The Journey of Tainui to Aotearoa, versions found in 'Ancient History of the Maori' by John White

The following versions of the story concerning the journey of Tainui from Hawaiki to Aotearoa appear in Volume IV of Ancient History of the Maori by John White. (Government Printer 1888) These versions are attributed to Ngāti Maru and the first version was undoubtedly extracted from a manuscript by Hoani Nahe. An English translation, again sourced from Ancient History of the Maori, appears after each version.

You can read about John White here.

Version 1 (pp. 21-23)

He korero mo te haerenga mai o nga tupuna o te Maori i Hawa-iki.

Ka timata i ta nga kaumatua Maori wahi i mohio ai.

Ko te take i haere mai ai te tangata Maori ki tenei motu he whawhai nui noa atu i Hawa-iki; tini noa atu nga tangata i tu ki taua whawhaitanga, a he tini ano hoki nga tangata ki te hinganga.

Ko te ingoa o tenei parekura ko te Ra-to-rua.

No te taenga mai ki konei ki Ao-tea-roa nei ka titoa atu he waiata mo taua parekura nei mo te Ra-to-rua.

Nga tangata nana tenei parekura ko Heta tetahi, ko Ue-nuku tetahi; na taua whawhai nei ka riri tonu kia rana, kaore i mau te rongo, na reira i whati mai nei tetahi, ka noho atu ra tetahi, ko nga mea tenei i haere mai nei ki konei ko nga Maori.

Ka noho te iwi ra i Hawa-iki ka mea ki te tarai waka ma ratou, hei rapu whenua hou ma ratou. Ka taraia te waka ra ka oti, ko Tai-nui te ingoa o te waka, ka oti ka maanu ki te wai, ka utaina te waka ra ki nga taonga. Ko nga tangata enei o runga ia Tai-nui ko Hotu-nui, Hotu-roa, Hotu-papa, Hotu-mata-pu; ko nga mea ingoa nui enei.

Nga wahine ko Marama, ko Whakaoti-rangi.

Ka uta te waka ra ka tahi ka karanga mai nga tangata o uta kia Hotu, “E Hotu e, he Tama-tea.” Ka tahi ka karanga atu a Hotu-nui, “He aha koa, tukua maua nei ko te Tama-tea ki te moana whawhai ai.”

Ka tahi ka ruruku a Hotu i te ara mo tana waka.

Ka tahi ka rere mai te waka ra ka whiti mai ki tenei motu, ka kite nga tangata o Tai-nui i te whero o te pua o te Pohutu-kawa, ka whiuia te kura a Tai-ninihi (Tau-ninihi) ki te moana, he tarutaru whero tenei mea te kura; ka pae ki uta ki Whanga-paraoa, ka kitea e Mahia (Mahina); no reira te whakatauki nei, “Te kura pae a Mahia.” E tupu mai nei ano i reira tera tarutaru.

Ka rere mai a Tai-nui, ka ahu mai ki raro nei, pa rawa mai i Whitianga ka mahue te whakawhiti (te ra, te komaru) i reira; ka hoe mai te waka ra a Moe-hau ka taka kei roto o Hauraki, hoe tonu ka u ki Te-ana-puta; he ana kowhatu puta tonu puta tonu; ko te herenga o Tai-nui tera puta. Hoe tonu a te Wai-whakarukuhanga kei waenga-nui o Wai-hou o Piako, ka mahue te punga a Tai-nui i reira he kohatu nui, a e takoto mai nei ano, a tae noa mai ki tenei ra: tona ingoa to tera kowhatu ko Te-pungapunga. Ka hoe te waka ra ka ahu whakawaho o Hau-raki ka ma te taha ki te hauauru a Whakatiwai, Whare-kawa, ka mahue a Marama raua ko tana taurereka i uta, hoe tonu te waka ra a ka tae ki Tamaki, ka hoe tonu i roto i te awa, ka u ki Ota-huhu, ka too te iwi ra i taua waka kia puta ki tua ki Manu-kau kaore i taea, too noa too noa kaore i taea kaore i aha, te take i kore ai e taea te waka ra ko Marama i moe i tana taurereka: tera te wahine ra raua ko tana taurereka te haere mai ra roko hanga mai te iwi ra e to ana i taua waka, ka eke te wahine ra ki runga ki te waka ka whaka hua i tana tau:—

Toia Tai-nui, te patu ki te moana.
Mawai e too?
Ma te whakarangona ake ki te taha o te rangi.
He tarawa i nuku,
He tarawa i rangi,
Punia teina; nau mai,
Nau mai, e Taane-koakoa,
E Taane-rangahau,
E Taane takoto atu ana to ngaro ki tatahi,
Turuturu haere mai ana
Te wai o te hika (waha) o Marama;
E patua ana mai e te komuri
Hau na runga o Wai-hi;

Kei reira te iringa o Tai-nui maiea.
U ura te ra,
We wero te ra.
Nga tangata i whakaririka.
Mamau ki te taura,
Mamau ki te taura,
Kia tu mata torohia atu
Taku mata toro hoi hoa
Turukiruki, panekeneke,
Ihu o te waka, turuki turuki.

Ka oho katoa te iwi ra “Paneke paneke.”

Ka tahi ka taea te waka ra no te tau a te wahine ra, ka tahi ka mohio te iwi ra kua paa a Marama ki tana taurereka na te kupu ra “Turuturu haere mai ana te wai o te hika (waha) o Marama.” Ka puta te waka ra ki tera moana, ka hoe u rawa atu i Awhitu, ka mahue nga neke i reira, he kopii te rakau, ara he karaka. Ka hoe atu i reira ka ma te moana tai-auru, a u noa ki Heahea i Kawhia, ka tau ki reira, e tau mai nei ano he kohatu a tae noa mai ki tenei ra, ko Tai nui tona ingoa to tera waka kohatu, ka noho nga tangata i reira.

Translation (pp.28-31)

This is the history of the migrations of the ancestors of the Maori from Hawa-iki, and it will commence at that part of which the Maori has a perfect knowledge.

The Maori came to New Zealand on account of a great war in Hawa-iki. In that war multitudes of people joined in a battle, and great numbers of men fell in the strife. The name of that battle was the Ra-to-rua (double sunset), and, when some of those who took part in the war migrated and arrived here, they composed a dirge in remembrance of that battle. The men who originated the war were He-ta (the wrestled-with) and Ue-nuku (trembling of the earth), and it was in that battle that these two took opposite sides, and fought each against the other. As peace could not be made, one party fled to New Zealand and the others stayed at Hawa-iki. Those who came to New Zealand are at the present day called the Maori.

Before the fleeing party had left Hawa-iki they consulted and determined to build canoes in which they could go and discover new lands in which to dwell. First they built the canoe called Tai-nui, and when she was finished they dragged her into the sea and loaded her with a cargo. Now, these are the names of the great leaders in that canoe, Tai-nui: Hotu-nui (great sob), Hotu-roa (long sob), Hotu-papa (sob on the earth), and Hotu-mata-pu (weep for the familiar face). And the names of the women of note who came in that migration were Marama (light) and Whaka-oti-rangi (heaven complete).

When the people had put all the cargo into the canoe, those on shore, who stayed behind in Hawa-iki, called to those departing and said to Hotu, “O Hotu! it is a Tama-tea”’ (sixth moon of the year, when gales and bad weather are most frequent); but Hotu answered, “It does not matter: let me go and meet Tama-tea far out on the sea, and fight with him there.”

Then Hotu, with chants and incantations to the gods, sought to bind the power of the winds and waves, so that the track on which he sailed in his voyage might be calm and unbroken by any power. Then, entering on his voyage, he sailed across the sea and landed in these Islands of New Zealand, where the crew of Tai-nui saw the red glow of the bloom of the Pohutu-kawa (the baptismal offering held up); and Tai-ninihi (tide glide gently away) threw his red head-dress plume into the sea, which drifted and was cast by the waves on the Whanga-paraoa (harbour of the whale) beach, where it was found by a man named Mahia (sound of a voice), or Mahina (nearly grey), and hence the proverb, “The head-plume of Mahia which drifted;” and the herbs of which that head-dress was composed grew on the spot on which they drifted, and are still growing there to this day.

Tai-nui then sailed northward, and landed at Whitianga (crossing), where her sail was left. Thence she came on to Moe-hau (slumbering wind), and into Hau-raki (the Thames), and on to Te-ana-puta (hole through a neck of land), to which Tai-nui was moored; from thence she sailed to Wai-whakarukuhanga (water in which to cause to dive), which is situated between the rivers Wai-hou (water that burrows in the earth) and Pi-ako (the young bird taught), at which place they left the anchor of Tai-nui, which consisted of a large stone, where it may be seen to this day, and is known by the name of Te-pungapunga (the pumice-stone).

Tai-nui then sailed northward, and out of Hau-raki (the Thames), coasting along the west bank to Whaka-tiwai (like a canoe without sideboards; a river canoe), and on to Whare-kawa (the house of baptism), where the noted female of high rank, called Marama, and her man-slave, at her request, were landed. The canoe proceeded from there to Tamaki (start involuntarily), and the crew paddled her on up the river to O-tahuhu (substantial food), where they landed and attempted to drag the canoe across the narrow neck into the Manu-kau (all birds) Harbour; but, though they used every effort, they could not move the canoe; and the reason of this failure was the fact that Marama had slept with her slave. But the two culprits were near at hand, and were coming towards those with the canoe, who were still attempting to drag Tai-nui; and Marama at once took a position on the deck of the canoe and uttered the words of this chant:—

Drag Tai-nui till she reaches the sea.
But who shall drag her hence?
What sound comes from the horizon?
The earth is lifting up,
The heavens rise
In company with feebler ones.
Welcome hither! Come, O joyous Tane!
Thou the leader and provider [canoe].
Here are skids laid to the sea,
And drops the moisture now from Marama,
Caused by the gentle breeze
Which blows down from Wai-hi (spirting water).
But still Tai-nui stays,
And will not move.
Red, red is the sun,
Hot, hot are its rays.
And still impatient stand the host.
Take ye, and hold the rope,
And drag with flashing eyes,
And drag in concert all.
Rise now the power
To urge. She moves and starts;
Moves now the prow.
Urge, urge her still.

And all the people in loud concert shouted, “Urge on and move.” Then the canoe was moved and dragged to the waters of Manu-kau (all birds). It was then all the crew knew that Marama had degraded herself with her slave, as expressed in some of the words of her chant.

The canoe being now in the waters of the west coast sea, she sailed on to Awhitu (regret), where the skids of the canoe were left. Those skids were the saplings of the karaka-tree. From thence she sailed out into the open sea, and went south along the west coast, and landed at Heahea (foolish), in the Kawhia district, where she was moored, and where she has remained ever since, and is to be seen to this day, turned into stone; and all her crew took up their abode in that district.

Version 2 (pp. 23-29)

Kaore te maori e mohio ki nga tau o te taenga mai o Hotu ki tenei whenua, ara ki enei motu ki Ao-tea-roa, a tae noa mai ki enei ra; engari ko nga whakatupuranga tangata ta matou e mohio ai.

Ka noho te iwi ra i Hawa-iki, ka tarai waka ma ratou, hei rapu whenua hou ma ratou. Ka taraia te waka ra ka oti, ko Tai-nui te ingoa o te waka ra. Ka manu ki te wai, ka utaina te waka ra, ko nga tangata enei o runga ia Tai-nui, Hotu-nui, Hotu-roa, Hotu-ope, Hotu-papa, Hotu-mata-pu; tera atu etahi o nga ingoa o nga tangata o runga ia Tai-nui.

Nga wahine ingoa nui o runga i taua waka nei ko Marama, raua ko Whakaoti-rangi. Nga purapura a nga wahine ra i hari (mau) mai ai he Kumara, he kakano Hue.

Ka rere mai ra te waka ra ka karanga mai nga tangata o uta kia Hotu, “E Hotu e, he Tama-tea.” Ka karanga atu a Hotu “He aha koa, tukua atu maua nei ko te Tama-tea ki te moana whawhai ai.”

Ko te Tama-tea he Marama hou: ki ta te maori tikanga, ka kowhiti te Marama he takiwa hau tena, e tanu ana te hau i te rua o te Marama.

Ka rere mai te waka ra a Tai-nui ka whiti mai ki tenei motu, ka kite i te Rata e whero ana, no reira ka mea a Tai-ninihi ki ana mea i hari (mau) mai ai; ko ana mea tenei i hari mai ai, he kura he mea whero, no tana kitenga i to Rata i te Pohutu-kawa, ka tahi ka mea, “Moumou hari mai au i taku kura, he kura nei ano to tenei motu,” ka tahi ka whuia te kura a Tai-ninihi ki te moana. Ko te whenua i pa mai ai te waka ra ko Whanga-paraoa i te ra whiti; ka pae to kura a Tai-ninihi ki uta, ka kitea e Mahia (Mahina); no reira to whakatauki nei, “Te kura pae a Mahia,” mo te mea ngaro e kore e hoki ki te tangata nana te mea; puta noa tenei whakatauki i nga iwi Maori katoa o enei motu, ara “Te kura pae a Mahia.”

No te taenga o te waka nei ki uta, ka tahi a Tai-ninihi ka haere atu ki te tiki Rata hei pare mona, hei pare hoki aua kura i haria mai nei eia i Hawa-iki, ka tahi ka parea eia te pua rata, ka ore i roa i aia e pare ana kua maroke; ka tahi ka hoki ana whakaaro ki ana kura i whiua ra eia ki te wai; ka haere aia ki te hahau (rapu) i ana kura i te taha tika (tai o te moana) a kaore i kitea eia, no te mea kua kitea e Mahia: a ka rongo aia ia Mahia ana kura, ka haere aia ki te tiki; kaore i makere (tukua) mai aua kura ia Mahia, ka tono a Tai kia homai ana kura, karanga mai a Mahia, “E kore au kura e hoatu no te mea he kura pae na Mahia,” waiho tonu iho hei tikanga ma te Maori, ahakoa he pounamu, he mea kite, e kore e hoatu kite tangata nana te taonga, a ka whakahuatia ano te whakatauki nei “Te Kura-pae a Mahia.”

Ko Mahia no runga i etahi waka ke atu, i nga waka kua u mai i mua atu ia Tai-nui, no muri ko Tai-nui ka u mai.

E ngari he tinihainga rawa te mahi a nga tangata o runga ia Tai-nui.

No te unga mai o nga waka katoa ki Whanga-paraoa, rokohanga mai ko te tahi tohora kua pae mai ki uta takoto mate ai, ko ta ratou mahi he here i e tahi taura (whakaheke) ki taua ngohi moana nei mau ai, me te totohe ano nga tangata o nga waka katoa nei; e mea ana etahi na ratou te waka kua u wawe mai. Ka puta i konei te mahi a Hotu-nui a te tangata nui o runga i Tai-nui, ko te mahi tenei a Hotu-nui ratou ko ana hoa, ka mau ratou ki etahi harakeke (korari) hei taura (whakaheke) ma ratou hei here ki taua tohora, ka tunutunua a ratou taura ki te ahi kia maroke, ka tahi ka kawea atu ka herea aua taura a ratou ma raro i nga taura katoa kua mau ki taua tohora, ka whakaurua ma roto i aua taura, ka herea ki te tahi mea i roto i te onepu; no te ahiahi i u mai ai taua waka nei, a no te po i herea ai taua taura tinihanga nei ki te tohora ra, ka mutu te here o te taura ka hoki ratou ki ta ratou waka, ka mea ano a Hotu-nui ki ana hoa kia tunutunua nga rau rakau o ta ratou Tuahu ki te ahi kia maroke ai hei tohu ma ratou, ko nga mea kua maroke nga taura me nga tuahu, ko te waka tena kua u wawe mai. Peratia ana e ana hoa, a ka oti ka ao te ra ka totohe ratou, ara nga tangata o nga waka katoa nei i reira, ka mea nga tangata o runga ia te Arawa koia kua u wawe mai; ka mea nga tangata o runga ia Mata-tua koia kua u wawe mai, ka mea nga tangata o runga ia Kura-whau-po koia kua u wawe mai, ka mea nga tangata o runga ia Toko-maru koia kua u wawe mai; ka tahi ka mea atu a Hotu-nui te tino tangata o runga ia Tai-nui, ki nga tangata katoa o nga waka e rima nei ko te kupu tenei, “Whakarongo mai e hoa ma, no matou te waka kua u mai i mua atu i a koutou, otira tenei he tohu ma tatou katoa i a tatou taura i here ai ki ta tatou ngohi moana e takoto mai nei, me nga raurau hoki o a tatuu tuahu, ko te taura kua maroke, me te tuahu hua ngingio te raurau, ko te waka tena kua u wawe mai ki tenei whenua e noho nei tatou.” Hohoro tonu ia Tama-te-kapua tangata nui o runga i te Arawa, me nga tangata o runga i era atu o nga waka nei te whakaae te kupu a

Hotu-nui te tino tangata nui o runga ia Tai-nui. Ka tahi ka tirohia nga taura i herea ai te tohora, ka kitea na nga tangata o runga ia Tai-nui, te taura (whakaheke) kua maroke; ka tirohia ko nga tuahu, ka kitea na Hotu-nui ano te tuahu kua ngingio te raurau: ka tahi ka tuturu, ko Tai-nui te waka kua u wawe mai ki tenei whenua o aua waka e rima nei, waiho tonu iho ko Tai-nui te tuatahi o a ratou waka katoa.

Ko ta ratou whakahua tenei mo a ratou waka, Tai-nui, te Arawa, Mata-tua, Kura-whaupo, Toko-maru, kei nga waiata mo enei waka ko Tai-nui ano te tuatahi.

Ko Tai-nui anake tenei ka korerotia ake nei.

Ka huaina te ingoa o taua whenua i u tuatahi mai ai aua waka, ko Whanga-paraoa, ko ta ratou Paraoa i herehere ai.

Ka rere mai a Tai-nui i Whanga-paraoa, ka ahu mai whakararo nei te rere mai, u rawa mai i Whitianga, ka mahue to whakawhite (komaru, ra) i reira, kei to pari e piri ana: ki te moana titiro mai ai, rite tonu ki to whaka-whiti waka Maori; te ingoa o tena wahi ko to Ra-o-tai-nui. Ka hoe mai te waka ra ka u ki raro mai o Whitianga ki Wharenga, ka mahi takaro nga tangata o runga ia Tai-nui, ka mau ratou ki te tahi kowhatu nui, nui atu i te rima tana to toimaha, ka utaina ki runga ki tetahi kohatu ahua nui a raro, ahua iti a runga, utaina iho taua kohatu nui ki runga, pena te ahua.

He mea miharo rawa tena mea ki te titiro atu, tona ingoa to tena kohatu me tena wahi ko Pohatu-whakairi. Ki ta etahi tangata kii, he tangata tena mea no runga ia Tai-nui. Ki ta etahi kii he takarotanga na nga tangata o runga ia Tai-nui.

Ka hoe mai te waka nei, a Moe-hau ka ahu ki roto ki Hau-raki ka u ki te Ana-puta, he ana kohatu i puta mai i tetahi taha o te tumu puta atu ki tetahi taha, ko te herenga tena o Tai-nui i taua puta. Kei raro iti mai o Tararu taua ana puta i herea ai a Tai-nui. No te tau i tahuri ai te waka a Nga-ti-maru ki Tamaki nei i horo ai taua ana kohatu, meatia ana e nga tangata, he tohu no taua waka tahuri te pakarutanga o taua

kohatu. E toru nga wiki i muri iho o te horonga o taua ana kohatu ka tahuri taua waka a Nga-ti-maru.

Ka hoe mai a Tai-nui i te ana puta ka ahu ki Wai-hou, a ka tae te waka nei ki waenganui o Wai-hou o Pi-ako ka mahue te punga o Tai-nui ki reira, he kohatu nui noa atu taua punga, a e takoto mai nei ano a tae ana mai ki enei ra. Tona ingoa to tera kohatu, ko Te-punga-punga.

Ka hoe te waka ra ka ahu ki te hauauru o Hau-raki, ka whakawhiti ki Whakatiwai, ka hoe tonu i te tahataha o Whare-kawa, a ka mahue a Marama, te tahi o nga wahine o runga ia Tai-nui raua ko tana taurereka i uta.

Ka hoe tonu te waka ra ka u ki Taka-puna, ka haere nga tangata ki te matakitaki whenua, ka piki i te puke o Taka-puna, ka kite atu i te manu e rere mai ana i Manuka, ka tahi ka tirohia, he moana ano tera. Ka tahi ka tirohia te wahi poka tata ki reira, ha kitea ko Tamaki te awa tata ki reira, ka tahi ka hoe mai te waka nei a Tamaki ka u ki O-tahuhu ka too te iwi ra i tana waka kia puta ki tua ki Manuka, too noa kaore i taea ko Marama kua paa ki tana taurereka. Tera te wahine ra raua ko tana taurereka te haere mai ra, rokohanga mai te iwi ra e raua e too ana i tana waka kia puta ki waho ki Manuka, ka eke te wahine nei ki runga kia Tai-nui, ka whakahua i te tana tau; ko te tau tenei.

Toia Tai-nui te patu ki te moana Mawai e too?
Ma te whakarangona atu ki te taha o te rangi.
He tara wai nuku,
He tara wai rangi.
Punia teina, nau mai
Nau mai, e Taane-koakoa.
E Taane-rangahau.
E Taane takoto atu ana te ngaro ki tatahi.
Turuturu haere mai ana te wai
O te hika (waha) a Marama,
E patua ana mai e te) komuri hau,
Na runga o Wai-hi
Kei reira te iringa o Tai-nui

Mai ea; ura te Ra;
Wewero te Ra.
Nga tangata i whakaririka,
Mamau ki te taura;
Mamau ki te taura kia
Tumatatorohia atu, taku tumatotoro.
Hoi: hoa; turukiruki,
Panekeneke; ihu o te waka.
Turuki turuki, panekepaneke.

Na Marama tenei tau, no te toanga mai o Tai-nui i O-tahuhu i roto i Tamaki.

Tera ano etahi tau o te toanga mai o Tainui i te nga-here i taraia ai ia i tawahi i Hawa-iki.

Ki ta etahi kii i puta a Tai-nui ki Manuka. Ki ta etahi kii kaore i puta; ko te take i kore ai e puta, ko te paanga a Marama ki tana taurereka ia raua i noho atu i Whare-kawa i roto i Hau-raki.

Tetahi o nga take i tino mohiotia ai kaore a Tai-nui i puta ki Manuka, ko nga tohu o Tai-nui kaore i roto i Manuka engari kei waho anake nga tohu.

Ka ahu te rere a te waka nei whakararo whaka Nga-puhi. E ki ana etahi tangata no runga ia Tai-nui a Nga-puhi, koia tenei ingoa a Nga-puhi; tona tikanga ko nga puhi o te ihu o Tai-nui. Otira kei a Nga-puhi ano te korero mona.

Ka ahu a Tai-nui ki raro ki Muri-whenua whaka te hauauru, kei runga mai pea o Muri-whenua ka a a Tai-nui ki uta, ka mahia ano e ratou tetahi mahi takaro ma ratou i reira, ka hanga e ratou tetahi ngohi moana; he mea haupu ki te kohatu; i penei te ahua me te tohora te ahua o taua mea, i hanga hoki ki te ahua o te tohora i hereherea ra e ratou i Whanga-paraoa i to ratou oroko unga mai ki tenei motu. Huaina iho e ratou te ingoa o tena mea ko “Tohora-nui.” Ma Nga-puhi e whakatika te tuturu o tenei mea o “Tohora-nui.”

Ka hoe tonu te waka ra i te tai hau-auru, kei te taha whakararo o te kongutu awa o Maiiuka ko tetahi tohu ano o Tai-nui. Mehemea i na Manuka a Tai-nui, ka whai tohu ano ki roto ki Manuka, ko te tohu kei waho kei te kongutu awa o

Manuka; ko te pounga o te hoe a te tahi o nga tangata o runga ia Tai-nui, kei te pari e titi ana i titia mai i waho; na reira i tino tuturu ai te mohiotanga, i na Muri-whenua mai ano a Tai-nui. Kei Awhitu ko nga neke o Tai-nui, kei reira e tupu ana, he kopi te rakau, ara he karaka, e tupu mai nei ano a tae ana mai ki tenei ra.

Ka hoe tonu te waka ra ka u ki Heahea i Kawhia ka tau ki reira, a e tau mai nei ano i Kawhia, a tae ana mai ki tenei ra, he kowhatu: tona ingoa to tera waka kohatu ko Tai-nui. Ka mutu tenei.

Ka noho nga tangata o Tai-nui i uta, ka whakato i a ratou mea i hari (mau) mai ai i Hawa-iki, ka whakatokia nga purapura a nga wahine o runga ia Tai-nui, a Marama raua ko Whakaoti-rangi. Haere ake e wha nga maara a nga wahine nei, kotahi maara kumara a tetahi, kotahi maara hue, kotahi maara kumara a tetahi kotahi maara hue. Te tupunga ake o te maara kumara a Marama he Pohue, te tupunga ake o te maara hue he Mawhai ka whakama a Marama ki ana maara, kaore nei i tika te tupunga ake o nga purapura.

Ka tupu nga maara a Whakaoti-rangi, tupu ake nga maara ra, he kumara ano to te kumara, he hue ano to te hue, ka koa te wahine ra ki te tika o te tupuranga ake o nga purapura o ana maara; ka pepeha aia i tana tauki pepeha “Koia kei te putiki a Whakaoti-rangi i kawe mai ai i Hawa-iki tika rawa te tupuranga ake.” Waiho tonu iho hei whakatauki mo te wahine tohu kai, mo te tangata tohu kai “Ko te putiki a Whakaoti-rangi.” Ko nga iwi maori e mohio ana kia Whakaoti-rangi, e mohio katoa ana ano hoki ki taua whakatauki. Ka mutu te korero mo nga tangata katoa o runga ia Tai-nui, engari ko Hotu-nui anake tenei ka korerotia ake nei, ko te tino tangata hoki aia o runga ia Tai-nui.

Translation (pp.31-39)

The Maori does not know the year in which Hotu came to this land (New Zealand)—that is, when he came to Aotea-roa (North Island of New Zealand); nor does he know how far distant is that day, from the present time: but we, the Maori, know perfectly the lines of our descent and the generations of our ancestors.

The people (those who migrated in Tai-nui) lived in Hawa-iki. They built a canoe in which they might voyage in search of new lands as a home for themselves, and dragged it to the sea, and put a cargo on board. These are the names of some of those who came in that canoe, Tai-nui: Hotu-nui, Hotu-roa, Hotu-ope (sob of the crowd), Hotu-papa, and Hotu-mata-pu; but there are others whose names are not given. The women of note who came in this canoe were Marama and Whakaoti-rangi; and the seeds which these women brought with them were those of the kumara and hue (gourd).

When the canoe was leaving Hawa-iki, those who stayed there called to Hotu and said, “O Hotu! it is a Tama-tea.” Hotu answered, “Why heed the past? Let me and Tama-tea go far out on the sea and battle there.” The “Tama-tea” is the new moon, and we, the Maori, believe that when the new moon appears gales are likely to happen, as the wind is supposed to be in the act of covering the pit (d) out of which the moon comes.

Tai-nui sailed away from Hawa-iki, and crossed the sea and landed in these Islands of New Zealand, where the crew saw the red blossoms of the rata (Metrosideros robusta) and of the pohutu-kawa. When Tai-ninihi saw these blossoms he was sorry in respect to what he had brought in the canoe—the kura, a red substance—and he said, “What a waste of care on my part to bring the kura, as there is so much of it in these islands!” and he threw his kura into the sea. The district at which the canoe landed was called Whanga-paraoa (harbour of the whale), on the east coast. The kura of Tai-ninihi was cast up on the sea-beach, and was found by a man called Mahina; and hence the proverb, “The kura cast up on the coast and found by Mahina.” This proverb is repeated to any one who has lost anything, and if his lost article is found by any one the owner cannot obtain it again. All the tribes of New Zealand know and repeat this proverb.

When the crew landed, Tai-ninihi (tide gliding stealthily away) went to obtain some of the rata-blossom to wear as a head-dress in place of the kura he had brought from Hawa-iki. The Hawa-iki kura was used as an ornament for his head. He put the rata-blossoms as a plume on his head; but he had not thus worn them long when they began to fade. Then he was sorry for his Hawa-iki kura which he had thrown into the sea, and he went in search of it along the sea-beach, but did not find it, as Mahia (or Mahina) had been there before him, and had found and taken it. When he learnt that Mahia had found his kura he went to him to obtain it; but Mahia (sound) would not part with it. Tai-ninihi asked again for it. Mahia answered, “I will not give the kura to you, as it is a kura which has been floating in the sea, and was cast on the beach and found by me.” This is now a custom in regard to anything found, such as greenstone or any other thing, and this custom is always acted on by us, the Maori; and the found article will not be given back to the one who has lost it. If the person who has lost anything demands it from the one who has found it the saying of Mahina (moon) is repeated to the one who lost it.

Now, Mahina was a descendant of those who had arrived in New Zealand in some other canoe which had landed here before Tai-nui or the other canoes came to these Islands.
The crew of Tai-nui acted in a very deceitful manner. When all the canoes landed at Whanga-paraoa they found a dead whale (paraoa) stranded on the coast, and the first who found the whale tied lines to it. But the crews of the other canoes disputed with the crew of the first canoe and with each other: each asserted that their canoe landed before the others. Hotu-nui, the leader of the Tai-nui migration, concocted a plan by which they could claim the stranded whale, and also prove that the Tai-nui landed before any of the other canoes. Hotu-nui and his crew took leaves of the flax (korari), and scorched them in a fire, and plaited them into ropes, and tied them to the whale; but these ropes they put below the ropes already fastened to the whale. Their own ropes were then tied to stakes put into the sand. Tai-nui landed on the coast in the evening. The same night her crew tied these ropes to the whale, and went back to their own canoe; and Hotu-nui commanded his people to build an altar (tuahu), scorching the leaves of the trees which they used for that purpose, so that the leaves should appear seared. This fact, and that the flax of their ropes was dry, were to be given as proofs that their canoe was the first to land in New Zealand. This was done by the people; and the day dawned, when all the crews of the various canoes disputed each with the other as to which canoe landed first on the coast. 

The crew of Te-arawa asserted that they had first landed on the coast. The crew of Mata-tua said they landed first. The Kura-hau-po crew stated they were the first to land. The crew of Toko-marn declared they had landed before any of the others. Hotu-nui said to the crews of those four canoes, “Friends, hearken. Ours was the canoe to land first on the coast of New Zealand, before any of you had arrived here. But let this be the proof as to which of our canoes landed first: Let us look at the ropes which the crews of the various canoes tied to the whale now before us, and also let us look at the branches of the trees which each have put up in building an altar: then the owners of the rope which is the driest and most withered, and of the altar the leaves of which are the most faded, were the first to land on the coast of the country where we now reside.” Tama-te-kapua, and the leaders of the crews of all the other canoes, at once accepted the proposal, and went to see the ropes by which the whale was tied; when they acknowledged that the ropes belonging to the crew of Tai-nui were those which were the most withered, and the leaves of the trees used to construct the altar of Hotu-nui were the most faded; so they all agreed, as a matter not to be disputed, that Tai-nui was the first of all the canoes to land in these Islands.

Since that time, when the names of the migration canoes are given they are given in this consecutive way: Tai-nui, Te-arawa, Mata-tua, Kura-wau(hau)-po, Toko-maru; and in song the name of Tai-nui is invariably given first.

I will therefore now proceed to relate the history of the Tai-nui migration only. They called the coast at which they first landed, and where they had found a stranded whale, Whanga-paraoa (the harbour of the whale), in remembrance of the whale found there, and which they had tied with ropes.

Tai-nui left Whanga-paraoa, and came northward and landed at Whitianga (crossed), where the crew left the sail of Tai-nui leaning against a cliff. This, when seen from the sea, is in all respects like the sail (whakawhiti) of a Maori canoe, and the name given to the locality where it was left is Te-ra-o-tai-nui (the sail of Tai-nui). The canoe still came on northward, and a little to the north of Whitianga it landed at a place called Wharenga (overhanging cliff), where the crew amused themselves with games. Having seen a very large stone, which would be about five tons in weight, also another stone which was wide where it touched the ground, but pointed on the top, on this pointed stone they placed the large heavy stone, which is ever a matter of wonder to those who see it at this day. This stone is now called Pohatu(Kowhatu)-whakairi (stone hung up), and is like this: But some say this is a man of the crew of Tai-nui turned into stone. Others say it is to mark the spot where the Tai-nui crew amused themselves with games of powerful feats.

Tai-nui came on to Moe-hau (Cape Colville), and went up Hau-raki (the Thames), and landed at the Ana-puta (cave through the cliff). This is a hole which extends through a cliff to which Tai-nui was moored. This is situated a little to the south of Tara-ru (barb shaken).
In the year when the canoe belonging to Nga-ti-maru was waterlogged near Tamaki, and some of the crew drowned, this cave or hole through the hill collapsed, which was believed by all the Maori people to be an evil omen, and indicative of the death of those who were drowned from that canoe. This cave fell in about three weeks before those men lost their lives.

Tai-nui left Te-ana-puta and went in the direction of Wai-hou, and when midway between Wai-hou and Pi-ako the crew left the anchor of their canoe. This anchor was a very large stone, which is to be seen there to this day, and is called Te Pungapunga (the pumice-stone). The canoe went on towards the west of Hau-raki, and crossed to Whakatiwai, and coasted along past Whare-kawa, where Marama, a woman of high rank, was, at her own request, landed, together with her slave man. The canoe went on, and, turning westward, sailed past Wai-heke (descending water) and Motu-korea (island of the small canoe). She landed at Taka-puna (search for the spring of water), where the crew employed themselves in exploring and looking over all the country, and ascended the hill of Taka-puna (Mount Victoria—Flagstaff Hill), from whence they saw birds flying from the west, coming from Manuka (regret) (Manu-kau), which district they explored, and discovered the sea of the west coast, by which they were incited to explore, and, if possible, discover a narrow neck of land over which to drag their canoe into that sea. They found that the Tamaki River was the river of the east coast which went closest to that sea, up which they voyaged, and landed at O-tahuhu (the ridgepole), where they attempted to haul the canoe across into the Manu-kau (all birds) (or Manuka) waters; but all their power was not of any avail to move the canoe, as Marama had degraded herself with her slave. While they were endeavouring to drag the canoe across the portage Marama and her slave were coming towards them, and were close to where the crew were vainly endeavouring to move the canoe. Marama saw the futile attempts of the crew to move their canoe, and ascended and stood on the highest part of her deck, and uttered these words of a chant to give power to the people to drag her:—

Drag Tai-nui down to the sea.
But who shall drag her?
Listen to the sound on the horizon—
The power of a troubled sea,
The power of heaven's rain,
But power of the younger child.
Come, welcome, gladsome Tane,
And carry in thy snare
Thy prostrate child out to the sea,
As drips the water from
The mouth of Marama, caused by
The breeze blown from Wai-hi,
While Tai-nui remains unmoved.
Rises red the glow of sun,
And, scorching, pierces all,
And makes man powerless.
But hold the ropes again—
Hold them, and, vigorous, pull.
Let coming energy prevail
And move the prow,
That she may glide out to the sea.

This was the origin of this chant, which is now chanted by all the tribes when they drag a canoe or any heavy material, and was first chanted by the crew of Tai-nui when they dragged that canoe across the portage from Tamaki to O-tahuhu [O-tahuhu to Manu-kau]. There are also other chants, which were sung when Tai-nui was dragged from the forest on the other side in Hawa-iki.

According to the accounts given of Tai-nui, some say she was taken, as here given, across the portage at O-tahuhu into the Manuka Harbour; others say she was not taken into, or by, the Manuka Harbour. These latter assert that the evil of Marama with her slave, after she landed at Whare-kawa, in Hau-raki (Thames), was the reason why the crew could not move the canoe when they attempted to haul her across the portage.

Another fact by which it is known that Tai-nui did not pass through the Manuka Harbour is that there are no signs (or anything left as proof) of her passage in the harbour, but they are all outside, on the sea-coast.

Then, as I assume, Tai-nui did not go up the Tamaki River, but from Taka-puna sailed northward to the Nga-puhi (the plumes) district [districts in which the Nga-puhi reside]. Some tribes say the ancestors of Nga-puhi came in Tai-nui, and hence their name, which is derived from the plume at the head of that canoe; but the Nga-puhi are perfectly acquainted with their own origin and with the derivation of their name.

Tai-nui went on northward towards Muri-whenua (land's end), towards the west; and perhaps a little to the east of Muri-whenua Tai-nui landed, where the crew again amused themselves with games, and where they piled a heap of stone, and made the heap in the form of a whale, which was done in remembrance of the whale about the possession of which they and the crews of the other canoes disputed at Whanga-paraoa, at the time when they all first landed in these Islands (New Zealand). They called the name of this heap of stones Tohora-nui (great whale). The Ngapuhi may perhaps be able to substantiate this assertion.

The canoe then sailed westward, and, turning south-ward, went along the west coast; and at a place a little northward of the entrance of the Manuka Harbour there is seen another sign (or mark) of Tai-nui. Now, if Tai-nui had gone by way of Tamaki, and across the O-tahuhu portage, and through the Manuka Harbour, there would have been marks left by her in the harbour; but all the marks are seen at its mouth. There is the paddle which was stuck up by one of her crew in the side of a cliff, which was done by him as they sailed past on the west coast; hence the certainty that Tai-nui came by way of Muri-whenua (land's end). Also, there are at a place called A-whitu (regret) the skids of Tai-nui. These are growing there to this day, and are karaka-tree or kopi (Coryno-carpus lævigata). The canoe voyaged on southward, and landed at Heahea (silly), in the Kawhia district, where she was drawn up, and is there to this day, turned into stone, and is still called Tai-nui.

The Tai-nui crew now took possession of and occupied that district, and those who had brought seeds and roots from Hawa-iki planted them there. The two women who came in this canoe, called Marama and Whakaoti-rangi, occupied four plots of ground: each had two plots. Each of the two had one plot for her kumara and one for the hue; but when the seed-kumara planted by Marama came up the kumara had become pohue (Convolvulus clematis), and the hue came up as mawhai (Sicyos angulatus), which made her ashamed, as the seed she had sown produced that which was not like the original.

The plots sown by Whakaoti-rangi were not so, but the kumara sown produced the kumara, and the hue the hue; which delighted her, and caused her to utter this sentence of gladness: “Yes, how noble are the contents of the small basket of Whakaoti-rangi which she has brought from Hawa-iki! and how truly each seed has produced its own kind!” This has become a proverb for those who are provident in regard to food, and for the care they take of their crops. Of these it is said, “The little basket of Whakaoti-rangi.” All the tribes are acquainted with the fame and doings of Whakaoti-rangi, and all know this proverb in which she is named. Thus ends the history of all the crew of Tai-nui; but I will continue the history of Hotu-nui, as he was the supreme leader of the Tai-nui migration.