[137] Traditions of Tasman's Visit.

The Journal of Polynesian Society

Volume 10 1901 > Volume 10, No. 2, June 1901 > Notes and queries, p 104

http://www.jps.auckland.ac.nz/document?wid=414&page=0&action=searchresult&target=

So far as I am aware, there are no traditions extant, or at any rate that have been published, relating to Tasman's visit to the Middle Island of New Zealand in 1642. The reason of this is obvious; for at the time his two ships anchored in Massacre Bay, that part of the country was occupied by the Ngati-Tu-mata-kokiri tribe, which has since disappeared, owing to the conquest of their country by the Ati-awa tribes in the early years of the nineteenth century. The following meagre item, therefore, is worth placing on record:—Two years ago, Mr. James Mackay, the well-known native agent, who spent many years amongst the natives of Massacre Bay and the West Coast of the Middle Island, told me the following: Some time before the year 1859, when Mr. Mackay lived at Taitapu, or Golden Bay (the Massacre Bay of Tasman), he heard from a slave of Tama-i-hengia's (of Ngati-Toa), who was a member of the Ngati-Tu-mata-kokiri tribe, that his (the slave's) grandfather was, with others, blown away from the Taranaki coast whilst out fishing during a gale. The canoe, with ten bodies in it, was found drifted ashore on the north head of West Whanganui Harbour, at Nikonui, his grandfather alone being alive. He was found by a Ngati-Tu-mata-kokiri woman, who took him to a fire, and by her efforts brought the man back to life, as it were. The other bodies were eaten by Ngati-Tu-mata-kokiri. The woman took this man as her husband, and their grandson was Mr. Mackay's informant. He told Mr. Mackay that a few of the Ngati-Tu-mata-kokiri still lived at that time at Croisilles, or Whangarae, and on a later occasion Mr. Mackay had an opportunity of visiting these people. When he asked them if they had ever heard or seen of white men in former days, they replied that their ancestors had, and that they had killed some of them who came in a ship to Whanawhana (near Separation Point). This occurred a very long time ago. No doubt this was Tasman's visit on the occasion when he discovered (i.e., he was the first white man to discover) New Zealand.—S. Percy Smith.

LOSS OF THE PUKE-TAPU FISHING FLEET

History and Traditions of the Taranaki Coast

The Journal of Polynesian Society

Volume 18 1909 > Volume 18, No. 1 > History and traditions of the Taranaki coast: Ch. XI. Puke-tapu Pa and the epidemics... p 1-25

But a more serious loss to Puke-tapu pa occurred, as nearly as it can be placed, quite early in the nineteenth century, and therefore between the two epidemics described above. The following is the story as told to me by Heta-Te-Kauri: One very fine morning when every sign seemed propitious, and on one of the lucky days for fishing according to the Maori “Almanac,” 2 and it was decided by the chiefs that all the able-bodied men should proceed to sea in their fleet of canoes to catch hapuku, or groper, which is only found at a considerable distance out in deep water and on banks well known to the people. The name of the particular bank, or hapuku ground, belonging to the Puke-tapu people, was Wai-tawhetawheta, which is so far out that the canoes whilst there cannot be seen from the shore-line. The position of this fishing-bank is determined by the fact that Cape Egmont, or the point to the north of it, is clearly visible in line with the outer Sugar-loaf islands, which means that it is about ten miles off shore. The number of men who went out on this fishing excursion was somewhat over two hundred in twenty or more canoes, “for this,” says Heta, “was in the days when men were plentiful.” Before starting, as the canoes laid on the beach at the edge of the water all ready to put to sea, and each man was choosing his seat and placing there his paddle, tackle, etc., old Moke-uhi, the priest of Puke-tapu pa came down and placed his hooks, lines, etc. at the taumanu, or seat, third from the stern, and then went back to the pa for something forgotten. Shortly after another man came with his tackle, who wanted that particular seat. “Whose things are these?” said he, and without waiting for an answer, threw them over into the water. When Moke-uhi returned and saw what had happened he was very angry and refused to join the party. He returned to the pa consumed with rage at the insult offered him.

Determined on revenge, he waited until the fleet had reached Wai-tawhetawheta—the fishing ground—and were busy at their work, and then he went to a high hill near Puke-tapu named Matakitaki (there is no hill higher than Puke-tapu now—it has probably been- 3 blown away), from whence he could just see some of the canoes on the horizon. Here the old man commenced his karakias to his gods; first calling on the south-west wind to arise in storm, but without result. Then in turn he addressed the north, the west, and the east with like want of success. At last he turned to the south and such were the powers of his karakia that very shortly after a furious tonga set in and blew with such force that the air, even at Puke-tapu, was thick with leaves and small branches, though a long way from the forest over which the wind came. This south wind was dead ahead for the canoes out at sea when they wanted to return.

By this time some of the canoes had finished their fishing and were returning, and thus met the gale. Others were still out on the fishing ground. The seas rose, and the strength of the wind so much increased that the canoes could not face it, and very soon many of them commenced to swamp and their crews to drown, for no man could swim against such furious blasts. Other canoes held on and tried to make the shore further north, but very soon, in one after another, the crews sank with exhaustion; the canoes filled and their occupants were drowned. One only of the fleet that turned to the north managed to escape and landed at Ure-nui with only one man alive in her, whose name was Kawe-nui.

Of the others, the only one that escaped was blown right out to sea, but her crew managed to keep her afloat by hard paddling and bailing—they kept the wind on the quarter and made a south-westerly course. As night came on they made a meal of their raw fish, and, apparently, the wind must have shifted to the east and north, as it often does after a south-easter. All that night, all the next day, the next night and day and part of the following one they kept up as best they could continuing their strenuous exertions at bailing, etc. At last one after another succumbed to cold, hunger, and fatigue, and died. Three people died, but the fourth, named Te Kohitā, finally drifted ashore at a place named Te Kawau, which Heta says is near Motu-pipi, in Tasman Bay, South Island. A young woman, going down to the beach for shellfish, discovered the man's body lying apparently dead on the beach. She rushed back to the village, which was not far off, and called out, “I have found a man on the beach. I don't know if he is dead or not.” The chief of the village said, “We will all go and see,” so several people went down and there found that the man was still alive, but insensible. They carried him up to the village, and by degrees brought him back to life.

These people were, says Heta, Ngati-Tu-mata-kokiri. Kohitā eventually married the woman who first discovered him.

The following confirmation of the above story was told me by Mr. James Mackay—at one time Native Commissioner for the Nelson District: Some time before the year 1859, when Mr. Mackay lived at Taitapu (or Massacre Bay—Tasman Bay), he heard from a slave of- 4 Tama-i-hengia's (of Ngati-Toa), who was a member of the Ngati-Tu-mata-kokiri tribe, that his grandfather was with others blown away from the Taranaki coast whilst out fishing during a gale. The canoe, with ten bodies in it (Heta says four), was found drifted ashore on the north head of West Whanganui Harbour at Mikonui, his grandfather alone being alive. He was found by a Ngati-Tu-mata-kokiri woman, who took him to a fire and by her efforts brought the man back to life, as it were. The other bodies were eaten by the tribe. The woman took this man as a husband, and Mr. Mackay's informant was their grandson (see Footnote). It is more likely that West Whanganui is the place where the canoe drifted ashore, rather than near Motu-pipi, as Heta says.

It is probable that the above incident occurred subsequent to the fall of the Rewarewa pa, but it is uncertain.

Footnote: 'their grandson' is believed to be Te Whatapakoko

Testimonial: Doug Huria

He is an acknowledged spokesman for people of Ngati Tumatakokori descent. It may come as a surprise but many people can trace their ancestry to Tumatakokiri; most we know of are of joint Ngati Kuia-Tumatakokiri ancestry, but many other inter tribal connections exist, including at least one extensive family within my own Ngati Tama tribal group.

Mr Huria descends from Eruera Te Whatapakoko also known as Eruera Te Puhiohio whose grandfather, Te Koheta, was Te Atiawa and grandmother (name unknown) was Tumatakokiri of Motupipi, Golden Bay. Te Koheta was blown south in a horrendous storm which destroyed several canoes which were fishing several miles off the northern Taranaki Coast - of several dozen crewmen, only Te Koheta survived. The daughter of the Ngati Tumatakokiri chief claimed Te Koheta as husband, thus saving his life. This event occurred in the late 1700s - elements of the tradition have been preserved in both local and Taranaki oral histories.

Unfortunately, the name of Koheta’s wife is unknown to us, as are the names of the next generation - i.e. Whatapakoko’s parents - although Mr Huria may have unearthed that information by now. Whatapakoko was captured by Ngati Toa (Te Rauparaha’s tribe) in the 1828 - 1832 conquests, and spent most of the remainder of his life as mokai (slave, servant) of the Ngati Toa chief, Hohepa Tamaihengia. It must have been a reasonably benign master - slave relationship, for Tamaihengia championed Whatapakoko’s claim to ownership of the Maruia Valley (Murchison). Whatapakoko today has hundreds of descendants, of whom Mr Huria is acknowledged by them, and other iwi, as tribal spokesman.

Mr Huria was in charge of our 1989-1990 project to construct our ocean-going waka “Te Awatea Hou” in which we crossed Cook Strait many times, and retraced the route of the ancient “Tainui” canoe around the North Island. I was honoured and humbled to join the crew of that waka on 5 crossings of the Strait, and on several other expeditions (e.g. from Waikawa to Golden Bay).

Hence the respect of all the iwi of Nelson-Marlborough for Mr Huria’s skills to incorporate traditional design within modern maritime safety standards.

John Mitchel