THE COMING OF TURI

Greymouth Evening Star, 10 August 1933, Page 5

THE COMING OF TURI

HISTORIC OLD MANUSCRIPT. Coinciding with the building at Patea of a model of the famous canoe ■‘Aotea,” in which the Maori navigator Turi came to these shores, is the translation of a valuable old manuscript on the subject by Mr A. O’Donnell, a noted Maori scholar. The history is written in Maori’and was received direct from an old chief in the early days. The manuscript was known to the late Mr Elsdon Best, but death came before it could be used by him. Mr M’Donnell has carefully copied it, arranging that the English translation shall be collateral with the Maori.

The translating of this old manuscript is of particular interest just now, as its contents agree with the contention that the ancient name of the canoe was “Aotea.” There is a decided difference of opinion among the Maoris concerning its name, one faction holding it should be “Aotea,” and another “Aotea-roa.”

According to this account “Aoteawas the twin canoe of Hatahourua, and was called after the first canoe which brought the great Kupe to New Zealand. The canoe was given to Turi’s wife, Rongorongo, by her father, Nga Toto, to enable her and her husband to flee from the troubles that beset them. Curiously enough, the other twin canoe was owned by Kuramarotini, a sister of Rongorongo, the wife of a namesake of the famous Kupe. It is said that two other canoes, Kurahoupo and Mataatau, sailed with Aotea on this long voyage. The canoe Kurahaupo, carrying supplies, became disabled at Rangitahau. Aotea then took her passengers and cargo. From that incident she derived the name of : ‘Aotea-Utangi-nui”—“great cargo of Aotea.”

In this old record there is a full description of the canoe, of its equipment on the voyage, and of the chants and ceremonies observed. The description of the “ocean ceremony of Aotea” commences: “Aotea is the canoe, Turi is the man on board. Te Roku o whiti is the paddle.” There, definitely, is the name of the canoe. Nowhere in th e old traditions is the word “Aotea-roa,” used for the canoe, and neither Colensor or Tregear record it so. It is also the North Island exclusively that it is referred to as •‘Aotea-roa,” not the whole of New Zealand. The South Island is known as “Te Waipounamu.” “Aotea-roa me to Waipounamu” is “The North and th e South Island.” It is thought this was the name given by those in the canoe when they sighted land. They themselves were in “Aotea”—and the island, or stationary canoe, they called “Aotea-roa.” “THE AWA OF AOTEA.” The awa was a karakia, or ceremony, for calming the sea, and securing a prosperous voyage. Following is the awa of Aotea: — (1) “Aotea” is the canoe. Turi is the man on board, Te Roku o whiti is the paddle. (2) Close to the side, the paddle, Encircle the side, the paddle, Forward, standing, the paddle, Forward, flying, the paddle, Forward, springing, the paddle, Forward, flapping, the paddle. (!’>) The paddle—up is the paddle—O Randgi; The paddle of whom? This s the paddle of Te Kau nunui (deity i; The paddle of whom? ’Tis the paddle of Te Kau-roroa (deity), The paddle of the Great Heavens above, Now the (course of the) canoe rests An Tupua o te rangi—on Tawhito oTe rangi on the place of Rehua’s eyes, I will uplift the handle of my paddle, Te Roku-o-whiti, to cross over buzzing along, Speeding onward, rattling along. To b e light, whizzing along, the uprising. The uplifting, the thrusting in, and . the Dragging hither, etc.