Volume 30 1921 > Volume 30, No. 117 > History and traditions of Rarotonga, Part XVI, by Te Ariki-tara-are, p 1-15
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[THERE is very great interest attached to the various stories concerning the Polynesian hero Tawhaki, who is known to all branches of the race, and from whom many branches claim descent.

In various numbers of the “Journal of the Polynesian Society” the accounts of Tawhaki's doings have been recorded as derived from several sources; and it is with a view of completing the record as far as possible, and also to continue the history of the Rarotongans, that the following has been translated, so that presently a general view may be obtained of his doings, and which will perhaps admit of some conclusion being arrived at as to whether the traditions that surround this hero are local to the Pacific, or whether they are not far more ancient; and, as the translator holds, dating from a period when the ancestors of the Polynesians were in touch with the Aryan speaking people of India. That is, however, a point to be decided when all the “Tawhaki legends” can be considered as a whole.

In what follows a mot à mot translation is not attempted, for the original is of so rugged a nature that often the important points are not brought out with sufficient prominence. At the same time there is nothing in the translation that is not to be found in the original—the explanations of the translator (shown in brackets) serve to elucidate the obscure parts.]

600. Te Memeru had the following descendants:—

Family Tree. Te Memeru (High-chief of Kuporu ('Upolu, Samoa). See Part XV., par. 598.), Te Memeru-enua, Te Emaema-a-rangi, Emā=Ua-uri-raka-moana, Karii, Taaki (or Tawhaki of N.Z.)
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This woman, Ua-uri-raka-moana, dwelt by the side of the deep sea, and she had a strong desire that her children should become possessed with măna [power, often supernatural power, which is the meaning in this case]. When a certain time had arrived and her sons had come to man's estate, she told her eldest son, Karii, to come to her side, and when he had done so, she said to him, “Behold! Stand thou at my side and shave my hair, for there is a carbuncle (or ulcer) growing at the back of my head—an ouou.” He forthwith proceeded to shave his mother's hair, and there discovered the ulcer. His mother said to him that he must bite the ulcer with his teeth; but he declined to do so on account of its disgusting appearance. At this the mother was angry and said to her son, “My son shall not become an Ariki (or High Chief) but shall serve others.”

601. The mother then called to her younger son Taaki, saying to him, “Come hither, and shave my head.” Her son complied and shaved his mother's hair and found the ulcer just at the back of her head, on the nape of the neck, which he abstracted, his mother saying to him, “Take it into your mouth.” “What shall I do then?” “Put it in your mouth and chew it.” So Taaki did as his mother ordered and consumed the ouou. After that Taaki departed for his home which was at Murei-tanga-roa, and there stayed.

[It is tolerably clear from what follows that the swallowing of this disgusting thing was to implant in Taaki the supernatural powers that his mother desired for him, and to show that he was capable of and willing to submit to this ordeal, in the same manner that the pupils in the Maori teaching of witchcraft submitted to similar disgusting trials to show their willingness and determination to accept all that the teaching involved. The swallowing of this ouou to implant in Taaki the măna, or supernatural power, is well illustrated in the New Zealand story of “Ngau-taringa,” in “Journal Polynesian Society,” Vol. XXIX., p. 204.]

602. Not long after Taaki had returned to his home, great măna suddenly entered into him, and the news spread over the land that light eminated from his body, like the flashing of lightning. 1

When the elder brother heard of this he became very angry with Taaki and great jealousy sprung up in him because that he (Taaki), an ordinary man, had become so elevated in position and in măna. He became very envious of Taaki, the more so because their father Emā had turned his affections to Taaki, instead of to him, the elder brother. On learning this, Karii turned his rage towards his father, whom he carried off to the sacred marae as an offering in sacrifice to the ‘many gods’ of the heavens for them to cook and eat. This - 3 accomplished there remained the punishment for Taaki, whom he decided to assassinate: but in this he failed, on the first attempt.

Karii now tried another scheme: he stopped up the stream named Vai-porutu (to make a bathing pond), and then sent fifty men to fetch Taaki. Taaki's sister, Puapua-ma-inano, who saw them coming, called out, “O Taaki! O Taaki! here are men coming up the mountain of us two, Murei-tangaroa and Murei-kura; they look as if they were bound on some important errand, with emblems of the gods Tāne and Ruanuku. Look at them, with arms and the paraphernalia of a High Chief. If they are allowed to approach, it will be the death of the son of Ua-uri-raka-moana” (i.e., Taaki).

603. The party came on with their arms hanging down [i.e., as if empty handed] with the intention to deceive; but they were overcome and all killed. The Ariki, Karii, then sent another fifty men; they also were killed. Then he despatched a further fifty men who met the same fate. When the Ariki saw the fate of the three companies he had sent, he determined to try other means: he was tired of trying to kill Taaki by those means, and so sent his sister Inano-mata-kopikopi (to try persuasion). So she adorned herself with necklaces, put on her best garments, and proceeded to the mountain to fetch Taaki. When she reached the mountain, the other sister with Taaki said, “A man, O Taaki! a person comes.” “Where?” said Taaki. “A! Someone comes up our mountains, Murei-kura and Murei-tangaroa, like the procession of the gods Tāne and Ruanuku. Behold them!” “What have they in their hands?” said Taaki. “They have all the emblems of chieftainship (naming them); evidently it is a chief-like embassy, and the son of Ua-uri-raka-moana will fall.”

604. On arrival it was seen that it was the other sister, Inano-mata-kopikopi herself. Taaki asked her, “What have you come here for?” “I have come to fetch you to bathe in the water prepared by the ariki; Karii is there and all the people waiting for you.”

[Taaki agreed to go] and as they went along [evidently knowing the fate that would befall him] he said to his sisters, “Salutations to you! Here am I; I shall presently perish. This is my word to you two: Remain on the bank of the pool, and carefully watch the proceedings. If I should be strangled or suffocated in the water, watch carefully the man who takes my head, then you must beg of him, ‘Give it to us two.’ Do the same for my thigh bones, my backbone, my hands and arms, and my legs. When you have secured them, bring them ashore and empty them into a bowl with water and take it away to its proper place.” The sisters agreed, and did as they had been taught.

[Then follows a long incantation, or song, which it is impossible to translate without the aid of the learned men of Rarotonga—even if - 4 they could do it. The evident object of it was to resuscitate Taaki, and bring him back to life. But enough can be made out to show that there was a struggle, when he was thrown down in the water and suffocated “by the many gods and the thousands of men,” and refers to the subsequent ascent of Taaki “by the Nu-roa-ki-Iti” to the heavens.]

605. After Taaki had been resuscitated from death he recited his oi-rekareka to his sisters thus:—

O sweet has been my sleep
O delightful my repose
O Taaki! O Taaki! sleep on,
What has been thy sleep?
The very sleep of death was mine,
O thou sisters! thine was the means
That brought me back to life.

Taaki then arose and girded his maro round his loins, and tried his walking powers by walking first the length, then the breadth of the house; and then he and his sisters gathered at the door of the house and there sang their songs. Presently they all assembled with another of the sisters named Tapetape-au and his mother, Ua-uri-raka-moana. When they had all gathered together in one place, he disclosed to them all his intention to proceed in search of his father, Emā [who it will be remembered had been offered in sacrifice to the gods]. His relatives asked him, “By what way will you go?” He replied, “By the Nu will I climb.”

[Just here it may be said that the “Nu,” or “Nu-roa-ki-Iti” appears to represent the same idea as the “Toi,” or “Toi-mau” of New Zealand traditions, i.e., a connection between heaven and earth of the nature of a rope, or, as it is sometimes described, like a ladder. The word “Toi” is also used in connection with Tawhaki's climb in the traditions of Hawaii. The meaning of “Te Nu-roa-ki-Iti” is “The tall coconut at Iti,” and presumably the Rarotongans considered that the communication with heaven was by a coconut tree. The word “Iti” is the same as Hiti, Fiti, Whiti, and Viti in other dialects, and is a geographical term that enters into very many place-names, both present and traditional. In the expression above one sees that the “Iti” is very ancient, and is probably identical with “Ta-whiti” or “Ta-whiti-nui,” the name of a mountain in the Fatherland according to Maori tradition, and from which spirits ascended to heaven.]

Taaki now prepared himself for his ascent by making some sandals and girding himself with a bark-cloth girdle made of puuri bark and adorning himself with a necklace. He then spoke his farewell words to his mother, who said “When you get up above you will find some ‘Ti-kouma’ women who will be (?) beating out bark-cloth in front - 5 of the house; they are evil beings, with their faces covered up. Be very careful of them and on your guard. Another thing is this: you will there find your aunt, Te Vaine-nui-taurangi, who is my younger sister. Be very wary in your approach to her. Ascend by the hips [ua, meaning uncertain] and when you reach the breasts, stand there. She will say to you, ‘Who is this ariki who has climbed up to the altar of [the god] Rongo-ma-Tane,’ and you must reply, ‘My father is Emā, my mother is Ua-uri-raka-moana, whose younger sister is Te Vaine-nui-taurangi.’ The eyes of Emā are in the keeping of Tangaroa-akaputa-ara. When you have obtained them, bathe your father and refix his eyes; then depart. On your return come by way of Rangi-taua, and then Tu-tavake will bring you to the Earth.” [The name Rangi-taua is the Maori name of an island between Tahiti and New Zealand, probably Sunday Island, the Maori form of the name being Rangi-tahua. But here it probably refers to some ancient land.]

606. After these instructions had been received, Taaki lashed on his sandals of puuri-meamea, and proceeded to climb up the Nu-roa-ki-Iti. When he reached the top he advanced with dancing steps to the pounding noise he heard at the house-platform, and behold! there were the bent forms of the “Ti-kouma” women.

Ti-kouma, Ti-kouma at Avaiki,
To the handsome Taaki,
Whose fame has reached here,
Let him come as a husband for us two,

[This appears to be the welcome to Taaki]. Taaki spoke to them saying, “Salutations to you two.” They then took off their veils and looked at Taaki; then they led him into the house and wondered who he was and asked him. Then he disclosed it to them, also saying, “I am very hungry, go, ye two, and get me some food.” They consented to his demand, and one went to fetch some ui-parai [indigenous yam], while the other went off to catch a fowl. After the latter had departed there came Apai-ma-mouka 2 and enquired of Taaki, who was waiting there, “What is the cause of your coming here?” He replied, “I came on the search for my father, Emā.” She then proceeded to direct him, saying, “There is the way; you must climb up to the hips of the woman, Vaine-nui-taurangi, and then stand on her chest, when she will ask, ‘Who is this great ariki that dares to stand on my bosom [paparoa, meaning uncertain]? sacred to Tāne,’ then you must say, ‘It is I! It is I! Taaki, in search of my father, Emā,’ when she will tell you that Emā is with - 6 Tangaroa-akaputu-ara; you must then go on and fetch the eyes, and having secured them, bathe them in water, and when clean replace them in their sockets, and return.”

607. As soon as these instructions were over he went on to the place to which he had been directed, and there climbed up the hips of Te Vaine-nui-taurangi, and then stood on her breast. Then she began to ask names, saying, “Who is this great ariki that has climbed up to the altar of Tāne?” He replied, “It is I! Taaki! My father is Emā and my mother Ua-uri-raka-moana, whose sister is Te Vaine-nui-taurangi.” She then said, “O! I did not understand that you were a relative of mine, that has climbed up the sacred altar of Rongo-ma-Tane; it is a very sacred place that has never before been ascended by anyone. What is your object in coming here?” Taaki then told her, “I came to seek my father, Ema.” “O! make haste then, his eyes are with Tangaroa-akaputa-ara. Be quick and fetch them. The body is in the house of the ‘many gods’; the other gods are away getting firewood in order to cook him. When you have secured the eyes, bathe your father in water, and when perfectly clean affix the eyes; when they are properly fixed both of you come away. Here is a large axe, take it with you to kill the ‘many gods’ who will come to the house, but on seeing you will flee; but you must be first with your axe; kill them and throw their bodies down here as food for me.”

608. Taaki now went on to fetch the eyes that Tangaroa-akaputu-ara had in his possession, and of whom he asked, “Have you the eyes of my father?” To which the latter replied, “They are here.” Taaki then took possession of them and asked, “What should be done to affix my father's eyes that you gods have so ill-treated?” To this Tangaroa replied, “They should be fixed in with the gum of the oronga and au [names of two trees, Urtica argentia and Hibiscus tiliaceus, from both of which gum is obtained]. Taaki then took his father and cleaned him in the water, then carried him to the house and affixed his eyes. Then was heard the “atua-tini” (many gods) calling out as they came, “Emā, heap of filth! Emā, heap of filth!” Now the son [Taaki] dashed outside and knocked them down with the axe and cast their bodies on to the rocks, even down to the sea where his aunt was. When this was done he took his parent and returned, coming by way of Rangi-taua, where they found Tu-tavake.

Taaki brought back with him the following articles: the “Aka-a-rangi” and the “Mai,” from the Po [other world], and from this world a “Kaa,” the “Anga-kuku,” the “Puuri,” which is the puuri sandal, and the “Maikuku.” [Mr. Savage has been good enough to furnish a translation of this paragraph, in which he describes these various articles as follows:]

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“After all was finished, he took his parent and came away, travelling until he reached Rangi-taua, the abode, or place of Tu-tavake, and he there procured the ‘Aka-a-rangi’ (a cloth made from the combined barks of the Breadfruit and Banyan trees; the pattern traced on the cloth was called the ‘Aka-a-rangi,’ i.e., ‘the branches of heaven’), and the ‘Mai’ (fermented breadfruit), also the ‘Kaa’ (a sinnet of a special pattern), and the ‘Anga-kuku’ (a certain kind of mussel-shell that has a peculiar pattern on it), and the ‘Puuri,’ that is to say sandals made of aute-bark, and the ‘Mai-kuku’ (mascot finger-nails). Two of these things were originally brought from the Land of the Shades; viz., the ‘Aka-a-rangi’ pattern, and the secret of making the special kind of mai, while four of the objects were obtained from the upper-world, viz., the ‘Tamaka-puuri’ (aute-bark sandals of a special make), and the ‘Mai-kuku,’ finger-nails mascot.”

[The above seems to the translator to support the view hinted at in the book “Hawaiki,” p. 198 (third edition), to the effect that in the stories of Tawhaki we have a melange of two accounts, the one assimilating to the Greek Story of Peleus, the other, an account of a visit to some adjacent county in which Tawhaki lived (and there is little doubt the man of that name lived in Samoa) from whence he obtained some of the articles mentioned above. The other accounts of Tawhaki throw much more light on the above theory than does that from Rarotonga.]

600. Anau akera ta Te Memeru ko:—

Family Tree. Te Memeru-enua, Te Emaema-a-rangi, Emā=Ua-uri-raka-moana (f), 1 Karii, 2 Taaki

Tei tai, i te kopu moana tona nooanga—to Ua-uri-raka-moana—kua akakoro aia kia rauka i ana tamariki te măna. E tae akera ki tetai rā kua kapiki atura aia ki te tuakana, ki a Karii, kia aere mai ki aia, e noo maira ki tona pae; kua karanga atura aia ki tana tama ra, “Ina! ka tu mai ana, ka eeu mai i taku upoko. Tena te apinga, e ouou.” Kia eeu akera aia i te rauru o te metua vaine, e ina! te tu ua ra taua ouou ra. Kua karanga atura te metua ki a Karii kia kakati i taua ouou ra; e kare akera aia i kakati i taua ouou ra no te viivii. Kua akakite maira te metua ki tana tama ra, “E kare taku tama e ariki; ka ao koe.”

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601. Kua kapiki atura te metua ki te teina, ki a Taaki, na-ko atura ki aia, “Ina! ka aere mai ka eeu i taku mimiti!” Kua aere maira aia, kua eeu i te upoko o te metua vaine, kua kite iora aia i te ouou i runga i te take i te upoko nona ra, te tu ra, kua para, kua kapiki atura te metua vaine ki aia, “Onia ki to vaa!” Kua na-ko maira, “E ooni, e peea?” “E ooni, e tukua!” Kua ooni iora a Taaki i taua ouou ra ki roto i tona vaa, e pou akera; kia pou taua ouou ra i aia kua aere atura aia ki Murei-tangaroa, ko tona ïa tapere, noo atura ki reira.

602. Kare akera i mamia kua akauruuru-parupa maira te măna ki roto i aia; e kua tutuki atura te rongo o Taaki e, kua marama te enua i a Taaki, te koraparapa ua ra te uira. E kite akera a Karii i tei reira tuatua, kua riri iora aia i a Taaki, kua tupu tona vareae i aia, koia i tu-a-tangata ua, ko Taaki i tu ke i te ngateitei, i te măna; Kua puengu atura ïa aia ki a Taaki, e kua uri te metua, a Emā ki te tamaiti, ki a Taaki. Kia kite a Karii e, kua uri a Emā ki te tamaiti, kua tikina atura ïa, kua tiria ki mua i te marae na te atua tini; e kia riro ki mua i te marae, kua apai atura ïa e te atua tini ki runga i te rangi e tao na ratou. Kua toe ko te tama, ko Taaki, kua aere ua atu rai (ki ?) te pa moko-rauti i aia e ta. E kare akera i riro mai; kua pa iora i te vai, i a Vai-porutu. Kia oti te vai i te pa, kua aere atura te tiki, e 50 tangata. Kua akakite atura te tuaine, a Pua-pua-ma-inano, na-ko atura, “E Taaki! e tangata. E Taaki! e tangata.” “Tei ea?” “A! tangata te aere mai nei i runga i to taua maunga, i a Mū-rei-kura, i a Mū-rei-tangaroa, i te tukutuku a kaa a Tane ma Rua-nuku.” “E tiroi atu koe, e uinu e tapakai e tairi-kura e patu-tere, e tere akaariki ïa; tukua mai, ka inga te tama a Ua-uri-raka-moana ki reira.”

603. Ei aere rima tautau vare ua mai, turakina atu, mate iora ia 50. Kua unga mai rai aia i e 50 tangata; kua mate ia 50. Kua tono akaou mai rai i tetai pupu e 50 rai; mate atura ia 50. Kia kite taua ariki ra e, kua pou nga pupu e toru i te mate, kua tono akera i te tuaine ei tiki ia Taaki, kua tau akera aia i te patu, kua tukiri i (te ?) ei te tapakau, kua aere atura aia ki te maunga ki te tiki i a Taaki; ko Inano-mata-kopikopi te ingoa o taua tuaine ra. Kua aere atura aia e tae atura ki te maunga, kua kapiki mai te tuaine ki a Taaki, “E tangata, E Taaki! e tangata, e tangata!” “Tei ea?” “A! e tangata te aere mai nei i runga i to taua mea maunga, i a Mū-rei-kura, i a Mūrei-tangaroa, i te tukutukuanga kaa a Tane ma Ruanuku, ina! ka tiroi!” “E aa tei te rima?” “E umu, e patu-tere, e tapakau, e tairi-kura.” “E tere akaariki ïa, ka inga te tama a Ua-uri-raka-moana.”

604. E kia tae mai ra, ko te tuaine rai, ko Inano-mata-kopikopi rai. Kua kapiki maira te tungane, na-ko-maira, “E aa te aerenga?” “E tiki au i a koe, ei pai i te vai o te ariki. Tera a Karii ma te tini, - 9 te tatari ua maira i a koe.” I te aerenga atu, kua tuatua maira te tungane ki nga tuaine, “Tena korua, teia au, ka mate au akonei. Teia taku tuatua ki a korua; ei runga ua korua i te nia i te vai noo ei, akara ua; me rapua au ki raro i te vai, ka akara ua ai korua i te tangata e apai i taku mimiti; te pati ra korua, ‘e o mai ia na maua.’ Taku opemanu te pati ra korua. Taku ivi-tua, te pati ra korua, ‘e omai na maua ïa,’ Aku rima, te pati ra korua e, ‘e omai ïa na maua.’ Aku vaevae te pati ra korua e, ‘e omai ia na maua.’ Kia rauka mai i a korua, te apai maira ki uta nei, te riringa ra korua i te vai ki roto i tetai kumete (e ?) kitea, ka apainga.” E riro atura ki te vairanga. Kua nonoo ua-o-rai nga tuaine.

Turakina te tama i, ka inga e,
Ka takoto nei, e moe ki a au, ki a au e,
Akaingainga a rara ki Tonga ma Tokerau
Ka turu ooki ana
Tauturu ki te aka, te pua koro atae ua,
Ko uri ra mata koea, e mata koea te rue,
E turamou te tama i rarangoa
Taao ana koia e taao te pua
Kai-manava koro atae
Moe ki a au ki a au e,
Ka ingainga arara ki Tonga ma Tokerau
Ka turu ooki ana.
Tautoko ki te aka a te pua koro atae e,
A moe kia au kia au e,
Ko naau toro ko moe korei e.
Kua rapua Taaki ki Vai-porutu e,
Nui au tei roto e, arara a,
Ki roto ki te ipo e, ko naupara,
Ia ai te matangi, naau mai koia
Ua-uri-raka-moana, e nui au tei roto e,
Rapua, rapua ki te vai e,
E te tini o te atua, te mano o te tangata, rei iri e,
Tika nui ei to tika, e Karii e,
Ki te uru o Taaki, mimiti o Taaki,
Mokotua o Taaki, rimarima o Taaki,
Tiratira o Taaki, mai rei iri e,
E tapaeru mana roa ua,
I te ko Ua-uri-raka-moana
Te kata o te enua e akapeea nei,
E nui au tei roto, e ara ia ki roto
Ki te ipo e, ko te naupara,
Ia ai te matangi, naau mai koia,
E Ua-uri-raka-moana,
E nui au tei roto, e ara ki roto rue.
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Okotai rongo nei te pa mai, rapatai e,
E nui au tei roto, ara i aku,
Roto ki te ipo e ko te naupara,
Ia ai te matangi, naau mai koia,
E Ua-uri-raka-moana,
E nui au tei roto e, ka papa mai rapatai,
Ko Taaki i akatupua e
Ko Taaki i akataito e, rei re,
Taito o Kuru-mau-a-anaki
Te ipo ki Are-tue, mai rei iri e,
E Taaki e reire e
Taaki te tumu, Taaki ki te aro
Tutapiri taparo, mata o Reua, mata o Nonoa,
Tapetape au tuaine e reire e,
Tuaine ko Puapua-ma-inano,
Te Inano-mata-kopikopi e,
E tu i Rangi-ma-tuatini, tutaka mura e,
Ka ia koe te Aro-rangi e
Te au koia e moumou kora,
Te ariki atu o Emā e,
Ko te anau a Nui-ma-tai-poa e,
E nui au tei roto, e ara ïa ki roto
Ki te ipo e, te naupara ia te matangi
Naau mai koia Ua-uri-raka-moana,
E nui au tei roto e ara ïa tei roto, rue—e—
Kua kake ake te ariki ko Taaki e,
Ki te Nu-roa i Iti—
E nui au tei roto, ara ïa ki roto,
Ki te ipo e, ko te naupara
Ia ai te matangi, naau mai koia,
E Ua-uri-raka-moana e,
E nui au tei roto,
E tu, me tu ana i runga e,
Ki te tira o Tangiia oki
Kua kake oki te ariki ko Taaki
Ki te Nu-roa i Iti,
E nui au tei roto, ara ia ki roto ki te ipo e,
Ko te naupara i a ai te matangi
Naau mai koia Ua-uri-raka-moana
E nui au tei roto, e ko oro,
Me oro ana ki runga, me taa katau o Tangiia, e,
Ka tu kia ngauru e,
Tei Murei-tangaroa mai reire iri e,
Kua topa akarere e, ki Murei-kura,
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Te tama a Ua-uri-raka-moana
E nui au tei roto, ara ia aku roto
Ko te ipo e, ko te naupara, ia ai te matangi,
Naau mai koia Ua-uri-raka-moana,
E nui au tei roto, e ara ia aku roto, rue e.

605. Kua ora akaou maira a Taaki mei te mate maira, kua oi rekareka i roto i te kumete ki nga tuaine:—

Oi rekareka ra te moe,
Oi rekareka ra te moe,
E Taaki! E Taaki! e moe,
E aa to moe? e moe mate tika
E nga tuaine, ko ta korua ravenga nei
Ka ora ai.

Kua tu maira aia ki runga, kua ume i te maro, kua maroiroi akera te taukupu, kua akatau aaere iora aia na te tuapoto i te are, e na te tuaroa i te are, kua taki noo iora ki te pae ngutupa ma nga tuaine, ma te taki eva; e kua uiui aere aia ki a ratou ravarai ki tetai tuaine, ki a Tapetape-au, e ki te metua vaine, ki a Ua-uri-raka-moana. Tera ravarai ratou kua putuputu ki te ngai okotai, kua akakite aia ki a ratou e, ka aere aia ka tiki i te metua, i a Emā. Kua ui maira ratou ki aia, “Ka maea koe?” Kua karanga atura aia ki a ratou, “Ka na runga au i te nu!” Kua rave iora aia i te puuri, kua itikitiki iora ei tamaka nona, kua apapapapa, kua tuetuetu ki runga i te kaki, kua ei; Kua ikuiku atura te metua vaine ki aia, “Me tae koe ki runga, tena nga ti-koma tei te tuki i te paepae, e puke vaine taae, te puroroku ua na; kia matakite i a koe i aua nga vaine ra. Tena tetai; ko to metua vaine, ko te Vaine-nui-tau-rangi; ko toku ïa teina. Kia matakite i toou aerenga ki aia; e na runga tikai koe i te ua i te aere. E, kia tae koe ki runga i te umauma, te tu ra koe i reira. Tena ka karanga ki a koe e, ‘Koai teia ariki i kakea ai te “Ataata-itu-o-Rongo ma Tane,”’ e karanga koe i reira, e metua noku ko Emā, e metua vaine noku ko Ua-uri-raka-moana, e teina nona e, ko te Vaine-nui-taurangi? Tena nga mata a Emā tei o Tangaroa-akaputu-ara; kia riro mai, te pai ra i te metua, te topiri ra i nga mata, te aere ra. E me aere mai koe, na Rangi-taua mai, na Tu-tavake e omai ki te ao nei.”

606. E otira akera ia tuatua, kua viri akera aia i te tamaka puuri-meamea; kua kake atura aia i te Nu-roā i Iti. E tae atura aia ki runga, kua rere atu aia, kua tito atura ki runga i te tuki i te paepae; e ina! te tupoupou ua ra aua nga vaine ra, ko “Nga-ti-koma” to raua ingoa.

Tikoma, ti-koma ki Avaiki
Ki a Taaki purotu,
E omaiia mai nei te rongo,
Kia aere mai ei tane na maua,
- 12

Kua kapiki atu a Taaki ki a raua, na-ko-atura, “Teia au!” Kua eeu akera raua i te puroku i runga i a raua, e kite maira i aia; kua arataki raua i aia ki roto i te are, kua rapurapu maira raua i aia. Kua akakite atura aia ki a raua e, “Kua mate au i te pongi, e aere korua ki tetai kai naku.” Kua akatika maira raua i tona inangaro, kua aere atura tetai ki te aruaru uiparai, kua aere atu tetai ki te aruaru moa. Kua aere maira i miri i te ope apai moa mouka, 3 kua kapiki maira ki a Taaki e noo akera, kua ui maira ki aia, “E aa toou aerenga i tae mai ei koe ki kona?” Kua tuatua atura aia ki aia, “I aere mai nei au, e kimi i taku metua, i a Emā.” Kua tou maira aia ki aia, “Tera te ara. E kake koe na runga i te ua o te Vaine-nui-taurangi, ka tu ei koe i runga i te umauma; tena ka ui ki a koe ‘E koai teia ariki nui i turia ai te paparoa a Tane,’ e karanga koe i reira e, ‘ko au, ko au, ko Taaki! e kimi au i taku metua, i a Emā,’ Tena ka akakite mai ki a koe e, ‘Tei a Tangaroa-akaputu-ara nga mata o te metua,’ te oro ra koe, te tiki ra; e riro mai, te pai ra ki te vai, E kia ma, te topiri ra i nga mata, te aere maira.”

607. E oti akera taua vaine ra i akakite mai ki aia, kua aere atura aia, E tae atura aia ki te ngai i akakiteia mai ki aia, kua kake atura aia na runga i te ua o Te Vaine-nui-taurangi; kua tu ua-o-rai ki runga i tona umauma. Kua akatapatapa ingoa maira, na-ko maira, “Koai teia ariki nui i kakea ai te paparoa o Tane?” Kua na-ko atura aia i te tuatuaanga atu ki aia, “Ko au, ko Taaki! E metua noku ko Emā; e metua vaine noku ko Ua-uri-raka-moana. E teina nona ko te Vaine-nui-taurangi.” “O! kare i kitea e, e tupu-a-ariki rai koe noku, i kakea mai ei te ataata-itu o Rongo ma Tane; e ngai tapu tena, kare e taea mai ana e, i a koe ake na i taea mai ei. E aa tou aerenga i topa roa mai ei i kona?” Kua tuatua atura aia ki aia, “E kimi au i taku metua, i a Emā,” “O! e oro; tena nga mata, tei a Tangaroa-akaputu-ara. Oro! tikina rave mai. Tei roto i te are o te atua tini te kopapa; kua opoti te atua tini ki te mea vaie ei tau. Kia riro mai nga mata i a koe, paiia to metua ki te vai, kia ma tikai ka topiri ei koe i nga mata. Kia mou meitaki tikai, ka aere mai ei korua. Tera te opai, taoiia ei taei i te atua tini, tena ka aere mai i te are, e kia kite i a koe, tena ka ati, te na mua maira koe i te opai aau. Taeiia, paia ki raro, tiria mai ki tai nei, ei manga naku.”

608. Kua aere atura aia, kua tiki i nga mata i o Tangaroa-akaputu-ara, kua ui atura a Taaki ki aia, “Tei i a koe anei nga mata o taku metua?” Kua akakite maira aia, “Tera!” Kua rave maira, kua taoi maira. E kua ui atu rai aia ki aia. “E aa te ravenga e piri ei nga mata o taku metua, i raveia kinoia nei e kotou?” Kua tuatua maira a Tangaroa, “E topiri ki te avare oronga e te avare au.” Kua aere atu kua apai i te metua ki raro i te vai, e ma - 13 akera kua apai ki roto i te are, kua tuku i nga mata ki roto, kua topiri. Kua aere maira te atua tini kua amuamu aere maira, “Emā tutae nui! Emā tutae nui! Emā tutae nui!” Kua rere atura te tama ki vao, kua taei aere ki te opai, ma te pa aere ki runga ki te mato, ma te titiri ki tai na te metua vaine, ma te taei ma te titiri ki tai. E ope ua ake, kua rave ioia aia te metua kua aere mai, e tae maira ki Rangi-tāua i a o Tu-tavake. Kua rave maira aia i te aka-a-rangi e te mai e te kaa e te anga kuku e te puuri, koia te tamaka-puuri, e te maikuku. E rua apinga mei te Po—ko te aka-a-rangi e te mai; e ā apinga no teianei ao, ko te tamaka-puuri, e te kaa, ko te anga kuku ko te maikuku.

THE ADVENTURES OF TURI (of Western Pacific).

[WE will now continue the history of this particular family, from Karii, elder brother of Taaki (according to the Rarotonga record, but the younger brother in the New Zealand Maori traditions.)]

Family Tree. 609., Karii, Karii-kaa, Papa-taiko=, Turi=Varavara-ura

Turi took to wife the woman Varavara, daughter of Papa-taiko, and on doing so went to live at his wife's home. Once, on seeing the knife (tipi 4) of his father-in-law lying about, he took it, broke it, and threw it away into the bush. On finding this out, the father came to his daughter and asked her, “Where is my knife that you two have broken. You have uncovered my oven' about that knife” [i.e., had caused him great anger]. The woman told this to her husband, who proceeded to make another tipi, and, going to his father-in-law, cast it away so that it fell with sufficient force to burst through the first and second surfaces [? of the earth], then through the rocks, and disappeared to the Po [the under-world, to Hades]. When the tipi reached the Po, the gods were delighted at seeing it, and one person named Mau [apparently not a god], claimed it saying, “That is the tipi of my friend.”

- 14

610. [There appears to be a hiatus in the story here, for the next part does not fit in properly.] So Turi and Mau dwelt together for some time, until on one occasion Turi went off to sea. His friend Mau lamented his departure, so followed him, and on joining him, they proceeded together, until one day Mau said to Turi, “I am returning to the shore.” His friend asked, “You are returning for what purpose?” “I am going to fetch some food for us two.” He then came ashore, and, after feeding and filling his belly, he gathered some coconuts and went down to the ocean, where he was seized by a kokiri [Dr. W. Wyatt Gill says this is the name of a fish that emits a sound, “Ko” “Ko” when caught] and borne off to the makino.

Tena te kokiri, tena te kokiri,
Tei roto i te makino, tei roto i te makino,
Akapiki, akapiki, akuaku.

Turi waited some time for his companion, and then went in search of him ashore, but not finding him there returned to the sea, listening as he went. Presently he heard the kokiri grunting as it ate Mau. He smashed the slab of rock and broke it into fragments, and drew out the body of his friend, carried it ashore, and there buried it.

611. After the burial of his friend he returned anew to the ocean, and stayed there until his back became a resting place for a Kaoa [according to other legends this is the name of a tree, but it probably means the coral reef] and for the many fish of the sea. After he had returned to the land his wife, Varavara-ura, burnt the Kaoa, and its fragments were scattered far and wide.

[The above is a very inconsequent story, the meaning of which is very difficult to make out, though no doubt it had a meaning to the old priesthood. It serves as a connecting link between Taaki and Karii with the celebrated Apakura, whose story follows in Part XVIII.]


609. Anau akera ta Karii ko Karii-kaa:—

Family Tree. Karii, tana ko, Karii-kaa, ko, Papa-taiko, Turi=Varavara-ura

Kua rave akera a Turi i te vaine, i a Te Varavara-ura, tamaine a Papa-taiko; kua noo iora aia ki o te vaine. Kua kite aia i te tipi a te metua ungaoaai e ututua ra, kua rave iora aia, kua vavaii iora, kua - 15 titiri ki te ngangaere. Kua aere maira te metua kua ui ki te tamaine e, “Tei ea taku tipi i vavaiia ai e korua, ka ‘ukea e korua taku umu’ i te re tipi?” Kua akakite atura te vaine ki te tane, kua tarai iora te tane i te tipi, kua aere atura ki taua kua titiri atura i te tipi, taka atura te tipi, vāi i tetai pa, e vāi atu i tetai pa, e tae ua atu ki te pa mato, vāi i reira, aere atu te tipi ki te Po. Kia tae ki te Po, kia umere aere te atua i taua tipi ra; kua akakite a Mau, e, “Ko te tipi tena a taku oa.”

610. Kua noo raua ma te oa, a Turi e Mau; i tetai tuatau kua taka ke a Turi ki te moana aaere ua. E kua tangi te oa, a Mau, kua aru atu ra aia i te oa, i a Turi. Kua aere kapiti aere ua-o-rai raua, e tae akera ki tetai rā, kua karanga atura a Mau ki a Turi, “Ka oki au ki te enua.” Kua tuatua maira te oa, “Ka oki koe, ka aa?” “Ka oki au ki tetai kai na taua.” Kua aere maira aia ki te enua kua kai aia i te kai; e ki tona (kopu?) kua aaki aere aia i te nu e rauka. Kua aere atura e tae atura ki te moana, kua rave maira te kokiri i aia, kua kaaki atura ki roto i te makino.

Tena te kokiri, tena te kokiri;
Tei roto i te makino, tei roto i te makino,
Akapiki, akapiki akuaku.

Kua tatari te oa e, kua aere maira ki te aru aere, e tae ua ki te enua rai. Kua oki ki te moana, kua akarongo aere, ina! te akuaku ua rai te kokiri i te kai i a Mau. Kua tutuki iora i te papa, e pueu-rikiriki akera te papa. Kua toto maira i te kopapa o tona oa kua apai atura ki uta i te enua, kua tanu.

611. E kia ngaro te oa, kua oki akaou rai aia ki te moana; kua tauria tona mokotua e te Kaoa, kua riro ei nooanga no te aa ma te ika tini ravarai. E kia oki mai ki te enua kua tauna ïa e te vaine, e Te Varavara-ura, kua pueu-rikiriki atura ïa taua Kaoa ra.

(To be continued.)

1   This is exactly like the New Zealand Maori story.
2   This is probably the same woman named by New Zealand Maoris as Hapai-maunga, said to be Tawhaki's wife.
3   ?Apai-ma-mouka, a woman's name.
4   Tipi is the common word for a knife, but in this instance means probably some kind of club or spear with a cutting edge, more valuable than a mere knife. The Polynesians used split bamboo cane, or shells, or—when procurable—flakes of stone, obsedian, if obtainable, which latter were very sharp, much more so than any stone, indeed specimens I have seen are quite as sharp as a razor.