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9 <Metadata name="pj.Title">History - Migration; Kupe, 950AD by Pei Te Hurunui Jones and Other</Metadata>
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14 <Metadata name="pj.Year">1975</Metadata>
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208 <Metadata mode="accumulate" name="pj.Title">Kupe 950AD by Pei Te Hurinui Jones &amp; others</Metadata>
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210 <Metadata mode="accumulate" name="pj.Description">A red clamp file, foolscap, loose sheets and a writing tablet, manuscript, original &amp; carbon typescript</Metadata>
211 <Metadata mode="accumulate" name="pj.Subject">Manuscript - (9 pages) notes relating to the discovery of New Zealand by Kupe in the middle of the tenth century – copied from various publications [n.d.].Typescript – (40 pages) account on the coming of Tainui entitled Kupe, 950 AD with genealogical tables compiled by Pei Te Hurinui Jones dated 26 November 1975. This appears to be an updated version of the book titled Tainui, from the time of Kupe until the arrival of Tainui. Letter – dated 21 November 1975 from Patricia Adams, Research Officer of the New Zealand Historic Places Trust, seeking information on the Rangiriri and Te Wheoro Redoubts re: where the Battle of Rangiriri, 20 November 1863 was fought.</Metadata>
212 <Metadata mode="accumulate" name="pj.Notes">Māori and English</Metadata>
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241 <Content>&lt;pre&gt;
248 <Description>
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273 <Metadata mode="accumulate" name="pj.Title">The Coming of Tainui</Metadata>
274 <Metadata mode="accumulate" name="pj.Date">?</Metadata>
275 <Metadata mode="accumulate" name="pj.Author">Pei Te Hurinui Jones and Wirihana Te-ao-te-Rangi</Metadata>
276 <Metadata mode="accumulate" name="pj.Description">Begins with translation and commentary of Kupe discovering Aotearoa, moves to the voyage of Toi-Te-Huatahi with Tainui and Aotea whakapapa tables, then Tainui migration with karakia, continues with Tainui journeying to Tamaki, includes whakapapa tables for Hotu-roa and Tāwhaki.</Metadata>
277 <Metadata mode="accumulate" name="pj.Subject">Tainui; migration</Metadata>
278 <Metadata mode="accumulate" name="pj.MSHeading">Mātauranga</Metadata>
279 <Metadata mode="accumulate" name="pj.Document-Type">Manuscript</Metadata>
280 <Metadata mode="accumulate" name="pj.Notes">English, whakapapa tables i te reo Māori, Pei uses translation of original manuscript by Wirihana Te-ao-te-Rangi as the basis for his commentary</Metadata>
281 <Metadata mode="accumulate" name="pj.Access">unrestricted</Metadata>
282 <Metadata mode="accumulate" name="pj.PersonOfInterest">Wirihana Te-ao-te-Rangi; John McGregor; George Graham</Metadata>
283 <Metadata mode="accumulate" name="pj.Event">Tainui migration to Aotearoa</Metadata>
284 <Metadata mode="accumulate" name="pj.Location">Aotearoa</Metadata>
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286 <Content>&lt;pre&gt;
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317 <Metadata mode="accumulate" name="pj.Title">Rangiriri and Te Wheoro Redoubts</Metadata>
318 <Metadata mode="accumulate" name="pj.Date">19751121</Metadata>
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322 <Metadata mode="accumulate" name="pj.Subject">New Zealand Historic Places Trust; Battle sites; Iwi</Metadata>
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325 <Metadata mode="accumulate" name="pj.Date">21st November</Metadata>
327 <Metadata mode="accumulate" name="pj.Author">Patricia Adams, Research Officer, New Zealand Historic Places Trust</Metadata>
328 <Metadata mode="accumulate" name="pj.Description">Seeking information on the Rangiriri and Te Wheoro Redoubts re: where the Battle of Rangiriri, 20 November 1863 was fought, tribal affiliations of Whitiora Wiremu Te Kumete and Hori Kaneha and location of where Māori killed in the battle were buried</Metadata>
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331 <Metadata mode="accumulate" name="pj.Document-Type">Letter</Metadata>
332 <Metadata mode="accumulate" name="pj.MSHeading">Pakanga</Metadata>
333 <Metadata mode="accumulate" name="pj.Location">Rangiriri and Te Wheoro Redoubts; Taupiri; Kawhia; Kawau Island</Metadata>
334 <Metadata mode="accumulate" name="pj.Notes">English, type faded</Metadata>
335 <Metadata mode="accumulate" name="pj.Access">unrestricted</Metadata>
336 <Metadata mode="accumulate" name="pj.PersonOfInterest">Patricia Adams; Whitiora Wiremu Te Kumete; Hori Kaneha; Archdeacon Maunsell; T E Rodda; Ngāti Te Kiriwai; Ngāti Mahuta; W J Gundry; Amukete Te Kerei; </Metadata>
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338 <Metadata mode="accumulate" name="pj.Correspondent">Pei Te Hurinui Jones</Metadata>
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341NEW ZEALAND HISTORIC PLACES TRUST . nox ,25C WELUNGTON T1,;13 RELPRIONE 0/21/16 TEL.,.014,1 7.341 21 'vewber 1975. Dr P. Te Jones, Box 73, TANYARITUI. Dear Dr Jones, RANGIRMI 530 PE WTEOPO.REDOUW__- The Trust is administering the stove historic reserves which together contain the remains of the fortifications where the battle of 2an3iriri was fought on 20 Novawber 1363, and of the redoubt subsequently built by the British std occupied 1,y Wirewu Pe orc and his is 1108-9. I have been doing some research on the battle as the Trust wishes to improve publfc understanding and appreciation of the sites. I hope this will include a small publication or the subject. However, there are a few points on which, so far, I have not beer able to find information and I should be very grateful if I could have the benefit of your knowledge of these matters or of your advice, as to where I might seek further information. 7irstly, could you tell me the tribal affiliations of two of the defenders, Whiticra Wiremu te Rumete an6 Nori kaneha? As you are no doubt aware Whitiora was among those taken prisoner. There are two lists of the prisoners, one a partial list published in A= 1663 E5D and the other a full list, probably wade ahoard the hulk ?-7erion or or Kawau Island and contained in file 1032/71/5006, 7ational Archives. In the first he appears 3a Kumete under a section headed 'Ngatime:uts (so Kawhia)'. In the second he appears as '.7iremu Innate under the beading 'Ngetite,iriwsi'. Are Lgati Te Kiriwai a Lenin branch of Ogati Cehuta and, if so, is Whitiora correctly described as being a member (presumably the leading chief) of this branch? Hori Manche wassummg-thoSe killed-. There it no full list of the Maori dead that 27 know of but the report of' the interpreter Gundry to the Native Uinister, also published in AJNE 1863 E50, cc page 5, includes the navies of six deed chiefs. In four caves Gundry giver the tribe of the fallen. chief, in one case it can be deduced since the wee concerned, Amulceti Te Kerei, is identified so the son cf Pa Eerei and wast therefore have been Ngati ,ahuta, but strangely encugh he does not rive the tribe of Dori Kenehe. I have uct boon able to discover anything at all shout this was. s Pipit. Ares, Wellington t , Yew Zealand
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373The last problem is the most serious, namely, where are the Maoris killed in the battle now buried? From contemporary accounts it is clear that they were buried on Ainday 22 Eovember in the trenches of their fortifications after a service conducted by Archdeacon Haunsell. however I have been supplied with an unpublished article 'The History of Rangiriri', written by i;:r Rhodda, in which he says 'About 30 years later, the Government gave the relatives of the fallen Leoris leave tc exhume the bones and place them Tanpiri Mountain." There is a similar statement it the program for the centennial commration of the battle in 1963. Though I do not really know who wrote the account in the program I have an idea it was based on Mr Rhodda's material or possibly actually written by him. I also believe 1r iihodda has since died. I as anxious to find some contemporary record of the removal of the bodies to Yount Iaupiri or at least get some further confirmation of lisT Rhodda's statement. Thanking you in. anticipation of your help. I remain, Yours sincerely, Patricia 'Jams, Research Officer.
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405- 1 - KU P E. 950 Tilt first ancestor of the Maori people to cross the ocean to this country was the famous Polynesian navifator, Kupe, and it was he who named the land Aotea-roa. The account of tape's voyage, the circumwhich persuaded him to undertake a voyage of exploration to this part of the Pacific - named by the Maori Te Noana-nni-a-Kiwa (The Great Ocean of Kiwa) - , and his subsequent discovery of New hoaland, are ,cts that have been recorded in detail by Percy-Smith and other writers , and it is not proposed to go over ground already well covered. As compared with other tribes the people of Tainui have not preserved in any great detail the story of Kupe, but among their records there are some interesting facts not generally known. The following account is taken from a manuscript, written in the Maori language and the original of which cos obtained from the figati Tohinga chief, Wirihana Te Ao-te-rangi, by John McGregor - the author of Popular Maori hosts (1864). The manuscript became the property of NI, George Graham, the founder of the diorama Maori Association of which the writer was a member from 1928 to 1934. It was during those years that Mr Graham supplied some copies to members of the Association. Details embodied in Te do-te-rangi's story are supported by accounts given by other Tainui historians. e translation of Te Ao-te-rangi's manuscript is as follows: how let my narrative begin with the discovery of this island on which we dwell. It is told by men long ago that it was in a dream that Kupe was spoken to by his hod Io, who said; 'You are to go forpi
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437upon To Moananui-a-Kiwa (The Great Ocean of Kiwa) which surges out there. You are to take possession of some land 4 which I shall discover to you; it is a land of the Turehu'. Very much influenced by his dream Kupe awoke from sleep. (Later on) he embarked upon his canoe, Aotea-roa: Turi being his companion". Before proceeding further with Te Ao-te-rangi's account, it ought to be noted here that he , in common with other narrators, has become confused in giving Kupe and Turi as contemporaries. The writer is of the opinion that the Kupe who was associated with Turi, the Commander of the Aotea Canoe of 1350 , was really a descendant of Kupe and may have been named after him. It was, and still is among some tribes, the custom to confer the name of a distinguished forbear or ancestor on his descendants in a honorific manner, or as a title. This we think was the case, for instance, with the numerous times the name, Uenuku, was mentioned as high chief in Hawaiki. It is possible that Te Ao-te-rangi when giving Kupe and Turi as contemporaries was doing so in the sense as just stated by the writer. Pope's canoe was named Te Toki-mata-whaorua, or Mata- Whaoroa for short, and in giving the name of the canoe as Aotea-roa, Te Ao-te-rangi has inadvertently given it the name of the land discovered and named by Kupe, Ao-tea-roa -- the Land of the Long White Cloud. To continue with Te Ao-te-rangi's account: "On arrival at this island they (Kupe and others who came with him) found that the people who dwelt here were short in stature, and fairy-like in appearance. These people's descendants were with Maui when he fished up this island -- Te Ika-a-Maui (The Fish of Maui) , the Maori name for the North Island. Those people were called Māmoe, Tūrehu-tahu-rangi
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469Pokepoke-wai, Hamoamoa, Patu-paiarehe and Tiirepe. This island, Te Ika-a- Maui, was first discovered by him, after which he went over to the other island and landed at a place which he named, Taonui-a-Kupe, "Kupe's Big Roast" The 'other island' mentioned evidently refers to the South Island, the Maori name of which is Te Wai-pounamu - "The (Land)-of-greenstone-waters." Te Ao-te-rangi did not give a description of the locality where the 'Big Roast' took place, but his account instead goes on to describe the continuation of Kupe's voyage and his landing on Rangitoto (D'Urville Island). In the naming of Taonui-a-Kupe one might speculateupon the possibility of Kupe having made his landing on the boulder bank at Te Aro-pipi within the Wairau Lagoon. , and that it was Kupe and his companions who dug the 'Large Deep Pit' marked i in the Plan of Moa-Hunter Camp - Wairau at page 30 of Roger Duff's book "The Moa Hunter Period of Maori Culture" (195 ). A northwesterly course from the Wairau Lagoon, through the straits of Raukawa (Cook Strait), would be the the direction Kupe followed in order to make landfall on Rangitoto (D'Urville Island). We shall now resume with Te Ao-te-rangi's account: "On Kupe's return from an exploration of the island (South Island), he made a landing on Rangitoto (D'Urville Island), and he left a daughter there. From Rangitoto Kupe crossed over to whanganui-a-Tara (The Big-Harbour-of-Tara),.so named some generations after Kupe's time. The harbour is now called Wellington Harbour. "Looking backwards (towards Rangitoto) he felt regret for his daughter, and in his grief he wept, at the same time cutting his skin. The blood from his wounds reddened the herbage on
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501_ 1 r_ the cliffs, the fishes, and also the 2ault , haliotus, of that locality. 2rom there he proceeded northwards until he cane to Aotea (Harbour), from where he had a view of. Karioi (Lountain). He found that the people of that place due up fern roots with wooden spades. The old men said that those people were the Neal hata-kore, but they were not the Ne;ti Eatakore of our race. They belonged to ancient times and belonged to the land. It was at this time that Kupe expressed a desire to return to Ilawaiki, and he asked his slave, iq-whete-neii, to remain and take care of his island, which he had named, Aotea-roa. Kupe spoke to his slave and said, 'C Po', do you remain hero to take care of uur home', but 1,43 did not agree because of his fear of the local people. Kupe (nevertheless) departed , and when he reached the open sea he took off his belt and cast it into the ocean, so that it would cause rough seas should Po' decide to follow and return to hawaiki. 1,;' at once set about preparing to follow Kupe, and he built himself a canoe which he named lewatu. lie told people that it was for the purpose of going fishing, which was not true, as he intended to use it for returning to Hawaiki. When the canoe was completed Fe' put out to sea, but did',-not-get far when it was swamped and he with his crew perished. The canoe and the men on board were turned to stone, and they may still be seen to this day at the mouth of Aotea Harbour. Kupe (later) sailed away to Hawaiki, and on his arrival he save an account of what he had discovered, and he described this land as a large and splendid island, and its inhabitants as being like fairies."
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533-5- T 0I-TE-HUATAHI 1150 after Kupe, the next Polynesian navigator to cross the Great Ocean of Kiwa was Toi-te-huatahi (Toi), and he is one of the most famous ancestor of the Maori people. Percy Smith , in his The Lore of the Where ILiaam2, 1915, has given the most detailed account of Toi. Percy smith's account is based on the records of the Where anga, School of Learning, of the Wairarapa people which was presided over by two high priests, Te Katorohanga and Ngpia Pghghg. The recorder for the School of Learning was Te Whatahoro Jury, who is referred to By Percy Amith as The Scribe. The history of Toi , as given in Percy Smith's account,commences with the report of a canoe race which was held in the Pacific homeland of the Maori, usually referred to as Hawaiki, which Percy Smith has identified as Tahiti. Among those who took part in the canoe race was Whatonga, a grandson of Toi, and Turahui his great-grandson. The race was held within the enclosed waters of the reef surrounding the Inland of Tahiti, which had the descriptive name of Te Awa o Fikopiko-i-w4iti, The Waterway of many Windings. The story of the canoe race, as told by Te tatorohanga, was arranged with a number of chiefs from islands named Ahu and Tuhua who had boasted that the men of Hawaiki were not equal to them as racing canoe men. The challenge was taken up and Whatonga and Turahui immediately entered their canoe, Te Wao, for the big race. On the day of the race Toi and other chiefs climbed up on to the hill of Puke-hapopo from where they would have a good view of the race. It was agreed by all taking part in the
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564 <Content>&lt;pre&gt;
565-6- race that the course was to extend far out to sea before turning back. During the race a strong contrary wind arose which carried the canoes over the horizon, and none returned. After an unsuccessful search along the coasts for the missing canoe, Toi decided to sot out to search for his grandson and great-grandson. Te Matorohanga's account gave the number of the crew of Toi's canoe as 60, which was also the number of the canoes that wore missing. When Poi reached Rarotonga he found that Whatonga and Turahui had not been seen there. He then said that he was going on 'to the land discovered by Gupe in the expanse of the Tiritiri Ocean.' he finally reached T7amaki (Auckland Isthmus), unound that the country thereabouts was occupied by the Tini o Maruiwi, The Myriads of Maruiwi, who were a numerous people. Dome members of Toi's crew married local women. He decided to explore other parts of the country, and made landings on ;otea (Great Barrier Island) and Tua (Mayor Island). Toi finally settled at Whakataco and established his home above the present town. He called his home Kapu-te-rangi. From Raru, a woman of the Tacaki people who had married one of his crew, Toi obtained information regarding the native food supplies, and it was because henceforth he and members of his crew had to subsist on the local foods of the forest that Toi assumed the name of Toi-kai-ra-kau (Toi the wood eater). After some trouble with the original people - descendants of Penanohu of the Maketti region - Toi, by strength of character and kindly treatment of captive men and women numbering 200 , was acknowledged by
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596 <Content>&lt;pre&gt;
597the tribes of Ngatiawa and Kgau-taranga as their leader. As leader of these Whakatane tribes Toi raised a war party of 40C and attacked the Rua-tamore people to exact revenge The Ruatamore tribe was heavily defeated, and one hundred young men and 500 young women of marriageable age were captured and brought back to Whakatane. There are a number of incon,istencies in the foregoing Te Hatorohanga account which Te Rangihiroa (sir Peter Buck) has dealt with at some length. In his The Coming of the Laori, 1949, Te Rangihiroa points out that 'ancestors who lived at different periods of time arc brought together to converse with each other'. As already related Toi assumes leadership of the Ngatiawa , a tribe which Te Rangihiroa mentions as having 'descended from awanui-a-rangi, a grandson of Toi'; yet Toi musters a large war party of this Vgatiawa for a punitive expedition. Te Rangihiroa , after discussing the iaconsiatoncies in the Te hatorohanga account concludes, 'Ouch statements,if accepted literally, do not cake sense, and their inconsistency must have been obvious to the haori scholars of the peat as they are to the students of today. The Snot they are repeated would seem to indicate that the Xaori historians indulged at times in a literally style that used the first person or ?ratio recta between ancestors in describing events which occurred long after the period of one or both ancestors.' (p. 24). The opinion expressed by Te Rangihiroa is ono I have held for a long time. Critics who cast doubt on traditions of the V,ori should take note of the possibility that their conclusions can be astray because of their inability to understand the Haori historians' 'literally style'.
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628 <Content>&lt;pre&gt;
629Elsdon Best one would have thought could have given the most detailed account about Toi-te-huatahi in his Tuhoe: The Children of the Mist, 1925. Best, however, has written; "Toi, a chief of great fame, lived at Kapu-terangi pa, at Whakata'ne. :le was known as Toi-te-huatahi on account of his being an only child (huatahi single progeny, only child) and also as (Toi the Wood Eater) a name bestowed upon him and his people by the members of the last migration hither from Polynesia, because the early people lived to a great extent upon forest products and fern root. The second surname was bestowed on him on account of being an only child, hence he is often confused with another ancestor named, Toi-te-huatahi, who dwelt in the Polynesian isles in much later timee. Best appears to be uncertain as to tho identity of the Toi-te-huatahi whose name is associated with the numerous tribes of the Uhakatane district who went by the name of To Tini o Toi; "The Myriads of Toi",and about the Toi-te-huatahi whose history is recorded by ;.Percy Smith and commented on by Te Rangihiroa. After stating that Toi-te-huatahi "dwelt in the holynesian isles in much later times", Best in Tables 2 and 4 of his Tuhoe has shown WhItonga as a grandson of Toi-te-hnatahi. There is no mention by Best of Toi-te-huatahi's voyage to New Zealand in search of his Grandson, Whaonga. ;t page 62 of Tuhoe Best has written; "Of nine local lines of descent from Toi, the average number of Generations is 22i4 which must be wrong, as he is said by many authorities to have flourished 26 to 28 generations ago." Some of the inconsistencies in the Toi genealogies were apparently the result of conflicting land claims litigation before the Maori Land Court.
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661- 9 - At pages 119 - 120 of Tthoe we read; "The original Toi tribes held the country from 4aakatane inland to Te Whaiti, and even further west. Te Wh'iiti was named after Toi --Te Whiiti-nui-a-Toi.' But when Ngati 3nawa saw that Tuhoe were claiming Te Ihaiti lands under the ancestor Tod, they at once disclaimed all knowledge of that ancestor, and claimed the Whaiti lands under Toi-te-huatahi who, they said, was quite a different persor then Te 1,;au-paraoa (isnuka), one of the lending men of Ngati-Hanawa, cave his evidence in Court, he remarked: -.;hare-pakau and Tangi-haruru were descendants of Toi-kai-r,;kau. I know nothing of Toi-te-huatahi. The Ngati Manawa committee made that story up in order to give it in Court"'. It was sometimes considered good tactics,in tlaori Land Court proceedings on the original investi.:.ations of titles to ancestral lands, to omit mention or to deny knowledge of an ancestor whose rights of ownership were likely to admit into the title widespread and numerous branches of descend-wits. This certainly has been the case with Toi-tc-huatahi, which is a circumstance that has cast a :list of uncertainty and doubt on his true history among his numerous dessenthuits of the Olahatane and surrounding districts. Toi-te-huatahi was undoubtedly a famous ancestor of the Vaori people of ,lotea-ron (Lew zealaad). He 'was widely known and claimed as an ancestor by many tribes. This account of Toi-te-huatahi has not so far given any link with the Tainui people. This is due to the fact that according to the traditions of the Tainui and dotes people their genealogical line from Toi-te-huatahi is traced back to the Pacific homeland of Toi-te-huai and to his son, Rua-rangi. he have not been able to find any confirmation of Te 3torohanga's account of the rurriuse of Toi-te-huatahi's grandson,
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693- 10- Te Ata-kore, to Piopio, the daughter of Poho-kuru of the Urenui district, Taranaki (Thc Lore of the '.'hare Tanana, Part 11, page 105). The Tainui and notes peoples do not have any doubts that Toi-te-huatahi followed the course of loupe's voyage to /totes-roa, and we are satisfied that he flourished at about the year 1150 as stated in the fore- going paragraph we share with the /totes people the twtai - line of ancestry - through Toi-te-huatani's son, Rua-rangi; not Rongo-ueroa as given in Te Natorohanga's account which Te tangihiros also ,ccepted. Uccording to the Tainui and notea whakapapa - genealogy - Rongo-ueroa wan the wife of Ruarangi. Te Eatorohanga does not trace out any t3tai from Rua-rangi and Ron ueroa, and because of this omission we consider that the line through Tuarangi as the son of Toi-te-huutahi, which traces out to several Tainui and Aotea tribal genealogies, has the better claim to authenticity. The variation in the spelling, Of the name Rongo-uaroa to 2ongo-ueroa is a dialectical one and is not unusual. The Tainui - dotes Table of Toi-te-huatahi for this chapter is appended hereto.
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724 <Content>&lt;pre&gt;
725- 11 - TATNUI ALD AOTEA TABLE of TCI-TE-HUATAHI TABLE A 2 ; 3 4 5 6 Apaapa-a-rangi 7 KahUkura-oriki 8 Ronilomai-tauira 9 Ama-kaivhakahua 10 Taa-titi 11 Uentiku 12 Ruajtayu 13 Tamsltea-huatahi 14 Rua-tapu 11 15 iiii-tauira 1( Mata-renga 17 Rua-vharo 18 Manaia 19. Tine-yatua 20 Tama-tutea 21 Koropanga-tiitonga t 22 Tama-a-rangi 23 Tacino 24 Tacihu 25 Hora-okonga t 26 Manuitapuwae 27 Te Loana t Tawhaki-rangi 28 Uentku Te 29 TItoko-w,ru NCT. TURI in Line 10 was the Commander of the Aotea Canoe 2. Titokowaru in Line 29 was the warrior chief of the NCati Ruahine trite of ;ouch Taranaki. Encyclopaedia of New zealand Vol. 3 03. Rauru Whaonga-i-mua Rutonga 1 TOI-TE-HUATAHI Rualrangi Hiki-atea Ngongono Tii-whakat3kura Hapai-moumou Wai-iti Ahuru-moairaka Hiwi-kr Kea Tiwhai-roperope Tari-ki-tupU Reiti3 Tayatil-randi Makuru-ariki Tana-ahua Tihuna-iti Mayua Painui-a-hangarua Arahanga-kiiao Akura-pane Tiipati-haoa TURI = Rongor.E9 L:- See Table B _=7 Tipua-hiringa Raumati-nui-o-tau Hint-iwikura nAwa-k: Kiiaia Pou-apapa 1 Hou-pukenga Muiakai-whaluthua = Tonga-roa L_ See Table C Huia-rei Rongo-uaroa Whionga Mahn-tonga Awailui-a-rangi RIclu-maul Puha-i-mua Puru-ora Rongotea-taikirihi PouLmatua 1 T Roatiotea-taimarelea Rongotea-taikarihill Rongotee-auitekura UowLeatua 11 - Roniotea-taikarihi
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757-712_- TAINUT 1011 1 of TOI-:S-1111ATAKI TA.73 (Continued) 10 From LiL, IG Table A. TIM; T Ron1oron6o 11 Tarallac-mu, TT,nir,a Talwa-whanau-moana Ton;!a-p3tiki 1 - - i 12 T,rttoa-Zpiri Ruanul Pa,.ta Pokai-turiwhatu _ I I _ 13 TuktiTao Kahui-kura or Mail, Tam,.-tane Whae,-tomokia 1 1 14 lletwe-matua Whare-i-rua hou.,ukenga Raeluia 1 1 15 lierOa. Kaohto Nui-,.kai-whakahua Time-rangaahu 1 [-Table C..7 16 Kaluiki Kapurca-o-to-rangi Tuiri-ranji ! 17 Te 1,h5_ Te ,:,.t,e-IE Ti-ititi 1 a1 ka - 18 Te Mall, Rua-,t-tahana Peron Te o-ina i I 19 Ur Zngina T7-1!.7,hao Taurua ..1 - 20 Ranz;i-whakaran;ona 71kurA-pano = Korapanda-tatonda Itangi-taup3. z7 'raced Line 21 -.:able A 2 .arena .1,-Jaha TA".3LE C Prom Line 20 Table A Ton,;a-roa y Nui-a-kai-whakahua 21 Taraukawa-ktTkr. , Uenuku-pane Piik,d-rehu t Tii-haere-ao 22 T3pati-haoa Te :hi1. t 107-t;here Ranz,-tuku - Hine-a-rei L- Ir2111?T-7 1Tama-ra _kei-ora 1 23 T hire-kai-tuar3 2an,;i-',oki i Te Uru-o-rangi 24 KincaRau;i-hawe Te Rangi-iipiti-reu. I -.4-tema I 25 !line-ore i Te :lanai-poutil T,ka-rangi y Rau-Lahora 26 Whakahua .titi 1 I Eakauett-i-te-raa61. I 2onjo-uaroi I 7niwana,a Tawhiri-kura - 27 To :1,o-o-atutahi q Toki-whaki-one 26 1. - Whakairi 1 Te dhl,i11 -45-- 29 Ronlo-uaroa i Tu-te-rangi-ahoaho 30 Wh, iri 11 J Te hiti 11 --iff 31 Toim 1 Ranci-kawau 32 Te :.iti-o-rongomai
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788 <Content>&lt;pre&gt;
78928 Te Unu-ki-whaRatTinel 1 - 13 - TAILUI AND AOTSA TiBLE TABU, D of TCI-T2-HUATAIII (Continued.) Hine-kewa g'ister- TCRIgaptain of J /of Hotu-ro/1 Aotea canoe Tura-mata-Lena f Rua-moewai Turi-mata-oneone - Taai-rangi Turl-mataorehua - Kahu-orooro Kaut7T7T;Iran,;i q KaekAeLrine 15 T.)7 KartInEa-ote-rangij Puru-ora 110,2000-pJ Hia-t7rere Rua2-47tahanca Porou sdr-Z-1,aced line 12 Table B] Uenu2a-te-rangi-113 1 WLaitiri Mance-hikuroa 1 Te Maramaiherea MO-tali 11 1 llinewai Kura-nui i ga-rua-roa - - Rere-i7-aot Piki-ae I Lc: Te ;,rawa_7 Eaks-maru 1 Heke-i-te-rangi MahE: t Kiri-ngaua Uru-nlimia Ue-a 1 Puaki-rangi Wai-kaika :iou-,.a-Piikauae Tape-ue 1 =1;a. ITe b-u-ki-whakaaine 1 _____1 Pare-ago-ope t Te o-c-to-rangi Te Iutu Hine-matua 2angimaora jinematna Tawhiakiteraugi Sine t_n,1taraka Te Kaahu-rangi 1 Tu-aca Te :,:lto Te :.u-angaan6a 1 Paren:.:3-ope 11 123-,pu P3-eatau t iakaawi Ripa Ta i wL,17ao -1,22-1 Pare,tekiirae To Narai7- t Mahuta Pei '2e Rurinui Te Rata i Te Uranga The Author] Korokr - Te Ata Te Atairangikaahu Whatu-moana Tu-iic it is 29 Whakamaru-rangi 30 Ngunu Irohanga 31 Naunga-talitari 32 Poultama 1 33 Pou-tama 11 34 Te iika 35 Te aehua Rotohiko 36 Te 11 37 38 10 IICTU-ROAZUaptain of7, Whakaoti-rangi Tainui Canoe 1 11 Hota-ope Lino-ihi 12 Hotti-matapi3 Hine-raku 13 M30i Pare-a-uru 14 Ue-Lpunui 15 Rald.-.aomao 16 KloLi 17 Tilw!,o 1 Piinui-a-to-kore 18 tiilli-hua 1 Rua-paahangai?r 19 UonLu-taatu t Tx7-aoroa 20 T17-:.-tanz;iroa i P3kura-a-r4hzi 21 dineau-pounamu 1 Rere-ahu 22 flanioto i Hine-mania 23 Te Lwa-iri-rangi - Marei Kahu-peka or Kahu-keke Tai-arohia Uru-ranzi ZUf Kura-haupo_/ 24 Run2a-te-rangi Pare-raukawa 25 2ru-.11na - Taenza-huia 26 Te Kdwa-iri-rangi 47 Te hiulawa
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821- 14- THE TAINT'S MIGRATION 1350 A D. About four hundred years after the time of Kupe a widespread view was held by many people in Hawaiki that they should migrate to the land which Kupe had named Aotearoa. According to tradition, there was at that time a great deal of trouble in Hawaiki. The population had increased, and times of famine were becoming more and more frequent; and land boundary disputes had led to warfare. There were many battles fought, and the biggest battle was named 'Te Ri-t3-rua' (The Sun-that-set-twice); that is to say, the battle lasted two days. Large numbers of people fought these battles, and there were many killed. The leaders in these battles were Uenuku and Heta. It was because the warfare had lasted for a long time, and no one knew how to put a atop to it, that sections of the people finally decided to leave their homeland. The people who decided to migrate were related, and this relationship embraced the various groups who left on separate canoes. The closest ties of kinship were between the people of Hoturoa, the leader of the Tainui migration, and the people of Tamatekapua of the Te Arawa migration. A wha_ kapapa (genealogical table) showing this relationship will be given later. When Hoturoa'a people decided to build a canoe, Whakaotirangi, the senior wife of Hoturoa, went to her father, Memeha-o-te-rangi, to ask for 'Puranga', a talisman from the house of the high chief, Uenuku. On the day the building of the canoe was to commence, Memeha-o-te-rangi went to get Rakataura, the leading tohunga (Expert), to build the canoe. Rakataura belonged to the line of expert canoe builders who were descended from Rata, the son of Wahieroa. Rakataura brought three axes with him. They were named Hahau-te-p5 (Strike-at-night, the axe used for felling trees; Paopaoo-te-rangi (Blow-on-blow-in-daytime), the axe for splitting wood; and Manutawhio-rangi (The Bird-swooping-from-the-heavens), the axe used for shaping the canoe. In a letter dated the 29th day of July 1933, to the author Tahuna Herangi, the father of Te Puea Herangi, gave the following account about the tree from which the canoe was built, and also the actual building of
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853.15- the canoe: "Tainui was the oz given to a deformed child which was born without a waist, and as it did,survive it was buried soon after birth. Shortly after it was buried a tree grew up on the spot, and later on several more trees grew up until there was quite a forest on what become known as Haungsroa." We interrupt Tahuna's account to fill in a gap in his story. The following account was given by Roore Erueti at Ngaruawahia on the 8th of April 1946: "The first karakia (Incantation, spell, charm) which was used in the felling of the tree from which the Tainui canoe was made was given by Whakatau-paiki who supervised the work of felling the tree. The karakia wee as follows: No whoa te waka? No uta te waka, No to nehenehe nui. I kimihia , hahautia Koia ra ka kitea E nga Ruanuku o to whenua. Ka riri hcki au Ki a Tane-i-te-wao. E ugac taku toki, E ngau ki te tumid ngau taku toki, ngau ki te uruJ Uru atu taku toki, ngau i te ral Kei te kotikoti au_ I nga uaua opapatuanuku, I nga taero o Tainui, I nga taurori o Hinekura Ka tiro i to whanako. Kia whakatupetial Takoto ana i te whakatapairu ariki Xi 6ta., Kamitatiwhati ana iwil From whence was the canoe? 'Tie of the land, And 'tis of the great forest. Sought for, long sought for Until it was found By the Wise old men of the land.
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885- 16- 'Twas then_ I did strive Against Tame-of-the-forest. Strike 0 my axe, Strike at the trunk) Strike 0 my axe, Strike at the head) Enter 0 my axe, Enter and let in the sunl Here am I severing The sinews of Mother-earth, These, the bindings of Tainui, Are like the knotted cord of the Beloved-maiden Now taken captive by a thief. He I shall terrorise) Until he lies prone before the high-born maiden At Otutaia out yonder, With his bones all shattered) The initial work of shaping the canoe was done by Rakaiuru, a grandson of Whakatau-potiki. The whakapapa is as follows:- Whakatau-potiki Parearohi Te Ngare T Taura Riikaluru We shall now return to Ts Tithuna's account of the building of the canoe:- was to a priestess named Milhurangi that Rakataura went for advioe as to how the canoe was to be built. Her answer was, 'You are to look at the rising of the moon. Raise the front part, and also the rear.' E toru nga tuanga o te rakau ki raro katahi an; a Reim' ka tiaki i to rikau, a kitea ana e is ko ng; menu o te maunga kei te whakaara a3 i te rakau. (The tree was felled three times before Rake' kept vigil, and he found that it was the birds of the forest range that had re-erected the tree.) There were eight men engaged in building the canoe, and they were all tohunga (experts). I only remember the names of two of them, and one of them named, Kohitinui was lazy and a glutton. At meal times he would pick up all the tasty pieces of food and place them in front of himself. Finally Raka' killed him and buried him underneath the pieces of wood and chips from off the canoe. When work on the canoe was completed, the people assembled and made
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917- 17- preparations to haul it. It was Rakataura who chanted the karakia.- Kotia te pi, ka waiho i uta, Kotia to kiuru, ka waiho i uta, H ai ra ko te umn tuhi Kihai i tae ki ng; pukenga, Ki ngi wananga, ki nga tauira. He kural He kural He kura to winiwinil He kura to wanawanal Ki tua o Rehia, Ki tua o Rena, Ki taku whainga makau Kaki, kaki ana mai to kekel Hara mai to tokil A =11ae, Hui ?, . Sever the main root and leave it on land, Sever the head and leave it on land, Alas, the oven ritual Was not uttered by the wise men, By the assembly, by the scholars. The plumel The plumel The gorgeous plume/ The splendid plumel From beyond Rehia, From beyond Rena Whence I searched for my loved on. It creaks, it creaks, for ever it creakal Now all together, be united, Whr-hoi) ',Tether f11 /Adel The canoe did not move, for it was being held in place by the man, Kohitinui, who had been killed. It was then Hoturoa began to chant his own karakia Hi oral Hi oral Tapotu ana te ngaru ki t;tahi. Ma wai e whai? Ma te whakarongo ake. E whakarongo nei Ki te taha o to He tarawai nuku, He tarawai ranail Pnhia to ahiie. Nau mai,_e Tane, Ka kau taus i te wai, Kia nitakitakina taua E to tins e to mano.
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949- 18- HIroi, e Koakoa, e final Ka turuturu haere to wai 6 to hika o Halurangil E patua ana mai E to k3muri hau; Na runica_ana mai _ 6 Waihihi, o Waihihai Turukil Turukil Panekel Panekel Hi ores Hi ores Lo high waves dash upon the strand. Who will defy the stormy seas? Those who will obey the call 5 They will hear a voice From the remote heavens. Agitated is the horizon o'er the land, Agitated ie the horizon o'er the seal With the breath start the fire, e, 10 Greetings, 0 'Panel Let us swim in the waters, And be gazed upon and admired By the many and by thousands. Glide swiftly around,0 Tane, 15 Be joyful, 0 Tone; Behold the water drips forth From the hika of MiThurangil It is wafted hither By the gentle breeze 20 Which has come from above Waihihi and Waihihil Now little by little, It moves; It moveal Line Notes 1. Hi ore. - HI. Lead a song or dance. Ore. Search a way out. The 73;rakia commands the canoe to find its way out to sea. 10. Tane. - In full, Tana-mahuta(Tane-god-of-the-forest). The canoe is here personified as Tane. 17. Hika. - Pudenda muliebria. ahurangi. - To receive special mention in the karakia, Manurangi must have been a woman of high rank. 21. Waihihi, Waihihi. - According to tradition the sources of these rivers were close together, but their courses to the sea were in opposite directions. As Hoturoa commenced his karakia a fly was seen to fly away from the place where Kohitinui had been buried, and it flew straight out to sea. After Hoturoa had finished his karakia, the canoe began to move; and
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981- 19 - it was hauled until it reached the sea. The tide was a rakau-nui (full-moon) tide when Hoturoa commenced the naming karakia for the canoe:- Toia Tainuil Tapotu ki te moans. Ma wai e to? Maku e to, ma Whakatau a to. Whakarongo ake au Ki te taha o to rangi, He tarawai nuku, He tarawai rangil Puhia to ahi, e. Nau mai, _e Tanel Ka kau taua i te awe I Pikopiko-i-whiti, Kia mitakitakina koe E te tini e te mano. haiku koe i tiki atu Ki te Wao-nui-a-Tare; Miroi, e Tanel Koakoa, e Tan.; Turuturu haere ana mai te wai 6 te hika o Maruanukul E patua ana mai E te komuri hau; Na runga ana mai 6 WaihihT, o WaihihS1 Te Iringa tens o Tainui. Ura te ra, wewero te Nga tangata i whakaririka, Mamauki_te taura; Kia to matatorohia atu Team to mitatoro: Ihu U wake, Turuki, turukil Panekel Panekel Haul Tainuil Until it reaches the sea. Who shall haul it? I shall haul it , Whakatau shall haul it. 5 I hear a voice From the remote heaven.; Agitated is the horizon o'er the land, Agitated i6 the horizon o'er the seal With the breath start the fire, e. 10. Greetings, 0 Tanel Let you and me swim in the Awa Of Pikopiko-i-whiti Where you will be gazed upon and admired
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1013-20- By the many and by thousands. 15. It was I who brought you forth From the Great-forest-of-Tins; Behold the water drips forth From the hike of Maruanuku: It is wafted hither 20. By the gentle breeze Which has come from above WaihThl and Waihigt) Up there on high was Tainui. The sun now glows, and brightly it shines; 25. The men strong and willing, Will now take hold of the tow rope; Let your stance be proud and bold, As I do now proudly stand At the prow, Now little by little, It moveal It move s1 Line Notes 4. Whakatau. - In full Whakatau-pOtiki. This person was evidently held in high regard by Hoturoa. According to tradition he was the laet survivor of the crew of the Tainui canoe. 11. Awe. - In this instance a lagoon. It also means a river. 12. Pikopiko-i-whiti. - The Far-stretching-winding-way. A descriptive name for a lagoon within an encircling reef. 18. Maruanuku. - Obviously a woman of rank, and thus received special mention by Hoturoa in his karakia. As the canoe floated off-shore, one of the wives of Hoturoa saw that it was not floating evenly, and she called out, ,E Hotu. e, a tai nui rawa ana t; wake. (0 Hotu', your canoe is floating too unevenly). The canoe wee thereupon hauled ashore, and, after being scrai,ed and adored it was refloated and found to be satisfactory. Later in this account - whilet Tainui was sailing southward, of the mouth of the Waikato River - mention is made of an outrigger which was unlashed and used to fetch fresh water for the crew. This outrigger must have been fitted on to the canoe before it sailed out of the lagoon of Pikopiko-i-whiti. The outrigger was named, Takere-aotea (The Keel-of-Aotea). It may be mentioned here that a sister of Hoturoa, named klinekewa, was married to Turi of the Aotea Migration, and one may, therefore, speculate that perhaps the keel of the outrigger was obtained from the spare timbers when the Aotea canoe was built. The purpose of the outrigger was hei Arai ngaru (to ward off waves).
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1044 <Content>&lt;pre&gt;
1045- 21 - According to Tainui historians their canoe was the last of the Fleet to leave their Pacific island homeland. Tama-te-kapua, Hotu-roa'e cousin, had monopolised the services of the carving experte, with the result that the Te Arawa canoe had its carvings properly completed, and had already set eail sometime before the Tainui canoe. Because Hoturoa had to hurry with the preparations for sailing as soon as poeeible after the departure of the Te Arawa, the Tainui canoe carvings were not as well done as those of the Te Arawa. Another reason why Hoturoa decided to sail without any further delay was the concern that Hakihea (December) - the month of departure - was usually a time for hurricane weather. When Hoturoa announced that he was about to depart, and those who were to accompany him were being told where their allotted places were on the canoe, his father, Auau-kite-rangi, and others who were staying behind called out,'E Hotu, taihoa e haere4 Ko Tamatea tenei. (0 Hotu', go later onl The Tamatea are (nearly) here.) The term Tamatea is the period from the sixth to the nineth day of the month of Hakihea. These days were called; Tamatea, Tamatea-kaismikki, Tamateawiinanga, and Tamatea-a-Io. Hoturoa's reply to the warning about the Tamatea was,"Tukua atu miva ko Tamatea ki to moana whawhai ail" (Let us two, Tamatea and me, fight it out at seal.) The allotted places on Tainui, as arranged by Hoturoa, were as follows: At the place of honour at the kei (stern) was Hoturoa himself and next were his two wives, Whakaoti-rangi and Marama-hahake; the next place was that of Tai-ninihi, who was the keeper of the kura ( Red plumes, treasured heirlooms etc.); at the thanga-wai (baling place of the canoe) was Tai-kehu who was the bearer of Hauhau-te-rangi, the sacred paddle of the Tainui canoe; further forward of the taanga-wai were the places reserved for the bearers of the mauri (talisman, sacred emblems) the high prieeta of the bird cult, Hioa and Mate-ora; and at the whakaihu-waka (The raised prow with an improvised altar) were Rotu and Ngatoro-i-rangi, both were high priests and the latter was the navigator who - according to Te Ao-terangi - was inveigled abaci the Te Arawa by Tamatekapua at Rarotonga and kidnapped together with his wife, Kearoa.
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1076 <Content>&lt;pre&gt;
1077-22- According to T. Tihuna Herangi the day Hoturoa had fixed for the departure of Tainui was to be -uenuku, the fourth day of the month of Hakihea (December). On that day great crowds of people gathered at that beach, and among those who were to remain on the island was Rikai-uru, the eldest son of Whakatau-pitiki. Rakaiuru who was a master in the craft as a canoe builder, and was also an experienced navigator, had wished to accompany his father, but the latter was adamant that his son was to remain and assume his (Whakatau's) station as high priest and high chief of his section of the island people. From the words of his karakia (chant) - which will be given shortly - it will appear that Rakaiuru had grave misgivings and forbodings about the possibilities of further warfare with former enemies of his people. When the last moments arrived before the Tainui canoe sailed, Rakaiuru made an appeal to hie father to let him come aboard. Roore Erueti, at Ngaruawahia on the twentyfifth of March 1943, described the scene as follows: "As Rakaiuru stood on shore he made another appeal and called out to his father, 'Let me come aboard on to the taputapu of the canoe.' (The taputapu was a smooth flat surface immediately behind the prow figure-head, which surface was used by the priestly navigators of Tainui as an improvised tuihu (altar) on various occasions during the voyage.) Whakatau' replied to his son's appeal and said, 'Noho atuP(Stay there!) To his father's peramptory answer, Rakaiuru again asked, 'Hi whoa atu au?' (How am I to come go ymg?). The father's last word. to his son - spoken solemnly - were: 'Karangatia a koe ki to tupuna, ki a Tamatauenga.' (Mak an appeal to your ancestor, Tamatauenga.) gamatauenga, the God of War, who wan one of the sons of Papa-to-anuku (The Earth-mother) and Rangi-e-ta-iho-nai (The Sky-that-standsabove) was according to Tainui traditions an ancestor of mankind through his son, Aitua (Hisfortune)7 After Whakatau' had spoken a sudden change came over his son and 'eke tonu mai ki a Rakaiuru to atuatanga.' (.godliness immediately came upon Rakaiuru). Rakaiuru thereupon commenced the chant to speed Tainui on its 1,2y
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1108 <Content>&lt;pre&gt;
1109-23- 27dmiuru'e karakia (chant) was called Te Karakia o te Hoanga mai Tainui;(The Chant to Smooth the Way of Tainui.) Haere, a Koro, Z tau paki o Hewa. Maku e hoa atu To tapuwae nui. 5 Tu hikitial Tu hapaingal Tu mai ka rare To toki mata A Tu-mata-mengal_ 10 Mauri Tu-mai-hihil Waiho i muri nei Konohi noa ana Ki to hau kainga, 15 E Earaki rua_alla Nga hau a who o to aoi to tononga a Rakaiuru i to mana t;nei,7 E koro, a TU-mata-uengal Homai te ihi, Homai to tapu, 20 Homai to mareareal Tenei ka turia e au, E Rakaiuru, Te Natal taus. 0 Rangawhenua. 25 Kia rukutia i to p3-uriuri, Kia rukutia i to po-tangotangoS Kia kumea mai Te ewe o Rangawhenua Whakairia ki runga 30 Ki nia ngaru whakakeho, Whoa atu ra To kanapu o Hauhau-te-rangi; Kia pikitia i to Ika a Maui. Kia turia i 35 Kia taria i matau. Kia I te upoko whakabirahira Kia_ell an. ana TiheS 40 Mauri
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1140 <Content>&lt;pre&gt;
1141- 24 - Depart, 0 Sir, On your Elusive-search for peace. Whilst I here make smooth Your giant footprints 5 Arise and go forth, Arise bearing a burdens Arise and speed onward With the axe blade Dedicated unto Tii-mata-uengal 10 'Tie from the shrine at Tu-mai-hihfl 'Tie also of Left am I here, alas, To gaze out yonder Upon a wind-swept home. 15 With two-fold force now blow The winds of the world.. ghe appeal for mans (Psychic force) was here made by Pakaiurul7 0 ancient one, TIx-mata-uengal Give unto me ihi, Give unto me tapu, 20 Give unto me mareareal Here I now take my stand, 'Tie I, Rakai-uru, Who will gaze upon the hosts Of Ranga-whenua. 25 Thence to plunge into the dark night, Verily, to plunge into the darkest nights From thence I shall drag forth The placenta of Ranga-whenua And then to place it high upon 30 The orest of high ocean surf. Go forth and pursue The flashing blade of Hauhau-te-rangi; Until you land upon The Fish-of-Maui. There to stand on the left, 35 Then to stand on the right. Then to stand With head held proudly on high For a great ovation! Now sneeze! 40 For all is well. Line Notes 2 Elusive-search. - Hews 9 Tii-mata-uenga. Tii-of -the-angry-face (God of War).
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1172 <Content>&lt;pre&gt;
1173- 25 - Line Notes 10 - ) 11 Tu-mai-haha. - ) On these two hills were tuahu (shrines or open-air altars) where dedication and other ceremonies were carried out. 17 Tii-mate.-uenga. - See Note to line 9 18 'hi. - Power, authority, rank etc. Vide 7 1,74 19 Taps. - Ceremonial restriction etc. Vide 7 85 20 Mirirearea. - Aid to hearing of indistinct messages of warning etc. 24 Rangawhenua. - A star that precedes Wmi (Vega or Alpha Lyrae). At the rising of Rangawhenua the season of heavy seas commences, which are called Nga Tai o Rangawhenua (The Seas of Rangawhenua). The rising of Whiinui, mentioned above, denote the harvest time of the year. (Vide 7Rangawhenua p. 323; Whanui 87. 32 Hauhau-te-rangi. - The sacred or ceremonial paddle of Tainui. 33 The Fish-of-Maui. - Te Ike-a--Maui (The North Island of New Zealand.) The people of the islands of the Pacific knew of the existence of Te Ika-a-Maui from the traditions handed down of the voyage of Kupe. 34 Stand on the left. - ) There was special importance attri- 35 Stand on the right. - ) buted to these postures for certain important ceremonies and functions. The left side was considered of Treater importance, and the priest wheat asking for some epoeial favour would stand on the left of the tuahu (shrine or altar.:. with the tuahu on his right-hand aide. The ancient Polynesian method of fmdly planning was for the female to render herself infertile by lying on her right-hand side. 39 Now sneeze; - ) Tihel(Lit. sneeze) 40 . all is well. - ) Mauri ora(Lit. life principle etc.) These expressions are the traditional concluding formula of karakia (chants), and was used to avert evil. The following list of those who came on the Tainui canoe has compiled from whakapapa (genealogies) and from accounts of the experiences of members of the crew on various occasions from the time of departure for Aotearoa (New Zealand), and shortly after their arrival.
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1204 <Content>&lt;pre&gt;
1205-26- M E N M E N WOMEN HOTU-ROA NGATOR-RANOI WHAKAOTI-EANGI HOTU-OPE WHAKATAU-PbTIKI MARAMA-HAHAKE HOTU-1WHIO 1 RAKA-TAURA KEA-ROA POU-TD-KEKA RIU-KI-UTA NINE-IHI HA-Papa KAHU-NOUNU NINE-PUANGA,NUI-A-RANOI HOTU-NUI K8PU-WAI KUI-A-MARU TAI-NINIHI HAU-TAI Td-RERE TAI-KEHU TE IIHENOA AMONGA ROTD TAI-HAUA TAKAHI-ROA HIA-ROA MATE-ORA KAHU-KEKE T1NE-WHAKATIU WHAENE -MURU-TIO TAUNGA-KI-TE-MARANGAI HE-ARA TE HUAKI-O-TE-RANGI KAHU-TUI-ROA TE KETE-ANA-TAUA HINE-WAI HONO-IWI MARU-K8PIRI TASKS WAI-HARE RANGI-WMAKAIRI-A0 TARANGA N OTES Hotu-awhio 1; Was a son of Hotu-roa, after whom the eon of Hotu-matapu, was named. Hotu-nui 1; Was a younger brother of Hotu-roa, after whom the grandson of Whati-hua was named. Kahungunu. Not to be confused with Kahungunu, the eon of Tamatea of the Takitimu canoe. With the crew and passengers as listed above on board, and immediately after Rikai-uru ended his karakia , the Tainui canoe set sail for Aotea-roa, As the canoe sailed through the opening in the reef high waves were encountered. On a headland at that point there was a sacred tree growing, and Ngatoro-i-rangi decided it was proper he should pronounce a karakia (chant) to enable the Tainui to sail on, without mishap, out to the open sea. The
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1236 <Content>&lt;pre&gt;
1237Karakia of Kgatoro-i-rangas as follows:- Ikal Waerea to one tapu. Ka hura tangata a-uta, Me turaki atu ki tangata a-tai. Ka hura tangata a-tai, Me turaki atu ki tangata a-uta. Para hoki ra to korepo nui, Te korepe roa. To waahi awe, Te totoe awa, Whakemau, Tema, i to aral Whakamaui Tama, i to aral Ko Tu, ko Rongo, to Tama i araia to ara. Kauraka, Tana, e Tukua atu Tama kia puts I waho i to ti-whangawhanga. He putanga ariki no Rongo Ki to ata tauira mai, e. Mai, e, mai, e, Te tupual Mai, e, mai, e, Te tawhitel I hare mai ra koe i whoa? I hara mai ra toe i to whakaoti-nuku, I to whakaoti-rangi; Ko to manawa, e, ko taku manawa, S Tine ka irihial Whano, whinol liars mai to toki, Haumi, el hui, e, Ti4iki, el 0 fishes! Clear the way over the sacred sands. Men of the land seek a way, Assisted by men of the sea. 5 Men of the sea seek a way, Assisted by men of the land. Comes it now this great parting, This long parting. Through the lagoon exit we go, 10 Yea, through the lagoon of reeds, Kemp on course, 0 Sonl
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1268 <Content>&lt;pre&gt;
1269- 28 - Keep on course, 0 Sonl Yonder are Tu and Rongo, Standing upon the pathway, 0 Son. 15 The Son is going forth Out beyond the wide bay. 'Tie the parting of a chief of Rongoi At the coming of the dawn, ah me. Come no nearer, no nearer 20 0 evil spiritsl Come no nearer, no nearer, 0 ancient spiritel From whence have you come? Indeed, you have come from o'er the land, 25 And from the far-flung sky above; With your heart-beat, and my heart-beat, We shall be strengthened, 0 Tamed Onward, and for ever onwardl As I take hold of the axe, 30 Come together, and be united, Now clear is the way,' Line Notes 13. Tu and Rongo. - Ta'(In full Tu-mata-uenga), the god of war; Rongo, the god of peace. 27. Tine. - Tune' (In full T'Sle-mahut4, god of the forests and man. After Ngatoroirangi had given his karakia, the sea became calm and Tainui sailed out into Te Moana-nui-a-Kiwa (The Great-ocean-of-Kiwa), the Maori name for the South Pacific Ocean. Ngatoroirangi navigated the canoe until Rarotonga was reached. There were some relatives of the Tainui people there who were descendants of Whakaahu, a younger brother of their ancestor, Puanga. During their stay in Rarotonga the Tainui people asked their relatives there to sail with them to Aotearoa, but the invitation was declined. It was while they were at Rarotonga that the Tainui people lost their navigator, Ngatoroirangi, who was inveigled aboard the Te Arawa by Tama,tekapua, together with his wife, Kearoa. On leaving Rarotonga the Tainui had Riu-ki-uta as its navigator. The place where Tainui left Rarotonga was a small island from which they were bade farewell as had also been the case with the other canoes of the "Fleet". The name of the island was Tangihia, or Tangiia according to the Rarotongan dialect.
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1301- 29 - As the Tainui canoe sailed away from Rarotonga, Riukiuta called upon the taniwha (monstrous denizens) of the sea to arataki (conduct) the canoe; thereupon nga ika nunui o te moana (The large fishes of the sea) appeared, with their chief, Miwake-nui-a-rangi (Big-sea-breeze-of-heaven). The fish that beat down the waves was, Pane-iraira(Ugly-head),accompanied by the (Garfish) and Mango-hiku-roa (Long-tailed-shark) as outer advancing scouts. When these fishes appeared, Riukiuta lay down in a prone position at the prow of the canoe and addressed the fishes saying, "Kaua e tomotomo, turaki ki waho; he tamawahine koe, he tamatiine au: na raro na koo, runga etc au." (Do not come within, keep on outside; you rank as a female, I am, indeed. a male: you are to go onward down there, the whilst I go forward here above.) There were eighty taniwha fishes, according to Te Ao-te-rangi's account. With Tainui sailing steadily on her way, Riukiuta commenced his chant for the paddles so as to speed the forward progress of the canoe. Taku hoe tapu nei, ko Hauhau-te-rangil Taku hoe tapu nei, ko Hauhau-te-rangil Whaia Te Arawa, Mei bore e rokohina, Mei kore e rokohina. Ka riro is 1 to tarawa-putuputu. Whakapoi ake te kakau o te hoe: Ko Manini-tua, ko Manini-arol Ka tangi to kura, Ka tangi wawanal Ka tangi to kura, Ka tangi K 'riki, e Ream: Nau mai to haria, Ti kawea a Tale ki uta. konei o to karakia ka tukua te tats ki tua o te yaks, ka utaina mai he wai ki roto i to wake, katahi ka whakahua ano to tohunga i tana karakia,7 Na langi-nui a Io to wai rItat17 Maru-ao-nui. Mimitil Pikoral C konei ka tittingia to wai o roto i to waka,7 My sacred paddle is Hauhau-te-rangil My sacred paddle is Hauhau-te-rangil Pursue Te Arawa, Perchance to overtake her, Perchance to overtake her.
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1333- 30 - She is speeding onward upon the wide billows. Swung aloft now are the paddle shafts Of Manini-tua, and Manini-arol Listen to the cry of the kura, 10 It sounds ominouslyi Listen to the cry of the kura, It sounds tremulously! 0 exalted one, Rats Welcome, for there is none to lift, 15 Or to carry Tame to the shore. gt this point in the karakia the baler is carried over the side of the canoe, and water is brought in and poured into the canoe; the 12121142 (priestly expert) then resumes his chant,7 The waters are of the Great-sky of Io That do now lap against the beam of Maru-ao-nui. Now bale out the waters Until drys Like low tidal Lfhe baling out of the water in the canoe is now commenced,7 Line Notes 1 2 Rauhau-te-rangi. - The tapu (sacred) and ceremonial paddle of Tainui. 3 Ts Arawa. - The canoe of Tama-te-kapua already mentioned in this account. 8 Marini-tua, Manini-aro. - The steering paddles for bow (Maniniaro) and stern (Manini-tua). 9 11 kura. - The term is here used as a honorific name for the young kuaka (godwit) on its first migratory flight. 13 Rata. - The I21,920 (priestly expert) and famous canoe builder of ancient times; as stated earlier, he was an ancestor of Raka-taura who built the Tainui canoe. This is the whakapapa (genealogy).- Rata 3 Kui-rangi (1st wife) Taketake Tai4haruru Nuki-tai-maroro Rau-kata-uri Ban-ka4Maii '7 'TanuiA- Ahu,rei , Momone Tu-whakararo WhaRatau-p;tiki Ra.-taura.
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1365- 31 - Line (Contd) Notes (Contd.) 15 - In full' Tiine-mahuta, God of the Forests. In this instance Tans is used in a figurative sense for the Tainui canoe. 16 Io. - Th. name for the Supreme Being of the lo cult. 17 maru-ao-nui. - This was the name of a famous house in Raro-tonga, from which - according to Tainui tradition - some timbers were taken and fitted as cross beams for the canoe. As the voyage came closer to Ao-tea-roa (New Zealand), a flock of birds appeared hei arai i to hau (To ward off the wind). When the birds appeared Rotu, one of the high priests of the bird cult already mentioned, commenced hie Karakia mo nga Manu (Chant for the Birds): T. menu nui a Rua-kapanga, 2, Nau mail Rawea au ki uta. He aha ra to Na ana i takahi te tauru awatea, I roki ai taku mann? I konei ka whakahuatia a to tohunga e Rotu, nga ingoa katoa o nga menu. Ka poto te whakahua katahi ka whakaara ano i tana karakia. Ko nga menu kai-takiwa a Rangi, Na ana i takahi to tauru awatea, I roki ai taku manul E hiki, e Rata, Nau mai: Teharia, Te kawea a Tana ki uta. 0 great bird of Rua-kapanga, e, Greetings/ Take me to the shore. What bird is it, That comes with the westerly breeze at dawn, And quietens this bird of mine? At this point of the chant the priest, Rotu, gives the name. of all the birds. When the naming is ended the chant is resumed. 0 high flying birds of Tans, That have come with the westerly breeze at dawn, And quietened this bird of mine) Speed onward, 0 Rata, Greetings 1 Alas, there is no carrying off, There is no carrying off of Tine to the shore.
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1396 <Content>&lt;pre&gt;
1397-32- According to Te Ao-te-rangi's account there were nine different chants useuring the voyage, and they were as follow,: 1. Chant to the gods to ward off danger 2. Chant for stormy winds to cease. 3. Chant for the clouds to appear. 4. Chant for cloudy weather as a barrier on the horizon to ward off stormy weather. 5. A chant to denizens of the deep for assistance. 6. A chant for the birds. 7. A chant to the gods for help 8. Chant for the canoe baler. 9. Chant for the paddles. After the priest, Rotu, had given his karakia (chant) the taniwha (denizens of the ocean), me ngi. menu (and the birds) closed in on the aides of the canoe; with the birds in formation to ward off the wind, and Pane-iraira (The Ugly-headed-One) swam closely at the etern to ward off high seas. The day came at last when Tainui made the land, which proved to be the crimson p6hutukawa clad shoree of Whanga-paraoa (Whale Bay) Bay , to the west of what is now Cape Runaway. .Wilson, in his "The Story of Te Waharoa with sketches of ancient Maori life and history." (1906), gives an exciting account of the near tragedy encountered by Hotu-roa and his people before the Tainui reached the shore. Wilson wrote: "As the canoe approached the cape in the bay in which a landing was propoeed, the crew, whose attention was still diverted to the beautiful blooms of the trees on shore, suddenly found themselves caught and carried swiftly towards a reef of detached rocks near the cape. At this place there is a perpetual current that sets strongly out of the wide bay gow called the Bay of Plent and the reef stood in its path, of the existence of which the crew of the Tainui or any stranger could have suspected. The weary voyagers turning their eyes from the beautiful land grasped the situation at a glance. The tollum promptly betook himself to hie prayers, and the crew
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1428 <Content>&lt;pre&gt;
1429-33- plunged their paddles into the tide, but it was too late. Before they could change the course of the canoe, she had struck sideways on a rock and remained there; the mussel shells grinding her sides. It was fortunate for them that the rock was between them and the waves, and the current ran against the swell. A roller broke upon the rock and its unimpeded portion circling round the rock caught one end of the canoe and raising it flung it wide off from the rock. Within a flash and before the current could push the canoe habit, all paddles were buried in the seething foam, and the Tainui shot out into the open acts. Hoturoa in bringing Tainui into the bay around the point gave the rocks a wide berth." Reverting to the point in Wilson's account when the crew of Tainui had their attention "diverted to the beautiful blooms of the trees on shore", the popular story related is that the people of Tainui were amazed by the profusion of the crimson blooms of the pohutukawa, and some of them called to Hapopo, the guardian of the kura (Red plumes etc.) under the high priest Tai-niniSWE Ha', rukea atu o korua kura! Ka nui to kura kei uta e ngangahu mai nail ( 0 Hi', throw away both your kural There arc plenty of kura dancing there on shore!). Thereupon the kura of both Tai-ninihi and Hapopo were cast into the sea. The shore was awash with heavy surf as the Tainui neared the beach, so the people on board joined together in a chant of thanksgiving, and also to ensure them freedom from tragedy in the new land. The people on Tainui did not hasten to go ashore, for they waited for the Raka-taura, to perform the appropriate ritual in the form of karakia (chant) and tribute to the denizens of the sea and their taniwha leader, Pane-iraira. In order to carry out hie ritual Raka,taura jumped into the water, and taking a lock of hair from his head and some hairs from his body he placed them upon the body of Pane-iraira who was thereby appeased and departed. The people now stepped ashore and Hapopo, together with Tai-ninihi quickly climbed up to the higher ground where the trees with the bright red blooms were growing to obtain some for their adornment, but they were very disappointed to find that the blooms quickly drooped in the sun. Both grieved for the loss of their kura which Hapopo had thrown into the sea.
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1460 <Content>&lt;pre&gt;
1461-34- Later on a man named Hg-ihiihi found the kura and refused to give it up. In reply to the request by Tai-ninihi for the return of his kura, replied, "Mgnawatia e koe to kura pee a Mg-ihiihi." (Your heart will yearn to vaig7for the cast-ashore kura of Hg-ibiihi.) From this incident has arisen a proverbial saying akin to 'Finders keep.' "On making the land at Whanga-paraoa," Te Tahuna stated, "Hotu-roa and his people discovered that the other canoes had already landed in the same locality; and that having erected their tuahu (open-air altar) and performed their ceremonies of uruuru-ehenua (Entering-upon-the-land), they had gone their several ways to inspect and , perhaps, to lay claim to various parts of the new land. Hotu-roa started to build hie own tuahu, and in order to hasten the drying of the wood he turned them over in the flames of a fire he had lighted for the purpoee. When he had completed his tuahu, Hotu-roa had the anchor , with its rope attached, of the canoe placed under those of the other canoes. When the earlier voyagers returned to the landing-place they found Hotu-roa and his people well settled, with the canoe Tainui beached alongside their resting place. 'Kua tee mai koe e Hotu'(You have arrived, 0 Hotu'), they said. 'Ae, kua tee noa mai al i ass i a koutou.' (Yes, I had already arrived before you all.) As proof of hie earlier arrival as claimed by him, Hotu-roa showed the others the dried wood of his tuahu and pointed out the position of the anchor of his canoe, saying: "Tirohia i ngg tughu. Tirohia hoki i ngg punga g ngi yaks.' (Look at the tuahu. Look also at the anchors of the canoes.) Thereupon the other canoe people separated, some went off to the east coast. In the concluding part of his letter Te Tahuna wrote, "I have stated that the Tainui sailed hither on the fourth day of Hakihea (December), and from then until they finally settled at Kawhia took twentysix or twentyseven days, because it was on Te Tg-pouritanga (The Darkened of the moon) night when the planting of the crops at Kgwhia was completed during the same month. Planting would not be done in the following month of 6-Rehua-pona-nui (January), because the ground would be too dry." Considering the distance between Hotu-roa's Pacific island home and Kiwhia - and the several landings en route - the writer is of the opinion that the twentyseven days is too short a time span and that Te Tg-pouritanga
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1492 <Content>&lt;pre&gt;
1493-35- night of Hakihea, when the planting - to be described later - was completed at Kawhia, wan in the second year after the landing of Tainui at Whanga-paraoa. This interval of a year would allow of a planting season either at Whanga-paraoa, or at one of the several places where they made landfall on their way to Kawhia where Hotu-roa and his people finally settled. With the advantage of hindeight,the dispersal of "The Fleet" oanoes and their human freight from Whenga-paraoa - and lands to the east and south of Tiki-rau (Now called Cape Runaway) and to the vest to Nga-kurla-Whilrei(Between Waihi Beach and the northern entrance to Tauranga Harbour) and beyond - the writer considers it most likely that a plan of settlement was discussed and agreed upon. This plan of settlement must have taken into account the closeness of the ties of kinship between the leaders and the crews of the various canoes. By arranging that those with the closest time of kinship settled on neighbouring territories "The Fleet" people were able to settle in the new land peacefully for many generations. Under the plan the dispersal from Whanga-paraoa was in the following order: 1. The TO}f0124AR, with Awanga-i-ariki as captain, sailed southwards by the east coast - calling in at Tokomaru Bay enroute - with the objective of a rendezvous with the Tainui, after a passage through Raukawa (Now Cook Strait) and a northerly course on the west coast. Finally settled between the Mokau River in the north and North Taranaki in the south, and Central Taranaki. The Tokomaru tribes comprise:- Ngati Tama, Ngati Mutunga, Ngati Rihiri, Manuktirihi, Puketapu, Atiawa, and Ngati Mutunga. 2. The MATAATUA, with Toroa as captain, madelWifall at Whakatine and settled along the coastline to Mataa, and inland to Kainga-roa on the west and south, and thence easterly to the Urewera tribal area on the shores of Waikare-moana Lake on the east. The tribes with Mataatua affiliations are:- Ngati Awa, Tuhoe, Whakat;hea , and Whiinau a Apanui. 3. The 7E ARAWA, with Tama-to-kapua as captain, sailed westwards
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1524 <Content>&lt;pre&gt;
1525-36? and then northerly to the northern tip of Moehau (Now Coromandel) Peninsula. After laying claim to Moehau, Tama-te-kapua returned along the coast to Maketu where Te Arawa was hauled ashore, and the crew dispersed and eventually occupied the localities at Maketii, Matata, Roto-rua and Taupe. The tribes of Te Arawa are:- Tapuika, Rangitihi, Ngati Piki-ao, Ngati Rangiwewehi, Ngati Whakaue, Tithourangi, and Til-where-toa. 4. The TAINUI, under Hoturoa as captain, followed a con se and Wade landings which will be described in the following chapter. The same remarks apply to the tribes of Tainui. 5. The TIKITIMU, under Rongo-kako and his son, Tama-tesisailed north and first settled at Kaitaia. Later the Takitimu people trekked southwards to Tauranga and later across to the east coast to Turanga, (Now Poverty Bay), Wairoa (Northern Hawkes Bay), Hawstaanga (Now Hawkes Bay), and Wai-rarapa. Elements of the Takitimu people are now known under the designations of Rongo-whakaata at Poverty Bay, Rongo-mai-waihine at Mahia, The Ngati Kahungunu of Wairoa, the Pahau-wora of Mka, the Ugati Kahungunu of Heretaunga (Hawkes Bay), and the Ngati Kahungunu of Wai-rarapa. 6. The AOTEA, under Turi as captain, sailed north, and after rounding the North Cape sailed southwards and made landfall at Aotea Harbour, from whence Boma of the crew under Turi travelled along the coast and finally settled at Patea, South Taranaki,add Wanganui. The tribes are Ngati Ruanui, Ngirauru, and the Atihau of the Wanganui. The whakapapa (genealogy) showing the kinship of "The Fleet" canoe-leaders, to which reference has been made earlier, is as givewwein:-
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1556 <Content>&lt;pre&gt;
1557- 37 - T AINUI EAROUTE TO TI 1350 After the dispersal of The Fleet from Whanga-pareaa, the Te draws canoe and the Tainui sailed on a south-westerly and westerly course along the coast. During the passage of the Tainui two members of the crew; Torere, a daughter of Hoturoa, ind a man named Tari-toronga left the canoe. Torere jumped overboard at night and swam ashore as the canoe was passing Taumata-Apanui Point. She did this in order to avoid the advances being made by Raka-taura, the tohunga. Arrived on shore, Torere concealed herself in a valley and underneath a whanake (cabbage tree). The stream in this valley bears her name to this day, and there are cabbage trees still growing in the locality where she hid which is considered by her present day descendants as a tapu spot. The next morning, Raka-taura landed and returned along the coast until he passed Taumata-Apanui Point in a vain search for Torere. Torere joined the people of the locality where she had landed, and married their chief named, Manaki-ao. Ngaitai, a tribal name derived from the canoe Tainui, are the tribe that re- presents to this day the descendants of Torere and Manaki-ao. Some generations later descendants of Torere migrated to the T7,maki district, and from them are descended the Tilmaki tribe of Ngliti Tai - a tribal designation with a slight variation to distinguish the Tiimaki people from the Njiitai of the Torere district. After Raka-taura gave up the search for Torere he set off and travelled overland in a westerly direction to rejoin the Tainui, which he eventually did while the canoe and its crew were still on the TZmaki Isthmus. In order to cover up his chagrin in not being able to find Torere, Raka-taura related a story that he had called up Pane-iraira (The Ugly head), the tanivha leader which hia accompanied Tainui to Whanga-paraoa, and he had come aboard the taniwha leader to TZmaki. Rakataura'a story has been perpetuated in traditional whakapapa (genealogical) records and he is credited as having been brought to T3maki on board Pane-iraira.
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1588 <Content>&lt;pre&gt;
1589-38- Tari-toronga, who had left the Tainui at the same time as Torere, landed at a place called Hawai near Opotiki, and from there he travelled overland and finally settled at inland Motu. After Raka-taura had left the Tainui near Taumata-Apanui Point, the canoe had continued on Te Ahuahu (now called Great Mercury Island) where a conference was held of the leaders of some of the canoes which had preceded the Tainui to the island. From Te Ahuahu the Tainui called at Whitianga,where John White's informant in his "Tainui" related a sail of the canoe was left leaning against a cliff, and the name given to the locality was Te Ra-o-Tainui (The Sail-of-Tainui). Tainui continued on northward and a short distance further on the crew went ashore to rest and amuse themselves at the foot of an overhanging cliff, which they appropriately named, Wharenga, (Overhanging). As a trial of strength and a show of their skill and knowledge in moving large stones, some of the men selected two stones of great weight and size and manoeuvred one of them on to the pointed top of the other. The Ngati Maru historian, who was John White's informant for his "Tainui", described the feat as "he men mIharo rawa tens mea ki to titiro atu", (a matter to wonder at). These stones were named Pohatu-whakairi (The Stone-suspended). After resting at Wharenga the Tainui sailed around the northern tip of the Moe-hau Peninsula and on a southerly course sailed into the Hauraki Gulf. After passing to the south of TararTI, the Tainui was moored for a time at Te Ana-puta - a hole through a neck of land.-Some generations later, when a canoe belonging to the Hauraki tribe of Ngati Mara was waterlogged at Tamaki and some of the crew were drowned, it was believed by the Maori people that the collapse of Te Ana-puta three weeks earlier was an ill-omen and indicative of the death of the crew of the Ngati Naru canoe. From Te Ana-puta the Tainui sailed on to Wai-whakarukuhanga, a place midway between the mouths of the Wai-hou and Piako rivers, and here the crew left a pumice stone anchor. The canoe then sailed
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1620 <Content>&lt;pre&gt;
1621- 39 - northward along the western side of the Hauraki Gulf to Whakatiwai and then on to Whare-kawa; where - according to John White's informant, the noted female of high rank, called Marama, and her man-slave, at her request, were landed. Manama was the junior wife of Hotu-roa, and we will hoar more about her and the man slave who accompanied her from Whare-kawa to T3maki, where they rejoined the Tainui and her crew. There are two accounts given by Tainui historians as to the movements of the Tainui after she sailed north from Where-kawa; and both accounts are given by John White at pages 30 and 38 of his Tainui. One of these accounts is comparatively brief, and the story is that the Tainui did not enter the famaki estuary, but that from Takapuna had sailed northward to Muri-whenua (now called North Cape). After turning on a southerly course it sailed along the west coast; and at a place a little northward of the entrance of the Manukau Harbour there is a place where a paddle was stuck by one of the crew in the side of a cliff. From Manukau the canoe voyaged on and landed at He,hea in the Kawhia district. John White's Ngati Pars informant in hit Tainui. 8, also stated that,.Some tribes say the ancestors of Ngipuhi came in Tainui, and hence their name, which is derived from the plume at the head of that canoe.. With regard to this state., vent there has not been any genealogical evidence produced to support it. The only Tainui ancestors of the Ngapuhi people were the two sisters, Reitii and Aeipae, who flourished about 1600 , and whose story will be given later. For the second account of the movements of Tainui we return to Whare-kawa, from which place the canoe sailed northwards until it made a landing on Rangitoto Island. The late George Graham, a noted historian of the T3maki and Hauraki districts,has related that the Te Arawa canoe had preceded Tainui to the island and it was there that Hotu-roa and Tama-to-kapua met for the last time. While the crews of the two canoes were on the island Tamatekapua made advances to Hoturoa's senior wife, Whakaoti-rangi. There was a bitter quarrel and Hoturoa gave Tamatekapua a beating, and blood was shed. On this account the island was named, Rangitoto.:(the Day-of-blood).
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1652 <Content>&lt;pre&gt;
1653-40- The nearby island was given the name of Motu-tapu (the Sacred Isle) by Taikohu, after an island of that name in the Pacific Ocean island homeland. Entering the Waitematit Harbour the Tainui made a landing on a headland which they named Te Kurae-a-Tura (The Headland-of-Tura), and now the site of the Pevonport wharf. The locality on the shores of Waitematii Harbour was most desirable, and the crew of Tainui made Te KTirae-a-Tura their headquarters for sometime, whilst they rested and explored the surrounding district. Because of the density of population Hoturoa decided against a general settlement of his people on the shores of Waitemata Harbour, and on the isthmus which was subsequently named, Tamaki, on which the main area of what is now Greater Auckland City is built.
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1684 <Content>&lt;pre&gt;
1685TABLE 1 1 ROTU-ROA Whakaoti-rangi 2 3 4 Botn-71whio 5 Hine-te-moa 6 Ue-tihi 7 ue-oho 8 t Tii-whao t Pri-nui-a-te-:core 9 Tu-rongo = Mlhini-rangi Whati-hua 10 Raukawa (1/9) 1 11 Bere-ahu Kura-wars Taki-hiku 12 Mania-poto Whiata Tama-to-hura 13 Te Kawa-iri-rangi 1 Euo Hui,tao 14 Runga-to-rangi Kand-tarn-moa Hae-tapu-nui 15 Uru.:hina Heka-i-to-rangi Vgii-toko-waru f 16 Te Kawairirangi 11 Manata Buia 17 Te Kanawa Butpiri Kik;-piri 18 Pare-ngii-ope Te Tiki-o-rere-ata Pare-kaatu 19 Rangi-mihora Puaki-rangi Te Rau-paraha 20 Te kaahu-rangi Tapa_ue 21 Te Rau-ansaanga Te Putu 22 PO-iatau , Tiwhia-ki-te-rangi 23 TiwIL-am 4Tti-ata t Te Kaahu-rangi 24 Mahlita Te Rau-angaanga--55 Hotu.ope Hoti7matapii Afotai Raka-maomao Kikati Maru-te-hiakina --/ Kapo-rangi Papa-ahuahu Te Ao-piki Te Ao-rare TiLtoko Ue-tapu Tore-hei-kura Te Kura-a-tai-whakTe Ata-i-rangi-kaahu To Kaahurant Te Rau-angaanga Ue-tapu Tokotoko [l uar-Taut-ehte iatr ae 25 Te Rata 26 korcki 27 Te Ata-i-rangi-kaahu Compiled by Pei Te M. Jones 26. 11. 1975
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1716 <Content>&lt;pre&gt;
1717TABLE 2 1 BOTH-ROA Whakaoti-rangi 2 Hotu-ope 3 Hottl-matapi Hine-raku 4 m3tid Para-a-uru 5 Ue-iapu-nui Kahu-keke 6 Raka-maomao Tai-arohia 7 Kakati T Uru-rangi 8 Maru-te-hiakina f Tawhao 9 Tu-rongo Apa-kura f Whati-hua r- 15 16 17 18 19 20 21 22 Whakaaaru-rangi 23 Ngunu = Iro-hanga Maunga-tautari 25 Poultama 1 26 Pou-tama 11 27 Pare-to-k;-rae Pei Te Hurinui Jones 10 Haru-mihanga Uenuku-tahatu 11 Piki-rangi Tii-a-tangi-roa 1 12 Ta-dhu Rareoahu f Hine-au-pounamu 13 Ttwhio Mania-poto (1/12) 1`ft-here-taniwha Tama-tea Whaeta-pare f Tu-maro-uru f Tee Kanawa Pare-to-kawa Huaipiri Hare Te Tiki-o-rare-ata To Aka-nui Puaki-rangi f Ile-rata To Ngohi Houfrua Tape-ue Revd Haniapoto Te Umu-ki-whakatgine Piki-ao Heke-i-te-rangi Kiri-ngaua Puaki-rangi Te 'Putt' Tawhiakiterangi (1/22) T Rua-pu-tahanga ii Uenuku-te-rangi-hOk Mango-hiku-roa HOtki 11 Kura-nui Rarer -i-ao Heke-maru MahUta Us-rata f Hine-matua Here Whiriki Tiiwhiakiterangi Wairoto Amuketi To Maras Te Rata Koroki T Ripeka Mahuta Te Uranga Te Ata Te Ata-i-rangi-kaahu 28 29 30 Compiled by Pei Te H. Jones 26. 11. 1975
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1838 <Content>&lt;pre&gt;
18395 6 7 TAWHAK I /Contd./ P5matangatanga p Rangahua r- PaimAhutonga Te Ngana r_- Ruatapu T Haraharaterangi 8 Tahititi T Te Ahinaariki 9 RAkaiora Huir6whiti 10 Tamakitehau T Hirautipu 11 Tamakitera HatItehoro 12 Tamakitekapua TeNgara I 13 Puhi Houhourangi 14 Rere Te Atamai o Tat 15 1 Te AokAwhaki 16 Tata Tauiranga 17 MaiTe Te prahi 18 Maika Tiupiu 19 Korotai Te Haerengaawatea 20 Rongokako Toitehuatahi 21 Tamatea Rongoueroa 22 Raurunui 23 RAkaumaui 24 Puhaimua Puruora 25 Rongoteataukarihi 1 26 Rongoteataimarama 27 Rongoteaauitekura T Puruora r- 28 Poumatua 29 Rongoteataukarihi 11 -., Roto jgngaamea Turi 30 Taumauri TAKITIMU AOTEA KURAHAUPO
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1873 <Metadata mode="accumulate" name="pj.Description">Commentary on passages from Vikings of the Sunrise and "Tainui" regarding the discovery of New Zealand and notes on kumara</Metadata>
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2121 <Content>&lt;p&gt;This document has no text.&lt;/p&gt;
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