CLAIMING AND NAMING LAND.
No place in the world ever received a name which could not be
accounted for, though there are hundreds of such names of which
we can now give no explanation.—_Farrar on Language_, p. 22.
Ihenga set out with four companions. He went in a different direction to
that of his former journey. He now went by way of Mataparu, Te Hiapo, Te
Whare-pakau-awe. When on the summit of the ridge he looked back towards
Maketu, and greeted his home there. Then turning round he saw the steam
of the hot springs at Ruahine. Believing it to be smoke from a fire, he
said to his companions, “Ha! that land has been taken possession of by
some one. Let us go on.” They entered the forest, and having passed
through it, came to a waterfall. Afterwards they came to a lake in which
was a large island. Proceeding along the shore of the lake Ihenga gave
names to various places. On arriving at a point of land jutting out into
the lake, which he named Tuara-hiwi-roa, they halted; for they saw a
flock of shags perched on the stumps of some trees in the lake. They
made snares and fastened them to a pole to catch the shags, and placed
the pole on the stumps of the trees. Presently the shags perched on the
pole, and were caught in the snares, some by the legs and some by the
neck. But the shags flew off with the snares, pole and all. The young
men thought they would alight in the lake, but Ihenga said, “No, they
are flying on; they will alight on Te Motu-tapu-a-Tinirau.” Ihenga had
given this name to the island, which was afterwards named Mokoia by
Uenuku-kopako.
Then Ihenga went alone in pursuit of his birds along the borders of the
lake. He passed by Ohinemutu, where he found the hot springs, and the
steam which he had supposed to be the smoke of a fire. When he reached
the hill at Kawaha, looking down he saw the smoke of a fire burning
below at Waiohiro; so he thought with himself, “Shall I go on, or no?”
He decided on the no; for he saw a net hanging near a stage, on which
there was food, so he went to look for the _tuahu_ or sacred place for
the net. When he had found it he forthwith set to work to carry off the
earth, and the posts, and the old decaying _inanga_, in order to make a
_tuahu_ for himself by the face of the cliff at Kawaha. Then he brought
fresh earth and new posts to the _tuahu_ of the man of the place, and
carried away some posts partly burnt by fire. He also stript off the
bark from branches of _koromuka_ and _angiangi_, and fastened them
together with flax, and set them up in the inclosure of the _tuahu_
belonging to the man of the place. When Ihenga had done all this
secretly, he named his own _tuahu_ Te Pera-o-tangaroa, and went on to
the place where the fire was burning.
As soon as he was seen, the people of the place waved their cloaks, and
shouted cries of welcome. And when the ceremony of _uhunga_ was ended,
the chief, whose name was Tu-o-rotorua, inquired when Ihenga had come to
the lake.
“Ho! this is my own land,” said Ihenga.
“Where is your land?” asked Tu.
“Why, this very land,” replied Ihenga. “I ought rather to ask you how
long you have been here?”
“Why, I have been here this long time.”
“No, no! I was here first.”
“No,” said Tu, “I and your uncle were first here.”
Ihenga, however, persisted. “Ho! surely you came last. The land belongs
to me.”
“What sign have you,” said Tu, “to shew that the land is yours?”
“What is your sign?” replied Ihenga.
“A _tuahu_,” said Tu.
“Come on,” said Ihenga, “let me see your _tuahu_. If your _tuahu_ is
older than mine, you truly came first, and the land is yours.”
Tu consented, and led the way to his _tuahu_. When they arrived there,
it had the appearance of having been newly made.
Then said Ihenga, “Now come and look at my _tuahu_, and my _ngakoa_.”⁴⁸
So they went together to the Pera-o-tangaroa, where they found a heap of
decaying and dried old _inanga_ which Ihenga had brought there from the
_tuahu_ of Tu-o-rotorua. So when Tu beheld them, and the old burnt posts
which Ihenga had stolen, he was so puzzled that he was almost persuaded
that Ihenga must have been the first to occupy the land. However, he
said, “let me see your net.”
⁴⁸ _Ngakoa_ were offerings to the _Atua_ of fish and other kinds of
food.
“Come up higher,” said Ihenga, “and I will shew you my net.” And he then
pointed to a mark on a distant cliff, caused by a landslip.
“Why, that is a landslip,” said Tu.
“No,” said Ihenga, “it is a net quite new. Look at that other net which
is hanging up, and looks black; that is the old net.”
Tu thought it must be as Ihenga said, so he agreed to leave the land,
asking at the same time who lived on the island.
“The name of the island,” said Ihenga, “is Motu-tapu-a-Tinirau. I named
it.”
Then said Tu, “Will you not consent to my living there?”
“Yes,” said Ihenga, “you may go to the island.” Thus the main land came
to the possession of Ihenga.
Then Ihenga borrowed a small canoe belonging to Tu, and went on in
search of his flock of shags. He found them hanging in a _kahikatea_
tree near Waikuta. He called the stream by that name because of the
plant _kuta_, which grew abundantly there. He named the land Ra-roa,
because of the length of the day occupied in his canoe. He climbed the
tree and threw down the birds, and placed them in the canoe. Then he
went on and came to a river which he afterwards named Ngongotaha. There
was a hill hard by to which he gave the same name. The hill belonged to
the Patupaiarehe or Fairies. They had a _Pa_ on the hill named
Tuahu-o-te-atua. He heard them playing on the _putorino_,⁴⁹ the
_koauau_,⁴⁹ and the _putara_;⁴⁹ so he thought men must be living there.
He climbed the hill, and when he got near, he heard the sounds of the
_haka_ and _waiata_:—
⁴⁹ Different kinds of wind instruments resembling the flute, only
varying in their length.
A canoe, a canoe,
A canoe of flax, a canoe.
Grow _kawa_,
Blaze _kawa_.
Tie up carefully
With leaf of flax,
Blazing _kawa_.
Whakatauihi made this _haka_. His was also the proverb, “_ko te ure
tonu; ko te raho tonu_.” He it was who avenged the death of
Tuhuruhuru.⁵⁰
⁵⁰ Vide “Traditions and Superstitions,” p. 68.
When Ihenga got nearer he perceived that they were not men, but _Atua_.
There was a fire burning on a tree. So he stopt suddenly to look at
them, while they looked at him. “A _nanakia_,” shouted one of them,
running forward to catch him. But Ihenga fled, and, as he was running,
set fire to the dry fern with a lighted brand he had in his hand. The
whole fern was ablaze, and the tribe of Fairies fled to the forest and
the hills. Then Ihenga went back to look at their _Pa_ which had been
burnt by the fire. There he found the _kauae_ or jaw-bone of a _moa_, so
he named the place Kauae. He then returned to the shore of the lake, and
went on in his canoe. He named the hill Ngongotaha, because of the
flight of the Fairies.
Ihenga paddled along the shores of the lake giving names to many places
as he went—Weriweri, Kopu, Te Awahou, Puhirua—which last he so named
because the bunch of feathers fastened to his _paiaka_ fell off. At
another place the _inanga_ leaped out of the water, and some fell into
his canoe, so he named it Tane-whiti. Another place he named from a
boastful thought in his mind, Tu-pakaria-a-Ihenga (Ihenga’s boasting).
He passed by the river Ohau. He had named this river before, when he
first came to the lake, from the name of his dog. As the dog was
swimming across it was drawn in by a whirlpool, and so was drowned. Next
he came to the land-slip on the mountain which he had made Tu believe to
be a net. He named it Te Tawa, because he left there a pole used for
pushing the canoe, which was made of the wood _tawa_. The pole stuck so
fast in the ground that he could not pull it out, so he left it there.
After passing the point Tuara-hiwi-roa he came in sight of his
companions. The shout resounds, “Oh! it is Ihenga. Come here, come here,
sir—paddle hither.” His wife ran down to the water side as the canoe
touched the beach.
“See what food you have lying there,” said Ihenga. Hine-te-kakara caught
up a bundle of rats, and when she saw their teeth she exclaimed “ē, ē,
_he niho kiore_” (eh! eh! a rat’s tooth). So the place was named Te
Niho-o-te-kiore. Again she made an exclamation of admiration at the heap
of birds, “In truth, in truth, a wonderful heap. Come, sirs, come and
look at it.” So that place was also named “Kahui-kawau,” or Flock of
Shags. Then the birds were cooked, and the next day they all departed to
return to Maketu. They went to fetch Kahu. The food, the shags, the
bundle of rats, the gourd of _inanga_, and the gourd of _porohi_⁵¹—a
tempting bait to make Kahu come.
⁵¹ _Porohi_, a small fish of the lake.
They reached the Hiapo, and rested there the night. Kuiwai and Haungaroa
gave that name, because they left their brother Hiapo there, and he died
there. Hiapo saw the _koko_ hopping about the trees, and remained behind
while his sisters went on to Maketu to carry messages from Hawaiki to
Ngatoroirangi.
The next day they went on, and when they reached Totara-keria they were
seen from the _Pa_ by Tawaki. Then came shouts from the _Pa_, “Come,
heaven-sent guest, brought hither by my child from beyond the sky. Come,
come.” They arrive—the _tangi_ commences—then speeches are made.
Meanwhile food is being prepared. When they had done eating the food,
Tawaki said to Ihenga, “Tell us about your travels. Whence come you,
lost one?”
“I have seen a sea,” said Ihenga, “I found a man there.”
“Who is the man?” asked Tawaki.
“Marupunga-nui, and his son.”
They all knew that the son was Tu-o-rotorua. So Kahu inquired “Where is
your uncle and his father?”
“They remain there,” said Ihenga, “I have made them go to the island.”
“Well done, son-in-law,” said Kahu.
Then the food brought by the men was laid in a pile before Tawaki in the
courtyard of Whitingakongako. And Tawaki said to his sister “Give some
for me and your father.” So she gave the bundle of rats, and the shags,
and the gourd of _inanga_, and the other fish. And Tawaki and his father
sent them to their own dwelling-place.
As he was eating the food Kahu exclaimed “Ha! ha! food sent from the
sky, food of Aotea-roa. Why that land of yours is Hawaiki. Food falling
into your mouth.”
“Yes, yes,” said Ihenga, “first kindle the oven. When it is heated you
fetch the food from that sea in baskets full.”
Then said Kahu “Ah! that land is a land for you, and for your wife, and
for your offspring.”
“Let us all go there,” said Ihenga. To which Kahu consented.
Then Ihenga said, “Let the _mana_ of that land go to you. You are the
_Ariki_ of that land—you and your offspring.”
“Yes,” replied Kahu. “Since you, my _Ariki_, are so great a gentleman as
to bid the younger brother’s son dwell on that land of yours. Yes—I
consent that we all go.”
Then the food brought by Hinetekakara was portioned among the whole
tribe.
Ten days afterwards they left Maketu, twenty in number, ten of the rank
of chiefs, and ten men to carry food. When they reached the small lake,
discovered by Ihenga, he said to Kahu “You are the _Ariki_ of this
lake.” Hence the song of Taipari—
By Hakomiti was your path hither
To Pariparitetai, and to that Rotoiti of yours,
Sea discovered by Ihenga,
Thereof Kahu was _Ariki_.
Thence they went on to Ohou-kaka, so named by Kahu from a parrot-feather
_hou-kaka_, which he took from the hair of his head, and stuck in the
ground to become a _taniwha_ or spirit monster for that place. When they
reached the place where their canoes had been left they launched two, a
small sacred canoe for Kahu, and a large canoe for the others. Then they
embarked, and as they paddled along coming near a certain beach, Kahu
threw off his clothes, and leaped ashore, naked. His two grandsons,
Tama-ihu-toroa and Uenuku, laughed and shouted “Ho! ho! see, there go
Kahu’s legs.” So the place was named Kuwha-rua-o-Kahu. In this way they
proceeded, giving names to places not before named, till they reached
Lake Rotorua. They landed at Tuara-hiwi-roa, and remained there several
nights, and built a _whata_, or food-store raised on posts; so that
place was named Te Whata.
Then going on by way of the Hot Springs, they arrived at Te
Pera-o-tangaroa, and Wai-o-hiro, the stream where Tu-o-rotorua formerly
dwelt. Next they came to Ngongotaha, which Kahu named Parawai, after his
garden at Maketu.
After they had dwelt two whole years at Parawai Kahu determined to visit
his nephew Taramainuku. Taramainuku and Warenga, the elder brothers of
Ihenga, had abandoned the land at Moehau. The former had gone to the
Wairoa at Kaipara, and the latter to the Kawakawa at the Bay of Islands,
and had settled there. So Kahu set out with his son-in-law Ihenga, and
his son Tawaki, and some travelling companions. He left behind at
Parawai his daughter Hine-te-kakara, and her son Tama-ihu-toroa. He also
left Uenuku, the son of Tawaki, and his wife, Waka-oti-rangi, to keep
possession of Parawai as a permanent abode for them.
Arriving at the hills they rested, and Kahu sought a shelter under a
_rata_ tree, which he named Te Whaka-marumaru-o-Kahu (Kahu’s shelter).
Thereupon Ihenga perceiving that Kahu was giving his own name to the
land, pointed to a _matai_ tree; for he saw a root jutting out from the
trunk of the tree resembling a man’s thigh; he therefore named it Te
Ure-o-Tuhoro. He named it after his father’s _ure_ to weigh down the
name of Kahu, his father-in-law, so that the place might go to his own
descendants. And it went to his descendants, and is now in possession of
Ngatitama. As they went on Kahu’s dog caught a _kakapo_, so he named the
place Te Kakapo. A little further on they came to a part of the hill
where a stone projected from the face of the cliff. Then Kahu chanted a
_karakia_ called _Uru-uru-whenua_:—
I come to Matanuku,
I come to Matarangi,
I come to your land,
A stranger.
Feed thou on the heart of the stranger.
Put to sleep mighty spirits,
Put to sleep ancient spirits,
Feed thou on the heart of the stranger.
So he named the place Matanuku, which name remains to this day.
Arriving on the banks of the river Waikato he crossed over and rested
while food was being cooked. The young men were very dilatory, and Kahu
was angry at their laziness; so he named the place Mangare. Afterwards
they came to the river Waipa, crossing which they passed over Pirongia
to Waingaroa, and thence along the sea beach to the mouth of the river
Waikato. Here they fell in with Ohomairangi. He came in Tainui. He was
the brother of Tuikakapa, a wife of Houmaitahiti, and mother of
Tama-te-kapua and Whakaturia.
From Waikato they proceeded along the sea beach to Manuka, so named by
Kahu who set up a _manuka_ post there as a _rahui_ or sacred mark. Here
Kahu’s companions embarked in a canoe, while he prevailed on a _taniwha_
or sea monster of that place, named Paikea, to carry him on his back. At
length they drew near to Kaipara, and falling in with some of the men of
Taramainuku were conveyed by them in their canoes to Pouto, where Tara
was residing on the banks of the river Wairoa.
The _tangi_ resounded, and speeches of welcome followed—“Come here, come
here, my father. Come to visit us, and to look on us. I have deserted
your elder brother and your father” (meaning their bodies left buried at
Moehau).
Then Kahu spoke—“Welcome us, welcome us, my _Ariki_. Behold us here. I
the suffering one come to you. I thought that you, my _Ariki_, would
seek me. But it is well, for I now behold you face to face, and you also
behold me. I and your younger brother will return to our own place, that
I may die on the land which your grandfather⁵² in his farewell words to
me and my elder brother named as a land for you. I was deserted by my
elder brother on account of our strife about the garden. But that land
is not for the younger brother only—no, it is for all of you alike. But
I will not part with your younger brother, and for this reason I gave
him your cousin for wife.”
⁵² Tama-te-kapua.
“It is well,” said Taramainuku; “has not your son, Tawaki, a child?”
“Yes, Uenuku.”
“Then carry home with you his cousin to be his wife.”
To this Kahu consented. So Taramainuku’s daughter, Hine-tu-te-rauniao,
was given to Kahu to return with him to Rotorua. The son of Uenuku and
Hine was Rangitiki.
Then Taramainuku’s wife placed food before the guests, _toheroa_⁵³,
eels, _hinau_⁵⁴, _kumara_, _hue_⁵⁵, and a basket of _para_.⁵⁶
⁵³ _Toheroa_, a species of bivalve.
⁵⁴ _Hinau_, berry of Elœocarpus dentatus.
⁵⁵ _Hue_, a small gourd.
⁵⁶ _Para_, a species of fern having a tuberous root.
When Kahu saw the _para_, he asked, “What food is this?”
“It is _para_,” replied his nephew.
“And where does it grow?” asked Kahu.
“It grows in the woods.”
“Ho!” said Kahu, “this is the food your ancestor ate. It is the _raho_
of your ancestor, Tangaroa. This is the first time I have tasted _para_.
You must call this place Kaipara.”
Kahu returned homewards from Kaipara, but Ihenga stayed with his elder
brother. Kahu returned by way of Waitemata, embarking in a canoe at
Takapunga. He passed by Motu-ihe, and Paritu on the north of Waiheke,
and crossed over to Moehau. There he found Huarere and his family. The
_tangi_ being ended, speeches were made. Meanwhile food was prepared;
and when they had finished eating the food, Huarere said, “Your _papa_
(uncle) has been here.”
“Who?” inquired Kahu.
“Ngatoro-i-rangi.”
“Ho! where is he?”
“He has gone away,” replied Huarere. “He came in search of you. He set
up a stone for a token for you.”
“ē, ē, my _papa_, ē, ē,” murmured Kahu.
Huarere continued: “After the arrival of your _papa_ he went directly to
disinter the bones of Tama and Tuhoro.”
“That is well,” said Kahu.
Having remained three nights Kahu and his companions, with Huarere,
climbed to the summit of the mountain where Tama-te-kapua had been laid
to sleep. Therefore the mountain was named Moe-hau-o-Tama, or Sleeping
Sacredness of Tama. After three nights Kahu went on to the forest, and
set up a _Ri_, or sacred mark, as a warning to prevent anyone from
passing further that way. It remains there to this day. Then descending
to the beach he turned his face towards the mountain, and chanted a
lament to the resting place of his elder brother; so that place was
named Tangi-aro-o-Kahu. He then went to see the stone which Ngatoro had
set up as a token for him. That place is named Te
Kohatu-whakairi-a-Ngatoro, and the stone remains there to this day. Then
he climbed another hill, and placed a stone on its summit. The stone was
named Tokatea. Thence they travelled along the ridge of the hills till
they reached a lofty peak. They ascended it, and remained seated there,
while Kahu looked about on every side. “Ho! ho!” said Kahu, “this is an
island,” and turning to Huarere, “your land, my child.”
They went along the ridge of the hills that they might see the goodness
of the land. The goodness of the land was seen, and Kahu said to his
nephew, “The goodness of the land is this; there are two flood tides.
The east tide flows while the west tide is ebbing.” Then they descended
to the water side, where they saw fish called _aua_,⁵⁷ so they named the
water Wai-aua.
⁵⁷ _Aua_, a fish resembling the herring.
Kahu and Huarere then parted. The descendants of Huarere grew and
multiplied there, and all those lands became filled with them.
Kahu went on his way to Rotorua, and after several days reached the
place where the river Waihou divides into two branches. There he rested,
and when he felt the soft sea-breeze over the rippling tide, words of
affection came from his lips; so the place was named Muri-aroha-o-Kahu
(the regret of Kahu). On they went, and climbing a lofty mountain Kahu
looked towards the sea, and thus gave vent to his affection: “Ah! my
love to Moehau, alas for the land of my father, and of my elder brother,
far away over the sea.” So that mountain was named Aroha-tai-o-Kahu.
Then Kahu turned his face landward, and murmured words of affection
toward the land at Titiraupenga, to Tia and Maka. Hence the name of the
other mountain, Aroha-o-uta-o-Kahu. They then travelled along the
mountain ridge which he named Tau-o-hanga. This name belongs to the
whole mountain ridge from Moehau as far as the Wairoa.
At length they entered the forest which extends towards Rotorua. Rain
fell, and they were drenched with water dripping from the trees. Then
Kahu chanted an invocation to Rangi, and the rain ceased. Kahu named the
place Patere-o-Kahu, from their having been drenched with the rain. At
the birth of the son of Hopo, the child was named Patetere.
At length they passed through the forest, and arrived at Parawai. Their
journey was ended, for they had reached the dwelling place of his
daughter, and of his daughter-in-law, and of the two children, Uenuku
and Tama-ihu-toroa.
The following day Hinetekakara said to Kahu, “Sir, Marupunganui has
crossed over to the main land.”
“Where?” inquired Kahu.
“To the Ngae.”
Then said Kahu, “To-morrow we will go to Motu-tapu.”
So when daylight came they set out, and found Tu-o-rotorua dwelling on
the island; but his father was not there. Tu welcomed Kahu in these
words: “Come my _teina_ to your island to be its _Ariki_.”
“Yes,” replied Kahu, “this sacred island is mine; but do you, my
_Ariki_, continue to dwell on it.”
Thus the island was given up to Tu-o-rotorua. But the _mana_ of the land
was Kahu’s. Hence the song of Taipari before mentioned⁵⁸; for Taipari
sprang from the race of Tama-ihu-toroa. Tama’s son was Tuara, and Tuara
was an ancestor of Taipari.
⁵⁸ P. 75.
As they paddled away from Motu-tapu Kahu bid farewell to
Tu-o-rotorua—“Abide there, my child, you and your father. Alas! that I
have not seen your father.”
“Go, sir, go,” were the parting words of Tu. “Go to guard your ancestor;
go to the Arawa.”
Leaving their canoes at the Toanga they went on towards Maketu. On the
way Kahu’s grandchild became thirsty, and cried for water. Kahu had
compassion for the child, and chanted a _karakia_, and when the
_karakia_ was ended he stamped on the ground, and water came forth.
Hence that place was named Te Wai-takahi-a-kahu (the water of Kahu’s
stamping).
Kahu afterwards remained at Maketu, and died, and was buried there. When
he died the _mana_ of Maketu went to his son Tawaki-moe-tahanga. When
Tawaki died, the _mana-rahi_ of Maketu went to Uenuku, who also died at
Maketu when an old man. Then his son Rangitihi abandoned Maketu, and
went to Rotorua, and settled at Matapara with all his family.
When Kahu left Ihenga at Kaipara at the dwelling place of his elder
brother Taramainuku, he thus bid him farewell—“Sir, be quick to return
to your child, my grandchild, Tama-ihu-toroa. Do not delay.” So Ihenga
remained at Kaipara for a short time. Then travelling northwards he came
to Ripiro. The food of that place was _toheroa_. Kupe placed it there
for food for his daughter, Tai-tu-auru-o-te-marowhara. The great rolling
waves on that coast have been named after her. So says the proverb,
“_Tai-hau-auru i whakaturia e Kupe ki te Maro-whara._” Going on they
arrived at a certain place where Ihenga ate all their _toheroa_
privately in the absence of his companions.
“Who has eat our food?” inquired his companions.
“How should I know?” said Ihenga.
“Why, there was no one but you. You alone remained here.”
So they named the place Kai-hu-a-Ihenga. As they were travelling they
came to a hill. No water could be found, and they were parched with
thirst; so Ihenga repeated a _karakia_, and then stamping on the ground
a spring of water flowed. Down flew pigeons in flocks to drink the
water. So the place was named Waikereru (wood-pigeon water). Afterwards
they came to a swamp and a small river. A tree had fallen across the
stream by means of which they crossed. But the dog Potakatahiti was
killed by the tree rolling on it. Then Ihenga repeated a _karakia_,
saying to the tree—“O tree lying there, raise your head, raise your
head.”⁵⁹ And the tree raised its head. Afterwards when he reached the
higher ground Ihenga saw a tree standing by itself in the centre of the
swamp. It was a _totara_ tree. Then by the power of his _karakia_ he
made a path for his dog that it might go within the tree, and remain
there for ever. And he said to the spirit of the dog, “If I cry ‘_moi,
moi_,’ you must answer ‘au.’ If I cry, ‘_ō, ō_,’ you must answer ‘ō, ō.’
If I say, ‘Come, we two must go on,’ you are to answer, ‘Go, you, I
cannot come.’ If a party of travellers come this way hereafter, and rest
on this hill, when you hear them speaking, you must speak to them. If
the travellers say, ‘Let us go,’ you are to say ‘Go.’ ” So the spirit of
the dog was left to dwell within that tree; and ever since it mocks
living men of the generations after Ihenga, even to our time.
⁵⁹ “_Te rakau e takoto nei, tungou, tungou_” are the _Maori_ words.
_Tungou_=ἀνανεύω—a sign of dissent with the Greeks, but the common
sign of assent with the _Maori_.
At length Ihenga reached Mataewaka at the Kawakawa, where his elder
brother Warenga dwelt. He remained there one month, and when the new
moon appeared he and his brother Warenga went to the lake Te Tiringa to
fish. There _inanga_ were caught, some of which Ihenga preserved in a
gourd filled with water, in order that he might carry them alive to
Rotorua. He also caught some _koura_, or small cray fish, which he
preserved alive in the same manner. This done, the brothers parted.
Ihenga travelled by way of Waiomio, giving names to places as he went.
Te Ruapekapeka was named from the thousands of bats found there in the
hollows of the trees. Also Tapuae-haruru, from the noise made by his
footsteps. The sons of his brother Warenga were his companions. They
made known the names given by Ihenga. Maiao was one of these sons. The
son of Maiao was Te Kapotai, who was an ancestor of Tamati Waka Nene.
The hill Motatau was so called from Ihenga talking to himself. Going on
they came to a river where Ihenga saw his own image in the still water,
so the river was named Te Wai-whakaata-a-Ihenga (Ihenga’s
looking-glass). They came to another river, and dug up some worms to
throw into the water. The fish would not come to the bait. Then Ihenga
threw into the water some of his _inanga_. Then he called the eels, but
they did not come. He called the _inanga_, and they came. He called the
worms, and they came. Then he called on Tangaroa, and Tangaroa sent the
eels. The mode of calling was a _karakia_. Going on he ascended a
mountain. There he called on Thunder. He commenced his _karakia_, and as
soon as it was finished thunder was sent, and lightning struck the top
of the mountain, which is still named Whatitiri, or Thunder.
When they arrived at Whangarei they collected some muscles from a shoal,
and roasted them on the fire, and that place is still called “Te
Ahi-pupu-a-Ihenga” (Ihenga’s muscle fire).
The chief of that place was Tahu-whakatiki, the eldest son of Hei. When
the Arawa reached Wangaparoa Tahu and his younger brother Waitaha
quarrelled. So Tahu and his family remained behind, while Waitaha and
his father went on in the Arawa. Then Ihenga embarked in a canoe
belonging to Te Whanau-a-Tahu. Two of the sons of Tahu—Te Whara and his
younger brother Hikurangi—went with him in the canoe. They touched at
Taranga,⁶⁰ and sailing by Hauturu⁶¹ they reached Moehau.
⁶⁰ The islands Hen and Chickens.
⁶¹ The Little Barrier island.
During one month Ihenga remained with his brother Huarere, and then went
to Maketu. There he found his father-in-law, and his wife Hinetekakara,
and his son Tama-ihu-toroa. So he remained a short time at Maketu, and
then returned with his wife and son to Rotorua.
The _inanga_ which he had brought with him from the Kawakawa he placed
in the stream Waitepuia at Maketu. Before going to Rotorua he again
caught them, and carried them with him in a gourd of water, and placed
them in the lake; but the _koura_ he placed in the water at Parawai.