Legends of the Mist 2

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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.

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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.

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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.

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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.

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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 s