Volume 36 1927 > Volume 36, No. 143 > Hau and Wairaka. The adventures of Kupe and his relatives, by Elsdon Best, p 260-282
HAU AND WAIRAKA.
THE ADVENTURES OF KUPE AND HIS RELATIVES.
The following tale, preserved for centuries in Maori tradition, is one that has never been recorded in its entirety in print; the latter part, that referring to the journey of Hau southward from Whanganui, is the only part that has been so preserved. For many years I endeavoured to get the full story from West Coast natives, only to fail. There was nothing in the recorded part to show who Hau and Wairaka were, to what people or tribe they belonged. When at last I got the full story the cause of previous ill-success became clear; the first part of the tale pertains to the east coast, and is unknown to western tribes.
The latter part of the adventures of Hau and Wairaka is contained in a song composed by one Rangitakoru, of Ngati-Apa of Rangitikei, for singing to his infant daughter, Wharaurangi, and this song appears at p. 133 of Vol. 14 of this Journal. It is also given at p. 307 of the Rev. R. Taylor's Te Ika a Maui, or New Zealand and Its Inhabitants, 2nd. ed., wherein it is followed by an explanation of Hau's journey and the origin of a number of place names between Whanganui and Wellington. The Haunui-a-Nanaia of whom we are writing, however, was not one and the same person as Haupipi, of Whanganui, though the latter folk seem to be descended from Haunui-a-Aparangi, grandfather of Haunui-a-Nanaia. Haunui-a-Aparangi seems to be known by tradition to the natives of Tahiti, under the name of Haunui-a-papara'i. The above song likewise appears in Sir G. Grey's Nga Moteatea, at p. 89, and in Vol. 4 of White's Ancient History of the Maori, at pp. 15-16. I have also two other versions in manuscript form. One of these, and White's version, represent the full version of the song, the others mentioned lack the first fourteen lines or so.
South Island lines of descent from Kupe, also others in the far north of the North Island, give some 40 to 42 generations to the present time; other North Island lines, however, are much shorter; many of those collected are obviously incorrect. We have records of three different Maori ancestors named Kupe, and it is quite possible that these have become confused in the unwritten archives of the Maori. Hone Te Wairongoa, of Hokianga, stated that the three ancestors of that name of olden times were Kupe-nuku, Kupe-rangi, - 261 and Kupe-manawa. One line of descent from Kupe, collected on the east coast, commences as under:—
Family Tree. Kupe, Ruawharo, Tamaiere, Tamatea-kahia
Observe the position assigned to Tamaiere and the intrusion of Ruawharo, as compared with the line given on p. 267.
Some references in our narrative are unexplainable owing to lack of information, and this difficulty is seen in the first sentence. It is unknown as to how Tamaiere was connected with stones; perchance there is some myth connected with the name. We have several references to Poupaka as an old-time Pacific voyager, and doubtless he often foregathered with Tawhirimatea, the personified form of wind. The story of the pursuit of Wheke-a-Muturangi by Kupe has been recorded with much detail in Vol. 4 of the Memoirs of the Polynesian Society, Part 2.
The quaint story of Kupe distributing his young relatives along the coast line is explained in other versions, wherein we learn that certain places were named after them, e.g., the isles of Matiu and Makaro in Wellington Harbour. Moko-tuarangi appears to be represented by a rock standing on the beach at Akitio. This place is said to have been named after a greenstone weapon, a mere, called Akitio, owned by Te Toko-o-te-rangi, of Rangitane. In a fight that occurred at the fortified village of Owahanga, between Mataikona and Akitio, friend Toko was worsted by a northern man named Kawea. As the latter was about to despatch him with a wooden patu, Toko handed him his prized greenstone weapon, Akitio, saying:—“Slay me not with so common a weapon, but kill me with this, the weapon of a chief.” In return we are told that his life was spared by the victor. The stone from which the weapon was fashioned is said to have somewhat resembled an oyster shell in appearance, hence tio, but the first part of the name is not explained; aki means “to beat, pound, dash.”
The far-flung relatives of Kupe seem to have become somewhat confused in the course of centuries, unless Rere-whakaaitu has strayed down the coast to Pahaoa during that period, for the name pertains to a place at Castle Point. Matira is the name of a peak of the Remutaka range, seaward of the railway line; this may or may not be the place referred to in the narrative. Apparently some rite was performed at Matira, probably one of a divinatory nature, but the sentence sadly needs explanation, hence the lame rendering thereof. Tuhirangi is a place unknown to me, but I can quite grasp the statement that the beach-standing relatives were regaled upon wind.
The mourning of Kupe near Sinclair Head was accompanied as usual by laceration of the body, and his flowing blood stained for ever the stones of that place, hence its modern name of the Red Rocks.- 262
Titapua, or Titapu, is said to be the Maori name of Stephens Island (called Takapourewa by some natives), and Whatu-kaiponu that of the Brothers Rocks. The tuahiwi mentioned is said to be a shoal in Cook Straits. As to the singular myth of the pursuit of Wheke and the combat in Cook Straits, one can but marvel as to the origin thereof.
We now skip a generation and meet Popoto, a grandson of Kupe. Popoto came to Aotearoa (New Zealand) with Whatonga, Tama-ahua, and Mahutonga, and the Ihu-papanga-rua episode pertains to this voyage and to the vessel they came in, Kurahaupo. It was Whatonga, not Tamatea, who made the belittling expression concerning the paddles of Popoto, and who possessed the ornate carved paddles.
Tauira, elder brother of Hau the second, our worthy hero, was probably the eponymic ancestor of the Tini o Tauira, an old-time tribe of the Wairoa district, H.B. In this version some of the immigrants by Kurahaupo are said to have returned to Polynesia; if this was so then they probably went with Tama-ahua, who is said to have so returned from Taranaki. Hau-nui-a-Nanaia was one of these voyagers to far Hawaiki, but he made the mistake of leaving his wife here without, apparently, repeating the taupa charm over her. He did, however, secure another wife, and this was the Rakahanga who is said to have perished by being swept over the falls of Te Reinga.
If the rango caught by Hau and placed below the door-sill was a fly, then it was evidently so placed in order to serve as a medium between the charm of Hau and its objective, the woman Rakahanga. Evidently the charm was designed to affect her in some way, probably to render her complaisant, a form of atahu. 1
The story of Rakahanga and the face-scratching episode is precisely the same as that connected with Wairaka, daughter of Toroa of Matatua, not the Wairaka of this tale, for which see this Journal, Vol. 3, p. 52. In the latter case the lover, Mai, is said to have been a very ugly man, hence his desire to conceal himself; in the case of Hau no explanation is given. Evidently Hau's brothers turned against him because he had gained Rakahanga, hence he had to return to this land as a stowaway.
Some of the sentences in the story are decidedly involved; why Hau's nephew should perch himself on the sail of the vessel I cannot say; possibly ra has some other meaning, or some words are omitted. The feeling of enmity must have been strong when Hau's brothers strove to kill him as he lay in the hold of the vessel. His calling upon the creatures of the ocean to bear him to land is a well-known Maori usage, and one that we shall deal with in the days that lie before. Hau was ever ready with his matapou charms, as we shall see on the dark day when he will turn Wairaka into a rock at Pukerua.
Popoto seems to have remained here when Hau and his brothers returned to Hawaiki, hence he was ready to receive Hau when he drifted ashore enveloped in sea-wrack. Hau was magnanimous enough to release the vessel of his brothers from the magic spell that held her far out at sea ere he set forth to search for Wairaka.- 263
The kindling of an oven fire when about to call up the winds of the heavens by means of magic may appear to be a very peculiar act, but tapu fires and steam ovens, umu, entered largely into Maori ritual. In some cases no real fire was kindled, the expert merely going through the motions of generating fire with a stick as he repeated the hika ahi (fire generating) charm. In this case the firebrand was probably employed as ashes sometimes were by one repeating a wind-raising charm, that is, cast toward the compass point from which the wind was required to blow. As is usual in Maori recitals, absolutely no explanation of obscure phrases is given in this story; much is left to the imagination or knowledge of the hearers, or readers.
The acts of Hau that gave rise to certain place names south of Whanganui need explanation that is not forthcoming. We are not told what it was that was turakina, tikeia, etc., by Hau. In his Te Ika a Maui the Rev. R. Taylor explains these things, and probably those explanations were given by natives.
The two rock arches, or perforated rocks, that existed on the beach near Pukerua have been destroyed, but the rock known as Wairaka still endures, and Tokaroa, a rock named after one of Kupe's daughters (of Hau's daughters in another version) is probably represented by the upstanding mass of rock some little way down the coast from Pukerua Bay, a rock named Gibraltar on some early maps. Why Hau should have troubled to blast a passage way through these rocks by means of magic spells is not explained in Maori folk lore; a few steps would have carried him round them.
The actions of Hau when slaying the two men who had taken his wife had startling results in connection with the two birds whose names they bore, the kiwi and the weka, while the action of Hau in transforming his wife into a rock seems to have been a severe punishment.
The peculiar word taotao, employed in connection with the journey of Hau down the coast, also occurs in a saying pertaining to his grandfather:—“Te uri a Haunui a Paparangi nana i taotao te nuku roa o Hawaiki.”
An account of Kupe's adventure with the wheke, or giant cuttlefish, is appended to the story of Hau, in order to place it on record. Kupe seems to have been a genuine sea rover, and one marvels as to how the myth of his chasing a wheke across wide seas was evolved. Is it possible that we have here the eastern Polynesian word veke, which denotes a malefactor at the Marquesas, and “crime” in the Paumotu dialect. If so, then Kupe may have pursued hither a human malefactor, even as Nuku followed Manaia to New Zealand to square accounts with him.
In the first version given we note the name of Whatu-kaiponu as that of one of the relatives of Kupe, hence we must presume that this was the origin of the full name of the Brothers rocks, Nga Whatu-kaiponu, though a different origin is assigned to the name in another version. Curiously enough, greenstone is sometimes alluded to as the whatu kaiponu, apparently used in the sense of “prized stone.”- 264
We are told that komakohua and others assailed Wheke by gnawing his tentacles, and komakohua is the name of a species of shark. The Maori folk of the western coast of the island tell us that komakohuariki is the name of a sea-bird found in Cook Straits.
Another account of the coming of Kupe appears in Vol. 2 of this Journal, and yet another in Memoirs of the Polynesian Society, Vol. 4, part 2.
Karehana of Ngati-Toa stated that the komakohuariki was a bird that frequented and guarded the cod-fishing ground in Cook Straits. If fishermen heard the cry of the bird, then no fish would be caught; it was a puhore, or omen of bad luck. He also spoke of canoes being detained, held immovable, by this bird, when a forbidden person looked upon Nga Whatu; it would be so held for a day (Ka puritia taua waka e te komakohuariki tiaki tauranga hapuku, kotahi te ra e puritia ana e te komakohuariki).
In the first recital we are told that the vessel of Kupe was named Uruao, whereas it is usually given as Matahorua. South Island traditions mention Uruao as a vessel that reached those parts 43 generations ago under the command of one Rakaihaitu, and also Tukete as having been the principal man of Matahorua. See this Journal, Vol. 24, pp. 105-107, also Vol. 27, p. 137 on.
THE SLAYING OF THE OCTOPUS OF MUTURANGI BY KUPE.
(1) It was Poupaka who commenced sea voyaging. All others, the descendants of Tane and his elder brothers, feared to venture, the reason being a dread of Tawhirimatea, his offspring and descendants, hence this saying became widely known—“When the winds rage, then Poupaka sails the ocean.” Now, another of such sayings is—“When storms threaten, Poupaka moves across the face of the ocean.”
(2) Now Kupe's task was the pursuit and slaying of Wheke, the octopus. The origin of that striving of Kupe against Wheke was that Wheke had killed Punaruku, the daughter of Kupe, who went to bathe at the Wai o Rongo, a place at Rarotonga, when the subject of Muturangi [Wheke] carried her off to Taiwhetuki [the house of death]. Such was the cause of the anger of Kupe and his relatives, such was the reason why he engaged in the pursuit. The octopus of Muturangi perished at Tuahiwi nui o Moko, in the expanse of Cook Straits, where it was bewitched by Kupe and his nephew, Mahakiroa, as it was going spouting across the sea. This is the charm by means of which Wheke was bewitched—
(See p. 273 of original.)- 265
(3) Then the relatives of Kupe, viz., Titapua, Kaiponu, Awa-pururu, Te Awaitaia, Maru-hangahanga, Maruehu, and Hau-puhi, hurried on, and when Wheke, the octopus, moved on he found that the relatives of Kupe had intercepted him on either side, in front and rear, hence he came to the surface. Wheke saw that no escape was possible, and so fought strenuously. The tentacles of Wheke clasped the bow of Uruao, the canoe of Kupe, for such was the name of the vessel, hence the stern of the vessel canted upward and it began to sink beneath the waters, whereupon Kupe repeated this charm—
(See p. 274 of original.)
(4) The bow of the vessel now lifted and the attendants of Kupe—Komakohua, Popoti, and Ahoriki—seized the tentacles of Wheke and began to gnaw them. Kupe cast his corded gourds overboard and possibly Wheke thought it was Kupe who had leapt into the sea, then Wheke hastened to grasp him and his arms clasped the gourds, and he clambered on to them as the bow of Kupe's vessel reached them. Kupe seized his spear, named Matahi, and strove to spear Wheke, who grasped the spear with his tentacles and broke it. Kupe then seized his adze, named Mokoroa, and with it cut into the stomach of Wheke, who now perished. His tentacles escaped and concealed themselves in the ocean foam, and from them sprang the octopi now seen. Kupe now rejoiced in that his hated foe was dead.
(5) Kupe now returned to visit his young relatives who had been left by him on the coastlines to guard them, and to look about and advise him of any backward movement that Wheke might make. He left Makaro and Matiu within the Great Harbour of Tara; the younger one, Kahukura-a-tai, was left at the entrance of the harbour, so that if any octopi were within it they would be seen by him. Now Matauranga was left at Turakirae, that was a cod fishing ground of Kupe and his relatives.
(6) It was at Pariwhero [the Red Rocks, Sinclair Head] that Kupe had his hand pinched against a rock by a paua shellfish, and the blood gushed forth from his hand and rendered red all the paua, limpets and pupu shellfish of that place, also the stones, all of which we are told are still red.
(7) Now there are some pet creatures of Kupe at Te Kawa-kawa; these are fish called kahaparu and ngongopuni, and they are still there in a pool of salt water. At that place also was Whakaaitu left, and we are told that the full name - 266 is Rerewhakaaitu. Well, so Kupe proceeded to trace out the lie of the land, also to bring his young relatives together, but the places at which he left them became known by their names, and there they are still to be seen, and their mana yet endures.
(8) Kupe then went to examine the appearance of the land in all parts of this island, also of the other island, and after that Kupe and his young folk returned to Hawaiki in their vessel Uruao.
(9) When they arrived there Kupe said to the people of the islands of Hawaiki that he reached, that is Tawhitinui, Rangiatea, Tonga, Rarotonga, and other islands, including Hawaiki, that is Titirangi, Whangara, Te Pakaroa, and the Whanga-nui-o-Marama:—“There is a mist-shrouded land in far ocean spaces, and the soil I smelt was of a fine savour.”
(10) Then the people asked:—“O Kupe! To what point should a vessel's prow be turned in order to reach that land?”
(11) Kupe replied:—“Let it be directed to the left of the rising sun and until it is well up the heavens, and so continue until the Pleiades rise above the ocean surge, that you may reach land.”
(12) Kupe was a person of high rank, and Porourangi was another such; he was a member of the ariki class, but not the equal of the three, Ngatoro-i-rangi, Tamatea, and Kupe, these were the superior chiefs.
A table showing members of the Kupe family is given at p. 145 of Vol. 26 of the Journal of the Polynesian Society.
THE STORY OF HAU AND WAIRAKA.
(1) Tamaiere was connected with the stones seen on the beaches and rocks standing in the sea, hence the name of Tahuna a Tamaiere. Tamaiere begat Poupaka, and Poupaka was a sea voyager; when strong winds arose Poupaka was wont to exclaim, “When Tawhirimatea is violent, then Poupaka skims the sea.” Poupaka begat Aparangi, who was taken to wife by Kupe, who was engaged in strife with Wheke, but Wheke was not slain, he escaped hither-ward, pursued by Kupe, and they crossed the ocean to this land. Then Kupe became eager in pursuit, and so reached - 267 Akitio, where he left his iramutu [niece, nephew], one Moko-tuarangi, who still stands on the beach at Akitio.
Family Tree. Tamaiere, Poupaka, Aparangi=Kupe, Haunui-a-Aparangi, Popoto=Nanaia, Wairaka=Haunui-a-Nanaia=Rakahanga, Uehangaia
(2) Kupe proceeded onward, and, on reaching Rangi-whakaoma [Castle Point] he found the lair of Wheke unoccupied, but still warm. He then came on and ascended Matira, and then a place to perform the niu rite was prepared and called Taurepe, whereat was erected the tapu wand, Iringaniu. Then the niu, the name of which was Matorohanga, was cast, but when it was cast by Kupe his divinatory act was fruitless [?]. He then proceeded on his way, and, on arriving at Pahaoa, another of his iramutu, named Rerewhakaaitu, was left there. Kupe still kept on, and, on arriving at Tuhirangi, there left his iramutu named Mataoperu; all of these persons were regaled by him on wind. He then came on again to Matakitaki, whence he looked across to the South Island, and the place became known as the Looking of Kupe to the other side.
(3) Then Kupe came on again, and when he reached the Great Harbour of Tara [Wellington Harbour] he left there his two nieces, Matiu and Makaro [Somes and Ward Islands]. He then went on to Pariwhero [Sinclair Head], where he turned to look backward and mourn for his iramutu, hence the shellfish, stones, and fish of that place were stained red, and the place became known as the Lamenting of Kupe.
(4) Kupe then looked out seaward and saw Wheke going spouting along. Then Kupe recited charms to render Wheke powerless and immovable, after which he sent away his iramutu, Titapua and Te Whatu-kaiponu, and the tame creature the komakohua [name of a species of shark].
(5) So the iramutu went, and when Wheke reached the shoal called the tuahiwi, then Titapua and the Whatu-kaiponu caught up to him. Then Kupe went on, and, on reaching the further side of the shoal, he caught up to Wheke, and the canoe of Kupe was encircled by the tentacles - 268 of Wheke, the name of which canoe was Matahorua. They fought, fierce indeed was the contest between Kupe and Wheke; then Kupe seized the calabash pertaining to his familiar spirit and cast it into the sea, whereupon Wheke mistook it for the body of Kupe. Wheke then made a supreme effort with all his tentacles, his stomach and body, seizing the calabash with his tentacles. Kupe then leaped forward, and, standing on the calabash, struck downward and chopped at Wheke, who now perished, his body curling up.
(6) Then Kupe laid down his spear so that it might reach across the water, but it was swept aside by the sea current, and so was useless; again he tried, and again it was diverted by the current, whereupon Kupe returned across the sea to this side. The spear of Kupe is represented by the eastern headland of Queen Charlotte Sound, known as the Spear of Kupe, Tao-nui-a-Kupe. His attempt to bridge the Straits was a failure.
(7) The task of Popoto across the ocean was the fashioning of paddles; Tamatea made his paddle in a wide, flat form; Popoto fashioned his that were called Ihu-papangarua, on account of their aspect. On reaching a point well out at sea trouble occurred, the paddle of Tamatea, one embellished with fine carving, was broken. Another stroke, and another breakage, whereupon Tamatea called out:—“Popoto! Hand me one of your paddles.” Then Popoto cried:—“Paddle away with your decorated paddles; this is my paddle that you dubbed flat-nosed.” As Popoto made this remark he grasped one of his paddles and passed it to Tamatea. So Tamatea crossed the ocean with his vessel, Takitumu.
(8) The elder brothers of Hau were Te Matawharite, after whom came Tauira, then came Haunui a Nanaia, who married Wairaka. Then Hau and his elder brothers returned across the ocean, while Wairaka remained here with her parents. After Hau had departed his wife was carried off by two henchmen named Kiwi and Weka. Well, then, when Hau and his elder brothers reached the land across the ocean they heard of the fame of Rakahanga, the daughter of Tumataroa. So off went the elder brothers, leaving Hau at their home, and reached the home of Tumataroa and also of his daughter, Rakahanga. On their arrival the party began - 269 to perform a posture dance. Hau followed his elder brothers, and when he arrived at the village he came upon the people of the place collecting firewood. Then Hau said:—“What is the purport of your fuel?” They replied:—“It is fuel for the dancing” [i.e., to provide light to dance by]. Said Hau:—“Give me some of your fuel.” So they gave him some, and off they set together; on arriving at the village the people hastened to deposit their loads of firewood on the ground, while Hau also quickly deposited his load of fuel, and then hurried forward and ensconced himself in the forepart of the house.
(9) So the people gathered and engaged in the performing of posture dances, while Hau caught a fly, repeated a charm over it, and, having done so, placed it beneath the doorway of the house. When it was quite dark Rakahanga came, whereupon Hau pressed forward, secured her, and so they became as man and wife. When they awoke in the morning the parents of the woman said:—“O child! Where is your husband?” The woman replied:—“I cannot detect him among all these people, when dawn approached he hastened to conceal himself.” Her parents then said:—“When you two are together and awake in the morning, then detain him; if you cannot hold him, then scratch his face.” So it was arranged, and the woman now knew what to do. When night came the woman and her husband again came together to pass the night. In the morning the woman arose, as also did her husband, and he acted in the same manner and endeavoured to conceal himself. The woman at once pushed forward and caught hold of the man, who strove strenuously to conceal himself. Then he was scratched by the woman, the mark being on the forehead; he was then allowed to go.
(10) When broad day came the parents asked:“O maid! Where is your husband?” whereupon the woman looked around, but could not see him, so she came back and said to her parents:—“I cannot see him.” Then the woman looked around again, and then said:—“Well, well, there is my husband sitting in yonder corner;” then she called out to her parents:—“Yonder is my husband, with the mark of my scratching on his forehead.” Then the elder brothers looked and saw that it was so, and that Hau was the person who had been so baffled. The elder brothers arose and departed, and, on reaching their home, at once set about - 270 making a canoe. The nephew of Hau sympathised with him, and so he returned to Hau, who said to him:—“What are you all doing?” His nephew replied:—“Making a canoe as a means of returning across the ocean”—whereupon the other said:—“Make a place under the fore part of the vessel for me to stow myself in; let it be four [? cubits] long, and, when nearly completed, come and let me know, but do you secure a place for yourself at the bailing well to bail out the water. When the cry of ‘The summit of Aotea is seen!’ is heard, do not jump up.”
(11) Well, when the cry of “The canoe is finished” came, then the nephew returned to Hau, after which the vessel was launched and the land of Aotearoa was reached and looked upon. Then the nephew of Hau jumped up and took his stand on the sail of the vessel. All the elder brothers of Hau ran to the bailing well, and when the bailer was dipped in, then ordure was seen floating in the water. So they looked about and saw the movement of eyes in the forepart of the vessel. Then one of the elder brothers understood—“And so it is Hau”—and then the man at once struck at him with an adze, and as he aimed the blow Hau merely ran forward and took his stand on the gunwale of the vessel; he then leaped into the water. Then Hau repeated a charm, and so assembled the fish of the ocean, in order that they might convey him to land.
(12) While Hau was coming in from the ocean the vessel of his elder brothers was bewitched by him and so rendered helpless. Hau drifted to Nukutaurua, to Kahutara; the precise strand to which he drifted was Rarohenga.
(13) [In another version the following wording is noted—When the elder brothers saw Hau they attacked him with an adze, aiming a blow at him. Hau just ran and threw himself into the water; he then repeated a charm and assembled the fish of the ocean to bear him ashore. He drifted ashore at Nukutaurua, at Kahutara; Rarohenga was the sand beach to which he drifted.]
(14) When morning dawned Popoto strolled outside the defences of the village. Looking downward, the old man saw something round which sea gulls were swarming. He called out to one of his men:—“O man! Here is our fish thronged by sea gulls.” So the man went down to the beach and went to look, and saw eyes moving among a mass of jelly-fish. The man returned to the village and said to Popoto:— - 271 “The object lying yonder is a man; he says that you are his parent, and that he wishes us to provide him with fire.” Then Popoto took some fire and maire wood as fuel and went down to the beach, where he found the man lying; then Hau was taken and warmed and dried, and so recovered. The [site of the] fire at which Hau was dried is still in evidence even unto this day, and the maire fuel still lies there.
(15) Popoto now returned to the village, taking Hau with him, when his mother, Nanaia, enquired:—“Where are your elder brothers?” Hau replied:—“Yonder they are, like a small cloud in the distance.” Then fire was kindled and an oven heated, then the firebrands of the oven were taken away and the winds of the heavens were assembled. Then the vessel sailed in, that is, the vessel of the elder brothers of Hau, and when it came near Hau went forward and took his stand on a rock. Te Matawharite called out:—“There is Hau, standing on yonder rock.” Tauira remarked:—“Who brought back the man cast overboard?” When they came near Hau called out to the nephew:—“Come along, you.” Then Hau laid a beam of wood in position and the nephew came ashore, when the gunwale of the vessel was stepped on and depressed, and so the vessel capsized; the name of the vessel was Papa-huakina. He returned, and, on reaching the village he asked the old woman:—“O dame! Where is your daughter-in-law?” The old dame replied:—“Well, now, she has been taken away by your servants Kiwi and Weka.” Then Hau started forth toward the south to seek them, and proceeded as far as Taiporutu without finding them, grieving sorely as he went. Meanwhile the two men and their woman had ascended the ridge at Taumata-hinaki, when the woman Wairaka heard the sighing of Hau. Then the woman said to the men:—“The sound of lamentation heard sounds as if it might be Hau.” Kiwi and Weka replied:—“O! Who could bring back the man sent away across far seas.”
(16) Hau went on his way, and, striking across to the western coast, he came out just at Whanganui. He then proceeded southward, and, on arriving at Whangaehu, baled the water as best he could, hence that place became known as Whangaehu. On he came to Turakina, and in like manner resulted the name of that place. He came to Rangi-tikei, striding ever onward, hence Tikeitanga. Again he - 272 came on as far as Manawatu, where his mind was at ease, and so the place became known as Manawatu, the tranquilness of the breast of Hau. So he came to Waiarawa, to Hokio, to Waikawa, to Ohau, to Waitohu, where he made himself known, and so the place was known as Waitohu. Still he proceeded, and so came to Otaki, where he carried his taiaha at the trail, and that place became known as Aotaki [? Otaki]. He came on again to Waikanae, so named from the glancing of Hau's eyes; then Waimeha, whereat he was lonesome, and so we have Waimeha, though this should precede Waikanae. Then he came on to Waikanae. He then came on to Pae-kakariki, where ends the sandy beach rendered compact and smooth by Hau.
(17) He then came right on, and, looking forward, found his passage blocked, so by his powers of magic he opened a passage, hence the name of the Ana-puta [Ko te Ana o Hau tenei, ko te Ana o Weka tetahi. This is usually known as the Cave or aperture of Hau; another such place is the Cave of Weka]. He then proceeded, looking about him as he went, and saw Wairaka seated before him, so he sprang forward and caught her. Hau then enquired:—“Where are your husbands?” The woman replied:—“They are at work.” He asked:—“Will not they return?” Said the woman:—“Ere long they will return in the evening.”
(18) When evening came they appeared, and, when they did so, our man reached for an adze and struck a blow, striking Kiwi in the buttocks with disastrous results. When Weka appeared Hau seized a firebrand and threw it at him, and so Weka met his end, and so we see that the weka [wood-hen] has brown feathers; even so perished the husbands of Wairaka. Hau then said to Wairaka:—“Go and procure some paua shellfish for me”—and the woman went. He watched her and called to her to go further out, and so the woman went out further into the sea. When Hau deemed the time was suitable he repeated the mātāpou, a magic spell, and so Wairaka became fixed, and to this day still stands there in the form of a stone.
(19) One statement has been omitted; when Wairaka and her husbands ascended Taumata-hinaki then Wairaka took the basket of Kea and Wairakai and opened it, when the food within it was found to be decayed. Wairaka was disappointed thereat and gave it to Kiwi and Weka for them to eat, and so it is that the kiwi and the weka [birds] are seen eating decayed substances.- 273
TE PATUNGA O TE WHEKE A MUTURANGI E KUPE.
(1) Na Poupaka i timata te rere haere a waho i te moana. He nui te mataku o era atu katoa, o nga uri a Tane ratau ko ona tuakana, te take he wehi i a Tawhiri-matea ratau ko te whanau me nga mokopuna, koia i aranga ai tenei whakatauki na—“Tutumaiao Tawhirimatea whakatere ana Poupaka.” Na, tetahi atu whakatauki ano—“Tutu te ani-waniwa ka tere Poupaka i te uru tai.”
Family Tree. Ngei-ariki=Tu-te-mahurangi, Kuao, Ruaiwhanake, Tawatawa, Maruaonui, Ruakoehu=Tarawahine, Horoika=Poutahanga, Pouhaokai=Taiere [Tamaiere], Poupaka=Mowairangi, Pouturu=Tahapunga, Aparangi=Kupe, Haunui I, Popoto, Haunui II
(2) Na, ta Kupe tana mahi he whai kia mate a Wheke. Te take o taua whawhai a Kupe ki a Wheke he patunga i a Punaruku, tamahine a Kupe, i haere ki te kaukau i Wai o Rongo, kei Rarotonga taua wahi, ka peke atu nei te mokai a Muturangi ka kawhakina ki Taiwhetuki. Koia te putake o te riri a Kupe ratau ko te whanau, koia te take o te whai a Kupe. I mate te Wheke a Muturangi ki Tuahiwi nui o Moko i te whanga o Raukawa nei; he mea mātāpou na Kupe raua ko tona iramutu ko Mahakiroa; i kite atu e pupuha haere ana i te moana. Koia tenei tona karakia i matapoutia ai a Wheke:—
“He ihinga nui, he ihinga matua nou, e Punaruku … e- 274
Tenei taku aro he aro matua, he aro whatukura ki a koe.
Tenei au te uruuru atua, te uruuru tipua
Te uetika, te ueha kia takahia ki raro
Kia piri te ihinga moana, te amoamo moana, te wharewharenga moana
Kia papatairite ki taku aro, he aro tahito, he aro tipua.
Tupatia mai ki Tawhitinui, ki Tawhitiroa
Te akaaka moana, te akaaka tuatea kia raupiri, kia raupapa.
Koi keukeu e Hinemoana ki to pia e kuata nei
Tenei au kei te pu ara wai; tenei au kei te pu ara moana
Nau, e Kiwa! E Tuhina a moana!
Puritia i te au heke, puritia i te au roki,
Puritia i te au kume kia toka kia eke atu au.
He koronga ka tu ki Tawhiti, he koronga ka tu ki tahatika,
He koronga noku ki te tamahine ngaekeeke
Na whatu tahi, na whatu karaua, na whatu amoamo tea, na Punaruku
Nau, e Rukuehutai! Nau, e Muturangi … e!
Ka tupe atu nei he tupe ihi, he tupe awaawa a tai,
He tupe mai kia piri, kia tata, ne tupe kia tawhia,
Kia tamaua ki taku aro nui, he aro tipua, he aro matua, e Kururangi … e!”
(3) Katahi ka rere nga iramutu o Kupe, a Titapua, a Kaiponu, a Awapururu, a Te Awaitaia, a Maru-hangahanga, a Maruehu, a Haupuhi; ahu rawa atu a Wheke e kokoti mai ana tera te whanau, ara nga iramutu o Kupe i tahi taha, i muri, i mua, i raro, a ka whakaea ki runga. Ka kite a Wheke kaore he putanga mona, he riri tonu te mahi. Ka rarawhi nga kawekawe o Wheke ki te ihu o te waka o Kupe, o Uruao, ko te ingoa tera o te waka; na, ka ara te kei o te waka ki runga, ka whakaheke te waka ki roto i te wai; ka karakia a Kupe i tenei karakia:—
“Heuea ki runga, heuea ki tuara nui o Hinemoana nau, e Kiwa!
Ahua ki runga he ihinga a rangi, he ihinga moana
Tau ake nei au ki runga te iri tu, te iri awaawa, te iri a tai … e
Ki te kahu tai, ki te kahu wai nau, e Kururangi … e … i!
Oi eke, oi eke marewa, marewa
He takinga nuku, he takinga rangi ki tenei pia, ki tenei aro nou, e Kiwa … e … i … oi!”
(4) Na, ka rewa te ihu o te waka ki runga, ka mau a Koma-kohua, a Popoti, a Ahoriki, nga pononga a Kupe ki nga kawekawe kai ai, ngau ai. Ka makaia e Kupe tona ruru taha ki roto i te moana; ka mahara pea a Wheke ko Kupe e rere ra ki waho i te moana. Katahi ka rere hoki a Wheke ki te hopu, ka rarawhi nga kawekawe o nga ringa o Wheke ki te ruru taha ra, ka eke tona puku ki runga, ka eke atu hoki te ihu o te waka o Kupe. Ka mau a Kupe ki tona tokotoko, ki a Matahi te ingoa, katahi ka werohia e Kupe, ka hopukia mai e nga kawekawe o Wheke, ka whatiia te tokotoko, ka whati. Ka mau a Kupe ki tona toki, ki a te Mokoroa, ka tapahia te puku, ka mate i konei a Wheke. Ko nga kawekawe, ara ko nga patapata, ko nga ngongotua ka rere era ki - 275 te huka kopuru moana ki reira huna ai i a ratau, a na reira i whakatipu mai, koia te wheke e kitea nei i naia nei. Katahi ano tera, a Kupe, ka koa, ka mate tona ito.
(5) Na, ka hoki a Kupe ki te toro i nga iramutu i waiho e ia i nga takutai i haere mai ai ia hei tiaki, hei titiro, hei karanga ki a ia me he mea ka ahu atu a Wheke ki muri i a ia. I waiho hoki e ia i roto o te Whanga-nui-a-Tara a Makaro, a Matiu; ko te taina ko Kahukura-a-tai i waiho i te ngutuawa o te Whanga-nui-a-Tara titiro ai mo te ahua wheke ki roto tera e kitea e ia. Na, ko Matauranga i waiho i Turakirae nei, a he taunga hapuku tera na Kupe ratau ko nga iramutu hei maio, hei io ma ratau.
(6) Na, kei Pariwhero kei reira te wahi i karapititia ai te ringa e te paua ki te toka, ka pakaru te toto o te ringa o Kupe, whero tonu atu nga paua, nga ngakihi, nga pupu o tera wahi, me nga kowhatu hoki tae mai ki tenei ra e küa ana.
(7) Na, kei te Kawakawa kei reira ano nga mokai a Kupe, he ika, he kahaparu, he ngongopuni kei roto i te puna waitai ano. Ka mahue ki reira ano a Whakaaitu, a ka küa ko Rere-whakaaitu te roanga atu o tera ingoa. Kati, ka haere tera ki te whakataki haere i te takoto o te whenua, ki te mau mai hoki i nga iramutu, a ka whaiti, engari ko nga wahi i waiho ai e ia ona iramutu mau tonu atu o ratau ingoa ki aua wahi; e kitea ana e te tangata i naia nei, a kei te mau tonu te mana.
(8) Na, ka haere a Kupe ki te mataki i te ahua o te whenua, puta noa, puta noa ki tenei motu, tera motu hoki, a no muri ka hoki a Kupe me ona iramutu me ona taina ki Hawaiki; ko Ruao [Uruao] to ratau waka i hoki ai.
(9) No te taenga atu ka mea a Kupe ki nga tangata o nga motu o Hawaiki i haere atu ai ia, ki Tawhitinui, ki Rangi-atea, ki Tonga, ki Rarotonga me era atu motu, tae atu ki Hawaiki, ara ki Titirangi, ki Whangara, ki te Pakaroa, ki te Whanga nui o Marama:—“E! Tera tetahi whenua e tauria ana e te kohu rangi; i hongi iho au e kakara ana te one, kei tiritiri o te moana.”
(10) Ka ui atu nga tangata:—“E Kupe! Me tau te ihu waka ki whea e eke ai ki uta?”
(11) Ka mea atu a Kupe:—“Waiho i te taha maui o te ra ata ura poutu kia takiri Matariki ki runga o te kare moana, kia eke ai ki uta.”
Na Moihi Torohanga enei korero mo Kupe.- 276
(12) Ko Kupe tetahi o nga momo ariki, ko Porourangi tetahi, he uri ariki ano ia, engari kaore e rite ki nga tokotoru ra, ki a Ngatoro-i-rangi, ki a Tamatea, ki a Kupe, koia nei nga tino ariki.
Anei te haka ngeri nei mo taua tangata, mo Kupe—
“Ka tito au, ka tito au, ka tito au ki a Kupe
Te tangata nana i hoehoe te moana e takoto nei
Te tangata nana i patu te Wheke a Muturangi
Koia Nga Whatu-kaiponu, koia Matairangi i roto o Puna-te-waro
Hei ma ….. i te kawau paihau tahi a Potoru
E angi noa mai ra i te Aumiti. Aue! Ha!”
KO NGA URI A KUPE. KA TAE MAI A HAU-NUI-A-NANAIA RAUA KO WAIRAKA KI PUKERUA.
(1) Ko Tamaiere ko tana mahi ko te powhatu e tu i te one na, ara i te moana na, e aranga na Tahuna a Tamaiere. Na Tamaiere ko Poupakā; ta Poupaka tana mahi he haere i te moana, ka puta te hau nui ka whakatauki a Poupaka:—“Tutu Tawhirimatea whakatere Poupaka.” Na Poupaka ko Aparangi, ka noho a Aparangi ka noho i a Kupe; tana mahi he kakari ki a Wheke, a kihai a Wheke i mate; ka oma mai a Wheke, ka whaia e Kupe, whiti tonu mai ki tenei motu. Katahi a Kupe ka kaha rawa ki te whai mai, taka rawa mai ki Akitio ka mahue tena iramutu o Kupe, a Moko-tuarangi, e tu na ano i te one i Akitio.”
Family Tree. Tamaiere, Poupaka, Aparangi=Kupe, Haunui-a-Aparangi, Popoto=Nanaia, Wairaka=Haunui-a-Nanaia=Rakahanga, Uehangaia
(2) Ka haramai tera, tae rawa mai ki Rangi-whakaoma ko te rua anake o Wheke e puare tonu ana, e werawera tonu ana. Katahi ka haramai, ka eke ki runga ki Matira, katahi ka tahia te marae o te niu ko Taurepe, whakaturia ana te tira ko te Iringaniu. Katahi ka kokiritia te niu, ko te ingoa o te niu ko te Matorohanga; na, ko te kokiritanga a Kupe, na kua moea (? maea) tona niu. Katahi tera ka haere, tae - 277 rawa ake ki Pahaoa ka mahue tetahi o ona iramutu i kona, ko Rerewhakaaitu. Haere tonu a Kupe, tae rawa atu ki Tuhi-rangi ka mahue i kona tena iramutu o Kupe, a Mataoperu, whangai rawa ki te hau i ona iramutu. Katahi ka haramai, tae rawa mai ki Matakitaki katahi ka titiro a Kupe ki tawahi, aranga tonu iho ko te Matakitakitanga o Kupe ki tawahi.
(3) Katahi a Kupe ka haere tonu mai, tae rawa atu ki te Whanga-nui-a-Tara ka mahue ena iramutu o Kupe, a Matiu, a Makaro. Katahi ka haere, tae rawa atu ki Pariwhero katahi ano ka tahuri mai ki muri, ka tangi a Kupe ki ona iramutu, whero tonu iho ki te paua, ki te powhatu, ki te ika, aranga tonu iho a kona ko Tangihanga-o-Kupe.
(4) Katahi ano a Kupe ka titiro atu ki waho ki te moana, e pupuha haere atu ana a Wheke. Katahi ano a Kupe ka tupe, ka mātāpou, ka mutu katahi ano ka tonoa ona iramutu, a Titapu, a te Whatu-kaiponu, me te mokai me te koma-kohua.
(5) Ka haere nga iramutu, tae rawa ake a Wheke ki runga ki te tuahiwi ka mau i a Titapu raua ko te Whatu-kaiponu. Katahi ka haere atu a Kupe, taka rawa ake atu ki tera taha o te tuahiwi ka mau a Wheke i a Kupe, ka rapaia katoatia te waka o Kupe e nga kawai o Wheke; te ingoa o te waka o Kupe ko Matahorua. Ka riri, a ka nui te riri o Kupe raua ko Wheke; katahi a Kupe ka mau ki te tahā o tona atua, whakatakaia atu ana ki waho ki te moana; mahara tonu a Wheke ko Kupe tonu tera. Katahi ano a Wheke ka whaka-pau katoa i tona kaha, whakapaua katoatia nga kawai, te puku, me te tinana katoa o Wheke; rarapi ana nga kawai i runga i te taha. Katahi ano a Kupe ka rere atu, tu ana i runga i te taha whakarerea iho ai te toki, katahi ka titokina e Kupe, ka mate a Wheke, humene rawa ake te puku, ko Wheke-nui.
(6) Katahi ano a Kupe ka whakatakoto atu i tona tao kia whiti mai ki tawahi nei, parea tonutia atu e te au, kihai i pai; ka tuaruatia ano, parea tonutia atu ano e te au; heoi ano, hoki ana mai a Kupe ki tawahi nei.
(7) Ko ta Popoto ko tana mahi mai i tawahi he tarai hoe; tarai ana a Tamatea i tana hoe he whakaraparapa, tarai ana a Popoto i tana ko Ihu-papangarua. Tae rawa mai ki waho ki te moana, ka mate. Ko te mate tenei ko te - 278 komotanga atu anake te hoe whakairo ra, ka whati, ara te hoe a Tamatea. Kokomo atu ano ana, ka whati ano; katahi ano a Tamatea ka karanga:—“Popoto! Homai to hoe ki au.” Katahi ano a Popoto ka karanga atu:—“E hoe! e hoe i o hoe whakaringaringa, i o hoe whakaraparapa; ko taku hoe hoki tenei i ki mai ra koe ko ihu papangarua.” Puta rawa te kupu a Popoto, katahi ano a Popoto ka mau ki te hoe hoatu ana ki a Tamatea. Ka whiti mai a Tamatea ki tawahi nei me tana waka me Takitumu.
(8) Nga tuakana o Hau ko Te Matawharite, muri iho ko Tauira, muri iho ko Haunui a Nanaia, ka moe i a Wairaka [Tirohia te whakapapa e mau ra i te wharangi 276]. Katahi ratou ko nga tuakana ka hoki ki tawahi, ka waiho ano tenei wahine, a Wairaka, i nga matua. No muri i a Hau ka kawhakina te wahine e nga ropa, e Kiwi raua ko Weka. Heoi ano, i to ratou haerenga ko nga tuakana ka tae ki tawahi ka homai te rongo o te tamahine a Tumataroa, a Rakahanga. Katahi ka haere nga tuakana, ka mahue iho ano ia ki to ratou kainga; ka haere nga tuakana, ka tae ki te kainga o Tumataroa me tona tamahine hoki me Raka-hanga. Ka tae atu ratou ko te mahi a taua ope ra he haka. Katahi a Hau ka whai atu i muri i ona tuakana, ka tae atu ano ki taua kainga ra pono atu a Hau ko nga tangata o taua kainga ra e apa wahie ana. Katahi ano a Hau ka ki atu:—“Hei aha a koutou wahie?” Ka ki mai ratou:—“Hei wahie haka ra.” Ka ki atu a Hau:—“Homai ki au etahi o a koutou wahie.” Katahi ka homai e ratou, ka haere tahi ratou, ka tae ki te kainga hohoro tonu te iwi ra te tuku i a ratou kawenga wahie ki te whenua, hohoro tonu hoki a Hau te tuku i tana kawenga wahie, mokowhiti atu ai a Hau, noho ana mai i roto i te kerepeti o te whare.
(9) Heoi, ka noho te iwi ra, ko te mahi he haka; mau tonu a Hau ki te rango, karakiatia ana, ka oti katahi ka waiho i raro o te tomokanga mai o te whare. Po noa iho ka hara-mai a Rakahanga, whakatorotia ake ai e Hau, ka mau i a Hau, moe tonu iho raua. Oho ake i te ata katahi ka ki atu nga matua o te wahine ra:—“E hika! Kai whea to tane?” Katahi ka ki atu te wahine ra:—“Kaore e mohiotia i roto i enei tangata; kia whanake ki te ata tere tonu te huna i a ia.” Katahi nga matua ka ki atu:—“Ina ka moe korua, ka oho ake i te ata ka pupuri mai, ki te kore e mau i a koe rapihia i te kanohi.” Koia ano, mohio rawa te wahine ra. Ka po ka hoki ano te wahine ra ki te moe raua ko tona tane. - 279 I te ata ka whakatika te wahine ra, ka maranga hoki te tangata ra ki runga, ka pera ano, ka huna ano i a ia. Whakatoro tonu atu te wahine ra, ka mau tangata ra, kaha tonu tangata ra ki te huna i a ia. Katahi ka rapihia e te wahine ra, mau tonu ki te rae, katahi ano ka tukua atu.
(10) I te awatea katahi ano nga matua ka ki atu:—“E hika! Kei whea to tane?” Katahi ano te wahine ka titiro atu, kore noa ake e kitea e te wahine ra; ka hoki mai ka ki atu ki nga matua:—“Kaore au e kite.” Katahi ano ka titiro atu te wahine ra. “Ehara! Taku tane te noho mai ra i roto i te mata kokonga ra”—ka karanga atu ki nga matua:—“Ko taku tane tera, ina ano taku rapihanga e mau mai ra i te rae.” Heoi ano, katahi ano ka titiro atu nga tuakana, e, koia ano, ko Hau ano te tangata e rore nei. Whakatika ake ai nga tuakana, haere atu ana, ka tae ki to ratou kainga tahuri tonu ki te whaihanga i te waka. Ka aroha te iramutu o Hau ki a ia, katahi ka hoki mai ki a Hau, katahi a Hau ka ki atu:—“Kai te aha koutou?” Ka ki mai te iramutu:—“Kai te hanga waka hei hokinga ki tawahi.” Katahi tera ka ki atu:—“Hangaia e koe tetahi nohoanga moku ki raro mai i te puneke o te ihu na kia wha te roa, kia whatata ki te oti ka hoki mai ai ki au, engari ko koe hei te taingawai hei tata i te wai. Ka karangatia, ‘Ka kitea te tihi o Aotea’ kaua koe hei rere ki runga.”
(11) Heoi ano, ka karangatia “Ka oti te waka” katahi ano te iramutu ka hoki ki a Hau; na, ka manu mai te waka ra, ka kitea a Aotearoa. Katahi ka rere ake te iramutu o Hau, tu ana i runga i te ra o te waka ra. He rere atu anake te tuakana o Hau kei te taingawai, no te komotanga atu i te tata, ana he tutae e manu mai nei. Katahi ano ka titiro atu, e whakataka ana mai nga kanohi i roto i te puneke o te ihu o te waka. Katahi ano te tuakana ka whakaaro—“E koia ano ko Hau tenei”—whakatoro tonu tangata ra ki te toki, no te whiunga tonutanga atu he rere mai anake ta Hau, ka tu ana ko runga i te niao, katahi ano ka rere ki ro wai. Heoi ano, katahi a Hau ka karakia, ka huihuia mai nga ika o te moana hei kawe i a ia ki uta.
(12) Ka haramai a Hau i waho i te moana, ko te waka o nga tuakana ka mātāpoutia atu e ia. Ka pae ana mai a Hau ko Nukutaurua, ko Kahutara, ko te tino one i pae ai ko Rarohenga.
(13) [E penei ana te takoto o nga kupu na i tetahi atu kau-whau:—“Ka kite nga tuakana whakatoro tonu ki te toki - 280 whiua atu ai ki a Hau. He rere anake ta Hau, ka tau atu ana ko ro wai; katahi ia ka karakia, ka huihui mai i nga ika o te moana hei kawe i a ia ki uta. Tona paenga ki uta kei Nukutaurua, kei Kahutara, tona one i pae rawa mai ai ko Rarohenga.]
(14) Ka takiri te ata katahi a Popoto ka puta ki waho ki te kiritai o te pa haere ai. Katahi te kaumatua ra ka titiro iho ko te mea e muimuia ake ana e te karoro, katahi te koroua ra ka mahara—e, he ika pea e muimuia mai ra e te karoro. Katahi ano ka karanga atu ki tona tangata:—“E hika! Ina ta taua ika e muimuia mai ra e te karoro.” Katahi tangata ra ka heke atu, ka tatu ki raro whana atu ai tangata ra, titiro iho ai e whakataka ake ana nga kanohi i roto i te tepe-tepe moana [Kua hemohemo etahi o nga kupu i konei]. Ka hoki tangata ra, ka tae ki te pa katahi ka ki atu ki a Popoto:—“Te mea e pae mai ra he tangata, e ki ake ana ko koe tona matua, e ki ana mai kia hoatu he ahi mona.” Katahi a Popoto ka mau ki te ahi, ki nga wahie, he maire nga wahie, heke atu, e takoto ana; ka mauria a Hau, ka rangia, ka ora; kei te takoto ano te ahi ranginga o Hau taea noatia tenei ra, aua wahie maire e takoto na ano.
(15) Na, hoki ana a Popoto ka mauria hoki a Hau ki te pa; katahi ka ui atu tona hakui, a Nanaia:—“Kei whea o tua-kana?” Katahi ka ki atu a Hau:—“Ina, e whakakapua mai ra.” Katahi ka tahuna te umu, ka ka te umu, ka whaka-taona, katahi ka mauria atu nga motumotu o te umu ra, huihui ana nga hau o te rangi. Katahi ano ka tere mai te waka ra, ara te waka o nga tuakana o Hau, ka tata mai ka haere atu a Hau ka tu atu i runga i te kowhatu. Katahi ka karanga atu a Te Matawharite:—“Ko Hau tera e tu mai ra i runga i te kowhatu ra.” Ka ki atu a Tauira:—“Na wai hoki tangata i makaia atu ra ki te moana i whakahoki mai hoki.” Ka tata mai ka karanga a Hau ki te iramutu:—“Haramai koe.” Katahi ano ka whakatakototia atu te rakau e Hau, ana ka riro mai te iramutu; katahi ano ka takahia atu te niao o te waka, ana ka tahuri te waka; ko Papahua-kina te ingoa o te waka. Ka hoki mai tera ka tae mai ki te kainga katahi ka ui atu ki te hakui:—“E kui! Kei whea to hunaonga?” Ka ki mai te kuia ra:—“Ana! Kua riro i o ropa, i a Kiwi raua ko Weka.” Katahi ano tera ka whaka-tika ki te kimi, ka ahu atu whaka-te-tonga tae noa atu ki Taiporutu kaore tonu i kitea, tangi noa iho te mapu. Ka - 281 eke nga tangata ra me ta raua wahine ki runga ki te tau-mata ki Taumata-hinaki ka rongo mai te wahine ra, a Wairaka, i te tangi o te mapu o Hau. Katahi te wahine ra ka ki atu ki nga tane:—“Te mapu e tangi nei me he mea no Hau.” Ka ki atu a Kiwi raua ko Weka:—“E! Na wai hoki i whakahoki mai tangata i whiua atu ra ki tawahi.”
(16) Katahi ka haere a Hau, ka poka tonu mai ki te tai tuauru, puta noa atu ki Whanganui tonu. Katahi ka ahu whaka te tonga ka tae mai ki Whangaehu ehua kautia e ia te wai, aranga tonu iho ko Whangaehu. Haramai tonu tura-kina kautia e ia, aranga tonu iho ko Turakina. Haramai tonu tera Rangitikei, tikeia kautia e ia, aranga tonu iho ko Tikeitanga. Haramai tonu tera, tae rawa mai ki Manawatu ka tatu te poho o Hau, aranga tonu iho ko Manawa-tu, te tatutanga o te poho o Hau. Katahi ka haramai Waiarawa, Hokio, Waikawa, Ohau, haua kautia e ia; Waitohu, katahi ano ia i tohu i a ia, aranga tonu iho ko Waitohu. Haramai tonu, tae rawa mai ki Otaki ka takina te mau o tonu taiaha, aranga tonu iho ko Aotaki [Otaki]. Katahi ano tera ka haramai tonu, Waikanae, ka kanaenae nga kanohi o Hau; ko Waimeha, ka mehameha a Hau, aranga tonu iho ko Wai-meha (mo mua i Waikanae, ko te whakahemonga mai ki Waikanae). Katahi tera ka haere atu, Pae-kakariki, ka mutu te one i taotaotia e Hau.
(17) Katahi ka haere tonu atu titiro atu ai e tutaki ana mai a mua i a ia. Katahi ka werohia atu e ia, ana kua puare, koia a te Ana-puta. Katahi tera ka haere tonu atu titiro atu ai, e noho ana mai a Wairaka. Katahi ka peke atu tangata ra, ka mau a Wairaka. Katahi ka ui a Hau:—“Kai whea o tane?” Ka ki mai te wahine ra:“Kai te mahi.” Ka ki atu ia:—“E kore e hoki mai?” Ka ki mai te wahine ra:—“Akuanei ano hoki mai ai i te ahiahi.”
(18) Ka ahiahi ka puta mai, no te putanga mai whakatoro tonu tangata ra ki te toki pangaia atu ai, ana kotahi tonu ano ki te kumu o Kiwi, ana haumiti tonu iho te kumu o te kiwi. Ka puta mai ko Weka whakatoro tonu tera ki te motumotu ahi makaia atu ai ki a Weka, ana kotahi tonu ano ki a Weka; hoe [hoa?] ana mai i tawhiti e pakaka na te huruhuru o te weka; ka mate nga tane a te wahine ra. Katahi ano tera ka ki atu ki a Wairaka:—“Haere ki te ruku paua maku; katahi ano te wahine ra ka haere. Ka titiro atu tera, a ka karanga atu kia nuku atu ki waho atu, a nuku tonu atu te wahine ra. No te mohiotanga atu i - 282 tangata ra katahi ka mātāpoutia, tu tonu iho a Wairaka, a tae noa ki tenei ra e tu na he kohatu.
(19) Kotahi te kupu i mahue; no te ekenga o Wairaka ratou ko ona tane ki Taumata-hinaki katahi ano a Wairaka ka mau ki te kete a Kea raua ko Wairakai (?), katahi ka wetekia ake, ana he popo ia nga kai o roto. Ka raru a Wairaka i kona, hoatu ana ma Kiwi raua ko Weka e kai, koia ano te kiwi, te weka i kai na i te popo. Ka whakamutu nga korero o Hau, ka hoki a Hau ka moe i tera wahine āna, i a Raka-hanga, rere ana mai ki waho ko Uehangaia.
1 atahu. See this Journal, Vol. 35, p. 315.