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Title: The Moriori people of the Chatham Islands : their history and traditions
Author: Shand, Alexander
Published: Published: Polynesian Society of New Zealand, Wellington, N.Z., 1911
SKemotrs of ise Soctcfp.
VOL. II
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS:
THEIR HISTORY AND TRADITIONS.
By the late ALEXANDER SHAND, of the Chatham Islands
Illustrated wjtb Plates,
WELLINGTON AND NEW PLYMOUTH
PUBLISHED BY THE POLYNESIAN SOCIETY OP NEW ZEALAND.
1911.
COUNTRY LIBRARY SERVICE
NEW ZEALAND
Frontispiece.]
Memoirs of tfte Society. VOL. II.
1911.
'SRemotrs of tßc IJpol’jmesicm societj>.
VOL. II.
THE MORIOKI PEOPLE OF THE CHATHAM ISLANDS:
THEIR HISTORY AND TRADITIONS.
By the late ALEXANDER SUAND, of the Chatham Island*.
Illustrated v ith Plater
WELLINGTON AND NEW PLYMOUTH
PUBLISHED BY THE POLYNESIAN SOCIETY OP NEW ZEALAND.
Printed by John Mackay, Government Printer, Wellington—l9ll.
PREFACE.
A pew words as to the intention of this volume are necessary. When, in 1868, the writer of this preface and the late Mr. Alexander Shand were frequently brought into close communication at the Chatham Islauds the most frequent subject of our conversation was the history and traditions of the Moriori people of those islands, of which Mr. Shand knew a great deal. He was at last persuaded to write out all that he knew, after often expressing his inability to do so, a feeling that arose from his modesty. Subsequent to that year lie became a diligent collector of all that concerned the people ; and luckily at that time there were alive several of the old men who bad a knowledge of their ancient history, and whose confidence he possessed. Mr. Shand was thus able to put into writing all that appeal's in this volume, besides much more that had never been translated, and which perished with the unfortunate author. The translations offered great difficulties ; and the probability is that had not the services of Patu Hirawanu been available little would have been done. But this man, whilst a master of his own language, traditions, &c, luckily had also a complete knowledge of the Maori language, in which also Mr. Shand was an accomplished scholar. Thus the matter took shape. But it was not until the Polynesian Society was established in 1892 that a means of publishing the collections offered. From that year onwards until 1898 the various chapters that follow appeared from time to time in the Society's Journal. And then came a break; for Patu Hirawanu had died, and for the rest of the translations the author could not entirely depend on the few old Morions left, for he was extremely careful to send
PREFACE.
VI
for publication only such matter that could be relied on. He was constantly urged to make ever) 7 effort to complete his work, but he felt it was too late ; and being seized with a physical infirmity as well, he could no longer move about to visit the old Morioris who still might have been able to help him to a certain extent. It was not until 1910, on being supplied with the Maori account of the Moriori exodus from New Zealand (which appears in the 15th chapter hereof) that lie again took up his pen to complete a final chapter with annotations on the Maori account. But this, alas, was burnt with the unfortunate author.
The Society had decided from the first to issue Mr. Shand's papers in volume form, and had had the necessary extra copies struck off. But misfortune overtook the stock of printed matter; the first fifty-six pages were burnt in the publisher's establishment a few years ago. It is due to the liberality of the Government that these first pages are reprinted here. thus completing the work as a whole. The type, it will lie observed, is not of the same character all through, which is due to parts having been printed in several establishments ; and, moreover, some of the pagination from 135 onwards has had to be corrected. But no great difficulty will be experienced from this cause, for the subject-matter is not repeated. This volume will now be a " Memorial Volume " to the late author.
Lieut. F. A. D. Cox, of Chatham Islands, has furnished the following particulars as to the late Mr. Shand: His father, Mr. Archibald Watson Shand (born 2nd July, 1808; died at Te Wakuru, Chatham Islands, 28th July, 1878) was from Tain, Ross-shire, Scotland, and was a lawyer. His mother was Elizabeth Alexandra Grieg Kirkpatrick (bom 16th January, 1819, at Edinburgh ; died 24th August, 1903, at Te Wakuru, Chatham Islands). Mr. A. W. Shand came to New Zealand in one of the earliest of the vessels the "Oriental"—sent out by the New Zealand Company, leasing London in September, 1839. He resided for some years at Wellington, where Alexander Shand was born at Pito-one, 15th November, 1840, and educated under Mr. Grace, who kept a school on The
PREFACE.
VI!
Terrace, Wellington, in those days. In 1850 Mr. Shand removed to Ihiuedin, where he held the office of Collector of Customs, and here his son Alexander continued his education under his parents. In August, 1855, Mr. A. \Y. Shand settled at the Chatham Islands as Residenl Magistrate and Collector of Customs, offices winch he held until his death.
At Ihe date the family settled at the Chatham Inlands there were large numbers of Maoris living there, for they had conquered the islands from the Morioris in 1835-36, * and from these people Mr. A. Shand acquired his tine knowledge of the Maori language, which afterwards enabled him to hold the position of Government Interpreter and Clerk to the Resident Magistrate there. Mr. Shand was at the islands in June, 18(58, when the Maori prisoners to the number of LBB escaped from there by capturing the schooner " Rifleman," and then, under the notorious Te Kooti, renewed the war in New Zealand.
Mr. Shand occupied his time in sheep-farming. He owned a nice little run (dose to the village of Waitangi, which is the capital of the island, hut for many years had great difficulties as to the Maori title under which he held. He was an upright, concientious man, of a kindly, genial nature, much respected by all who knew him. For many years before his death he suffered terribly from rheumatism, which made all movement very difficult to him. He was much absorbed in his Maori and Moriori studies, and of the last-named people he was the only man entitled to speak with authority, and with him the last word has been .said as to their beliefs, traditions. &c. It is believed there are not more than a dozen of these people left, so we may be thankful that Mr. Shand has preserved for us as much as he has, for the matter could never be collected again. He was always most scrupulous to make his translations as exact, word for word, as was possible, and hence arises the rugged and sometimes obscure wording to be found in the following chapters. He had completed the lasl
' lor llr. Shand's account of this conquest hy the Maoris and their subsequent doings at the Chatham Islands see Journal of the Polynesian Society, vol. i, p. 83, and subsequent issues.
PREFACE.
chapter of his work, but had neglected to post it and so it was burnt with other matter when his house caught fire on the 28th July, 1910, in which be perished. His many years of suffering from rheumatism causing a semi-paralysis of his limbs probably prevented his escape, for apparently he had partly dressed and thrown some of his things out of the window when he was overcome by the fumes, and thus miserably perished, leaving numerous friends to lament the loss of one endowed with many admirable qualities
VIII
TABLE OF CONTENTS.
Chapter I. Page.
Introduction 1
Physical Characteristics .2
Moral Characteristics 3
Marriage 3
Villages and Houses 4
Social Relations 4
Occupations and Aliment 5
Clothing 8
Arms, Tools , and Utensils 9
Canoes 10
Amusements 11
Tribal Divisions 12
Rank 12
Rights of Property 13
Religion, Witchcraft, &c. 14
Chapter II.
Rangi and Pa pa 18
Ko ro Tauira 19
Maui 19
Mauhika 2 0
Whai-wera 21
Ro Whareat ea 23
Chapter III.
Manaii, Kah ukaka, Porotehiti 31
Ru and Ta Ut u 36
Chapter IV.
Morion Genealogies 43
Chapter V.
Rakei 57
Chapter VI.
Tu-whakararo, Apakura 67
Chapter VII.
Tu-moana 83—91
Revenge for Tira’s Death 88
CONTENTS.
Chapter VIII.
Page.
Migration of the Morioris to Chatham Islands 100
Rangihoua and Rangimata Canoes 103
Oro-puke Canoe 115
Migration of Moe to Chathams and War with Rangimata People 120
Chapter IX.
The Baptism of Rangi-hiki-wao 139
The Story of Muru-whenua 141
The Story of Mararoa, Kauanga, and Tane-hape 142
The Story of Tehuk(o)-i-a-Motoi 146
Chapter X.
The Story of Reia-panga 150
The Story of Kamura and the Ngarara-woman 152
The Story of Rupou 156
The Story of Tamate(a) and the Eel 158
The Story of Rua and Hape, with Utangaroa 161
The Story of Heau-parua, Tutake-iti, and Tutake-matua 164
C hapter XI .
Tohunga, or Baptism 167
Chapter XII.
Marriage 175
Chapter XIII.
Death 183
Chapter XIV.
Tawhaki 192
Months and Days of the Calendar 202
Chapter XV.
The Maori Account of the Origin of the Morion People 207
THE MORIOR] PEOPLE OF THE CHATHAM ISLANDS: THEIR TRADITIONS AND HISTORY.
By Alexander Shand, of Chatham Islands.*
We have great pleasure in issuing to the Society an invaluable series of papers by -Mr. Shand. knowing that in doing so we open up to the students of ethnology, philology anil folk-lore some hitherto unbroken ground. For thirty years .Mi. Shand has been living among tin- Morioris. and gathering the material he now presents to us: he- holds the unique position of being the only scholar in the world acquainted with the language and traditions of this race, now- almost extinct. —Editors.
Chapter I.—INTRODUCTION.
[Note. —In the following articles, little attempt has been made to give tin peculiar pronunciation of the Moriori people ; it has been though! belter to defe doing so until the Vocabulary is published hereafter. It frequently happens thai the last letter in a word (always a vowel) is hardly pronounced at all. thus makiie. it appear that the word ends in a consonant.]
THE following brief description of the Moriori people, their habits and customs, has been written as a preface to then traditions, in the hope that it may prove of interest and assistance in studying their beliefs and history, which follow. It does not pretend to lie a scientific description, but rather a popular one. from which may be gathered some idea of what the people are like : and at the same time, it is hoped it will allow of a comparison, however roiiedi. with their relatives of other branches of the Polynesian Race.
From their traditionary account of themselves, there is little doubt that the Morioris form a branch of the same race of Polynesians who colonised New Zealand :T the tare, that is. who were found in New
* It may be necessary to explain to readers outside New Zealand, that the Chatham Islands are situated in the South Pacific, in Latitude 44° South and Longitude IT*> West, and arc distant from Wellington, New Zealand. 480 miles in a south-east direction. With tin- exception of tin south end of New Zealand, this group of islands is the most southerly of all the islands inhabited by the Polynesian race. The group contains about 360 square miles of surface, nine-tenths of which is included in the main island, called by the Morioris. Rekohua, and by the Maoris, Wharekauri. —Knn < ibs.
t Whether the migration of tin- Morions was prior to or synchronous with that of the historical canoes of the Maoris about 22 generations ago can scarcely be decided definitely, although, by accepting the genealogies of flu- two races as of equal value, the migration of the Morioris was prior to thai of the Maoris.
■_)
THE MORIORI rEOPLE OF THE CHATHAM ISLANDS.
Zealand on the arrival of the historical canoes bringing the .Maoris properly so-called from llawaiki. about 22 generations ago. From this it will he understood that they arc very similar to the Maoris in their physical aspect, as well as in their language, customs, and many other particulars, as will he seen by their traditions which follow. It is sad to saw that the people may he spoken of in the past tens,-. for there are only about twenty-five of them alive at tic present time.*
Physical Characteristics.
In complexion, the Morioris bear a strong resemblance to tin' Maoris ; in the aggregate they arc. if anything, a shade darker : their features also strongly resemble the Maoris, but have, perhaps, more of a Jewish cast than even th.it people, their noses often being strongly hooked. Their eyes arc of a dark-brown colour, sometimes Mack, but never light-coloured. The expression varies much, lint generally it is dull, with an absence of vivacity, though in many cases they arc full of fun. Their eyelashes are black, as also arc their eyebrows, which arc straight, like the Maoris' never oblique. The hair is black and coarse and either straight and lanky (mahora), or slightly curled (uru mnwe). In a few instances the hair was of a reddish tint, [uru kehu), in which also they resembled tic- Maoris, who gave Ihe same name to that description of hair. Both men and women wore the hair hum. reaching to the neck, as the Mamis sometimes did. The men wore a top-knot (hou), in which the hair was gathered together in a bunch on top of the head and bound with a string. This top-knot was adorned with an ii.wanga, an ornament in the shape of a small kite. This was formed of a groundwork of prepared Hax (muka), on which were neatly hound in rows the light. red-coloured feathers of the parroquet (Kakariki), and which. tapering off to a tail, was bound on to the hou in front above the forehead. The awanga was also called a hum. Plumes, called piki-toroa (made of albatross feathers), were also worn on the head, stuck in front of the ho,i. The Hat part of the scallop shell (Pure) was bored and worn pendant from the neck, with sometimes also a choice piece of Hint, used as a knife. This latter was notched to form a handle, and was suspended from the neck, with a muka strine tied to the handle. Sharks' teeth, and sometimes a piece of Tfihua, or obsidian, were worn in the same manner. Their principal neck pendant, however, was a sperm whale's tooth, reduced by "rinding, and with a hole bored through it. called by them, in (Maori aurei). These teeth were obtained in old times, when sperm whales were numerous and often became stranded on the shore. They were divided out among the owners of the land and their relatives. They also wore necklaces formed of strings of small /'nuns, or Haliotis shells, or pari of the skin of the albatross, with the downy feather attached, in which they placed scented herbs This was called a hei. The Morioris. as fatas can he ascertained, did not bore the car. or wear any car-orna-ineiits. Strange to say, they did not tatoo the skin in any manner. which is remarkable, seeing that all other branches of the race used this form of ornament in some form or other.
* At page 161, vol. i. of the Journal of th Polynesian Society, an estimate ia given of the number of Morioris alive ai the date of the Mauri conquest of the island in 1835. There were ai thai time about 2,000 of them.
8
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
The teeth of the Morion-, were brilliantly white, like the Maoris' : bul in many of the skulls they arc seen to he very much worn down. probably through eating the touch shell fish called Pnsa, or Haliotis.
The stature of the Moriori was. on the whole, somewhat under that of the Maori : but many men were well built, active, and strong, whilst at the same time there were main' amongst them of a diininu tive stature.
There appear to have been two tolerably distinct types the straight-haired fairer people, and the curly-haired darker people, more approaching the Melanesian type.* Like the Maoris, their hands were well shaped, especially amongst the women. The feet were large, and the soles hard and horny from never wearing any covering, ami the heels sometimes in old people much and deeply cracked. The skin of their lees was mottled and scaly - probably due to the habit oi toasting them before the fire whilst squatting on their heels: hence the name of Kiri-whakapapa given them by the Maoris.
The ordinary mode of sitting appeared to be the same as with the ; (unless adopted from them), i.e., with the knees doubled up and the bodv resting on the heels.
Moral Characteristics.
The Morioris do not appear to have had the same amount oi _ or vivacity as the Maoris, nor were they an aggressive or war like people, although somewhat quarrelsome among themselves, caused chiefly by curses (kanga) of one section or tribe against another, which generally originated in tin 1 infidelity of tin' wives. To obtain revenge for this, they organised expeditions (/." rangci i taufi, .Maori imjii) against their adversaries, in which they went through and recited incantations for the success of their party, just as if in actual warfares Ail lieJitiiiL'. however, had been forbidden, and had ceased since the davs of their ancestor Nunuku.f shortly after their arrival in the island about 27 generations ago, since which time they have -tncted to the use of tin' tupurari (quarter-staff) only. It was ordered liv Nunuku that man-slaying and tnan-eating should cease for 'Ko ro patu, ko ro kei tangatti //<< tapu toake" and that in all quarrels the first abrasion of the skin, or blow on the head or other ausing any Mood to How. was to he considered sufficient, and _ht -so-called- was to cease. The person sustaining injury in such cases called out. "Ka pakarit tanganei ipoko" "My head broken;" but, although the quarrel ceased for the time, it did not urevent th" injured party endeavouring at a later period to get satisfaction for his " broken head." Nevertheless, apart from such disturbing incidents, their general life was a very peaceable one.
Marriage.
Marriages took place amongst them as Ear as can be ascertained at much tin- same relative age as with the Maoris, the women arriving al tin' age of puberty nt from 13 •■• Hi years. Large families are said to have been common, prior to tin- arrival of the Whites and
* Those who • ted in craniologi v. ill find description oi some Morion skull in Crania Ethnica, the great work of A de Quatrefages and E. Maine, and a description of a Moriori skeleton in the Tra\ I '.'" Wew Zealand InstiUUe, Vol, V.. p. 304.—Editors. f Co-existent with the firsl immigrants in the Rangimata canoe.
4
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
.Maoris: hut. on the advent of the latter, all increase ceased, which was in all probability due to change of habits and to the fact of their becoming enslaved. Some of the Maoris said of the Morioris. "It was not the number we killed which reduced them, hut after taking them as slaves, we frequently found them of a morning dead in their houses. It was the infringement* of their own tapu which killed them. They were a very In/in people." With both sexes, fidelity after marriage frequently sal lightly on them : perhaps more so than with the Maoris, because there was not the same dread of active retaliation. Marriages generally were arranged by the relatives, and a feast made to celebrate the occasion.
Villages and Houses.
Tlie people generally lived together in small communities, in huts thatched with Toetoe {Arundo consjricua) and rushes. For tic sake of warmth, the houses were frequently lined with the hark of the Akeake tree (Olearia traversii), the heart wood of which is very dura hie and the na.st valuable found on the islands. Their huts were oblong and A-shaped. without walls, and the better class were carved anil ornamented to a certain extent. Cooking was carried on in huls distinct from the sleeping-houses, anil these were hi/ni lo the men. The meals tken separately by the two sexes, as with all Polynesians, and were limited to two a day for the adults. The morning meal took place from about 8 to 10 a.m.. and the afternoon or evening meal from 5 p.m. till later on. varying according to the time of year. In years of plenty they had at limes, in summer, tine, meals; hut in years of scarcity, in winter time, only one meal i day. The villages or residences, (whare), were built in sheltered nooks, either on the ! ■ of or in the forest, in suitable places as a rule, never far from the sea. whence they drew their principal food supply. Their villages were never fortified, nor was Ihe r u of the Maori known—they had no occasion for fortifications, having no wars a state of affairs unique, perhaps, amongst the Polynesian race. They kept seagulls (Karoro), Terns {Tata), and Parroquets (Kakariki) as pets.
Social Relations.
The people met in assemblies occasionally to discuss tribal affairs, or other' matters (if interest ; but the speakers were not so demonstrative as the -Maori, nor did they I'iLi or run up and down whilst delivering an oration, as the Maori doe-. Anything of importance, affecting the tribe or individual, was published, in many cases, by composing and singing a -one in reference to it. Karikii, or incantations, were used to ward off evil or witchcraft, or in the ease of a stranger visiting a new place, or one at which he had not I n Eoi a on" time. First, Fhokomaurahiri. the "making the welcome linn." W as reeled ; after tins came the " Ta-hunua "t -" slaying the land :'" to wit. all the evil properties, witchcraft especially, which might lie- stranger newly arrived ; then Ka ham mod// was signifying the removal of offences, where possibly some old quarrel existed and was now for Ihe first time set aside by the meeting to gether of the people. Then followed Ka pa-nui-a-Marama " The
* Being compelled by the Maoris to do things which desecrated their tapu. ; Hunua Maori, wtu mm.
5
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS,
meat obstructions of Mamma;" tins was recited, and considered applicable more especially in the case where a man had lost all or some of his relatives since last meeting his friends, or in case ot inability to meet and conjointly mourn over their losses till then, i line Ka Rongo-o-Tamatea,* or a Hou-rongo, a renewal or joining <if friendship. After the recital of this, they then sainted by rubbing hongt), as with the Maori, and wailed over their losses. The Rongo-o-Tamatea, when recited by chiefs mi meeting long - parted relatives, was frequently accompanied by a recitation oi their genealogy, apparently to indicate their common ancestry, and prevent it being forgotten. The Hou-rongo was used to friends and relatives; but there was another form called Hou-rongo-no-Tu used to then enemies, which was recited on n ting by the person who had lost a relative, after which they saluted one another and departed.
Occupations and Aliment.
Of work such as that done by the .Mam-is in clearing land, planting kuniara. tarn. &c, they had none. Their traditions assert that the kmnara was brought to the island by Kahu.t but did not grow, the climate being too cold. The men. nevertheless, were constantly occu pied obtaining food, consisting chiefly of fish, which they caughl either at sea m their canoes.± with a circular net lowered by a line to the bottom, or with a scoop net having a long handle, used in suitable on the rocks at low water and when the tide was flowing. In consequence of using these mis (Kupenga), the old hone fish-hook fell into disuse at a remote period of their history : the Kupenga proved to he much more efficacious.§ Eels [Tuna) in enormous quantities were found in Te Whanga and other lagoons, and in the streams. also formed a considerable part of their diet. These were killed in the shoal waters with a wooden sword, hut were also caught Willi eel Punga) in deep water and creeks. Other fresh-water fish, such as Takariwha, Rawea, Inanga, and Porure, were also used as food. Of shell-fish they had an abundant supply, in the shape of pi, found on the lone sand beaches, with i'aua (Haliotis) and other shell-fish on the rocks. For variety they had Fernroot (Eruhe) and Karaka nuts (of which latter, in good seasons, they pre very large quantities) : together with birds of the forest, such as the wood pigeon (Pan •■ Parea), Koko (-Mama. Tui). Komako (Maori. Makomako), Mehonui, a species of the New Zealand rlakapo (Strin gops habroptilis), lamer than a goose, and the Mehoriki, a bird about 1 the size ol a small hen. Both the hitter arc extinct ; they were wine less birds. There were also seyeral varieties of the duck (Perer'), which were snared in pools or ponds, or driven ashore in the moulting season (Perer' mottnu). They were driven from the lagoons into the rushes and (a,arse growth of the " clears." or open land, where large
* Kn Rcmgo-o-Tai ■ or friendship making), generall; pronounced A''/ Rongo-o-Tamai
;- Kahu occupied the same relative position to the Morioi is as Kupe did to the Maori-.
t Baft-canoes: Perhaps this term may be accepted as re explanatory oi the kind of canoe used. Those accustomed to Maori canoes mighl otherwise be misled regarding t heir form.
§ Tli" Matau, fish-hook, was made of whalebone, and had no barb which was compensated for, no doubt, by its peculiar Bhape.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
6
numbers were caught. They also had the Pakura (Porphyria melanotis). The Mehonui was usually captured on its sleeping pli nest, whetv several six or eight might be found huddled together, as the Morioris declare, like pies in a bed. Having by observation. found its sleeping place on the "(dears." the Morions made long tracks leading up to it. carefully removing any sticks or obstructions which might alarm the bird by cracking, and then, by making a stealthy rush, they pounced on and secured all in the nest ..r sleeping place. ' This bird had a powerful strident call, which could b< at great distances. Its neck was said to be about as long as a man S arm. Tic Mehonui was peculiar in this, that if any one approached it in from it did not see him. and. approached thus quietly, was caught by the neck and strangled. It kept its head continually on the ground looking lor food, chiefly fernroot, which it burrowed for an.l dug out with its powerful bill, making, it is said, a rooting like a pig; any one, however, coming from the side or behind was quickly detected, and the bird made off. Its colour was a reddish brown, something like the New Zealand Kaka. The Mehoriki was a very tame bird, but was only caught at certain seasons, being strictly preserved at others. The" eggs were never eaten if in the least degree turned children were always reproved for so doine. The birds were caught by preparing large traps with wide wings to them, between which they were quickly driven.* The flesh was said to be very delicat much relished by sick persons. The Mehoriki was a very watchful bird : no stranger could approach without it uttering its warning cry. In colour it was fight straw coloured, and spotted like the Nev. Zealand bittern, but not so dull a grey as the latter. The eggs were spotted, and about the size of a medium or small hen s egg.
Native Bats, called Kiore, were common to the island: but it is believed they were nol eaten by the .Morions, in which they differ from nearlv all other Polynesians. The Native Rat was extern by the Norwegian Rat introduced from a wrecked whaleship. The young of many sea birds before they were able to fly were used as f I, such .is Kuaka (plover), young gulls (Ngoiro), shags [Kuau) and their eggs, //"/<" (the albatross), Hakoakoa (mutton bird), Taiko (a smaller-sized mutton bird of a slatey bine colour). Titi (a still smaller size). Kupoupou (divers), Beoreo, Harm, and other aquatic birds, all of which deposited their ecus and bred in the peaty soil of the main island before the introduction of pigs, dogs, and cats. The albatross, however, must be excluded, for they build on the outlying islets, to which place, expeditions were made at the season just before the young birds were capable of flight. The young were potted (huahua) for use : after cooking in the oven (umu), the birds were buried in the soil (carefully covered over to preserve them for future use) for some time, iii the same manner as the Rongomoana, or black-fish, and other kinds of whale which excepting the sperm, black, and right whales W ere eaten. Another important item of diet was the seal, which in former times frequented the coasts in great numbers : but the} an equally important use to the Morion, inasmuch as most of their clothing during the later generations, if not from the first arrival ot the Raneimata canoe, was composed of seal skins. When the firs!
♦These birda lived in and preferred thi undergrowth o) the bush, which afforded them concealment.
I
THE MORIORI PEOPLE OF THE CHAIHAM ISLANDS.
I immigrants- enquired of the Autochthones, said to have been found here. " What is that you wear I " the reply was. " Puhina sea] skins which cannot be borne for their warmth; but vomits (toi ruweru) are mata inu verj cold.
Tic procuring of the young Hopo (Maori. Toroa) was a work of great danger and difficulty, with the peculiar style of raft-canoe they used, great skill being required to manage them on account ol their deep hold in the water, which also made propulsion very heavy. although thev were far less liable to capsize than a Maori canoe. In judging of the proper state of tide and current to avoid being carried away to sea. when crossing over to the outlying reels and islands. great judgment was required. By taking advantage of the proper state of the wind and tide, they were enabled to make voyages which the appearance of the canoes would seem to forbid. " The nights oi the moon " (the moon's age) was their chief guide in all these expediBeginning with the first night of the moon, when she appears as a thin slender crescent {Otere* Ist night, Tirea in Maori,) from this onwards to Omtttu or Owhiro nothingness; each night conveying to I hem a certain idea in relation to the tide-, especially Kn Tai Tamate(i>) spring tides when it was very dangerous to venture forth to sea. Ko tc' hinapouri nights when the moon did not till file were the favourite ones, both ill sea night fishing as - on the rocks, and in eel-fishing. All tish dislike the strong moonhght.
Beyond the fernroot, the- had very few vegetable foods—only roots of tie T used as a medicine for sick persons ; rushes | Wi), -art of tlie Nikau palm (ritn), and the root Kakaha, called by the Maoris. Kowharawhara {Astelia banksii). As already mentioned, the kernels of the Karaka tree [Corynocarpus Imvigata) in g 1 ed a very considerable addition to their food, and Karakii invocations were used to induce a prolific crop. The kernels, when ired, were cooked in a native oven (»>»»). then put into baskets and stamped with the foot in water, to get rid of the outside pulp after which they were steeped in water for not less than three weeks to remove the poisonous elements, just as the Maoris do ; after which thev wei ■ eat.
The Karak.i tree, which is identical with the Karaka of New -I and the Cermad.ee Islands, grows nowhere else in the world. hj is found growing plentifully not far from tie- sea shore on the main island and in I'itt Island, wherever the soil is at all suitable ; but not on the higher parts of the southern portion of the main island, which is too peaty for it. It is one of the largest trees in the group, and is. as in New Zealand, a very handsome tree. The Motions say that Maruroa and Kauangs brought the Karaka berry from llawaiki in the Hanuimata canoe, and planted it all over the island, the places where it was set being named.
The .Moiioris procured fire in the same manner us all other I'oU nesians, by the friction of a pointed stick Ure the rubber (Maori, Kaureure) on a piece of wood of slightly softer material. By the quick and vigorous use of the rubber, a slight groove was formed in hundki, which rapidly widened by vigorous chafing (hokowawe whakaibawe, in Maori), to hasten the kindling of the I formed
* This 0i- apparently a prefix to the word. Moon not seen. Won.
s
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
a light dust which was pushed together by the working, and caught lire with the heat engendered. The operation was called Hika-ahi raising tire. Experience soon showed the most suitable kinds of wood to use : and the women, who were adepts at raising lire. treasured with gTeat care their I ,< ami Kahunaki, which were kept in a dry place for use when required. Inihina Hinahina or Mahoe, in Maori—was considered the best wood for the rubber; but rlaramu, Karaka. Ake. Kautini. and Kokoperc (Maori. Kawakawa) were used a.-. the Kahunaki, or grooved piece of wood. When the people were living on the outlying islets engaged in bird-catching, where no wood is available, they used a kind of peat called Pungaingai as fuel, as well as seal lames, which burnt well owing to the oil in them.
Clothing.
Originally, i.e., front the date of their arrival at the group, the people used mats for clothing, the general name of Weruweru. These were made of scraped flax [muka), and were fine in texture and warm: but, owing to the uumbei found there, this kind of clothing was abandonei ersally adopted, so that the art of making thi i came lost. Thi were used fur inwards. After the arrival of the English sealers in the early years of this century, a ruthless destruction of the seals young and old--took place, by which I ail killed or driven away, thus depriving the Morioria of their clot! then ited to recover the art of mat-working, but at this juncture the Maoris arrived and taught them their own art. Thej also made use of a line kind id' net. Kupenga, titute, manufactured from muka; and also plaited a rough kind oi mat, called Tukou, from broad strips of flax leaves, which on shrinking formed a very indifferent protection from the cold. It is believed that the loss of their warm sealskin clothing, together with the rough treatment they received from their Maori conquerors, had not a little to do with the rapid decrease of the people which had set in prior to 1835 the date of the Maori conquest of the group —but which increased with rapid t to that date.
A kind of belt, called a Tdhei, made of muka, was igi ther with the Marowhara or war girdle, which was put on when going to a fight (so-called), when also certain Karakiis, to be described niter, were repeated. The Marowhara was made nf scraped flax—not scutched, like muka- and was about five yards in length, worn cris-crossed over the shoulders and round the waist, with t! brought through the Tahei, or girdle, to allow of one end hanging in front and the other at the back, and coming down nearly to the knees. These were supposed to I"' worn by people of rank.
As a rule, however, the people went half naked, and when engaged fishing on the rocks or elsewhere not ut sen were quite so. They were excellent divers, and frequently dived to a depth of five or six fathoms after Koura, oi Crayfish, bringing up one in each hand and sometimes a third pressed against the chest.
•The rule with the Morioris in regard to thi seals was to kill onlj the old ones (the males), and to remove the carcases from the rocks, otherwise the seals would not return.
'.I
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS
Arms, Tools, and Utensils.
Tin' Morioris were a very peaceable people, and therefore had little use for arms : as a matter of fad. during main' generations the} onl; sed one offensive weapon the Tuji i fi, a pole about eight 01 et long, and made either of heart of Useake or Flouhou, whicli they used somewhat as a quarter staff, lan apparently with no particular amount of skill, although some id' them were alleged to he very in warding-off blows. From tl mnt, it was used solely to strike downwards with, and not to thrust more to hit a blow will than anything else. Very awkward blows must have In en received at times. bt ore stated, the first injury sustained ended the fight, for by their laws killing was prohibited, nor, apparently, was i, ever attempted.. Other weapons were known to them traditionally however : such as the Too, or spear, ten or twelve feet long, made oi drift Totara wood, of which there were quantities on the island. It is also alleged by the old men that Totara wood was brought with them from llawaiki.* These spears, after going out of use as oi weapons, were placed aside on the T&iihu- sacred burial plao rests, and there allowed to remain until some Tohinga or m of children occurred, when they were brought forth, hut duly returned after the ceremo also had short spears called were also certain stone weapi i Okewa, a curved, one club, or weapon, of which some specimens are still in exist eneo : the Pohatu laharua. a .-tone weapon shaped like the Maori Mere, and made of basalt or schist, hut chiefly of the latter stoic. years back, then- were many ol these latter scattered about everywhere. Then' was also a Paiu-paraoa, made of sperm whaleol the same shape, hut with a notch and round hole on the hack i-<i'jr. precisely like those of the .Maoris, all of which weapons were nd neglected. Tic Toki or stone axe. was also used in old time as a weapon of offence ; hut the use ceased, like that of the other wi umerated, and it was relegated to its own more especial purpose to cut timber with. The people made use of the ordinary Toki shaped like those of all the other branches Polynesian races : these were generally made of basalt or other hard or volcanic stone, of which many varieties are found ill the They also used smaller varieties of the Toki. called Panehe, for fine work, besides TUi wedges - for splitting, and Whao chisels —for making holes.J Like the Maoris, they had Pvfe, or Putea - fancy baskets to keep their choice ornaments in : as also a box with a lid like the carved boxes of the Maori, the name for which they appeared to have forgotten, hut it is alluded to in a hokehakahaka, or ham tamiriki children's song, or. in Maori, haka as a Kawa Mwuwhenua. K<ii. baskets for general purposes; Rourou, small baskets for food: and Kohl small, round, rough baskets, were used for much the same purposes. They also possessed fishing-nets (Kupenga) of various kinds: seines (Kwpenga-ha il ordinary flax; A kowhiti (shrimp nets), made of muka twine; Kupenga-titoko, a scoop net with a long pole fo i the surf, made of common llax : and lastly, a deep-sea circular Kupenga, the same shape as the
* No 1 nil the island, although the name, with those of many othi i tin- peculiar i" New Zealand, are preserved.
+ A ceremony performed over children somewhat akin to baptism. + For illustrations oi Moriori toki . ai of Ou Polynesian 8t Vol. 1., |>. 80.
ill
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Kupenga-titoko, suspended by lour cords, equally divided, on a Pirita, or rim of supplejack (RMjtogonum scandens). These cords converged, and wen- tied to one long line, by which the net was lowered and hauled up. The bail was fastened firmly in a token mounu, a small meshed bag in the bottom of the pendanl Kwpenga, and held in its position near the bottom; n was hauled up quickly when required. Tie Morioris do not appear to recollect any distinctive name for this class of net : it was made chief!} of muka twine, but sometimes of ordinary flax, and was exceedingly effective, catching sometimes 15 or 2<i fish at a time. Captain Cool; makes mention of seeing natives fishing, in Queen Charlotte's Sound, with a net evidently of tins character: and it is saiil the Ngapuhi Natives were acquainted with it. although, apparently, not known to the Maoris generally.*
The Calabash, so useful to other branches of the race, did not grow on the island : the Morioris were, therefore, i carrying water in a Puwai, or horn-shaped utensil made of green flax leaves, such as the .Maoris use for temporary purposes : they do not mention ever using any other by way of substitute.
CANOES.
In the matter of canoes, the Morioris differed essentially from all other branches of the race; in fact, they possessed none, properly so-called, but used a kind of built-up craft, very clumsy, especially for pulling, but otherwise very safe, so long as the fastenings were sound. In heavy weather, they were not liable to fill and capsize like a Maori canoe, being really, from their construction, more rafts than canoes. Their sea-going ancestors from far Hawaiki would have scorned the use of Buch a vessel, and certainly could not have undertaken a distant voyage in one the material of which they wen posed would not have held out. On the other hand, considerable ingenuity was shown in utilising such unpromising material as they were possessed of. The absence of canoes arose from the fact that the islands possess no timber of a sufficient size and quality to make canoes from. The flooring of their rafts was made of Korea flower-stalks of Phormium tenax -with kelp placed in the crate-like Iramc beneath, to lender the vessel buoyant. The kelp was of the large broad-leaved kind, and was inflated with air; it was taken oul ,ni landing, dried, and re-inflated as before. Notwithstanding the flimsy character of these vessels, the people were accustomed to cross from Chatham Island to Pitt Island, a rough sea strait of twelve miles in width, and to undertake far mote dangerous voyages to the small off-lying islands, some of which are 15 to 20 miles away Iron the main island, although closer to Pit! Island. It very often bap] however, that these raft-canoes and their crews weie caught in a storm and were carried out to sea, there to perish. They were large enough to carry 60 to 70 people, and wen propelled by paddles (Hiwa), which, contrary to the method of all other Polynesians, were used by the crews sitting with their hacks to the bows, as with Euro] and by making use of a support, or tholepin, againsl which the paddle worked. The) carried lire with them for warmth, which was placed on stones and earth on the floor of the raft-canoe. Pheii
♦The Ngati-whatua tribe, of Kaipara, used a similai nel 35 years Ed] i
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
1 ]
oes never had sails ; the larger and sea-going ones were called Waka Pahii, or P
The following brief account of the Morion canoes, written by tin author in 1870, is abstracted from Vol. IV. of the Transactions oj th \\ „■ Zealand Institute, page 354 :
The Morioris hail four kinds of canoes, but each much oi lie' same kind or shape. ()ne was called a Waka-puhara, or Waka-korari, and was ucule like the model now deposited ill the Colonial Museum. Wellington. It had two keels, ami a carved stern post called Koua ; the two pieces of wood projecting from the stem were called /'-■ ■ thesi were also carved. This kind of canoe was generally from .'!" to :'■■"> feel loir.:. 1 to 5 feet deep, and of the same width.
" The Waka-rimu was another kind similar to tin' first. Imt had no S about it, Imt had kelp placed in tin- body of the canoe. Tin' Waka-pahii was of the same build as the model in tin- Colonial Museum, and was used in excursions to tin' islands. &c. Tin' size of a large on.- was the keels each .'in feet long ; the Komi. Il> fiat.: the ti, In feet : a total length of about 50 feel : the breadth was s fret, and tin' depth 5 feet. Tin' keels were n tipou wood, t he Koua and Puremu oi Akeake, the rest of such timber as tin affords. Tin- kelp used to make it buoyant was of tin- Rimuriipii , dl kelp. Tin' fourth kind-of canoe was like tin' New Zealand Mokihi (or raft made of Raupo leaves tied in bundles), Imt formed of Korari (flax) and Rarauhe (fern) stalks. It was quite low, and had w lee men placed on it. from twelve to twentyfour in number, each with a paddle tied to its hands. With a fair wind, tin' canoe was started oli' to messenger to the god itakuiti, who. in response, senl ashore shoals of seals ami black tisli II was tailed a ll'//v/-/7/
AMUSKMENTS.
For amusements, the people had high-jumping, called Poi and skipping with a rope : oats' cradles (What), &c., but no musical although they knew traditionally of tin- Koauau, or flute of tin- Mauris, th.' use of which, however, was neglected. T ■ also Kapa, a kind of dance, somewhat similar to a .Mauri Haka, in were arranged in two parallel row.-, one behind tin' other, tin- front row swaying from side to side, from the hip joints upwards, in an awkward sidelong manner, nil ii was accompanied by .. song. During tin' performance, tin- back row changed places with omewhal difficult to accurately describe such a in all it> minutiae, having only been v. ii nessed once or twice ; I ait the impression left on me was that, generally speaking, it was tame and lacked the energy and " go " of a -Maori Haka : possibly this arose from tin' quief habits of tin' Minimi. It is quite possible, however, had it beer represented by younger people, and those accustomed to it, much more energy mighl have I n imj the perforn In tin- long winter nights they varied tin' monotony by reciting Ko Matangiao* ami all their legends, by way of keeping up the know-
* Ki> Malangiao was 1}n■ name given to all the Legends and stories of Sawaiki, in contradistinction to Hokorongo-tiring' —hearing oi 'ln- ears, which referred to events occurring after iln- canoes lift and came t<> the islands (Chathams). Although I cannol understand wherefore, Tapu asserts thai this is Ko Komalanyiao. hj appear! contrary to all reason thai suoh should '"• tin- case, nor ran I find in to place Ko otherwise than a- printed in tin- text.
12
THE MORI OR I PEORLE OF THE CHATHAM ISLANDS.
ledge of their history and traditions, as well as for amusement, hut this was generally done in houses set apart for the purpose ; when once commenced, tin- songs and chants were frequently kept up till day break, so no one could sleep. Unlike their .Maori brethren, who had supplies of kumara and taro as their main staple of food, the .Morioris had to procure t heir's almost daily, and then tine was w II filled up. on the whole, in fishing n, all its branches, snaring and killine birds, digging fernroot, cutting firewood, &c. They chipped the bark round the trees intended for firewood, leaving them to die. A very favourite kind of firewood was a long log - dry. but brittle broken in half, and ignited at the ends, which were worked together until consumed; this saved cutting a greal undertaking with stone axes !
Sometimes a neighbour thievishly inclined would steal some of the trees thus prepared, in which case the owner, indignant at his loss, would level witchcraft against him in the shape of Te horo no Waikato* a Karakii, pr incantation, especially intended for firewood stealers, and which was supposed to be very effective.
Tribal Divisions.
The Morions were divided into tribes, like many branches of the Polynesians. The word Ngati, which precedes the tribal cognomen in New Zealand and Rarotonga was not known ill that form to the Morioris. bu.l the other form. Ati (Maori). Etcki (Moriori)-)- appears recognisable in the names of some of their tribes, sections of which came in the canoes from llawaiki to the Chatham Island-. Tch Kti-aoi. Teh Ei-tara§. Teh Eti-ao appears also to assume another form, thus :—T' Etohi-ao. Tchi Eti-kohc The other names of tribes were Wheteina, Harua. Makao- divided info Makao-a-uhn and Makao-a-ti Matangii, Poutama, and Rauru.
RANK.
In each tribe there was a chief who was the eldesl bom of the principal family, who was called the Ariki. Sometimea the Anki was the Tohunga, or priest, as well, but not always : all chiefs, inch old men of any rank wen- exceedingly /«/'" : no one ever presumed to hind a priest or elder, but always in front. If any one did si. inadvertently, the individual whose back was thus desecrated would call out. "My back !My back ! " This offence was called Pikitua} . There
♦ From Horo wahii , dry firewood trees.
t Moriori Etchi Eli = Maori Ati.
X Ao or aw' (<7) evidently = awa, manao or manaw' (<7) = heart.
§ Ei ; this appears to be the other form in combination of Ngati = Ngai, this
in Maori would be Ngai-tara—thus Ngai-terangi (Maori).
I'h . female; to , ma] I t appear why female should take precede There is something akin to this in the Rivers Waiau-uha and Waiautoa in New Zealand.
•' This custom of nol passing behind a Tohunga, or any Bacred pel rank was also common to the M a -to do so would have been a grievous insull to any tapu person. All thi i i aged by a Maori Tohunga leading his tribe to battle when he placed all his tayu with the power ot bis god b Ins Front, so that tin army following might not lie injured l>\ the powei oi the La»l residing in him—until he ordered the army to close : he then prevent* d any injurious efn its that otherwise havo aria in front of him in this case. This app explain the meaning of Pikitua and P Ld by thi VI
38
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
are two small rocks at Okahu on the north coast of Chatham Island, where the canoe Rangihoua was wrecked, as tradition asserts, called i and Pikiaro, who were members of her en;*-. These rocks were also called Kiore and Tumoana. and it seems probable that these were the real names, and that Pikitua and Pikiaro were really nluns. The persons so named may nave come in Rangihoua, hut the names are known to their Maori brethren as mythical personages belonging to Hawaiki. Vidt Sir (J. Grey's " Nga Moteatea." It is not im probable, from the signification of the names, and from the fact thai they were known to both races, that the custom referred to was an old one common to both before their migration from Hawaiki, out retained only by the Morioris. They appear to have been fee. a- Atuas or mythological personages, by all.
The Ariki took precedence of all. and no one would dare to meddle with their functions. The Tohungas, or priest . were the most able men of the tribe, and their functions were similar to those of the Maori Tohungas in everything, excepting this. that, as the Morioris did ma fight, the Tohungas. of course, did not lead their people in war—a thing that very frequently occurred in New Zealand. There were no other distinctions of rank beyond those mentioned. The common people were called Raurd. Slavery was unknown a natural consequence of there being no wars. There do not appear to have been any Arikis among the women, who exercised the same commanding influence, or took an active part in any matters concerning their tribe, a-, some of the Maori women of rank did.
Rights of Property.
Each tribe owned its own section of country, and, as they did not cultivate, such rights resolved themselves into the exclusive privileges to all game, whether birds or fish, found within their bounds, and also to all stranded matter, such as whales, &c. Where whales or other large fish were stranded, it was the duty of the Tohunga to perform the prescribed rights necessary on such occasions, before any of the people were allowed to desecrate the beach on which the fish were either stranded or in the act of stranding. Any one coming by chance, and seeing such an occurrence, went away at once and informed the Tohunga of the district, lest his presence should prevent the fish from stranding. It was considered of the first importance that appropriate invocations and offerings should be made to Pou and Tangaroa, the head of the first fish stranded* being placed on the Twihu. sacred to them, to induce a future recurrence of the like good fortune. The stranding of a “ school ”of Rongomoana—black fish—and all small whales, grampus, &c., was always attributed to the power of the spirit of some one who had died recently, and especially to that of a Eangatira, or Chief. It was not in the power of any common person to send Rongomoana ashore in large numbers ; hence when the Tohunga proceeded to view the fish, he ascertained whose spirit or ghost it was that sent them, and thereon recited his incantation, standing by the head of the first fish. He would first mention certain Pu —stems —of people, and, while doing so, with the finger extract the eve of the fish. Should this happen at the mention of any
* From the position of the fish, it th my, if noi by ob» rvati the :', !: know which was the first fish stranded.
39
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
particular line of ancestry, he at once assumed thai be had found the clue to the sender of the fish. One Tohunga who practised this red that it was the force 0 | the incantation which extracl eye, and that it came out without any exertion on his part, but that no one else could perform the same feat. He did not know of an) knack in the matter, but thought it was caused by the incantation.
The necessary incantations over, all could then come down to the beach, and. after the division, join in cutting up the fish. In this operation people from miles around assisted, such a stranding being considered a great event. There were also certain restricted individual rights to places where lards, fish, &c, were procured, which were transmitted to posterity, but not nearly to so great an extent as amongst the Maoris.
Religion, Witchcraft, &c.
Like all other branches of the Polynesian race, they possessed the ta-pu in all its forms and terrors, which apparently differed not In m the same institution elsewhere. The first fish caught were kept and thrown on the Tuahu, as an offering (whahahere) to Pou ; and so with eels- their heads were cut oft' and thrown b whatu* in some places represented by a '.one. but ordinarily by a lump of pumice very rudely shaped to represent a man's head which was sacred to Tangaroa and Pou, of whom these rude carvings were symbolical. Fish thus thrown before the Tuwhatu i Tuahu were left to rot then. hj may . dded that people going to tish were tapii. and might not eat abroad, but must I.ring tin food home, where a Taumaha thanksgiving was first off-red. then they m hj the Eood was 6sh, Pauas, and fernroot it m eaten outside : but if lards. Porure, and I'atiki were included, it must bi taumahatia and eaten inside the house.
<)i gods, they had many: numbers von shark gods, bul what were the peculiar offices of several of them does not appear clear, and would be difficult to state. The following is a complete list, so is known :
Tu was the god oi war; his name was generally so abbreviated, but in soin.' Karakii or invocations he received other appella such as Tu-matariri—angry face ; Tu-matawahi—dreadful faci M i Tu-mata-wehi) : and so on.
Tane was god of t he f<
Tangaroa, a god of fish.
Poll, a god of fish.
Rongo appears to have been partly the representative god of Rongo-moana, or Blackfish, and not god of cultivation, as with the Maoris ; possibly because the Rongo-moana was an article of Eood. Heauoro and Mam were referred to in connection with war. and this may be assumed to be their principal function, though Maru was supplicated in healing wounds, severe fairs, or broken bones. Thus Whakatau asks his god .Maru. at Te Uru-o-Manono, > ; > open a passage for him.
Tami-ta-ra, the Sun god. Ii appears doubtful if this may i Tama-te-ra, and n<>t Ti ma-whiti-te-ra, as stated by some people.
•One ill the best existing specimens of these is deposited in the Museum in Wellington.
15
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS
Tamarau-ariki, a shark god.
Tu, a shark god.
Rangi-hiki-waho, a shark
ra, the god of lightning, of eels, and " Will ol the
\Y 3D."
Tauna.
Rangi-mana.
Rakei-ora.
Tamaroro.
Eho.
utu.
Tumei-o-rangi.
Tamahiwa.
Rakeipa.
Ouenuku.
Nini-i)
Tahunua.
Wairuarangi.
Hawaiki.
waiti.
Rangimehoe.
I- is were many mon besid s I
Certain olds were represented at various places by carved There were five or six of them at Ouenga, on the S.E. of the island; amongst them were included Maru and Rongomai. They are said to be hidden in an inaccessible cliff at Tupourangi are believed to be made of Totara. It was customary to bind the ilaited rope mad- of Pingao (Desmoschcenus individuals claimed the right to operate 01 .; the body, each in his turn working downwards from the head, those iund the head considering themselvi chief people in this office, whatever it implied. This performance Central Polynesia, where the emblems of tl ■ were bound round in sinnet. These representatives of divinities were usually kept in caves, or or the burial places (Tuuhu) ; but were generally concealed, for fear of their being stolen, [ncantations offered to these images, but how tar they proceeded in their invocations appears uncertain. Although possessed of much sanctity, and ~, led, they were evidently only emblematical of the ter whom they were named, and were not idols in the true meaning of the word.
Makutu, or « ras practised and believed in as much as by any other branch of the Polynesians. The causes originating n were various, such as theft, e.g., stealing food : firewood : having intercoursi with their neighbours' wives; jealousy and curses; for any of which witchcraft was practised, bul with the strange effect that the spirit of the person bewitched returned from the Shades, and in its turn killed the bewitcher a circumstance which nevertheless did not .in ■to deter them from the practice of the art.
41
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
\\ ith reference to 1 he subjoined collect {on ol Moriori traditions aid legends, the lirsi attempt to gather them was made in I*6B and 186 ii. They wen then written both in Maori and Moriori. as tie- Morionspoke Maori generally at thai time, although the old people could -I"'-' 1 - then- own language, and gave all the incantations in that tongue.
The collection has been increased since then from time to time, ae -■a oiler, ,1. bul greal difficulty has been experienced in the translation of many words now either archaic or obsolete, which thi Morioris repeated with fidelity as handed down to them, hut appearei quite unable to give the meaning of in Maori, whatever sense thi wonls may have conveyed to their own minds. Many of tin- trans lations then given were quite incorrect. It is proposed to treat eacl suhjeci as far as possible in its sequence, and exhaustively, so far af the material—which is somewhat fragmentary will permit. Com mencing with the " beginning," tin- existence of Rangi and I' p heaven and earth- who dwelt in darkness, until separated by Rangi tokona—heaven-separated, or propped up nol Tu-mi as with the .Maoris. Tu-matauenga appears on tin- b C i considerable time after tie- creation of man. or. perhaps, more correctly, of thi Whanau-o-te-rangi—the heaven-horn -of one of which he was thi great grandchild.
The creation of man—Tu, standing erect —the forming of him under the similitude of a tree, by heaping up earth out of Piipii—earth, foundation—follows. Subsequently the “ gathering in,” the placing of the spirit in the body thus formed, causing life, with the accompanying incantations, comes next.
After the story ol the creation of man and tie- " heaven-born, story of Maui and Mauhika* is set forth—Maui's going to Mauhil get lire ; his tying the sun. and killing, by witchcraft, I,is wife Hoi,,a who was the sun's sisu-r. and lor lea- beauty was likened to [7iHerspirif returned however, from the Shades, and killed Maui : death, witchcraft, and all the evils men are subject to. came into ;j world.f Contrary to the Maori tradition of Maui (wherein Maui tikitiki-o-Taranga, the youngest of the family, was tin- actor), it was tie' oldest Maui Maui-miia according to the Morioris, who tied the sun. Among other doings ol Maui, was tin trick he plai people oi i'. .. MOl p . These people were supposed to be represented by the vermin and insects which, on a still night, startled by ; passer-by, are heard to rustle and fall down from the trees. Main discovered them to lie people.
The Moriori genealogy, if possible, will be dealt with next, as it was considered by them to be of the first importance, and that everything was subordinate to it. Comparing the Moriori genealogies with those of the Maoris’, it seems strange that such a difference should exist in the number of generations from the time of leaving Hawaiki. Practically, Maori genealogy begins with New Zealand. Excluding the parent left in Hawaiki, the so-called generations prior to him oilier are periods of “ nothingness,” and the like. No attempt is made (or recorded) to bridge the long period antecedent to their coming
* Mahuika, in Maori traditions.
t The Maori story of Maui’s death is quite different.
+ Also known as Motion. It does not appear clear what this name means ;
possibly it comes from Tipn{a) t weird-like, elfish.
17
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
from Hawaiki. This the Moriori genealogy attempts to do. starting with the children of Hangi and Papa, " the heaven-born," and thence descending in succession until the departure of their canoes from Hawaiki.*
Their incantations, and all information collected in respect of birth, marriage and death- many of the rites of which are closely allied to those of the Maori will be given. Both races laced up the bodies of their dead chiefs, or people ol rank, in coffins hollowed out like a small canoe, with a corresponding piece as a lid. along the edges of which holes were made to permit of hieing up. These were called Papa by the Maoris, and Hakana by the Morioris. One <>|' these Moriori Hakanii, made of Totara, may be seen in the Wellington Museum.
To the arrival of their canoes in the island, and its discovery by them, may be added its first discovery by Lieut. Broughton, and the Moriori version of the same.t
The incantations for war are very numerous, and show a great likeness in general character to those of the Maori ; and there are a considerable number of legends called Ko Matangi-ao -wind of light, or dawn of existence—treating of matters which happened in Hawaiki. Some relate to feuds, which were said to be the causes of their leaving Hawaiki: such is the story of Manaii.i recording the infidelity of his wife, and the making of spears, which closely resembles in many respects the Maori store. The burning of Ta Uru-o-Monono§ also resembles, in general features, the Maori account of the same incidents, together with the wail of Pukura for her son. The last battle among themselves, prior to the leaving of the Rangihoua and Rangimata canoes, does not appear to be known to the .Maoris, nor the names of those taking part in these scenes. From the time when these canoes left began the series of stories called Hokorongl tiring'— hearing of the ears—in contradistinction to the former, " dawn of existence." There are also several other subjects, which need not be particularised, but will be treated of in connexion with the incantations referring to the same.
The description and translation of the traditions, incantations, &c. will adhere as closely as possible to the idioms and structure of the Moriori language : by so doing, it is believed they will be of more value te. those w ho wish to compare the language minutely with that of the Maori.
*We cannot agree with Mr. Shand in this. Whilst it may be true of many genealogies, it certainly is not so for others. We have in our possession several which go back for a great many generations prior to the heki from Hawaiki. Editors.
t Lieut. Broughton's visit is alluded to as, “ Ko tere i tapaiahi a kurn or th “ wonderful advent.”
X Manaia in Maori.
§ Tc Uru-o-Manono in the Maori story.
|| Maori, Apakura.
THE MORIORI PEOPLE OF THE CHATHAM
ISLANDS : THEIR TRADITIONS AND HISTORY
By Alexander Shaxd, i>f Chatham 1-i
Ho MATANGIAO,
Chapter II. Rangi and Papa. (Translation.)
IN the beginning dwelt Rangi and Papa, or Heaven and Earth. Darkness existed. Rangi adhered over Papa. Man did not <-xist. A person arose, a spirit who had no origin, w!ms<- nana' was Rangitokona.* He went to Rangi and Papa and told then separate ; they would net consent ; whereupon Rangitokona
ated Rangi and Papa ; he pushed up Rangi with pillars, ten in number, joined one under the other, until they reached the Fis place-of-heaven. After the separation oi Heaven from Earth, Heaven lamented for Earth, tears being the dew and rain which descend tinon her.
This was tin- incantalion used
ona prop up tin- heaven, Rangitokona prop up the morning. The in the baldness of heaven, in tin- bare pari oi heaven. l nillai -the Millar stands, the nillar of heavi
Then [or the firsl time there was light, and the world existed. Thai ended, Rangitokona heaped up earth in Papa ami made man Tu. This was the incantation used :
“ Stem, ok Body heaped up."
I. "Stem heaped up, ho ed up ; si-em gathered togel her, gal hered, gathered together ; heap ii in the stem *«t ibe tree, heap it in the foundation of the tree, heap it in the fibrous roots of the tree, heap ii in the butl of the tree, heap it in tin ri.ni of the iif : heap it. hj grows : heap it. it lives ; the heaven lives, e ! Stem heaped up, stem heaped up ; l<-i the heaven stand which
i'. Heap ii in the flower of the tree, heap In- tree, heap it in i It.' swaying of the tree, heap ii in the waving 'oi bin tree, heap n in the pan- i i In' tree, lit;a p ii in the finishing of the tree; heap it. it grows; heap it. il lives; i lir heaven lives, <■ '. Stem heaped up, .-inn heaped up, lei the heaven stand which lives." 3
This was the forming o\ the body of Tu ; then the spiril was gathered in.
* The heavcn-propper, or supporter.
■Of tin- pari none of th<' Morioris can give the meaning. The words memea and ancient words which the reciter of this could nol explain. The Maori meanings assigned do pply or lit in with the Bense in ilii- case.
-■ 6r, extending branches. i This appears to represent man formed.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
lit
(jATHI RING. IN."
I. " The spirit nt Ulan v i into the world el existence (o tu ihe world of light -it, placed in the body the living bird Ii he spirit i wlm i "i breal I
_'. Sneeze living spiril to the world oi existence, to the world of light. See n the body the riving bird (or spirit). Live ! live ! spirit of Tu; li\v I
Then man lived and the progeny of Tu grew Rongo, Tane, Tangaroa, Rongomai, Hahukura, Tiki. Uru, Ngangana, 10. lorangi, Waiorangi, Tahu, Moko. Maroro, Wakehau, Tiki. Toi, Rauru, WhaRuanuku*, Motu-ariki, Te A.o-marama, Tumare, Ranganuku, Matariki. Wari. and Rot Tauira.
ihe descendants of Rangitokona who were the " heaven born." or children of heaven.
With Ro Tauira. the children of heaven and earth separate to the world of existence. Te Ac-ma ram a (World of Light) came forth, whose son was Rongomaiwhenua.J Then from this time the race of men grew until the time oi Marupuku and Rongopapa, the name of whose as Te llamata. This was the people who dwell in the island before the arrival of the canoes Rangimata and others. These people were " Ifiti." or ancient ones and giants.§ Their bones lay at Te Awapatiki, hut were swept to sea l>v the breaking-out of the Lagoon I Win
"Ko Ro Tauira."
The children oi Ro Tauira (The Pattern), lasl of the " heaven born," were Tahiri-mangate, who took to wife Rangimaomao (.Mackerel Sky), to whom were born all the winds. The East Wind was the first born child (as light proceeds therefrom) ; the West Wind was the Their other children were the months Wairehu (January) to Tchuhe-a-Takarore (December), whose work was counting and disputing about their turns, i.e., when their season was to commence. It was Wairehu (January) who prevented Rehua (Heat) lesl he should turn and devour men (i.e., lesl all things be destroyed by the heat ni the summer sun.) Mihi-torekao (March) and Rongo (July) wen- incited liv Tahiri to fight againsl man (alluding to the rough weather in these months) hence the rain, snow, and winds.
Tu-matauenga was a son of the West Wind.* It was he who placed strength in fish, birds, and trees to injure man.
Maui.
There were five Mauis, all children of Tahiri-mangati Maui-mus ■ .in, Maui-taha, Maui-potiki, and Maui-tikitiki-o-te-rangi. hj was Maui-mua who tied the sun to cause it to go more alow] and bo lengthen the davs ; because, formerlv the davs were too shorl
iku in Ro Tauira said to In- women. : - In Maori, It .
J This was the ancestor who first occupied the Chatham . This name in Moriori o for Land, as Rongomaitere is for oci
a i stature; their thigh-bones when compared with those of others were of great length, showing they were huge men.
The Moriori year commenced in .Inn-' when gathering, and Matarikj in in the easl iti the early morning.
€ Frequently a boisterous rough wind.
irrent. 2 This is the Tiht, or sneezing, recited by a mother on the birth of her child when ii Bret sneezes, to gather in the spirit, n lying, when they sneeze tin- Titis is recited.
20
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Ho, with his younger brothers, arranged that they should lay a snare at the pit of the sun, at Hitinga-ta-ra (rising of the sun) ; they laid 1 10 snare at night and finished it, and when the sun’s head appeared Maui and his younger brothers pulled it. The noose slipped over his chest, but held when it reached his kins ; then for the first time he (the sun) went slowly.
This was the incantation :
"Maui 1.in.1 the -mi shining ..a earth (or, standing on earth). Main' bind th. sun shining m heaven. Man. bind th.. sun shining hither. There shine thou hither in the space lor division) ofheaven."
These were the wive, 0 f Tami-hit-ta-ra* -Hine-ata, morning Hina-aotea, noon, and Hina-ahiahi, evening.
The rope with which the sun was tied was Tchi-ata-o-Heia which i s represented by the long horizontal streaks of .loud seen at morning dawn.
Ihe sun and the moon also disputed : the imam Ba id, let the sun be lor the night. The sun would not agree lest the waters should he l, . urm "l» and all tin- world, so they agreed the sun should shine ,„ the day and tin' moon at night.
Mauhika.
After this, Maui went to fetch fire from Mauhikaf ; he asked Manhika to give him fire, upon which Mauhika plucked off one of his fingers and gave it as fire for Maui, seeing which Maui put it out ; he went again to Mauhika, and another of his fingers was given. He continued this until the small finger only remained ; then Mauhika perceived he was being tricked by Maui, and his anger arose. Then he threw his small finger up into the trees, on to the Inihina (Maori Hinahina, or Mahoe), Karamu, Karaka, Ake, Rautini, and Kokopere (Maori Kawakawa). All these burnt, but the Mataira (Maori. Matipou) would not burn.J For this reason all these trees which burnt were used as a Kahunaki (the piece of wood rubbed into a hollow, holding the abraded wood, which ultimately takes fire by use of the rubber ure). He also threw his fire into stone, i.e., flint, so that fire rises from flint. Then Maui was chased by Mauhika’s fire ; the seas and hills were burnt up and Maui was burnt by the fire. Maui’s wail went up to the roaring thunder, to Hangaia-te-marama, to the great rain, to the long rain, to the drizzling rain. The rain was sent and Maui was saved.
This was Maui’s cry : —“ I cried to above (or Heaven), to the great ram above, to the long rain above, to the small rain above, to the pattering rain above, there is the ‘ Faoe-which-shines-on-earth ’ (Mata" hitinukujj). There is the ‘ Face-whieh-shines-on-heaven ’ (Matawhitirangi) ; there are the storms, the storms, cause them to fall (or pour in torrents), pour them down, heal ! Maui give forth thy cry—Pour them down ; heal ! Maui destroy, ooti ! I the face of Mauhika.”
* In Maori—Tama-whiti-te-ra.
t It does not appear quite certain, according in the Morions, wheth. hika was male or female—the weight of . , indicate his beine a male.
I This is explanatory o( the trees from which Sre can be raised In Friction §it does ii..l appear quite clear who this personage is. The sun scarcely would be invoked as cold a,,,! rain was desired. Probably the Supreme power of heaven is intended.
Ooti, an expression of anger, pain, or displeasure.
21
THE MORIOiU PEOPLE OF THE CHATH\M ISLANDS
Honor arose Whai-wera, or incantations to heal a burn, I Parawera with the same meaning (bul more literally, Imnit or scalded skin) which were used for people burn! by fire, to destroy the effect ol tea's tiro.
Whai-wib \ > m :ii' Tonga.
reak Mauhiki Double up Mauhika's tooth. Break in Mauhika's tooth. Oh sacred rain-storm! Tongo, 2 greai Tongo! Tot sacred! Tongo, long Tongo! Tongo the sacred! Tongo, Tongo ol ,w : Tongo, hail To ed! Like the first Bpirit, the internal spirit, tin spirit givi i en. Extirpate ! destroy the face of Mauhika ! 01 irm ! Oh sacred Tongo ! (orToi
Indicating thai the burn was healing, green leaves being applied while the charm was being recited.
WllAl-tt EB I I ALLED PaK IWEB \.
I:, great Aotea, in gres . ; see the men burnt by fire. Set fire to heaven, it is consumed, set fin to heaven hi l thi heaven To! ii (to p i morn) with the firesticks, the embers, and the coals. Rise water (or break ton ol the hum. your sacred spirit. Like the first spirit, the internal spirit, the spirit Ye two destroy the face of Mj i-Hhia-waiki.
An »th bb Pabaweba.
I. "Icriedtoab mow above, to the rain above ; there s/hich-sbines-on-earth,' there is the ' Face-whioh-shines-on-heaven,' them down. Make whole ! Make whole ! 6 Destro Mauhika !
2. 1 cried above, to the snow 6 above, to the frosts above. There is the ' Face-which-shines-on-earth,' there is the ' Pace-which-shim i the pour them down ! Make whole ! Maki whole! Destroy! : Mauhika ! 3. I cried to the hail above, to the driving snow above, etc. 1. I cried to the small rain above, bo the patti ring rain above, etc."
Lfter the recitation of the Parawera, should the heat still continue i be Maumi was used.
E Maumi.
"Makewholi ! Make whole! heal! (but) destroy ! destroythi face (or power) of Mauhika ! Drive Drive down hail! "
There arc othe i same import, bul varying as in the I' era, rain, snow, etc.
The following is another Whai-wera from another section of the Mot ioris.
Whai-wera.
■ r.,|,ii (perform with tin- firesticks, with the firebrands, with the coals, with the •parimurimu (slipper) seaweed), with the hollow seal -. Heal ! [ml ou t the fire '. Heal, cause to disappear ! Like the first spirit, the internal spirit, th,. B pi] '. Thou who wasi caused to di .. Mauhika. Oh sa
2 Tongo, same as Tonga, S. or S.E. wind, as the cold wind invocated to cool and heal th burn.
t Tongo is here, before ha, changed to Tonge, apparently for bm]
tea or Aotearoa, is the Maori name ol thi iol sew Zealand, vropawa ime <<i the large island al the north end of the Middle Island of Hew Zealand, and tin md by tin- Nuitli Island Maoi is. Tin Moriori knowledge of thi igniflcant. Editors.
s Tutu mauuhia man —then- appears to be an uncertainty about this rendering, although as far as ascertained it is correct.
« Tchukatchukn.
i i.e. —The sting of Mauhika's Are.
22
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
The meaning ol this is thai tins whai-wera, which is levelled againsl all things causing heat, using with it the seaweed apparently to allay the heat of the burn, the lire or heat is put out. Mauhika's power is destroyed. The reference to the spirit indicates the healing of the flesh and return ol health, assisted by tin- cold wind Tonga.
It may be useful to note that this formula, pern hoki ra, is a very ancient one common to both Maori and Moriori.
Tli'' following is another short account in the Moriori dialect from another part of the Chathams. concerning Mam's tying the sum
The sun travelled too hurriedly, Ear back in the time of Mam. and Maui considered what should he done to the sun that it might e,, steadily, that tin' days of the vent might become long. Maui though) he would use a stratagem anil tie the sun. in order that it should travel slowly. Then Maui laid a snare IcoTcopdrd* with a hue. and dragged the line to the " rising of the sun." When he rose up the nexl morning and the sun appeared, Maui jerked his line and caughl him. This was the incantation used :
"Tie thou the sun shining on earth. Tie thou the sun Bhining There remain thou in ih' space of heaven. There remain prostrate, under resl rain!."
This is another versioi
"Be thou lied, the sua shining on earth, lie thou tied, the sun ihining in heaven. Br then tied linn. Tied then weri by Maui, by the -tern of Te Pre. There remain thou in the span- of heaven."
Alter this Ruhi Maui's wife spoke disparagingly of him cerning his ugly lace. Maui said he would give his [ace to Rohi Rohe should give him hers. They spoke thus, and .Mam bewitched and killed Rohe. After tins her spirit returned and she hilled Maui. This was the origin of death affecting men. which causes death to strike everyone in this world : from this arose the witchcrafts which cause men to die. The spirit of the dead man returns and hills him who caused his deal hj.
This was the origin of death and witchcraft having power over man. hence Rohe was appointed to seize the spirits of the dead in the Shades. She also is Mistress of the night. Rohe is the source (if all evil and murder, and induces people to do evil.
This is the incantation which killed Rohe, called “ The Girding up of the garments of Rohe when she went to the night (Shades).” Another name also is “ The Blackness of Tana-matahu ” —Ko ro vanqa a Tana-matahu.
This Tana-matahu, or Tane-matahu, represents the ceremony ol marriage, and this phrase was among the Morioris one ol odium applied to women who had committed adultery or done anything offensive. Pangii pango black.
Ko U Hitiki Til E GIRDING.
" T'is Rohe, i'i- Rohe who dies l bhrough the cavity of my crown. T'is Rohe, t'is Rohe who dies through the cavity of my bald head. T'is Rohe, t'is Eli dies through the cavity oi my bare head. T'is Rohe above, t'is Rohe beneath, t'is Rohe who girds up her garment. Tin face which looks al me is bounded 8 (ceases, dies)."
* A loop to draw up tight in the middle of a rope, by pulling on the two bights.
iki, till- word appeal i to be the as In the texl La the nearest thai can be given. Xakiki ua(a), t;i manaw 1 tchl ri purunga-thu, 01 pulsates on the noai -i lps I dead. a This appears to bi a plaj upon the name rohe, meaning t" i
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
28
This ends Minarapa Tamahiwaki’s narrative of Rangi and Papa (exclusive of genealogy) down to Maui and Rohe.
The following is supplementary to the story of Maui and Rohe and was written in Moriori by another person.
Maui’s food was eaten by Rohe. Maui found that a part of his food had been consumed by Rohe ; then Maui used incantations with Rarakau* and Inihina.f That was the soul of Maui’s food.
They changed their faces because Kobe was likened to the rays of sister she was. The attraction of Rohe seized Maui. therefore Maui changed faces with her that he might have Rohe's beauty transferred to him. and that Rohe should have his evil face. the death of Rohe.
This is Maui's witchcraft for Robe :
KO RO KEl—THE EATING.
E Roht ta ket Jfaui tona. L eth show white to the darkness. It is thrown (as a, sacrifice] to the storm. Give me the food, give me the food, give me the food t'is one, give me the food t'is two, three, ajar, five, six, one hundred- / (highest numbei Give me my l'ood, t'is innumerable. Reoite the tohi ol the Kura beyond this food. Let the casting off be to the place of 1 jiou of cold) your desire, you; o.ess. Let Maui's teeth glisten to the darkness, thrown to the storm. Give me the food."
This spell of witchcraft is very obscure and highly enigmatical, the Qtem e owing to the word tona conveys no known meaning. Although Kobe is aimed at. it would almost appear from the sense that Maui was to be the sufferer. The u to be to kill Kobe, casting her out to the darkness and tempest. To arrive at the exact meaning would require the aid of one of the very old Tolmngas to explain the allusions.
k.> EtO MVTA-MHO o \|.\l I -REMNANT OK KATIXQ.
” Whose is this tooth ? t’is mine ! tis thine ! It belongs to swollen jaw. to twisted jaw, to loose jaw, ooi ! You belong to crooked jaw.”
This spell is used to kill anyone stealing the remnants of food of another person.
This is another deed of Maui’s, his tricks played against the people of Tangaro-Motipua ; that people could not be discovered, they were always startled by man and fled into the forest—the rustle only being heard. Therefore he built his house called Whareatea.
Ro Whareatea.
Maui buih his house called Whareatea aa a bouse for himself and In.- people. Wlmii it was finished and nighl came, he and his people went into th< ind the people of Tangaro-Motipua came into the house of .Mam and people. They were nol seen by them when it was dark. The way in which their forms mighl be seen, was in the red dawn of the morning, when the people cose and wenf to their homes. Tins they did from rim.' to tunc, and it struck .Maui tins gathering is indeed men. Maui then went and plugged up tic gaps in !>is house and commenced ins incantation :
1. " Extend, extend, extend in the foremo I end (of the house] (»t Whan atea Extend in the inner end of VVhareatea. Extend in the back end in Whareatea
t Same as Maori Mahoe, chiefly used in incantations, as the most sacred timber—and the chief one used for tire raising.
SJ—Moriori.
* A tree not found at the Chatham Islands.
49
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS
that n maj extend. Openii wide. Cause wearini u< >h wind : with their ■ timing Turn elder person They flee naked. They are caught, [t is light What is this Komako which singe ? H i- ; a dreaming Komako.
2. Extend, extend, extend in the forenn Extend in the inner post in Whareatea. Extend in the back post in Whareatea that it ctend. Open it wide, ('an-'- weariness Oh wind! with their tuminL'Turn elder person They flee naked. The orered) it is Light. VVhal i this Komako which singe * It is .t dreami
3. Extend, extend, extend in the first ridge pole, etc.
4. „ „ rafter.
5. „ „ batten of the first post.
6. ,, „ batten of the back po«t.
7. ,, „ junction of thatch on top of ri«lg«'.
8. „ „ inner ridge.
9. „ „ post near ridge.
10. ,,
11.
12. „ „ first comer. 1 Q
13.
14. „ „ first ceremony.
15. „ „ first incantation.
lti. Extend, extend, extend i] (finishing of thatch tea. Extend in the inner closing in Whareatea. Extend in the back closing in ea, i hat a ma> extend. Open it will,-, VVhal is the Komako which sings? It is a dreaming Komako. Extend. You are caught. Shining setting of the sun. Open the door of the night. It La opened. They are i [t is light. It is broad day. Tins ended, the assembly oi Tangaro Moti] in all directions quite naked, both men and won!- . into thp forest. This ends."
The following is a very fragmentary account relative to Tiki given by one of the old men named Hori Nga Maia, being all that he could remember of the story with the incantation, which appear-, ro be another version, or part of one, referring to the creation of the world, held by another section of the Morions, although Hori stated that Minarapa's version was correct. It certainly does not agree with Minarapa's genealogy (to which all the old men assented as correct) in that Rangitokona was said to be " a spirit without an\ origin," whereas in this case Tiki is the child of Raniii and Papa and Rangitokona. who according to Minarapa's account separated Rangi from Papa. By this account, short as it is, Tiki was the creator of the universe.
Hx>ri further stated that Tiki presided over certain rites p cuiiar to women, hut of which he could afford no definite information, women only being rh<- custodians of the rites referred to. none of whom the) living appeared able u, throw any light on the matter. Again, as by the accounl given hereunder, Hori's origin of Tiki as the offspring oi Rangi and Papa conflicts with the Karahii (or invocation) the older and more reliable portion inasmuch as in that he " beaps up " or creates, or forms the universe. In connection with this it may be useful to compare the Maori traditions regarding Tiki.*
Na Rangi raua ko Papa a Tiki ; ka moe a Tiki i a Te Ahunga-rangi ka puts ko Rangitokona.
He karakia tenei mo te ahunga o te rang] mete papa.
Tiki was the offspring i>t Rangi am Papa : Tiki slept with Te Al.un . heavens-heaped-together, and Rangi tokona came forth. is an incantation for the heap ing togethei of heaven and earth.
* Touching this I hope to be able to get some more information, but do nol feed justified at preeenl in instituting comparisons on uncertain ground,
THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
26
Ko Tiki, ■ ku 1 ■ ko Tiki Tiki, e ko Tiki i ahua t- :,.. Tiki 1 Tiki. Tiki hau."
Xa Mu raua ko W I pu-toto i iiari. maka ana ki roto i te put heoi, tip hoi tangata
“ Tis Tiki, yes ’tis Tiki who heaped Io<jether (or created) the heaven. ’Tis Tiki, yes ’tis Tiki, who heaped together the earth. Tis Tiki, yes ’tis Tiki, who heaped together the world. ’Tis Tiki, yes 'tis Tiki who heaped together the void. ’Tis Tiki, \’es Tiki indeed. ’Tis Tiki, yes ’tis Tiki to-e (a sentence prolongation). Tiki, Tiki of earth. Tiki. Tiki of heaven. Tiki, Tiki of the wind.’’
.Mu and Wh(‘ke took a clot of blood and placed it in a hollow tree, where it developed into man. (The particulars of this are said to be peculiar to women, or known only by them.)
In connection with Tiki, there are a number of ceremonies in v.hirh the women made figures of birds twenty or mo carved out of Akeake wood, which ■( in parallel rows, ami at one end of which they set up an image ol Rongomai-tuatanga* ; between throws were placed the remains of former ce in heaps. These ceremonies were performed at intervals. - one, two. and three years, but more generally each year, and their performance extended over three or tour days, named successively Ta ra o tch ehei (day of the foundation). Ta ra o ta wha oi tiie followingt . . . ), and Ta ra o t;. wha kari ro (the protracted dav).
During these ceremonies the Tohunga or priest did not eat, but the others did so freely.
It does not appear quite certain from the information given b; Hori what was the full import of these ceremonies.
£0 UATAXGIAO,
Rangi raua ko Papa
[Note. hi the I idicated by inverted combe Maori language suoh marks.l
ITE :o " Rangi" raua ko " Papa," e pouri uoa ana : ko " Rangi " k< ke i a " Papa " e piri ana. kahore arm i tupn he tangata : i: e tetehi tangata, ho wairua, kahore ona putake, !■<> " Rangitokona " te ingoa, haere atn ana ia ki a " Ranui " raua ko " P ■ i atu kia wehea raua, kahote raua i pai. Ka kite a " Rangitokona," wehea ana eia a "Rangi" raua ko " Papa," tokona ana e ia te rangi ki runga kite pou—ngahuru aua pou. ho mea tuhonoho ro tae noa kite tumautanga o t.' ratuji. No i'' wehengi o " Rangi" i a "Papa." ka tangi, a i " ki ,i " Papa," koia ""a roimata. ko te i mairangi mete ua i- heki i 'a.
♦ This Rongomai was used by the Karewa people, but another Eongomai by those of other parts of the island.
+ Not certain of this meaning.
26
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Ko te karakia tenei :
Ko Rangitokona tokona i tche rangi, ko Rangitokona, tokona i tche Sta ka tu te pou ki ru pakira ota rangi, ki . u pehore ota rangi; ka tu te memea-a-nuku ka tu te memea-a-rangi, ka tu te kahi-a-nuku, ka tu te kahl-a-rangi, ka tu te pou re pou. ka tu te pou, te pourangi, e."
Kua wareware etehi whiti o tenei karakia heoi nga mea i riro mai. Heoi. katahi ka marama, ka whai ao. Ka mutu, katahi ka apoa e Rangitokona "ki roto ia " Papa "ka hanga ite tangata. ko " Tu." Ko te karakia tenei :
“ Ko TCH aponoa “Ko TUMI EUWHA.” (Maori—Ko turan ahua.
1. 1 ami euwha, eeu euwha ; tumi apo e apoapoi. E euwha ite tumu ota raiau, euwha i te take o ta rakau, euwha i te aka o ta rakau, euwha i te more- o ta ratou, Buwha ite paWaka ota rakau. E . uwha ka tipu, e euwha ka ora ka ora k " ta l '""-. 1 - '■ ' >i'»i euwha—tumi euwha etu (or tchu) ta rangi ka ora.'" 2. " E euwha i in (te) puaota rakau, euwha i ta ran o la rakau. euwha i te ma. wa Ma..ri. mawetanga) .. ta rakau, euwha ite makoha ota rakau euwha ite tauira o ta rakau, .uwha i te whakaoti .. ta rakau ; e .uwha ka tipu, e euwha ka ora, ka era ko ta rangi, e. Tumi euwha. tumi euwha etu ta rangi ka ora "
Hooi tenei te aponga i te tinana o " Tu.'' ka awhea ko te Mauri. Ko te awhenga tenei.
” KO TCH AWHEXGA. "
I ' I awhea mauri o rangata, lata whaiao,' kite Ao-marama te houia te manu ka rere, rip...
2. Xilv- mauri era ki ta whai ao, 1 Id te Ao-marama te houia te manu ka rere rlpo ta maun no Tu. ripo."
Ko te Tihe tenei e whakahuaina ana e te whaea i runga i te wlianautanga tonutanga o tana tamaiti, ina tihe taua tamaiti—he awh noa mai lte mauri. Kei te tangata mate, e oke ana ranei. e tu-a parent! ranei, kei te tilietanga ka hapainga ko te " Tihe " nei.
Katahi ka orate tangata, ka tipu te uri o" Tu " —" ko Rongo, ko Tane, ko Tangaroa, ko Rongomai, ko Kahukura, ko Tiki, ko Urn ko Ngangana, ko 10, ko lorangi, ko Waiorangi, ko Tahu, ko Moko, ko Muroro, ko Wakehau, ko Tiki, ko Toi, ko Rauru, ko Whatongai ko Ruanuku, ko Motuariki, ko Te Ao-marama, ko Tumare, ko Ranganuku ko M iiariki, ko Wan. ko Ro (te) Tauira." E kiia ana ko " Ruanuku " fin. noa ki a " Ro Tauira " he wahine anake.
Ko nga uri enei o “ Rangitokona,” to ratou ingoa ko te “ Whanau o-te-rangi.”
Kei a " Ro Tauira " ka wehe te " Whanau-o-te-rangi " mete whenua kite whai ao, ka puta a " Te Ao-marama," tana ko " Rongomaiwhenua,"* ka tipu i konei te iwi tangata tae una ki a " Marupuku " raua ko " Rongopapa," tona buanga o taua iwi ko "Tc Hamata."+ Koia te iwi e noho ana i VVharekauri- " Rekohii," i to taenga mai o nga waka, o " Rangimata " ma. Ur " HUi"% aua tangata, takoto nga iwi ki " Te Awapatiki," kua riro kite raoana i nga pakarutanga o te aw a.
Ko nga tamariki o “ Te Tauira ” ko “ Tahiri-Mangate,§ ka moe i a “ Rangimaomao,” ka puta o raua tamariki ko nga hau katoa ; ko te “ Marangai ” te matamua (“ kaumua ”) ; ko te “ Raki ” te potiki
* Ko te tipuna tcnei nana i noho a Rckohfi (Wharekauri).
t Ko ro kau tc Ha mat a (the people of the Hamata).
+ He “ Hiti,” he inamata kite Maori.
§ Tawhiri-matea kite Maori.
1 Sometimes pronounced au.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
27
("PotiM-hamarere.") Era atu tamatiki a raua ko nga marama ko Wairehu " tae una ki a " Tchuhe-a-takarore," ta ratou mahi ! ■ i a ratou. iio iautohe.
Na “ Wairehu ” i arai atu a “ Rehua,” kei tahuri mai kei kai i te tangata. Ko “ Mihi-torekao ” raua ko “ Kongo ” i akona e “ Tahiri ” kia riri mai ki te tangata, koia te ua me te huka, mo te hau.
Ko " Tu-matauenga " ho tamaiti ia na to " Raid " nana i whaka noho lo kaha ki nga ika. ki nga mam;, ki nga rakau, kia tahuri mai ki to tangata.
“ Maui.”
R rima nga "Maui." ho un anake ratou ua " Tahiri-Mangate " ko " Maui-mua, ko Maui-roto, ko .Mum taha, ko Maui-potiki, ko Mam tikitiki o-te rangi."
Na “ Maui-mua ” i here te ra kia ata haere ai, kia roa ai te rangi ; natemea i mua atu he poto rawa nga rangi. Ka takoto tana korero ko ana teina kia tikina kia koromahangatia ki te rua o te ra, ki “ Hitinga-ta-ra ”; hanga te mahanga itepo ka oti, no te putanga ake 0 te upoko o te ra ka hiwia e “ Maui ” ratou ko nga teina, ka pakuku, 1 pakuku ake i te uma, tae ki te hope ka man, katahi ka ata haere.
“ Maui herea ko ta ra Tu-nuku. Maui herea ko ta ra Tu-rangi. Maui herea ko ta ra tu mai. Kuna ko koe tu raai ai wehenga rangi."
Ko nga wahine enei a " Tami-hit-ta-ra* "—Ko " Hina-ata " to to uta. ko " Hina-aotea " to to awatea, ko " Hina-ahiahi " to to po. Ko to taura i herea ai te fa. ko " tch ata o Heia " koia nga pokeao hi] roroa e kitea ake ana me ka haehae to ata.
“ Mauhika.”
Mori iho ka haere atu a " Maui " kite tiki ahi mana ia " Mauhika," ka tonoa atu e ia ho ahi i a " Mauhika," ka kit;' a " Mauhika," kowhakina mai ana tetehi o ona toi, homai aim hei ahi ma " .Maui." ka kite a " Maui," tineia ana ka mate : ka rikina ano he ahi ki a " Mauhika," ka homai ano tetehi o ona toi, whena tonu tae noa kite toi iti o te ringa ; ka matau a " Mauhika " kei te tinihangatia ia «' " Maui," ka puta te riri a " Mauhika," katahi ka whiua e ia tona toi iti ki runga i te rakau, ki runga i te " Inihina,"f i te " Karaniu." i te " Karaka," i te " Ake," i te " Rautini," i te " Kokopere " (Kawakawa) ka ka anake aua rakau ra, tena ko ic " Mataira " (Matipou) kahore i ka, koia ka waiho enei rakau hei " Kahunaki " (Maori, Kahunati) hika ahi, ara : —aua rakau katoa ika ra. Ka maka hoki tana ahi ki rote ite kowhatu, ite Mata, koia ka ka to ahi ito Mata. Heoi ka whaia a "Maui" e te ahi a "Mauhika," wera nga moana, wera nga maunga, ka mate a " Maui " i te ahi, ka tangi to karanga a "Maui" ki a " Whaitiri-tangatanga," ki a "Hangaia-te-marama," ki a tta nui, ki a ua roa. ki a ua torikiriki kia tukuna mai ho ua ; ka tukuna mai to' ua ka ora a " Maui."
Ko te tangi tenei a “ Maui ”
" Tangi au ki runga, ki a ua nui i runga, ki a ua roa i runga, ki a ua torikiriki i runga, ki a ua topanapana i runga. ti (Maori, kei) reira Mata-whiti-nuku, n reira Mata-whiti-rangi, ti reira i(' nga) apfi, (or pokereken I apii, ■■l» ■ uliakautchoro tehutehu mauwhia .Maui whakatangihia. Tchutohu mauwhia Maui uhakarehua, whakarehua, ooti te mata o Mauhika.'
♦ Tama Whiti-te-ra kite Maori.
t Ko te “ ure ” tenei o te “ Kahunaki ” —ko te tarn* maua e ka ai to ahi.
Ko te Karakia tenei:—
aa
THE MO fit OR I PEOPLE OF THE CHATHAM ISLANDS
No konei nga " Whai-wera " me nga " Parawera "* mo te tangata wera i te ahi kia mate te ahi a " Mauhika."
Whai-weba " ko " To
' Whati te niho o Mauhika. parua , te niho o Mauhika, whatiwhati te niho o Mauhika what.what, te niho o Mauhika e punge ha. Tango ta tSngo nui tonge ha. Tongo ki tongo roa tonge ha. Tongo ki tongo i apu. Tongo ki tongo huka Tongo b tongo H ha,r,r, tonge ha. Pera hoki rate mauri mua. to maurf roto, to maun tukutuku. te tukutuku a te rangi kia kokohia, whakarehua te mata o Uauhik :. c punge, e tonge ha."
" E Whai-wera : ' ko ''Parawera.
b ™iw •"? /' ' Aropawa rr nm > ka tan S ata ka Pou i tch ehi, o tehutchuhia te rongi rangi) ka pau e. Tehutchuhia te rongi whakamau roni. Tohii ki ri momotu k, ra ngarehu ta ra ngaunga. Hihi wai parawera to ihi mauri. Per" hoki rate maun mua. ,e maun roto, to mauri tukutuku ate rongi. Korua whaka rehua te mata o Mauhika Tu-i-Hawai wnaica-
He " Pabawera " texei, ko " Paeaweba."
nnk,, ,i w P v\ , U ?- ga ' ' * lmk>l ' ' U " ?a ' kl " ua J ™Z*< a ™™ Matawhitinnkn t, retra Matawhitarangi, t, reira e punge, e punge whakautchorc. Tutu man vh,a man, tutu mauwhia man whakarehua, whakarehua te mata o Mauhika ~ rtMr" l\ 'T J ' 2a k ' * tC !V lkn tchuka ' kl " tongehaupapa i runga fa rem Matawhiti-nuk u, fa ren-a M ti reira fc pm) | e „ ££ w ™f a o\ arh k "" ma "' """ maU h ™ AmZ
3. Tangi au lei ranga ki a whaitara i ranga, ki ranga, etc . 4. fang, an k, ranga k, a ua tonkiriki i ranga, Id a na topanaoana etc '
Ka kaha tonu te wera i muri iho i te whainga o te " Parawera " lea karakiatia ko to " Maumi. - '
"' E Maumi.''
1. "Maumia, maumia, man whakarehua, whakarehua te mata o Manhika ka aki tongehaupapa, ka aki whaitara."
Tera ano etehi whiti o te maumi tiei ho tatau i nga ua me nga huka.
He " Whai-wera " ano tenei ta tetehi iwi o Wharekauri.
" Tom, ki ri momotu, ki ri agifinga, ki ri ngarchii, ki ri parimurimo ki ri Panak°nako, ma«tme ß mo whaWehua. Pera hoki rate mauri muTte mauri MaahLrrz;:^." maun t,k,t,ki ° ta ~* k °-■ ■ •"*«*» ™°
Tone, ano tetehi korero poto o tetehi wain o WTiarekauri he reo Monon, mo te herenga a " Maui " i te ra.
Ukoiiikoln te Lore o ta ra i mu i a Man; mat ai, a. k' hokoaro Maui mi aha ra ta ra k here marii ai, ke ro ai ta ra o tau tahi ■ me aomeheki e Maui me hero tii ra tiorome k' her,, marii ai. Kanei a Maui kokopara i t i ra ki tchi aho, ka to atu tchi aho ki EGtinga-ta-ra no ro mahitangS ake apo i tche at», ka puta ta ra. taMri mai enei ko Maui i tona aho, na ka mau."
Ko “ ro Karikii ” tenei :• —
Here ek 5 taw tchu-nuku, here ekota r i tchu-rangi. Kunn koe tohu mai a, ki koenga rangi. Tuturi, panake Id hokotina." a
Ho wahi ano o Wharekauri nana tenei :
' Herea koe eto ra tehu-nuku, berea kc ba ra tohu-rangi, tu here man Hereherekoee lamb tchumu ita are. Kuna koe tu mai ai koenga rangi Tuto panake k, hokotina. ■ '"">"■ '™n,
, ♦* K °.' l '^ ara r ra ” nona to “ Whai-wera," na “ Parawera "te whai meatia e Maui i ora ai ia.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS
29
.. D M ™,'J l ? ka P uta tp ku P" whakakino ote wahine a "Mam "ko Kone k, ~ ia mo te kino o tona kanohi, ka. ki atu a "Maui" Ida hoatu tana kanohi mo -Rohe" ko ta -Rohe" ma " Mam." pera noa ka n,ak,-una e " Mam." ka mate a " Rohe." no muri iho ka hoki mai tona wairua. ka mate i a ia a " Maui."
Ko r '.' mat <pga tenei i mate ai te tangata, ipaai te man- ki nga tangata katoa ■te ao—no reira mai ano hoki nga makutu i mate ai te . ka hoki mai te wairua o te tangata mate ka pat,, , te tangata nana la , mate ai. Ko te putake tonu tenei ote mate, mete makutu I I";,,,;, a, kite tangata : kola , waiho a, a " Role- " hei kapo i nsa wairua ote hunga mate kite Reinga. ko ia hoki te Anki ote po Ko Kohe te putake o nga kino katoa. ote kohuru mete whakawaj tangata kite he.
„ „ Ko , karakia tenei a “ Maui ” i mate ai a “ Rohe.” Ko te Hitiki tenei ote kakahu a “ Rohe ” i haere ai ki te po.*
" Ko Rohe, ko Rohe t ,kiki te rua o taku tihi. ko Rohe, ko Rohetakiki te rua o Kon, to raro, ko Rohe hitifaa t* kakaln, nona, to mata tchiro mai ka Rohe.''
Ko te mutunga tenei o te taha ki a Minarapa Tamahiwaki o te korero o Rang! ' raua ko “ Papa,” tae noa ki a “ Maui ” raua ko Rohe.
He kupu apiti ano hoki tenei mo “ Maui ” raua ko “ Rohe ” na tetehi atu tangata ; i tuhia ki te reo Morion.
'■ E kei na Maui keinga ana e Rohe. potehi etu e Maui ka pau tche hunu o tana kei i a Rohe, ka hure, e pure ei ko Maui ki ri Parakau Inihina, na ko ro mauru tena o ro kei a Maui."
Ko t hokormhitanga , o ran,, i ahuu, na ra me hokotau a Roh, ta ta ih, ota ra to tchuahlne hoki tena. Ka rere mai te moto o Rohe ta a Maui kou hokonrihitii a, e Mam ko riro mai ei to porotu o Rohe " „,„ tch at "' r ' klno ° Maui ke riro atu ki a Rohe. koii e mate ei a Rohe.
He makuru tenei na " Maui " mo " Rohe " :
KO RO KEI."
.» t \ » , t : '","' U ' mho n Maul ki "P° ko titiri i awha, homai ta kei homa, ta kei, homa, take, ka tahi, homai ta kei ka ru, ka torn, ka w a ka nma, ka ono, ka ran, ka rea, ka kore. Homai ta:, kei ka kore, noma, ,i„ kei ka tim marauran, toh,a te kura ra tua ta kei „ei. Tu te marere ki wahi To,, , , ■** '" rek * Tete ten Man, ki ri po ko titiri aX ho.nai "a I'.
“ Ko KO MATA-Nino O MaUI.” 1
' No wai /'' ") Un '"''■ "" ku - no ". <"> kane puka, do kaue Imps no kaue angatanga, 001 no kaue rona ra koe. : ' '
Be mahi arm tenei aa " Maui," ko tona raweke i te iwi o " Tanea ro-Motipua,' he mea e kore e kitea taua iwi, he oho tonu i te tangata ka horo ki roto , te rakau, ko te ngaehe kau e rangona ana no rein ka hanga tana whare ko " Whareatea."
Ro Whareatea."
Ka hanga a Maui i tona whare, ta ingo ko Whareatea, e whare enet, no rata,, ko tona kiato, a ka oti, ka po, khia roro rata,, ko tona kiato ko roto whare a,k hara mai ta kiato o Tangaro-Motipua ko roto
kino,7™ X).'' K ° r ° Panga * tana - Matah » " (h «' >"8oa tenei mo te wahine
■ Toenga kaines a Maui. I.i •■
:',n
THE MORIORI PEOPLE OF THE CHiTHAM ISLANDS
i i uhuiv (, Mam mu. fcchiei kite e ratau run ku po, koii ra e kite e ratlin ki tohn i tch ata kurakura, kh ia kiato khia roro ki to ratau kaing' pena no, pena qo, a, ka to mai ki a Maui fcangat', ka'e te kiato mi. E svhan a Maui purupuru i ka pihanga - are, na tchutanga ko Maui i tone kankii " :
1. " roro-o, tSro-o, bOro-o i te tohurongo mua i Whareatea ■ toro-o i be tohurongo roto i Whareatea; tflro-o i te tohurongo mini i Whareatea kia toro-o Hiwaiki-atea, ruhi. ruhi matangi tana ai hum me j e huri tangata matua be oro kapea, benanu watea kape Eliawaiki, horomai Komakeahata Komako e tangi na I Komako moe hewa.
2. Toro-o, lorn-n. toro-o i te pou mua i Whareatea, toro-o i te pou roto i Whareatea, toro-oi u pou muri i Whareatea kia toro-o. Hiwaiki-atea ruhi ruhi matangi tana ai hunt me : e huru tangat' matu, I te nanu wat Shiawaiki, horoman i atea man ka ao. Komake' aha ta K Komako moe hewa.
3. Toro o, bora o, toro-o i Tauh
I .. .. : be oko mua, etc.
5. .. .. i te kaeho pou mua, et<
6. .. .. i be kaeho pou muri etc.
hj .. .. i if- whaka upo]
o. .. .. , . t,
9- .. .. tnua, '■!' . in ■ _ i-i
If ~ .. i te tihongi mua. etc. It : i i-
11- .. ~ i te peke mua, etc.
12. ~ .. i to pot i mua, etc.
13. ~ .. i ta ihu mu
14. .. .. i te bUJ
15. .. .. i te pure mua, etc*.
16. Toro-o, boro-o. toro-o i te whakakati mua i V kat i roto i W tan itea, toro-o i te whakakati ra muri i Whareata, kia toro-o Hiwaiki atea, rahi, ruhi mat ingi tana ai hum me, e burn tangata matua, i oro kapea to oanu watea, kape Hiiiwaiki, horomanga atea man ka ao, Komak : mako e tangi '.- Komako moe hewa toro-o. Tike ene koe Toke eneti koe, hitinga tarS, lohanga ta ra. Hikui na tau o ro po : ka biwikina, man ka ao, ka aote." " Nunei ka mutu khia rere mai i kora te hnnga a Tangaro-Motipua kn vraho, ka kiri i i, : 0 ka tone, oka wahine hoki, khia ma ko roto rakau. Ka inn! n
1 t <■!,
MoniOßi People: Tapv Hirawani ind his Wike. From a Photo, lent by S. D. RarX-er, /•.'«,. Tofaet /•"(/- ';/
THE MORIORI PEOPLE OF THE CHATHAM
ISLANDS: THEIR TRADITIONS AND HISTORY
By Alexander Shand, of Chatham Islands.
KO MATANGI-AO,
Chapter III, —Manaii (or Manaia), Kahukaka and Poeotehiti,
Translation,
[l\ may hi- well to state thai the stories in " Ko-matangiao ' were written h\ Hirawanu Tapu in Maori, in the Bret instance, as taken down from information supplied by the old Morions. This was done owing to his inability to write it in Moriori, for he was unable to spell and shew the peculiarities of his own language. Subsequently he and 1 went over and corrected all the stories throughout, so far as : I.nt there can lie little doubt that the subject has suffered somewhat in the process, being much li ss vigorous in thi narrative style than it would have been could the stories have been taken at first hand from the lips of the old men. It is now in a semi-Maori form, and it will he noticed that it is impossible to make an exact rendering oi -erne of the .Moriori words aie! idioms. The text has. however. been followed as closely as possi ori and English. Maori scholars will reap thi benefit of this, as the divergences in the two languages are shown mon clearly, bu( the English translation suffer- thereby.]
MAN All* dwell in his borne in Hawaiki : bis children wore born and he became aged (or bent). Manaii said to bis children ; " Go you into the forest to out down a tree, an Akepirif l>\ name; when von have felled it, split u into eight) pieces and fashion (or chip) it as (into) spears." So the sons of Manaii wont and felled the tree, the Akepiri, splitting it into eighty
* Those acquainted with Maori history will recognise in ihi.s story the same groundwork on which is built the Maori tradition of Manaia, who. according to the only tradition thai has been preserved about him, was captain of the Tokomaru that finally landed at Waitara, Wesl Coast, North island, and from whom the tradition says is descended the Ati-awa tribe of those parts. Many of the Atiawa tribe know nothing of this ancestor, and disclaim him altogi ther. A question arises with respect to tin- Morion knowledge oi Manaia. how is it that they who have had no communication with tin- outer world foe twenty-seven or twenty-eight generations, came to have 'hi- knowledge, if—as is captain of Tokomaru, which arrived in New Zealand about twenty-two gem ago '• There is some confusion here; it would repay any of our members toirv and clear this up. —Editors. ("Sec however, Chapter XV hereof, where the diffi culty is cleared up. — Editor, 1911.]
t Akepiri, this tree does not grow on the Chatham Islands, possibly it is intended for the Ake, of Xew ZeaTand. from which spears were marie.
32
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS
pieces, each oni of Manaii's sons having a piece ; they chipped and finished the eighty spears. Then they looked at the lieart of their tree. Manaii's sons commenced to chip the heart of i heir t cee, but they could not manage to chip the hea ake a good job', they could not manage it becausi the heart was crooked, the heart of the tree was twisted in the grain, whereupon they threw it away. The people went home and said to their parent : " We cannot manage to chip tie- heart id' our tree to make it straight." In the morning Manaii said to his sons again : " So again to chip the heart of your tree to finish ii properly." Manaii asked : " How many spears really have you ? " His sons replied ; " Eighty." " That is good, that each one of you o spear.'' 60 the sons of Manaii went to fashion the heart of their tree, but were unable to do so : they did this one day and another, and could not succeed at all ; when they saw this they threw away the heart of their tree.
Their mother Niwa, Manaii's wife, told her little (or youngest) son secretly in the early dawn of the morning, lest his elder brothers should see his setting out. Niwa spoke to her youngest son Kahukaka and said ; " Go thou and chip the heart of the tree of your eldei brethren ; chip it quickly and return quiet. m be overtaken by your elder brethren ; chip it well : look to the pattern 1 give you ; this is tie pattern for you." Kahukaka thoroughly followed out thp teach ing of his mother; then the boy went, and arrived at the timber of his elder brethren and found the heart of the tree lying ; seizing it Kahukaka commenced to chip it, and hurriedly chipped the heart of the tree belonging to his elder brethren ; then Kahukaka set out and returned. Afterwards the elder brethren of Kahuk&kjj cami to the tree of which the chipping was complete. They saw how well it was chipped—the chipping was very beautiful indeed. finer than their's, making them exclaim, " Who had chipped the heart of their tree '. " They told Manaii of it and took the spear to their home. The people gazed at it and asked who chipped this wood, so well done also, but it was not discovered because Niwa concealed the knowledge of Kahukaka. The people went about asking : then for the firs! time Niwa spoke forth a proverb concerning her son Kahukaka- " You are my great Kahukaka. conveyed by me (or gotten b\ me) in the Kakaha wastes, hence you came forth a man, hence you have become great." Thus Niwa spoke of her son Kahukaka-nui because this son did not belong to her and Manaii, but was the result of the adultery of Niwa with Porotehiti, adultery committed on the but the children of Manaii and Niwa did not understand the chippin ier Whereupon when Manaii heard the word oi iiiswife Niwa. Manaii understood ins wife iiad committed adultery, ami the thought arose : " Who has committed adultery with her i " Then Manaii was aware Porotehiti had committed adultery with Niwa. Knowing this. Manaii took one hundred and forty men and went to tight Porotehiti.
When Porotehiti heard Manaii was going to tight him, Porotehiti gathered his people more in number than Manaii's. Then Manaii and Porotehiti made war. .Manaii went forward with his sprat- and impaled them (his foes) in the anus, and there was a great slaughtei made by Manaii (if Porotehiti's people. Porotehiti was wounded also in the eye by Manaii's spear ; whereupon Porotehiti used an incantation for his eye, which healed it, so that Porotehiti's incantation (what
33
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
konehi) was always used as an “ eye incantation ” for any one injured (in the eye) by a spear, piece of timber, or anything else. Both sides lost men. Through this was the cause of man-eating. It was through Manaii also that war grew with the people of Hawaiki, and Manaii’s evil clung (to the people) until they migrated hither (to the Chatham Islands).*
KO MATANGI-AO.
Manaia, ratou ko Kahukaka. ko Porotf.hiti
(Expressed in the Maori language).
INOHO a Manaia i tona kainga i Hawaiki, a, ka whanau ana tamanki, a piko (koroheketia) non. Ka mea atu a Manaia ki ana tamariki, “ Haere koutou ki into i te ngaherehere ki te tapahi i te rakau, tona ingoa, he Akepiri ; ka hinga i a koutou, ka wawahi Ida hokowha nga taha, ka tarai ai liei tao.” A. haere ana nga tama a Manaia, haua ana te rakau ra, te Akepiri, wawahia ana hokowha nga taha, ka rite tahi te maha (ka rato katoa) ki nga tamariki a Manaia. Taraia ana e ratou, a, ka oti nga tao hokowha, katahi ka titiro atu ki te iho o ta ratou rakau ; tahuri ana nga tamariki a Manaia ki te tarai i te iho o ta ratou rakau, kihai i taea e ratou te tarai kia humane (ataahua) te iho o ta ratou rakau, kihai i taea, na te mea e whakawiriwiri ana te iho.
Heoi, whakarerea iho i reira (i kona). Haere ana nga tangata ki te kainga, ki atu ana ki to ratou matua, “ E kore e taea te tarai te iho ota tatou rakau kia tika.” Ite ata ka ki atu ano a Manaia ki ana tama. “ Haere ano ki te tarai i te iho o ta koutou rakau, kia humarie ” (ataahua). Ka ui atu a Manaia, “ E whia koa nge nga tao o ta koutou rakau ? ” Ka mea mai nga tama a Manaia ki a ia, “ Hokowha.” “ A koia tena, kia rite ki a koutou te maha o nga tao.” A, haere ana nga tama a Manaia ki te tarai i te iho o ta ratou rakau, kihai i taea, pena ano i tena ra, i 1 ena ra, kore, kore, kore ake (e oti) ; ka kite ratou ka panq' enehi i te iho o ta ratau rakau.
Ka ki atu ta ratou kuia, a Niwa, te wahine a Manaia, Id tona tamaiti (paku)f Ida haere huna i te ata pouriuri kei kitea tona haerenga e ona tuakana, ka ki atu a Niwa ki tona tamaiti paku, ki a Kahukaka, ka mea, “ Haere ra taraia te iho o te rakau a o tuakana. Kia tere to tarai. kia tere to hoki mai kei rokohanga mai koe e o tuakana, kia tika to tarai, me titiro mai e koe ki te mea i toku aroaro nei, ko te ahua tenei mau.” Tino matau rawa a Kahukaka ki te ako o tona whaene. Katahi te tamaiti ra ka haere, ka tae ki te rakau a ona tuakana, a, ka kite i te iho o te rakau e takoto ana. Te whawhatanga atu, katahi ka taraia e Kahukaka, tere tonu te
* That is, after they were expelled from New Zealand. See Chapter XV.— Editor, 1911.
f Paku does not accord with thin dialect; iti would be right, but jars witl tamaiti, which in its original meaning might have implied :\. small child. Tht Moriori, to render it more distinct, add tolc iti.
34
THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
hahukunija o I ■ tarai a Kahukakn i te iho o te rakau o nga tuakana. Kahukaka ka hoki : mini mai ka tae mai nga tuakana o Kahukaka kite rakau kua oti (•■ tarai. ka kite hoki ratoti i te ataahua arai, pai raua atu i ta ratou i tarai ai, a, ka mea ratou, nawai ra i tarai te iho o ta ratou rakau. korerotia ana. e ratou ki a Manaia. ka maua hoki e ratou te rakau nei kite kainga, ka matakitakina e nga tangata. ka uia. nawai i tarai te rakau nei. to pai hoki ote tarai kore noa i kitea natemea kei te huna a Niwa i te mohiotanga a Kahukaka. Ka haere Qga tangata ka uiui. katahi ka puta ake te kupu a Niwa. he kupu whakatauki mo tana tama mo Kahukaka. "Ko Kahukaka-nui aku koe, naku koe i kawe ki roto i te tahora kowharawhara, koia koe. i puta mai hei tangata, koia koe i nm ai."
I penei ai te kupu a Niwa mo tana tama mo Kahukaka-nui, ehara i te mea na raua ko Manaia tenei tamaiti, kahore, he mea piiremu na Niwa ki a Porotehiti. he mea puremu ki runga (waenga) tahora a, ko nga tamariki a Manaia raua ko Niwa kihai i kite i te tarai rakau. He'ii. I i aim a Manaia kite kupu a tona wahine, a Niwa, ka matau ake a Manaia, kua puremu taku wahine. Ka whakaaro, nawai i puremu, ka matau ano a Manaia na Porotehiti ano i puremu a Niwa. Ka kite a Manaia. tangohia ana nga tangata hokowhitu, ka haere ki te pakanga ki a Porotehiti.
Ka rongo a Porotehiti ka whanatu a Manaia kite pakanga ki a ia, huihuia ana e Porotehiti tona hunga, mii atu i te hunga a Manaia. Katahi ka whawhai a .Manaia raua ko Porotehiti. ka whakatika atu a .Manaia me iona tao. kohukutia ana e ia nga uono a. Qui atu te matenga o nga tangata o Porotehiti i a Manaia : ka tu hoki te kanohi o Porotehiti i te tao o Manaia Ka kite a Porotehiti whaia ana tona kanohi a. ka ora, koia i waiho ai te whai kanohi a Porotehiti hei whai kanohi mo nga tangata me ka tu i te tao. rakau ranei, i te aha ranei. Mate ana tetehi, mate ana tetehi. No konei te putake ote kai tangata. Na Manaia hoki i tipu ai te kino ki nga iwi o Ha >aiki : man touu te kino a Manaia a. rewa noa mai ki konei (ki VVharekauri).
KO MATANUI-AU.
Manaia or Manaii. ratai ko Kahl’kaka. ko Porotehiti.
(Expressed in the Uoriorj langu
INOHO a Manaii i tona kaing' (a) i Hawaiki, a. k' whanau ami tamariki, a. tchuwhatii, ka me etu a Manaii ki a' tamiriki ; " Ka ii. kotau ko rota ngaherehere ki tapahi i ta rakau. tona ing" (a) i Akepiri. ka hing' (a) i a kotau. ko wawahi Ida okowha ka taha, ka tarei ei e tao." A here ana ka tama a Manaii. beau an' (a) ia rakau ra tch Akepiri, wawahi an', okowha ka taha. ka tau. ka tau enet i ta iiuii (oi tch oko) ki ka tamiriki a Manaii. Tarei ana e ratau a. ka oti kn tao okowha : kanei ka tchiro etu ki ta iho o ta ratou rakau : lahui'i ana ka tamariki a Manaii ki tarei i
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
35
ta iho o ta ratau rakau. tchieijhoki te .■ ratau i tarei k' humarii ta iho o ta ratau rakau. tchiei pou tohu (or tnhiei humaritii) ka ro-a me (or ko take hoki) hokowiriwiri ta iho, e miro hoki ta iho o tehia rakau. Nunei e pange ingana, here ei ka rangat' (a) ki ri kaing', ki etu ana ki to ratau main (a) : " B iri i ba iho o ta tatau rakau ke tika." I tch ata ka ki etu eneti a Manaii ki o' tama : " Here eneti ra ki tarei ita iho ota kotau rakau k' humarii." Ka m etu a Manaii. " Ehi ka 'e ka tao .. ta kotau rakau '. " Ka me mai ka tama a Manaii ki aii : " Okowha." " Kou e, ke tail ei ki a kotau tell oko o ka tao." A. here ana ka tama a Manaii ki tarei ita iho o to ratau rakau. tchiei pou tohu ; i pena eneti i tena ra. i tena ra. kore a, kore a. kore eneti : ka kite ratau ka pang' enehi i la iho o ta ratau rakau.
Ka ki clu ta ratau kui a Niwa. te wahine a Manaii ki to' limit' toke ke whano huna i tch ata pongipongi, te kite i una hunau tongihiti i ton' herenga, ka ki etu a Niwa kite limit' toke ki a Kahukaka, ka me : " Here ra tarei ta iho o ta rakau a o hunau tongihiti ; kohl to tarei, kohl to hoki mai. te potehitii mai ko' e o hunau tongihiti, ke tika to tarei, me tchiro mei e ko ki rime i toke aroaaro nei, ke. tohu tenei mau." Tohunga rawa a Kahukaka ki tch ako a ton' (a) mete hine ; kanei tehia rimiti na k' here ka t.' ki ta rakau a on' (ii) tchu kana a, ka kite i ta iho o ta rakau toteranga ana to wawhatanga etu kanei ka tarei ei e Kahukaka, kohi ka huroro eneti tarei a Kahukaka i ta iho o ta rakau o ka tchukana. Here ana a Kahukaka ka hoki. Muri mai ka ta mai ka hunau tongihiti a Kahukaka ki tehia rakau, ka oti tarei, ka kite hoki ratau it' humarii o tarei -humarii t tu ita ratau i tarei ei, a. ka pake ratau ; Naai ra tarai ta iho 0 ta ratau rakau '. Korerotii ana e ratau ki a Manaii. ka maua hoki e ratau tehia rakau nei i kaing'.
Ka matakitakirii e ka rangat' (a) ka ni naai ta rakau uei tarei ! te humarii told o tarei ; kore no (a) e kite ka co-a-me ka te huna e Niwa i tohui o Kahukaka. Ka ro, ka rangat' kliia uiui ana, kanei ka put' ake ta kupu a Niwa. e kupu hokotauki mo to' tama mo Kahukaka. "Ko Kahukaka-nui aku ko na' ko e kao' ko ro i r'lioro kakaha koii km- e puta mei e tangat'(a) koii koe e nui ei." Penei ei tu kupu a Niwa mo to' tama nm Kahukaka-nui. ehara i rime na rami ko Manaii tenei timit', kaiore, me' maka na Niwa ki a Porotehiti me' maka ku rung' i tohoro, a. ko ka tamiriki, a .Manaii rauu ko Niwa tchiei kitei tarei rakau. Nunei te tongonga eneti a Manaii ki ri kupu a tona wahine a Niwa. ka tohu fin- ko Manaii. " O-maka taku wahinc. Eokaaro naai ra ■■ maka (or puremu)." Tohu ana ene a Manaii na Porotehiti eneti puremu a Niwa. Ka kite a Manaii, tangihii ana <>ko whitu ka rangat'(a) k'khia roro ki tauu lei a Porotehiti: kaiongo Porotehiti hunatu ana a Manaii ki tauu ki aii, hiiilim ana a Poro tehiti i tona kiato, nm ake i te hunga a Manaii. kanei eneti ka ranga i tauu a Manaii rami ko Porotehiti. k' hokotika atu a Manaii in.' to' nm koihokohokotu ana e ii ki ka toino (or poihoni), a nui etu to roatenga oka rangat'(a) a Porotehiti i a Manaii. Ka te.hu hoki ko ro konehi a Porotehiti i tao a Manaii ; ka kite ko Porotehiti, whaii ana tona konehi, a ka ora. koii waiho ei tehia whai konehi a Porotehiti e svhai konehi mo ka rangat'(a) me ka tu i tan ila rakau ranei, i tch aha ranei. Mate una it.-hi. mat.- ana it.-hi. koii ko ro putake o ro kai tangat'(a). Na Manaii hoki i tipu ei ko ro kino ki ka tehuaimi o Hawaiki. mau tonu tenia kino a Manaii a rewa una mai i kunei,
36
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Ru and Ta Utu- brother-in-law-eateh
(Translation.)
Rl tad two male children, and one female child whose nami was Kura. I! of her younger brothers were Mont and Utu(a). These were Ru's children. He gave, wife, his daughter Kura to Ta Utu-brother-in-law-eater: hence the proverb which holds to this generation for am one who turns against his near relation-.. "0 vou Ta Utu-brother-in-law-eater ! "
So Kura with others dwelt at their home at Te Kopua. but the hone- of their father was very, very far away. Ta Utu and his brothers-in-law wove (made) eel baskets for themselves, and finished them. Night by night they went and placed their .-el baskets in the water to catch eels, until the bait for their baskets became scarce and ill used up. In the evening they went and placed their eel baskets in the water. Ta Utu said to his brothers-in-law. " Have riy bait >. " They said, "We have no bait at all." Ta Utu said. "What shall we do for bait for our eel baskets ?" Then Ta 11 u said to the children, " Go you two and seek out wood (or poles) for in-, straight ones." The children went and sought out poi gave them to Ta Utu. Ta Utu said to them. " This timber is useless, go you two again and seek for really straight ones." The lads hastened, and searched for poles for ta Utu ; they returned from seeking polea for Ta Utu, and Ta Utu said to them, '" Your poles are useless, really they must be straight."
When they went and got oft to a distance. Mono said to Ins younger brother, To Utu, " Awai,* what are these poles we are getting, to my mind these poles are to pierce us with. Yes these poles are indeed intended for us." Utu Baid to his elder brother. " You are right, these poles are intended for us. your thought about our present state is quite correct. What do you think we shall do ? " Mono said to Utu. his younger brother. " Nothing, but to go to our father ; however, you are able and may reach our father, probably vou only will reach, as I am lame, I will not be able to go." They went. speaking in this manner, when Ta Utu appealed, to chase and kill them to be used as bait for the eel baskets in order to get eels. Then Utu and his elder brother ran. When Ta Utu got near them. Utu laid hold of his elder brother and carried him on his back. When Ta Utu got very close to them. Utu faced backwards to drive back Ta Utu, thus Utu behaved because Mono was unable to walk being lame. Mono then thought that shortly he and his younger brother would both be killed, and in such case their father would not hear of their death. .Mono said to his younger brother, " Cut off mv head and take it to our father : go and escape, so that one of us may reach. It is 1 who am burdening you." Utu said to his elder brother. 'lt would not be right that I should kill you." Mono replied, "It is quite right in order that one man of us two may reach our father." Hut Utu did not like to kill his elder brother, -till Mote, persisted with his youngei brother that he should come and cut off his head that it might be taken to his father. After a long pursuit by Ta I'm. Utu thought. " Both I and my elder brother will be killed! " Then Utu turned to his elder brother and they rested their noses together (or took
* Kquivalent to F, hnn m Munii
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS
64
farewell). Thrice he did so, until the blood trickled forth.* Mono’s head was cut off by his younger brother, and he turned and was gone. Utu was chased by Ta Utu for some time, but was not caught, he went off easily and was gone to his father. Ta Utu-brother-in-law-eater stayed and cut up Mono as bait for the eel baskets; that finished, he placed the eel baskets in the water at night. In the morning the eels were caught in the eel baskets, and he carried them to his wife, Kura to cook for them both, inasmuch as it had not struck Kura that her younger brothers were dead. When she opened the first eel, she saw the fat of her younger brother in the eel’s stomach. Kura then said to Ta Utu ; “ What bait is this of yours, Ta Utu ? ” “Do you inquire of our bait, the skin of the Weke. ’f “Tomeit is very different, it is like my own skin.” “ why should you liken it to yourself ? no, no. no! ”§ Kura said, “ Where are your brothers-in-law ? ” “ There they are eating their food, or having their amusement, lighting fires and playing.” Kura said, “ Call them then : ” and he called, making a pretence. “ Friends ! Ooi, ooi, ooi! Now, see they answer.” The eels were roasted (or baked), and when cooked, Kura called to Ta Utu. “ Come, perform the thanksgiving ceremony of the eels.”
Ta Utu said to Kura, “ Eat them.” Then, for the first time, Kura ate. Ta Utu then counted Kura’s mouthfuls. One mouthful of Kura, two mouthfuls of Kura, three mouthfuls of Kura. " You are eating wastefully your skins (of your) younger brethren.” Upon this the woman was greatly distressed, and said. “ 0 Thou Ta Utu. Ta Utu-eater-of-his-brother-in-law.” Then Kura rose up and went into the house to weep—she wept incessantly, night and day. This was whv Ta f tu was called Ta Utu brother-in-law-eater because he ate his brother-in-law.
So Kura continued to weep, thinking whether both of her younger brother! dead or not. or whether one had not escaped to their father. Kura wept three nights, and went out in the early dawn, when the brightness of the /,»,"< of Ku flashed in her eves. She said, "M. in. in." my father Ru.'' "M, i)!. m. my daughter Kura." Ru said to Kura, " Where is your husband ' " Kura replied " There, in the house." " Go, then, and teil him to gird himself." Kura called out. "'I -I. o!" md called, "Ta Utu, come forth. Here is my father Ru, who comes to fight, who comes to destroy." Ta Utu replied. " Win' is the (one's) sleep disturbed in the night '. " Twice Kura called in this manner. Ta Utu replied. "He comes to do what with his own** son-in-law >. " Kura replied, " What is tie' thing that was killed by yo " Ah. truly, truly, truly indeed. 0 Kura " Ta I'm said, " lint wait, wait wait till ! put on mj girdle of thine, (t Kura.'' Ta ITt.n laid hold of his pute.ii it was rotten: he took
* Indicating intense affection.
ill' ii mvcuoc «u' '-Kivut Said to b<* -kin of a woodhon. Maori Weka.
* An expression of ridicule as at another's, stupidity.
3 ** 1 • An inarticulate sound made u« of on meeting of relatives or friends.
ll Rupe is to gird, adom —the latter more especially in the sense of putting on all the ornaments and insignia of a warrior.
** Punanga mnnawa, own, very close in affinity.
+t An ornamented basket, in which were kepi artiolea oi adornmenl or tax} choice thing.
$ A peculiar word.
38
THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
Kura.'s. it was sound, /'■/■ anei. Hu waited patiently until Ta Utu had finished his prepa adornment. Ta Utu came forth, he was allowed to go. Than Ru ami his party killed Ta Utu's people. Kura then called out to her father Ru. " Lav hands on your son-in-law. Ru tleu, used !us proverb, " Let go, lot go. to the long path. Lot (him) stride on the short path. 'Tis I. Ru. It sticks East-t See my oath glides} to Te Kopua Ta.§" Ta Utu was stricken, or killed. The male children of Ta I'tu were killed, the female children were saved alive.
Ko Ru HA I A KO Te Urr-KAI-TAOKKTK.
(Expressed in the Maori language.)
TOKORUA nga tamariki t. a Ru, tokotahi te tamahine, ko Kura tona ingoa. Ko ti ingo ma teina ko Mono raua ko l'tu(a)." Ko nga tamariki enei a Ru. Whakamo* tona tamahine. a Kura. ki a, Te Utu-kai-taokete, koia ta whakawai e man nei t enei whakatipuranga mo te ta o tahuri rata iho ana ki ona ■■ '" V. ko Te Utu ra, T> Utu-kai-taokete ! "
Na ka noho a Kura ma i to ratou kainga i Te Kopua, ko te kainga oto ratou matua kei whea, kei whea noa atu. Ka vvhatu a Te Utu ratou ko ona taokete i nga hinaki ma ratou ; i tena po, i tena po, ka haere ratou, ka tuku i a ratou hinaki ki roto i te wai, ki te tuna ma ratou. Na wai ra ka kore haere nga mounu o nga hinaki, a ka kore rawa. Ite ahiahitanga ka haere ratou ki te tuku i o ratou hinaki ki roto ite wai. Ka ki atu aTe Utu ki ona taokete, “He mounu ranei a korua ? ’ Ka ki rnai, “ Kahore rawa a raaua uei mounu.” Ka mea aTe Utu, "Me aha ra he mounu mo o tatou hinaki ? ” Katahi aTe Utu ka ki atu ki nga tamariki, ka mea, “ Haere korua, ka kimi rakau mai maku, hei te mea tika.” Ka haere nga tamariki, ka kimi rakau, hoatu ana ki a Te Utu. Ka mea mai a Te Utu ki a raua, “ Ehara nga rakau nei, haere hoki ra korua kimihia mai i nga rakau ata tika.” Takahohoro ana nga tamariki nei ki te kimi rakau mai ma Te Utu : ka hoki mai raua i te tiki rakau ma Te Utu, ka mea atu a Te Utu ki a raua, “ Ehara a korua rakau nei, erangi koia nga mea ata tika.” To raua haerenga i haere ai raua ka matara atu ki ko atu, ka mea atu a Mono ki tona teina ki a Utu(a). “ E hoa. he aha koia nga rakau e mahia nei e tana ! ki taku whakaaro, enei rakau hei wero i a taua.” “ Ae, mo taua nei koa nge nga rakau nei.” Ka mea a Utu(a) ki te tnakana, “ Koia ano kei a koe, mo taua nei koa nge nga rakau nei. he tika rawa to mohiotanga ki a taua i naianei, pewhea ana koe ki a taua ? “ Ka mea atu a Mono ki tona teina ki a Utu(a), ” Kaore koa. ka haere taua nei ki to taua matua, erangi koe he maia, he ahakoa. ko koe ka tae ki to taua matua. akuanei ko koe anake e tae. he haua taku waewae. E kore an e kaha ki te haere.” Haere ana raua me te korero haere i enei kupu—
* Meaning to indicate, in this case, an evil omen to Ta I’tu. Piri nnei—no exact equivalent. Pin' and - Sec note in Moriori text.
. iitvv i l irr ■ t Too (spear) thrown.
X Glide, indicating quickness of motion.
t ’ 1 v,. U.VVIVII. § Ta, supposed sound of impact of spear.
• This name appears to be intended for Vtua in Maori,
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
66
Xa ka puta a Te Utu kite whai i a raua Ida patua hei mounu mo nga hinaki. he mea kia mate ai he tuna. Xa. ka reiv a I'tu raua ko tona tuakana; ka tata mai a Te I'tu ki a raua. ka whawha atu a Utu kite tuakana ka walla ki runga i tona tuara, ka tata raua mai a Te I'tu ki a raua. ka tahuri a I'tu ki muri. ka whakatete atu i a Te Utu ; pem ana te main a I'tu. ko te take hoki e kore e kaha a Mono kite haere. he waffwae haua. A ka whakaaro a Mono, akuanei ka mate anake raua ko tona teina. heoi e kore e rangona e to raua matua to raua matenga. Ka mea atu a Mono ki tona teina ; " Kotia taku upoko. matir.a atu ki to taua matua, haere e kawe e koe. kia tae atu tetelri o taua. naku nei koe i whakataimaha." Ka mea atu a Utu ki tona tUakana, " Ekore e tau maku ano koe e patu." Ka mea a Mono ki a L'tua. " K tau una atu. kia tae ai tetehi tangata o taua ki to taua matua." A. kihai i whakaae a I'tu kia patua e ia tona tuakana. a ka toner ano a Mono ki tona teina kia haere mai kite kokoti 1 tana upoko kia mauria ki to raua matua. Ka roa ite whainga aTe Utu 1 a raua. katahi a Utu ka wliakaaro ka mate anake maua ko toku tuakana. Katahi a Utu ka tahuri atu ki tona tuakana ki a Mono, ka tukuna te ihu ki tona tuakana, ka toru tukunga o te ihu o Utu ki tona tuakana ki a Mono, ka pahihi te toto ; kotia ana te upoko o Mono e tona teina, a, whanatu ana ia ka riro. Whai noa a Te Utu 1 a Utu, kihai i mau, haere marire ana, ka riro ki tona matua. Ka noho a Te Utu-kai-taokete. ka haehae i a Mono hei mounu mo nga hinaki, a, ka mutu ka tukuna nga hinaki ki roto ite wai ite po. I te ata ka mate nga tuna i nga punga, ka mauria atu ki tona wahine, ki a Kura, kia taka ma raua—he mea hoki, kihai i pupu ake te whakaaro ki a Kura kua mate ona teina. Ite mea ka pokaina eia te tuna tuatahi, ka kite ia i te matu o tona teina i roto i te puku o te tuna, ka mea atu a Kura ki a Te Utu " He aha hoki koia tenei mounu au eTe Utu ? " "Ka kimi hoki koe ita taua mounu ite kiri Weka ? " "Ki au, ka rere ke rawa atu, e penei ana me taku kiri." " Ti-i-i-i ! he aha koia koe i whakarite ai ki a koe ? Xo-no-no* ! " Ka mea atu a Kura, " Kei whea koa nge o taokete ? " " Tera kei te kai i ta raua kai, tutungi haere, takaro noa." Ka mea mai a Kura " Karangatia atu ra ! " A, karanga maminga ana, " B mea ma ! ooi ! ooi ! ooi ! Xa. titiro ra kei te karanga mai na." Ka taona nga tuna, ka maoa, ka karanga a Kura ki a Te Utu kia haere mai kite taumaha ite raarae o nga tuna. Ka mea mai aTe Utu ki a Kura, " E kai ra." Katahi ka kai a Kura. Ka tauria atu i konei nga maanga a Kura ; tahi maanga a Kura, rua maanga a Kura, toru maanga a Kura. "A. ka kai maumau koe i o koutou kiri potiki ma ! " Heoi, ka mate te wahine ra, ka mea, " E Te Utu ra, Te Utu-kai-tao-kete ! ' Ka whakatika a Kura. haere atu ana ki roto ote whare tangi ai, tangi te po, tangi te ao. Koia i taps ai a Te Utu, ko Te Utu-kai-taokete mona i kai i tona taokete.
A, e tangi ana a Kura. whakaaro ana kua mate katoa ranei ona teina kahorc ranei, kua riro ranei tetehi ki to rami matua tane. B toru nga po e tangi ana, ka puta a Kura i te ata kurakura, ka puta ki waho, ka whano ki runga ite paepae. Ka tatau mai aRu i nga pokuru hamuti o Kura, tahi pokuru a Kura, rua pokuru a Kura. torn pokuru a Kura, ka hiko te uira ote kura oRu ki nga kanohi o Kura. Ka mea, "M, m, m, taku matua ko Ru." "M, m, m. taku tamahinc ko
* Kahore, kahore,
4—Moriori.
40
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Kura." Ka mea mai aßuki a Kura, " Kei whea koa to tane ? " Ka ki atu a Kura, " Tera kei roto ite whare." " Haere ra ka ki atu kia whitiki i a ia." Ka whakao atu a Kura, "0,0, o Ka pa te karanga a Kura ki a Te Utu, " Te Utu ki waho ! tenei taku matua ko Ru, ka haere mai ka riri. ka haere mai ka nguha." Ka mea mai a Te Utu, "He aha i whakaaraarahia ai to moe i te po ? " Ka rua nga karangatanga penei .a Kura. ka karanga mai a To I'tu. " Ka haere mai ka aha i tona hunaonga tipu ? " Ka mea mai a Kura, "Ho aha to mea i patua e koc ? " "A. koia. koia, koia tan E Kura : " ka mea mai a Te Utu—" Taia. taia, taia kia humea taku maro au e Kura." Ka whawha atu aTe Utu ki tona putea, he pirau. Whawha atu ki ta Kura, rawe ana. Aka tatari matin- a Ru, ka oti to taka aTe Utu i a ia, ka puta aTe Utu ki waho : heoi tukua ana kia haere. Ka niutu. ka patua eßuma te iwi oTe Utu. Ka puta atu te kupu a Kura ki tona matua ki a Ru, " Whawhakia to hunaonga." Ka mea mai aRu i tana whakatauki, "Tukua! tukua! kite ara roa, hitoko ki to ara poto. Ko au ko Ru(al titi mangi kau ana taku ara e whano ki Te Kopua. Ta ! " Ka tu ko Te Utu, ka patua ko nga tamariki tane o Te Utu. ke whakaorangia nga tamahine.
Ko Rd raud ko Ta Utu-kai-taokete
Expressed in the Moriori languag<
TOKORU ka tamiriki tane a Ru,* tokotehi (or etehi) kaf tamiriki mahine tona ane ino'o(a) ko Kura. Ka ingo ona hunau potiki, ko Mono rauu ko l'tu(a). Ko ka tamiriki enei a Ru, hokomoe ana o ii to' tamahine a Kura ki a Ta Utu-kai-taokete, koii t'hokowai e man nei i enei hokotipuranga mo tangat' tahuri tat'(a) eneti ki ona hunaunga ; " A, Ta Utu ra, Ta Utu-kai-taokete."
Na, noho ana a Kura ma i to ratau kainga i ri Kopu(a). ko ro kainga o to ratau matu(a) tchiwhe, tchiwhe no atu. Ka hui a Ta Utu ratau ko o' taokete i na{ ka punga ma ratau. ka oti : i tena po, i tona po khia roro ratau, khia tuku i a ratau punga ko rote wai ki tchuna ma ratau. Na wai ra, ka kore here ka niounu oka punga a. ka kore rawa. I tch' ehetanga khia roro ratau ka tuku i o ratau punga ko rote wai. Ka ki atu a Ta Utu ki o' taokete : " E mounu ranei a koru ? " Ka ki mei "Ka rao a mauu nei mounu." Ka me(a) a Ta Utu; "Mi ha ka nei e mounu mo a tatau punga ?" Kanei a Ta Utu ka ki etu ki wa§ tamiriki ka me ; " Ka roro koru ka kimi rakau mai maku, ki ri mo tika." K' here ka tamiriki. ka kimi rakau mai. k' hoatu ki a Ta Utu. Ka mo a Ta Utu ki a rami : " Ehara ka rakau nei, koru ro hoko ra o kimi mei ki ka rakau ia' tika." Hokohikohi wa tamiriki not ka kimi rakau mei ma Ta Utu' : ka khioke mei rami i toki rakau mo Ta Utu, ka mo atu a Ta Utu ki a rami : '•Ehara a koru rakau nei ering' koii ka me a' tika." To rami
* Ru appeal's to be in Maori, Rua.
f Note.—Peculiar plural use of Ka. ,l«. .■ this appears to be in .Maori, tona nei ingoa—a peouliar idiom. •
{ Peculiar use of na.
§ Wa = Nga in Maori.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
41
heienga i here ai rami ka matara atu Id paratu, ka me etu a Mono ki to' tein' ki a Utu(a) : " Awai, i 'ha ka nei ka rakau e mania nei e tauu i ki taku hokaaro enei rakau e wero i a tauu." "E, mo tauu nei ka' e ka rakau nei." Ka me a Utu(a) ki tchukana ; " Koii ka' e tclii a ko', mo tauu nei ka e ka rakau nei, tika raw' to hokaaro ki a tauu awainei; pehe ana ko ki a tauu i" Ka me atu a Mono ki to' teina ki a l'tu(a). " Kaare ka' <• khia ro tauu nei ki to tauu matu ering' ko' e to(e) iakoi, ko ko'(e) ka tae ki to tauu matu(a). Akuanei ko ko' enak' e te, mokai taku wewe ; i' kore ail <■ kaha kite line" Here ana rami korero here ana i enei kupu. Na ka puta a Ta I'tu ki ta whai i a rami ke patu mounu mo ka punga, cme ke mate ei i tchuna. Xa. ka rere a I'tu' rami ko to' hunau tongihiti, ka tata inai a Ta I'tu ki a rami k' whawha etu a I'm kit' hunau tongihiti, ka waha ku rung' i to' tchura, ka tata raw' mai a Ta I'tu ki a rami, ka tahuri a I'tu ku in mi. bokotchute etu i a Ta I'tu' : pen' an' ta malii a Utu, ko take hoke e kore e kaha a Mono ki tc hcn> wewe mokai. Ak' hokaaro ko Mono, akonei ka mate anak' rami ko tona hunau potiki. nunei ekore liurii e to rami mat n ko rami matenga. Ka me i'tu a Mono ki tona hunau potiki " Kotiia taku upoko, mauria etu ki to tauu matu, here e kaw'* i a ko ke tae ei itchi o tauu ; nangenei ko' hokotaimaha. Ka me atu a I'tu ki to' tchukana, " Ekor" e tan maku eneti ko' e patu." Ka me a Mono ki a Utu, " E tau no atu ke tae ei itche rangat' o tauu ki to tauu matu." A tchiei uru a Utu ke patu e ii ton' hunau tongihiti, a ka kaw' enehi a Mono ki tona hunau potiki k' hara mai ka koti i tana upoko ke maurii ki to rami matu. K.i roa nei i tch aruwaiutanga a Ta I'tu i a rauu, ka nei a Utu k' hokaaro, ka mate enak' mauu ko taku tchukana, ka nei a I'tu ka tahuri etu ki ton' tchukana ki a Mono, ka tchuku ta ihu ki to' tchukan(a). ka torn tchuknnga o ta ihu o Utu ki ton' tchukan(a), ki a Mono, pahii toto ; kotia ana ta upoko o Mono e to' teina, a, nunatu ana ii ka riro. I aruwaru no a Ta Utu i a Utu, tchiei man. here niarire ana ka riro ki tana matu. Ka nolio a Ta Utu-kai-taokete k' ehe i a Mono hei mounu mo ka punga, a mutu ka tchuku i ka punga ko ro to wai i tcbia po. I tch ata ka mate ka tchuna ika punga, ka maurii etu ki ton' wahine ki a Kura. ke taka ma rauu—e, me ra tchiei to mei ki a Kura ka,mate ona hunau potiki. Irime ka pokon'(a) eii ko tchuna omu(a), ka kite ii i ri matchu o tona hunau potiki i roto i tch anga o tchuna. ka me etu a Kura ki a Ta Utu'. " I ah' lioki kanei tenei mounu au eTa Utu' ? " "Ka kimi hok' ko' ita tauu mounu i ri kiri Weke ? " "Ki aura, ka nuku ki pehake penei me taku kiri.'' " Ti-i-i ! i'ha ka'e ko' hokotau ai ki ,i ko' '. No no no ! " Ka me atu a Kura ; " Tehe koa nei o taokete '. " " Tera. ate kei ita rami kei, ko tchutchuti were, ko tatahioi." Ka me mai a Kura: "E, karang' atu ra!" A karang' hokahewahewa, "E. me ma! Ooi ! ooi ! ooi! Xa. e tchira ra. karang' mai na." Ka taona ka tchuna, ku mouu, karang' a Kura ki a Ta I'tu' k' haramai taumaha i ri mere o ka tchuna, Ka me mai a Ta I'm ki a Kura; "E, kei ra na." Kanei ka kei ko Kura. Ka tau atu inginei a Ta Utu ika maanga a Kura; tela maanga a Kura. ru maanga a Kura. torn maanga a Kura. "A. ka kei moumoii ko' i o kotau kiri potiki ma ! " Nunei ra ka mate te wahine ra ka me ; "E, Ta Utu ra, Ta Utu-kai-taokete ! "
* Maori hawe. This also in some oases pronounced bo much like kao' that it is scarcely distinguishable, thus, manav>'{a) or manao.
69
THE MORIOftt PEOPLE OF THE CHATHAM ISLANDS
Ilnkotika ko Kura. k' whano ko rot' whare tangi ei, tangi te po, tangi te 00. Kmi tapa ai aTa Utu ko Ta Utu-kai-taokete. Mona e kei i to' pani (or tftokete).
A, c tang ana ko Kura, hokaaro ana ka mate enak'(e) ranei ona hunau potiki, kaare ranei, ka riro ranei itehi ki to rami matu tanc. E torn ka po e tangi ana ka puta ko Kura i tch ata kurakura (or meamea) ka puta ko waho. ka haua ku rung' i ri pepe, ka tau mei ko Ru i ka pono hhiamuti o Kura, tehi pono a Kura, ru pono a Kura, torn pono a Kura. ka hiko ta rauira o ru kura o Ru i ka bonehi o Kura. Ka in,' ; " M-m-m taku matu ko Ru." " M-m-m. taku tamahine ko Kura." Ka me mai aRu ki a Kura, " Telie koa e to tanc ! " Ka ki atu ko Kura, " Tera, tehi roto whare." " Here ra e ki etu be rupe aii." K' hokoo etu ko Kura. "0.0, o ! " Ka pa ra karang' a Kura ki a Ta I'm'. "Ta Utu ki waho; tenei taku matu ko Ku k' haramai ka riri. k' haramai ka n<juiha." Ka DM mai ko Ta Utu " I ah' hokaaritii ei to moe iripo ? " Ka ru ka karangatanga a Kura penei, karansra mai ko Ta I'tu. " K' hara mai ka ah(a) i tuna hunonga manawa ? " Ka me mai ko Kura. ; " I' ha te me hoke-he-weti e bee?" "A koii, koii, koii tau e Kura;" ka me mai ko Ta Utu a, " Taii, Taii. tail k' hume i au taku maro nau e Kura.'' Ka tango atu ko Ta I'tu ki tona pute, ka pe ; tsnga atu ki to Kura e piri anei. A. ka taii mari ko Ku. ka oti i taka oTa Utu i aii, ka puta ko Ta Utu ki waho ; ka hure etc link' etn ei k' here. N'uni'i khia patu ei ko Ru ma ira kiato o Ta Utu. Ka puti etu ko ru kupu a Kura ki tona matu ki a Ru, " Whawhakia to hunoßga." Ka DM mai ko Ru i tana hokotauki, " Tehuku ! tehuku! ki tch' ara ro, whatina ki tch ara poto —ko au ko Ru, titi, marukoa taku ara e whano ki ri Kopua. Ta ! " Ka tu ko Ta Utu, ka patu ko ka tamiriki tane o Ta Utu, k' hokoora ko ka tamiriki mahine.
THE MORIORI PEOPLE OF THE CHATHAM
ISLANDS: THEIR TRADITIONS AND HISTORY
By Alexander Shand, of Chatham Islands.
EO MATANGI-AO.
Chapter IV. —Moriori Genealogy.
THE first of the genealogies given herewith was recited, with other legends, by an old chief and priest {Tohunga) of the Morions, named Minarapa Tamahiwaki, in 1868. It set forth—according to Moriori tradition—the beginning of the world and the creation of man. with their genealogic descent as handed down to them from their ancestors, showing that in the beginning Rangi and Papa —Heaven and Earth existed, joined together in darkness, until a spirit (Wairua) arose named Rangitokona—the propper-up or separator of Heaven—and separated them, thereby producing light. After this Ranuitokona heaped up soil in Papa earth and created man —Tu from whom descended Rongo, Tane, Tangaroa, with others, as referred to in a former article, the story of Rangi and Papa. These were called Te \\hanau-o-tc-rangi—" the Heaven-born," or children of Heaven. The " Heaven-born '" were held to be quite distinct from anything purely human, as is shown by the way their names are introduced in many of their incantations and recitals. They were apparently beings of a superior nature, who could impart power to the spells of the people. When used in such cases the people were most particular to give the names of these gods in the same unvarying sequence, thus evidently implying that they followed m regular genealogic order.
As it is evident thai the .Moriori race is closely allied to, in fact is one with the Maori—in appearance, customs, religious rites, and language*—it may not be considered inappropriate under these
The language, although disguised considerably by the peculiar pronunciation many words more peculiar to the Etarotongan dialect, yet in all essentials ,i is the same with that of the Maori, it may be a Bubjeel for furthi i what has caused the peculiarity sf the Horiori dialeet, whether the language was" in process of degradation, or if it was owing to thi a prior raw m th e rhe statement is strongly affirmed that on the arrival of the Rangi-mata oanoe migration they found inhabitants in the island, and they give the names of the, chiefs then living to various j li
U
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
circumstances to compare and notice the agreement, or divergence, of the genealogies of both people, more particularly with reference to the Eeaven-born section, which, owing to the fragmentary form of the record and remoteness of the period dealt with, will be perhaps the best mode ol treating the subject. Such a comparison of these earlv records of both peoples may be the means of throwing light upon them, and. to a certain extent, of gauging their value and authenticity.
It will he observed that many of the names recited in Te Whanau-o-te-rangi line, as given by Tamahiwaki, are those of the gods or divinities recognised as such by both Maori and Moriori, more particularly many of the first twelve names, although on close examination it appears open to question whether all the names come clearly under the above heading. It will doubtless be a matter of considerable interest to notice how closely the two races are in agreement in this, the Hawaiki part of their genealogy. This is somewhat remarkable when it is taken into consideration that according to the Moriori genealogy over twenty-six* s tions have elapsed since their arrival in these islands from Hawaiki. tts they say. bul with very little doubt from New Zealand, in their I. hither. By estimating a generation at twentyfive years, which owing to the earlier marriage ol Maoris .and Morions as a race, may probably be a fair approximation, it would give a period of 625 years residence in the Chatham fslands.
Although Tamahiwaki's genealogy was given in unbroken continuity by the reciter, it lias been found convenient for the sake ~[ reference to separate it into groups, more particularly whore a semblance of a break exists. Thus the first group is "Te Whanau-o-te-rangi," thirty generations, beginning with Tu, who according to the reciter begat Rongo —Rongo, Tane, and so on in downward succession throughout the whole genealogy-t This Tu. (standing erect), representing the first man created, does not appear to he the is Tu-mata-uenga (Tu-terrible-face) either from a .Morion or Maori point of view.:;: According to the Morions. Ro (Te) Tauira (the pattern) last of the "Heaven-born" begal Tahiti Mangate (a) who begal the winds, and the west-windsj—Raki -was the father of Tu-mata-uenga, who placed strength in lishcs. birds and trees to fight against and injure man.
According to tin- Maoris, Tane, or Tane-mahuta as ho is called in appendix IV. (if Sir (!. Grey's " Nga Moteatea and Hakirara,"
•Twenty-six to the arrival of (he Maoris in IS.'}<> and three generations since that date.
tit appears more probable that these firsl five names, which an' admitted on all hands to la' the children of Rangi and Papa, were never considered to he descendants of one another but merely followed in their assumed seniority.
: T'i appears to be the real name, the affix, mata-uenga, as well as many laed, are merely forms to dilate upon and indicate his many warlike attributes.
§ In allusion apparently to its generally boisterous oharacter, and appropriate to him as a person. With reference to I!" Tauira and her position here, it seems somewhat strange how. as mother of the winds, she comes to be among what appears to be their immediate ancestors before leaving Hawaiki. the Tauira referred to may be another, but confused in this instance.
45
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
was he who separated Rangi from Papa ; and Tu-niata-uenga was his junior (Teina). The story therein told is evidently a poetical attempt on heir part to account for the various features and attributes of things as they exist in nature, in point of fact it is a Maori eosmogany. Xone of the old Morioris knew of Tane separating Rangi and Fapa ; with them it was Rangitokono who did so. and formed man by heaping together earth in Papa, nor had they any tradition of Tu-mata-uenga fighting with his brother. Rongo, with them, appeared to be more particularly connected with the various kinds of whales, hence Rongo-moana,* the generic term for all cetaceans. Tane. as with the Maori, was the divinity of the forest, and Tangaroa. with Pou, were those of fish, not whales.t Tangaroa also had some connection with war. as there were certain rites pertaining to him in that respect. Rongomai and Kahukura were in conjunction with Tu. more particularly connected with war. although there is some uncertainty as to the attributes of the latter.
In comparing the names of several of the " Heaven-horn," beginning with Tiki in the Moriori genealogy, we find their names in almost the same order in an incantation called a Maun. (" a heart or soul.") used after a Purenga removal of Tapu see page 123 of Sir G. Grev's " Xtru Moteatea and Hakirara." This Mauri belongs to the Arawa tribe, as will be seen at a glance, anil is in effect a genealogy of the various sections of the Arawa in a somewhat condensed form, but beginning, as is usual in such cases, by reciting the children of Rangi and Papa. - the elements and their attributes. The Tapu having been removed by the Purenga, the Mauri was then recited to give a " heart " to the person or persons for whom it was used; in point of fact to render them quite sound and free from any of the evil effects of the Tapu. To render the incantation more powerful and effective, and by way of invocation, the Mauri was likened to Ranginui - the great heaven, which was described in all its forms and personified, together with the lightnings, tempests, gatherings of priests and weird ones and so forth, but returning to the " Emergence - from - nothing "J and the " Emergence - from smallness," to Whiro.ij Whiro-the-weird, Whiro-the-ancient-one, and then Tiki, Tiki-the-ancient-one. Tiki-heaped-up, Tiki-gat hered, Tiki-with-hands-formed, Tiki-with-feet-formed, Tiki-Tiki-the-am ient-lord. This Tiki, with the Maoris, appears to be man created, but whoever he may really represent, we find him with Uru and Ngangana|| coming in the
* Whales (stranded) being a great article of food ami their having no Icumara may perhaps account for tin- transposition.
+Tn uiko o Rongo- Flesh of Kohl". Ko ta Wao-nui a-Tane and Ta Wuo-o Mahuta- a saying regarding the forest.
ive development.
$ Whiro as representing darkness or non One of the nights of the moon when no long* called 0-Whiro ; or, O-Mutu.
|| In the " Apiti" of Sir ('•. Grey's " Nga Moteatea " is a Tangi (XCVII. No. 12), made for Maketu, condei 'i t<> be hum' by Sir W. Martin in Auckland Mention is there made <>t "Nga waka, Uru raua 1;" Ngangana." The Tangi i.' full of mythic allusions to the tlawaikian lore.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
same order here as with the Morioris,* at the end of this paper they ate placed in parallel columns by way of comparison, where the vacant intervals are shown, together with the names which are not common to both.
Continuing the consideration of Tamahiwaki's genealogy, we next come to the group, Toko-roa the long prop or pillar to Ao-marama world of light numbeis 31 to 57, inclusive. In examining these names, especially those under the heading of Toko, it appears almost questionable whether these, with others, might not be considered descriptive names of certain features and attributes of the objects alluded to —a poetical illustration or description of the universe. For example, in similar Maori recitations the following occur: Ranginui, Rangiroa, Rangi-potango, Aonui, Aoroa. Kit. Plgai, with their respective additions and amplifications, hut none of which have anything to do with ancestry.
Where names are found in groups —a single stem with various endings such groupings appear to call for careful consideration, as to whether they really represent ancestors or not. more especially where a marked contrast exists in genealogies dating from what may lie termed historic times, or since the arrival of the canoes from Hawaiki. In these later cases such groupings are rarelv found, or if found, are open to doubt.
In this group of Tokoroa to Te Ao-marama, the first four appear to refer to the separation of Heaven and earth ; the next five give little clue to their meaning ; but the remainder are chiefly divinities, and have reference to Heaven.
The next section begins with Te Ao-marama and ends with Rongopapa. When reciting this gi nealogy and after having reached Rongoni ii-whenua,t the narrator exclaimed, " now man begins," almost implying a doubt in his own mind whether those preceding were really men or not. He further declared that Rongo-mai-whenua was their ancestor, and that twenty-live uenerations existed between him and Kahuti. According to Maikoua there are twenty-seven generations between Rongo-mai-whenua and Tamakautara (excluding in both cases the names quoted). When Kahu arrived in his canoe he found Rongo-mai-whenua's descendant, Kahuti (No. 85 in Tamahiwaki's genealogy), at Kaingaroa, the north part of the island : Tamakautara (No. 30 in Maikoua's genealogy), at Te Awapatiki : Karangatai} at Whangaroa harbor, and also Karangatua (locality uncertain). He is further credited with finding the island disconnected -kauteretere, Boating—as a number of islands, which he joined together. After this, disliking the island, Kahu returned to Aotea and Hawaiki.
Tamahiwaki strongly affirmed that Rongo-mai-whenua and his descendants were no te whenua afce—autochthones—and that the-.-, with the Rangimata migrants, were his ancestors, as shown in his table of genealogy.
♦After Tiki-Tawhito-ariki. Tiki-thc-aneientdnrd. mention is made in the Mauri of the " Three people " and goes on with Int. Ngangana, &c., but it hies not appear who the " Three people " are. or the meaning of the allu
t Rongo-mai-whenua was a figurative equivalent for land, ami he had a brother (tenia) called RongOrmai-tere—ocean; he refused to remain with his broth* r, bul left, Rongo-mai-whenua lamented over Ins departure in a tangi.
{ Also name of place in the harbor
73
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
74
\_:.iin. another question suggests itself : Assuming this genealogj to be consecutive and correct from Kongo-niai-whcnua to Rongopapa, could the natural increase of the people have possibly existed in these islands ?
Among the ancestors in the above group, Tu-te-rangi-nnirama (7!)) is said to have taught the Morions the art of plaiting pokipokis, a kind of mat made with broad strips of flax (Phuniiiiiin (max), while another- Tangaroa-matahi (-18)- with his descendants, were noted lot eating raw food.
Rongopapa, the last ancestor of this group, was, it is stated, one of the ancestors living cm the Chatham Islands found by the Hdce* migration -of Kangimata on their reaching Te W'hakuru (Whakarua, North, the north-cast corner of the island), while Marupuku, another autochthone (as they stated also), lived at Te Awapatiki. and contended with Mihiti. the captain of Rangimata and his people on their landing there, pulling out a post erected by them to indicate taking possession of the land.*
From Rongopapa to Tamahiwaki. inclusive, are 26 generations, which brings us to the last group, and with the present people now living, there are three generations more to be added. (The first of the three being a child in 1836 —date of arrival of Maoris, he may be about 64 years, or thereabouts —the second, and third, son, and grandchildren—the eldest child is 12 years of age now. This may afford an example of the length of a generation.)
It will doubtless be very interesting to compare with Tamahiwaki's genealogy another one written by Hirawanu Tapn Maitarawai, at Te Awapatiki, and dated 3rd June, 1868. This was dictated by Aperahama Maikoua, another old Moriori priest of about the same age as Minarapa Tamahiwaki. and who claims lineal descent from Marupuku. He accepts as correct the fifty-six generations antecedent to Tc Ao-marama. as given by Tamahiwaki. and begins with Te Ao-marama who begat Rongo-mai-wlienua. whose son was Rangipokia, and thence down to Marupuku, or, from Te Ao-marama inclusive, ninety-nine generations.
This period, according to Tamahiwaki, comes to one hundred generations, a difference of one only. Another period in Maikoua's genealogy is from Te Ao-marama to Tamakautara (inclusive), thirty generations—Tamakautara lived, it is said, at the same time as Kahu-ti, garment of ti. In Tamahiwaiki's genealogy this time from Te Ao-marama to Kahu-ti (inclusive) was twenty-eight generations, a difference of two only.
The last period is from Marupuku to Maikoua, apparently thirty generations, but according to the note appended by the writer (Tapuj, i- ; - twenty-eight generations, which, if correct, makes a difference of two more than Tamahiwaki.t
It may be added that the names of the people mentioned in (he genealogy have been given to places all round the Awapitiki and
* It is said the heke put in one po.st tirst on the sand-spit (tahuna), this the tangata whenua took not much notice of ; but on seeing the ftefce put in another at Poretu (north >i<le of the Awapatiki) and with it the image of their god, Beuoro they pulled them up.
f Owing t<> id'' introduction i ■ or two oases of other members than the direct line, this genealogy is uot bo reliable in tlii.s section as Tamahiwaki's.
48
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
its vicinity, which was. they say, their general habit in naming places. Several ol the names are those ~f ~„|s Atuas wno were aeld to be the guardians of certain places and things. Thus Rongo-mai-tauira* (Will-of-the-wisp) with Tahiwata, were the guardians of what were called l\a Ngangarehei laws contained in certain stones hidden at Cohanga-ta-ra, near Whakahewa, such laws being:- not to kill. not to steal, not to commit adulterv.t From this place Rongo-mai-tauira descended to the north end of the Whanga (lagoon), which he guarded, by the Mangatukarewa stream. Tahiwata' descended by the Awa-inanga river, and guarded the south end of the Wlanga.l Uhenga was the Will-of-the-wisp god of the south end of the Whanea ''
Having instituted a comparison between one section of the .Maori with the Moriori genealogy, it may be useful to compare some other Maori genealogies published in Tregear's "Maori Comparative Dictionary, to see how far they agree, more particularly in the llawaikian part.
Taking a Ngati-Maniapoto one, collected by Mr. G. T. Wilkinson, the tirsi twenty-nine names, if not more, are divinities or deified ancestors, more or less, while Tuwhakararo, who was slain by the chiefs§ of Te Uru-o-Monono (or Manono) and was avenged by YVhaka-tau-potiki. lived previous to, but from the accounts, not far distant from the time of the canoes leaving Hawaiki for New Zealai that practically it may be taken as dealing with X. w Zealand a: as docs tin' Arawa one.
In the Maniapoto genealogy " Ari " (13)—appar ntlv a printer's error, and intended for Uru—with Ngana who succeeds him. does not come in the same order as in the Mauri quoted—from Whiro to Hatonga or Whatonga. They agree, but invert the order of Tahatiti and Rakaiora in the Mauri, missing out some names there menI, winch would appear to indicate that those referred to were not intended to represenl the whole of their ancestors arranged in full genealogic sequence, but rather the names of certain of thi notable ol their Hawaiki ancestors, the names only being retained. without the knowledge of their deeds, lost with the last generation of old men. In Tamahiwaki's genealogy there will be noticed a Tiki prior to I'm and Ngangana, which agrees with the order in the Mauri. but which apparently is not the same as the second Tiki (16). the lattel being probably the same as Tiki-te-pou-mua in the Maniapoto table. As this is a Tainui genealogy, and both Tainui and Te Arawa left the same place in Hawaiki. their Hawaiian* genealoc ought to show a considerable amount of general agreement in their common ancestry.
* Thi.v is evidently Rongo-mai-ta-uira Rongo-mai-the-lightning-flash hcnco Will-of-the-wisp, or Ignis I
t Beyond the mention of this strange tradition there was nothing more known of it, bul i! appears to be the fragment of Borne old story of which this part alone : retained.
iwati's backbone (a dark ridge in the river b when the Whangs bursts out seawards, after being closed for a time.
§Tupakihimi and Paparakewa, according to the Morions. U'h ikatau, according to the Morioris he was brother oi Apakura, Tuwhakai tro's mo! her.
\ Tiiinui and Te Arawa sailed from the creek or rivei of Pikopiko-i-Whiti. Te Awa-o-Pikopiko-i- Whiti.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
76
Taking now the genealogy of the Ure-wera* tribe as collected by Major Gudgeon, the first portion appears to relate to the m of man. symbolising him by TiM-wiotou {'. matua), then it describes Te Ahunga heaping "I earth to form the tree Wodv ; I te Pue (? Pu, or pua. assuming the former) in the stem ; 1 te none.;:; in the highesi tip of branches; I te wen. in the fibrous roots : Ite aka, in the long thin roots: 1 Tamatua (?); I takitaki. in the bringing onward: Tanu-manga, burial (planting the tree): Pukaiahua. heap gathered together (formed). Tic grouping of other names with their descriptive meanings apparently relates to imaginary periods or circumstances in the creation of the world as held by them. Taking for example : —Haere-pouai ('. Eaere-po-ai), going in darkness ; Po-ata-uri, night of the dark morn: Po-ata-tea, night of the clear morn ; Wainui-a-te-Kea§ (? greal water of the whale or fish) ; Wainui-a-te-Korc. great water of the void; Raorao-nui-a-Awatea, the great expanse of daylight ; Ea-tere-Moana, the ocean sweeps : Hine-ahu-one, woman formed from earth: Te Kune-iti. the small development or conception : Te Kunc - rahi. the greal conception ; and so on in pairs or groups, the recitation dwelling on titc various features or opposite meanings of any stiliject touched on, until we reach Toi, Rauru, Tahititi, Ruatapu, &c, of the other genealogies, and we find in them the well-known and recognised ancestors prior to the departure from Hawaiki.
There arc a few names in tliis genealogy, such ,is Toi (60), and others, which have more the appearance of ordinary names ; but, when shortly after, these arc followed by pairs, and such a group as 79 to -i variants of Atea, Tu-atea, Waho-tca. Whetu-atea, &c., considerable doul as to whether they were ever really intended to represent people. It is noticeable that 53, 54, 55—Rongomai, Kahukura. and Te Ao-marama follow in the same order, and nearly the same numbers, as in Tamahiwaki's genealogy, while Toi. Rauru, and Ruatapu 97, 98. 100- come after in this case, but precede, as members of " Te Whanau-o-te-rangi " group, Tamahiwaki's table. Again it will be noticed (see p. 123, Sir (;. Grey's •• Nga Moteatea & Hakirara ") thai this part, from 97 onwards which ntially the same as the Arawa one. misses out many of the names contained in the latter, and inserts others, and in the case
* So named through an accident which befel their ancestor Murakareki whose Ure got burnt —hence their name.
" f This appeals to be the .Maori equivalent to the Moriori story of the creation of Tu, under the figure of a tree. Thus Tiki-i-ahua, Tiki-i-apoa, &c. Showing that this story was common to both i
t Or may mean also the butt of a tree.
S According to the Moriori story a Kea was the name of the fish whicl Hine-te-iwaiwa rode, or which carried hi r to her lover Tinirau, to the Sacn 'I Isle (Motutapu). The Kea is a large fish, in shape something like a Patiki, but about eight or ten feet in length, big and thick in proportion, lias a very rough skin liki one of the coarse Do'_< Sharks, swims like ;i Patiki, and is diamond-sh the centre of the back is a hollow, in which Hine sat. Hence this fish is callei "Te-ara-o-Hine" —Hine's conveyance. [See "Myths and Songs," p. '.'2. by Dr Wvatt Gill, where the King of Sharks, which < arried Ina to the Sacred Isle, i. cailcd Te-kea.- EDITOBS.]
|| Te hiku Watea is the Moriori name for the expanse of the ocean, whirl raises the question, whether this may not be Raorao-nui-a-Watea, great expansi of ocean, especially as water is referred to before and after.
77
THE MOPIORI PEOPLE OF THE CHATHAM ISLANDS.
of Tama* other additions to the name arc used, although referring apparently to the same person; after two more aarrwe this brings US to Ruatapu and Paikea. Now, as Paikeat (111) said to be the captain of Takitumu and Rauru (98), (if be be the same person who came in Mata-atua) one oi the great progenitors of Te Urewera and other tribes, were both co-existent with Toi-tediuatahi.' Tama-to-kapua. and others, the question Suggests itself how far this section, from the names included, can lie relied on as a genealogy, or whether it is not rather a general recital of the chief names of those who came in the canoes from Hawaiki.
Another genealogy is here given, that of Petera Te Puku-atua, of the Ngati-W'hakaue section of Te Arawa, living at Ohinemutu, Rotorua, which from the ancestor- Taunga—who came in the Arawa canoe, to Petera, inclusive, makes 23 generations.
In the March number of the Journal oi the Polynesian Society for Ici'.if. in an article contributed by Major Gudgeon, on " -Maori I tions,' the generations vary from fifteen to twenty, i.e.. people who count their descent from the arrival of the Arawa canoe and it will be observed that Petera's genealogy counts three or more generations in excess of one given at p. 48 of that number, which is the genealogy of one who claims descent from the same ancestor — Taunga.
Other members of the Tuhourangi section of the Arawa. give fifteen to sixteen generations as the period which has elapsed since the Arawa's arrival, so that it appears impossible, from the infori. at hand, to arrive at any certain conclusion regarding the actual number of generations which have passed since the arrival of the Tainui, Arawa. Mata-atua, and other canoes from Hawaiki ; nor is it attempted here to do much more than point out the various points of agreement, or the reverse, in the hope that more complete genealogies and information may be obtained from the various tribes by those who take an interest in the subject, and thus allow of exact comparison before it is too late, and those no longer exist who can supply the knowledge.J
Assuming twenty generations to be a fair approximation in regard to the time which lias elapsed since the arrival of the Maoris in New Zealand, in the Arawa and other canoes, and 26 generations,§ (according to Tamahiwaki. and .'3D according to .Maikoua) since the arrival of the Morioris tit the Chatham Islands, in the Rangi-mata canoe, there remains a long gap to be accounted for between the arrival of the two peoples. A very difficult question to answer here arises: How is it. that, while showing so many points
* It appears questionable win ther this Tama was not one person of great note to whom various appellatives were given, as those of Tu- god oi war. to rj and distinguish him.
fSee Major Gudgeon's article in the Journal ef I'm Polynesian Society, March isaf>, p. 17. as to l'aik< a. — Editors.
X The studj oi . large number of genealogies dating from the arrival oi thi iii > I of canoes in New Zealand will show thai twenty generations is aboul the mean number down o 1850) and consequently, that the migration from Bawaiki arrived here about 500 years ago. Editors.
§ Tapu in his note says 2s. which probably is correct, as there was a little confusion in introducing other members of a family in the lint'.
51
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS
of agreement m their Hawaikian ancestry, I here ate so many generations between the dales of arrival in New Zealand and the Chatham Islands? Does not this tend to show a muel, earlier migration of a section of this, or a similar people from Hawaik, subsequently merged in the later migration, whose history has teen lost in the mists of the past, but who are alluded 'to as the original inhabitants- to have been found in New Zealand on the arrival of Tainui and other canoes with the -Maori., and the Rangimata canoe with the Morioris. at the Chatham Islands. Supposing this to be the case, would the two peoples have been so much in unison in their Hawaiki account of themselves ?*
How long ago it really was since Kahu arrived in the Chatham Islands, may remain so far an open question ; but that he did arrive and returned to Aoteaf and Hawaiki, is strongly supported by Moriori tradition, and although no mention whatever is made of it, it seems not impossible that some of his partv remained behind, whose descendants may have been some of the people said to have been found on the arrival of the Rangimata canoe about twentysh venerations ago. It also seems probable that Kahu's arrival could not have been at a verv remote period, otherwise it is searcelv conceivable that the Hehv of Rangimata. should have known of the matter.!
One thing appears certain, that Kahu must have been a skilful and able captain, and had a vessel capable of encountering- rou<Th seas, to have returned, as their story goes, to Aotea and Hawaiki If, as in the case of Kupe, the great Maori navigator, he reached Hawaiki, the fame of his exploit would naturally be spread and directions be given regarding the course to be taken for others coming to Aotea, as well as to the Chatham Islands. From the Morion account, Maruroa and Kauanga of the Rangimata canoe, went to Hukurangi, and obtained thence the knowledge of the Chatham Islands, as well as other information. Once arrived in New Zealand a few hundred miles more would be a small consideration to such daring and skilful navigators as the Maoris have proved themselves to be.
GENEALOGY OF PETERA TE PUKU-ATUA, OF ROTORUA. NEW ZEALAND (on the male side).
Hawaiki ancestors.
Uru-hoanga
Haekauea
Tane-i-te-kapua
Ao
Puhaorangi
Ohomairangi
Muturangi
Taunga 1
Atua-matua
Tangaroa
Tupai ? Tupoi
5 Irawhitiki
Rakeroa
Rongomainui
1911* Chaptel ' XV muCh ° f this difficult y has been explained away. -Editob
„„ t Evidently N.Z Mention also is mad, of Aropawa, with Aotea in a karakia !t i a *u -i',, These , name * aPPear to have represented to the Morioris tinnorth and the middle islands of New Zealand.
ter \^V-Fomt" Kr CaSt re ° ently proved to be correct. See Chap-
52
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Rongomairoa
Rongomail upua
10 Rongomai-pehu
Apahu-matua
Alawa ke-roa
Mawake-taupo
Tuwharetoa
15 Tutanekai
Te Whatumairangi
Ariari-te-rangi
Tu-noho-puku
Pa-nui-o-marania
20 Tae-o-Tu
Te Iwingaro
Te Puku-atua
23 Patera Te Puku-atua 2
i Came in Arawa canoe.
2 Petera Te Puku-atua is over 60 years of age (in 1896).
MORIORI GENEALOGY.
By Tamahiwaki.
Ro rangi raua ko Papa ka fcokona e Rangitokona, ka wehe a Rangi raua ki Papa, ka whanau a raua tamariki : Heaven and earth were pushed apart by Rang] tokona, and heaven and earth were separated- their children were uorn :
Tu
Kongo
Tane
Tangaroa
5 Rongoraai
Kahukura
Tiki
Uru
Ngangana
10 lo
lorangi
Waiorangi
Tahu
Moko
15 Maroro
Wakehau
Tiki
Toi
Rauru
20 Whatonga
Rongomai
Kahukura
Ruanuku 1
Motu-ariki
25 Te Ao-marama
Tumare
Ranganuku
Matariki
Wari
30 Tauira
Tokoroa
Tokopoto
Tokomahuta
Tokomauhara
35 Rupipi
Ru warn warn
Rukuhautai
Rukuwhakapcka
Ruhitioro
40 Tamaariki
Tamamutu
Rangipoutu
Ranginaonao
Rangituwehi
45 Tiki-mata-wha
Tumanukura
Rongohua
Tangaroa-matahi 2
Uhenga 3
50 Papararo
Tangaroa-whatu-moana
Tamanui-te-Ra
Tamahiwa
Te Hiwarangi
55 Kongomai
Kahukura
Te Ao-marama
Rongomaiwhenua 4
Nuku-o-wae-roroa
00 Tutawake
Turanga-mamaoa
Ngake
Pehe
Tu-ta-upoko-o-Rekohua
05 Tumakao
Tuwatawata
Hariunga
Papa
Toro mat ua
70 Takarc
Hawaiki«
Tutohia
Hokotaka
Wharekaraka
75 Rangitipi
Maituporo
Motorea
Huturere 'T'
Tu-te-rangi-marama 5
80 Te-Ao-maira
Te Whanau-o-te-Rangi
53
THE MORI OR I PEORLE OF THE CHATHAM ISLANDS.
Tairi
Tarere
Manu-kau-moana
Kahu-ti 8
Ngana
Kaivua
135 Taheke
Rapaki
Hamuroro
Tatitiri
Pounamu
85 Tatitiri
Korongo
Poke
Kohiroa
Ana
140 Kueau
Mano
Kaimurumuru
Tohoanga
Tuneinei
90 A pat a
Tohenga-aitu
Hamatua
Ta-ta-roa
Puwiwi
145 Tuapaka
Tuarare
Rangitipi
Taihakama
Waka-ariki
95 Wairewa
Tangaroa-kuau
Tauira
Toko-tea-rangi
Tukoai
150 Wakatukou
Eha
Marama
Ika
Tauanunuku
100 Hapaikato
Kahukare
Tauam-kura
Rangituake
Maititi
155 Tamohewa
Kaiuaua
Rongopapa 7
Tamutu
Piriake
105 Wakiri
Te Ikaroa
Manapupu
Tarawa
Ruaouru
160 Tamehe
Tapanga
Tutoake
Manapo
Tuwetenga
110 Rongomehori
Tumakao
Kie
Tuwatawata
Aoroa
165 Rongomai-a-kura
Moriro
Pakaurua
Hupe
Hapekirehe
115 Tukoia
Tuatahi
Marupinui
Maimga
Kueo
170 Tamakahe
Tamakanoi
Rangimene
Tapumata
Waitahi
120 Painui
Tamakikihi
Tapepeke
Tihauwanu
Karangatua
175 Te Riki-toroa
J.C -LV 11V1- LUI U< Te Ika
Tamatuahu
Tapongi
Tama-karanga-po
125 Whatonga
Tawahine
Kautore
Mana-aotea
Apunui
180 Manu-kapua
Tama-te-hokopa
Tamahiwaki—The reciter, and
three generations now living
(the third are children).
130 Takaro
Tamahitita
Raumati
1 Ruanuku to Ro (te) Tauira are said to be women.
2 He and his descendants ate raw food.
•T Will-o’-the-wisp, south end of the Whanga lagoon. 4 Tlin r, ...I, „ ,1 I* T> , I-,. I... __ nu.lL.
4 The first ancestor who dwelt in Rekohu, or Chatham Islands. No information of how he arrived there.
5 Tu-te-rangi-marama taught the art of making “ Pokipokis ” (coarse flax mats).
r ’ Kahu’s canoe arrived in the time of this ancestor.
7 In Rongopapa’s time the three canoes arrived from Hawaiki.
Note.—This genealogy relates to the north-east part of the is!and--Te Whakuru more particularly In the ancestors from Rongopapa downwards.
81
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
MORIORI GENEALOGY.
By Maikoua.
Te Awapatki, 3 Hune, 1868.
Ko te Tapuna tenei o Wharekauri.
Te Ao-marama 1
Rongomaiwhenua
Rangipokia
Turangi
5 Rangitakohu
Tamoe
Ripo
Tangaroa-raapuna-wai
Tongonui
10 Heu (Hau)
Roa
Waka
Tapopohewa
More
15 Takitumu
Tumunui
Rakaraka
Hamuru-tonga (atua]
Hawaitauru
20 Marukaputu
Taputo-ao
Tamawharou
Kai-toro
Tapongi
25 Rotoru
Moputehi
Waikawa
Torohanga
Tamaturoa
30 Tamakautara 2
Tapu-toro
Poutarau
Rongomai-to- what«- ma
Wairere
35 Kahutua
Rangihikiraeo
Tama-ngutu-ao
Wharemai
Tama-ngutu-ure
40 Kairoro
Tumuririko
Tumurarapa
Parawhenuamea
Ta Upoko-papa
45 Rangitahia
Tuwahine
Tahiwata (atua)
Rutake-whcnua
Tuwakehau
50 Rangi- wahia
Rangi-ka-matata
Tuwahia
Mahutu-ata
Matowha
55 Potiki-tehi
Kaumoana
Tama-tahuri
Tutohia
Poroa
00 Mokeao
Tuwakehau
Tami-ripo
Wai-tongo
Ririhorea
65 Mnkara
Poretu
Te Rikitahatika T 1 ~ *.« 1 *-..
Tamatahatu
Manawatahia
70 Tamatakuao
Wharewi
Wharekura
Tama-hokototoro
Te Awapuhi
75 Rangiwera
Tehuaimi-ro
Te Auriri
Te Au-nguiha
Titire
80 Manaonao
Tu-toko-tapu
Pa-okooho
Tapuhautere
Matirawhe (a bird)
85 Tangaro-pouri
Tangaro-potango
Mawharu 3
Whare-tangata T anAnAl/o
Tapeneke
90 Tamakopupu
Tamatoke
Tamakororo
Turumoe
Tuhoe
95 Tangiwharau
Tamaroroki
Herepo
Hitauira
Marumama-ke
100 Marupuku 4 1
Tana-hokorere-kura) (/)
Tana-mairewa 5 (/)
Te Au-ripo ) 2
Te Au-mate 3
Tupuwhenua 4
Hinewao (/) 5
Tapihanga 6
Rongo-rau-eruhe 7
Turori 8
Tuiti 9
Tane 10
Tapito 11
Hinepango (/) 12
Hinewere (/) 13
Perer(e)-wao 14
Momotu 15
Hine-kokomuka (/) 1(»
Manawa 6 -take 17
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
•55
Manawa-huka 18
Tapoukore 19 \r„: * ; .v.
Wai-tamui 20
Te Akepiri 21
Koenga-punga 22
Hine-kerenu (/) 23
Taraa-anaukahu 24
Hina-anau-kahu (/) 25
Hiluaro 26
Puatou ' Maitokehanga >
Hawea
Ta Ihi )
To Rikimohewa 21)
Puangaiho I
Maikoua 30
1 Te Ao-marama herein mentioned is identical with Te Ao-maraiha, No. ;'»7, in Tamahiwaki s genealogy.
- Kahu arrives at the Chatham Islands.
1 M a wham —night of the moon —ka timu te ma wham—the tide ebbs on the mawharu.
* Rangimata canoe arrived with the “ Heke ” migration.
> Ich eruhe—ka (e whangni In ka u a Tanamairewa. Fern-root—fed with tin- breasts (milk) of Tanamairewa (referring to its sweetness).
6 A plant whose tops wither and shoot out afresh from the stein, year by year
Note. Given bj Aperahama Maikoua, and written bj Birawanu Tapu Maitarawai. Tapu .nl.ls. re Ao-marama ki a Tamakautara, SO whakatipuranga; N'o Tamakautara ki a Marupuku .M whakatipuranga; No Marupuku ki a Maikoua, 28 whakatipuranga.
COMPARISON BETWEEN THE " MAl'RI " GIVEN IN “ NGA MOTEATEA,’’ PAGE 423, AND THE MORIOR1 GENEALOGY.
Maori.
Tiki
I'ru
Xgangana
Waionuku
Waiorangi
Toi-te-huatahi 1 or Toi
Rauru
Whatonga
Rutanga
Amaru
Tahatiti
Apamaru
Ruanuku
Moriori. (See Tamahiwakfs genealogy.)
7 Tiki
Uru
Ngangana in
10 lo
iorangi
Waiorangi
Tahu
Moko
15 Maroro
Wakehau
Tiki
Toi
Rauru
20 Whatonga K f\r\rer% m o i
Ron<romai
Kahukura
Ruanuku
Motu-ariki
23 Tc Ao-marama
Tumare
Ranganuku
Matariki
Wari
30 Tauira
It appears by comparing closely the Arawa and Moriori genealogies with thai of the urewera tribe, collected by Major Gudgeon and published in Tregear's "Maori Comparative Dictionary,' 1 thai each one misses out, and also supplies names, in all probability known t". and common to them all originally, bul which have been either omitted or forgotten by the reciters who respectively supplied the information.
In the Arawa genealogy, ii will be seen thai five names are missed out, but are supplied by the Morions, between Waiorangi and Toi-te-Huatahi, a or Toi as .~> -Moriori.
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THE MORIORI PEORLE OF THE CHATHAM ISLANDS.
he is. called for shortness. Again, a difference exists from Whatonga to Ruanuku, where td'' Arawa enter four names, as again si two by the Morioris; but, from Ruanuku downwards, the Arawa one is silent possibly, as the Morioris say. this ie composed of women, a* such, they would not lie mentioned in a Mauri. The nanics Ruatapu, Ruarangi, and Rakeiora were known to the Moriori.- in ot her combinal ions.
rhe Moriori Toi, who came in tin Chatham Islands, was one of tin- crew of the Oropuke canoe ; he was of tin senior lino of Rauru-nui : he died at Motoki, on the south side of Hakepa, at Pitt's Island, hence tin- name of the place, Ka-hinu-o-Toi (Toi's fat), the pauas, or Haliotis shellfish and stones in tin- sea near there being quite rod. Hi- daughter's name was Tarakoko " To. upoko <> Tarakoko, is .1 proverb used in reference to the Awa-inanga river when in flood The head of the Tarakoko.
Ii may be added that tin.- extract from the J/auri, i- nol a full genealogy in the proper sense of the term, nor intended to be so, bul sufh'cienl has been shown to indicate a considerable measure of agreement in (In- Hawaiki pari of the io> nt tin- two peoples before they had set out to discover new when- once dispersed, further agreement could scarcely I>c expected.
In connection with Toi-te-huatahi (See Urewera genealogy), according to the Maoris he was father of Oho-mairangi who begat Muturangi. <>n<\ Muturangi, according I account of the Morion's, was tin- father of the Rauru section of those who came in tin- Oropuke canoo Borne years later than the Etangimata canon migration, but in the same generation. This Muturangi they alleged to be Te upoko a nga iwi tin head of the tribes, which accords with the Arawa statement, thai it was tin' Ueketanga Hanoi, divine, or chief line of descent. - Known as Toi only, by the Morions. HuatahJ means the only child ; or. only offspring of his parents.
Also known to the Honoris as Tama-rakei-ora. According to the .Morion-, the killing of Rakei, or Elakei-ora, was one of " the causes of the evil in Hawaiki," which indued them to leave. Whether he Is the same referred to here would be difficult to decide. Rakei, in the Rarotongau dialect, means, a weapon.
THE MORIORI PEOPLE OF THE CHATHAM
ISLANDS: THEIR TRADITIONS AND HISTORY.
Alexander Shand, of Chatham Islands.
KO MATANGI-AO.
Chapter V.—Rakei. (Translation.)
RAKEI set out; he went on till he arrived at the house of Tamahiwa. Arrived there, he found no people, all the people had left; he took the Pute-a-Kura of Tamahiwa, (') and one of the feathers dropped out. Rakei then returned back ; lie went until he arrived at his dwelling, and found Tiiina-tc-hokopa (-) had come to the house. He thereupon asked him, " Where have you been ? " "I have been yonder on the land of Tamahiwa." " What indeed did you go there for ? " " For the thing here in my hand." " What really is the thing i" "It is the Pute of Tamahiwa." "Ah then, O S'>n ! for us onward tomorrow [will be trouble] with your parent Tamahiwa."
Tamahiwa and his son returned to their home; they entered the house and found the (a) plume lying; they looked up in the house; " U-u." ( 4 ) The Pute was gone. Tamahiwa then said to his children, " What shall we do, 0 my children I" His sons, Pauliu and Paliore, answered, "To do indeed what ? " "To seek out a tree [to see] if your relative Rakei may not he drawn [thither]." ( 5 ) Going, they found a tree growing, a manuka, full of birds— kokr, (Prostitemadera Novazealandiie), pare (pigeon ; Maori, kereru), kakariki (paroquet), tchitake (fan-tail), miroiniro, and kmaako (hell-bird). Pauliu and Pahore returned to their home. Tamahiwa then said to the children, " Have you found out a tree?" "Yes." "Where is it?" "It is growing yonder." " Are there any birds on it ?" " They are exceedingly numerous." They made it a reserved tree. They remained in the house listening to the cries of the kokos : " Ko-e, Ko-e ! " "What kind of a koko is this i " " 'Tis a screeching koko." " No, it is not." " Then what is it ?" "It is indeed some person." The koko cried out again : " Ko-e, Ko e.'" Then for the Hrst time Pauliu and Pahore went and found Rakei up the tree spearing birds; the spears were standing at
S
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS ,
the base of the tree. Pauhu and Paliore called out: Wari ko tare ? " Who is the stranger ? " "I, Rakei." Wari ko huTifi 1 —" Who is the resident, or person, of the place?" " Tis I, Pauhu and Pahore." Rakei said, "Come up here." "No; come down here." Pauhu and Paliore asked, "What is this spear for, Rakei?" "A koko spear." " What is this spear for?" "A pigeon spear.'' " What is this spear for?" "A koiuako (bell-bird) spear." "What is this spear for?" "It is a spear." "Then this spear is for you, Rakei." They thrust and pierced Rakei with spears and cut him up. (") When they reached the ///■«(") and attempted to cut it, it was withdrawn (swallowed) by Maru. When they reached the heart it disappeared inwards, withdrawn by Maru. When they reached the head, it was withdrawn by Maru. Three parts of Rakei were hidden by his god Maru, but the whole body was taken by Pauhu and Pahore to be eaten. Pauhu and Pahore returned to their home, and Tamahiwa asked them, " What thing is that you have?" "We have killed our man." "Who?" "Rakei; we found him spearing the birds of our tree." "Ah, then henceforth we shall have trouble with your parent Tama-tc-hokopa. 0-6. Was your (slain) man hidden out of sight?" "Yes, we threw him down over the cliffs."
Tama-tc-hokopa remained in his home waiting for his son. who did not come to him. The Torea* arrived and cried " Tore ! " Tama-tc-hokopa asked, " What Torea are you I" " Tore ! " " Are you an ebbtide Torea?" "Tore!" "Are you a flood-tide Torea?" "Tore!" The bird remained silent. He asked, "My son?" "Tore!" "Has he fallen?" "Tore!" "Is he killed by man?" "Tore!" "Is he gone to the thing which burns here?" "Tore!" "Has he been given to the voices which sound here?" "Tore!" Tama-tc-hokopa wept for his son slain.
As soon as day dawned, Tama-tc-hokopa set out with the birds and searched for the place where his son lay. The Torea went by the sea; the Hopiritu ( 8 ) by the bush or forest. They went on. The Hopiritu went on the track and found the Toreas arrived ahead. He (Tama-tc-hokopa) went and took his son ; he looked at his state, the lire, the heart, and the head had not been taken. He placed his son in a garment. The Toreas went by the sea-beach, with their loads of stones; the Hopiritu inland with their loads of Paretao. f When they reached the house an oven was dug. Rakei was placed on it. They looked at Rakei. "U-u/" The skin closed, and again they looked also. "0-61" One side turned. "0-61" They looked again, the other side turned. Then he took his son and bore him into the house. Five nights and five days he laid in the oven, and Rakei lived again. Now at this time another son was born to Tama-tc-hokopa, named
* The Tores is the Pied Oyster-catcher, or Hamatopua longirostris, a bird that is very frequently referred to in old Maori traditions.—Editors.
t Paretao, a species of fern. The stones and the fern were to be used in the oven in which liakei was placed to resuscitate him.—Editors.
THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
86
Kahukura. Tama-tc-hokopa sent his messenger and said, "When you reach there, to those people (say) the thing which they killed lives again. When Tchukauka arrived at the place of Tamahiwa and his children, he said to them, " The oven of your man (slain) has become alive again;" to which Pauhu and Pahore replied, "Is it so; can the fo.nl of the spear (that killed) and the Hint (knife) live again)" "Yes, the oven of your man (slain by you two) is returning to life, it may be to-morrow, or the next day (will not be long)." Tchukauka returned to his home and dwelt there. It was a long time before Rakei got well. When Rakei recovered, Kahukura had reached maturity. It happened at a certain time that Tama-tc-hokopa tried to prove his sons in the use of weapons. Winn Kakei stood up his ribs were furrowed ; behold ! the scars (or lumps, traces of wounds) appeared. Tama-tc-hokopa threw his spear, first the butt, then the point, but Kakei did not ward it ofl' properly. " Yes, hence indeed, O son ! it is that you will suffer hurt through your grossness ! " " Crossness in which way?" Then Tama-tc-hokopa threw his spear at his youngest son Kahukura ; he warded it off well. At a certain time the messenger, Tchukauku, went to Tamahiwa and the others and said, '■ The oven of your man (cured by the process of the steaming oven) is alive, it may be to-morrow, it may be to-day." "Isit so : can the food of the spear and the flint (knife) live, we having also eaten a Tamahiwa asked his sons, "Hold, tell me indeed did you cut offteuref" "No." " Did you cut off the heart ?" "No." "Did you cut off the head?" "No." "Ah, truly, then to-morrow ('■') (or onwards) we shall have trouble with your parent Tama-tc-hokopa." Then Tchukauka returned to his home.
After tliis the messenger of Tama-tc-hokopa went to his people, so thai they should come to seek revenge for the injury to Rakei. Tama-tc-hokopa's people came to him, and so also Tamahiwa gathered his people. The tribe of Tama-tc-hokopa was named Wheteina and Rauru. Tamahiwa's tribe was Rauru. The war-party of Tama-tc-hokopa proceeded against Tamahiwa and his people, and fought against them. The people of Tohoro-kino came also ; they were "dug out by the oven of Te Mohewao ;" ( 10 ) all the people came. Kahukura exclaimed, "What is the thing which covers you over?" "Yes; do you mean us i We thought, O son ! we came to show you honour." That people were ashamed (insulted), and returned. Rakei dashed forward :" My fish (victim)! my fish! Pauhu and Pahore !" They cried, " Our fish ! Rakei! " Rakei levelled his spear—crack ! it stuck fast; two of them ! Pauhu and Pahore levelled their spears, they wounded Rakei, but did not kill him. Kahukura rushed forward from the rear of the war-party, he levelled his spear at Pauhu and Pahore; two of them ! it stuck fast. Kahukura drew his axe, and struck left and right, so that when he left he was covered with blood. Both tribes slew one another—the Wheteina and the Raaru—each side suffered.
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
This is something which was forgotten about Tamahiwa, regarding his incestuous intercourse with his mother, making her his wife. Hence it became a proverb " The incest of Tamahiwa."
[The fight between these two tribes is said to have been one of the causes of the migration to the Chatham Islands. There were additional reasons, as will be related further on.]
The joining toobthkb or Eakki (fboh Maeu).
Come from the crown of the head
Be thou closed, 0 Gristle !
Be thou closed,
Be thou closed, 0 Gristle !
Be thou at ease.
Let the bones close,
Let the clotted blood close
Come from the bald pate ;
Be thou closed,
Close Earth !
Be thou at ease
Close Heaven !
Come from the bare skin ;
Close it with the closing of Maru ;
Be thou closed,
Close it with the closing of Earth.
Be thou at ease.
KO RAKEI
(Expressed in the Maori Language).
Ka liaere a Rakei, haere a, ka tae kite whare o Tamahiwa ; rokolianga atu kahore tahi he tangata, kua riro uga tangata. Ka tangohia mai ko te Pute-a-Kura o Tamahiwa, taka ana tetehi rau (or piki) o te Pute ; ka hoki a Rakei ki muri, liaere a, ka tae kite kaingai rokolianga atu ka puta mai a Tama-te-hokopa kite kainga; uia ma, ana i reira, "I whea koa koe?" "I ko ail nei i te whenua o Tamahiwa." ''l liaere koa koe ki reira kite aha?" "Kite mea i taku ringa nei na." "He aha koa nge te mea?" "Ko te Pute a Tanialiiwa." "A, heoi ra, E tama ! mo taua te raru apopo ito niatua i a Tamahiwa. Ka hoki mai a Tanialiiwa kite kaainga, ratou ko nga tamariki, ka tomo kite whare, rokolianga atu e takoto ana te piki, ka titiro ano ki runga i te whare, a, kua riro te Pute. Ka noho a Tamahiwa ka ki atu ki nga tamariki, " Ka pehea tatou, E aku tamariki?" Ka karanga mai nga tama, a Panhu raua ko Pahore, "Kite aha koa?" "Kite kimi i tetahi rakau me kore e onga mai ta korua whanaunga a Rakei." Haere ana rokolianga atu te rakau ctu ana he Manuka—e mui ana te Koko i runga, te Kereru, te Titake ( = Hiwaiwaka), te Miromiro, te Korimako, ka liaere mai a Panhu raua ko Pahore kite kaainga, ka ki atu a Tamahiwa ki ona tamariki, " Kua kite korua i tetehi rakau ma korna?" " Ae." "Keiwhea koa?" "Ana, te tu mai i ko ra." "E ai ana te manu o runga?" '• Nui, nui, nui rawa atu." Rahuitia atu e raua to rakau i reira. Ka noho raua i te kaainga, whakarongo ana kite tanga o te Koko, "Ko-e—Ko-e." "He Koko aha koa nge tenei?" "He Koko koe koe." "O oi, kahore." "A, he aha koia?" "He tangata ra niata." Ka tangi ano te koko "Ko-e, Ko-e." Katahi ka liaere a Pauhu raua ko Pahore rokolianga atu,
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
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ko Rakei i rimga i te rakau e wero ana i nga manu, e tu ana nga tan i te pntakr o te rakau. Ka karanga atu a Paulm raua ko Pahore "Wariko tere?" "Ko au ko Rakei." " Wari ko hunu?" "Ko an ko Pauhu raua ko Pahore." Ka mea mai a Rakei " Haere mai ki runga nei." " Kao, haere mai ki raro nei." Ka ui atu a Pauhu raua ko Pahore. "He tao aha tenei tao, E Rakei?" "He tao Koko." "He tao aha tenei tao?" "He tao Kereru." "He tao aha tenei tao 1" "He tao Korimako." "He tao aha tenei tao ?" "He tao ano, he tao.' "A, mou tenei tao e Rakei." Ka werohia e raua a Rakei kite tao, ka tu. Ka haehaea e raua. Ka tae kite ure, whanonga ake kite kokoti, ka horomia e Maru ; ka tae kite manawa humene mai ana i reira ki roto, ka horomia e Maru; ka tae kite upoko, ka horomia e Main. E toru nga wahi o Rakei i riro i tona Atua i a Maru ; Ko te tangata i riro katoa i a Pauhu raua ko Pahore kite kainga. Ka ui mai a Tamahiwa : "He aha koia ta korua mea?" "Kua mate ta maua tangata." "Kowai?" "Ko Rakei; rokohanga atu e maua e wero ana i nga manu ota maua rakau." "A, mo tatou atu apopo te raru i to korua matua, i a Tama-te-hokopa; a i ngaro ranei i a korua ta korua tangata (or tupapaku)?" " Ae, i hurihia e maua kite pari."
Ka noho a Tama-te-hokopa i tona whare, ka tatari ki tona tama, kahore i puta mai ki a ia. Ka tae mai te Torea, ka tangi, "Tore I" Ka ui a Tama-te-hokopa, "Torea aha koe?" "Tore!" "Torea tai timut" "Tore!" "Torea tai kato?" "Tore!" Ka noho puku te manu. Ka ui. "Ko taku tama?" "Tore!" "Kua hinga?" "Tore!" "Kua mate i te tangata?" "Tore!" "Kua riro kite mea eka nei ?" "Tore!" "Kua homai ki nga reo epa nei?" " Tore ! " Ka tangi a Tama-te-hokopa ki tona tamaiti ka mate.
Ka ao te ra ka liaere a Tama-te-hokopa me nga manu, ka kimi i te takotoranga o tana tama; ko te Torea ma te moana, ko te Hopiritu ( s ) ma roto ite peho. A, ka haere atu, haere marire nga Hopiritu ite ara, rokohanga atu kua tae nga Torea i mua; te haeretanga atu, feaagohia mai ana tana tama ; ka titiro kite ahua, ko te ure, ko te manawa, mete upoko kihai i riro. Wliaoa ana tana tamaiti ki roto i te kakaliu. Ko nga Torea, liaere ana ma tatahi, me nga kawenga kowhatu ; ko nga Hopiritu ma uta, me nga kawenga Paretao. Ka tae kite kaainga, ka keria te umu, hoatu ana a Rakei ki runga i te umu. Titiro ana a Rakei, ka tutaki te kiri; me i reira lioki ka titiro atu, " A-a." Ka huri tetelii taha o Rakei. A, ka titiro atu hoki ka huri tetelii taha. Ka tango ai i tana tamaiti, ka kawe ai kite whare. E rima nga po, e rima nga ao e takato ana i roto i te umu ka ora a Rakei.
Na ka whanau i konei tetelii tamaiti a Tama-te-hokopa, ko Kahukura te ingoa. Ka tukua te karere a Tama-te-hokopa, ka ki atu a Tanui-te-hokopa ; " Ina tae atu koe ki reira ki a ratou, kua orate mea i patua e ratou." Ka tae a Tchukauku ki a Tamahiwa ma, ratou ko nga tamariki, korero atu (ana); "Te umu i ta korua tupapaku ka whano ka ora." Ka whai mai a Pauliu raua ko Pahore. "Ne-e? E
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
ora hoki te kai ate kaukau raua ko te mapere?" " Aa, te umu ita korua tangata ka whano ka ora, kei apopo, kei a tahi (or tetehi) ra ranei." Ka hoki a Tchukauku ki tona kaainga, ka nolio. He roa te whananga (or liaerenga), a Rakei ka ora. Ko te oranga a Rakei, kua tuwhatu a Kaliukura. Ka tae ki tetehi wa ka whakatautau a Tama-te-hokopa i nga tamariki. Te turanga mai a Rakei ki runga, tuwhera ana te kaokao, tera te tu mai ana nga pukupuku.
Kokiria ana te tao a Tama-te-hokopa, kokiria-a-pu, kokiria-a-mata, kihai i tau te karo a Rakei ite tao. " A-a, inawhai ano koe K tama ! i rahua ai, na to tipu wbakahara." " Wliakahara pewiiea?" Me i reira ka kokiria te tao a Tama-te-hokopa ki tona potiki, ki a Kaliukura ; whakaputanga ake, waiho kia rere ana. I tetehi wa ka haere te karere ko Tchukauku ki a Tamahiwa ma, ka korero atu. "Te umu ota korua tangata (or tupapaku) kua ora, hei te ra apopo, hei akuanei ranei." "Ne-e? e ora hoki te kai a te kaukau raua ko te mapere, kua pou nei i a maua tetehi wahi 1" Ka ui mai a Tamahiwa ki ona tamariki; "Tena koa, korero mai ki au, i kotia te ure 1 " " Kahore." " I motu te manawa?" "Kahore." " I kotia te upoko 1" "Kahore." (or Ooi kahore). " A-a, koia, mo taua te raru apojio ake nei ito korua matua i a Tama-te-hokopa." Ka hoki a Tchukauka ki tona kaainga.
Ka mutu tenei i konei ka haere te karere a Tama-te-hokopa ki tona iwi kia haere mai kite ngaki i te mate o Eakei. A, ka tae mai te iwi o Tama-te-hokopa ki a ia. Peru hoki a Tamahiwa ma, ka huihui i tona iwi. Ko te iwi o Tama-te-hokopa, lie Wheteina, he Rauru. Ko te iwi o Tamahiwa, lie Rauru. Ka rewa te taua a Tama-te-hokopa ki a Tamahiwa ma, ka pakanga. Ka tae mai te iwi o Tohoro-kino, i koia kite umu oTe Mohewao ; ( 10 ) ka tae mai nga iwi katoa. Ka pa te karanga a Kaliukura: "Tena te mea e tipu i runga i a korua?" " U-u, i a maua nei ra pea nge? Ka hua ra, E Tama ! i haere mai ai lie whakanui i a koe." Ka whakama te iwi ra, ka hoki. Ka rere ko Rakei: " Taku ika ! taku ika ! ko I'auhu raua ko Pahore ! " Ka karanga mai tera : "Ta maua ika ko Rakei I" Ka paepaea te tao a Rakei, tS ! waiho kia uka ana, tokorua ! Ka pakanga te po, pakanga te ao. Ka paepaea (or kokiria) nga tao a Pauhu raua ko Pahore, ka tu ki a Rakei, kihai i mate. Ka rere mai a Kaliukura i te hiku o te taua, ka paepaea nga tao ki a Pauhu raua ko Pahore, tokorua ! waiho kia uka ana. Ka maunu te toki a Kaliukura, ka whiua ua te maui. na te katau, ko te tukunga atu i reira, kua rewa a Kaliukura i roto i te toto.
Patu rurua ana aua iwi, te Wheteina, te Rauru, mate ana, mate ana.
Tenei tetehi kupu i wareware mo Tamahiwa, te moenga kino tiwaretanga, i tana whaene, waiho ana hei wahine inana. Koia i whakataukitia ai. "Ko (te) tiware o Tamahiwa."
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
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KO RAKEI
(Expressed ra the Moriobi Language).
Ka whano a Rakei hire a, ka tae ko t' whare o Tamahiwa. Potehi etu. kaare e rangat' telii, ka ma ka rangat' ; ka tanga mai eneti i ri Pute a-Kura o Tamahiwa, (') ka tak'(a) i tche rau o tchia Pute. Ka hok'(i) a Rakei ku muru, here a, ka tae i kaing', potChl etu, ka putfi mai ko Tania-tc-hokopa ('-') i kaing'. Ka ui mai eneti ( :1 ) i kora, ■•I whs koa nei ko?" "I ko i aw nei i t' whenu o Tamahiwa." •' ilrie ka nei ko iki reira ki tch aha?" "Kiri me i taku ririma nei na." " I'lia koa 6 tchia me?" "Ko ro pute a Tamahiwa." "A, kati etu E Potiki ! mo tan atu apo i tc mutchu i a Tamahiwa."
Ka heoki mei ko Tamahiwa i kainga, ratou ko timit'; ka tomo ko t' whare, potehi etu totaranga ta rau ; ka tuhiro ene ka rung' i t' whore; " l'-ti." ( 4 ) Ka riro ta pute. Ka noho a Tamahiwa ka ki etu ki ka tamariki: " Pelie koa nei tatau, E aku tamariki?" Karanga mai ka tama, a Pauliu rau ko Pahore : "Ki tch aha koa nei?" "Ki ri kimi noa i tche mkau me kore, e ongo to koru hunanga a Rakei." K' liere enehi, ( J ) potehi etu etua' ta rakau Manuka, e rani a' te Koko ku rung', a ra Pare, ko ro Kakariki, ko Tehitake, ko ro Mironiiro, ko ro Komako. Ko ro mli a Pauhu rail ko Pahore i kaing', ka ki etu a Tamahiwa ki o' tamariki: "Kite koru i tche rakau ma koru?" " U-u." "Tebßkoa?" "A te tu mai i kora na." "lei ta manu o rung' 1" " Knwai, kuwai, kuwai maria I" Ko tchia rakau ka tfi rahui e ran i ko. Ka noho rau i kaing', hokorongo ki tangi a ra Koko : •'Ko-e, Ko-e!" "Koko lihia koa nei tenei?" "Koko taue." "Awai kaare." "A, i ha koa na?" " Tang'at' ra mo." Ka tangi ene ko ro Koko, "Ko-e, Ko-e!" Kanei k' here a Pauhu rau ko Pahore, rokiri etu, ko Rakei i rung' i ta rakau, e wero ana i ka manu; e teliu ana ka tao i ri putake o tfi rakau, karang' atfl enehi a Pauhu rau ko Paliore : " Wari kotere?" "Ko au, ko Rakei." "Wariko hunu?" "Ko au, ko Pauhu rauu ko Pahore." Ka me mai ko Rakei : " Pera mai ku runga nei." " Ka-a, pera mai ka raro nei." Ka ui etu a Pauhu rau ka Pahore: "E tao i ah' tenei tao, E Rakei?" "E tao Koko." " E tao i ah' tenei tao ?" " E tao Pare (a)." " E tao i ah'tenei tao?" "Tao Komako." "E tao i ah'tenei tao? " " E tao enei, e tao." "A, mou tenei tao e Rakei." Ka weiohia e rau a Rakei ki tao, ka tu ka elie ( ,; ) e rau. Ka te ki ta ure, (") whano ro ake, ka koti, ko Maru horo; ka te ki ri manaw' ka mene mai enei i kora ko roto, ko Maru horo ; ka tae ki ta upoko, ko Maru horo. E torn wahi o Rakei i riro i tona atua i a Maru; ko tangat' ka riro katd i a Pauhu rau ko Pahore, e kai ma rau. Ka hoki a Pauhu rati ko Pahore i kaing'; ka ui mai ko Tamahiwa : "I 'ha koa e, ta koru me?" "Ka mate ta mau rangat' ! " " Kuwai ? " "Ko Rakei! potehi atu e mau e wero anfi ika manu o ta mau rakau." "A, mo tatau atu apopo ito koru mutu, i a Tama-tc-hokopn. 0-0, i ngaro ranei i a koru ta koru rangat'!" " U-u, ka tch huri e man ko ro' ta pari."
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THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
Ka noho a Tama-tc-hokopa i tona whare, ka tari ki to tama, kaare e puta mai ki aii. Ka tae mai i Tore, ka tangi : "Tore !" Ka ui ko Tama-tc-hokopa: "Tore 'ha ko'?" "Tore!" "Tore tai timu?" "Tore!" "Tore tai puiha?" "Tore!" Ka noho puku ta manu. Ka ui, "Taku tama?" "Tore!" "Ka hing'?" "Tore!" "Ka mat' i tangat' ? " " Tore ! " "Ka riro ki rime eka nei 1 " " Tore ! " "Ka t' homai ki ka re(o) epa nei !" " Tore ! " Ka tangi a Tama-tc-hokopa ki tu' timit' ka mate.
Ka ao te ra ka whano a Tama-tc-hokopa me ka manu, ka kiiui i totaranga o tS' tama ; ko Tore ma ro' to moana; ko te Hopiritu ( 8 ) ma ro' to poeho. A, tc here i ko here mari ana ka Hopiritu i tche ara, potelii Sttt ka tae ka Tore i mil; k' huneti enehi, ka tango i to' timit'; ka tchirS ki tohu, ko ta ure, ko ta manaw', me ta upoko tchiei riro. Ka ta whao i to' timit' ko ro' ta kakahu. Ko Tore k' here ma tatahi, me ka koenga pohatu ; ko te Hopiritu ma uta, me ka koeng'(a) e Poretao. Ka tae i kaing', ka keri ta umu, hoatu a Rakei ku rung' i ta umu. Ka tchiro ene ki a Rakei ; " U-u ;" ka tutaki ko ro kiri ; me ko ka tchiro <stu hoki; " 0-6," ka hur' i tche taha o Rakei. 0-fS, ka tchiro fitu hoki ka huri i tche taha. E tango ei i to' timit', e kawe ei ko t' wliare ; e rim' po, e rim' i ao tokot' ana i ro' ta umu ka ora a Rakei.
Na, k' wlianau inginei i tche rimit' a Tama-tc-hokopa, ko Kaliukura ta ingo. Ka tcliuku te kereiv a Tama-tc-hokopa, ka ki etft a Tama-tc-hokopa : " Koi ko ka tae ko ke reira ki a ratau, ka orate me, hokohemetT e ratau." Ko Tchukatiku ka tae ki a Tamahiwa ma, ratau ko ka tamariki, korer' etti: "Ta umu i ta koru tangat' ka liana ka ora." Ka wliai mai a Pauliu rau ko Pahore. "'Seel E ora hoke te kai ara kaukau rau ko ro mapere?" " A-a, ta umu ita koru tangat' ka whano ka ora, era mai apo, era mai a tehi ra." Ka hoki ko Tchukauka i kaing' ka nolio. E roa te whanonga a Rakei ka ora. Ko tch oranga o Rakei tchuwhatii ko Kahukura. Ka tae ki tche aeho k' hokotautau a Tama-tc-hokopa i ka tamariki. Ko tchuranga mai a Rakei ku rung' hokora te kaokao, tara ka tcliu tchea panakonako. Kokiri tao a Tama-tc-hokopa, tchi ri pu, tchi ri mata, tcliiei taut' huri mai a Rakei i tao. "A, koi ra koe, E potiki ! ehieiitu na to tataha nunui." " Tataha nunui mawhe 1" Mai ko kokiri tao a Tama tc-hokopa ki to' timit' toke, ki a Kahukura; ka huri mai i kora e piri anei. I telle aeho na ka rere te kerer' a Tchtikauku ki a Tamahiwa ma, korer' Ctii: "Ta umu i ta korfl(a) tangat' ka orS, era mai apo. e ra mai akonei." "Ne-i"! e ora hoki ta kai a ra kaukau rau ko ro mapere, ka pou nei i a mau i tche luinu!" Ka ni mai a Tamahiwa ki o' tamiriki : " Pena koa korer' mei ra ki an, ka te koti ta ure?" "Awai kaare." "Rate mot'(u) te manaw'(a)!" " Awai kaare." "Ka te koti ta upoko ?" " Awai kaare." " A-a, koi, mo ( 9 1 te pu ake tau apo ake nei i to koru mutu i a Tama-tc-hokopa." Ka hoki a Tchukauku ki tona kaing'.
Ka mut' tenei inginei ka rere ka kere' a Taniate' ki tona kiato,
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
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k' haroraai kia hiku i to liara o Rakei. Ta mai te fciato o Tamate' ki ai, pera hoki a Tamahiwa ma k' buihui i tona kiato. Ko ta imi o Tama-to-hokopa, Wheteina, Rauru. Co ta imi a Tamaliiwa, e Rauru. Ka rewa i tau a Tamate ki a Tamahiwa ma, ka ranga i tau(a). Ka ta' mai ta imi o Tohoro-kino i koia ki ta umu oro Mohewao; ( 10 ) ka ta mai ka imi kato. Ka pa ta karangg a Kahukura: "Tena na tohi t'i me i" popi i rang" i a korua na.'" "U-u, i a niafi nei ra peang 1 I Ka hewa ra, E potiki ! hara mai ki a ko hokonui i a ko." Hokoma tchia imi na. k;i hoki. Ka rere ko Rakei : "Taku Tka ! taku [ka ! ko Pauhu tau ko Pahore !" Karang" mai tera : "Ta man [ka ko Rakei !" Paepae i tao a Rakei, ta ! hunei ko uka ana. tokoru ! ka ranga i tau te po, ranga to ao. Paepae i tao a Pauhu rafl ko Pahore, ka tchu ki a Rakei, tchiei mate. Ka rere mai a Kahiikura i tcliiku o tau, paepae i tao ki a Pauhu rau ko Pahore, tokoru! liunei ke uka ana. Ka maunu i toki a Kahiikura, ka patu na maui, na katati, ko tchukunga atu i ko ra, ka rew'(a) a Cahukura i roto i toto. Patu ruru(a) ana wa inn tc Wheteina. ta Rauru, mate ana, mate ana.
Tenei i tclie kupu ka nawen'(e) mo Tamaliiwa, mo tiwaretanfja tona metehine, ka ra waih' e ii wahine mana. Koi liokotaukitii ui " Ko tiware o Tamahiwa."
Ko te Whano o Rakei (na Maru)
Rere mai i tc tihi.
Koe khia tutakina ta mho !
Koe khia I 1 1) piri,
Koe khia tutakina ta uiho !
Koe khia ta, i l 'i
Tutaki ta imi,
Rere mai i te pakora :
Tutaki te toto, te karengeo,
Koe khia piri,
Tutaki Xuku !
Koe khia ta,
Tutaki Kangi!
Rere mai i te pehore ;
Tutaki i tutaki o Maru;
Koe khia piri,
Tutaki i tutaki o te whenua.
Koe khia ta.
NOTES.
1 and 2.—lt will be observed that Tamahiwa was a member of the Rauru tribe, and Tama-tc-hokopa one of the Wheteina tribe, but although ostensibly of different tribes, it is very evident from each speaking of the other as parents, and also from the fact that they lived in close proximity to one another, that they were inter-related, and were, no doubt, the same people. Further notice of this will be found under the heading of Canoes.
3.— Eneti, enehi, and eni. This word has generally the meaning of ano in Maori, but varying mucli according to the combination ; it differs especially from the idiomatic use in Maori. At times it appears to have the use of the verbal particle ana.
4.—Id this instance an exclamation.
">■ — A" here enehi, an idiom for which there appears to be no exact equivalent in .Maori. The nearest appears to be te haerenga, rokohanga, &c.
6. —Ehe = haehae in Maori, to be cut up in strips or pieces ; flint knives were generally used.
7. Membrum virile.
B.— Hopiritu, an extinct rail of the Chatham Islands.
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
9.—lt seems very probable that this ought to be Motu pu, cut up by the stem. Owing to the very frequent transposition of both vowels and consonants it renders words very difficult of recognition.
10-— Ta Unm n ro Mohewao, the name of an incantation to " dig out " or " collect the fugitives escaping from a fight." Mohewhao is the Maori mohoao, man of the woods. The people referred to as the people of Tohoro-kino (in Maori, Tahora-kino) —waste, wilderness—were, it is said, a very hairy race of people, who came to assist, but were affronted by Kahukura's remarks.
11-—ln the Whcmo (.Maori, Hono, joining, heating) of Rakei, kind appears to be the same as kia — koe kia pin, &c. —but changed for euphony into as near as can be indicated by the spelling khul. The i is scarcely heard ; it is not clear and separate as in Maori pronunciation. There is a very similar peculiarity of pronunciation in the Ngapuhi dialect, known to Maori scholars.
12.~ Td. There appears to be some little doubt as to the meaning given ; instead of relief from pain, which is implied, it might literally mean "to strike," as with the leaves heated and steaming laid on the injured part. This Whano, or Hono, invocates the god Maru to descend upon the crown of the head of the injured person, that being the most sacred part of the body, and apply his healing and knitting power to the wound or injured limb. This was the general karakia used in such cases. It was considered to be very effective, and is said to date back to the time of the incident referred to.
THE MORIORI PEOPLE OF THE CHATHAM
ISLANDS: THEIR TRADITIONS AND HISTORY.
By Alexander Shand, of Chatham Islands.
Chap. VI. — KO MATANGI-AO — ( continued.) The History of Tu-whakararo, Son of Apukura.* (Translation.)
nPHE family (or children) of Apukura heard that there was a sacred -L woman who could not be approached (living) at Ta ( = te) Uru-o-Monono. ( ] ) The name of the. woman was Matirea; with certain people she was called the tamahine-malua (eldest daughter). The husband of Apukura was named Rei. (-) When the children of Apukura heard, they went there in their canoe. Their eldest brother was Tu-whakararo (in this connexion always known as Tu), who said he would go there to get her for himself. These are the children of Rei and Apukura— Tu was their eldest son, next Pepemua, Pepetahi, Pepekonaki, Peperoto, Tihangei-te-Marama (ring round the moon), Tihangei-uru-te-ilarama (ring round the crown of moon), Tihangei-ra (ring round sun), Marama-nui-Oua (a night of the moon), Marama-nui-Okoro (a night of the moon). There were other children of Rei, forgotten, cannot be remembered. Their canoe set out and arrived at the land of Tupakihimi and Paparakewa ( 8 ) (Maori, Poporokewa). Apukura said these words to her children (before setting out) ; " When you reach the shore, do not conceal the beauties ( 4 ) of your eldest brother Tu." (■">) When they went to the dwelling-place (or kaainga), Tupakihimi and Paparakewa said to them, " Whose children are you?" They answered "Apukura and Rei's." They asked, "Is this all of you?" They replied, "Yes, all." Tupakihimi and Paparakewa said, "There is another of you ;" hut they concealed it. Those people said to them, " What really (or indeed) is the thing in your hands?" They said, " A hei" (necklace or ornament); and they added, "Count them." Tu-
* One of the Maori versions of this history will be found at page 61 of Sir Geo. Grey's " Polynesian Mythology " (edition of 1885). The same story in the original Maori will be found in " Nga mahinga," page 39.—Editors.
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THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
pakihimi and others counted them ; they each had one, hut there was one over. Then Tupakihimi and Paparakewa knew they were concealing one of their people. They went, searched, and found Tu under the bottom of the canoe hiding. Pa-a ! (crack !) his head was cut off. When Tupakihimi and the others came to Rei's children they were carrying Tu's head. The eyes were gouged out by Tupakihimi and Paparakewa and were given to Maurea to eat. "See, the head of one of you." The children of Rei took the head of their eldest brother and returned in their canoe to their home. When they arrived to their mother, Apukura watched the canoe of her children (and saw) that Tu's place was vacant, (''■) and Apukura knew Tu was dead. On landing, they gave Tu's head to Apukura, upon which Apukura said, "Throw, throw away the remainder of eating of yonder (or other) warrior." Apukura asked her children, " What was the cause?" "We hid our eldest brother; that was the cause." Apu. kura went into the house and wailed her lament.
The Wail of Apckcka. ( 7 )
1 Cry, 0 Tu', Eei e (0 Eei)
To me, once, Rei e,
To me, twice, Eei e,
Ko ru pare, & r c*
2 Cry, 0 Tu', Eei e,
To Mavama-nui-Oua, to Marama-nui-Ohotu, Eei e.
To Tini-hanguru-te-Marama, Rei e.
Ko ru pare, &c.
3 TV is dead, Rei e,
Set fire to Monono, Rei e,
Image (skin) of Hapai, Bei e,
Whakatau, Eei e.
Ko ru pare, &c.
Her cry ended, Apukura then said to her children, " I am going to seek for the land of your uncle." " Will your man be found (or come forth), O Apukura?" "He is our eldest born."( s ) Apukura went to her torch, and Apukura bound up her torch.
The Binding of Apdkura’s Torch. ( 9 )
Go bind my torches,
Go bind my torches,
Lest I be led astray (or turned),
Lest I be led astray in the parts of Hawaii.
Rei, Whakatau, and Tini-hanguru-te-marama —who went.
He was not given for you two.
You were thought to be kindly men, Tupakihimi and Paparakewa,
To follow the head of the canoe of him, of my son’s.
Then Apukura went to seek for her elder brother Whak.it.iu. Arriving at a (certain) people, they enquired, " Where are you going?"
• See Notes.
There were the many of Marama —
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
96
•'1 am going to seek my relative Whakatau, Whakatau far off, Whakatau where the heaven closes, closes, closes down to the earth" (beyond the horizon). Apukura came to another people; they asked, "Where are you going?" Apukura replied, "I am going to seek my relative Whakatau," and BO on, soon. She arrived at the Ngunguao. ( 10 ) That people are a silent race. They direoted, "Go yonder to that person. See that man starling toy boats. Go inland; go to the shore." When Apukura reached him, Whakatau looked at Apukura, (saw) their skins were alike, and so did also Apukura. Whakatau said to Apukura, "Who is the stranger?" " Tis I, Apukura." " Who is the resident?" "'Tis I, Whakatau, your relative." "Come to the land." Whakatau answered, " Come into the sea." Whakatau came to Apukura and greeted her, " Tnturu te rongo " (a karakia). When Whakatau began, Apukura followed. When Apukura commenced, Whakatau followed ; if Whakatau began, Apukura joined in. They cried at receding tide, and (continued) till it ebbed, and the tide flowed .• nd became full and began again to recede. The skirts of their garments got wet, and they removed ashore. They cried, and Whakatau listened to Apukura's crying. He said to Apukura " What is the cause yon come here to wail and sob?" Apukura said, "Wait till I express my affection for the beauties of our son Tu." Apukura took the head of Tu and gave it to Whakatau. Whakatau said to Apukura, " Throw, throw away the remnant of eating of other warriors." Apukura said, "Here is the cleansing offering'^ 11 ) (to remove the tapu). Whakatau said, "Roast it for us two." She replied, " E mea. Oh! such a one, for you only." Whakatau asked, " Who killed your son?" "Tupakihimi and Paparakewa." When they arrived at the home, Whakatau asked, "Was your son a warrior?" "Yes, a warrior." " Was he handsome?" She likened him to the skin (flesh) of Hapai. "Ah ! wait till to-morrow." When it was day, Whakatau went and jumped, sprang, and ran, and said to Apukura, "Like this?" Apukura said, " Te-e (an expression of ridicule), it is too small." He lit a fire, and Whakatau jumped over and said, "Like this?" Apukura replied " Te-e, it is too small." There were many things which Whakatau jumped, and asked the (his) sister (was it), " Like this?" She said, "It is too small." When he jumped over the summit of Hikurangi, the rattling of the paiva shells Whakatau wore as a necklace was no longer heard. Apukura would fain cry for her elder brother, and Whakatau lit below. When he came up over the summit he also said, "Like this?" His sister said to him, "That is too great indeed !" Then Whakatau said to his sister, " You and your children go to-morrow." Apukura said to him, "We two must go to-morrow." He replied, " No, no, I will not go, but you take your children." Apukura said, "The death of my son Tu will not be revenged." "Your children are the heaven." ( 1J ) Apukura departed with her children; afterwards W'hakatau went also. W r hakatau first
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
reached the home of Rei and others. When Apukura arrived Whakatau had reached the home; his walking stick was standing in the open space, the owner was in the house.
Rei and people now made their canoe, in order that they might attack Ta Uru-o-Monono: that was the land of Tupakihimi and Paparakewa. They made the canoe and finished it; they went and loaded the canoe. Going to one people, they got into the canoe ten, twenty, thirty, fifty of one people, of another people. The canoe set out and arrived at Ta Uru-o-Monono, and approached the shore to rest at anchor. Seen by the people on shore they shouted, "A canoe ! a canoe ! floating (riding) outside here." The elder people said it was nonser.se, and the younger people disputed with them. The elder people came to the beach to see, and assented to the story of the young people, " O-o ! indeed it is true." Then the people of Tupakihimi and others came to the beach ; all came, none were left. Tupakihimi and Paparakewa called out, "Who is the warrior who will attack the canoe yonder?" Mongouri-tapiri and Mongorueke cried, "Here are the warriors, we two." They saw them on the canoe swimming towards them. Rei cried out to Whakatau, "Warriors! warriors!" Whakatau said, "What kind of warriors?" "Wading warriors, wading hither." Whakatau called again, " What kind of warriors ?" " Swimming warriors, swimming" (hither). Rei called again, " Whakatau, they are close, they are near, they quiver." Whakatau replied, " Allow, allow them to come on to the trembling, come on to the scattering ; a face of speech, a face of rage, be speechless, be silent ! 'Tis the hearing of a chief" (report of great deeds). Then Whakatau dashed out. Two ! (he killed two) and dragged them into the canoe. The shout rose from the shore, " Killed ! killed ! from there, from there. Ah ! from here, from here ! "
Tupakihimi and Paparakewa again cried, "Who is the warrior who will attack the canoe ?"( 14 ) Taiki and Tainana replied, "Here are warriors (or braves), we two." They went into the water (sea). Rei cried out to Whakatau in the same manner as for the other slain, whom he killed in the same manner ; these were killed by him. The shout arose in the same way as the previous one. Their head chiefs— Tupakihimi and Paparakewa—became enraged, and proceeded to swim, and, when near, they called to Rei; but they did not go close to the side of the canoe, they cried out from a distance, "You have a warrior, 0 Rei 1 !" "I have no warrior." They said again, "You have a warrior, O Rei. What killed those?" "I have no warrior, but indeed an insignificant one just like a lark" (in size). ( 1B ) They tinned their faces round to return. Whakatau made a straight spring on to Tupakihimi and Paparakewa, and tore the fat oft' their backs. /'» / He brought it with him (but) the people all went (escaped) to the shore. On landing the waves broke waves of blood.
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Hereupon the canoe returned to the current (outside). They waited a while until night. The canoe moved closer to the part which was near to the land; and it was quite dark and thoroughly dark; they returned and got very rinse to the land. Whakatau asked them to allow him to go on shore. Then Whakatau spoke to his people and said, "Be speedy, be speedy with what you do. Listen to my word to you. If Monono burns, 'tis they who have fallen; if it glares above (in the sky), 'tis I who have fallen. Be speedy, be speedy with what you do." This was a word said to the people who did not land, but who stayed to guard the canoe. The words of Whakatau being ended, he landed, and arrived at the house of Maurea, he listened to the tone of the woman's voice and acquired her voice (or made himself master of it), in order that the Monono people might mistake him for Maurea. At last, having quite acquired the tone of the woman's voice, he went to the house of Tupakihimi and Paparakewa, but, on going, when he arrived at the house of Taiki and Tainana, he said, "Mail ma!"( w ) (Old men.) The girl said to him, "Oh! do not come to our house (we two); go to the house of the old men," and directed him to the house of Tupakihimi and Paparakewa. Whakatau dipped the border of his garment into the water, and on reaching their house he made his voice sound like the voice of Maurea, and said, "J/aii ma!" They answered, "What do you come here for?" "I have got wet with water." " O-o ! go back from the sacred place." " I will go over there." And Whakatau stayed in the darkness between their buttocks. Whakatau spoke his proverb to them—"Throw, throw a bundle of your cracklers on to the fire, listen to the sound of the voice of the people which stands (on, or comes) from the shore; to-morrow will be waded the river of blood, and will rise up the warrior on the shore here." They replied, " A small warrior, can be hidden in the hollow of the hand." Twice Whakatau repeated his proverb; when he reached the third time he thrust his spear in the rectum of'Tupakihimi and Paparakewa, the handle to one, the point to another. Whakatau's call to his god sounded forth—"O Maru ! O break out an opening for me." Crack ! it broke thereupon on the roof of the house. Whakatau sprang, and stood thereupon, on the open space. The house burned ; others with others also burned. All the houses of Monono were burned in the fire; they were swept clear and the people also all were killed. Thereupon Maurea was fetched to be carried alive to Tu's mother—to Apukura—to eat her alive. ( ir )
Whakatau's canoe returned, and she was laden with dead bodies. He gave portions to the stranger people when they reached their homes; lie gave them their portions. To the people whose men did not come, he threw the entrails. Whakatau said to the people who came and followed (assisted) him, " See, this is for you, your relatives, and people."
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
On the canoe touching the shore, Apukura rushed at Maurea and bit her small finger. Maurea called out in pain, “Ah me, alas ! ” Apukura said, “ Stay, it was you who ate the eyes of my son Tu.” The oven was lit, and Apukura threw Maurea into the fire, into the oven. She sprang and jumped out. Shortly again she was thrown into the fire; again she sprang out. And they roasted her alive, all the time still looking (alive) and uncooked. Apukura ate her eyes raw.
Here ends the story of Whakatau
KO TE WAHI KI A TU-WHAKARARO, TAMA A APAKURA
(Expressed in the Maori Language.—He mea whakamaori mai i te reo Moriori).
Ka rongo te whanau a Apakura, tena te wahine tapu, e kore e taea, kei te Uru-o-Monono (Manono ranei). Ko te ingoa o t.iua wahine, ko Maurea; ki tetehi hunga ia, ko Te Tamaliine Matua. Ko te tane a Apakura, ko Rei. Ka rongo te whanau a Apakura, ka haere ki reira i runga i to ratou waka. To ratou tuakana ko Tu', e mea ana kia haere ki reira mana (taua wahine). Ko te whanau tenei a Kei raua ko Apakura : Ko Tu', to ratou muanga, niuri mai ko Pepemua, ko Pepetahi, ko Pepekonaki, ko Peperoto, ko Tihangei-te-Marama, ko Tihangei-uru-te-Marama, ko Tihangei-ra, ko Marama-nui-Oua, ko Marama-nui-Okoro ; tena ano etehi tamariki a Rei, kua wareware, e kore e kitea. A, ka rere to ratou waka, ka tae kite whenua o Tupakihimi raua ko Paparakewa. He kupu ano ta Apakura i ki atu ai ki tona whanau, " E tae koutou ki uta, kei liuna e koutou nga (te) ataahua o to koutou tuakana o Tu." A, ka haere ratou kite kaainga, ka ki mai a Tupakihimi raua ko Paparakewa ki a ratou, " Nawai koutou?" Ka mea ratou, "8a Apakura raua ko Rei." Ka ui mai, "Heoi ra ano koutou?" Ka ki atu ratou, " Heoi ra." Ka mea mai a Tupakihimi raua ko Paparakewa, "Tena ano tetehi tangata o koutou." A, ka huna e ratou. Ka ki mai nga tangata ra ki a ratou, "He alia koia nga mea e mau i o koutou riuga?" Ka mea atu ratou, "He Hei." A, ka mea mai ratou, " Tauia ra." Na ka tatau a Tupakihimi ma i nga Hei, a, rato ratou. Ka hapa tetehi hei, ka matau ano (ake) a Tupakihimi raua ko Paparakewa, kei te huna ratou i tetehi o a ratou tangata (hoa). Ka haere, ka kimi, ka kitea aTu i raro ite papa o te waka e huna ana. Pa-a ! ka motu te upoko. Ko te putanga o Tupakihimi ma kite whanau a Rei e mau mai ana i te upoko o Tu, kua karohia nga kanohi o Tu, e Tupakihimi raua ko Paparakewa, hoatu ana hei kai ma Maurea, " N'a ! ko te upoko o tetehi o koutou." Ka whawha atu nga tama a Rei kite uru o to ratou tuakana, ka lioki ratou i runga i to ratou waka ki to ratou kaainga. Ko te ekenga ki uta ki to ratou matua, ka te titiro mai (atu) ano e Apakura te waka o nga tamariki i te hoenga mai.
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Ka tawha te nohoanga o Tu, ka inatau ami (ake) a Apakura kua mate a 'l'u. Ko te ekenga, ka boatu te upoko oTu ki a Apakura. Te kianga mai a Apakura. " Akiria, akiria ki ko te toenga kainga a tera toa." Ka karanga mai (atu) a Apakura ki una tamariki, "lie aha te take?" "Na matou nei i huna to matou tuakana, koia rate take." Ka whano a Apakura ki roto i te whare, ka tangi i tona tangi:—
Ko te Tanoi a Apakura.
1 E tangi ake e Tu, Rei e,
Ki au katahi, Rei e
Ki au ka rua, Rei e,
Ko ru pare perei, e,
To rutu no Rei, e,
Ko ru pare perei, e,
To rutu no koi ra to, e.
[Kei te taha reo Moriori te roanga).
Ka tangi ra ka mutu; heoi ka ki atu a Apakura ki tona whanau, "Ka haere au ki.te kimi ite whenua oto koutou niatua." "Ko te kitea hoki to tangata, E Apakura?" "Ko to matou matamua tena." Ka tae a Apakura ki tona rama, ka ruru te rama a Apakura :
KO TE EURU TF.NEI.
(Tirohia i te taha reo Moriori).
Na ka haere a Apakura ka kimi i tona tuakana, i a Wliakatau. Ra tae ki tena iwi ka ui mai, "Ka whano koe kowhea?" "Ka haere au ka kimi i taku whanaunga, i a Wliakatau. Wliakatau i wheal Whakatau i te rangi ka piri, ka piri, ka piri ki roto kite whenua." Ka tere a Apakura ki tena iwi ka ui mai, "Ka whano koe ki whea?" Ka mea atu a Apakura, "E haere ana au e kimi i taku whanaunga, i a Whakatau." Pena tonu, pena tonu ka tae kite iwi ote Ngunguao, ko taua iwi, he iwi noho-puku. Ka tohungia mai e ratou, " Haere atu ra ki kona, ki tera ra, titiro ra kite tangata e tuku waka whakateretere; ka haere ki lita ka haere ki tai." Ka tae a Apakura, ka titiro a Whakatau ki a Apakura, ka rite tahi o raua kiri, a, pena hoki a Apakura. Ka ki mai a Wliakatau ki a Apakura, "Wari ko tere." "A,ko au ko Apakura." Pena hoki a Apakura, " Wari ko hunua." "Ko au, Whakatau, he whanaunga nou." " Aim mai ki uta nei." Na, ki mai a Whakatau, "Aim mai ra ki tai nei." A, ka haere mai a Whakatau ki a Apakura, "Tuturu te rongo." Ka riro i a Whakatau, ka whai a Apakura. Ma Apakura e timata, ka whai (ake) a Whakatau. Ma Whakatau e taki, ka kapohia e Apakura. Ka tangi raua i te tai heke, a, ka timu te tai, a, ka kato te tai, a ka pari rawa, a ka tino pari rawa. Ka terete remu o nga kakahu o Whakatau ma, aka nekeneke ki tahaki.
Ka tangi raua, ka whakarongo a Whakatau kite tangi o Apakura, ka niea atu ki a Apakuva, "He alia koia koe i haere mai ai ki konei tangi hotuhotii (ai)?" Ka mea atu a Apakura ki a Wliakatau, " Taia ra kia mihi atu ra au kite ataahua o ta taua tama o Tu."
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Ka tango ake a Apakura i te uru o Tu, ka hoatu ki a Whakatau. Ka mea mai a Whakatau ki a Apakura, "Akiria, akiria (atu) te toenga kainga o tera toa." Ka mea mai a Apakura, "Ana, ko te tchuapora." Ka mea mai a Whakatau, "Tunua ra ma taua." Ka ki mai, "E mea mau anake." Ka ui mai a Whakatau, "Nawai to tama?" "Na Tupakihimi raua ko Paparakewa." Tae kite kaainga ka ui mai a Whakatau, "He toa to tama?" "He toa." "He tangata humane?" Whakarite (ake) ana kite kiri o Hapai. A, taia apopo. Ka ao te ra, ka whano a Whakatau, ka tupeke, mawhiti, ka rere a Whakatau, ka mea atu ki a Apakura, " Whenei?" Ka mea a Apakura, "Te-e, he iti rawa." Ka tahuna lie alii, ka tupeke a Whakatau, ka mea, "Whenei?" Ka ki atu a Apakura. " Tee, he iti rawa." He maha nga mea i tupeke ai a Whakatau mete ui mai ki tona tuahine, "Whenei?" Ka mea mai, "He iti rawa." Xo te rerenga i te tihi o Hukurangi ka ngaro te totfi o nga paua i heia ra e Whakatau, ka hia tangi a Apakura ki tona tuakana, a, ka tau a Whakatau ki raro, ka puta i te tihi, ka mea hoki, V Whenei?" Ka mea mai te tuahine ki a ia, "He nui rawa tena na." Katahi ka ki atu a Whakatau ki tona tuahine, " Ka whano koe apopo, koutou ko o tamariki." Ka mea mai a Apakura ki a ia, "Me haere taua apopo." Ka mea mai, " Kahore, kahore au e tae, tena me riro atu i a koe o tamariki." Ka mea atu a Apakura, "E kore hoki e taea te mate o taku tama o Tu." Ka mea mai, " O tamariki ko te rangi." Ka whano ko Apakura ratou ko nga tamariki, i muri nei a Whakatau ka haere atu hoki. Ko Whakatau ka tae wawe kite kaainga a Rei ma ; rokohanga atu e Apakura kua tae a Whakatau kite kaainga, e tu ana te tokotoko i te marae, e noho ana te tangata i roto i te whare.
Heoi ra, ka hanga te waka o Rei ma ; lie mea kia tikina ai Te I'ru-6-Monono, ko te whenua hoki tera o Tupakihimi raua ko Paparakewa. Ka hanga te waka, ka oti, ka liaere ka uta i te waka; ka tae ki tena iwi, ka riio mai ki runga i te waka, ngaliuru, e rua te kail, e toru te kau. E lima te kau o tena iwi, o tena iwi. Ka rere te waka. a. ka tae ki Te Uru-o-Monono, ka whakatata ki uta taupua ai. Ka kite mai a uta, ka tangi te karanga, " He waka ! lie waka ! te taupua mai i waho nei." A, ka wliakatito mai te hunga pakeke, a, ka totolie atu te hunga tamariki ra ; ka liaere mai nga pakeke ki tatahi. ka titiro, ka whakatika kite korero o nga tamariki ra, " A-a, koia ano e tika ana." A, ka haere mai te iwi o Tupakihimi ma ki tatahi, tomene mai ki tatahi, tomene katoa. Ka karanga a Tupakihimi raua ko Paparakewa, "Ko wai te toa maua e rere te waka ra !" Ka karanga mai a Mongouru-tapiri raua ko Mongorueke, "Tenei nga toa ko maua." Ka kitea mai i runga i te waka, e kau atu ana. Ka karanga a Rei ki a Whakatau, "He toa ! he toa I" Ka mea mai ko Whakatau, "He toa aha?" "He toa kau! kei te kau mai nei." Ka karanga ano a Whakatau, "He toa alia?" "He toa rewa! kei te rewa." Ka karanga ano a Rei, " Whakatau ka piri, ka tata, ka hauanei." Ka
7.->
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whaia mai e Whakatau, "Tukua, tukua kia eke ki runga i te wiwi, kia eke ki runga i te wawa, lie mata ki, he niata ka, whaitaraki, whaitaraka. He rongo tawhaitere." Ko te rerenga o Whakatau, tokorua ! kumea mai ki runga i te waka. Ka te maoa o uta, "Ka mate, ka mate, no reira, no reira, a, no konei, no konei." Ka karanga hoki a Tupakihimi raua ko Paparakewa, "Kowai te toa niana e rere te waka (ra)?" Ka karanga mai a Taiki raua ko Tainana, "Tenei nga toa, ko maua." Tapatu ki roto i te wai, ka karanga a Rei ki a Whakatau, pera hoki mete karangatanga ki era tupapaku kua mate i a ia. Penei hoki enei na ka mate hoki i a ia, ka tangi te maoa, pera hoki me tera inakuanei, Ka whakatakariritia o ratou ariki, a Tupakihimi raua ko Paparakewa, ka haere ka kau, a ka tata, ka karanga atu ki a Rei. He mea hoki, kihai raua i tata rawa kite taiia ote waka ka karanga atu i ko mai, "He toa tau, e Rei?" Ka ki mai a Rei, " Kahore rawa aku nei toa." Ka ki ano raua, "He toa tau, e Rei. A, na te aha ena na i patu 1" "Kahore kau aku nei toa, koia koa, he mea nei, e tia nei he pihoihoi." Ka tahuri whakamuri nga aro aro, ka hokihoki. Ka rere tarewa ano a Whakatau ki runga i a Tupakihimi raua ko Paparakewa, tihorea mai ana nga matu o nga tuara. Ana ! ka riro mai i a ia, ka riro anake (katoa) nga tangata ki uta, ko te ekenga ki uta ka whati te ngaru, ngaru toto.
Heoi ra ka hoki te waka kite ia, ka tatari roa niarire. Ka po, ka whakatata atu te waka kite talia e tata ana ki uta a, ka po rawa, a ka po marire, ka hoki mai ka tata rawa te waka ki uta. Ka mea a Whakatau kia tnkuna aia ki uta. Ka mutu, korero ana a Whakatau ki tana iwi, ka inea, " Hei konei ra, kia owliiti, kia owliiti, whakarongo mai ki taku kupu ki a koutou. Tungia i Monono, ko raua ka hinga. Tungia i runga nei, ko an ka hinga, kia owliiti, kia owliiti." (Kia tere, kia terete lianga.) He kupu tenei mo te liunga e kore e haere ki uta, ka noho ka tiaki i te waka. Ka mutu nga kupu o Whakatau, ka haere a Whakatau ki uta. Ka tae kite wliare o Maurea, ka wliakarongo kite tu o te reo o te waliine ra, ka liopukia mai <• Whakatau tona reo, he mea kia meinga ai e to liunga o Monono, ko Maurea ia. Heoi ra, ka man marire iaiatetu o te reo ote waliine ra, ka haere ia kite whare o Tupakihimi raua ko Paparakewa, ko te haerenga atu a Whakatau ka tae kite whare o Taiki raua ko Tainana. Ka ki atu, " Maii ma ! " Ka ki mai ko te tamahine nei, "E, kauaka e haere mai ki to maua whare, haere atu kite whare o Maii ma" (Koro ma). Ka tohungia kite whare o Tupakihimi raua ko Paparakewa. A, ka tukua e Whakatau te remu o tona kakahu ki roto i te wai, a ka tae ki to raua whare, ka whakatangi a Whakatau i tona reo kite reo o Maurea, ka mea, " Maii ma ! " Ka ki mai raua, " I haere mai koe ki kona kite aha?" "Ka mate au nei ki roto i te wai." " O-o, hoki atu ra ite wahi tapu." "Ka whanatu koa au ki kona." A, ka noho a Whakatau i roto ite pouri, ki waenganni i o raua kumu. Ka mea atu a Whakatau i tana whakatauki ki a raua, " Panga, panga atu
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THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
tetehi pupu rara a korna, E Mail ma! ki runga i te alii, whakarongo ra kite ngangi o raua e tu ra nga reo i tae nei. Apopo ake nei ka kaukau te wai te Mangawliero, ka maliuta ai te toa i tai nei." Ka whai mai raua,. "Toa iti lioki e ngaro ki roto i te kapu o te ringa." Tuarua, ka hapainga e Wliakatau tona whakatauki : no te taenga ki te tuatoru, ka akina te tao o Wliakatau ki nga toene <> Tnpakihimi raua ko Paparakewa—na te pu tetehi, na te mata tetehi. Ka pa te karanga a Wliakatau ki tona atua, "E Maru, e! wahia e koe tetehi koroputa tnoku." Pa-a ! ngawha mai ana i runga ite whare, rere ana a Wliakatau, waiho kia tu ana i te marae. Ka ka te whare, ka ka lioki, ka ka lioki. Ka pou katoa nga whare o Monono ki roto ite alii, moremore ana, me nga tangata hoki, ka mate katoa.
Heoi, ka tikina a Maurea, ka maua oratia ki te whaene o Tu, ki a Apakura, mana e kai ora. Ka hoki te waka o Whakatau, ka utaina ki te tupapaku, ka boatu nga tuwhanga ma te hnnga iwi ke. Ka tae ki o ratou kaainga, ka utaina ratou ki nga tuwhanga ma ratou, ko te iwi kahore i haere mai he tangata, ka akiria atu ki <e ngakan. Ka ki atu a Whakatau ki nga tangata i haere mai i whai i a ia, “Na, man nei na, ka rato to hapu, to iwi.”
Ko te ekenga o te waka ki uta, ka rere mai a Apakura ki a Maurea, ka ngau i te toi iti, ka keteketc a Maurea, “ Aue tankiri!” Ka mea atu a Apakura, “Nau hoki i kai nga mata o taku tama <> Tu.” Ka ka te umu, ka akiria atu e Apakura a Maurea ki te alii, ki roto ite umu, a, ka rere, ka tupeke mai ki tabaki. Ka mea, ka akiri ano ki roto i te alii. A, ka rere ki tabaki. A, ka taona oratia ko te turanga waiho kia titiro ana, kibai i maoa, ka kainga matatia e Apakura nga kanohi.
Heoi, ka mutu a Wliakatau i konei.
KO RO MATA KI A TU’, TAMA A 'PUKURA
(Expressed in the Moriori Language).
Ka rongo t' whanan a 'Pukura, tena te wahine tapu, e kore to. tchi Ta Uru-o-Monono. (') Ko te ingo' o tchia whine ko Maun", ki tclie hunga ena, ko Tamaliine-matua. Ko taue a Pukura ko Rei. ('-') l\a rongo t' wlianau a 'Pukura, khia roro ki reir 1 i rung' i to ratau waka. To ratau liunau-tongihiti ko Tu', e mi' ana ka liana ki reira mana. Ko t' wlianau tenei a Rei rami ko Apukura: Ko Tu, to ratau kauinua, muri mai ko Pepemua, ko Pepetahi, ko Pepekonaki, ko Peperoto ko Tihangei-te-marama, ko Tihangei-uru-te-marama, ko Tihangei-ra, ko Marama-nui-Oua, ko Maraina-nui-Okoro. Tena enet' e ina ka tainiriki a Rei, ka uawen', e kore kitt". A, ka rere to ratau waka. ka tae kit' whenu o Tchupakihimi rauu ko Paparakewa. ( :: ) E kupu eneti ta 'Pukura i ki atu ai ki tona wlianau, " E tae kotau ki uta, tche huna e kotau ka porotu ( 4 ) oto kotau bunau-tODgihiti o Tu.'' ("') A khia roro ratau i kaingn ka ki mai a Tchupakihimi rauu ko Paparakewa ki a
I'm; riiWT OF A Mohior] : Ti: Kin \i< \ Ni.A Mi nam. a Pa \\ A. Copied from a Photo, published in "Out in tin Open," by T. 11. Potts, I'.l. v To face I'.utt.'.
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ratau. "Nawai kotau.'" Ka me ratau, "Na 'Pukura rauu ko Rei." Ka ui inai, "Nunei e kotau?" Ka ki atu ratau, " Nunei ra." Ka me mai l\huilakiliimi rauu ko Paparakewa, "Tena eneti e itclie rangat' o kotau." A. k' hokowhenu etu ratau. Ka ki mai wa rangat' ra ki a ratau, "I 'ha kanei ka me e mau i o kotau ririma?" Ka me atu ratau, "E hei." A, ka me mat ratau, "E tau ra." \ie tau ei a Tchupakihimi ma ika liei a, ka papa ratau, lia hapa itclie hei; ka tohu ent'lii ko Tchupakihimi rauu ko Paparakewa, a te huna e ratau i tehe rangat' o ratau. Hhia roro, liliia kimi, kite ko Tu i rari iri papa oro waka e huna an'. Pa-a ! ka mo' ta upoko ; ko ro putanga o Tchupakiliimi ma kit' wlianau a Rei, e man mai ana i ta upoko o Tu. Ka ta karo ka konelii o Tu e Tcliupakihimi rauu ko Paparakewa, hoatu hei kai ma Maure. "Na ! ko ta upoko o tclie rangat' o kotau." K' whawha atu ka tania a Rei ki ta urn o to ratau hunau-tongihiti k' hhia hoki ratau i rung' ito ratau waka ki to ratau kaing'. Ko tch ekenga ki uta ki to ratau matu, ka te tchiro mai eneti e 'Pukura te waka o ka tamiriki ite hiwanga mai, towba ( ,; ) te nohoangS o Tu, ka tohu enet' e 'Pukura ka mate ko Tu. Ko tch ekenga a, k' hoatu ta upoko oTu ki a 'Pukura. Ko ro kiranga mai a 'Pukura, "Pa 'ti, pa 't' i ko ko kainga hokorere a tera to (a)." Ka karanga mai ko Apukura ki o' tamiriki, "I 'ha i tchipanga?" "Na matau nei e huna ta matau nci tchukana, a koi rate me." Ka liana ko 'Pukura ko rota whare, ka tangi i to' tangi:—
Ko Tangi ( 7 ) a 'Pukura.
1 E tan<>'i ake e Tu. Rei e;
Ki au ka tahi, Rei e;
Ki au ka rua, Rei e;
Ko ru pare perei, e ;
To rutu no, Rei e ;
Ko ru pare perei, e ;
To rutu no koi ra to, e.
2 E tangi ake Tu, Rei e;
Ki a Marama-nui-Oua, ki a Marama-nui-Ohotu, Rei c ;
Ki a Tini-hanpiuru-te-marama, Rei e;
Ko ru pare perei, e ;
To rutu no perei, e;
To rutu no koi ra to, e.
S Ka mate ko Tu, Rei e;
Tukia i Monono, Rei e;
Kiri o Hapai, Rei e;
Whakatau, Rei e ;
Ko ru pare perei, e;
Ko rutu no koi ra to, e.
Ka tangi ra ka mutu ; ka hure ka ki atu ko 'Pukura ki tona wlianau, " Ka whani aura ki kimi it' whenii o to kotau matu." "Ka pu lioki to tangat'(a) e 'Pukura?" "A, to matau kaunma ( s ) tena." Ka tae ko Apukura ki tona Rama. Ka rum te Rama o Apukura. Ko te Hutu tenei:—
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Ko te Ecru o te Rama (') o ArcKuiu.
Here e ruru ki oku rama,
Here e ruru ki oku rania,
Te ku au te kowea ki pehake, pahuru,
Te ku au te kowea ki pehake pa i Hawaii ra.
I reira tini o Marama, ko Rei, ko Whakatau, ko Tini-hanguru-te-marama
I wlianatu ai, tchiei tuku atu ma koru (a).
Ka toh' ai tchuwliatu maria Tchupakihimi, Paparakewa, v~ ...i.«: n i.„ : *« ...... ~ +„ —l.. .... ~ u-u_ *
Ke whai ake i ta uru o to waka ona ru o hoko tama.
Na ka whano ko Apukura ka kimi i to tchukana i a Whakatau ; ka tae ki teua imi, ka ui inai, "Ka hana ko' ko he (a)?" "K' liane au ka kimi i taku hunaunga i a Whakatau, Whakatau i wlie ; Whakatau ita rangi ka ph'i, ka plri, ka piri ko ro tch oneone." Ka tae ko Apukura ki tena imi ka ui mai, "Ka hano ko' ko lie {or whe) 1 " Ka me atu ko Apukura, " Ka liane au ka kimi i taku hunaunga i a Whakatau." Pena na, pena na, ka tae ki ta imi oru Ngunguao ; ( 10 ) ko tchia imi na imi mu, ka toliu mai ratau, " Hunatu ra kuna na, ki tera na. E tchiro Stu ra ki tangat' (a) tchukutcliuku waka-tarere, ka hana ki uta, ka hana ki tai." Ka tae ko Apukura, ka tchiro ko Whakatau ki a 'Pukura, ka tau ka tahi o rauu kiri, a pena hoki a 'Pukura. Ka ki mai a Whakatau ki a 'Pukura, "Wari ko tere?" "A, ko au ko Apukura." Pena a 'Pukura, "Wari ko hunua." "Ko au Whakatau, hunaunga no ko'." " Pera mai ki ut' (a) nei." Na, ka ki mai a Whakatau, " Pera mai ra ki tai nei." A, k' hara mai ko Whakatau ki a 'Pukura tehuturu te rongo. Ka rir' i a Whakatau ka whai ko Apukura. Na 'Pukura tchutang' (a) ka whai ko Whakatau. Na Whakatau tchutang' ka kapo ko Apukura. Ka tangi rauu i tai miti a ka tumu i tai, a, ka kato i tai a, ka puiha a, ka wharanaki, ka pete roinu o ka kakahu o Whakatau ma, e, ke nekeneke ki pehake' Ka tangi rauu k' hokorongo ko Whakatau ki tangi o Apukura, ka me atu ki a 'Pukura, "I 'ha kanei ko' hara mai ai i kunei tangi hokororotii." Ka me atii a 'Pukura ki a Whakatau, " Taii ra ki milii etu ra i au ki ka porotu ota tauu tama o Tu." Ka tango ake ko Apukura ita uru o Tu, k' hoatu ki a Whakatau. Ka me mai ko Whakatau ki a 'Pukura, " Pa' 'ti, pa' 't' i ko te kainga liokorere a tera to (a)." Ka me mai a'Pukura, "Na ko tchuaporo." ( 11 ) Ka me mai Whakatau. " E tunu ra ma tauu." Ka ki mai, "E me (a) mau anakfi." Ka ui mai ko Whakatau, "Nawai to tama?" "Na Tchupakihimi rauu ko Paparakewa." Tae ki ri kainga, kai ui mai ko Whakatau, "Eto to tama?" "E to (a)." "Tangat' huniari?" Hokotau ki ri kiri o Hapai, "A, taii apo." Ka ao ta ra ka hana ko Whakatau ka poi, hiti, ka rere ko Whakatau ka me atu ki a 'Pukura, " Penei?" Ka me ko Apukura, " Te-e, ka niwa rawa." Ka taliu i tch Shi, ka poi ko Whakatau ka me, "Penei I" Ka ki atu ko Apukura, "Te-e, ka niwa rawa." E niaha ka me e poi ai a Whakatau mete ui mai ki to tchuahine, "Penei?" Ka me mai, "Ka niwa rawa.'' No te rerenga i tihi o Hukurangi ka ngaro ka totd o ka paua i heia ra e Whakatau ;
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k' hi (a) tangiti Apukura ki to tchukana, a ka tau a Whakatau ka raro ka puta i tihi; ka me hoki, " Penei ?" Ka mo mai i tchuahine ki aii, " I oko rawa ena na." Kanei ka ki atu ko Whakatau ki to tchuahine, "Ka whano ko' apo kotau ko o tamiriki." Ka me mai a 'Pukura ki aii, "Me roro tauu apo." Ka me mai, " Kaare, kaare au e tae; tena me riro atu i a ko o tamiriki." Ka me atii a 'Pukura, " E kore hoki e tae te mate o taku tama o Tu." Ka me mai " O tamiriki ko te rangi." ('-) Ka whano ko Apukura ratau ko ka tamiriki; imuri nei ko Whakatau k' hunatu hoki, ko Whakatau ka tae wawe i kaaing 1 a Rei ma, Potehi Stu e Apukura ka tae ko Whakatau ki ri kaainga, e tclm ana i tokotoko i tohu (a), e noho ana i tangat' i rote whare.
Nunei ra ka heang' to waka. o Rei ma, no rome ke tokina ei Ta Uru-o Monono, ko t' whenu hoki tera a Tchupakihimi rauu ko Paparakewa. Ka heang' to waka, ka oti, khia roro ka ut' to waka ; ka tae ki tena itni ka rir(o) mai ku rung' i ri waka, ngahuru, tekau, tekau meha ngahuru, hokoru meha ngahuru, o tena imi, o tena imi. Ka rere to waka, a, ka tae ki Ta Uru-o-Monono hokotata ki uta taupu ei. Kite mai e uta ka tangi te karanga, " E peepe, e peepe te taukapua mai na i waho nei." 00, k' hokoliiwa mai tc hunga tchuwhatu a, k' liokotiko Ctii ko tc hunga tamiriki ra; k' liaro mai ka tchuwhatu ki tatahi kliia tchiro, k' hokotika ki ri korero o ka tamiriki ra, " O-o-o, koi, e tika ana." A, k' haro mai ko ro kiato o Tchupakihimi ma ki tatahi, ka Ski mai ki tatahi, Iki. Karanga ko Tchupakihimi rauu ko Paparakewa, "Ko wai to mana e rere ko ro peepe ra?" Karanga mai ko Mongouru-tapiri rauu ko Mongorueke, "Tenei wa to ko jnauu." Kite mei i rung' i ri waka e kau Stii ana. Karanga ko Rei ki a Whakatau, "Eto!e to !" Ka me mei ko Whakatau, "Toe aha?" "To kau e te kau mai nei." Karanga eneti ko Whakatau, "To e alia ? " "To rewa! ate rewa." Karanga eneti ko Rei, " Whakatau ka piri, ka tata, k' hauanu." Ka kapo mai ko Whakatau, " Tukua, tukua k' eke ku runga o ru wiwi, tuku k' eke ku rung' o ro wawa, lie rnata ki, he mata ka, whaitaraki, whaitaraka, e rongo taiwhatere." ( 13 ) Ko te rerenga o Whakatau, tokoru ! kumea mai ku rung' iri waka. Ka tangi ta umere o uta, "Ka mate, ka mate, no reira, no reira a, no ngonei, no ngonei." Karanga hoki ko Tchupakihimi rauu ko Paparakewa, "Ko wai to manae rere te peepe?" ( 14 ) Karanga mai a Taiki rauu ko Tainana, " Tenei wa to ko mauu." Tapatu ko rote wai. Karanga ko Rei ki a Whakatau, pera hoki me re karangatanga ki era tchupapaku ka mate i aii, penei hoki nei na ka mate hoki i aii. Ka tangi ta umere pera hoki me tera i rokonei. K' harengirengitii o ratau i ariki a Tchupakihimi rauu ko Paparakewa, ka roro ka kau, a ka tata, karanga atu ki a Rei, e nie ra tchiei rauu e tata rawa ki taha oro waka, karanga atu inginei, "E to tau E Rei?" Ka ki mai a Rei, "Ka rao angenei to." Ka ki enetfi rauu, "E to tau E Rei, a, na tc ah' ena na e hokehewa ?" "Ka rao angenei to, koi ra e, emenaka po
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
tche pioi." ( 1,,J ) Tahuri ki muri kae arowaro, kae heokeheoke. Ka rere hokori eneti ko Whakatau ko runga i a Tehupakihimi rami ko Paparakewa, ka hore mai eneti ika niatchu oka tchura. Pu! ka riro mai i aii, ka ma enak' ka rangat' ki uta. Ko tch ekenga ki uta, ka whati ta ngaru ngaru toto.
Nunei, e, e hoki te waka kite ii; e tari okowa ka po; ka pine etu ko ro waka ki talia e hinga ki uta, a, ka po rawa, a, ka po mari; ka heoke mei ka tata rawa te waka ki uta. Ka me ko Whakatau i aii me tuk(u) ki uta. Ka hure korero ko Whakatau ki tona kiato, ka me, " Kunei ra, kohikohi, kohikohi tc hanga. I a liuri mai ra i tak' kupu ki a kotau. Tchungia i Monono, rauu ka hinga; tchungi i runga nei ko au ka hinga. Kohikohi, kohikohi tc hanga." E kupu tenei mo tc hunga e kore haroro ki uta, e nolio kliia tcliieki iri waka. Ka mutu ka kupu o AVhakatau, ka wliano ko Whakatau ki uta, ka tae ki tf wliare o Maurea, ka buri ki tchu o te re o ro wahine ra, ka kapo mai Whakatau ki tona re, norome ke meti ei etc hunga 0 -Monono ko Maure ii. Nunei eka pou mari i aii i toliu otere o ro wahine ra, e whane ii kit' wliare a Tehupakihimi rami ko Paparakewa. Ko tc herenga etu a Whakatau ka te ko t' whare o Taiki rauu ko Tainana, ka ki atu, " Maii ( li; ) ma ! " Ka ki mai ko tamahine nei, " E rura e here mei ki to mau wliare; liere etu kit' whare o .Maii ma." Ka tohungia kit' wliare o Tehupakihimi rauu ko Paparakewa. A ka tchuku ko Whakatau i te remit o tona kakahu ko rote wai, a ka tae ki ta rauu whare k' hohotangi o Whakatau i tona re kite re o Maure, ka me, " Maii ma !" Ka ki mai rauu, '■ Haere mai kae ko i kuna i ah' V "Ka mate au nei ko rote wai." " O-o, e hoki ra na it' whenu tapu." "K' hunatu kae au nei i kuna." A, ka noho ko Whakatau ko rota pouri, ki waenganui o o rauu toino. Ka me atu a Whakatau i tana hokotauki ki a rauu, " Pange pange, pange i tehe pupu rara a korii E Maii ma !ko tch Chi. Ate huriki ta rauu kare e tchu wha ka re (o) i tai nei ; apopo ake nei, kaukau te wai te marahuka mahut' ai toa i tai nei." Ka whai mai rauu, "To iti hoki e ngaro ko roto ita uiho ota ririma." Tchuarua ka hapainga e Whakatau i tona hokotauki, no taenga ki tchuatoru, khi(a) akina i tao o Whakatau ki ka toino o Tehupakihimi rauu ko Paparakewa, na ra pu itehi, na ra pu itehi, na ra mata itehi. Ka pa ra karanga a Whakatau i tone aitu, " E Mara, e ! wahii e ko' itche koputa moku." Pa-a ! ngaha mai eneti i kora ko rung' i te wliare. Ka rere ene ko Whakatau, hune ke tchu ana i tohu(a). Ka ka t' whare ka ka hoki, ka ka hoki—ka ma enak' ka whare o Monono ko ro tch 6ht, ka te iki, Iki, me ka rangat' hoki ka mate enak'. Nunei ka tokina ko Maure, ka mau ora ki ri metehine o Tu, ki a 'Pukura, mana e kai ( 17 ) ora.
Ka hoki ta waka o A\ hakatau, ka ataina ki tchupapaku, ka hoatu ka tchuwanga ma tc hunga imi ke, ka tae ki o ratau kaainga hokekeeke ika tchuwanga ma ratau. Ko ta imi tchiei hara mai i tangat', ka pang' Ctii ki ri ngakau. Ka ki atu ko Whakatau ki ka rangat' hEre e whai i aii, " Na-a, man nci na, ka papa to pui, to matakau."
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
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Ko tch ekenga o ro waka ki uta, ka rere mai ko Apukura ki a Maure, ka ugaliu i toi iti. Ketekete ko Maure, “ Aue, taukiri!” Ka me atu ko Apukura, “ E notio, nau e kai ka mata o taku tania o Tu.” Ka ka ta umu, ka oro ko Apukura i a Maure ko tch Shi, ko ro ta umu. O-o, ka rere, ka poi mai ki pehakS. Mai ko ka oro hoki ko ro tch Shi. Uu, ka rere hoki ki pehakS. A, ka tao or(a) eneti, ko tchurangatanga ’ne ke tchiro ana, tchiei mouu. Ka kei mata ko Apukura ika konehi.
Nunei ka mutu a Whakatau inginei.
NOTES.
I.—Monono is called Manono by some Maori tribes, but the Arawa and the Morion agree in the spelling of the name. Apukura is known by the Maoris as Apakura.
2.—Bei, Apukura’s husband, does not appear to be mentioned by the Maoris, the chief individuality apparently centering in Apukura, the wife, although the names of the children appear constantly with little change in old Maori karakias and songs. One, that of Tihangei-uru-te-Marama, is said to be the same person as Tini-hangauru-te-Marama.
3.—Paparakewa is known to the Maoris as Poporokewa.
4.— Ka porotu appears to be a peculiar manner of using the plural form of the article.
s.—Tu'. This name with the Morioris is always abbreviated, although Tu-whakararo is admitted to be the name. He is known also to the Maoris by the name of Tuhuruhuru, as well as the former name.
6.— Tawlid. According to the Tuhourangi section of the Arawa, the knowledge that Tu-whakararo had concealed himself, was obtained by watching the canoe from the heights, and on counting the crew afterwards, finding one tawlid vacant. Here it is Apukura who finds her son’s seat vacant on the return of his canoe. According to the Moriori story he was discovered through counting the reis (sperm whales’ teeth, reduced and worn as neck ornaments. In Maori, aurei and rei. The Sandwich Islanders have a necklace of fine feathers which they call a lei.)
7.—The Wail of Apukura. Owing to the inability of the old men who gave this tangi to explain the meaning of pare , perei , and to rutu tu no, a literal translation cannot be given. It is uncertain if the words of the second part should not read Torn tu no, but even then it throws no light on the meaning. The composition of the wail is archaic, interjectory, and highly elliptical. It begins with a supposed cry from her son Tu to her, “ Once, twice,” at the same time brings in the name of her husband Rei, seeking either sympathy or revenge. In the second verse Tu cries in like manner, lamenting for his brethren; while in the third verse she cries, “Tu is dead, O Rei ! Burn Monono, 0 Rei! ” and likens him for his beauty to their mother Hapai, a great beauty as well as a person of great rank, and calling on Whakatau and Rei to obtain revenge.
8. —Kaumua = matamua in Maori. It will be seen by this, as well as the subsequent part of the story, that Whakatau was the eldest of Hapai’s children, and Tu-whakararo was his nephew, so could not be a potiki , as stated by the Maoris, nor a son of Tu-whakararo (if such be not another person), more especially as the object of his visit to Monono was to obtain a wife.
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
9.—The Binding of the Torch of Apukura. The Maoris have also Apukura's " Binding her Torch," but which, beyond allusions to it, I have not obtained, nor yet have seen in print.* What gave rise to this proceeding on her part is a question which perhaps may interest many. She could scarcely have used it on the long journey she took to find Wliakatau, nor does there appear to be, as far as is known, any ceremony in which either Morion or Maori act in like manner. May not this be an allusion to some more ancient incident, the story of which is lost? The reference to being led astray really meant diverted from obtaining her revenge. There is an uncertainty regarding the meaning of Pa i Hawaii ra. The last line, " Follow the head, Ac," is said to mean " Show kindness or respect to her sons."
10. —Ngunguao is evidently Ngungu-wao, apparently a forest-dwelling people, and of a diiTerent race to Apukura.
11.— Tchttajmro, name given to an offering, as well as the ceremony, in which something was roasted and eaten to remove the tapu.
12.—0 tamariki ko te rayifji, a saying equivalent to "Your children will be sufficient," assuming them to be of high rank, or power, a peculiar idiom.
13.— E ronpo tawhaitere, a noble report, as of a victory. Tawhaitere is the name of a certain green paroquet whose peculiar red feathers were held in much esteem, and were made into ornaments for the head (kura), hence the simile. The substance of Whakatau's "proverb," or saying, is intended to intimate to their adversaries that they should come on to their fate with rage and attempt to kill him and his party, and to say nothing to startle them meanwhile. The result would be a noble victory. This is stated to be the meaning, but a slight doubt remains regarding the exact meaning of mata kt, whaitaraki, and whaitaraha.
14.— Peepe, a name for a large sea-going canoe.
15.— Kapo tche pioL In Maori this is Mete mea he plhoihoi (about the size of a lark). From this and Tupakihimi's subsequent remark, Wliakatau would appear to have been a small person, which agrees with the Maori legend. Wliakatau was supposed to be like a hawk, which was called by his name at times.
16.— Maii, a term of address to elderly men, but not very old,
17.—1t will be seen by this story that before their leaving Hawaiki, or Hawaii, as it is called in Apukura's Rum o te Rama, the Morioris and Maoris, then undivided, practised cannibalism with all its honors and cruelties.
It will be observed that this story is somewhat broken and disconnected in certain parts, the original writer, Tapu, having omitted to keep fully the sequence of the story. This could not be altered now, and accordingly is translated as recorded.
* A reference to it will be found in " Nga Moteatea," p. 374, where also are mentioned many of the names given in the Morion Karakia, and in the above story.—Editors.
THE MORIORI PEOPLE OF THE CHATHAM
ISLANDS: THEIR TRADITIONS AND HISTORY
By Alexandeb Shand, of Chatham Islands.
Chap. \ II. — KO MATANGI-AO — {continued.)
The Story of Tu-moana. (Translation).
The following story of Tu-moana, translated from the original, may possibly appear more interesting than others of the legends published, as it describes more particularly the immediate cause of the Morions* departure for the Chatham Islands from Hawaiki, as they allege. The names of places and other incidents mentioned in connexion therewith have a very strong ring of New Zealand ; it is possible these might have been preserved, on the assumption that New Zealand was their last stage of departure for the Chathams. Without laying too much stress on the fact, there certainly is a considerable amount of agreement in the names of the places given to the locality of the last battle-ground before their departure with those which bear the same names at Tauranga, East Coast of New Zealand. The small sandbeach of YVhanga-patiki, the actual battleground, which the old Morions affirmed was a short sand-beach of about a quarter or a third of a mile in length, is much about the same as the Tauranga one is said to be. In the Moriori account Tauranga represents the southern headland of the harbour, Whanga-patiM the small sand-beach, and south of it was Tapuika, the second headland or point referred to in their story. Enquiry made of the Maoris who knew the New Zealand localities referred to showed that they were unable :v by name Te Urn-Manuka ; and Mannkan they thought was not in those parts. From the story, both of these places were apparently not far from the battle-field of Whanga-patiM. (lose and careful questioning in the neighbourhood of Tauranga might possibly elicit some move information on the subject regarding the old names of the district, and assist in identifying the locality (if such it really is) of their departure hither. 8
Tauranga Harbour, in the Bay of Plenty, New Zealand, is well known but although there is a branch of the Arawa tribe named Tapu-ika living immediately to the east of Tauranga, we do not know of any land of that name. There are two old pas in this district, up the Kai-tuna river, and in the Tapu-ika territories named respectively Hui-manuka and Hanga-patiki.—Editors.
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113
Some of the Maori Hauhau (East Coast) prisoners, when sent to the Chathams in 1868, on comparing traditions with the Morioris, appeared to recognise Tama-te-kohuruhuru as a certain person known to them as Tama-te-ure-haea,* and that there appeared to be some general resemblance in the deeds of both these people, although little reliance can b i general statement of this sort. If correct, the latter must have lived twenty-seven generations back. One thing is noticeable, the intimate knowledge the Morioris appeared to have had of New Zealand trees, the names of which they preserve in their songs and traditions, more particularly the name- o) the /kauri puriri, and pohutukawa, none of which grow below a certain parallel of latitude in the North Island of New Zealand. This evidently -hows that they left a place where those trees grew and were common. . • m;__»-. ...f,, in ,tr> with Vita brother.
Another noticeable circumstance is Tira's refusal to go witn Ins Drotner, on account of his human, or pakumara plantation, which evidently required his attention. This is highly suggestive of Maori habits and manners. Tira's name in full is Tirauriki.
A proverb or saying of Horopapa's was forgotten by the writer of the story, but it may be interesting in comparing their ancestry. It runs thus : ■• Ipo ake nei mahut' ai f whancm a Tehura-huruhum hi teh one i H hangapatiM. Naai koat tm Ic ham fcroui "—Soon will rise up the children of Tchura-huruhuru (hairy back) on the sand-beach of Whanga-patiki. Why? (by whom indeed ?) Through the evil which is great.
The translation follows the original Moriori as closely as it is possible to render it, hence the peculiarity of style.
rpAMA-TE-KOHURUHUBU followed after his sweetheart, the 1 daughter of Horopapi, named Papa (or Tahu). The tribe of the woman was named Rauru-motchihere (the real Rauru). That of the man was Wheteina. He was a son of Tu-moana. Many were the journeys of Tu-moana’s son to his sweetheart Papa, and on one of his visits Ra (te) Puhi and Ro (te) Pua spoke to him (these were the sisters of his father) and said, “The shame to you, your sweetheart has spoken (evilly) of you,” . . . and Tu-moana’s son returned to his home When he reached his father he said, “ The shame on me (my disgrace), I have been evilly spoken of by my sweetheart” (or loved one). Tu-moana said to his son, “Is it so?” He replied, “Yes. “Let us go to the shore.” They went, and when they got there Tu-moana said, “ Let me see ; now indeed there is reason for the story of your sweetheart.” He said to his son, “ Come, that I may perform the told on you.” Tama te-kohuruhuru assented, “Yes,” ... and when the told was performed on Tama’, Tu-moana said to his son, “You must indeed be careful, and not go soon to your sweetheart, lest you injure your sister.”! When Tama’ was well again he desired to see his sweetheart. Tu-moana said, “Wait, wait, lest I be rendered foolish
• Tamatea-ure-haea, a well-known ancestor of the East Coasl tribes; tat he lived many generations after the migration of the Morioris. The southern NgatiKahungunn people »J lllilt M llis were cireumc.sed.-I-.n.Tons.
t Tchuahine is both a sister and a cousin ; in tins ease it means a cousin, Editors.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
114
by thee." And from day to day Tama' persisted with his father to allow him go and see his sweetheart. Then at last Tu-moana allowed Tama-te' to go to his sweetheart, to Papa, the daughter of Horopapa. Tu-moana said, "Be thou indeed careful with thy sister, lest injury come to me : be careful." So Tama-te' went, and arrived at the home (of Papa) and went in. . . . Tu-moana asked his son Tama-te', "What happened on your reaching your sweetheart?" "I have killed my sweetheart." Tu-moana said to Tama-te', "We shall be utterly (') destroyed shortly by your parent Horopapa; be cankered, rot (and) be reduced to weakness."
Horopapa stayed and waited (at his home and) for his daughter until wearied out. When tlie day broke Horopapa knew (or felt sure) that Papa had been killed by her young man. (-) He went into the house to weep : he wept until the humming-fly came into the house. Then Horopapa said to the fly, "What fly are you?" " U-u-u" (imitating the hum), "A tly to tell of a person?" It stopped. "My child?" The fly hummed. "Killed by her young man (or stripling)? " " U-u-u." When the tale of the fly was told to Horopapa he rose and wt nt to seek for Papa; the fly led the way until he reached (where she was). He then looked at his daughter lying in the forks of a tree. Horopapa rushed between the thighs of his daughter and carried her to his home. Horopapa meditated how to get revenged for Papa, and called to his brother Tira, "Does your brother-in-law sleep at night?" Tit a answered Horopapa, "That man will not sleep at night; it is only lit, a cause having arisen; he will not sleep." Horopapa replied, "Will he not sleep then? Wait until his spirit is lulled (by an incantation)." Tira said, "That man will not sleep at night." This ended the conversation of Horopapa and Tira.
Then tlie war-party of Horopapa rose and went from Manukau. Ta Uru-Manuka was tlie home. They went to Muru-whenua (Muriwhenua) at night; tliey reached tlie home and found Tu-moana and his people had retired into the house. The house was a large one, a very large one, a sacred house. They surrounded tlie house of Tumoana and his people—at the end, the sides, and the entrance. When Tu-moana rose up he told his dream to his people, and said, "My dream, O my people! We were swept clean (or destroyed utterly), swept clean, reaching to the crown of the sky, I alone escaping." And Horopapa and Tira listened at the entrance to Tu-moana's tale, telling his dream. Suddenly Tu-moana's house was entered by the war-party. The thud was heard of the axe "Ra Meitei," ( :i ) borne by Horopapa, knocking down along one side of the house, while Tira's people thrust (their spears into) the people of the other side. Then Tu-moana laid hold of the ]>ule (treasure-basket) of his son. It was rotten.* Jfe laid hold of his own ornament-basket, it
* An ill omen.—Ediioks.
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THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
was sound. He clad himself with his war-girdle, and when clad, turned his nose (saluted) Tama-te'. He pressed, pressed, until the blood from his nostrils spurted forth. Tu-moana made but two strides, and reached the entrance of the house. He made light the foot towards Horopapa, but heavy the one to Tira ; and Tira knew it was his brother-in-law that was gone. Tira waited a while, for a short time, and Tira called and said, "Behold the chief allowed to go into Muru-whenua." Horopapa enquired, "By which way did he go?" Tira said twice, "Behold the chief allowed to go into Muruwhenua." When he got outside the house Tu-moana stretched his legs, and was (found) dwelling up in a tree. They (Horopapa's party) burnt the houses with tire, so that the glare shone over the lands.
Tu-moana ( 4 ) was found resting up in a tree. The war-party said to him, " Come down here ! " " (No) Come up here ! " " (No) Come down here!" Accordingly Tu-moana came down. The war-party cried, " Drive him over the cliffs." Tu-moana jumped over the heads of the people and lit some way off. "Chase (or drive) him into the creek"—in order that he might be killed there. Tu-moana jumped, jumped to the other side. " Drive him into the lake." Tu-moana jumped, jumped to the other side. Tu-moana cried out to Horopapa and party, " You jump likewise,'' but tiny could not do it. Tu-moana departed, as verily he was saved. Tu-moana went into his thick places; they were cold. He went into Ungina's thick places ; Tumoana was warm there.
Ungina dreamed his dream ; lie dreamed that Tu-moana a house was burnt with fire, and that the people were consumed utterly by the fire—none left—to the crown of heaven. Tu-moana alone remained. Ungina went to see his younger brother, and when he arrived the stench was as of dead men. (■'■) He (Ungina) thought that Tu-moana'a house was destroyed, and nearing the house lie looked and saw the ashes only of the, house, the skeletons and heads lying. Tama-te's head lay by the central post. Ungina did not fail to recognise it; he knew it was Tama-te's head, that being his sleeping-place. Tu-moana's place of sleeping lay (was) vacant; Ungina knew (thereby) Tu-moana was not killed. He looked at the trail of the war-party on the ground; he looked at the appearance of the footprints; Horopapa's could not be mistaken, it was crooked. Tira's was broad and spreading. Ungina knew (felt assured) that it was done by the Rauru tribe. The head lay, the intestines, and the skeleton. Ungina took the head (or scalp of the head) and returned to seek Tu-moana in his thick places, lie was not there. Be sough! in his own: he was dwelling there (or he found Tu-moana). Ungina also called and said. "Tu-i ina ! Wangina (or Uangina) your relative." Tims he did, till Tu-moana answered, and Ungina's heart was relieved. They wept, and when ended, Ungina brought forth the head of Tama-te' and gave ii to Tu-moana. He said, "Throw, throw away the remnant of eating of yondei
THE MOftIORI PEOPLE OF THE CHATHAM ISLANDS ,
116
warrior." " Here is the Ichuaporo." The other replied, "Yes, indeed, roast it for us both."
Then (Jngina and his younger brother went, and when they reached the home messengers were sent, that the tribes of Tu-ruoana should hear of his injury. The Wheteina and other tribes gathered together ; the chiefs of those tribes were Eoro-wahia, Kahu-kura, Ungina, Tumoana. and there were others. The next day the war-party started to get revenge tor the death id' Taiua-te', and the war-party arrived at Manukau. In the early dawn Ha (te) Puhi and Ko (te) Pua came out (of the house); they had not reached the track to the pepcl ( =paepae in Maori) when Tu-moana's l-um. glittered. Tu-moana's sisters greeted him. Tu-moana asked his sisters, "Where is your husband 1" They replied, "In the house." Tu-moana said to them, " You two go and tell him to gird himself." Accordingly the women cried out and said, "Tira ! come forth ; here is my relative Tu-moana come to fight, come to destroy." Tira replied, " Comes he to do what with his very brother-in-law?" The women answered, "For what cause did you two kill Potiki ? " (the young person or child, referring to Tama-te'.) "Ah, truly, truly—truly with you two, Ee Puhi and Ro Pua. Wait, wait, until I put on my war-girdle (made) by you, Ra Puhi and Ro Pua." When the marowhara (war-girdle) of Tira was girded on (and on) the exit of Tira from his house, the wet lines of perspiration were running down, and the marks of the scratches of Ra Puhi and Ro Pua (were seen). He was a great, a huge man. Tira's people were being slain by the war party (of Tu-moana) and (together with) the children. The boys were killed : the girls were saved, together with Ra Puhi and Ro Pua. They said to Tu-moana, " Your brother-in-law is a bad person." Tu-moana said to his sisters, " Let (him) go, let (him) go on the long path to Ta Uru-manuka, in order that such a one may be induced ("; (to come)." To look at Tira, a steep ascent did not suit Tira; a sloping hill suited Tira. He did not see Koro-wahia staying (concealed), with a spear inside a totara (tree), until Tira was close to Koro-wahia. Ta '. the spear of Koro-wahia stuck fast in Tira. He fell there ; bursting abroad into two pieces, and here and there ran the lines ( 7 ) of fat of Tira, because he was such a huge thing (person).
Tira's wives lamented for him, and his children also. The wail of these women for their children was very great, and for their husband Tira also, killed by their tribe. This was the lament for Tira :
1. Breeze of the south, breeze of the south,
Waft thyself over Ta Uru-manuka
To your relative Horopapa. Tira-Tirauri* is dead,
Exhausted was my love on my husband.
* His full name was Tirau-riki,
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
2. Breeze of the south, breeze of the south,
"Waft thyself over Ta Uru-manuka
That your relative Horopapa may hear
Tira-Tirauri is dead.
Exhausted was my love on my husband.
3. Tira did not like a steep descent.
o. uiu nut iiKe a Bleep ueBeem, Tira did not look well on a steep ascent
To which his chest bent forward.
Alas Tira ! Tira-Tirauri is dead
4. See the mist hangs on Rangipae,
See the mist hangs on Rangitane,
The path by which my love went,
The path which goes on to Perau*—my sacred one ! ( R )
5. 0 beautiful, beautiful indeed ! 0 beautiful, beautiful indeed !
Beautiful then is my husband, who came to me— to e.
Beautiful then. Ah me ! handsome wert thou.
Horopapa dreamt his (a) dream about Tira ; he dreamt then that Tira was killed by Tu-moana’s war-party. Horopapa urged that they two (he and Tira) should go up to Ta Urn-manuka; but Tira did not go. He said he would not go because of his pdkamdrS, ( kumaras ), and he would stay there.
Horopapa told Tira’s twins, who were staying with him, to go and look out from the ridge of Ta Uru-manuka. Horopapa said to Apt and Akahu-rangi, “You two look if the karewarewa ( 9 ) (sparrow-hawk) feeds with outstretched wings, and if the hawk soars.” When Api and Akahu rangi arrived at the ridge, and looking thence (saw that) the sparrow-hawk ate with outstretched wings, and the hawk soared. The children then returned and told Horopapa, and Horopapa then knew that his younger brother was dead. This ended, he went into the (his) house to cry, and Horopapa knew Tu-moana had killed Tira.
Seeking Revenge fob Tira's Death.
Horopapa sent Api and Akahu-rangi to seek in ETukurangi for their (his and Tira's) elder brother Hapa-kiore, and when the children arrived at Hukurangi, Hapa-kiore saw them. They said, "We have come to you because our father has been killed by Tu-moana." " Are you my younger brother's children?" "Yes, we are Tira's children." Hapa-kiore said to them, "To-morrow you and your younger brethren will go ; I will stay. If you take your younger brethren with you there will be enough." The next day Elapa-kiore's people went—they were one hundred men—and Hapa-kiore's children arrived at the dwelling. When Horopapa saw the children of his elder brother Hapa-kiore ; he recited the rongo for dead people to them : now for the first time he had seen the children of his elder brother. The " Kongo o Tamatea" was what he recited to the children.
• We would suggest that Perau is the Maori Paerau, Hades, the abode of tin dead.—Editors.
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To Bonoo o Tamatea.
The Bongo o Tamatea, 'tis one
The Bongo o Tamatea, 'lis two,
The Bongo o Tamatea, 'tis three,
The Bongo o Tamatea, 'tis four
The Kongo o Tamatea, 'tis eight, Tl.~ T> _ m i._ ix« _ l a..
The Bongo o Tamatea, 'tis a hundred,
The Bongo o Tamatea, 'tis a thousand,
It is a Tini, a Pio, a Bea, 'tis nothingness.
The Bongo of the Ihi, ( 10 )
The Bongo of sacredness,
The Bongo of preternatural power,
The Bongo of the small child,
The Bongo of the larger child,
The Bongo of the grown-up child,
The Kongo of the valiant one,
A Bongo abroad (of deeds),
The Bongo of Bangitapiri, his is the Bongo recited.
Then was commenced the " Hidden Face ":—
'Tis the hidden face, 'tis the absent face,
The face of the person now first seen. n'l,.. l i I n xt ii.
Why have you not been seen ? Now thou art seen.
Then was recited the " Obstacles" :
The great obstacles of Marama,
Obstacle one, I have been obstructed,
Obstacle ten, I have been obstructed.
Clear off the net of Rua-maikutu (spider's web). I have been obstructed,
0 obstructed ! 01, obstructed !
Obstacle one hundred, I have been obstructed,
Clear off the net of Rua-maikutu, ( n ) I have been obstructed ; T. , .-.li: 1. 1L t.tt_: ■ MO, T 1 . I I . , -I
Falling beneath Wairua-rangi, ( 12 ) I have been obstructed,
0 obstructed ! 01, obstructed !*
After the children had left, Hapa-kiore came to see his younger In-other Horopapa. He came also to gather his people (of) the Rauru (tribe) to obtain revenge for the death of Tira. Hapa-kiore came by another way through the hostile country—that is, of his enemies, the tribes of the Wheteina, Harua, Poutama, Tch-Etiao, of one tribe and another—until Hapa-kiore came to the land of Kahu-kura and others. 'J'lie children of the tribe saw Hapa-kiore coming along the beach, in appearance like a whetn (black fern-tree), and they cried out to the elder people, " Here is a monster you cannot endure to look at." " What ! kill out of the way that remnant of yours?" The children replied, " Te-e I we are not able to look at him." " What is he like?" " Why, like a black fern standing in the forest." The wise ones said, "Let us see." When they saw, they exclaimed, "Truly, truly, you are right, O children! this thing is a monster" (or object of dread).
* For the explanation of these karakias, and the occasions when used, see vol. iii, p. 79.—Eeitobs.
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THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
Kahu-kura took his spear and went into the hollow of a totara tree, thrusting out the point of his spear : and when Hapa-kiore came close, Kahu-kura thrust the spear at Hapa-kiore, but it glanced off the kakaponga, ( 13 ) because Hapa-kiore had a garment (mat) of kakaponga. Kahu-kura's spear broke. Hapa-kiore turned the axe (named) "Ra Meitei," which was on his back, to his front. I'"-n .' the string broke. Bapa-kiore's hand grasped the axe to chop down Kahu-kura. Kahukura hastened to appease Hapa-kiore, and asked, "Who are you?" He replied, " 'Tis I, Hapa-kiore, the heaven above, the earth dwelt on here; your ancestor Heau." "Ah! no wonder you could not be beaten."
Hapa-kiore arrived at Horopapa's home, and (when they) saw ( 14 ) one another (they) wailed. Hapa-kiore began, Horopapa followed (took up the refrain). "When Horopapa began, Hapa-kiore followed. The ronyo of the dead (was recited), that is, the " Rongo o Tamatea," for the many deaths which had occurred, and the pa, also for the dead, and the match I'l-Jmnd, for the dead and living also. Their wailing finished, Horopapa commanded the Rauru (tribe) to gather together. They assembled the Rauru people only.
Tu-moana's people gathered twelve tribes. The names of the tribes were—Rua-rangi, Mutu-rangi, Wheteina, Harua, Tch-Eitara, Makao-a-ulia, Matanga, Poutamn, Makao-a-t5(&), Tch-Eituhi, Tch-Etikohe, Tch-Etiao (or Tch-Ktiaw'(a). The Rauru-motchihere was alone (against the others).
The twelve tribes stayed at one end of the sand-beach of Whangapatiki—Tapuika was its name. The Rauru tribe stayed at the other end—Tauranga was its name. Hence arose the proverb of Horopapa, "Tapuika is dark, Tauranga is light" (or clear). Because of the multitude of Tu-moana's people this thing was said.
Each party performed their incantations on the sea-beach. The next day they commenced the battle ; they fought night and day. The Rauru tribe formed one column, the people of Tu-moana eight columns; and the people of Ungina and Tu-moana were destroyed by the Rauru tribe. The waves of the sea broke in bloody waves, and the sea-beach was covered to a great height with the dead bodies. The blood of men was up to the loins. The Rauru was but one (tribe). Horopapa spoke his proverb, "The sun hangs over the Pirimewa, the blood of the kawhai (kahawai) is stranded." The people of Tu-moana were killed, and he and (a few) other chiefs alone survived : no people remained. Then they dug out with the "oven of incantation" the people in the woods, who were hiding themselves, because Tu-nioana's people were all killed by the Rauru tribe, and these were they who concealed themselves. When they came to the open to tight then they were dug with the Umu n ro Mohsioao (the oven of the stranger), (used) for the very strange people. When they came to the open they wore but small (few, compared .') with the Rauru. It was a great,
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very great, fight. (.Many of) the llauru also were killed by the others. Horopapa was wounded with a spear; he was wounded because he behaved foolishly with himself, therefore he was wounded in the breast (or pap), and his name was changed to [J-tBr6pB (hanging breast.) The point of the spear did not enter into Horopapa, because the chest of that man was all bone.
They (the allies) could not prevail with the Rauru tribe, and (so) they, the other people, made their canoes secretly: they made their ra is to seek safety for themselves (in flight). They fought incessantly night and day, and (the Rauru tribe) destroyed eight pas of the Wheteina ; and (so) the canoes did not reach completion ; they dragged them as they were to the sea. Rangimata was the (only) canoe that was finished. Rangihoua, Pouariki, Tohoro-i-ongoongo, Tchu-te-ngana, Mata-rangi and other canoes were unfinished. The Rauru tribe came round by the sea, killing the people, and destroyed them. The canoes were thrown away, the people being dead. At a certain time, when the dawn was breaking, the two canoes, Rangihoua and Rangimata, wen- dragged (down to the water) —Rangihoua first. They gathered the chips of the rest of Rangimata (where she was made), and burnt them in the tire, and began (sung) the umere, " Wera, tvera ta ranyi tchu nuku, tchu rangi," &c. Then they began the kenetvaka of Rangimata, " Maruroa, Kauanga e pa ki wheal" dec.,* and when the ki /" waka was finished the streaky dawn broke (te ata o Heia), and the canoes edged out to the sea.
Here ends Ko Mangatangi-ao, ( 15 ) that is, Ko Matangi-ao.
[This was the starting of the canoes for the Chatham Islands, after the great defeat of the allies at the hands of the Rauru tribe in the battle of Whanga-patiki. The particulars of the voyage will follow in the next chapter.]
KO TU-MOANA
(Expressed in the Moeiori Language).
Ka wliai ko Tama-te-kohuruhuru ki tona ipo, ki tamahine a Horopapa ki a Papa (or Tahu). Ko ta imi o tcbia whine, e Rauru-motehere" ; to te tane AYheteina, e tama na Tu-moana. E maha no atii ka herengg o tama o Tu-moana ki ta ipo ki a Papa, a, ka taka i tc' herenga atu o Tama-te-kohuruhuru, ka ki mai a Ra Puhi vauu ko Ro Pu(fi) (ko ka liunau tamariki mahine enei o tana matu tane) ka me mei, " Ta umu i a ko', ka titito korer'(o) ko e to wliai-tipangi e me toke to ure e kore makona." A, ka hoki ko tama a Tu-moana ki tona kainga'; ka tae ki ri matii(a) tane, ka me atu, "Ta umu i au nei, ka titito korer(O) e taku whalngii." Ka me mai ko Tu-moana ki to' timiti, " Koi eneti 1" Ka
* These two JcarakUu will be given in the next chapter.—Editors.
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me &tu ii, “ E.” “Ka roro tauu ki tatahi.” Ka roro rauu, ka te, ka ki atii ko Tu-moana, “ Pena ’no koa ko’, na koi ra ko titito korer’ e to ipo.” K’ liokite ko Tu-moana i tona, “A te konl mai i Waiparemo.”
Ka me atu ii ki to’ timit’(i), “ Homai ko’ kia tohii.” Ki mai ko Tama-te-kohuruhuru, “ 0.” K’ hokopoko ko Tu moana i tchuaimi o tchino o to’ timit’, ka oti e kopaki ei, e ta ei, ka oti e tahu ei i ta umu, ka hokototeranga ei ku rung’ i ta umu, ka huri e tohi ei. Ko tohi tenei :—
"Tohia, tohia, tohia tohia, tohia ta ure no Tama-te-kohurnhuru ka toki ki Waitchua."
A, ka oti i tolii ta nre o Tama', ka me atu ko Tu-moana ki to' tama, " Koi ko' ke toliu ko te whano wao ko' ki to whalnga te whara i a ko' ko to tchuahine." Ka oro ko Tama', ka me ke whano ki tona ipo ; ka me mai ko Tu-moana ki aii, "Taii, taii ra ke oro ko' te kuaritii au i a ko'." A, i tena ra, i tena ra, hokotchu-te-niaro atu a Tama' ki to' mutu tane, ke tuk(ii) i aii ke whano ki tuna ipo. A, ieneti ka tuk' enehi ko Tu-moana i a Tama-te' ke whano ki tona whai-tipangi, ki a Papa, ki tamahine a Horopapa. Ka me atu a Tu-moana, " Koi ko' ke toliu atu ko' ki to tchuahine te kore ki au ke toliu, ke toliu." A, ka riro atu a Tama-te' ka tae i kainga, ka whano ko roto whare, ka tuku mai ko Horopapa i to' tchuahine (? tamahine) ki a Tama'. K' hunatu ku waho ki ri kotare ot' whare. ka hewa one iki reira moe ei; ka me mai ko Tama-te' ki a Papa, " E pine ctu ki paratfi." "I kunei ra." "E pine Ctu, e pine gtu i kona.' Whai a, torikirikitii i tai o Ta Uru-manuka; potehi etu ko ta rakau tokonianga, hoatu eneti to wahine ra ka oro ko roto i ka tokomanga o ta rakau ka lmre, hoatu tona meheki ko roto. Ka pa tangi hokotckete a Pa] a, " Aue, takiri." "U, e noho to me titito korerO i au." Ko ta unuhanga, ka riro mai ta ngakau, whai totaranga ana, here ana ki a Tu-moana. Kate ui mai ko Tu-moana ki to' timit', "Pehekoaeto taenga ki to whai-tipanga 1 " "Ka mate iau tangenei whalnga." Ka me mai ko Tu-moana ki a Tama-te', " Mo te pu (') ake tauu apo ake nei i to mutu i a Horopapa, ka hi ti ori, ka hi te perg, ka hi te mahu."
E nolio e tari a Horopapa ki to' tamahine a tiohatii. A, ka ao ta ra, ka toliu eneti a Horopapa, ka mate a Papa i tona ropa. (-) K' here eneti ko rot' whare tangi ei, tangi, a, ta mai ta ngaro tamui ko rot' whare; ka hure, ka me atu a Horopapa ki ri ngaro, "Ngaro i 'ha ko'?" "TJ-u-u." "Ngaro tangata 1" Ka noho, "Taku tama .''' Ka nguru ta ngaro, "Ka mate i tona ropa?" " U-u-u." A. ka oti tO korero a ra ngaro ki a Hompapa, i eneti a Horopapa ka whano ene ka kimi i a Papa, na ra ngaro hokotika toh ara, a, ka tae; inginei eneti ka tchiro atu i to' tamahine totaranga mai ana i roto i ka tokoiiiahanga ota rakau. Ko kiri r6ro ko Horopapa i aii ko rot' ika kuha o to' tamahine, ka lmre e walia ko roto whare. K' hokoaro a Horopapa ki to hiku i tc hara o Papa, a, karang' Btu a Horopapa ki tona hunau-potiki, ki a Tira, " B moe ana ranei to taokete-manawa i ri
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po?" Ka ki mai ko Tira ki a Horopapa, "E kore" e moe tchia rangat(a) na i ri po. e tau eneti ka 'na, ka pu i take, e korg ka na e moe." Ka me atii a Horopapa, "B korS ranei e moe? taii ko rotu tona niouri." Ka ki atu a Tira, "E korij e moe tchia rangat'(a) na i ri po." Ka hure ka korer' a Horopapa raua ko Tira.
Xa. ka rewa i tauu a Horopapa ma, hunatu i Manukau, ko Ta Uru-manuka te kainga, ka whano ki Muru-whenua, ka po ka tae i kainga ; potehi etii ka ma ko Tu-moana ma ratau ko tona kiato ko rotS whare, whare nui t' whare, nui t' whei, whare tchutchungei. K' hokotaka eneti i to whare o Tti-moana ma, i tehurongo, i ka tara, i to roro. A, ka ar' ake ko Tu-moana korer'(o) i tona. moe ki tona kiato, ka me, "Taku moe, ka ta iki tatau, E taku kiato ! Iki ka te ki ta uru ota rangi, ku au enak'(e) te rerengS." A, t' hokorongo mai a Horopapa rami ko Tira i to roro, ki ri korer' nei i tona moe. Tena, a tomokia t' whare o Tu-moana e tauu. Ka ki pau ka toki a "Ra Meitei" ( )i a Horopapa e mau ana, e tchutchuku here ana i tche tara o t' whare : ka kite ko ta inii a Tira, werowero ana i ka rangat' o tche tara ot' whare. Kanei k' whawhatii ei e Tu-moana ki ri pute o tana tama. Ka pe. K' whawha ki tana pute-a-kura, e piri anei. E hume i tona Marowhara, ka oti hume, pera ta ihu ki a Tama-te', tchukua, tchukua, paihi i toto ora purangaihu. E rfl ngohu wharorotanga o Tu-moana, ka tae kit' roro ot' whare. Ko ro waewae ki a Horopapa, hokomamakia, ko ro waewae ki a Tira, hokotaimahatii; ka tohu ene ko Tira, ko to' taokete tenei ka riro. E tari e Tira okoa ke taro to wa, karanga a Tira ka me, "Tena til kura tchuku atu ko roto Muruwhenua." Ka me mai ko Horopapa, "Mawhe ake tche ara?" Tuaru ko ro kupu a Tira, " Tena til kura, tchuku atu ko roto Muru-whenua." Ko ro putanga ko waho o t' whare, tamange ene to waewae o Tu-moana hunei ke noho ana i rung' ita rakau. Ka tahuna t' whare ko ro tchi ehi, k' here ta marama ka hunua.
Kite ko Tu-moana ( 4 ) ku rung' ta rakau e noho ana. Ka me atu ko tauu, " Pera mai ka raro nei." "A, pera mai ku runga nei." "A, pera mai ka raro nei." A, koi eneti ka heke ko Tu-moana ka raro. Karang' i tauu, " I ariari ko rota pari." No rome ke tak'(a) ei ko ro ta pari. Tamange nei ko Tu-moana ma rung' atu ika upoko o tcliia hung'(a), ate tail mai i ko, "I ariari ko ro tchi aw'(a);" no rome ke mate ei ko ro tchi aw'. Ka poi ko Tu-moana, poi, ka liitl tarawahi, "I ariari ko ro' to roto." Ka poi ko Tu-moana, poi ka liiti tarawahi. Karanga mai ko Tu-moana ki a Horopapa ma, " E poi mai hoke ra kotau." A, tchiei te. E whang ko Tu-moana ; koi koa ,na ka oro lioki te me. Ka tae ko Tu-moana ko roto i oni hitiki-makariri. E whane ki ka hitiki a Ungina, ka mahana a Tu-moana i ki reir'(a).
Ka moe mai ko Ungina i tana na moe ; moe ake nei ka pau t' whare o Tu-moana i tchi ehi, ka ta Iki ka rangat' ko ro tchi ehi; Iki—tae ki ta uru o ta rangi, ko Tu-moana enak' e toe. Ka wbano ko Ungina, ka mataki i tona hunau tongihiti, a, ka tae inginei eneti ka
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS ,
hongi 6tu kite " piro Kakariki." ("') Ka tohu ene ko Ungina, ka mat' t' whare o Tu-moana. A, tata atu kit' whare, ka tchiro etu eneti inginei ko ro purungehu enak' o t' whare, lihia tu ana ka imi o ka rangat', me ka angaanga. Toterang' ana tchi angaanga o Tama-te' iri pou oro wahi. Tcliiei e hiti i toliu i a Ungina; ka tohu eneti no Tama-te' tchi angaanga, ko tona moenga ene koa tera. Totarang' ana to wa oro moenga o Tu-moana; ka tohu ko Ungina tcliiei e mate ko Tu-moana. E tchiro ki ri papa o tauu totarang' ana, e tchiro ki tohu oka tapue ; e kore e ngaro to Horopapa ; tirau. To Tira, hukengaumu. Ka tohu ene a Ungina, na ta Rauru. Hhia tu ana ka upoko, ka ngakau, ka imi. E tango mei ko Ungina i ta uru o ta upoko, e hoki mei ei ko Ungina e kiini i a Tu-moana i roto i oni hitiki. Ka raw'(a) i reira. E kinii ko roto i ana, e noho ana ko Tu-moana.
Na Ungina hoki karangaranga i me, "Tu-moana! Wangina (or Uangina) hunaunga no ko'." Pena, pena, a, ka karanga ko Tu-moana, ko ora ta ngakau o Ungina ki a Tu-moana. Ka tangi rauu, ko ro mutunga ka tange ake ko Ungina i ta urn no Tama-te' k' hoatu ki a Tu-moana. Ki mai tera, "Pa 'ti, pa 't' iko te kainga liokerere a tera to," " Na, ko tchuaporo." Ka me mai tera na, "Koi na na e tcliunu, e tchunu ra ma tauu."
A, ka here ko Ungina rauu ko tona hunau-tongiliiti, ko taenga atu i kaaing(a) ka tchuku ka kerer' ke rongo mai ei ka tchuaimi o Tumoana ki tona matenga. K' huiliui mai ko te Wheteina me na ka imi hoki ; ka rangata takitalii o wa imi, ko Koro-wahia, ko Kahu-kura, ko Ungina, ko Tu-moana, tena hoki itehi. Ao ake ta ra apo, k' hapai i taun e hiku i tc hara o Tama-te', a ka tae i tauu ki Manukau.
I tche ata kurakura ka puti atu ko Bo Puhi rauu ko Ro Pu(a) ko waho; tchiei tomo atu ki tch ara ki ri pcpe, ka hiko ta rauira o tu kura o Tu-moana. Ka niihi atu ka tchuahine a Tu-moana ki aii. Ka ui mai a Tu-moana ki ona tchuahine, " Tche koa ta koru tane ! " Ka me atii rauu, " Telii roto whare." Ka ki etu a Tu-moana ki a rauu, "Koru ro ra eki etu ke tak(a) i aii." Koi ene ka tangi ta karang' a ka wahine ra, ka me, "Tira ki waho! tenei taku hunaunga ko Tumoana, k' liara mai ka riri, k' hara mai ka nguiha." Ka ki atu a Tira, '• K' hara mai ka ah'(a) i to' taokete manawa I" Ka me mai ka whinS ra, " I ha koa na ra me hokohewiritii e koru potiki !" "A, koi, koi. koi ta koru eRe Puhi rauu ko Ro Pua. Tal, tal piki iau taku maro na koru eRe Puhi rauu Ro Pua." A, ka oti ti piki ta marowharo o Tiia, ko ro pntanga o Tira ko waho i tona whare, e eke ana ka taheke werewere, e man ana ka haraunga a Ra Puhi rauu ko Ro Pua—tangat' hara, e nukii. Tena ta imi o Tira a ra patu e tauu. me ka tamiriki. Ko timit' tane ka patu, ko timit' wahine ka or', ki a Ka Puhi rauu ko Ro Pua. Ka ki etu rauu ki a Tu-moana, "Nanaki(a) to taoketS." Ka ki etu a Tu-moana ki o' tchuahine, "Tchuku, tchuku ki tche ara ro ku rung' oTa Uru-manuka no rome ke onga ( ,; ) uiei a inc."
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K' hliia tchiro ki a Tira, pari tuku, e kore e tau ki a Tira, pari kake, ka tau a Tira. Tehiei kite etu ko Koro-wahia i roto iii puta o Totara e nolio ana, me tao, a, ka tata ko Tira ki a Koro-wahia. Ta ! hune ke uka ana i tao o Koro-wahia i roto i a Tira. Ka hinga mai ene ti kora ; ngawha mai euet' i kora eru talia ki pehak'(e) ngawha atu ki tena hunu, ki tena hunii, ka taheke (") o ta hinu o Tira, ka ra wa me, e nuku lioki tchia me.
E tangi ana ka waning o Tira ki aii, ki ka tamiriki lioki. Kaha rawa i tangi o wa whine ki o rauu tamiriki, ki ta rauu tane lioki, ki a Tira, ka mat' ito rauu imi. Ko tangi tenei mo Tira:—
1. Mating] tonga, matingi tonga,
E kaw' i a koe ku rung' o Ta Uru-manuka,
Ki to hunaunga ki a Horopapa, ka mate Tira, Tirauri T l.:..:„ |._ __ i-„ l
I hiria ko ro ku tane, a.
2. Matingi tonga, mating! tonga,
E kaw' i a koe ku rung' o Ta Uru-manuka,
Ke rongo mei e to hunaunga, e Horopapa,
Ka mat 1 Tira, Tirauri
E hiria ko ro ku tane, a.
3. E kore ie uru Tira ki ri pari tuku,
E hou ana Tora ki ri pari kake,
Ka tau ki tona papauma,
Aue ! Tira ka mate, Tira Tirauri!
E hiria ko ro ku tane, a.
-1. F. tauria te kohu e, ku rung' o Rangipae,
E tauria te kohu e, ku rung' o Rangitane, ,•„ ~ uu 1 n ;.. i
Tcli ara ia o taku hanga (liango in song)
Tcli ara e whano ku rung' o Perau, taku tino toke (or tapu). ( 8 )
5. Porotu e, poroto ro, porotu e, porotu ro,
A UIUkU G, JJUIUIU 'U, UUIUbU C, IJUIULU IU, Porotu iena taku tane, pu mai i au, to-e.
Porotu iena, Taukiri-e ! rapa te kiri mou e.
Ka moe mai a Horopapa i tona moe mo Tira; moe ak' ene Horopapa ka mate ko Tira i tauu o Tu-moana. Ka ta unga e Horopapa ka roro rauu ku rung' ki Ta I'ru-manuka ; tehiei e whano ko 'lira ; me mei nana : e kor' e whano i ana pakamara i ki reira eneti ii iioho ai.
Ka ki atu a Horopapa ki ri maelianga a Tira i riro mai i aii, ka roro ka tchiro i rung' i tcliiwi i Ta Urn-manuka. Ka ki Stft a Horopapa ki a Api rauu ko Akahnrangi, "K tchiro e koru, ka kei ponpou ko ro nianu ko ro Karewarewa, (") k' haro ta nianu ko ro Kaliu." A, ka tae Api rauu ko Akahurangi ku rung' tcliiwi, ka tchiro etu eneti inginei ka kei poupou ko ro Karewarewa, k haro ko ro Kaliu. E lioki mai ei wa tamiriki, korer' etu ki a Horopapa, ka tolm eneti ko Horopapa, kei mat' ton' hunau-potiki. Ka hure, e whane ko rot' whare tangi ei, ka tolm ko Horopapa na Tu-moana eneti a Tira.
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
HIKINGA (OR HIKUNGA) I TC HARA O TIRA.
Ka tchuku a Horopapa a Api rauu ko Akahurangi, ka rorC ka kimi ki Hukurangi ki to ratau tchukan', i a Hapfi-kiore ; a, ka tae wa tamiriki ki Hukurangi, ka kite a Hapa-kiore i a rauu. KorerS Btu, " Hara mai mau' nei ki ;l ko', ko to maim matchu tane ka mat' i a Tu-moana," "Na taku teina koru?" 4< £, na Tira maun nei." Karanga mai ko Hapa-kiore, " Na, apo kotau ko o koru hunau tongihiti k' hhia roroj ku au me noho; ka hure ka riro o koru hunau tongihiti i a koru, a, ko ta rangi." Ao ake apo, k' hhia roro ko t' whanau a Hapa-kiore—hokorima ka rangat(a) ka tae ka tamiriki a Hapa-kiore i kainga.
Ka kite ko EToropapa i tamiriki o tona tchukana, a Hapa-kioro, ka tchutanga etu e Horopapa ka "Rongo" o tc hunga mate ki a ratauj kanei kite ei eii ka tamiriki a ton' limiau tongihiti. Tchia " Kongo o Tamatea" tchia me men atu e ii ki \va tamiriki
Ka Rongo o Tamatea.
To rongo o Tamatea ka tahi,
To rongo o Tamatea ka rua,
TS rongo o Tamatea ka toru,
To rongo o Tamatea ka wha, 1 1'X »*\i a 1-/1 —1/1
To rongo o Tama tea ka warn,
TS rongo o Tamatea ka rau,
TO rongo o Tamatea ka mano,
Ka tini, ka pio, ka rea, ka kore,
TS rongo o ta ihi, o'-')
TS rongo o to ha,
TS rongo o ta mana,
To rongo o ro pipl,
To rongo o to waruwaru,
TS rongo o ro tapa,
To rongo o ro mokopu tcliu maro,
E ro' ki waho.
TS rongo o Rangitapiri niona, tS rongo e houia.
Tutangitii 6tu ko ro Matchii-huna • —
Ko ro matchu-htma, ko ro mal
Ko ta mata o tangata kanei kite ei,
.Nunei tenei ka metii ko ka Pa nni a Marama :—
Pa tahi au ka paia, pa ngahuru au ka pfiia,
Heihei te kupenga o Rua-maikutu. au ka paia,
E ka paia, 51, ka paia,
Pa ran au ka paia,
Heihei te kupenga a Rua-maikutu ( u ) au ka paia,
E taka i raro o Wairua-rangi, ( 12 ) au ka paia,
E ka paia, 51, ka paia,
I ’ha ko ’te kite ei ? a, koi kite.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
'.'7
I muri i ka tamiriki ra, k' hara mai a Hapa-kiore kia kite i tona hunau potiki, i a Horopapa. K' hara mai hoki, huihui i tuna imi, i a Ta Rauru, ki tc hiku itc hara o Tira. 1 haera mai a Hapa-kiore i ara ke, ma t' whenu o ta ik' kino, ara o tana ho' riri ka imi nei o Te Wheteina, o Tc' Haru(a), o Ro-Poutama, o Tc-Eitara, o tena imi, o tena imi, a, ta mai a Hapa-kiore kit' whenu o Kahu-kura ma. Kite 6tu e ka tamiriki o tchia imi, a Hapa-kiore hara mai ana i tch,- one, ka pone 'neti t' wheki—a, ka tangi ta karanga ki tc hunga tangat' matua, "Tenei tchia Kaupeke na, e kore te ki tchiro atu." Ka me mai ka tchuwhatu ki tc hung'(a) tamiriki, "I 'ha? hokehewG Stu ra na a kotau toenga na na." Ka ki atu ka tamiriki, "Tec! e kore ra tae atu ki tchiro." "Pena i tohu ?" "Na, me re kakaponga e tchu mai i roto poeho." Ka me hoki ka tangat' tohunga, "Pena koa i" Ka kite hoki ratau ka pahe, "Koi, koi, koi ta kotau etc hung' tamiriki nei, tchupu tchia me nei." Ka tae Kahu-kura ki tao k' hokotak' i aii ko roto iri pu hhiamama o Totara, hokoput' ta mata o tao, a, ka tata mai ko Hapa-kiore, kokiri i tao o Kahu-kura ku rung' i a Hapa-kiore. Na, whai ta imi ku rung' i kakaponga, ka ra wa me kakaponga ( 13 ) ta kakahu o Hapa-kiore. Ka whati i tao o Kahu-kura. Ka hum mai eneti ko Hapa-kiore i toki i a " Ra Meitei," i rung' i to' tchura ki ton' i arawaro. Pa-a ! ka motu ite kawe. Ka niau ti ririma o Hapa-kiore ki toki e koti i a Kahu-kura. Kohii mai t' hokomomoe a Kahu-kura ki a Hapa-kiore, ka ui mai, "Ko wai koe 1" Ka me atu tera, "Ko au, ko Hapa-kiore, ta rangi e tchu nei, ta papa nohii nei, to ropuna ko Heau." "A, koi ra, ko' te te Ci !"
Ka tae ko Hapa-kiore i kainga o Horopapa, hokit(e) ( u ) ta rauu hokitenga. Na Hapa-kiore tchutang', na Horopapa e kapo. Ma Horopapa tchutang', ma Hapa-kiore e hiko ka Rongo o tc hung' mate, ara ka " Rongo o Tamatea" mo ro kiato mate hoki i tohu o wa me, me ka " Pa " hoki o tc hung' mate, me ka " Matchu-huna " o tc hung' mate, ora hoki. Ka mutu ta rauu tangi, ka me' a Horopapa, ke huihui mai ta Rauru—huihui ake ko ta Rauru anake ii.
Ka hui tera ka imi a Tu-moana ma, ngahuru ma rua; ka ingo o wa imi:—Ko Ta Rua-rangi, Mutu-rangi, Wheteina, Harua, Tch-Eitara, Makao-a-uha, Matanga, Poutama, Makao-a-to, Tch-Eituhi, Tch-Etikohe, Tch-Eitiao (or Tch-Eitiaw'(a). Ko ta Rauru—motchihere enake ii.
Ko ka iini ngahuru-ma-ru(a), ka noho ki tche pito o tch one o Whangapatiki, ko Tapuika ta ingo. Ko ta Rauru ka noho ki tche pito, ko Tauranga ta ingo. Koi e puta ait' hokotauki a Horopapa, "Ka po Tapuika ka ao Tauranga." No tch oko tangata o Tu-moana ma, koi metii ai tchia mea.
Ka hika tcli one a tehi, ka hika tch one a telii. Ao ake apo, ka ranga i taun, ranga te po, ranga te ao. Ko ta Rauru, etelii ka porongaru; ko Tu-moana ma ewarii ka porongaru, a, ka pan te hung' o Ungina ratou ko Tu-moana ma ita Rauru. Ka whati ta ngaru oro moana, ngaru toto enake, ko tcli one, pena mai i tcliitike o tupapaku,
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tchi t'hope tr> honu o toto tangat'. Tokotahi ngohu ta Haunt. Ka put' t' hokotauki a Eoropapa, "Ta iri ta ra ku run-' o ta Pirimew'(a), ka pe toto o ro kawhai." Mate ana ka imi o Tu-moana, ko ratau hokotangat' enak' i ora, ka raw' <■ rangat' tehi. Kanei ra mona ka koia ki ta umu karikii, ko tc hung' 0 roto poena i a huna mai i a ratau ra, ka ra w-a me, ka pan tc hung' a Tu-moana ma i a ta Rauru ta patu, koi na tc hung' k' hhia ma k' hhia huna i a ratou : k' haro mai ki tohu'(a) k' hhia riri kanei ra mona ka koia at ki ta "Umu a ro Mohewao" k 'haro marl' mai ana ki tohfi ki whaa etu ei ta Rauru penei toke. Kaatu (or mei ko) ka koia hoki ki ta " Umu aro Mohewao" mo tc hung" mohewao rawa; a, ka puta mai hoki ki tohfi, penei toko ki ta Rauru. Riri nui, nui tchei whei. Ka mate hoki ta Rauru i tera. Ka tu hoki ko Horopapa i tao, na re me i tchu ai a Horopapa, nane i aomeheki i aii; koi na na i tchu ai na i a Kahu-kura, ka tu ki ta u, tapa 'ko nei ta ingo o Horopapa, ko U-terepe. Tchiei e ngoto ta mata o tao ko roto i a Horopapa, na ra me e imi enak' ta una o tera tangata —paporo hoki tchia me.
Kaare ieii ta Ranni; tena atc hanga hunatia ana ka waka o tera; hhiang’ ana ka waka e kinii oranga ma ratou. Ranga ana i tauu, ranga te po ranga te ao, ka turakina ka pa o t’ Wheteina e warn, a, tchiei e tae ki tch otinga o wa waka, ka to pena ene ko roto man’. Ko Rangimata te waka i oti. Ko Rangihoua, ko Pouariki ka waka tchiei i oti, ko Tohoro-i-ongongo, Tchu-te-ngana, Mata-rangi, ko na ka waka hoki. I awhe mai ana eta Rauru ma roto man(a) ra tchutchuku ei ika rangat’, a mate ake ka rangat’. Ka pange ka waka, ka mate hoki ka rangat’. A, i tche aeho ka whano ka pe tchi ata maruapo, ka toia ka waka erua, ko Rangihoua, ko Rangimata, ko Rangihoua i raua, mari mai ko Rangimata. Ka rapoi ka maramara oro kohanga o Rangimata, tchungi etu ko ro tchi ehi, tchutangitii i ta Umere, “ Wera, wera ta rangi tchu nuku tchu rangi.” Tchutanga ko ro Kenewaka o Rangimata, “ Maruroa, Kauanga, e pa ki whea V* &c., a, ka mutu te Kenewaka, ka pe tchi ata o Heia, ka pine etu hoki ka waka nei ki taia. Ka mutu inginei Ko Mangatangiao, ( 15 ) ara Ko Matangiao.
NOTES.
I.— Mo te i'ii, as mentioned in a former note, appears to bo Motu pn (cut up by 11. destroyed utterly). The remaining part of Tu-moana's Baying is very diflicult to render exactly, although the sense is as given in the translation. I can find no equivalent for hi in Maori, unless it may be another form of wliiirhi (Maori), receive, or obtain. This would give the meaning intended to be conveyed, thus—For your deed we shall obtain ori (putrefyiug flesh), p, re (rottenness), muhn (weakness or inertness). An exaggerated way oi indicating the calamity in which they would be involved.
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2.— Rapa. This term, with others used by the Morioris for different stages of youth, appears to be peculiar to them. The only Maori meaning, that of thin and lank, which approaches this—a stripling—was possibly the original use of the word. The Maori meaning (a slave or attendant) was unknown to the Morioris.
3. —Toki a Rei Meitei. This was a celebrated weapon brought by Moe, grandson of Horopapa, one of the Rauru tribe, in the Oropuke canoe to the Chathams. It was handed down to their descendants, and was last seen by one of the old men, Aarona Takupuhanga, about seventy years ago, on the burial of one of their chiefs, with whom it was interred at Owhata. From his account, and that of others, it was said to be not a toki, but a patu, or, by the old men’s description, a meremere of greenstone, so supposed from the colour.
4.—This incident recalls a somewhat similar one of Tama-tekapua's in the Maori legends.
s.— Piro Kakariki, smell of a paroquet's nest, or smell of dead men.
6.— Onga mei a me, if such a one may be induced. It refers to Horopapa—a peculiar idiom.
7. — Ka talieke o ta term o Tira. Rivulets appears to be the more exact meaning ; an exaggerated description, no doubt, but implying that the fat coursed down, as it were, in little rapids or rivulets.
B.— Tino tapu (sacred body) has a variation of Tino toke (small body), which does not appear suitable, or to accord with the circumstances.
9.— Karewarewa (sparrow-hawk). This bird is not found in the Chathams, although on the recent visit of Mr. H. 0. Forbes, late of the Christchurch Museum, he reported having discovered their bones, together with those of other extinct birds.
10. Ifcf. There does not appear to be any exact English equivalent for this word, which in this place has a combined meaning of sacredness, fierceness, and scintillation, a variant to a certain extent of ha tapu.
11.—Enveloped as by a spider's web. caught and obstructed. Kupenga a Rua-maikutu, symbolical for a spider's web.
12. Wairua-rangi—spirit of heaven, to whom departed spirits go, come back as from death—figurative, to show the intensity of the obstruction preventing their meeting hitherto.
13.— Kakaponffa. This was evidently some kind of mat used as a defence against spears. Failing a knowledge of the original material, the Morions have localised it by comparing it to the dark tree-ferns of the island, but which could not by any means be made into a spear-proof mat. Whai tt imz is the same as mate kau in Maori—a peculiar idiom.
14.— Hokitr, &c. This implies the recitation of all the usual karakias on meeting of friends.
15. —Mangatangi-ao appears to be a perversion of Matangi-ao,
2G
Chap. VIII.—KO HOKORONGO-TIRTNGA
The Migration of the Mohiohis to the Chatham Islands
A S noted at the end of last chapter, Matangi-ao, or that part of the -£*■ Morion traditions which refer to the doings of their ancestors in Hawaiki, ends with the battle of Whanga-patiki, fought—as it is believed—in New Zealand, though said by the Morioris to have been in Hawaiki. With this chapter commences Hokorongo-tiringa, or " Hearing of the ears," which relates to events subsequent to the abandonment of their ancient home.
Under the heading of "The Migration" it is proposed to give all the information collected concerning the various canoes which were alleged to have brought the ancestors of the Morion race to the Chatham Islands. Although the Morioris declare there were autochthones, descendants of Te Aomarama and Rongomai-whenua, found on the island by Kahu, as well as by the later migrants, vet they can give no account whatever of any canoe or vessel which brought them hero, but say they were no ro whinu(a) aki -developed, or sprang from the soil. This possibly may be taken to imply that they really could not account for their origin. Much of the story is very fragmentary, and there can be little doubt that a great deal of most useful information has been lost with the last generation of the old men, many of whom could have shed light on the subject.
The first canoe of which the Morioris have any tradition was Kaliu's (Kii ro waka a Kahu), and of this story there are two versions. The people of the north end of the island hold that Kahu arrived first at Kaingaroa Harbour, where he planted his fern-root {eruht ) at a place named Tongariro. This was railed Kalm's fern-root, and was known as such until after the arrival of the Maoris in 1836, when it was destroyed by pigs. Another name for fern-root was " Kaliu's root" (Te aka a Kahu), a simile. There was a difference between his
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fiiii root, ii is said, and the ordinary kind. That of Kahu had a very light fibre (k&kti), and when the outside rind was scraped off, was white and soft ; it was evidently a liner variety, not having the strong yellow fibre of the ordinary kind.
He brought with him his god—Kikokiko—also named Kahu, which he secreted at Rangikapua, the point on the western side of Kaingaroa Harbour. He also brought the kumara (sweet potato), which he planted on the island, but it would not grow. This was the kara/cia (incantation) :
Kumara no Aropawa x iko
Kumara na rau toro, tinaku ' 2 e.
Homai e i ahu ai o waliiiie :! 'ti.
E kaha. takina 1 na rau toro, tinaku e.
Kumara from distant Aropawa,
Kumara of the spreading leaves, increase (or grow deep);
Come, be heaped up by the (your) junior wives,
Be strong, spring up the spreading leaves, increase.
By this recital, which is a very ancient one, it will be seen that the Morions preserved the knowledge of the kumara plant in their isolation. Beyond the fact of its having been brought here, they knew nothing more, until told of it by the Maoris on their arrival in 1836. Prior to this, on seeing potatoes brought to the island by the early ships, they said they were kumara; also called pakdmara. It would appear from this that both Moriori and Maori carried their seed kumara, etc., with them on their journeys, and they must have had canoes (or perhaps vessels) constructed so as to keep them safe from sea water, which would have rotted them. The Morioris fix the date of Kahu's arrival in the time of their autochthone ancestors Kahuti and Te Akaroroa, who lived at Kaingaroa ; of Maripane, who lived at -Matarakau : of Tainakautara, who lived at Te Awapatiki; of Karangatai and Karangatua, who lived at Whangaroa ; and of Taprneke and Taponi, who lived at Waitangi. The name of the canoe was said to be "Tane," and the crew were hokoru(a) (forty in number). Some of the old men appeared to be in doubt as to the name, and referred to it generally as Kahu's canoe— h'o ro waka a Kahu. On arrival, Kahu found the island in an unsettled state— kauteretere (floating)— and he joined together some places, and separated others.
According to another story, his canoe arrived first at Ttiku, as it is called—the name in lull being Tuku-a-Tamate(a), who was one of the crew of Kahu's canoe, and apparently a man of distinction. Leaving the canoe there, Kahu proceeded round the island by way of the cliffs of the south coast to Ouenga, and afterwards to Te Awapatiki on the east coast, where he slept, and the place was called by his name, Kahu. There were many places on his journey where he could not sleep. Proceeding on his journey, he went by the north coast as far as Waitaha (where he found the sea breaking through from coast to
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coast) and into Whangamoe in Petre Bay, thus making a separate island of the north-west comer of the island, so that he could not go to Maunganui. From Waitaha he went across to Whangamoe, where he signalled by fire for his canoe to come to him from Tuku. The crew complied, and came across to Ohuru or Tei-kohuru (calm sea), another name for Whangaroa Harbour. Previously to this, however, he had joined together the gaping waterway, presumably to get across to his canoe at Tei-kohuru.
What the origin of this part of the story is, would be very difficult to conceive. At present there is nothing whatever in the configuration of this part of the island to suggest a passage of the sea from the north coast across to Whangamoe. None of the Morioris could throw any light on the subject, or say what was meant.
After rejoining his canoe at Whangaroa, Kahu then sailed across to Waitangi, and planted his kumaras at a place called Okahu, at Mongoutu, with the result that they would not grow. After staying there for some short time, he departed, saying that the land was a whenua rei (a wet land), and returned to Aropawa and Hawaiki, as shown by the karakia called “ Kahu’s Tides ” (Ka Tai-a-Kahu) ;—
Ko tai miti, ko tai whano,
Miti tai ki Aotea,
Whano tai ki Hawaiki.
'Tis the ebbing tide, 'tis the departing tide.
Ebb, O tide ! to Aotea,
Depart, O tide ! to Hawaiki,
Paonga, e miti 5 ka tai o Aotea,
Paonga, e miti ka tai o Aropawa,
Paonga, e miti, Paonga e horo.
"Whakarongo ki tai nei,
Ka kite tai o Pehanga-riki,
Ka pa te tai ki Tauwaehoro.
Ko tai mitikia e Kahu,
Ooi! ko tai rere ki Hawaiki.
Paonga, lick up 6 the tides of Aotea ;
Paonga, lick up the tides of Aropawa.
Taonga, lick up, Paonga, devour.'
Listen to the (this) tide.
The tide sounds at Pehanga-riki,
The tide beats on Tauwaehoro.
"lis the tide swallowed up by Kahu,
Ooi ! 'tis the tide which flows to Hawaiki.
The story of Kahu’s canoe staying at Tuku appears doubtful, as it is only a boat-harbour, and unsuitable for a canoe to stay at in certain winds, and more so for a vessel such as this must have been to have come even from Aotea (New Zealand), not to speak of Hawaiki. However, the story appears so far circumstantial in the lighting of a fire-signal for the canoe to come to Whangaroa, and it is given as related.
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Ranc.iiioua and Rangimata Canoes.
The next canoes to arrive at the island were Rangihoua and Rangimata. The cause of this migration, they Bay, was lighting in Hawaiki. There appear to have been various take (causes) of disturbance First, the troubles of Manaia ;* second, the killing of Rakei ;t third, the burning of Ta-Uru-o-Monouo or Manono4 The last trouble, which caused the immediate departure of these canoes, arose through one Tama-te-kohuruhuru, son of Tu-moana, who killed his wife or sweetheart, Papa, in a fit of rage, because she accused him of impotency.§
Tu-moana's tribe was named Wheteina, and it is evident from the story that they lived in pretty close proximity to the Rauru tribe, to which Papa, or Tahu, and her father Horopapa belonged. It would appear that, although said to be of different tribes, they both were evidently of the same stock, and related to one another, as Tu-moana called Papa his son's sister (no doubt a cousin of some kind or other), and Horopapa he speaks of as his uncle. On discovering the murder of his daughter, Horopapa and his people surrounded the house of Tumoana, his son, and people at night, and killed them all, with the exception of Tu-moana, who escaped into "his thickets" (hitiki), and hid there for some time. Tira, his brother-in-law, connived at his escape. (Tira was a younger brother of Horopapa, and married Tu-moana's sisters— a Ra I'uhi rail ko So I'ua —Te Puhi and To Pua.) Tu-moana, after this, gathered his people and commenced fighting with the Rauru tribe. One of the Wheteina, Koro-wahia, lying in ambush in the hollow of a totara tree (Pudocarpus tolara), killed Tira, which added fuel to the fire. Horopapa then sent to fetch his elder brother Hapa-kiore (all three were sons of Tchura-huruhuru = Maori Tuara-huruhuru), who gathered all their tribe, the Rauru-motchihere, or -motuhake—the true Rauru—to fight with the Wheteina and their allies. The battle took place on the sand-beach of Whanga-patiki (said by the old men to have been a short one, not more than half a mile in length). One of the headlands was called Tauranga, the other Tapuika. The Rauru occupied the Tauranga, and Tu-moana, with his allies, the Tapuika end of the beach. The latter people were exceedingly numerous, covering the beach, hence Horopapa's proverb—- " Tapuika is dark, Tauranga is light" (Ka po Tapuika, ka ao Tauranga), in allusion to the multitude of Tu-moana's people, and the few of the Rauru. The names of the tribes who assisted Tu-moana were Ruarangi, Muturangi, Wheteina, Harua, Tch-Eitara, Makao-a-uha, Makao-a-to(a), Matanga, Poutama, Tch-Eituhi, Tch-Etikoke and Tch-
* Journal, vol. iii, p. IH7.
t Journal, vol. iv, p. 8!J.
J Journal, vol. iv, p. 161.
§ Journal, vol. iv, p. 20!).
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Etiao or Etiaw'(a).* They fought, it is said, until the sea on the shore was red with blood, and in the end the Rauru defeated Tumoana and his people. The account is vague as to how long the fighting was going on previous to the battle; but during that period the canoes Rangihoua and Rangimata were being built, and they put to sea during the fight. Rangihoua was not properly completed when she was launched, though Rangimata was. To this fact they attribute the former's ill-luck in getting ultimately wrecked, and in consequence very little is known about her people, of whom only a few were saved' All the legends and karakias concentrate around Rangimata and her arrival at the island. Although it is said Tu-moana and his tribal allies were defeated, it does not appear from a further part of the account that they were so completely. When Rangimata was afloat with Rangihoua, before setting forth on her voyage, the Rangimata people recognised the voice of Kirika, elder sister of Tu-moana, reciting the incantation of girding the marowhara t (Pikimga i ri marowhara) of hei brother. After recording this, the story says, Ka torikiriMtii Ta Uru Manuka (" Ta Uru Manuka became small in the distance ").
Their home left, they "set out to live or die" (Pokai ta urn ole whenua, pokai ta uru ole moana), to wander round the crown of the land, to wander round the crown (expanse) of the ocean, to arrive after all their wanderings at the Chatham Islands. It is evident from the accounts that they endured severe privations on the way, particularly in the case of the Rangihoua canoe, whose crews were dying from lack of food and water, and in their helpless condition were wrecked on the north coast of the island, at Okiihfi. Another canoe, called Pouariki, made at the same time as Rangimata and Rangihoua, was said to have left with them, but, beyond this statement, nothing more was heard of her after leaving. From the short account given of her, however, she appears to have been a double canoe of some kind, having a consort, " Katoko" by name- -//• whakapiri no Pouariki ("An adjunct"—lie close together—"of Pouariki"). As the Moriori raft-canoe was not in the least like this, of which the tradition alone is preserved, it is evident that the original canoes or vessels in which they came here from Ilawaiki were entirely of a different character to any thing now in use either by Moriori or Maori. With Pouariki was another canoe, Poreitua, whose consort (whakapiri) was named Mano, which came likewise, but, as in the case of Pouariki, nothing further is known of her. There were also two other canoes, called Te Rangi-tu-makohakoha and Turore; these were canoes of witchcraft (E n-aka
* A’/'tara would be the same as Maori Ngaitara ; Bftuhi, Kijai- or Ngati-tuhi iifikohe and Etiao, Alt- or Ngati-kohe, and Ati-ao or Ati-awa.
* The above ceremony, when performed by an elder sister, was imagined to be very effectual in assisting the wearer to victory, marowhara (broad girdles) being always used by chiefs and warriors going to battle.
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
niakutu). It does not appear if these were double or not, and nothing further was known of them by the narrator.
The canoe-launching chorus (Tau to waka) was as follows :—
E rouariki, Ooi!
Tokina mai an, E-ei, E-ei !
E ka ki ku rung' o Pouariki.
E kei, eke ru.
0 Pouariki, Ooi .'
Drag me along. B-H, E-ei !
It sounds (of dragging) on Pouariki,
She moves (or rises), she moves altogether.
The Rauru people are said to have had seven canoes which did not come with the others, but were left in Hawaiki. Their names were Tama korf.ro, Tupn ngaherehere, Matfi-rangi, Ttihoro-i-ongongo (waste of nettles), 1 Tape, Karangatai, and the last, Tihauwea, was another canoe of witchcraft. The karakias (or prayers) only of these canoes were said to have been brought to the Chathams. Nothing further is known of Rangihoua after being dragged down to the water, followed by Rangimata in the darkness of the early morn (tchi aid marua po). They were launched silently, for fear of their enemies, and after a while their crews set out on their long voyage with anxious hearts. Rangihoua, after being buffeted about, her crew weak and dying with thirst, arrived on the north coast of the island, where the vessel, apparently out of control, was either beached or driven ashore among the breakers, and was rapidly smashed up ; many of the crew being drowned, or dying on landing. The few known to have escaped, and whose names have been handed down, are Tunanga, Taupo and Tarere. The captain of Rangihoua, Te Raki-ro(a), apparently died, or was drowned. Many of them died on landing, through exposure, and from drinking water. This was the case with their ariki and priest, Ifoni'ke, who in his extreme thirst, forgetting that lie was carrying his god, Rongomai-whiti, on his back, proceeded to drink. The god, in his anger at this desecration, killed him, the priest dying as lie drank. It is reasonable to suppose that whatever rites and religious ceremonies were known to the Rangihoua people, were equally well known to those of Rangimata, and would be preserved by them ; but owing apparently to this wreck, and to the fact that all the old men of the north-west corner of the island were dead before these traditions were collected, such (if any ever existed) were lost with them. The account given by the others is, that the Rangihoua immigrants left no rites and ceremonies.
The season when these canoes arrived was Te Whitu o Ronyo (the seventh of Rongo or July, sometimes including part of August), the stormiest weather about the islaml : so that, apart from the rough strong winds, the cold of these southern latitudes must have been most trying to the immigrants, accustomed as they were to milder climates.
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135
To return, however, to Rangimata and her crew. Her captain or chief was Miliiti, whose wife was Kimi. The names of three of their sons were remembered; the eldest, Mawake, was said to be a bad man ; the second, Tama-te-kahia, they are silent about; but the youngest, Mawete, was a good man. But how they showed these qualities is not recorded. Mawake, the eldest, was the husband of Wairaka, who was a woman of rank, and of whom further mention will be made later on. The builder of Rangimata was Rii, of the Rauru clan ; his wife's name was Pe, a niece (limit-a-kahu) of Kahukura. Others who are remembered to have come in Rangimata were Nunuku, PeliC (a nephew of Kahukura), Mihi-torO, Tarewa (with Tokoraro, his wife, and their son Kauitia), with other passengers, Hapa and Kakatai. Maruroa and Kauanga were also of the crew, with Tchu-te-ngana and Matarangi, whose house was Whareama, as well as many others whose names are forgotten.
Maruroa and Kauanga were brothers, and it was they who are said to have gone to the land of Tahlri, Trea and Momuri (prior to the migration), who told them of Rekohu, or the Chathams, and taught them many other things. The place they went to was called Hukurangi, from whence they assert they brought the karaka tree, the kuma/ra or pakamitri, with the marautara. It would appear therefore, if this statement is correct, that the Morioris knew of the island and its position before coming to it. At the same time, their case must have been urgent, to cause them to leave their homes at such a time of the year. There once existed a knrnkia called a kenewaka (utancja waka in Maori) which recited all the names of the crew and people of Rangimata, but unfortunately it could not be remembered by the old men, otherwise all her passengers would have been known. Before dragging the canoe into the water, they performed the ceremony of burning the chips from tlie place where Eangimata was made (a ra kohanga o Rangimata), and chanted the following umere (awa-moana in Maori) :
Wera, wera te rangi" [or rti] tu-nuku, tu-rangi,
Ka pai a Nuku, ka pai a Bangi,
Kahukura" wahia te moana,
Tungia i Hhiawaiki [Hawaiki] 'a 10 wera,
Ka puta ki waho Tu-ta-wake, " tt:i._ 11 i • i-. 1.:1.„ 1.: ™.
Hiko, u hi marua tr>, hiko ki mania to
Wera, wera to ra tu-nuku, tn-rangi.
Ka pai a Nnkn, ka pai a Bangi,
Kahakura wahia te moana.
Tungia i Hhiawaiki 'a wera,
Ka rapu Mataihawata, Tane,
Ka mahuta a Tu-tawake.
Hiko, hi marua to, hiko hi marua to,
Eere atu, rere mai, rere papa.
Kia tuia ls te kohao,
Whakarere—TBkj,
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
136
Hokoihoko l4 te manu ka turiki,
E rongo Keuowaka ( = kenewaka).
Burn, burn, 0 sun, shining on earth, in heaven,
Xuku is propitious, Rangi is propitious (Earth and Heaven).
Kahukura. divide the sea !
Light up Hawaiki that it may consume.
Tutawake comes forth,
Remove, remove quickly. Remove, remove quickly,
Burn, burn, 0 sun, shining on earth, in heaven,
J-/ 111 H, '•II1 I 1 , KJ .~ Ltl L , CIUUIUg \_*4l ' 1C I LI J . 11l Xuku is propitious, Rangi is propitious.
Light up Hawaiki that it may burn
The weird ones Mataihfiwata. Tane.
Tu-tawake comes forth,
Remove, remove quickly. Remove, remove quickly.
Rush forward, rush hither, rush gliding along,
To fasten the connection (or seising).
Leave, start!
Let the fledgling bird flap its wings,
'Tis a sound of departure.
After this they recited the keneivaka, a fragment of which only is remembered, beginning:—
1. Maruroa, Kauanga e pa' 15 ki whea taua e ?
E pa' ki roto, ka pange ko roto, ka pange ko roto, e
E Haupapa, e Haupapa mo Tahiri la te rangi
Ka pange ko roto, ka pange ko roto, e
2. Maruroa, Kauanga e pa' ki whea
.............. .............. ~ r «. - . E pa' ko waho, ka pange ko waho, ka pange ko waho, e
E Haupapa, e Haupapa mo Tahiri te rangi
Ka pange ko waho, ka pange ko waho, e
1. Maruroa and Kauanga, where shall we two be placed
Be placed inside, be placed inside, e
0 Haupapa, Haupapa ! the day is Tahiri's-
Place him in, place him in.
2. Maruroa and Kauanga, where shall (they) be placed ?
Throw them out, throw them outside, e.
-I.IIIVJ,* IJltllJ .7111, 111.,... wuu.-m.v., ... 0 Haupapa, Haupapa! the day is Tallin's (Mangatea)-
Throw them out, throw them outside, e.
And in this manner all Rangimata's crew were recited, verse after verse. It seems not improbable, however, that this was composed after the event, by way of commemoration, and to prevent the names of the crew being forgotten.
When the above ceremonies were over, the morn began to break (Ka pe tch ata o Heia), and the canoes moved out to sea, about which time, probably, the incident occurred of Kirika reciting the maro of her brother Tu-moana, which was as follows :
1. Ko Tu, ko Rongo te maro ka mehorl, Tune, Tangaroa.
Pera hoki e tapu, taputapu,"
Te maro oti Ariki, l " te maro o Waiorangi.
27
137
THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
Tangohia i tih'(i) o Ro M4ka, u
E taua ki Whiti, taua ki Tonga, taua ki Whiti te wftwfi, -° V.];i> tn mni viinno
Eke tu mai runga, T> : I__ _i_fAi i_
Rawea mai ke whiti makorapa, Nn \vn l tf mum bn mplinri 9
No wai te maro ka mehori ?
2. Ko Uru, Ngangana, Aiorangi,
Ko Tahu, ko Moko, ko Maroro, ko Wakehau te maro ka mehori,
Pera hoki ra e tapu, taputapu,
Te maro o ti Ariki, te maro o Waiorangi,
Tangohia i tih'(i) o Ro Maka,
E taua ki Whiti, taua ki Tonga, taua ki Whiti te wawa, pi.- t. : „_
Eke tu mai runga,
Rawea ke whiti niakorapa, wni t.*> nmrn L-n mr>linri 9
No wai te maro ka mehon ?
1. 'Tis Tu, 'tis Kongo the outspread maro, Tane and Tangaroa,
As also the sacred ends
The maro of the Lord, the maro of Waiorangi.
Seize the crown of the Maka,
Fight to the cast, tight to the west, fight to the distant es
Rise, stand up ! frii-rl tViut it. IHOT7 on^ivoli:
(nrd that it may encircle.
Whose is the maro which is outspread ?
2. Uru, Ngangana, Aiorangi,
Tabu, Moko, Maroro and Wakehau is the outspread maro,
As also the sacred ends.
The maro of the Lord, the maro of Waiorangi.
Seize the crown of the Maka,
Fight to the east, fight to the west, fight to the distant east,
Rise, stand up !
Gird that it may encircle.
Whose is the maro which is outspread ?
This, as regards the Rangimata migrants, was the last they heard or saw of their Ilawaiki home (if such it was), where these incidents took place, until some considerable time after, when Moe, one of the Rauru adversaries, came to the island with his people in the Oropuke canoe. It is at this stage that Ko Matangi-ao ends,* and all later stories of their voyage to the Chathams, and their subsequent war with Moe and his people, are called Hokorong > {p) tiri":/'{<() {" Hearing of the ears "), in opposition to the former " dawn of existence."
The karakias in connection with their voyage show that they must have Buffered considerable hardships, presumably from contrary and battling winds, as well as lack of food and water. Hence their voyage is referred to as kind (the searching) and waipu (immensity of water, ocean only). It is highly probable that these karakias were based on, or were the original ones used in their Polynesian voyages, but subsequently modified and brought more into accord with their sur-
* Ko Matangi-ao, " the dawn of existence," the Dame given to the whole bod; of the Morion traditions up in the dale oJ their Leaving for the Chat] Editors.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
138
foundings. They still bear the strong impress of the troubles the people passed through. Thus in the story of " Waipu," the first karakia is called Ta [~/'<>k<i HaHtd (liau-ta) ("Slaying the head of the wind''), in which are recited tin- names of the gods, together with the " Heaven-born." Apparently in all these cases they are invoked to give effect to the karakia —
TA UPOKO HAU-TA.
1. Ko Tu, ko Eongo, Tane, Tangaroa,
Ka tuakina 21 kite rakau hanga' 22 mua,
Ka tuakina kite rakau hanga roto,
Ka tuakina ki ta uru o Mahuta, 23
Ka tuakina ki ta uru no Mahuta, a.
2. Ko Uru, Ngangana, Aiorangi,
Ka tuakina kite rakau hanga mua,
Ka tuakina kite rakau hanga roto,
Ka tuakina ki ta uru o Mahuta,
Ka tuakina ki ta uru no Mahuta, a.
3. Ko Tiki, ko Toi, Eauru, Whatonga, &c.
1. 'Tis Tu, Eongo, Time and Tangaroa
Who perform the tua with the first-made timber.
Who perform the tua with the inner-made timber
Who perform the tua with the crown of Mahuta,
Who perform the tua with the crown from Mahuta, a.
2. 'Tis Uru, Ngangana, Aiorangi,
Who perform the tua witli the first-made timber
Who perform the tua with the inner-made timber
Who perform the tua with the crown of Mahuta,
Who perform the tua with the crown from Mahuta.
The third and remaining verses continue to recite the rest of the " Heaven-born," down to the last, Ko Tauira. The next karakia, of which we give an example, is recited by the Morioris in this order, and is called Ko e haute kamakama (Maori, Ko haute kamokamo) —"The light-puffing wind."
1. Ko e haute kamakama,- 1
Kamakama i runga, kamakama i raro,
Ka tu me re kamakama,
Ko ro toki ai ?
Ko ro toki a Uru,
Ko ro toki ai ?
Ko ro toki a Ngana, hei whakarehua, \Tnn vi n M n A ■ ♦aK A Mlllm A (fnilOTlffOTl
Nganangana ® i tohe Nuku, nganangana i tohe Eangi
E TchuS.*
Koe 27 ra ta mata mo Ruanuku 28
Kuai te mata mo Mauhika ?
Ko au ko Rawa 29
Hurauwa, hurauwa, hupaka, hupaka, hutoi te rangi.
2. Ko e hau te kamakama
Kamakama i runga, kamakama i rare
139
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Ka tu me re kamakama
Ko ro toki ai ? Vn vn *Ai n TT»
Ko ro toki a Uru
Ko ro toki a Ngana i te Nuku ai whakarehua
Nganangana i tche Nuku, nganangana i tchia Rangi
E Tchua.
Koe rate mata mo Ruanuku.
Kuai ta mata o Mauhika'
Ko au ko R&wa.
Hurauwa, hurauwa, hupaka, hupaka, huLoi te rangi.
3. Tuaklna ita uru o tch Anini, ;!0 o tch Arohl
Hiti ki roto haute kamakama
Ko ro toki ai ?
Ko ro toki i a Tiki, i a Toi, i a Rauru, i a Whatonga.
Ko ro toki ai ?
Ko ro toki i a Rongomai, i a Kahukura.
Ko ro toki a] ?
Ko ro toki i a Motuariki, i a Ruanuku, Teh Aomarama.
Ko ro toki ;\i ?
Ko ro toki i a Tumare me Ta Ranganuku,
Matirito, Wari ko Ro Tauira
Ka tu me re kamakama
E Hina 31 tae ake ru—u *
E Hina tae toro, e—.
1. 'Tis the light puffing wind
It puffs above, it puffs below,
it puJJ.o ouuvt, lb ['una ygiu v* , It comes with puffs.
Whose is the axe ?
» nose is me axe : 'Tis the axe of Uru.
Whose is the axe ?
’Tis the axe of Ngana, with which to destroy.
To fight in earth, to tight in heaven.
Oh, 'tisaTchua [ = TuaJ
Thou art the face for Ruanuku [you are doomed to destruction].
Whose is the face of Mauhika ?
'Tis I, 'tis Rfiwa.
Be gathered, be gathered together, be roasted, be roasted [dried up].
Let the heaven [or sky] be shrivelled up.
2. 'Tis the light puffing wind
It puffs above, it puffs below
It comes with puffs.
Whose is the axe ?
’Tis the axe of Uru.
Whose is the axe ?
’Tis the axe of Ngana with which to destroy.
To fight in earth, to fight iu heaven.
J- U HI Elll 111, IV, lli.lll 111 111 0, 'tisaTchua [«=Tua].
Thou art the face for Kuanuku
XIIUU till. UIO IULC XVI IUUUIUMI Whose is the face of Mauhika ?
vvnose is tne tace 01 "■"»" Tis I, 'tis Efuva.
Be gathered, be gathered together, be roasted, be roasted,
Let the heaven be shrivelled up.
* This ru —u has a peculiar sound, more like n in French—not at all the broad Maori S.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
11l
3. Chop down the crown of the Anini [sensation], of the Arohi [shimmering air]
Veer into the puffing wind.
Whose is the axe ?
'Tis the axe of Tiki, Toi, Rauru, Whatonga.
Whose is the axe ?
’Tis the axe of Rongomai and Kahukura.
Whose is the axe ?
Tis the axe of Motuariki, Ruanuku Tch Aomarama.
Whose is the axe ?
Tis the axe of Tumare and Ranganuku,
Matirito, Wari, and Ro [te] Tauira.
It comes with puffs.
0 Hina ! come forth there.
\j nina : uunie lurm tnere. 0 Hina 1 come ! Toro, e — [a song-ending].
The following karakias apparently show what straits the people were in owing to lack of water. There are three, called Waihau o Waipu, as well as An Kapu hokaina o Waipu, " Drinking from the hollow of the hand, or from a wooden vessel." The Morioris made drinking vessels of wood, called liakana, to hold water, with lids, and the same to keep ornaments in or to hide the relics of their gods, but generally on land they used jjuwai, i.e., tightly laid up blades of green flax in a long funnel shape, which lasted until the flax shrivelled up and had to be renewed.
KA KAPU HOKAIKU 0 WAIPU,
1. Tena e Tu, e Kongo, kotia ta uru o Moti-hangai, 33
Taapa te hou kite rangi ko whakataunarcwa
Ka utu au tau 15 -' 1 kapu e
Utu kite rangi a Utua* 4 ka roa koi toro, e
2. Tena e Rongomai-whiti, e Rongomai-rau, kotia, &c.
3. Tena e Rongomai-mana, e Rongomai-ha, e Rongomai-tauira, kotia, ttc
i. Tena e Tiki [reciting all the " Heaven-born "], kotia ta uru, &c
•I. tuiiii u _i_ im tui i j ii.: ilea veil- uui n j, numa uck lii.ii, UiUi THi: DBmKTNG FROM THE HOLLOW OF THE HAND OF WAIPL
1. Then, 0 Tu I 0 Kongo I cut off the crown of Jloti-hangai,
Pierce direct into the high exalted heaven.
I fill (or dip) the hollow of my hand,
Dip to the heaven of Utua, 'tis long indeed— toro, e.
2. Then, 0 Rongomai-whiti ! Kongomai-rau ! cut off the crown, &c
3. Then, 0 Kongomai-mana ! Eongomai-ha ! Kongomai-tauira ! cut off, <tc.
There are a number more of verses reciting the " Heaven-born," but all commencing the same as the first verse. This incantation, with others, was used by the Morioris in dry summer to bring rain, when the water was dry in some parts of the island.
Axotiikr Waihau.
This is evidently a more recent version of the above. The names mentioned are those of people who came to the island in the canoes, but, with that exception, the words are the same, and need not be translated.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
141
1. Tena, 0 Mehoriki, e Patea, e Kahukura-hangaitorea, kotia ta uru 0 Moti-hangai,
Taapa te hou kite rangi, ko whakatatmarewa,
Ka utu au tau kapu, e.
j\a lilu an inn sapu, c. Utu ki ta rangi a Utua ka roa, koi re,
Ka utu au tail kapu, e. FTtn Li tl raiitfi n TTlnn ka vna kni ti
Utu ki ta rangi a Utua ka roa, koi toro
2. Tena, e Maruhoanga, e Tutoake, kotia ta uru, &c.
3. Tena, e Rongomai-taihongo, e Tchuteme, kotia, &c
WAIHAU 0 WAIPU.
1. Hunake i raro nei ko wai pupu, ko wai whanake,
Kia homai kia utuhia kite mauru 0 Utihau, ■'■'■
Takina"" e, takina, takina rangi, takina, e.
2. Hunake i runga nei ko ua nui, ko ua roa, ko ua torikiriki,
Ko ua topanapana, ko pata ua, ko pata awha
Kia homai kia utuliia ki ri mauru o Utihau.
Takina e, takina, takina rangi 'taina," e takina, takina, rangi takina.
3. E whaoa rangi whao, E k' whakataka. whakataka, whakataka te kapu
k wliaKataKa, wiiahaiawa, \wiaKiiuo\a ic 11.4, Whakataka e, 'taina, takina rangi 'taina.
1. Rise up from beneath, waters bubbling, waters ascending,
That it may be given and dipped from the spirit of Ulihau.
Oh draw it, draw it, draw from heaven, oh draw it.
2. Come forth from above, the great rain, the long rain, the small rain.
The panning rain, the drops of rain, the tempest drops, Tk«4 ;, ™<nr tio nrivon nn.l diimi'd from the Sllirit of LtiliaU.
That it may be given and dipped from the spirit ot L tihau.
Oh draw it, draw it, draw from heaven, fill it (the
Oh draw it, draw from heaven, draw it
8. Oh till in heaven, fill,
Oh pour down, pour down, pour down (into) the vessel,
Oh pour down, till in, draw from heaven, till in (or lade it).
It will be seen by this last incantation, or it may be called a prayer, how much the Rangimata people must have Buffered from lack of water. It was contended by some of the Morions that the stories told under the head of Waipu did not belong to Rangimata, but referred to the Oropuke canoe. This does not, however, appear to be the case, as in the second Waihcm, or Kapu hokainu, or Whakainu, the names of Maruhoanga and Tutoake appear, who were admittedly Rangimata people.
Anotlicr form of incantation, to beat down an unfavourable wind and obtain a fair one, also used by the migrants, was called an TJmuAoaranyi ("Oven to roast the heaven"), of which there were many, but only one example will be cited here, called Ta Umu o Waipu or Tongaminino (otherwise Tongamant), strong aouth-east wind :
IIXIXO.
Taona ta umu, popokia atu ki te Marangai te Marepe, e Tongaminino 1
Taona ta umu, popokia atu e Tongaminino 1 e Tongaminino !
142
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Ko taumuna Horohoro, e Tongaminino 1 e Tongaminino I
•Taina ta mm. popokia atu te whakuru(a), toh ingaiho, e Tongaminino!
"l'aina ta unui popokia atu ta Uru r6(a) ta ltaki ti
Popokia atu ta Oru ro, te Tonga rfl e Tongaminino !
Ko ta unni na Horohoro, na Whaminino hold, na Wawao, e.
E Tongaminino ! e Tongaminino ! . . , .i i..:,.: . ...1. a,-mI,; o TAiifffiminino e
Taona ta mnu popokia atu toh Anini.- tcdi Arolu, e iongamm.no i e
Tongaminino, e !
Li.-hi the oven, press hark the east and north-east wind. 0 Tongaminino !
Light the oven, press it back, 0 Tongaminino! 0 Tongaminino!
Tis the oven of Horohoro, O Tongaminino ! O Tongaminino ! 1 1 it. _ il-, nv. J VlAwtK r» Arflt _ WPgf, Win
Load up the oven, press back the north and north-north-west winds, 0
Tongaminino !
Load up the th-west and west winds, .1 .. -_ 1 .. n TnnnaminiT
th.west and Bouth-east winds, 0 Tongaminino I
’Tis the oven of Horohoro, of Whakaminino also, of Wawao, e.
O Toncaminino ! O Tongaminino 1
Lignt t ] - back llie Anini. the Arohi, O Tongaminmo ! 0 Tonga-
minino !
There is also another incantation used, called "The Basket of I Whai Tokorau" (A', ro K, te o V Whai Tokorau). This What Tokor*. .on of Tahiri Mangate(a), the wind-god, or father of the winds, but this incantation was not used until that of -The Axe of Be*u- ,„;„„,„:," (Ko ro Toki o HeatHnaptma), the swaying-wind, had first been recited, after which Ro (te) Kete o T Whai Tokorau ("His Basket in which to confine the winds"). Then, to produce a calm ~,„„. To U //<"' 9i ("The Oven of Huirangi ). These, with others, may appear at another time.
Vll these incantations, but especially those to allay tempests, were constantly used by the Morioris in their fishing excursions, or passages from one island of the group to another, when caught by strong winds Their raft-canoes, being slow of progression, made it difficult to get home or into safety. . .
home or mm saiei.y. . Rangimata, it is said, arrived at or made the land on the north ,f Chatham [sland, and some of her crew landed and planted the karaka™ tree, which they called wairarapa, at a place called Wairarapa, as well a, ,1,- autara« (a kind of convolvulus creeper), also at Wairarapa, on the coast near Te Ika-rewa, at Te Umumofa. I grew nowhere else on the island, hence possibly the especial note made of it by tin- Morions. ,
Eangimata's next pla £ call was Te Whakuru(a), at the northeast part of the island, where she anchored, and there Maruroa, Kauanga, and others landed, anding, it is said, Rongopapa and Ins people (autocthones) at that place. „. ' .
bu their meeting, Rongopapa enquired, " Wan ko terel (Who are the Btrange l ) «Maruroa and Kauanga : who, in reply,asked, "Warikoh t" <«W tre the people of the place-tomato »'/, ?") Answer, "Rongopapa. Upon this,
143
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Maruroa and Kauanga enquired, " What are those things which you are killing?" They replied, "Sipuku (sea-elephant), puMna (fur-seal), mimiha (hair-seal). The skins are our clothing, but what is your clothing i" They answered, " Warutoaru [icerutoeru in Maori]. Ko te peri nui a Tawaru 'a proverb). Rongopapa said, "Your clothina is chilly and cold (m&taanu, nutk&riri), hut this is the skin of our ancestor, Hhia Maitai, 43 and cannot hi- worn for its warmth."
After this, Rangimata arrived at Okawa. Here Utangaroa landed and dwelt; although another says he landed at Mairangi and stayed there, his name being retained in the Tokotoko-o-Utangard(a). The canoe was nearly wrecked, however, .at Okawa, on the sunken rock of Manapo, but she was luckily sot off, on which occurrence Wairaka's voice was heard to exclaim. "J, /. rere mm i roto whaiti" ("8 sails in the channel, or passage"). By others it is alleged that Rangimata came from the south, and got on to or else into very close proximity to Kaira, a Bunken wash about four miles off " The Horns," where Wairaka saved her by the incantation Ko ro 'J'ntnki a rn Waku ("The closing of the Waku"), and added, when in safety, Ka U> ra manino ("The calm prevails"). Whether either of these stories had any real foundation in fact appears to be questionable. Had Ranijimata touched on Manapo Reef in fine weather she might have escaped, but Kaira is a wash on which a heavy surge constantly breaks, and from which, unless carried by, nothing could escape destruction. It seems not improbable that the story had its origin either in or on their way from Hawaiki, as the name Wairaka is common to the Maoris as well, and a very similar occurrence is said to have happened to the Mata-atua canoe after her arrival at Whakatane, in New Zealand, in which another woman named Wairaka took part.*
After her escape from this danger, Rangimata sailed to Te Awapatiki, where she and her crew landed, as described in a former paper, and were opposed by the Kau Tc Hamata (Hamata people), the autochthones of the place. Manipuku and his people, on seeing the migrants, put in a post in the sand with the image of their god, Heauoro. But the general account of Rangimata was, that on landing at Te Awapatiki, the Whanga Lagoon was full, and ready to burst out, as it does sometimes. In dragging the canoe up, it made a small channel, which the waters of Te Whanga entering, forthwith burst out and wrecked Rangimata. A small island of jagged limestone rocks in the Whanga Lagoon is fabled to represent Rangimata's crew. There appears very little reason to doubt that Rangimata was wrecked at the place, and in the manner stated. After this occurrence, it is said the crew went to Rangatira, and gave names to different places, such as Nukutaurua, Nukutaotao, Mana-aotea and Moreroa, with many others, and also to a plant called arapuhi, which grew at Hakepa (near the
" Journal, vol. iii, p. 66. —Editors,
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
144
Red Klnff). This plant had twelve branches, representing the twelve months of the year. It was peculiar to the one place, and is now extinct. No one but the old men ever saw it. It was said to be in existence on the arrival of the Maoris; it has evidently been destroyed by the stock.
There was, in connection with this plant, a belief or mythical story that its twelve branches were again subdivided into twelve months. The names of the twelve years as first given were (1) Hitanuku, (2) Hitarangi, (3) Hitara, (4) Hitikaurereka, (5) llitikaupeke, (6) Towhango-poroporo, (7) Towhanga-rei, (8) Muruwhenua, (9) Murutau, (10) Murukoroki, (11) Muruangina, (12) Putihapa ; but in another place the years (apparently a mistake for the months) are given as (1) Poapoarangi, (2) Nukutaotao, (.'5) Nukntaurua, (I) Meretaura, (5) Putchihapa, (G) Morero, (7) Merekohai, (8) Muruwhenu(a), (9) MurutoakS, (10) Muruangina, (11) Wairarapa, (12) Mana-aotea.
It is not impossible that there was some old legend or story in connection with this, but, although the old men were carefully questioned on the subject, they could afford no further information, nor did these names appear to be in general use as far as could be discovered.
According to Tamahiwaki, from Rongopapa to himself (inclusive) are twenty-six generations, then since his time there are two adult and one more of children, say twenty-eight generations. Giving a period of twenty-five years to a generation, by this it would appear that 700 years have elapsed since Rangimata's arrival with the Morioris on the Chathams.
Oropuke.
Touching the arrival of this canoe, there is not any direct evidence of the way she arrived at the island, or where she touched first, but that she did arrive some years after Rangiraata there appears very little reason to doubt. The chief of this canoe was Moe, a grandson of lloropapa, of the Rauru tribe, who, it will be remembered, was left fighting Tu-moana and his allies as Rangimata and liangihoua left, at which date Moe was said to be a growing or nearly grown lad. Hopu was Moe's father, who, with his other sons and a daughter, came iu Oropuke. Moe was a younger son, the cause of his prominence being that he was a valiant warrior and the most noted of Hopu's sons. What induced the Rauru people to migrate and come to the same place as their adversaries does not appear, nor could the Morions assign any reason for it. There is, however, a tradition that, long before Moe left, peace had been established.
As before mentioned, Moe, when Rangimata left, was a lad. On arrival at the Chathams hi' was of mature age, and was spoken of as lisable by a bald patch on his head (not necessarily very old). This may form a slight basis on which to estimate the time which
28
145
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
elapsed between the arrival of these canoes. The only suggestion that offers regarding Moe's leaving, although there is no mention of it handed down, is that Tu moana and his allies, who were left fighting tie- Etauru, had ultimately vanquished them, causing them in turn to migrate from their home in Manukau. Before leaving, Moe went to see his grandfather Horopapa, who addressed him thus: "Grandson, come and measure me" (Mo/copuna xvhawjaiirja % au), which he did, finding that he was E whitu, e ruaru ki ri pata (seven and a half stretches, or fathoms). Horopapa added, " E tan koe ki Id ika, e uia mat ko, Ehi 16(a) •> Manukau? E wldlu, e waru ki ri pata" (When you reach the land and you are asked, What length is the warrior of Manukau (say) Seven, eight with the half, or bit over—meaning seven and a half whanganga, or stretches). It is farther said that Horopapa admonished his grandson, on leaving, that on reaching " la ika " (the land) they were to cease mauslaying and live peaceably, which they did, until provoked by one of the Rangimata people, named Hangarua, who commenced the old troubles by killing Henga-mai-tawhiti, and ate part of him. Moe and his brothers then killed Hangarua, and fighting with man-eating began again. According to the story, many were killed, and after fighting for some time on the main island, Moe with his people crossed over to Pitt Island (Rangiaurl), and, it is said, fought the Rangimata people there, killing and eating several. There is considerable conflict in the accounts regarding Moe at this period. The general story was that the Rangiaurl people, the Matanga, and others, burnt him and his people in their huts at night, so ending the fighting. Another account says he returned to Hawaiki; and yet another states Oropuke was wrecked at the dirt's of Chatham Island, in Pitt's Strait, so giving the name to all that part of the cliffs and up to trig, station L, about a mile inland. The crew landed in safety. As many of the Morioris claim descent from the Rauru people of Oropuke, this, coupled with the doubtfulness of the statement of her return to Hawaiki, makes it appear that not much reliance can be placed on these latter accounts, and in all probability the story of Moe's being burnt, as it was the one which received general acceptance, represents what actually took place. Further, had Moe lived, it seems hardly probable that the others would have preserved their independence, but would have been enslaved.
Be that as it may, at this time Nunuku-whenua, one of the autochthones, said to be a relative of Moe's (how does not appear), a man of great inliuence among his people, convened them, and made a law that henceforth man-slaying and man-eating were to cease for ever, and that in the case of quarrels, the first blood shed, no matter how trilling, even an abrasion of the skin, was to end the strife. In consequence of this hire (law), which was kept until the arrival in 1836 of "Ka Kaupeke," as they called the Maoris (the general meaning of which is wicked and mischievous people = nanakia), with one known exception!
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
146
four generations after Moe, when the Rangitihi people, who had cherished their old grudge against the Rauru since Moe's time, came to Porua at Manukau and attacked the Rauru, who, with TutfimS, their chief, defeated them there, killed and roasted a number of them in an oven ;it Whakare, this was, as far as is known, the last occurrence of the kind. Through the cessation of war and man-slaying, the Morioris had no further use for their old weapons of offence, which thenceforth were laid aside, and the art of war ceased. Consequently the Maoris on their arrival found them an easy prey, being an inoffensive, harmless people, and forthwith enslaved them without resistance. The only weapon they retained (unless it was a subsequent invention) was the tupurari, a kind of long quarter-staff, elsewhere described. With this they went to their tauu [tauas, so called), in which they kept up and recited all their old war ceremonies, as if in actual battle, but, beyond which, no harm was done.
Rangimata's crew were said to be liokowha (eighty), and Oropuke's the same. How far these numbers are reliable may be an open question. Probably they are correct, as the old Moriori could count by name about seventy of Rangimata's crew, and it appears reasonable to suppose that Oropuke's crew were fairly equal, or they would hardly have dared to make war with the former people as they did.
In the matter of the cessation of man-slaying, the Morioris appear to be the only section of the Polynesian race that established and kept such a law. One, Houmaitawhiti, when taking farewell of his sons, attempted to impress on the original Arawa migrants to New Zealand the observance of this law. In the case of the Morioris, the same thing took place when Moe took leave of Horopapa, but the reality was subsequently established by Nunuku.
NOTES.
I.—The question suggests itself, whether by this name Aropawa, the ancient name of the north part of the Middle Island of New Zealand is intended, or whether the name was brought from Hawaiki.
2. Tinnku. Williams's Dictionary gives the meaning as ' Seed potatoes ; a garden and cultivated ground '; evidently implying cultivation. The Moriori meaning is, to grow deep and strong, or increase.
B.—o wahine '(/; in Maori, 0 wahine iti. Junior wives. Presumably the senior one was exempt from work; but whether this is correct or not, the wahine iti were evidently assumed to do the hilling up of the Kumara.
4.— 2'akhia, draw forth, spring, shoot forth. Ka taki i [ = te] tupu, the shoot comes forth.
5. There is a legend in which one Pupaonga or Paonga went to a certain island with a party of people, and there killed an ogress— TipU(a) —called Tchurawhateitei, whose custom it was to entice and then devour all people landing at her place. Whether this is the same Paonga or not is uncertain, although, as he was one of the Morion heroes, it appears not improbable.
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THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
6. The word miti (lick), scarcely embodies the full meaning of the original, which here implies swallowing up, exhausting the tide.
7. Devour, bolt whole, leave no remnant
8. Although rangi is also used, ra is preferable, not clashing with Tu-rangi,
9. Kahukura, a shark god, hence the invocation.
10. 'a = kia. The ki left out because of the ki in Hawaiki.
11. Ka puta or mahuta a Tutauake; in Maori, Ka puta te Waka-ariki, " 'Tis a war-party !"
12.— Hiko, &c, might also be rendered. ' Stride, spring away
18.— Tuia, sew, reeve the sennet lashings to bind the parts of the canoe together.
14.— Hokoihoko (in Maori, Hokahoka) te maim hauturuki. ' Like a fledgling bird they leave and take flight.'
15.— Pa (=panga), to throw, place
IG.—Tahiri-mangatea ; committing themselves to the winds, represented by this god. Those favoured were thrown (placed) in Itangimata, those unfavoured were not.
17.—Ends waving : ends of the maro at back and front of wearer.
18.—Or senior chief.
19.— Tih' o Tin Maka. Another variant of this is : Eapihia [ = Kapchia] i trim a Bo Maka, 'snatch it from beyond the Maka.' There is nothing to show who this Maka really is.
20.— Whiti te aawa. Wawa also bears the meanings of ' scattered ' and ' dispersed. It appears to be a question whether this does not refer to a much farther off Whiti than the one they came from, especially as the recitation of the Maro referred to was alleged to have taken place in HawaikL*
21.— Tuakina. It suggests itself as a reasonable rendering of this word Tua, here used in the passive form, that it had originally in its first use, as well as in these incantations, the meaning of chopping down or felling, as a tree—symbolically, of course—to overcome the object, or to achieve the end desired, using at the same time in the ceremony sprigs of trees — manuka and others—as the visible medium of breaking (chopping down) the power fought against. The same idea is seen in ancient incantations, both Maori and Moriori. which speak of " Taku toil whanatu ana e hahau i te takapu o te rangi" (slightly altered in certain cases), "my axe which proceeds to chop the belly of the sky," i.e., induce a calm. Sometimes the Karakia is compared to an Vmu, oven, " to roast the crown of the sky."
22.— Te rakau lunula mua, roto, Ac., are evidently pieces of wood used in tl construction of the keels ( Uua) or stem-piece (Koua) of the canoe for which tl fair wind is desired.
28. Uru o Mahuta. The hair of the crown of the head of Mahuta, one of their ancient ancestors. The head being the most sacred part of his body is used figuratively here as an agent to break down the adverse power. Mahuta also represents the woods, with their fragrance.
24.— K0 i haute kamakama. The Morioris have a peculiar manner of pronouncing the word hau ( = wind), apparently in accordance with an undefined rule of sound; in other cases pronounced heau—Ka heau, the winds, all the vowels being sounded and blended.t Kamakama appears to be the equivalent to the Maori, to bubble up, as water, with a slight variation in this case, light puffs of air, barely perceptible.
* Perhaps Whiti or Fiji.—Editobs.
I This pronunciation appears to be remarkably like that of the North NewZealand Maoris. The hj with them is sounded much as if it had a y before it. ;'.... Yhokianga, Yhauraki. Yhau, or as if there were an i barely sounded before the It. as iHokianga. &o. Sometimes again it sounds as if an I were introduced after the hj, as Hiukianga.—Editors.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
119
25.— Nganangana is evidently a play upon the name N-.ma (Maori Ngana and Ngangana), to contend, to strive -henoe, in this case, to fight against Nuku and liangi. to obtain the wind sought tor.
26.- -/■: Tchua. '"Tis a Tchua ( Tua • an incantation to chop. fell, the evil power. Tins is really identical with the Maori Tua, to subdue the winds.
■J,.'js.- KoeraU nuta mo Ruamiku. "Thou art the face for Kuamiku " under tie- symbol of Euanuku, old age. shall die. .v,-.
'-".1.-lie. Kawa, in assuming the face of Mahuika, i.e., attributes „f ,;,,., will burn and crumple up the heaven, or the evil power of the wind.
:«). Still with the simile of an axe to ohop down or fell the sacred crown of Teh Anini and Teh Arohi, classed as winds, hut really having no compass bearings meaning as in translation.
31.— E Hina t,u> ake nt—ii i =ra). The Morioris are unable to explain who Hma may be. or what it refers to. From the construction of the sentence, Hina would appear to be a person, or, what is probable, the object desired—fair wind and weather personified. An old Maori incantation to subdue and change a wind may throw some light on the meaning: Takataka to hau hi I, Uru, ahakataka to lu,u hi te Tonga, kia tu mahinahina i uta, Ida i,i marokeroke i t.ti. &o. Mahinahina was explained as referring to the way the silver gray of the leaves turned witli the wind appeared when a storm of wind and rain abated and the general appearance showed fine weather, which last is the object sought by the incantation.
12. —Utihau, another name for the wind.
33. — Takina, draw, induce, shoot forth.
34. — 'Tama ( = utaina), till in, lade.
35.—Motlhangai is said to represent heaven or the sky; there is nothing to show any other meaning, and the above would appear to be in a figurative sense.
36.— Tau I taku i. This pronunciation semi, as if the Morions had retained her,- the pronunciation ~f their Tahitian brethren.
37.—Utua, figurative for heaven, where the water was supposed to be. ■-IQ T,... :..- . ~..., .. . .
38.—Tongaminino, the south or south-east wind. The additional word Mininc is said to be derive,! from tie- story of Tawhaki's ascension to heaven in which his foot slipped in ascending on the south-east wind. Ko ro minitanga [mania tanga m Mann. „ ro wew t o Tawhaki k„ rung' i Tonga, the .lipping of' Tawhaki's foot on the south-east wind.
39.—Anini and Arohi, as remarked in a previous note, are merely mythical winds.
10.- It appears strange how persistently this tradition of bringing the Karaka berry and planting it is held by boll, peoples, .Maori and Moriori, separat, d as they each were for at leasl sij hundred years. With the exception of the Kermadeo islands, to the north of New Zealand, the tree does nut appear to be known elsewhere, and what has originate,! the legend 1 '
41.- Marautara, a kind of creeping plant of the convolvulus family, which one of the Ngati-tama Maoris recognized as growing over the old decayed huts at Poutama, White Cliffs, Taranaki, New Zealand: he called it Popohue. It is nowextinct. From its close proximity to the sea, it seems not improbable that the seed was drifted here and thrown up by a gale to the place where it grew.
42.— Uaitai i.s an ancient word, both Maori and Morion, denoting all kinds of fish, including seals; hhia is a particle, introduced for euphony— Ko hhia Uaitai.
See note 28, Journal, vol. ii, p. 126.—Editobb.
29
THE MORIORI PEOPLE OF THE CHATHAM
ISLAND ; THEIR TRADITIONS AND HISTORY
By Alexander Shand, of Chatham Islands,
Chap. VIII.— KO HOKORONGO-TlRlNGA— (continued
The Migration of Moe to the Chatham Islands, and subsequent War with the People of the Rangimata Canoe.
TN the last chapter reference was made to the migration of Moe to the Chatham Islands in the canoe Oropuke. The following is the translation from the Morion of the doings of Moo and Ins people (the Rauru tribe) on their arrival, and the war which took place between them and the previous migration in the Rangimata and Rangihoua canoes, down to the time of Moe's death. These events occurred within a few years of the first migration, or, according to the Moriori genealogies, about from 650 to 700 years ago. The translation follows the Moriori as closely as it is possible, hence it- peculiai style.
Now Moe and his people came from their home in Mannkau. His grandfather spoke to him. He said to Moe "Grandson, come and measure me, thai you may tell it at the land " (where you proceed to). Then Moo went and measured his grandfather, and when he was measured (by stretches) he was seven, the half (over) making eight (stretches or fathoms). Horopapa' said to Ids grandson, "When you peach land and you arc asked, ' Whal length is the warrior of Manukau?' (say) seven (stretches), eight with the half" (over). When they left Horopapa, he was bent, become like a leaf of pingao ( I), moscha nus spiralis). Moo and others were of the Rauru 111
Then set forth the Rauru canoe of Moe and others, and settled here (at the Chatham Islands), Moe and company bade a farewell greeting to their grandfather Horopapa, and then they came. Their
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS,
121
father Hopu they brought with them. This was the last word of Horopapa to his grandchildren, "When you reach the land, put an end to evil ; dwell ye peaceably. Do not eat men when ye arrive there." And Moe was obedient, thinking in his own heart of the words of his grandfather Horopapa. When .Mo,- arrived here (he ami his people) the Rauru dwelt peaceably in their settlements Teh Otane, Rangitihi, Whareama. They saw their enemies of over the sea, but they did not interfere with the people. The people (section of Rauru) which were separated to Rangiaurii (Pitt Island) was Toi, son of Tutoake, with Others of their people.
Then Henga mei tewhiti went from his home at Rangitihi, and Bel nut for other places. Ho arrived at Morers(a) and found their -randparent Nunuku. Nunuku said to Henga', "Grandchild, go from hence and return, but do not press far forward on to the'land of the fearsome faces" (enemies). Accordingly Henga' returned to his junior relatives—to Rangitihi (or Puke-tahora), and there were very many visits of Henga' in which be went to and fro to Nunuku. And falling on a certain visit, Nunuku said, "Go from hence (or from yonder), but do not press far forward, lest you be lost to me in the land of th.- fearsome faces." Henga' did not listen to the counsel of Nunuku. As he (Henga') proceeded on home, he arrived at Waipapa. There he found Hangaru(a) (of the previous migration). Hangaru(a) levelled his spear at Henga-mei-tewhiti. Ta .' It stuck fast in him; and Henga' was slain by Hangarua. He cut out the kidneys of Henga', but roasted the main part of the body. With daybreak on the morrow he set out to bear his slain to Manukau ; he went to convey the kidneys of Henga' into (place into) his god Rangi-hiki-wao, to prevent revenge being obtained for the death of Henga' by Moo ami others ( of the Rauru), as an offering to his god, in order that he might have his god to suppress the winds ' of .Moo and people.
Then Hangaru(a) arrived ai Ouenga 2 by the Karewa road, and found Whare-oro (or Whareora) ashing at Pu-tiring'. Whare-oro'said to Hangaru(a), "What is the thing in your hand?" The other replied, " Slain warrior." Whare oro said, " Who really is the thing ? " (is it)! Hangaru(a) replied, " It is Henga-mei-tewhiti who eats his long food!" Hangaru(a) went to Tara, and on arriving at his god uncovered him and then stuffed inside his god the kidneys of Henga', left them, and Hangaru(a) returned. Behind his back (when his back was turned) Whare-oro reached (went to) the god, and caused (him) to vomit forth the fat of Henga', anil returned hastily on to the rocks to fish.
When Hangaru(a) arrived he said to Whare-ora, "Where truly is the place of the fearsome faces?" (enemies). Whare-oro replied, " Ever so far away." Hangaru(a) replied to Whare-oro, " Yes, truly indeed!" Hangaru(a) turned his back and went his way, and diverged by the road -by Te Wairoa. Hangaru(a) jumped (over) putitire (bushes), bunches of flax. Hangaru(a) leaped and jumped,
151
THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
eating part of Henga' and rejoicing. " I eat, I eat you, O the fat of the warrior ! of the great warrior, of the warrior that could not be conquered ! "
Papa (of the Rauru?) saw him at Te Wairo(a), and listened, thinking her thought. Papa went beforehand to .Moe and others, and said to them, "Your elder brother has been killed by Hangaru(a). See, here he is coming." Hopu's children did nought (lost no time), but made an ambush (or circled round). Their sister 11 i-takupe (Hi = Hine) wasarmed with a spear. Taikare was armed (also) EUWahoro, Herenui, Moe, and Pare. Hopu's family saw Hangaru' at last dashing forward head first over the pulitire and flax. He leaped, jumped, and looked fierce. When he got close, Hi-takupe rose her spear (threw it). He jumped (aside) Taikare and the rest ; he jumped and the spears were expended, not a single one of those of the spears struck. Moe shouted, " O Pare ! O they (the spears) are ended ! " Then Pare tricked Hangaru' and said, "Maio, your waist-girdle is loose!" His eye turned to look at his belt, Pure darted (thereupon) his spear at ixu', leaving it sticking. Ta 1 Forthwith Hangaru' twisted. Pat Pare's spear was broken inside Hangaru'. They snatched at Btangaru'. -Like the snap of a stick. /•„ ~ : like waters dis appearing" B (left no trace). Hangaru' disappeared. Moe said to Pare, •' It was you, 0 Pare ! who speared at a wrong place. But let's see, 4 let's see, see more. Ah ! truly, truly, it has gone in to foster, a sharp spear for springing, for moving" (to bite, to cause pain). Moe and people sprung forward to seek for Hangarua', but did not find him, .-md returned home. Shortly again they wont to seek, and found him hidden up in a kohai (or kowhai) t too. Moo speared and killed Hangaru'. They also killed Tama-tchuau-henga, a relative of Ha ngaru'. There were two dead people slain by the Rauru which they took to TarakSkO to roast, but were iiot cooked : they took them to Pu-tiring', then they were cooked there. Here are the "Hungers"* of the family of Hoim :
Tii Sums Mok.
Lei me eat longingly,
Lei nio eat sweetly,
Lei me eat greedily (bolt whole),
■ ' [IeSS.
Moe eats his tasty food.
Woe 'nis his lai fowl, his enduring* (fi
Tim: Hungkb or Pabs.
To where shall 1 bear it?
I will cany it on to Bangitihi, 0 thy uncooked heart I
To where shall I bear it ?
*"Tlii' Hungers" might- v be translated I before meat."—Editors.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
123
I will carry it on to Tarakoko.
Resist thou the tearing (cutting) out of thy heart,
Descend thou for Rowa-tawhito.®
The Hinder of Moe
It is a Lordly hunger
It is a Priestly hunger
It is a Godlike hunger.
A hunger indeed is the hunger of Moe on Itangitihi.
Let it descend on Tarakoko
Let it ascend on Pu-tiring',
Gulped down, vanished, is his hunger for man,
The Hxnuer ok Ta Rotoru(a).
The face of the great sun is dark.
It sighs—a face looking to the night;
It sighs—a face looking to the day;
It sighs—a face looking to the stars,
A face looking to the moon
A face looking to the family of Kuratongia,?
Your face which has been destroyed.
Tin: Weapon of Taka.
1. Stay the man in the midst of Aotea—
The victim also of Tchumatauenga is killed, he has been discomfited.
Tear with the Tara, cut in pieces (here and there).
Make strips with the Tara, out in pieces !
Hide up with the great hiding of Tu.
The flint knife of Tara ascends (cuts) over thy skin.
Pluck out hare thy quivering B heart —
Give Bongomaiwhiti his victim (or slain) to eat.
Now the thunder peals, 9 now it clears off
'-■ l!l ' fierce, be fierce (mad or enraged), cut here and there,
lie tierce, he tierce, Tawhito (liuatawhito)
Lest Whiro hear. 1 " Cut here and there.
Cut with the Tara, cut here and there.
In like manner cause him to be eaten by Rongomaiwhiti and Tutoake.
Now the thunder peals, now it clears off.
The Liver <>f Taria.
The liver of Tarii (or Taria) is upheld,
The liver of Taria i- spitted inverted (before the fire).
Spitted hanging is the liver of Taria,
Swallowed by the night i- the liver of Taria (gone to the Shades).
J.el, the liver of Taria be bolted standing (or wholly) by Bongomaiwhiti.
Do not let the livei' of Taria he vomited forth
\ I' I J'AUA.
1. Who is devoured ? "Tis the day.
Who hj devoured? 'Tis the night.
Who ia devoured? 'Tis the stars.
Who is devoured? 'Tis the moon.
Who devoured ? 'Tis the sun.
Who is devoured? 'Tis water licked up, 'tis water swallowed up, 'tis water falling in torrents.
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Fall the fierceness of the sun,
Let the heart of Tu utterly disappear, swallowed up
2. Tangaro’ causing earth to disappear, Tangaro’ causing heaven to disappeai
u O v-ttuomg UCHYCU tu Ulbuppeur, Tangaro* causing night to disappear, Tangaro’ causing day to disappear,
Tangaro’ cause the heart of Tu to utterly disappear, swallowed up TJ • •
Blood of Bongomaiawaiti.
The Oven.
Dig the oven, roast the fat.
’Tis the oven of revenge sought.
Ooi, ’tis the oven of the war-party.
<> 'l'u. these people tor feed are slain I"
My sons be exalted -
Be exalted to east, he exalted •■
Thy heart, () Hangaru', is pulled out nuked.
Bear it on to Pa-tiring'.
Give it in portions. Spread it out
That it may touch the other heayi a.
Here will be ended the incantations of the eating of Bangaru', but there is still the greater portion of the incantations (untold;, many, exceedingly numerous. Then Moe and his people formed the resolution 18 to go and fight against the people of Hangaru'. And the war-party of the Rauru went, and reached Morero. They set the ambush round the dwelling of Nunuku and people. When it was night the ambush drew in to Nunuku's house. .Moe and the others supposed that the hulk of the people who ate Henga-mei-tewhiti would be there, or perhaps they were being hidden by Nunuku. As the Milky Way changed position (night waned), Moe called out to hi* parent \umiku, and said. "A race of long sleepers, rise" from sleep.'' To which Nunuku replied, "O travelling at night, wandering about, disturbing hearts. y OU found us sleeping, sleeping here, awake here." Nunuku let the people go through the passage in his house, coming out at Kekeri-0110." .Moe went into Nunuku's house and greeted Nunuku ; Moe looked, the hole was open, and the things (people) were moving inside. Moe said to Nunuku, '-What really ate the things which tumble about in that pit yonder?'' Nunuku said, " They are things belonging to me." The thought entered into Moe, he leaped into Nunuku's pit, it was open, and Moe saw the last man, Rute by name. And Moe shouted, " Tchvrakaihi.™ Tchu-akarauxa, i la kai onemutu. Rute was caught by Moe. When Moe strode forward to his party, he said to Nunuku, "This Nunuku, Nunuku the deceiver.''
Moo and (the Rauru) people returned from Morero' to Ouenga, and when it was night, they saw from their houses the fires of Rangi tihi Hill, (showing) that Taupo, Tarere, and Tunanga's people were there, were all gathered there. On their seeing the tires of Rangitihi, Kakuna-te-ao exclaimed, " .Aline is the intention to-morrow." Tn like manner Moe and people declared their intention to fight
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
125
At daybreak on the morrow the war-party (of Rauru) set out, and slept at Tc llcugao Kongo mai-tauira (Kai-ngarahu is its new name) - &o ake ha toe hi Tapuika (now pronounced Taupeka) where they caught Tunanga's twin children. The war-party reached Okahii as it was night, and the Milky Way turned in the heavens (the night waned). They recited -The Defiance of TangaroV Moe called out to Papa, ■■ Kill those thing.!" Papa said, " PaupaH™ pdpd. See, they have escaped." The war part} .-aid to Papa, " hj was you who allowed them to escape. <> Papa, Papa, deceiver of the heart !
Thej (again) recited "The Defiance of Tangaro'" in the morning. When the dim light of morning broke the war-party arose. They fetched the " Uruhou" (weapons deposited in one place). On taking them and looking thoroughly al them, Moe and Pare's spears were gone (taken) by Tarere and Taupo, which they got by night. The people (then) were arranging who should lead the party." Herenui said he would: Moe said he would—hut Herenui persisted that it should be he, and he was allowed (to do so). They climbed up the pa of Rangitihi ; a woman of the pa came out to the paepae, but did not see the war-party, and was killed by the spears of Herenui and party entering the anus of the woman. Pauehi shouted, "Taupo, get forth !" Alarmed inside (the pa), Taupo seized the rock of Ro'ngo-mai-whiti 17 and hurled it on the war-party of Rauru. Herenui warded it off easily ; it went Hying on to Tokawa. Again Taupo and party hurled other rocks, and mountain of Rangitihi; the Rauru warded it off easily, and they Hew on to Maru-ponga, Mihi-toroa, Orau, Papa-pohatu, Waitaha, and Otchuahe. Herenui tried hard to get within (the pa)—he persisted. Moe shouted, "O Here', push in!" "In what manner? How can I push !" Then Moe went after, while they showered stones at Moe. Pu ! They arrived at the open place, or moras, of the pa of Tunanga and people; but when they reached there Taupo's people had gone (tied) into the forest, to the lands of Mairangi, and elsewhere. But the valiant and the noble people stayed on one pinnacle (or Bummit) of Rangitihi (where) Tarere and others showed to Moe and party the spears which Tarere and party took from the Rauru "Uruhou" the night before. Tarere said, "Truly, truly (see, see), 0 Moe I your (spear) ' Keketarau.' Ah, truly, truly' your (spear) 'Tuhunua,' 0 Par.:!" Moe and party said, "Let our joint ancestors 18 remain in peace." Whereupon Tarere and people broke the spears of Moe and party in pieces and pitched the fragments afar. Then Tunanga and others turned their backs to follow their party, and Moe and people pursued on the backs of the people of the place, and Moe's war-party reached Waikauii( - ia), chasing there after Mama-koro, who proceeded to carry his child. Then Papa called out to Mama-koro, "Which is the father of wisdom?" 19 Mama-koro threw flown thence (from him) his child; darting went the spear of Moe at Mama-koro. Pu ' Mama-koro disappeared in the forest and
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Moe and people brought the man's child with them. There were also more Blain by Moe. many more.
Moo and people returned to Ouenga and stayed there. A.t night Papasav, the fires of (on) Rangitihi burning, and said, "They above the constellations ■* glitter." Moe and others .-ailed from within the house, "Indeed I Have the people of Rangitihi again collected?" Koti said, -Mine will be the purpose tomorrow," and by daybreak the war-party of the Rauru rose, and set out for Rangitihi by way of Karewa. After crossing Karewa, the party of Herenui led in front, after them Kakuna-te ao's party, and last of all Koti's party. Kakuna-te-ao found Kahu-kaka at Matangi-nui, spearing paroquets. Kakuna te-ao levelled his Bpear at Kahu-kaka. 7'" .' It stuck fast. Kakuna-te-ao killed Kahu-kaka and cut him up, leaving him lying there. After this came Koti's party travelling on, and found Kakuna-te-ao's slain one lying at Matangi-nui. They looked at liis appearand- and (knew) it was Kahu-kaka. Then Koti's party travelled on until they joined Kakuna-te-ao and party. Koti said to Kakuna-te-ao, "Who was it really who killed the thing lying in the highway?" Kakuna-te-ao replied. •• It was J.' Koti an ■■ Why did you not spare our nephew? The dew lies heavy. 21 Blood, let it be looked to."
Koti turned his back and Koti returned. When Kakuna-te-ao saw that he also returned alone. The rest went with the war-party to Rangitihi; the whole party of Koti alone returned. Koti told his people that they should go in advance, and when they arrived to go down to the channel of Manukau, "When you reach, 1"- active, Inactive to drag down the p&hii (large sea going canoe) of Kakuna-te-ao, thai we may go to Rangiaurii (Pitt Island) : be rapid, be rapid in your work." Then Koti's party travelled in advance of him, and behind came Koti to deceive Kakuna-te-ao. When Koti was at Pu-tiring', the other was at Eunanga-nui; when Koti was at Akitio, Kakuna-te-ao was at Pu-tiring". Koti hastened into Kakanu-te-ao's house (and found) the mother and father of Kakanu te-ao. He raised his axe, cut each iii two pieces, lie laid hands on the slaves and killed them. lie took Kakuna ti ao's pute.-a-kura (the treasure basket of red feathers) and Koti Lore it away to .Manukau. and got on to the ridge. Here he turned over to the shingle (beach) of Waihere; the noise was heard, the noise of dragging the canoe Koti found the how afloat, he went and pushed the stern, und she floated in the channel. The people got aboard, and Kakuna-teao took a stone and threw* it at Koti's canoe. It did not strike. Again Kakuna-te-ao took another stone; it did not strike. lie threw another stone, then it struck and smashed the canoe. Koti and party repaired it at sea. and when finished, and Koti's canoe got into the open channel, he undid the treasure basket which Koti took, ami distributed it over his people. There were eighty kuras and eighty people : the circlet was placed on
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Koti, and the projecting portions of the canoe were adorned ; the scarlet colour was diffused around.
Kakuna-te-ao said to Koti, "When you arrive across (the strait), do you give some feathers to our daughter Puahu." When Koti's canoe with his people arrived at Rangiaurii, they went to the settlements, and the Makao performed a haka. This was the haka: —
See your large eye, ku
See your long eye, ku
Your all embracing eye, ku,
See standing the helpless ones (or imbeciles), ku,
Ku, kuaa the great heavens, A-//,
Kit, kitua the long heavens, ku,
Ku, kuaa the heavens standing apart,
'Tis Rangi-taha whenua, ku.' 13
Puahu looked at the appearance of the kuras of that people, and said, "Those are like the kuras of my parents." Koti said, "O-o, we on the mainland have been disturbed," and Koti gave the circlet to Puahu.
Koti and his people dwelt among the Makao and Matanga tribes. After Koti's (arrival), the Rauru (people on the mainland) constructed canoes; and when the sea was calm Moe and party went to Pitt's Island. On arriving they laid outside. The Rangiaurii people said to Koti, "Which is the canoe of the pohatu V (warrior). Koti replied, " Yonder, see the man with two bald patches of hair ; that is the warrior that cannot be beaten by anyone." When the Rauru canoes landed, the Makao did their utmost to drive Moe and people back ; no, indeed, they could not indeed manage to repel them. Tara-peho-nui persisted with Moe and people to cause them to return, but they could not repel Moe and party. And the Makao (people) became enraged, and (Tara-peho-nui) cursed (the Rauru people) with karaka firewood, saying to Moe and party, " That firewood of mine shall frizz) make crisp) the livers of Rauru !" Moe took his firewood off the canoe, •■ See my firewood, the matalra, shall make crisp the livers of Makao, so on presently they will be cooked."
The Rauru landed at Manga-tapu, and Moe killed (one of) the Makao—Mauhika was the name of the man slain by Moe. At Manga-tapu was the oven where the Makao were roasted, the evil result of the cursing. And on a certain day Moe and people went to Orokanga (Glory Bay). They went to visit tlieir daughter (niece) Puahu. A portion of Mauhika, Moe carried with him to eat there; and found two children, both girls, Pohatu Tautua and Pohatu Tauaro. Rangiura of the Matanga was Puahu's husband.
This ended, Moe returned to tlieir home at Manga-tapu, and all went to Motchu-Hopo, everyone—Makao, Matanga, and Rauru. Those people stayed at Motchu-Hopo, and Titapu asked Moe, " Do you sleep at night ?" Moe replied, " Yes, I sleep at night, but my ure
30
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
wakes in the day to keep me awake." At night Titapu went to play a trick on Moe, and Titapu found Moe sleeping in a cave (e lora ana te ure). Titapu slowly pushed the spear forward over the roof of the cave until the point of the spear reached Moe's stomach. Moe sprung up thereat, anil ruse up ; lie looked carefully at Titapu and said, " Who are you 1" "I, Titapu." Moe replied, "Ah ! you Titapu, Titapu I left you far off in the place afar, at the fight of Tarahina." Titapu replied, "A long time past." Moe levelled his spear. I'u .' Titapu escaped.
This is a story about Moe and people. Some say that all the Rauru were killed at Rangiaurii; that they were burnt at night in their houses by the Makao. Some people say it is false, and the Rangiaurii peeple say Moe was not killed by the Makao.
This is the karakia “Marowhara,” referred to in chap, viii,'*' whic
Kirika was heard reciting as the Rangimata and Rangihoua canoe
were leaving Hawaiki for the Chatham Islands :
1. E Taapu, taputapu,
Te Maro o ti Ariki,
Te Maro o Waiorangi,
Kapiliia i tchu oEo Maka. E-e tchufi.
Taua ki Whiti, taua ki Tonga,
Taua ki Whiti te wawa,
Eke tchu mai ronga,
Rawea mai ke whiti makoropa.
No wai te maro ka mehorl—a ?
2. No Tchuwaiwai, no Tchutira, no Tchuhenga te maro ka mehori.
E-e tehua.
Taua ki Whiti, ifto
1. 0 the sacred end:
The mum of the Lord,
The maro of Waiorangi,
Snatch it from beyond the M;ika. 0 the tehua!
Fight to the east, fight to the west
Fight to the distant east
Rise, stand up!
Gird that it may encircle
Whose is the outspread maro f
2. Tchmvaiwai, Tohutira, Tchuhenga's is the outspread mar> O the tehua >.
* See Journal, vol. v, p. 17,
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KO HOKORONG'(O)-TIRING'(A)
(Expressed in the Mohiori Language),
Na, k' hara mai a Moe ma ita ratau kaing' i Manukau; ka ki mai ko tupuna ki aii, ka me mai ki a Moe, " Mokupu'(na), hara mai whanganga i au, korero mau ki ta ika." Tenei, ka whano eneti ko Moe ka vvhanga i tupuna, a, ka oti t' whanganga, e whitu, e waru ki n pata. Ka me mai a Horopapa ki tona mokopuna, " E tae koe ki ta ikS e uia mai ko', 'Ehi to o Manukau?' E whitu, e waru ki ri pata." Waiho atii, ka piko a Horopapa pingaoti. No Ta Rauru a Moe ma.
Kane! k' hara mai t' waka o Rauru, o Moe ma nei, noho rawa nei Poporolu mai ko Moe ma ki to ratou tupuna ki a Horopapa, a, hara mai ai ratau. To ratau matii(a) ko Hopu i riro mai i a ratau. Tenei tu kupu hokomutunga a Horopapa ki an'(a) mokopuna, « E tae kotau ki ta ik (a), me hokomutu ko ro kino, me noho mari kotau. Rura e kei tangat' tal ke tae i ki reira." A, i rongo a Moe, hokaro i roto i tona ngakau ika kupu o to' tupuna a Horopapa; ka tae mai a Moe ma i kunei, noho manre Ta Rauru i to ratau kaing' i Tch Otane, i Rangitihi, i Whareama. Kite hoki ratau i o ratau hoa-riri o rawahi °a kaare ratau eme Ctu ki tc hung'. Ko tc hung 1 o ratau i wehea ki Kangiaurii, ko Toi tama o Tchutoake me tche hung' o ratau
A, k' here etu a Henga-mei-tewhiti i to ratau kaing' i ka whano ki na ka hunu Stii ; ka te ki Morero, potehi KM i ki reira ta ratau tupuna ko Nunuku. Ka ki mai a Nunuku ki a Hen<ra' "Mokopuna, here atu i kuna a, ka hokimai, te aki ro atu ko°ki paratu ko V whenu oro mata hokowahi." A, koi enei ka hoki mai a Henga' ki tona kaing' ki Rangitihi (Puke-tahora) ki ona taina, a e maha rgka ka tira o Henga' e whano ei here kopikopiko ki a Nunuku a, ka tak'(a) i tche tira, ka ki etii e Nunuku, " HerC 6tu i kuna, te aki rO atu ko ki paratu, te kore ki au ko' i t' whenu o ro mata hokowahi " Tchiei e rongo ko Henga' ki tch ako a Nunuku, i aii eneti ko Henga' hunatu na, hou, ko Waipapa. Potehi etu i ki reira ko Hangaru(S). Paepae 1 tao o Hangaru' ki a Henga-mei-tewhiti. Ta ! Hune ke uka ana ; ka mate ko Henga' i a Hangaru'. Hokopoke ei ika whatuaro o Henga', e tao ei i tchumu o tangat'. Ao ake ta ra apo, ka whano ka kaw(e) i tona matenga ika ki Manukau; ka whano ka kaw(e) ika whatuaro o Henga' ko roto i tone Eitu, i a Rangi-hiki-wao, ke kore ei e te to hiku i tc hara o Henga' e Moe ma, hokiherS ki tone Eitu ki ei ei tone Eitu e tami ika heau 1 o Moe ma.
Na, ka tae a Hangaru' ki Ouenga 2 ma KarewS tch ara, potehi etu tchi Pu-tiring' ko Whare-oro ehi ikS ana. Ka ki mai a Whare-ora ki a Hangaru, "Hi a' te me' i to ririma ?" Ki mai tera, "Matenga ika." Ka me atu a Whare-oro, " Kowai ka-e ka me." Me mei a
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Hangaru’, “Ko Henga-mei-tewhiti ka kai i tchia kai ro ! ” Here ana Hangaru’ ki Tara, ka tae ki tone Eitu, hura akg nei, purupuru enei i ka whatuaro o Henga’ ko roto i tone Eitu, a, waih’ &tfi, hoki mai Hangaru’. I muri i tohura ko Whare-ora ka tae ki tch Eitu, hokoruakina atu e ii ka ngako o Henga’ ki waho, kohi t’ hokimai a Whare-oro ku rung’ i tok’(a) hi ei.
Ta’(e) mai ko Hangaru’, ka ki mai ki a Whare-oro, “ Tchewhe ka nei tchia hunu ki tchia mata hokowahi 1 ” Ka me etu ko Whare-oro, “ Tchewhe, tchewhe gtii ! ” Ko Hangaru’ atu ki a Whare-ora, “ O-o ! koi ra eri ! ” I anga mai i tchura o Hangaru’, ka whano i tone ara, a, ka peka ma tch ara ki ri Wairo(a); tawahg a Hangaru’, putitire, puinga harapepe, ka poi; tawahg a Hangaru’, ka kai i tche hunu o Henga’ k’ hokowai. “Ka kai, ka kai i a ko’ ere matu o to, oto nui, o to ekore te.”
Kite Stii e Papa i ri Wairo, hokorongo Stii e tohu no ana i tohuKa tae wawg 6tu ko Papa ki a Moe ma, korerotchi Stii, “ Ka mate to kotau hunau tongihiti ra, ka mate i a Hangaru’! Tenei atc hara mai nei na.” Kaare e metanga a t’ whanau a Hopu, ka ahu ka tauga, tokotO i tao ato ratou tehuahine a Hi-takupe. Tokoto ta Taikare, ta Ra Wahoro, ta Hgrgnui, ta Moe, ta Pare. Kite raw’ atii et’ whanau a Hopu a Hangaru’ tena a te rere hoka-upoko mai, ma runga mai i ka putitire, harapepe ; ka poi, tawahetia hokaihi. A, ka tata mai ka ara i tao o Hi-takupe, tawahg, a Taikare ma tawahe, a, ka pau ka taoi tchiei ra ko’ e tehi tao e tu. Ka pa ra karanga a Moe, “ E Pare e! ka pau.” Ki aota atu a Pare ki a Hangaru’, ka me gtu, “ Maio korokorongiti i tatchu pao !” Ka pare to konghi o tera, ka tchiro ki to tatchu, kokiri i tao a Pare ki a Hangaru’, hune ke uka ana. Ta ! K’ hokowiri i kora ko Hangaru’. Pa ! Ka whati i tao a Pare ko rot’
i a Hangaru’, k’ hhia kapo ro atu i a Hangaru’ (“kia tapa 3 rakau, Pa-a ! e wai paremo”) ka riro ko Hangaru’. Ka me atu a Moe ki a Pare, “ Nau e Pare ! te wero wahi ke. A pena, 4 pena, penake a koi, koi ka riro ko roto e tauhu(a), e tao koi mo te hiti, mo te kewa.” Ka mahuta a Moe ma, k’ hhia roro ka kimi i a Hangaru’, tchiei kite, kia hoki mai i kainga. Mai ko k’ hhia roro khia kimi, kite e poki ana i rung’ iri kowhai. Ka werohia e Moe ka mate Hangaru’. Ka patu hoki ko Tama-tohuau-henga e ratau, hunanga na Hangaru’. Ka tokoru ka tchupapaku o Ta Rauru. E kawg ki Tarakokg tao ai, tchiei mouu; e kawg ki Pu-tiring’, kanei ka mouu iki reira. Ingi nei ka Hikai o t’ whanau a Hopu ;
To Hikai o Moe
Me kai mina,
Mc kai reka,
Me kai horo,
Me kai te rekareka.
Ka kai ko Moe i tona kai reka,
Ka kai ko Moc i tona kai ngako te ukauka. 5
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Tc Hikai o Pare.
Me kawp) ki whe ?
Me kaw' ku rung' o Eangitihi i au e to ngakau tchiei mouu I
Me kaw' ki whfi ?
Me kaw' ku rung' o Tarakoko.
Pa t' whakatina ta motuhanga i to ngakau,
Heke-u atfi mo Eowa-tawhito. c
Tc Hikai o Moe.
E hikai Eriki,
E hikai Tohunga,
E hikai Atua,
E hikai ta hikai o Moe ku rung' o Eangitihi.
Tcliuku(a) ka raro o Tarakoko,
Mahut' ku rung' o Pu-tiring'
Makoro mimit' tone hhiakai tangat'
Tc Hikai o Ta Ratoru(a),
Ko ro miita o tfi ra nui ka po,
Ku mihi—e mata tiri kite po
Ku mihi—e mata tiri ki tch ao;
Ku mihi—e mata tiri kite whctu,
E mata tiri ki ri marama,
Mata e tiri kit' whanau a Kuratongia,'
To mata i whakapanihitia.
Ko ea Pato a Taba,
1. Patua tangat' i whanganui Aotea-
Ka mate hoki ta ik' a Tchu-mata-uenga, ka hi tchu.
Haea ki ri tara tchipokopoko.
Toea ki ri tara tchipokopoko !
Whaiti kite whaiti nui o Tu-
Ka eke t' whatu o Tara ku rung' i to kiri.
Kowhit' tohang' to manaw' e rui B aha—
Whakainga ki a Eongomai-whiti tona ika.
Kanei ka whati te rangi," kanei ka makolia,
2. Makaia, makaia, tchipokopoko.
Makaia, makaia, makaia Tawhito
Te rangona 10 e Whiro tchipokopoko.
Haea ki ri tara tchipokopoko.
Pera hoki ra whakainga kia Rongornai-whiti, Tutoake.
Kanei ka whatiia, kanei ka makoha.
Ko Ten Ate o Takia (or Tabu).
Ka tchu tchi ate o Tarii,
Ka rapa tchi ate o Tarii rapa kauhu.
Eapa tarewa tchi ate o Tarii,
Horomanga te po tchi ate o Tarii.
Tchi ate o Tarii ke horo tutu ake Eongomaiwhiti,
Kei whakatarea tchi ate o Tarii.
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E Parjpara.
1. Ko wai kainga? Ko teh ao.
Ko wai kainga? Ko te po.
Ko wai kainga? Ko to whetu.
Ko wai kainga '? Ko ro marama
Ko wai kainga ? Ko tS ra.
Ko wai kainga ? Ko wai mitikia, ko wai horomia, ko wai whakataka.
Taka te pokoki o ta ra,
Mimiti angoa te mauri no Tu i hhoro.
2. Tangaro' mimiti nuku, Tangaro' mimiti rangi,
I >' mimiti po, Tangaro' mimiti ao,
Tangaro' mimiti angoa to mauri no Tn i hhoro,
Toto o Bongqmai-awaiti.
Ta Umu.
Earia tS umu. hana to mutu.
Ko t;T umu o t' whai.
Ooi! ko ta umu t' wakaariki.
E Tu ka mat' wha kai (or kei) ! n
Aku tama reia—
Reia ki whiti, reia ki tsn
Kobit' towhang' to manaw' e Hangaru'.
Eawea ku rung o Pu-tiring'.
Tuhatuha, roparopa
Kg tuki ki tera raDgi.
Me hokomutu inginei ka karikii o ro kainga i a Hangaru', tens eneti i tchumu o wa karikii, tini, whangai-riro. A, ka tu tauiho u o Moe ma k' hhia roro k' hhia kaw' i tauu ma ratou ki ta imi o Hangaru'. A, ka wliano i tauu a Rauru, ka tae ki Morero'; ka aim ka tanga ovo kainga o Nunuku ma. Ka po, ka aim ka tanga ot' whare o Nunuku ma; tolm maranga noa nci na Moe ma, ti reira pea i t<s kiato o ta imi na ratau e kai, a Henga-mei-tewhiti, tena ranei a tc' huna e Nunuku. Ka ta ta hiku o Menemene ara; ta hiku o Tangaro'vaiata, ka pa ra karanga a Moe ki tana tupuna, ki a Nunuku, ka me, " E-e uru merero, cur' 13 te mo!" Ka whai mat Nunuku, "E, bSrea te po, takorelianga hokorere, ka mauru, rokiri e ko' a te moe nei, a te moe nei, a tch ara nei." Tukutuku enei ko Nunuku i tone hung' ma roto ak' i t' hOkOruto i roto i tona whare, puta raw' atii i Kekeri-one. 14 Ka tomo atu a Moe ko nV tu whare o Nunuku ka mihi Btu a Moe ki a Nunuku, ka tchiro ko Moe, e pao ana. tu ru takataka ana ka me ko roto. Ka me atu a Moe ki a Nunuku, "I ha ka na ka me hokotakataka i a ratau ko ro' tu ru na?" Ka me mai ko Nunuku, "E me wa me meheki naku." Ka to mai hoki ki a Moe, ka poi eneti ko Moe ko roto t' hokoruto a Nunuku, e pao ana, ka kite hoki a Moe i tangat' hokomutung', ko Rute ta Lngo'. Ka pa ka re o Moe, "Tchn-akailii. 15 Tchu-akarawea eta kai one mutu." Ka man ko Rute i a Moe. Te hikonga ake a Moe ki tone kiato ka me atu ki a Nunuku, "Nunuku nei, Nunuku i aota."
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Ka hhioki mei ko Moe ma i Morero' ki Ouenga, a ka po, kite etu i to ratou kainga ka ahi o Rangitihi maunga, tena a tc huihui ki riii'(a) tu hui o Taupo, ratau ko Tunanga ko Tarere huihui ki reir'(a) kato(a) katO'. Ta ratau kitenga atu ika ahi o Rangitihi, ka puta ake tu kupu a Kakuna-te-ao, "Moku ta uiho apo !" Pena hoki ko Moe ma, ka tu ta uiho k' hhia roro ki tauu.
Ao ake apd ka kawS i tauu, k;i moe i Tc Henga-o-Rongo-mai-tauira [Kai-ngarahu is its new name], ao ake ka tao ki Tapuika [mispronounced Taupeka], ka mau i ki reir'(a) ko ka mahanga a Tunanga. Ka u i tauu ki Okahu a, ka po, ko rome ka ta tc hiku o Tangaro'waiata. Tatakg "ka Tchuma o Tangaro'." Karang' etu a Moe ma ki a Papa, " Okehew'(a) ra ka me na." Ka me noa nei ko Papa, " Paupau, lo popo, a, ka riro na." Ka me etu i tauu ki a Papa, " Nau eneti e tuku ijtu, a, Papa ra, Papa hokorereka ngakau." Tatake "ka Tchuma a Tangaro'" i tche ata. Ka pe tche ata
marua-po, ka rew'(a) i tauu. Ka toki ta Uruliou, ka tango; tiro ro ake ra ka ma ka tao a Moe rauu ko Pare i a Tarere rauu ko Taupo, ka ra toki mai iri po. A, k' liokotautau ka rangat'(a) mo ta upoko o tauu. Ka me a Herenui ko ii. Ka me ko Moe ko ii; k' hokotchu-te maro a Herenui ko ii eneti, ka tchuk' enei ki aii. Ka kakea ta pa i Rangitilii; k' hara mat ta wahine o tchia pa na ku rung' i paepae, tchiei kite i tauu, na, ka mat(e) eneti i ka tao o Herenui ma, ka puta i raro i toino o tchia whine na. Ka tangi ta karang' a Pauehi, " Taupo ki waho ! " K hokooho mai i roto, ko wha ake nei ko Taupo ma ko t' wliatu i a Rongo-mai-whiti, 17 ka tuk' enei ku rung' i tauu ata Rauru. E kore e huri a Herenui ki terehi, a to rere mai i Tokawa. Mai ko tuku atu i na ka wliatu a Taupo ma, me tche hunu o Rangitihi; kaare e huri ki terehi a ta Rauru, a ta te rere mai i Maru-ponga, i Mihitoroa, i Orau, i ri Papa-pohatu, i Waitaha, i Otchuahe. KawS no' a Herenui ke put' i kaing', kawe no'. E karang' Btii ana a Moe, "E Here, E ! akina!" "Mepehe; meakipehe?" K'hhia ro atu enei ko Moe i muri nei i kuna hokehorohoro ai ki a Moe. Pu ! Ka puta ki tohu(a) oropa o Tunanga ma; puta ro atu ka ma tc hung' o Taupo ma ko ro to poelio, ika hunu i Mairangi ma, i whg(a), i whe'. Ko tc hunga to(a) ratau ko tc hunga takitahi e noho mai i tche tihi o Rangitihi, k' hokotarere mai a Tarere ma kia Moe ma i ka tao tangihi mai e Tarere ma i rung' i ta uruliou ata Rauru iri po ake. Ka me mai a Tarere, " Koi na, koi na Keketarau nou, E Moe na. A koi na koi na Tuhunua nou, E Pare na ! " Ka me atu a Moe ma, " A waiho marl i o tauu 1S whainga." K' whatiwhati mai enet' i kora ko Tarere ma ika tao a Moe ma i aurl etu ana ka hutinga i ko. A, i anga mai ka tchura o Tunanga ma, k' hhia roro k' haru i to ratau kiato; na, k' haru atu hoki a Moe ma i rung' i ka tchura o tangat' whenu, a, ka tae ko tauu o Moe ma ki Waikauii, ka aai ki reira ko Mama-koro hune ke hiki ana Ito timit'. Kanei karang 1 8tu ko Papa ki a Mama-koro, "Tehe ta matu(a) o tchi ang'(a)." 19 Ka pange mai euei i kora ko Mama-koro
163
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
i to’(na) timit’, kokiri’ i tao a Moe ki a Mama-koro. Pu ! Ka ngaro ko Mama-koro ko ro to poehn, a ka riro mai i a Moe ma ko timit’ o tchia rangat’ na. Tena hoki ina ka tchupapaku a Moe, tena hoki, tena hoki.
A, hoki mai a Moe ma ki Ouenga ka noho. Ite po, ka kite atu a Papa ka alii o Rangitilii, e ka mai ana, ke me, " E rauu nei i runga nei ka maranga ta kauriki." -° Karanga mai a Moe ma i roto whare, "Ne ! ka pu hoki i tangat' o Rangitilii?" Ka me ko Koti, "A, moku ta uiho apo." A, ao ake ta ra k' hapai i tauu ota Rauru, ka whano ki Etangitihi, ma Karewa ake te ara. Ka whiti i Karewa, ka riro atu i mii to motulianga o Herenui ma, muri iho ko te Kakuna-te-ao, muri [also iiuini] niwa ko Mi motulianga o Koti. Potehi etu e Kakuna-te-ao a Kahu-kaka ki Matangi-nui, e wero Kakariki ana. Paepae i tao a Kakuna-te-ao ki a Kahu-kaka. Ta ! Hune ke uka ana; ka mate ko Kahu-kaka i a Kakuna-te-ao ehe ei, waih'(o) ingana totaranga ai. Tenei te motulianga o Koti a t' hunatu nei, potehi etu ki Matangi-nui totaranga ana i tchupapaku a Kakuna-te-ao. E tchiri ki tolm, a, ko Kahu-kaka. A, ka whano ro enei ko ro motulianga o Koti, a, ka pa i a Kakuna-te-ao ma. Ka me atu a Koti ki a Kakuna-te-ao, "Na wai kari okehewa te me toterang' i tchi ari nui ?" Ka ki mai ko Kakuna-te-ao, " Nangenei, E." Ka me etu a Koti, "I 'ha ko' te tiri ei ki to tauu kahutotd? titi'- 1 ti haurangi, e toto tiriwhi."
I ang' atu i tchura o Koti ka lioki mai ko Koti ku niuru. Te tirohanga o Kakuna-te-ao, lioki telii mai ana ko ii enake. Ka maro tera i tauu ki Rangitilii; ko ro motulianga enak' o Koti ka lioki kato mai. Ka ki atu a Koti ki tone kiato, k' hhia roro ko ratau imu, ka tae k' hliia roro ro kotau ko ro tchi awa i Manukau, "Tae atu kotau i ki reira, ke halia, ke kaha ta kotau to i ri pahii o Kakuna-te-ao, na mo tatau k' hhia roro ka Rangiaurii. Kohikohi, kohiknhi tc lianga." Tenei k' liaro mai ti kiato o Koti i mii i aii, a, muri eneti ko Koti, hokotaoreia i a Kakuna-te-ao. I Pu-tiiing' a Koti, i Hunanga-nni tera; i Akitio a Koti, i Pu-tiring' tera a Kakuna-te-ao. Kohii a Koti ko rot' whare o Kakuna-te-ao, ko ro metehine, me re matu tane o Kakuna-te-ao; pera toki era porohanga o telii, e ru porohanga 0 telii. Whawha etu i ka mokai,-- ka mate, tangihia mai ko tu Pute-a-kura a Kakuna-te-ao. Pu ! ka riro mai i a Koti k' whan' atu ko Koti ki Manukau ka eke etu a Koti ki tieri i Manukau. Inginei eneti ka liuri etu ki ri kirikiri i Waihere. E ki a tc ha, ko tc ha o toranga oro waka. Potehi etu e Koti, taupe to kou ko roto wai, hunat', ake nei ko Koti ki ak'(i) ene i ri puremn, a t' rere mai i roto whalti. Ka utaina ka rangat', ka put'(a) ko Kakuna-te-ao ka tange ene ko ro pohatu, ka pake ene ku rung' iri waka o Koti ma. Tchiei e pa, Mai ko ka tange lioki a Kakuna-te-ao ko tche pohatu, tchiei e pa. Or' atu hoki ko tche pohatu, kanei ka pa ai, ngalia ai. Hanga nioana te hanga a Koti ma i ri waka ka oti, ka tae ko roto whaiti raws ta waka a Koti, tatara ko ro pute o Kakuna-te-ao i tangiliii etu e Koti, hoak'
MS
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
ku rung’ i tc hung’ o Koti. Hokowha ka kura, hokowha hoki ka rangat’; ko tc henga hoake nei ku rung’ i a Koti, aka taka ka korihiti oro waka o Koti: wherowhero tchia kaka hokai (hoki).
Ka ki etu a Kakuna-te-ao ki a Koti, "E tae koe ki tarawahi ra, hoatu eko i tche ran mo to tauu tamahine mo Puahu." A, ka eke ta waka o Koti nia ki Rangiaurii, k' liliia roro i kaing', a, k' liliia liiaka ta Makao. Ko tc haka tenei:—
Na to whatu uui, ku.
Na to whatu roa, ku.
Na to whatu ruruk(u) whenu,
Tara ka tu ka mokai, ku.
Ku, kuua ta rangi nui, ku
Ku, kuua ta rangi roa, ku.
Ku, kuua ta rangi tu tatara,
Ko Rangi-taha whenua, ku. 23
Ka tchiri mei ko Puahu ki tohu o ka kura o tchia hunga na, ka me ake, " Pera e, ka kura ongonei matu." Ku ki mai ko Koti, " O-o mauu nei ita ik'(a) ka kewa;" hoatu ene ko Koti itc henga ki a Puaha.
Ka noho ko Koti ratau ko tona kiato ko roto i ri Makao, i ri Matanga. A, muri nei i a Koti, ki angehanga ka waka a Rauru, a, ka oti ka waka ; ka mat(e) ta umu k' hhia roro ko Moe ma ka Rangiaurii, ka tae i waho nei taupu etu. Ka ki atu ko ro kau Rangiaurii ki a Koti, " TehG koa tchia waka i tcliia pohatu 1" Ka me mai ko Koti, " Tena na hhia tchiro ra ki tangat' e ru ka pakira, tchia pohatu e kore to e tangat'." A, ka eke ka waka ota Rauru, ki uta, hokotchute no mai ko ro Makao i a Moe ma kaare, karl, e kore karl te kit' hokotchute. Hokotiko mai ana a Tara-peho-nui ki a Moe, kia hoki mai. E kore te a Moe ma kit' hokotutche mai. A, k' hhiarengirengitii ko ro Makao, a, kupukupu mai ko Tara-peho-nui i ri wahii karaka, ka me mai ki a Moe ma, "Taku wahii na e paka i ka ate o Rauru !" Ka tango ake ko Moe i tana wahii i rung' iri waka, "Taku wahii na, Mataira, e paka i ka ate o ro Makao pena ake akonei mouu ana !"
Ka u a Rauru ki uta ki Manga-tapu a ka patu a Moe a ra Makao —ko Mauhika ta ingo tangat' oro Makao iri patunga a Moe ma. Tclii Manga-tapu ta umu taona ai ko ro Makao, ko tc hara o ro kupukupuranga. A, ka taka ki tche ra ka whano ko Moe ma ki tu(a) ki Orokanga. Ka whano k' hokopa i to timit' mahine i a Puahu. Ko tche hunua o Mauhika ka ra mau e Moe e kai mana i ki reir'; potehi etu e noho ana, tokoru ka tamiriki, tamiriki mahine enak', ko Pohatu Tautua rauu ko Pohatu Tauaro. Ko Rangiura i tane a Puahu, no 10 Matanga.
Ka hure e hoki mai ai ko Moe ki to ratau kainga, ki Manga-tapu, a, ki hhia roro ki Motchu-hopo, kato, katoa—ko ro Makao, ko ro Matanga, ko Rauru. Ka noho wa imi na ki Motchu-liopo a, ka ui ko
30
\m
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS,
Titapu ki a Moe, " E moe ana koe na iripo t" Ka ki mai a Moe, " 0 o, ka moe au nei i ri po, ka ara tongonei ure i tch ao nei hokoara iau nei." Itepo ka whano ko Titapu ka hokotoroeho i a Moe, potelii etu e Titapu e moe ana a Moe i ro tchi ana, e tora ana ta ure. K' hokototoro et' eneti ko Titapu i to' tao i rung' i tihi o tchi ana, whano ro ake ko mata o tao ka pa ku rung' i takupu o Moe ra. Ka matike mei i kora ko Moe ku rung', ar' ake nei a Moe ra; ka tchiri marie nei ki a Titapu, ka me, "Ko wai ko 1" "Ko au, Titapu I" Ka me mai ko Moe, "A ! Titapu ra, Titapu waih' etu e au ko' i ri mata i ko i tauu i Tarahina." Ka whai mai ko Titapu, "A taukura te ngehera." Paepae i tao a Moe. Pu ! Ka riro a Titapu!
Tenei to korero mo Moe ma. Hhia ki ana i tche hunga, i mate katoa ta Rauru ki Rangiaurii; " I tahuna ere Makao iripo ko roto ika whare." Ko tche hung' e ki ana. " E hiwa," pena hoki ta kau Rangiaurii hhia ki ana hoki, "Tchiei e mate a Moe ma i ri Makao."
NOTES,
I.—The action of Hangarua in this case was equivalent to the Maori whangai-luiu, where a scalp, heart, lock of hair, or possibly other part of the body, was offered to prevent revenge being obtained.
2.—Ouenga, mispronounced and changed by the Maoris from Ko Wewenga ( = icehenga, forking of roads) into Ko Ouenga, as Tapuika was to Taupeka, &c.
3.—This is a proverb =in Maori to Mete ptlpa-a-rakau — pa imitating the crack, although pake would be the ordinary word used. Wai paremo, used to indicate sudden disappearance.
4.— Pena, pena, penake is nearer, although not quite equivalent to, the Maori a, tena, tena, tena koa. "E tao koi mo te hiti mo te kcwa "is more nearly to cause to jump, to move and writhe with the wound.
5. - Vkauka may perhaps in this ease be rendered as tough or hard, an allusion to Hangarua not being properly cooked in the Tarakoko Oven.
6.— Heke-u-atu { = lieke atu) is an example of interposing unnecessary letters for euphony. Sometimes it appears as heke(auwh)atu as one word. This custom at times makes the recognition of certain words very difficult. In like manner Eu(w)a-tawhito = Rua-tawhito, which may be rendered as "The Ancient Demon of the Pit," = Death personified, as well as Ruaki-tipu(a), evidently another term for the same thing, in the same manner as Tu has various appellations—Matahenga, Mata-iti, &c. In connection with this, it may be interesting to compare Ruahine and Ruanuku.
7.—Kuratongia, mother of Rakei and others in Hawaiki. Tlie meaning of this " Hunger " of Ratorii(a) is a defiance and rejoicing over the death of Hangarua, and his departure to the Shades —Po.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
_[iW
B.—There appears to be some uncertainty in this word, although the meaning given in the text is said to be correct. Whakainga = \Vhangaia, perhaps the older form.
9. Whuti tu rangi. The crashing of thunder during the recitation of a karakia was a good omen.
10.—Although a literal translation, it appears uncertain whether it may not rather be " is heard by Whiro."
11.— K Tu ka mate icha kei =in Maori " E Tu ka mate nga kai (ra) " is really a dire curse, for which we have no direct equivalent in English, as Nga kai is here personified.
12. L r i7io = Whakaroro in Maori. Ka tit ta uiho, the intention was expressed to do something generally, to go somewhere—an idiom peculiar to Maori and Moriori.
13.—The spelling appears questionable, although the sense is said to be as given.
14.—The place referred to is Te Ana o Nunuku, a limestone cave under the Moreroa Cliffs, where an underground passage from thence to Tauarewa on the Kekeri-one beach was said to exist: if so, it must have been nearly two miles in length. A flat slab of stone was shown as the door of Nunuku's cave (Ko tau oto whare o Nunuku). The cave in question must have altered much if the one shown is the same, possibly through slips of the face of the cliff preventing the water getting away, as it could not now be slept in. That an escape did take place appears to be a fact, as the story was common and told by every one, but the details have been probably altered by subsequent narrators and the real incidents forgotten.
15. — Tuakaihi = Tuvtha,ka.ihi in Maori and is a tupe or incantation to weaken or render an adversary powerless, and invocates Tu to use his power to weaken— Tu to seize or hold the fugitive. One inutu is said to be equal to Erua porolianga, but this appears doubtful.
16.—Papa was an uriuri —related to both parties—hence her pretence to kill, Puiqxlu,pnpo, to imitate the thud of a blow and allowing the children to escape.
17.— T whatu i a Rongomaiwhiti. This seems to be an expression in connection with an incantation in which the stone, or rock in this case, was assumed to be that of the god Rongomaiwhiti, whose assistance was invoked in hurling rocks down at the attacking party from the summit of Rangitihi, which in all probability was a fact; but the description of the stones there hurled having reached the rocky places referred to as Marupunga, &c., miles away, is of course purely imaginary, and is clearly a topographical description or attempt to explain the features of the hill and the surrounding country, woven in, as was frequently their wont in their love of marvel, to add interest to their story.
18.—The weapons as named were, apparently from being called Whainga, heirlooms and much prized, hence the anxiety to save them, as in all probability they were brought with them in their canoe Oropuke.
19.—A proverb and peculiar idiom, the translation of which, although literal, hardly appears to convey any clear meaning, but which appeared to be a hint from Papa to consult his own (Mama-koro's) safety, which he did by throwing the child away and escaping.
JiffibS
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
20.—A figurative way of calling attention to the fact. Po tirake, maranga ta kauriki , a saying for a clear night, the multitude of stars shine, meaning that the kauriki ( = people of Rangitihi) were in evidence again.
21.— Titi. This appears to be a figurative way of indicating, under the simile of dew, that Kahu-kaka's blood lay clotted on the ground-stuck or adhered.
22.—Unless these mokai were pets of some kind, this would indicate that at that time the Morions had slaves. The patl-a-kura was, as with the Maoris a finely-woven small basket or pouch, in which choice ornaments only were held, such as /id's, Auras and the like used in decorating their persons.
23.—This is a haka or puha, a song of defiance, and is evidently an adaptation from a chant relating to the poua, a large but extinct wingless bird, said to have inhabited the island, in which reference is made to its large eyes and longstretching neck. The word hi appears to be an imitation of the supposed booming call of the bird, as in the song it is To whatu nui pu, Ac.
THE MORIORI PEOPLE OF THE CHATHAM
ISLANDS : THEIR TRADITIONS AND HISTORY.
By Alexander Shand, of Chatham Islands
Chap. IX.—MORIORI STORIES.
The following stories formed part of what may be called the literature of the Moriori people. They relate to the doings of their ancestors in Hawaiki before the migration to the Chatham Islands, a period which is denoted by Ko Matangi-ao, as already explained. Such a series of stories was common to the Polynesian race ; though differing in detail, there is a strong family likeness in the whole of them. A knowledge of them was considered essential, and formed part of the education of the people. Host, if not all, are based on historical occurrences, frequently overlaid and interwoven with the miraculous so common to the childhood of all races. Many of them are no doubt of remote antiquity, but in the process of time, have become localised, and have taken on local colouring. Frequently the deeds of the gods have in time come to be accredited to heroes of a much later date, who bore the same name as the gods. This has occurred over and over again in Polynesian history, and it is now extremely difficult to separate the acts of those who were truly historical characters and who lived since the entry of the race into the Pacific, from the deeds of the gods, or demi-gods, who flourished before that period.
Like all translations, these suffer from the difficulty of putting into English, the ideas and idiom of a people whose conceptions of things differ materially from our own. It has been thought best, however, to make as close a translation as the subject admits of, and explain obscure parts by notes.
The Eaptis.m op Rangi-hiki-wao.
rpHE tribes gathered at Rakau-whatiwhati to the baptism of RangiJ- hiki-wao, to eat the tchuaporo (food eaten to indicate freedom from tapu). One people and another arrived, each with their pute* And a sudden gust of wind arose, a great gust, exceedingly so. The tree broke on which the pules were suspended; each chief rushed for his pute, which were not caught by them.
* The pute is a bag or receptacle for valuables.
31
hte)
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Tu-moana sprung for his pule; in his hand it was (he caught it) Pe ! lighting far away ! Forth ' broke the word of Kahukura : "Ah, one valiant one shall ascend over Rakau-whatiwhati, thou only, oh child!" (youngest born).- Followed by Horopapa: "Those valiant ones are those valiant ones—these valiant ones are these valiant ones." Kahukura replied, "Ah, a real kura/" Horopapa followed, "An inferior kura (but this himself 1 ) the heart is clear to Tehu " (or Tu).
Tinirau was one of the chiefs (present) at the baptism of tlie child. Then for the first time Hine-tch-eweewe (Hine-te-iwaiwa, in Maori) saw Tinirau ; the desire 4 for Tinirau entered into Hine'. Each people (or tribe) returned to their land. Tinirau returned to his land, Tongi-hi-tchi-ate(n). Hine's ■"' skin (complexion) was red (light, or fair coloured). Tinirau-Ariki'sskin (complexion) was reddish, and he had red tinged hair. When Tinirau returned to his home in Tongi-hitchi-ate, Tinirau dreamt that his sacred house had been entered, and sent his children to go and see his sacred house. The children went in the canoe, and found Hine' in the house at Tongi-hitchi-ate. 1 Hine's ranira (ornament of red feathers) flashed; the children's rauira flashed. Then : "Who is the stranger?" " 'Tis I, Hine' ! who is the resident?" "We two children, we two of Tinirau." "Where is your father?" "Yonder." "O go then you two thither, and tell him to come here." And when the children reached, at a distance, they called from the canoe: "Invaded is the land of Tapeirihou, invaded is the land of Tapeirihou." "Invaded by whom?" "Invaded by Hine', Hi'tch-eweewe-hingara-wharara, she says you are to go to her." Tinirau set out and reached. Tiniraii's wives waited for him, and sent the children to look for their father ; when the children arrived, they opened 7 (lifted) the outside door, lifted the inside door, lifted the innermost door; they went to see, "U-uI there are two legs, our father is dead." Three came out, " V-u ! our father is alive." Four came out, "Oh! indeed, indeed, he is alive." Hine' said to them, "Go you two to your mothers, and tell them to come hither." The children went to their mothers and said, "Yon two are told to go yonder." "Yes, we will do so." s These women went, staying outside the house; the children went into the house : the children came out, and said to their mothers.. " Ooi I you two are told to go and get •stones." " Yes, we will do so." Later on the children returned, "You two are told to go to get firewood, and light the oven." " Yes, we will do so." "Then, you two go for coverings" (for the oven), and the coverings were brought. In a short while Hine'came out, resplendent in beauty" to the soles of her feet. Mongomongo-tchu-a-uri and Mongomongo-tchu-a-tea rushed at Hine'. Hine' seized hold of them, two people (both of them), into the oven : and those women were killed by Hine'. Tinirau lamented for his wives; this was tin lament:
Ml
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Thou art dead, Mongomongo-tchu-a-uri, truly, indeed, truly
Tlum art dead, Mongomongo-tohu-a-tea, truly, indeed, truly
As truly my voice said to thee,
Mongomongo-tohua-uri, it is fulfilled, truly, indeed, truly
Hine'and Tinirau dwelt together, and their child was conceived and born. Hine' said to Tinirau, "Do not sent me without to be delivered of my child." Tinirau did not listen. Hine' said, " Wait, and you will suffer." The house was made outside', and Hine was confined in the house. On her confinement, the fog descended, and in the mist came Rupe's people, to deliver Bine's child. Those people were pigeons lo from heaven, they came and took Hine', with her child, and (her) bed as well. Tinirau said, "Think of our child." Hine replied, "Later on you will go to the Tchuaporo." And so it was at the Tchuaporo, Tinirau saw his child, and his wife Hine', also. That woman was from the Wai oro-nui-a-Tane (the great happy waters of Tane). n There is the mantis, and the butterfly, and the small and the large dragon fly, and the bronze-winged cuckoo, and the long-tailed cuckoo, and the black-headed tern or sea-swallow. These all are the things of that land.
The Story of Muru-whenua,
Muru-whenua, with his people and grandchildren, dwelt in their houiex. and the report came (to them) of the young girls, Rau-kata-uri and Rau-kata-me(a). These girls were not of a different people, they were of their own people (race). Then the grandchildren of that old woman went to those girls to get them to be their sweethearts, but the women would not look at them ; they said " To where (whom) come these ugly frizzled heads? 1 Go back again ! we will have nothing to do (or look at) with you two. Ugly ! ugly ! frizzled heads ! frizzled to your bellies ! " Then these children told the tale to their grandmother, and said, "We two have been told (called) by our sweethearts, ' ugly, frizzled' (heads)." Their grandmother said to them, " (mi you two in to your ancestor, the Kaiva'- of Muru-whenua." They went inside and slept. Their grandmother waited a while, and began (to sing) this thing (song) :
Broad Hat face, broad round face
Open then the Kawa-of-Muru-whenua,
Now you stand beautiful from all ill taints ;;
Forth goes my son, gotten from beyond Papa.
Grow, increase witli the winds ' of your birth
Then the singing of Muru-whenua for lier grandchildren ceased. When the children were let forth, their heads were quite smooth, the hair of their heads was long and wavy, and their faces become small. Then when the women heard their lovers had become beautiful— o ! these women came to their lovers, to the lovers also whom they had
l&g
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
despised, and when Rau-kata-uri and Rau-kata-me came to their lovers Pu, I Ngongoro-kino (ugly-frizzled-head), and Ngongoro-i-takupii (frizzled to his belly), started and fled (made away), shouting from a distance, "We will have nothing to do with you two; you two despised us (we two)." So these women killed themselves ; they went, threw themselves over a cliff, and died.
The Story of Maru-roa, Kauanga, and Tane-hape.
Maru-roa and Kauanga gave kokos to their brother-in-law TCpe ; the female kokos to Tepe, the male kokos to their younger sister Tanehapg. Tepe returned to his home ; on arriving there he altered (the arrangement) so that the male kokos should be for him, the female kokos for his wife Tane-hape. Tane-hape said to Tepe, "My brothers will (would) not indeed give me the female kokos; those are mine—the male kokos," Tepe said, "No, they said you were to have the female kokos." Tane-hape argued with her husband Tepe : he would not listen. And that ended, Tepe said to Tane-hape, "Go and fetch me some water." Then Tane-hape went to fetch water for her husband Tepe ; when down came the male kokos, and took Tane-hape ; Pu ! —she was off and gone to Hukurangi. At daybreak next day, Tepe went to Maru-roa and Kauanga, and Tepe said to his brothers-in-law, " Your sister is taken away." They answered, "It was through you ; it was you who changed the female kokos for her." And Maru-ro' and others said they would seek for their younger sister, Tane-hape. Then they went witli their brother-in-law, Tepe. When they reached Hukurangi, Tane-hape came forward, and cried out to Maru-roa and Kauang', " Return, return : I cannot get to you, I cannot get to you, I am held by the female and male kokos ; I am held by the land-monster (Ngarara); lam held down by the height of Hukurangi.'' Maru-roa and the others lamented on their canoe, and Tane-hape wept to them from the summit of the mountain of Hukurangi. The canoe of Mani-roa could not get ashore on account of the surf, and the cliffs of that land : high cliffs which towered high up to the clouds of the sky. Maru-roa and party returned. With a crack of the axe of Maru-roa and party at Tepe, they flung him into the sea, and they two returned to their home. They saw thoroughly the land of Tahlri, and Iria, and others; their canoe landed there. They looked, indeed, at the redness of the Karaka berries, of the Pohutu-kawa, at the flowers of the Kowhai, and tin' Mawhai, of everything, and other trees also. They stayed there and learnt the incantations (karakias) of the priests of the land also. Tahiti and Iria were the chief men, Tchu-inate-haia, Kongo, Kahu, Tahei, with many others. When they had acquired the information of those tohungas, and their incantations, then they returned to their (own) people.
w
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
The Story of Tchuk’(u)-i-a-Motoi
The report of Tamahine-matchu, 1 or Matu(a), came to Tchuk'(u)-i-a-Motoi,-' that there was a woman (maiden) in the sacred place dwelling at Motu-ahu, and Tchuk'-i-a-Motoi thought that he would go thither. Then Tchuk'-i-a-Motoi went in his canoe to the land of this woman by himself. When he arrived, he went to sleep with her ; but it was not concealed from them (the other people). When Tamahinematchu's people saw it, the woman's people began (tried) to kill him ; but they could not overcome and kill Tchuk'-i-a-Motoi. They (themselves) were the people slain by Tchuk'-i-a-Motoi. Numberless were the people of that race slain by him, and he also burnt their houses with fire, and their burial places, with the waste places, and the gods of that people were also burnt in the fire of Tchuk'-i-a-Motoi; and lie brought away with him the Tamahine-matchu to be his wife. This is all, although there is much more of this story (untold). He, Tchuk'-i-a-Motoi, was alone ; hence this proverb : " Tchuk'-i-a-Motoi indeed is he who goes alone to war, Tchuk'-i-a-Motoi only ; he only."
(Expressed in tiie Moriori Language).
KO TOHINGA I A RANGI-HIKI-WAO.
Ka hui ka imi ki Rakau-whatiwhati ki ri tolling' o Rangi-hiki-wao, ki ri kai i Tchuaporo. K' hara mai tena imi, tena imi, tona pute, tona pute. A, ka put' hikiwao, hikiwao nui, nui tche whei. Ka whati ta rakau tarewarewa ka pute; ka rere tena rataunga (or huruhuru tehi) ki tona pute, ki tona pute, tchiei mau i a ratau.
Ka rere ko Tu-moana ki tona pute, ki ate ririm'—Pe ! —a te tau mai i ko ! Ka rere 1 te ki a Kahukura, " A-a, tahi to' e whano ku rung' o Rakau-whatiwhati, ko koe enak' E potiki!" 2 Ka whai mai ko Horopapa, " Ko na ka to ene, ko na ka to—ko enei ka to enei, enei, ko enei ka to." Ka whai ake ko Kahukura, " A-a, e au-kura ! " Ka kapo mai ko Horopapa, " A-a, e au-kura nuno ! marama 3 ta ngakau ki a Tchu."
Ko Tinirau i tche tangat' takitalii i tche tohinga i tchia rimit'. Kanei kite ei a Hine-tcheweewe i a Tinirau ka rerS to mot<5 4 o Tinirau ki a Hine'. Ka hoki ka imi ki tona whenu(a), ki tona whenu(a), ka hoki ko Tinirau ki tona whenu(a), ki Tongi-hitchi-ate. Kiri whero s ta kiri o Hine', kiri wherowhero tit kiri o Tinirau-Ariki, maemae ka uru. Ka tae a Tinirau ki tona kainga ki Tongi-liitclii-ate, moe ake nei a Tinirau, taea tona whare tapu, e unge eti ei i o' tamiriki ka roro ka tchiro i tchia whare tapu onit. E roro wa tamiriki i rung' iri waka, potehi etu ki a Hine' i ro' t' whare i Tongi-hitchi-ate. 0 Ka hiko ta rauira o Hine'; ka hiko ta rauira oka tamiriki. A, " Wari ko tere?'>
1M
'I HE MORIORI PEOPLE OF THE CHATHAM ISLANDS,
"Ko au, ko Hine'." " Wari ko hunti?" " Mauu, na Tiniran mauu." "TehE koa to koru matehu tanC ? " " Tera." " O-o, koru ro ra ki rer', ka ki atu k' haramai." A, ka tae ka tamiriki ra, inginei eneti karang' etu i rung' i to rauu waka, " Te-e te whenu i Tapeiri-hou, te t' whenu i Tapeiri-hou." "Taeaai?" "Teia Hine', Hi'-tcheweewe, Hingara, Wharara, ka ra ki mai ko k' humitu." E whane ei ko Tinirau ka tae. Ka tari ka wahine o Tinirau ki aii, ka unga atu i ka tamiriki ka tchiro i to rauu matehu; ka tae wa tamiriki, liuiang' r i te tau i waho, hurang' i te tau i roto, Imrang'(a) i te tau i roto raw a ; k6 ro atu ka tchiro, "U-u! E ru'(a), ka waewae, ka mate kae to tauu matehu tang." Ka put' etoru, "U-u ! ka orX to tauu matehu tang." Ka put' niai ewha, "O-o! koi, koi, ka ora!" Ka me mei ko Hine', "Koru ro ra ki o korii metebine, ka ki atu k' hara mai." Ka tae wa tamiriki ki o rauu metehine, ki atu, "Ka ra ki mai koru ko ro atu." "Ac, :l tc noho 8 nei." Ka tae wa wahine ra ko waho o t' whare noh' ei; ka tamiriki ra ka ma ko ro' t' whare, ka puta mai ka tamiriki ka ki mai ki o rauu metehine, " Ooi ! ka ra ki mai koru ka roro ki ri poliatu." " Ae, ate noho nei." Mai ko ke heoki mei wa tamiriki, "Kara ki mai koru ka roro ki ri wahii a, koru ka tahu i ta umu." "Aea te noho nei." "A, koru ka roro kit' whariki." A. tae mai ka whariki. Ka taro to wa ka puta, ko Hine' ko waho tapatfl rakei y ki ri mata oro waewae. Ka rere ko Mongomongo-tehu-a-uri rauu ko Mongomongo-tchu-a-tea ki a Hine'. K' whawha mai ko Hine' tokoru, ko ro' ta umu ! ka mate ka wihine nei i a Hine'. Ka tangi a Tinirau ki ona wahine, ko tangi tenei: —
Ka mate Mongomongo-tchu-a-uri, koi ra, koia.
Ka mate Mongornongo-tchu-a-tea, koi ra, koia,
Koi ra tau reo e ki atu ki a koe re
Mongomongo-tchu-a-uri ka tauria, koi ra, koia.
Ka moc a lline' rauu ko Tinirau, ka hapn ta rauu timit' a, k' whanau. Ka ki etu a Hinc' ki a Tinirau, " Rura e ung iau ko walio whanau ei." Tchiei luiri mai ko Tinirau, ka ki etu ko Hine', "Taii, ko' tchumatenga." Ka tchu t' whare ko waho k' whanau a Hint' ko rot' i tcliia whare mi. Whanau ei, ka tau ta kohu, k' hara inai i roto iri kohu ko tc hung' o Rupe kit' okowhanau i timit' a Hinc'. Ko tchia hunga na parea '" no ta rangi kliia ro niai enei ka tang' enei i a Hint', rauu ko to timit', me re kohang' ctii. Ka ki etu a Tinirau. " Hokaaro ki au, ki to tau timit'." Ka me mai a Hine', " Taii, ko' e hunakc ki Tchuaporo." Koi eneti, no Tcliuaporo ka kite a Tinirau i to timit', i tona waliine lioki, i a Hine'. Ko tchia wihine, no ro Wai-oro-nui-a-Tane." Tchi reira ko to Ro. me re Purerehu, me to Hinakapuwai, me ta Kangaranga. met' AYharourou, me re Koekoea. me re Tara-mokora. iNunei ka me e tau ki tcliia hunua.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
H5
TE KAWA O MURU-WHENUA.
Ka noho a Muru-whenua (or Muri-whenua) ratau ko tona kiato me ona raokopuna i to ratou kainga a, ta mai to rongo o ka tamahiue aßau-kata-uri rauu ko Ran kata-mo(a) ki ka mokopuna a Muru-whenua. Ehxra ita inii ko etu nona wa tamahine, no ratau eneti. A, ka whano ka mokopuna o tehia kuia na, ki wa tamahine na wliai tipang(a) ma rauu, tehiei anga mai ka wihine. Ka ki mai rauu, "K' liara mai ko who ka ngongoro ' kino nei ? E hoki ra ! e kor' mauu nei e ang' atu Id a koru. Kaku! kakii ! Ngongoro kino ! ngongoro i takiipu !" A, i enei k' liomai enei wa tamiriki na Id to rauu tupuna, ka me c'tu, "Ko mauu nei, ka ki mai nei e o mauu whainga, ngongoro kino !" Ka ki mai to rauu tupuna ki a rauu, " Koru ro ra ko roto i to koru tupuna, i ri Kawa-o-Muru wheuua." - E ror' ei ko roto moe oi. E fcari e to rauu tupuna, ka taro to wa tchutang(a) atii i i i me nei :
Konehi parlrl, konehi parara.
Hiwakina ra Kawa-o-Muru-whenua,
Kanei ka tu poreitaka ana o maunga B parapara,
Ka puta taku tamaiti houa ra ki tua no Papa,
Whakatupu ki o mating!, 4 herua ki to pito ngao.
Nunei ka mutu t' okihakeliaka a Muru-whenua mo ona mokopuna. Ko tc hiwakitanga o \va tamiriki peheke no' ana ka upoko, ko mehorotii ka urn oka upoko roriki no' ana ka konelii. A, ka rongo ka wihine ki a rauu tane k' liumaritii; O! k' liara mai wa wihine ki a rauu tane, ki ka tane hoki ka to hokokuke e rauu ra, a ta' mai a Rau-kata-uri, rauu ko Rau-kate-me ki a rauu tane, Pu ! ka ma ka rere a Ngongoro-kino rauu ko Ngongoro-i-takupu, pa atii ana ta kupu i ko, " E kore mauu nei e angf Stfi ki a koru, na koru maun nei hokokuke." A, k' hokomate wa wihine na, 0 ! ka ma, ka rere ko roto pari, O ! mate etu.
CO MARU-ROA, KO KAUANG(A), KO TANE-HAPE.
K' hoatu e Maru-rOa, rauu ko Kauanga ka Kokd ki to rauu taokete (or pani) ki a Tepe; ka Koko uha ma Tepe, ka Koko to(a) ma to rauu hunau tamiriki mahine, ma Tane-hape. E hoki ei ko Tepe ki tona kainga, ko taenga atu ki reira k' hokore ko Tepe i ka Koko to mana, aka Kokouha i tona wahine, i a Tane-hape. Ka me mei ko Tane-hape, " E kore kanei ongonei tata liomai i ri Koko uha mangenei, tena tangenei na ko Koko to.'' Na ka ki mai ko Tepe, " Kaiorg, na rauu eneti eme mai mau ka Koko uha." K' hokotiko atii ko Tanehape ki to' tane, ki a Tepe, Tcliiei huri mai. A, ienei ka hur' eneti, ka ki atu ko Tepe ki a Tane-hape, " HerS ra e kawe i tche wai moku." A, ka whauo ko Tane bape ka kawe wai mo to' tane mo Tepe ; k' liara mai eneti ko tawiri Koko tango ene i a Tane-hape; pii!—here ana ka
M£
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS,
riro ki Hukurangi. Ao ake apo, ka whano ko Tepe ki a Maru-ro' rauu ko Kauanga, ka ki etu a Tepe ki ona taokete. "Ka riro to koru tchuahine ra." Ka me mai rauu, "Nau—nau hokoiiiti ka Koko uha mana." A, ka me Maruro' ma ki ri kimi i to rauu hunau tamiriki mahine, i a Tane-hape. [enei khia roro enei ratau ko to rauu taokete ko Tepe. Ka tae ki Hukurangi, ka puta mai a Tane-hape karang' etu a Tane-hape ki a Maru-ro' rauu mo Kauang', " Hoki atu, hoki atfi, e kore au e tae atu, ka u i au i ri Koko uha rauu ko ro Koko tau e ; ka mou au i ri Xgarara Whenii ; ka torohi au i titiUe nui o Hukurangi." Ka tangi ko Maru-ro' ma i rung' i to ratau waka, ka tangi mai Taneliape i rung' i tThl oro maunga i Hikurangi. E kore eke to waka o Maruro' ma ki uta i ri ngaru, i ri pari hoki o tchia hunu, ana pari tiketike hokopokuki i aii ki tcti ao ota urnu. lenei ka hoki mai ko Maru-ro' ma ku muri. Pera toki a Maru-ro' ki a Tepee pange etu ko roto wai, hoki mai rauu ki to rauu kaing'. Tumau kite atu ko t' whanau o Tallin, o Iria ma, ka tu ki reir' to rauu waka. Ka tchiro ra raona ki tchia whero o tchia Karaka, o tchia Pohutukawa, ki ri pua o ro Kowhai, o ro Mawhai, o tch aha, o tch aha, o na ka rakau hoki. Ka noho rauu i reira liokako ana i ka karikii o ka tohunga o tchia hunu na. Ko Tahiri, ko Iria, ka rangat' takitahi ko Tchu-mate-haia, ko Rongo, ko Kahu, ko Tahei, tena hoki, tena hoki. A, ka pau i a rauu ka korero o wa Tohunga nei, me ka karikii, kanei rauu ka hoki etu ei ki ta rauu imi.
KO TCHL T K'(U)-I-A-MOTOI
Ta mai tcl rongo oTamaliine-matchu(a) 1 ki a Tchuk'-i-a-Motoi- tena tchia wihine, tclii ri wahi tapu tela Motu-ahu to nohoang' a, k' hokaro a Tchuk'-i-a-Motoi i aii ka whano i ki reira. I enei ka whano enei ko Tchuk'-i-a-Motoi i rung' i tona waka, kit' whenu o tchia wihine ko ii enake. A, ka tae potehi Stu e noho i Motu-ahu, lmnatu ake nei ka moe enei rauu ; O-o—tcliei e ngaro. A kite atc hung' o Tamahinematchu, ka ra patu eta imi o tchia wihine; tcliiei te i a ratan a Tchuk-i-a-Motoi ki ri patu. Ko ratau tc hung' i mate i a Tchuk'-i-a-Motoi. Manomano, tini tc lmng' o tua imi na ka mate i aii, tchungi etu hoki e ii ka whare ko ro tchi ehi, me ka tuahu, me ka tohor' ; ka pau hoki ka aitu o tchia i tch ehi a Tchuk-i-a-Motoi. Ka riro mai i aii a Tamahinematchu, wahine mana. Nunei e tena eneti i tumu o tchia korero nei. Ko ii enake ko Tchuk'-i-a-Motoi anake ii : koia t' hokotauki nei : '■ Ko Tchuk'-i-a-Motoi koi k' here i tauu, ko ii enakS, ko Tchuk-i-a-Motoi enak'; ko ii enakS,"
[THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
M-7
NOTES.
The Baptism of Ranoi-hiki-wao
Beyond the mention in the story, there is nothing to show who Rangi-hiki-wao (sudden squall, or gust of wind from heaven) was.
It will be observed that the names of the chiefs said to have been present at this ceremony of cleansing, or removal of tapu, are those of several of the chiefs who took part in the incidents, which, according to the story of Ko-Matangi-ao, ended in their migration from Hawaiki to the Chatham Islands, and farther, that Tinirau and Hine-te-iwaiwa were present at the ceremony. The question arises whether this story is not inaccurate and confused, in thus mentioning Tinirau as co-existent with those who took part in the incidents preceding the general migration, when the Rangimata and Rangihoua canoes came to the Chatham Islands. The scene of the story of Tinirau and his pet whale, as given by the Maoris, certainly was in Hawaiki, but which of the various places of that name is meant is difficult to arrive at. Like the story of Tawhaki, to which class of legend it appears akin, it is perhaps a modification of a much older story, the original having been brought with them in the migrations from the west, and carried with each branch of the race on its dispersal in Polynesia. Although not mentioned in this legend, the Morions had the story of a fish—/veil—with a hollow in its back called Hine's seat, by which she was conveyed to her lover Tinirau (see Journal of the Polynesian Society, vol. iv, p. 39), showing that in combination with other Polynesian races the story of Tinirau is a very ancient one, and recited, as is the general habit in such cases, with local colourings and illustrations.
In the present story, no mention is made of any name given to Hine's child, nor as far as I am aware, did the Morions know anything equivalent to the well known Maori incantation, partially recited in Sir G. Grey's " Nga Moteatea and Hakirara " (p. 166, called " Te Tuku o Hine-te-iwaiwa "), but more fully in Dr. Shortland's " Maori Mythology and Religion" ; nor have they any incantation for the safe delivery of their women ; with so many incantations on other subjects it appears strange no mention was made of any in this particular instance. Tinirau's wives, slain by Hine, are also, with slight variation, the same as
given by the Maoris. In a paper published in the " Transactions of the N.Z. Institute," by the Rev. Mr. Wohlers (vol. vii., p. 25), they are called by the Ngai-Tahu tribe, Makai-atua-uriuri and Makai-atua-haehae. It will be interesting to notice the close agreement in the main of these two accounts, separated by so long a period, even to the subsequent meeting of Tinirau and Hine. The Mangaia version of Tinirau and Hine (there called Ina) will be found in Dr. Wyatt Gill's " Myths and Songs " (p. 88) ; and the full account, according to the Maori tokungai, is to be seen in Sir G. Grey's " Nga Mahinga " (p. 31). The Samoan version of Tinirau and Kae (there called Tinilau and 'Ae) will be found in the Eev. Dr. Turner's " Samoa, a hundred years ago," (p. 110), and in " Les Polynesiens " (vol. ii, p. 469).
On Hinc's confinement, the children of Kupe, represented by the wood pigeons, came to deliver her, and took both her and her child away. Among the Maoris and Polynesians, Bupe was the elder brother of Maui, and Hine was his sister; therefore, if this story is correct, if the people mentioned were really contemporaneous, the story of the Moriori migration as recorded, must have referred to the departure from their original homes, before the arrival in the Pacific Ocean. This would appear to be the case unless it can be shown that there was a more recent Tinirau, who may have been named after the original
32
w
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS,
one, and so have been confused by the reciters of the story. From the wide spread acceptance of the story that would hardly appear probable.*
I.—The translation here is given 8 ma) be, but the words used in indicating that each pi v. ichai, kapo although idiomatic ions used in animated and other descriptions of occurrences, do not appear at all forcible in a translation, as they are in the native tongue.
2.— E'potiki (youngest child of a family, although not necessarily young) is an affectionate expression a ted to indicate junior relationship, which as a senior Kahukura felt pleased to notice. In this case, it was resented somewhat as a ion of inferiority, on the part of Horopapa and others who failed to catch their respective putes, which Tn-moana did.
B.—There whs something omitted here, but Horopapa, in order to assert hi. position, wished to Bhow that even if he had missed catching his pute, still hi heart was clear to Tchu (or Tu), that lie was an able warrior.
■l.—This word, moU>, is peculiar tu the Morioris, and perhaps may be better rendered as the " attraction of Tinirau struck Hine " ; it is not equivalent to the word aroha.
fl.—lt appears somewhat strange why the Morioris should have taken such particular notice of Hine and Tinirau's complexion. Apparently they both were very handsome people of a fairer race, which was considered worthy of special remark.
6.—This evidently ought to be Tapeirihou.
7. — Hurang(a), prize, or force up : Maori, huaranga.
B. — Ac, a le mho net, a peculiar idom, lit. " Yes, we stay here " ; i.e., are at (her) service.
H.—Rakei: There was some little uncertainty about the accurate spelling of this word, but the meaning is correct. Another variation was ta2>at(u) i talauere, with the same meaning.
10.— ran or l'arca, the wood pigeon, is said by the Morioris to have got il red bill owing to the stain of Hine's blood, in its assisting to deliver her child.
11.— Wai-oro (==ora) nui-a-Tane: The WcA-ora has a very comprehensive and extensive meaning, under the similitude of living water, signifying the very happy blissful home of Tane, whence all bright things spring, and whence come the winged summer insects and birds. This Wai-ora-nui-a-Tant is constantly mentioned in Maori and Polynesian legends. See Pomander's " Polynesian Races," (vol. 1).
The Story of Muec-whexua.
As far as can be ascertained this is another of Ko-Matangi-ao tales, or legends. In the Maori legend about Tiniiau, it will be remembered, that he sent a party of women to seek and bring to him Kae, the slayer of his pet whale. Their names are recited in many Maori legends ; they were, Rau-kata-uri, Ran-kata-mea, Maitiiti, Marekareka, Te Komata-rangi, Te Whakapitau-mamaua, who by their spells put Kae to sleep, and took him to Tiniiau. The Morioris do not appear to have any knowledge of the other names. Rau-kata-uri, however, is also a man's name with the Maoris.
' We scarcely agree with Mr. Shand here. It can be shown that there is a good deal of evidence to prove that a chief named Tiniiau lived iu Samoa during the period antecedent to the dispersal of the Eastern Polynesians from there, and it is from him that some of the Maoris trace descent. Roughly speaking, this Samoan Tiniiau nourished about thirty-four generations ago.—Editors.
THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
M 9
I.— Ngongoro-kina : Ugly, bushy, or frizzled hair. From this and other stories, such as the Legend of Tinirau, and the Baptism of Eangi-hiki-wao, it would appear that the Moriori original ideal of beauty was that of the athletic, tall, fair-skinned, wavy-haired Polynesian ; not, as indicated in this story, the broad-faced, frizzy hair " hairy all over," dark, and ugly type, such as these girls treated with such contumely, and who probably were of the Papuan type.
2.—The Kawa-o-muru-whertua was said to be a kind of box, hollowed out of wood, made with a slide lid, known only by name to the last generation of Morioris, in whieh precious things were kept. It was a box of this kind into which the lads were supposed to have entered.
3.— Maunga-parapara : literally anything dirty, or offensive, adhering to
4.—The sense here is given of this line : The allusion being to the notice always taken of the particular wind prevailing when a child was born (the navel cord severed), implying that now they would grow handsome as if born again.
The Story of Tchuk’(u)-i-a-Motoi,
I.—Tamahine-matu(a), (or matchu), the elder daughter, was the other name by which Maurea of Ta Uru-o-Monono was known, but this story (excepting in the similarity of name, and the fact of the lady being a virgin set apart by her people), is quite dissimilar to the former. In the first case Maurea was taken prisoner, roasted, and eaten.
2.— Tchuk'(u) means a sudden squall, or burst of bad weather. The Morioris were unable to furnish any further information about this person, or whence he came—they knew nothing further than that it was a Hawaiki legend.
THE MORIORI PEOPLE OF THE CHATHAM
ISLANDS: THEIR TRADITIONS AND HISTORY
By Alexander Shand, of Chatham Islands
Chap. X.—MORIORI STORIES.
The Story of Reiapanga
(or Tu) dwelt with Reiapanga. and they had born to JL them two male children and one female child named Ru-ka-hinihini. When it was calm, Tchu went out to sea (fishing). While lie was out fishing, turning round at last (he saw) Rei-kuru-pakupaku swimming towards him ; when (she) came to the canoe, he took her into the canoe and they two went ashore. Rei-kuru-pakupaku seized hold of Tchu's fish and ate them raw ; they went to the dwelling, and when it was night Rei-kuru-' took Tchu to be her husband. Tchu knew within himself that he would not be able to return to his own wife, to Reiapanga, because he was taken by the monster-woman.
()n a certain day he went to the mother of his children and said, "Welcome (or come) to me the warmth of woman." 1 Reiapanga said "How indeed are you?" " Ti-i-. How also (really)? It is like being in the midst of water. The burden of calamity ! "
Tcliu said, "But you, O our children, as soon as it is calm (or fair weather) hasten, hasten you, our family, to the side of the canoe in the early dawn." And when it was calm in the early dawn, Keiapanga with her family went, and arrived at the side of the canoe. And when Tcliu arrived, they dragged the canoe down to take them to another island (or place). Tchu said to his wife (or mother of his family) "He careful, tie careful of yourselves, O the family." Whin the land was out of sight, and the land showed up to which they were going, the monster-woman appeared, diving as she came, like the diving of a shag. Arriving at the canoe she tried to capsize it, but Tchu appeased her, and then got her into the canoe. She said to Tchu
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
im
they two must return, but must throw Tchu's wife into the sea. Tchu said, " Wait, wait, wait till we get on shore, then throw her out." When they got to land they left Reiapanga and her children, but the daughter the monster-woman took to be her slave. The canoe returned and came to their own home.
Then Reiapanga and others dwelt on that land, kumaras were their subsistence, and fteiapanga's family grew up. Reiapanga called to her children, "Go you two and search for a certain (kind) of stone." When the children found the stones they showed them to their mother, "See." "Yes, grind them on a rough stone."* After the axes were sharpened, "Go you two into the forest, or wood, and search for a bent stick. Now chip it with your make shift - axes." And the axe (handles) of those children were fastened firm. "Go you two and fill a tree for yourselves." And when the canoe was finished, and it was fine (or calm) they went to sea; they went 3 each time it was fine. The thought came to their mother, " I think (or it seems to me) you two must go and see the land of your father; yes, you two be careful, be careful, do not let your two selves be seen at the dwelling of that monster. Wait for a time until you see your sister in the forest, and let her see you, and explain who you are to her." A song was recited and learnt by them, they two. The canoe of the children came (went) but did not laud on the place where their father used to land, it landed further on ; they stayed in the forest, and their sister came to get firewood. She saw fully the children staying, and took the two to be her slaves. She blackened their faces with charcoal. When they reached the abode and the food was ready the burnt outsides of tin; kumara were given to them. In the morning of another day they began their song :
Moon rising where Tchu dwells, Titi-koko-rueke
Moon rising where Reiapanga dwells. Titi-koko-rueke
Moon rising where Ru-ka-hinihini dwells [Titi-koko-rueke
Sound forth then, the speech ■'', the song, the heart yearning song, Titi-koko-rueke, Titi-koko-rueke,
0 'tis I, 'tis I, Ru-maniania, Ru-mauiania,
Of the water source, the son of Reiapanga, tela uru« e
Titi-koko-rueke, Titi-koko-rueke
Tcliu called secretly to his daughter (exclaiming), "Ail! Your younger brothers." Ru-ka-hinihini sprang up and thrust her head into (against) her younger brothers. The children sprang, they sprang (away), lighting at a distance, and called to her, " You made slaves of us." Tchu sent his children to get 7 firewood and place it at the back of the house ; when it was night they packed the firewood criss-cross round the sides of the house, against the back and against the entrance and set the house on tire. Tchu waited a while and the flames rose over-.
*ilt was a grindstone.
33
162
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
The middle of the roof was burning; with a thud Tchu jumped from within, he lit outside ; he shut the doorway and set it also on fire. The monster rose up, tried to put out the fire (and) tried to put out the fire, and she was burnt by the fire. Then Tchu went to his wife Reiapanga and got her back again.
In connection with the foregoing legend, the Ngati-Awa people had a very closely similar one, or what seems more possible from the style of the expressions contained, it belonged to the Ngati-Ruanui, their adjoining neighbours, on the West Coast, North Island, N.Z. There appears to be a wonderful agreement with both people in all the main incidents of the story, although the names are quite at variance. The substance of the Maori story in a rough form is here given by way of comparison. Unfortunately my informant could not give it to me in its ancient one, although luckily he was able to give the Lament of Kome-tara, the wife of Kamura, when he was seized and taken from her by the Ngarara-woman. In another Ngati-Awa version of the same story she was was called the wahinepiharongo—piharongo = iron in the general acceptation, but probably has a different meaning in this instance.
The curious use by Tu, where addressing his daughter, of the expression " Au o hunau pottki," the exclamation being purely Ngati-Ruanui, with the words of Kome-tara's Lament, appears to show a connection with that people. This single instance is the only one so far on record of its use by the Moriori people.
The Story or Kamura and the Ngarara-Woman
(From the Ngati-Awa tribe of Maoris.).
Kanuira was dwelling in his land with his wife, when he was seized by the Ngarara-woman, whereupon the Ngarara-woman expelled Kamlira's wife Kome-tara, and took Kamura to be her husband. The thought entered into Kamura to take his wife elsewhere, that he might escape from the Ngarara-woman. He arose and went on board his canoe with his wife and his daughter Ara-wiwi, and left for another island. When nearly arrived, the Ngarara-woman appeared diving like a shag, and reaching the canoe she got on board, then threw Kome-tara, who at the time was with child, overboard; whereupon Kome-tara called for her shark, Pani-i-reira,* to convey her ashore, and when she arrived at the land she dwelt there. She dwelt on that island and gave birth to twins. The food with which she sustained her children was paretao and mouku. They dwelt there and her children grew large, and ku antra was stranded on the shore. They asked
* Pani-i-reira was the name also of a Taniwha, which Ngati-toa tradition says formerly inhabited the sea off Kawhia. Contrary to the usual habits of Taniwhas this one employed itself in saving the lives of people capsized at sea. A man named Kai-whakarua was, in this manner, safely borne ashore after being two days in the water ; they landed at Te Puia {at Kawhia), so says the story. —From Karihana.—Editors.
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THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
their mother, " What is this ? " (She answered) "It is kumara, food." They were taken ami planted, and when numerous a garden was planted. When the children grew up they were taught by their mother to work ; they worked at a canoe and finished it, and their mot her directed them to the island where their father dwelt.*
Ko Reiapanga
(Expressed in the Moriori Language).
Ka moe ko Tchu i a Reiapanga, ka put(a), a rauu tamiriki, tokoru ka tamiriki maro ((»■ tane), kotahi ka tamiriki waliine ko Ru-ka-hiuihini. Ka mat' ta umu ka whano ko Tchu ko to moana ; i aii e noh(o) ana i roto moan'tahur' ro ake ki a Ru-kuru-pakupaku e kau mai ana. ka tae mai ki tona waka e uti ei ku rung' i ri waka e ror' ei rauu ki uta. Whawha mai ko Rei-kuru-pakupaku ki na ka ika a Tu, kei mata, ka roro i kainga po ro ake ka po ka tango ko Rei-kuru-' i a Tchu e tane mana. Ka tohu ene ko Tchu i roto i aii e kore te i aii te hoki ki tona waliine marl ki a Reiapanga ka ro a me ka rir' ii i wahine tchipu. Ka tak' i tchi ra ka tae ii ki ri metehine o' tamiriki ka ki etu, " Hara mai ra ki au ete hanahana o Papa." 1 Ka ki etu ko Reiapanga, " Pehe' koa ko' ? " "Ti-i pehe' hoki 1 pena i tohu me ro' te wei, 'tchia kaweng' o tchia mate." Ka me etu a Tchu, " Koi kotau a tauu tamiriki e mate ta umu awhe' ranei kohikohi, kohikohi kotau ta tauu wlianau ki taha oro waka i tchi ata kurakura." Aka mate ta umu i tchi ata kurakura khia roro a Reiapanga ratau ko tona wlianau ki taha o ro waka ka tae, a, tae atu ko Tchu k' liunetii akg nei ka to ene iri waka e uta i a ratau ku rung' i tche motu. Ka me etu a Tchu ki tona whaerere, " Ke tohu, ke tohu ki a kotau e t' whanau."
Ka ngaro t' whenu ka tchu rnai ta motu k' here nei ratau ke reir' ka put' ta waliine Tchipu e ruku here mai, ka po ta ruku a ra kuau ta mai ki to ratau waka ka huri i ta waka k' hongona atu e Tchu o o e uta ku rung' i ri waka, ka me mei ki a Tchu me hoki rauu, ko ro waliine o Tchu me oro ko roto wei, ka me atu a Tchu, " Taii, taii, taii ke eke ki uta iki reir' pange ei." Ka eke ki uta e waih' i reir' i a Reiapanga ratau ko wa tamiriki. Ko timit' mahine ra ka rir' i tcliia waliine Tchipu' na e niokai mana, e hoki mai ko ro waka ka tae mai ki to ratau tchumu kaing'. Ka nohO tenei a Reiapanga ma ku rung' iri motu ra, kumara ti kei, a, ka matchu(S) t' wlianau a Reiapanga karan"' 6tii ko Reiapanga ki o' tamiriki, " Koru ro ra e kimi no'(a) mei i tche pohatu." Ka kite e ka tamiriki ika pohatu k' hokotarcre mei ki to rauu metehine. " Na-a." " U-u, e oro ra ku rungi pohatu tatarame," hoanga e tchia pohatu. Ka oti ka toki, " Koru ro ra ko roto paeho e
* Since the above was in print, Te Whetu has sent us the full account of the adventures of Kome-tara, which will appear in the next chapter.—Editohs.
m
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
kimi mei i tche rakau tongomanga. Na e tarei ra ki o koru toki niakukutii."- A, ka uwa toki oka tamiriki na, "Koru ro ra e heau i tche rakau ma koru." A, ka oti t' waka ka mat' ta umu, ka roro ko roto moan(a) ka kaw? 8 i tena umu, i tena umu. Ka to mai ki to rauu metehing, " Kaare ki au ka roro koru ka tcliiro no(a), i t' whenu o to koru matchu tane, koi koru kia tohu, kia tohu. Rura koru hokite 6tu i a koru i tchia nohoanga o tchia Toroeho, e tari mari koru okoa kite koru i to koru liunau tamiriki tnahine ko roto paeho k' hokite ctii i a koru hokaatu i a korii ki aii." Ka oti mai ko tangi i to rami metehine, ka pou i a rauu. K' haramai ko ro waka oka tamiriki tchiei eke ki tauranga o ro waka o to rauu matchu tane ka eke ki pehakS, ka noli'". rauu i roto paeho, k' hara mai to rauu tchuahine ki ri wahii mana, tumau kits Ctu ko wa tamiriki e noh(O) ana ka tango i a rauu mokai mana, ka ra pani ka konehi ki ri ngarehu, te etii i kaing' mouu te kei ko ka pakapaka o ka kuinara hoatu ma rauu. I tche ata o tche ra tchutang(a), ta rauu tangi :
Marama hunake i a Tchu, Titi-koro-rueke, 4
Marama hunake i a Reiapanga, Titi-koro-rueke,
Marama hunake i a Ru-ka-hinihini [Titi-koko-rueke]
E tangi ra, te koriki"', te koroka, te koro-pou-manawae, Titi-koko-rueke, Titi-koko-rueke,
E ku aura, ku aura ko Ru-maniania, ko Ru-maniania
Te puna wai, te Tama Reiapanga tchi oru 6 , e
Titi-koko-rueke, Titi-koko-rueke.
KarangS puku ko Tcliu ki to' tamabine, " Au, o liunau potiki." Ka inatike ku rung' ko Ru-ka-liinihini purupuru atu ta upoko ko roto i ona liunau potiki. Ka poi i kora wa tamiriki, poi ate tan mai i ko, karangatii Ctii, " Nau mavui waiho mokai mau." E unge ei ko Tclm i o' tamiriki khia roro k' hhia" waliii homai ko tcliu(a) i t' wliare, ka po k' hokokauaro mai ka wahii ki ka tara o t' whare, ku rung' i tcliurong(o), kit' roro ka tehutu ta whare ki teh elii. E tari e Tchu okoii ha hiki ta mura ku rung', ka pou tcli aia iti. A, t<">, ka poi ene ko Tchu i roto, a te tau mai i waho, tutakina mai to roro tahuna mai lioki. Ka metikg ku rung' ko Tchipu, tinei 110(a) tinei no' aka pau i tcli elii. Here ei ko Tclm ki tona waliine ki a Reiapanga ka riro mai.
Ko Kamura raua ko te Wahine-Ngarara.
( Expressed in the Maori Language).
E noho ana a Kamura i tona whenua me tona waliine. ka (angohia aiae te wahine-Ngarara; ka kite te wahine-Ngarara ra, peia ana e ia te waliine a Kamura, ko Koine-tara ; liaere atu ana i a ia a Kamura, hei tane mana. Ka puta te whakaaro o Kamura kia kawhakina ketia
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
im
tana wahine kia pahure ia i taua waliine-Ngarara. Te whakatikanga, ka eke ki runga i te waka mete waliine mete tamahine, a Arawiwi ; haere atu ana ki tetelii moutere. Ka tata atu, ka tae, ka puta ko te wahine-Ngarara, ka te rnku a-kawau mai te taenga mai ki to ratou waka, ka eke ki runga. Katalii ka akiria atu eia a Kome-tara kite moana, tera hoki kei te hapu. Ka kite a Kome-tara, karangatia ake e ia tona taniwha, a Pani-i-reira, hei kawe i a ia ki tahaki ; te taenga ki uta, ka noho iho i reira. Noho ilio i tana moutere, ka whanau a Kome-tara, he mahanga. Ko te kai i ora ai ona tamariki, he Paretao, he Mouku. Ka nolio a, ka rahi ake ona tamariki, a, ka pae mai he kumara. Ka uia ki to raua whaene, "He alia tenei? " "He kumara, he kai. ' Kawea atu ana, toua ana : te nuinga ake, katalii ka puni he mara. Te nuinga ake o ana tamariki ra, ka akona eto raua whaea ki te mahi. Hanga ana lie waka, a, ka oti heoi, ka tohutohungia atu ete whaene te moutere i noho ai to raua niatua tane.
Te Tangi a Kome-tara (mo tona tane ka riro i te wahine-Ngarara)
E rere e te kohine e kume i runga ra
He iti te ngakau, rahi atu i au,
Ka matua i ahau te uri o Kamura, ki a Arawiwi te paanga ki roto ra
Whakatau rawa iho te pehi a Kupe e Te Ngohi-tupiki raua ko Mera nei.
Ko Kome-tara te tau ki 'aro piri mai,
Ma wai e whakaeke to tau e whae r
A.ea ka ora me ko whare
Ka kai te titiro ka ripa i ahau ki te Whe Perohuka
Kei tata e tukua te manako kite iwi e-i
NOTES.
I.—Literally warmth or glow of earth. Earth representing woman.
2.— Toki maliikulii, are ill-formed not properly finished axes. A familiar way of indicating they were not of much worth.
3.— Kaice, to attempt, to try ; a peculiar use of the word.
4.—Titi-koko-rueke was said to be the elder of the twin sons of Tchu. Putting his name in song form was done to attract the father's attention, and so to intimate who they were. The name appears to have been omitted in the third line and has been added. Ru-maniania was the second son.
s.—Koriki. The o has been changed for euphony to i and is really korola, of which kornkr, is a variation = gentle or subdued speech or song, which although used here to represent singing, is more probably in its stricter sense, speech. Koro-pou-m/twlwa may be more strictly rendered as the song of spent or entire ailection, on the object of their love, their father.
6-— Tela oru-e, is said to be a song-ending like Toro-e
l.—Khia roro k'hhia wahii = kia haere, kia main wahie, a peculiar word,
lfift
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
The Story op Rupou
These were the children of Popoto. Rupou was their (the) eldest born, next to him was Kotare, the next Morongo-tawhio, the next was their sister, the next was Ta Rao. When their parent Popoto died they bore him away and hid him at Tokote-a-runga,* where he lay (and) could not be seen. Rupou and his younger brethren dwelt at Tokote-a-raro. From time to time Rupou's people were missed, nor could it be discovered what had caused the disappearance, what had been done, what had been done. The thought entered into Rupou (and) he said to his younger brethren and followers, " You must make a sleeping-place for us outside." Accordingly Rupou's people went and made sleeping-places for themselves, finishing them. In the evening they went to the sleeping-places which they had finished.
Rupou was at one end of the sleeping-places, Ta Rao at another, Kotare and others in the middle, with their followers. It was not long before the monsters (or demons) appeared, whose names were Teh Apikl and Teh Apaka. The cry sounded from Rupou, "Behold them." The people began to stare at them. Rupou levelled his spear; it hit Teh Apikl— ld I Rupou's spear broke in Teh Apikl. Kotare levelled his spear, it hit Teh Apaka. MorongO -tawliio levelled his spear— ld! it hit Teh Apaka, both spears broke. Ta Rao levelled his spear— ld ! it hit Teh Apiki— pd-a !it broke there— pn ■ *' ,e demons fled (or were gone), were not caught. Rupou said, "Truly indeed, to the thing which is destroying us, Omy people, we will set out to-morrow. Mine shall be the journey to-morrow." His younger brethren replied, "Yes." In the morning Rupou went to (for) his spear and his younger brethren ; they set out in pursuit. Rupou said to his younger brethren, " When we see (the footsteps) we will trace (them) by the blood." They went, and arriving at the road, Rupou said to Ta Rao, " Climb up a tree and look round the places." When he got up Ta Rao called, " Behold, yonder is a fire." Rupou said, " About where of you (how high) is it ? " "Equal with the crown of my head." They went on and Rupou's voice exclaimed, "Ta Rao, climb up a tree." Ta Rao said, "The fire (is) yonder." Rupou said, "About where of you is it?" "Level with my mouth." And thereon they proceeded. Rupou said, "Ta Rao, climb up a tree." " The fire yonder." " About where of you is it? " " Level with my stomach." They had not gone far, when they saw the three forkings of the road spread out. They stopped, and consulted there among themselves: "There are three of us and three roads also ; you OTa Rao, take the roundabout way. we the three roads." They allowed their younger brother to go on first because he had the long road, he only was their swift of foot. Ta Rao
* Compare the name Toka-te-arunga in Wellington Harbour, N.Z
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
\m
had not got round his course when Rupou commenced the Hiti
ceremony for his feet, and said
Spring, stretch forward, rush headlong ;
Stride, rise up, stride, rush forward ;
Raise up the head of Tutawake, let his head appear.
Kotare recited the ceremony for his feet and said :
Spring, stretch forward, rush headlong, c..: i . ..:.... -i_:j_ 1. t j .
Stride, rise up ; stride, rush forward ;
Raise up the head of Tutawake, let his head rush forward
Morongo-tawhio recited the ceremony for his feet, saying
Spring, stretch forward, rush headlong ;
Stride, rise up ; stride, rush forward ;
Grandson of Hangaru(a), who goes to bear forward his hunger for men, Raise up the head of Tutawake, let his head appear.
Ta Rao’s ceremony was recited :
Who is the line standing yonder ?
Tis I, 'tis Ta Rao,
Mine is the Iliti of earth, mine is the Hiti of heaven,
Mine is the Hiti which cannot he touched, indeed cannot be touched.
These were the Ililis of Popoto's children, which were left (handed down) for the succeeding descendants. Ta Rao made a rush (he killed) two, Teh Apiki and Teh Apaka. Ta Rao alone killed them.
They looked at their relatives, they were hanging. Ta Rao said to his elder brethren, " Let us eat these demons (BapH)." The elder brethren would not consent, lest these demons should have influence against them as they had eaten the power (mana) of their relatives. Ta Rao would not listen, he made up his mind and carried away the demons to eat for himself; he roasted and ate them himself. When Ta Rao found it was sweet, his heart and his thought changed. Ta Rao turned against themselves and ate his relatives, hence it was said, "Ta Rao eating low." He also broke the skull of his own sister and drank (sucked) her brains. Rupou turned in his mind what should they do with their younger brother to heal him.
They made a house and finished it, and Rupou said to his children, "Go you two to your uncle." The children said, "We will not go lest we be devoured by Ta Rao." Rupou said, " No, you tell him to come for our relative the Pute and bring me some firewood." The children repeated to Ta Rao the words of Rupou. Ta Rao came with a load of firewood, bringing both roots and branches (of the tree) in order to kill Rupou, and entered the house, and laid hold of the Pute. Before he could get outside, Rupou stretched out bis hand and he was secured. Ta Rao said, "Let me go; I am not of you." Popoto's children gathered together to watch over their younger brother at
*&8
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS,
night. At break of day in the morning they went to Tokott-a-runga, to the grave of Popoto their father. When they arrived, they lifted up their father's bones, leaving them lying on the open (above). Rupou said to their father's bones, "Do we belong to yon?" They made a knock, to. "I am first-born?" to. "Next (born) Kotare?" to. "NextMorongo-tawhio?" ». "The last was Taßao?" The bones enveloped Ta Rao. Ta, Rao and his elder brethren wept, and Ta Rao was restored.
The Story of Tahatb(a) and the Eel
Tamate's twins went to the water : they were seized by the eel,*w t and devoured. Tamate' wondered what had killed his twins; Tamate' searched, but could not discover. When Tamate' saw this, be Bent other twins also on to the open land; they were seized by the hawk, put they were devoured. Tamate' also searched for his twins, but did not dnd the,,,. 11,. then came into his house and wept (thinking) what he should do. He made a net and went on to the open land, putting himself into the net. Turning round, he saw the hawk Hying towards him to devour him. With a blow of his axe the hawk was in two pieces. This done Tamate' returned and went to look at himself in the water. The water whirled. Then Tamate' went and cut skids, laying them up to the threshold of the house. Hou I He went into the water and stretched out his legs in the water. The water swirled with the eel. which came to eat Tamate'. Tamate' edged on shore and the eel foil,,wed up, and came on to the dry part, and the eel was nearly all out of the water. With one blow of Tamate's axe he was in two pieces. When it was cut up in strips the two children were lying inside. They roasted it, and the fragrance reached Tinirau. Tinirau sighed, "Oh the fragrance of Tutunoa."* The name of this eel was "Tutu'noaof Tinirau," that was (his) pet (eel).
Ko Rupot
Ka tamirikl tenei a Popoto, ko Rupou ta ratau kaunmn, muri mai ko Kotare, muri mai ko Morongo-tawhio, muri mai ko to ratau tchuahine, muri mai ko Ta Rao. Ka mate ko Popoto to ratau matchu(a)
, f ' '<' ''''"■" !'■"'■'•'■•' I o Tutunoa," a saying indicating the fragranoe of the eel family (when cooked), but evidently here alluding to the ancient myth ol Tinirau's whale. Otherwise the allusions appear to be purely local, and batons to the " Hokorongo-tiring' " period.
THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
W9
tanc, ka k.'iwr i- ratau, ka liuna ki Tokote-a-runga, koi'(a; tc hunanga o Popoto, toteranga ana kore kits. Ka noho a Rnpou ratau ko ona liunau potiki ki Tokote-a-raro, i tena wa, i tena wa ka ngaro tc hungii o Rupou, tohiei kit.- te m« nan' e buna, ka tche ah' ranei, ka tohe all' ranei, Ka puta t' hok'aro o Rupou, ka ki atu ki ona liunau potiki me tona kialo, " Me hanga e kotau itche moenga mo tatau ko waho." Koi eneti khia roro tc hungS o Rupou khia banga moenga mo ratau a, ka oti. [ tch ehetanga khia roro ratau ki ri moenga ka oti 1 a ratau, ko Rupou i tche pito o ka moenga ko Ta Rao i tche pito ko Kotare ma i waenganui me to ratan kiato. A tchiei taro ka putB kaßftpu(a),ko o rauu tngO, ko Tch Apiki, ko Tch Apaka, ka pa ra karang* a Rupou, "A tena." Eunatu ke tchiro ana ka rangat'. Ka ari tao a Rnpou, na ko Tch Apiki, ta ! ka whati tan o Rupou ko roto i Tch Apiki, ka ari tao a Kotare ka tu ki Tch Apaka, ka ari tao o Morongo-tawhio, ta ! ka tu ki a Tch Apaka, ka whati enakc ka tao eru. Ka ari tao oTa Rao, ta ! ko Tcli Apiki. Pa-a ! ka whati mai eneti i kora. Pii ! ka ma ka Rapu tchiei man. Ka ki ak'a Rupou, " Koi kae e te me e hokongaro nei i a tatau e taku kiato khia ro tatau apo, moku ta uilio apo." Karang' mei ka liunau potiki, " E-e." I tchg ata ka tae a Rupou ki to' tao me ka teina 'khia roro ratau ka whai, ka ki atu a Rupou ki ona teina, "Ka liana kite e tatau me hokototoro e tatau i ka toto ; here a, ka te ki tch ara ka ki atu a Rupou ki a Ta Rao, "E rere ku rung"] ta rakau e tchiri ika hunu." Ka eke ku rung' karangS ko Ta Rao, "Tera tch ghfi na." Ka me ko Rnpou, "Tchewhe i a ko?" Ka me mai ko Ta Rao, "Tchi taku tihi." A,' khia roro ka pa te re o Rupou, " Ta Rao, e rere ku rung' ta rakau." Ka me a Ta Rao, "Tchi ehi ra." A, ka me Rnpou, "Tchewhe i a ko?" "Tchi taku waha." Mai ko khia roro ratau ka mea ko Rupou, "Ta Rao e rere ku rung' ita rakau." "Tchi ehi ra." "Tchewhe i a ko?" "Tchi taku paeho." Tchiei ro to ratau herenga ka kite ratau i ka putahi o tch ana toterang' ana e torn khia noho ratau i reira korero ki a ratau " Tokotoru tatau, etoru hok' ka ara; ko ko(e) e Ta Rao man tch ara taiawliio, ko matau ika ara etoru.'' Ka tchuku i to ratau teina k' whano imu, na ra me i aii tch ara ro, ko ii enake to ratau wae horo. Tchiei eneti taka tch ara i a Ta Rao ka taka a Rupou ka hiti' i tona waewae ka me :
Hiti tataramaka k' hokotorea
Koko mahuta, koko marir
Mahuta i a Tchutawake 2 mahutaia ta upoko
Ka hitikia e Kotare tona waewae ka me :
Hiti tataramaka k'hokotorea
Koko mahuta, koko marire
Mahuta i a Tclmtawake marereia ta upoko
Ka hitikia ko te wewg o Morongo-tawhic
Hiti tataramaka k' hokotorea
Koko mahuta, koko marire 34
W)
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS
Mokopu' ka whano ka kaw' i tona hhia kei tangat
Mahuta i a Tchutauake marire ta upoko ia.
Ka hitikia mai ko to Ta Rao
Ko wai hoki ta rarangi e tu mai ra
Ko au ko Ta Rao
Moku te liiti nuku, moku te hiti rangi
Moku to hiti ekore e pa. kaare koa e pa
Ka hiti tenei o ka waewae o t' whanau o Popoto waiho ake ei liiti waewae mo ka uri o muri nei. Te rerenga o Ta Rao tokoru' a Tch Apikl rauu ko Tch Apaka ka mat' enakg i a Ta Rao. Khia tchiro ratau ki a ratau hunaunga hliia tarewarewa ana, ka me mai ko Ta Rao ki o' tchukana me kai e ratau ka Rapu nei, tchiei aoreke mei ka tchukana, te tau mai ka Rapu nei ki a i*atau i rime ko ro niana 0 ratau hunaunga i kainga ra e rauu. Tchiei huri mai aTa Rao hoak' enetj ta mauru o Ta Rao, ka mau enehi i ka Rapu e kai niana taona, keinga eii enake. Tc hokorongong' oTa Rao ka reka ka hiti ke ta ngakau ka mahara a Ta Rao, tahuri ake a Ta Rao ki a ratau eneti ka kai hunaunga, koi karaugatii ei, "Ko Ta Rao kai ririki." Ka te nao hoki eii ta upoko o to' na, tchuahine mail ka te inu ko te roro. Ka taka t' hokaro ki a Rupou mi' ha to rataii taina ke or' ei. rTanga t' whare ka oti ka ki atu a Rupou ki o' tamiriki, " Koin ro ra i ki reira ki to korii(a) matchu taue." Ka ki mai ka tamiriki, " E koie inauu e tae, tc pau mauu i a Ta Rao." Ka ki mai a Rupou, " Kaare me ki etu e koru k' haramai ii ki to mauu whainga ki ri pute ka mau mai hoki i tche waliii moku."
Ka ki atu ka taniifiki ra ki a Ta Rao i ka knpu a Rupou k' haramai ko Ta Rao me tcli atnonga i ii wahii, waih' eneti ka purakau me ka manga, no rome ke mate ei ko Rupou. Aka tomo ko roto whare, ka mau ki ri pute, hoko t'o ak' ko wahfi ko fce ririma a Rupou ka man. ka me aTa Rao, "We tuku au, tangat' ke au i a kotau." Ka Imi uiai ka tamiriki a Popoto kliia ro mai kliia tioki i to ratou taina i tchia po. An akc i tch at a ka whano ratau ki Tokote-a-runga kite ru(a) o Popoto to tatati matchu, taenga atu ka ranga e ratau ka imi o to ratau matchu tane hune toterang' an' i rung'. Ka ki atu a Rupou ki ka iini oto ratau matchu, "Nau matau nei [" Ka ki. " T6." "Ktt au ill n i .''' "To." '■Mini ake ko Kotarc!" "To." "Muri ake ko Morongo-tawhio 1 "To.' "Muri rawa ko Ta Rao." Ka poke enehi ka imi ra ku rung' i a Ta Rao, ka tangi a Ta Rao ratau ko una tchukana a, ka ora ko Ta Rao.
NOTES.
1. — Hiti, a ceremony used to quicken or hasten one's feet, cause to spring.
2.— Tchutawake or tchutoah . symbolical for the appearance of a war party
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
i«"l
Tamate ki hi Tuna.
I haere ka mahanga a Tamate ki ri wai i t' whawharanga mai a tchuna. Ku ! Ka pau k' hokaro ko Tamate, na tclii ah'. Ka kind ko Tamate, tchiei kite. Ka kite hoki ko Tamate, tuku ana i tche maehanga, ra tona maehanga, hoki ana ku rungi tolior', t' whawhatanga mai a ra kahu. Pu ! Ka pan. Ka kind hoki a Tamate i tona maehanga, ana. tchiei kite. Ka hure bara mai ai ko ro' t' whare e tangi. Mi ah' i tohu a Tamate, etaeiko ro kupenga, e whane ei ku rung i tohor', e whao ei i aii ko tu kupeng(a), tahur' ro ake i ka kahu e l'tie mai ana ki ri kai i aii. Pera toki eru porohang' o tchia kahu. Ka hure e hoki mai ko Tamate e whan' ei e tin i aii ko ro' ta wai ; ka ripo ta wai. Ka niutu, e whan' ei ko Tamate kokoti ngaro, tu atu it' roro ot' whare ; hou ! ka tae ko rota wai. E wharoro ei t' waewae o Tamate ko rota wai, ka ripo ta wai o tchuna, k' bara mai ka kai i a Tamate : ke nekeneke ko Tamate ki pehake, mete hara mai hoki i tchuna a. ta mai ki ri wahi maroke a, ka whakangaro ka nei ka pau mai enake i tchuna. Pera toki a Tamate, eru porohanga, ehe ro ake tchi roto toterang' ana mai ka tamiriki tokoru ; e tao ei ko te kara ra tae ki a Tinirau. Ka mild mai ko Tinirau, "E te' kara o Tutunoa." Ko ta ingo tenei o tchia tuna na ko, "Tutunoa a Tinirau" tchia niokai.
The Story of Ru(a) and HIpS with Utangaro(a).
Ru and Hape dwelt in their home at Kokai. [Jtangaro at Paebakura. Then Utangaro set out to Kokai to kill the pet seals ul' Ru and Hape. He killed the pets (seals) at night, skinned tlieni, and laid the bluhber on himself, and proceeded to his home at Pae-hakura. The next day Ru and Hape went to see their pets and found only the skeletons lying, the blubber had been stripped on"; they comprehended that Utangaro had killed them. Then indeed Ru and Hape went to Paeha', and killed Utangaro's sea-elephant; liu and others finding Utangaro had gone to sea to fish. Ru and others killed Utangaro's pet, out it up, dug an oven, roasted it, and the fragrance went out to sea to (Jtangaro. When Utangaro came ashore, be found his pet (seaelephant) cooked in Ru and Hape's oven. Utangaro laid (fitted) the blubber upon himself, he laid it on, but it would not adhere (or lie close) upon him. Ru and other.-, left [Jtangaro to go and eat his pet, but Utangaro would not eat, because it was a part of himself. Ru and others thought what device should they employ in order that Utangaro might eat his pet. They would beguile him with an incantation.
162
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
This was the incantation
I Hape have eaten thy crown,
I Hape have eaten thy bald pate
I Hape have eaten thy bare pate
I Hape have eaten your spirits
The spirit of Rongomai.
Let the fish drift, drift to the east; let the fish drift, drift to the west
Let the fish drift, drift the rays, the Bting-ray of Utangaro,
Let Rongomai-whiti ascend—it is heavenly 1 blabber
Utangaro's hunger (a kaioraora or curse)
0 Hape, I will eat your arm here on the right
0 Hape, I will eat your arm here on the left,
The crown of Matarangi, I cannot reach you because of the birdi and pekepeke,*
Stay, son of my heart, with Rua
Stay, son of my heart, with Hape
Stay, thy ocean-heart, 'tis well
Stay, thy ocean-heart, for ever
Because of your strife, you two,
Because of your strife, Hape
Because of your strife, Utangaroa.
Because of your acolyte-like strife.
This story belongs to the Hokorong'-taringa, or the Chatham Islands period, as the places mentioned are at, and in the vicinity of Cape Young on the North Coast of the Island, where each of the people is alleged to have had his pet fur-seals and sea-elephants. Utangaroa was the name of one of the crew of Rangimata, after whom was named a dyke of volcanic rock which runs up the face of Cape Young cliff, and is called the Tokotoko, walking-stick of Utangaro. The killing of his pet sea-elephant, and the fragrance when roasted, being wafted out to sea to Utangaro, appears very suggestive of the Polynesian story of Kae and Tinirau's whale, of which this may possibly be a variation localised.
Ko Ru rauu ko Hape
K;i nolio a Ru rauu ko Hape i to rauu kaing' i Kokai, ko Utangaro(a) i Fae-hakura. Kanei ka whano ei a Utangaro ki Kokai, ki ri ]iatu ika mokai paliina aRu rauu ko Hape. I'atu i ri po wa niokai na, e orehore ei, e pokipok) ei a Utangaro i ka mutcliu ku rung' i aii hSrS ei ki tona kainga ki Pae-hakura. Ac ake fca ra, ka roro a Ku rauu ko Hape. ka tchiro i a rami niokai ; potehi etu na ka iini cnak' toterang' ana, ka toh oivliore ka mutchu (niatchu). Ka tohu eneti rauu, na Utangaro e patu. Kanei ra nioiia aRu ranu ko Hape ka roro ki Paelia' ka patu iri mokai liipuku a Utangaro. Potehi etu
THE MORIORf PEOPLE OF THE CHATHAM ISLANDS
im
eßuma a Utangaro, ka riro ko ro’ to mana. Ka patu enei ko Ru uia i ri mokai a Utangaro, ka mate ehe ei, e kari i ta umu, e tao ei. Ko te kara ka tae ko ro’ to mana ki a Utangaro, k’ hara mai a Utangaro ki uta, ko mouu tona mokai i ta umu o Ru rauu ko Hape : e hokopiripiri a Utangaro i ka mutchu ku rung’ i aii ; hokopiripiri no’, tchiei e piri ku rung’ i aii. E tukutuku ei a Ru ma i a Utangaro ke whano ke kei i tona mokai a, tchiei kei a Utangaro, na ra me ko tche hunu ona. Ko hokaro aRu ma, mi ah’ i tohu te kei ei a Utangaro i tona mokai nei, me aomehSkl ki ri karikii ; tenei wa karikii :
Ku au ko Hape, kainga e au to tihi,
Ku au ko Hape, kainga e au to paJrira,
Ku au ko Hape, kainga e au to pehore
Ku au ko Hape, kainga e au o aniwaniwa.
Tchi aniwaniwa o Kongomai,
Terete ika, tere ki Whiti; terete ika, tere ki Tongo,
Terete ika, tere ka whai; tarakawhai a Utangaro,
Puahu Kongomai-whiti e uiho rangi. l
Ko te Hia o Utangaro (he kai oraora)
E Hape, ka kei au to pakau e katau nei,
E Hape, ka kei au to pakau e maui nei
Te Tihi o Matarangi ekore e taea e au koe e re kutukutu, e re pekSp&g,
E noho tama manawa ki a Rua,
E noho tama manawa ki a Hape
E noho to manawa'tai ka tika,
E noho to manawa'tai toni, e
E, mo' whakatutu koru.
Mo' whakatutu ko Hape
Mo' whakatutu ko Utangaro,
Mo' whakatutu whaka-te-tauira.
NOTES.
1. E uiho rangi. The gristly fat, or blubber, and flesh of whales was called
uilio rangi, and eaten by the Morioris. The meaning of this line appears to be as already stated, to induce him to eat to his own destruction.
2. It appears somewhat doubtful whether this may not mean “your right arm and left,” although the text is literal.
H. It is difficult to determine exactly what is meant in this case by kutukutu and pekepcke* which are said to mean nearly the same thing, kutukutu being a word to comprehend all vermin, insects, and in a general way birds. What the distinction is. is not quite clear, or how they obstructed his reaching Matarangi. "Ka kutukutu a Tarapanga " was the name given to the part of the fcetus which, if it remained on the birth of a child, caused the death of the mother. Hangarutu also was a word including all birds, vermin, lizards, and insects of all kinds.
* Compare the expressions common in Maori karakiat: Tauranga te kutikuti and Tauranga te pekapeka.
MH
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS
Tue Story of Heaupahua, Tutake-iti and Tutake-matua
When it became calm, Tutake-iti's people went out to sea to fish. It was Kahu and others, Kororo-tchu-a riwha, Kororo-tchu-a-pio, and others, with others also of them. After the people had gone to fish, Tutake-iti and Tutake-matua went to set up their snares. Their grandfather said to them, " Beware you two, a monster is in that water, named Heauparua, he dwells in one end of the water." Then when Tutake-iti and Tutake-matua had ceased making their snares ; afterwards they went to look tit their snares, and found the ducks caught, and they went (into the water) to twist (the necks) of their ducks. While they were twisting (their necks), the water was disturbed by Heauparua beyond them: they started and rushed on shore— m-m-m Heauparua came and chased after them. They reached a rocky cave; they called to the cave, "Tutake-iti, Tutake-matua. open, open then thou O cave." O-o .' It opened at once, and Tutakeiti and Tutake-matua disappeared into the cave. The two of them called out to the cave, "Tutake-iti, Tutake-matua, close thou up 0 cave." O-o! It closed, leaving a small orilice for them to look out of, and they saw Heauparua looking for them and saying, "My food disappeared here."
They cried out, " Tutake-iti, Tutake-matua, rain, rain then thou. O the rain ; sound, sound then thou O the thunder; snow, snow then thou O the snow." Then it rained, the snow fell, and the thunder sounded, and Heauparua was killed by the snow and the thunder.
The children called, " Tutake-iti, Tutake-matua, cease, cease then thou O rain ; shine, shine then thou O sun." Tlien they Baid to the cave, " Tutake-iti, Tutake-matua, do you open the cave." 0-.< .' It opened, and they went out of the cave, the rain ceased, it became calm. They cut up Heauparua, and when cut up they roasted him, and when cooked they went to the dwellings. They hid a certain portion of Heauparua, they took the left thigh. When they got to the dwellings they said to their grandparent, "We two have slain Heauparua." "Is that so?" "Yes it is so." Then they went to the people come from fishing, and asked for food, saying, "Give us some of your food." They replied, "Go you and find food for yourselves." So they did, but got nothing. Then they showed Fleauparua's limb to that people, and recited their haka, " What is it? Truly see, truly see your left thigh, 0 Heauparua slain by us." The people said, "(In order) That you two might be devoured." Then they repeated their song, " What is it 1 truly see, truly see thy left thigh. ll Heauparua, slain by us." "Then let us see, let us see, ah truly, ah truly : let us share, let us share." That people rejoiced that the monster was slain by Tutake-iti and Tutake-matua.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
im
Ko Heauparua ratau ko Tutake-iti ko Tutake-matua.
Ka mat' ta umu kliia roro ta imi o Tutake-iti ma ko roto moana ki tc liuti ika ; ko Kahu ma, ko KororO-tchu-a-riwha, ko Kororo-pio ma, me tche hunga lioki o ratau. No muri itc huuga khia roro ko roto moana k' here ko Tutake-iti rauu ko Tutake-matua kit' hokotu i o rauu mehanga. Ka ki etu to rauu tipuna, "Ke tohu koru Tchupu(a) e, tclii roto tcliia wei, tona ingo' ko Heauparua, ki tche pito o tcliea wai e nolle ana'. A, ka oti t' liokotu oka mehanga o Tutake-iti rauu ko Tutake-matua, muri enehi ka ro ka tchiro i a rauu mehanga, Potehi etfi, ka niau ka perer' e roro hokowiriwiri i o rauu perer' ; a hokowiri ana rauu koripo ta wai a Heauparua ki paratii i a rauu, ka roro rauu ka rere ki pehak(e)—m-m-m, k' haramai ko Heauparua ki aniwaru i a rami; ka tae rauu ki telle ana poliatu, karanga rauu ki tehe ana, "Tutake-iti, Tutake-matua tchuwhere, tchuwhere ene ko' e tche' ana."
O-o, tcbuwhere mei eneti i kora, a, ka ma ko Tutake iti rauu ko Tutake-matua ko ro tche ana. Ka pa ka rS o rauu ki tche ana, " Tutake-iti, Tutake-matua, e kapi ene ko' e tche" ana." O-o ! Ka kapi waih' ingana ko rome toke e tchiriwhanga mo o rami konehi. A ka tchiro rauu ki a Heauparua e kimi ana i a rauu. e me ana, " Ka ngaro inginei ak(u) kei nei." Ka karanga rauu, " Tutake-iti, Tutake-matua, e fin. e u' cue ko' eta ua, e tangi, e tangi ene ko' e t' whaitiri, e huka, e huka ene ko' ete huka." Na, ka ua, ka liuka ta liuka, ka tangi t' whaitiri, na, ka mate ko Heauparua i ta liuka i t' whaitiri. Ka karanga wa tamiriki. "Tutake-iti, Tutake-matua, e mao, e mao cue ko' eta ua, e liiti e liiti ene ko eta ra." Nunei ra ka ki etu ki tehg ana, "Tutake-iti, Tutake-matua, wahii <■ koru' ko tchC ana." O-o! Tchuwhere, ka puta atu rauu ko walio i telle ana. ka mao ta ua, ka mat' ta umu, e he rauu i a Heauparua, a, ka mutu tcli elie e tao, a, ku mouu, e roro rauu i kainga. Ka liuna rauu i telle hunu o Heauparua, ka maun e rauu ko ro kulia inaui. Ka te' rami i kainga. ka megtu ki to rauu tipuna, "Ka mate i a mauu nei ko Heauparua." "Koi eneti e?" "Oo! Koi." Ka mutu, ka roro, ka tono kai ma rauu i te hung' kliia re mei i roto moana, ka me etu, " Ma mauu nei i telle kai a kotau." Ka ki mai ratau, " Koru ro ra e kimi i tche kai ma koru." Pena eneti teliiei i a teliuwlia mai, ka me ka link,,kite etu ipi kulia o Beauparua ki ta imi ra, ka me i to rauu hokehakahaka, " T a, koi ua, koi na ra kuha maui nou e Heauparua, ka male i a mauu na." Ka me ko ta imi. "Ke no koru ke poll ei ?" Aka me em- rauu ko tehia me a rauu, "I a koi na, koi na kulia maui nou e Heauparua ka mate i a mauu na." "A pena, pena, a, koi, a, koi, ma tatafi. ma tatau." Ka koa in imi ua ka mate i Tchipu(a) i Tutakeiti rami ko Tutakematua.
IW
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
There is a difficulty in ascertaining the locality of this story, presumably the basis of it is founded on something which has taken place elsewhere than the Islands, as no mention is made of any local name m connection with the legend. Had such existed it would scarcely fail to have been pointed out.
The descriptive part, however, is purely local ; in referring to the sea-birds, with the setting of snares for ducks in ponds and small lagoons common to the island. Possibly the dark colour of the peat water, where objects about a foot beneath can hardly be seen, ma y have contributed to a feeling of weird dread.
In the absence of any further evidence this storv may perhaps he classed with the " Hokorbngo-tiring"' legends.
THE MORIORI PEOPLE OF THE CHATHAM
ISLANDS ; THEIR TRADITIONS AND HISTORY,
By Alexander Shand, of Chatham Islands.
Chap. XI.—TOHINGA: OR BAPTISM.
TPON the birth of a child, the Morioris used various rites and *~J ceremonies, each having a separate name, but all included in the general term of tohi or ln the case, more particularly, of such as were considered to be of rank or importance, it was the usual custom for one of the senior relatives i„ the hapu* (or family) to claim the right to tohi (baptise) the infant. Tl xpression of this claim having been conveyed to the parents, it was admitted as an unqnes tionable right, and after due consultation, a date was lixed. This was one of the nights of the moon (it is hardly necessary perhaps to remark that a " night of the moon" is the same as a day of the month) which was chosen as far as could be judged, to ensure fine weather for the ceremony. Time sufficient was allowed for all parties to assemble the relatives who claimed the right to tohi, as well as the relatives of the child, who had to prepare food to be eaten after the performance of the tohinga. Such food was termed a tchuaporo (tuaporo, in Maori); it denoted the removal of tapu from all concerned in the matter.
To indicate the actual removal of tapu, in places near the Whanga lagoon, eels were roasted and eaten ; but those living near the sea used fish. This whs followed afterwards by any other food they might he possessed of. According to one account, previous to the tohinga the mother was not tapu, had she been 5... it would have been very inconvenient, as in son,,, cases the child was allowed to grow to three four, and even six years of age before the tohinga was performed' more frequently it occurred when the child was young and an infant in arms. According to another account the mother was tapu until the tohinga of her child, reeardins which, from the ~,•;.!, „« ~..
35
m
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
karaktas, thee appears to be a slight conflict. Thus, .he takauere was used when on birth the ngaengae, or navel cord was cut • if a child of consequence (whether boy or girl), this was done by either the paternal or maternal grandfather, as the ease might be.' For this purpose a pijn shell was „sed, when part of the cord.so cut, with the shell used in the operation were tied together (apitikia) and hung up, or placed in safety until the tohinga proper took place in the house where they sopt. but in winch they did not eat, as eating, both with Maoris and Mortons, was not permissible in a sleeping place.
According to Hori Nga Maia the ceremony of tohinga occupied two days; the first was called, ta ra o ro motuhanga wa (the day of the dmded space), but another name for which was ko ro motulianga o ro tuahu (the setting apart, or consecration, of the tuahu).* On the first day the incantations use 1 were Ka One, the sands (to be trodden in the future by the child). The incantations named Tuahu and the Takautre were used on the first day, ami beyond this statement the method of procedure was not explained. The incantation of the Tuahu was not obtained.
Ka One."
1. Te one no I'm. no Ngana, no lorangi e-ra ia,
Kei tongia 4 te one, tongia te one e, tareae-i-ae.
Whati te rangi, whati te rangi. tu tatau tareae-i-ae. tu tatau tarea.
2. No Tu, no Tane, no Rongo, no Tangaroa, era ia.
Kei tongia te one, <vc.
3. No Tabu, no Moko, no Maroro, no Wakehau e-ra ia
Kei tongia te one, &e.
4. No Rnanuku, no Tapntapu, no Kakeiora, e-ra ia.
Kei tongia te one, ,Vc
5. E puke,- e puta wai, ta ihi, ta mana. te ha, te whakaariki.
Kei tongia te one, (tc
li. No Rongomai-whiti," no Rongomai-rau, no Rongomai-ta-uibo-o-te-rangi.
No te whakaariki, kn ro Tauira te one
Whati te rangi tu tatau tareae-i-ae. tu tatau tarea.
7. E puke wai, e puta wai. ta ihi, ta mana, te ha, te whakaariki ra-i.
Kei tongia te one tareae-i-ae. whati te rangi tu tatau tareae-i-ae.
Whati te rangi tu tatau tarea—im. 7
The Sands.
1. 'Tie the One of Cru of Ngana of lorangi. behold it.
Let not the One be desecrated, let not the One be desecrated • shoot forth.
Let the thunder peal, let the thunder peal; stand we. shout forth
itand we, shout forth.
(Verses ■>, 3, 1 recite as usual other names of the " heaven-born.")
' I ii.llm, the place where all sacred ceremonies were performed, and usually translated from the Maori word as "altar," used as a convenient term only. There were several kinds, each used at some particular ceremony.
i m
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS,
5. E puke, (' puta wai, the radiance, the power, the holiness, the first-born. Lei uol the One be desecrated. Av.
*'k The Oitf is that of Hongoinai-whiti, Kongonmi-rau, Kongomai-ta-uiho-o-ta-rangi.
That of the great loot, and that of the acolyte, I,el the thunder peal; stand we, shout forth, sland we, shout forth
7. /-. puke irni. t puta tcai, the radiance, the power, the holiness, the first born, behold it,
Let not the One be desecrated ; shout forth, let the thunder peal; stand we, shout forth.
Let the thunder break; stand we, shout forth— No.
It appears from different statements that the Takauere was used twice—first on the birth of the child as above described, when the pito-ngao or nyaengae was cut, and again on the tohinga ceremony, when the /,i/,i shell, with the part cut, were produced on the recitation of the incantation as hereunder:—
Ko takauere Whiti, ko takauere Tonga
Ko te anga K mahuta, ko te anga pakuti
Ko te anga tu ro, tu ro ki Hawaiki-
Tukunga iho. hekenga iho,
Tukuuga o te morimori, o hekenga o te morimori,
Tukunga ote maru-po, 10 hekenga ote maru-po,
Te rerenga o te maru-po,
Ka eke ki raro ki a Takurua. E tapu te pou-iti
Tis the takauere of Whiti, 'tis the takauere of Tonga,
Tis the growing stomach, 'tis the healed stomach,
Tia the stomach standing yonder, standing yonder in Hawaiki-
Handed down, descended down.
Dandling handed down, dandling descended down.
Giving of the power of night, descent of the power of night
It descends beneath to Takurua. Sacred be the child.
The tapu of the mother, as far as can be ascertained, apparently only obtained at the birth of the first-born child, which if a son, and succeeded by a daughter, necessitated the repetition of the ceremony, it being considered in such case that the rites were insufficient for both and until the tohinga was over the mother might not carry food. The explanation of the divergence in these accounts seems probably to be that the custom was not always uniform. In the case of children of rank the rites would lie duly carried out without any great delay while the lapse of time in some cases showed that they were evidently lax in enforcing the rules, or it was not considered of importance to hasten the ceremony. Preferentially the time most favoured for tohinga was when the child was in the arms, and beginning either to creep or walk, ami this, from all that can be ascertained, appears to have been the general custom, the other cases being the exception as where those of inferior rank were frequently baptised earlier.
The day having been arranged for the performance of the ceremony, on the previous one, certain children were sent to collect the soft inside
170
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
shoots (/•//,,) of pingao (Demoschazniis spiralis). These, when obtained, were laid round, butts upwards, in rows on some small sticks about two feet more or less in length, and tied on like thatch, which sticks thus decorated were called ka tchua (lua, in .Maori), ami their ends were pointed a little by the use of pipi shells. A site, called the tuahu (generally the one where former baptisms had taken place, and near the homes), having been selected the tchua were there driven in in two parallel rows, as tar as can be ascertained, about six to eight feet in width, by about ten feet in length. This kind of tuahu was equivalent to the .Maori nlm rewa, but this latter had none of the dread effects of tapu, Inherent in the real tuahu, or burial-ground, or the tuahu whangai-hau, where war-rites took place.
As witnessed by Hiruwanu Tapu about sixty years ago, on the day of tlie ceremony, into the above described enclosure stepped the lotiii n</n, or performer of the ceremony, with his tauira, disciple or acolyte (who was being initiated in the sacred rites) at one end, with the mother holding the child at the other end and facing the tohunga. The duty of the tauira was to hold a putvai, or funnel shaped water vessel made with the inside tender leaves of lax, tightly wrapped spirally upwards from a point below. Around this a cage-like framework was made to support it, with a cross pine tied on as a handle. This the tauira held in readiness. The tohunga then recited the tchua known as Tchua 0 ro »■<<<', also called 7V/,«</<, Tan&mataliu, a name said to have been given by liangi and Papa T>~tlni, with its variants atdhu and matahu, representing marriage and its attributes. Hipping his hand into the puwai presented by the tauira, and with flu- water wetting the forehead and face of the child, the tohunga Used the words of the tcliiM as follows :
Ooi, tenei tchua, tchua koi ronga;
Ra tch ahanga, u ra tch aponga, rate whakatipu tangata
Kite whai-ao, kite ao-marama.
Whakatika 19 tchua. whakatona u tchua.
Whakatika ki nma. whakatika ki roto,
Whano" te whai-ao, whano te ao-marama, uhfmo ta uiho.
Tena tchua ka eke, tena tchua tongihi ! te here mai na.
Ko tchu' o ro wai.
Ooi, this is the tckua, a tchua (rom above; Behold the heaping op, behold (he gathering together, behold the growth of man In the world ol existence, in the world oi light. Let the tchua arise, let the tchua develope, Let it ascend before, let it ascend within, Proceed the world of exist, nee. proceed the world of proceed the intent. Behold the tchua pervades, behold the oldest tchua coming hither. 'lis the tckua of the water.
In this recitation the tauira joined if he knew the form ; but in some cases (apparently when lie was considered proficient), he was
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
17; l
allowed by tin- tohunga to sprinkle the child's forehead, the tohunga first touching the tauira's hand as a sign to ratify his act; lie then recite 1 the tchua, in which the tauira joined. If the child when sprinkled was lively (Jdpdkdpi) and crowed, putting forth its hands to met the tohunga, it was hailed as a good omen, and they said, " Hokahoka '" tama i tittm ivai," •■The child plays with his water" (of tohinga).
For such as Were intended to bo fishermen and seamen there was another tcltua used, called ko tchua <> tax (the tchua for tin' sea) ; but unluckily the incantation was not obtained. These ceremonies being completed, the next one used was the tira, or tira-koko, which was the name given to the incantation used upon the planting of a tree, syinholisiug the growth of the child. The tree used chiefly was the inihina (million in Maori), which generally took root easily ; but sometimes others were used. The tree when pulled up was first laid on the head of (he child before planting, and it was afterwards called, te tira o me.a (the tree of such a one). If it did not strike, no remark was made.
The following is the incantation called tira-koko, the meaning of which appears to be, a tree or sprig planted and belonged to — (?) dedicated to — Tane-Matahu.
Manaka mai te tira i uta
Manaka mai te wheau i uta.
Manaka mai te aka i uta.
Manaka mai te tira i uta, ka awauwe (= ueue)
Tea mai i in putake me re pu kerekere, kia mahuta ai,
Teiia taki uiahuta te kawa, 17
E tai na tutakina, takina, uea whenua.
Let the growth increase of the tree on the shore tor land),
Let the growth increase of the household on shore,
Let the growth increase of the roots on shore,
Let the growth increase of the tree on the shore. It is shaken,
Shake it in the hase and the dark slum, that it may shoot forth.
See the kawa springs and shoots forth,
Beat down, close over, let it spring up, shake (open) the soil
After the recitation of the tira-koko, came the wai whaka-tiputipu (waters causing growth) and ro ivai (the waters), but neither of these incantations were obtained, although when those given were obtained, they were said to be the chief ones used, and were succeeded by the tangaengae, as hereunder :
Ka whano, ka kimi pokai i araio, tangaengae
Ka whano, ka ruku, tangaengae,
Ka whano, ko ro' to moana, tangaengae
E ko tangaengae, tangaengae tahoreia.
Thou shalt go searching, wandering, circling round, tangaengac,
Thou shalt go and dive, tangaengae,
Thou shalt go to the Boa, tangaengae,
Oh 'tis tangaengae, tangaengae, let it fall.
172
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Ins tangaengae is very short, and is the only one which closely en Jles the Maori for Sir G. Grey's » Moteatea "'"' E ™ ra ' (PP' "> an(l ' The tangaengae being recited, the lemony of the wteta was ,„ . ,„,„e,l by a number of boy, and girls assembled f,,,. tin,, purpose, , ,f whom werWen relatives of the '" ,"\, U rM ' W '-" —led outside the/,<«/«$ luring the lohin.m each w.th the,,- „/,„,„ (a ghor( Btick> ,„ wM ,.,, , ■ J eel was suspended by a short string,. They then all went a little distance oil, about forty or fifty yards, whence they raced back aughing merrily and often tumbling down in trying who would be first to touch a post outside the tuahu. According to some accounts the «**» were put inside the tuahu. After tss they stuck their vohaUu m the ground, whilst a separate fire was made, one for the boys and one forjl.egiris (it being unallowable fort* sexes to eat in common) at wl„el, they roasted their res] tive „■!, Uts, and then ate them' tm.s removing the tapu. After this the tehuaporo called the WhatJ, 1 amahiwir was recited :
V TcHOAPOHO.
1. Ku wai ana tarei Ko Tu ana tarewa.
Ko Kongo ana taiewa,
Tarewa te whata o la ihi, tarewa te whaft o te mana i arena te wfiata o tc ha,
Tarewa te whata a te pu hangonongono-i tche rangi
Tarewa te whata a Tamahiwa. lB
2. Ko tehuaporo i Whiti,
Ko tehuaporo i Tonga,
Ko tehuaporo o tch Ariki.
1. Who is suspended ? It is Tu* who is suspended.
It is Jfongof who is suspended,
The whata of dread is suspended, the whata of power is suspended,
The sacred whuta is suspended, The holiest whatu if suspended in heaven,
The whuta of Tamajfcwa is suspended.
2. "lis the tehuaporo in Whiti,!
Tis the tckuaporo in Tonga,!
Tis the tckuaporo of the Lord (or senior chief).
In the tohtnga of females the ceremony varied a little The following description was given to me by Apimireke of the tohinga of his daughter Tarakawhai (in Maori Tarakahawai) at a place called
' Tu, one of the original and ancient gods, son of Bangi and Papa; her representing man. '
t Bongo, one of the original and ancient gods, son of Bangi and I usually emblematical of all foods, the kumara especially.
west : ta » i''"' T ° ng f' B ° metimes tranßlated »"">- '»»<• or the east and west, but it is a question, in many oases, if the words do not refer to Fiji and Tonga, in both of which groups there are reasons for thinking tTpol^ sojourned for a lengthened period.—Editors.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS
hit)
Kangiwt" near Waitangi. In this case it Rppears that the tchua were placed in double rows on the tufihn, each pair leaning over and crossing each other at tin' top, otherwise the procedure appeared to be much the same. The Tchua <> ro <i was used first, then Ka Tai, otherwise the tchua pf the sea. next the wai-whqkatiputipu, then ka wai ; which ended, the child was taken from the tuWiu and handed to the moilirr in her house, where the Takaut r< was recited, then 7V Uina.
Toe accuiate details not having I n given, it appears uncertain if the mother took the infant in this instance to the Imllin or not, presumably the tchuaporo was used in the ordinary manner to end the ceremony.
In the ceremonies relating to Tiki (the firsl created man), of which only a very fragmentary account was given by the old men, there appears to be a close resemblance to that of the tohinga, if it was not really a variation of tin ame ceremony. Neatly carved figures of birds were made out of akeake wood, twenty or more in number, and these were placed in parallel rows on the tuahu, which was generally the place where the same kind of ceremonies had been performed before. At one end of the tiu'i/m a cat I figure of Rongomai-tuatanga (Rongomai of the baptismal service) as le presiding deity, in the case of the Kekeri-one people, was placed ; while other parts of the island adopted another liongomai. If the old mati rial nf former ceremonies was rotten, it was placed in heaps, but if sound it was used again. Generally the ceremony took place each year, hut in some cases two and even three vears elapsed before its renewal : iis duration was three and even four lays, which were called : Tfi ra o />■/, e/tei (day of the evening) ; tar o ro pdpd (day of the foundation) : ta ra o ( whainga (the day of the following) ; and a fourth, ta ra of w/iakardrii (the prolonged day). The chief tohunga did not eat during the ceremony, but the others did so freely.
There evidently were some ancient stories and ceremonies relative to Tiki, common to Maoris and Morions, the knowledge of wliicli lias been lost with the old men of the last generation ; traces of this are to be seen in the old karakiaa and waiatas preserved in Sirt;. Grey's " Moteatea and Eakirara," in the allusions to Tiki, as " Tiki heaped up," "Tiki gathered together," "Tiki with hands formed," "Tiki with feet formed," " Tiki the ancient lord " (ariki), or more possibly in its primal sense, first-born, man-created. These references ap|>ear to showthat they were part of an old Creation legend. For further reference to Moriori traditions of Tiki, see Journal of the Polynesian Society, vol. ii, p. 127.
17d
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS,
NOTES,
I. Tohinga hai been rendered here "baptism," as the nearest equivalent in meaning, a well Bf in fact.
2.— Hapu is used here in its Maori sense, of the blood relatives and connection! of a family. It does not appear to be used unite in the same manner in Moriori.
3. — Ku One. It seems questionable whether this may not also imply the earth, as well as meaning "The Sands." The central idea is of invoking a blessing on the child, that he might grow and prosper to tread the sands, or earth, in the future.
4.— Toiiijiu. Although the meaning given is asserted to he correct, there appears to be some doubt, in the absence of other examples of the exact meaning of the word.
5. — E puke, t puta wai. Referring to the generative parts of the mother
g.—Bongomai. That the One was under the care of the god, under his various appellations as War-god. the many-sided Bongomai, and Kongomai the core of heaven.
7.—-Y». The only explanation of this word was that it was a song-ending
S.—Anga ngakau or puku in Maori. Mahuta " risen," generally; but "grow hj" in this case. Paku-t?(a), healed and white, like b scar.
9. Morimori, dandling or nursing; implying that, a these thin i nursing children) had happened, bo it was then.
10.— Maru-po, power or influence of night.
11. —This lint' is an allusion to the Creation Legend,
12.—Let the influence of the tchud arise and pervadi
18. —Let the tchua hud or sprout.
14. —Indicating the growth of the child,
15.—Eldesl ; implying the dignity of the tchml.
IG.—Flapping his hands like a bird.
17. — Kawa. Although this means a ceremony, it also implies a healing, spiritual, or beneficial influence.
18. — Te Whata-a-Tamahiwa, a comet. As the previous line refers to the supposed suspension in heaven, the simile is continued by likening it to a comet.
THE MORIORI PEOPLE OF THE CHATHAM
ISLANDS : THEIR TRADITIONS AND HISTORY.
By Alexander Shand, of Chatham Islands.
Chap. XII.—MARRIAGE.
AMONG the Morioris all matters or ceremonies relating to marriage are classed under the head of tahn, while the charms used by suitors to induce unwilling damsels or widows to yield to their suit were called dtdhu, also e (he) taki, an induction.
As a rule marriages were arranged by the parents and relatives of both parties, which when agreed to, all then joined in collecting the food to be eaten at the feast on the celebration of the marriage. This feast was called hinakai, nearly equivalent to kai-hapainga in Maori, although not bearing exactly the same meaning. The food having been collected, the relatives of the bridegroom went through the ceremony of offering or presenting the food gathered to the relatives of the bride, who in their turn acknowledged it by returning the compliment. It does not appear, however, that it was accepted by either party, but was produced and eaten at the feast by all present.
As the Morion's did not possess taro or kumara, their stock of food to draw on was much more limited than that of their Maori brethren, and gave them some trouble to collect. Fern-root, and all kinds of fish, being the easiest obtained, were supplemented by land- and seabirds, according to the time of year, as such were not killed indiscriminately, but only in their proper seasons. In the case of sea-birds, the young on the point of maturity only were used when in their fattest
36
llZfi
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
condition, just before being fully fledged and ready to fly, tlie fat and flesh being the much prized delicacy called huahua by both Maoris and Morions ; added to this, if available, preserved ronyomoana (flesh and blubber of all the smaller whales, cooked and buried in the earth, of which it may be mentioned one kind called pikitara was poisonous and was carefully avoided), together with karaka {Corynocarput laevigata) nuts or kernels, first roasted in an oven, then the pulp stamped off, soaked in pits of water for not less than three weeks, but generally longer before being reka (lost their poisonous effect, which contorts and shrivels up the limbs of men and animals, but roasted and steeped sufficiently is harmless). Regarding the fern-root it may be added that what was used after roasting, had after pounding, all the strong yellow fibre taken out, leaving the gluten only to eat. Generally speaking the fern-roo: of the island is of a more fibrous and sourer character than that of New Zealand ; the best in the island, it is said, grew at Kaiparakau, Waitangi. The ceremony in connection with the celebration of a marringe took place in the evening, but the feasting commenced the next day, meanwhile the house had been swept and mats (tukou) spread in parallel rows lengthwise of the house, the fire being in the centre with a trap in the roof to act as a chimney to let out the smoke. Darkness having set in, and the friends gathered, the young pair were placed close together near the centre, and the friends formed a circle round them, some of them having first plaited a thin rope of karetu grass (a fragrant tall grass), which was called the Ktihu. <, '/'mn- Matahu (rope of Tane Matahu, or god of marriage), placed it round the shoulders of the pair as they sat and knotted it, forming a ring then called /< circlet, upon which all present recited the following atahu :
Ataho
No Taketake, no Hurumanu ta urunga nei.
Matiketike ta urunga nei, marangaranga ta urunga nei,
E tapu, e kura
No Tukerangi, no Kaorangi ta urunga ne
Matiketike ta urunga nei, marangaranga ta urunga nei,
K tapu, e kura i xt- tt .-i ■ f;
No Kaupuhi, no Kauhoro ra ta urunga nei
Matiketike ta urunga nei, marangaranga ta urunga nei,
E tapu,e kura
No Orohoro, no Horopari ra ta urunga nei,
Matiketike ta urunga nei, marangaranga ta urunga ne
E tapu, c kura
No Marua, no Hliiakao tn urunga nei.
Matiketike ta urunga nei. marangaranga ta urunga nei,
E tapu, e kura
No Paopao, no Rokiha ta urunga nei,
206
THE MORIORI PEOPLE OF THE CHATHAM ISLAN
Matiketike ta urunga nei, marangaranga ta urunga nei E tapu, e kura ;
No Puriri, no Huatapu ta urunga nei
Matiketike La urunga nei, marangaranga ta urunga nei, E tapu, e kura ;
No Karetu, no Taramea ta urunga nei
Matiketike ta urunga nei, marangaranga ta urunga nei E tapu, e kura ;
No Piripiri, no Pirinoa ra ta urunga nei,
M'atiketike ta urunga nei, marangaranga ta urunga nei, E tapu, e kura ;
No Mokimoki, no Patere ta urunga nei,
Matiketike ta urunga nei, marangaranga ta urunga nei. E tapu, e kura ;
No Manawai, no ro Tauira ta urunga nei,
Matiketike ta urunga nei, marangaranga ta urunga nei, E tapu, e kura.
The pillow is that of Taketake of Hurumanu,
Let the pillow rise, let the pillow rise,
It is sacred, it is noble ;
The pillow is that of Tukerangi of Kaorangi,
Let the pillow rise, let the pillow rise,
It is Bacred, it is noble ;
The pillow is that of Kaupuhi of Kauhoro,
Let the pillow rise, let the pillow rise,
It is sacred, it is noble ;
The pillow is that of Orohoro of Horopari,
Let the pillow rise, let the pillow rise,
It is sacred, it is noble ;
The pillow is that of Marua of Hhiakao,
Let the pillow rise, let the pillow rise,
It is sacred, it is noble ;
The pillow is that of Paopao of Rokiha
Let the pillow rise, let the pillow rise
It is sacred, it is noble ;
The pillow is that of Puriri of Huatapu.
Let the pillow rise, let the pillow rise,
It is sacred, it is noble :
The pillow is that of Karetu of Taramea,
Let the pillow rise, let the pillow rise,
It is sacred, it is noble ;
The pillow is that of Piripiri of Pirinoa
Let the pillow rise, let the pillow rise
It is sacred, it is noble
The pillow is that of Mokimoki of Patere T.q+ +l,~ ~;n „:.._ i_j ,1
Let the pillow rise, let the pillow rise,
It is sacred, it is noble ;
The pillow is that of Manawai of the Tauira,
Let the pillow rise, let the pillow rise,
It is sacred, it is noble,
im
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
To signify thereby that they were man and wife after this was done all present joined in singing ara-pe/tes (marriage songs) until late in the night, and even into the early morning, when tired out they went to sleep. The feasting commenced the ensuing day, but only at the regular meal-times, not indiscriminately, while portions were set apart for absent relatives at a distance and carried to them, so that all might participate in the feast. It is .said that when a large supply of food was obtained the feasting was prolonged over some days.
The foregoing appears to have been the ordinary custom, but there also appears to have been at times exceptions to this rule, as in some cases women were forcibly taken by a taua, or war-party (so-called), by way of satisfaction for insults and injuries sustained, and were sometimes retaken if they wished to return, or might escape themselves. If it so happened that the women thus taken were married ones, a relative living among those who seized them would frequently take them back and return them to their friends. With very few exceptions it appears that no woman was detained against her will otherwise than temporarily.
In certain instances when a relative had been overlooked, and had not been invited to or partaken of the marriage feast, if he heard that the woman was ill-treated by her husband, he would take his revenge by taking her away from her husband and restoring her to her relations.
As mentioned in a former chapter the marriage of close connections such as first cousins was much disapproved of, and even when not so closely related, as in the case of second and third cousins, the others, to show their disapprobation of marriages between close relatives, sun" a song by way of contempt, calling it tivare (incestuous).
So far as is known, none of the customs common to the .Maori obtained amongst the Morions, such as taking a woman from her husband or the man she loved by her relatives who disapproved of the marriage, in order to give'her to one of their own choice, when in the conflict which frequently ensued the woman was nearly torn to pieces, maimed, or killed for rage by one of her own people to prevent her marrying against their choice. This was in all probability for the reason that life with them owing to the law of their ancestor Nunuku was sacred ; the only approach to it was in the case of people betrothed by their parents, where the woman would be prevented from taking other than their choice, but if determined and obstinate generally had her own way.*
' There does not appear to have been anything equivalent to divorce, other than the neglect shown to the unfavoured wife when the husband was possessed of more than one, as shown in some of their songs (karamihus).
THE MORIORI PEOPLE OF THE CHAT AM ISLANDS.
LM
Nevertheless their married women appear in a great measure, if not chiefly, to have been the main cause of their quarrels among themselves, owing to their amours with others, thereby inducing kangas (curses) and the consequent taua expeditions, to obtain satisfaction for the insult, honour being satisfied as before stated by the first bloodshed or an abrasion of the skin. Another cause there is every reason to believe operated amongst them, that, unlike their Maori sisters, they did not stand in any imminent danger of losing their lives for any laxity in their morals any more than their husbands—the worst injury that might befal them being a severe thrashing from the injured husband.
The atahu given is said to be the one always used on such occasions. It certainly is an old one, and the commencing words, no taketake, no hurumanu, are frequently found in ancient Maori karakias shewing the common use and knowledge of the words by the race in remote times, and not improbably in the same manner before their migrations.
With reference to the names given, the Morioris were unable to afiord much explanation either of the meaning or cause of use but briefly it may be said the pillow was symbolical of the marriage and is ikened to heaven or the sky, to features on earth such as mama hollow, hhiakao, long slope; to trees, puriri (Vitex littoralis, NZ) and huatapu, both unknown here ; to karetu, a fragrant grass, taramea or tarata (Aciphylla squarrosa), piripiri and pirinoa, kinds of burr mokimoki, a New Zealand plant, used as a scent for oil but not known here, patere, unknown, manawai, probably "influence of water" = a charm, and tauira of the acolyte as indicating its sacred or religious character. °
E Aka-Peiie (Na Hanoitauka, or Kanoititama),
1 Tenei ka tangata, ro mai nei ka imi
Ko tch aranga, ko t' okahewahewa, ko te makukutu E tchiro ki a Tchutengana ! Ko wai koa eno koe ?
" Ko au nei ko tamataringa, ko taruahokotaringa.
Ka te pao ra tchute o ta maro,
Ka kapi ra tch ara i a Maui
Tara urn, tara tia, whakataka kopa ki rangi teina whareirei,
Korerotia e koe ki a ratau a te tere papaiaruwaru,
K here tatai fa ta rahiti, kore tahi, kore tahi koi.
lore tatai, puhipuhi ki ta uruhuru,
Ko koe a rangi ke taka pokere i whiti
Pooti I hhiore te kiri whOku.
2 Ka ta ina ka hara pepe, ka ta ina ra,
Ka pou, ka pou ra.
Naki tehuna ka tch oro fa Waipe,
\W
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
Toto mai ana pupu-nini-kawa
Ka mat' ia taku tuna whakatauira,
Ma konei ake taua ma tch ara tu niarua, tu hhiakao, tu tauhorilioii.
Mange nei i tche pauu a kotau e Tokotoko-turangi e
Ka mat' ia taku mokopuna,
Ko wai koe V "Ko ro Papa-tanwhara, Tam'-anan-tch-ata,
Pepe-a-kura." Ka kai ito ate mutu.
1 Behold the men. the people coming hither
Their appearance (is) shadowy and miserable (or thin);
Look at Tchutengana (a god) ! Who indeed are you ?
Tis I, the listening son, the son with ears to listen. 1
The maro is stained black.
Closed is the way by Mam,
Tara uru, tara tia, vrhakataka kopa ki rangi teina whareirei,
Tell them the party from the- d lepths,
That they Ho by the shore, by the rising sun—all gone, all gone indeed.
Go in line, decorate with feathers,
Thou 0 heaven grow dark from afar ;
Pooti! see the clear sky appears.
2 The flax is roasted, it is roasted (heated until roft),
It is burnt, it is burnt.
Mine is the eel thrown to Waipe (a place),
(While) lying is my pupu-nini-kawa (shell-fish).
My sacred eel is dead.
Let us go hither by the way which is hollow, sloping, uncertain
Give me some of yoaipauat, O Tokotoko-tnrangi :
My grandchild baa been killed. Who are von -
(I am) " Papa-tauwhara, Tam'-anau-i-tch-ata, Pepe-a-kura."
Eat your stumpy liver (a ourse).
E Ara Peiie (Te Pito o Uetaiia).
Takina atu koe ki ta uru,
Takina atu koe ki ta uru,
E tapu te reo, te ki, te whakatonga,
Taihoro whakauru ki to wai e tona puhipuhi tangi riuriu,
Whakaariwhio ta mho o Tongo nui, ta uiho o Tongo nui;
Ka tae au ki ri po horomnnga a tai i ko,
Ta uilio a Titapu, e mono ko ro pakau,
Tihe te pito o tch criki, te pito o tch eriki
Ko uru mahu iho,
Te ko waw' te kitea to pito. e
Be thou extended to the south,
Be thou extended to the south,
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
m
Sacred be the voice, the speech, the silence,
Let it pervade (the karakia). Dip into the water in which he puffs and cries
Consider the intent of Tongonui, the intent of Tongonui,
I will reach the night swallowed up by yonder tide
The intent of Titapu (remote ancestor) place in the hand,
.Sneeze tin- navel of the lord, the navel of the lord, irp:_ 1 1_ J _„ J 11
"lis healed and well.
Lest shortly should thy navel be seen.
ith reference to the ara pehes it is somewhat difficult now to arrive at a definite conclusion as to what particularly constituted one, but in all probability they were elastic and comprehensive.
The word pe'e is found in Rarotonga as a song, and in all probability as in Maori of some particular cla-s, such as waiatas, puhas, hakas, and so forth, and a comparison might prove interesting. They appear with the Morioris to have represented songs of rejoicing or mirth chiefly, although in the examples here given there does not appear much of the latter.
Both were given as ara pehes, but the first was said by some of the old men to he a ngaunga (matakite, or vision) of a chief called Rangitaura, who was unwell at the time, and after returning from the rocks getting pauas (mutton-fish) went to his house, where all night he was worried by the spirits, whose words he caught, and next day recited in the form given above to his people, who learned them iin mediately.
The words of the whole thing, in common with such enigmatical utterances, appear somewhat obscure and no satisfactory rendering could be obtained of one line. The other ara pehe (Te Pito o Uetaha) appears from its composition to pertain to Tohinga, and a verbatim translation does not seem to convey much light in regard to the references, known only to the old men, which would explain the whole.
E AtAHT
Tapui aha taku tapui nei ? tapui korito ;
Tapui aha taku tapui nei ? tapui tarata
Tapui aha taku tapui nei ? tapui taketake
Tapui aha taku tapui nei ? tapui huruhuru manu
Pera hoki ra tapu nuku, tapu rangi,
0 ki, oki te reo hokotangi te wai korito.
What chaim is this charm of mine ? a charm of Korito (wharawhara)
What charm is this charm of mine ? a charm of Tarata
What charm is this charm of mine ? a stem charm
What charm is this charm of mine ? a bird feather charm
Like as also the sacred power of earth, the sacred power of heaven
Of speech, of speech of the voice. Let the korito sound.
182
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
The above charm is one of many others used by a man to induce a woman to fall in love with him, when he fails to impress her otherwise. In the first place, having gathered the centre leaves or shoots (korito) either of wharawhara (Aslelia Banksii) or tarata**taramea (Aciphylla squarrosa), the next proceeding was to watch an opportunity and put a portion of it secretly into the woman's mouth when asleep, or surreptitiously place a bird's feather in her hair, and then recite the charm. Or again make a circlet of karetu (a scented grass), placing it quietly where she unobservingly might sit upon it, and then use the charm.
THE MORIORI PEOPLE OF THE CHATHAM
ISLANDS: THEIR TRADITIONS AND HISTORY
ISv Alexander Rhaxb, of Chatham Islands.
Chapter XIII.—DEATH.
HAVING dealt with the subject of marriage, in so far as the information gathered would permit, wo now proceed in like manner with the subject of death, giving, as far as has been ascertained, both in narrative and incantations, what the Morioris thought and believed in the matter. Viewed as a matter of such dread and sacred interest, the Morioris evidently made an attempt in their cosmical legends to explain the cause of death entering into the world : thus it is said that a personage called Unuku (possibly Uenuku, although it does not appear clearly who he was) went to the shades (reinga), to Hine-iti, and requested her to build a house for him, but Hine-iti made no reply. He then left and returned to the upper world again ; subsequently he returned again to see Hine-iti, and found the house ordered to be built was not made, whereupon, in a rage, he stamped upon Hine-iti's thigh ; so man died and went into darkness—the shades. Then under the heading of Maui (vide Polynesian Jourwd, vol. iii, p . 125), it was said that through Maui killing his wife Rohe (the sister of the Sun)—by so doing, death entered into the world and came upon all men, as well as witchcraft, by which men were killed—in short, death and all troubles. While here it may be remarked incidentally that although Maui in Maori genealogy is said to be an ancestor of the race, yet it would appear from this that the original Maui, who perhaps we may fairly assume this to be was really he from whom the name of the Maui ancestor of recent date was derived. The confusion possibly arises from the blending and mixing of 2:1- Moriori.
213
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
their cosmical legends with those of the actual migration from Hawaiki, coupled with the inability of the later reciters to explain matters, who failed to discern that, nothingness, night, light, the heavens, and so forth were not ancestors, nor had any relation to genealogy. In connection with this subject the Morioris had a saying “ that there were three great things in the world : Tahu, which included marriage, all games and amusements ; Tu-matauenga, representing fighting ; and all trouble with Eitu, representing death.”
Among the Morioris the general custom was to bury their dead in coffins hakama, if people of consequeace ; or if of common rank, without them, using the fern leaves to wrap them in as a covering. In many cases their dead were buried around and quite close to their dwellings, as seen from personal observations. This hardly appears to have been the general custom, however, as the enormous heaps of skeletons on the various Tuahus testify, and it seems probable thai such may have been the result of certain epidemics which visited them ill more recent times, when the living, in sheer terror, fled, leaving the dead unburied. Another custom, also obtained among them, that after a death in a Ik.use the whole party left ir for a considerable 'ime some months it is said —and did not return again until apparently ail unpleasant feelings were at end and the place was safe from a sanitary point of view. The bodies of the dead were always placed in interment facing the west, as the way hack to llawaiki. where the spirits returned to. indicating thereby no doubt the direction from which the canoes came. The other method of Ug of their dead was by tire, hut was practised only by a section or tribe called Te Haruft. In doing so the wood preferred was Mataira Mat i pou. and the custom was to select (lapui, or t&kii), the trees, two in dumber, which were considered to lie female and male (inverting the usual order) narni i r, Mororoku (male) and Tangi-akau (female), these, being lit. were placed at either end of the corpse (the rsl having been doubled up together), and gradually pushed forward as the body was consumed when al! was consumed but the charred remains about the buttocks, /,■..■».</ the person conducting the operation poked I hem up with a stick, causing the sparks to fly upwards; this was said to take the spirit to the Wai-oro-nui-a-Tane—-to the "great happy land of T. ne." Furthermore, the spirits whose bodies were thus consumed never returned again to trouble the living as did the spirits of the people who were simply buried in the soil. The asiies were buried on the spot. In some eases, it is said, the trees were selected a good while beforehand, and the pe times survived, not dying when expected.
When .Mam-is disposed of their dead in this manner a large stroma fire was used. The Morioris also had a custom of opening the bowek
185
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS
of the dead, for love, it is said — mana-pou, or manmoa-pou, but my informant in this case neglected to say what next transpired. In other cases they also sometimes suspended the bodies close to the roads leading out from their houses, and even, it is said, inside their houses, scraping off the black mildew or decayed matter —this, however, appears exceptional, and not to have been the prevailing custom, although possibly a modification of some ancient one partially adhered to. nor does it appear probable that they dwelt in the house in such a case, such being contrary to their general custom of burying the dead as soon as possible.
In a former paper (printed in Polynesian Journal) mention was made of many incantations used before, or on tin- approach of death, one only, the Hiri-tangata, being given, but not the Hiri proper, also called the Ro-tahi, with the Tuku—these incantations were admitted by all to lie the most sacred ones, together with a Niwa, till of which I fortunately obtained from Hori Nga Maia, or Tureka, tin old Tohunga. I failed to obtain the others mentioned partly through incitation by some of their Maori friends, and chiefly the Morioris ; this was due to the dread of their evil effects if divulged. Also another Hiri used by the Pitt Island people, apparently a variant of the first (Hori Nga Maia's), which was the version used on the main (Chatham) island —and alleged to be the correct form—recited as formerly mentioned while holding the head of the dying person resting in the hollow of the arm and pointing to the sun. Tami-te-ra, after whom the incantation was named.
E Him (Ko Tami-te-ra
E tahi koe i runga,
Ta ilu o ta ra.
Te werowero i tche at
To mokopu Wai-o-rangi E Tanu
E tahi, o tahi ko' i runga
Koi Hikur.ingi, koi Rarotonga.
Koi tche pu, koi tche ra,
Ki WhangamitatS, te tau o Rangiriri,
E tahi e tahi ki reira.
Ki tche ni, ki ri hotu, ki ri matao,
E tahi e tahi ki reira,
Ka motchu ru, ka motehu ki
E tahi e tahi ko' i runga
Ki ripe tchuatahi, ki ripe tchuarua,
E tahi, e lain ko' i runga.
Ki ripe tchuatoru, ki ripe tchuawha.
E talii, e tahi, ko' i runga
Ki ripe tchuawhitu, ki ripe tchuawaru,
E tahi, e tahi ko' i runga,
Kin i>e t;hiu 1 aktikiua e Wairu^rangi
J: tahl ; e tain ki rolll
215
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
d direct above
To the beams of the sun.
To the rays of the morniii
Thou, 0 son, grandchild of Waiorangj :
Ascend direct, ascend direct above
To Hikurangi, to Rarotonga,
To the source, to the sun.
To Whangamatita, the gate of Ranoiriri
V cend di end direct thither
To the cold, to the cold, to the cold,
Ascend direct, ascend direct thither
Thou art seveied. Thou art separated,
Ascend direct, ascend din ot
To the first heaven, to the second hei
Ascend direct, ascend direct above.
'J'o the third heaven, to the fourth heaven,
Ascend direct, a cend direct above.
To the seventh heaven, to the eighth heaven
Ascend direct, asoend direct above.
To the heaven which has never been reached—(l Spirit-of-hi
Ascend direct, ascend direct above.
Ko ti Him tkiii.
Pitt I'l'i' \ m) form.
I'ckc tu, peke taha te whetu, te marama,
Te Ra, te ranghnomou, te rangimomotu, ka
Te rangi ka uhiua e Tu, c kainga Heuoro.
!■! tahi. e tahi ki c
E tahi ki tch Ata-o-Heia, e tahi kite ata toe.
Ropu te Ata-o-Heia, ropu te ata i "alio te takarangi,
]? tain e tain kj rena
E tahi ki ru |>c tchuatahi, e tahi ki ru pe tohuarii,
E tahi ki ru pe tchuatoru, e tahi ki ru pe tohuawha,
Ko ru pe ki tchua, ko ru pe ki vraho, ko ru pe tch angiangina
Ko ru pe tch angiangina Wairuarangi : e tahi.
E pehu mai ki Tchupuaki-o-Hiti, e pehu mai ki Tohupuaki-o-Tong
E pehu mai Tchupuaki-o-Hui-te-rangioro; e talii.
Kite pu, kite ran. Inni. U'hareirei
Tama-tche-hua-tahj hapa ki ta uiho re.
Spring up, spring away to the star-, to the moon,
To the sun. to the gathered clouds, to the parting clouds, k
The- heaven stricken by Tn, devoured by Heuoro
Asoend direct, ascend direct thitht-r.
to the Morn-of-Heia, ascend to the breaking mora
Gather together the Morn-of-Heia, gather the mom beyond the horizon
Ascend direct, ascend direct thither
I to the firs! horizon, ascend to the second horizon,
to the third horizon, ascend to the fourth horizon
To the horizon beyond, to the horizon without, to the horizon of the gentle air.
To the horizon of the gentle air of Wairuarangi ; go thither.
Rise up in Tohupuaki-o-Hiti, rise up in Tohupuaki-o-Tonga
Rise up in the crown-of-the-gathermg-of-happy-heavens; go thither.
To the source, to the hundreds, to the many, to the innumerable
Thou, (i son, the only ohild, lost art thou to desire
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
216
NOTES
in this. Hiri, which may he translated as a charm or incantation to animate, impart energy, or vivify, called Tnmi-te-ra Tama-te-ra in Maori, or in another variation Tania-nui-te-ra —Great-child-tne sun, the spirit is directed to go to him, more probably as the great visible object in heaven than to the sun as the ultimate end of its journey. This appeals to he borne out by the .succeeding line where the departing spirit is addressed as the grand-ohild of Wai-o-rangi, win. ialso said to he the same as [orangi, a great heavenly deity with the Maori and Moriori and. according to the latter, father of all men, to whom he is urged to "ascend" or "go direct" (the nearest translation thai can be given of (oA», another form of tapatahi, implying singleness, directness) above.
There is ;;, Wai-o-rangi mentioned in the genealogy of the "Heaven-born," but there docs not appear to be any identity to this one—he is not one of the divinities in the line and would scarcely be singled out for especial notice. Also to Hikurangi, to Rarotonga, to the source (or stem) of the race, to the sun, to Whanga-matata—Haven-opening —(a figurative expression, another variation of which is " Hiwaki-mfit da te tan o Kanghiri " —prize and burs! open the gate of Rangiriri—heaven) to the gate or entrance of Rangiriri, a favourite name with both Maori and Moriori, evidently implying the inaccessibility of heaven. Then, after commiserating on his departure to the cold (which, by the way, through the use of three si parate words, possibly had originally graduations of meaning), and his separation from them, directs him onward to the Hist horizon — pe = pae in Maori, but which, although literally a horizon or line of demarcation may more correctly, perhaps, be rendered in both these Hiris as a heaven of which there were several ot divisions, then finally to go to the heaven which had not (or more correctly, perhaps, had never— tchiei—kihai} been attained- -pressed against—to Wairuarangi, Spirit-of-heaven. Beyond the bare mention of the name, tiie Morioris did not appear to have anything more definite on the subject, although a few years back one of the older generation formally addressed a deceased relative saying: "Go in Wairuarangi,' 3 which appeared to be as here the final limit to be reached, thus partly resuscitating their old beliefs, to the scandal of those who were Christians.
Before giving the two other incantations recited by Hori, we have given another Hiri recited by and taught him by one Rangimana, a Tohunga of the Pitt Island or Rangiaurii people. Exception was taken to it when recited by some of the old men of Rekohu— Chatham Islands—as not agreeing with their ised form, accordingly for convenience in instituting a comparison it is given as above.
In the main there appears to be no essential difference in the Hiris, the spirit in this cast; being urged to take its departure to the stars, the moon, the sun, to the brightness of heaven, to tin- gentle air (blissful heaven) of Wairuarangi. Then, to the crown of Hiti—the east ; to the crown of Tonga—the west; to the crown—the centrality—of Hui-te-rangi-ora (gathering of happy heavens) ami to the many, the innumerable (of their race), winding up by a loving reference and figurative comparison of him as the single and only representative of a family lost ami departed from them. So that in both these Hiri the heavens appeared to be the ultimate reel of the departed spirit, and hut for their preservation there would have been nothing to shew what apparently was the ancient belief of the Morioris in these matters, for the old men, when questioned on what happened after death to the spirit, gav< one vague statement of H going, in the ease of evil doers, to the shades (to Eme-rti) to eat worms and excrement, but had no clear conception of anything further, or recognised what was alluded to in this Hiris.
217
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
En the former article alluded to, after the recitation of the Hiri and the death of the per.-on, certain other Jcarakiat in dres ing and preparing the corpse for n movaJ to the burial ground were used, which were not obtained, together with another in like manner omitted to be mentioned, called Te Manawa ia Ru—the Heart of Ru (or Rua). Then, on the body being deposited in the earth, the karakia called the Tuku (Giving up) was recited ae under;
Tiki
Kii tche apiti i ri mata o \'u.i nuku,
Ko tche apit i i ri mala o Rua I
Ko Uhe a pit 1 i n mala o Rongomai ka po.
Po po-kerekere ; po, po anehi ; po, po anehi
Ka po te mala o Ruanuku,
Ka po te mata ki rangi,
Tan atu ; ka hana ko".
Tis the joining together of the face of Ruanuku,
Tis the joining together of the face oi Ruarangi,
Tis the joining together of the face of Rongon
Dark, deepest darkness ; darkness, darkness only, darkness, darkrn
The face of Ruanuku is hidden.
The face is hidden to heaven,
Rest there ; depart thou.
In this case Ruanuku and Ruarangi arc earth and heaven personified with the god Rongomai, to all of whom the deceased is compared, although Ruanuku also hears the meaning of ancient as well, implying that now the man was joined to earth and his face hidden in the darkness ; but the last line, from its construction, appears to suggest a further departure, more especially from the use of the particle ■ tin onwards, and the words ka hana hi (depart thou ; or, yon will depart), which would be in unison then with the Hiri. It hardly appears, from the construction of the sentence, to mean " rest in the grave.'
In cases of sudden faintness of a person, and falling into a fit, a short incantation to re-animate and restore to life was used, called E Niwa. and was derived, like the Eiri, from Tami-te-ra.
E Niwa (Ko Tami tb b \).
Ko ro manri. 'Tis the lit".
Mo toh anini, 'Tis the sensation,
K,, tch aiohi 'Tis the tight breath (or quivering)
No Tama, do Tama-nui-te-ra, Of the Child, of the Great-child-the-suj
No Tama-tche-hua-tahi, ' i I' una, the only child.
No Tama tche-hua-rangi. Of Tama, the offspring of heaven.
The word arohi —Hghl shimmering air, or the shimmering, here implies tin light tremulous breathings as the invalid recovers- senl by Tama a fanciful and affectionate shortening of the name in ordei to dwell on his attributes as the Great-child-of-the-sun, the only-child, the ohild-offspring-of-heaven, who is sup] rive ill* 1 recovering vivifying influence; but, failing the efficacy of the Niwa, another incantation oalled a Ngaro-whakauru was used, which may be translated as an animating influence placed in (the bod} | and was oalled Tawhito, the ancienl one.
189
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS,
E NOABO-WHAKAI 1:1 (KO TAWHITO).
Tena tuku, tena te awhe,
Tena te maro ka hurae
Turou hoc c Te Rongomaiwhiti,
Whakataha koe e Te Rongomaiata,
Tawhito-Nuku ta ngaro,
Tawhito-Rangi ta ngaro.
Homai rangarangahia ta ngaro mua,
Homai rangarangahia ta ngaro, ta ngaro rott
Ta ngaro e Whiro tuptu
Mangi ana Tane, Ruanuku,
Xa ta ngaro ka uru,
Xa ta ngaro ka awhe,
Xa ta ngaro tongihit' to haramai.
Behold the yielding, behold the gathering in
Heboid the maro which is girded ;
Turn away thou O Rongomaiwhiti,
Depart thou 0 Rongomaiata,
The Ancient of Earth is the ngaro,
The Ancient of Heaven is the ngaro ,
Come consider the ngaro, the first ni/arr
Come consider the ngaro, the innermost wjarn
The naaro. 0 Whiro. the weird one,
Tine and Ruanuku float alone,
Behold the ngaro which has entered.
Behold the mjtiro which encloses,
Behold the miehtv naaro which comes hither
In this Ngaro-whakauru, the nearest equivalent to which in Maori is He Manawa-ora, th.- Bpirit supposed to have left the body is sought to be replaced within under the similitude of a Maro (waist-cloth) being girded or wrapped around. The evil beings, Rongomaiwhiti anil Rongomaiata, arc ordered to depart, but the good power of°the Ancient of Earth and Heaven is invoked—hence the Ngaro is named the Ancient One: then, after a reference to the evil influence of Whiro, Taneand Kuanuku prevail and the spirit is restored. In cases where this incantation failed then another one called 'IV Ue (the Shaker) was used, then theTuku, but apparently not the same as the one given above ; but, should this also prove unavailing, then finally an incantation called a Tupare. Unfortunately, however, none of these incantations were obtained.
While refusing to give the incantations referred to, they did not object to the following, which they said was a last song before the spirits took their final departure and dived into the sea at Pfrau. on their way back to Hawaiki—coming on their way thither along the high ridge of the land down to where the Rautini [Senecio huntii) grew, over the crossed branches of which went the. chiefs, but under them the common people, then, seizing the oia-vine, swung off with a dive into the sea (puea rawa ah i Hawaiki) emerging ultimately in Hawaiki—the cradle of their race.
In this, as in the Maori legend of the departure of the spirits, there is a very greaf similarity, in both cases traversing the backbone of the ridge leading.to what they considered to be the nearest point to Hawaiki. Paerau in Maori = Perav in Moriori —the hundred horizons, 01 heavens, with our ,li»lit difference however, that all Whata-ika (fish storehouses), near the Rerenga Wairua must be placed
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
parallel with and not athwart the way of the spirits who otherwise might pass under and so make the fish suspended tapu and uneatable.
The final song or chant referred to as here given is said to be somewhat similar to a Maori Ngeri, winding up with a sort of insult to those left behind.
Korft(a) mai, e ka pike te wewe o ta wahine
Ma-atn khia roro ko roto i ka rakau.
Ka tuku ta umuroro —e, hia —
Khia roro ko roto o Perau,
Ka tangi te kirikiri o Karamea,
Ka tangi i tohuku i rare whaitchi 1,
Kai hoki i kona ; Kokiro.
Come hither von two —see the feet of the woman dance.
i in. that you may depart beneath the tret
Slantingly they go— B, hia—
They an into Perau.
(The footsteps) sound on the gravel of Karamea
The hum of the shades resound ah, ha, ha.
They return from thenct — Kola
Kori'i(a), peculiar verbal use of the pronoun not known in Maori. /.'. M no exact equivalent; it is an exclamation used to amplify and finish a senti m II haitchia, also an exclamation peculiar to the Morions. Kobiro, the meaning is jaid to I"' an expression of disgust and anger as in another form -Kolciro, kokiro, i tdu no n>i- -that being no longer of the- world, the spirit became possessed of malice, or hate, to those living in it.
219
THE MORIORI PEOPLE OF THE CHATHAM
ISLANDS: THEIR TRADITIONS AND HISTORY.
Bv Alexander Shand, of Chatham Islands,
Chapter XIV.—TAWHAKI.
LEGENDS relative to Tawhaki are common, not only to the Maori and Moriori, but also throughout the Pacific, while, with separate versions, the story or stories of Tawhaki, as well as Tinirau (another hero), are common all over Polynesia. This wide-spread fame shows that they were considered personages of great importance. In the Sandwich Islands he is known as Kahai; Taaki in Rarotonga ; Tava'i in Tahiti ; Tafai in Paumotu ; and Tafa'i in Samoa. Regarding his origin, the Maoris appear to have preserved a fuller genealogy and probably more variations of the story than the Morioris, although that of the latter points to the same source. Thus we find him stated to be the son of Hema and father of Wahieroa, who, with others, are claimed as the immediate progenitors of the Maori in the Tainui and Arawa migrations to New Zealand—thus apparently indicating a human origin. When, however, we hear of his ascension to heaven, his giving sight to .the old blind woman (Ta Ruahine-mata-moai), added to (with the Moriori) his connection with and control of the winds as well as the lightning, there appears reasonable ground for belief that this is a fragment of a much older story brought by their common Polynesian ancestors into the Pacific, where it was localised and adapted in accordance with the surroundings, and confused with the names of their more immediate ancestors. 24 -Moriori.
221
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
It appears very evident that the person referred to was no ordinary individual, for of no other hero in their history are such stories recorded, and his deeds place him more on the footing of .Maui and others—in fact, of the deities. To this, in a measure, the Moriori story appears to give a certain amount of colour, when we take into consideration the meaning of the names of his wife's parentage— Tu-taketake-matua (the very oldest, or original, parent). Tu's wife was Hapai-maomao (uplifted-mackerel-cloud). The daughter was Hapai, who became Tawhaki's wife; also known by the Maoris as Tangotango and Hapai-nui-a-maunga. The Morions, however, did not appear to know of the Pona-turi by thai name in connection with Tawhaki, although they were apparently represented by the people who were tricked and discovered by Maui in his house at What and who were kept in until the daylight was in full glare. (See the story of Maui, Journal Polynesian Society, vol. iii. p. 122.) These were known to the Morioris as the people of Tangaro(a)-Motipu(a). According to the Morioris, the dark red lightning represented Hapai, and the pale or lighter Hash Tawhaki. because Hapai was redcomplexioned and Tawhaki fair. The question suggests itself, whether the latter allusion does not bear on some racial characteristic, here indistinctly referred to, but more clearly so in the story of Tinirau and his wife Hine-te-iwaiwa. (See Journal Polynesian Society, vol. v, p. 132.) The story of Tawhaki by the Morioris also is very fragmentary, as many of their most reputed tohungas had died before Hori Nga Maia and others recounted what they knew of the matter. As in the story of Tinirau and his wife (also of heavenly descent) above referred to, Hapai left Tawhaki and returned again to heaven, because he would not allow- her to give birth to her child in the houses—for what reason does not appear clear—in consequence of which she left hint. Bence Ins journey subsequently to heaven to seek her, in which he took twelve days to ascend thither, climbing up to the successive heavens. According to some, his path was by the spider-webs and the path of the rd (the praying mantis). But in his climbing or ascent his foot slipped mi the Tonga (south-cast wind) ; but he was ultimately successful and reached heaven, where he dwells and controls the winds. He was unable, however, to reach the heavens Tuapio and Tuarea. In enumerating tin' different heavens, after counting the thousandth (Rangi-tuamano) they proceeded to the heavens Tuatini (very numerous), then Tuapio (a higher form), and Tuarea (highest), thence to Tuakore (uncountable). Whilst on this topic, it may be mentioned that, whatever amounts may have been represented originally by these terms, none of the old men could explain their exact value, further than that they each implied respectively higher stages of counting. Another story was that Tawhaki
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
222
went to heaven because of the jealousy of his wives Hapai-maomao and Hapai, but there appears to be a discrepancy here, as the former was said to be Hapai's mother.* On reaching heaven Tawhaki was met by Wheti-taketake (very source of thunder) or Whaitiri-takataka {or crashing thunder) in Maori, who asked him. Hara mai 'hit koe e Tawhaki? ("Wherefore come you here. Tawhaki?") to which he replied. / hara mai au e kimi mai i taku wahine, ku mo Tawhaki-whaki — purwpuru au kite rima ku mo Tawhaki < (" i came to seek for my wife, for me, Tawhaki-whaki—l hold the hand for me, Tawhaki, e ").f The song or recitation below is called a " Tawhaki," and describes his journey to heaven in search of his wife Hapai (Uplifted) :
E. Tawhaki.
Given by Aptmtreke Te Awahau,
E Tawhaki. e Tawhaki, i hara mai 'ha koe ?
Hara mai au kite rangi tuatahi, kite rangi tuarua
Hei kake i ko mo Tawhaki-whake, mo Tawhaki i ko.
Hara mai 'ha koe ?
Hara mai au ki taku wahirie, ku mo Tawhaki-whaki, mo Tawhaki i ko.
Tukutuku i ko teh eringi mo Tawhaki —e.
E kore au e hoki e mo Tawhaki i ko.
Tukutuku i ko, e tuku i tukutuku.
Turuku te rangi mo Tawhaki.
I hara mai au kite rangi tuatoru, tuawha, tuarima, tuaono ;
Hei kake mo Tawhaki-whake, mo Tawhaki i ko.
Hara mai : ha koe ?
Hara mai au ki taku wahini
Ko tukutuku ru teh eringi mo Tawhaki,
Hara mai au kite rangi tuawbitu, tuawaru, tuaiwa, tuarau
Hei kake mo Tawhaki-whaki e, mo Tawhaki i ko.
Hara mai au kite rangi tuatini, tuamano, tuapio, tuakore
H<-i kake i ko mo Tawhaki-whake, mo Tawhaki i ko.
Hara mai "ha koe
Hara mai au ki taku wabine, e koiv an e hoki mo Tawhaki.
Ko tukutuku ru teh eringi mo Tawhaki —e.
A TawhaM.
0 Tawhaki, O Tawhaki, wherefore come you here '.'
I come to the first heaven, to the second heaven
To be ascended yonder by Tawhaki-whake, for Tawhaki yonder Wherefore did you come ?
* It is also stated thai he, as an atva, was represented by the lightning and thunder, and when a man of note died, lie was invoked to send a strand of whales [rongomoana | a I
f Women are said to be more particularly the descendants of Wheti-taketake and Ha|iai-maomao, from whom all their rites and ceremonies are said to be derived, and who also taught or handed down to them the art of making marowhams, or war-girdles, tahei and taringa, both forms of belts or girdles.
223
THE MORIOHI PEOPLE OF THE CHATHAM ISLANDS
I came for my wife, for me, Tawhaki-whaki, for Tawhaki yonder
Permit the passage yonder fur me, Tawhaki—e.
0 ! 1 will not return for Tawhaki yonder
Permit rin- Ho go) yonder uf ra 111 the peTHrAttiOH,
Lot the heaven, L peaceful for Tawhaki.
I have come to the third, the fourth, the fifth, the „ixth heaven
isoended by Tawhaki-whaki, for Tawhaki yonder
Wherefore did you ecu. I
1 have come for my wife
Grant then the passage for Tawhaki.
I have come to tin- many heaven,, bo the thousand heavens, to the heaven
Tuapio and Tuarea (of nothingness).
To be ascended yondel by Tawhaki-tcAaie, by Tawhaki ponder
Wherefore did you come ?
I have come for my wife, I will not return for Tawhaki.
Permit then the passage of Tawhaki e
Ku in. Kakenci a Tawhaki.
Kake ana koe te rangi tuatahi, te rangi tuarua—ngoi, a.
Kopiri, kopiri te rangi—ngoi, ■■
Kopiri, kopiri te rangi—ngoi tori
Kake ana koe te rangi tuatoru —ngoi, e
Te rangi tuawha—ngoi
Te rangi tuarima —ngoi, e ; te rangi tuaono —ngoi, c
Kopiri, kopiri te rangi—ngoi tori
Te anau a mua, te anau a roto, e Tawhaki a ra puhi—ngoi, c.
Kopiri, kopiri te rangi—ngoi, e
Kopiri. kopiri te rangi—ngoi tore
Te rangi tuawhitu, te rangi tuawaru
Te rangi tuaiwa. te rangi tuangahuru
Te rangi tuapio, te rangi tuarea
Te rangi tuakore—ngoi, e
The AsCBHSIOH or Tawhaki.
Thou ascendest the iirst, the second heavens—be vigoroui
Xear. neat are the heavens -be vigorous.
Near, near are the heavens—he vigorous.
Near, near are the heavens -be rigorous, stretch forward.
Thou aseen.lest the third heaven—o be vigorous.
The fourth heaven—o be vigorous.
The fifth heaven -0 be rigorous : the sixth heaven—o be vuroroua
Near, near are the heaven*—be vigorous, stretch forward.
The forward, the inward wailing, 0 Tawhaki a m pmhi be vigorous.
Near, near are the heavens—4m vigorous.
Near, near are the heavens be vigorous, stretch forward,
To the seventh heaven, to the eighth heaven
To the ninth heaven, to the lentli heaven
To the heaven Tuapio. to the highest heaven
To the heaven of nothingness i> be vigoroui
It will be noticed that there is a very pecuKai idiom not known in Maori in the fifth line of tln> " Tawhaki." together with b unoertainty of the meaning of ku mo Tawhaki, as well as the words tih eringi, which mighl possibly be another form of tche rangi, the
195
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS,
vowels being changed in song. The use of the mo in the succeeding line is also peculiar. There is a play upon the name—in one case Tawhaki-whaki, and in another Tawhaki-whake—the i being changed.
lii the " Matangi" called Turanga-mamao, according to the fancy of the singer, he uses the word paopao in one verse, in another popo (= pupa, "to touch," in Maori). The ninth line of Tawhaki's " Kakenga " appears to represent the longing and subdued grief of Tuwhaki while seeking for his wife—the words tangi nnau in both Maori and Morion meaning "gentle, subdued grief, or crying." The meaning of the words a ra puhi is uncertain.
E MaTAXGI. (Na TuKAXGA-MAMAO.)
Given by Apimireke Te Awahau.
1 Marangai, mareke, mawake i au ka moe
K' hunake mai te hau tapiri re ;
Taututu tana tch ohi tapu e
Matangi, matangi, matangi apa pa, matangi hekeheke
Hekeheke' i tehu i ana wharl.
Taia, taia te pou mua.
Ka la toi etu, ka ra toi mai
Me paopao te rimi ki au,
Horohoro te rimi ka te.
Tonga mimiti, euwha te kiriwha.
2 Xa te whakaru(a), natch angaiho, na ta matiu, na til raki-ro(a).
I au ka moe kana taututu
Matangi, matangi, matangi apaipa, matangi hekeheke
Hekeheke i tchu i ana whar
Taia, taia te pou mua.
Ka ra toi etu, ka ra toi mai
Me popo te rimi ki au.
Horohoro te rimi ki au.
Tonga mimiti, euwha te kerewha.
Ooi ! na ra tchi-ro, na ta raki-ro, na ta mauru-ro,
Xa te tonga-riro, na te wheau-ro, na ta mahe, na ra puaki.
I au ka moe kana mai te hau tapiri re
Taututu tana tch ohi tapu to—e.
-Matangi, matangi, matangi apa'ipa, matangi hekeheke
Hekeheke i tchu i ana wharl.
Taia, taia te pou mua, ka ra toi etu.
Me popo te rimi ki au.
Horohoro te rimi ki au ka te.
onga mimiti, euwha te kerewha.
A Matawjl (By Turanga-mamao.)
East, east-north-east, north-east, while I slept
Arose the overlapping wmdt :
Whirling around in the sacred time
Winds, winds, foiming winds, winds descending;
Descending from beyond their veering points.
Beat down, beat down the first pillar.
THE MORtORt PEOPLE OF THE CHATHAM ISLANDS.
I go forwards. I go backwards.
Touch me with thy hand.
Spread out thy (the) hand to me, (I) reach.
' ease, < > Longa, disperse the gale.
2 Sec tli,. north wind, the north-north-west, the north-west, the west wind
While I slept began te whirl.
Winds, winds, gathering winds, winds descending ;
Descending from beyond their veering points.
Beat down, beat down tie- first piUai
I go forwards. 1 go backwards.
Touch me with thy hand
Spread (extend) thy hand to mc.
(Vase, O Tonga, disperse the gale.
:i 0oi: sec the north-west, the west, the south-wet.
The south-east due. the ca*t-snuth-ea.st. the ca-t by south, the cast by north
While 1 slept began their overlapping winds ;
Whirling around in the sacred time
\\ind~. winds, gathering winds, winds descending:
Beat down, beat clown the first pillar. Igo forwards.
Touch me with thy hand,
Spread nut thy hand to me, (I) rcacli
, 0 Tonga, disperae the gali
The above "Matangi," while used tu abate gales and induce favourable winds, appears more particularly to be explanatory of Tawhaki's ascension to heaven, and the difficulties encountered on the way. The line " Beal down the first pillar" appears to be a poetical reference to the obstruction met in reaching heaven, while finally invocating Tc.ngo (= Tonga, the south-east wind personified, as they all are,) to render his ascent easy by commanding a calm. But, apart from Tawhaki, this and the succeeding " Matangi " arc interesting in giving the names of the minor winds or points of the compass, with their ideas regarding the veering places of the winds. In the " .Matangi " below, however, they are given in inverted order :
E Mat \nci
1 Marangai, marepe te matangi o Kurariki mai whano —e, a. e. Whano i ri tere ai ?
1 ri tere nui a Tane tu mai ko Hui-tr-i
Ka ara koe te matangi te rauwhara
Ka ara ia koe i angiangi matingj te kauwhara—e. i. o, »—e, i,
2 W'hakarua, mawake te matangi o Kurariki—e, i. o, e—e, i. o, e.
Tiu-ro, i angaiho rate matangi o Kurariki —e, i. o, e—e, i. o, a
4 Qru-ro, raki-rn rate matangi o Kuraraki—e, i, o, o- o, i, o, e.
-riro. waikau rate matangi o Kurariki—e, i. ".
li Kaokao, tokorau rate matangi <i Kurariki—a, i, o, e—e, i. o, a.
7 E puaki, e mailed rate matangi o Kurariki
8 I aniani. i arohi, lauira rate matangi o Kurariki. .Mai whano- e, a. a.
Whano i ri tere ai
I ri tare nui a Tine tu mai Sui-te-rangi-ora
Ka ara koe te matangi te rauw ha
Ka ara i a koe i angiangi matangi, te rauwhara—e, i, o, o o, i. o, a.
225
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS,
226
A Matanqi
1 East, east-north-east is the wind of Kura-riki. Come hither—e, a, e Gome in the procession of whom ? Come in t!u- possession of Tine: stand forward in Hui-te-rangi-ora; Rise thou the wind, the strong wind — Thou risesl up. the gentle wind, the strong wind—e, i, o, c —e, i, o, e.
2 North, north-east is the wind of Kurariki—e, i, o, e —e, i. o, e
'! North-west, north-north-west is the wind of Kurariki—e, i, o, e—c, i, o,
4 South-west, west is the wind of Kura-riki—e, i, o, e —e, i. o, e
."> South-east, south-south-east is the wind of Kurariki—e, i, o, e —e, i, o, e
ti North-north-east, north and by west is the wind of Kurariki—e, i, o, e e, i, o, e.
7 Bast by north, east by south is the wind of Kurariki
8 Sensation, quivering air, the acolyte is the wind of Kurariki. Come hither—e, a. e.
Come in the procession of whom
Come in the great procession of Tane ; stand forward in Hui-te-rangi-ora
Rise thou the wind, the strong wind-
Thou risest up, the gentle wind, the strong wind—e, i, o, e
This " Matangi," like the former one, was used to obtain favourable winds. If it failed to produce a favourable effect, then it was followed by the " Toki-o-Heau-mapuna " (Axe of the Swaying Wind or Rippling Wind). Should this incantation not succeed, then recourse was had to "Ro Kete-o-Whai-Tokorau" (The Basket of Te Whai Tokorau), into which the winds were placed or crammed. And lastly, to induce a calm, " Ta Umu-a-Huirangi " (Huirangi's Oven), wherewith to roast the crown of heaven, and so induce a calm, was applied. All of these karakias were constantly used when in difficulties—either when out fishing, or making passages from one island to another of the group. They were addressed to Tawhaki as father of the winds, of which Hapai was the mother; their eldest born child (kaumua) being the east wind, from whence arose the proverb of the " Marangai " — Ko te kaumua o ta raruji (" The first wind of heaven "). The proverb of the " Raki " (west wind) was— Ko ro potiki hamarere o Rangi-maomao (" The last grandchild of i-maomao"). The east, as the apparent source of light and heat, was emblematical of life and primogeniture ; in consequence of which the east wind was first in order, whilst the setting sun, or west wind, was the last-born child.
It may be noted that there appears to be some uncertainty regarding the paternity of Hapai. In one account (which appears to be an error) she went to her father Rupe, but there appears to be nothing further to bear out the statement.
In the proverb quoted, Rangi-maomao was apparently the grandmother of the west wind which suggests the question whether her name is not another form of Hapai-maomao—Hapai's mother—or,
227
THE MORIORI PEORLE OF THE CHATHAM ISLANDS.
again, is the latter not an abbreviation ? There is a Raka-maomao known to the Tuhoe people of New Zealand as the goddess of the winds, whilst Tawhiri-Matea was the goddess of violent gales, and the name also occurs in Rarotonga. (See “ Myths and Songs of- the Pacific, p. 5, by Rev. Wyatt Gill.) It may be interesting also to turn up J. White’s “ Ancient History of the Maori,” vol. i, and compare the conflicting accounts about Tawhaki.
Another story touching the paternity of the winds is that Ro Tauira was the mother of Tahiri-Mangate (or Tawhiri-Matea in Maori) father unknown. Tahiri married Rangi-maomao, their issue being the winds, with the months from Wairehu (January) to Tuhe-a-Takarore (December). In this connection with the winds of TahiriMangate the Maori account partly agrees, but more, however, as the parent or sender of violent gales than of ordinary winds.
The name Hui-te-rangi-ora, as will be remembered by all conversant with Maori legends, is one commonly and constantly referred to, especially in the ancient songs and karakias, as a place of great note or fame, and is dwelt on with great love and reverence. Whether this was an ancient dwelling of their race, or, what seems more probable from the context, the home of their gods, is a matter difficult to decide. It may be translated as ‘ Gathering-of-happy-homes, or a place of bliss. It was in Hui-te-rangi-ora, according to the Morioris, that Tawhaki dwelt before his ascension to heaven. Another place where he also dwelt was Ho Wai-oro-(a)-nui-a-Tane (“ The 8 reat livin g or happy waters of Tane ”). But the home where he now dwells is named Uru-mauru-te-rangi (“ Crown-of-the-tranquil-heavens ”). His birds are the pipiwharaurou and kawekawea (Maori koekoea and kawekawea), the bronze-winged and long-tailed cuckoos, which birds are very sacred to him. The particular notice taken of them is evidently derived from their migratory habit, which impressed itself upon the minds of the people, coming as these birds do with the spring and departing with the waning summer. Possibly they bring back to them a dim, but almost forgotten, remembrance of their ancient Polynesian homes.
Ro Toki-o-Hkai --.! ui \ \
Mapuna i whea te toki ':
Mapuna i runga i te marangai te toki
Mapuna i runga i te marepe te tok
Homai te toki. Karakia te toki
ECo heau-mapuna te toki, ko neau-matangj te toki. ko heau-ta-newa te toki.
Pera hoki ra whakatore katoa kite rangi
K patupatu, e rangahura.
E upoko in kite rangi, e upoko tu ki a Rehua ;
Knura m.iiinu. kihikihi weA o ro rangi.
Motnhanga t.-, upoko o 'I" Etchi-ao te rangi ka makoha
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
228
THE Axe ok tile Rum-lino (OB SW-AYWO) Wim>.
To where does the axe- ripple
The axe ripples above upon the cast wind
The axe ripples above upon the north-east wind.
Brine hither the axe. I'se incantations on the axe
The rippling wind is the axe. the gentle wind is the axe, the mighty wind it the axe.
So in like manner set in motion to heaven
The jelly Bah, the sea anemoni
A head erect to heaven, a head erect to Rchua
Shell-less crayfish, cicada water of heaven.
Dividing the head of T' Etchi-ao, the sky clears (the clouds break).
There is no English word which conveys the exact meaning of the word mapuna as here used. In water it has more the meaning of rippling, as in the name of Tangaro-mapuna-wai, who feeds and cherishes the eels. Whdkatere may be more closely rendered " cause to drift." The names patupatu and rangahura are common also in many old Maori karakias, showing (whatever may be their relation or cause) a very ancient origin. It is very difficult to decide what is exactly intended by the composer, beyond the literal meaning, in lines 8 and 9. The crayfish casting its shell was the sign of a certain month, and it seems probable that the tehikihi (cicada) losing its grub shape and acquiring its wings was also considered in hear upon the matter desired— namely, the change of wind. Ta Upoko o 'J" Etchi-ao will be explained under the months. The reference here appears to be symbolical of the clouds parting before a gale of wind.
Ko bo kete o Whai-Tokorau
Tc tihi o te marangai, te take o tc marepe
Homai kunu na, homai kana ia, homai whaoa
Whaoa ko roto o tc kete o Whai-Tokorau.
He kete aha ? He kete whawhao, whawhao rangi
Whawhao mo Rua-nuku mo Tawhaki.
Te tihi o tc Mauru, tc take o tc tonga
Homai kunu na, homai kana ia-
Homai whaoa, whaoa ko roto o tc kete o Whai-Tokorua,
Be kete alia ! He kete whawhao. whawhao rangi.
H.' kete aha ! He kete whawhao mo Rua-nuku mo Tawhaki.
The Basket of Whai-Tokorau
Thc crown of the cast wind, tin- source of the north-rust wind
Place in yonder, place- in there, bring, force them in-
Force into the basket of Whai-Takorau.
For what is the basket ? A !>a-k.-t to foroe in, t.> force in heaven
Wherein to force Rua-nuku and I
200
THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS
The crown of the Mauru. the source of the south-east wind :
I'kce in yonder, place in there
Bring, force in, force into the basket of Whai-Tokorau
For what is the basket ? 'Tis a basket to force in, to force in tin- heaven-.
For what i> the basket t 'Tis a basket to force in Rua-nuku and Tawhak
Te Whai-Tokorau was a son of Tahiri-Mangate, but beyond the mere statement, no genealogy was given nor any explanation concerning him. There was a proverbial saying on a cloudy day that the sun was deposited in his basket. According to the Morioris. the winds Kaokao (Kawakawa in Maori) and Toko-rau were hau-tama-wahine (mild winds), as opposed to the southerly winds (haurtamatrine). Therefore he. as one of the mild winds, it may be inferred, placed the rough ones in his basket, so inducing mild weathei calms.
It would also appear from the above karakia that Rua-nuku (his first appearance in this connection), with Tawhaki, were to be pushed or forced into the basket, as causing the winds complained of: whereas, if holding the same position as in Maori. Tahiri-Mangate (Tawhiri-Matea in Maori) ought to be put therein. There were several more verses (not recorded) of this karakia, reciting the names of the winds, but ending with the same refrain.
Ko ta Umu a Hiii'.anoi.
Taku umu nei kia tao kite tihi o ta rangi
Kai tao atu kite pehore o ta rai
Ka hinga ta umu, ka mate ta urau, ka takato ta umu—
Ta umu te Wairua-Nuku, te Wairua-Kangi,
Tc Wairua-waho, te Wairua-Hu-te-rangi-oro.
Tangohia ta umu ko Huirangi, ko Huirangi mamao ;
Mata o tchuapaka, to Wairua-Hu-te-rangi-oro.
Tangohia ta umu ko Huirangi,
Tangohia ta umu ko Huirangi-te-Tauira.
The Ovkh "t Huirasoi.
This, my oven, lei it roast the crown of heaven,
Let it roasl the bald pair of heaven.
'I !m oven subsides, the oven dies, the oven lies prostrate —
The oven of the Spirit of Earth, of the Spirit of Heaven,
The Spirit beyond, the Spirit of Hu-te-rangi-oro (Hu Hui abbreviated .
Take the oven, it is Huirangi, it is Huirangi-mamao (also Rangi-mamao) :
Countenanoe of ardenl heat, the Spirit of Hu-te-rangi-oro.
Take the oven, it is Euirangi,
Take the oven, it is Huirangi the Aoolyte.
THE MORI OR I PEOPLE OF THE CHATHAM ISLANDS.
230
Iv> li ujoi Taumui.
Ko Rangi Taumuai, taumuai i te tihi o ta rangi,
Taumuai i te pikira <> ! a rangi,
Taumuai i tua. taumuai i waho,
Taumuai Hui-te-rangi-oro. Hunake i raro nei.
Ko koe te koura, maunutia, pakapakatia
Puahu manawa o to akau roa kite rangi,
Ka nei ka niahntn he uinu taotao, taotao roroa.
Tis Rangi Taumuai who stills the crown of heaven.
Who stills the bald pate of heaven.
Who stills over, who siills beyond,
Who stills in Hui-te-rangi-oro. Rise from beneath
Thou, the crayfish, cast thy shell, become hardened
Be calm, heart of the outstretched coast to heaven.
Now it arises, an oven to roast, to roast fully
The Oven of Huirangi was sometimes named Rangi Taumui (meaning respectively the "gathered heavens" and "the heavens stilled "). This was the last incantation used to render inert the power of the wind, as derived from heaven, by roasting the highest part of it— i.e., magnifying the power of the incantation by likening it to the Spirit of Earth, Heaven, Space, and Hu (or Hui)-te-rangi-oro (or ora). Tawhaki's former home, with the sacred and mysterious power of the Acolyte (a phrase common also to the Maoris) added. The name Huirangi-mamao is said to be the same as Rangi-mamao, who, as already stated in one account, was said to be Tahiri-Mangate's wife and mother of the winds.
In the next —" The Oven of Rangi Taumui " —apparently to suit their own ideas of rhythm, they change it to Taumuai, in which respect the Morioris, especially in their songs, are terrible offenders by changing the vowels, so making the recognition of the correct form very difficult at times.
The meaning of the reference in the fifth line does not appear clear. It is said to be an allusion to the warm months of the year, when the crayfish comes in from the deep water to cast its shell.
The Morior] Compass.
(Set diagram facing pagt 206.)
As appertaining to Tawhaki. the names of the different winds, with those of the intermediate points of the compass, as known to the Morioris, is here given. It will be seen that, with a few exceptions, the names are identical or nearly so with those of the Maoris and -iuns.
The months being the children of Tahiri-Mangate, we now deal with them and the sayings regarding them, as given by llirawani Tapu, although the translation of the Morion is in some parts a littli uncertain. Each month was said to be a person. It will he remem-
202
THE MORIOHI PEOPLE OF THE CHATHAM ISLANDS.
bered, in the story of Maruroa tnd Eauanga,* who went to rescue their sister Tanehape from the power of the Koko-uha and Eoko-to(a) male and female kokooitui -that they went to the land of Tahiri, of whom Irea was his artici (superior lord), and that thev were there taughl the knowledge of the months. It was there also they obtained the knowledge of Rekohu or Chatham Islands—by which they came thither. Whether this Tahiri has any connection with TahiriM.tngat is hard to decide
It would seem more probable that the information thus obtained was from some place of higher civilisation. which they had reached in one of their long voyages before leaving Polynesia. The statement is based possibly on tact, but altered by adaptation to their present surroundings. Thus, they say that in that land the kowhai and pohutu bloomed, and the uarmOara grew, which would apparently indicate New Zealand—a place to which it is very unlikelv thev ever returned from the Chatham Islands, as Rangimata was wrecked on the island. From their knowledge of the names of New Zealand trees, it is pretty evident they came from thence in the last place, and would bring with them any knowledge that there existed.
kin Months and Days of the Morjorj Caukndab
Wairkhd
iIM.IEV.
Ko tohu i karangatia ko Wairahu—ko tari hingii ana. Ko Rehua I' ana. E tangata enei. Tana kupu mo kai wai mo Pupaonga, " Mitikia o koe ka wai na."
Tin- reason it wa> called Wairehu—the weeds are burnt up. It i- Rehua Paonga. These are men. His worc j concerning the water (was), ''Drink thou U]> the v
The meaning being that, owing to the sun's heat, the weeds am herbage were burnt, am! the water dried up.
Moro.
Ko tikanga o Moro ko kakaliu kuini' ara ko Paenoa, ka mutu inginei to nil mahaiu. E tangata tenei.
February
The reason of Moro was kakalu drawn garment)—thai is Paenoj —finished. The warm season end hero. This is a man.
Mm I Torekao.
Ka koti inginci tu huka a Mihi Torekao, ka rere a Kahupuarero. Tangata nei wa me nci.
March
Qow-biter (cuts) of Hih Torekao, Kahupuarero flies (grass-sten borne by the wind). These things ar people.
April
Ta Upoko o 1” Etchi-ai
Anako ro koura maunu. Ko ro kupu tenei a T’ Etchi-ao, “ Naku ko ro koura maunu.”
H is the (time) of the shell-less crayfish. This is the saying of i" Etehi-ao, " Mine i> the shell-Ii ■ - rl';l\ fish."
/ /'. linn nan Society, vol. v. pp. 19 and l:!t; also mii<. p. I j-j.
232
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
The meaning is that the casting by the crayfish of their shell was the sign that this month had began; in the same manner thai tfee former was known by the dry stems of grass mentioned floating for miles in the breeze.
Tumatehaea.
Ka iiiiM ano ia ka waru au. Ko rome i mea ai rau" ko Kahu no rome ke put' ei rami. Ku mu i t<- kiato hokotiko hoki na ratau.
Kahu.
Tanana kupu tenei ka warn an. Ka tipu i totoe i mu'i. Xakena na Kahu.
Kongo.
Ka timata ka okahu inginei ki ahuru t' when!"i{a) ; i timata ai fco Tongapua ti Hukurangi.
May
He said I am eight. The reason why he and Kahu said this was that they two might surpass their following. It was an argument of theirs.
June
His word was lam eight. The first toetoe grows. It is mine, Kahu’s.
July
The weeds or heringe coDtmeooea now to grow; the soil grows warm. It being because Tongapua is in Hukurangi.
The saying in reference to July is He whitu tataki tumu, " The seventh (July) always rainy."
Tahei.
Ko tana e tau i ka tau —(1) Ko Hitanuku, (2) Hitarangi, (3) Hitara, (4) Hi takau re-re ka, (5) Hitikaupcke, (ti) Towhangaporoporo, (7) Towhangarei, (8) Muruwhenua, (0) Murutau, (10) Murukoroki, (11) Muruangina, (12) Putehapa.
T' arapuhi te me i kite ai i tangata Moriori. Etu ana i roto i tehea me na ngahum-ma-ru wha tau, ngahum-raa-rd ka marama, ngahum-ma-ru hoki ka rangat’(a).
August
His occupation is to count the years—(l) Hitanuku, (2) HitaraiiL'i. (3) Hitara, (4) Hitikaurereka, (5) Hitikaupeke, (6) Towhangaporoporo, (7) Towhangarei, (8) Muruwhenua, ('.») Munitau, (10) Murukoroki, (11 ] Muruangina, (12) Putehapa.
The (plant) arapuhi was known by the Morioris. In it were twelve years, twelve months, and twelve people also.
The arapuhi plant grew only in one place —at Hakepa, near Hawaruwaru. It has not been seen since the days of the old men, so that it appears to be extinct. It was alleged to have some peculiarity in the formation of its branches, from which they derived the idea of the twelve years and twelve months in each year ; but, apart from the statement, there does not appear to be anything to throw further light on the matter. An analysis of the meaning of the first five names of the years is suggestive of jumping, giteri in a high-flown manner, the word hiti, " to jump or leap," conjoined to earth, heaven, sun, &c.
■Jill
THE MOR/ORI PEOPLE OF THE CHATHAM ISLANDS.
Nos. 6 and 7 appear very uncertain, but probably are three words. In the next four names Muni Muri. Muru-whenua and Muruangina appear to have a connection with the winds, but. beyond the mere suggestion of meanings, nothing definite is known. The following may throw some lighi on this obscure subject :
Ilumbolt, in his " Vue des Corderillas," p. 148, shows the relation between the Nahua calendar ami that of Asia. He cites the fact that tin- Chinese, Japanese, Calmucks, Mongols, Mantchou and other hordes of Taitary have cycles of sixty years' duration, divided into five brief periods of tweke years each.
The fact of these names of mom lis being supposed to be those of people may have some reference to the old-world belief that a god presided over each month. The author of " Atlantis." says, p. 287 : It is not impossible that our division of the year into twelve parts is a reminiscence of the twelve gods of Atlantis. These L'ods were Zens or Jupiter, Hera or Juno, Posidon or Neptune. Demeter or Lpollo Artemis or Diana. Hephastos or Vulcan, Pallas i or Minerva, Ares or Mars, Aphrodite or Venus, Hermes or Mercury, and Hestia or Vesta, in which the first name is Greek, the second Roman."
In an account of the Sabaens, given in " Proceedings of the Royal Geographical Society." 1891, p. 667. the following occurs : " Some also counted cycles of twelve years, and gave to each the name of some animal, in a similar manner to the calendar used in Central Asia."
From the above it would seem that the Morions have retained a fragmentary recollection of some ancient calendar, acquired in their ancient Asiatic home. It is believed that no other branch of the Polynesian race has any record of anything of the kind.
Keitanoa.
Tanana ki, " Katahi au i tahi ai." Ko ro mami nei kukuria k' whanau til hua. Ko ro mann nei t' wharourou tona hokowai '" Ta upoko o RakeiWfc \vi ."
T M IMI'iiTI.
September.
His Baying is. " Now for the tirsi time I am our" (begin). T] bird the hukuria (now) lays its egga the bird tin- wharourou (bronze winged cuckoo). Its proverb is " Th< head of Rakeiwewe."
Ol TOBEB,
His Baying is. " 1 will not l>o Batisfied with the infinite variety of food."
Tanana ki. " E kore an makona i tini no ro kai mana."
Wat;i: mii'.
NOVKMBKB
Tana kupu, " Ka tahi an." ro matabJ a ru kupoupou.
His word. "I am one.* 1 It is th beginning of the hupoupou sea-bird, ti in use fur food.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
234
TiiiriiE A Takakohe.
December,
Tana ki mo ru kukuria, " Mahut i ta upoko o Maruroa."
His Baying touching the kukuria sea-bird, " Como forth the head of Maruroa."
The Moriori year began with the reappearance of Puanga (Rigel) " and his gathering " in the east in the early part of June —then a morning star. In " his gathering " were included Tautoru (Orion's Belt) and others, with the Pleiades (Matariki), and two stars, ha wheta naioenewene, or "forgotten stars," between Rigel and the Pleiades. In Eastern Polynesia, the beginning of the year was denoted by the rising of Matariki (or the Pleiades). Puanga's whala (or food-plat-form) was the three stars in Orion ; his luahu (or altar) was the tukepipl (or eyebrows) the northern stars of Orion.
As far as can be gathered, Puanga's advent does not come on the first day of June, but about the end of the first week or thereabouts, so that the months would slightly overlap ours.
As with their Maori and Polynesian brethren, the Morioris counted their days by the nights of the moon, in giving which, it may be useful to institute a comparison with both Maori and Polynesian nights of the moon. Different names obtained in different places, yet they have a great general resemblance. The Maori tribes differ considerably amongst themselves as to the names. Assuming the names as given to me to be correct, there are with the Morioris thirty-one nights of the moon, but there appears much reason to believe that Omutu and Owhiro are only variations of the same name, both signifying extinction, or when the moon is no longer seen.
As with the Maoris, Otere (or Tirea in Maori) is the first night of the moon as seen in its crescent form, with which, as a starting-point, by counting, the names of the other nights can be discovered.
In connection with the foregoing, it may be observed that certain nights were considered propitious, but perhaps more especially so in relation to the tides, as being favourable for rock- or sea-fishing. Dependent so much as they were on fish for their subsistence, it was a matter of primary importance to know how the tides and currents would suit. It was a matter of great importance to them when out in their so-called canoes, in assisting their return to land from fishing, or if they were making a passage from one island to another, and swept out of their course, to know that the next tide would take them in the right direction. The nights of the Hinapouri (moon not seen) were preferred for night-fishing, as fish do not bite well in strong moonlight or on an ebb tide, when the fishermen cried Tangaro(a)panake = " Tangaroa departed " = no more fishing.
235
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
NimSs ..i Tin. Eights of tiik Moor.
1 Omuti
17 MaQre
2 Ouhiro
Is Oturu
3 Oter,
I!) Rakaunui
4 Ohewata
20 Rakaumotohe
.-> Oua
2] Takirau
6 Okoro
22 Oika
7 Taraatt"(a)-tu-tahi
23 Korokore-tu-tah
8 Tamat£-tu-rua
24 Kon-korotu-rua
0 Tamatf-Tiui
2."i Kon-kniv-liokopa
10 Tamate-kofcopa
20 TanganVa -mua
11 Ohuna
27 TanL'ar.i-a-rotf
12 Huuaru
. 11- ■". -ki k i •
13 Hua
29 ui.ui.
14 Mawharu
30 Orongo-nui
1") Outua
31 Orongo-mori
in ohotu
The Morioris also mention a Korekore-tu-whakarfi. evidently another name for one of the Korekores, but which was not stated.
Kc to kete/ c What Tokorour THl MORI OR! COMPASS. To far* page 20fi.
THE MORIORI PEOPLE OF THE CHATHAM
ISLANDS; THEIR TRADITIONS AND HISTORY
S. Percy Smith.
Chapter XV.
/RAYING to the lamented deatli of Mr. Alex. Shand, it devolves on V 7 another pen to complete his work on the Moriori jieople. In doing so we shall here cite the Maori accounts of the exodus of the Morioris from New Zealand as they were preserved in one of the ancient Whare-wananga (or Houses-of-learning), the last of which ceased to be used about the middle of the nineteenth century. Luckily, the principal teacher in that " House-of-learning " dictated to a young scribe a very large amount of interesting and important information regarding the history of the Maoris, which has been faithfully preserved in writing, but until quite recently has not been available generally. It is now made use of for the first time in explaining some of the difficulties Mr. Shand always experienced in accounting for the discovery of and the early settlement on the Chatham Islands. The discovery that this information was in existence was naturally of extreme interest to Mr. Shand, and his last chapter (which was burnt with its unfortunate author) dealt with this Maori account, besides other matters.
It has been proved with as great a degree of accuracy as any point in ancient Polynesian history is ever likely to be that the Maori Earotongan (and probably Tahitian) ancestor, Toi-te-huatahi. flourished thirty-one generations back from the year 1900, which, converted into years by the rule universally adopted by the Polynesian Society of allowing four generations to a century, takes us back to the year 1125 a.d, or let us say the middle of the twelfth century as the period m which this celebrated ancestor nourished. We have thus a fixed date to aid us in determining that of the first occupation of the Chatham Islands, for Toi is connected with it, as we shall see.
It is necessary now to recite a few occurrences in Maori history in order to provide a starting point for that of the Morioris, and in doing-
2im
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
so some notes uill be given that are generally quite unknown to Maori scholars, tin- full text of which is shortly to be published.
During the period that the headquarters of tin- Maori people was i,, Tahiti (which is the Hawaiki from whence they came to New Zealand there arrived from the Eawaiian group a canoe or canoes on a visit to the people of the former island. The navigation of tin- Pacific Ocean was a t that time a great factor in the lives of the Polynesians, and emulation in nautical achievements a characteristic feature in their lives and a subject of interest at all meetings of the people. Eence, m order to honour the Hawaiian quests, a great canoe regatta was arranged, in which large numbers of vessels took part. A canoe commanded by Whatonga, the grandson of Toi-te-huatahi who has been mentioned above), exceeded all others in speed, and had reached a position out at sea far from the north-west coast of Tahiti, when a sudden gale from the east arose, against which this canoe battled in vain to regain the shore. She was driven before the gale for two days and twonighte; and when the wind fell a dense fog covered the face of th can. in which the crew paddled at random, not knowing in which direction they were going. When the mist lifted thev discovered land in the distance, to which they directed their course, and on their arrival there they ascertained it to he Ralatea [aland, distant one hundred and twenty miles to the W.N.W. of Tahiti. Whatonga and his crew remained here several years, taking wives from the local people, but making no attempt to return to their homes in Tahiti, because the storm and the fog had caused them to lose the direction from which they came. They afterwards recovered this direction and eventually returned to Tahiti, but the incidents connected therewith do not belong to this story.
In the meantime Toi-te-huatahi, after the lapse of sunn' time, perhaps simie years, being persuaded that his grandson Whatonga and Tu-rahui had not perished at sea, decided to go in search of them. The people at this time possessed full accounts of the voyage of Kupe during which he discovered New Zealand, and of the sailing directions he had left with the learned tohungaa of Tahiti. Toi appears to have been persuaded that Whatonga had reached New Zealand, which, by the way, was not then generally known by the name of A.otea-roa, although this name was given by Kupe, hut as Tiritiri-o-te-moana. The directions given by Kupe were to the effect that in the month of February the course to New Zealand from Barotonga was to Bteer a little to the right hand of the setting sun, moon, or Venus—which correctly describes the direction of New Zealand from Tahiti and the neighbouring groups. Hut Kupe had visited other islands besides New Zealand, and it is apparent that Toi, having this in mind after he left Tahiti, first visited Rarotonga, and thence steered for Samoa in his search for Whatonga. The name Hamoa Samoa) and of Pangopango in Tutuila Island of the Samoan group) are mentioned in the narrative
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
2sM
According to the Maori accounts, one Horangi, who was a chief and priest that came to New Zealand with Toi, spread about the report that on their voyage they had oome across on island which was " constantly oovered with clouds, and which was not of greal extent." This report coming to the ears of Kahu, who was then living at Whakatane with his people (it is not clear whether he came with Toi or not, but the inference is rather that lie was one of the tangata-whenua , who decided to try to reach this mysterious island. After a visit to Taranaki he returned to Whakatane, and then with all his people, twenty-seven in number, migrated to Te Pou-o-Kani, a place on the east of Lake Taupo; hut finding little natural food there, moved on to Mokai-Patea, near Muri-motu (east of Mount Ruapehu), and thence down the Rangitikei Valley to Te Houhou. Finding there were no people living there, they decided to settle in that part —probably only for a time and to grow food. After all the timbers had been collected for the palisades of their pa and for building their louses. Tama-uri, Kahu's son, dreamt that a flood carried all their wood down the river and out to the great ocean, and finally drifted it ashore at a strange island, and that he and all his people were also there. On telling this dream to his father, the latter exclaimed, "Let us all go," and taking the dream to be a direction for them, they then migrated to the mouth of the Rangitikei River, on Cook's Straits. Here they commenced to build a canoe, and whilst doing so, Kahu's daughter Hine-te-waiwai found on the beach a drifted kauri log, which was afterwards split up to form karaho (deck beams) for their canoe.
Whilst engaged in this work there came from Whanganui two men named Te Aka-aroroa and Ha-waru, who apparently belonged to the taiujata-irlienua people, but who, nevertheless, were accomplished in canoe building, and they materially assisted Kahu in preparing his vessel for sea, for he did not understand the necessary arrangements of a canoe to battle with the rough waves. These two men finished the canoe, ending by making the Icoaka, or narrow, closely-woven mats, that are placed along the gunwales in rough weather to fend off the waves.
When leaving Te Pou-o-Kani Kahu had brought with him the seed (? roots) of three different kinds of fern-root suitable for food, which were carefully placed in a calabash to preserve them. Some kumara roots were also carefully packed, both kinds of food to be taken to the Chathams.
In the month of Tapere-wai (September), Kahu's canoe was afloat on Te Moana-nni-a Kiw"a (the great ocean of Kiwa, the latter beinoone of their ancient gods, joint ruler of the ocean with Tangaroa, and both of them the offspring of Rangi and Papa), and crossed over the Straits to D'Urville Island, where they stayed until the last day uf December, when they finally left New Zealand for the Chathams. They landed at a certain bay on the north coast of that island, where
212 205
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
they proc led to build bouses, using the deck-beams of kauri in their construction, and hence Hine-te-waiwai named the island Whare-kauri. The bay was named ECaingaroa in remembrance of the .New Zealand plain of that name near their temporary home at Taupo. The 8 1-fern was then planted at a place they named Tongariro, after tie mountain in the North Island of New Zealand ef. the Moriori account, i lhapter V. <
As in the record of all these voyages made by the Polynesians, there is the usual absence of detail of the voyage itself. We are not told how thecrew fared in crossing the five hundred miles of boisterous seas thai separate the Chatham Islands from New Zealand. It is only by inferen ind the deductions to be made from the nature of thekarakia* used in the case of the " Rangi-houa " and " Rangi-mata " canoes Bee infra . as preserved in the Moriori accounts, we are led to infer that they suffered great hardships from want of water. Details of the fittin<* out of the vessels are plentiful, but few notes on the voyages themselves are ever given.
After they had been there some time, Ivfihu and Aka-aro-roa started to explore the island to find out what it was like and whether there :a v inhabitants. Presently they saw smoke in the distance, and then men; they thus discovered that they were not the first people on the land. " These were the people called Moriori, and it is said they were a fine people. So Aka-aro-roa took two wives of that people named Te Para and Wai-mate. from whom the descent is as foil..ws :
Aka-aro-roa = Te Para L
Kauri =
Waitaha = i
Te Rangi-tuataka = Tipurua
Te Hau-te-horo = Waimate
This last one of his descendants returned to Whanganui .... in New Zealand, ami it is said did not go back to the Chatham*, but remained at Whanganui, when' all his descendants are to be found, whilst others of Aka-aro-roa's offspring remained at Whare-kauri." "Now the calabash in which Hine-te-waiwai took the fern-s 1 was named ' Te Awhenga,' and the totara-bark receptacle in which the kumara was preserved was named ' Rangi-ura ' ; hour,- is the saying regarding it, 'Ko te rangi-ura* a Hine-te-waiwai.' When Kahu found thai neither his taro* nor his kumaras would grow, he exclaimed, 'A! There is the i l-producing soil at Ara-paoa! South Island, New Zealand). lam wasting my time on this ocean rock '—in reference to the inferiority of the Boil, which is boggy. So Kahu said to his
• Rangi-ura ia ■ Dame for the totaia-bark whoa prepared tor this purpose.
242
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
retainers that they had better return to Ara-paoa; but those who had married in the island refused to join him. Kahu and his daughter Hine-te-waiwai and some of their people, however, started back in the same canoe they went thither, which was named ' Tane-wai,' but it is not known whether lie ever reached these shores, for nothing has ever been heard of him since." (That is one statement with regard to Kahu ; we shall come across another later .
The narrative goes on to mention the names of the principal Morioris living at the time of Kahu's visit, and then describes the origin of some of these people who appear to have arrived there after or about the time of the earliest migration from the Taranaki Coast, already described. The narrative says, " Now, it is known that the following canoes came (to Chatham Islands) from Barotonga— i.e., 'Aotea-roa,' 'Te Mapou-riki,' ' Eangi-ahua,' and 'Te Eirino ' ; this latter canoe arrived there long before Kahu's visit. It first made the land at Eangi-kapua at Whare-kauri (Chatham Islands), and one of the principal men on board was Tahua-roa, another was Kapohau, together with their friends, wives, and children. Both of those whose names are mentioned were descendants of Matangi, who married Hine-huri." This statement does not, however, assist us much, for we do not know anything of Matangi and the others.
The return of Hau-te-horo to Whanganui in the fourth generation after Kahu's visit explains how it is that the Maori's knew that the defeated people of Te Tini-o-Tai-tawaro reached the Chathams ; even supposing that the other story (see infra) of Kahu's return to New Zealand is incorrect. As to "Te Eirino " canoe, it has hitherto always been stated that it arrived at Bangi-tahua Island (probably the Kermadec group], whilst Turi in the "Aotea" canoe was temporarily staying there to repair his vessel after his long voyage from Ba'iatea, and before attempting the more stormy part of iiis course to New Zealand. This occurred about the time of 'the fleet," circa 1350. The accounts of the voyage of the "Aotea" say that Te Eirino, after leaving Eangi-tahua, sailed away and was never afterwards heard of; though other accounts seem to indicate, rather than definitely stating so. that she was wrecked at Tama-i-ca. the boulder-bank forming Nelson Harbour, South Island of New Zealand. Again, the Eev. T. G. Hammond informs us that the Taranaki people have some knowledge that " Te Eirino" did go to the Chathams.
We must now follow other accounts of the settlements on the Chathams derived from the same MSS., and which arc not entirely in accord with what has been written above, whilst at the same time they throw considerable light on some obscure points in previous chapters written by Mr. Shand, and tell us where " Rangi-houa" canoe came from—a point which is not at all clear in the Moriori account of this vessel to be found in Chapter V. We will follow the Maori
2*4
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
narrative a- closely a- possible, premising that the order of the paragraphs is changed somewhat to accord with what appears to be their historical sequi
"Te Om-o-manono was the name of a //</ at llawaiki which belonged to Manaia soo the Morion account of this man. Chap. III.; and his tribes, Ngati-ota-kai, Ngati-Pananehu, and Ngati-Eakaia. These tribes wore a bail people, given to murder and other evil ways; and consequently offering many reasons fur quarrels with the other tribes, then living in Hawaiki Tahiti), and these dissensions were the eventual cause of their leaving Hawaiki. Manaia's chief enemy was Uenuku and his tribes. Now Tn-moana see Chapter IV. and Whena were chiefs of some of these kaput, and the sister of Tu-moana named Papa, daughter of Tu-wahi-awa was tie- Bister of Uenuku's wife—that particular Uenuku whose son was Kahutia-te-rangi. A cause of much trouble was the theft of the whakai of Uenuku's children, and their subsequent murder by Whena. (See Journal Polynesian Society, Vol. XVI., p. 194 . It was then that Horopa, Tu-wahi-awa's brother, went with a war-party and killed Tu-moana at a place named Te Whata-a-iwi in llawaiki. Another name of Tu-moana was Tuara-huruhuru-o-Tu-wahi-awa this is probably the Tchu-huruhuru of the Moriori account), and his youngest brother was named Papa-kiore (? Hapa-kiore of the Moriori, Chapter TV.;. Tu-moana's sister, Te Kiri-kakahu, was taken prisoner ('? by Uenuku's people) during these troubles."
These wars and troubles led to the migration of Tu-moana's people. " When the canoes of the migration were afloat on the ocean, the crews of 'Rangi-houa' and ' Bangi-mata-wai' (see Chapter V.) bid farewell to those left behind, especially to Te Kiri-kakahu, Tu-inoana's sister. Another of the canoes that came with the others from llawaiki to the laud Tiritiri-o-te-moana Ne'w Zealand was named ' Pou-ariki,' and she was a large top-sided canoe built like Takitimu.* It was at their departure that Te Kiri-kakahu suno- the following song in lamenting the departure of her tribes :
Before my eyes the plain of Kaingaroa lios,
"Whilst now an- lost th ■ groat ones of the tribe,
Plainly discerned is the hill at A.moamo-te-rang
Where by fire th l - Uru-o-manono was destroyed,
The mainspring 6f th" people are now separated from m<
To the world's wide open space
Thai spreads away from Hawaiki's shore,
Lie there th n. 11 Manaia ! 0 Whens !
whose evil deeds, I am now left behind.
"Te Honeke was the priest of ' Rangi-houa,' and his god was Rongo-mai-whitiki. This canoe <li<l not succeed in landing
* Ot' which canoe, her building, equipment, crew, and voyage, the HB3. gives very minute details, Far more bo than is the case with any other known.
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
'Mx>
capsized in the surf at Whare-kauri Chatham [sland). Many of the people "I'll 1 saved, amongst them Taupo and Tarere-moana, whilst very many were drowned, and the canoe was broken up by the waves at Chatham Island. Rakei-roau was one of the drowned.
" It was in the eighth month (August, according to the calendar of these people) and on the day Orongo-nui 27th of the month), near the end of the month that they left Hawaiki, and it was near the end of the ninth month September when they reached the Chatham*, and hence it was this canoe was wrecked." (The several names of the fierce winds blowing in Winter, of this period are then recited). " Kini-waka was the chief of that canoe, and his sister Ariki-kakahu lamented his death as follows." I hesitate to translate this without further information, but it is interesting as containing references to names mentioned in previous Chapters. After that follows the karakia of the tohunga of the canoe on their arrival at the island, which does not contain veiy much of interest.
We must now go back to another account that cannot easily be fitted in to the Moriori accounts.
" Ngati-Kopeka tribe was a sub-division of the Ngati-Waitaha " (that settled in the South Island of New Zealand; the first name, however, appears to have been a tribe in very ancient days, long before the people arrived at Tahiti), "and came from Hawaiki in the canoe named 'Te Karaerae,'* commanded by Te Ao, Bongo-mai-whenua, Pu-waitaha and Kahu-koka. It was the latter who had the forethought to bring with him a basket of kumora seed, which were wrapped up in Icoka,] hence his companions gave him that name. This canoe landed at Tai-harakeke at Mataaho (south of the East Cape, New Zealand). When these people went to fish off the rock named Eai-kapua, the original people of those parts —those who had first discovered and occupied Mataaho and Waikawa—were very angry about it, which caused the new comers to migrate. The people of this canoe left Hawaiki at the same time as 'Takitimu' and ' Horouta'—'Te Karaerae' being one of the throe. This division of Ngati-Waitaha had lived at Te Whanga-papa (in Hawaiki). And bo these people migrated and went to Wharekauri (Chatham Islands), a name which they gave to the island in remembrance of their pa at Hawaiki, that is, at Te Whanga-papa. They gave the name of Eai-kapua to the fishing rock about which they had the trouble with Te Wahine-iti people" (who still live there); "another name for this rock is Kapua-rangi, it is off Waikawa at Waipiro Bay.
" Now Eougo-mai-whenua (mentioned above) married Hine-rua, a
* There is certainly one other, if not more, canoes known by this sanir aame
f It is not clear what kind of koka this was—it is a plant name in New Zealand, as also in Rarotonga.
2Afi
THE MO MORI PEOPLE OF THE CHATHAM ISLANDS.
daughter 01 Hape-taua-ki-whiti who apparently belonged to the Waihine-iti tribe). After they had arrived at the Chatham Islands, this lady constantly grieved at her separation from her parent, and when she was near death enjoined on her son, Kape-whiti, to visit his grandfather, saying, 'After I am gone, and thou art come to man's estate, thou must return to Tiritiri-o-te-moana (New Zealand) and visit thy grandparent.' After his mother's death Kape-whiti urgently desired to carry out, his mother's dying wishes.
" So he came away with Pu-waitaha" (who came from Hawaiki, see above) "and landed at Tukerae-whenua near Takaka in the South Island of New Zealand.* Here they found some people from Tokomaru" (twenty-five miles north of Gisborne) " and with them came to the North Island, and then Kape-whiti visited his grandfather and his tribe, and it was through him that it became known that there was another island besides these two (New Zealand .
"After a time Kape-whiti said to his companion, ' Now depart; return to see how the bulk of our people are getting on. On your arrival there let them take the name of ' Kiri-whakapapa '!' The origin of this name is this : When their party were travelling (towards Tokomaru) they came to Te Awahou, inland of Te Whiti-o-Tu,t the main body were left there and the Whare-kauri people went on by themselves. Arrived at Kuri-papango { they camped, and during the night there came on a very heavy snow-storm, which caused much suffering to the travellers, and had it not been for some holes (or caves) they dug in the soil they would have perished. Hence was the message sent by Pu-waitaha to the people that they should call themselves Ngati-Kiri-whakapapa " (which means, it is believed, " cracked-skin," due to their having to stick to the fires so closely during the snow-storm).
" Rua-ehu, Rua-whakatina, and Hine-rua were one family; the latter married Rongo-mai-whenua, and they were the parents of Kape-whiti, whose wife was Hina-maunu, the sister of Tamatea-upoko, who were descendants of Tamatea-ngana. Pu-waitaha named part of their hapu that came from Hawaiki, Waitaha, and Maunga-nui ('? the hill at the Chathams) was named after a mountain in Hawaiki " probably that at Rarotonga).
" Some time after these events Kahu-koka went to see the Whare-knuri Island, but he found no place suitable, in his opinion, for the growth of his kumaras, the soil being too wet, and so Kahu-koka
* How they managed to get to this place, aud why they did not land od BOme nearer part oi the coast, is not explained. Presumably they used the same canoe in which thev went to the Chathams.
t Name of a battlefield on the Rua-taniwha Plains, ten or twelve miles west of the town of Wai-pawa, Hawkes Bay.
f At the entrance to the Ruahine Mountains on the Napier-Patea road
us
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
returned to the place he had first settled in (New Zealand), and the love for his original home in Hawaiki very much increased. The canoe in which he made his voyage was named ‘ Tane-kaha ’; it belonged to Hau-tupatu of the Ngati-Waitaha of Moeraki, in the South Island.”
Then follows a long karakia, said over the canoe to dedicate it and remove all obstacles in its long voyage to Hawaiki (or Tahiti). “After the karakia the canoe was launched on to the ocean, and Kahu-koka started before the first rays of the sun had appeared above the sea-horizon.”
It is obvious that the two stories concerning Kahu are irreconcilable, and at present there are no means of indicating which is correct. It is nevertheless satisfactory to get the Maori account of the two canoes “ Kangi-houa ” and “ Eangi-mata,” and to find that they largely conform to the Moriori version. If it is true that these canoes came from Hawaiki after the troubles which led to Manaia’s abandonment of his ancient home to settle in New Zealand, it accounts for a hitherto unexplained statement in Moriori history to the effect that they were acquainted with the story of Manaia (see Chapter III.) ; and it would further seem that the date of this last migration was synchronous with the final settlement in New Zealand by the crew of “ Takitimu,” “ Te Arawa,” “ Tainui,” and other canoes— i.e., in the middle of the fourteenth century.
Mr. Shand had intended to give in his last chapter the Moriori account of the visit of Lieutenant Broughton, commanding H.M. storeship the brig “ Chatham,” which contained supplies for Captain Vancouver. It was on their way from Australia to the north-west coast of America to join Vancouver that the “ Chatham ” fell in with the island to which the name of the brig was given, and the existence of this group made known to the world. Broughton landed at Kaingaroa, on the north side of the main island, on the 29th November, 1790, and had communication with the Morioris.
Failing Mr. Shand’s full account of the transactions on that day, I copy from my journal of March 28, 1868, an account given me by some old Morioris living at Ouenga of Broughton’s visit; “ They say that the first vessel that arrived here came to Kaingaroa; it was commanded by Manu-katau (Broughton). The taukeke —for so they called the Europeans on board—were constantly collecting the clothes, utensils, weapons, etc., of the Morioris. On one occasion a taukeke got hold of a net and wanted to take it away as a specimen, but the owner objecting, called his friends to his aid. The white man, thinking that violence was intended, shot the Moriori, whereupon the latter’s companions decamped. Soon after, a boat came ashore from the vessel and
ai«
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS.
deposited on the beach a quantity of articles, such as blankets, shirts, tomahawk-, etc, They then pulled out for some distance and waited. First one Morion, then another, came forth from their hiding places and helped themselves from the heap on the beach. When those in the boat saw that all the things were r one, they returned on board and sailed away, and never came back. They call a ship pora."
THE END
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Bibliographic details
APA: Shand, Alexander. (1911). The Moriori people of the Chatham Islands : their history and traditions. Polynesian Society of New Zealand.
Chicago: Shand, Alexander. The Moriori people of the Chatham Islands : their history and traditions. Wellington, N.Z.: Polynesian Society of New Zealand, 1911.
MLA: Shand, Alexander. The Moriori people of the Chatham Islands : their history and traditions. Polynesian Society of New Zealand, 1911.
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106,513
The Moriori people of the Chatham Islands : their history and traditions Shand, Alexander, Polynesian Society of New Zealand, Wellington, N.Z., 1911
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