IN SEARCH OF THE NORTH ISLAND

Manawatu Times, Volume 60, Issue 226, 25 September 1935, Page 9

IN SEARCH OF THE NORTH ISLAND

The Legend of the Takitumu Canoe

(XXXVI) (Copyright)

Tamatea emerges from tho mystic Havraiiki as a great chief and ho figures in tho whakapapa of several tribes as an ancestor of great mana. He lived in the time of Kupo at a place called WTiangara and his tribes were known as Ngati-liura-mano and Ngati-lmka-moana. Tho discovery of Aotea Koa which Kupe brought to that last Hawaiiki on his return from his journey over tho Pacific, very naturally oroduced among the assembled people the keenest excitement and tho sailing directions he gave carried conviction that he had indeed met with a new land, the description of which awakened an eager interest. Kupe was a popular hero. Ho had ventured off the beaten track; had in fact discovered a new sea lano and had returned to ted of a new land, by comparison with their island home, was very largo and very beautiful. How to get there was the foremost thought of his audience and Kupe told them that in seeking this new land they must keep tho bows of their canoes to tho east, following the morning star (Kopu) and then the great Tonga and Maru (southerly and westerly winds) would surely waft them thither. From tho unceasing talk that followed tho return of Kupo grew the desire to visit this new land and Toi, who landed on the East Coast, was one of tho first to depart. As he did not return another important personage named Rua decided to set out in search of the new land and ho duly arrived to find Toi comfortably settled amongst his people. Ultimately Rua returned to Hawaiiki to tell of his adventures and of tho meeting with Toi and this knowledge inspired the people to plan for a big migration. Seemingly, all but Tamatea enthused over the prospect of an early departure. Ha doubted the existence of any new land and spoke of knowing the extent of the world which was limited to four lands: Hawaiiki, Tawhiti-nui, Tawhiti-roa, and Tawhiti-pamamao. There could be no other Despite his disbelief he was surely drawn into the preparations for the migration. He assisted others to build their canoes by permitting his tohungas to direct the operations for members of neighbouring tribes. Having accomplished their task and given the canoes their blessings the tohungas of Tamatea Tesolved that they would build a canoe for their chief and his people. Work was commenced and ultimately tho canoes were completed and, as was the practice, were covered and, left in the bush to season. It is recorded in the traditions of the Maori, compiled by James Izett that when the time came for the launching of the canoes a dispute aroso between Tamatea 7 s peoplo and those whom his tohungas had assisted, over a right of way from the bush to the sea. Tremendous labour was involved in dragging tho completed canoes from the forest to the launching places. There were no roads and no means of facilitating its passage over hill and dale from tho bosom of Tane other than by rudely constructed skids and the use of levers made from the limbs of tress. Progress was slow and uncertain. Days, weeks and months would pass before the difficult journey was accomplished and these difficulties were added to by inter-trib-al -friction which often prolonged the task. Many things happened before Tamatea's canoe was launched; at least two wars were fought and in these battles Tamatea's people were successful, their captures including three canoes which had been built by their neighbours under the direction of their chief's tohungas. Peace soon descended upon the community and Tamatea displayed a rare generosity by proceeding to rehabilitate the people he had conquered. With the return of peace the people gave their thoughts once again to the idea of the contemplated migration to Aotea Roa and Tamatea now manifested a new interest in the venture by deciding that the hardiest and strongest of the men and women should be selected for the venture. Intense activity proceeded and the canoes, including those captured were equipped with stores and provisions, including the kumara and the taro, and made ready for their long sea journey. It was agreed that the canoe should be tried out and when this was accomplished the people agreed that the Horouta canoe was the fastest and easily the best. The tohungas decided that this should be reserved for the Chiefs and Tamatea thereupon declared it tapu and reserved for himself. It was drawn ashore and redecorated by the tohungas who performed tho incantations and ceremonies befitting ■ such an important occasion and named . the vessel Takitumu-—meaning the butt end of a tree when felled—the far end of Heaven. The name Horouta was given to the canoe designed to be sailed by the chiefs Tai Kcliu and Pawa.

The fleet of canoes put to sea with the Takitumu in the lead and her speed soon carried her away out of sight and at length the shores of Aotea Roa appeared in view and a landing was effected at a place called Huruivhenua, near the North Cape. Later owing to rough weather the voyage was continued round the North Cape and on to Hokianga where some time was spent in surveying the country. The Takitumu was then taken on to Whakatane where Tamatea built a pa and leaving sorno of his people there went on to Waiapu where he was rejoiced to find Tai Tvehu and Pawn and their people who had sailed in the Horouta canoe. Here some time was spent in' celebrating the safe arrival of at. least-two of the canoes of this migration. Five departed with Tamatea but the Takitumu and the Horouta were the only two to arrive. The other three' either failed to find Aotea Roa or were swamped at sea. They were never heard of again and tradition makes no mention of them following their departure from Hawaiiki. They presumably went down that great sea lane from which there is no return.

.Having refreshed his people and intent upon further exploration Tamatea