This old pa site at Aotea Harbour was right at the doorstep of the place where we stayed for two nights. The harbour in front of the pa was named after the Aotea canoe which is said to have arrived around 1300.
The Tainui canoe arrived about 50 years later and the people from that canoe settled at nearby Kawhia, just down the coast. The Tainui and Aotea tribes lived in harmony until the 1600s when battles started because the Kawhia people were expanding.
The two tribes united when their rohe (area) came under attack around 1800 from inland Tainui. The defeated people fled south to take refuge in pa still controlled by Te Rauparaha, trekking to Taranaki and then on to Horowhenua.
For a long time after their defeat this pa site was left empty, until the defeat of Waikato by Ngapuhi at Matakitahi in 1826 when survivors from that conflict settled here.
The book said it was an easy climb to the top – no it wasn’t. The long grass came half way up my body and it was impossible walking through it. Plus there was some dead gorse in the midst of the vegetation. I did not want to disappear into an old kumera pit so I called it a day and came back down.
The pa site is not a “wahi tapu,” a sacred locality like part of the foreshore – but when I gained the ridge I felt I shouldn’t be up there.
While it’s winter time I’m posting some walks we did years ago. The walks on this page were at Russell / Kororareka in the Bay of Islands. We’ve been to Russell twice, the first time was in early spring of 2011 when we took the ferry across from Paihia. The second visit was in the late winter of 2015, and this time I walked from Okiato near the car ferry at Opua. Despite the lawlessness of the area, for a short time in 1845 Okiato was the site of NZ’s first capital.
Russell began life as Kororareka, and it was a wild town full of whalers, grog shops, brothels and a Maori Pa belonging to Ngapuhi chief Hone Heke.
Tensions grew between the Maori and the British over the imposition of duties and tarrifs. Inspired by talk of revolution by the Americans, in 1844 Hone hacked down a flag pole he’d formerly given the British. When it was replaced in 1845 he cut it down again and actually flew the US flag from his waka (canoe).
To provide further context to the issue, according to the 19th century Pakeha Maori F.E. Maning (see links below) the Maoris associated the British flag with the lack of trade and high-prices. When the duties and tarrifs came off after the first flagpole was chopped down, it resulted in goods becoming affordable again. In the Maori mind, stopping the British flag from flying solved the problem.
The fourth time the flagpole was erected in 1845, the lower portion was clad in iron, but that did not stop Hone from cutting it down yet again – and to follow it up he sacked the town, burning down many buildings including the Duke of Marlborough Hotel.
The Duke of Marlborough Hotel was quickly rebuilt after being burned down and the establishment has been running ever since. We had lunch in the historic dining room overlooking the waterfront during our week’s stay at Okiato in 2015.
Christ Church is the oldest surviving church in NZ. It actually has bullet holes from the Battle of Kororareka. Hone Heke told his warriors to leave the church standing but its old timbers still bear the scars from the battle. It has a historic graveyard that we walked through. Among the graves in the churchyard are those of Tamati Waka Nene (a Ngapuhi chief largely responsible for the Maori’s acceptance of the Treaty of Waitangi and who fought for the settlers against Hone Heke), members of the Clendon family (James R Clendon was the first honorary United States Consul), and the men from the HMS Hazard who fell in the battle.
We went to a church service on the Sunday we were there in the winter of 2015. That was special. There was no minister, the parishioners kept the church running by themselves. After qualifiying for a degree in theology from an institution in Melbourne they all took turns at preaching. The hymns were played by MP3 through a sound system. We were impressed at their commitment and quiet ‘can do’ attitude. I met a great-granddaughter of Hone Heke at that church, she was a very elegant and well spoken woman.
On our first trip to Russell in 2011 we visited Flagstaff Hill. We strolled along the historic waterfront and then climbed the path through regenerating bush to the hill overlooking the town. A new flagstaff was erected in 1857 as an act of reconciliation by those involved in cutting down the old flagpole and it still stands today.
Back then on our first visit we were more interested in the panoramic views of Russell, Paihia, Waitangi and the islands of the Bay. Our interest in NZ history came from later walks.
Walk 4th August 2015
This was the walk from Okiato to Russell / Kororareka I did in 2015. The exercise was ruined after eating and drinking decadent chocolate at the Newport Chocolate shop in Russell. The chocolate was worth every calorie!
Orongo Bay on the walk impressed me the most, with its mangrove boardwalk and Mt Tikitikioure, a small mount rising 180m above the bay. The hill once belonged to a local chief named Ure and it meant ‘Ure’s top-knot. The Maori people there used a blue pigment found deep in the mountain for painting their faces. It turned out be be manganese which was mined until 1887.
Old New Zealand: A Tale of the Good Old Times by Frederick Edward Maning. This book written by Maning, a Pakeha Maori, gives an insight into the time surrounding the war against Hone Heke in 1845. After the battle the maori were plundering the town “because they believed the fight was over, and the people were only quietly plundering the town which had been left for them, and which they had given fair payment for.”
That custom was called ‘muru,’ to plunder, confiscate, take ritual compensation – an effective form of social control, restorative justice and redistribution of wealth among relatives. The process involved taking all the offending party’s goods. The party that had the muru performed on them did not respond by seeking utu.
“At last, all the town people and soldiers went on board the ships, and then the ship of war fired at the Maori people who were plundering in the town. The noise of the firing of the ship guns was very great, and some of Kawiti’s people were near being hit by the lumps of iron. This was not right, for the fight was over … so in revenge they burnt Kororareka, and there was nothing left but ashes ; and this was the beginning of the war.”
The track to Orokawa Bay starts at the northern end of Waihi Beach. Orokawa Bay is a perfect, unspoilt beach overhung by ancient Pohutukawa trees. A side track leads up to the 28m high William Wright Falls (30 minutes return) which we didn’t have time for.
The coastal stretch from Orokawa Bay to Homunga Bay is worth doing but we didn’t have time for that either, it would have been four hours return. The walk there and back to Waihi Beach was about 90 minutes.
There are two old pa sites in the area. Neither pa is named nor is there any signage. The area was devastated by Ngapuhi raids in the Maori Musket Wars. By the time the Treaty of Waitangi was signed in 1840, few Maori remained.
This is a small estuary, prolific with birds despite the close proximity of housing. The walk goes over a swing bridge and along the banks of the Waikanae River to the Waimanu Lagoons. There we were treated to a special sight, a white heron (kotuku) who lives at the lagoon. The bird is so rare that the Maori have a saying, “He Kotuku rerenga tahi,” “a Kotuku’s flight is seen but once.”
The beach is only a short walk from the lagoon, where we watched the sun set over Kapiti Island, 5 kms offshore.
Walk: Kapiti 33
History
Te Uruhi, a former pa site at Waikanae, was one of three ancient pa sites mentioned in the book ‘THE ART WORKMANSHIP OF THE MAORI RACE IN NEW ZEALAND,’ published in 1896. Elsdon Best wrote, “I have seen the remains of an old pa at Waikanae, called Te Uruhi, the fence of which has been a mile in circumference.”
Unfortunately the site would have been obliterated by developer’s bulldozers.
The Waitaha, first inhabitants
“Archaeological and ethnographical research suggests that Waikanae may have been first inhabited by the Waitaha moa-hunters as early as a thousand years ago.” The Waitaha people were replaced by successive waves of settlement of the Ngāti Apa, Rangitāne and Muaūpokoiwi (tribal groups).
In the 1820s the infamous Maori leader of Ngāti Toa, Te Rauparaha, moved into the area and based himself at Kapiti Island.
In this 1840s image of Te Rauparaha, he wears a feather in his hair and a pōhoi (feather-ball earring). Te Rauparaha is famous for the role he played during the musket wars.
In 1824, Waikanae Beach was the embarkation point for a force of 2,000 to 3,000 fighters from coastal iwi, who assembled with the intention of taking Kapiti Island from the Ngāti Toa led by Te Rauparaha. Crossing the strait in a fleet of waka canoes under shelter of darkness, the attackers were met and destroyed as they disembarked at the northern end of Kapiti Island.
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Te Āti Awa of Wellington
In the 1820s the Taranaki tribes iwi Te Ātiawa, Ngāti Tama, Ngāti Mutunga and Ngāti Maru Wharanui began moving to the Kapiti area after being driven south by Waikato tribes in the Maori Musket Wars. The tribes moved back to Taranaki in 1848 but some Atiawa iwi remained in the Kapiti area. Source: Te Āti Awa of Wellington
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The Waikanae Estuary Scientific Reserve
The Waikanae Estuary Scientific Reserve is a nationally–significant reserve located at the mouth of the Waikanae River. The reserve was established in 1987 to protect the large number of bird species that use the area.
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Thomas the goose
Here’s something funny and sweet – a local story about a goose called Thomas who lived at the Waimanu Lagoons from 1970 to 2018.
“Thomas had a relationship with a male black-feathered swan, Henry, for approximately 18 to 24 years until a female swan, Henrietta, joined them. Thomas initially attacked the pair, which included breaking two of the five eggs that Henrietta had laid. But once the remaining eggs had hatched, he became friendly and helped raise them. Henry could not fly because he had an injured wing, so Thomas helped teach the cygnets to fly.
Thomas was left alone when Henry died in 2009 and Henrietta flew away with another swan. Thomas later met a female goose and had his own offspring, for the first time, in 2011. The offspring were then taken by another goose. After going blind and getting attacked by swans, he was moved in 2013 to the Wellington Bird Rehabilitation Trust in Ohariu, and stayed there until his death in 2018. A plaque was placed at the lagoon to remember him.” Source: Wikipedia
The locals even had a funeral for him
Links
We stopped at the Southward Car Museum on the road to the Waikanae Estuary walk. It’s well worth a visit.
Te Ātiawa ki Kāpiti History : The earliest accounts of Te Ātiawa ki Kāpiti go back to the Kāhui Mounga Collective that had spread itself from Taranaki and the Central Plateau region through to Te Ūpoko o te Ika. During this time, further waves of migrations occurred.
Two of these migrations began with the arrival of the following waka to Taranaki; Te Kahutara, Taikōria and Okoki.
The names of these iwi were Te Tini-a-Taitāwaro, Te Tini-a-Pananehu, Tamaki, and Te Tini-o-Pohokura, names after four brothers who led their people to Aotearoa.
This is our first South Island walk, an old pa site on a headland near Picton.
The pa was built by the Ngati Mamoe as a defensive pa as it was protected by cliffs, and they could see who was approaching from Queen Charlotte Sound. There’s now a fenced pathway down the once impregnable cliff-face.
The site is part of the Maori Musket Wars.
In 1829-30, Te Atiawa swept into the sound to attack the resident tribes who had never before met with muskets. As news of disastrous attacks elsewhere in the sounds (East Bay and Endeavour Inlet) was received from lucky escapees, large numbers of Rangitane and some of their Ngati Apa allies retreated to the pā at Karaka Point, believing it to be impregnable.
The attackers drew near in their canoes and started picking off the defending chiefs and warriors with their muskets. The defenders tried to escape up the hill but the hidden assailants in the scrub then joined in the attack, and the occupants of the pā were effectively ambushed and totally annihilated.
The pa was never again occupied. For some years the land on the deserted headland was cleared and farmed, but was later gifted to the nation and the site became a Scenic and Historic Reserve in 1953.
It was a place where terrible events occurred but the land overlooking the beautiful sound is peaceful now. The InterIsland ferry was cruising down the calm water of the Tory Channel just as we arrived at the reserve.
Walk: Marlborough, Picton 1
Notes
The Ngati Mamoe are an ancient tribe who were there before the explorer Kupe –
“Kupe and his people discovered people at various places. These people were the Mamoe, the Turehu, the Tahurangi, the Poke-pokewai, the Patupaiarehe, the Turepe and the Hamoamoa. They lived on the fronds and berries of the trees, and the roots of the earth.”
Source: Volume 28 1919 > Volume 28, No. 110 > The account of Kupe and Tainui, by George Graham, p 111-116
The Ngāti Māmoe were the original people on the Heretaunga Plains, Hawkes Bay but they were driven south by the Ngati Kahungunu.
Rangitāne: At first Rangitāne lived in the Heretaunga (Hastings) area. Later, they travelled south and occupied Dannevirke, Wairarapa, Wellington, and Wairau in the South Island. They also moved west to Manawatū and Horowhenua, the tribe’s main centres today.
Ngāti Apa: The people of Ngāti Apa live in the Rangitīkei region, towards the south-west of the North Island of New Zealand. Their traditional lands extend between the Mangawhero, Whangaehu, Turakina and Rangitīkei rivers. This area is bounded by Whanganui River in the north-west, and Manawatū River in the south-east.
Whitianga Pa is just a short ferry ride across the channel from the main shopping centre. At one time the pa was ringed with stone terraces and strongly fortified. The historic wharf which is still in use was built in 1837 from the stones.
The pa was once occupied by Ngati Hei but in the mid eighteenth century it was ransacked by a war party of Ngai te Rangi. It was long burnt and abandoned when Captain Cook visited Whitianga Rock in November 1769.
Cook was greatly impressed by the pa, he said, “the Situation is such that the best Engineer in Europe could not have choose’d a better for a small number of men to defend themselves against a greater, it is strong by nature and made more so by Art”
You can still see a defensive ditch, the post holes in the rock and the middens.
Walk: Coromandel 12
Notes
Ngati Hei date back to the arrival of the arrival of the Arawa waka in 1350 but this site may be older than that. From the placenames people of Maui and Kupe were there before them …
The Māori names of Hauraki places tell the story of discovery and settlement, beginning with the exploits of the mythical Māui.
Coromandel Peninsula: Te Tara-o-te-Ika a Māui (the jagged barb of Māui’s fish), or Te Paeroa-a-Toi (Toi’s long mountain range)
There is a petroglyph at a ritual site in nearby Flaxmill Bay. I didn’t see it but I know it was there from the archaeologist’s report AINZ32.4.182-192Furey.pdf, T11/109. Flaxmill Bay is situated between Cooks Beach and Ferry Landing.
It consists of a face in relief on the edge of a small pool within a stream bed. Together with another small pool, these were cut off from the main water flow by a diversion channel.
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Image below: Is this Maori? This ivory reel necklace from Whitianga is at Auckland Museum. Similar necklaces, consisting of cotton reel shaped pieces held together by cord, were found at Wairau Bar near Blenheim in the South Island.
Links
Incised stone at the high tide level of a nearby beach at Whitianga. The question remains… Ancient??? or contemporary?
This Bay of Plenty walk has two ancient pa sites on either side of Anzac Bay. The upper car park is built on a pa site named ‘Te Kura a Maia’ where you can still see the terraces, ditches and an embankment on the landward side. The features of ‘Te Hoa,’ the pa site on the opposite hill are hidden by native bush.
The Bowentown Heads are known to Maori as Otawhiwhi, ‘the entwining’ and relates to a grisly incident where the intestines of a defeated chief were wrapped around a rock on the beach.
The view from pa site at the upper car park is good, you can see the Kaimai ranges, Tauranga estuary, Matakana Island and Mayor Island. An even better view can be had from walking up the other side of the ancient Te Kura a Maia pa site to the trig station where you can look down on Bowentown and Waihi Beach.
Walk: Bay of Plenty 2
Ongare Point artifacts
These two artifacts at Auckland Museum were found across the Tauranga estuary at Ongare Point. They show a definite Polynesian influence. This is the only area where I’ve seen Polynesian type artifacts.
History
Below, from the Western Bay of Plenty District Libraries, “This beautiful aerial photograph of the Bowentown Heads is our Turnback Tuesday feature this week. You can clearly see the terraces of Te Kura a Maia Pa. Te Kura a Maia translates as Training Ground for Young Warriors. The Pa was the scene of many battles as it had such a desirable location, so the name is very apt. The original Tangata Whenua of the region were Ngamarama, and it is they who are thought to have built this Pa.”
The earliest people known to have lived in the Tauranga area are the Purukupenga, whose name alone survives, and the Ngamarama, who inhabited all the land from the Waimapu Stream to the Kaimai ranges.
So numerous were these people that when the Tainui canoe passed through the Tauranga harbour, she made only a brief stay, leaving as evidence of the visit only “nga pehi o Tainui”, the ballast of Tainui, now known as Ratahi Rock.
These are two beautiful parks in New Plymouth connected to one another. Brooklands park has a rich history. There are historic trees, a 2000 year old Puriri and a very old Ginko tree.
There’s a colonial hospital building from the 1840s, a chimney from a homestead burned down in the Taranaki Land Wars of the 1860s, a zoo, and the Brooklands bowl where people go for outdoor concerts.
Pukekura park has the tearooms, fountains, waterfall and three picturesque lakes framed by trees, gardens and red bridges.
The Gables was a hospital built by George Grey in 1840s. He hoped Maori would use the facility.Brooklands chimney from Brooklands homestead, burned down in the Land wars of 1860s
Walk: Taranaki 7
Hospitals
After the signing of the Treaty of Waitangi, Māori leaders petitioned government for hospitals. Funding for Māori hospitals was allocated in 1846 and the first hospitals were commissioned. The first public hospital in New Zealand opened in Wellington in 1847. Māori use of hospitals was evident from the outset.
The Gables (above) is the sole survivor of four public hospitals built in the period.
Historyof the land
New Plymouth and Taranaki have a history of conflict. While we hear all about Te Whiti and Parihaka, and the nonviolent protest against land confiscation and colonial domination in the 1860s and 1880s, we never about the massacre at Tataraimaka. Tataraimaka was taken possession of in the early 1860s by right of conquest from the Europeans, who were all driven off.
I think Parihaka is great, it ended non violently and without injury except for a foot which was accidentally stood on. I talked about it with a Ngati Awa man a couple of years ago. He wasn’t aware of the European refugees from Taranaki who’d been driven off their farms and wound up in Nelson. We need history from both sides.
The following was taken from a letter by the Rev. Samuel Ironside and reprinted in the Taranaki Herald 27 June 1863;
In 1838 the whole district in question, embracing 100 miles of coastland, was depopulated. There were not more than twenty to thirty souls left there. The Waikato tribes and those further north, had overrun the place ; hundreds of the people had been killed and eaten, hundreds more had been carried into slavery by their victors, hundreds more had been driven into exile towards Cook’s Strait and Queen Charlotte’s Sound. The above twenty or thirty were all that were left in occupation.
The chiefs all signed the deed of sale. Among the parties to the sale was Wiremu Kingi who turned violent and rebellious. He was then called E Witi. They were all too glad to sell the land, and get payment for it, as they dare not return to occupy it for fear of Waikato.
Waikato
When the Waikatos heard of the sale of land which they claimed by right of conquest, they threatened vengeance against the remnant of Taranakis, and a war party of several hundreds started off to exterminate them. The missionaries including Ironside succeeded in preventing bloodshed; but the Waikato chiefs then and there asserted and maintained their rights of ownership of the conquered territory. His Excellency Captain Hobson, then Governor, in satisfaction of their claim, gave Potatau (afterwards Potatau I) £400.
So abundant payment had been made for the disputed lands — first, by the New Zealand Company to the original owners, and afterwards by the New Zealand Company to the Waikato chiefs.
In the years 1843-44, Mr Spain, then Queen’s Commissioner, after careful and patient investigation, determined that the district of Taranaki had been fairly purchased and accordingly awarded to the province the whole block extending north and south of the town, including both Waitara and Tataraimaka.
New Plymouth
The settlers came, and New Plymouth was built.
But the natives, exiled by war, returned home by degrees, now that Europeans were there as a protection; and the Waikato chiefs allowed many of their Taranaki slaves to return. These persons began to clamour and dispute, a thing they dared not before. Ample reserves, suitably situated, had been made for the native residents but the Taranaki natives were dissatisfied, and threatened to drive all the settlers from their holdings.
In the early 1840s Captain FitzRoy, then Governor, partly in pursuance of the mischievous policy of puffing off the evil day, and partly to embarrass the New Zealand Company, that was not in high favour at home, arbitrarily set aside the award of the Queen’s Commissioner, gave back the land to the natives, and told every settler in the Waitara and neighbourhood that they remained there at their own peril — he could not and would not protect them from the natives.
The settlers were driven off their farms.
Captain FitzRoy was sacked and George Grey inherited the mess. He was instructed to take steps at once, by further payments, to acquire these lands for the province. Some of these lands were so acquired, by a further purchase; among them was Tataraimaka, where a massacre of officers and men of the 57th would later take place.
The pressure on the Maori to sell land
But the violent natives had found out their power, and ably have they used it. A large proportion of the natives were peaceable and friendly, and were anxious to sell some of their lands, in order to have European neighbours, and a profitable market close to their doors, for their pigs, potatoes, and corn. These have been overawed, and, to use an expressive, but appropriate term, bullied by the rebels, and thus prevented from exercising their rights of ownership.
As the Pākehā population of New Zealand increased during the 1850s, Māori faced growing pressure to sell their land.
In 1852 a league was formed by these overbearing natives, binding each other not to sell lands to the Government, and threatening death to any chief who should dare to do so. The peaceable natives refused to enter into this league, and have from time to time urged the Government to purchase, saying that the land was the fruitful source of quarrel among themselves, and for peace sake they wished to alienate. The league, however, have ever been strong enough to prevent Government from entertaining their proposals.
War
War broke out between the league and those who wanted to sell. Sometimes the farms of the settlers were made the battleground of the parties. The unoffending settlers were in continual anxiety and fear, and frequently suffered loss.
In 1859 Governor Gore Browne got involved. He had a large meeting of natives in the town of New Plymouth; declared that as British Governor he would protect all of them, in their rights; that he had no wish to purchase any of their lands about which they were quarrelling; that he would not buy any lands, the title of which was disputed; but that if any of them were anxious to sell and could prove their title, they certainly should sell; he would protect them.
Wiremu Kingi (E Witi) of the league blocked the sales. He said ‘that no Maori owned land, the land was owned by all the people to be used communally and individually and not to be possessed. Under Maori custom no land could be sold without the consent of all the people. As leader he must make a decision in accordance with the people’s demands.
The Governor had paid £100 as part purchase money, and surveyors were sent to lay the block out. The land leaguers resisted the survey, and appealed to the native king, Potatau, who espoused their cause.
By 1863 the former productive farms had became overrun with Scotch thistle and other noxious weeds because the natives were not being able to cultivate one-tenth of the land.
Tataraimaka
The Tataraimaka pā was left empty after the pā was sacked by a party of northern Māori during the Musket Wars, shortly before 1820. The Tataraimaka Block of land was purchased from Māori in 1847, and was the location where 200 men of the 65th Regiment were stationed during the First Taranaki War, from April to June 1860.
Martial law was declared and the settlement of Tataraimaka, twelve miles south of the town, was taken possession of by the natives, by right of conquest from the Europeans, who had all been driven off. Many settlers were murdered, some killed in war, a large number died through disease and exposure, and the district was held since 1860 by the rebel tribes.
Tataraimaka was returned to government control in early 1865.
Source: Appendix 1, The War in New Zealand, page 282 to 286.
Confiscating land to pay for the war in the 1860s was a really bad idea, but in 1878 an offer was made to return the confiscated land to Waikato Maori. The offer was refused.
This is a two hour return walk between two of the lakes of Rotorua. The walk starts at Korokitewao Bay at Lake Rotoiti and ends at Lake Rotoehu.
In 1823 Hongi Hika attacked Arawa in Rotorua. He had muskets and he was bent on revenge. They dragged their war canoes from Lake Rotoehu across to Lake Rotoira using the track as a portage, and from there through a canal into Lake Rotorua.
A small loop track leads to Hinehopu’s tree, a sacred matai at the side of SH30. Hinehopu was hidden here as a baby and it’s where she met her husband to be, Pikiao. (This is from a different time and not related to Hongi Hika’s attack on Rotorua).
Hinehopu’s Matai tree
Korokitewao Bay, Lake Rotoira, where the track begins
One of Hongi’s war canoes was made into a pataka that is now at Te Papa. See the walk at Papaitonga Scenic Reserve, Levin where the pataka from Te Takinga, Lake Rotoiti ended up before being donated to the Dominion Museum.
On the point on the left hand as the bay is entered, where the trees dip their thirsty branches so low that they touch the water, once stood Te Ari kainga, a village of the ancient lake people …
Mount Maunganui is a prominent Tauranga landmark rising 232 metres out of the sea at the entrance to Tauranga harbour.
The Patupairahe people gave the Mount the name ‘Mauao’ which means “caught by the dawn.”
Three pa sites have been found on the Mount. Ngati Ranginui held the Mount until around 1700 when they were defeated by Ngāi Te Rangi in the battle of Kokowai.
The Mount has been the site of many battles, the last being in 1820 when Ngapuhi, armed with muskets, took Mauao. The pa was never reoccupied.
This walk is around the track at the base of the Mount. We were running out of daylight so the top track will have to wait.
The walk features a rock named Te Toka a Tirikawa, a landing site associated with the Takitimu canoe. On our walk in Mahia I learned that the Takitimu waka (canoe) was tapu (sacred) and the waka was not permitted to carry any woman or food on its journey. So the account of the Takitimu appears to be semi-mythological, although I have no doubt there was a real waka captained by a real man named Tamatea.
Wikipedia states Tākitimu was a waka (canoe) with whakapapa (ancestral lineage) throughout the Pacific particularly with Samoa, the Cook Islands, and New Zealand in ancient times. The Tākitumu was an important waka in the Cook Islands with one of the districts on the main island of Rarotonga consequently named after it.
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