1851 - Cooper, G. S. Journal of an Expedition Overland from Auckland to Taranaki - [Pages 100-151]

JOURNEY TO TARANAKI.

there was no person there, but that we most cross a valley, through a dense wood to the principal settlement about a mile distant. We accepted his offer of guidance, and after scrambling through the forest, thick--as the New Zealand woods always are in a valley--with kareao, or supplejack, and ascending a precipitous hill on the other side, we arrived at Patetere at half past eight; having been, it must be remembered, all the morning without anything to eat except the biscuit we had taken with our tea previous to starting, since when, from the time we had been walking, and the pace at which we traversed the ground, we certainly could not have travelled less than twelve or thirteen miles. We were therefore, as may be imagined, pretty hungry by this time, and immediately got the natives to boil a few potatoes for us, expecting the remainder of the party to arrive in little more than an hour, as it had been arranged to breakfast at ten, and we thought they could not be much more than an hour's walk behind us. Having regaled ourselves with half a dozen potatoes, some cold water and a pipe, we turned to look about us. Patetere is a miserable place, containing about half a dozen small huts, inhabited by twenty or thirty of the most squalid-looking creatures I ever remember to have seen, nearly every one of whom is afflicted with the horrible cutaneous disease so common amongst the natives, to a disgusting extent. The village is situated at the skirts of the great forest of Hautere which bounds the view to the south-east and east;

HAERENGA KI TARANAKI.

nga maero o tenei takiwa, i kaha tonu hoki to maua hikoi. I hiakai pu mao i te taenga ki Patetere, whakahaua ana kia kohuetia he parareka, i mea hoki mao, ekore e taro, ka puta te hunga i mahue atu. Ka maoa mai nga taewa, ka kainga etahi o era, tango te wai matao hei kinaki, muri iho ka mau "ki te paipa tonotono." I whakaaro mao me waiho te kainga mo te tekau o nga haora, kia tae mai ai a maua hoa. Haerere ana mao ki te matakitaki i tenei wahi. He kainga kino a Patetere, e ono pea nga whare puni, ngahuru pu nga tangata, ko te paru, me te whakarihariha o taua hunga, heaha ra i korerotia ai! Kei te ngaherehere o Hautere tenei kainga; ko te arai tera o te marangai, o te marangai-ma-tonga hoki. Marama tonu te titiro ki te raro, ki te hauauru; ki te tonga hoki, poro rawa mai, kei te wao roa o Matamata. I te taha tuauru, me te auru-ma-tonga ko nga rarangi "puke pouri" o Maungakawa, ko Maungatautari te arai mai. Ka anga ki te tonga te titiro, ka tu mai nga maunga i tawhiti, i muri atu he maunga, muri atu he nehenehe, kei te auru-ma-tonga tera. I te taringa ai ki nga hoa e haere mai ana, ka

JOURNEY TO TARANAKI.

but to the north, west, and south there is a very fine prospect, extending to the north over the plain we had just crossed till it is terminated by the forest at Matamata. Towards the west and south-west, the view stretches over a beautiful district of country, and is bounded by the Maungakawa and Maungatautari hills; and as the eye sweeps round towards the south the prospect extends over a greater space, and is bounded by various more distant hills, until it is finally terminated by the edge of the wood to the south-east. Whilst we were awaiting the arrival of the rest of the party, I spoke to some of the men about engaging as bearers for our loads, and three fine young fellows agreed to join, apparently with great good will, on hearing the terms explained to them.

At half past twelve the main body came up, and at about one, Symonds and I got some breakfast, having fasted (barring our damper of potatoes and water) since half past three. On enquiring the cause of delay we found that the rest of the party had halted for breakfast down in the valley, and had remained there to rest for about two hours. (Mem. Never again to leave the Commissariat more than half an hour's march in the rear.) Having done ample justice to our long delayed meal, we prepared for a start, and on calling the natives who had agreed to accompany us, found to our utter astonishment that not a man in the settlement would move for less than half-a-crown a day, which change in their minds we could not help attributing to some of our own people, who

HAERENGA KI TARANAKI.

mea atu au ki etahi o nga tangata o konei hei waha i nga mea, tokotoru nga taitamariki ahua pai i whakaae kia haere i a matou. Ka pahure i te tekau ma rua o nga haora, ka puta mai te tira ra, no te tahi ka parakuihi mao ko Te Haimona. No te toru o nga haora to mao nohoanga pukutanga, a, eke noa ki te tahi; (haunga te kainga i te wahi paraoa, nga kapana, me te inumanga i te wai.) Te mea i roa ai tera hunga, i warea ki te kai i te ara, a, noho ake ki te okioki. Ka mea mao i konei, heoi ano te whakarere i te hunga waha i nga kai. No te mutunga o ta maua kai, ka karangatia nga tangata o taua kainga i whakaae nei kia haere i a matou, otiia, kihai ratou i korikori, kia awhekaraune mo te ra, katahi ra ano ka whakatika. Ano te miharo ki tenei tikanga a ratou! Kua mea matou na nga tangata pikau i nga hanga i ako atu, hua noa e whakaaetia, a, ka pera tonu hoki te utu mo ratou ake, me he mea i whakaaetia te awhekaraune ki te tokotoru. E te ware, au maharahara ki tetahi tikanga kino mau! Heoi ano koa te kuaretanga kia whakaaetia atu a apo ma! Ahakoa taimaha pu nga wahanga o

JOURNEY TO TARANAKI.

must have put them up to ask that sum thinking no doubt that if we were unable to obtain any men at a lower rate we should be obliged to give in to the demand, which would of course have the effect of raising their wages. If that was their object however they were disappointed, for we made them take up their packs again, and start with the same loads they had hitherto carried, and which it must be owned were very heavy. We parted from the natives of this settlement on very bad terms, as they became at last extremely insolent.

The cultivations of Patetere lie between the village and the forest, and looked, as we passed through them, very well, the soil being of the best quality and the vegetation luxuriant; but they are not well kept, and contain a great number of weeds. Our road led us along the skirts of the forest over some very broken ground covered with high fern, and from our natives being so heavily loaded, and rather sulky at our being unable to obtain assistance for them at Patetere, we made but poor progress, so that it was sunset before we had travelled more than five miles, and we had to bivouac by the side of the road for the night. The tents being pitched and dinner under way, we set to work to see how the loads might be reduced. This we accomplished by distributing a quantity of flour and some damp sugar amongst the natives, and by dispensing with two cases in which were packed sundry bottles containing various matters and things, some of which we distributed amongst the other loads, and others containing superfluous luxuries such

HAERENGA KI TARANAKI.

nga koroke puru ra, tonoa ana ano kia haere. Nawai hoki i mea kia haere taimaha ratou, na ratou ano? To te mahi i te he, he mamae te tukunga iho. I haere riri matou i tenei wahi kainga; he tutu, he mangai nui no nga tangata. He mara papai o Patetere, e takoto ana i waenga mai o te ngahere o te kainga; e momona ana te oneone, kaha tonu te tupu o nga mea; ko te taru ia o waenga, nui atu. E takoto haere ana to matou ara i roto i te rahurahu i te remu o te ngaherehere, kihai i kaha te haere i te taimaha o nga tangata, haere mai te amuamu, no te mea, kihai nga tangata o Patetere i riro mai hei hoa mo ratou, Rima rawa ake nga maero i haere ai, ka torengi te ra ki te rua. Tuku tonu nga teneti ki te taha o te ara, moe tonu iho. Ka tu te kai ki te ahi, ka oti hoki nga teneti te whakamaro, ka wetewetekia nga pikaunga, kia ahei ai te whakaharahara iho etahi. Ko etahi o nga paraoa me nga huka i hoatu hei kai ma nga tangata; ko nga pounamu i roto i nga pouaka erua i kuhukuhua ki etahi atu pikaunga; ko etahi pounamu kai i whiua ki waenga tahora; ko nga pouaka hoki i whakarerea, kei reira ano pea i

JOURNEY TO TARANAKI.

as mustard, vinegar, pickles, &c, &c, we expended altogether, throwing them away in the fern by the road side, where in all probability they may now be found by any one who will take the trouble of searching for them. I must do our men the justice to say that though they had grumbled in the foregoing part of the day, they behaved extremely well in the evening when they found that we really were determined to do all we could to make matters as easy as circumstances would admit for them. They positively refused to allow us to expend numbers of things we had determined on throwing away, and actually only consumed one of the two bags of flour which were given to them; nor did we hear another word of grumbling from any of them. One old fellow who had carried one of the heavy cases which we had dispensed with, was greatly delighted at receiving instructions to convert the said case into materials for lighting a fire. He seized the axe, flourished it in the air, and down it came with a most awful crash, accompanied by an imprecation upon his enemy which had caused him such an aching pair of shoulders, and he never stopped anathematising and dancing round the unfortunate box till there was not a piece of it left an inch square.

Thursday, December 20th. --Rose at five, struck the tents, and, having had a cup of chocolate, started at six. After walking over about three miles of fern hills, from which, at several intervals, we obtained various fine views of the country we had left behind us, as well as some very pretty peeps at the

HAERENGA KI TARANAKI.

a e takoto nei. No te ata te mahi kowhetewhete o nga tangata, marie ana nga whakaaro i te ahiahi, a, tara tonu ki te whakariterite i nga mea, kia pai ai ta matou haere. Ko etahi o nga mea e whiua ana kia mama ai nga pikaunga, i kapohia e ratou, kohia ana ano ki nga wahanga, a, kahore kau he kupu riri i rangona i muri iho. Kotahi peke paraoa i kainga e ratou, ko te rua i tohungia mo te roa o te ara. Ano te koa o tetahi i te meatanga atu kia wahia hei whakau ahi te pouaka i waha e ia. Te whiunga o te toki ki runga e taua kaumatua, te tukunga whakareretanga ki te pouaka, te tatakanga, titaritari ana; aki atu, aki atu, a, puranga kau ana nga maramara. E rere ana te toki, e kanga ana te tangata ra, a, na ana te puku whakatakariri ki te pouaka i whakamamaetea ai tona tuara.

Taitei, Tihema te 20. --No te rima i oho ai, tukua ana nga teneti, no te ono o nga haora ka haere. Etoru nga maero i haere ai, he puke rahurahu kau; marama tonu te titiro atu ki nga whenua o ko atu i te ekenga ki aua ta-

JOURNEY TO TARANAKI.

wooded gullies which ran down from each side of the razor-back ridge on which we were travelling, we entered the forest of Hautere at seven, a. m. The road is called Te Ara Kiore, or the Rat's Road, from its being so narrow and ill defined, and so difficult to travel upon, by reason of the kareao, or supplejack, to pass underneath which one is frequently obliged to bend nearly double. For a few miles at the commencement the road is open, well marked, and by no means difficult travelling, but it soon becomes ill-defined and very thick, from the circumstance of its having been so seldom traversed of late years. Almost all our natives were strangers to this part of the country and knew nothing of the road, and had it not been for the broken twigs and branches left by the foremost of our party some of us must often have missed the path. This is a practice which should always be observed by the leaders of a travelling party in New Zealand, when there is any considerable number of persons in the company, where-ever the road is at all confused or rendered difficult to find by numerous crossings, or by being overgrown with fern or other scrub; as the Maori roads being destitute of sign posts, it often becomes a matter of serious consequence to have the path marked beyond the possibility of a mistake.

Travelling through a New Zealand forest is certainly most dull and uninteresting to anyone, except a botanist. It is true that nothing can be more beautiful to view than one of our woods, with its noble trees and everlasting

HAERENGA KI TARANAKI.

mata. Kopurepure mai ana nga motu rakau i roto i nga awaawa, i te roa o te ara i whakarerea atu ra. No te whitu o nga haora ka tomokia te ngaherehere o Hautere; ko Te Arakiori te ingoa o te ara, he kino pea, he ururua i huaina ai. He wa kareao kau taua ara; koromengemenge tonu, tautau tonu; piko tonu te tangata i te haerenga.

E watea ana tetahi wahi o te ara i te tomokanga, otira, ko te roa o te ara e kino ana, e takitahi te haerenga ki taua wahi. He tauhou a matou tangata ki tenei wahi; te mea i kitea ai te ara, he mea whawhati nga raurekau e te hunga haere i mua. Me whakaaro ana te hunga haere koraha o konei ki te whakatu i etahi tohu, kia kitea ai nga ara e te hunga haere i muri iho, ka pai; he maha hoki nga ara peka, a, ekore te tangata Maori e mahara ki te tia rakau, ki te whakaara tohu mo nga huarahi.

He mea mehameha te haere i roto i te ngahere o Niu Tireni; engari, ma nga kai kohikohi pua, rau-rekau aha noa, ka paingia te haerenga i reira. Engari, ko te humarie mai o te ngahere ua tirohia atu, me aha e taea ai! Ko te hitawe o nga rakau, ko te mangu o nga rau, ko te ma, ko te ngangana, me era atu ahua, ano te pai! Ko te mano tuauriuri o nga manu tangi ata, e pekepeke ana ki nga manga akau, a, "Whakaahu rei ana" etahi ki nga

JOURNEY TO TARANAKI.

foliage of every conceivable shade of green, nor can anything be more melodious than the morning song of the thousands of birds, the sweetness of whose voices has been universally extolled. But then when the traveller is in the midst of a dense wood all the beautiful foliage which looks so magnificent when seen from the outside is high above his head, and his view is limited to the trunks of the trees, covered with innumerable species of mosses and endless varieties of ferns, very interesting to a botanist, but not at all attractive to the casual observer: the everlasting supple-jack, that bane of travellers: and a few pale, sickly-looking bushes of underwood which gradually disappear as he penetrates farther into the depths of the forest. Then as to the birds, they are never heard save in the skirts of the wood, and the only sound of life that meets the traveller's ear, to break the dull monotonous silence of the forest after he has left the open country a mile or two behind him, is the whistling sound produced by the flight of a stray pigeon, the occasional scream of a solitary kaka, or, now and then, the subdued and (as it might almost be called) whispering chatter of a pair of the pretty little green parrots called kakariki, or powhaitere, by the natives; but a singing bird is a thing not to be thought of beyond the very outskirts of the wood. Sunshine never enters there, save in the shape of a few fugitive beams which now and then struggle through the dense mass of foliage overhead, and the consequence is that you are in perpetual twilight from sunrise to sunset; but

HAERENGA KI TARANAKI.

puaka o te toromiro, o te akerautangi, ekore ianei e ahuareka te ngakau? Kua tokomaha te tangata ki te korero i te reka o te tangi o nga manu o enei Motu; he kupu aha te kupu-- ma te taringa ano e whakarongo ka matauria te painga. Ko nga manu ia, ekore e kitea ki te ngahere-tuauriuri, engari, ko nga paenga rakau noho ai, tatangi ai ratou. Ko te keketanga o te kaka, ko te ngungurutanga o te kukupa, nga mea e rangona ana ki waenga wao; haunga te kotete noa o nga ngutu o te powhaitere. Pai tonu te ahua o nga rakau i te tirohanga i tawhiti, tena ko te tapokoranga ki waenga wao, ekore nga kauru o nga rakau e ata kitea atu, engari ko nga take kau, ko nga mea tautahi, ko nga kohukohu, ko nga whare ngarara me era atu otaota. Otira, ma nga tohunga titiro ki te otaota, era tini kai e tangotango. Ekore e puta iho te ra ki te ngaherehere; ko nga hihi kau e pokapoka ana i nga tiriwa kau o nga puaka. Pururu tonu nga manga, me nga rau; araia putia ana nga kapua o te rangi; a, ana haere i roto i te rakau, e penei ana me te atarau, i te ra ano e tu tonu ana--i te putanga ra ano o te ra, tae noa ki te torengitanga. Haunga ano tenei kino ka oti nei te whakaatu; e tau ana te haumaku, me te mataotao ki te tangata; haere mai te maikuku o te ara i te toto o te rakau; haere mai

JOURNEY TO TARANAKI.

this is not the only inconvenience arising from the want of a fair share of the genial warmth of the sun, for the atmosphere has ever a damp and chilling feeling and the ground is perpetually moist and sloppy underfoot, even in the driest weather. Then you are sure to be inconvenienced for want of water, and that seriously too in some cases, because the road has always to be kept upon a ridge wherever practicable, on account of that eternal kareao, which grows so luxuriantly and interlaces itself so ingeniously into an impenetrable mat in all the valleys, that these are carefully avoided as much as possible, in laying out their lines of road, by the natives who, it must be allowed, have a very tolerable natural talent for engineering at which they would soon become pretty expert could the idea once be instilled into their minds that a straight road (where the lie of the country will admit of its being made straight) is the shortest and therefore the most eligible line for a man to take who wishes to travel from one given point to another. But this is an idea which is only just beginning to dawn upon the minds of the Maories by seeing the truth of the axiom demonstrated in the roads made by Europeans; it certainly never occurred to them previously, for the sinuosities of the Maori roads, even when crossing a wide plain, have been remarked by every traveller in New Zealand.

To return to the journey however: -- We were considerably distressed, or lather inconvenienced, this morning, by the ab-

HAERENGA KI TARANAKI.

hoki te pahekeheke, ahakoa paki, ahakoa paroro. Ko te mate wai i te roa o te ara ngaherehere--nui atu. Eia poka te ara na runga tonu i te kaka, whana atu, whana atu; e wehi ana hoki ki te kareao ua heke ki nga awaawa. Mawai koia te kareao, rao ko te aka o ngaherehere-tuauriuri e whakaaro? E taea ranei te wewete nga whiwhinga o era aho? Tena tou hanga! Ahu iho, ahu ake, takatakai ke, tawerewere ke, engia ano he kupenga e tataia ana e nga manu o te wao. He iwi tohunga te tangata Maori ki te whakatakoto ara, me he mea, e whakarerea ana te whakakopikopiko-haere, a, ka whakamarokia nga wahi e pai ana ki te whakatika tonu. Otiia, katahi ano te tangata Maori ka marama kau ake ki tera ritenga; kihai ratou i mahara i mua ai, he ara roa, te mea e whakariroia ketia ana, ki nga noninga maha. Ko tenei, ka matau haere te tangata Maori ki te whakatakoto ara, e kite ana hoki i o te Pakeha. Ahakoa mania, ekore ano e tika tonu nga ara; e kitea ana e nga kai-haere o Niu Tireni, he ara kopiko, kopiko tonu.

Otira, e poka ke ana aku kupu; te mea i anga ai, i korero i tera, he tara kore no matou: i te haerenga i tenei ara, mehameha tonu hoki. Me hoki ki te korero: --I mate tonu matou i te wai; he takitahi noa atu nga wai o taua

JOURNEY TO TARANAKI.

sence of water from the cause mentioned above, which appeared to annoy the old chief very much, as whenever we arrived at a place where a gully ran down from the ridge on which we were walking, he would start off with his wife and a pannakin to search for some. At about ten o'clock we were fortunate enough to come upon a swampy place where we obtained a supply of water sufficient to make tea, and we accordingly halted for breakfast. At eleven we started again, and had not travelled very far before one of our natives discovered by the direction of the sun that we were progressing in the wrong direction. The man who made this discovery was near the rear of the party, which being rather numerous was (as is always the case with a large party of natives) very straggling. It therefore took some time to recall those in advance who were innocently making the best of their way back to Patetere under the guidance of a man named Tarawaru (the same who was previously mentioned as being concerned in a little disturbance which diversified the monotony of our journey up the Thames) who being a native of Rotorua, and belonging to a settlement on the side of the lake nearest to the spot where the road we were then travelling upon emerged from the wood, was supposed to be perfectly acquainted with the said road. We were greatly amused at the rallying this gentleman got from the other natives, but he still persisted that he was right and was very angry with the others for doubting his infalibility, insisting on pursuing

HAERENGA KI TARANAKI.

wahi, i runga ke hoki matou i nga taukaka e haere ana. Ko te Heuheu te tangata o matou i tino hiainu; i nga hekenga ki nga wharua ka rere atu rao ko te tahu, me te oko ki te ringa, hei utu wai; otira, he muhu noa ta raua, kahore kau he wai o aua wharua. I te tekau o nga haora, ka tae atu ki tetahi repo; tupono pu ki te wai; nohoia ana taua wahi, kohuetia ana he ti, kai ana i reira. I te tekau ma tahi ka haere. Kihai i roa e haere ana, ka kitea e tetahi, kua he, e haere ana i tetahi ara pokanoa. I te hiku rawa o to matou tira te tangata i kite nei, kua hehe, a, tae rawa ake ia ki nga mea matamua o te tira, kua roa ke te haerenga ki te ara tika atu ki Patetere. Ko Tarawaru te kai-arahi; --ko te tangata ia i whakatutu i te puehu i te nohoanga ai ki Hauraki. No Rotorua taua tangata, ko tona kainga i te taha o te roto; poka pu atu ko taua kainga ona i te huarahi e haerea ana e matou. Na taua koroke i mea, e matauria putia ana e ia era wahi. Te popotanga o nga tangata ki te tawai i a Tarawaru, ano! hore he wairua o tera. Tohe tonu taua koroke ko te ara ano ia; whakatakariri noa, no te mea, ka awanganga nga whakaaro o nga hoa haere, ki te tika, ki te he ranei o te ara e haerea ana. Ko matou ia, i whakaaro, he ara he, a ko te putanga o taua huarahi, kei te wahi i tomokia mai ra; ko ia

JOURNEY TO TARANAKI.

the same road which every body besides himself could see must inevitably end in our issuing from the wood at the exact point at which we entered it. He was however at last convinced by Symonds' compass and we made a fresh start, determined for the future to trust ourselves entirely to the compass and our Thames friend, Opita, who had first discovered the error, and who, though he had never been in the wood since he was almost a child when he travelled the road with a war-party during the famous Rotorua war, really knew a great deal more about it than those who came from Rotorua and boasted that they were perfectly acquainted with the way.

At half past twelve we reached an eminence called Raumatatiki where several trees are marked with kokowai or red ochre; this is supposed to be half way between each end of the forest. Here we waited for half an hour till all the natives came up, when we started again, the road becoming more difficult and tangled every moment, and the natives grumbling terribly at the weight of their loads. In some places where the wood had been burnt the track became completely lost from huge trees having fallen across the road, and from the rankness of the vegetation which invariably springs up spontaneously wherever a clearing has been made in the trees, and which in several places so completely concealed the path that it was some minutes before we could find the right direction in which to proceed. The old chief who always kept ahead and went to search for the road whenever we were at fault began at last to get

HAERENGA KI TARANAKI.

anake i tohe ki te tika o taua ara, ko matou katoa ki te whakahe atu. No te tangohanga mai o te kapahu, ka kitea e he ana te haere, a, whakaae noa te nanakia ra ki tana mahi poauau. Karangatia ana a Opita hei kai-arahi, kua haerea hoki tenei ngahere e ia i te taua o Rotorua i mua ai; no te ohinga te haerenga o Opita i konei, otiia, engaringari ia i te koroke i mea ra, e matau pu ana ia ki enei wahi.

Ka wahi te tekau ma rua ki te tahi o nga haora ka tae matou ki te taumata o Raumatatiki; kei reira etahi rakau i pania ki te kokowai; e meinga ana, kei taua wahi, ka rite te takiwa o te ngaherehere. I noho iho matou i konei, ki te tatari i tera hunga e haere mai ana; no te taenga mai ka whakatika katoa. Ururua tonu te ara, te ata kite i te otaota; amuamu tonu nga tangata i te taimaha o nga wahanga. He mea ano ka ngaro noa iho te ara, api tonu i te rakau kurupopo, a, tirotiro kau ana ki te putanga. Ko nga wahi i para, i toro i te ahi, kaha tonu te tupu o te huru, te matauria te awhio-haeretanga o te ara, o taua wahi.

Ko to matou kaumatua rangatira ki mua haere ai; ko ia tonu hei rapu i te ara ua he matou. Haere nei a Te Heuheu, a-- waea noa nga wae; i te wahanga o te wha ki te rima o nga haora, ka tuku nga turi ki raro, i te taha

JOURNEY TO TARANAKI.

very tired; and, at about half past four, having arrived at a place where there was some water, he sat down and fairly refused to move any further, so we had no choice but to look out for a place to pitch the tents. Presently the natives began to arrive and Te Heuheu filled his pipe, but at first they could not strike a light; then when one was achieved, the fire would not burn and there was the poor old man seated on a stump, growling and scolding at every one who came near him. At last however, we managed to get him some tea, which worked a wonderful change in his spirits; things began to go right again, the pipe smoked like the funnel of a steamer, and the old fellow was soon laughing and joking away as well as the best of us. We had hoped to reach Rotorua this evening, the distance from Patetere, as given by the Bishop being twenty-seven miles, of which we had travelled at least five yesterday evening; but the losing our way in the forenoon, the great weight of most of the loads the natives had to carry, and the early hour at which we halted caused us to make rather a poor day's march, estimated by us at about fifteen or sixteen miles. The natives all complained very much of pains in their backs and legs from the weight of their loads, some of which were undoubtedly very heavy; and their mode of curing these pains was by lighting enormous fires and placing the aching part as close as possible to the heat, this they said had the effect of relaxing the muscles and rendering them fit for service on the following day.

Friday, December 21st. --A cold disagreea-

HAERENGA KI TARANAKI.

wai. "Hoatu" noa ana--ta te ngenge pai hoki te korikori, te aha! Te taea te whakarere ia; whakaara tonu i nga teneti, moe tonu iho i konei. No te nohoanga o Te Heuheu ka purua te paipa, ka tatari ki te putanga mai o nga tangata ki te whakau i te ahi. No te taenga mai o nga kai waha, ka whakamatamatau noa ki te tahu, a, te u wawe. Ko te tangata ra me tana paipa ki te tumu rakau noho mai ai; e kotete noa ana nga ngutu, ki tenei, ki tera, mo te mea kihai i kakama ki te taka kai mana. No te hoatutanga o te ti, ka maiangi nga whakaaro, ka hemo te matapouritanga, a, ka uru ki a matou e hangareka noa ana; pongere te paoa o te paipa, me te ahi kiano i ngiha noa. I mea matou, ko te ra ano tenei e tae atu ai ki Rotorua, erua ano te kau ma whitu maero o te takiwa haere atu i Patetere ki Rotorua, e ai ta te Pihopa, a, e rima nga maero i haerea mai i nanahi. Tekau ma rima, ma ono ranei maero o to matou haerenga i tenei ra. Te hohoro ai, he taimaha no nga tangata, ko te henga ki te "wao nui o Tane," me te nohoanga noatanga i te ra ano i runga. I tangi nga tangata ki te mamae o nga tuara, me te waea o nga waewae i te pehenga o nga pikaunga. Ko te rongoa mo tenei mate, he ahi. Ka tahuna, a, u-- te mura, ka whakapaea nga wahi mamae ki te taha o te kapura. E ai ta ratou, no te putanga o te werawera ki roto, ka korokoro, a, ka "haere ra te uaua," mutu noa te mamae. Marire kia pera, i kaha ai i te aonga ake o te ra te whakaeke i a ratou, "kei runga--kei te toropuke," whana atu noa.

Parairei, Tihema te 21--He ra ua, he ra

JOURNEY TO TARANAKI,

ble showery morning, and even between the showers the incessant dripping from the trees overhead kept us constantly wet through. After five hours' hard walking, the wood being very thick in many places and the road bad, we emerged at a distance of about two miles from the lake of Rotorua, of which we obtained a beautiful bird's-eye view, as we were still at a considerable elevation above the water. This lake is of no great extent, and, viewed from this point, appears to want wood and high land to render the landscape very effective, but it is nevertheless an extremely pretty sheet of water, and the Island of Mokoia in the midst of it adds much to the beauty of its appearance. There are a few native huts, inhabited by about a dozen people, with some potato plantations, at the spot where the road issues from the wood. It was about one o'clock when we reached this point, and we were so delighted at leaving the long dreary forest behind, that when the bright sun shone forth upon us (for the weather had cleared up, and it was a beautiful afternoon) upon emerging from the wood, we almost involuntarily gave three cheers, to the great astonishment of an old woman who was weeding the potato-ground hard by, and to the extreme consternation of the said old lady's small dog, who ran yelping behind his mistress, and having gained this asylum commenced most valiantly barking and snarling at the intruders. We found the natives very hospitable, giving us as many potatoes as we required for ourselves and men, though, as the potatoes were scarcely yet suffi-

HAERENGA KI TARANAKI.

makariri tenei, he ua pokaka ia; otiia, puta ana nga koheka i te toto o te rakau i nga wahi i paki kau ake. Haere nei, haere nei i te ngahere, a, rima noa nga haora, ka puta ki waho i pahaki mai o te roto, o Rotorua. Kihai i kitea nuitia taua roto, e takoto mamao mai ana i to matou tunga, he mea titiro iho i raro ke hoki taua wai. Kahore i ata humarie i te tirohanga atu, he rakau kore, he otaota kore i kino ai, e tua pakira ana nga parepare o tera roto. Turua ana ia, te motu o Mokoia i waenga wai, a, kei tawhiti te pai o taua kopua. He kainga Maori kei te ara i te putanga mai i te ngahere; tino ngahuru nga tangata; kei reira hoki nga ngakinga kapana. No te tahi o nga haora i puta ai i te ngahere; e whiti ana te ra i reira, kua paki ke hoki te rangi; rongo ana matou i te mahana, hari marire ana. Puta kau ano i te wao roa ra, ka tangi te umere; oho whakarere ana tetahi ngoingoi e tango taru ana i waenga riwai; oho ana hoki te mauri o te kuri o taua kuia, oma ana ki tua ki te rangatira tau ai, tetea ai nga niho mo to matou pokanoa ki te whakaoho i a rao ko te rangatira. I atawhaitia matou e nga tangata o ia wahi; keria ana he parareka ma matou ko nga tangata; he whakakitenga tenei i to ratou tino aroha, inahoki kiano i ata pakari noa te riwai o aua mara.

JOURNEY TO TARANAKI.

ciently ripe to dig, even as new potatoes, it was a considerable sacrifice to the poor people. After partaking of a hearty breakfast we started at about three o'clock for the lake and walked over a line slope of undulating fern-hills, composed of excellent soil, till we reached the mouth of a creek called Te Awa Hou, on crossing which we came to a small pa of Roman Catholic natives, also called Awa Hou. 1

HAERENGA KI TARANAKI.

Ka mutu te kai, ka whakatika, ka haere i nga pukepuke rahurahu, a, tae noa ki Te Awa-hou. No te whitinga i tenei awa, ka pa ki te pa o etahi Pikopo; 2 ko Te Awa-hou hoki te ingoa o to ratou kainga. E pai ana te oneone o nga puke rahurahu i haerea e matou.

I te tahataha roto, kotahi pea maero te mamao atu i Te Awa-hou, ka takoto mai te

JOURNEY TO TARANAKI.

On the margin of the lake, about a mile distant from Te Awa Hou, is the settlement of Puhirua, the chief of which, Hikairo, who is one of the principal men in the district, was absent with his son Edward at Maketu, a harbour in the Bay of Plenty, on the East Coast, where they had expected to meet the Governor. We were rather disappointed at missing our old friend Hikairo, hut Robert, the native teacher, did the honors. We pitched our tents on the margin of the lake below the pa, on the very spot where Captain Symonds and Dr. Dieffenbach had encamped when on a visit to Rotorua, nine years previously. The natives brought us a large basket of inanga, a small fish much resembling white bait, which is taken with the seine in great quantities in all these lakes at certain seasons, and off which we supped most luxuriously, having fried them in butter.

Saturday, December 22nd--After enjoying a delightful swim in the lake, and having partaken of a hearty breakfast of fried inanga, we set out to see a fountain of cold water which forms the source of the Awa-hou. The creek is about twenty or thirty yards wide, and of considerable depth, the bottom being plainly visible through the water, which is clear as chrystal. After paddling up the stream for about half a mile, we reached the head of the creek, which is a sort of basin, in the centre of

HAERENGA KI TARANAKI.

kainga o Hikairo, a Puhirua. Ko tetahi ia o nga tino rangatira o enei wahi. Kihai a Hikairo raua ko te tama o tona tuakana, a Eruera i rokohina ki te kainga, kua riro ke rao ki Maketu; hua noa, e tae atu a te Kawana ki ia wahi. I pouri matou ki te ngaronga o Hikairo to matou hoa tawhito; na Rapata te kai-whakaako, i noho hei matua mo matou ki taua kainga. Whakarahia ana nga tenete ki te taha o te roto i raro atu o te pa, i te wahi pu i nohoia e Kapene Haimona raua ko te Rata, i nga tau eiwa kua pahure. I tukua kia matou tetahi whirirua--he Inanga. He ngohi nonohi era, e haoa ana ki te kupenga i nga roto katoa o tenei wahi; he nui hoki te ngohi pera i tenei takiwa. I tino kai matou i aua ika; ha tonu te waha he mea parai hoki ki te hinu wai-u-kau.

Hatirei, Tihema 22--Ka maea mai i te kaukau i te roto, a, ka mutu te kai i nga inanga, he mea parai, ka haere kia kite i tetahi puna wai matao, ko te poronga mai ia o Te Awa-hou. Te kau pea whanganga te whanui; e hohonu ana te wai, marama tonu, e kitea ana te takere o taua awa. He mea hoe atu i te awa, pa noa ki te hokikitanga, ko te puna ia e korerotia nei. Ko Te Wharo-uri te ingoa o taua kopua whakahara; kei raro riro te takere, pupu tonu te rere ake o te wai, mataotao tonu, marama tonu.

E korero ana nga tangata Maori, ko te nohoanga tenei o tetahi taniwha kino--taniwha

JOURNEY TO TARANAKI.

which is the fountain called Te Wharo-uri, which seemed of unfathomable depth, throwing up inconceivable quantities of clear cold water.

This fountain was, according to native tradition, inhabited in former days by a most ferocious and blood-thirsty taniwha, or semi-deified monster, called Pekehaua, who, with two other taniwhas, was destroyed by certain of the brave ancestors of the Rotorua people. The following story is translated from an original manuscript, given to me by a chief of the tribe inhabiting this side of the lake, called Te Rangi Kaheke, or William Marsh, a person of some repute in such matters. It purports to be the legend, as handed down for many generations, of the slaying of these three monsters, who were called Hotupuku, Pekehaua, and Kataore. The story is well written and interesting, not only as shewing the minuteness of detail with which these traditions are handed down by the natives, but also on account of the extraordinary resemblance which it bears to several of our own legends, such as that of St. George and the Dragon, and numerous others which may be found in many of our ancient ballads and metrical tales. Without further preface I subjoin the story verbatim, as written down by Marsh, of which the following is a translation as nearly literal as it could be conveniently made.

A LEGEND OF THE KILLING OF TANIWHAS.

This is an account of the brave deeds performed by some of the men of olden time, the ancestors of the chiefs of Rotorua,

HAERENGA KI TARANAKI.

kai tangata i mua ai. Ko Pekehaua te ingoao tenei taniwha i whakaatuatia e te tangata Maori. Na nga maia o Rotorua, tenei taniwha i patu; erua atu hoki taniwha i patua e taua iwi. Ko nga korero mo enei tupua, i tukua mai ki au e Wiremu Maihi Te Rangi Kaheke. He rangatira ie no ngatirangiwewehe; he tangata matau ia ki nga mea penei. Na namata nga korero mo te patunga o enei mea wehi; tuku iho, tuku iho, ki tenei, ki tenei whakapaparanga, a, tae noa ki te wa e nohoia nei. Nga ingoa o nga taniwha e toru i patua ra, ko Hotupuku, ko Pekehaua, ko Kataore. E pai ana te tuhituhinga o tenei tu korero, e kitea ana te ata whakahaerenga o te tangata Maori ki tenei mea, ki tera mea, ahakoa iti, ahakoa rahi. E rite ana enei korero ki nga mea o Ingarangi i mua ai; e kitea nei i roto i nga pukapuka i taia e nga Tupuna o ia whenua. Otira, me kati i konei te korero mo taua mea, engari, me tuku atu ki a koutou, kia ata korerotia ai nga tuhituhinga a Maihi Te Rangikaheke.

HE KORERO PATUNGA TANIWHA.

Ko te korero tenei o te toanga o etahi tangata o mua, ara o nga tupuna o nga Rangatira o Rotorua.

JOURNEY TO TARANAKI.

The names of these men were Purahokura, Reretoi, Rongo Haua, Rongo Hape and Pitaka, and their father's name was Tamaihu Toroa.

When they grew up to man's estate they heard accounts of a great number of people having been lost whilst travelling in the neighbourhood of Tauhunui, Tuporo and near the lake Tikitapu.

When people went from Rotorua to Taupo or to the mountains to visit their relatives, the people they had left imagined they were detained by their friends; whereas, in truth, they had been destroyed in the bush, where their bodies lay heaped.

A party also travelled from Taupo by the same road, and was in like manner destroyed, and their friends supposed they were kept at Rotorua, to account for the delay; but no, they also lay dead in the same place.

About this time a party started from Rotorua by way of Tarawera and Roto Mahana and this was the first party which reached Taupo in safety. Upon their arrival they were cross-questioned by the people there, and they in their turn questioned the others with reference to the disappearance of those who were missing. The Taupo men asked them by which road those who were lost had travelled, to which the others replied, across the plain of Kaingaroa by way of Tauhunui.

Then they all reflected together upon the matter, and they said, "Perhaps they have fallen in with some war party by the way, for there are no inhabitants in that part of the country." So they sent to collect a party to assemble at Taupo to go in search of those

HAERENGA KI TARANAKI.

Ko nga ingoa o enei tangata, ko Purahokura, ko Reretoi, ko Rongo Haua, ko Rongo-Hape, ko Pitaka.

Ko te matua tane o enei tamariki ko Tamaihu Toroa.

Ka tupu enei tangata, ka kaumatuatia, ka rongo ki te tokomaha o nga tangata kua mate i te haerenga i nga huarahi ma Tauhunui, ma Tuporo me Tikitapu hoki.

Ko nga tangata e haere ana o Rotorua ki Taupo, ki nga maunga ranei, ki te whakatau i o ratou nei huanga, a, e hua ana te hunga kainga ki te whakaroanga o aua tira haere nei, kei te kainga ano e noho ana; kaore kua ngaro noa iho kei te koraha e pukei ana.

A ka whakatika mai o Taupo tira ko te ara e haere mai ai, ma taua huarahi ano. I pau nei tera tira ra, a hua noa te hunga kainga, kua tae pea kei Rotorua ina te roa, kaore, kei taua wahi ano e takoto ana.

Katahi ka whakatika tetahi tira haere o Rotorua, ka na Tarawera, a Roto Mahana, ka tahi ano te tira i ata tae atu ki Taupo. Te taenga atu, ka tahi ka ui atu, ka ui mai hoki te hunga kainga, ui atu ana, ui mai ana, heoi ka ngaro noa iho. Ka mea mai te hunga kainga, "I ma hea koia te ara i haere mai ai?" Ka mea atu te hunga i haere atu ra, "I haere mai ma te mania o Kaingaroa, ma te ara ki Tauhunui." Katahi koia ka whakaaroaro taua hunga nei, me te hunga kainga, ka mea, "Ara, kua tutaki pea i te taua haere, kaore hoki he huanga tangata o te huarahi." Katahi ka haere ki te tutu ope, ka tae ki nga wahi o Taupo, ka haere mai ki te whakatau i reira.

JOURNEY TO TARANAKI.

who were missing. They slept on the road the first night and the following morning at daybreak crossed the Waikato River, and traversed the plain of Kaingaroa, until they arrived at Kapenga, the place inhabited by the monster: Hotupuku, who, the moment he discovered by the scent that men were approaching, rushed out of his cave.

The Taniwha and the travelling party approached without seeing each other, and when the latter at length perceived their enemy, behold he was close upon them, and they fled from fear of him, for he was so large that he appeared like a mountain approaching.

Then they called out to those in the rear. "Behind there! a taniwha, a taniwha is upon us!" and the party then dispersed and fled for their lives for the fear of this beast armed with scales and spikes like a monster of the sea, advancing to attack them. He was so close upon them that, had it not been for their numbers, all would have perished; as it was, several were saved, though many were devoured. So then they found out that those who had formerly disappeared on this road had been destroyed by a taniwha.

This news was quickly circulated through Rotorua, and of course came to the ears of our heroes, the brave men already mentioned; whereupon they called upon three hundred and forty men of their tribe to assemble, who arose and travelled to the plain of Kapenga, where they sat down, and having pulled some leaves of the Whanake (cabbage-palm), commenced plaiting it into ropes, and in doing so invented

HAERENGA KI TARANAKI

Ka tae ki te ara, moe noa; ka huaki te ata, ka whakawhiti mai i te awa o Waikato. Ka haere 1 te mania o Kaingaroa, ka tae ki te tino wahi i noho ai te tupua nei a Hotupuku, ko te ingoa o taua wahi ko Kapenga. Rongo kau ano te tupua ra i te haunga ahua tangata, heoi ka puta kei waho i tona rua. Haere ngaio atu te ope ra, haere ngaro mai te tupua nei: kite noa ake, ehara! kua tata; hoki rawa ake te taua ra i te kitenga atu e haere mai ana ano! me he puke-puke-whenua.

Ka tahi ka pa te karanga; "Ko wai kei muri nei e! He Taniwha! he Taniwha! e haere mai nei," Heoi ka whati te ope ra i te wehi ano ki nga tuaitara e tutu haere ana mai, ano he urutira Taniwha Moana nui! Whati rawa ake ehara! kua taki maumau; na te tokomaha koia i ora ai etahi, i mate ai etahi; heoi ano. Katahi ka kitea, aue! he taniwha te mea e huna nei i te tangata o tenei huarahi.

Ka tahi ka haere tenei rongo ki nga wahi o Rotorua, ka rongo rapea te tini kaitoa nei; katahi ka karangatia te rau mawhitu, ka hapainga, noho rawa atu i te mania o Kapenga, ka noho ki raro, kei te muru whanake, kei te whiri taura, ka kitea i konei te whiri maha nei--te tari, te tamaka, te whiri paraharaha te rinorino; ka rupeke te whiri.

Ka tahi ka whakatika nga Rangatira ki runga ki te korero i te maia, i te ata whakahaere, i te ata ngarahu, i te ata torotoro.

Ka tahi ka whakatika tetahi o nga rangatira ka mea, "Inana, kia ata haere tatou, kaua e tino tutata atu ki te taha o te taniwha. Engari kia tawhiti mai tatou i a ia, kia tika mai te hau i

JOURNEY TO TARANAKI.

four several kinds of sennett, which are called tari, tamaka, whiri-paraharaha and rinorino.

When they had finished this job, the chiefs arose and began recounting tales of bravery to animate each other's courage, and giving directions to their followers as to how they should comport themselves, and behave with coolness and circumspection in the approaching struggle.

Then one of the chiefs arose and said, "Let us go quietly, and not approach too close to the taniwha. Rather let us be at a distance, and wait until the wind draws towards ourselves, for should it blow from us towards him he will scent us and then we shall be prevented from making our preparations, by his coming upon us before we are ready for him." To this counsel they all agreed, and made arrangements accordingly, as to how they should snare the taniwha, appointing parties of men to stand at either side of the snare which they had made to hold on by the ends of the ropes. They also appointed others to entice him out of his cave, arranging the men armed with the kaheru, patu, taoroa, patu-paraoa, meremere and other native implements of warfare.

Thus they arranged everything in complete readiness for the destruction of the Taniwha.

Before those who were appointed to entice him out of his cave could arrive at their post, he perceived the scent of men approaching, and came rushing out. Long before they could see him they heard a rumbling noise like thunder, caused by the motion of the monster under ground, and they immediately moved off to a distance in order to give him room to come out, and

HAERENGA KI TARANAKI.

runga i a ia, ka tahi ka whakatata atu. Kei tika atu te hau i runga i a tatou, kei tae atu te piro ki a ia, a kei kore e ata takoto a tatou nei mahi; kei wawe ia te puta ki waho." Heoi ka rite enei korero i a ratou katoa, ka whakaritea nga tangata mo tetahi taha mo tetahi-taha o te mahanga, hei kukume i nga taura.

Ka whakaritea nga tangata hei pitaritari atu i te ngutu o te ana, ka rite; ka whakaritea nga tangata mau kaheru me nga tangata mau patu, taoroa, patu-paraoa, meremere--ka rite.

Ka whakaritea nga wahi katoa e ngaro ai te Taniwha ra ki roto ki nga koromahanga o nga taura, ka rite tonu. Ka tahi ka haere atu nga kai pitari ki te waha o te ana, kihai ano i taitata atu, ehara! kua rongo rawa te Taniwha i te piro ahua tangata.

Ka tahi ka whakatika mai i tona rua. Rongo kau atu ana nga kai pitari i te harurutanga o te haerenga mai o te Taniwha i roto i tona rua, ano me te wheorotanga o te Whatitiri! Ka takitakina kia pamaro ai te haere mai ki waho i tona rua; ka kite mai ki ana para manawa, hei oranga, hari ana.

Ko te Taniwha kua hamama haere mai te waha, kua whetero mai te arero. Kaore, kua tae rawa te hunga ra ki roto ki nga mahanga e tuwhera mai ra. Kua puta kei waho--ko te takoto koa a te taura raka, i raro i te raorao.

Tu iho ai ki raro i te raorao te hunga ra, kua eke iho te pane ki runga ki te tau mata e piki ana nga tangata, e tuku iho ana te Nauwheara. Eke ake ai nga tangata ki tetahi tau-

JOURNEY TO TARANAKI.

when he saw what a good feed was (as he fancied) in store for him, he was delighted. He came forward with open mouth and flaming tongue and gave chase, but his enemies had the start of him, and as he reached the top of an eminence, they were already at the bottom where the snare was placed, and the men who had been stationed to pull the ropes were concealed in the fern on either side. They passed through the snare and ascended the hill beyond, still chased by the monster. So soon as his head and fore legs were within the snare, the lookout on the hill side shouted "There! he is in the trap! Pull!" The men at the ropes obeyed, and the Taniwha was caught by the midst of his body.

When he found himself snared he struggled and flung about his tail with great violence, whereupon his assailants rushed upon him and attacked his hinder parts with their weapons, thrusting them into his body. And when his head felt the pain of the ropes which bound his belly in the midst, and of the weapons which were thrust into his hind quarters, he flung it about also with great violence, and those who had been appointed to entice him came down with their weapons "flying like a liberated bird" and attacked his head. He fought so hard that those who held the ropes had to fasten them to stakes driven into the ground, which being done they came and assisted the others, attacking his head (which was the part that struggled hardest) with their weapons. At length, after a severe conflict, they despatched him, and he stretched himself out like a dying grub

HAERENGA KI TARANAKI.

mata kua tu iho te pane, kua ngaro ki roto ki te mahanga.

Heoi, ka tu tonu iho te hunga ra i te taumata, me te piki atu te Taniwha ra. Ka eke ake te pane ki te taumata, ka ngaro katoa hoki nga peke matamua ki roto, ki nga koro.

Ka tahi ka tautapa te whakahauhau a te hunga e tu iho ra i te taumata, "E! kua ngaro kei roto: --Kumea!"

Ka rongo te hunga e pupuri tonu ra i nga taura; ka tahi ka kumea. Ehara! kua mau i waenga nui tonu o te puku.

Ka tahi ka kowheta te hiku, ka rongo hoki i te mamae o nga taura kua nonoti i waenga nui o tona puku.

Katahi ka peke mai nga kaihapai patu. Ehara! kua tu nga ko, me nga taoroa, me ngapatu, kei te hiku. Ka rongo katoa te pane i te mamae o nga taura, kua mau kei waenga, o nga patu hoki kua u kei te hiku; katahi ka kowheta te pane. Ka whakatika mai nga kai-pitari e haere ra i te manu kawhaki; ka hoki tata mai. Ehara! kua u a ratou nei patu kei te pane.

Ara hoki ko te hunga e kukume ra i nga taura, kei te here i a ratou taura ki nga pou i poua ki to ratou taha tu ai; ka tahi ka tango tahi ki a ratou nei patu, ka whakatika mai ki te pane ki te wahi i roa te okeokenga, ka pa nga patu. Ka peke mai hokinga tangata o tetahi taha a rite tonu te wahi i u ai nga patu, ka uu a ratou nei patu katoa. Heoi okeoke kau ana te Nauwheara, ka korengarenga noa te hiku me te pane me waenga nui i te ngaunga a te patu.

JOURNEY TO TARANAKI.

and expired, his body being much mutilated by the numerous wounds he had received.

On the following morning they proceeded to cut up their enemy, which was lying on the road; it seemed as large as a black whale, and in shape like a tuatete. 3 The head, the legs, the tail, the scales, the skin and the spikes on his back resembled those of the common lizard, but in size the beast more resembled a whale than anything else.

Then they had an opportunity to attentively observe this terrible animal, which had destroyed so many people. Long they examined it with wonder, and the chief then said, "Let us strip ourselves and cut him up, in order

HAERENGA KI TARANAKI.

Nawai, i kaha, i kaha, e tau ana rapea te patu a te rau mawhitu ra, tuku rawa atu te Taniwha ra, maro tonu me te Huhu kua mate. Heoi, ka po; ka ao te ra, ka whakatika ki te haehae i taua ika. Ano e! ka takoto me he nui tohora! Ko te ahua ia, i rite ki te ahua Tuatete; 4 te pane, nga peke, te hiku, nga unahi, te peha, nga tuatara, i ahua ngarara katoa enei. Ko te nui ano ia i rite ki te Wera moana.

Katahi ka ata matakitakitia te maia e huna nei i te tangata, i nga ope, i nga tira haere.

JOURNEY TO TARANAKI.

that we may see his stomach which has swallowed the 'offspring of Tiki.'" 5 So they cut him up with their instruments called mata-whaiapu (obsidian), mata-tuhua (ditto), mira-tuatini (instrument set with shark's teeth), kuku-moe-toka (muscle shell), and ngaeo (ditto). On cutting into his throat there came forth a tremendous gush of wind from the stomach. They cut through immense flakes of fat into the abdomen, where they found bodies of men, women and children: some whole, others cut asunder in the middle, whilst other were minus their heads, arms or legs which had been lopped off by his immense sharp teeth. Besides these there were weapons, as the mere pounamu (weapon of green talc), kotiate, patu-paraoa (weapon of whale bone), maipi, tewhatewha (wooden instrument with spear point and and head like a tomahawk), pou-whenua, tokotoko (walking stick), and paraoa-roa (long weapon of the jaw-bone of the sperm whale) all collected together "like the whare-huata (armoury) of Maui." Then there were numbers of ornaments, the heitiki (talc neck ornament), kuru pounamu (straight talc ear ornament), mako (shark's tooth), pekapeka and poria (talc ear ornaments). Also garments of various descriptions, as the kaitaka (bordered mat), kahuwaero (dogskin), pukupuku-patea, pukupuku, kahu-toroa (of albatross skins), puahi, kakaku-kura (trimmed with red feathers), kahu-kiwi (of kiwi skins), kahu kekeno (of seal skins), maiaorere, kahakaha, korirangi (shaggy mat

HAERENGA KI TARANAKI.

Roa kau e miharo ana. Ka tahi ka mea atu te tini rangatira ra. "Tena mahuetia nga kakahu, tahuri haehaea te ika nei, kia kitea tona puku e horo nei i nga uri o Tiki."

Ka tahi ka haehaea ki te matawhaiapu ki te matatuhua, me te mira tuatini, te kuku-moe-toka, te ngaeo, e whata ake ana e te ngako e taua Ngarara nei. Haehae rawa iho ki roto i te puku nui, Ehara! e noho a tinana tonu ana te wahine, te tamariki, te tane; ko etahi ano kua motu i waenga, i te pane, i nga ringa, i nga wae ranei, no te komenga pea o nga ngutu. No te whakatanukutanga o te korokoro ka whea mai e te hau o roto o te riu.

I haere katoa nga mere-pounamu, nga kotiate, nga patu-paraoa, nga maipi, nga tewhatewha, nga pouwhenua, nga tokotoko, nga paraoaroa, e pukai ana, ano me he mea ko te whare huata a Maui! Te maha o te heitiki, o te kurupounamu, o te mako, o te pekapeka me te poria. Ko nga kakahu enei o roto o te puku--he kaitaka, he pukupuku-patea, he pukupuku, he kahu-waero, he kahu-toroa, he puahi, he kakahu-kura. he kahu-kiwi, he kahu-kekeno, he mai-

JOURNEY TO TARANAKI.

of undressed flax dyed black and yellow), tatata, mangaeka, tatara (undressed flax or cabbage tree dyed black), pureke (undressed flax undyed), and many others, too numerous to mention.

They took out the dead bodies and buried them in the earth, which being done, they cut up the body of the monster in pieces and put his fat in calabashes and patuas, and they cooked and eat their enemy in revenge for his misdeeds. They then returned to Rotorua.

THE KILLING OF PEKEHAUA.

After the death of Hotupuku, the tribes inhabiting Rotorua heard of what had happened and sent a messenger called Hororita, or some such name, who came to our brave heroes and told them that there was a Taniwha which ate men at the Awa Hou. They found out this Taniwha much in the same way that the one in the plain of Kaingaroa had been discovered. The travelling parties from Waikato and from Patetere to Rotorua, as well as those from Rotorua to those places, were lost, no one knew where.

As soon as the three hundred and forty brave fellows heard of this they arose, and at the Awa Hou they had all the particulars explained to them. They asked where he (the Taniwha) lived, to which the inhabitants replied "He lives either in the water or on shore--who has seen him to know?" So they imagined that he must be like the one which they had already killed.

HAERENGA KI TARANAKI.

aorere, he kahakaha, he korirangi, he tatata, mangaeka tatara, he pureke, me era atu.

Ka rukea nga tupapaku ki waho pukai ai, ka tanumia ki te poka; ka mutu tera mahi.

Ka tahi ka haehaea te ika ra, ka titiro iho ki te ngako, ka tahi ka tutua ki te taha ki te patua. Heoi ka kainga e te iwi ra, pau ake ki roto ki nga puku to ratou uto.

Hoki ana mai ki Rotorua noho ai.

KO TE PATUNGA O PEKEHAUA.

Muri iho i te matenga o Hotupuku, ka rongo te tokomaha o nga iwi o Rotorua, ka tonoa mai te karere a Hororita, a wai ranei, ka tae mai ki te tini kaitoa nei, ka rongo ratou, tera ano tetahi Taniwha kai tangata kei te Awa Hou e noho ana. Kua kitea hoki tenei Taniwha, i peratia hoki te kitenga me tera i te mania i Kaingaroa. Ko nga tira haere mai o Waikato, o Patetere, e ngaro ana ki whea ra; a, ko o Rotorua tira e haere ana ki Waikato, e ngaro ki whea ranei, ki whea ranei. Ka rongo ratou i enei korero, heoi, ka whakatika mai te rau-ma-whitu ano o te tini kaitoa ra, ka tae mai ki te Awa Hou, ka korerotia nga tikanga, a ka oti. Ka uia atu kei whea e noho ana. Ka mea atu te hunga whenua, "Kei roto i te wai e noho ana, kei uta ranei; kowai hoki e ata kite." Ana, hua ati he pena hoki pea me tera kua mate ra.

JOURNEY TO TARANAKI.

Then they fetched some supple-jack from the adjacent forest to make a taiki 6 which when brought they wove with brambles, using two or three layers of supple-jack. This being done they twisted a rope to bind round the taiki and another for the Taniwha. And they made all their arrangements, as far as circumstances would allow, the same as on the former occasion, such as waiting for a favourable wind, &c., which done they set out, repeating incantations as they went along, the names of which incantations were, the puni, wero-taniwha, tumangai and a great number of others.

So they arranged themselves at a distance and gradually drew nearer and nearer to the fountain inhabited by the monster, which is called te Wharo Uri, till at length they arrived at the top of the river's bank. Then they performed their religious services, and the whole three hundred and forty were gathered in one party.

They called for the bravest man in the party, and one of the chiefs, called Pitaka, arose. He and his friends got into the taiki, which was ornamented all over with tufts of pigeons' feathers, and to which ropes were fastened, and a large stone to make it heavy; they were all then thrown into the fountain which bubbles up from under ground.

HAERENGA KI TARANAKI.

Katahi ka tikina he kareao i te ngahere, hei hanga taiki; ka tae mai, ka ranga ki te taraheke, ka oti; e rua pea papanga o te kareao, e toru ranei, ka oti.

Katahi ka whiria he taura, hei whitikiranga ki te taiki, ka oti; mo te Taniwha, ka rite tonu. Katahi ka peratia ano nga korero me tera i patua ra i te tuatahi, ka rite; te ahua o te hau, ka rite. Katahi ka haere te hunga ra me te karakia, haere atu i nga karakia; nga ingoa o nga karakia, he puni, he wero-taniwha, he tumangai, he aha, he aha.

Nawai i tawhiti, i tawhiti, a ka tata atu ki te taha o te puna i noho ai, ko te ingoa o taua kopua, ko te Wharo Uri; a ka eke tonu ki runga ki te pareparenga o te awa. Ka mutu, ka karakia. Heoi, ka noho a pahi te rau-ma-whitu nei i reira.

Katahi ka ui uia tetahi tangata tino manawanui o taua ope. Ka whakatika tetahi o nga rangatira o te ope ra, ko Pitaka te ingoa. Ka mau ki te taiki he mea puhipuhi a runga, me nga taha, me raro ki te puhi kereru; me nga taura hoki, he mea whitiki ki te taiki, a he me poria ki te punga hei whakatoimaha. Ka makere ki te wai, ratou tahi ano ko nga hoa, ka rukuhia ki roto ki te puna, e hu ake ra i raro i te whenua. E ruku ana te hunga ra, e mahi ana te hunga i noho i runga i a ratou nei tini mahi, ara i a ratou nei taputapu, i te karakia. Rupeke rawa nga karakia puni, nga karakia whakaruhi, nga karakia wero-wero-Taniwha, nga whakapuru, nga tuma-

JOURNEY TO TARANAKI.

Whilst they sunk under water their friends on shore occupied themselves in the duty which had been assigned to them, namely in repeating great numbers of religious incantations of various sorts, some calculated to have a weakening effect on the monster, whilst others were to give additional strength, courage and nerve to his assailants.

When he found them coming, he elevated the spines and scales on his back with pleasure at the thoughts of having a feast of men. Pitaka and his friends, on arriving at the bottom, found the Taniwha quietly in his place. The brave fellow stretched forth and fastened the rope round the monster, which done he gave a pull at the line by which he had been lowered as a signal to those above, who immediately hoisted away and brought them all up, men, Taniwha, and all together; a feat however which they never could have done on account of the weight, had it not been for the karakias which they made use of.

Well they got him up at last and dragged him on shore, when some men rushed forward to attack the jaws of the fish with their weapons (the reason he is called a fish is because he came out of the water).

The fame of this feat was immediately noised abroad throughout Rotorua, and the tribes all flocked together to see their enemy. He lay on shore where they had dragged him, looking just like a blackwhale. He was not however quite so long as a full grown whale, but more resembled a calf, or young whale. Then they set to work to cut up this fish

HAERENGA KI TARANAKI.

ngai, nga whangawhangai, nga whakautuutu me te tini o nga karakia Taniwha.

Heoi, ka momohe ra pea ona tuatara e ngana e nei ki te kai tangata mana. Ka tatu iho a Pitaka ratou ko nga hoa ki raro; rokohanga iho, e noho ana i tona kainga pai. Tauware atu te maia ra, herehere kau ana te taura. Ehara! kua puta ki tua. Katahi ka kumekumea iho. Ka mohio te hunga i runga, katahi ka hutia ake ki runga te hunga ra me te Taniwha hoki, ka haere tahi ake ratou tahi.

Otira e karakia hiki, he koranga, he whakamaiangi ake ano tetahi, he nui hoki, e kore e taea i te toimaha iho.

Nawai i raro, i raro, a ka marewa ki runga manu ai. Heoi, ka toia ki uta takoto ai. A, tauware atu te tangata ki te aki i te patu ki nga kauae o te ika ra. E ao koa hoki ianei te mea i rite ki te ika ta te mea no te wai ano tenei.

Heoi, ka pa te karanga ki nga pa katoa o Rotorua; ka huihui mai nga iwi ki te matakitaki i to ratou ito. Kua toia ki uta takoto ai; ano, he tohora nei ano! Otira, kihai i tino rite ki te tohora katua; me te kuao a te tohora nei te katete e ka takoto.

Katahi ka haehaea taua ika nei hei kai ma ratou, pawharatia tonutia ai te riu, takoto ke atu, takoto ke mai. Ano ko le riu o Tane-Mahuta.!

JOURNEY TO TARANAKI.

for food, and they cut the flesh off his ribs which lay exposed "like the trunk of Tane Mahuta." 7

When they got into his stomach they found a great number of dead bodies, just like a sepulchre of skeletons heaped together, which had been swallowed up in former days; there were whole bodies of men, women and children; immense numbers of mats and garments of all descriptions, besides heaps of weapons "collected together like the wharehuata of Maui."

Then they put his body in calabashes for food and for oil, and they ate him up. But the bodies were buried in a hole in the ground.

So they returned to their pa, which is called Mangungu, and this proverb was applied to them--"Turn, o neck to thy work, the eating of Taniwhas."

THE DESTRUCTION OF KATAROE.

When the news of these things spread amongst the settlements of Tarawera, of Roto Kakahi and Okataina, the people wondered greatly at the gallantry of those men in killing this monster which fed upon mankind, and it occurred to them that there must be a Taniwha on the road to Tikitapu, because parties had been lost in travelling thence to Rotorua, and their

HAERENGA KI TARANAKI.

Haere rawa iho ki roto i te puku e puranga ana te mahi a te tupapaku, ano! he ana koi wi e ka pukei kua pau ra te horo he rangi ke; haere pakihau tonu ki roto o nga wahine, o nga tamariki, o nga tane. Te mahi a te kahu-waero, a te topuni, a te mawhiti, a te puahi, a te kahu-taniko, me te tini o te kakahu. Nga rakau ano, nga tao, nga tokotoko, nga meremere, nga onewa, nga patu paraoa, nga paraoa-roa, nga maipi, nga pou-whenua, nga paiaka, nga mahi a te amonga o te kai nei a te kaniwha, a te pere. Ano ko te whare-huata o Maui e ka pukei.

Katahi ka tutua ki te taha hei kai, hei hinu. Heoi, pau ake ki roto i nga puku. Erangi ko nga tupapaku i tanumia ki te rua.

Ka hoki te tini toa ra ki to ratou kainga ake ano. Ko Mangungu te ingoa o taua pa. Tau mahi, e te kaki, ka whaia ki te kai Taniwha.

KO TE PATUNGA O KATAORE.

Ka puta atu hoki te rongo ki nga kainga o Tarawera, o Roto Kakahi, o Okataina; ka miharo ki te toanga o enei tangata ki te patu i tenei mea, i te Tupua horo tangata.

Katahi ka Whakaaroaro, he Taniwha hoki pea kei te ara ki Tikitapu, ina hoki ka ngaro noa iho nga tira haere atu o reira ki Rotorua; e ki ana o ratou nei whanaunga kua tae atu ki te wahi i haerea ai, kaore, kua mate. Na reira ka mahara kei te Taniwha ranei, kei te tangata ano ranei, kei te taua tutaki ranei.

Otira, kua mohio noa ake ano a Tangaroa

JOURNEY TO TARANAKI.

relatives fancied they had arrived at the end of their journey; but no, they were dead. Therefore they could not be sure whether they had been killed by a Taniwha, or by a war party, whom they had met.

Nevertheless Tangaroa Mihi the Chief of Tikitapu and of Okareka knew that there was a Ngarara 8 at Tikitapu. He was not aware however that it ate men, but fancied it lived peaceably as it always appeared to do when he and his men used to go to feed it. But he was a knowing fellow, that Ngarara, and always behaved well to those who went to feed him and keep him quiet.

But when they who fed him were gone and any strangers went to travel on that road, out came the monster immediately and chased these strange men to devour them.

This Ngarara was something like a domesticated animal, he knew his master very well, and when his Chief Tangaroa Mihi came to him he behaved very properly and remained quite quiet; but whenever any one belonging to a different tribe passed that way, he would rush out and attack them, roaring and making a noise like the rattling of chains, in a frightful manner, and ending by devouring them altogether.

Now when the people heard of the bravery of our heroes, great was their astonishment at the strength of these four chiefs.

HAERENGA KI TARANAKI.

Mihi te rangatira o Tikitapu, o Okareka, he Ngarara kei Tikitapu. Otiia kahore ia i mohio e kai ana taua Ngarara nei i te tangata; hua noa e noho pai ana, e pera ana me te marietanga ina puta atu ratou ko ana tangata ki te hoatu kai. A he nui te mohiotanga o taua Ngarara ki ona kai whaka-marie, ki ona kai-whangai.

Erangi, ka hoki mai ratou, ka puta atu he tangata ke, hei haere i taua ara; ka puta iho te Tupua ra ki te aruaru i nga tangata ke he oranga mona.

I penei te ahua o taua Ngarara nei me te kuri e mau nei i te potete. A, e nui ana te mohio ki ona rangatira; kei te taenga atu o tona rangatira, o Tangaroa Mihi, he nui ano tona ata noho, tona marie. Erangi, ki te puta atu te tangata o te iwi ke ki te haerere i taua ara, katahi ka whakatika, ki te tautau mai; ko te haruru o te waha, ko te tatangi o te mekameka, a, tau ana te wehi; a, ka ngaro iho ki reira te kai e ia.

A, no te rongonga nei o te tokomaha ki te toanga o enei tangata, katahi ka nui te miharo a nga iwi katoa ki te kaha o enei rangatira tokowha.

Katahi ka mohiotia hoki e nga rangatira o Roto Kakahi, o Tarawera, o Okataina, o Rotorua hoki: "E! He Taniwha hoki pea kei te ara ki Tikitapu, ina te ngaro noa iho o nga tira haere atu o konei ki Rotorua, a o Rotorua ki enei roto erima. Ka haere hoki ra nga tira na te ara ki Okareka, ka ata tutuki atu ki Rotoma; ki te mea ka hoki mai ano ma Okareka, ka ata tutuki mai ano ki konei. A,