Volume 26 1917 > Volume 26, No. 1 > Ko to Rarotonga are-korero teia no Iro-nui-ma-oata, by Tamuera Te Rei, p 1-18
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KO TO RAROTONGA ARE-KORERO TEIA NO IRO-NUI-MA-OATA.
PAE II.

ITETAI ra, kua ui atura a Iro ki te metua vaine, “E aere ana a Pou-Ariki ki' ea?” Kua karanga atura te metua vaine, “E aere ki o Ngana e Vaea kai-karakia.” Kua karanga atura a Iro ki te metua vaine, “Ka aere au.” Kua karanga ra te metua vaine, “Kare paa koe e kite.” Kua karanga mai taua tamaiti, “Eiaa, ka aru.”

Kua nako te metua vaine, “Eiaa e taku tama, aere mai ka noo taua, kua taoi atu na oki oou tuakana e Pou-Ariki, e te karanga oki koe ka aere katoa koe. Aere mai ka noo taua.” Kua karanga atu ra a Iro, “Eiaa e taku metua vaine, ka aere rai au.”

Kua akatika te metua vaine i te anoano o Iro, kua tau iora te kai ei moemoeō no te tamaiti, ka maoa, kua aao aia i te tapora, e aiai akera kua rave iora i te tapora kai e te ue vai-maori, aere atura aia na roto i te aiai-poiri e tae atura ki te kainga e noo ei te metua koia oki a Pou-Ariki, kia tae atura aia te kaikai ra a Pou-Ariki e te anau e nga tumu-karakia ko Ngana e Vaea; oki atu ra a Iro ki muri i te tara-are pipini ei, e kua kai katoa aia i tana kai ki reira; ka pou tana kainga-kai noo iora aia, ma te akaronga i te tuatua a te metua e nga tuakana. Ei reira kua aere atura aia ki te Are-vananga, kua 'eeu iora i te arua-kao o te are tomo atura aia ki roto i taua arua-kao. Kare aia e roa ki reira kua rongo aia i te tangata kua tomo ki roto i te Are-vananga, ko nga taunga tena e nga tauira, e kua tamata ratou i te apiipii i te karakia. Kua rave nga taunga i a raua angaanga. Kua akarongo matakite tikai i taua karakia. Kai atura aia i taua karakia e mou roa ake i aia, no te mea te rongo tikai aia i taua karakia i roto i tana ngai i pipini ei koia oki te arua-kao, kare takiri e nga ngai i topa i aia. Kua mangamanga iora te ai i roto i te are, te noo ua ra a Iro i te akakao o te are e tae atura ki te akirata, aere atura a Pou-Ariki ma te anau ki to ratou kainga e kua akaruke i nga tupuna ia Ngana e Vaea ki te ngai i karakia ai ratou, i te taime i tomo a Iro ki roto i te arua-kao kua akaitiiti aia i tona kopapa mei te tamaiti meangiti ua nei.

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Tataiata iora kua aere mai a Iro mei roto i te arua-kao, kua akatangata akaou i aia, tomo atura ki roto i te are vananga kua noo aia ki runga i te nooanga a te aronga kai-karakia, noo iora, ei reira kua rave aia i te kaara e te pau, no te mea kua pou i aia te au karakia i apiia ki te anau a Pou-Ariki, kare ra i mou ia ratou. Rave atura a Iro i te kaara e te pau, akatangi atura, tera tana i akatangi ko te au karakia i karakia ki a Pou-Ariki e te anau kua mou takiri i aia, kare takiri e tuatua i topa, kua riro te kaara e te pau ei vaa nona i te tuatuaanga mai i nga karaka ia i apiia kia ratou.

Ko eia puke tangata metua nei, ei tupuna nona koia a Ngana e Vaea, kua umere iora raua i te mea kua mou meitaki teia au karakiia. Kua ui atura nga tupuna kia Iro. “Koai koe?” Kua karanga atura aia, “Ko au ko Iro.” Kua karanga atura nga tupuna “Ko Iro i riro mai te rongo?” Kua karanga aia “E.” Kua karanga atura nga tupuna, “Ina, ka teketeke mai.” Kua neke atura aia, kua karanga nga tupuna, “E anga mai toou tua.” Kua uri atura aia i tona tua, kua a'a atura nga tupuna, kia a'a raua, mei te pāpā i o Rongo-ma-tane te marenarenaanga, ei reira raua kua karanga, “E tangata umere tikai koe, kia a'a maua i toou tua mei te pāpā tapu a Rongo-ma-tane, mei te moenga tikai te paraparaanga, e tangata a'i koe i mou ei te korero, kua apii a Pou-Ariki ma te anau e kare ake rai i mou ia ratou, i a koe ua mai na i mou ei.” Kua karanga atu raua, “Ko koe ainei te ai i manga.” Kua karanga atura aia, “E.”

I muri i reira kua apii pu tikai raua ia Iro ki te karakia e mou vave ua i aia, okotai ua apiianga mou atura i aia.

I tetai ra te noo ua ra a Iro ki runga i te turuki are o Ngana e Vaea, kare atura raua i kite tei reira aia, kia akarongo aia te iriiriea ia ra raua i to raua pongi, te nako atura tetai ki tetai. “Eaa oki taku taeake i pongi ana, na taua nga maanga i tera ngai e tera ngai, na taua nga tumu-nae, ma nga eki e nga pu-oi e nga pirita, te parata e te paratua-enua: Koai tama meitaki i te ao kia kai ei taua i te ate ia Moekiri e te manava o Irimango e te poro ia Te Mangarea, te Kuku ia Patiki”: Tera tikai te aereanga o taua mii nei o raua:—

Te poro o Te Mangarea
Te kuku o Te patiki
Te kuru o nga Tapetupetu
Te manava ia Tuputai na taua ake ei ono i te kava
Te manava ia Moekiri na taua uake
Me riro mai ka maora nga moenga pae nono
Ka maora nga aoaiku.

Kia rongo ake ra a Iro i teia tuetue anga a nga tupuna nei, ma te akara aia te akaingainga raua ia raua, kua ui atura aia kia raua, “Eaa korua e tuatua ua nei?” Kua karanga atura raua, “Kua manako maua e kare e tangata.” Kua ui rai a Iro, “Eaa ta korua - 3 e tuetue ua nei?” Kua uuna atura raua ma te karanga, “Kare maua i tuetue ana.” I reira kua ui tikai a Iro kia raua, “E akakite mai naku e tiki taua kai ta korua i manako.” Tuatua iora raua, “Ko teia au kai nei e au mea mate a nake, kare e rauka i a koe, kua pou e uki tangata e păpă ariki; ki a koe na ka rauka mai.”

Kua ui atura a Iro, “Te'ea te rakau o taku mea a Pou-Ariki.” Tuatua mai ra raua, “Tera, ko te rakau pūēkā.” Kua kiriti mai a Iro i taua rakau mei te vairanga, ko te rakau a Moe-tara-uri, kare a Iro i kite e ko te rakau tena a Moe-tara-uri (no te mea kare aia i kite ake e kare a Pou-Ariki tona metua, ko taua rakau nei ko ‘Tautu-te-nio-more,’ e kua vaio ia e Moe-tara-uri i taua rakau nei ki roto i te rima o Akimano, e nana i kave ki roto i te are tapu no te mea e rakau tapu.

Kua aere a Iro ka tiki taua au kai ta nga tupuna i iriirieia ia, koia te poro, te kuku, te kuru, te kava Tupu-tai e te puaka ko Moekiri. Kua rauka ua i aia etai, kare e rauka ngăta, arumaki atu aia i nga tiaki. Nara kia tae atura aia ki te ngai o Moekiri kua kai tamaki mai nga tiaki koia a Vaere e Tărū, no te mea na raua i tiaki i tana au mea nei. Kia aere mai a Iro, te moemoe nga tangata nei, nara ko te puaka ko Moekiri, kia kite aia ia Iro kua ngungŭru iora aia, ei reira kua rere mai a Vaere e Taru ki runga kua paruru ia Iro, kua riri iora a Iro, kua ta atura aia e eia nga tiaki nei, e kua ta te puaka ko Moekiri e kua kō i te kava ko Tupu-tai e kua tuku teia au mea ki runga i te amo, ko nga tangata e te kava ki mua i te amo e te puaka e tetai au mea i muri i te amo, okotai rai amo i te taōākā ia mai ei taua au kai, apai mai ra aia ki mua i te paepae o Ngana e Vaea. Kia kite raua e, kua tae mai a Iro ma taua au kai nei kua tupou iora raua ki raro, kua nākō raua, “E tangata ka toa a Iro.” E taunga oki raua, no reira kua kite raua.

Kia riro teia au mea ki runga i te paepae, kua aere atura a Iro ki te tiki vaie ei tau i taua kai e te rautao katoa, e kua riro mai; tera te tu o tana mea vaie, okotai ruru-vaie e varu umu e pou ei te ruru okotai, pera oki te ruru rau-tao e varu umu e pou ei te ruru okotai. Ei reira kua tau a Iro i taua au kai ra, e, ei reira kua ono i te kava, tera te tu o te kava, okotai mămă kua tŭtŭa mai ra, takiri te kumete i te mama okotai.

Kia riro mai te rougo kia Pou-Ariki ma te anau, kua aere mai aia ma taua rongo, akara atura aia ma te riri ki a Iro, koia i apai i taua kai ki o Ngana e Vaea; i tona manako e apai atura ki mua i tona aroaro, ei runga i tona paepae vāo ei; ei reira kua papaki atura a Pou-Ariki i te turi ma te tuatua, “Eaa, no teia turi i raverave nunui ua'i i Kuporu nei.”

Kia rongo a Iro i taua roeroe kikino a Pou-Ariki aue atura tona ngakau e te mamae e te akama, ko to Iro kitenga ia e, na tetai ke ua aia, kare a Pou-Ariki.

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Kua rave iora te takura, kua kā te umu, tapoki atura. Te rake te umukai tu ke na Iro ma nga tupuna. Te mate ua ra nga tupuna no te pongi, na Iro rai i akaora akaou. Aere atura aia i te apai i nga tupuna ki raro i te vai, kua pāī i tetai, kua pāī i tetai, kua tiki mai i to raua moenga ma te kakau, kua petetue te tutae i to raua kopapa ma to raua moenga oki, kua tătā aia i to raua kakau ki raro i te vai, kua tari ki te rā ta-mărǒ, e mărǒ atu ra, apai ra ki to raua ngai, kua tiki katoa mai ia raua apai atura ki to raua ngai, maani iora taua tamaiti i to raua ngai, maani iora taua tamaiti i to raua mata, no te mea e mătăpo raua katoa. Kake atura a Iro i te nū, kua aaki iora, e kua aere mai ki mua i te aroaro o nga tupuna, kua kōī iora i te nū ki to tetai mata e ki to tetai mata ē puera akera o raua mata, kua kite mata tikai raua ia Iro.

Kua aere i reira a Iro kua tătāū i te kava, kua uki mai ra i te umukai, kua tŭa atura a Iro na nga tupuna, ta tetai e ta tetai, ei reira kua karanga atura a Iro, “Ei konei korua, te aere nei au.” Tāpu atura nga tupuna; kare aia i noo, no te mea kua roto mamae aia i te tuatua kino tana i rongo mei roto i te vaa o Pou-Ariki, aere atu ra aia, e ki o te metua vaine.

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PAE III.

KUA aere atura a Iro ki te kainga o te metua vaine koia a Akimano, e kua tuatua atura ki te metua vaiue, “Koai tikai taku metua?” Tera ta te metua vaine, “Ko Pou-Ariki toou metua.” Karanga atura a Iro, “Kare, e akakite mai koe, koai taku metua.” Kua pera rai te metua vaine mei tana i tuatua i mua, “Ko Pou-Ariki toou metua.” Kua karanga a Iro, “Kare, e akakite mai koe, koai tikai toku metua?” Kare rai a Iro i akapaki i te pati e tae uatu ki te rua o te rā; kua manako iora te metua vaine kua tuatua ia te tamaiti e Pou-Ariki, no reira kua akakite te metua vaine, “E tika rai e metua rai toou, tera to metua ko Moe-tara-uri i Vavau.”

Kua karanga atura a Iro, “Tera ana oki e metua toku, e aa koe i ūuna'i.” Kua karanga atura te metua vaine, “I pe'ea a Pou-Ariki ki a koe?” Kua karanga a Iro, “I papaki a Pou-Ariki ki te turi ma te karanga, kare tena tamaiti mei kō i tera turi, ma te karanga naringa no roto i tera turi ka akarongo i te metua.”

Aue iora te metua vaine; kia oti i te aueanga kua akataka atura aia ki te tamaiti kua karanga atu ra; “E iro e te oata nga ārāpō i tae mai ei a Moe-tara-uri, no reira toou ingoa ko Iro-ma-oata, kua tapara toou ingoa i nga ārāpō i tae mai ei toou metua a Moe-tara-uri.” Kua karanga atura a Iro ki te metua vaine, “Eaa koe i ūuna'i i toku metua i kore koe i akakite mai ki aku, tera taku tuatua ki a koe e taku metua vaine, ka aere au ka pari vaka noku ka aere au ka kimi i toku metua.”

Kua akatika atura te metua vaine, aere atura a Iro i te tipu rakau—tera te ingoa o taua rakau, ko Tăvai-nui-o-Vaea. Kia kite nga atua, ko ratou te kau-taunga i te pari i tona vaka, koia oki nga Atua i vaoia e te metua ki te metua vaine, ko nga Atua ïa i te akaora i aia i tona au mate ka mate ei aia e nga tuakana, koia teia, ko ratou rai te maani te vaka o Iro. E, oti ake ra te vaka kua tapa iora ratou i te ingoa o te vaka, tera ta ratou ingoa i tapa no te vaka ko “Te-Tiarapa-i-te-tainui-o-Vavau,” e pai mana e te umereia.

Kua akanokono iora a Iro i tona tere, riro atura te rongo ki Pou-Ariki e te anau i teia tere, e teia te apinga tu ke, ko te vaka o te tama o Akimano ta nga atua i pari, e apinga tikai ko “Te-Tia-rapa-i-te-tainui-o-Vavau” te ingoa. Kia aere mai ratou e tika rai, e pai tikai.

Kua oti te akonokono te tere o Iro, e kua inangaro nga tuakana i te aru i taua tere o Iro, e kua akatika a Iro, kua tuku te kai ma te au mea e tau no te tere ki runga i taua pai ra, koia oki ko te vaka, tuku atura nga Atua, aere atu, topa atura ki te moana. Kia topa ki tua, kua tuatua iora a Iro ki nga tuakana, “Ka moe au auraka kotou - 6 e akaara i taku moe, ka moe au ia Pipiri ē ara mai ia Akaau.” No reira te tuatua i te moe o Iro e ono marama e, e ono marama i te araanga i tuatua ia e ko Iro-moe-roa.

Kua moe atura a Iro, kua topa ratou ki te tai-tua, teia nga apinga kua tau mai ki runga i te tira o to ratou pai, e puke manu. Kua tau mai aua nga manu nei ki to ratou pai, kua tā atura nga tuakana o Iro i aua nga manu, e kua tuaki katoa i te ngakau o aua nga manu, ei reira kua akaara atura ratou ia Iro. Kia ara mai a Iro, kua mamate aua nga manu, kua karanga atu ra a Iro, “Eaa kotou i ta'i i nga manu? Ko nga manu teia o Tane. Eaa te ravenga e ora akaou ei raua? Ka riro teia ei akakino i to tatou tere.” Kua tuatua akera a Iro, “Akua ko te ora ko te mate.” Tu ake ra a Iro, te rave ra aua nga manu ra, kua akara nga tuakana, tetai ki tetai; rave iora a Iro i nga toka, tuku atura ki roto i aua nga manu ei ngakau no raua, no te mea kua tuakinaia e nga tuakana o Iro o raua ngakau. Kua tuku a Iro i nga toka ki roto i aua nga manu, kua karakia iora, e ora akaou atura tuku atura i aua nga manu kia rere, rere atura aua nga manu. I to raua rereanga kare i aite mei to raua tu i mua, i to raua tu i teia rereanga nei kua rere tikaokao to raua rereanga, oki atura a Iro ki te moe.

Aere atura aua nga manu ra e tae atu ki mua i te aroaro o Tane; kia akara a Tane kua tu ke te tu i aua nga manu aana, kua ui atura aia ki a raua, “Na'ai korua i rāpu, na te Tiu e te Parapu?” Kare aua nga manu i kī; e kua karanga a Tane, “Na'ai akera korua i rāpu, na te Tonga e te Maoake?” Kare aua nga manu i kī atu. Kua karanga a Tane, “Na te Iku e te Tokerau korua i rāpu?” Kare rai nga manu i kī atu, e, pou akera te au rŭa-matangi i te tatau ia e Tane, kare rai nga manu i kī atura. Kua ui akaou atu rai a Tane, “Na'ai korua i rāpu, na te anau kanga o Pou-Ariki?” Kua tungou iora nga manu i'inga atura raua ki raro mamate atura. Kitea i reira a Tane na te anau a Pou-Ariki i rāpu i nga manu aana.

Aere atura a Tane, kapiki atura ki taua au tamariki kanga, koia nga tamariki a Rakamaomao; ki te Tiu ma te Parapu, ki te Tonga e te Maoake, ki te Akarua e te Iku-tokerau; paatu ra, karanga atu ra, “E aere kotou e ta i te anau o Pou-Ariki.” Kua aere atura ratou e tā i te anau o Pou-Ariki, tupu atura te uriia i te moana, kare e marikonga, kua akaara atura ratou ia Iro, kua tu a Iro ki runga; kia tu mai aia kare ra e uriia e aite ki teia uriia i te maata. Kua karanga atura a Iro, “Ko ta kotou kanga tena, ko kotou i takinga-kino i nga manu a Tane ka mate ei tatou, ko au ra kare au e taitaiā, nara ko kotou te taitaiā nei au, ko ta koton akakoroanga mate noku ka uri tei reira ki rungaō to kotou uaorai upoko.” Kare i oti te tuatua a Iro, pōkiaia mai ra te pai e te ngaru, takauri atura ki raro i te tai, kare e ravenga e ora'i, maringi atu ra te tangata ki roto i te tai, ko etai ra kua rauka i te kake ki runga i te takere o te pai, ko - 7 taua anau o Pou-Ariki ko ratou tetai i kake ki runga i te takere-pai. Ko Iro, kua kau aia, vao atu ra nga tuakana e etai mai tangata ki runga i te tahere vaka.

Kua kau ra a Iro, e tae roa atu ki te enua. Tae mai aia ki te enua kua pō, kua kake atura ki uta, aere atu ki roto i te enua ē tae atura ki tetai are maata, e kua kite aia ki reira i tetai tane e te vaine, ko te ingoa a taua tangata ko Marotane. Ko eia nga tangata nei e puke tiaki are raua. Kua tu mamao atura a Iro ma te akara atura ki a Marotane e te vaine, kua kite aia ia raua i te aereanga ki ta'tai ma te koikoi aere i te kopapa o tetai au tangata tei papanu ua mai ki uta, e aronga kua maremoia e te tai, no roto ratou i te vaka o Iro. Kite iora a Iro i reira e angaanga teia ka tupu, e kua manako iora aia ka aere aia ka uiui eaa te angaanga. Ei reira kua akameangiti aia i aia uaorai, e kua aite ki te tamaiti iti ua nei; ei reira kua aere atura aia ki te ngai e noo mai a Marotane. Kia kite mai a Marotane i aia, kua ui atu, “Taiti ē, e aa, taau?” Karanga atura a Iro, “I aere mai au i te tiki ai,” Kua rave mai a Marotane i tetai ai, kua oatu na Iro, kua rave a Iro, aere atu, e kia tae aia ki tetai ngai kua tamate aia i taua ai ra e kua oki akaou i te tiki i tetai. Kia tae aia ki te pae o Marotane, kua ui atura, “Taiti ē, kua oki mai koe, e aa tena?” “E, kua oki akaou mai au, i toku aereanga kua mate te ai, omai ra tetai,” Kua oatu a Marotane i tetai ai akaou, rave atura a Iro, aere atu e kia tae ki tetai ngai kua tamate akaou i taua ai, ē, oki atura ka tiki tetai. Kua riri i reira a Marotane ma te tuatua, “Tena akaou mai koe.” Karanga atura a Iro, “Kua mate akaou taku ai, e omai rai koe i tetai.” Karanga atura a Marotane. “O, O, e tamaki tena.” Kua oake rai i tetai ai akaou, ei reira te ui atura a Iro, “E aa te angaanga ka rave, ka umutarakai?” Karanga atura a Marotane, “Te teateamamao nei au no te aereanga mai o Tane.” Kua ui atu a Iro, “Teea aia?” Karanga atura a Marotane, “Tei runga i te rangi.” Ko Iro: “Aea aia ka aere mai ei?” Ko Maro: “I teia aiai nei kia po tikai.” Ko Iro: “E aa te akairo?” Ko Maro: “Kia rongo mai koe i te ngurunguru o te maungungu, e kia topa te ua e kia korapa te uira ei reira aia ka aere mai.” Ka karanga Iro: “Na teea ngutupa aia te tomoanga?” Ko Maro: “Ka na te ngutupa tapu, tena tei mua are.” Ko Iro: “O, E, kua kite au; ka noo koe ka oki au ki te kainga.”

Kua aere atura a Iro, ma te apai i tona ai, aere atura aia e kia mamao ra, kua tae atu aia ki tetai ngai rakau, kua tomo atura aia ki roto i taua ngai rakau e kua tamate i te ai, e kua noo ma te akara i ta Marotane angaanga. Kua kite aia i te tauanga i te umu e te tuku-anga i te au kopapa o taua aronga i maremoia ki roto i te umu e te tapoki atura. Kare i roa ia, kua maoa te kai e kua kăkara mai, kia ongi a Iro i te kăkara umu kai e mea reka tikai.

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Kia poiri pō tikai kua tamata te maungungu, kua korapa te uira e kua ngā mai te rangi, ei reira kua kite a Iro i tetai mea tu ke te eke mai ra mei te rangi mai, ē, tomo atura ki roto i taua are na te ngutupa tapu.

Kua oti takere te kai i te ariki ia ki roto i te are. Kua tu a Iro kua aere atu ki te are. Kua tu a Iro kua aere atu ki te are e kua tu ki mua i te ngutupa tapu, i reira kua akamaata takiri aia i tona tu, kua riro aia ei tangata maatamaata rava atu, ei reira kua noo aia ki raro kua takave i te are ki nga rima e nga vaevae. Ko te ora teia kua anoano te vaine a Marotane i te aere ki vao i te mimi, kua tu aia ki runga e kua aere ki vao na te ngutupa-noa, kua teimaa roa tona mata no te moe, kia tae atura ra ki vao, kua ara tikai, akara akera aia kua kite aia i tetai apinga te purapura ua mai ra i roto i te poiri, kua oro aia ki roto i te are ma te kapiki, “Tera tetai apinga tei vao.” Kua rongo a Tane i taua reo a taua vaine, kua ui aia, “E aa te tu, E maine?” Tera ta tera vaine. “Kia akara au e apinga te purapura ua ra mei te tua-veri, tena te marama meitaki mai i tera nei.” Kua karanga a Tane, “A, ko Iro tena, akua ko te mate ko te ora.”

Ei reira kua kapiki atura a Iro “E rere ra ki te rangi.” Ei reira kua tauru aia i tetai rima i reira na roto i te are i te opu ia Tane; kite maira a Tane, e kua rere aia ki tetai tara o te are, ma te aru rai te rima o Iro; oro atura a Tane ki tetai tara, aru atu rai te rima o Iro, pera ua ra raua, e, rere atura a Tane na roto i te titiro o te are e tae atura ki te rangi-tuatai; aru atu rai a Iro; rere atura a Tane ki te rangi-tuarua, aru aturai a Iro: mei reira rere atura ki te rangi-tuatoru ki te rangi-tuaā ma te arumaki aere rai a Iro, e tae uatu ki te rangi-tuatini; e te tomo nei a Tane ki te rangi-tuatini kua pā te rima o Iro ki te maro tapu o Tane, kua mou, Karanga atura a Iro “Kua mou koe iaku, ka pā au i a koe ki te rangi-tuatini nei.” Kua kăku iora a Tane, karanga atura ki a Iro, “Kia ora au, auraka koe e pa iaku e Iro, auraka e titiri iaku ki raro, e vao koe iaku ei atua noon, ka tuku au i te rangi noou,” Ei reira kua tuku a Tane i te rangi ki a Iro ma te tuatua, “Noou te rangi, tera mai te taonga ariki ki toou rima, tera mai te onu e te vaevae-roroa, tera mai te tukaa, tera mai toou tuanga ariki; ko koe te ariki o nga nuku e itu e kai koe, tera mai te rara-roa e te rara-tea, e ariki oe i te pa enua tinitini.”

Ora atura a Tane ia Iro e kua oki mai a Iro mai te rangi, koia oki te taonga ariki koia oki ko Iro-te-tupua; ko te tuatau teia i riro mai tetai ingoa ou na Iro, ka ā ingoa a Iro, i teinei, koia oki ko Iro-ma-oata, ko Iro-moe-roa, ko Iro-tua-veri, e Iro-te-tupua-ariki. Ko te tipapaanga o Iro ki vao i te are o Tane mei te veri te tu i mou ei tona ingoa Iro-tu-veri ki tetai papaki tangata.

No tei riro mai te rangi mei roto i te rima o Tane i Te-rangitua-tini kua topaia e Iro i te ingoa i etai aana tamaiti e ko Tā-i-te-ariki (ko te taanga i te ariki ko Tane te aiteanga), ko Pā-i-te-rangi-tuatini - 9 (ko te paanga i te rima o Iro ki runga ia Tane i te rangi tuatini); e ko Pa-ki-te-tua-kura-o-Tane. (Tera te aiteanga ko te paanga a Iro i te tua-kura o Tane i te tuatau i opu aia ia Tane ki runga i te rangi tuatini.) Ko te au ingoa teia o Pā-Ariki o Rarotonga ka tika kia rave aia i tetai o teia au ingoa. Ko teia Ta-i-te-ariki kua rave tetai oona metua kopu-tangata koia oki ko Tangiia i aia te tamaiti angai tikai nana e na Tangiia i topa i tona ingoa ou koia oki ko Te-Ariki-upoko-tini.

Ka oki atura te tuatua ki te angaanga a Iro: Mei reira oki atura a Iro ki te enua o te metua vaine koia ko Akimano, e kua akakite atura ki aia i te angaanga i tupu, to ratou aereanga ki te pai e tei tupu ia ratou e te tumu i oki mai aia, e tei rauka i aia, koia oki te rangi mei roto i te rima o Tane. Kua ui atura a Akimano i reira ki aia. “Tei'ea nga ariki i aere kotou?” Kua karanga atu ra a Iro, “O, tera rai kua akaruke au i te moana rai.” Kua tuatua iora te metua vane, “E oki E tama! ki nga ariki, ko te tuatua kino i a koe i taau takingakino.”

Ooki atura a Iro i te aru i nga tuakana i te moana, aere atu ra, kua vaitata nga tuakana i te mate, kua uri atu ra i te vaka, kua tu te pai, kua rave atura i nga tuakana ki runga i te pai ma te tangata atura tei toe mai, kua tau iora i te ai, no te mea kare rai e apinga tikai i ngaro ana mei roto i te vaka no te mea e vaka na nga atua, kua tamaanaana ia ratou ki te mura-ai, kua angai ia ratou ki te kai e ora takiri atura ratou, ei reira kua tuku atura i tona tere kia aere ki Vavau.

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THE PERIOD OF IRO-NUI-MA-OATA AND TANGIIA-NUI-ARIKI.
PART II.
(Continued from page 149, Vol. XXV.)

NOW, one day, Iro asked Akimano, “Where does Pou-ariki go to?” The mother said, “He goes to Ngana and Vaea to be instructed in the karakia.1 Iro said, “I will go too.” Akimano said, “Perhaps you will not be able to learn it.” Iro replied, “Never mind, I will go.” The mother said, “My son, stay here with me; Pou-ariki has taken away your brothers and now you say you want to go also. No, stay with me.” Iro replied, “No mother, I am going also.”

His mother gave in to his wish, and consented to his going. She prepared food for the journey, and after it was cooked placed it in a basket. In the evening Iro dressed himself, took his basket of food and gourd of water and, when dusk came, started off on his journey.

When Iro reached the place where Pou-ariki resided he found that he (Pou-ariki) and his sons were having their meal together with the priests, the instructors. Iro then went to the back of the house and hid, took some food out of the basket and ate it. After he had had sufficient, he sat and listened to his father and brothers conversing. He then went to the Are-vananga (or house of teaching) and reducing himself in size got into the double wall of the house [the house was made of kao (reeds)] and hid there. He had not been there long when he heard the priests and pupils come in and commence the karakia. The priests began the instruction. Iro listened patiently and intently and learned all the karakia, which he heard clearly from where he was hidden—he listened to every word that was uttered by the priests, and soon committed all the karakia to memory, not missing one sentence.

It was at this juncture that the light in the house (candle-nuts) spurted twin flames; Iro waited in his hiding place until morning, when Pou-ariki and the sons departed to their house, leaving the two - 11 aged relatives in the house of instruction, that is to say, Ngana and Vaea.

Now Iro assumed his natural size and came out of his hiding-place and entered the house, and seated himself upon the seat reserved for pupils receiving instruction in karakia, he took up the kaara and the pau (drums) (he having learned all the karakia that had been imparted by the priests to Pou-ariki and his sons, but they could not commit it to memory) and commenced to beat the kaara upon the kaara and the pau, that which he had learned. These two instruments became his mouth-piece (medium) through which he disclosed and gave out all that he had learned.

The two aged priests, Ngana and Vaea, who were his grandfather and great-uncle respectively, were astounded because no mistake was made in the rendering of the karakia. They exclaimed, “Who are you?” Iro replied, “I am Iro!” The tupunas asked, “Are you that Iro of whom we have heard so much?” He replied, “Even so.”

Ngana and Vaea said, “Come close to us.” Iro immediately went close to them; they then said, “Turn your back to us that we may feel it.” Iro did as he was instructed, and Ngana and Vaea felt his back, running their hands up and down over the skin, and in their so doing the skin crackled like a new made mat being folded. They exclaimed, “Thou art indeed a wonder! Thy back feels like the sacred cloak of Rongo-ma-tane for smoothness and strength; thou art indeed a wonderful man that you have been able to learn the ceremony we have been teaching Pou-ariki and his sons for some time, and they have not yet learned it, but you have only just come, and yet you have learned it. Was it because of your presence that the flame of light spurted twin flames?” Iro replied, “Yes.”

After this Iro received full instruction in all the karakia which he quickly learned; one instruction being sufficient.

One day, whilst Iro was seated on the door-step of the house of Ngana and Vaea (they were not aware that he was there) he heard the two old men sighing and expressing wishes (for food) because they were both hungry; one was saying to the other, “Why, my brother! should we hunger? Oh, if we only had sweet food from all places—if we only had the tumuanae (edible plant of sweet relish) and the eke (squid or octopus) and the heaps of ōī (edible roots) and all the ripe foods, the flesh and fat of the land. Oh, who is there who will satisfy our craving and hunger so that we may eat of the heart of Moekiri and the essence of Irimango, and the sweet flavoured cabbage Te Mangarea.” (This should be rendered as follows for the old men chanted their longing in a mournful song:—)

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“The sweet flavoured cabbage Te-Mangarea,
The sweet mussels at Te Patiti
The breadfruit Tapetupetu
The heart of the kava Tuputai—
Oh if we only had it to brew a draft—
A draft of full essence—
The heart and flesh of the pig Moekiri
If we only had it to satisfy hunger—
Oh could we but get these things
We could spread out our gay bordered sleeping mats,
Then roll up in our 2orāua mats
And lie and sleep in content.
Oh our clothes made of aoa-iku 3
Would fit tight o'er our swelling insides
Oh that would be joy supreme.”

When Iro heard this wish so expressed by his grandparents and saw them rocking themselves to and fro, he said to them, “What are you two talking of?” They said, “We did not know that anyone was near.” Iro again asked, “What is it that you two desire so much?” They said, “We did not say any thing.” (They did not want to tell.) Iro then insisted, and said, “Come, tell me, I will obtain what you desire.” They said to him, “These things that we wished for—there is death in obtaining them, and you cannot get them easily. There have been generations of men, and numbers of arikis killed in trying to obtain them, and now you tell us you can get them.” Iro said, “Where is my father's spear—Pou-ariki's spear?” They said, “There it is, that one over there.” Iro took the spear from its place—this spear was the one that belonged to Moe-tara-uri, but Iro was not aware of this fact (for as yet he thought that Pou-ariki was his father), it was the weapon ‘Tautu-te-nio-more’ that Moe-tara-uri had left with Akimano, who had had it placed in the sacred house for it was a sacred weapon.

Iro departed to obtain all the things that Ngana and Vaea so earnestly desired; that is the sweet flavoured cabbage, the mussels, breadfruit, the heart of the kava plant Tuputai (one stem or one growth), and the pig Moe-kiri. He succeeded in obtaining the first three named without much difficulty, easily driving the guardians away, but, when he came to where the pig Moe-kiri was kept he met decided opposition from the two guardians—one named Vāere and one Tărū who kept constant guard over the pig and kava plant. When Iro approached these two men were asleep, but the pig Moe-kiri commenced to grunt as soon as it saw Iro, whereupon Vāere and Tărū sprang up in alarm and defended the animal. Iro killed both, and then killed the - 13 pig, and afterwards dug up the kava. He then got an amo (carrying pole), tied the pig Moe-kiri on one end (rear end) and the kava and bodies of the two men on the other, together with other things he had obtained previously on the other end, and then carried them home to Ngana and Vaea, depositing the load on the paepae (open space in front of house) before their house. And, when the two old men knew that Iro had returned, having succeeded in obtaining all the things they had longed for, they bowed down and exclaimed, “Iro will surely become a great warrior!” They were taungas (priests) and knew.

When the things had been deposited on the paepae, Iro went away to get firewood and rau-tāō (leaves for covering an oven) and brought them; each bundle of wood was sufficient for eight ovens, the same with the rau-tāō. Then Iro cooked the food, and prepared the kava. This was the manner in which Iro prepared the kava: he first bruised it, then chewed it and ejected the juice into a kumete (kava bowl), and each mouthful of juice filled a bowl to the brim.

Now Pou-ariki and his sons heard of the doings of Iro, and they came to see if it was true. When they came to the abode of Ngana and Vaea and found that all they had heard was true, Pou-ariki became very angry with Iro; he considered that Iro should have brought these things to him and not to Ngana and Vaea—they should have been placed upon his paepae and left there. He then slapped his knees and exclaimed, “These knees are not responsible for the man!” 4 When Iro heard this insulting remark uttered by Pou-ariki he felt much grieved and ashamed, but did not show it. This was the first hint that Iro received that Pou-ariki was not his parent.

Now Ngana and Vaea, on account of much fasting had lost consciousness, but Iro revived them; he then carried them down to the stream and washed both and made them clean, then took their mats and clothes down to the stream and washed them, for the bodies of the two old men and their sleeping mats and clothing were covered with offensive matter. After washing the mats and clothes Iro spread them out to dry, and then carried Ngana and Vaea back to the house—to the place where they were accustomed to sit, and then prepared to annoint their eyes for both were blind.

Iro climbed a coco-nut tree, picked some nuts and descended, husked them and selected two, which he split into halves and placed one half of each nut over each eye of the two old men, and they received their sight and they now beheld Iro.

Iro now opened the ovens and gave each man his share, placed the kava before them and said, “Farewell my grandparents, remain in peace, I am going.” They begged him to stay, but Iro, who was smarting under the insinuation of Pou-ariki, would not listen to their entreaties. Iro departed to his mother.

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PART III.

NOW Iro went home to his mother Akimano and said to her, “Who is my father?” The mother replied, “Pou-ariki is your father.” Iro said, “That is not so; tell me who is my real father.” The mother again replied, “Pou-ariki is your father.” Iro asked a third time and received the same answer. He persisted in this question for two days, then Akimano thought that Pou-ariki must have said something to this, her son, therefore she said, “It is true, oh my son! you have a father, his name is Moe-tara-uri of Vavau.” Iro then exclaimed, “So I have a father! Why did you conceal this fact from me?” Akimano said, “What did Pou-ariki say to you?” Iro replied. “He slapped his knees and exclaimed, this son is not from these knees, if he was he would know to whom to render obedience and duty.”

On hearing this Akimano cried, and after a little time dried her tears and turning to her son, said, “It was when the moon was one and three nights old (iro-ma-oata) that your father Moe-tara-uri came to me and that is why you are named Iro-ma-oata.” Iro said to his mother, “Why did you hide this from me and not tell me who my father was? Now this is what I have to say to you: I am going to build a canoe and then go and search for my father.” Akimano agreed to this, so Iro went away and searched for a suitable tree, found one, and cut it down; the name of that tree was “Tavai-nui-a-Vaea.”

Now the gods saw all this, and seeing that Iro purposed building a canoe, they came and performed the work for him. They were the builders of this canoe. They were the gods that Moe-tara-uri had left with Akimano; they were the same gods who restored him to life when his elder brothers killed him. These elder brothers were named Iku-toto, Iku-taketake, Iku-tauira and Meamea-iku. After the gods had completed the canoe they called it ‘Te Tiarapa-i-te-tai-nui-o-Vavau,’ (the conqueror of the stormy seas of Vavau) it was a most beautiful and wonderful vessel.

Iro now prepared for his voyage. Pou-ariki and his sons heard of this projected voyage and of the canoe that the gods had built; that it was a wonderful vessel and had been named ‘Te Tiarapa-i-te-tai-nui-o-Vavau,’ they therefore came to see the vessel and found it true as reported.

Iro had now finished his preparations for the voyage, when his brothers requested him to allow them to accompany him, to which Iro consented. The food and other things required were placed on board, and Iro, taking his gods with him, set out on his expedition. When Iro's canoe had got well out to sea, he said to his brothers, “I am now going to sleep for six moons so do not wake me, for after that I will - 15 remain awake for six moons (months).” Hence the tradition that Iro slept for one winter, and it was from this fact he received the name of Iro-moe-roa (Iro-the-long-sleeper).

Iro went to sleep, and the expedition sailed far out to sea, when two birds visited the vessel and alighted upon the masts. Iro's brothers caught and killed the birds and removed the intestines, and then awoke Iro. When Iro awoke and found out what had been done he said to his brothers, “Why did you do this thing—why kill these birds? they are Tane's messengers, and how are we to restore them to life again? Through this evil act of yours disaster will overtake our expedition.” Iro then exclaimed, “If it is life, it is life—if death, it is death.” (This may also be rendered “whether for life or death.”) Iro's brothers exchanged glances one with the other. Iro then took the bodies of the two birds and selecting certain stones placed them inside the bodies to act as intestines, their natural ones having been removed and thrown overboard by his brothers. After placing the stones in the bodies he performed an incantation over them, so restoring life to the birds, he then made them fly away. The birds flew away, but not as birds naturally fly, they were lopsided. Iro now resumed his sleep.

In the meantime the birds flew away and eventually reached their master Tane and alighted before him. Tane looked at his messengers and noted that something was amiss with them; he therefore asked them, “Who has been ill-treating you? Was it the Tiu (east wind) or the Parapu (west wind)?” The birds remained silent. Again Tane asked, “Who has been ill-treating you, was it the Tonga (south wind) or the Maoake (N.E. wind)?” The birds answered not. Tane again asked, “Was it the lku (S.W. by W. wind) or the Tokerau (N.W. wind)?” Still the birds remained silent. Tane then named all the winds, but the birds made no reply; at last he exclaimed, “Disclose who has been molesting you! Was it the mischievous sons of Pou-ariki?” The birds nodded their heads in assent, and immediately fell down dead. Tane then knew that the sons of Pou-ariki had been molesting his birds.

Tane went and called upon the mischievous children of Raka-maomao, 5 he called upon the Tiu, the Parapu, the Tonga, the Maoake, Akarua and the Tokerau and exorted them saying, “Go and destroy those sons of Pou-ariki.”

The winds sped upon the mission indicated by Tane, and caused a terrific hurricane to spring up that churned the sea into a seething mass. Iro's brothers became afraid of the storm and at once awoke Iro. Iro got up and saw that it was indeed a fierce hurricane, nothing like it had been known before; he then said to his brothers, “This is - 16 the result of your evil tricks, and for molesting the birds we are likely to die. For myself I fear not, but for you I fear the worst; your attempts to destroy me will end in your own destruction.” Iro had hardly finished speaking when great waves broke over the canoe, which overturned it, and the people were precipitated into the sea and had no means of saving themselves. Many managed to get on the overturned canoe, amongst them were the sons of Pou-ariki. As for Iro, he swam away leaving his brothers and the others on the overturned canoe.

Iro swam until he came to a land; it was dark when he reach shore. As soon as he landed he walked inland and came to a large house and there saw a man and woman; the man's name was Marotane. These two persons were the house guardians. Iro stood off at some distance and watched Marotane and his wife; saw them go down to the beach and gather up the bodies of those who had been drowned. These bodies were some of the people who belonged to Iro's canoe, which had been washed up on the shore. Iro then knew that something was about to be done and intended to investigate, so he reduced himself to the size of a small boy and walked over to where Marotane was. When Marotane saw him he said, “Well my boy what do you want?” Iro said, “I have come for a fire stick.” Marotane gave him a fire stick, and Iro walked away some distance and then extinguished the light and returned for more. When he again got alongside of Marotane—Marotane again said, “Well, my boy, so you have come back, what do you want now?” “Yes, I have returned, my fire stick went out, give me another.” Marotane gave Iro another fire stick, who went away for some distance and again extinguished the light and returned again for another. Marotane now got angry and said, “Oh! Oh! what is the game?” Iro said, “My stick went out again, but give me another.” Marotane did so, when Iro said to him, “What are you preparing for, are you going to give a feast?” Marotane said, “I am preparing a reception for Tane.” Iro said, “Where is he?” Marotane said, “He is up in the heavens.” Iro said, “When will he come?” “This evening about dark.” Iro asked, “What will be the sign?” “When you hear the rumbling of the thunder and see the lightning flash and the rain falls, that is the time he will arrive.” Iro asked, “What door will he enter by?” “By the sacred entrance, that is at the front of the house.” Iro said, “Oh, I see, well I must go home.” 6

Iro went away carrying his fire stick, walking some distance until he came to a place where there were many trees; he entered therein and extinguished the lighted fire stick and watched what Marotane - 17 did. He saw the ovens lighted and the bodies of the drowned people put in, soon everything was cooked and the smell thereof reached Iro; it smelt very sweet.

When dark came on, the rumbling of the thunder commenced, the lightning flashed and rain fell. Iro saw some shape descend from the heavens and enter the house by the sacred door.

The food had been spread out in the house. [One version gives this part as follows:—When Iro came to land it was dark; he went up to where Tane's house stood and there lay down in front of the door, his face towards the earth. This was how Iro always lay when sleeping outside, in the attitude of a centipede, for his back gave off a phosphorescent glow like that of a centipede at night. Iro had not lain there long when Tane's wife came out to urinate, she came out of the house heavy with sleep, and not seeing Iro, urinated on his back. She now became fully awake and noticed something glistening in the dim light of the night, something that resembled a centipede; she immediately fled into the house and awoke Tane, saying, “There is something outside of our door.” Tane asked, “What is its appearance?” His wife replied, “Something that glistens like a centipede, you can see it now clearly outside,” Tane said, “That is Iro, it is a matter of life or death to me.”]

Iro called out from outside, “Leap up to the heavens, O Tane!” Iro now entered into the house and Tane fled to one end, followed by Iro, who chased Tane all about the house. At last Tane fled through the out-look 7 of the house up to the first heaven, etc. Iro stood up and went to the house and stood at the entrance—where the sacred door was; he then increased his size until he was of immense stature; he then sat down in front of the house and embraced the house with both legs and arms. It was at this time that the wife of Marotane desired to urinate, so she got up and went out by the common door, her eyes were heavy with sleep, while she was outside she became awake and noticed something glowering in the darkness, she immediately ran into the house and called out, “There is something outside.” Tane heard and asked, “What is its appearance?” The woman said, “Something that glowers like the back of a centipede, you can see it clearly now.” Tane said, “A! that is Iro, it is a matter of life or death to me.”

Iro now called out, “Leap up to the heavens” (escape if you can), and forthwith thrust an arm into the house to capture Tane, who leaped and dodged from one end of the house to the other to escape. At last Tane leaped out through the opening in the gable end of the house up to the first heaven. Iro pursued him there. Tane leaped up - 18 to the third heaven, then the fourth and so on, pursued by Iro, and was just entering the tenth heaven, or greatest heaven, when Iro caught hold of his mărǒ (sacred waist cloth) calling out, “You are my captive, I am going to cast you down—smite you here in the greatest heaven.” Tane begged for mercy, and cried out to Iro, “Let me live, O Iro! Do not cast me down, I will be your god, I will deliver over to you the supremacy,” and Tane forthwith delivered over to Iro the supremacy, saying, “Yours is the supremacy, I now deliver to you the title of ariki, I give you the right over the turtle and man flesh, I give you the right over the tuikaa (pet pigs), and over human flesh; here is your ariki food portion, you are the ariki of all the land—to you I deliver the 8 seven lands (nga nuku e itu e kai koe) to eat thereof.”

Iro spared Tane and returned with the rangi (supremacy) and title of ariki (Iro-te-tupua-ariki). It was at this time that Iro received his new name, that is, Iro-te-tupua-ariki. He now had four names, i.e., Iro-ma-oata, Iro-moe-roa, Iro-tua-veri, and Iro-te-tupua-ariki. 9

It was because of his conquest of Tane at “te-rangi-tua-tini,” the greatest heaven, that Iro in after years named one of his sons by three names, namely: Tā-i-te-ariki (the smiting of the ariki), Pā-i-te-rangi-tua-tini (hurling down from the greatest heaven), and Pa-ki-te-tua-kura-o-Tane (grasping hold of the sacred red back of Tane). These are the names that Pa-ariki of Rarotonga may use. This same Tā-i-te-ariki was some years after adopted by his relative Tangiia-nui, who called him Te Ariki-upoko-tini.

To return to Iro's exploits: Iro went back to his mother Akimano (how he got there the story does not state) and told her all that had happened to his expedition since leaving, and the reason of his return and of his conquest of Tane. Akimano then asked, “Where are the ariki's sons who went with you?” Iro said, “O! They are still at sea.” His mother said, “Return at once to them or you will be spoken evil of and accused of their death.”

Iro went after his elder brothers at sea; when he came upon them, he found them near to death, he righted the canoe and got his brothers and remaining crew on board, lit a fire on the hearth-stone (nothing had been lost out of the canoe for it was a canoe of the gods) and warmed them and gave them some food, so that they thoroughly revived, and then proceeded on his journey to search for Vavau.

(To be continued.)

1   Incantations, prayers, ritual of ceremonies, &c., &c.
2   Ancient sleeping mats now rarely seen.
3   Cloth made of the bark of banyan-tree; which was a beautiful white soft cloth.
4   This is an indirect translation, being modified to suit the occasion.
5   With the Maoris of New Zealand this is one of the gods of the winds.—Editor.
6   Readers will recognise part of the story of Māui and Mahuika incorporated here, where the former goes to the lower regions to procure fire for mankind.—Editor.
7   Out-look: This means a window or opening made in the gable end of the house.
8   This is where Kainuku-ariki derives his name of Kai-nuku, this name was given to the first man who bore that name by Tā-i-te-ariki at Rarotonga after his election to the title of ariki by Tangiia at Rarotonga.
9   In the New Zealand History of Whiro (Iro) he is sometimes named Whiro-te-tupua-manatu.—Editor.