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ana to kupu, e Te Whare-umu ! Ko taku mahara ia, he tere no taku
hoki, a Nga-Puhi ra ano hoki ; ko taku tamaiti, ko Marino. Taku
mamae e tu nei i roto i a au , ko taku tamaiti, ko Marino. A, ko aku
tamariki hoki, ko Te Hikiko ; i mea atu ki au ki a Hikairo, maku ano
e whakahoki mai aua tamariki. Tuarua, ko te kupu a Te Eani-a-
takirau i whakaaetia e au. Kati ! Ka whakaaetia e au to tono kia
kawea atu koe me o hapu ki Here-taunga."

Te Maunga-rongo a Tb Wera raua ko PARE-ms.

A he maha nga ra, ka hoe mai a Nga-Puhi me nga mohoao i
whakaemia e Te Wera ki Te Mahia, a, ka u ki Here-taunga, ki Tuki-
tuki. He maha nga ra e noho ana hi reira, ka tae atu te rongo ki a
Pare-ihe, ko Te Wera tenei, ko Nga-Puhi, me Te Whare-umu kei
Tukituki. A, ka mea atu a Pare-ihe ki a Ngai-Te-Whatu-i-apiti, kia
haere ki te hohou rongo ki a Te Wera, me whakamau atu te mahara
ki a Te Whare-umu. A, ka uia atu ki a Te Ngoi — he tohunga no
4



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W JOUHNAL OF THE POLYNESIAN SOCIETY.

Pare-ihe — " E Koro I E pehea ana to niu-maka ? " Ka mea mai ia,
'^ Ea puta teuei whakaaro. Ka kotahi ai tatou ki a Te Wera, ki a Te
Whare-umu." A, ko te haerenga a Pare-ihe ; a, kua woho a Te Wera
ina ki Tane-nui-a-rangi — ki waho atu o Pa-kowhai — a ka pa te
karanga, ** Ko Pare-ihe tenei. me tona iwi ! He rongo-pai I '* A, ka
tau a Pare-ihe me ona iwi ki te aroaro o Te Wera, ka whakatika a
Pare-ihe ki te mihi ki a Nga-Puhi — ki a Te Wera, ki a Te Whare-
umu. He maha nga kupu mihi, a ka taua atu e Pare-ihe tona tau,
hei whakaatu ki a Te Wera ma e pera ana tona haere mai. Koia tenei
tona waiata : —

Eaore te po nei,

Te kaikai nunai e-i,

Ko Te Whare-omu rawa

I konei maua e-i,

Maku e iri atu

Ki tenei awe pamao,

Ki tenei awe e,

Maku anake koe ra, i au.

Ka mutu te waiata, ka mohio a Te Wera, ka tangi te titihaoa a
Nga-Puhi, he whakamihi ki te waiata a Pare-ihe.

A he maha nga rangi e noho tahi ana a Pare-ihe ki a Te Wera,
kua kite te tohunga o Pare-ihe he aitua, ka tae mai ki Here-taunga.
Ka mea atu a Te Ngoi, **Tikina te toki"^' kei a Te Hau-waho ; me homai
e ia. Kua ki mai taku atua, he ope ka tae mai ki Here-taimga, ka
mate tenei whenua.'* A, ka haere a Pare-ihe, ka tae, ka ki atu ki a
Te Hau-waho, <' Te toki kei a koe, me homai." Ka utua e Te
Hau-waho, *' Ka hoatu mo tera, kei hea mo tenei ? Ka mea atu a
Pare-ihe, ** Heoi ! '* ka hoki ia.

Tb Hobonoa o te Pakakb.

A e rua hoki nga rangi, ka hoe a Te Wera. Ka tae ki Te Mahia.
Kua tae mai te tangata a Te Kani-a-takirau, ka mea ki a Te Wera,
me haere ki Turanga, a pera tonu ana, kua tae atu te rongo, kua horo
a Te Pakake, kua mate a Ngati-Kahu-ngunu, a Wha-ka-to ; a kua mate
te taina o Te Utanga— papa o Te Warn — i a Ngati-Kahu-ngunu.

A, kotahi te tau, ka haere mai te taua a Te Warn raua ko Hiku-
taia ki Heretaunga. Kua emiemi ano nga morehu o Ngati-Kahu-
ngunu ki Te Pakake. Ka kakari, a, ka mate a Te Warn rawa ko Hiku-
taia. No Ngai-Te-Rangi a Te Warn, te papa o Tu-paea. Ko Hiku-
taia, he papa no Te Mutu-takapu, no Ngai-Te-Bangi hoki ia.

A, he roa te wa ki muri, ka haere mai te ope a Te Umuariki, a
Tuki Kauri — no Ngati-Awa — a me Mauri — no Ngati-Awa — me Bangi-

*He toki pakeha, kei nga rangatira anake ena tu toki i mua, Sua kitea e te
atua tera e mate a Te Hau-waho muri tata, a ka ngaro te toki.



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THE DOINGS OF TE WERA AND NQA PUHI, 61

hau ki te ngaki i te mate o Te Waru, Te taenga mai ki Ahuriri kaore
i riri ; haere ana i te tahataha takutai ka tae ki a Te Wera ratou ko
ona iwi. He roa e noho ana i reira ka tono ki a Te Wera kia hoatu
he waka kia haere rotou kia hoki. Ea mea atu a Te Wera, '* Takn
whakaaro me hoki ano koutou ma te huarahi i haere mai nei kouton.
Ei te haere koe ma te moana ka whaia koe e nga iwi mohoao o te taha
tika moana." Ea utna e Mauri, " Te kupu a Te Wera, he paru te
mata ki tona kiri." Ea ki atu a Te Wera, *' E tino hiahia ano koe, £
te ope nei ! ma te moana hoki ai ? '' Ea mea a Tuki-Eauri, <* Ae t
Homai he waka e koe ! *' Ea mea atu a Te Wera, ki nga iwi ra, *' £
pai ana, £ Ngati-Awa ! E Ngai-Te-Rangi ! Ea hoatu e an he waka
mou." A ka hoatu nga waka e toru ma ratou.

A ka hoe te iwi nei — a Ngati-Awa, a Ngai-Te-Rangi — a ka kitea e
Bongo-whakaata, e Te Aitanga-a-Mahaki ; ka whaia, ka mau ki Turi-
haunga, kei WhangarS. Ea riri ki reira, a ka mate a Ngai-Te-Bangi
me Ngati-Awa, ka mate a Te Umu-ariki, a Tuki-Eauri, a Mauri hoki ;
ka mau a Te Bangi-hau ; ko Tama-roki te tangata nana i whakaatu ai,
he taoketea ia no Tarakawa, a ka ki atu a Tama-roki, *' Ea ora koe i a
Tawheo (rangatira o Ngai-Tahu-po)/' Heoi ka whakahokia mai a Te
Bangi-hau e Tawheo-o-te-rangi ki Nukutaurua.

Te Horonga o Tuatini, Tokomabu.

Ea mamae a Te Wera ; toko toru o ana tangata i tuku atu ai hei
rangatira mo nga waka ra kuamate, a, kaaukahatia nga waka ra, a, ka
oti, ka hoe ka u ki Tu-ranga. Ea uru mai a Te Aitanga-a-Hauiti ; engari
ko Te Eani i noho i Turanga ki te whakahau i tona iwi ki te mahi kai
ma Te Wera ma. A, ka hoe atu ki raro, ka tae atu ki Toko-maru ;
kua huihui a Ngati-Porou kei te pa nei, kei Tuatini ; ko Te Bere-
horua te kai-whakahaere o Ngati-Porou. Ea timata a Nga-Puhi ki te
awhi i tena pa i Tua-tini. Ei te rongo ake, i reira nga mano o Ngati-
Porou. He maha nga ra e whakaaro ana nga toa a Nga-Puhi i te ara
e horo ai taua pa, a Tuatini, a, kore rawa nei. Eatahi ka kowhiria
nga toa ; ka kawea nga taura, ka mau ki te pekerangi o te pa, a ka
kumea, a, a, a, ka horo te taiepa ra, tomokia tonutia atu, a ka horo
te pa ra ; ka mate a Eakawai^ — i puhia e Tarakawa — ka mate a Te
Bere-horua me tona taina, ka ora ko Te Mokopu-o-Bongo me era atu
rangatira.

Eatahi ka hoki a Nga-Puhi me Te Aitanga-a-Hauiti me Ngati-
Eahu-ngunu, ka tae ki Nuku-taurua. A, ka tae mai te rongo, he ope
kei Heretaunga, na Waikato, na Ngati-mania-poto— na Tu-korehu,
na Wahanui — a, ko Te Boto-a-Tara tuatahi tenei, i kahupapatia te
ara i tae atu ai ki te pa*



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62 JOURNAL OF THE POLYNESIAN SOCIETY.

Ka tuarua a Te Wera ki Ubretaunoa.

A, he roa te wa ka haere mai a Te Wera, ka tae mai ki Here-
taunga ka haere]i te takutai ; ua Tiakitai i tono i a Nga-Puhi hia haere
ki runga, a ka huaki ki Haki-kino, he pa kei Maunga-rake, kei Wai-
rarapa. A, ka horo taua pa, ka riro mai tenei hanga te herehere i a
Nga-Puhi, i riro mai a Matahi, he wahine rangatira, na Te Aro-atua,
tama a Te Umu-rangi do Ngati-hika-rahui. A, i ora iti a Te Po-
TaDgaroa (o Te Hika-o-papauma, tona uri ko Hami-Po-Tangaroa) i a
Te Bangi-hau, i Haki-kino. I tongohia te pu a Te Bangi-hau e Te Po-
Tangaroa, a taia iho ki te whenua, ka whati te kaurapa o te pu ; ka
rere a Te Po-Tangaroa i te pari, a ka ora.

A, ka hoki mai te ope nei i te takutai i Bangi-whaka-oma, Te
Wainui, Poranga-hau, Wai-marama, a, ka tae mai ki Heretaanga, ki
Te Ngaue (kei waho atu o Pa-kowhai).

Te Pae-rkiriki.

A; he maha nga ra ki reira, ka rangona he ope tenei kei te haere mai
— hoko whitu, na Te Pae-rikiriki taua ope — no Ngati-Kahu-ngunu ki
Whanganui-a-Botu. Eo Te Ai-tu-o-te rangi tetehi rangatira o taua
ope. A, ka whakatata a Nga-Puhi ki te wahi hei putanga mai mo
taua ope, a ka riri ki Te Upoko-o-te-arawhata, a ka hinga taua ope, e
torn tekau. Ka rere a Te Pae-rikiriki — te rangatira o te ope — ka
whaia e te ope a Nga-Puhi, a ka kuhu a Te Pae-rikiriki ki te
ngahere. Ka tu a Tarakawa i waho — e whai ana te taua ra— a, ka
puta a Te Pae-rikiriki i tetehi taha o te ngahere Ki te rongo tonu ki
tana ki, he tawhiti, kaore e tino kitea atu te uhua o te tangata ; a
ka puhia atu e Tarakawa, a, tu rawa, hinga atu ana a Te Pae-
rikiriki. Ka haere atu ia — a Tarakawa — ka whakahana kia tikina kia
mauria nga taonga, te pu, me nga hamanu ; ko te korohunga i waiho
atu i runga ano, i a ia, ko te kakahu waero i mauria. Ka tae atu te
rongo ki nga matua e takoto ana i runga i nga tohu, ko Te Wera
kei mua e tu ana, a ka kite mai ia i a Tarakawa ka pohiri mai te
ringa, a ka haere atu ia ka tu i te aroaro o Te Wera, ka uia mai,
*' Nau te tangata ra i pupuhi ? '* Ka utua atu, *< Ae ! '* Katahi ka
toro te ringa ki runga i te pakihiwi o Tarakawa, ka mea, ** Kia tapu,
kia toa koe mo Tu anake ki waho." E whakarongo ana nga matua
e takoto ra ; ka mea a Te Wera ki a Tarakawa, ** E noho ki raro,''
a ka noho. E tu-tohu ana te atua o Toiroa — tohunga Maori o
Nuku-taurua— e mea ana, "He pa horo I e rua parekura kei to
fingaringa E Nga-Puhi ! E Ngati-Kahu-ngunu. Oioi ana te otaota o
te whenua i a koe, e tau nei i te marae o Tu! " Tenei matakite
mo Te Boto-a-Tara, mo Kahotea, mo Opakihi-kura, hui atu ki Te
Whiti-o-Tu parekura.



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THE DOINGS OF TE WERA AND NGA PUHI. 68

Eo Eahotea.

A, i tetehi rangi ake, ka mau te ringa o Toiroa tohunga ki te pu
whati a Te Bangi-hau ra i whati ra e Te Po-Tangaroa i te horonga
o Akitio ra. Ea mau a Toiroa, ka ki tona atua, *' Ma teuei pu, te
rangatira ka mate." A, ka haere te ope nei a Nga-Puhi, i te po,
e ahu ana ki Te Roto-a-Tara ; a, ka pu-ata, e piki aua i Kahotea,
a ka tutaki te ope nei i tetehi wahine e haere iho ana me te
tamaiti ano; ka patua, mate rawa. A kua huaki, ko Te Momo-a-
Ira warn, ko Heriheri tenei, ka mate me tona hapu katoa, a Ngati-
Baukawa ki a Ngati-Te-Kohera. I haere mai tenei ope i Maunga-
tautari, i Wharepuhunga, a, i te mea kaore ano i whawhai noa,
ka hoki atu a Te Ao-Eatoa ki reira, a, ko Tongariro i haere ke ki
tera iwi ona, ki a Waikato. I muri tonu i a Te Ao-Eatoa ka hinga
tona nuinga, a Ngati-Takihiku, a Te Momo ma. Ka mate ki Eahotea,
kei runga ake o Te Boto-a-Tara. Ea whaia nga morehu, e ahu ana
ki tna o Okau-heihei. Eo Tarakawa, Eo Bangi-turuturua, ko Te
MSnga, e rua tekau o Nga-Puhi ki te whai. Whiti rawa atu i te
awa ki te mania o Pakiki-kura e whati ana, ka mahara mai tera.
E ! he torutoru noa iho e haere atu ra ki te whai atu i a ratou, a ka
tata atu, ka whakahokia mai e te whati ra. Nana tonu i auraki
mai. He kokiri tonu i te pu o Ingarangi ta nga kai whai. Tokotoru
rawa i te putunga. Ea whati ano a Ngati-Raukawa, ka tae ki te
aupikitanga o te hiwi o Bangi-toto, ka whakahoki ano. Ea paku ano
nga pu a Nga-Puhi ; tokowha rawa i te takotoranga. Ea whati ano
a Ngati-Baukawa. Ea pa te reo o tetehi wahine i waenganui tonu o
te whati ra, he wahine rangatira, ko Pare-rape te ingoa, ka hamama
te reo, ** Nga tane e I Whakahokia te riri ! Eaore he ora i tua ake
nei ! " Eua rongo rawa a Tarakawa, kua mohio tonu ko tona whaea
tera, ko Pare-rape; katahi ka uia ake, ** Eo koe tera, e Pare-rape? "
Ea tu mai te ringa ; katahi ka mohio a Tarakawa ko tona iwi, ko
Ngati-Taki-hiku (o Rau-Eawa). Ea mea a Tarakawa, ki a Nga-Puhi,
" E Nga-Puhi ! Eo toku iwi tenei, me mutu te riri." Ea whakaae a
Te Manga a Bangi-turuturua. Ea haere a Tarakawa ki te huihui mai
i ona matua, ka hoki ki Te Boto-a-Tara.

Te Boto-a-Tara.

Eei Te Boto-a-Tara te matua a Te Wera-Hauraki. Ea wha nga
ra e awhi ana i taua pa ; ko Ngati-Baukawa, ko Ngati-Takihiku nga
iwi roto i te pa. Ea mea atu a Tarakawa ki a Te Wera me haere
raua ki te karanga i ona m&tua kei roto i te pa, me tona tamahine me
Bangi-wawahia (na Te Tahora-Takaanui) a ko ona papa, ko Tama-
haere ma. A, ka haere raua ko Te \Vera, ka tae ki tetehi kumu
whenua e tata atu ana ki te motu, ka karanga atu a Tarakawa, '< E



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54 JOURNAL OF THE POLYNESIAN SOCIETY.

Taniahaere ! e puta mai koutou me to mokopuna me Rangi-wawahia ;
hoe mai." Ka utua mai e Tamahaere, '* E ! ka mate matou ! *' Ka
mea atu a Tarakawa, ** Ko maiia tenei ko Te Wera ; kaore koutou e
mate." Kaore i whakarongo mai ; ka mea atu a Tarakawa, " A Heoi ;
E Eoro I He koha naku, he aroha i pupu ake i au ki a koutou, kowai
ka hua e rere koutou i te kaharunga o te kupenga a Tu e whakapae
atu nei."

E rua ake nga ra ka horo a Te Eoto-a-Tara, ka patua ki te wai
te huinga, 1 tahuri nga waka. Ka mate a Motumotu — ^no Te
Upoko-iri — ka mau herehere te nuinga — a Renata Kawepo — no Te
Upoko-iri — me etehi atu rangatira. Ea rere morehu ano etehi.

(Tera atu te roanga.)



THE DOINGS OF TE WERA AND NGA-PUKI
ON THE EAST COAST.



(Continued,)
Tb Wbra pboobbds South.

V^FTER the arrangements detailed in the former part of this
gfjt paper (J.P.S., vol. viii., p. 249), Te Wera, Pomare, and their
parties sailed for the East Coast. Te Wera*s object was to
return Te Whare-umii to Niiku-taurua, from whence he had been
taken to the Bay as a prisoner on Te Wera's former expedition. Nga-
Puhi remained at Waihi, near Maketu, until all feeling on account of
the death of Te Pae-o-te-rangi had disappeared, and a permanent
peace had been made between them and Te Hihiko and his father,
Hikairo-hukiki (of Te Arawa tribe).

So the Nga-Puhi forces separated ; Hongi, Te Koki, Tawaewae,
and other chiefs of Nga-Puhi returned North, whilst Wera and Pomare
turned towards the east, passing on by sea to Whakatane, where their
arrival caused the people of that place to flee inland. Nga-Puhi
remained here many days, and then again passed on to Marae-nui, a
few miles east of Opotiki, where they fell on Te Whanau-a-Apanui,
and caused that people to flee before them. But there was not very
much fighting at that time.



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THE DOINGS OF TE WERA AND NOA-PUHI. 65

The expedition again paddled on, and landed at Te Kaha-nui-a-
Tiki*, at a place named Whare-kura, near the bea.ch of Waipao.
When the inhabitants of the place saw them, they engaged Nga-Puhi
and killed Marino, a nephew of Te Wera's, finally causing Nga-Puhi
to retreat to their camp.f

The next day Nga-Puhi proceeded along the coast and landed at
Whangaparaoa, where some fighting took place, in which Te Pakipaki-
rauiri, a chief of Te Whanau-a-Apanui, was killed. After this the
party passed on to Te Kawakawa, where is situated Te Whetu-mata-
rau pa, belonging to the Ngati-Porou tribe, which had been taken in a
previous expedition of Te Wera and Pomare (in 1818 ?) after a long



From here the expedition sailed on round the East Cape to
Turanganui (Poverty Bay) J, and when the people of that place saw
them they recognised the fleet as belonging to Nga-Puhi. Te Eani-a-
Takirau, their chief, decided to make peace with Nga-Puhi, thinking
thereby that Ngati-Porou, who were then besieging a pa belonging to
Te Aitanga-a-Hauiti at Uawa (Tologoa Bay) would return home.
During the siege of their pa, Hine-matioro, the great chieftainess of
this tribe, had been lowered down the cliff^s bounding the pa, and
carried off in a canoe by some of her people, lest she should be caught
by the besiegers. Since leaving, nothing had been heard of her or
the two men who went with her ; hence was Te Kani-a-Takirau very
anxious about his relative, for he did not know whether she had been
drowned, or whether she had landed and been killed by their enemies.
He was apprehensive that she had been killed by Ngati-Porou, hence
he was desirous of cementing a peace with Te Wera and Nga-Puhi
with a view to gaining their help.||

So the two parties dwelt in peace at Turanga-nui ; then Te Kani,
addressing Te Wera, said, *• Te Wera ! Let us both remain here,
and then return by the coast you have just come along to search for
my old relative, Hine-matioro. I feel sure she has been taken by
some of those people." Te Wera answered him, " Your word is good,

*nsoally called Te Eaha, a point and fertile district in tbeBay of f lentj. —
Trans.

fWe shall see the ample revenge Te Wera took for the death of his nephew at
a later period, i.«., in 1B36. Marino was killed about the latter half of 1823.—
Trans

{The author omits to state that Pomare and hie party returned home to the
Bay of Islands from Waiapu. — Trans.

||The previous expedition of Te Wera had embroiled him with Te Kani and his
people, hence the peace-making now. — Trans.



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M JOURNAL OF THE POLYNESIAN SOCIETY.

and will be acted on by me. But first let me place my foot on the
spot desired, then I will return and fulfil your wish." It was finally
settled as Te Wera suggested.

So the expedition came on, and reached Te Pukenui at Te Mahia
Peninsula. Messengers were then sent out to look for the people of
the land, for there was no one on the coast. They were eventually
found in the mountains — that is, the Ngati-Rakai-paka tribe. The
messengers told them that Te Whareumu (their chief), with Te Wera
and Nga-Puhi, had arrived, the latter having come for the purpose of
returning the former to his people. After hearing this, these '* wild
men " returned to the coast, and they were asked where Ngati-Hikairo
and other hapus were, and the reply was that they were assembled at
the island of Wai-kawa (Portland Island) in consequence of fear due
to news that had arrived from Turanga-nui to the effect that Te
Aitanga-a-Hauiti tribe were besieged in their pa at Uawa, and that it
must soon fall. Other news from Heretaunga (now Napier) told how
Te Puketapu and Te Ara-tipi pas had been taken by Ngati-Raukawa.
Hence everyone of those parts had scattered to the mountains and
islands to hide themselves.

Te Wera now spoke. " Nga-Puhi ! Fetch the people of the
land and return them here." So Nga-Puhi went on board the
" Herua,*' Te Wera's canoe ; there were twenty of them,
all armed with muskets. They paddled on and drew near to
Waikawa, where they were seen by the people of the island,
who at once launched forth to engage the enemy at sea — there were
three canoes. When they arrived near each other, Nga-Puhi closed
on to the others. Then were the huatas (spears) thrust out at the Nga-
Puhi canoe. Tara-patiki sprung into the centre of one, Te Ipu-tutu-
Tarakawa into the stem of another canoe, and commenced ordering
the others, who showed their teeth in anger, to desist. The two men
said, " Sit down I It is not that ; but to fetch you all we come." One
of the ** wild men*' urged, " Spear them I It is deceit/' Tarakawa-
Rauru* said, " Do not persist, lest you despise the words of salvation
for yourselves. Te Wera has said that you should be fetched in order
that he and Te Whare-umu may see you all." Then only did the
"wild men" believe and understand that message was true. It is
probable that had they persisted in their attitude the guns would have
done their work.

Now, Tarakawa had bespoken one of the *' wild men's " canoes
as they approached ; it was a very fast one. This was the form of the
bespeaking : ** Listen, Nga-Puhi ! That canoe which separates off

*Te Iputatu Tarakawa's other name was Tarakawa Baaru, the latter being his
lather's name. — Tranb,



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THE DOINGS OF TE WEHA AND N6APUHL 67

in front of the others is my backbone."* The name of that oaneo
was " Te Hurihuri," and when the canoes approached he sprung od
to the one he bespoke, while Tara-patiki jumped into another.

It was then arranged that all should proceed to Waikawa Island to
fetch the women and children, with the rest of Ngati-Hikairo ; and
when all had been fully explained to them, they concluded that there
would indeed be safety in the course suggested. They also saw the
valuable property, the guns, to be used on their behalf.

They now embarked, and all proceeded to Pukenui, Mahia. On
their arrival it was found that Ngati-Bakai-paka, who had fled to the
wild forest had all assembled. On the first arrival of Nga-Puhi there
was not a single person there — all were in hiding in consequence of
the fear inspired by the news from Heretaunga. And now the people
all gathered in the presence of Te Wera. Te Whare-umu arose and
said, <' Behold ! People ! Ngati-Hikairo and Ngati-Bakai-paka.
Here am I. By my chief was I returned to you and to the land. He
shall be a father to us — a strong pa,** After ending his words to the
tribe, he turned to Nga-Puhi. " Behold, Wera ! You have heard
my words to my people. Now ! Take you the people and the land ;
you will be a fence against this wind and that. You and your tribe
must remain permanently here.'* Then Te Wera Hauraki arose and
said : ** Your words are good, Te Whare-umu I What I am thinking
of is, my speedy return, together with Nga-Puhi, on account of my
nephew Marino. My grief is, as I here stand, for my child, for
Marino, and I am considering also my child Te Hihiko ; I told
Hikairo that I would return those young people to Botorua.
Secondly, the word of Te Kani-a-Takirau to which I consented — but
enough ! I consent to your appeal to convey you and your people to
Here-taunga."

The Peaoe-makino between Te Wera and Pare-ihe.

After many days, Te Wera and the wild men he had assembled at
Te Mahia sailed from there, crossing Hawkers Bay, and landed at the
mouth of the Tukituki Biver. Here they remained for some time
until the news reached Pare-ihe in his pa at Te Boto-a-Tara (near Te
Aute College) that Te Wera and Nga-Puhi, together with Te
Whare-umu, were at Tukituki. Pare-ihe then proposed to his tribe,
Ngai-te-Whatu-i-apiti, that peace should be made with Nga-Puhi and
that they should remember Te Whare-umu. Pare-ihe applied to his
priest, Te Ngoi, to fortell the result: *' 0, old man ! What are the
signs of your niu-maica / " + He replied : ** The idea will be fulfilled ;

*Thifl was a common Maori oostom. After a chief had named some article
as some part of his body, no one else would dare to toach it.— Trans.

fNia-maka, the divination hy means of rods oast at other rods, by which the
prieflt gathered the omens. — ^Tsans.



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68 JOURNAL OF THE POLYNESIAN SOCIETY.

we should become as one with Te Wera and Te Whare-umu.*' So
Pare-ihe decided to visit Nga-Puhi, who by this time had removed to
Tane-nui-a-rangi, a place seaward of the present pa of Pa-Eowhai. It
was soon announced, '' Here is Pare-ihe and his people ! It is peace I "
and shortly after Pare-ihe and his tribe were in the presence of Te
Wera. The former arose to greet Nga-Puhi, together with Te Wera
and Te Whare-umu. Many words of greeting were spoken, and then
Pare-ihe sung his tau or song to indicate to Te Wera the object of his
visit. This is it :—

Alas ! the poweni ol darkness
With strength amain consume me.
I dreamt of Te Whare-nmn ;
And thought we were together.

My part is to rely

On this steadfast plome (Te Wera),

On this plume before me,

And take thee to me for my own.

Directly the song was ended Te Wera understood its meaning, and
Nga-Pnhi cheered in approbation of Pare-ihe's song.

For many days, Pare-ihe remained with Te Wera, and then the
tohunga of Pare-ihe became aware of some signs of evil approaching
towards Heretaunga. Te Ng?5i said, let the axe* which is now with Te
Hau-waho be fetched ; he must give it up. My god declares that a
war-party is approaching Heretaunga, and this land will be conquered."
So Pare-ihe visited Te Hau-waho and said, " The axe that you have
give it to me." Te Hau-waho replied, '*If I give it to that one, where
is one for this one ? '* Te Pare-ihe said, ** Enough I " and returned.

Thb Fall of Tb Pakakb.

After two days Te Wera and Pare-ihe departed on their return to
Te Mahia Peninsula, and on their arrival found a messenger from Te
Kani-a-Takirau asking Te Wera to proceed to Turanga. At the same
time came the news that Te Pakake pa (the sandy island in Napier
harbour, where the Railway Station at the Spit is situated) had
fallen and that the Ngati-Kahu-ngunu tribe had suffered a defeat,
their chief, Te Wha-ka-to, having been killed, besides the younger
brother of Te Utanga — Te . Warn of Tauranga's lather — who was
killed by Ngati-Eahu-ngunu.

About a year after this, a taua raised by Te Warn and Hikutaia
came to Heretaunga (Napier district) to obtain revenge. The remnant
of Ngati-Eahu-ngunu of those parts had again assembled at Te

* This was an European axe. The chiefs alone possessed them in those days.
The god had foreseen that Te Hau-waho would be killed shortly, and thus the
axe be lost. — Tbans.



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THE DOINGS OF TE WERA AND NGA-PUHI. 69

Pakake and gave battle to the tana, in which both Te Warn and Hiku-
taia were killed. Te Warn, who was the father of Tu-paea, was of
the Ngai-Te Bangi tribe of Tauranga. Hikutaia was an elder relative
of Te Mutu-takapu, also of Ngai-Te-Bangi.

It was some time after this that another avenging expedition oame
to Heretaunga under Te Umu-ariki'^, Tuid Kauri, Mauri, and Rangi-
hau of Ngati-Awa and Ngai-Te-Rangi. On their arrival at Ahuriri
there was no fighting, however, but the party proceeded along the
coast to Te Wera's home at Te Mahia. They stayed there some time,
and then applied to Te Wera for canoes to take them back to their



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