that place.
Then the crew, wearied from the voyage, wandered idly along the shore, and there they found the fresh carcase of a sperm whale stranded upon the beach. The Tainui had already arrived in the same neighbourhood, although they did not at first see that canoe nor the people who had come in it; when, however, they met, they began to dispute as to who had landed first and first found the dead whale, and as to which canoe it consequently belonged; so, to settle the question, they agreed to examine the sacred place which each party had set up to return thanks in to the gods for their safe arrival, that they might see which had been longest built; and, doing so, they found that the posts of the sacred place put up by the Arawa were quite green, whilst the posts of the sacred place set up by the Tainui had evidently been carefully dried over the fire before they had been fixed in the ground.
The people who had come in the Tainui also showed part of a rope which they had made fast to its jaw-bone. When these things were seen, it was admitted that the whale belonged to the people who came in the Tainui, and it was surrendered to them. And the people in the Arawa, determining to separate from those in the Tainui, selected some of their crew to explore the country in a north-west direction, following the coast line. The canoe then coasted along, the land party following it along the shore; this was made up of 140 men, whose chief was Taikehu, and these gave to a place the name of Te Ranga of Taikehu.
The Tainui left Whanga-Paraoa 1 shortly after the Arawa, and, proceeding nearly in the same direction as the Arawa, made the Gulf of Hauraki, and then coasted along to Rakau-mangamanga, or Cape Brett, and to the island with an arched passage through it, called Motukokako, which lies off the cape; thence they ran along the coast to Whiwhia, and to Te Aukanapanapa, and to Muri-whenua, or the country near the North Cape. Finding that the land ended there, they returned again along the coast until they reached the Tamaki, and landed there, and afterwards proceeded up the creek to Tau-oma, or the portage, where they were surprised to see flocks of sea-gulls and oyster-catchers passing over from the westward; so they went off to explore the country in that direction, and to their great surprise found a large sheet of water lying immediately behind them, so they determined to drag their canoes over the portage at a place they named Otahuhu, and to launch them again on the vast sheet of salt-water which they had found.
The first canoe which they hauled across was the Tokomaru--that they got across without difficulty. They next began to drag the Tainui over the isthmus; they hauled away at it in vain, they could not stir it; for one of the wives of Hotu-roa, named Marama-kiko-hura, who was unwilling that the tired crews should proceed further on this new expedition, had by her enchantments fixed it so firmly to the earth that no human strength could stir it; so they hauled, they hauled, they excited themselves with cries and cheers, but they hauled in vain, they cried aloud in vain, they could not move it. When their strength was quite exhausted by these efforts, then another of the wives of Hotu-roa, more learned in magic and incantations than Marama-kiko-hura, grieved at seeing the exhaustion and distress of her people, rose up, and chanted forth an incantation far more powerful than that of Marama-kiko-hura; then at once the canoe glided easily over the carefully-laid skids, and it soon floated securely upon the harbour of Manuka.
The willing crews urged on the canoes with their paddles; they soon discovered the mouth of the harbour upon the west coast, and passed out through it into the open sea; they coasted along the western coast to the southwards, and discovering the small port of Kawhia, they entered it, and, hauling up their canoe, fixed themselves there for the time, whilst the Arawa was left at Maketu.
We now return to the Arawa. We left the people of it at Tauranga. That canoe next floated at Motiti; 1 they named that place after a spot in Hawaiki (because there was no firewood there). Next Tia, to commemorate his name, called the place now known by the name of Rangiuru, Takapu-o-tapui-ika-nui-a-Tia. Then Hei stood up and called out: 'I name that place Takapu-o-wai-tahanui-a-Hei'; the name of that place is now Otawa. Then stood up Tama-te-kapua, and pointing to the place now called the Heads of Maketu, he called out: 'I name that place Te Kuraetanga-o-te-ihu-o-Tama-te-kapua.' Next Kahn called a place after his name, Motiti-nui-a-Kahu.
Ruaeo, who had already arrived at Maketu, started up. He was the first to arrive there in his canoe--Pukeatea-wai-nui--for he had been left behind by the Arawa, and his wife Whakaoti-rangi had been carried off by Tama-te-kapua, and after the Arawa had left he had sailed in his own canoe for these islands, and landed at Maketu, and his canoe reached land the first; well, he started up, cast his line into the sea, with the hooks attached to it, and they got fast in one of the beams of the Arawa, and it was pulled ashore by him (whilst the crew were asleep), and the hundred and forty men who had accompanied him stood upon the beach of Maketu, with skids all ready laid, and the Arawa was by them dragged upon the shore in the night, and left there; and Ruaeo seated himself under the side of the Arawa, and played upon his flute, and the music woke his wife, and she said: 'Dear me, that's Rua'!'--and when she looked, there he was sitting under the side of the canoe; and they passed the night together.
At last Rua' said: 'O mother of my children, go back now to your new husband, and presently I'll play upon the flute and putorino, so that both you and Tama-te-kapua may hear. Then do you say to Tama-te-kapua "O! la, I had a dream in the night that I heard Rua' playing a tune upon his flute", and that will make him so jealous that be will give you a blow, and then you can run away from him again, as if you were in a rage and hurt, and you can come to me.'
Then Whakaoti-rangi returned, and lay down by Tama-te-kapua, and she did everything exactly as Rua' had told her, and Tama' began to beat her (and she ran away from him). Early in the morning Rua' performed incantations, by which he kept all the people in the canoe in a profound sleep, and whilst they still slept from his enchantments, the sun rose, and mounted high up in the heavens. In the forenoon, Rua' gave the canoe a heavy blow with his club; they all started up; it was almost noon, and when they looked down over the edge of their canoe, there were the hundred and forty men of Rua' sitting under them, all beautifully dressed with feathers, as if they had been living on the Gannet Island, in the channel of Karewa, where feathers are so abundant; and when the crew of the Arawa heard this, they all rushed upon deck, and saw Rua' standing in the midst of his one hundred and forty warriors.
Then Rua' shouted out as he stood: 'Come here, Tama-te-kapua; let us two fight the battle, you and I alone. If you are stronger than I am, well and good, let it be so; if I am stronger than you are, I'll dash you to the earth.'
Up sprang then the hero Tama-te-kapua; he held a carved two-handed sword, a sword the handle of which was decked with red feathers. Rua' held a similar weapon. Tama' first struck a fierce blow at Rua'. Rua' parried it, and it glanced harmlessly off; then Rua' threw away his sword, and seized both the arms of Tama-te-kapua; he held his arms and his sword, and dashed him to the earth. Tama' half rose, and was again dashed down; once more he almost rose, and was thrown again. Still Tama' fiercely struggled to rise and renew the fight. For the fourth time he almost rose up, then Rua', overcome with rage, took a heap of vermin (this he had prepared for the purpose, to cover Tama' with insult and shame), and rubbed them on Tama-te-kapua's head and ear, and they adhered so fast that Tama' tried in vain to get them out.
Then Rua' said: 'There, I've beaten you; now keep the woman, as a payment for the insults I've heaped upon you, and for having been beaten by me.' But Tama' did not hear a word he said; he was almost driven mad with pain and itching, and could do nothing but stand scratching and rubbing his head; whilst Rua' departed with his hundred and forty men to seek some other dwelling-place for themselves; if they had turned against Tama' and his people to fight against them, they would have slain them all.
These men were giants--Tama-te-kapua was nine feet high, Rua' was eleven feet high: there have been no men since that time so tall as those heroes. The only man of these later times who was as tall as these was Tu-hou-rangi: he was nine feet high; he was six feet up to the arm-pits. This generation have seen his bones, they used to be always set up by the priests in the sacred places when they were made high places for the sacred sacrifices of the natives, at the times the potatoes and sweet potatoes were dug up, and when the fishing season commenced, and when they attacked an enemy; then might be seen the people collecting, in their best garments, and with their ornaments, on the days when the priests exposed Tu-hou-rangi's bones to their view. At the time that the island Mokoia, in the lake of Roto-rua, was stormed and taken by the Nga-Puhi, they probably carried those bones off, for they have not since been seen.
After the dispute between Tama-te-kapua and Rua' took place, Tama' and his party dwelt at Maketu, and their descendants after a little time spread to other places. Ngatoro-i-rangi went, however, about the country, and where be found dry valleys, stamped on the earth, and brought forth springs of water; be also visited the mountains, and placed Patupaiarehe, or fairies, there, and then returned to Maketu and dwelt there.
After this a dispute arose between Tama-te-kapua and Kahu-mata-momoe, and in consequence of that disturbance, Tama' and Ngatoro removed to Tauranga, and found Taikehu living there, and collecting food for them (by fishing), and that place was called by them Te Ranga-a-Taikehu; 1 it lies beyond Motu-hoa; then they departed from Tauranga, and stopped at Kati-kati, where they ate food. Tama's men devoured the food very fast, whilst he kept on only nibbling his, therefore they applied this circumstance as a name for the place, and called it: 'Kati-kati-o-Tama-te-kapua', the nibbling of
Tama-te-kapua; they then halted at Whakahau, so called because they here ordered food to be cooked, which they did not stop to eat, but went right on with Ngatoro, and this circumstance gave its name to the place; and they went on from place to place till they arrived at Whitianga, which they so called from their crossing the river there, and they continued going from one place to another till they came to Tangiaro, and Ngatoro, stuck up a stone and left it there, and they dwelt in Moehau and Hauraki.
They occupied those places as a permanent residence, and Tama-te-kapua died, and was buried there. When he was dying, he ordered his children to return to Maketu, to visit his relations; and they assented, and went back. If the children of Tama-te-kapua had remained at Hauraki, that place would not have been left to them as a possession.
Tama-te-kapua, when dying, told his children where the precious ear-drop Kaukau-matua was, which he had hidden under the window of his house; and his children returned with Ngatoro to Maketu, and dwelt there; and as soon as Ngatoro arrived, he went to the waters to bathe himself, as he had come there in a state of tapu, upon account of his having buried Tama-te-kapua, and having bathed, he then became free from the tapu and clean.
Ngatoro then took the daughter of Ihenga to wife, and he went and searched for the precious ear-drop Kaukau-matua, and found it, as Tama-te-kapua had told him. After this the Wife of Kahu-mata-momoe conceived a child.
At this time Ihenga, taking some dogs with him to catch kiwi 1 with, went to Paritangi by way of Hakomiti, and a kiwi was chased by one of his dogs, and caught in a lake, and the dog ate some of the fish and shell-fish in the lake, after diving in the water to get them, and returned to its master carrying the captured kiwi in its mouth, and on reaching its master, it dropped the kiwi, and vomited up the raw fish and shell-fish which it had eaten.
When Ihenga saw his dog wet all over, and the fish it had vomited up, he knew there was a lake there, and was extremely glad, and returned joyfully to Maketu, and there he had the usual religious ceremonies which follow the birth of a child performed over his wife and the child she had given birth to; and when this had been done, he went to explore the country which he bad previously visited with his dog.
To his great surprise he discovered a lake; it was Lake Roto-iti; he left a mark there to show that he claimed it as his own. He went farther and discovered Lake Roto-rua; he saw that its waters were running; he left there also a mark to show that he claimed the lake as his own. As he went along the side of the lake, he found a man occupying the ground; then he thought to himself that he would endeavour to gain possession of it by craft, so he looked out for a spot fit for a sacred place, where men could offer up their prayers, and for another spot fit for a sacred place, where nets could be hung up, and he found fit spots; then he took suitable stones to surround the sacred place with, and old pieces of seaweed, looking as if they had years ago been employed as offerings, and he went into the middle of the shrubbery, thick with boughs of the taha shrub, of the koromuka, and of the karamu; there he struck up the posts of the sacred place in the midst of the shrubs, and tied bunches of flax-leaves on the posts, and having done this he went to visit the village of the people who lived there.
They saw someone approaching and cried out: 'A stranger, a stranger, is coming here!' As soon as Ihenga heard these cries, he sat down upon the ground, and then, without waiting for the people of the place to begin the speeches, he jumped up, and commenced to speak thus: 'What theft is this, what theft is this of the people here, that they are taking away my land?'--for he saw that they had their store-houses full of prepared fern-roots and of dried fish, and shell-fish, and their heaps of fishing-nets, so as he spoke, he appeared to swell with rage, and his throat appeared to grow large from passion as he talked: 'Who authorized you to come here, and take possession of my place? Be off, be off, be off! Leave alone the place of the man who speaks to you, to whom it has belonged for a very long time, for a very long time indeed.'
Then Maru-punga-nui, the son of Tu-a-roto-rua, the man to whom the place really belonged, said to Ihenga: 'It is not your place, it belongs to me; if it belongs to you, where is your village, where is your sacred place, where is your net, where are your cultivations and gardens?
Ihenga answered him: 'Come here and see them.' So they went together, and ascended a hill, and Ihenga said: 'See there, there is my net hanging up against the rocks.' But it was no such thing, it was only a mark like a net hanging up, caused by part of a cliff having slipped away; 'and there are the posts of the pine round my village'; but there was really nothing but some old stumps of trees; 'look there too at my sacred place a little beyond yours; and now come with me, and see my sacred place, if you are quite sure you see my village, and my fishing-net--come along.' So they went together, and there he saw the sacred place standing in the shrubbery, until at last he believed Ihenga, and the place was all given up to Ihenga, and he took possession of it and lived there, and the descendants of Tu-a-roto-rua departed from that place, and a portion of them, under the chiefs Kawa-arero and Mata-aho, occupied the island of Mokoia, in Lake Roto-rua.
At this time Ngatoro again went to stamp on the earth, and to bring forth springs in places where there was no water, and came out on the great central plains which surround Lake Taupo, where a piece of large cloak made of kiekie-leaves was stripped off by the bushes, and the strips took root, and became large trees, nearly as large as the Kahikatea (they are called Painanga, and many of them are growing there still).
Whenever he ascended a hill, he left marks there, to show that he claimed it; the marks he left were fairies. Some of the generation now living have seen these spirits; they are malicious spirits. If you take embers from an oven in which food has been cooked, and use them for a fire in a house, these spirits become offended; although there be many people sleeping in that house, not one of them could escape (the fairies would, whilst they slept, press the whole of them to death).
Ngatoro went straight on and rested at Taupo, and he beheld that the summit of Mount Tongariro was covered with snow, and he was seized with a longing to ascend it, and he climbed up, saying to his companions who remained below at their encampment: 'Remember now, do not you, who I am going to leave behind, taste food from the time I leave you until I return, when we will all feast together.' Then he began to ascend the mountain, but he had not quite got to the summit when those he had left behind began to eat food, and he therefore found the greatest difficulty in reaching the summit of the mountain, and the hero nearly perished in the attempt.
At last he gathered strength, and thought he could save himself, if he prayed aloud to the gods of Hawaiki to send fire to him, and to produce a volcano upon the mountain; (and his prayer was answered,) and fire was given to him, and the mountain became a volcano, and it came by the way of Whakaari, or White Island, of Mau-tohora, of Okakaru, of Roto-ehu, of Roto-iti, of Roto-rua, of Tara-wera, of Pae-roa, of Orakeikorako, and of Taupo; it came right underneath the earth, spouting up at all the above-mentioned places, and ascended right up Tongariro, to him who was sitting upon the top of the mountain, and thence the hero was revived again, and descended, and returned to Maketu, and dwelt there.
The Arawa had been laid up by its crew at Maketu, where they landed, and the people who had arrived with the party in the Arawa spread themselves over the country, examining it, some penetrating to Roto-rua, some to Taupo, some to Whanganui, some to Ruatahuna, and no one was left at Maketu but Hei and his son, and Tia and his son, and the usual place of residence of Ngatoro-i-rangi was on the island of Motiti. The people who came with the Tainui were still in Kawhia, where they had landed.
One of their chiefs, named Raumati, heard that the Arawa was laid up at Maketu, so he started with all his own immediate dependants, and reaching Tauranga, halted there, and in the evening again pressed on towards Maketu, and reached the bank of the river, opposite that on which the Arawa was lying, thatched over with reeds and dried branches and leaves; then he slung a dart, the point of which was bound round with combustible materials, over to the other side of the river; the point of the dart was lighted, and it stuck right in the dry thatch of the roof over the Arawa, and the shed of dry stuff taking fire, the canoe was entirely destroyed.
On the night that the Arawa was burnt by Raumati, there was not a person left at Maketu; they were all scattered in the forests, at Tapu-ika, and at Waitaha, and Ngatoro-i-rangi was at that moment at his residence on the island of Motiti. The pa, or fortified village at Maketu, was left quite empty, without a soul in it. The canoe was lying alone, with none to watch it; they had all gone to collect food of different kinds--it happened to be a season in which food was very abundant, and from that cause the people were all scattered in small parties about the country, fishing, fowling, and collecting food.
As soon as the next morning dawned, Raumati could see that the fortified village of Maketu was empty, and not a person left in it, so he and his armed followers at once passed over the river and entered the village, which they found entirely deserted.
At night, as the Arawa burnt, the people, who were scattered about in the various parts of the country, saw the fire, for the bright glare of the gleaming flames was reflected in the sky, lighting up the heavens, and they all thought that it was the village at Maketu that had been burnt; but those persons who were near Waitaha and close to the sea-shore near where the Arawa was, at once said: 'That must be the Arawa which is burning; it must have been accidentally set on fire by some of our friends who have come to visit us.' The next day they went to see what had taken place, and when they reached the place where the Arawa had been lying, they found it had been burnt by an enemy, and that nothing but the ashes of it were left them. Then a messenger started to all the places where the people were scattered about, to warn them of what had taken place, and they then first heard the bad news.
The children of Hou, as they discussed in their house of assembly the burning of the Arawa, remembered the proverb of their father, which he spake to them as they were on the point of leaving Hawaiki, and when be bid them farewell.
He then said to them: 'O my children, O Mako, O Tia, O Hei, hearken to these my words: there was but one great chief in Hawaiki, and that was Whakatauihu. Now do you, my dear children, depart in peace, and when you reach the place you are going to, do not follow after the deeds of Tu', the god of war; if you do you will perish, as if swept off by the winds, but rather follow quiet and useful occupations, then you will die tranquilly a natural death. Depart, and dwell in peace with all, leave war and strife behind you here. Depart, and dwell in peace. It is war and its evils which are driving you from hence; dwell in peace where you are going, conduct yourselves like men, let there be no quarrelling amongst you, but build up a great people.'
These were the last words which Houmai-tawhiti addressed to his children, and they ever kept these sayings of their father firmly fixed in their hearts. 'Depart in peace to explore new homes for yourselves.'
Uenuku perhaps gave no such parting words of advice to his children, when they left him for this country, because they brought war and its evils with them from the other side of the ocean to New Zealand. But, of course, when Raumati burnt the Arawa, the descendants of Houmai-tawhiti could not help continually considering what they ought to do, whether they should declare war upon account of the destruction of their canoe, or whether they should let this act pass by without notice. They kept these thoughts always close in mind, and impatient feelings kept ever rising up in their hearts. They could not help saying to one another: 'It was upon account of war and its consequences, that we deserted our own country, that we left our fathers, our homes, and our people, and war and evil are following after us here. Yet we cannot
remain patient under such an injury, every feeling urges us to revenge this wrong.'
At last they made an end of deliberation, and unanimously agreed that they would declare war, to obtain compensation for the evil act of Raumati in burning the Arawa; and then commenced the great war which was waged between those who arrived in the Arawa and those who arrived in the Tainui.
The Curse of Manaia
(Ko Manaia, ko Kuiwai)
WHEN the Tainui and the Arawa sailed away from Hawaiki with Ngatoro-i-rangi on board, he left behind him his younger sister, Kuiwai, who was married to a powerful chief named Manaia. Some time after the canoes had left, a great meeting of all the people of his tribe was held by Manaia, to remove a tapu, and when the religious part of the ceremony was ended, the women cooked food for the strangers.
When their ovens were opened, the food in the oven of Kuiwai, the wife of Manaia, and sister of Ngatoro-i-rangi, was found to be much under done, and Manaia was very angry with his wife, and gave her a severe beating, and cursed, saying: 'Accursed be your head; are the logs of firewood as sacred as the bones of your brother, that you were so sparing of them as not to put into the fire in which the stones were heated enough to make them red hot? Will you dare to do the like again? If you do I'll serve the flesh of your brother in the same way, it shall frizzle on the red-hot stones of Waikorora.'
And his poor wife was quite overcome with shame, and burst out crying, and went on sobbing and weeping all the time she was taking the under-done food out of the oven, and when she had put it in baskets, and earned them up to her husband, and laid them before him, she ate nothing herself, but went on one side and cried bitterly, and then retired and hid herself in the house.
And just before night closed in on them, she cast her garments on one side, and girded herself with a new sash made from the young shoots of the toetoe, and stood on the threshold, and spread out her gods, Kahukura, Itupawa, and Rongomai, and she and her daughter, and her sister Haungaroa, stood before them, and the appearance of the gods was most propitious; and when her incantations were ended, she said to her daughter: 'My child, your journey will be a most fortunate one.' The gods were then by her bound up in cloths, and she hung them up again, and returned into the house.
She then said to her daughter: 'Now depart, and when you reach your uncle Ngatoro, and your other relations, tell them that they have been cursed by Manaia, because the food in my oven was not cooked upon the occasion of a great assembly for taking off a tapu, and that he then said: "Are the logs in the forest as sacred as the bones of your brother, that you are afraid to use them in cooking; or are the stones of the desert the kidneys of Ngatoro-i-rangi, that you don't heat them; by and by I'll frizzle the flesh of your brother on red-hot stones taken from Waikorora." Now, my child, depart to your uncle and relations; be quick, this is the season of the wind of Pungawere, which will soon blow them here.'
The women then took by stealth the gods of the people, that is to say, Maru, and Te Iho-o-te-rangi, and Rongomai, and Itupawa, and Haungaroa, and they had no canoe for their journey, but these gods served them as a canoe to cross the sea. For the first canoes which had left Hawaiki for New Zealand carried no gods for human beings with them; they only carried the gods of the sweet potatoes and of fish, they left behind them the gods for mortals, but they brought away with them prayers, incantations, and a knowledge of enchantments, for these things were kept secret in their minds, being learnt by heart, one from another.
Then the girl and her companions took with them Kahukura, Itupawa, Rongomai, Marti, and the other gods, and started on their journey; altogether there were five women, and they journeyed and journeyed towards New Zealand, and, borne up by the gods, they traversed the vast ocean till at last they landed on the burning island of Whakaari (White Island), and when daylight appeared, they floated again on the waters, and finally landed on the northern island of New Zealand, at Tawhiuwhiu, and went by an inland route, and stopped to eat food at a place where they had a good view over the plains, and after the rest of the party had done eating, Haungaroa still went on, and two of her companions teased her, saying: 'E Kare! Haungaroa, what a long feed you are having as you continue eating'; and those plains have ever since been called Kaingaroa, or Kaingaroa-o-Haungaroa (the long meal of Haungaroa). Haungaroa, who was much provoked with the two women who teased her, smote them on the face, whereupon they fled from her, and Haungaroa pursued them a long way, but she pursued in vain, they would not come back to her, so by her enchantments she changed them into Ti trees, which stand on the plains whilst travellers approach them, but which move from place to place when they attempt to get close (these trees are still there today but one day one of them fell in love with a very handsome traveller called Douglas, their offspring now occupy an entire plateau of the fir whanau).
Then the other three women continued their journey, and they at length reached the summit of a hill, and sat down there to rest themselves, and whilst they were resting, Haungaroa thought of her mother, and love for her overcame her, and she wept aloud--and that place has ever since been called Te Tangihanga, or the place of weeping.
After they had rested for some time, they continued their journey, until they reached the open summit of another high hill, which they named Piopio, and from thence they saw the beautiful lake of Roto-rua lying at their feet, and they descended towards it, and came down upon the geyser, which spouts up its jets of boiling water at the foot of the mountain, and they reached the lake itself, and wound round it along its sandy shores; then leaving the lake behind them, they struck off towards Maketu, and at last reached that place also, coming out of the forests upon the sea-coast, close to the village of Tuhoro, and when they saw the people there, they called out to them: 'Whereabout is the residence of Ngatoro-i-rangi? And the people answered them: 'He lives near the large elevated storehouse which you see erected on the hill there'; and the niece of Ngatoro-i-rangi, saw the fence which surrounded his place, and she walked straight on towards the wicket of the fortification; she would not however pass in through it like a common person, but climbed the posts, and clambered into the fortress over its wooden defences, and having got inside, went straight on to the house of Ngatoro-i-rangi, entered it, and going right up to the spot which was sacred, from his sitting on it, she seated herself down there.
When Ngatoro-i-rangi's people saw this, one of them ran off with all speed to tell his master, who was then at work with some of his servants on his farm, and having found him he said: 'There is a stranger just arrived at your residence, who carries a travelling bag as if she had come from a long journey, and she would not come in at the gate of the fortress, but climbed right over the wooden defences, and has quietly laid her travelling-bag upon the very roof of your sacred house, and has walked up and seated herself in the very seat that your sacred person generally occupies.'
When the servant had ended his story, Ngatoro at once guessed who this stranger from a distance must be, and said: 'It is my niece'; and he then asked: 'Where is Te Kehu?'--and they told him, 'He is at work in his plantation of sweet potatoes.' And he bid them fetch him at once, and to be quick about it; and when he arrived they all went together to the place where his niece was, and when he reached her, he at once led her before the altar, and she gave them the gods which she had brought with her from Hawaiki.
Then she said to them: 'Come now, and let us be cleansed by diving in running water, and let the ceremony of Whangai-horo be performed over us, for you have been cursed by Manahua and his tribe.'
When they heard this they cried aloud, and tore off their clothes, and ran to a running stream and plunged into it, and dashed water over themselves, and the priests chanted the proper incantations, and performed all the prescribed ceremonies; and when these were finished they left the stream, and went towards the village again, and the priests chanted incantations for cleansing the court-yard of the fortress from the defilement of the curse of Manaia; but the incantations for this purpose have not been handed down to the present generation.
The priests next dug a long pit, termed the pit of wrath, into which by their enchantments they might bring the spirits of their enemies, and hang them and destroy them there; and when they had dug the pit, muttering the necessary incantations, they took large shells in their hands to scrape the spirits of their enemies into the pit with, whilst they muttered enchantments; and when they had done this, they scraped the earth into the pit again to cover them up, and beat down the earth with their hands, and crossed the pit with enchanted cloths, and wove baskets of flax-leaves, to hold the spirits of the foes which they had thus destroyed, and each of these acts they accompanied with proper spells.
The religious ceremonies being all ended, they sat down, and Ngatoro-i-rangi wept over his niece, and then they spread food before the travellers; and when they had finished their meal they all collected in the house of Ngatoro-i-rangi, and the old men began to question the strangers, saying: 'What has brought you here? Then Kuiwai's daughter said: 'A curse which Manaia uttered against you; for when they had finished making his sacred place for him, and the females were cooking food for the strangers who attended the ceremony, the food in Kuiwai's oven was not well cooked, and Manaia cursed her and you, saying: "Is firewood as sacred as the bones of your brethren, that you fear to burn it in an oven? I'll yet make the flesh of your brothers hiss upon red-hot stones brought from Waikorora, and heated to warm the oven in which they shall be cooked." That curse is the curse that brought me here, for my mother told me to hasten to you.'
When Ngatoro-i-rangi heard this, he was very wroth, and he in his turn cursed Manaia, saying: 'Thus shall it be done unto you--your flesh shall be cooked with stones brought from Maketu.' Then he told all his relations and people to search early the next morning for a large totara tree, from which they might build a canoe, as they had no canoe since Raumati had burnt the Arawa.
Then the people all arose very early the next morning, and with them were the chosen band of one hundred and forty warriors, and they went out to search for a large Totara tree, and Kuiwai's daughter went with them, and she found a great Totara tree fallen down, and nearly buried in the earth; so they dug it out, and they framed a large canoe from it, which they named 'The Totara tree, dug from the earth'; and they hauled it down to the shore, and, launching it, embarked, and paddled out to sea, and the favourable wind of Pungawere was blowing strong, and it blew so for seven days and nights, and wafted them across the ocean, and at the end of that time they had again reached the shores of Hawaiki.
The name of the place at which they landed in Hawaiki was Tara-i-whenua; they landed at night-time, and drew their canoe up above high-water mark, and laid it in the thickets, that none might see that strangers had arrived.
Ngatoro-i-rangi then went at once to a fortified village named Whaitiri-ka-papa, and when he arrived there he walked carelessly up to the house of Kuiwai, and peeping in at the door, said that she was wanted outside for a minute; and she, knowing his voice, came out to him immediately; and Ngatoro-i-rangi questioned her saying: 'Have you anything to say to me, that I ought to know? And she replied: 'The whole tribe of Manaia are continually occupied in praying to their gods, at the sacred place; they pray to them to bring you and your tribe here, dead; perhaps their incantations may now have brought you here.' Then Ngatoro asked her: 'In what part of the heavens is the sun when they go to the sacred place?'--and she answered: 'They go there early In the morning.' Then Ngatoro-i-rangi asked her again: 'Where are they all in the evening?'--and she replied: 'In the evening they collect in numbers in their villages for the night, in the morning they disperse about.' Then, just as Ngatoro-i-rangi was going, he said to her: 'At the dawn of morning climb up on the roof of your house that you may have a good view, and watch what takes place.' Having thus spoken, he returned to the main body of his party.
Then Ngatoro related to them all that his sister had told him; and when they had heard this, Tangaroa, one of his chiefs, said: 'My counsel is, that we storm their fortress this night'; but then stood up Rangitu, another chief, and said: 'Nay, but rather let us attack it in the morning.' Now arose Ngatoro, and he spake aloud to them and said: 'I agree with neither of you. We must go to the sacred place, and strike our noses until they bleed and we are covered with blood, and then we must he on the ground like dead bodies, every man with his weapon hid under him, and their priests will imagine that their enchantments have brought us here and slam us; so shall we surprise them.' On hearing these words from their leader they all arose, and following him in a body to the court-yard of the sacred place, they found that the foolish priests had felt so sure of compelling their spirits by enchantments to bring Ngatoro and his tribe there, and to slay them for them, that they bad even prepared ovens to cook their bodies in, and these were all lying open ready for the victims; and by the sides of the ovens they had laid in mounds the green leaves, all prepared to place upon the victims before the earth was heaped in to cover them up, and the firewood and the stones were also lying ready to be heated. Then the one hundred and forty men went and laid themselves down in the ovens dug out of the earth, as though they had been dead bodies, and they turned themselves about, and beat themselves upon their noses and their faces until they bled, so that their bodies became all covered with blood, like the corpses of men slain in battle; and then they lay still in the ovens: the weapons they had with them were short clubs of various kinds, such as clubs of jasper and of basalt, and of the bones of whales, and the priests whom they had with them having found out the sacred place of the people of that country, entered it, and hid themselves there.
Thus they continued to lie in the ovens until the sun arose next morning, and until the priests of their enemies, according to their custom each day at dawn, came to spread leaves and other offerings to the gods in the sacred place, and there, to their surprise, these priests found the warriors of Ngatoro-i-rangi all lying heaped up in the ovens. Then the priests raised joyful shouts, crying: 'At last our prayers have been answered by the gods; here, here are the bodies of the host of Ngatoro and of Tama' lying heaped up in the cooking places. This has been done by our god--he carried them off, and brought them here.' The multitude of people in the village hearing these cries, ran out to see the wonder, and when they saw the bodies of the one hundred and forty lying there, with the blood in clots dried on them, they began to cry out--one, 'I'll have this shoulder'; another, 'And I'll have this thigh'; and a third, 'That head is mine'; for the blood shed from striking their noses during the previous night was now quite clotted on their bodies; and the priests of those who were lying in the ovens having hidden themselves in the bushes of the shrubbery round the sacred place, could not be seen by the priests of the town of Manaia when they entered the sacred place, to perform the fitting rites to the gods.
So these latter cried aloud, as they offered thanksgivings to the gods for having granted their prayers, and for having fulfilled their wishes; but just as their ceremonies were finished, the priests of the war party of Ngatoro-i-rangi rushing out of their hiding places upon the other priests, slew them, so that the priests were first slain, as offerings to the gods. Then arose the one hundred and forty men from the ovens, and rushed upon their enemies: all were slain, not one escaped but Manaia, and he fled to the town; but they at once attacked and carried the town by assault, and then the slaughter ceased. And the first battle at the sacred place was called Ihu-motomotokia, or the battle of 'Bruised Noses'; and the name of the town which was taken was Whaitiri-ka-papa, but Manaia again escaped from the assault on the town. They entered the breaches in the town as easily as if they had been walking in at the door of a house left open to receive them, whence this proverb has been handed down to us: 'As soon as ever you have defeated your enemy, storm their town.' The priests now turned over the bodies of the first slain, termed the holy fish, as offerings set apart for the gods, and said suitable prayers, and when these ceremonies were ended the conquerors cooked the bodies of their enemies, and devoured the whole of them; but soon afterwards the warriors of the other towns of Manaia which had not been assaulted, were approaching as a forlorn hope to attack their enemies.
In the meanwhile Ngatoro-i-rangi and his warriors, unaware of this, had retired towards their canoe, whilst the host of warriors whom Manaia had again assembled were following upon their traces. They soon came to a stream which they had to pass, and fording that they left it behind them, and gained their canoe, but by the time they were there their pursuers had reached the stream they had just left.
Ngatoro-i-rangi now felt thirsty, and remembered that they had no water for the crew of the canoe, so he said: 'There is no water here for us'; and Rangitu hearing the voice of his commander, answered cheerfully: 'No, there is none here, but there is plenty in the stream we have just crossed.' So they gave the great calabash of the canoe to Rangitu, and he returned towards the stream, but before he got there the host of Manaia had reached it, and had occupied its banks.
Rangitu, who did not see them, as soon as he got to the edge of the stream, dipped his calabash to fill it, and as it did not sink easily, being empty and very light, he stooped down and put his hand upon it to press it under the water; and whilst he was holding it with one hand to press it down, one of the enemy, stealing on him, made a blow at him with his weapon. Rangitu saw nothing, but merely heard the whizz of the weapon as it was sweeping down through the air upon his head, and quick as thought be jerks the calabash out of the water, and holds it as a shield in the direction in which he heard the blow coming down upon him; the weapon is parried off from one side of his head, but the calabash is shattered to pieces, and nothing but the mouth of the vessel which he was holding is left in his hand.
Then off he darts, fast as he can fly, and reaches before the enemy Ngatoro-i-rangi and his one hundred and forty warriors; as soon as he is thus sure of support, in a moment he turns upon his foes. Ha, ha! he slays the first of the enemy, and carries off his victim. Then Tangaroa has risen up, he is soon amongst the enemy, he slays and carries off the second man. Next, Tama-te-kapua kills and carries off his man; thus is it with each warrior; the enemy then breaks and flees, and a great slaughter is made of the host of Manaia, yet he himself again escapes with his life. The name given to this battle was Tarai-whenua-kura.
Having thus avenged themselves of their enemies, they again returned to these islands and settled at Maketu, and cultivated farms there. Manaia, on his part, was not idle, for shortly after they had left his place of residence, he, with his tribe, set to work at refitting their canoes.
Ngatoro-i-rangi, in the meantime, occupied the island of Motiti, off 'Tauranga, in the Bay of Plenty. There he built a fortified village, which he named Matarehua, and a large house ornamented with carved work, which he named Taimaihi-o-Rongo; and he made a large underground store for his sweet potatoes, which he named Te Marihope; and he and his old wife generally lived nearly alone in their village on Motiti, whilst the great body of their people dwelt on the mainland at Maketu; whilst the old couple were in this way living on Motiti, suddenly one evening Manaia, with a large fleet of canoes and a whole host of warriors, appeared off the coast of the island, and they pulled straight up to the landing-place, opposite to the house of Ngatoro-i-rangi, and lay on their paddles there, whilst Manaia hailed him, calling out: 'Ho! brother-in-law, come out here if you dare, let us fight before the daylight is gone.' Ngatoro-i-rangi no sooner heard the voice of Manaia, than he came boldly out of the house, although he was almost alone, and there be saw the whole host of Manaia lying on their paddles at the anchorage off his landing-place; but he at once hailed them, shouting out: 'Well done, O brother-in-law, just anchor where you are for the night, it is already getting dark, and we shall not be able to see to meet the edge of one weapon with the other; the warriors could not, therefore, parry one another's blows; to-morrow morning we will fight as much as you like.' Manaia no sooner heard this proposal, than he assented to it, saying: 'You are right, it has already grown dark.' And Ngatoro answered him: 'You had better bring-to your canoes in the anchorage outside there.' Manaia therefore told his army to anchor their canoes, and to lose no time in cooking their food on board; and the priest Ngatoro-i-rangi remained in his fortress.
All the early part of the night Ngatoro-i-rangi remained in the sacred place, performing enchantments and repeating incantations, and his wife was with him muttering her incantations; and having finished them, they both returned to their house, and there they continued to perform religious rites, calling to their aid the storms of heaven; whilst the host of Manaia did nothing but amuse themselves, singing Hakas and songs, and diverting themselves thoughtlessly as war parties do: little did they think that they were so soon to perish; no, they flattered themselves that they would destroy Ngatoro-i-rangi, having now caught him almost alone.
So soon as the depth of night fell upon the world, whilst Ngatoro and his aged wife were still in the house, and the old woman was sitting at the window watching for what might take place, she heard the host of Manaia insulting herself and her husband, by singing taunting war-songs. Then the ancient priest Ngatoro, who was sitting at the upper end of the house, rises up, unloosens and throws off his garments, and repeats his incantations, and calls upon the winds, and upon the storms, and upon the thunder and lightning, that they may all arise and destroy the host of Manaia; and the god Tawhiri-ma-tea harkened unto the priest, and he permitted the winds to issue forth, together with hurricanes, and gales, and storms, and thunders and lightnings; and the priest and his wife harkened anxiously that they might hear the first bursting forth of the winds, and thunders and lightnings, and of the rain and hail.
Then, when it was the middle space between the commencement of night and the commencement of the day, burst forth the winds, and the rain, and the lightning, and the thunder, and into the harbour poured all the mountainous waves of the sea, and there lay the host of Manaia overcome with sleep, and snoring loudly; but when the ancient priest and his wife heard the rushing of the winds and the roaring of the waves, they closed their house up securely, and lay composedly down to rest, and as they lay they could hear a confused noise, and cries of terror, and a wild and tumultuous uproar from a mighty host, but before very long, all the loud confusion became hushed, and nothing was to be heard but the heavy rolling of the surges upon the beach; nor did the storm itself last very long--it had soon ceased.
When the next morning broke, the aged wife of Ngatoro went out of her house, and looked to see what had become of the host of Manaia, and as she cast her eyes along the shore, there she saw them lying dead, cast up on the beach. The name Ngatoro-i-rangi gave to this slaughter was Maikukutea; the name given to the storm which slew them all was Te Aputahi-a-Pawa. He gave the name of Maikukutea to the slaughter, because the fish having eaten the bodies of Manaia's warriors, only their bones, and the nails of their hands and feet, but hardly any part of their corpses, could be found.
Of the vast host of Manaia that perished, not one escaped: the body of Manaia himself they recognized by some tattoo marks upon one of his arms. Ngatoro now lighted a signal fire as a sign to his relations and warriors at Maketu that he wanted them to cross over to the island; and when his chosen band of one hundred and forty warriors saw the signal, they launched their canoe and pulled across to join their chief, and on reaching the island, they found that the host of Manaia had all perished.
Thus was avenged the curse of Mutahanga and of Manaia; however, it would have been far better if the canoe Arawa had not been burnt by Raumati, then Ngatoro and his warriors would have had two canoes to return in to Hawaiki, to revenge their wrongs, and the whole race of Manaia would have been utterly destroyed.
It would also have been far better if Ngatoro and his people had remained at Maketu, and bad never gone to Moehau; then the Arawa would not have been burnt; for from the burning of that canoe by Raumati sprang the war, the events of which have now been recounted.
The Legend of Hatupatu and His Brothers
WHEN Tama-te-kapua went with his followers to Moe-hau, the hill near Cape Colville, and Ihenga and his followers went to Roto-rua, then Ha-nui, Ha-roa, and Hatupatu went also to Whakamaru, to Maroa, to Tuata, to Tutuka, to Tuaropaki, to Hauhungaroa, to Hurakia, and to Horohoro, the districts which lie between Lakes Taupo and Roto-rua, and between Roto-rua and the head of the Waikato River, to snare birds for themselves, and followed their sport for many a day, until they had hunted for several months; but their little brother Hatupatu was all this time thinking to himself that they never gave him any of the rare dainties or nice things that they got, so that they might all feast together, but at each meal he received nothing but lean tough birds; so when the poor little fellow went and sat down by the side of the fire to his food, he every day used to keep on crying and eating, crying and eating, during his meals. At last, saucy, mischievous thoughts rose up in his young heart.
So one day, whilst his brothers were out snaring birds, and he, on this as on every other day, was left at their resting-place to take care of the things, the little rogue crept into the storehouse, where the birds, preserved in their own fat, were kept in calabashes, and he stole some, and set resolutely to work to eat them, with some tender fern-root, nicely beaten and dressed, for a relish; so that to look at him you could not help thinking of the proverb: 'Bravo, that throat of yours can swallow anything.'
He finished all the calabashes of preserved birds, and then attacked those that were kept in casks, and when he had quite filled himself he crept out of the storehouse again, and there he went trampling over the pathway that led to their resting-place, running about this side, and that side, and all round it, that his brothers might be induced to think a war party had come, and had eaten up the food in their absence. Then he came back, and ran a spear into himself in two or three places, where he could not do himself much harm, and gave himself a good bruise or two upon his bead, and laid down on the ground near their hut.
When his brothers came back they found him lying there in appearance very badly wounded; they next ran to the storehouse, and found their preserved birds all gone: so they asked him who had done all this, and he replied: 'A war party.' Then they went to the pathways and saw the foot-marks, and said: 'It is too true.' They melted some fat, and poured warm oil on his wounds, and he revived; and they all ate as they used to do in former days, the brothers enjoying all the good things, whilst Hatupatu kept eating and crying, and he went and sat on the smoky side of the fire, so that his cruel brothers might laugh at him, saying: 'Oh, never mind him; those are not real tears, they are only his eyes watering from the smoke.'
Next day Hatupatu stopped at home, and off went his brothers to snare birds, and he began to steal the preserved birds again, and thus he did every day, every day, and of course at last his brothers suspected him, and one day they laid in wait for him, when he not foreseeing this, again crouched into the storehouse and began eating, "Ha, ha, ha, we've caught you now then; your thievish tricks are found out, are they, you little rogue?' His brothers killed him at once, and buried him in the large heap of feathers they had pulled out from the snared birds; after this they went back to Roto-rua, and when they arrived their parents asked them: 'Where is Hatupatu? What's become of your little brother? And they answered: 'We don't know; we have not seen him.' And their parents said: 'You've killed him.' And they replied: 'We have not'; and they disputed and disputed together, and at last their parents said: 'It is too true that you must have killed him, for he went away with you, and he is missing now when you return to us.'
At length Hatupatu's father and mother thought they would send a spirit to search for him; so they sent one, and the spirit went. Its form was that of a flag, and its name was Tamumu-ki-te-rangi, or He-that-buzzes-in-the-skies, and it departed and arrived at the place where Hatupatu was buried, and found him and performed enchantments, and Hatupatu came to life again, and went upon his way, and met a woman who was spearing birds for herself, and her spear was nothing but her own lips: and Hatupatu had a real wooden spear. The woman speared at a bird with her lips, but Hatupatu had at the same moment thrown his spear at the same bird, and it stuck into her lips: and when he saw this he ran off with all his speed, but he was soon caught by the woman, not being able to go so fast as she could, for her feet bore her along, and wings were upon her arms, like those of a bird, and she brought him to her house, and they slept there.
Hatupatu found that this woman never ate anything but raw food, and she gave the birds to Hatupatu to eat without their being in any way dressed, but he only pretended to eat them, lifting them up to his mouth, and letting them fall slily. At dawn the woman prepared to go and spear birds, but Hatupatu always remained at home, and when she had departed, he began to cook food for himself, and to look at all the things in the cave of rocks that the woman lived in--at her two-handed wooden sword, at her beautiful cloak made of red feathers torn from under the wing of the Kaka, at her red cloak of thick dog's fur, at her ornamented cloak woven from flax; and he kept thinking how he could run off with them all: and then he looked at the various tame lizards she had, and at her tame little birds, and at all her many curiosities, and thus he went on day after day, until at last one day he said to her: 'Now, you'd better go a long distance to-day; to the first mountain range, to the second range, the tenth range, the hundredth range, the thousandth mountain range, and when you get there, then begin to catch birds for us two.'
To this she consented, and went. He remained behind roasting birds for himself, and thinking: 'I wonder how far she's got now'; and when he thought she had reached the place he had spoken of, then be began to gather up her cloak of red feathers, and her cloak of dogs' skins, and her cloak of ornamented flax, and her carved two-handed sword; and the young fellow said: 'How well I shall look when all the fine feathers on these cloaks are rustled by the wind.' And he brandished the two-handed sword, and made cuts at the lizards, and at all the tame animals, and they were soon killed. Then he struck at the perch on which the little pet birds sat, and he killed them all but one, which escaped, and it flew away to fetch back the woman they all belonged to. Her name was Kurangaituku. And as the little bird flew along, these are the words he kept singing: 'Oh, Kurangaituku, our home is ruined, our things are all destroyed'; and so it kept singing until it had flown a very long way. At last Kurangaituku heard it, and said: 'By whom is all this done? And the little bird answered: 'By Hatupatu--everything is gone.' Then Kurangaituku made haste to get home again, and as she went along she kept calling out: 'Step out, stretch along; step out, stretch along. There you are, O Hatupatu, not far from me. Step out, stretch along; step out, stretch along. There you are, O Hatupatu, not far from me now.'
She only made three strides before she had reached her cave, and when she looked about, she could see nothing in it; but the little bird still guided her on, as she kept saying: 'Step out, stretch along; step out, stretch along; I'll catch you there now, Hatupatu; I'll catch you there now, Hatupatu'; and she almost caught Hatupatu; and he thought, I'm done for now. So he repeated his charm: 'O rock, open for me, open.' Then the rock opened, and he hid himself in it, and the woman looked and could not find him; and she went on to a distance, and kept calling out: 'I'll catch you there, Hatupatu'; and when her voice had died away at a great distance, Hatupatu came up out of the rock and made off; and thus they went on, and thus they went on, the whole way, until they came to Roto-rua; and when they arrived at the sulphur-springs (called Te Whaka-rewa-rewa), Hatupatu jumped over these; but Kurangaituku thinking they were cold, tried to wade through, but sank through the crust, and was burnt to death.
Hatupatu proceeded on and sat on the shore of the lake, and when the evening came, he dived into the water, and rose up at the island of Mokoia, and sat in the warm-bath there; just at this time his father and mother wanted some water to drink, and sent their slave to fetch some for them, and he came to the place where he found Hatupatu lying in the warm-bath; Hatupatu laid hold of him, and asked him: 'Whom are you fetching that water for at this time of night? and he answered, 'For so and so.' Then Hatupatu asked him: 'Where is the house of Ha-nui and of Ha-roa?'--and the slave answered: 'They live in a house by themselves; but what can your name be?'--and be answered him: 'I am Hatupatu.' So the old slave said: 'O Hatupatu, are you still alive?'--and he replied: '
Yes, indeed.' And the old slave said to him: 'Oh, I'll tell you; I and your father and mother live together in a house by ourselves; and they sent me down here to fetch water for them'; and Hatupatu said: 'Let us go to them together'; and they went: and on coming to them, the old people began to weep with a loud voice; and Hatupatu said: 'Nay, nay; let us cry with a gentle voice, lest my brethren who slew me should hear; and I, moreover, will not sleep here with you, my parents, it is better for me to go and remain in the cave you have dug to keep your sweet potatoes in, that I may overhear each day what they say, and I'll take all my meals there.' So he went, and he said: 'Let my father sleep with me in the cave in the night, and in the daytime let him stop in the house'; and his father consented, and thus they did every day and every night, and his brothers noticed that there was a change in their food, that they did not get so much or such good food as whilst their brother had been away (for his mother kept the best of everything for him); they had worse food now; so they beat their mother and their slaves, and this they did continually.
At last, they heard the people all calling out: 'Oh, oh, Hatupatu's here'; and one of them said: 'Oh, no, that can't be; why, Hatupatu is dead'; but when they saw it was really he, one of them caught hold of his two-handed wooden sword, and so did the others; and Hatupatu also caught hold of his two-handed wooden sword; he had decorated his head in the night, and had stuck it full of the beautiful feathers befitting a chief; and he had placed a bunch of the soft white down from the breast of the albatross in each ear; and when his brothers and the multitude of their followers dared him to come forth from the storehouse and fight them, he caught hold of his girdle and of his apron of red feathers, and girding on his apron he repeated an incantation suited for the occasion. When this was finished his head appeared rising up out of the storehouse, and he repeated another incantation, and afterwards a third over his sword.
Hatupatu now came out of the storehouse, and as his brothers gazed on him, they saw his looks were most noble; glared forth on them the eyes of the young man, and glittered forth the mother-of-pearl eyes of the carved face on the handle of his sword, and when the many thousands of their tribe who had gathered round saw the youth, they too were quite astonished at his nobleness; they had no strength left, they could do nothing but admire him: he was only a little boy when they bad seen him before, and now, when they met him again, he was like a noble chief, and they now looked upon his brothers with very different eyes from those with which they looked at him.
His three brothers sprang at him; three wooden swords were at the same time levelled at Hatupatu to slay him; be held the blade of his sword pointed to the ground, till the swords of his brothers almost touched him, when he rapidly warded off the blows, and whirling round his wooden sword, two of the three were felled by the blade of it, and one by a blow from the handle; then they sprang up, and rushed at him once more; over they go again, two felled by the blade of his sword, and one by the handle; it was enough-they gave in. Then their father said to them: 'Oh! my sons, I would that you were as strong in peace as you are in attacking one another; in seeking revenge for your ancestral canoe, Te Arawa, which was consumed in a fire by the chief Raumati. Long have you been seeking to revenge yourselves upon him, but you have not succeeded, you have gained no advantage; perhaps you are only strong and bold when you attack your young brother, my last-born child.'
When his sons Ha-nui, Ha-roa, and Karika heard these words of their father, they and their many followers felt their hearts grow sad; they began to prepare for a war party, by beating flat pieces of prepared fern-root; and they cooked sweet potatoes in ovens, and mashed them, and packed them up in baskets of flax, and again put them in the ovens, that the food might keep for a long time; and they cooked shell-fish in baskets, and thus collected food for an expedition to Maketu. Whilst his brothers were making all these preparations for the expedition, their father was secretly teaching Hatupatu the tattoo marks and appearance of Raumati, so that he might easily recognize that chief; and when the canoes started with the warriors, he did not embark with them, but remained behind; the canoes had reached the middle of the lake, when Hatupatu rose up, and taking thirty cloaks of red feathers with him, went off to the war; he proceeded by diving under the water--that was the path he chose; and when he reached the deepest part of the lake, he stopped to eat a meal of mussels in the water, and then rose up from the bottom and came out. He had got as far as Ngaukawakawa, when his brothers and the warriors in the canoes arrived there, and found him spreading out the cloaks he had brought with him to dry; and as soon as their canoes reached the shore they asked him: 'Where is your canoe, that you managed to get here so fast?'--and he answered: 'Never mind, I have a canoe of my own.'
Hatupatu. threw off here the wreath of leaves he wore round his brow, and it took root, and became a pohutukawa-tree, which bears such beautiful red flowers. His brothers' canoes had by this time got out into Roto-iti; then he again dived after them, and rose to the surface, and came out of the water at Kuha-rua, where he threw off his wreath of totara-leaves, and it took root and grew, and it is still growing there at this day; when his brothers and the warriors arrived at Kuha-rua, they found him sitting there, and they were astonished at his doings; they landed at Otaramarae, and marching overland, encamped for the night at Kakaroa-a-Tauhu, and the next day they reached Maketu; and when the evening came they ranged their warriors in divisions; three hundred and forty warriors were told off for each of the divisions, under the command of each of Hatupatu's three brothers; but no division was placed under his command.
Hatupatu knew that the jealousy of his brothers, on account of their former quarrels, was the reason they had not told off any men for him; so he said: 'Oh, my brothers, I did not refuse to hearken to you, when you asked me to come with you; but I came, upon that occasion when you killed me, and here I am now left in a very bad position; so I pray you, let some of the warriors be placed under my command, let there be fifty of them.' But they said to him: 'Pooh, pooh; come now, you be off home again. What can you do? The only thing you are fit to destroy is food.' He, the young man, said no more; but at once left his brothers, and on the same night he sought out a rough thicket as his resting-place; and when he saw how convenient for his purpose was the place he had selected, he turned to and began to tie together in bundles the roots of the creeping plants, and of the bushes, and dressed them up with the cloaks he had with him; and when he had finished, the war band of these figures, which the young man had made, looked just like a band of real warriors. The day had hardly dawned, when the inhabitants of the place they had come to attack saw their enemies, and sent off messengers to tell the warriors, on this side and that side, that they should come and fight with them against the common enemy.
In the meantime, all the warriors of the columns of Hatupatu's brothers were exhorting their men, and encouraging them by warlike speeches; first one chief stood up to speak, and then another, and when they had all ended, Hatupatu himself got up, to encourage his mock party. He had been sitting down, and as he gracefully arose, it was beautiful to see his plumes and ornaments of feathers fluttering in the breeze; the long hair of the young man was tied up in four knots, or clubs, in each of which was stuck a bunch of feathers; you would have thought he had just come from the gannet island of Karewa (in the Bay of Plenty), where birds' feathers abound; and when he had done speaking to one party of his column, he unloosened his hair, leaving but one clump of it over the centre of his forehead, and now he wore a cloak of red feathers; then he made another speech, encouraging his men to be brave; then after sitting down again, he ran to the rear, and took all the feathers and knots from his hair, and he this time wore a cloak of flax with a broidered border; again he addressed his men, and this being finished, he was seen again in the centre of the body, standing up to speak, naked, and stripped for the fight.
Once more he appeared at the head of the column; this time he had the hair at the back of his head tied up in a knot and ornamented with feathers, he wore a cloak made of the skins of dogs, and the long wooden war-axe was the weapon he had in his hands. Having concluded this speech, he appeared again in a different place, with his hair tied in five bunches, each ornamented with feathers, whilst a large rough dog-skin formed his cloak; and the weapon in his hand was a mere 1 made of white whalebone: thus he ended his speeches to his party. When the people of the place they had come to attack saw how numerous were the chiefs in the column of Hatupatu, and what clothes and weapons they had, they dreaded his division much more than those of his brothers.
His brothers' divisions had many warriors in them, although the number of chiefs was only equal in number to the divisions; thus there were three divisions, and also three chiefs; whilst, although Hatupatu had only one division, it appeared to be commanded by a multitude of chiefs, who had superb dresses; thence the enemy burnt with fear of that division, which they accounted to be composed of men; but no; it was only formed of clumps of grass dressed up.
Now the people of the place they were attacking drew out to the battle, and as they pressed nearer and nearer, they pushed forth long heavy spears, and sent forth volleys of light spears made of the branches of manuka-trees, at the column of Ha-nui. Alas! it is broken; they retreat, they fly, they fall back on the division of Ha-roa; they are here rallied, and ordered to charge; but they do not--they only poke forward their heads, as if intending to go; the enemy has reached them, and is on them again; they are again broken and disordered; they run in now upon the third line, that of Karika; they are rallied, and again ordered to charge; but they only press forward the upper part of their bodies, as if intending to advance, when the enemy is already upon them in full charge. It is over; all the divisions of Hatupatu's brothers are broken and flying in confusion; what did it matter whether they were many or few, they were all cowards.
Their enemies saw no brave men's faces, only the black backs of heads running away.
All this time the division of Hatupatu appears to be sitting quietly upon the ground, and when the men in full retreat came running in upon it, Hatupatu rose up to order them to charge again. He cried out: 'Turn on them again, turn on them again'; for a long time the enemy and Hatupatu. were hidden from each other's view; at last they saw him. Then rushes forward Hatupatu from one party, and a chief of the enemy, named also Karika (like his brother), from the other, and the latter aims a fierce blow at Hatupatu with a short spear; he parries it, and strikes down Karika with his two-handed sword, who dies without a struggle; motionless, as food hidden in a bag, he draws forth his whalebone mere, cuts off Karika's head, and grasps it by the hair.
It is enough--the enemy break--fall back--fly; then his brothers and their warriors turn again on the foes, and slay them; many thousands of them fall. Whilst his brothers are thus slaying the enemy, he is eagerly seeking for Raumati; he is found; Hatupatu catches him, his head is cut off; it is concealed. The slaughter being ended, they return to their encampment; they cook the bodies of their enemies; they devour them; they smoke and carefully preserve their heads: and when all is done, each makes speeches boasting of his deeds; and one after the other, vaunting to have slain the great chief Raumati. But Hatupatu said not a word of his having Raumati's head.
They return to Roto-rua; this time he goes in the canoe with them; they draw near to the island of Mokoia, and his brothers, as they are in the canoe, chant songs of triumph to the gods of war; they cease; their father inquires from the shore: 'Which of you has the head of Raumati?'--and one, holding up the head he had taken, said: 'I have'; and another said: 'I have'; at last, their father calls out: 'Alas, alas! Raumati has escaped.'
Then Hatupatu stands up in the canoe, and chants a prayer to the god of war over a basket heaped up with heads, whilst holding up in his hand the head of Karika.
Then his hand grasps the head of Raumati, which he had kept hid under his cloak, and he cries: 'There, there; I have the head of Raumati.' All rejoice. Their father strips off his cloak, rushes into the lake, and repeats a thanksgiving to the gods.
When he had ended this, he promoted in honour his last-born child, and debased in rank his eldest sons.
Thus at last was revenge obtained for the burning of the Arawa, and the descendants of Tama-te-kapua emigrated, and came and dwelt in Pakotore, and Rangitihi was born there, and his children, and one of them came to Rangiwhakakapua, or Rotorua, and dwelt there; and afterwards one of his daughters went to the Whakatohea tribe, at Apotiki. After that Rangitihi and all his sons went to Ahuriri, to revenge the death of the husband of Rongomai-papa, and she was given up to them as a reward; then grew up to manhood Uenukuko-pako, and began to visit all the people subject to him at Whakamaru, at Maroa, at Tutukau, at Tuata, and he went and afterwards returned to Pakotore, and whilst going backwards and forwards, he lost his dog, named Potaka-tawhiti, at Mokoia; it was killed by Mata-aho and Kawa-arero.
He came back from Whakamaru to look for it, and when he found it had been killed, a great war was commenced against Roto-rua, and some were slain of each party. After this, Rangi-te-aorere, the son of Rangi-whakaekeau, grew up to man's estate; in his time they stormed and took the island of Mokoia, and Roto-rua was conquered by the son of Rangitihi, who kept it still and still, until the multitude of men there increased very greatly, and spread themselves in all parts; and the descendants of Ngatoro-i-rangi also multiplied there, and some of them still remain at Roto-rua. Tumakoha begat Tarawhai, and Te Rangi-takaroro, was one of his sons; his second son was Tarewa, and his third was Taporahitaua.
Legend of the Emigration of Turi
(The Progenitor of the Whanganui Tribes)
THE following narrative shows the cause which led Turi, the ancestor of the Whanganui tribes, to emigrate to New Zealand, and the manner in which he reached these islands.
Hoimatua, a near relation of Turi, had a little boy named Potikiroroa; this young fellow was sent one day with a message to Uenuku, who was an ariki, or chief high-priest, to let him know that a burnt-offering had been made to the gods, of which Uenuku, as ariki, was to eat part, and the little fellow accidentally tripped and fell down in the very doorway of Wharekura, the house of Uenuku, and this being a most unlucky omen, Uenuku was dreadfully irritated, and he laid hold of the little fellow, and ate him up, without even having the body cooked, and so the poor boy perished.
Turi was determined to have revenge for this barbarous act, and to slay some person as a payment for little Potikiroroa, and, after casting about in his thoughts for some time as to the most effectual mode of doing this, he saw that his best way of revenging himself would be to seize Hawepotiki, the little son of Uenuku, and kill him.
One day Turi, in order to entice the boy to his house, ordered the children of all the people who dwelt there with him to begin playing together, in a place where Hawepotiki could see them; so they began whipping their tops, and whirling their whiz-gigs, but it was of no use; the little fellow could not be tempted to come and play with them, and that plan failed.
At last summer came with its heats, scorching men's skins; and Turi, one very hot day, ordered all the little children to run and bathe in the river Waimatuhirangi; so they all ran to the river and began sporting and playing in the water. When little Hawepotiki saw all the other lads swimming and playing in the river, he was thrown off his guard and ran there too, and Turi waylaid him, and killed him in a moment, and thus revenged the death of Potikiroroa.
After killing the poor boy, Turi cut the heart out of his body, which was eaten by himself and his friends; but when, shortly afterwards, a chieftainess, named Hotukura, sent up a present of baskets of food to their sacred prince, to Uenuku, carried in the usual way by a long procession of people, some of Turi's friends pushed into the basket of baked sweet potatoes prepared for Uenuku the heart of Hawepotiki, cut up and baked too, and so it was carried up to Uenuku in the basket, and laid before him, that he might eat it.
Uenuku, who had missed his little boy, being still unable to ascertain what had become of him, could not help sighing when he saw such an excellent feast, and said: 'Poor little Hawepotiki, how he would have liked this, but he now no longer comes running to sit by my side at mealtime'; and then he himself ate the food that was laid before him. He had hardly, however, ended his meal, when one of his friends, who had found what had been done, came and told him, saying: 'They have made you eat a part of Hawepotiki.' And he answered: 'Very well, let it be; he lies in the belly of Toi-te-huatahi'; meaning by this proverb that he would have a fearful revenge; but he showed no other signs of feeling, that he might not gratify his enemies by manifesting his sorrow, or alarm them by loud threats of revenge.
At this time Turi was living in a house, the name of which was Rangiatea, and there were born two of his children, Turangaimua and Taneroroa. One evening, shortly after the death of Hawepotiki, Rongo-rongo, Turi's wife, went out of the house to suckle her little girl, Taneroroa, and she heard Uenuku in his house, named Wharekura, chanting a poem, of which this was the burden:
Oh! let the tribes be summoned from the south, Oh! let the tribes be summoned from the north; Let Ngati-Ruanui come in force; Let Ngati-Rongotea's warriors too be there, That we may all our foes destroy, And sweep them utterly away. Oh, they ate one far nobler than themselves.'
When Rongo-rongo heard what Uenuku was chanting, she went back to her house, and said to her husband: 'Turi, I have just heard them chanting this poem in Wharekura.' And Turi answered: 'What poem do you say, it was? Then she hummed it gently over to her husband, and Turi at once divined the meaning of it, 1 and said to his wife: 'That poem is meant for me'; and he knew this well, because, as he had killed the child of Uenuku, he guessed that they meant to slay him as a payment for the boy, and that the lament his wife had heard evinced that they were secretly laying their plans of revenge.
He, therefore, at once started off to his father-in-law, Toto, to get a canoe from him, in which he might escape from his enemies; and Toto gave him one, the name of which was Aotea; the tree from which it had been made grew upon the banks of the Lake Waiharakeke. Toto had first hewn down the tree, and then split it, breaking it lengthways into two parts; out of one part of the tree he made a canoe, which he named Matahorua, and out of the other part he made a canoe which he named Aotea. He gave the canoe which he had named Matahorua to Kuramarotini; and the canoe which he had named Aotea he made a present of to Rongo-rongo; thus giving a canoe to each of his two daughters. Matahorua was the canoe in which a large part of the world was explored, and Reti was the name of the man who navigated it.
One day Kupe and Hoturapa went out upon the sea to fish together, and when they had anchored the canoe at a convenient place, Kupe let down his line into the sea; and he said to his cousin, Hoturapa: 'Hotu', my line is foul of something; do you, like a good young fellow, dive down and release it for me'; but Hoturapa said: 'Just give me your line, and let me see if I cannot pull it up for you.' But Kupe answered: 'It's of no use, you cannot do it; you had better give a plunge in at once, and pull it up.' This was a mere stratagem upon the part of Kupe, that he might obtain possession of Kuramarotini, who was Hoturapa's wife; however, Hoturapa not suspecting this, good-naturedly dived down at once to bring up Kupe's line; and as soon as he had made his plunge, Kupe at once cut the rope which was attached to the anchor, and paddled off for the shore as fast as he could go, to carry off Hoturapa's wife, Kuramarotini. When Hoturapa came up to the surface of the water, the canoe was already a long distance from him, and he cried out to Kupe: 'Oh, Kupe, bring the canoe back here to take me in.' But Kupe would not listen to him, he brought not back the canoe, and so Hoturapa perished. Kupe then made haste, and carried off Kuramarotini, and to escape from the vengeance of the relations of Hoturapa, he fled away with her, on the ocean, in her canoe Matahorua, and discovered the islands of New Zealand, and coasted entirely round them, without finding any inhabitants.
As Kupe was proceeding down the cast coast of New Zealand, and had reached Castle Point, a great cuttle-fish, alarmed at the sight of a canoe with men in it, fled away from a large cavern which exists in the south headland of the cove there; it fled before Kupe, in the direction of Raukawa, or Cook's Straits; when Kupe arrived at those straits, he crossed them in his canoe, to examine the middle islands; seeing the entrance of Awa-iti (now called Tory Channel), running deep up into the land, he turned his canoe in there to explore it; he found a very strong current coming out from between the lands, and named the entrance Kura-te-au; strong as the current was, Kupe stemmed it in his canoe, and ascended it, until he was just surmounting the crown of the rapid. The great cuttle-fish or dragon, that had fled from Castle Point, which Kupe named Te Wheke-a-Muturangi, or the cuttle-fish of Muturangi, had fled to Tory Channel, and was lying hid in this part of the current.
The monster heard the canoe of Kupe approaching as they were pulling up the current, and raised its arms above the waters to catch and devour the canoe, men and all. As it thus floated upon the water, Kupe saw it, and pondered how he might destroy the terrible monster. At last he thought of a plan for doing this; he had already found that, although he kept on chopping off portions of its gigantic arms, furnished with suckers, as it tried to fold them about the canoe, in order to pull it down, the monster was too fierce to care for this; so Kupe seized an immense hollow calabash he had on board to carry his water in, and threw it overboard; hardly had it touched the water ere the monster flew at it, thinking that it was the canoe of Kupe, and that he would destroy it; so it reared its whole body out of the water, to press down the huge calabash under it, and Kupe, as he stood in his canoe, being in a most excellent position to cut it with his axe, seized the opportunity, and, striking it a tremendous blow, he severed it in two, and killed it. 1
The labours of Kupe consisted in this, that he discovered these islands, and examined the different openings which he found running up into the country. He only found two inhabitants in the country, a bird which he named the Kokako, and another bird which he named the Tiwaiwaka; he, however, did not ultimately remain in these islands, but returned to his own house, leaving the openings he had examined in the country as signs that he had been here.
Thus he left his marks here, but he himself returned to his own country, where he found Turi and all his people still dwelling; although it was now the fourth year from that one in which he had slain little Hawepotiki; but Turi was then on the point of flying to escape from the vengeance of Uenuku, and as he heard of the discoveries Kupe had made, he determined to come to these islands. So he bad his canoe, the Aotea, dragged down to the shore in the night, and Kupe, who happened to be near the place, and heard the bottom of the canoe grating upon the beach as they hauled it along, went to see what was going on; and when he found what Turi was about to do, he said to him: 'Now, mind, Turi, keep ever steering to the eastward, where the sun rises; keep the bow of your canoe ever steadily directed towards that point of the sky.' Turi answered him: 'You had better accompany me, Kupe. Come, let us go together.' And when Kupe heard this, he said to Turi: 'Do you think that Kupe will ever return there again?'--and he then continued: 'When you arrive at the islands, you had better go at once and examine the river that I discovered [said to be the Patea]; its mouth opens direct to the westward; you will find but two inhabitants there [meaning the Kokako and Tiwaiwaka]; one of them carries its tail erect and sticking out; now do not mistake the voice of one of them for that of a man, for it calls out just like one; and if you stand on one side of the river, and call out to them, you will hear their cries answering you from the other.
That will be the very spot that I mentioned to you.' Turi's brother-in-law, Tuau, now called out to him: , why, Turi, the paddles you are taking with you are good for nothing, for they are made from the huhoe-tree'; Turi replied: 'Wherever can I get other paddles now?'--and Tuau answered: 'Just wait a little, until I run for the paddles of Taiparaeroa'; and he brought back, and put on board the canoe, two paddles, the names of which were Rangihorona and Kautu-ki-te-rangi, and two bailers, the names of which were Tipuahoronuku and Rangi-ka-wheriko. Then Turi said: 'Tuau, come out a little way to sea with me, and then return again, when you have seen me fairly started upon my long voyage.' To this Tuau cheerfully consented, and got into the canoe, which was already afloat; then were carried on board all the articles which the voyagers were to take; and their friends put on board for them seed, sweet potatoes, of the species called Te Kakau, and dried stones of the berries of the Karaka-tree; and some five edible rats in boxes, and some tame green parrots; and added some pet Pukeko, or large water-hens; and many other valuable things were put on board the canoe, whence the proverb: 'Aotea of the valuable cargo.'
At last away floated the canoe, whilst it was yet night, and Tuau sat at the stem, gently paddling as they dropped out from the harbour; but when they got to its mouth, Turi called out to his brother-in-law: 'Tuau, you come and sit for a little at the house amidships, on the floor of the double canoe, and let me take the paddle and pull till I warm myself.' So Tuau came amidships, and sat down with the people there, whilst Turi went astern and took his paddle. Then Turi and his people pulled as hard as they could, and were soon far outside the harbour, in the wide sea, Tuau, who had intended to land at the heads, at last turned to see what distance they had got. Alas! alas! they were far out at sea; then he called out to Turi: 'Oh, Turi, Turi, pray turn back the canoe and land me.' But not the least attention did Turi pay to him; he persisted in carrying off his brother-in-law with him, although there was Tuau weeping and grieving when he thought of his children and wife, and lamenting as he exclaimed: 'How shall I ever get back to my dear wife and children from the place where you are going to!' But what does Turi care for that; he still thinks fit to carry him off with him, and Tuau cannot now help himself. They were now so far out at sea that he could not gain the shore, for he could scarcely have seen where the land was whilst swimming in the water, as it was during the night-time that they started.
Lo! the dawn breaks; but hardly had the daylight of the first morning of their voyage appeared, than one of the party, named Tapo, became insolent and disobedient to Turi. His chief was therefore very wroth with him, and hove him overboard into the sea; and when Tapo found himself in the water, and saw the canoe shooting ahead, he called out to Turi quite cheerfully and jocosely: 'I say, old fellow, come now, let me live in the world a little longer'; and when they heard him call out in this manner, they knew he must be under the protection of the god Maru, and said: 'Here is Maru, here is Maru.' So they hauled him into the canoe again, and saved his life.
At last the seams of Turi's canoe opened in holes in many places, and the water streamed into it, and they rapidly dipped the bailers into the water and dashed it out over the sides; Turi, in the meanwhile, reciting aloud an incantation, which was efficacious in preventing a canoe from being swamped; they succeeded at length, by these means, in reaching a small island which lies in mid-ocean, which they named Rangitahua; there they landed, and ripped all the old lashings out of the seams of the canoe, and re-lashed the top sides on to it, and thoroughly refitted it.
Amongst the chiefs who landed there with them was one named Potoru, whose canoe was called Te Ririno. They were carrying some dogs with them, as these would be very valuable in the islands they were going to, for supplying by their increase a good article of food, and skins for warm cloaks; on this island, they, however, killed two of them, the names of which were Whakapapa-tuakura and Tanga-kakariki; the first of these they cooked and shared amongst them, but the second they cut up raw as an offering for the gods, and laid it cut open in every part before them, and built a sacred place, and set up pillars for the spirits, that they might entirely consume the sacrifice; and they took the enchanted apron of the spirits, and spread it open before them, and wearied the spirits by calling on them for some omen, saying: 'Come, manifest yourselves to us, O gods; make haste and declare the future to us. It may be now, that we shall not succeed in passing to the other side of the ocean; but if you manifest yourselves to us, and are present with us, we shall pass there in safety.' Then they rose up from prayer, and roasted with fire the dog which they were offering as a sacrifice, and holding the sacrifice aloft, called over the names of the spirits to whom the offering was made; and having thus appeased the wrath of the offended spirits, they again stuck up posts for them, saying as they did so:
'Tis the post which stands above there; 'Tis the post which stands in the heavens,
Thus they removed all ill-luck from the canoes, by repeating over them prayers called Keuenga, Takanga, Whakamumumanga, etc., etc.
When all these ceremonies were ended, a very angry discussion arose between Potoru and Turi, as to the direction they should now sail in; Turi persisted in wishing to pursue an easterly course, saying: 'Nay, nay, let us still sail towards the quarter where the sun first flares up'; but Potoru answered him: 'But I say nay, nay, let us proceed towards that quarter of the heavens in which the sun sets.' Turi replied: 'Why, did not Kupe, who had visited these islands, particularly tell us? Now mind, let nothing induce you to turn the prow of the canoe away from that quarter of the heavens in which the sun rises.' However, Potoru still persisted in his opinion, and at last Turi gave up the point, and let him have his own way; so they embarked and left the island of Rangitahua, and sailed on a westerly course.
After they had pursued this course for some time, the canoe Ririno getting into the surf, near some rocks, was lost on a reef which they named Taputapuatea, being swept away by a strong current, a rapid current, by a swift-running current, swiftly running on to the realms of death; and the Ririno was dashed to pieces: hence to the present day is preserved this proverb: 'You are as obstinate as Potoru, who persisted in rushing on to his own destruction.'
When the Ririno had thus been lost, Turi, in the Aotea, pursued his course towards the quarter of the rising sun, and whilst they were yet in mid-ocean, a child, whom he named Tutawa, was born to Turi; they had then but nine sweet potatoes left, and Turi took one of these, leaving now but eight, and he offered the one he took as a sacrifice to the spirits, and touched with it the palate of little Tutawa, born in mid-ocean, at the same time repeating the fitting prayers. When they drew near the shore of these islands, one of the crew, named Tuanui-a-te-ra, was very disobedient and insolent to Turi, who, getting exceedingly provoked with him, threw him overboard into the sea. When they had got near enough to the shore to see distinctly, they foolishly threw the red plumes they wore on their heads into the sea, these being old, dirty, and faded, from length of wear, for they thought, although wrongly, the red things they saw in such abundance on the shore were similar ornaments.
At length the Aotea is run up on the beach of these islands, and the wearied voyagers spring out of her on to the sands, and the first thing they remark are the footprints of a man; they run to examine them , and find them to be those of Tuanui-a-te-ra, whom Turi had shortly before thrown overboard; there can be no doubt of this, because some of the footprints are crooked, exactly suiting a deformed foot which he had.
Turi having rested after his voyage, determined to start and seek for the river Patea, which Kupe had described to him, and he left his canoe Aotea in the harbour, which he named after it. He travelled along the coast-line from Aotea to Patea, having sent one party before him, under Pungarehu, ordering them to plant the stones of the berries of the Karaka-tree, which they had brought with them, all along their route, in order that so valuable an article of food might be introduced into these islands. Turi, who followed with another party after Pungarehu, gave names to all the places as they came along; when he reached the harbour of Kawhia, he gave it that name or the awhinga of Turi; then he came to Marokopa, or the place that Turi wound round to another spot; the river Waitara he named from the taranga, or wide steps which he took in fording it at its mouth;
Mokau, or Moekau, he named from his sleeping there; at Manga-ti, they opened and spread out an enchanted garment named Hunakiko, and as all the people gazed at it, Turi named the place Mataki-taki; at another place (near the lake at the Gray institution at Taranaki), Turi took up a handful of earth to smell it, that he might guess whether the soil was good enough, and he named that place Hongihongi; another place, six miles to the south of Taranaki, he named Tapuwae, or the footsteps of Turi; another place he named Oakura, from the bright redness of the enchanted cloak Hunakiko; another place Katikara, twelve miles south of Taranaki; another river he named Raoa, from a piece of food he was eating nearly choking him there; another spot he named Kaupoko-nui (a river thirty-four miles north-west of Patea), or the head of Turi; when they arrived there, the enchanted cloak Hunakiko was twice opened and spread out, so he called the spot Marae-kura; a place that they encamped at he named Kapuni (a river at Waimate), or the encampment of Turi; another place he called Waingongoro, or the place at which Turi snored; another spot he named Tangahoe, after his paddle; Ohingahape, he named after the crooked foot of Tuanui-a-te-ra; a headland where there was a natural bridge running over a cave, he named Whitikau, from the long time he was fording in the water to turn the headland, because he did not like to cross the bridge (this is five miles north of Patea).
At length he reached the river which Kupe had described to him; there he built a pa, or fortress, which he named Rangitaawhi, and there he erected a post which he named Whakatopea, and he built a house which he named Matangirie, and he laid down a door-sill, or threshold, which he named Paepaehakehake; and he built a small elevated storehouse to hold his food, and he named it Paeahua; the river itself he named Patea; and he dug a well which he named Parara-ki-te-uru. The farm he cultivated there he named Hekeheke-i-papa; the wooden spade he made he called Tipu-i-ahuma: then he had his farm dug up, and the chant they sang to encourage themselves, and to keep time as they dug, was:
'Break up our goddess mother, Break up the ancient goddess earth; We speak of you, oh, earth! but do not disturb The plants we have brought hither from Hawaiki the noble; It was Maui who scraped the earth in heaps round the sides,
There they planted the farm; they had but eight seed potatoes, but they divided these into small pieces, which they put separately into the ground; and when the shoots sprang up, Turi made the place sacred with prayers and incantations, lest any one should venture there and hurt the plants; the name of the incantation he used was Ahuroa; then harvest-time came, they gathered in the crop of sweet potatoes, and found that they had eight hundred baskets of them. The deeds above related were those which our ancestor Turi performed; Rongo-rongo was the name of his principal Wife, and they had several children, from whom sprang the tribes of Whanganui and the Ngati-Ruanui tribe.
Legend of the Emigration of Manaia
(The Progenitor of the Ngati-awa Tribe)
THE cause which led Manaia to come here from Hawaiki, was his being very badly treated by a large party of his friends and neighbours, whom, according to the usual custom when a chief has any heavy work to be done, he had collected to make his spears for him, for they violently ravished his wife Rongotiki.
It chanced thus: One day Manaia determined to have his neighbours all warned to come to a great gathering of people for the purpose of making spears for him, so he sent round a messenger to collect them, and the messenger arrived at the place of Tupenu, who listened to his message, and he being chief of the tribe who lived at that place, encouraged his people to go in obedience to the message of Manaia; they went and set to work, and after some time it happened that Manaia felt a wish to go and catch some fish for his workmen; so he went off in his canoe with several of his people. After he had been gone for some time the workmen proposed amongst themselves to assault Rongotiki, the wife of Manaia; and they carried their intentions into execution without any one knowing what they were doing; all this time Manaia, suspecting nothing, was paddling in his canoe out to sea, and when he reached the fishing-ground, they lay on their paddles.
Manaia's people soon caught plenty of fish, but he had not even a single bite, until at last, as they were on the point of returning, he felt a fish nibbling at his hook, so he gave a jerk to his line to pull it up; and when he got the fish up to the side of the canoe, to his surprise he saw that the hook was not in the mouth of the fish, but fast in its tail; and as this had long been esteemed as a sign that your wife was being insulted by somebody he at once knew how his had been treated by his workmen; without waiting, therefore, a moment longer, he said to his crew: 'Heave up the anchor, we will return to the shore'; so they hove up the anchor, and shaped a course for the landing-place on the main; whilst they were pulling into the shore, Manaia took the fish he had caught, and with the hook still fast in its tail, tied it on to one of the thwarts of the canoe, and left it there, in order that when Rongotiki saw it she might know without his telling her, that he was aware that she had been badly treated by his workmen.
At length his canoe reached the shore, and the crew jumping out, hauled it up on the sandy beach, and Manaia leaving it there, walked home towards his village; when he had got near home, his wife seeing him approach, arose and made the fire ready to roast some fern-root for her husband, who she thought would come back hungry; and when he reached home the fire was lighted, and she was sitting by the side of it roasting the fern-root, and she made signs to him by which he might know what had happened; but he knew it already from the manner in which his hook had caught in the tail of the fish; then he sent his wife to fetch the fish, saying: 'Mother, go and fetch the fish I have caught from my canoe'; so she went, and when she got there, she found that there were no fish but the single one, hanging to the thwart of the canoe, with a hook fast in its tail; then she took that fish and carried it home with her, and when she got there, Manaia said: 'That is the fish I meant you to bring, lest you should have said that I did not know what had taken place until you told me.'
Manaia then turned over in his mind various plans for revenging himself upon the people who had acted in so brutal a manner towards his wife, and he consulted with his own tribe how they might destroy those who had thus injured him; when the tribe of Manaia heard what had taken place, they all arose to seek revenge; but before the fighting which arose from this affair broke out, Manaia went to the people who had wronged his wife, and told them that he hoped they would make the spears large and strong, and not put him off with weak things, but rather make them stout and strong; this was a mere piece of deceit on his part, in order that when he attacked them, their weapons might be too heavy readily to parry their enemies' blows with them.
All these preparations having been made, Manaia lay in ambush with some of his people, and when the opportunity of rushing on their enemies presented itself, Manaia nudged with his elbow his son, Tu-ure-nui, who was lying by his side, to encourage him to distinguish himself by rushing in, and killing the first man of the enemy; but being afraid to go he did not move, and whilst Manaia was encouraging him in vain, another young man, the name of whose father had never been told by his mother, rushed forward and slew the first of the enemy, and as with his weapon he struck him down, he cried out: 'The first slain of the enemy belongs to me, to Kahu-kaka-nui, the son of Manaia'; then for the first time Manaia knew that this young man was his son, his last born son; he had before thought that Tu-ure-nui had been his only son; but when the other young man called out his name, he knew that he also was his son, and, pleased with his courage, he loved him very much.
The people lying in ambush, all followed the youth when he rushed on their enemies, and slaughtered them; but their chief Tupenu fled by the way of the beach of Pikopikoi-wheti, and Manaia pursued him closely, but was not fleet enough of foot to catch him; then he called out to his wife, Rongotiki, to utter incantations to weaken his enemy; and she did so, repeating an incantation termed Tapuwae, and when she had finished that, by her enchantments she rendered the flying warrior faint and feeble, so that Manaia rapidly gained on him, caught him, and slew him.
Thus perished Tupenu and the party of people whom he had taken with him to work for Manaia; the report of what had occurred soon spread throughout the country, and at last reached the tribe of Tupenu; and when they heard it, they said: 'Your relatives have perished.' Their army collected and started to avenge themselves on Manaia and his tribe, and to destroy them; they slew many of them, and continued from time to time to attack them, so that their numbers dwindled away, till at length Manaia began to reflect within. himself saying: Ah, ah, my warriors are wasting away, and by and by, perhaps, I also shall be slain; rather than let this state of things continue, I had better abandon this country, and, removing to a great distance, seek a new one for myself and my people.'
Having made up his mind to act in this way, he began to repair a canoe and to fit it for sea; the name of the canoe was Tokomaru, it belonged to his brother-in-law. when it was fit for sea, he asked his brother-in-law: 'Will you not consent to accompany me on this voyage?'--and the latter asked in reply: 'Where do you want me to accompany you to? Manaia said: 'I wish you to bear me company on this voyage which I am about to undertake, to search for a new and distant country for both of us'; but his brother-in-law when he understood what Manaia was pressing him to do, replied: 'No, I will not go with you'; Manaia answered: 'That is right, do you remain here.'
When the canoe was quite fit for sea, they dragged it down to the water, and hauled it into the sea until it floated; then they brought down the cargo and stowed it away, and Manaia embarked in it with his wife, his children, and his dependants, and then he said to some of his warriors: 'Let my brother-in-law now be slain as an offering for the gods, that they may prove propitious to this canoe of ours.'
So he called to his brother-in-law, who was standing on the shore, bidding him farewell: 'I say, wade out to me for one minute, that I may tell you something, and take my last farewell, for I am going to part for ever from you, leaving you here behind me.'
When Manaia's brother-in-law heard this, he began to wade out to him; at first the water hardly covered his ankles, next it touches his knees, at last it came up above his loins, and when it had reached so high he said: 'Shove the canoe in a little nearer the shore, I shall be under water directly'; but Manaia answered him: 'Wade away, there is no depth of water'; and to deceive him better, he kept on pretending to touch the bottom with a stick; and the poor fellow having no suspicion, believed what Manaia said, that the water was not deep; but Manaia had spoken before to his people, saying: 'Let him come on, out into the deep water, until his feet cannot touch the bottom, then seize him by the head and slay him.' At length his feet could no longer touch the bottom, and he found himself swimming close to the canoe; then Manaia seized him by the head, with one blow of his stone battle-axe he clave it, and his brother-in-law perished.
Having thus slain his victim, he caught up his dog which had swum out with its master, and lifting it into the canoe, he sailed away, to search for a new country for himself.
He sailed on and on, and had proceeded very far from the land they had quitted, when one day the dog Manaia had taken into the canoe scented land, and howled loudly, struggling to get loose and jump overboard into the water; the people in the canoe were much surprised at this, and said: 'Why, what can be the matter with the dog? And some of them said: 'We'd better let him go if he wishes it, and see what comes of it'; so they let the dog loose, and he jumped overboard, and swam on ahead of the canoe, howling loudly as he went, and this he continued to do, till at last night fell on them: the canoe still followed for a long time the low faint howling of the dog, which they could only indistinctly hear; at last he had got so far off they could no longer distinguish it, but the dog, after swimming for a long time, finally reached land.
In the meantime the canoe came following straight on the track which the dog had taken and when at length the night ended, and the day began to break, they again heard the howling of the dog, which had landed close to the stranded carcass of a whale; they pulled eagerly to the shore, and as soon as they reached it, there they saw the whale lying stranded, and the dog by its side; and there they landed on this island--on Aotea.
They were rejoiced, indeed, when they ascertained this was the country for which they had been seeking; first, they allotted out equally amongst them the whale they had found; but first Manaia addressed his men, saying: 'We must now build a house to shelter us, and then we will cut up the whale.' His people at once obeyed their chief's directions; some of them began to collect materials for building a shelter, and others to clear spots of ground, and to prepare them for planting.
Some few of them called out: 'Here is the best place for our village'; whilst others, on the contrary, cried out: 'No, no, this is the best place for it'; and others still, who had got a little farther along the beach, cried out: 'Here is still a better place'; and others, yet further ahead, said: 'Here, here, this is the best place we have yet seen'; thus all were led to leave their proper work, and to wander a long way along the shore, exploring the new country, and seeking for a site for their future home; at last they found that little by little they had been drawn a long way from the spot where they had landed, and from the whale which they had found.
Now there were some other canoes coming close after the canoe, Tokomaru, which presently made the land, too, and reached the shore just at the point where the Tokomaru had been drawn up upon the beach, and they saw the marks of the Tokomaru upon the sand, and the sheds that had been put up, and the bits of land that had been cleared; and they, without delay, began to claim each one as his own, the sheds, the cleared ground, and the whale, which all belonged to the people of the canoe which had first landed.
Then they went to search for the people who had come in that canoe, and when they had found them, each party saluted the other, and when their mutual greetings were over, those who had come in the first canoe asked those who had come in the second: 'When did you arrive here? And they answered them by saying: 'When did you arrive here? Those of the first canoe answered: 'A long time ago.' Then the people of the second canoe answered: 'And we also arrived a long time ago.' Those who had come in the first canoe now replied: 'Nay, nay, we arrived here before you.' Then those of the second canoe answered: 'Nay, nay, but we arrived here before you'; and they continued disputing, arguing each party with the other.
At last Manaia asked them: 'What are the proofs you give to show when you arrived here? And they answered: 'That is all very well; but what proofs have you to show when you arrived here? But Manaia replied: 'The proof I have to show when I arrived here is a whale of mine which I found upon the beach.' Then the people who had come in the second canoe answered: I No, indeed, that whale belongs to us.' But Manaia answered quite angrily: 'No, I say that whale belongs to me; just look you, you will find my sheds standing there, and my temporary encampment, and the pieces of land which my people have cleared.' But the others answered him: 'Nay, indeed those are our sheds, and our pieces of cleared land; and as for the whale, it is our whale; now let us go and examine them.'
So the whole party returned together, until they came to the place where they had landed, and when they saw all these things there, Manaia said: 'Look you, that whale belongs to me; as well as those sheds and the cleared pieces of land.' But the others laughed at him and said: 'Why, you must have gone mad, all these houses belong to us, and the clearings, and that whale too.' And Manaia, who was now quite provoked, replied: 'I say no; the clearings are mine, the sheds are mine, as well as the whale.' The others, however, answered him: 'Very well, then, if that is the case, where is your sacred place? But Manaia replied: , Where is your sacred place also then? And they answered: 'Come along, and see it.' And they all went together to see the sacred place of these newly-arrived people, and when they saw it, Manaia believed them.
Although he gave credit to the fact of their having arrived first, Manaia was sorely perplexed and troubled, and he abandoned altogether the part of the country he had first reached, and started again to seek for another for himself, for his relations, and his people; they coasted right along the shores of the island from Whanga-Paraoa, and doubled the North Cape, and from thence made a direct course to Taranaki, and made the land at Tongaporutu, between Pariwinihi and Mokau, and they landed there, and remained for some time, and left the god they worshipped there; the name of their god was Rakeiora.
They then turned to journey back towards Mokau; some of them went by land along the coast line, and others in their canoe, the two parties keeping in sight of one another as they examined the coast; and when they reached the river Mokau those in the canoe landed, and they left there the stone anchor of their canoe; it is still lying near the mouth of the river, on its north side, and the present name of the rock is the Punga-o-Matori. Then they pulled back in the Tokomaru, to Tongaporutu, and leaving the canoe there, explored the country unto Pukearuhe, thence they went on as far as Papatiki, and there descended to the shore to the beach of Kukuriki, and travelling along it, they reached the river of Onaero, forded it, and passed the plain of Motu-nui, and Kaweka, and Urenui; that river had a name before Manaia and his people reached it; but when Manaia arrived there with his son, Tu-ure-nui, he changed its name, and called it after his son, Tu-ure-nui; and they forded the river, and travelled on until they reached Rohutu, at the mouth of the river Waitara, and they dwelt there, and there they found people living, the native inhabitants of these islands; but Manaia and his party slew them, and destroyed them, so that the country was left for himself and for his descendants, and for his tribe and their descendants, and Manaia and his followers destroyed the original occupants of the country, in order to obtain possession of it.
Manaia was the ancestor of the Ngati-Awa tribe; he fought two great battles in Hawaiki, the names of which were Kirikiriwawa and Rotorua; the fame of his weapons resounded there--their names were Kihia and Rakea; and there also was known the fame of his son, of Kahu-kaka-nui-a-Manaia, of the youth who was baptized with the baptism of children whose fathers are not known.
The Story of Hine-Moa
(The Maiden of Rotorua)
Rangi-Uru mother of chief Tutanekai; she was, properly, the wife of Whakaue-Kaipapa (the great ancestor of the Ngatiwhakaue tribe); but she at one time ran away with a chief named Tuwharetoa (the great ancestor of the Te Heuheu and the Ngati Tuwharetoa tribe); before this she had three sons by Whakaue, Tawakeheimoa, Ngararanui, and Tuteaiti.
It was after the birth of this third son, that Rangi-Uru eloped with this visitor from the South called Tuwharetoa, who had come to Rotorua on a visit. From this affair sprang Tutanekai, who was an illegitimate child; but finally, Whakaue and Rangi-Uru were united again, and she had another son whose name was Kopako; and then she had a daughter whom they named Tupa; she was the last child of Whakaue.
'They all resided here on the island of Mokoia. Whakaue was very kind indeed to Tutanekai, treating him as if he was his own son; so they grew up here, Tutanekai and his elder brothers, until they attained to manhood.
'Now much talk had reached them of this beautiful maiden called Hine-Moa, a maiden of rare beauty, holding a status of very high rank, for Umukaria (the great ancestor of the Ngati Umu-karia-hapu) was her father; her mother's name was Hine-Maru. When such fame attended her beauty and rank, Tutanekai and each of his brothers desired to have her as a wife.
About this time Tutanekai built an elevated balcony, on the slope of a hill called Kaiweka. He had contracted a great friendship for a young man named Tiki; they were both fond of music: Tutanekai played on the horn, and Tiki on the pipe; and they used to go up into the balcony and play on their instruments in the night; and in calm evenings the sound of their music would waft by gentle land--breezes across the lake to the village at Owhata, where dwelt the beautiful young maiden Hine-Moa, younger sister of Wahiao.
'Hine-Moa could then hear the sweet sounding music of the instruments of Tutanekai and his dear friend Tiki, which gladdened her heart Within her--every night the two friends played on their instruments in this manner--and Hine-Moa then ever said to herself: "Ah! that is the music of Tutanekai which I hear."
'For although Hine-Moa was so prized by her family, that they would not betroth her to any chief; nevertheless, she and Tutanekai had met each other on those occasions when all the people of Rotorua come together.
'In those great assemblies of the people Hine-Moa had seen Tutanekai, and as they often glanced each at the other, to the heart of each of them the other appeared pleasing, and worthy of love, so that in the breast of each there grew up a secret passion for the other. Nevertheless, Tutanekai could not tell whether he might venture to approach Hine-Moa to take her hand, to see would she press his in return, because, said he: "Perhaps I may be by no means agreeable to her"; on the other hand, Hine-Moa's heart said to her: "If you send one of your female friends to tell him of your love, perchance he will not be pleased with you."
'However, after they met for many, many days, and had long fondly glanced each at the other, Tutanekai sent a messenger to Hine-Moa, to tell of his love; and when Hine-Moa had seen the messenger, she said: "Eh-hu! have we then each loved alike?"
'Some time after this, and when they had often met, Tutanekai and his family returned to their own village; and being together one evening, in the large warm house of general assembly, the elder brothers of Tutanekai said: 'Which of us has by signs, or by pressure of the hand, received proofs of the love of Hine-Moa?" And one said: "It is I who have"; and another said: "No, but it is I." Then they also questioned Tutanekai, and he said: "I have pressed the hand of Hine-Moa, and she pressed mine in return"; but his elder brother said: "No such thing; do you think she would take any notice of such a low-born fellow as you are?" He then told his reputed father, Whakaue, to remember what he would then say to him, because he really had received proofs of Hine-Moa's love; they had even actually arranged a good while before the time at which Hine-Moa should run away to him; and, when the maiden asked: "What shall be the sign by which I shall know that I should then run to you?" he said to her: "A trumpet will be heard sounding every night, it will be I who sound it, beloved--paddle then your canoe to that place." So Whakaue kept in his mind this confession which Tutanekai had made to him.
'Now always about the middle of the night Tutanekai, and his friend Tiki, went up into their balcony and played, the one upon his trumpet, the other upon his flute, and Hine-Moa heard them, and desired vastly to paddle in her canoe to Tutanekai; but her friends suspecting something, had been careful with the canoes, to leave none afloat, but had hauled then all up upon the shore of the lake; and thus her friends had always done for many days and for many nights.
'At last she reflected in her heart, saying: "How can I then contrive to cross the lake to the island of Mokoia; it can plainly be seen that my friends suspect what I am going to do." So she sat down upon the ground to rest; and then soft measures reached her from the horn of Tutanekai, and the young and beautiful chieftainess felt as if an earthquake shook her to make her go to the beloved of her heart; but then arose the recollection, that there was no canoe. At last she thought, perhaps I might be able to swim across. So she took six large dry empty gourds, as floats, lest she should sink in the water, three of them for each side, and she went out upon a rock, which is named Iri-iri-kapua, and from thence to the edge of the water, to the spot called Wairerewai, and there she threw off her clothes and cast herself into the water, and she reached the stump of a sunken tree which used to stand in the lake, and was called Hinewhata, and she clung to it with her hands, and rested to take breath, and when she had a little eased the weariness of her shoulders, she swam on again, and whenever she was exhausted she floated with the current of the lake, supported by the gourds, and after recovering strength she swam on again; but she could not distinguish in which direction she should proceed, from the darkness of the night; her only guide was, however, the soft measure from the instrument of Tutanekai; that was the mark by which she swam straight to Waikimihia, for just above that hot-spring was the village of Tutanekai, and swimming, at last she reached the island of Mokoia.
At the place where she landed on the island, there is a hot-spring separated from the lake only by a narrow ledge of rocks called Waikimihia. Hine-Moa got into this to warm herself, for she was trembling all over, partly from the cold, after swimming in the night across the wide lake of Rotorua, and partly also, perhaps, from modesty, at the thoughts of meeting Tutanekai.
'Whilst the maiden was thus warming herself in the hot-spring, Tutanekai happened to feel thirsty, and said to his servant: "Bring me a little water"; so his servant went to fetch water for him, and drew it from the lake in a calabash, close to the spot where Hine-Moa was sitting; the maiden, who was frightened, called out to him in a gruff voice like that of a man: "Whom is that water for?" He replied: "It's for Tutanekai." "Give it there, then", said Hine-Moa. And he gave her the water, and she drank, and having finished drinking, purposely threw down the calabash, and broke it. Then the servant asked her: "What business had you to break the calabash of Tutanekai?" But Hine-Moa did not say a word in answer. The servant then went back, and Tutanekai said to him: "Where is the water I told you to bring me?" So he answered: "Your calabash was broken." And his master asked him: "Who broke it?"--and he answered: "The man who is in the bath." And Tutanekai said to him: "Go back again then, and fetch me some water."
'He, therefore, took a second calabash, and went back, and drew water in the calabash from the lake; and Hine-Moa again said to him: "Whom is that water for?"--so the slave answered as before: "For Tutanekai." And the maiden again said: "Give it to me, for I am thirsty"; and the slave gave it to her, and she drank, and purposely threw down the calabash and broke it; and these occurrences took place repeatedly between those two persons.
'At last the slave went again to Tutanekai, who said to him: "Where is the water for me?"-and his servant answered: "It is all gone--your calabashes have been broken." "By whom?" said his master. "Didn't I tell you that there is a man in the bath?" answered the servant. "Who is the fellow?" said Tutanekai. "How can I tell?" replied the slave; "why, he's a stranger." "Didn't he know the water was for me?" said Tutanekai; "how did the rascal dare to break my calabashes? Why, I shall die from rage."
'Then Tutanekai threw on some clothes, and caught hold of his dub, and away he went, and came to the bath, and called out: "Where's that fellow who broke my calabashes?" And Hine-Moa knew the voice, that the sound of it was that of the beloved of her heart; and she hid herself under the overhanging rocks of the hot-spring; but her hiding was hardly a real hiding, but rather a bashful concealing of herself from Tutanekai, that he might not find her at once, but only after trouble and careful searching for her; so he went feeling about along the banks of the hot-spring, searching everywhere, whilst she lay coyly hid under the ledges of the rock, peeping out, wondering when she would be found. At last he caught hold of a hand, and cried out: "Hollo, who's this?" And Hine-Moa answered: "It's I, Tutanekai." And he said: "But who are you?--who's I?" Then she spoke louder, and said: "It's I, 'tis Hine-Moa." And he said: "Ho! ho! ho! can such in very truth be the case? Let us two go then to my house." And she answered: "Yes"; and she rose up in the water as beautiful as the white heron, and stepped upon the edge of the bath as graceful as the shy white crane; and he threw garments over her and took her, and they proceeded to his house, and reposed there; and thenceforth, according to the ancient laws of the Maori, they were man and wife.
'When the morning dawned, all the people of the village went forth from their houses to cook their breakfasts, and they all ate; but Tutanekai tarried in his house. So Whakaue said: "This is the first morning that Tutanekai has slept in this way, perhaps the lad is ill--bring him here--rouse him up." Then the man who was to fetch him went, and drew back the sliding wooden window of the house, and peeping in, saw four feet. Oh! he was greatly amazed, and said to himself: "Who can this companion of his be?" However, he had seen quite enough, and turning about, hurried back as fast as he could to Whakaue, and said to him: "Why, there are four feet, I saw them myself in the house." Whakaue answered: "Who is his companion then? hasten back and see." So back he went to the house, and peeped in at them again, and then for the first time he saw it was Hine-Moa. Then he shouted out in his amazement: "Oh! here's Hine-Moa, here's Hine-Moa, in the house of Tutanekai"; and all the village heard him, and there arose cries on every side, "Oh! here's Hine-Moa, here's Hine-Moa with Tutanekai." And his elder brothers heard the shouting, and they said: "It is not true!"--for they were very jealous indeed. Tutanekai then appeared coming from his house, and Hine-Moa following him, and his elder brothers saw that it was indeed Hine-Moa; and they said: "It is true! It is a fact!"
'After these things, Tiki thought within himself: "Tutanekai has married Hine-Moa, she whom he loved; but as for me, alas! I have no wife"; and he became sorrowful, and returned to his own village. And Tutanekai was grieved for Tiki; and he said to Whakaue: "I am quite ill from grief for my friend Tiki"; and Whakaue said: "What do you mean?" And Tutanekai replied: "I refer to my young sister Tupa; let her be given as a wife to my beloved friend, to Tiki"; and his reputed father Whakaue consented to this; so his young sister Tupa was given to Tiki, and she became his wife.
'The descendants of Hine-Moa and of Tutanekai are at this very day dwelling on the lake of Rotorua, and never yet have the lips of the offspring of Hine-Moa forgotten to repeat tales of the great beauty of their renowned ancestress Hine-Moa, and of her swimming over here; and this too is the burden of a song still current.'