Narrative of the Fighting on the East Coast

Tuta Nihoniho

First published by Govt. Print. in 1913

Digitised and made available online by the University of Auckland Libraries and Learning Services.

Epub © 2013 Early New Zealand Books Collection

ISBN 978-1-927289-56-3

[TITLE PAGES]

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TUTA NIHONIHO, OF NGATI-POROU.

NARRATIVE
OF THE
FIGHTING ON THE EAST COAST
(NGA PAKANGA KI TE TAI RAWHITI),

1865-71,
WITH A MONOGRAPH ON BUSH FIGHTING
(ME NGA KORERO MO UENUKU).

by
TUTA NIHONIHO , OF NGATI-POROU,
FORMERLY AN OFFICER IN THE NGATI-POROU NATIVE CONTINGENT.
(NA TUTA NIHONIHO, 0 NGATI-POROU.)

Published by Direction of the Hon. the Minister for Native Affairs by the Dominion Museum, Wellington, February, 1913.
WELLINGTON. N. Z.
JOHN MACKAY, GOVERNMENT PRINTER.
1913.

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[INTRODUCTORY REMARKS]

INTRODUCTORY REMARKS.

THE narrative of bush fighting and other matter given in this little volume has been written by Tuta Nihoniho, formerly an officer of the Ngati-Porou Native Contingent, a force of remarkably fine bush fighters that saw much service, endured, many hardships, and rendered great aid to the Government during the struggle with hostile tribes and Hauhau fanatics on the East Coast from the year 1865 to 1871.

Owing to the services rendered by the above force, and the gallant behaviour of Major Ropata Wahawaha and Captain Tuta Nihoniho, officers thereof, these two chiefs were presented with swords of honour by Her Majesty Queen Victoria.

A few months since Captain Tuta Nihoniho deposited his presentation sword in the Dominion Museum at Wellington, for safe keeping, whereupon he was asked to write some account of the numerous actions wherein his tribe took such a prominent part, and by whose aid the harassed settlers on the East Coast were enabled to dwell in peace and security.

The MSS. handed in by the old chief comprised not only a very interesting narrative of many actions fought and hardships endured, but also a very good account of Native methods of bush warfare, the same being a mixture of exceedingly good advice to young soldiers and explanations of curious Native beliefs in divers omens.

Students of the Maori tongue will be much interested in the many archaic expressions and metaphorical phrases employed by the narrator.

A. HAMILTON, Director.

Dominion Museum,
Wellington, New Zealand.

NGA PAKANGA KI TE TAI RAWHITI.

NGA PAKANGA KI TE TAI RAWHITI.

NA TUTA NIHONIHO.

Ko Tuta Nihoniho, Te Aowera hapu Ngati-Porou Raiwhara; i whanau tenei tangata ki Whare-ponga i te 30 o Oketopa, 1850. Ko Henare Nihoniho te papa, ko Heni Noho-waka te whaea, no Te Aowera hapu ngatahi raua tokorua. Ko Ngati-Porou te iwi nui, tai rawhiti o Aotea-roa.

I te tau 1860 ka uru a Tuta Nihoniho ki te kura mihinare a Te Wiremu Pihopa i Waerenga-a-hika, a te tau 1861 ka uru ano hoki tona papa, a Henare Nihoniho, ki taua kura ako ai hei minita karakia mo te Haahi o Ingarangi.

I te tau 1865 ka kohurutia a Te Wakana, minita karakia o te Haahi o Ingarangi ki Opotiki e Kereopa te Rau ratou ko nga iwi Hauhau o Taranaki, me era atu wahi, a kainga iho e Kereopa te Rau nga whatu o Te Wakana, koia i karangatia ai ko Kereopa Kai-whatu.

I a Hune o te tau 1865 i Popoti, Mata-hiia, katoa nga hapu o Ngati-Porou, me era atu iwi o te tai rawhiti, e kai ana i te hakari o te Kawanga o St. Michael's, te whare karakia o Henare Nihoniho ratou ko tona hapu o Te Ao-wera, e kai ana, e inu ana, e hari ana, e koa ana; ko te putanga mai o Mohi Turei, ka korero – "Ngati-Porou, E. Ko te Hauhau nana nei a Te Wakana i kohuru, kua uru mai kei roto o te rohe o Ngati-Porou, e kukume ana i nga hapu maha o Ngati-Porou kia anga atu ki o ratou atua, ki a Riki raua ko Rura."

I taua wa ka whakaritea e nga iwi e tau ra i Popoti ko Henare Nihoniho ratou ko tona hapu o Te Ao-wera e haere hei pei atu i nga Hauhau, a hei mau mai hoki i nga pu me nga paura a te Kawanatanga ma te taha Kawanatanga, tera pea ka u kei Te Awa-nui. Kotahi hoki te pu miini (Minie) raiwhara a te Kawanatanga i tukua mai ki a Henare, me te haki kuini, ko Hikurangi te ingoa. Ko to ratou tokomaha ka haere nei, e wha tekau ma iwa, ko a ratou pu e rima; i hua ratou, tera kua u mai nga pu kei Te Awa-nui, na reira i kore ai e haria he pu ma ratou, ara nga pu torori nei.

Ano te taenga atu ki te Awa-nui, kaore ano nga pu i tae mai, rokohanga ka tae mai i taua ahiahi te karere ki a ratou, kua korero mai, kua pipiri te taha Hauhau me te taha Kawanatanga kei Te Paroporo. Haere tonu te wha tekau ma iwa o Te Ao-wera i taua po, oho rawa ake i te ata o te ra tapu, ka huakina te Hauhau ki Manga-one. No te rua tekau o nga ra o Hune tenei, o te tau 1865. Ko te taha Kawanatanga kua hoki; heoi ano ka whawhai te wha tekau ma iwa nei ki te 150 o te Hauhau, he pu katoa tera taha, e rima ano nga pu a tenei. Ka kokiri atu tenei, he taiaha, he meremere; ka kokiri mai tera, he pu. Heoi ano, ka taataa raua, tetahi ki tetahi, katahi ka ngaua te wha tekau ma iwa e te pu, ka

hinga a Henare Nihoniho ratou ko ana matua, ko ana tipuna, e iwa i mate rawa, tekau ma rima i kai-a-kiko. E wha o te Hauhau i mate rawa, e iwa i taotu. Ahakoa te hinganga o Te Ao-wera i te ngaunga a te pu, mau tonu i a Te Ao-wera ona tupapaku.

I roto a Rapata Wahawaha i taua whawhai, engari he hoia na tona tama, na Henare Nihoniho i taua wa.

Koia nei te putake o nga whawhai ki Waiapu, Kawakawa, Makeronia, Toko-maru, Uawa, Turanga, Te Kopani, Wai-kare Moana. No te tau 1868 ko a Te Kooti raruraru ki te tai rawhiti.

I te wa i tu ai a Henare Nihoniho i te pu, e rua ona tuunga i te mataa, i mua o tona hemonga ka hoatu e ia tona pu raiwhara a te Kawanatanga ki tona tipuna ki a Te Teira Piki-uha, tana kupu – "E koro! Taku pu, kawhakina, kia tae i a koe ki taku tama, ki a Tuta Nihoniho, kia mate ko au, kia ora ko taku pu hei ngaki i toku mate i muri nei." No taua wa tonu ka haria te pu nei, a e wha nga po o Te Teira e haere ana i te ngahere, ka puta ki te rohe o Te Ao-wera, a i tae taua pu ki tona tama, a ko te pu ano tena a tona tama i nga whawhai katoa e whai ake nei.

I muri o tenei parekura, ka hui a Te Ao-wera me Rua-taupare Nama 2 ki Tuparoa, ka hangaia e te taha Kawanatanga a Tikitiki hei pa whawhai; ka hangaia hoki a Puke-maire e te Hauhau hei pa whawhai mona; he maero me te hawhe te tawhiti o nga pa nei tetahi i tetahi. Ka tikina e te taha Kawanatanga o Tikitiki ka puhia a Puke-maire; te kokiritanga mai o Puke-maire, ka whati te taha Kawanatanga. E rua nga kokiri a te Hauhau o Puke-maire, kotahi i anga ki te kokiri a te taha Kawanatanga, kotahi i kokiri ki Tikitiki. Ko nga hoia hoki o Tikitiki kei waho katoa, he torutoru nei i roto o te pa; ka horo te pa, ka nui nga tangata i mate, ka riro herehere nga wahine, nga tamariki, nui atu. Ko nga morehu ka whati atu ki Te Hatepe, te pa o Te Mokena Kohere ratou ko tona hapu. Ko te ra tenei i tae ai a Tuta Nihoniho me tona hapu o Te Ao-wera ki Te Hatepe, e wha tekau ratou i haere mai i Tuparoa. I Te Hatepe hoki nga taotu o Manga-one e takoto ana i taua wa.

I muri mai o te horonga o Tikitiki ka whakakiia e Te Ao-wera me Rua-taupare Nama 2 a Te Hatepe, hui katoa 185; ko te iwi o Te Mokena e toru tekau. Ka tae ake hoki a Piki ratou ko ana hoia e toru tekau. Ko Hotene Porou-rangi anake te apiha o Rua-taupare Nama 2 me Te Ao-wera i taua wa; no te rarurarutanga o Hotene Porou-rangi ki a Tuta Nihoniho ratou ko ana matua, ko ana tupuna o Te Ao-wera hapu, i te wa e tu heteri ana ratou i te po, ka whakakorea atu te apihatanga o Te Hotene i runga i a Te Ao-wera, ka whakapumautia ki tona hapu ake, ara ki a Rua-taupare Nama 2.

I tenei wa ka whiriwhiria e Te Ao-wera he tangata mo ratou, i te mea he tamariki anake a Tuta ratou ko ona matua, ko ona tipuna o Te Ao-wera i reira, e waru tekau ma rima ratou, a ko Rapata Wahawaha to ratou kaumatua, engari kaore a Rapata i roto o tenei hapu o Te Ao-wera, engari kei roto raua ko tona mokopuna ko Tuta

Nihoniho o tetahi hapu ko Rakai-roa te ingoa; na reira ka tere tonu te karanga a Tuta ki a Te Ao-wera, "Ko taku tipuna ko Rapata Wahawaha he tangata mo tatou, ko te pakeke."

I te mea ka tu nei a Rapata Wahawaha hei apiha whakahaere mo Te Ao-wera, ka timata i konei te hapai a Tuta ratou ko tona hapu, a Te Ao-wera, i a Rapata i roto o nga whawhai e whai ake nei, a eke noa atu a Rapata Wahawaha hei meiha.

I muri mai i tenei ka whakaekea a Te Hatepe e te Hauhau o Pa-kai-romiromi, o Puke-maire. No te ata ka timata te pupuhi a te Hauhau ki te pa, me te pa ki te pupuhi ki nga Hauhau, a po noa. Ka hoki te Hauhau, me ona tupapaku, me nga taotu; ko nga toto, ko nga roro i mahue ki waho o te pa pukai ai. Kotahi wiki i muri mai o tenei, ka tae mai te rongo mea ake ka whakaekea e te Hauhau a Tuparoa. Ka hoki a Te Ao-wera me Rua-taupare Nama 2 ki Tuparoa, ka noho iho i Te Hatepe a Te Ao-wera, me Rua-taupare Nama 2 e rima tekau, hei hoa mo nga tangata a Mokena, mo nga pakeha hoki. Ko te wa tenei i tae mai ai a Hemi Pereiha ratou ko ana hoia kotahi rau. Ka haere ra te hunga i hoki, ka tae ki Tuparoa; e toru nga ra ki reira, ka kokiritia mai e Te Ao-wera me Rua-taupere Nama 2 ki Wai-o-matatini, muri mai ki Te Horo, e rua rau tekau ma rima te ope katoa i Te Horo e noho ana. Ka kokiri mai te ope a te Hauhau o Puke-maire ki Te Horo, ka kitea atu i nga maero e rima te mamao e whakawhitiwhiti mai ana te Hauhau i te awa o Waiapu.

I te wa ka kitea atu nei te Hauhau o Puke-maire, ka rangona atu hoki te waha o te pu o Tikapa, he pa no te taha Kawanatanga e whakaekea ana e te Hauhau o Pa-kai-romiromi. Ka tukua atu i Te Horo e waru tekau hoia hei awhina i te pa i Tikapa, ka noho iho i Te Horo hei tauwhanga atu ki te Hauhau o Puke-maire kotahi rau, e toru tekau ma rima (135) hoia. Ka haere ra te waru tekau, tae rawa atu ki Tikapa, kua horo kei waho o te pa te taha Kawanatanga, ko te pa kua riro i te Hauhau. Katahi ka awhitia te pa e te waru tekau, me nga morehu o te iwi nona te pa, a Ngati-Puwai, po noa te ra.

Ka kokiri mai ra te Hauhau o Puke-maire ki Te Horo, ka tata mai, ka unuhia ki Ma-kotukutuku, he manga e heke ana ki te awa o Te Horo. Ka hinga te Hauhau, ka whati atu nga morehu, ka mahue iho nga tupapaku.

I te po ka haere atu te 135 hoia o Te Horo hei hoa mo te 80 hoia, e hao ra i Tikapa; i te atapo ka huakina te pa; kua horo noa atu te Hauhau i waenganui po, ko nga tupapaku anake o te Hauhau e pukei ana.

E wha nga ra i muri iho i tenei, ka whakaekea e te taha Kawanatanga a Pa-kai-romiromi, tetahi o nga pa nunui o te Hauhau; ka uru mai hoki nga hoia pakeha. Ka horo te pa; he nui nga Hauhau i mate, he torutoru noa o te taha Kawanatanga; he nui nga Hauhau i mau herehere mai.

I muri mai ka whakaekea a Puke-maire, te tino pa nui o te Hauhau, e ono mano (?) nga tangata o roto, nga tane, nga wahine, nga

tamariki; kaore i horo, engari he nui o te pa me to te ope i mate i te ngaunga a te pu; ka hoki te ope ki Wai-o-mata-tini, ki Te Hatepe.

I muri mai ka whakaekea ano a Puke-maire, o te ata a po noa, me te whiu te ua, rere ana te wai i roto i te kiri o te tangata. Tae rawa ake ki te tu-a-ahiahi ka pakaru te pukoro ki te tonga o te pa, ka toia mai nga tupapaku o te Hauhau ki waho pukai ai; i kore ai e horo te pa he pai no nga maioro oneone o te pa nui, he hangai mai no nga pu ki te wahi o te pukoro hei urunga atu mo te ope ki roto; ko te ua tetahi. I te ahiahi ka hoki te ope; he nui nga tangata o te ope, me nga tangata o te pa i mate, i kai-a-kiko etahi.

E rua nga ra i muri mai ka whakaekea ano a Puke-maire, whakaeke rawa atu, kua horo nga Hauhau ki Te Kawakawa, ki Hungahungatoroa. Katahi ka whaia, ka haere a Te Ao-wera, me Rua-taupare Nama 2, e rua rau, e whitu tekau ratou; ko Piki me ana hoia pakeha e toru tekau, ka hui ai te ope whai i te Hauhau, ma Pakiaka-nui, e toru rau; ko te ara hoki tera i whati ai te Hauhau ki Te Kawakawa. Ko Te Mokena Kohere me tona hapu, me Ngati-puwai, me te pakeha, e whitu rau ratou, i haere ma te ara awhio o tatahi. No te atapo ka turia atu e te toru rau i Wai-o-mata-tini, ahiahi rawa ake ka huakina a Te Kawakawa, ka hinga nga Hauhau, ka mau herehere etahi, ko te nuinga ka whati atu ki Hungahungatoroa, koia ra hoki te pa nui. Oho ake i te atapo, ka whakatika te ope nei, rokohanga atu i Kotare, ara i te awa o Karaka-tuwhero, te Hauhau. Ka whawhai ki reira, ka hinga te Hauhau, ka whati atu nga morehu ki Hungahungatoroa. Ka ara hoki te whana a te ope, ngau atu ana ko te pa, ko Hungahungatoroa, ka ngaua te Hauhau e te pu ki roto o nga whare, kaore ano hoki he maioro oneone i oti noa; tauhinga rawa ake te ra, ko te karere a Te Mokena ki a Hotene, ki a Rapata, ki a Piki, ara he kupu mai kia tukua atu he kupu ki te pa kia tukua mai ratou ki raro i te maru o te Kuini, a i whakaaetia e nga Hauhau, a tukua mai ana a ratou pu torori 948, nga tokotoko, nga taiaha, nga meremere, nga patu, nga toki, ara nga mea whakamate tangata katoa. Ko nga herehere katoa e rima mano (? 500). Ko Taranaki, ko Te Whakatohea i rere atu ki ro ngahere. Ko te rima mano (rau) nei i oatitia hei niu kuini. Ko te mutunga tenei o nga whawhai ki roto o te rohe o Ngati-Porou.

I te wa e whawhai ana ki Puke-maire, ka haere mai nga iwi Hauhau o Rua-taupare Nama 1, ki Tokomaru, me Hau-iti ki Uawa, ki te awhina i nga Hauhau o Puke-maire, koia nei te putake o te whawhai i kawea ai e Te Ao-wera, e Ruataupare Nama 2 ki Tokomaru, ki Uawa kia turia atu; ka hinga he parekura ki Tuatini, ahiahi rawa ake ko te pa horo ko Puke-papa; he nui nga tangata i mate, i mau herehere hoki, ko te nuinga i whati atu ki Uawa, ara ki te pa o Hau-iti, o Ngati-Ira, ki Tahutahu-po. Auina ake ka whakaekea a Tahutahu-po, ka horo, he nui nga tangata o te Hauhau i mate, me nga taotu, me nga mea i mau herehere; ko te nuinga ia o Rua-taupare Nama 1, me Hau-iti, me Ngati-Ira, i whati atu ki Turanga, ara ki

Waerenga-a-hika. Ko te taha Kawanatanga he iti nei nga mea i mate, i taotu: Moe iho, oho ake i te ata ko te parekura ki Pakura, ka hinga ano te Hauhau, ka whati atu nga morehu ki Turanga, ki Waerenga-a-hika.

I a Tihema, 1865, ka whaia atu e Te Ao-wera me Rua-taupare Nama 2, e Ngati-Porou, a muri i a Rua-taupare Nama 1, i a Hau-iti, i a Ngati-Ira. Ka huihui katoa nga iwi i whati atu ki Waerenga-a-hika, te pa o Mahaki, o Nga-potiki. Ka whakaekea e Ngati-Porou, me nga iwi Kawanatanga o Turanga, me te pakeha, a Waerenga-a-hika. Ka toru nga ra e whawhaitia ana te pa, ka kokiritia mai e Rongo-whakaata, e Ngati-Maru, o Te Whanau-a-kai, e Ngati-Kahungunu, e Tamatea, me etahi atu hapu i te ata o te ra tapu, ka huaki ki te taha Kawanatanga. E toru nga matua a te Hauhau; ka pipiri raua ko te taha Kawanatanga, ka hinga te taha ki te Hauhau, kaore i arikarika, putu atu, putu atu. Ko te Hauhau o ro pa matakitaki tonu mai i ro pa ki te hinganga o te Hauhau i te ra e whiti ana. Tae rawa ake ki te Wenerei, ka rongo-paitia a Waerenga-a-hika, ka oatitia a Rua-taupare Nama 1, a Hau-iti, a Ngati-Ira, a Te Aitanga-a-Mahaki, a Nga-potiki, me era atu hapu hei niu Kuini; e ono rau (?) i haria ki Wharekauri herehere ai.

I muri mai o tenei, ka whakaekea e Te Ao-wera, e Rua-taupare Nama 2, me Ngati-Kahungunu o Te Wairoa, a Te Kopani; ka hinga a Tama-i-ona-rangi, a Ngati-Kahungunu, a Rongo-whakaata, a Tamatea, a Ngati-Kohatu, a Tuhoe, me era atu iwi Hauhau i te parekura ki Te Kopani. Ka horo hoki te pa, a Te One-poto, Wai-kare Moana; he nui o te taha Kawanatanga i mate, i taotu hoki, engari ko te Hauhau i nui rawa te hinganga, me nga mea i mau herehere. Ka mate hoki a Te Tuatini, te tino rangatira o nga iwi Hauhau; ka hoki te ope ki te kainga. Ko te mutunga tenei o nga whawhai a Te Aowera, me Rua-taupare Nama 2, me Ngati-Porou, me era atu iwi i piri pono ki a te Kuini; i whawhai ratou hei ngaki i te toto o Te Wakana, minita karakia, te pononga a te atua o runga rawa, i kohurutia ki Opotiki, a kainga rawatia nga whatu e Kereopa ratou ko nga iwi Hauhau. Tera e whaiti te whawhai ki ana iwi anake i kohuru nei i a Te Wakana; na te awhinatanga a etahi atu iwi i aua iwi kohuru, na reira ka horapa haere te whawhai ki te marae o ia iwi, o ia iwi; o ia hapu, o ia hapu; o ia tangata, o ia tangata. I roto i enei whawhai katoa ko Hotene Porou-rangi tonu kei runga ake i a Rapata Wahawaha.

I te wa i kawea ra nga Hauhau o Waerenga-a-hika ki Wharekauri, ka whakapaea a Te Kooti Riki-rangi e tetahi Maori, he hae ki tona wahine te take, he whainga na Te Kooti kia moea, no reira ka korero parautia e taua tangata ki a Piki, ki a Wirihana (Biggs and Wilson), nga apiha pakeha, me nga rangatira Maori – I korero ia i kite ai ia i a Te Kooti Riki-rangi e hoatu tingara pu ana ki nga Hauhau o Waerenga-a-hika i te wa o te whawhai. Tee uiui hoki nga apiha pakeha me nga rangatira Maori ki taua korero, kia kitea te tika, te he ranei. Ko te ra tonu tenei i haria ai nga Hauhau ki te tima. Te

whatorotanga atu a nga apiha pakeha me nga rangatira Maori, ka makaia kuritia a Te Kooti ki runga o nga poti hoehoe i nga Hauhau ki runga tima. Ka ki a Te Kooti, "Mo te aha au ka whiua tahitia nei me nga Hauhau ki runga poti; e hara au i te Hauhau." Hei aha tena ki a Piki, ki a Te Wirihana, ki a Paratene Turangi hoki, ratou ko era atu o nga rangatira Maori; heoi ano ta ratou ki a Te Kooti, "Ko ana (go on) ki te poti! Ko ana ki te poti." Koia nei te take o te raruraru a Te Kooti i ara ai i te tau 1866, he korenga i whakawakia tona he; ka kitea he pono ka tika ai kia makaia i roto o nga Hauhau ki Whare-kauri; kia kitea ranei he he taua whakapae ki a ia, a he aha te take i whiua ai ia ki Whare-kauri; heoi ra ka riro nei a Te Kooti i roto o nga Hauhau ki Whare-kauri i te tau 1866.

I te tau 1868 ka oma mai a Te Kooti ratou ko nga Hauhau i Whare-kauri, i oma mai ma runga i te kaipuke rakau toru i haere atu ki te kawe kai ma nga Hauhau, a ka murua e Te Kooti ratou ko tona iwi Hauhau nga pu a nga hoia tieki (tiaki) o nga Hauhau, e rua tekau ma rima pea aua pu. E ono rau (?) nga Hauhau ka oma nei, a i u ratou ki Whare-ongaonga, ka tukua atu te kaipuke, me nga pakeha o runga kia haere.

Ka rongo te taha Kawanatanga, ka whakaekea a Te Kooti, ka kai te pu a te taha Kawanatanga ki a Te Kooti ki Whare-ongaonga, ka hinga etahi o nga tane, o nga wahine, me nga tamariki a Te Kooti. Ka oma a Te Kooti ki Papara-tu, ka whaia ano e te taha Kawanatanga, ka puhia, ka hinga ano te Hauhau, ka oma, noho rawa atu i Te Konake; ka puhia ano, ka oma, noho rawa atu i Puke-tapu, kei reira ka mahi pa te Hauhau. I muri mai ka kokiritia ano e te taha Kawanatanga, Maori, pakeha, kotahi mano te ope (?), ka pipiri raua ki roto o te awa o Ruakituri, ka hinga te taha Kawanatanga, ka riro nga pu, nga paura. Katahi ka whai pu te iwi Hauhau, te hoatutanga ko Turanga tenei, kotahi ano te ra me te po i whakamoea ai a Turanga, mai ano i te hukinga, a tae atu ana ki te tai nui. Ka mate a Piki (Biggs), me Te Wirihana i a Te Kooti. Ka mau a Paratene Turangi, ka ki ano a Te Kooti, "Tena koe, taku papa, nana te kupu 'Ko ana ki te poti! Ko ana ki te poti!'" Ka tapahia a Paratene Turangi, ka mate, mo taua take ra ano i makaia ra a Te Kooti ki Whare-kauri; ka mate nei a Turanga, ka riro herehere i a Te Kooti nga tane, nga tamariki, nga wahine o te taha Kawanatanga ki Ma-karetu, ki Ngatapa, ki te ngaherehere hoki, nuku atu i te rua mano (?) nga herehere.

I muri mai ka whaia atu e Ngati-Kahungunu o Nepia, o Heretaunga, e toru rau, Ngai-Tahu-po e whitu tekau, Rongo-whakaata e ono tekau, Hau-iti e wha tekau, Ngati-Porou e toru tekau, ka hui ai te ope Maori e rima rau, haunga nga pakeha. Te taenga atu ki Ma-karetu, ka mau te Hauhau i te taha Kawanatanga, ka whawhai raua, te whakatikanga mai o te Hauhau, ko te taha Kawanatanga ka raunatia e te Hauhau ki runga o tetahi maunga hanga parepare ai mo ratou. Ko nga huarahi hei pikaunga kai, paura, e nga tera-peeke

ma nga hoia o te taha Kawanatanga, ka riro i a Te Kooti, a riro atu ana i a Te Kooti e rua rau (?) nga tera-peeke, nga pihikete, nga huka, tii, 21 nga kaaho paura; ka mate hoki nga turupa e ono tekau (?), nga kai tieki (tiaki) o nga tera-peeke, i a Te Kooti; kua kore he kai, he paura ma te taha Kawanatanga e raunatia ra e te Hauhau, ka kai ki o ratou hoiho hei ora mo ratou: me kaati ake tenei.

Ko Te Ao-wera, ko Rua-taupare Nama 2, ko Hotene Porou-rangi raua ko Rapata wahawaha nga apiha, kotahi rau, e whitu tekau ma rima ratou i roto o Te Wai-roa, i Whata-roa, me Ngati-Kahungunu o Te Wai-roa, kotahi rau, e rua tekau ma ono, ka hui ai te ope katoa, ka toru rau ma tahi, i haere ki te whawhai ki a Te Kooti raua ko Nama, mo Karaitiana ma o te taha Kawanatanga kua kohurutia ki Whata-roa e Nama raua ko Te Kooti. Pahure ke te ope nei ki Whata-roa, ka pahure ke a Te Kooti kei Turanga. Kotahi te wiki ka tae te karere ki te ope i haere ra ki Whata-roa, ka korero, "Kaore na hoki a Turanga, monemone ana ki te po i a Te Kooti, wai rere noa Kopu-tutea, Wai-paoa. Ka ngaro te tangata, e kore e hokia."

.... Te hinganga o te ope nei ki raro ki te whenua, makere noa te pu i roto o te ringa, ano te ngakau me he wai e ringitia ana ki te whenua, kaore he reo tangata e rongona, a pau noa taua ra, me te po. Oho ake i te ata, ka turia mai e taua ope o Ngati-Porou me Ngati-Kahungunu o Te Wai-roa i Te Kapu, po rawa ake ka moe ki Opou-iti, auina ake a moe rawa atu kei Te Reinga, auina ake ka moe ki Waihau, auina ake a ka moe ki Tapa-toho, ka pakaru tenei ki roto o Turanga, moe rawa atu ki Pa-tutahi. Ka eke ki runga i te huarahi e tika ana ki Ma-karetu, ki te taha Kawanatanga e raunatia mai ra e Te Kooti, auina ake a moe rawa atu i Te Karaka, auina ake ka moe ki Whare-kopae; ka rongona atu hoki te waha o te pu. Ka tukuna atu i taua po he marohirohi hei kawe i te korero ki tera e raunatia mai ra e te Hauhau, he ki atu, "Apopo tenei te huaki mai ai i muri o nga paraki o Te Kooti; ki te kitea ake e koutou, me mutu ta koutou pupuhi, tukua te whawhai ki au; ko koe, me noho tonu koe i ro parepare matakitaki ake ai: kia marama ki nga kara Kuini."

Moe iho, oho ake i te atapo, ka kokiri te ope nei ma tua o nga maunga huri haere ai, kia hangai ai ki muri o nga parepare; kitea rawatia ake e nga hoia a Te Kooti, kua horo nga parepare; tuatahi, tuarua, tuatoru. Ka hui katoa nga Hauhau ki te tino pa i waenganui, i reira hoki a Nama, te tino apiha a Te Kooti, me nga hoia marohirohi e toru rau. Hei aha tena ki a Te Ao-wera raua ko Rua-taupare tangata, ka puka te ngakau, ka pango te toto o te manawa, mai ano o te wa i hinga ai a Turanga i a Te Kooti, haere te waewae, haere te waha o te pu, me te waha o te tangata. Kihai i taro, kua horo te pa nui, kaore he morehu i rere, mate iho a Nama ratou ko ana hoia ki reira, nui atu te hinganga o te Hauhau; ka ora hoki tera e raunatia ra e te Hauhau. Engari ko Te Kooti, me te nuinga o tona iwi, nga tane, nga wahine, nga tamariki, me nga herehere, kua heke atu ki Nga-tapa, te tino pa maioro.

Ka mate nei a Nama, ka tunua e nga teina, e nga matua o Karaitiana ma i kohurutia ra ki Whata-roa; ka tunua ki te ahi, ka wero atu te rakau ki roto i a Nama, e heke ra te hinu i te ahi, ka mura, ka whakau ki nga paipa. Me i kore a Ngati-Porou, me Ngati-Kahungunu o Heretaunga i reira, kua kainga hipitia a Nama e Ngati-Kahungunu o Te Wai-roa. Koia nei te take i hinga ai te ope nei i te whakaekenga tuatahi o Nga-tapa, he kino no te mahi ki a Nama.

Po rua te ope nei ki Ma-karetu, ka hui te ope tuatahi ki to muri nei, ka waru rau katoa, ka whakaekea nei a Nga-tapa e nga tangata toru tekau ma wha, a Tuta ratou ko ona matua, ko ona tipuna, a Te Ao-wera, te heteri ki mua o te waru rau nei, a tae noa nga heteri nei ki te taha o te pa, kotahi tiini te mamao, ka tae atu ki te wahi kua topea nga rakau. Ko te ope e haere atu nei kei ro ngaherehere, a he okioki atu ki raro, turamoe tonu atu. Ka roa nga heteri (toro) e tatari ana ki muri, ka kitea mai e te heteri a Te Kooti, ka puhia mai e taua heteri. Kotahi ano te pu, ka ohomauri te waru rau nei, i te taki moemoe hoki, ko te omanga i oma ai, ka mahue atu nga heteri ra i te taha o te pa. Te kitenga atu a te Hauhau i te whati, katahi ka pupuhi nga parepare o te Hauhau, ka pupuhi hoki te toru tekau ma wha o Te Ao-wera ki te pa; na konei i ora ai te waru rau nei i a Te Kooti ka warea ki te whawhai ki te toru tekau ma wha, ka oma pai noa te whati nei. Ka rere a Hotene Porou-rangi i roto o te whati. No te rongonga ki te waha o te pu a Te Ao-wera raua ko Te Hauhau ka kapiti, me te waha o Te Ao-wera ki te Karanga: –

Kokiri ra Te Ao-wera – e – e – o! Kokiri! Kokiri!
Whakaekea ra To Ao-wera – e! Whakaekea! Whakaekea!
Tahuna ra Te Ao-wera – e – e! Tahuna! Tahuna!

Ko te take o enei karanga kia rongo mai a Te Ao-wera i roto o nga whati, ka hoki mai ki te awhina i tenei Ao-wera ka ngau nei ki te pa. Ka rongo mai etahi o Te Ao-wera i roto o nga whati, ka hoki mai, ka hui katoa a Te Ao-wera ka whawhai nei ki te pa, e wha tekau ma whitu, mai o te ata a po noa. No te ahiahi ka horo nga maioro e rua o te pa, ka toia mai nga tupapaku o te Hauhau ki waho pukai ai; me te whiu te ua, rere ana te wai i roto o te kiri o te tangata. Ko te mate kai tetahi, ara hoki nga kai, nga teneti, nga kahu, kei Ma-karetu, te wahi i oma atu nei te whati o te taha Kawanatanga. Ko te mahi he tahu ahi ki roto o nga parepare hei tauraki i nga kahu, i nga pu, kia maroke nga pu, aua atu te tinana o te tangata. E ono o te ope i mate rawa, e iwa nga kai-a-kiko. Ka whawhai nei a Rapata me Te Ao-wera, a tae noa ki te ata, awatea noa, tae noa ki te tekau ma rua o te awatea, e tatari ana ki a Te Hotene kia whakahokia mai nga iwi i whati ra, a kore noa. No te tekau ma rua o nga haora ka unuhia a Te Ao-wera me ona taotu; ko nga tupapaku i tapukea ki te papa o nga parepare, tahuna iho ai nga ahi o nga parepare ki runga, kei mohiotia e nga Hauhau.

Ka maunu a Te Ao-wera, kaore i whaia e te Hauhau. Ko te pikinga tenei o Rapata hei meiha, ko te hekenga tenei o Te Hotene

ki raro. Ka waiho hei haka ma nga wahine o te tai rawhiti, koia tenei: –

E nga iwi katoa taupoki parepare – e
I a Te Ao-wera ra te kokiri awa – e – i.
E koro! Rapata! Kia hira to reo
Kia nuku ai Te Ao-wera ra – i.

Heoi, ko te hokinga tenei o nga iwi nei ki te wa kainga, i runga i te kupu a Rapata kia tae ra ano ia ki Tuparoa, ka hoki mai ai ki te whakaeke i Nga-tapa. Ka hoki nei te ope, ka tae kei Turanga-nui, ka whaia mai e Te Kooti ratou ko ana turupa e toru tekau, ka noho whakamoke ki Te Ahi-pakura, he huarahi e tomo ana i tetahi pito o te ngahere o Pipi-whakao, e ahu atu ana i Mata-whero ki Te Arai. He nui nga tangata i mate i a Te Kooti ki reira, Maori, pakeha, hawhekaihe. Kei nga heteri (toro) tokotoru a Ngai-Tahupo, ka kitea e toru nga heteri, ka mau e rua, ka puta kotahi, ka whaia, kaore i mau. Ka puhia, ka rongona atu e Ngai-Tahupo, katahi ka kokiritia atu, ka ora mai te heteri. Ka pupuhi a Ngai-Tahupo ki a Te Kooti, otira ki ro rakau noa, ina hoki tae rawa atu a Ngati-Porou ki a Ngai-Tahupo e pupuhi ra, ka paku nga pu ki Puke-amio. Kua raunatia mai e Kanara Witimoa ratou ko ana turupa e waru tekau. Ka mate etahi o nga pakeha, ka riro etahi o nga pu i te Hauhau; tae rawa atu te ope a Ngati-Porou me Ngai-Tahupo ki Puke-amio, ka aua atu a Te Kooti ratou ko ana turupa kei ro ngahere e haere ana i te huarahi ki Nga-tapa, kaore rawa tetahi i mate.

Ka hoki nei te ope a Ngati-Porou, tae rawa ki Tuparoa ka whakahokia mai, ko te whakaekenga tuarua o Nga-tapa. Ka whakaeke a Ngati-Porou e wha rau, a Te Arawa kotahi rau, a Hau-iti e rima tekau, Ngai-Tahu-po 70, Ihaka Whanga me Rongo-whakaata 90, ka hui te Maori e whitu rau, kotahi tekau, ko te pakeha kotahi mano (?). Ka hui katoa te ope whakaeke i Nga-tapa 1710 (?). Ka whawhaitia a Nga-tapa, e iwa nga ra ka horo, no te po i horo ai, he taura te ara i heke ai i runga pari, mahue iho ki te pa ko nga tupapaku, me nga herehere o te taha Kawanatanga, i whakaraua mai ra i te matenga o Turanga. Ka whaia nga Hauhau ki ro ngaherehere, he nui i mate, he nui i mau herehere mai. Ka ahu te whatinga o Te Kooti ratou ko tona iwi ki nga rohe o Tuhoe.

I muri mai ka whakaekea e Te Kooti a roto o Uawa, ka whaia e te taha Kawanatanga, ka oma ano a Te Kooti ki te rohe o Tuhoe.

I muri mai ka whaia a Te Kooti e Ngati-Porou me Whanga-nui ki roto o nga rohe o Tuhoe, ka tupono ko Whanga-nui ki a Te Kooti ki Tauwhare-manuka, ka whawhai raua, ka ahu te haere a Te Kooti ratou ko tona iwi ki Wai-o-weka, ara ki Marae-tai, te pa o Te Whakatohea me era atu o nga iwi Hauhau. Ko Whanga-nui ka ahu ki Ohiwa, ki Opotiki, tatari ai ki a Ngati-Porou.

Te taenga mai o Ngati-Porou ki Ohiwa, ka haere a Whanga-nui ma Opotiki ahu ai ki te taha whakauta o Marae-tai, te taha whakauta o Wai-o-weka. Ko Ngati-Porou ka tomo ma roto o te awa o Wai-o-

weka; po toru a Ngati-Porou e haere ana ka tae ki Marae-tai, i reira te apiti o te awa. Kei reira nga heteri a te Hauhau e kati ana mai. Katahi ka whakahoki e Ngati-Porou e wha maero ki muri, katahi ka pikitia e nga tangata e rima tekau, ma runga i nga maunga, ma roto i nga ngahere haere ai, me te whakapiri kia eketia te wahi e nohoia mai ra e nga heteri a te Hauhau. Ko te matua a Ngati-Porou i waiho tonu i te taha o te awa; no te ritenga atu o te rima tekau ra ki nga heteri a te Hauhau e noho ra, katahi ka puhia, ka mate etahi, ka oma etahi ma ro ngahere, ka watea hoki te apiti hei pikitanga ake mo te matua. Heoi ano ko te aranga ake o te matua, haere te waha o te pu, te waha o te tangata. Kotahi tonu te kokiritanga atu, ka horo te pa, ka rere a Te Kooti me nga morehu. Ka nui nga mea i mate, i mau herehere, kotahi ano te utu o te Hauhau, he taotu. Ka whati atu ra te Hauhau ma roto o Wai-o-weka ki Te Tahora. Kua puta ke a Whanga-nui kei Te Tahora e whakamoke mai ana ki nga morehu o Marae-tai. Nui atu nga Hauhau i patupatua e Whanga-nui, me nga mea i mau herehere. Ka oma ano a Te Kooti; ka hoki a Ngati-Porou me Whanga-nui ki te wa kainga.

I muri mai ka rongona kei Wai-kare Moana a Te Kooti. Ka turia mai e Ngati-Porou, me Ngati-Kahungunu o Te Wai-roa, me Ngati-Rakaipaka, me te pakeha, ka nohoia a Te One-poto, Wai-kare Moana, hanga poti ai hei rapu i a Te Kooti i roto o nga kokorutanga o Wai-kare Moana. No te korenga o Te Kooti i reira, ka hoki te ope nei ki te kainga.

I muri mai ka kokiri mai a Ngati-Pahau-wera ki Tuku-rangi; ka hori mai nei a Ngati-Pahau-wera, ka hori atu a Te Kooti me tona ope ki Mohaka. Kotahi ano te po i patua ai a Mohaka e Te Kooti, nui atu te matenga o Ngati-Pahau-wera. i patua tahoratia. Auina ake ka horo tetahi o nga pa, ara he mea tinihanga te rongo-paitanga o taua pa i rarua ai. Ko tetahi kaore i rarua o aua pa, rokohanga ka tae mai a Ngati-Pahau-wera, ka whawhaitia e Ngati-Pahau-wera, ka whati a Te Kooti ma Te Putere, ka ahu ki Wai-kare Moana. Ka hapainga mai e Ngati-Porou e toru rau, a Te Ao-wera me Rua-taupare Nama 2. Ka tae kei Turanga, ka wahia kotahi rau, e rima tekau a Te Ao-wera ki a Meiha Rapata, ka ahu ma Mohaka whai ai i muri i a Te Kooti, hei nga rohe o Tuhoe hei tutukitanga. Ka kotahi rau, e rima tekau a Rua-taupare ki a Kapene Poata raua ko Kapene Hotene; ka ahu tera ma Maunga-pohatu, ko te rohe ano o Tuhoe he tutukitanga ki tera kokiri.

Ka ahu ra a Te Ao-wera ma Mohaka, ka puta ki Wai-kare Moana; ka mau a Ngai-Tara-paroa me Ngati-kohatu. Ka puta te ope nei ki Tikitiki, tetahi o nga pa o Tuhoe, kua houhia hoki te rongo pai e te Kawanatanga ki a Tuhoe i taua wa. Ka whakawhiti te ope i Wai-kare Moana ki Te One-poto, ka ahu ki Wai-kare-iti, ahu atu, ki Waimaha, ki Anini, ka ahu ki nga rohe o Tuhoe. Ka pau nga kai a nga hoia, ka kai ki te aruhe, ki te hinau, ki te tawa, i nga marama e toru e haere ana i roto o nga ngahere kaore nei ano i haerea e te waewae

tangata i mua atu. Haere te ope nei, ka tae ki Te Tauranga, he ngakinga taewa na Tuhoe, ka kitea nga anga o nga kariri o nga pu a Poata ratou ko tona ope; ka kitea hoki nga tupapaku o te Hauhau e tapuke ana i waenga ngakinga taewa. Ka ahu te haere a te ope nei ki Taura-wharona, ki Tauaki, ki Te Kakari, 1 kei reira a Poata me tona ope. Ka karapiti tenei ope ki tera ope, katahi ka maro te haere ki Rua-tahuna, ara ki nga rohe katoa o Tuhoe rapu ai i a Te Kooti, i a Kereopa-kai-whatu, i te mea kua iri i te Kawanatanga mo Te Kooti e rima mano pauna, mo Kereopa-kai-whatu kotahi mano pauna.

Ka mahia te pa o Ngati-Porou ki Tatahoata (ki Kiritahi) Rua-tahuna, ka huaina te ingoa ko Kohi-marama, mo te hui o nga marama i haere ai a Ngati-Porou i ro ngahere whai haere ai i a Te Kooti, me te nui hoki o te mate kai, a mate iho etahi o Ngati-Porou ki ro ngahere i te mate kai.

Ka oti te pa o Ngati-Porou, ka whakatika nga kokiri rapu ai i a Te Kooti, i a Kereopa hoki, ka mau a Kereopa-kai-whatu ki Tuapuku, tetahi o nga pa nui o Tuhoe. 2 Ko Te Kooti ka rere ki Wai-kato, ara ki Te Kuiti, ki nga iwi kingi Maori noho ai.

Te maunga nei o Kereopa, ka whiria e whitu tekau nga hoia hei kawe i a Kereopa ki Nepia. Ko Meiha Rapata, ko Kapene Poata, me Kapene Hotene nga apiha nunui; ko Rewhetenete Tuta Nihoniho, me Rewhetenete Watene Ketua nga apiha tieki i a Kereopa i ro teneti, i nga haere; ko tetahi ki tetahi taha, ko tetahi ki tetahi taha, ina moe, ina haere, haunga ia nga heteri o te kaari mo Kereopa, e tu katoa ana tera i te po, i te ao, i nga nohoanga, i nga haerenga.

Ka tae kei Te Wai-roa, ka mahue iho e wha tekau nga hoia, ka haere ki Nepia i runga tima hei kawe i a Kereopa e toru tekau. Ka tae kei Nepia, ka tukua atu a Kereopa ki nga pirihi o te whare herehere. Ka puta hoki te moni a te Kawanatanga mo Kereopa kotahi mano pauna. Katahi ka rite nga waiata mo Kereopa, koia tenei: –

Na Kereopa i kai a Wakana – e – e – i
Apopo koe titari ana i awa – e – o – i.

Ka hoki te kai arahi i a Kereopa, ka tae kei tera i mahue atu ra ki Kohi-marama. Heoi ano, ko te hokinga tenei o Ngati-Porou ki tona whenua, ka tuturu atu hoki a Te Kooti ki Te Kuiti, rokohanga ka houia e te Kawanatanga te rongo ki a Te Kooti. Heoi ano, ko te mutunga tenei o nga raruraru ki te tai rawhiti, ka tau hoki te ake i te whare.

I muri mai ka whakaturia a Tuta Nihoniho hei kapene mo te ope raiwhara o Ngati-Porou, a ka tukua mai hoki e te Kuini tetahi hoari honore ki taua Tuta Nihoniho, hei whakamaharatanga ki a ratou ko tona hapu, ko Te Ao-wera, mo to ratou toa, me to ratou piri pono ki a te Kuini i roto o nga whawhai kua tuhia ki runga ake nei. I tuhia ki runga o taua hoari nga kupu nei, "Te Ao-wera Hapu Ngati-

Porou Raiwhara." Ko te take o tenei ingoa o Te Ao-wera, he tipuna toa no mua, e mau nei te whakapapa tararere ki raro nei: –

[Ko nga ingoa o roto o te whakapapa: Te Ao-wera. Tu-te-rangi-pakuu, Manu-kai-po, Ta-mokai, Takanga-i-waho. Koro-kainga-tua, Kai-rakau Te Au-iti, Kopare-huia, Te Rangi-ka-matau, Hiku-rangi, Te Ina-puku, Henare Nihoniho, Heni Noho-waka, Tuta Nihoniho, Hariata.]

Kaore kau he tikanga nui e whaia ai nga tino korero o tenei take, heoi he whakamahara kau ki te putake o te ingoa nei o Te Ao-wera, he tipuna toa no mua. Ka mate a Tu-te-uru-hina i a Ngati-Ira te kohuru ki Manga-rata, ka patua e Te Ao-wera, e Te Atau ratau ko ona taina, a Ngati-Ira ki Te Rau-whakapua, ki Tahuna-hakeke, ki Makomako, ki Te Whakaiho-puku, ki Titi-kura. Ka mate aua iwi, ka murua nga whenua nei, a Pou turu, a Puke-kura, a Pua-te-roku, a Parae-roa, a Whakamaru-tuna, a Pae-kawa, a Kotore-paia, a Rangi-kohua, a Te Ngaere, a Aniwaniwa, me etahi atu, a taea noatia tenei ra. I roto ano tana tama, a Tu-te-rangi-pakuu i aua whawhai. Ko Ta-mokai he toa i ana whawhaitanga ki a Tupu-kai, ki a Paakaa, ki a Ure, a riro ana i a ia a Wai-tahaia; me tana whawhai-tanga ki a Tohi-te-ururangi ratou ko nga iwi o te tai whakararo, i haoa ai a Puputa, i werohia ake ai te huata mo Ta-mokai, tu ke ki te kauere.

He toa a Koro-kainga-tua. Ka kohurutia a Tieki-kainga e te ope a Te Whanau-a-Apanui ki Papa-o-kaumatua, ratou ko ana tamariki i mate. Ka whaia e te ope a Koro-kainga-tua, he tuakana a Koro-kainga-tua no Tieki-kainga; tae rawa ake ki Wai-ngata, ka mau, ka whawhai raua, ka hinga a Te Whanau-a-Apanui, kaore he morehu. Ka tapaia te ingoa o tenei puta taua ko Huri-ki-taha-wai; ko te tikanga, ka ki a roto o te awa i te tangata, ka huri te wai ma tahaki. Ka mate a Te Roro-o-te-rangi, te rangatira o te ope a Te Whanau-a-Apanui i a Te Au-iti. Huri mai ko Rau-aruhe-roa, he puta taua ano na Koro-kainga-tua ki a Te Whanau-a-Apanui.

Ko Te Rangi-ka-matau he toa ki te karo i nga patu a Te Whanau-a-Apanui i te hinganga o Ngati-Porou ki Whare-kura. Ka nui nga tangata i whai i to ratou tokotoru ko ana taina, ko Kautete, ko Pou-ra-mua nga taina. Ko nga kai whai i mate i a ratou, a i uru ano ratou, me to ratou hapu, a Te Ao-wera, ki te ngakinga a mate a Ngati-Porou, a Ngati-Kahungunu, me era atu hapu, mo Whare-kura. Ko Te Kaha-nui-a-tiki tenei; ka tae mai a Ihu Karaiti i tenei wa, na reira kua kore te tangata e kainga.

Ko Te Ina-puku he wahine, he toa, nana te hoki a Te Whanau-a-Rakai-roa i Te Awa-rua i tapa i te ope a Te Whanau-a-Rua-taupare

Nama 1 o Toko-maru mo Pou-ra-mua, i kohurutia e Te Whanau-a-Rakairoa ki Omaru-mangamanga. He nui nga ope e haere ana tenei kuia i roto o nga whawhai ki Te Pourewa i Uawa, ki Te Kaha-nui-a-tiki.

Ko Heni Noho-waka he wahine, he toa, i te ngaki ano ia i te mate o tana tane, a Henare Nihoniho, i mate ra i te Hauhau ki Manga-one i te tau 1865. E rua nga whakaekenga o Puke-maire i roto tonu ia i tona hapu i a Te Ao-wera e whawhai ana ki te Hauhau. E rua ona hamanu, he tiakimana (hakimana) tona pu. I roto ano ia i te ope a Te Ao-wera me Rua-taupare Nama 2 i whaia ra te Hauhau o Puke-maire ki Te Kawakawa, ki Hungahungatoroa; a i te takiwa i pipiri ai te Hauhau ki te taha Kawanatanga i te puta taua i Kotare, i roto o te awa o Karaka-tuwhero, i muri tonu ia o tona tama, o Tuta Nihoniho, e pupuhi ana, me te karanga i roto o te tangi a te pu, "Kokiri ra! Te Ao-wera, E! Kokiri! Kokiri!" Ka taha te mataa i a ia, ka tu ki a Peta Rirerire i muri i a ia, mate rawa. Ka rongo hoki a Te Ao-wera i tona reo e karanga ana i roto o te tangi a te pu. Katahi ka rere totoa ki te Hauhau, ka hinga te Hauhau i te ra e whiti ana. He nui nga haerenga o Te Ao-wera i haere ai tenei wahine ki nga whawhai. I tae ano a Heni ki te whakaekenga tuarua i horo ai a Nga-tapa, koia ano tera ona karanga i karanga ra i Karaka-tuwhero; no reira ka mohio nga iwi Hauhau ki te whakarongo ki te tangi a te reo, ka mohio te Hauhau ko Te Ao-wera, ka tere tonu te oma kia whai morehu ai. He rite tonu te whakaaro o tenei wahine ki tona tama, ki a Tuta Nihoniho, te tuku whakarere i te tinana ki te mate i te kawenga a te aroha o te ngakau pouri o Heni ki tana koroheke, o Tuta ki tona papa, ka riro ra i te ringa o te hoariri, no reira kaore he tirohanga ake ki te ao marama. Kaati tenei

Ko Te Manu-kai-po he wahine, he rangatira, he toa i i riro katoa ki a ia te mana o nga whenua o tona tupuna, o Te Ao-wera, a koia te ariki o tenei hapu e kiia nei ko Te Ao-wera.

Ko Takanga-i-waho he rangatira, he toa; i ora ia i te ope a Apanui i mate ai tona papa, a Kokere, taokete o Ta-mokai. Na Takanga-i-waho raua ko tona taina ko Koro-kainga-tua i ngaki te mate ki Rau-aruhe-roa, ka ea.

Ko Te Kai-rakau he toa, whano tata ratou ka mate i a Nga-puhi ki Tau ki Hikurangi, na te toa o Te Kai-rakau ka ora te hapu, ka mate ko ia.

Ko Te Kopare-huia he toa i te whawhaitanga a Te Whanau-a-Rua-taupare Nama 1 ki a Te Ao-wera, ki a Te Aitanga-a-mate ki roto o Wai-piro, mo Tawhaki te take. Ka hinga a Rua-taupare Nama 2, i a Te Ao-wera, engari he whanaunga ano ratou. Ka whati a Rua-taupare kei Te Wai-kari, ka whakahokia, ka hinga a Te Ao-wera me Te Aitanga-a-mate ki reira.

Ko Hikurangi he toa, na tona toa hoki i ora ai i te ope a Houtaketake i Wetea i roto o Wai-tahaia, i mate katoa nga tangata o te puni o Te Ao-wera i Wetea e tou taewa ana, e toru tekau, ka huakina

nei e te ope a Hou-taketake, ara a Ngati-Ira, a Hau-iti, me Rua-taupare Nama 1. Ka whaia a Hikurangi; e wha nga tangata i mate i a Hikurangi, ka puta ia i roto i te hoariri. Muri mai ka ngakia te mate, ka mate a Ngati-Ira, me Hau-iti, ka mau a Tautoru, te rangatira o aua hapu i a Hikurangi, a i kainga oratia hei whakaao-maramatanga mo taua matenga ki Wetea. I tae a Ngati-Porou, me Hikurangi ki te patu i te ope a Mauri, i hinga i nga iwi o Turanga ki Turi-haua; tae rawa atu kua hinga a Mauri. I haoa a Hikurangi ratou ko Te Ao-wera, e toru tekau ratou, e te ope a Ngati-Porou e rua rau, ki Te Pakira, mo nga kai te take. Ka puhia te toru tekau o Te Ao-wera e te rua rau nei. Te whakatikanga ake o Hikurangi me Te Ao-wera, ka hinga te rua rau, he nui i mate, he nui i mau herehere; ko te nuinga i rere atu i ro ngahere, ko nga pu i riro mai.

I uru ano a Hikurangi ki te ope i Toka-a-kuku, me te whawhai Hauhau nei; i roto ia i te waru tekau i haere ra ki te awhina i Tikapa. I roto ia i nga whakaekenga e rua o Puke-maire, engari ka koroheke, ka waru tekau ona tau i taua wa.

Ko Henare Nihoniho, kotahi ano te whawhai i uru ai ia, mate tonu atu, ka wha tekau ona tau ka mate nei; otira ko tenei taonga ko te mate he tino kakahu no tenei hanga no te toa.

Ka mutu ake nga whakamarama ake mo te ingoa nei a Te Ao-wera. He maha nga uri toa a Te Ao-wera kaore nei i tuhia ki tenei pukapuka, engari e mohio pu ana nga iwi o te tai rawhiti ki tenei hapu he toa, he upoko tomo, e kore e hoki, ahakoa pau katoa te ropu ki te mate i roto o te whawhai, kia kotahi ano tona takotoranga ki te marae hei korero whakatu ma te hoariri i te ao tu roa.

Engari ko nga korero mo nga tohu o Tu-ka-riri, o Tu-ka-nguha, kaore i tuhia ki tenei pukapuka, engari ka tuhia ki tetahi pukapuka, ko "Uenuku" te ingoa, hei titiro ma nga tamariki Maori, kia mohio ai ratou, mo te tupono ratou ki nga pakanga a muri ake nei. Kaua e wareware i a ratou to ratou tupuna a Uenuku, te atua o o ratou tupuna i kauria mai ai te Moana Nui a Kiwa e takoto nei.

I roto o te pukapuka nei, e rua nga mea e kore e tuhia, ko te haute o nga tangata i mate o te taha Hauhau me te taha Kawanatanga; ko nga ingoa o nga tangata i mate o te taha Hauhau me te taha Kawanatanga, kei waiho hei awangawangatanga ma nga uri whakatipu e heke iho nei. Me kaati ake tenei.

I te tau 1897 i whakaritea e te Kawanatanga ko Kapene Tuta Nihoniho he apiha mo te ope Maori o Niu Tireni e haere ki te Taimana Tiupirii o Kuini Wikitoria ki Ingarangi, a i te mea i pangia taua Tuta Nihoniho e te mate o tona tinana i taua wa, kore ana i haere. Ka whakaritea ko Tunui-a-rangi hei whakakapi mo tona turanga.

I te tau 1899 ka ara te pakanga a te Poa raua ko te Ingarihi; ka tukua e Kapene Tuta Nihoniho tetahi pitihana ki a Wi Pere, te honore mema o te tai rawhiti. Taua pitihana he tono ki te Paremete o Niu Tireni kia tukua atu he kupu ki te Kawanatanga o Ingarangi, kia

tukua taua Tuta Nihoniho me nga hoia Maori e rima rau kia haere hei hoa takotoranga mo te matua, ara mo Ingarangi, ki te tawaha o te riri, ara hei whakaata ki nga marae o nga iwi, a i runga i te mea he ture kua whakaritea kaua nga iwi kiri mangu e uru ki taua pakanga, na reira kaore i whakaaetia taua pitihana a Tuta Nihoniho.

Otira ko te tino taonga ia ma te Kawanatanga o Niu Tireni, he mataara, ara he ako i nga tamariki Maori katoa o Niu Tireni ki te mau patu, kia mohio ratou. Kaore hoki e mohiotia te wa o te kino e pa ai ki Niu Tireni; kia tupono rawa ake ai ki tera ahuatanga, kua pai, kua haere atu nga tamariki Maori me o ratou whanaunga, ara nga tamariki pakeha i whanau nei ki Niu Tireni, e karangatia nei he native, ka haere atu ratou i runga i te mohiotanga ki te tu atu ki nga hoariri, e haere mai ra ki to muru i to ratou moutere ataahua, ara i Niu Tireni.

Ko nga peruperu o te wa o te tutu ngarahu e mau ki raro iho nei.

Tera pea etahi waahi pakupaku o te korero kua tuhia nei ki tenei pukapuka kei te mahue, kei te whitiwhiti ranei; ma te kai whakahe e whakatika. Ki te kore he whakahe, kei kiki te waha a muri ake nei; kua roa ke te wa hei tuhinga i enei korero; no te tau 1865, a i mutu ki te tau 1870, no reira mai ki tenei tau 1912, ka wha tekau ma rua nga tau tuturu te wehenga.

A na runga i te tukunga atu a Tuta Nihoniho i te hoari, e kiia nei ko Te Ao-wera, ma te Kawanatanga e tieki ki roto o te Miuhiama (Museum) i Poneke, na reira ka tonoa mai enei korero kua tuhia nei.

Nga Peruperu a Te Ao-wera me Rua-taupare Nama 2 i te wa o te tutu ngarahu mo te whawhai: –

He whakaara –

Aue – e – e – o – i! Whitiwhiti – e!

Ka ara kei runga, ka kokiri te rapa o te pu kei runga, ka rere te waewae.

Aue – e – e! Ka paahi Taranaki
Ka poharu Wai-kato, ka micro Tauranga
Ko to arero tona o whetero i mua i o rangi koroki
Whakapoharutia kei to poharutanga pou – a – a.

2.

Ka tohe au! Ka tohe au! Ka tohe au!
Ki a Kereopa kai-whatu
Ki taku karaka i whakaura i to waru,
E tu nei kati Kawana
A, kia kutia – Au! Au!
Kia wherahia – Au! Au!
Kia rere atu te kohuru ki tua o nga hiwi
Titiro mai ai.
A – e! A – -e! A – a – a!

Na Ngati-Porou, na Ngati-Kahungunu, na Te Arawa tenei peruperu: –

Wiikowiiko mai te whioro – e – e
Ko roto ko taku puta – a
He puta aha te puta?
A, he puta tohu te puta
Nau ano i whai mai
Ko te puta e huu.
Ka tau ki raro.

1 Kei Maunga-pohatu.

2 I hopukia ki Ohaua-te-rangi.

KO UENUKU, ARA KO KAHUKURA.

KO UENUKU, ARA KO KAHUKURA.

NA TUTA NIHONIHO.

HE pukapuka hei tirotiro, hei whiriwhiringa, a hei ata whakaarotanga ma nga tamariki Maori o nga wa a muri ake nei, a tera pea te wa e whakaakona ai ratou ki nga huarahi o te pakanga. No konei ra, e nga tamariki Maori, mehemea ka uru koutou ki roto o nga pakanga a muri ake nei, kei wareware i a koutou to koutou tupuna, a Uenuku, te atua o o koutou tupuna, i kauria mai ai te Moana Nui a Kiwa e takoto nei.

1. Tuatahi o nga tohu hei tirohanga; ko nga whakahaere o nga mahi, me nga ahuatanga o te tangata i nga awatea; ko nga whakahaere o nga mahi me nga moemoea o te po; e kiia nei e te Tuaiho – E puaki mai ana te reo o tena rangi, o tena rangi, e whakaatu mohiotanga mai ana hoki tena po, tena po. I mua o to haerenga atu ki te whawhai, me whakaatu te waewae ki o wahine, ki o tamariki, ki o koroheke, ara he tutu ngarahu tona ingoa. E kore e ngaro i o wahine te titiro to waewae, te atatutanga, te korapatanga ranei; ka kitea e koe o wahine e ngangahu haere ana i te taha o to matua, o nga matua ranei, te hapaitanga a Tu-te-ihiihi, a Tu-te-wanawana, ka mohio tonu koe ka kai to waewae ki te whetu, ka ngau ki a Papa-tuanuku e takoto nei. Ka he ano to waewae, e kore koe e kite i o wahine e rere ana ki te ngangahu, no te mea kua tae ke te wai-mate kei a ratou, no ratou hoki nga toto i nga tane ka kawea ra ki roto o te pakanga riringi ai ki te whenua. Kaati, ka mohio koe kei te he to waewae, kia tupato, he atua, he taitahae, me tatari te wa me kore e pahemo taua he, a me ata titiro ranei ki to tupuna, ki a Uenuku, mana koe e whakahau, mana ranei koe e pupuri. Ki te kitea ia e koe ka tu ki muri o to huarahi atu ki to hoariri tiwhana mai ai, haerea, ko te wa tena e homai ai e te atua to hoariri ki tou ringa. Kia tere to haere, ahakoa po ua, huka ranei, haerea, kia mau ra ano ia i a koe.

Tena ki te tiwhana mai to tupuna i mua i a koe arai mai ai, auaka rawa koe hei takahi atu i a ia, me hoki koe. Ki te kaha tonu to hiahia mo te haere, auaka koe hei tomo atu i tona tiwhanatanga mai, engari me huri to haere ma to taha maui haere awhio ai; kia rua, kia toru ranei nga ra e haere awhio ai koe, ka ahu ai ki te aronga ki to hoariri. Engari kia mau tonu o kanohi ki te titiro i nga putanga mai o to tupuna ki a koe, i te awatea ranei, i te po ranei; ko Tukorako hoki tona ingoa ki te po, ko Kahukura ki te awatea. Ki te arai ano ai ia i a koe, me tino hoki rawa koe. Ki te tiwhana mai hoki ia i mua i a koe, a ka tomo tonu atu koe, he aitua mou kei tua i a ia; he whakaatu kau mai hoki tana ki a koe, no te mea koia te kawenata mau tonu i waenganui i te atua me te tangata.

2. Tohu tuarua hei tirohanga; kia ata titiro ki te hiko, haunga ia te uira me te kanapu, ko te hiko hoki he toto rangatira e hinga i te parekura, i te waka tahuri, i te whare wera ranei, i te mate tupapaku ranei, a me whakamarama ake mo te taha parekura Mehemea kei te noho rite nga taha e rua mo te whawhai, a ka tupono te hiko ki te puta, kia marama to titiro. Mehemea kei te wa ki to hoariri te hiko, a kei runga ranei kei nga maunga nunui o te taha ki te hoariri te hiko, a kei to taha katau te rua o te hiko i rere ai, ka mohio koe nau taua hiko i tuku atu hei mihi, hei tangi ki nga toto rangatira; o hoariri meake ka hinga i a koe i te ra e whiti ana. Tena mehemea kei te taha ki a koe te hiko, a kei runga ranei i ou maunga nunui, i ou tuahu ranei, e hiko ana, kia mahara ka riro koe i to hoariri, mo reira kia mahara, kia tupato, auaka hei ta nga kuare, engari hei ta nga whakaaro nui, hokona te taima (wa) ma koutou, he kino nga ra.

3. Tohu tuatoru hei tirohanga; kia marama to titiro ki te rere a te uira me te kanapu, me to whakarongo ki te tangi a te whatitiri; e kore e ngaro i a koe te tangi kino, te tangi pai, te tangi pohutu, te tangi pakee, a te ngaruru-mai-rangi ranei. Ki te timata te tangi a te whatitiri i runga i a koe, ka haruru atu ki te wa ki o hoariri, ka mohio koe nau taua whatitiri. Mehemea e pakee ana te tangi a te whatitiri, e akiaki ana kia tere te whakaoti i nga mahi kua rite. Mehemea ranei e tangi pohutu ana, kei te ata haere te wa e whakaotia ai nga mahi. Mehemea ranei ko te ngaruru-mai-rangi, ara ko te tangi haruru anake, ka mohio koe kei te ata whakahaere te runga rawa i nga mea e whakaotia, he pai ranei, he kino ranei; no reira kia mohio koe ki te tangi a te reo, he pai ranei, he kino ranei. Ka pai te tangi a te whatitiri, he pai; ka kino, he kino, ahakoa mo te pakanga, mo te aitua, mo te tau, mo te wa ranei. E kiia nei e Hemi – No runga nga homaitanga papai, nga mea katoa e tino rite ana, he mea heke iho no te matua o nga whakamarama, kaore nei ona putanga ketanga, kaore hoki he atarangi o te tahuri: E rite ana te rere a te uira, me te kanapu, ki nga whakahaere o te hiko, ka whero te kanapu, he parekura; ka ma, he mate tupapaku.

4. Take tuawha hei tirohanga: kia marama to whakaaro ki tenei taonga, ki te takiri. Mehemea ka makaia, ka whiua, ka ahatia ranei,

to ringaringa, o ringaringa ranei; to waewae, o waewae ranei, to mahunga ranei, ki waho o to tinana, ka karanga koe ki o hoa, "E hoa ma! He tamaki toku." Ka ki nga hoa, "I ahu ki hea?" Ka ki koe, "I ahu ki te maunga e tu mai ra." Ka ki nga hoa, "Kei reira to taua hoariri." Kaati, me ata tatari te whakahoki o to tamaki i muri mai. Ka kapu mai nga ringaringa, te ringaringa ranei; te waewae, nga waewae ranei, te mahunga ranei, o taua tangata, o ana hoa ranei, ngawari ana te kapunga mai ki roto, kua pai, kua pehia te tamaki; ka kiia tera he hau korero. Tena ki te mea ka riro ra te tamaki, i muri mai ka whakahokia kahatia mai te ringaringa, nga ringaringa ranei; te waewae, nga waewae ranei, te mahunga ranei, ki roto i a koe, i ahu mai i te aronga i haere ai te tamaki, ka karanga taua tangata, "E hoa ma! Kua hoki mai taku tamaki, he kaha, na te rae tangata i pana mai." . . . Kia tupato, ka huaki i te ata, i te awatea ranei. He nui hoki nga tu ahua o te takiri; ka kaha, he tamaki; ka hotu whakarunga te tinana, he hotu; ka kokiritia tetahi mea i te Reinga, haere tonu atu hei takiri, ka kiia tera he tuhi. Me he mea ranei ka makaia e koe tetahi mea i a koe e moe ana, a haere tonu hei takiri mou, ki kiia tera he maka, a mea ake koe ka haere ki te waahi i makaia ra to maka i te Reinga. Ka nui nga takiri me nga taha kapakapa e pa ana ki te tangata; e kore e puta noa enei tohu, ma Tu-ka-riri ra ano, ma Tu-ka-nguha e whakaoho enei taonga, ka ara ai. Engari, e nga tamariki Maori, kei nga pakanga tuatahi he akonga mo koutou ki nga taha kapakapa e pa ki to taha maui, ki to taha katau ranei, ki o takiri ranei; ma tenei ka mohio koe ki nga putanga mai ki a koe a muri atu. He tangata ano kei te taha maui te taha waimarie; he tangata ano kei te taha katau te taha waimarie; no reira ko nga tangata tonu nona nga takiri, me nga taha kapakapa hei whakaatu i te tika, i te pono o o ratou takiri, me o ratou taha kapakapa.

5. Take tuarima hei tirohanga: Ka haere koe ki te whawhai, a i te ra i whakatika atu ai koe i to kainga, kia mau ki nga take e whai ake nei. Tuatahi, kia pai te tahu i te umu o; kia maoa, he pai; ki te kore i maoa, he he, ara he aitua; kia mahara, ata whakaaroa. Tuarua, kia pai to haere, kauaka e arita, e whakahoki kupu ranei, e pokanoa ranei ki te mea a tetahi, te whai kupu ranei ki tetahi tangata. Kaua e pa ki nga mahi kino katoa, kei waiho hei take whakararu i a koe i roto o te whawhai; heoi mau ko te ngawari, ko te humarie, ko te rongo ki nga kupu tohutohu o te whawhai, ko te piri o te ngakau ki te atua hei awhina, hei tieki i a koe i nga wa o te he. I a koe e haere a matua ana to haere ki te whawhai, auaka e haere punui, engari kia whai toro, a mua, a muri. Ko nga toro o mua kia whai kiore, kia tokorua ki mua hei tirotiro haere i roto o nga rakau, o nga awaawa, o nga kohatu, i to hoariri. Auaka aua kiore e haere tahi, kia rima, kia ono tiini te matara o tetahi ki mua, o tetahi ki muri, kei kotahi tonu te hopunga i aua kiore. No te mea ko aua kiore he tangata kua tukua mo te mate; i wehea ai raua, kia mau rawa ake ai

tetahi o raua, ka puta tetahi o raua, hei kawe korero ki te heteri (toro), ki te matua hoki, a me he mea ranei ka puta tetahi o raua, ka puhia mai e te hoariri, ka mate, ka rangona atu nga pu e te heteri (toro), e te matua, a ka haere mohio atu ratou ki te waahi i tangi mai ai nga pu. A, me he mea hoki ka kore he heteri, ara he toro, ki mua o te matua haere ai, ka haere matua tonu te haere, a tera pea kua hangaia mai e to hoariri nga pehipehi mou ki roto o nga maunga, o nga ngahere, o nga awaawa, nga apiti ranei; ka haere atu koe i runga i te kuare, kaore e mohiotia atu tera nga pehipehi mou te takoto mai ra, ma te waha tonu koe o te pu e whakamohio, mohio rawa ake koe, ka poto koe kei raro te ngau e te mataa.

He taonga nui te waha karanga i roto o te whawhai, ahakoa te tangi a te pu, ka mahia ake te waha karanga, "Kokiri ra – E! [Ka whakahua ki tona hapu, iwi ranei, i konei] Kokiri! Kokiri!" Ka whati ra to hoariri, ka whati, ka whati. Ka rongo te hapu, te iwi ranei, e karangatia ra te ingoa i roto o te whawhai, ka kaha nga uaua me te tinana ki te rere totoa ki te reo e karanga ra, te hapaitanga a te aroha, me te ngakau rite kia kotahi takotoranga ki te marae, hei korero whakatu ma te hoariri i te ao tu roa.

He taru taha te mataa; me he mea ka kitea atu te puhanga mai, he titaha te karo, he tuku tetahi, he tarapeke tetahi. Engari kia mau tonu o kanohi ki te ngutu o te pu a to hoa i te wa tonu o te mura me te auahi, te timatanga ake o te puhanga; ko te wa tonu tena o te karo, huri ana to taha, hipa ana te mataa. Kia mahara ano i te wa e pupuhi ana koe, me he mea to hoariri kei ro pa, kei ro rakau, kei ro kohatu ranei, he mea pai mou te ahu i te oneone, i te kohatu, i te rakau ranei, hei parepare mou, hei arai atu i nga mataa a to hoariri, a hei pae takotoranga atu hoki mo au pu e pupuhi atu ai koe ki o hoariri. Engari, kia mahara ano koe ki te titiro i te hau o taua ra; mehemea kei to taha maui te hau, me whiu te ngutu o te pu ki te taha katau o to hoariri, ma te hau e pana haere te mataa o to pu, tae rawa atu ki to hoariri ka hangai tonu ki waenganui o to hoa. A, mehemea ranei kei raro o nga maunga te whawhaitanga, ka titiro ki te hau, me he mea he hau popoki iho i runga o nga maunga, me whiu te ngutu o to pu ki runga o te upoko o to hoariri, ma te hau e peehi whakararo te mataa o to pu, tae rawe atu ki to hoariri, ka hangai pu ki te poho, ki te puku ranei, he tuunga mo to mataa. A, me he mea ranei kei runga o nga maunga te whawhaitanga, me titiro ano te haere a te hau; me he mea e haere awhiowhio whakarunga ana te haere a te hau, me waiho tonu te ngutu o to pu i roto o nga kuha o to hoariri, ma te hau o raro, me te hiki a te paura, e hapai ake to mataa, tae rawa atu ki to hoariri, ka hangai tonu ki te puku, ki te poho, ki te upoko ranei he tuunga mo to mataa: Haunga ia te pipiritanga o tetahi ki tetahi, kaore he tirohanga ki enei tohu i runga ake nei, no te mea ka kapiti a Rangi raua ko Papa i tena wa; ka kai hoki te tane i tana kai, i te toto, i roto o te parekura. No konei te whakatauki e ki ra, "He puta taua (ara he parekura) ki te tane, he whanau tama ki te wahine."

Kia mahara ano, he kahawai te ika toto nui i whakaritea ki te wahine, a he reo mana, he reo aroha nui te reo wahine ki te karanga i roto o te whawhai. Me he mea hoki ka riro ma te wahine e tapa te whana o te riri, e kore e taea e te hoariri te whakahoki mai taua whana. He mea hoki, na te wahine i tautapa te riri, he pari hoki e rere ai ki te po nga wahine no nga tane.

Tuarua, ki te houia e te tane te rongo o te whawhai, e kore e mau, ka kiia tera he rongo tama-tane, he atua, he taitahae. Engari ka riro ma te wahine e hohou te rongo, ka kiia tera he rongo tama-wahine, ka mau te rongo, he rongo taketake. Kaati ake tenei.

Na, me hoki atu ano ki te ahua o to pupuhi atu ki to hoariri, i a koe i roto i o parepare, i roto ranei i to pa e pupuhi ana ki to hoariri, kia ata titiro ano koe ki nga pu whakamoke a o hoariri. No reira, ki te paku atu to pu, auaka koe hei titiro tonu atu ki te wahi i puhia atu ai to pu, no te mea kei te taumautia mai te auahi o to pu i te wa ano i puta atu ai te auahi o to pu. Ka tere tonu te paku mai nga pu whakamoe mou; tera pea ka rokohanga mai koe e nga mataa o aua pu whakamoe, e titiro atu ana ki te waahi i puhia atu ai to pu, a tera pea ka taweka koe i etahi o nga mataa o aua pu whakamoe. Engari ano, ka paku atu to pu, kia tere te tuku iho to mahunga ki raro o to parepare, kia mahea ra ano te auahi o to pu, katahi ka titiro whakamoke atu ai ki te wa ki to hoariri.

6. Take tuaono hei tirohanga. Me ata titiro ano koe ki nga tu o nga tangata i te pu, ahakoa i mate rawa, i kai-a-kiko ranei; a no te taha ki a koe, no te taha ranei ki o hoariri. Me he mea ka kitea kei te puku, heke iho ki nga waewae nga tangata i nui nga tuunga i te mataa, ka kiia he pakanga e heke ana, a me he mea ranei he nui atu nga tangata i nga poho nga tuunga i te mataa, ahu ake ki te upoko, ka kiia tera he pakanga e piki ana. Me he mea ranei, i a korua ko to hoariri e whawhai ana, ka titiro koe ki o tupapaku e hingahinga ana, me he mea e hinga atu ana nga pane o ou tupapaku ki te wa ki o hoariri, he tohu pai tena ki a koe, a muri ake ka ea te mate o aua tupapaku ou. Tena, ki te hinga mai ki te taha ki a koe nga pane o ou tupapaku, he atua, he taitahae; kia mahara, kei raru koe i to hoa a muri atu.

7. Take tuawhitu hei tirohanga, kia mahara, kia tupato i te wa e haere ana koe ki te whawhai ki te hoariri, a ka mau i a koe tetahi tangata ki te huarahi, ki te ngahere ranei, no te taha ki to hoariri, kia mate rawa taua tangata, aua tangata ranei, kia mate rawa. Auaka e whakaorangia hei herehere mau, kei aitua koe, kei patu whakairi; e hara hoki tena i te wa tika hei whakarauoranga mau i te tangata hei herehere; kaore ano hoki to hoariri i riro noa i a koe, e tika ai te herehere. Tirohia te kupu a to tipuna, a Ihaia poropiti, e ki ra, "Kaua te tangata e haere atu ana ki te whawhai e whakamanamana e pera me te tangata e wewete ana i te whitiki." Tera ano tetahi tohu hei tirohanga. Ko te whetu e kai ana ki te marama. Me he mea kei te taha ki a koe taua whetu e kai ra ki te marama.

tae atu ki to taha katau, ka mohio koe nau taua whetu, apopo to hoariri haere ana i runga i o ringa. Tena, me he mea kei te taha ki to hoariri taua whetu, o te marama, kei tona taha katau, kei to taha maui, ka mohio tonu koe, na to hoa taua whetu, kia tupato koe.

Tera ano tetahi mea hei whakaarotanga, he manawa rangi me te kohoka; me he mea kei te taha ki a koe te putake o te kohoka, a ko te manawa kei te taha ki to hoariri, ka mohio koe nau taua kohoka, a mea ake ka kohokatia e koe nga manawa o ou hoariri ki te kohoka o Papa-tuanuku. Me he mea ranei ko te manawa kei te taha ki a koe, ko te kohoka kei te taha ki to hoa, ka mohio koe ka taumaha te taha ki a koe; no reira me ata whakahaere nga wa, me kore noa e pahemo.

Tenei ano tetahi taonga nui hei ata whakaarotanga ma te ngakau; ko nga moemoea i nga po, i nga awatea ranei. He wa ano ka tika nga moemoea, he wa ano ka korero parau nga moemoea. Ko nga moemoea kei nga tohunga, tae mai ki nga tangata noa iho, he wa ano ka tika nga moe a nga tohunga, he wa ano ka he. He pera ano nga moemoea ki nga tangata noa iho. No reira me waiho tonu i nga tangata kua kitea te ahuatanga o a ratou moemoea i mua atu, me nga tangata kua taungatia ki taua mahi. Koia ra tonu nga tangata tika kia kiia he tohunga matakite. Kia pera me te moemoea a te Hiriani i rongona iho ra e Kiriona raua ko tona apiha e korero ana – moe iho, e hurihia mai ana nga taro paare, te akinga mai ki te teneti kua hinga te teneti, kua hurikoaro; ka whakamaoritia, "E te hoa, e hara tena i te mea ke atu i te hoari a Kiriona, kua hokona nga Hiriani e Ihowa ki tona ringa." Ka tika te moe, ka tika te whakamaoritanga. Ka penei ano a te Maori moemoea; he nui nga tohunga matakite, ina koa ko Te Rangi-tauatia he matakite no Ngati-Porou; i kitea e ia e rua nga reo, he "mara" tetahi, he "kihi" e hoihoi ana, a he rau tau ka eke a Nga-puhi ki te tai rawhiti, ka rangona taua reo e karangatia ana ki Hautu-pakoke, te kainga o Te Rangi-tauatia, kua mate noa atu, ara e karanga penei ana, "E mara! E mara! I aua hohoro, ka toua koe." Ka karangatia ano e Nga-puhi ki Kokai pa, "E mara! E mara! Whakarewa to papatu, kia watea he rerenga mo to kokiri." Ka mana tera i muri mai, ko te pakeha e kihi nei, e hoihoi nei i naia nei, a haere ake nei. Me kaati ake tenei.

Me hoki atu ano tetahi whakamaramatanga ki te tutu ngarahu, a me he mea kaore o wahine, o koroheke ranei hei titiro ki to waewae, me kowhiri nga tangata kua ahua kaumatua ake hei kai titiro ki to waewae i te wa e tae ai te manuka whakaara ki a koe, ara ki to matua e takoto ana i raro. To aranga ake, he tara tonu te haere, me to tatari atu ki te manuka whakaoho. Ka taha tera, ka titiro atu koe ki te manuka tuku, haramai ana, tukua ana to waewae kia rere, a ka tau ki te waahi i tohungia hei taunga ki raro. Kei to whakaaro te tikanga mo te whakakoemi whakamuri, whai takiwa rawa, ka whakahoki whakamua, ka tau ano ki te taunga tuatahi i whakakoemitia mai ra; muri iho ko nga peruperu, ko nga haka ranei.

Ko nga korapa o roto o te tutu ngarahu:

1. He hingahinga no etahi o nga tangata i roto i te omanga.

2. He motumotu no te matua, wehe ke mua, wehe ke muri, paihore ke a waenganui.

3. Kei te peruperu, kei te hakanga ranei, wehe ke mua, rereke muri, paihore ke waenganui.

4. Kei nga tangata e tu ki te whai korero, ka he te taha, ka whati ranei te waiata, te karakia Maori, tetahi atu mea ranei; a me he mea ranei he matua tau, he matua hoki ta o hoa, ko tau matua hei titiro ki te matua a to hoa, ko tana hei titiro ki tau. Engari kia mohio koe mo to kokiri atu, me te kokiri mai hoki a to hoa ki ta korua whakataetae, kaua koe e rere ma te taha maui o to hoa, me rere atu tau ma te taha katau o to hoa, me rere mai hoki tana ma to taha katau. Me he mea ko tau matua kei te rere atu ki te aronga atu ki te wa ki to korua hoariri i runga i ta korua oma kaha, ko te matua o to hoa e huri ki muri o tau matua, rite rawa, katahi ka tuku ai te whana i runga i te poupou tahi; ka rere, ka tau ki te wahi i whakaritea hei taunga; a aha koa a korua matua e rua, e kore e ngaruroa, e kore e wehe ke a mua, a waenga, a muri; ka rite te rere a te tangata, me te tukunga ki raro, me te aranga ki te peruperu, me te kore o te tangata e hingahinga, ka mohio tonu koe i kona apopo o hoariri a tete ana i roto o to ringa.

Tera ano tetahi waahi paku hei tirohanga. Me he mea ha haere to ope taua, ka tata pea ki te hoariri i ro pa, i te tahora ranei, tera pea ka tu nga toa ki te tutohu mo te toa o nga tangata, a tera pea ka turou moe tetahi tangata o te ope, a ka ngo te kumu, kauaka e kataina, he waha wahine, he waha tamariki no to hoariri, kei roto o to ringa e rari ana i te ata hapara.

Tera atu nga whakamaramatanga me nga whakaaturanga mo tenei hanga mo te whawhai, engari aha koa enei mea katoa tuhituhia nei, a kaore nei i poto te tuhi te nuinga o nga korero, heoi ano te pou tokomanawa o enei mea katoa kua tuhituhia nei ko te ngakau piri pono ki te atua, e kiia nei e te wha tekau ma ono o nga waiata a Rawiri, "Ko te atua to tatau piringa, me to tatou kaha, he kai awhina e tino tata ana i nga wa o te he, ma konei ra ka kore ai tatou e wehi, aha koa nekehia te whenua, aha koa kahakina nga maunga ki waenga moana, ahakoa raraa taupatupatu noa nga wai, aha koa wiri nga maunga i tona huamotanga" – e matau ana ra koutou, e nga tamariki, ki nga tuhituhinga maha i roto o te Karaipiture tapu mo te atua. No te mea, koia a mua, koia a waenga, koia te mutunga o nga mahi katoa o te rangi i runga, o te whenua i raro, me te wai i raro i te whenua. No konei ra, kia pumau o koutou whakaaro ki te atua hei tieki i a koe i roto o nga mahi o te pakanga, haunga ia to koutou tipuna a Uenuku, he takawaenga tena i waenganui i te atua me te tangata.

Kaati ake nga pakiwaitara nei hei purakau ma nga tamariki Maori, kaore hoki te pakeha e whakapono ki enei tu korero. Engari kua

kite au i enei tohu katoa i roto o nga whawhai ki te Hauhau i te tau 1865 ki 1867, me nga whawhai ki a Te Kooti Rikirangi i te tau 1868 ki te tau 1870.

Na nga kaumatua o te Ao-wera hapu, me nga kaumatua o Ngati-Porou iwi nui i ako ki au enei korero katoa. Tera atu te nuinga kaore nei e taea e au te tuhituhi; kaati, ki te he, nga waahi i he o taku tuhituhi me waiho mai te he ki au. Ko nga peruperu, ko nga haka, ko nga whakaaraara, me era atu mahi a te Maori, kaore nei i tuhia e au ki tenei pukapuka, kaore hoki he painga o nga whakaaraara ki nga whawhai pu o naia nei. Engari ano nga haka; ki te whati hoki te haka, te peruperu ranei, he aitua. Ina koa ta Ngati-Porou haka mo te haere ki te whawhai; ki te whati, he he; ki te atatu, he ra kei tua: koia tenei e whai ake nei: –

E ko Ruaumoko e ngunguru nei
Au! Au! Aue! Ha!
E ko te rakau e tunga werewere
A – ha – ha!
He rakau tapu na Tu-taua ki a Uenuku
I patukia ki te tipuaki o Rangi-topeka
Pakaru te upoko o Rangi-topeka
Patua ki waenganui o te tau ki Hikurangi
Te toka whakairo e tu ake nei
He atua, he tangata
A he atua, a he tangata – ho!
He atua, he atua tou para taitoko
Kia kitea, a e pare taitoko te whare haunga
A – ha – ha!
A ka whakatete mai o rei
He kuri i auau
Aue! Ha! A – ha – ha!
A na wai parehua taku hope
Kia whakaka te rangi kia tare au – ha!
E roha te kawau – ha – e
Kai te pou tara tu ka tete
Ka tete tau ha.

Ko te haka tenei a Taki-a-te-rangi me Ngati-Porou i Toka-a-kuku. Na te atatu o te haka nei ka ora a Ngati-Porou i a Te Whanau-a-Apanui.

Ka whitawhita a Te Ao-wera, me Ngati-Porou, ki te haere ki te whawhai, ka hakaia tenei haka i roto o te tutu ngarahu; ka atatu, he pai; ka whati, he he. I hakaia ano te haka nei i te haerenga i hinga ai a Henare Nihoniho ma ki Manga-one. I hakaia i Popoti, ka whati te haka nei, ka tu nga kaumatua ki te pupuri i a Henare ratou ko tona ope i te Paraire, Hune 18, 1865, a i runga i ta ratou haere ki te tiki i nga pu a te Kawanatanga ma te taha Kuini, ka tukua ratou kia haere kore pu ki Te Awa-nui, te waahi hei unga mai mo nga pu. Ka haere te ope i te ra horoi, Hune 19, ka tae ki Te Awa-nui; i te ahiahi ka tae te karere ki a ratou kia haere ki Manga-one; kua whawhai te Hauhau raua ko te taha Kuini, a haere pu kore te ope nei i taua po; oho ake i te ata o te ra tapu, ka pipiri te ope nei ki te

Hauhau. Ka hinga a Henare Nihoniho ratou ko tona ope ki Manga-one i te ra tapu, Hune 20, 1865, ka rite te whatinga o te haka nei ki Popoti. I roto tonu au i te runanga nui o nga kaumatua e whakarongo ana ki a ratou pupuri, ki a ratou tangi. Kua mohio noa ake ratou he aitua kei mua; tika tonu ta ratou. Ko te iwi nui ia, he tuku tonu i a Henare ratou ko tona hapu kia haere ki nga pu, haere tonu atu ki te pana atu i nga Hauhau, kei uru mai ki te rohe o Ngati-Porou.

Heoi ra, e kore a taea e au te tuhituhi katoa nga tohu i rite i roto o nga whawhaitanga kua hori ake nei, engari e tika ana enei take katoa kua tuhia nei ki tenei pukapuka. Kua kite katoa ahau i nga tutukitanga, he pono.

Na taku titiro ki nga tohu a nga kaumatua kua tuhia nei ki tenei pukapuka i kaha ai au ki te mau patu. I whanau au ki Whare-ponga 1 te 30 o Oketopa, 1850, i hapai au i te patu i roto o te whawhai i te 30 o Hune, 1865, te timatanga, mutu ki te tau 1870. I tu au hei kapene mo te Ao-wera i raro i a Meiha Ropata, taku tupuna.

I runga i te toa, me te piri pono ki a te Kuini, ka tukua mai e te Kuini tetahi hoari, hei tohu honore ki au, kei roto o te Miuhiama i Poneke e tieki ana, hei titiro ma oku mokopuna a muri ake nei.

Nga tuhituhi kei runga o taua hoari i tuhia mai ano ki Ingarangi, "Te Ao-wera Hapu Ngati-Porou Raiwhara."

NARRATIVE OF THE FIGHTING ON THE EAST COAST, 1865-1871.

[TRANSLATION.]

NARRATIVE OF THE FIGHTING ON THE EAST COAST, 1865-1871.

BY TUTA NIHONIHO

TUTA NIHONIHO, of the Ao-wera hapu (subtribe) Ngati-Porou Rifles, was born at Whare-ponga on the 30th October, 1850. His father was Henare Nihoniho, and his mother Heni Noho-waka, both members of Te Ao-wera, a division of the Ngati-Porou Tribe, of the East Coast.

In the year 1860, Tuta Nihoniho entered the mission-school of Bishop Williams, at Waerenga-a-hika, Poverty Bay, and in the year 1861 his father (Henare Nihoniho) also entered that establishment, in order to be trained as a minister of the Church of England.

In the year 1865 the Rev. Mr. Volckner, a minister of the Church of England at Opotiki, was murdered by Kereopa te Rau and Hauhau people of Taranaki and other places, the eyes of the Rev. Volckner being swallowed by Kereopa te Rau, from which act he derived his title of Kereopa-kai-whatu, or Kereopa the Eye-eater.

In the month of June of the year 1865 all subtribes of Ngati-Porou, as also other people of the East Coast, were assembled at the Popoti pa, situated at Mata-hiia, Waiapu district, partaking of the feast connected with the ceremonial opening of St. Michael's (Mikaera), the church of Henare Nihoniho and his subtribe of Te Ao-wera. They were thus eating, drinking, and enjoying themselves when Mohi Turei appeared upon the scene and made this announcement: "0 Ngati-Porou! The Hauhau who murdered Volckner have entered the bounds of Ngati-Porou, and are inducing the many divisions of Ngati-Porou to turn to their gods Riki and Rura."

The people assembled at Popoti then arranged that Henare Nihoniho and his subtribe of Te Ao-wera should go and expel the Hauhau, and also fetch the guns and ammunition provided by the Government for the loyal Natives, which possibly had been landed at Te Awanui. One Minie rifle (?) had been sent by the Government to Henare, also a flag that was named Hikurangi. 3 The numbers of this party that so went amounted to forty-nine, and their guns were five. They believed that the guns had arrived at Te Awa-nui, hence they did not take more with them – -that is, more flintlocks.

When the party arrived at Te Awa-nui, the guns had not yet arrived, and, on the same evening, a messenger arrived to report that

the Hauhau and loyal Natives had come into collision at Te Poroporo. The forty-nine of Te Ao-wera marched that night, and at dawn on Sunday the Hauhau were attacked at Manga-one. This was on the 20th June, 1865. The loyal Natives had retired, so the forty-nine fought 150 Hauhau, all of whom possessed guns, while the former had but five. These charged with taiaha and meremere (Native weapons); the others charged with guns. Henare Nihoniho had his rifle and thirty cartridges for it. Even so they opposed each other and fought, while the forty-nine were bitten by the guns, and many of their taiaha and mere were chipped and shattered by bullets. Henare Nihoniho fell together with his elders, nine being killed and fifteen wounded. Four Hauhau were slain outright, and nine wounded. Though Te Ao-wera fell before the biting of the guns, yet they saved the bodies of their dead.

Rapata Wahawaha was engaged in that fight, but he was under the command of his relative Henare Nihoniho at that time.

Now, this was the cause of all the fights at Waiapu, Te Kawakawa, Makeronia, 4 Toko-maru, Uawa, Turanga, Te Kopani, and Wai-kare Moana. In the year 1868 the fights connected with Te Kooti commenced on the East Coast.

When Henare Nihoniho was wounded by the gun-fire – and he received two wounds – just prior to his death, he handed his Government rifle to his elder relative, Te Teira Piki-uha, saying, "0, sir! My gun. Take it to my son Tuta Nihoniho, even that when I am dead my gun may be saved as a means whereby to avenge my death in the future." Te Teira at once started with the rifle, and, after four days' cautious travelling through the bush, he appeared within the district of Te Ao-wera, and delivered the gun to Tuta, who carried it in all the engagements which are described below.

After the above fight Te Ao-wera and Rua-taupare No. 2 5 assembled at Tuparoa, and the Natives who had taken the Government side erected Tikitiki as a fighting pa (fortified place), while the Hauhau built Puke-maire as a pa for themselves, the two pa being about one and a half miles apart. The Government side marched from Tikitiki and fired on Puke-maire; when charged by the garrison of Puke-maire they retreated. The Hauhau of Puke-maire charged out in two divisions, one of which was directed against the Government Natives, the other against Tikitiki. The garrison of Tikitiki were outside their fort at the time, very few were within; hence the pa fell and many were slain, while numbers of women and children were captured. Those who escaped fled to Te Hatepe, the pa of Te Mokena

Kohere and his clan. It was on this day that Tuta Nihoniho and his subclan of Te Ao-wera arrived at Te Hatepe, forty of them having come from Tuparoa. At that time, also, the wounded from Manga-one were lying at Te Hatepe.

After the fall of Tikitiki, Te Ao-wera and Rua-taupare No. 2 occupied Te Hatepe, their numbers amounting to 185, while there were thirty of Te Mokena's people. Hotene Porou-rangi was the only officer of Rua-taupare No. 2 and Te Ao-wera at that time, but on account of a disagreement that arose between Hotene and Tuta Nihoniho, together with the latter's elders, while they were on guard duty at night, the "officership" of Hotene over Te Ao-wera was brought to an end, and he retained that position only in regard to his own clan Rua-taupare No. 2. 6

Te Ao-wera now bestirred themselves to select an officer, inasmuch as Tuta and his nearly-related elders of the Ao-wera were but young folk at the time. In numbers the party amounted to eighty-five, their mature senior being Rapata Wahawaha, although Rapata was not of the Ao-wera clan, he and his young relative Tuta Nihoniho being alike members of a certain clan known as Rakai-roa. It was on this account that Tuta lost no time in saying to Te Ao-wera, "Let my senior, Rapata Wahawaha, be our officer, he being a matured adult."

Inasmuch as Rapata Wahawaha was now elected as the officer commanding Te Ao-wera, Tuta Nihoniho and that clan now loyally supported him in all the fights herein to be related, even unto his attaining his majority.

After this Te Hatepe was attacked by the Hauhau forces of Pakairomiromi and Puke-maire. The Hauhau commenced firing on the pa in the morning, the garrison returning the fire until nightfall, when the Hauhau party retired bearing off their dead and wounded, whose blood and brains lay before the pa.

One week after the above incident news arrived that Tuparoa would ere long be attacked by the Hauhau forces, whereupon Te Ao-wera and Rua-taupare No. 2 returned to Tuparoa, fifty of them remaining at Te Hatepe as allies for Mokena's men and the Europeans. It was at this time that James Fraser and his company of a hundred soldiers arrived.

Those (of Te Ao-wera) who returned to Tuparoa were there three days when they advanced to Wai-o-matatini, and after that Te Horo, the latter place being a village. There were 215 men at Te Horo when the Hauhau of Puke-maire advanced to attack them, the enemy being observed some miles away crossing the Waiapu River.

At the same time that the Hauhau of Puke-maire were seen, the voices of guns were heard from Tikapa, a pa belonging to Government Natives which was being assaulted by the Hauhau of Pakairomiromi.

Eighty soldiers were now despatched from Te Horo to assist the garrison of Tikapa, while 135 soldiers remained at Te Horo to lie in wait for the Hauhau of Puke-maire. When the party of eighty arrived at Tikapa they found that its defenders had left the pa, which was in possession of the Hauhau, whereupon the pa was invested by the eighty and the survivors of the Ngati-Puwai, the people to whom the place belonged, even until nightfall.

When the Hauhau of Puke-maire advanced to attack Te Horo the force at that place left the village and retired to Ma-kotukutuku, an affluent of the Horo Stream, a little distance off, dropping articles of clothing and other items as they went. They concealed themselves by the creek and awaited the arrival of the enemy, who, finding the village deserted, followed up the trail of the retiring force. On seeing the discarded garments, &c, they pushed quickly on, thinking that the Government party were flying in confusion. At Ma-kotukutuku they received a volley from the ambush that convinced them of their error in trusting to appearances. These Hauhau field, leaving their dead on the field.

In the night the 135 men at Te Horo marched to the assistance of the eighty who were investing Tikapa, and just before dawn the pa was attacked, but the Hauhau had deserted it in the night, some time before the assault, and only their dead were found in the place.

Four days afterwards the Government Natives attacked Pa-kai-romiromi, one of the big Hauhau fortified places, and the European troops joined in the attack. This pa fell, and many Hauhau were slain, but very few of the Government side, while a large number of Hauhau were taken prisoners.

After the above, Puke-maire the biggest pa of the Hauhau party, was attacked. There were six thousand (?) persons in it – -men, women, and children. 7 This pa did not fall, but many on both sides were shot, after which the attacking force returned to Wai-o-matatini and Te Hatepe.

Puke-maire was attacked a second time, from early morn until nightfall, while heavy rain fell, and the men were wet to the skin. In the latter part of the afternoon the flanking angle at the south end of the pa was taken, and the Hauhau dead it contained were dragged outside and placed in a heap. The pa did not fall on account of the strength of its earthworks, and the way in which fire could be concentrated on the only place at which it could be entered from the flanking angle. The heavy rain was also a deterring force. Many men were killed on both sides, while others were wounded.

Two days after the above attack Puke-maire was again assaulted, when it was found that the Hauhau had retired to Te Kawakawa and Hungahungatoroa. They were at once pursued by 270 of Te Ao-wera

and Rua-taupare No. 2, and thirty Europeans under Captain Biggs – thus 300 men pursued the Hauhau by way of Pakiaka-nui, for by that route the Hauhau party had retreated to Te Kawakawa. The above pursuing party then went straight across country, while Te Mokena Kohere and his clan Ngati-Puwai, with a force of Europeans, 700 in all, marched by the circuitous coast track. Before dawn the 300 were on the move from Wai-o-Matatini, and attacked Te Kawakawa in the afternoon, when the Hauhau were defeated, some being captured, but the majority fled to Hungahungatoroa, which was the large pa. Before dawn the next day the force started and came on the Hauhau party at Kotare – that is, at the Karaka-tuwhero Stream. The two parties fought at that place, and the Hauhau were defeated, the survivors retreating to Hungahungatoroa. The pursuers now rapidly advanced and attacked the pa of Hungahungatoroa, where the enemy inside their huts suffered severely from the gun-fire because none of the earthwork defences had been completed. As the sun was descending a messenger from Te Mokena arrived with a proposal to Rapata and Biggs that a demand should be sent to the occupants of the pa for them to surrender themselves to the authority of the Queen, which demand was acceded to by the Hauhau, who handed in 948 flintlock guns and their spears, taiaha, meremere, patu, and toki – that is, all their man-slaying implements. The prisoners here amounted to five thousand. (?) 8 The Taranaki and Whakatohea section of the Hauhau escaped to the forest, declining to surrender lest they might be punished for having murdered the Rev. Volckner. The oath of allegiance to the Queen was administered to the prisoners. This was the end of fighting within the boundaries of Ngati-Porou. (A party of Te Whakatohea, and also some members of other tribes, including Mehaka Toko-pounamu of Tuhoe, had assisted the Hauhau party of Ngati-Porou in their various engagements.)

When the fighting was going on at Puke-maire the Hauhau folk of Rua-taupare No. 1 at Toko-maru, and the Hau-iti at Uawa, came to assist the Hauhau of Puke-maire, that being the reason why Te Ao-wera and Rua-taupare No. 2 carried the war to Toko-maru and Uawa. A fight occurred at Tuatini, and on the evening of the same day the pa of Puke-papa fell 9 many being slain and captured, though the bulk escaped to Uawa – that is, to Tahutahu-po, the pa of Hau-iti and Ngati-Ira. This place also fell, and many Hauhau were slain, wounded, and captured, albeit the majority of Rua-taupare No. 1 (of Hau-iti) and Ngati-Ira fled to Turanga – that is, to Waerenga-

a-hika; but few of the Government side were killed or wounded. On the following day the Hauhau were again defeated in a fight at Pakura and the escapees fled also to Waerenga-a-hika.

In December, 1865, a force of Te Ao-wera, Rua-taupare No. 2, and Ngati-Porou followed up Rua-taupare No. 1, Hau-iti, and Ngati-Ira, all the enemy who had withdrawn having assembled at Waerenga-a-hika, the pa of Mahaki (Te Aitanga-a-Mahaki) and Nga-Potiki (tribes of Poverty Bay).

Waerenga-a-hika was now attacked by Ngati-Porou, the Government clans of Turanga. and Europeans. When the attack had continued for three days an assault was made on the Government troops by Rongo-whakaata, Ngati-Maru (of Te Arai), Te Whanau-a-kai. Ngati-Kahungunu, Tamatea, and other clans, on a Sunday morning. This force had arrived from the Puke-amio pa at Pa-tutahi, and were not a part of the Hauhau force in the Waerenga-a-hika pa. They divided into three columns to make the attack, and the two forces came to close quarters, with the result that the Hauhau were defeated with great loss. The Hauhau within the pa remained there as lookers-on at the fighting and the defeat of their friends beneath the shining sun.

When this attack was made the trenches were occupied by Europeans only. The Ngati-Porou chiefs had told their men not to join in the firing that day on account of it being Sunday, but to let the Europeans alone man the trenches. Hence, when the enemy charged the trenches, the Natives were lying in their huts or elsewhere, some sleeping, and many of them with no clothing on. At the first volley they rushed out and ran to the trenches, some of them naked and some clad in shirts only, and joined with the Europeans in repelling the assault. Tuta's garb as he reached the trench consisted of a shirt. The enemy had advanced to the low earthwork, and were engaged in a hand-to-hand fight across it with the defenders. A Hauhau struck a blow with his taiaha at the man next to Tuta, who parried the blow with his gun. The taiaha glanced off the gun-barrel and struck Tuta on the hand breaking one of the bones thereof. This caused him to drop his gun, but he picked it up with the other hand and made shift to drive the bayonet through the body of that Hauhau until the point protruded from the back of the man.

On the following Wednesday the Hauhau force in the Waerenga-a-hika pa surrendered and took the oath of allegiance to the Queen. Six hundred (?) 10 of them were deported to Whare-kauri (Chatham Isles) as prisoners.

It was after the above that Te Ao-wera, Rua-taupare No. 2, and Ngati-Kahungunu (of Te Wairoa) attacked the enemy at Te Kopani (in the Wai-kare-taheke Valley), and on that field were defeated Ngati-Kahungunu. Rongo-whakaata, Tamatea, Ngati-Kohatu, Tuhoe,

and other Hauhau people. The pa at Te One-poto (Wai-kare Moana) also fell (it was situated on or near the site of Herrick's redoubt of later years). Many of the Government side were slain and wounded, but many more of the Hauhau fell and many were captured, while Te Tuatini, the leading chief of the Hauhau was killed.

[The Native force that was attacked by the Hauhau at Te Kopani was marching on Wai-kare Moana in order to attack the rebel pa situated on its shores, near to Te One-poto. Scouts sent out had seen flags flying at that pa, and had fallen back on the main body. On reaching Te Kopani the force marched across the flat, following the track which passed up a small gully between two low hills. An advance party of ten Natives was ahead and was passing up the gully. As they did so they fired into the fern on either side of the gully, as a hurahura kokoti (ambuscade unmasking), in case any of the enemy should be concealed therein. Just then this small party was fired at by a large number of the enemy, who had thrown up earthworks on the small hills on either side of the gully, the same being concealed by the dense growth of fern. Several of the advance party were killed, and the main body advanced and commenced to fire on the Hauhau. Forty men were sent round to the left to make a flank attack, and these captured the rifle-pits on the left side of the gully, killing many of the enemy, the survivors joining their friends on the other hill. From the captured hill a cross-fire was opened on the other hill, and the fern covering it was set fire to; thus the Hauhau were compelled to fly, having lost many men, as the main body of the contingent swept up the gully. The Hauhau did not retreat by the track to their lake pa, but fled into the fern, scrub, and bush on either side of it. The victors marched straight on the lake and surprised the pa, capturing about thirty men, the bulk of the enemy having been in the ambuscade at Te Kopani, which had been laid when the Hauhau scouts had detected the advance from Te Wa-roa. Tuatini was captured at the lake pa, and was at first spared, but afterwards shot.

Tuta explains that Rapata ordered the fern to be burned, and it was not known that the Hauhau had rifle pits until after the fire had swept over the hills, when the Hauhau reoccupied the pits, and nothing but their heads and shoulders could be seen when they fired. Then the flank attack was delivered, which compelled the enemy to retire.]

The Government forces now returned to their homes, and this was the end of the fighting conducted by Te Ao-wera, Rua-taupare No. 2, Ngati-Porou, and other loyal clans, in order to avenge the shed blood of the Rev. Volckner, minister and servant of the Most High, who had been murdered at Opotiki, and his eyes swallowed, by Kereopa and the Hauhau folk. The fighting would have been confined to those tribes that took part in the murder of Mr. Volckner, but assistance extended to those murderous tribes by certain other tribes caused

the fighting to spread to the homes of every tribe, clan, and person. In all these actions spoken of above, Hotene Porou-rangi ranked above Rapata Wahawaha.

At the time that the Hauhau of Waerenga-a-hika were conveyed to Whare-kauri, Te Kooti Rikirangi was wrongfully accused by a certain Native, on account of feelings of jealousy towards his own wife, whom Te Kooti wished to take for himself; hence that Native related a concocted tale to Biggs and Wilson, the European officers, and to the Native chiefs. He stated that he had seen Te Kooti Rikirangi giving gun-caps to the Hauhau of Waerenga-a-hika during the fighting. Why did not the European officers and Native chiefs inquire as to the truth of that statement, in order to ascertain its truth or otherwise? This occurred on the very day that the Hauhau were taken on board the steamer. The European officers and Native chiefs seized Te Kooti and flung him like a dog into a boat taking Hauhau out to the steamer. Te Kooti asked, "For what reason am I put in the boat with the Hauhau? I am not a Hauhau!" But what cared Biggs, and Wilson, and Paratene Turangi, and other Native chiefs? All they said to Te Kooti was, "Go on to the boat; go on to the boat." This was the cause of the disturbance raised by Te Kooti in the year 1868 – the not inquiring into the charge against him. If it had been proved correct it would have been right to send him with the Hauhau to Whare-kauri; or, if the charge had been proved to be false, for what reason should he have been sent to Whare-kauri? However, Te Kooti was despatched with the Hauhau to Whare-kauri in the year 1866.

In the year 1868 Te Kooti and the other Hauhau escaped from Whare-kauri on a three-masted vessel that had carried stores there for the Hauhau prisoners, while Te Kooti and his people captured the guns of the armed guard placed over the Hauhau; there were, perhaps, twenty-five guns. Six hundred (?) 11 Hauhau thus escaped and landed at Whare-ongaonga, where they allowed the crew of the vessel to take her away.

When the Government side heard of these occurrences they attacked Te Kooti at Whare-ongaonga, where some of his men, women, and children were shot. Te Kooti fled to Papara-tu, to which place he was pursued by the Government forces and fired upon, losing more men. He then fled to Te Konake, and was attacked there, whereupon he fled to Puke-tapu, where the Hauhau erected a pa. 12 They were again attacked by the Government force of Natives and Europeans, one thousand (?) 13 strong, in the Ruakituri Valley, where the Government force was defeated, losing guns and ammunition (?). Thus the

Hauhau acquired guns, the result being the Turanga (Poverty Bay) massacre. For the space of one day and one night was Turanga put to sleep, even from its source down to the great ocean. Biggs and Wilson were slain by Te Kooti's orders. Paratene Turangi was captured, and Te Kooti said to him, "Greetings, my father who said, 'Go on to the boat; go on the boat.' Son, you go on to the axe." Whereupon Paratene Turangi was cut down with a hatchet and killed – all on account of Te Kooti having been sent to Whare-kauri. Thus Turanga fell, and the men, women, and children of the Government side were taken as captives by Te Kooti, to Ma-karetu and Nga-tapa, to the forest country. There were upwards of two thousand (?) of these captives.

After this, 300 of Ngati-Kahungunu of Napier, seventy of Ngai-Tahu-po, sixty of Rongo-whakaata, forty of Hau-iti, and thirty of Ngati-Porou – in all 500 Maori, besides the Europeans – pursued the enemy. On arriving at Ma-karetu the Government forces came up to the Hauhau, and a fight commenced. The Government force was surrounded by the Hauhau on a hill, where they threw up earthworks whereby to shelter themselves. The tracks by which the pack-horses brought rations and ammunition to the soldiers of the Government side were seized by Te Kooti, who captured 200 (?) pack-saddles with supplies of biscuit, tea, sugar, and twenty-one casks of powder, whilst sixty (?) troopers who were guarding the pack train were killed (?) 14. Hence there was no food or ammunition for the force surrounded by the Hauhau; they were obliged to eat their horses. But enough of this.

Te Ao-wera and Rua-taupare No. 2, under Hotene Porou-rangi and Rapata Wahawaha, numbering 175, were at Whata-roa, inland of Te Wai-roa, together with 126 of Ngati-Kahungunu of Te Wai-roa – in all, 301 men. They had gone to attack Te Kooti and Nama, 15 on account of Karaitiana and other friendlies having been murdered at Whata-roa by Nama and Te Kooti. 16 As this party proceeded to Whata-roa, Te Kooti passed out on his way to Turanga. In a week a messenger reached the party that had gone to Whata-roa, and reported thus, "Turanga is no more! All have been swept off into eternity by Te Kooti. Nought remains save the flowing waters of Kopututea 17 and Wai-paoa. Man is lost; desolate is the land for all time."

And then all members of the party sank down upon the earth. Their guns fell from their nerveless hands. Their hearts became as water poured out upon the earth. No human voice was heard during the

whole of that day and the following night. The next morning that party of Ngati-Porou and Ngati-Kahungunu started from Te Kapu, and slept that night at Opou-iti. On the morrow they slept at Te Reinga, the next night at Wai-hau, the next at Tapa-toho, and then came out to Turanga and slept at Pa-tutahi. They took the track leading to Ma-karetu – to the men of the Government side who were surrounded by Te Kooti – camping at night at Te Karaka; on the following night at Whare-kopae, where they heard the voices of guns in the distance. On that night they despatched a reliable man to convey a message to the party surrounded by the Hauhau, as follows: "We will attack Te Kooti's lines in the rear to-morrow. As soon as you see us, cease firing. Let me do the fighting, you remain within your defences and look on, keeping a good look out for our Queen's flags. 18

On the next morning the force was astir before daybreak, and advanced to the rear of Te Kooti's earthworks under cover of adjacent hills. Before the party was seen by Te Kooti's men it had seized the first three lines of earthworks. The Hauhau now all assembled within their central defence, where Nama (of Ngati-kahungunu), Te Kooti's chief officer, was stationed with 300 picked men. But what was that to the men of Te Ao-wera and Rua-taupare, for the hearts of these men were dried up within them, and the blood of their hearts was dark, even from the time of the fall of Turanga at the hands of Te Kooti; swift were their feet on the march, ceaseless were the voices of the guns and the voices of men.

Ere long the main pa fell, and no survivor escaped, 19 Nama and his men were slain at that time. Great numbers of Hauhau were slain, and thus the beleaguered party was rescued. But Te Kooti, with the bulk of his people – men, women, children, and captives – had removed to Nga-tapa, the principal fortified pa.

When Nama was slain his body was roasted by the relatives of Karaitiana and others who had been murdered at Whata-roa. As the body roasted on the fire these men stuck sticks into it, which caused fat to exude from the body and run into the fire, where it blazed up; then these sticks were used to light their pipes with. Had not Ngati-Porou and Ngati-Kahungunu of Heretaunga been present, then the body of Nama would have been eaten like that of a sheep by Ngati-Kahungunu of Te Wai-roa. Now, this was the cause of the defeat experienced by the attacking party at the first assault of Nga-tapa – that is, the maltreating of the body of Nama. (The lighting of their pipes with sticks that had been prodded into the body of Nama was deemed an act of cannibalism, hence the gods punished them with the reverse at Nga-tapa.)

After two nights had been passed at Ma-karetu the two bodies of friendly Natives joined forces, making 800 men, and advanced against Nga-tapa. Thirty-four men, consisting of Tuta and his relatives of Te Ao-wera, acted, as scouts in front of the main body, and approached within about a chain of the pa, at a place where the bush had been felled, while the main body remained within the forest, where they rested, many of them going to sleep.

After the party of scouts had waited for some time for the main body to come up, they were observed and fired upon by a look-out man of Te Kooti's party. At this first discharge the main body was so startled, the men being asleep, that they ran away, leaving the scouts in their position near the pa. When the Hauhau saw the force running away, they opened fire on them from their defences, while the thirty-four of Te Ao-wera fired at the pa. This act was the salvation of the main body from Te Kooti, whose men had to turn their attention to the small force, so that the main body did not suffer in their flight. Hotene fled with the body of fugitives. They heard the sound of the guns of Te Ao-wera and the Hauhau as they came into conflict, and the voices of the Te Ao-wera shouting, –

Charge! O the Ao-wera! Charge! Charge!
Attack them, O To Ao-wera! Attack! Attack!
Fire, O To Ao-wera! Fire! Fire!

The object of these cries being that those of Te Ao-wera who were among the fleeing mob might hear and return to assist their clansmen who were assailing the pa. Some of the fleeing Ao-wera heard the war cries and returned, thus bringing up the numbers of Te Ao-wera attacking the pa to forty-seven, who stuck to it from morn until nightfall. In the evening two of the earthworks of the pa were taken, 20 and the Hauhau dead dragged out and put in a heap, while heavy rain descended until water flowed into the skin of man. Hunger was another vexation, for food, tents, and clothing were at Ma-karetu, whither the fugitives of the Government force had fled. The attacking party kindled fires in the trenches whereat to dry their clothing and guns, so that the guns might be dry even though men's bodies were wet. 21 Six of this party were killed, and nine wounded.

Rapata and Te Ao-wera fought on until the morning, and on to noon, waiting for Te Hotene to bring back the people who had run away, but waited in vain. At noon, Te Ao-wera retired with their wounded, having buried their dead in the bottom of the trenches, over which places they made fires, lest the bodies be discovered by the Hauhau. Even so, Te Ao-wera retired, and were not pursued by the Hauhau.

It was on account of their behaviour in this affair that Rapata Wahawaha was raised to the rank of major, and that Te Hotene lost standing. From these circumstances originated a song that was acted and sung by the women of the east coast, as follows: –

O all ye people who crouched within rifle pits!
As Te Ao-wera attacked as one man;
O, sir! Rapata, let your voice be raised
To extol the fame of Te Ao-wera.

So the men now returned to their homeland, as Rapata had said that he would return to Tuparoa (to raise more men) ere he came back to attack Nga-tapa. Thus the force returned to Turanga-nui, followed by Te Kooti and his thirty mounted men, who lay in ambush at Te Ahi-pakura, a track entering one end of the bush of Pipi-whakao in its course from Mata-whero to Te Arai. Many persons – Native, European, and half-castes – were slain by Te Kooti at that place. 22 Of three scouts sent out by Ngai-Tahu-po, two were caught and one escaped, though closely pursued. He was fired upon, and the shots were heard by Ngai-Tahu-po, who advanced and thus rescued the scout. Ngai-Tahu-po fired upon Te Kooti, who was, however, well sheltered within the forest, for when Ngati-Porou joined Ngai-Tahu-po shots were heard at Puke-amio (which the enemy had reached), where Colonel Whitmore had tried to surround the enemy with eighty mounted men. Some of the Europeans were killed, 23 and some guns were captured by the Hauhau. When the party of Ngati-Porou and Ngai-Tahu-po arrived at Puke-amio, Te Kooti and his mounted men were far on the forest road to Nga-tapa, without having lost a man.

Ngati-Porou returned to Tuparoa, and when they came back Nga-tapa was attacked for the second time. Four hundred of Ngati-Porou took part in the assault, as also a hundred Arawa, fifty of the Hau-iti, seventy of Ngai-Tahu-po, with Ihaka Whanga, and ninety of Rongo-Whakaata: in all. 710 Natives and 1,000 (?) Europeans, the whole force thus numbering 1,710. (?) So Nga-tapa was assaulted, the fighting continuing for nine days, when the place fell, being abandoned during the night, the occupants descending the cliff by means of a rope. The garrison left their dead in the pa, as also the friendly Natives captured at the time of the massacre at Turanga (Poverty Bay). The Hauhau were pursued in the forest, many being slain and captured. Te Kooti and his people fled to the Tuhoe (Ure-wera) district.

After this Te Kooti attacked settlements at Uawa, and, on being pursued by Government forces, again fled to the Tuhoe district.

After this Te Kooti was chased by Ngati-Porou and Whanga-nui in the Tuhoe country, where Whanga-nui came across him at Tauwhare-

manuka (on the Tauranga River), where an action took place. 24 Te Kooti then went to Wai-o-weka – that is, to Marae-tai – a pa belonging to the Whakatohea and other Hauhau people. The Whanga-nui force went to Ohiwa and Opotiki. to wait for Ngati-Porou. When the latter arrived at Ohiwa, Whanga-nui marched up the Otara River, so as to cut across country and get in rear of Marae-tai, while Ngati-Porou entered the Waio-weka River and reached Marae-tai in a three days' march. There, at a narrow pass, Hauhau sentries were posted, preventing any advance. Ngati-Porou then fell back down stream, and fifty men clambered over the ranges and through the forest, advancing warily to gain the place occupied by the Hauhau look-out men. Meanwhile the main body of Ngati-Porou remained by the river. When the party of fifty came opposite the Hauhau look-out men, they fired upon them, killing some, while others escaped into the forest; thus the pass was opened for the passage of the main body. So the main body now advanced, the voices of guns and men being now heard. The pa was taken at the first charge, Te Kooti and others escaping. Many of the enemy were slain, and many captured, the only satisfaction obtained by the Hauhau being the wounding of one man. The Hauhau fugitives fled up the Wai-o-weka to Te Tahora, at which place the force of Whanga-nui was lurking about to catch the escapees from Marae-tai. Many Hauhau were slain, and many captured by Whanga-nui, whereupon Te Kooti again fled, and Ngati-Porou and Whanga-nui returned to their homes.

After this it was reported that Te Kooti was at Wai-kare Moana, whereupon Ngati-Porou, Ngati-Kahungunu of Te Wai-roa, NgatiRakai-paaka, and some Europeans went and occupied Te One-poto, at Wai-kare Moana, where they constructed boats to enable them to search the inlets of the lake for Te Kooti. As he was not there, the force returned home.

After this, a party of Ngati-Pahau-wera made an expedition to Tuku-rangi, and, during its absence, Te Kooti and his force passed through to Mohaka. Te Kooti spent a day in slaughtering the people of Mohaka, numbers of Ngati-Pahau-wera being killed at various places in the open. On the following day one of the local pa fell to the enemy, by means of a treacherous peacemaking on their part. The other pa escaped this fate, and when the Ngati-Pahau-wera force returned from Tuku-rangi it attacked the enemy, when Te Kooti retreated by way of Te Putere to Wai-kare Moana.

A force of Ngati-Porou, Te Ao-wera. and Rua-taupare No. 2 was now organized, numbering 300. On arriving at Turanga, the force was divided, 150 of Te Ao-wera under Major Rapata going by way of Mohaka to follow Te Kooti as far as the Tuhoe district, and 150 of. Rua-taupare, under Captain Porter and Captain Hotene, going by Maungapohatu to the Tuhoe district.

Te Ao-wera marched by Mohaka to Wai-kare Moana, where they caught Ngai-Tara-paroa and Ngati-Kohatu. 25 The force came out at Tikitiki, one of the pa of Tuhoe. At that time the Government had concluded a peace with Tuhoe. The force crossed the lake to Te One-poto, and marched by way of Wai-kare-iti and Wai-maha to Anini, whence they made for the Tuhoe district. The supplies of the force being exhausted, they lived upon fern-root, hinau and tawa berries for three months as they toiled through forests never before trodden by human feet. On arriving at Tauranga (head of the river termed Wai-mana by Europeans) they saw, in a Tuhoe potato-ground the cartridge-shells of Captain Porter's force (at Opokere), and found the Hauhau dead buried in the potato-field. The force moved on to Taura-wharona, to Tauaki, and Te Kakari, where Captain Porter and his party were. The two forces now combined, and marched to Rua-tahuna, to seek Kereopa-kai-whatu throughout all parts of the Tuhoe district, as the Government had offered £5,000 for the capture of Te Kooti, and £1,000 for Kereopa Kai-whatu.

Ngati-Porou built a pa at Tatahoata (at Kiritahi, on the right-hand bank of the Mana-o-rongo Stream), Rua-tahuna district., naming it Kohi-marama, on account of the many months they had been traversing the forests in search of Te Kooti, and of their suffering from hunger, whereby some of Ngati-Porou perished in the bush.

When the pa was completed, parties of Ngati-Porou were sent out in search of Te Kooti and Kereopa. Kereopa was captured at Tuapuku (at Ohaua-te-rangi), one of the large Tuhoe pa. Te Kooti fled to Wai-kato – that is, to Te Kuiti – to dwell among the "King" Natives.

Kereopa having been captured, seventy of the force were selected to convey him to Napier, the principal officers being Major Rapata, Captain Porter, and Captain Hotene, while Lieutenant Tuta Nihoniho and Lieutenant Watene Ketua were detailed to guard Kereopa on the march and in camp – one being on either side of him continually while marching or sleeping – besides the ordinary guard over Kereopa, which was constantly on duty day and night, in camp or on the march. (Besides these two officers watching in the prisoner's tent at night, a guard was mounted at the front of the tent outside, and another in the rear.) 26

On arriving at Te Wai-roa, forty of the escort were there left, while they conducted Kereopa to Napier on the steamer. Arrived at Napier. Kereopa was handed over to the gaol police, and the £1,000 for the capture of Kereopa was paid over. Thus was fulfilled the remark in the song concerning Kereopa – "It was Kereopa who ate Volckner: (for which) ere long you shall be lacerated."

The escort returned to the force still at Kohi-marama. and now Ngati-Porou returned to their own land, Te Kooti having settled permanently at Te Kuiti, until finally pardoned by the Government. And now. here is the conclusion of the troubles on the East Coast, and the weapons rest in the house.

In after days Tuta Nihoniho was appointed captain of the Ngati-Porou Rifles, and the Queen sent him a sword of honour in remembrance and recognition of the bravery and loyalty to the Queen, throughout all the fighting herein described, of Tuta Nihoniho and his clan of Te Ao-wera. On that sword are inscribed the words, "The Ao-wera Clan, Ngati-Porou Rifles."

The origin of this clan-name of Te Ao-wera was a warrior ancestor of former times, a single line genealogy from whom is given below: –

[Names from the whakapapa: Te Ao-wera, Tu-te-rangi-pakuu, Manu-kai-po, Ta-mokai, Takanga-i-waho, Koro-kainga-tua, Kai-rakau. Te Au-iti, Kopare-huia, Te Rangi-ka-matau, Hiku-rangi, Te Ina-puku, Henare Nihoniho, Heeni Noho-waka, Tuta Nihoniho, Hariata, Timi Kara, Rongo-te-hengia.]

No advantage would be gained by any further following up of this subject. This is simply to show that the name of Te Ao-wera originated in that of a famed warrior of olden times. When Tu-teuruhina was treacherously slain by Ngati-Ira at Manga-raataa, Ngati-Ira were attacked by Te Ao-wera, by Te Atau and his young relatives at Te Rau-whakapua, at Tahuna-hakeke, at Makomako, at Te Whakaiho-puku, and at Titi-kura; in which fights Ngati-Ira were defeated, and their lands at Pou-turu, Puke-kura, Pua-te-roku, Parae-roa, Whakamaru-tuna, Pae-kawa, Kotore-paia, Rangi-kohua, Te Ngaere, Aniwaniwa, and other places were seized and retained unto this day. His son, Tute-rangi-pakuu, took part in those engagements.

Ta-mokai was a famed warrior in his fighting with Tupu-kai, Paakaa and Ure, when he seized Wai-tahaia; as also in his war with Tohi-te-ururangi and the people of the north, when Puputa was captured, and a huata (spear) lunged at Ta-mokai missed him and its point stuck in a kauere tree.

Koro-kainga-tua was also a warrior. When Tieki-kainga was slain by a party of Te Whanau-a-Apanui at Papa-o-kaumatua – he and also his children being killed – Koro-kainga-tua, who was the

elder brother of Tieki-kainga, was followed, by the enemy and overtaken at Wai-ngata, where the two parties fought, Te Whanau-a-Apanui being defeated with heavy loss. The scene of this fight was given the name of Huri-ki-taha-wai (overflow banks) because the stream was so filled with bodies of the dead that the waters thereof overflowed the banks. Te Roro-o-te-rangi, the chief of the force of Te Whanau-a-Apanui, was slain by Te Au-iti.

Coming to Rau-aruhe-roa, we note another scene of Koro-kainga-tua's fighting against Te Whanau-a-Apanui.

Te Rangi-ka-matau achieved fame by his acting against Te Whanau-a-Apanui at the time when Ngati-Porou were defeated, at Whare-kura. He and his younger brothers, Kautete and Pou-ra-mua, were pursued by a number of the enemy, but they killed their pursuers; and they, with their clan of Te Ao-wera, also took part in the avenging of the defeat at Whare-kura by Ngati-Porou, Ngati-Kahungunu, and. other clans. This was Te Kaha-nui-a-tiki, and, as Jesus Christ had arrived at this time, the bodies of the dead were not eaten.

Te Ina-puku was a woman, and a courageous one; it was she who rallied Te Whanau-a-Rakai-roa by shouting the war cry 27 at Te Awa-rua, when Te Whanau-a-Rua-taupare No. 1, of Tokomaru, avenged the death of Pou-ra-mua, who had been treacherously slain by Te Whanau-a-Rakai-roa at Omaru-mangamanga. This woman accompanied many war-expeditions – to Te Pourewa at Uawa and to Te Kaha-nui-a-tiki.

Heeni Noho-waka was also a courageous woman who assisted in avenging the death of her husband, Henare Nihoniho, who was killed by the Hauhau at Manga-one in the year 1865. In the two attacks on Puke-maire she took part with her clan, Te Ao-wera, when fighting the Hauhau. When going into action she wore two cartridge-belts and carried a single-barrel percussion-lock gun, termed a hakimana or tiakimana. She was also with the force of Te Ao-wera and Ruataupare No. 2 that pursued the Hauhau of Puke-maire to Te Kawakawa and Hungahungatoroa, and when the Hauhau and Government forces came into conflict on the field of Kotare, at the Karaka-tuwhero Stream, she was just behind her son, Tuta Nihoniho, firing at the enemy, and ever crying amid the roar of the guns, "Charge! O Te Ao-wera! Charge! Charge!" A bullet just missed her and struck Peta Rirerire, who was just behind her, killing him. Te Ao-wera heard her encouraging cries amid the sound of the guns, and all rushed headlong at the Hauhau, who fell before them under the shining sun. This woman joined many of the expeditions of Te Ao-wera to the wars. She was in the second attack on Nga-tapa, when that place was taken, where she shouted the same war-cry that she did at Karaka-tuwhero. By this time the Hauhau had come to recognize her voice in giving that cry, and thus knew that the

Ao-wera were attacking them; hence they fled in haste in order to save themselves. This woman held similar views to those of her son, Tuta Nihoniho – namely, to hand the body over to the clutches of death, a feeling prompted by the affection of the saddened heart of Heeni for her husband and of Tuta for his father, who had fallen by the hand of the enemy; therefore life was not prized by these survivors. Enough on this point.

Te Manu-kai was a capable chieftainess who held all the mana of the lands of her ancestor of Te Ao-wera, and she was the woman of highest rank in that clan.

Takanga-i-waho was a warrior chief who escaped the fate of his father Kokere, brother-in-law of Ta-mokai, when killed by a force of Apa-nui. It was Takanga-i-waho and his cousin Koro-kainga-tua who avenged this death at Rau-aruhe-roa, and so equalized matters.

Te Kai-rakau was a warrior, one of those who narrowly escaped being slain by Nga-puhi at Tau-ki-Hikurangi. The clan was saved by the bravery of Kai-rakau. who was himself slain.

Te Kopare-huia gained distinction in the fighting of Te Whanau-a-Rua-taupare No. 1 against Te Ao-wera and Te Aitanga-a-mate at Wai-piro, on account of Tawhaki. Rua-taupare No. 2 were defeated by Te Ao-wera, but those people were related to each other. Rua-taupare fled to Te Wai-kari, but returned, and Te Ao-wera and Te Aitanga-a-mate were defeated that time.

Hikurangi was a man whose courage saved him from the party of Hou-taketake at Wetea, inland of Wai-tahaia, for all the persons of the camp of Te Ao-wera at Wetea – some thirty, who were planting potatoes – were slain, being attacked by a force of Ngati-Ira, Hau-iti, and Rua-taupare No. 1, under Hou-taketake. Hikurangi was chased, but he killed four of his pursuers and escaped from his enemies. Afterwards the disaster was avenged, Ngati-Ira and Hau-iti being defeated, while Tautoru. the chief of those clans, was captured by Hikurangi and eaten alive, 28 in order to lighten the hearts of the relatives of those slain at Wetea. Ngati-Porou and Hikurangi went to take part in defeating the force under Mauri that fell before the tribes of Turanga at Turi-haua, but, on their arrival, Mauri had already been defeated.

Hikurangi and Te Ao-wera, thirty of them, were surrounded by a force of two hundred Ngati-Porou at Te Pakira during a quarrel over food. The two hundred fired upon the thirty of Te Ao-wera, but when the latter and Hikurangi turned upon them, the two hundred were defeated, a number of them being slain and captured. The majority escaped by flying to the forest, though their guns were captured.

Hikurangi also joined the force that fought at Toka-a-kuku, and took part in the fighting with the Hauhau, being one of the party of eighty that went to the assistance of Tikapa. He was also in the two

attacks on Puke-maire, though an old man, being about eighty years old at that time.

Henare Nihoniho was in but one fight, in which he was killed. He was forty years of age at the time of his death, but, indeed, death is ever the particular garment of the warrior (otira, ko tenei taonga ko te mate he tino kakahu no tenei hanga no te toa).

Here endeth the explanatory items regarding the name of Te Ao-wera. Te Ao-wera had many famed warriors as descendants who are not mentioned in this account. But the East Coast people well know this clan to be a courageous and dashing people – not afflicted with fears, doubts, or any weaknesses in battle – who do not retreat, though the result be the death of all on the field, but rather let them all lie there together as a subject for talk by the enemy before the world.

The remarks on the signs of Tu-ka-riri and Tu-ka-nguha (god of war) have not been included in this chronicle, but will be written in another, under the title of "Uenuku," for the perusal of Maori youths, that they may be learned in such things in case they come to bear arms at some future time. Let them not forget their ancestor Uenuku, the god of their forefathers when they crossed the Great Ocean of Kiwa before us.

In the above account two things have been omitted – the numbers of Hauhau and of Government forces slain, and the names of those slain, lest they distress the descendants thereof.

In the year 1897 Captain Tuta Nihoniho was selected by the Government as officer to command the Maori Contingent of New Zealand at the Diamond Jubilee of Queen Victoria, but, as Tuta was suffering from illness at the time, he was unable to go, hence Tunui-a-rangi was appointed to take his place.

In the year 1899 the war between the Boers and the English commenced, when Captain Tuta Nihoniho sent a petition to Wi Pere, member for the East Coast, containing a request to the Parliament of New Zealand that a message be sent to the Government of England offering the services of Tuta Nihoniho and five hundred Native troops as comrades in arms for the English troops on the field of war, as a spectacle for other nations. However, as a rule had been made that dark-skinned people should not be allowed to take part in the war, that petition was not acceded to.

But, indeed, the wisest course for the Government of New Zealand to pursue is one of watchfulness – namely, to train all the Maori youths of New Zealand to bear arms until they are thoroughly competent, inasmuch as it is not known when evil days may come upon the Island: so that when such a state of things comes to pass we may be prepared for it, and the Native youths and their relatives – that is, the European youths born in New Zealand, and termed natives – may go forth together, confident in their knowledge of how to act before an enemy coming hither to seize their beautiful island of New Zealand.

Some details of the chronicle herein contained may have been missed or misplaced; and he who detects the same can make the necessary corrections. If no fault be found with it, let no disparagement thereof be made in after-days, for it is late in the day to write of these matters, which occurred in 1865 and continued to 1870. From that time to this year of 1912 lies a long interval of forty-two years.

As Tuta Nihoniho has handed over the sword known as Te Ao-wera for the Government to preserve in the Museum at Wellington, it was on this account that a request was made for the above narrative.

The war-songs sung by Te Ao-wera and Rua-taupare No. 2, when performing the war-dance, are here given: – The signal to rise –

Aue – e – e – e! O arise!

The performers bound to their feet, the gun-butts are darted upwards, the dance begins.

Aue – e – e – -e! Taranaki is bested,
Wai-kato is bemired and Tauranga powerless.
Your tongue was outthrust in the days of your useless blustering.
Now are ye bemired in the treacherous soil – -pou – a – a.

2.

I persist! I persist! I persist!
Against Kereopa Kai-whatu;
Against my karaka ripening in the summer sun.
The obstructing Government is alert,
A swerve inward – au – au!
Open outward – au – au!
That treachery may flee afar beyond the hills,
To turn and gaze at us. A – e! A – e! A – a!

In this effusion Kereopa is compared to a karaka berry gradually ripening; when fully ripe it was plucked and eaten – -i.e., he was caught and hung.

3 Prior to this time, many of Ngati-Porou were disaffected (tarahaehae); hence those Natives who were loyal to the Government had asked the latter to supply them with arms and ammunition, as a collision was feared or expected.

4 Makeronia (a Biblical name) was a pa of Te Hou-ka-mau, a loyal Native, at Mata-kawa.

5 The clans known as Rua-taupare are descended from two ancestors of that name. They were divided during the war – one division, termed No. 1 in this narrative, joined the Hauhau party; the other, called No. 2 herein, fought on the Government side. No. 1 belonged to Toko-maru, and No. 2 to Tuparoa.

6 Hotene and a few others had obtained liquor, and were noisy while on night duty; hence the disagreement.

7 It is stated in Gudgeon's "Reminiscences of the War in New Zealand" that Puke-maire contained about 500 fighting-men.

8 The number of prisoners is given in Gudgeon's work as 500. Tuta's estimate is an absurd one.

9 As the friendlies were on the march they met a party of Hauhau from Pukepapa at Tuatini, and fired on them, killing some. The fire was returned, and one friendly Native wounded. The enemy then fell back on Puke-papa, an earthwork pa at Toko-maru, which was attacked and taken the same day, the friendlies losing one man killed and three wounded. The attacking force also lost one man at Tahutahu-po, which was also an earthwork pa.

10 Much exaggerated.

11 Those numbers are a great exaggeration. There were about 200 (or upwards) Hauhau prisoners at the Chathams; Colonel Porter says 280.

12 The Hauhau force really gained the advantage in these affairs.

13 The numbers given are often much exaggerated: 130 Europeans and sixty Natives made this attack.

14 Provisions and ammunition were so captured, but no persons were killed.

15 Nama was a chief of Ngati-Kahungunu.

16 Karaitiana, Te Roto-a-tara, and four others were murdered while asleep.

17 Name of lower part of the Wai-paoa River, from Te Arai to the sea, that, prior to 1841, flowed nearly parallel to the beach for some distance ere entering the sea at Awa-puni.

18 The Native contingent carried four flags for use on such occasions, so as to be recognized by friends.

19 The usual and recognized exaggeration of Maori narrative.

20 The earthwork first taken was undermined, bayonets and sticks being used in this work. Some spades were found in the captured trenches, which were afterwards useful.

21 When their guns got wet they dried them at the fires, loaded and fired a few rounds, and then dried them again, and so on.

22 In Gudgeon's "Reminiscences," it is stated that two Europeans and one Native were killed here.

23 Only one man killed.

24 Te Kooti was not present at this affair.

25 These people were found living at Wairau Moana, principally at Marau-nui.

26 During this journey, says Major Large, Kereopa kept saying, "Kore rawa nei oka hara; kore rawa, kore rawa." (I have committed no crime; no, none whatever).

27 Nana i tapa te whana – a curious expression. She ordered the charge.

28 He was tied, his body slashed with stone knives, and the flowing blood drunk.

UENUKU, OR KAHUKURA (THE RAINBOW GOD OF WAR): BEING ADVICE TO YOUNG SOLDIERS WHEN GOING INTO ACTION.

UENUKU, OR KAHUKURA (THE RAINBOW GOD OF WAR): BEING ADVICE TO YOUNG SOLDIERS WHEN GOING INTO ACTION.

BY TUTA NIHONIHO.

THIS chronicle is intended for the perusal, study, and consideration of Native youths in the future time, for the time may come when they will be trained in the paths of war. Therefore, o ye Maori youths, should you take part in the wars of the future, be careful lest ye forget your ancestor Uenuku, the god of your forefathers, by whose help they crossed the Great Ocean of Kiwa that lies before us.

1.

The first item for consideration as an omen is in regard, to the direction of affairs and the appearances or manifestations of man in the daytime, also the conduct of affairs and dreams during the night. For the Furthest One has said that wisdom is uttered by the voice of each day, and that each night declareth knowledge.

Ere you go forth to fight display your legs to your women, young folk, and old men in what is termed a war-dance. Your women will never fail to observe the omens of the dance – the correctness of attitudes or mistakes committed. When your women are seen by you advancing with distorted faces by the side of your column, or columns, the rising of Tu-te-ihiihi, of Tu-te-wanawana (the war god), you then know that your legs will assail the stars in the heavens and the earth mother below (1). But should you commit errors and not deport yourself correctly, then assuredly you will not see your women dancing and grimacing, because apprehension has seized them, for from them comes the blood of the performing men that is to be borne into the fray and poured forth upon the land. So then you are aware that an error has been made in your dancing, therefore be cautious – it is a malignant demon (the devil to pay) – wait a while and see if the evil omen does not pass by; or look carefully at your ancestor Uenuku, who will urge you on or restrain you. Should he be seen by you standing in the form of a bow over the track behind you as you face your enemy, go on, for that is the time when your enemy will be delivered into your hand by the god. March swiftly, even though rain or snow assail you; go on, that you may lay hold of your enemy. But if your ancestor be arched in front of you to block your advance, do not by any means disregard him, but retire. If, however, you still have a strong desire to advance, be sure not to enter within his arched form, but turn to your left and proceed in a circuitous manner, taking two or three days to make such a detour, before you turn to

advance in the direction of your enemy. Be your eyes steadfast to observe all the manifestations of your ancestor to yourself either by day or night; his name being Tu-Korako 29 at night, and Kahukura in the daytime. Should he again block your passage, then you must absolutely return. If his bow appears before you and you advance and enter it. then misfortune awaits you beyond him. He is just showing himself to you, for he is the abiding covenant (2) between the god and man.

2.

The second token to be studied is this: to carefully view the hiko (distant lightning), besides the uira and the kanapu (3), for the hiko betokens the blood of chiefs who are to fall in battle, or be drowned, or burnt to death, or die a natural death; hence it will be well to explain as to the field of battle. If the two sides are about equal for the coming fray, and the hiko lights upon the field, examine it clearly. If the lightning is in the region of your enemy, or on the great ranges in his vicinity, and the source from which it emanated is on the right hand, then you know that you yourself sent that lightning as a sympathetic greeting for the high caste blood; your enemies will soon fall beneath the shining sun.

But if the lightning is on the side toward you, or over your great ranges or sacred places, remember that you will fall before your enemy; therefore reflect and be wary: follow not the precepts of the ignorant, but rather those of the thoughtful; rearrange your affairs and postpone your attack, for you have chanced upon evil days.

3.

The third sign to be considered: Study carefully the flashings of lightning and the gleaming of the horizon, and list carefully to the sound of the thunder, whereby you will be able to detect the lucky sounds and the ominous ones, the hoarse rumbling sound, the sharp crackling sound, or the low continued muttering (4). If the thunder commences to sound above you and rumbles towards the region of your enemies, you know that it is your thunder directed by you. If the thunder gives forth a crackling sound, it is urging the hasty completion of all matters agreed upon or arranged for. If its sound, however, is a loud booming or crashing, that counsels delay in the carrying-out of arranged plans. Or if it is merely the low rumbling sound, then you know that the Most High is carefully directing the conclusion of affairs, and the result may be good or evil; therefore be diligent in detecting the meaning of this sound – that of the good omen and that of the bad. If the sound of the thunder be propitious, then all will go well; if ominous, then misfortune is indicated, whether in regard to war, or omens, or the year, or a season. James says, "All good gifts come from above; all things really suitable emanate

from the parent of enlightenment, who is changeless and casts no shadow."

The flashing of the uira and kanapu is equivalent in meaning to that of the hiko – if the glare be red. (vivid), it betokens death on the battlefield; if pale, a natural death.

4.

The fourth subject for investigation is this: Study carefully the subject of twitchings (convulsive starts, as of muscles of the limbs and body). If your arm or arms, your leg or legs, or your head be jerked or thrown outwards from the body, you at once call out to your companions, "0 friends! I have had a tamaki." Whereupon they will inquire, "In which direction?" You may reply, "Towards the mountain yonder." Then your companions will remark. "Our enemy is at that place." Now, after such an occurrence, wait quietly to see if your tamaki will make a return manifestation. If the hand or hands clutch, or the leg or legs, or head of that person, or of one of his companions, is jerked somewhat gently inwards, that is a good omen: the tamaki is repressed, and such an occurrence is termed a hau korero (the enemy is talking about you and discussing plans to attack you).

Now, if you have an outward tamaki (start), which is afterwards returned in a somewhat violent manner, whether by the arm or arms, leg or legs, or by the head jerking inwards from the direction in which the first convulsive start was directed, then the person experiencing such will cry, "O friends! my tamaki has returned in a vigorous manner, impelled by the brow of man." Be cautious, at dawn or later the enemy will attack you.

There are many different manifestations of the takiri: a vigorous one is a tamaki; if the body heaves upwards it is a hotu; if one dreams of the throwing of some object (such as a spear) and it developes into a takiri, such an incident is termed a tuhi. 30 If you dream that you throw an object, and have a takiri at the time, that is termed a maka, and it foretokens that you will soon go to the place you dreamed of as having been at when you threw the object. There are a number of takiri and taha kapakapa (the latter expression is applied to a twitching of the muscles of the side, or thigh, or shoulder) that affect man. These signs do not appear at random: it is only the prompting of Tu-ka-riri and Tu-ka-nguha (god of war) that causes such manifestations. But, however, my sons, in your first campaign you will acquire knowledge concerning the taha kapakapa, which may affect your left side or your right, as also in regard to your takiri: by experience shall you learn the meaning of these things as they affect you in the days that lie before. With some persons the left side is the lucky one, with others it is the right side that is lucky. Therefore it is meet that the persons who have the takiri and taha kapakapa should explain the correctness and truth of such things.

5.

Fifth subject for consideration: When you go to the wars, on the day you start from your home, abide firmly by the following items: First, let food for the journey be carefully cooked: if it turns out to be thoroughly cooked, it is a good omen; if undercooked, it is unlucky, an evil omen: think it over, consider the matter. Secondly, be discreet in your behaviour, be not irascible or prone to murmur, interfere not with others, or speak harshly to them. Have nothing to do with any undesirable or evil act, lest such afflict you when in action. Sufficient for you be tractability and a comely demeanour, also obedience to all directions in regard to the fighting, a cleaving of the heart to God that he may assist and protect you in the time of trouble.

When you are marching in a body to war, do not march in solid column (better to move in open order, and not in the foolish manner adopted by European troops), but have scouts out ahead and in the rear. And let the scouts in front have two kiore out ahead of them to search the forest, and gullies, and rocks for your enemies. See that those kiore do not keep together, but let one be five or six chains in advance of the other, lest both of the kiore (rats) be captured (5). Because those kiore are persons who have been handed over to death (i. e., have been assigned most dangerous duty) they were separated, so that if one of them be captured the other escapes to convey the news to the toro (scouts) behind and to the main body. Or, if one of them escapes capture, is fired on by the enemy and slain, the shots will be heard by the scouts behind and by the main body, who will then know that the enemy is before them, and will warily approach the scene of the firing. Then, again, if there are no scouts out advancing in front of the main body, but the advance is simply that of a column, possibly your enemy has arranged ambuscades for you among hills, or forests, or gullies, or canyons, while you, advancing in ignorance thereof, will learn of them only by the sound of the guns; thus, when the knowledge is acquired, you are all prone on the earth under the biting of the bullets.

The uplifted voice (war-cry) is an important item in fighting. However loud the roar of the guns, let the shouting voice be heard, "Charge! O [mentioning here the name of the clan or tribe] Charge! Charge!" Whereupon your enemy will break, retire, fly. Likewise, the clan or tribe whose name is thus shouted out – both sinews and bodies will be braced to rush recklessly toward that calling voice – sustained by sympathy and a like mind that all should fall together on the field rather than be defeated or than disregard the cry, to remain hereafter a subject for the discourse of the enemy before the world.

Bullets may be avoided. If the act of firing is seen, then a swift turning is one mode of avoiding the bullet; to duck down is another; to jump upward another. It is well to have your eyes fixed on the

muzzle of the gun of your opponent at the moment the flame and smoke appear, the very commencement of the firing; that is the moment to avoid the shot, turn swiftly, and the ball passes by. Remember also at the time when you are firing, and if your enemy is in a pa, or such cover as bush or rocks, it is a good thing for you to heap up earth, or stones, or timber as a breastwork for yourself, to ward off the bullets of your enemy, also to serve as a rest for your guns when firing at the enemy. Be sure to remember to study the wind at such a time, and if it is blowing from your left point the muzzle of your gun to the right side of your enemy (as he faces you), then the thrust of the wind will about bring the bullet of your gun in line with your enemy. If the fight is going on under hills, observe the wind, and if the wind is blowing downwards from the ranges line the muzzle of your gun on the head of your enemy, the wind will depress the bullet so as to strike him in the breast or stomach. Should the fight occur among hills, and the wind is an eddying-upward one, then aim between the thighs of your enemy; the upward wind, combined with the lifting force of the powder, will force the bullet upward so as to strike him in the stomach, breast, or head. In close combat, of course, there is no need to observe the above advice, for at such a time Rangi and Papa (the heavens and earth) have come together, and man partakes of his food of blood on the field of war. Hence the adage which says, "He puta taua ki te tane, he whanau tama ki te wahine" ("Fighting with man and childbirth with women)," meaning that a battle is the most dangerous, painful, and strenuous experience endured by man, as childbirth is the same among women. Bear in mind that the kahawai is the fish compared with woman (6); also that a woman's voice is one that has much power, and commands much sympathy in time of battle. For if a woman assumes the function of uttering the war-cries and calls to action, then the enemy will not be able to resist the charge, as it was a woman who gave the word of command to attack, for, of a verity, women are as a cliff over which men leap to death (7).

Again, if a peace is concluded in time of war by men, it will not bo a firm or lasting one. It is termed a male peace, and stands for treachery, deceit, trouble. But if women assume the function of making peace, that is known as a female peace, and it will be a firm, durable one. Enough on this point.

Now let us return to the subject of your firing at your enemy from your breastworks or your pa; be careful to watch the gun-fire of hidden enemies – snipers. Therefore, when you fire, do not stop to look at the place you fired at, because the smoke of your gun was being waited for when it appeared, and a return fire from concealed men will quickly be directed against the spot you fired from; so that, if you watch the place you fired at, you may be reached by bullets from those hidden guns, or you may be chanced upon by some of them. It is desirable, as soon as you have fired, to quickly

duck your head down below your breastwork, and, when the smoke of your gun has quite cleared away, then you may look carefully out in the direction of your enemy (8).

6.

The sixth item for consideration: Carefully examine all gunshot wounds received by men, whether fatal or not, and whether received by men of your own side or by those of the enemy. If it is seen that most of such wounds are in the stomach or legs, that is a sign that the fight is waning; but if many men have been struck in the chest or head, then the fight is waxing and will not soon be concluded. Likewise, as you and your enemy are fighting, and you observe your wounded or dead falling, if they fall with their heads in the direction of your enemy, that is a good omen for you, for the death of your dead will hereafter be avenged; but if they fall with their heads towards your side, then it is a bad lookout. Be thoughtful, lest your enemy get the best of you ere long.

7.

Seventh subject for consideration: Remember to be careful when you are advancing to attack your enemy, and capture a person of the enemy's side on the track or in the forest, to slay that person or persons – to actually kill him. Do not spare; him as a captive for yourself, lest evil come upon you – the evil of the "suspended weapon" (9); for, indeed, that is not a proper time to spare a person as a captive. You have not yet got so much the best of your enemy that prisoner-taking should be a right procedure. Ponder the remark of your ancestor, the prophet Isaiah, who said, "Let not the man going forth to battle rejoice as doth he who is loosening his belt."

There is another sign to be observed, which is that of a star assailing the moon. If the star so attacking (approaching) the moon is on the side toward you, and on your right, you know that star to be yours – to-morrow your enemy will be in your hands; but if that star is on your enemy's side of the moon, on his right hand and your left, you at once know it to be your opponents star: hence be wary.

There is another item to be thought of – the manawa rangi and the kohoka (celestial heart and spit) (10). If the base of the spit is on the side towards you, and the heart on the side towards your enemy, you know that the spit is yours and that you will soon so impale the hearts of your enemies on the spit of mother earth, or earthly (real) spit; but if the heart is on your side and the spit on your enemy's side, you thereby know that tribulations beset you: therefore be very careful in your arrangements – wait a while and see if the evil influence does not pass by.

Here is another important item to be studied by the mind – that is, dreams at night or in the daytime. Dreams sometimes come true, and at other times speak falsely. This applies to the dreams of priestly adepts and common persons, of wise men and fools: they are sometimes true and sometimes false. Therefore, rely upon such persons whose dreams have proved reliable in the past, and upon those accustomed to such manifestations. It is such persons as those who have a right to be styled "seers." Like unto the dream of the Syrian heard by Gideon and his officer, which dream was a true one, as also was its interpretation. The dreams of the Maori are much the same. There have been many Maori seers: there was Te Rangi-tauatia, a seer of Ngati-Porou; foreseen by him were two curious forms of speech, one of which was the expression "mara," and the other a noisy hissing speech; and when, a hundred years later, Nga-puhi invaded the East Coast, that expression was heard, it being called out at Hautu-pakoke, the home of Te Rangi-tauatia, who had died long before – that is, being called out in this manner: "E mara! E mara! I aua hohoro; ka tona koe" (O mara! Hasten or you will be fired upon). Again, Nga-puhi called out at the Kokai pa, "E mara! E mara! Whakarewa to papatu kia watea he rerenga mo to kokiri " (0 mara! Raise your parapet-planks so as to have a space to fire through). 31 The prophecy in regard to the hissing speech also came true in aftertimes, for now you hear the European's speech, hissing and noisy, and it will endure (in time to come the Maori will acquire this hissing tongue and lose his own). We will cease on this subject.

We will return and say a few more words of enlightenment in regard to the war-dance. If you have no women or old men to criticize your dancing, then select some persons who are becoming elderly to act in that capacity at the time when the first challenge spear is cast at you – that is, at your kneeling column. Let the rising of the column be briskly executed, then await the casting of the second spear. When that has passed by, watch for the final spear (of the challengers), and, as it reaches you, commence your dance, after which you kneel at the place pointed out for that purpose. You will please yourself as to whether or not you retire backwards, and, on acquiring a certain interval, again move forward to kneel once more at the spot you retired from. After this procedure come the war-songs or haka.

The following are the evil omens or unlucky occurrences, known as korapa, in performing the war-dance: –

1. The falling of some of the men whilst running.

2. The breaking of the column into small parties, the front and rear portions being separated by intervals of space, and the centre scattered.

3. When, in chanting the war-song or haka, the singers do not keep time, or some are out of tune, or some other error is committed.

4. When, in standing up to make a speech, a man turns the wrong way, or makes an error in repeating a song, a charm, or other such item.

When you have your column on the ground, and your friends have another, your men will critically watch his, and his will watch yours. But when your column is rushing forward, and your friend's column is rushing towards you in your contest, do not run on the left side of your friend (of the opposing column), but see that your column passes by his right side 32 and his party passes on your right side. If your two columns are performing these evolutions, and your own column is running forward in the direction of the enemy, then let your ally's column wheel in behind your column (11), and, when properly lined up (ranks dressed, hoahoa), advance at a trot and perform the war-dance, and halt and kneel at the spot selected for that purpose. Albeit your two columns are now as one, they present no scattered appearance. If the front, rear, and middle be not separated, the men keep time in running, in halting and kneeling, in rising to perform the dance, and no one falls during the movements, you know thereby that on the morrow your enemy will be squeaking in your hand like a rat.

There is another small detail to be noted: If when a war-party advances and is possibly nearing the enemy in his fort, or in open country, the warriors may rise to perform a war-dance 33 in order to ascertain the state of the courage of the party and the probability of success, and a certain number of the party chances to be lethargic or sleepy, and happens to commit a ridiculous action, be careful that he is not laughed at, for it betokens the voices of the enemy's women and children wailing in your hand at dawn of day. 34

There are yet other explanations and directions in regard to war, but although we have many here written, and there are a great many not included herein, yet the mainstay of all these items that have been quoted is faith in God, as remarked in the forty-sixth psalm of David: You, o children, are acquainted with the many writings in the Scriptures referring to Him. For he is the commencement, the middle, and the end of all performances in the heavens above, the earth beneath, and the waters under the earth. Therefore fix your thoughts firmly on God, that he may protect you among the deeds of the battlefield,

besides relying on your ancestor Uenuku, who is a go-between between God and man.

Let us now cease these tales, which may serve as traditions for Maori youths, for white folks will not believe them. Still, I have seen all these signs in the fighting with the Hauhau, from the year 1865 to 1867, and the fights with Te Kooti Rikirangi, from 1868 to 1870.

All these things were taught me by the old men of the Ao-wera clan and the main tribe of Ngati-Porou, but the bulk of such matters I am unable to write. Well, if any errors are contained herein, put the blame on me.

The war-songs, haka, and watch-songs, and other Maori items I have not written in this account; indeed, the watch-songs would be of no benefit in the gun-fighting of the present time. But the haka may still be employed, and if any mistake is made in singing these songs, or the war-song, such is an evil omen. Here, indeed, is the Ngati-Porou haka sung in war-time; if wrongly rendered, misfortune follows; if correctly performed, then the sun is shining beyond the clouds of war. [See haka in original.]

This was the haka (song) of Taki-o-te-rangi and Ngati-Porou at the fight at Toka-a-kuku. On account of the correct rendering of this song, Ngati-Porou were saved from Te Whanau-a-Apanui. Whenever Te Ao-wera and Ngati-Porou were ready to lift the war-trail, this song was sung during the war-dance: if correctly rendered, it was a good omen; if otherwise, a bad omen. It was also sung before the march to Manga-one, where Henare Nihoniho and others were slain; sung at Popoti, and incorrectly so; hence the old men rose to prevent Henare and his party marching on Friday, 18th June, 1865, though, as they were going to fetch the guns of the Government for the Queen Natives, the party was allowed to proceed unarmed to Te Awa-nui, where the guns were to be landed. The party started on Saturday, the 19th June, and reached Te Awa-nui; in the evening a messenger arrived to tell them to go to Manga-one, because fighting had taken place between the Hauhau and the Queen Natives, so they marched gunless that night, and, as Sunday dawned, the party came into conflict with the Hauhau force. Henare Nihoniho and his party fell at Manga-one on Sunday, 20th June, 1865, and the warning of the misrendered song at Popoti was fulfilled. I was among the council of old men listening to their detaining speeches and their lamentation. They already knew that misfortune loomed near, and they were right. But the bulk of the people wished Henare and his clan to be allowed to go to fetch the guns, and advance to expel the Hauhau lest they enter the Ngati-Porou bounds.

However, I cannot give an account of all the omens that were fulfilled during the late war, but all these mentioned herein are genuine items – I have seen them all truthfully verified. It was because I carefully attended to all the omens in this screed, as explained by the old men, that I was successful in bearing arms. I was born at

Whare-ponga on the 30th October, 1850, and bore arms in warfare from 1865 to 1870. I was appointed Captain of the Ao-wera, under my elder, Major Ropata. On account of courage and loyalty on my part, the Queen sent me a sword as a token of honour, which is now preserved in the Museum at Wellington for the inspection of my descendants. The inscription on that sword, which was engraved in England, is, "The Ao-wera Clan, Ngatiporou Rifles."

NOTES:

(1.) Your waewae (legs) will assail or overcome the stars and the earth. A curious expression meaning: On account of the correct deportment of those performing the war-dance (tutu waewae or tutu ngarahu), and the absence of any evil omens caused by errors of movement, &c, while dancing, victory is assured, the unattainable (by ordinary means) shall be attained. The stars in the heavens – not to be reached by human legs – are mentioned in a paraphrastic manner as equivalent to a numerous or brave enemy of the genus homo on earth. Neither can be conquered under ordinary circumstances, but the performance of the war-dance with absolute correctness and lack of all bad omens will mean that the gods are on your side, and that all things are attainable by you – heaven and earth are at your feet.

"Display your legs to your women" – i. e., strip and perform the war-dance.

(2.) "Te kawenata mau tonu." The writer here makes use of the English word "covenant," whereas he might have employed a Maori word that would have served much better. He means "the changeless sign," or token.

(3.) Hiko, distant lightning seen flashing in space or darting from a mountain range in one bright flash or a blaze of lightning; kanapu, gleaming electric light at the horizon or on a range, giving two or three flashes in succession; uira, ordinary forked lightning.

The hiko is a token that, ere long, a chief will die. The place or direction from which the light flashes is termed the rua o te hiko, or the pu o te hiko. Compare the terms kotua, rua koha, and rua kanapu, used by some tribes. It is the uira that destroys man or tree, the hiko never does so. When the latter was seen, the old men would inquire, "Where is the rua of the hiko?" One would answer, "At such a place." Then the old folk would say, "Alas! A desolate land," and they would wail over the misfortune so soon to afflict the district foredoomed to disaster.

(4.) The writer gives three descriptive or onomatopoeic names for thunder, as follows: Whatitiri tangi pohutu, hoarse or crashing thunder, the sound of which seems to fill space; whatitiri tangi pakee, thunder giving a sharp, crackling sound; ngaruru mai rangi, low continued muttering or rumbling sound, seemingly afar off. In

addition to such expressions as these, there were concrete special names for divers kinds of thunderstorms, and these are so used as to give the impression that each form of thunder was personified by the Maori.

(5.) Scouts. – When a war force was marching in dangerous country a party of about ten men was sent ahead to act as scouts. Two men of this party kept well ahead as feelers; they were termed kiore. One would range the bush or scrub on either side of the track, some distance apart, and one would be in advance of the other as they advanced, so that if one was killed or captured the other might have a chance to escape and warn his friends. He would fall back on the secondary scouts (toro), who would be advancing singly and care-fully in advance of the main body. In some cases these scouts would then make a stand against the enemy until their main body came to their assistance; or they might lie in ambush for the enemy pursuing the escaping kiore.

(6.) "He ika toto nui: He kahawai ki te moana, he wahine ki uta" (much-blooded fish are the kahawai in the ocean and woman on land) is an old saying. They are both sources of much blood.

(7.) "He pari hoki e rere ai ki te Po nga wahine no nga tane": If their women are captured, or in danger, men will fight with reckless bravery to rescue them against great odds. They flow, like water, down to Hades over the cliff represented by their wives, mothers, and daughters.

(8.) Whakamoke. – The modus operandi is as follows: One of a concealed force fires at the enemy and dodges down, while his companions hold their fire. The enemy then fire at the smoke of the above shot, whereupon those who hold their fire shoot at the smoke of the enemy's guns, or at their heads if visible. Briefly put, the meaning of whakamoke in gun-fights is "to conceal oneself and fire at the smoke of the enemy's guns." In other cases it may imply lying-in-wait, &c

(9.) Patu whakairi (the suspended weapon): A figurative expression. If you raise your weapon to slay, then by all means let it descend. Do not keep it suspended – i.e., spare the person's life; it is extremely unlucky to do so. If you start into fight, do it properly. To commit eccentric or Quixotic acts is to court disaster.

(10.) Manawa rangi: This name is applied to a poke ao, a clump or patch of cloud of a reddish or red and green hue. The kohoka (spit) is a name applied to a narrow strip or bank of cloud pointing toward or attached by one end to the manawa rangi. The whole is compared to a heart transfixed on a spit. It is a cloud heart on a cloud spit, which is compared to the kohoka o Papa-tuanuku, the spit of mother earth, and a token that a human heart will ere long be spitted and roasted.

(11.) This movement is not, perhaps, clearly put in the original MS. Is is a form of counter-marching with two bodies of men. The

two columns meet each other and pass, running with uplifted guns and with short, restricted stride, and uttering curious sounds. Just as the returning column clears the rear of the advancing column it wheels into the rear of the latter in a right-about wheel, thus forming one solid column facing to the proper front. The whole force now advances as one column to the halting-place, performs a combined war-dance, and then tau hi raro, or kneel down. 35 This solid column is known as a kawau maaro or poupou tahi. The neck of the kawau (cormorant) is stretched for flight; ere long the flight will commence.

It may be noted that in the original the author uses the objectionable English word sentry (heteri) to denote a scout – a wrong application of the term. Toro and tutei are Native names for a scout; kai-mataara, a watchman, as in a fort; putaanga, a sentry or look-out stationed by a track where it enters forest or brush from open country.

JOHN MACKAY, Government Printer. Wellington. – 1913.

[250/11/12 – 18618

29 Tu-Korako is a pale (koma) bow seen at night.

30 Tuhi = to point out, show, &c.

31 "E mara!" is a form of address employed only among the Nga-Puhi Tribe. In this case Te Rangi is said to have prophesied (many years before it was known to Ngati-Porou) that this expression would become known in the future, as also a hissing, noisy tongue, which was recognized when Europeans arrived with their sibilant language.

32 That is, your party passes his proper right; but, as you are facing him, you keep to your left to do so, as he keeps to your right.

33 This is the turanga a tohu, a kind of divination.

34 Such an incident is a good omen – it foretokens the defeat of the enemy and capture of his women and children.

35 Each man kneels down on his right knee only, weapon held in right hand.

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