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    <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
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  <Content></Content>
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  <Content>&lt;pre&gt;
CHAPTER IV. THE VOYAGE TO NEW ZEALAND. ACCORDING to the many traditions of the migration to New Zealand, Tainui sailed from Hawaiki on the day Ouenuku, actually the fourth night after new moon, it being the Polynesian method to count by nights instead of days, in the mdnth of Hakihea (December). To a people in whom the love of home is so strong, their departure must have been occasioned by many heart-burnings, yet there appears to have been other reasons apart from trouble in the homeland which influenced Hoturoa and his people to migrate. One reason, states Rore Eruera, was the desire of the people to possess themselves of two mountains named Tu-mai-hihi and Tu-mai-haha, a somewhat confusing statement seeing that both mountains were places in Hawaiki. The two names are, however, in the opinion of the writer, only variant forms of Wai-hihi and Wai-haha, both of which, while stated as being two hills in Hawaiki, were also places in New Zealand. If, then, the mountains referred to by Rore Eruera, were those in New Zealand, it proves in the first instance that they must have been named by previous visitors from Hawaiki, and secondly, that the people of Tainui knew precisely where they were going. That the people were acquainted with New Zealand is obvious from the song of Rakaiuru which says in one part &quot; Kia pikitia to Ika a Maui &quot; (to be over-lorded by Te Ika a Maui), the actual meaning of which is, that Te Ika a Maui (New Zealand) was more important to the emigrants than was Rakaiuru, hence they were not prepared to alter their plans to consider him ; and this, together with the fact that the name Te Ika a Maui was known to them prior to their departure, indicates a previous knowledge of that country. To return to the actual commencement of the voyage, Te Ao-te-rangi says that as Tainui headed for the open sea, heavy breakers were encountered as the canoe passed through the passage in the reef, a circumstance occasioned by a sacred tree which the canoe had to pass. Ngatoroirangi, the tohunga in charge of navigation, therefore chanted this incantation. (43)

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  <Content>&lt;pre&gt;
44 TAINUI Ka hum tangata uta te tiaki atu ki tangata a tai, Ka hura tangata tai te tiaki atu ki tangata a uta. Pera hoki ra te korepe nui, te korepe roa, Te wahi awa, to totoe awa. Whakamoe Tama i araia te awa. Ko Tu, ko Bongo, ko Tama i araia te awa Kauraka Tama e uhia. Tukua atu Tanis kia puta i waho i to tawhangawhanga, He putanga arild no Bongo ki to ata. Tauira mai, ea mai, ea mai, ea mai, ea mai to tupua, Mai ea mai to tawhito, i ham mai koe i whea? I to vvhakaotinuku, i to whakaotirangi? Whakahotu to manawa! Ko taku manawa e Tane, ka irihia. Whano I Whano I Hare mai to toki! Haumi e! Hui el Mild el Seek ye the way oh men of the land, seek ye the way to the men of the sea. Seek ye the way oh men of the sea, seek ye the way to the men of the land. Though the distance be great, though the way be long, Even though waters lie between, though weed-choked waters impede. Keep thy course oh son, across the waters is thy path. War and peace shall beset thy path oh son, But let not this son of mine be overwhelmed. Let him proceed beyond the far flung headland, Like unto the high-born son of Rongo going forth at dawn. Rise, oh sun, rise, rise, rise, Ye demons that arise, ye evil spirits, From whence come ye? From the ends of the earth, from the far flung sky? Hold thy breath! Yearns then my heart, oh Tane! Proceed! Proceed! Bring forth the adze! 'Tis finished! Now together, yes together! The ceremony is complete! With the incantation of Ngatoroirangi the canoe passed safely through the passage and reached the open sea when the course was set. It is obvious that if Tainui departed from Havail, and this for the reasons already mentioned, seems to have been so, then the course set must have been to Tahiti; for records

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  <Content>&lt;pre&gt;
THE VOYAGE TO NEW ZEALAND 45 obtained from Tati Salmon show that Tainui and other canoes sailed from Papara, on the west coast of that island, for New Zealand. Just how long the people stayed in Tahiti is not known ; but, still under the navigation of Ngatoroirangi, as Te Ao-te-rangi states, the voyage was resumed and a successful run made to Rarotonga. The inhabitants of this group, continues Te Ao-te-rangi, were distantly related to the newcomers, being descendants of Whakaahu, the younger brother of Puanga, as well as being related through their descent from Karihi, the younger brother of Tawhaki. The people of Tainui used this relationship to urge the inhabitants of Rarotonga to accompany them ; but in this they were unsuccessful. Some time, however, says George Graham, was spent at this island in refitting the various canoes after their voyage from Tahiti. Certain timbers were taken from a famous house called Maruaonui and fitted as pae, that is, cross-beams on which the decking rods were placed, to make Tainui ready for the sea again. Eventually, the preparations having been completed, the various crews embarked in their respective canoes. Tamatekapua, the chief of Te Arawa, was much concerned over the fact that he had no priestly expert on board his vessel. Therefore, states Te Ao-te-rangi, he prevailed upon Ngatoroirangi to embark upon Te Arawa, saying that he would put him off at a point outside the harbour. To this Ngatoroirangi agreed, and taking with him his wife Keataketake (called also Kearoa), he joined Tamatekapua. Te Arawa now departed, and as they left the land, Ngatoroirangi chanted his incantations to ensure a safe voyage ; after which, the canoe now being opposite the point at the entrance to the harbour, he requested to be put ashore. Tamatekapua had never intended to fulfil his promise, however, and despite the protests of Ngatoroirangi, he proceeded to sea. In placing the scene of this episode at Rarotonga, the account of Te Ao-te-rangi differs from the usual versions which state generally that the kidnapping of Ngatoroirangi took place in Hawaiki. The name Hawaiki has often been used haphazardly in tradition, and is known to have been applied to not only the islands of the Leeward group, but to Tahiti and even Rarotonga, on which account it is quite

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  <Content>&lt;pre&gt;
46 TAINUI likely that Te Ao-te-rangi is correct. Another point in which this same authority differs from other accounts is in his statement that it was at Rarotonga that Rakataura was left behind, this incident being determined by that chief's thieving propensities. To return to Hoturoa and his people, Percy Smith records from information obtained from Tamarua Orometua, that in departing from Rarotonga, Tainui sailed from Vai-toko, an opening in the reef at Arorangi on the west side of the island. As in Hawaiki, she was preceded by Te Arawa and the other canoes. Having lost their tohunga Ngatoroirangi, states Te Ao-te-rangi, the navigation of Tainui was now given over to another priestly expert named Riukiuta, and repeating incantations he called upon the taniwha or sea-demons, to carry the canoe onwards. These taniwha were said to have been a school of fish in the ocean and were the descendants of Ruaimoko, the youngest child of Rangi and Papa. They were spirits of the gods and were called Ngati Teheke. Their leader was the eldest child Makawe-nui-o-rangi, the one who beat down the waves was Paneiraira, while the mischief-makers were the and Mango-hiku-roa. The tohunga now became very cautious; and going to the bottom of the canoe at the bows, he called out : &quot; Kaua e tomotomo! Turaki ki waho He tamawahine koe, he tamatane au ; na raro mai koe, na runga atu au!&quot; (Do not fill us or come aboard Fall away! You are a daughter, I am a son. You are from below, I am from above.) There were eighty of these taniwha who lived in the ocean. Riukiuta now commenced the following paddle chant. Taku hoe tapu nei ko Hauhauterangi! Taku hoe tapu nei ko Hauhauterangi! Whaia Te Arawailme kore e rokohina, ,l' Me kore e rokohina. Ka riro is i to tarawa putuputu. Whakapoi ake to kakau o to hoe Ko Maninitua, ko Maniniaro. Ka tangi to kura, ka tangi wawana! '1) Ka tangi to kura, ka tangi wiwini! E hiki e Rata! Nau mai! harist te?lca a Tane ki uta,

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1 THE VOYAGE TO NEW ZEALAND 47 Na Jo te wai kei te pae o Maruaonui. Waimimiti, waipakora. Na Rangi-nui-a-Io, Taia to wai. Mimitil Pakora! My sacred paddle is Hauhauterang My sacred paddle is Hauhauterangi! Follow Te Arawa, if she be not overtaken, Arik' If not overtaken..4' 4 4( k She-will have bee4'overivhelrned /c/ By-the-fetek-flowing-billows.  c? ' Swing-well the shaft oftie-paddle ,4 Maninitua and Maniniar Calls now the kura,3 it calls shrilly! Calls now the kura, it calls tremulously! Leap onward oh Rata!. Come! Lift forward, carry TInes landward. Of 10? is the water reaching the cross-beams Of Maruaonu Be the water drained off. Be the water drawn off. Oh Rangi-nui-a-Io, bale off the water. Be it drained! Be it drawn off! A similar version to the above is supplied by Rore Eruera but in his account, which is supported by other authorities, he attributes the chanting of the incantation to Taikehu. Te Ao-te-rangi, in continuing his account, states that nine kinds of incantations were used by the tohunga in crossing the ocean. Although only two have been remembered, the nine are described as follows : 1. An invocation to the gods to disclose danger. 2. An incantation calling for favourable winds. 3. An incantation to make the clouds arise. 4. An incantation calling upon the clouds to form a protective barrier across the horizon against unfavourable winds. Irauhauterangi, the ceremonial paddle of Tainui. a Maninitus and Maniniaro, two paddles end for steering at bow and stern respectively. 3 Kura. hem (states George Graham) the kuaka or goclwit, said to have been observed In flocks in mid-ocean on their migratory flight and one of the indications that land was near. 4 5 Rata and Tane, metaphorically the canoe Tainui. le, the supreme being. Maruaonul, house in Rarotonga from which timbers were taken for crows-beams.

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48 TAINUI 5. An invocation to the sea demons, calling upon them for assistance. 6. An invocation to the birds. 7. An invocation to the gods asking for strength. 8. An incantation for baling operations. 9 An incantation for the paddles. THE INCANTATION FOR THE BIRDS. Te manta nui a Ruakapanga. e, Nau mai! Kawea au ki uta. He aha ra to manu nana i takahi te tauru awatea I roki ai taku manu. Ko nga manu kai takiwa a Rangi Nana i takahi to tauru awatea I roki ai taku manu. E hiki e Rata! Nau mai! Te haria, to kawea a Tane ki uta. Great bird of Ruakapanga, Salutations! Convey me to the shore. What was the bird which trod the strand at dawn And subdued this bird of mine?' The watchful birds of Rangi Whose footprints marked the shore at break of day Leaving listless this bird of mine. Leap onward oh Rata! Come! Lift forward, carry Tane landward. As the tohunga concluded his incantations the sea demons and the birds rushed to the sides of the canoe to help the vessel along. The birds gathered in formation and became a protective screen from the wind, while Paneiraira attached himself to the keel so as to beat down the waves. Then came the day when Tainui made the land. It proved to be the crimson, pohutukawa-clad shores of Whanga-paraoa, to the west of what is now Cape Runaway. The people were amazed at the profusion of the pohutukawa blooms along the cliffs, and some called to Hapopo, the guardian of the kura: &quot; E hoa, rukea atu to kura! Ka nui te kura kei uta e ngangahu mai nei!&quot; (Oh friend, throw away your red plume! There are many such plumes dancing here on shore!) So Hapopo cast his kura into the sea. The birds were here enumerated until the full list intended had been recited.

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THE VOYAGE TO NEW ZEALAND 49 As Tainui neared the beach the shore was awash with heavy surf so the people chanted an incantation to secure freedom from disaster and repel death and accident. They then went shoreward and touched the strand, but they did not hasten to leave the canoe at once, lest they be killed by the sea-demons that had assisted them from Rarotonga. To ensure safety the tohucaga jumped into the water, and taking a lock of hair from his head and some hairs from his body, he gave them to the leader of the tarniwha who was thereby appeased and departed. a The people now stepped on shore and Hapopo, anxious to obtain one of the bright red blooms which had attracted him from the sea, climbed the cliffs and obtained one, but great was his sorrow when he found it soon drooped in the sun. He grieved for the loss of his kura which he had so foolishly thrown into the sea and went in search of it, only to discover that it had been found by a man named Mahina who refused to give it up. From this circumstance arose the proverb concerning anything lost and discovered by another. &quot; Manawatia e koe to kura pae a Mahina.&quot; A similar story to the above is given by Te Tahuna, but in his version it is the rata that was in bloom and Taininihi as the principal actor instead of Hapopo. Of the landing in New Zealand, Te Tahuna says: &quot; On making the land at Whanga-paraoa, Hoturoa and his people discovered that the other canoes had landed before them ; and the crews, after having erected their tuahu or ceremonial altars, had gone to inspect and mark the land. Hoturoa therefore began the construction of his own tuahu and to hasten the drying of the wood, he placed it in a fire, after which he arranged the anchor of Tainui beneath those of the other canoes, this being done to show that Tainui had landed first. &quot; Eventually the other crews returned and seeing Hoturoa, they said : &quot; ' Kua the mai koe e Hotu'.' (You have arrived oh Hotu`.) &quot; Hoturoa replied : &quot; ' Ae, kua the noa mai au i mua i a koutou.' (Yes, I had already arrived before you (appeared).) &quot; As proof of this he showed them the dried wood of his tuahu and pointed out the position of his canoe-anchor, saying:

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50 TAINUI &quot; Tirohia i nga tuahu! Tirohia nga punga o nga waka!' (Observe the altars! Look at the anchors of the canoes ) &quot; With this evidence before them the crews of the other canoes were finally convinced that Hoturoa and his people had made the land before them.&quot; In the traditions concerning the arrival of the various canoes at Whanga-paraoa, no mention is made of the original inhabitants, but it is clear that these parts were thickly populated by Tini o Toi or other tribes of tangata-whenua. There is no reason to doubt that the newcomers received information concerning the geography of the new country from these people and that the subsequent movements of the various canoes was not merely the result of exploration. The sojourn at Whanga-paraoa does not appear to have been long, and shortly after their arrival on the coast, the immigrants commenced to cruise along the shore. Te Arawa sailed north and soon after Tainui followed. About twelve miles from Opotiki, Torere, a daughter of Hoturoa, was visitsd with her sickness on which account, so we are informed, she was put on shore. She lived for a while with the tangata.whenua but subsequently journeyed north and settled among her relatives at Tamaki. Continuing northwards Tainui arrived at Te Ahuahu (Great Mercury Island) where, states Judge Wilson, she encountered several of the other canoes. A conference of leaders took place after which Tainui returned in the direction of the mainland. According to White a visit was made to Whitianga at which place one of the canoe sails was left leaning against a cliff which on that account was named Te Ra o Tainui. At Wharenga a large boulder was placed on top of another, hence the place received the name Kowhatu-whakairi. At length Tainui entered the Hauraki Gulf and here considerable confusion exists in the accounts of her movements from that point. Some traditions state that she first sailed north to Muriwhenua, the North Cape region, and later returned to Tamaki ; other accounts by Rore Eruera and Te Tahuna say she first visited Tamaki and then proceeded to the west coast by way of the North Cape. Most accounts, however, assert that Tainui was dragged across

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THE VOYAGE TO NEW ZEALAND 51 the Tamaki isthmus to the Manukau from which place she proceeded to Kawhia. In any case, after entering Hauraki, Tainui sailed down the shores of the Coromandel peninsula, and after touching at Tararu and Waiwhakapukuhanga, proceeded round the head of the gulf to Wharekawa. At this place, states George Graham, Marama, the second wife of Hoturoa, went on shore with the intention of proceeding overland to Tamaki where she proposed to later join the vessel. The proposal to join Tainui at a future time and place seems to prove conclusively that not only was Hoturoa by this time acquainted with the coastline but that he and his people were following some accepted plan of action. As is the case throughout the story concerning the voyage up the coast, no mention is made of the tangata-whenua, but this part of the country is believed to have been thickly populated, and Marama appears to have been made welcome.  From Wharekawa the Tainui continued along the western side of Hauraki and eventually arrived among the islands near the entrance to Wai-te-mataa. Te Arawa, continues George Graham, had by this time, also entered the gulf, and at Rangitoto island both canoes met. While the two crews were together at this place, Tamatekapua made advances to Whakaotirangi, the chief wife of Hoturoa, bit his action was detected by the Tainui leader, who thereupon gave him a severe beating in which some of the former's blood was shed. It was from this circumstance that the island was named Rangi-toto, that is the &quot; day of blood.&quot; The neighbouring island received its name under more pleasant circumstances and was called Motutapu by Taikehu, after the place of that name in Hawaiki. Tainui now entered Wai-te-mataa and at Te Kurae Tura, now the site of Devonport wharf, the canoe was drawn up on the shore and the crew rested for a while. Some excursions into the interior were made, Taikehu, doubtless having been directed by the tangata-whenua, penetrating as far as the Manukau from which place he returned reporting that he had observed kamae (mullet) jumping in the water. These fish have since been called Te Potiki-toa a Taikehu (The Brave-children-of-Taikehu). Hoturoa now determined to explore the western sea, and a course was set for the Tamaki river. As the entrance

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52 TAINUI was made, Taiki named that stretch of water Otaiki, after himself, and Horoiwi, wishing to exercise his mane over some of the land, named the eastern headland, Achilles Point, Te Pane o Horoiwi. A small bay, just within the mouth on the western side, was called Taurere, after a place in Hawaiki, and here Te Keteanataua and his son Taihaua left the canoe and settled among the tangata-whenua. Eventually the canoe reached the source-waters of the river where, in the vicinity of Otahuhu, they rested to await the arrival of Marama who, it will be remembered, had left the canoe at Wharekawa to continue her journey overland. The waters hereabouts were on this account named Whangai-makau. In due course Marama arrived and joined the others of Tainui. Concerning her journey overland, George Graham says that after landing at Wharekawa, the chieftainess, accompanied by a party of Tini o Toi, crossed the country to Pari-tai-uru, a pa about two miles from the present township of Papakura and now part of the Pukekiwiriki reserve. Here Marama was lavishly entertained, and here, also, the ceremonies of pure and uruurutvhenua for the purpose of establishing rights over the land, were performed. After staying some time Marama proceeded on her way and joined Tainui at Whangai-makau. With her arrival preparations were made to drag Tainui across the isthmus to Manukau. Skids were laid and when all was ready the people took up position to haul the canoe, but Tainui refused to move. Seeing this Marama remarked : &quot; He aha to take i kore ai to waka e tere?&quot; (For what reason would the canoe not move?) It was then disclosed by Riukiuta that he had detected Marama in an adulterous love affair with a slave, and it was consequently decided that this breach of tapu on the part of Marama was the cause of the trouble, and that it would be unwise to move until the necessary rites had been performed to restore to Marama her mama tapu. After some delay this was done, but Marama was forever afterwards known as Marama-kiko-hura (Marama-of-the-exposed-flesh) and Marama-hahake (Marama-the-naked). As for her companion in guilt, Te Okaroa, he was put to death for his part in the affair. Rore Eruera, in his account of this incident, states

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THE VOYAGE TO NEW ZEALAND 53 that the man involved was none other than Rotu, but most traditions assert that the man was a slave and one of the tangatarwhenua. The account of Rore Eruera continues by saying that because of the affair between Marama and her paramour, Tainui returned to Hauraki and going north to Muriwhenua, sailed down the west coast. There seems no doubt however, that Tainui actually passed to the west coast by way of the Otahuhu portage, as will be seen from the number of place names on the Manukau foreshore. Following the delay occasioned by Marama, states Te Ao-te-rangi, the canoe was hauled across the low-lying ridge and successfully launched into the Manukau. This was the chant used for the purpose. Tapatapa haul Tapatapa hau! Kawea e Tangaroa ma tupua. Ka kau takawini Ka kau takawawa Ki tua o Rchia Ki tua o Reso He kiore kai tahora nui. Toia, toia Tainui Tapotu ki to moans. Ma wai e to? Ma to whakatau e rangona ake ans. Ha tarawa i nuku He tarawa i rangi Punui teina. Tinia! Monoal Nau mai, nau mai ra e Tane! Ka kau taus i to wai Kia matakitakina koe E te tini e mano. Naku koe i tiki atu Ki to Wao-nui-a-Tane. Tane mingoi I Tane rangahaul Takoto atu ana to ara ki tatahi. Turuturu haere ana Haere ana tc wai 0 to hika o Marama takina ana mai e to komuri hau Na runga o Waihihi o Waihaha. Turuki! Turuki! Paneke! Paneke! Ihu o waka.

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54 TAINUI Command the wind! Command the wind! Convey us oh Tangaroa and your demons.' Swim fearsomely Swim conspicuously To beyond Rehia To beyond Reao2 Like a scampering rodent o'er the land. Haul, haul Tainui 'Til she reaches the ocean. Who shall haul? All ye who stand prepared And hear my voice. Hills and mountains beset the path. Keep together ye younger ones. Caulked and ready! Come! Come oh Tane3 You and I shall bathe in the water, To be admired by the multitude. I brought thee forth From the Great-forest-of-Tane. Tane the sinewy and strong! Tane the seeker! There lies the path to the sea. The water drips from the person of Marama It is blown hither and thither By the gentle breeze From the heights of Waihihi and Waihaha. Roll forward! Roll forward! It moves! It moves! The bow of the canoe. The above chant exists in several forms, but differ one from another only in minor details. The reference to Marama is generally regarded as a direct reference to her adulterous love-affair, but on the whole the chant appears to be a very old one, in which the name of Marama has been substituted to suit the occasion. The names Waihihi and Waihaha were, it will be recalled, those of two mountains in Ilawaiki, but in the above chant they refer to two hills at Otahuhu which were so called by the immigrants. In support of the contention that Tainui actually crossed the isthmus, we have the place name Te Tapotu o Tainui (The Bringing to the water of Tainui), a depression Tangaroa, god of the sea and Ashes. 2 Rehia and Reao, thought to be names of stars. 3 Tane, emblematical for the canoe.

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THE VOYAGE TO NEW ZEALAND 55 in the mud-flat near the Westfield foreshore, at which spot Tainui is said to have lain after being launched into the Manukau. Another name connected with the crossing of the portage is that bestowed on the two low-lying islands just off shore, both being picturesquely called Nga-rango-e-rua o Tainui (The-two-skids-of-Tainui). Still another name bestowed by the people of Tainui at this place was that of Rarotonga, which name they applied to the hill now known as Mt. Smart and which was so called in memory of the South Pacific island of that name. Having seen the safe arrival of Hoturoa and his people at Tamaki, it is now necessary to leave them for the moment to consider the various legends which surround Rakataura or Rakaiuru. It will be remembered that as the people were embarking on Tainui prior to leaving Hawaiki, this man was told to call upon his god Tumatauenga to assist him, while in another account we were informed that he was left behind at Rarotonga. The story now proceeds by saying that Rakataura soon afterwards followed in the wake of his kinsmen on board Paneiraira, a wake taniwha?that is, a demon-canoe. In the version of Rore Eruera we are informed that he landed in New Zealand a little north of Manukau heads and climbed to the summit of Titirangi where he arrived just as Hoturoa was about to cross the isthmus at Otahuhu. Proceeding to Puke-tapapa (Mt. Roskill), Rakaiuru (Rakataura) now commenced incantations which prevented Tainui from moving; hence Hoturoa returned to Waitemataa and proceeded round the North Cape. Te Ao-to-rangi says that on the arrival of Hoturoa at Otahuhu, he found Rakataura awaiting him. Both Rihari Tauwhare and Te Oro Te Koko, however, state that Rakataura came over on Tainui. Their account is as follows: &quot; Hoturoa and Raka came over with their people on the Tainui canoe. Hoturoa was in command in the stern and Raka was in command of the bows, and it was there where the tuahu was placed. The place where he sat was called Te Nohoanga-o-te-whakaihu-waka. As they were making the voyage across, Raka fell in love with Kahukeke, the daughter of Hoturoa, but this annoyed Hoturoa. &quot; The canoe eventually landed at Otahuhu, at a stream called Otaiki (Tamaki river). All landed, and it was

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56 TAINUI proposed to drag the canoe over to the waters of the Manukau, and Raka ordered skids to be laid down. He then commenced an incantation for the purpose of facilitating the dragging which commenced : Toia Tainui, Tapotu ki to moana Ma wai e to? etc. &quot; After this the canoe moved, and his sister Heara, who was vexed with him, said : ' It is foolish of you to have the canoe dragged when Hoturoa is angry with you.' &quot; When Raka heard this he changed his incantation and said : ' Koia ai, parori ai.' &quot; The result was the canoe slipped off the skids and Raka left the party and on seeing this, his people followed him.&quot; Now in spite of the versions which claim that Rakataura was conveyed hither by Paneiraira, a taniwito (sea-demon), it is very doubtful whether this story was ever taken seriously. The contention that he was so carried would suggest that he followed by some means unknown to Hoturoa and his people; but as there is no other evidence to support this theory, it can be taken as fairly certain that Rakataura actually came on Tainui. Te Ao-te-rangi, on the other hand, states that he was left behind at Rarotonga, and this would be quite correct if we presume that the Rarotonga mentioned was the place of that name at Tamaki. As stated, Rarotonga was first given as a name to Mt. Smart but in later years it became applied to the district in the vicinity. The possibility is that tradition, in the course of time, has confused the local Rarotonga with the island of the same name in the Pacific. To return to Hoturoa and his people: certain members of the crew, states Te Ao-te-rangi, decided to stay at Tamaki, these being Riukiuta, Poutukeka, Hapopo, Te Uhenga, and their wives. Added to these were Te Keteanataua, Taihaua, Taikehu and possibly Horoiwi. Riukiuta settled at what is now the Three Kings, and the low tuff-crater which surrounds this group of hills was called Te Tatua a Riukiuta. A general settlement, however, states George Graham, was not favoured by Hoturoa on account of the dense population of tangata-whenua, hence it was decided to move on. dl

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THE VOYAGE TO NEW ZEALAND 57 After having completed the portage at Otahuhu and Rakataura and his party having left the canoe, Tainui set sail down the Manukau harbour toward the western sea. According to tradition the harbour presented an entirely different appearance then from what it does today, for what is now a large stretch of water was at that time mostly solid land, covered with kauri and other timber and through which ran three long, salt-water creeks. As Hoturoa and his people paddled down the harbour, states Rore Eruera, the cries of many sea birds were heard and these were at first mistaken for human beings. Later they were discovered to be &quot;only birds&quot; (he menu kau nos iho), hence the name Manu-kau for this harbour. Manuka however, is the more general term for this stretch of water, and as such it was known up to recent times. It owes its origin to the fact that as Tainui negotiated the bar at the harbour entrance, heavy breakers were encountered with the result that Hoturoa became very anxious as the canoe passed through the surf. From this circumstance the entrance, and later the whole harbour, was named Te Manuka o Hotunui. The name Hotunui is something of a mystery. Percy Smith states that he was a brother to Hoturoa, yet no mention of him is made in any of the Tainui traditions. The Hauraki tribes mention a Hotunui as being the father of Hoturoa but as they are prone to confuse their immediate Tainui ancestor of that name and who lived many generations after the migration, with Hoturoa of the Tainui canoe, their claim can be put aside as unreliable. Hotunui, as it appears in this place-name, would appear to be merely another name for Hoturoa, at this time in charge of navigation. Having safely made the open sea, the immigrants sailed southward along the coast, and soon they were opposite the mouth of a large river, the presence of which was made known to them by the current in the sea. For this reason, says Remi Kukutai, the river was named Wai-kato. When Tainui was off Kawa, a little river southward of Waikato, the crew, states the account of Te Ao-te-rangi, began to suffer from thirst, and accordingly the out-rigger canoe, Takere-aotea, was unlashed and sent ashore for water. Having replenished their supplies the smaller vessel was left behind and Tainui proceeded as a single canoe. At IE

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58 TAINTJI Te Karaka, south of Waikaretu, the canoe-baler was carried away by a wave and cast up at the foot of the cliffs, at which place it remains to this day. In their voyage south the immigrants sailed straight past the harbours of Whaingaroa, Aotea, and Kawhia, the reason, it is said, being the incantations of Rakataura who had recited them for the purpose of keeping Tainui out at sea. Te Ao-te-rangi states that Tainui went direct to Kawhia but it is more generally contended that Hoturoa continued on to Taranaki ; but finding the people of Tokomaru in possession, turned back and landed at Mimi. Here Hoturoa planted a pohutukawa tree which he had brought with him from the east coast. This done, Tainui proceeded to Mokau where she was hauled ashore and secured to three posts, at which place, for the time being, we shall leave her. It will be remembered that as a result of the ill-feeling between Hoturoa and Rakataura, the latter had remained behind at Otahuhu, with him stag in Maraopiri, (TATanga7TYiietia7.'1-1'aTmga-ki-te-marangai, Waihare, R15tu, Te Huaki-o-te-rangi, and Hine-puan\_g\_a.-rjui-a-rangi ?theiaett-ifftrreltivisg a sister of RakaurarBefore journey- ing southward they stayed Tor a time a uketutu, just off the Mangere foreshore, and at Puketapapa (Mt. Roskill) at which place they left the sister of Hiaroa. Rakataura and his followers eventually departed from Tamaki, taking with them, says George Graham, certain stone images which had been brought over from IIawaiki. Concerning their adventures Rihari Tauwhare says that having arrived at the Waikato river, they crossed to the opposite bank at Ruakokopu where, just beyond, they named two places, one on the north side Te Piko o Hiaroa, and one on the south side Poroaki. Making their way southward they went to a mountain called Pukapuka, from which place they observed another called Motakiora. Continuing on from the latter mountain they arrived at what came to be later known as Hakarimata. From the heights of this part of the country they saw, toward the south-west, a spur running out from another mountain. This was Pukehoua, part of Mt. Pirongia. The party proceeded in this direction, and when finally they arrived Rotu remained there. Here Hiaroa erected a tuahu which they called Tanekaitu, and at Pukekarameanui

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i'  THE VOYAGE TO NEW ZEALAND 59 he erected another called Moekakara, after which he recited an incantation to make birds appear. Part of this incantation is as follows: Pi mirumiru te manu I whakataungia ai Te pae tapu o Tane. A young tom-tit was the bird Which was incited to alight Upon the sacred perch of Tane. As a result birds of all descriptions came and settled at Paewhenua. Last of all came a particularly large one which alighted on a mange() tree. Seeing this Rotu endeavoured to spear it, but he missed and struck the branch on which it was sitting. Immediately all the birds left and flew seaward, their flight being observed by Hiaroa who cried out: &quot; Ko wai tera e kokoti mai ra i te ika a Mama?&quot; (Who is that cutting the fish of Hiaroa?) To this Rotu answered: &quot; Ko au, ko au, ko Rotu. Waiho, waiho kia whakaraua ake.&quot; (It is I, it is I, Rotu. Wait, wait until I make of it a captive.) Leaving Rotu and his companions at Paewhenua, Rakataura turned towards the coast and climbed the summit of Karioi mountain, on the south side of Whaingaroa harbour. Here he erected a sacred altar which was called Tuahu-papa, and here also he performed ceremonies and repeated incantations to prevent Tainui from entering the harbour. From Karioi, Rakataura proceeded south along the coast to Kawhia where, at Maketu, he erected another altar named Ahurei. Both Maketu and Ahurei are said to have been names transported from the original homeland, the last mentioned being, contends Percy Smith, possibly an abbreviation of Te Fana-i-ahurai, a place on the west coast of Tahiti. Continuing his explorations, Rakataura crossed to the south side of Kawhia harbour, finally coming out on the beach at Tauranga, between Moeatoa and Tirua. To return once again to Hoturoa and Tainui, it will be recalled that we left the canoe drawn up on the banks of  

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60 TAINUI the Mokau. Shortly after landing at this spot Hoturoa, accompanied by several of the crew, set out on foot, wending their way inland and northward. After approaching Moeatoa the party descended to the beach, and here Hoturoa came upon the footprints of Rakataura which he was able to identify from the fact that Rakataura possessed a twisted foot. He said : &quot; E, kua tae mai ano to kaumatua nei a Rakaiuru.&quot; (Ah, the old man Rakaiuru has already arrived here.) The foreging remarks are taken from the version of Rore Eruera, hence the name Rakaiuru appears in place of Rakataura. According to the same authority Hoturoa now followed after Rakataura and came upon him at Kawhia, where a reconciliation took place resulting in Hoturoa agreeing to the former's marriage with his daughter Kahukeke. According to Rihari Tauwhare, however, Hoturoa was joined by Rakataura on the beach shortly after Hoturoa had discovered the latter's footprints in the sand, and the above mentioned reconciliation then took place. Be that as it may, the two chiefs being once again on friendly terms, Rakataura enquired as to the whereabouts of Tainui and on being told, he suggested that a party be sent to bring her to Kawhia while he and Hoturoa proceeded on foot. This was agreed to and Hoturoa accompanied Rakataura overland, their journey being marked by the erection of a tuahu at Moeatoa. Meanwhile the other section of the party arrived at Mokau, and launching Tainui, brought her safely up the coast to Kawhia where she was hauled ashore at Maketu. At Mokau, however, was left the anchor, which was a smoothly-rounded boulder somewhat similar to a huge dumb-bell. This famed object lay by the river bank until 1926 when it was removed and set in concrete at the tribal burying-ground nearby. After the arrival of Tainui and her final beaching at Maketu, Rakataura took Kahukeke to wife. At this time he and Hoturoa decided to erect two monuments at the spot where Tainui rested, which was only a few yards from the tuahu called Ahurei. Two pillars of limestone were used for the purpose, Rakataura setting up his at the inland end of the canoe, and Hoturoa erecting his at the seaward end. The pillar of Rakataura was named Hani, representing the

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THE VOYAGE TO NEW ZEALAND 61 warrior spirit, while that of IIoturoa was called Puna, fully Puna-whakatupu-tangata, as emblematical of the growing of men. The arrival of Hoturoa and his people at Kawhia saw the end of their long voyage from Hawaiki, but before describing their adventures in founding their new settlement, it is necessary to add still another version in respect to Tainui. It will be recalled that in some traditions Tainui is stated to have entered Kawhia immediately on arrival off that point. It is known, of course, that she at one time must have sailed south, otherwise there would be no accounting for the presence of her anchor at Mokau. The account contained in the foregoing pages which states that Tainui proceeded southward prior to entering Kawhia is the general belief, but the following version, as recorded by Percy Smith, is somewhat different. According to this authority, it would appear that some time after the arrival at Kawhia, one of the crew, as did others, married a young woman belonging to the tangata-witenua named Hine-moana-te-waiwai. This woman possessed a piece of pounamu or greenstone known as a tare or barb which was fitted to a piece of wood in the form of a bird-spear. From this circumstance her husband, Kopuwai, changed his name to Tara-pounamu. Eventually Tara-pounamu expressed his desire to explore other parts ; and this being agreed to, he and some companions launched Tainui and sailed southward to Mokau, where they left the canoe-anchor. Continuing their voyage, they ultimately reached Taranaki, where they settled for a time at Wai-iti. Unfortunately, one of the party desecrated the famous vessel by easing himself in it. When news of this act reached Hoturoa he was exceedingly angry and immediately despatched a party to bring Tainui back to Kawhia after which she remained at Maketu for all time.

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