Volume 20 1911 > Volume 20, No. 1 > Tu-whakairi-ora, by Mohi Turei, p 17-34
Family Tree. Wahine:, Tane:, Taratu, Tararere, Tarapaoa, Taraongaonga, Tarauerereao, Taratakamoana, Te Ataakura, Materoa, Tawhipare
KO Poroumata raua ko tona wahine ko Whaene he rangatira, he mokopuna na Porourangi. Ko to raua iwi ko Ngati-Ruanuku. Ko nga hapu nunui i roto ko Hore, ko Mana, ko Te Koreke, ko Te Mokowhakahoihoi, ko Te Pananehu, ko Te Poho-umauma.
Ka mahi te iwi i te kai, ka kawe ma Poroumata, i te hinu, i te ika, me era atu kai katoa. Ka hi te iwi i te ika, ka haere nga tumau o to Poroumata pa ki nga awa ki te tiki i nga ika i tena ra, i tena ra; nawai ra i pai te tiki, kua kino. Kua riro ma ratou e tango na ika i nga taumanu. Ko nga ika i mahue atu ka kotia mai nga tātā, nga whatu-aro, nga upoko o nga hapuku. Kua urn hoki nga tama ki taua mahi. Ko ia kaore i te mohio: tana he atawhai tonu i te iwi.
Ka whakatakoto whakaaro te iwi kia patua a Poroumata. I tetahi po ka titiro ia ki te po tu i waho i te Omanga e taruru ana, ki te Ika o te rangi me nga Patari, ki te tae pukohu tataiore e taipua ana i nga maunga. Ka ki ia “He marino tua-ukiuki apopo, he kawatawata tātā moana te koangiangi; ka haere au ki te moana.” I te ata ka eke ia ki tetahi o nga waka, ka tae ki te taunga. E kupapa ana te tini o nga waka. Ka warea ia ki te mounu i ona matau. Ka kamo nga whatu o nga tangata o te ihu ki o te tā, me o te tā ki o te ihu. Ka pera katoa nga tangata o nga waka ra, ka kamo katoa, me te tohu mai kia patua. Ka patua, ka mate. Ka pokaia te puku me te ngakau, ka maka ki te moana, ka pae ki uta. Waiho iho hei ingoa mo te wahi i pae ai, ko Tawekatanga-o-te-ngakau-o-Poroumata. Huaina iho ki te taunga ko Kamokamo. E mau nei ano aua ingoa.
Ka mate ra a Poroumata, ko wai hei ngaki i te mate? Kei te hari ra hoki te iwi, ka kai noa ia i ana kai. Ka tangi nga tamahine ki to ratou papa, a Te Ataakura, a Materoa, a Tawhipare. He roa te - 18 tangihanga me te mamaetanga o nga wahine nei ki to ratou papa.—Kati tera.
Ko Tumoana-kotore, hei mokopuna ano ma Porourangi, raua tahi ko Poroumata. Ka moe a Tumoana-kotore i nga wahine tokorua, ko Rutanga te tuakana, ko Rongomai-tauarau te taina. Tokorua moe anake i a ia. Ka puta ta te tuakana, ko Hinemahuru. Ka puta ta te taina, he tama tane, ko Ngatihau.
Ka mate a Tumoana-kotore, ka rite nga ra e tangihia ana ki to te rangatira tangihanga. Ka takaia, ka kawea, ka whakairia ki runga ki te kauere, e tata ana ki Waiomatatini. Ko te toma koiwi, ko Paroro-rangi, kei runga tata ake, kei te maunga. Kia taka te tau, kia pirau, ka kawe ai i nga iwi ki taua toma. Ka hoki nga tangata whakairi ki te kainga, ka whiti i te tahi awa iti nei, ka pa te waha. Ka tu, ka whakarongo. Ka karanga ano. Ka ki ratou, “Mehemea tonu ko te waha o te koroua nei.” Ka whakahu ake ratou, ka akiaki iho te waha, “Kei te ora tonu au, tukua au ki raro.” Ka hoki te whanau, ka tukua, ka wetewetekia nga takai. Ka titiro ake ki te kauere ra, ka whai te waha, “E titiro tonu ana aku whatu, ka whakairia oratia.” He maha nga tau, katahi ka tino mate.—Kati tera.
Ka moea e tana tama, e Ngatihau, a Te Ataakura, te tamahine a Poroumata, hei wahine mana. Kei te tangi tonu ki tona papa; ka hapu, ka whanau, he wahine; ka tino kaha rawa tona tangi ki tona mamae, ki tana mahara hoki he tane hei ngaki i te mate o tona papa. Ka huaina e ia te ingoa ko Te Aomihia, ko nga ao i mihi ai tona papa, i haere ai ki te moana i mate ai.
Ka hapu ano ia, noho rawa atu raua ko te tane i Opotiki. Kei te tangi tonu ia ki tona papa. I a ia e tangi ana, ka takatakahi te tamaiti i roto i tona puku. Katahi ia ka whakatauki iho:—
“E i, kia takatakahi koe i roto i a au, he tane,
E ea i a koe te mate o toku papa.”
Whanau ake he tane. Ka huaina te ingoa ko te ingoa o tona tipuna, ko Tumoana-kotore-i-whakairia-oratia. Ka whakapotoa ki te karanga-tia, ko Tu-whakairi-ora.
Ka atawhai ia ki tana tamaiti, me te mahara tonu ka ea te mate o tona papa i tana tamaiti. Ka tanumia te ewe; kiia iho te wahi i tapukea ai ko Te-ewe-o-Tuwhakairiora. Ka mahia e nga tohunga te tamaiti ki a ratou karakia Whakanihoniho, Whangawhangai, Iho-tau me era atu karakia. Ka tupu, ka pakeke, me te whakarongo tonu ki nga tohunga mahi i a ia e korero tonu ana i te whakatauki a tona koka.
Kua uru ia ki nga whakawai riri, kua pa i a ia te tangata. Kua uru tonu ia ki nga whawhaitanga nui, kua puta tonu ia ki te kainga ahi, kua okooko i nga rakau o te tutakitanga o nga motumotu. Kua hinga te parekura nui, ko Paengatoitoi. Kua haere ona rongo-toa, kua mohio ia ki te tohu toa o te riri e hinga ai te hoa-riri. Katahi ia ka - 19 poroaki iho ki te iwi: “Hai konei, ka haere au ki te whakatauki a toku koka, e korerotia nei, e rongo nei au: noku pea e takatakahi ana i roto i a ia, ka ki iho nei:—
“E i, kia takatakahi koe i roto i a au, he tane,
E ea i a koe te mate o toku papa.”
Kua mohio te iwi ko te mate o tona tipuna, o Poroumata, ka haerea e Tu-whakairi-ora. Ka mea te iwi kia nui te ope, hei kawe i a ia ki te mate o tona tipuna, o Poroumata. Ka kiia e ia “Kati, ko au anake e haere. Tena ona iwi hai kawe i a au.” Ka haramai ia, ko ia anake.
Tera nga rongo ataahua o nga tamahine a Te Aotaki, o Ruataupare, raua ko Auahi-koata, kua hau noa atu ki Opotiki. Ka tae mai ia ki te ngutu-awa o Wharekahika, ko nga wahine ra e kohi pipi ana, me nga tamariki wahine, o raua hoa, e noho ana i te taha o te ahi, me nga kakahu e pukai ana. Ka patai ia ki nga tamariki ra; te kianga mai ko Ruataupare raua ko Auahi-koata. Ka mahara ia ki nga rongo kua puta atu ra o nga wahine nei. Kua eke ia ki runga o nga kakahu noho ai. Kai te riri mai nga tamariki ra, kai te titiro mai nga wahine ra. Ka haere nga tamariki, ka korero atu, ka ki mai raua, “Tena koa, ki atu, kia mauria mai e koutou o maua kakahu.” Te taenga atu o nga tamariki, ka whakatatanga ia, ka riro atu, ka noho ano ia. Kei te kakahu nga wahine ra, kei te titiro whakatau mai ki a ia, ki nga tohu o te rangatira, o te toa, e mau atu ana i runga i a ia. Kei te mea hoki ia ki tona kore i patai ki nga tamariki ra ko tewhea a Ruataupare.
Kakahu ana raua, na nga tamariki i mau nga pipi. Ka ahu mai ki te pito ki te tonga, ki Nukutaharua, ko te ingoa o te one nei ko Kaiarero. Ka mamao mai raua, ka whakatika ia. Kei te takahi haere atu i nga tupuae, kei te penei, “Koia nei ranei o Ruataupare, ara ranei ko tera ra?” Ka takahi haere atu i o raua tapuae. Ka tahuri mai raua, e pera ana te takahi atu i o raua tapuae. Tae noa ki te pekanga, peka tonu hoki ia, whai tonu i muri i a raua, tae noa ki te pa ki Te Rahui. Ko tenei pa no Uenuku-te-whana; kua mohio ke mai ia ko te pa i runga i te aromaunga to Te Aotaki. Ka pahure te pa ra, whai haere tonu ia i nga wahine ra. Katahi ka kaha te haere a Ruataupare ma kia wawe to raua papa te rongo, ka ata haere atu hoki ia.
Korero atu ana raua ki to raua papa ki nga tohu o te rangatira, me nga tohu o te toa, me te whai tonu mai ia i muri i a raua. Ka hotu te mauri o Te Aotaki, ka pumanawa, “E i, tena pea ia ko to korua tungane, ko Tu-whakairi-ora, ina te rite o a korua tohu.” Ka patai ia, “Kei whea?” “Ina tonu e haramai nei.” “Kaore ia i puritia atu i te pa ra ra?” “Kaore!” Ka whakatauki ia: “Kati, tukua mai ki Hikurangi, ki te maunga e tauria e te huka.” Ka ki ki nga tamahine, “Rakai i a korua ka whanatu ki te karanga ki to korua tungane.” Kua mohio ia, na tona pumanawatanga i whakaatu, ko Tu-whakairi-ora. Ka tu nga tamahine i te mataihi katau o te marae, me to raua koka, me - 20 Hine-maurea. Ko ia ki te takiwa ki te mataaho, e tapapa ana i runga i te paepae nui o waho, e titiro whakatau atu ana. Kei te pohiri te iwi me nga tamahine. Ka tu ki te marae, ka roa e tu ana. Kei te titiro te iwi ki nga tohu o te rangatira, o te toa, ki te ta-kotuku, ki te pare-karearea, apititia ai, poua ai ki te upoko, me te kakahu paepaeroa, uhia iho te mahiti, me te taiaha-o-kura ki te ringa.
Kei te tu te iwi me nga tamahine, kei te wehi i a Te Aotaki. Kei te tapapa tonu ia, kei te titiro tonu atu ki a Tu-whakairi-ora. Ka roa, katahi ka whakatika atu ka mau ki te pakihiwi maui, ka numia ki te pakitara maui o waho o te whare ka heke atu raua ki te wai-rere, ka tohia e Te Aotaki a Tu-whakairi-ora. Ka mutu nga karakia a Te Aotaki ka werohia e ia a Rangipōpō; kihai i roa ka ki te reo o te whaitiri paorangi ki nga iwi i te taha hauauru o Pukeamaru, puta noa ki nga iwi i roto o Wharekahika, me nga iwi o te taha moana i Taungaihe, i Owhiunga, nga tini o te Ngutuau. Ka ki nga iwi ra, “E, ko wai ra tangata nei, ina he akiaki tonu a Te Aotaki i te whaitiri paorangi?” Kei te tu tonu raua, ka karanga ano ia ki a Rangipōpō, “E pou, e pou, e pou, whakaaraara, whakaaraara, whakaaraara; whakaaturia to mokopuna; e tangi.” Ka huri te tangi o nga whaitiri ki te taha tonga o Pukeamaru ki runga ki nga pa ki Puketapu, ki Kotare, ki Te Rangihuanoa, ki Tarapahure, ki Totaratawhiti, ki Okauwharetoa, me era atu pa. Kei te tu tonu raua. Ka ki te waha o te whaitiri tuatahi, o Haruru-ki-te-rangi, kei te whakarongo nga pa ra. Ka mutu tera, ka ki ano te waha o te rua o nga whaitiri, o Whetuki-ki-te-rangi, ki runga ano ki nga pa ra. Ka mutu tera, ka ki ano te waha o te tuatoru, o Ueue-ki-te-rangi. Kei tenei ka ki nga rangatira me nga iwi o roto o nga pa ra, “Ehara te whakararu e wawahi nei a Te Aotaki i tona maunga, i Pukeamaru; apopo taua te rongo ai i te korero.”
Ka mutu nga karakia katoa a Te Aotaki ka hoki raua; tae atu, kua rite nga kai ki runga i te takotoranga. Kainga i waho, ka whakaritea he tohunga hei whangai mo Tu-whakairi-ora. Ka mutu, ka tomo ki te whare. Ko te moenga o Ruataupare kei raro iho o te mataaho, ka tau ia ki te tuarongo moe ai, ka waiho te moenga mo Tu-whakairi-ora. Ko te koroua ra kei te taha o te ahi i te tara iti o te whare e mihimihi atu ana ki a ia. Ka roa, ka karanga atu ia ki a Ruataupare; ka whakatika mai hoki te tamahine, ka noho ki tona taha. Ka roa ka mutu hoki tona ngurunguru, katahi ka ki nui atu, “Whanatu ki raro i to tungane na, hei wharorotanga mai mo ona waewae.” Ka whakatika a Ruataupare, ka moea a Tu-whakairi-ora, ka puta ia ki waho.
Ka ko nga kopara o te ata, ka karanga mai ki te tamahine kia tahuna te ahi. Ka ka, ka tomo ia, raua ko Hinemaurea ki te whare; katahi ano ia ka tangi ki a Tu-whakairi-ora. Ka hi nga kawainga o te ata ka maoa te kai. Tera no te ahiahi ka kiia e ia kia hohoro he kai, kia ora ai nga tumau te takatu ki nga whakaeke apopo; koia i hohoro ai te maoa. Ka whangaitia ringaringatia hoki a Ruataupare e tetahi - 21 tohunga, me te manawareka a te iwi tiaki o te pa i te moenga a Ruataupare i a Tu-whakairi-ora.
Ka mutu te kai, ka ki ia kia hohoro he kai kia puta rawa ake ai, ka maoa. Morunga rawa ake te ra ka puta nga iwi i pohiritia ra; ana, me he tuarawharau ki te waha mai i nga ika tauraki kua maroke, i nga hapuku, i nga mango, i nga tawatawa, i nga maomao, i te tini noa iho o nga kai o te moana, nga mahinga a tera iwi nui tonu, a te Ngutuau, me nga iwi o te ngahere, o nga maunga, e mau mai ana i te hinu, me era atu kai.
Ka tau ki raro, kei te titiro a Tu-whakairi-ora ki te nui o Te Aotaki me tona iwi, ka mea ia i roto i a ia, “Ka tae au ki te mate o toku tipuna.”
Ka tu a Te Aotaki ki te mihi ki te iwi. Ka mutu, katahi ano ia ka whaikorero ki a Tu-whakairi-ora, me te patai ki te putake o tona haramai ko ia anake. Ka tu ia ki runga—kua oti ia te rakai ki nga tohu o te rangatira, o te toa. Tunga ki runga, ana! me te mea ka whati te taiaha i roto i nga ringa, wahi ke te rapa me te reke. E mihi ana ki te iwi, katahi ka utua te patai. “Taku haramai, ko te whakatauki a taku koka noku pea e takatakahi ana i roto i a ia, ka ki iho nei:—
“E i, kia takatakahi koe i roto i a au, he tane,
E ea i a koe te mate o toku papa.”
Ka oho nga iwi, ko te mate o Poroumata te haramai a Tu-whakairi-ora, me te mihi ano ki ona rongo toa e hau mai ra, rite ki a ia e tu ra.
Ka mutu te kai, ka tonoa e Te Aotaki he karere ki nga pa ra, ki Puketapu, ki Kotare, ki Te Rangihuanoa, ki Tarapahure, ki Totara-tawhiti, ki Okauwharetoa, me era atu pa ki te whakaatu ko Tu-whaka-iri-ora he ngaki i te mate o tona tipuna. Ka riro te karere ra, ka ki ia, “Whakatika, mauria ta koutou kai, kia wawe taua te tau ki raro hei tumau mo te ope apopo ki Okauwharetoa.”
Te taenga atu o nga karere ra ka ki nga iwi o nga pa ra, ka kiia “Koia ano a Te Aotaki i wawahi ai i tona maunga, i Pukeamaru, ka kitea iho hoki e nga pa ra e haere ana i te one i Punaruku, i te akau o Karakatuwhero, me he pārāriki.” Kei te tahere nga pa ra i te kai, i te hinu, me era atu kai. I te ata ka puta nga manomano o nga pa ra, ka wharona te kai, ka takoto nga matua, ia matua, ia matua, me nga matua hoki a Te Aotaki. Katahi ka werohia, ka ara he matua, ka takoto; ka werohia nga matua katoa, ka takoto tona tini. Kei mua a Tu-whakairi-ora i nga matua ra e titiro atu ana ki te rerenga mai o nga waewae o ia matua, o ia matua. Ka tohu atu ia ki te reke o tana taiaha, ara ki te arero. “Ko tera matua ki a au, ko tenei na, me tera ra, ko nga matua katoa me noho. Engari ko nga toa katoa me te kairakau o era matua me hui mai ki a au hai matua maku.”
Ka tu mai nga rangatira, ka karanga mai, “Kia nui, kia nui te Whare me te Tarahau, kia maru ai; ko te iwi tena, ko Ngati-Ruanuku, - 22 me nga hapu nunui, a Hore, a Mana, a Te Pananehu, a Te Koreke, Te Mokowhakahoihoi, a Te Poho-umauma.” Pera tonu hoki te tohu a Te Aotaki, “Kia nui te Whare me te Tarahau, kia maru ai, ko te tini tena o makihoi, o te para-kiore, o te rororo, ona whakatauki.” Katahi a Tu-whakairi-ora ka tohu, “Kati, kati i aku e tohu atu nei. He rau, manawa hehe; kia rongo ai i te korero. Ko nga toa o era matua me hui mai hei matua maku, ahakoa tona tini makiu, he kai na te patu. Kei te matau atu au ki tona tohu.”
Ka whitia e ia te rapa o tona taiaha ki runga; ka ruia nga awe, ka puaha, ka tohu atu ia, he wha raupo tona tohu, he ngaru roa. Ka tatere, he kai na te patu, mana tonu ia e tami, e takahi, e patu. Katahi ka whitia e ia te reke o tona taiaha ki runga, ka hō nga awe ki runga ki te tākakī, puritanga o te ringa whangai; ka karanga ki nga matua ra, “He kura-takai-puni e kore e pakaru i a ia. Ko te tohi a Te Aotaki i a au, kaore i nanunanu, i whati, me nga whakaaraara a Haruru-ki-te-rangi, a Whetuki-ki-te-rangi, a Ueue-ki-te-rangi, he tohu toa, he tohu ora, apopo koe i te ata hapara te rongo ake ai. Kaore na hoki; a ka ngaro, ko te pa tahuri, ko te puta taua i te ra kotahi.” E tohu ana ia i mua o nga matua ra, me te mea tonu ka whatiwhati te taiaha i roto i nga ringa. Kei te ki nga matua ra, “Ana oti, ko nga rongo toa kia nui, a ko nga tohu o te toa kia iti?”
Ka mutu, ka mihimihi ki te iwi, me te iwi ki a ia, me te mihi a te iwi i te moenga a Ruataupare i a ia. Tera nga rongo ka tae, kei te whakahiato nga pa katoa o tenei taha o Whareponga ki roto i tona pa nui i Tokaanu. Ko nga iwi o te taha ki te tonga o te awa o Whareponga i hui ki Kokai, ki Tokatea.
Ka rite te ope a Tu-whakairi-ora, me nga o, ka whakatika. Ki te titiro pau tonu ki roto i te kauohi kotahi, engari e haere hauora ana i te tohu waiora a Tu-whakairi-ora. Kua oti te tohutohu ki a ia te ahua o te pa. Te taenga ki te one i Tirau tera ka kitea mai e nga toro. Tera kei te korerotia atu ki ona mano tini, “Kaore taua e rato, e whara, tango noa tahi ki te oneone apopo.”
Te taenga o te ope ki Paepaenui ka ahiahi hoki, kei te ki iho ano, “Pau tonu ki roto o te whatu kotahi; te whara te waha te aha.” I te ata po tonu ka takoto nga matua a te ope. Takoto ake e toru; ko te matua nui, ara ko te Whare; ko te Puarere ko te matua i whakaritea hei tomo mo te pa, hei tahu; ko te Patari, ko te matua a te kairakau a nga toa. Kei te heke iho nga matua a tera, ka takoto he matua, he matua, tona tini. Ka kitea atu nga kakahu o nga rangatira, te topuni, te ihupuni, te puahi, te mahiti, te kahukiwi, te kahukereru me te parawai, me te rakai o nga matua e takoto mai ra, koia ano me te tahuna-tara te raukura ki runga i te upoko; nga taru o Taurikomore o Tauritoatoa.
Katahi ia ka tohu ki tona ope, ki nga matua e toru, “He waimarie, - 23 mei noho atu ia i te pa, e roa te kawenga; ko tenei ka puta ia ki waho, ka mate akuanei, a, taui ana to ringa i te patunga.”
Ka ki ia ki tetahi o nga matua, ki a te Puarere, “Ko tau riri, ko te pa; ko ena matua e takoto mai na, takahia: e tu koe ki runga, kia ki te waha, tukua i runga i te poupoutahi. E taea e koe te pa, tahuna! Maku koe e karanga ka whakatika ai.” Ka tohu ia ki te matua nui, ara ki te Whare-o-te-riri me etahi o nga toa i whiria e ia hei hoa mona. Ka whitia e ia te reke o tona taiaha ki runga, ka karanga ia, “Huia mai ki a au, e karanga au kia tu ki runga, kia rite te whakatikanga ake ki to te ra whanaketanga i te rua. E rere au i mua me taku ope, kia ki te waha, whakangahorotia te poupoutahi i roto i te matua, ko te Whare o te matua kia mau. E ara te kura o taku taiaha ki runga, katahi ano te matua ka pakaru, ka riri koe i to riri, i te mea ka pakaru nga matua a tera.” Ka karanga ia ki te matua a nga toa, ara ki Te Patari, “Whakatika, riria tena matua me tera ra, kia wawe te hinga.”
Ka mutu ona tohu, ka noho ia ki raro, ka karanga ki tona kai-whangai, “Homai taku toenga, whangaia mai au.” E kai ana ia, i karanga te tangata, “Tu-whakairi-ora, e! ka pau tera kai raro.” Ka karanga ake ia, “Riria! riria!” Ka ki atu ia ki tona kai-whangai. “Homai te hiku o taku tawatawa, whangaitia mai kia pau.” Te paunga o te hiku, ka whakatika, ka tu, ka titiro. Katahi ka karanga ki te matua hei tomo mo te pa, hei tahu, “Whakatika!” Te tunga ki runga, ka ki te waha, ka tukua i runga i te poupoutahi, ka hinga era matua, ka pakaru; kua puta. Ka karanga ia ki te matua nui, “Whakatika!” Te whakatikanga ake, ano he ra whanake i te rua. Ka ki te waha. Ka rere ia i mua, me te whai tonu nga toa me te poupoutahi. Kei te ki tonu te waha o te matua. Kua uru ia ki roto o nga matua a tera, tata haere ai takirua, takitoru, ki roto i te rapa o tona taiaha. Kei te pera tonu hoki a muri i a ia. Kua pakaru nga matua nui katoa a tera, te Whare-o-te-riri. Kua ara te kura o tona taiaha ki runga, kua kitea mai e te matua. Katahi ano te matua ka pakaru, ka patua. Ka ka hoki te pa i te ahi; pokia te whenua e te auahi. Ka rua ki te patu, ko te pa e kaia ana e te ahi, he patu kau noa iho ia ta te ope i nga tini e patua nei, ara ke hoki he tini ko nga tamariki, nga mokopuna, nga wahine, koroua, kuia, me ara atu, nga whare, na taonga, e patua iho ra e tera matua, e te ahi hoki. E tihi ana hoki te hau mihi kainga, te parera Hikurangi. Ka patua nei, ahiahi noa i te patunga.
Ka hui te ope ki te pupahi. Ka mutu nga mahinga i te ope me te kai, ka tonoa e Tu-whakairi-ora etahi o nga toa hei karere ki a Te Aotaki me te iwi, hei kawe i te ahi-karae, i te mariunga o te puta me te pa tahuri, me nga korero katoa. I te po ka haere. Ka ko nga kopara o te ata, ka tae ki Okauwharetoa, ki te whare i a Te Aotaki. Ka mutu nga korero, ka puta ia ki waho. Ka kainga hoki e ia te ahi-karae me nga mariunga i mauria ra; ka mutu, ka marama hoki te ata hapara, ka whakaaturia e ia, “Ka hinga, ka hinga a Ngati-Ruanuku, ko te pa tahuri - 24 ko Tokaanu, ko te puta taua ko Te Hiku-tawatawa, i te ra kotahi.” Ko te ingoa nei na Te Aotakī i tapa; ko te ki a Tu-whakairi-ora ki tona kai-whangai i roto i te ope, “Homai te hiku o taku tawatawa kia pau.” E mau nei ano aua ingoa. Ko te pa tahuri ko Tokaanu, ko te parekura ko Te Hiku-tawatawa.
I te ata ka whakatika te ope ki te mahi i tona parekura me te pa tahuri. He maha nga ra i mahia ai. Ka kitea nga wahine, nga tamariki, koroua, kuia, e huna ana i roto i nga haemanga o nga hukitau o nga wai i nga wahi kino; ka patua katoatia, ko nga morehu no te po i oma atu ai ki Kokai, ki Tokatea. Ka mutu te patunga me nga mahinga katoa, ka hoki te ope. Te taenga ki Okauwharetoa ka mahia e nga tohunga nga karakia purenga me te hurihanga takapau.
Ka noho a Tu-whakairi-ora me tona wahine, me Ruataupare, ki roto o Okauwharetoa, me te iwi. Ka ea te mate o tona tipuna i a ia, ka rite te whakatauki aroha a tona koka i a ia. Kihai i tangohia e Tu-whakairi-ora te whenua, i a ia tonu hoki te whenua. Ko te kai-kinotanga anake o tona tipuna i whakaeangia e ia.
Nga whakatauki mo Tu-whakairi-ora: “Te koau tono hau a Te Ataakura.” “Tautahi a Ngatihau.”- 25
[The story of Tu-whakairi-ora is one of the most interesting in Maori history. In Vol. IV., p. 17 of this Journal, Col. Gudgeon in his paper “The Maori Tribes of the East Coast of New Zealand,” relates the circumstances leading up to Tu-whakairi-ora's conquest of the Ngati-Ruanuku and kindred tribes, with many genealogical tables of descent of the people mentioned in Mohi Turei's narrative, from which we learn that the period of the incidents related therein was about fifteen generations ago—or about the year 1525-50. The scene of these events is the immediate neighbourhood of the East Cape, where all the places mentioned are still to be found.—Editor.]
POROUMATA and his wife Whaene were well born, being descendants of Porourangi. Their tribe was Ngati-Ruanuku. The chief clans of the tribe were Horo, Mana, Te Koreke, Te Moko-whakahoihoi, Te Pananehu, and Poho-umauma.
When the tribe procured food, they brought for Poroumata game, fish, and all other kinds of food. When the tribe made a catch of fish, the attendants of Poroumata's pa went to the landing places to fetch the fish day by day; for some time all went well with the fetching, then trouble arose. It had come to be the habit for them to take the fish themselves from the thwarts: the fish that were left they cut off the tails, the belly-fat, and the heads of the hapuku. 1 His sons had been taking part in this business; for himself, he knew nothing of it; he cherished only kindly feelings for the tribe.
The tribe laid a plot to slay Poroumata. One night he looked at the clouds beyond the crayfish beds, resting close and compact, at the Milky Way and the Magellan Clouds, at the flakes of mist running together and settling in masses on the mountains. He said: “It will be settled calm to-morrow, the wind will be a light sea-breeze making gentle ripples on the water; I shall put to sea.” In the morning he embarked in one of the canoes and reached the fishing ground. A number of canoes made up the fleet. While he was occupied with baiting his hooks, the men in the bow exchanged knowing glances with those in the stern, and those in the stern with those in the bow. - 26 All the men of the canoes exchanged similar glances, indicating that he was to be slain. They slew him and he died. They tore out his entrails and vitals, and threw them into the sea, and they were cast ashore. The place where they were cast ashore came to be called Tawekatanga-o-te-ngakau-o-Poroumata (the place where the vitals of Poroumata hung entangled). The fishing ground was called Kamokamo (knowing glances). Those names still remain.
So Poroumata died, and who was there to avenge his death? For the tribe was rejoicing, and ate its own food with no one to interfere. His daughters, Te Ataakura, Materoa, and Tawhipare, mourned for their father. Long was the mourning and grieving of these women for their father. Enough of that.
Tumoana-kotore was also a descendant of Porourangi, he as well as Poroumata. Tumoana-kotore married two sisters; Rutanga was the elder, Rongomai-tauarau the younger. They were both of them his wives. The elder had a child, Hinemahuru. The younger had a child, a son, Ngatihau.
When Tumoana-kotore died, the days of his mourning were such as befitted the mourning for a chief. They wrapped him up, and took him and suspended him in a puriri near to Waiomatatini. The resting place for the bones, Parororangi, was a little above on the mountain. When a year had passed and the flesh decomposed, they would carry away the bones to that resting place. The men who had suspended him in the tree returned home. They had crossed a small stream when a voice reached them. The stood and listened. The cry was repeated. They said, “It is just as if it were the voice of our old man.” They shouted, and the voice protested from above, “I am still alive; let me down.” His relatives returned, let him down, and undid the wrappings. He looked up to the puriri and went on to say, “My eyes were still open, and yet you suspended me alive.” Many years passed, then he really died. Enough of that.
His son, Ngatihau, took Te Ataakura, the daughter of Poroumata, as his wife. She was still mourning for her father. She conceived and bore a child, a daughter; she mourned deeply for her pain, and her hopes that it might have been a son to avenge the death of her father. She gave her the name Te Aomihia (the cloud that was welcomed); that is, the clouds which her father welcomed when he put to sea to his death.
She conceived again while she and her husband were living away at Opotiki. She was still mourning for her father. As she was mourning, the child moved violently in her womb. Then she uttered this saying:—
“Ah, move thou violently within me, a son,
It is for thee to requite 2 the death of my father.”
The child was born, a son. She gave him as a name the name of his grandfather, Tumoana-kotore-i-whakairia-oratia (Tumoana-kotore who was suspended alive). This was shortened, when they called him, to Tu-whakairi-ora.
She cherished her child, having constantly in mind that the death of her father will be requited by her child. The afterbirth was buried, and the place where it was deposited was called Te-ewe-o-Tuwhakairiora (the afterbirth of Tu-whakairi-ora). The tohungas tended the child with their incantations—Whakanihoniho, Whangawhangai, Ihotaua, 3 and other incantations. He grew up and came to man's estate, constantly hearing the tohungas who were tending him speaking ever of the saying of his mother.
He had taken part in sportive contests, 4 and had smitten his man. He had taken part further in serious engagements; he had gone into the very heat of the battle; he had gathered in a bundle 5 and turned aside the weapons which beset him on all sides like faggots in a fire. He had won the pitched battle at Paengatoitoi. His fame as a warrior had gone abroad; he had acquired the emblems of bravery in battle whereby the enemy is overcome. At last he bade adieu to the tribe. “Farewell! I go in accordance with the saying of my mother, which is still repeated, and which I still hear; it was perhaps because I was moving violently within her that she said:—
‘Ah, move thou violently within me, a son,
It is for thee to requite the death of my father.’”
The tribe knew that the death of his grandfather, Poroumata, was the reason Tu-whakairi-ora was going. The tribe wished that there should be a large force to conduct him to avenge the death of his grandfather, Poroumata. He said, “Enough, I alone will go. There will be the tribes connected with him to conduct me.” Alone he set out.
The tidings of the beauty of the daughters of Te Aotaki, Ruatau-pare, and Auahi-koata, had spread even to Opotiki. When he arrived at the mouth of the Wharekahika River these women were gathering cockles, while the girls who accompanied them were sitting beside the fire, with the clothes lying in a heap. He questioned the children, and they told him it was Ruataupare and Auahi-koata. He called to mind the tidings which had reached him of these women. He had taken his seat upon the clothes, and the children expressed their disapproval, the women looking on. The children went and told them, and they said, “Well, tell him that you must bring us our - 28 clothes.” When the children came he got up at once and gave them up, and sat down again. While the women were putting on their clothes, they gazed intently at him and the emblems of high birth and bravery which he bore with him. He was asking himself why he had not questioned the children as to which was Ruataupare.
The two women clothed themselves, and the children took up the cockles. They made their way to the south end of the bay, to Nukutaharua; the beach there is called Kaiarero. When they were some distance off, he rose up. He was walking, treading in their footsteps, and saying to himself, “Are these Ruataupare's, or are those?” So he walked on, treading in their footsteps. When they turned round he was treading in this way in their footsteps. When he reached the turning he turned also, and continued following them till they reached the pa, Te Rahui. This was the pa of Uenuku-te-whana, but he knew that the pa of Te Aotaki was above, on the mountain-face. When they had passed this pa he still walked on, following the women. Then Ruataupare and her companions hastened their pace to carry the news quickly to their father, and he walked on slowly.
They described to their father the emblems of high birth and bravery, and how he had persisted in following after them. Te Aotaki drew a long breath 6 and then sighed deeply. “Ah, well, he is perhaps your cousin Tu-whakairi-ora; it seems so from the emblems you describe.” “Where is he?” he asked. “Here he comes.” “Was he not detained at the pa yonder?” “No!” Then he uttered this saying, “Enough, let him come hither to Hikurangi, to the mountain on which rests the snow.” He said to his daughters, “Adorn yourselves, and go to call a welcome to your cousin.” He had divined it with that deep sigh of his that it was Tu-whakairi-ora. His daughters stood at the right of the front of the house, in the court, with their mother, Hinemaurea. He (Te Aotaki) was in the space by the window, reclining on the beam in the front of the porch, gazing with an intent look. The tribe with his daughters were waving a welcome. He (Tu-whakairi-ora) stood in the court and remained standing a long time. The tribe was gazing at the emblems of high birth and bravery, the plumes of white crane, and crest of sparrow-hawk feathers, ranged close together, and stuck into his hair; with the highly ornamented cloak, and dog-skin cape worn over it, and the decorated taiaha in his hand.
The tribe and the daughters were still standing, being in awe of Te Aotaki. He was still reclining and gazing at Tu-whakairi-ora. Some time passed, then he rose, grasped him by the left shoulder, and took him behind the left wall of the house without, where they - 29 descended together to the running stream, and Te Aotaki performed the tohi 7 rite over Tu-whakairi-ora. When Te Aotaki had ended his invocations he invoked Rangipopo. It was not long before she spoke with the voice of the thunder-clap to the tribes on the west side of Pukeamaru, including the tribes inland from Wharekahika, and the tribes on the sea-coast at Taungaihe and Owhiunga, the multitudes of Ngutuau. Those tribes said, “Eh, whoever is this man, that Te Aotaki keeps agitating the thunder-clap?” They were both still standing when he called again to Rangipopo, “Old lady, old lady, old lady, arise, arise, arise; announce thy son; give voice.” The sound of the thunders turned to the south side of Pukeamaru, over the pas at Puketapu, Kotare, Te Rangihuanoa, Tarapahure, Totaratawhiti, Okauwharetoa, and the other pas. They both remained standing. There spake the voice of the first thunder, Haruru-ki-te-rangi, and the pas were listening. When that ceased, there spake the voice of the second of the thunders, Whetuki-ki-te-rangi, over the same pas again. When that ceased, there spake the voice also of the third, Ueue-ki-te-rangi. Thereupon the chiefs and the tribes in those pas said, “What a disturbance Te Aotaki is making, rending asunder his mountain Pukeamaru; to-morrow we shall hear the tidings.”
When all the incantations of Te Aotaki were ended, they returned; when they came, the food had been arranged on the stands. They ate the food out of doors, and a tohunga was appointed to feed Tu-whakairi-ora. When that was over they entered the house. Rua-taupare's sleeping place was immediately beneath the window, but she betook herself to the inner end of the house to sleep, and left her sleeping place for Tu-whakairi-ora. As for the old man, he was beside the fire on the narrow side 8 of the house, making his greetings to him. After some time he called Ruataupare, and his daughter arose and sat beside him. After some time, when she had finished her ngunguru 9 incantation, he then said aloud, “Go down to your cousin that he may stretch his feet.” Ruataupare arose and married Tu-whakairi-ora, then she went outside.
When the bellbirds of the early morning warbled, he called to his daughter to light the fire. When it was burning, she and Hinemaurea entered the house; then for the first time she saluted Tu-whakairi-ora. When the dawn of morning light appeared the food was ready cooked. He had already, in the evening, given orders that the preparation of food should be hastened, that the attendants might have their meal, and be ready for the guests on the morrow; that was how it came to be cooked in good time. Ruataupare also was fed by - 30 hand by a tohunga, and the people in charge of the pa expressed their satisfaction at the marriage of Ruataupare and Tu-whakairi-ora.
When the meal was over, he gave orders that haste should be made with the food, so that it should be ready cooked as soon as ever the people appeared. The sun was already high when the tribes who were summoned appeared; what a sight it was! Like the thatched roof of a house were the bearers of the dried fish, which had been prepared, hapuku, shark, mackerel, maomao, and all kinds of provision from the sea, which had been got ready by that great tribe, the Ngutuau, and the tribes of the forest and the mountains, who brought game and other kinds of food.
As they laid their burdens down, Tu-whakairi-ora was gazing at the magnificence of Te Aotaki and his tribe, and he said within himself, “The vengeance for the death of my grandfather is within my reach.”
Then Te Aotaki stood up to greet the tribe. That ended, he next made an address of welcome to Tu-whakairi-ora, and asked him the reason of his coming thus unattended. Then he stood up—he had already arrayed himself with the emblems of his birth and bravery. When he stood—what a sight! it seemed as if his taiaha would break in his hands, the blade and the butt in two pieces. He greeted the tribe, then he answered the question. “The occasion of my coming is the saying of my mother; it was perhaps because I was moving violently within her that she said:—
“Ah, move thou violenty within me, a son,
It is for thee to requite the death of my father.”
The tribes jumped to his meaning; avenging the death of Poroumata was the occasion of Tu-whakairi-ora's coming. They recalled with approval the fame of his bravery, which was commonly reported, as being in accord with his appearance as he stood before them.
The meal ended, Te Aotaki sent heralds to the pas—Puketapu, Kotare, Te Rangihuanoa, Tarapahure, Totaratawhiti, Okauwharetoa, and the other pas—to announce that Tu-whakairi-ora was come to avenge the death of his grandfather. When the embassage had gone he said, “Up, take your food, let us get things in order in good time at Okauwharetoa to wait upon the army to-morrow.”
When the heralds arrived, the tribes of those pas said, “So that was the reason why Te Aotaki rent his mountain, Pukeamaru.” And they looked down from those pas on those who were going along the beach at Punaruku and the shore of Karakatuwhero, like the sea-drift cast up by the storm. The pas were occupied with packing up the food, game, and other kinds of food. In the morning the multitudes from those pas appeared, the meal was spread, and the battalions took - 31 up their positions, battalion by battalion, with the battalions also of Te Aotaki. Then they were challenged—a battalion would rise to its feet and take its position; all the battalions were challenged, and took their positions in their thousands. Fronting them was Tu-whakairi-ora, gazing at the paces of each battalion. He pointed with the butt of his taiaha, that is with the tongue: “I will have that battalion, and this, and that yonder: let all the rest of the battalions stay. But all the braves and the warriors of those battalions must gather round me as a battalion for me.”
Then the chiefs stood up and called out, “Let the Whare 10 and the Tarahau* be very great to form a suitable bodyguard; for the tribe yonder is Ngati-Ruanuku, with its powerful clans—Hore, Mana, Te Pananehu, Te Koreke, Te Moko-whakahoihoi, and Te Poho-umauma.” Such also was the opinion of Te Aotaki: “Let the Whare and Tarahau be great to form a suitable bodyguard: their multitudes yonder are as the proverbial makihoi, 11 like the hair plucked from a rat, or like ants.” Then Tu-whakairi-ora gave his opinion: “Stay, stay, till I have given my opinion. With a multitude counsels are confused; we wish the discussion to be heard. Let the braves of the battalions yonder gather round me as a battalion for me; though the enemy may come in his many thousands, he is but food for the weapon. Well do I know his omens.”
He turned the blade of his taiaha upwards, and shook its tuft of dog's hair so that it opened out; he explained the omen—fallen raupo leaves were his omen, and the long sea wave. They would scatter and become food for the weapon; he himself would bear them down, trample on them, smite them. Then he turned the butt of his tiaha upwards, the tuft of hair drooped over the neck of the taiaha, where the left 12 hand should grasp it, he shouted to the battalions, “It is a kura-takai-puni, 13 the enemy cannot break it. When Te Aotaki performed the tohi over me he neither displaced a word nor faltered; and the war-songs 14 of Haruru-ki-te-rangi, Whetuki-ki-te-rangi, and Ueue-ki-te-rangi are omens of valour, omens of success; to-morrow, at break of day, you will hear of it. There is no question but that they will be destroyed; there will be the pa overthrown, the army slaughtered in the one day.” He was gesticulating before the battalions as if the taiaha would break in pieces in his hands. The battalions kept saying, - 32 “How could the fame of his bravery be great and the signs of that bravery be small?”
That ended, he greeted the tribe, and the tribe him, and the tribe expressed its satisfaction that Ruataupare had married him. Then came the news that all the pas on this side of Whareponga were assembling in their chief pa at Tokanu. The tribes on the south side of Whareponga River gathered at Kokai and Tokatea.
When the army of Tu-whakairi-ora was ready, and the provisions for the expedition, they started. To look at them, a single glance took them all in, but they went in high spirits under the good omens of Tu-whakairi-ora. The plan of the pa had already been carefully explained to him. When they reached the beach at Tirau they were sighted by the scouts, and the report was being spread among their many thousands, “We shall not each get a share to taste, some will have to be content with earth to-morrow.”
When the army reached Paepaenui it was evening, they were still saying, “A single glance covers them all; there will not even be a taste for the mouth.” In the morning, while it was still dark, the battalions of the expedition took up their positions in three divisions; there was the main battalion, the Whare; the Puarere, the battalion detailed to effect an entrance into the pa and to burn it; and the Patari, or battalion of warriors and braves. The battalions of the enemy were already descending, taking up their positions, battalion by battalion, an immense multitude. There were visible the garments of the chiefs and braves, various patterns of dogs'-skin capes, black and white, cloaks of kiwi and pigeon-feathers, and handsome flax cloaks, and the adornments of the battalions in their positions—the plumes on their heads resembled terns upon a sandbank, the products of Taurikomore and Tauritoatoa.
Then he gave his orders to his army, to the three battalions. “This is good fortune: if he had remained in the pa we would have had a long business; but now he has come forth he will soon succumb, and your hand will ache with the slaughter.”
Then he said to one of the battalions, the Puarere, “The object of your attack is the pa; as for the battalions in position facing you, trample them under; when you have gained the position, give a shout and advance in column. When you get into the pa, set it on fire. When I call to you, start to your feet.” He then gave orders to the main battalion, the Whare-o-te-riri, 15 and some of the braves whom he had chosen to accompany him. He turned the butt of his taiaha upwards, and shouted out “Gather round me; when I call for you to stand up, let your uprising be like the sun rising from the depth. - 33 When I rush to the front with my corps, raise a shout, and let the column charge the centre of the battalion; it is the Whare of their battalion which we must reach. When I raise the red fillet of my taiaha aloft, then the battalion will break, give vent to your fury, when the battalions of the enemy break.” He called to the battalion of braves, that is Patari, “Up! attack this battalion and that, to hasten the rout.”
When his instructions were ended, he sat down, and called to his feeder, “Bring the remains of my food, and feed me.” Whilst he was eating, a man called out “O Tu-whakairi-ora, the enemy have all come down.” He called back “Attack them, attack them.” Then he said to his feeder, “Give me the tail of my mackerel, and feed me that I may eat it up.” When he had finished the tail, he rose, stood up, and looked round. Then he called to the battalion which was to enter the pa and burn it. “Up!” They stood up, gave a shout, and advanced in column, the battalions of the enemy fell back and broke—they had burst through. He called to the main battalion, “Up!” Their uprising was as a sun rising from the depth. They gave a shout. He rushed to the front, and the braves followed him with the column. The battalion kept up a continuous shout. He had made his way into the centre of the enemy's battalions, striking down as he went, two and three at a time, with each stroke of his taiaha. And those behind him were doing the same. All the main battalions of the enemy had broken, that is the Whare-o-te-riri. He had raised aloft the red fillet of his taiaha, and it had been seen by the battalion, then it was that the battalion broke and was beaten. And the pa was set on fire. The land was darkened with the smoke. There were two causes of destruction; the pa burning in the fire, while the army was slaying without cessation the multitudes who were being destroyed—multitudes, that is, of children, infants, women, old men, and old women, and other things, houses and property, which were being destroyed by the battalion and the fire. And the wind wailed and sighed over the kainga, a cold blast from Hikurangi. So they were destroyed, the destruction going on till evening.
The army assembled at the camping place. When the army had been tended and fed, Tu-whakairi-ora sent some of his braves as heralds to Te Aotaki and the tribe to carry the gruesome signs 16 of the slaughter and the overthrow of the pa, with all the tidings. At night they set out. When the bellbirds of the early morning warbled, they reached Okauwharetoa, the house where Te Aotaki was. When they had ended their story, he came forth, then he ate the ahi-karae and mariunga which they had brought. When that was over, and the morning had grown - 34 light, he made the proclamation: “Ngati-Ruanuku have fallen, have fallen, the pa overthrown is Tokaanu, the army slaughtered is Te Hiku-tawatawa (the tail of the mackerel), in the one day.” It was Te Aotaki who gave this name; it was what Tu-whakairi-ora said to his feeder on the expedition, “Give me the tail of my mackerel that I may eat it up.” Those names still remain; the pa overthrown is Tokaanu, the battlefield is Te Hiku-tawatawa.
In the morning the army arose to complete its work on the battlefield, and pa overthrown. For many days they worked. They found the women, the children, old men, and old women, hiding in the ravines and head-waters of the streams, in difficult places; all were slain; the only survivors were those who fled in the night to Kokai and Tokatea. When the slaughter was ended, and all the business connected with it, the expedition returned. When they reached Okauwharetoa, the tohungas performed their incantations for removing tapu and the hurihanga-takapau. 17
Tu-whakairi-ora and his wife Ruataupare took up their abode at Okauwharetoa with the tribe. He had avenged the death of his grandfather, and fulfilled the saying which his mother in her yearning had uttered. Tu-whakairi-ora did not take possession of the land, for it was already his. It was the murder only of his grandfather which was avenged by him.
The following sayings refer to Tu-whakairi-ora:—“The wind-compelling cormorant of Te Ataakura.” “The solitary one of Ngatihau.”
1 These were the choice portions of the hapuku.
2 We suggest that ea, in this connection is better translated ‘avenge.’—Editor.
3 The names of incantations intended to produce strength and courage.
4 These contests beginning in sport often ended in bloodshed.
5 The okooko was a regular form of karo.
6 The pumanawa was a process of divination.
7 Tohi was a rite for causing bravery.
8 I.e., on the left of the centre passage as one entered.
9 The Ngunguru was an incantation in connection with marriage.
10 Whare and Tarahau were technical names for divisions of an army.
11 Makihoi, an obscure word indicating great numbers.
12 The left hand is termed ringa-whangai in the use of the taiaha.
13 Mr. Best, in Vol. XII., p. 78, explains kura takahi puni as a rising together of the whole body when called—a good omen. Another authority explains it as “a solid-fronted attack”; and yet another as “the main body of an army.”
14 Whakaaraara were songs to keep the pa on the alert.
15 Whare-o-te-riri consisted of warriors of noted bravery.—See Vol. XI., p. 133.
16 Ahi-karae and mariunga were portions of the bodies of the slain.
17 A ceremony, the object of which is somewhat obscure.