Volume 35 1926 > Volume 35, No. 138 > The legend of Mahu and Taewha, by Elsdon Best, p 73-110
THE LEGEND OF MAHU AND TAEWHA.
ILLUSTRATING THE MAORI BELIEF IN, AND PRACTISE OF MAGIC, AND THE ORDEALS TO WHICH THE WARLOCK WAS SUBJECTED.
In Vol. 8 of the Journal of the Polynesian Society appears a version of the above legend, and it may be thought by some that it is inadvisable to publish another rendering of the same story. The present version, however, is a superior form of recital, and, moreover, it contains details concerning the practice of black magic, and the ordeals to which a learner of such arts was subjected, that do not appear in that first printed. Another fact that induces us to put this narrative on record is that it is couched in excellent language, and our desire is to publish in the Journal some contributions in the original Maori, when not marked by the inferior slipshod aspect of the native speech of these later days. By doing so we shall gain the advantage of preserving some good specimens of the narrative form of the Maori tongue, the local dialect of the far-carried Polynesian language.
In the first version printed the name of the sister of Mahu appears as Mawake-roa, in the present one as Makawe-roa. Her daughter is given as Kurapatiu in the first version, but as Kurapati in the second. Te Matorohanga gives the warlock's proper name as Taewha, not Taewa.
It is interesting to note that Hurae Puketapu identifies the Mahu of this legend with Mahu-tapoa-nui, the ancestor so well known in connection with Waikare-moana, and the Ngati-Mahu and Nga Maihi clans of Te Teko, Bay of Plenty district, as shown in Vol. 1 of Tuhoe. Now Mahu and Mahutonga are two names concerning which some confusion exists, and it may be well if we clear the matter up, so far as lies in our power. To commence, there is a Mahu connected with Kupe whose name appears in what is evidently a mythical line of descent:—
Another Mahu is said to have come to this land with Pawa in the vessel named Horouta. Hori Ropiha, of Waipawa, stated that Mahu and Pou came in Takitumu from Hawaiki. He may have been - 74 alluding to Mahu-tapoa-nui. Mahutonga was a brother of Whatonga and Rauru, as shown below:—
This Mahutonga is said to have been a tohunga or priestly expert; he came hither with his brother Whatonga in the vessel called Kurahaupo. Of Rauru, the East Coast folk seem to know little, but he is prominent in Matatua lines of descent from Toi. In an account of the coming of Kurahaupo we are told that two of the stern thwarts of the vessel were occupied by Whatonga and his younger brother Mahutonga, who was the tohunga of the vessel.
Now these different Mahu might well cause confusion, for native narrators are given to omitting secondary portions of names, such as -tapoa-nui and -tonga in the two noted above. But there is worse to come, for Mahu is the name of the Magellan Clouds at Tahiti, and Mahutonga is a name for the Southern Cross, and is also connected with the south wind. In the old tale of the pursuit of Manaia by Nuku across Cook Straits, the former says to his crew: “Paddle vigorously to reach Mana, that I may raise [the winds] Mahutonga, Parawera-nui, and Tonga-huruhuru.” The narrative proceeds: “Then those three winds were raised, and arrived simultaneously.” Here three southerly winds, one of which was called Mahutonga, were raised by magic arts. In the myth of Maui and Mahuika the puru or plug of Mahutonga is said to have been drawn out by Tawhirimatea and Te Ihorangi (personified forms of wind and rain), so that the south wind might bring rain to save Maui from the dread fire.
Again, this Mahutonga of the chill south is sometimes referred to as Ruamahutonga, as shown in a remark made by a native when speaking of the nights of the moon: “The Tamatea nights betoken bad weather at sea, hence canoe prows pointed not seaward during that period, for fear of Ruamahutonga, of Parawera-nui, Tonga-huruhuru, Tonga-taupuru and Te Aputahi-a-Pawa.” These are proper or personal names applied to certain winds.
Hurae Puketapu tells us that he knows Mahutonga as an atua, a supernormal being, and quotes a saying concerning him that apparently alludes to the c.p. constellation of the Southern Cross. What genuine Maori word originally occupied the place of the abominable term rauna in that sentence we cannot say. The modern Maori uses rauna to denote “round,” “to surround,” “encircle,” “encompass.” Hurae forwarded the following line of descent from Mahutonga, who, he states, was not the same as Mahu-tapoa-nui, and, presumably, was the atua he mentioned. The line is apparently a mythical one, or partially so:—- 75
Family Tree. Mahutonga, Ha-nui, Ha-roa, Ha-pouri, Ha-pokere, Ha-mai-Tawhiti, Te Orotu, Hou-ruru, Hou-rea, Hou-pani, Hou-atea, Tawiri, Tai-popoia, Tama-noho-rangi, Meko, Kura-tawhiti
The Orotu that finds a place in this line is probably the person of that name after whom the inner harbour at Napier was named—Te Whanga-nui-o-Orotu (this name is sometimes given as Rotu); he was apparently a member of the tribe known as Ngati-Mamoe. The names between Mahutonga and Te Orotu are doubtful, but below Tawiri the line inspires more faith, though the modern genealogist looks askance at the native statement that Meko was a being of supernormal powers who was connected in some way with Te Kuri nui a Meko (The great Beast of Meko), a ferocious monster that destroyed many persons around Te Waimako, near Waikare Moana. Kura-tawhiti flourished 17 generations ago, thus making 30 generations to Hurae Puketapu, and 31 to his children. A Wai-rarapa line of descent from Whatonga, brother of Mahutonga, contains 28 names, but two more generations must now be added. It is a peculiar fact that we have collected no established line from Mahutonga.
It is interesting to note the references to people living in various parts of the Hawke's Bay district in this story of Mahu. If our hero so named was one and the same person as Mahu-tapoa-nui then he must have flourished little less than 500 years ago. If Taewha came from Polynesia to these islands in the vessel Takitumu, as stated by the late Rakuraku Rehua, of Tuhoe, a man of much knowledge, that fact would tend to corroborate the date. Yet this first generation from far Hawaiki seems to have strolled about the land and found friends and even relatives among far-sundered folk. This sort of thing tends to confirm the view that there was more immigration into these isles than we wot of.
The Mahu we are about to introduce may have been one and the same as Mahu-tapoa-nui, but cannot have been Mahutonga of Kurahaupo. The latter came hither long before the time of Mahu and Taewha, moreover the last-mentioned are distinctly spoken of as contemporaries of the Takitumu immigrants.
When Mahu told his wife to watch for the sign in the heavens, he touched upon a marvel beloved of the Maori. The name Te Pipipi-o-te-rangi was applied to a form of cirrus cloud showing long - 76 points. Omens were derived from this phenomenon, differing in meaning according to the direction in which the cloud pointed; if to south or west, an expert would remark: “Kei te tuhi te Pipipi-o-te-rangi, he marohi, kaore e taea te moana,” and so sea-fishermen would remain ashore. But if they pointed to north or east they betokened calm weather and one would say: “Kei te tuhi te Pipipi, he aupaki.”
The marvellous endurance displayed by Mahu in walking from Te Mahia-mai-Tawhiti to Maunga-wharau without indulging in rest or sleep is another form of exaggeration met with in Maori narratives.
In the first published version of this story the wife of Taewha employs the singular and little known title Taua, applied to a person of high rank. This interesting term was made known to us by the late Colonel Gudgeon.
The greeting of Taewha to Mahu: “Haere mai, e te rawhiti!” was employed when receiving visitors from the eastern side of the North Island, and by Maori of the South Island when greeting visitors from related tribes of the North Island.
The advice of Taewha to Mahu as to the caution necessary in employing the powers of black magic is of much interest, and it supports the view held by certain anthropologists that in the hands of the superior class of warlocks, the powers of magic were exercised as a disciplinary measure, and served as one of the substitutes for civil law.
The ceremonial immersion in water of the two participants prior to the weird initiatory rite would leave them in a proper condition to appeal to the spirit gods who hold the power to destroy man. It would remove all disabilities, all hampering weaknesses, in a word all raruraru.
Te Pae-whenua was the house in which were taught the dread arts of black magic at Maunga-wharau, and Rangi-te-auria that in which young men were instructed in the superior lore of the Maori, that pertaining to life and welfare. The arts of the warlock pertain to darkness and death.
The disgusting ordeal through which Mahu passed was considered to be a necessary part of the acquisition of the art of makutu or black magic, and the second trial, when the learner had to slay a near relative, was also deemed to be necessary. The lizard is closely connected with death in Maori belief, and assuredly strong determination must have been needed to enable the aspirant to swallow a live one. Again, it was held to be imperative that the newly-made warlock should whakangawha his acquired powers, that is test them and give an exhibition of them, it was thus that he acquired mana, an essential quality in the exercise of magic. As to the consuming of human excreta, as practised in ceremonial performances and shamanistic curative or preventive treatments, such practices are or have been widespread across the earth, as shown in that remarkable work Scatalogic Rites of all Nations, by Captain J. G. Bourke. Of ordeals undergone by initiates in magic he writes: “The initiates in - 77 witchcraft may have been compelled to adopt loathsome foods as a test of the sincerity of their purposes.” The old Arizona campaigner wrought well in this sentence, in which he exactly described the Maori procedure and object.
These repulsive tests were still carried out in the first half of the 19th century, as shown by a statement made by an old Maori expert in 1865, that he knew of a case in which two men were taught the arts of magic at Nukutaurua, and compelled to undergo the old-time repulsive tests. See Memoirs of the Polynesian Society, Vol. 3, pp. 9-98.
The Maori ideas on the subject of poetical justice are passing strange. Taewha tells Mahu to slay a near relative, and the one so slain was his own daughter. He then instructs Mahu to destroy the armed force, and so avenge the death of the hapless girl, whereas that force is advancing in order to avenge her death by killing both Mahu and Taewha, also the bereaved mother!
When Mahu had food placed before him at the home of Haere he experienced a peculiar sensation that the basket before him contained the flesh of a relative, hence, of course, he could not partake of the food. This strange experience appears in other old-time legends. He avenges this gross outrage by appears in other old-time legends. He avenges this gross outrange by slaying Haere by means of his newly-acquired powers. The titi autahi described seems to have been a form of calthrop, and the use of it was probably of a symbolical nature.
It is interesting to note the tradition to the effect that Nuku-taurua was at one-time an island. The Maori has also preserved a tradition to the effect that the Miramar peninsula at Wellington, was an island when the district was first settled. See this Journal, Vol. 26, p. 154.
Hurae's statement that Ruawharo returned to Hawaiki may means that he returned with Rongokako, and this may be the reason why we know so little about him.
The Maori seems to be quite oblivious to the many inconsistencies of his narratives. If men like Taewha possessed such amazing powers, why did people do such a foolish thing as to march against him? They would know that he held the vril-like power to destroy them all from afar.—EDITORS.- 78
MAHU AND TAEWHA.
(1) MAHU was a man who belonged to Parinui-a-te-kohu, a place at Nukutaurua on the East Coast of this island of Aotearoa; his wife was Te Atinuku.
(2) At a certain time the people of that district set to work at their sweet potato crops, that is to say at planting kumara. Mahu and his wife Te Atinuku also planted their sweet potatoes. When their sweet potatoes had grown then was made the storage pit of Mahu and Te Atinuku; on being completed it was named Kopuhuri. The sweet potatoes were put in it, and filled it, there was no open space remaining, that is unoccupied; it was quite full. Another of their storage pits was a small one, for their own use, that pit of theirs contained the potatoes that had been sorted out. 1 The big pit Kopuhuri served as a storage pit for food supplies for travellers, for seed tubers and for those to be dried.
(3) Now during the winter, the winter of Pipiwai, certain clans were distressed owing to their lack of kumara. It was remarked by Te Apohau: “O friends! There is a potato store yonder, Kopuhuri, the door of which has not yet been opened.” Whereupon others said; “O! There are potatoes for us.” While other persons said: “How can we obtain those potatoes for fear of Mahu and Te Atinuku?” Others said: “Let us go and take them during the night.” Then certain persons asked: “Who will be adventurous enough to fetch some potatoes for us?” Kokouri said: “I will fetch some potatoes for us. Find out as to who will act as a companion for me in obtaining them, and who will carry them hither.” The younger brother, Kokotea, said: “I will be a companion for you.” Then Te Kape, Wai-pakihi, Toroa and Mohomoho said: “We will carry them hither.”
(4) Then the people went, three tens once told of them, and the potatoes in Kopuhuri were brought away, obtained by means of making a hole under the rear wall, such was the way by which the food supplies in the pit were obtained.
(5) Some time afterward a travelling party of Ngati-Kuru-pakiaka of Te Wairoa arrived at Okura-renga, another place at Nukutaurua. Mahu said to his wife: “O woman! Go with our offspring and procure some potatoes from Kopuhuri for the party now being entertained.” So Te Atinuku went, the door was opened when open she peered in; the potatoes of the front part of the store pit had sunk - 79 down to the rear wall of the pit. The heart of Te Atinuku was startled: “Alas; Kopuhuri has been ravaged by some person.”
(6) Te Atinuku returned to Mahu, who was engaged in making a trap for crayfish. Mahu saw Te Atinuku going along crying, and Mahu asked: “O woman! Who is dead?”
(7) The woman answered: “ O sir! Kopuhuri has been ravaged; the food within was obtained by making a hole under the rear wall.”
(8) Mahu went and, on reaching the place, examined it and then said: “Well, leave the rest of the food of Kopuhuri alone; if I take the matter quietly there will be no trouble; if I decide to avenge it then the result will be serious.”
(9) Mahu and Te Atinuku and their children returned to their home at Parinui-a-te-kohu. The old folk were very grieved; on the following day their grief had somewhat abated. Mahu said to Te Atinuku: “O woman! I will proceed to the vale of Heretaunga, to my sister Makawe-roa and Taewha dwelling at Maunga-wharau, that they may sympathise with us.”
(10) Te Atinuku replied: “Yes, O sir! Go, place the matter in the hands of your brother-in-law. Though our heart strings are now suffering who knows but, after a while, we may recover. Go and follow up the means by which Kopuhuri was ravaged even to the extent of magic arts. Who said that the vanished products of Hine-rau-wharangi and her young sisters will come back to us; many will yet enter the season of scarcity [?].” So ended the greeting of Te Atinuku to her old man. 2 Again the old woman spoke: “Take some clothing for yourself.”
(11) Said Mahu: “Yes, give me my garments there.” Then the uhipuni, a dogskin garment named Kuranui was laid before him; he also took a paepaeroa cloak made of flax fibre, of which the name was Te Paetaku. 3 Then our man took his kilt named Kaitau that was adorned with the long hair of dogs' tails, also his small box containing plumes to serve as adornments for his hair. He grasped his belt named Te Rangi-kaupapa, made of pingao and adorned with designs by interweaving strips of kiekie leaf. So his garments were assembled.
(12) Said Mahu to Te Atinuku: “When dim dawn appears go early and grasp a handful of soil from the store-pit Kopuhuri, from the place where entrance was forced from below. Obtain also two kumara tubers from the entrance - 80 to that aperture, and enwrap all in a small paua shell for me to carry with me.” Te Atinuku agreed to do so. When morning dawned the woman performed her errand; when day had come she returned. The old man was awaiting her, his attendant Tuhiata had shouldered his burden. 4
(13) Mahu bade farewell to his wife Te Atinuku: “Farewell thou! When the fifth night comes, sleep not, but seat yourself outside the porch of our hut. When you see the heavens toward the south gleaming with the Pipipi then you may be assured that my weary journey has been successful. If you see a gleaming appearance in the vicinity of the sun in the avening, you may know that my brother-in-law has not rendered my journey successful.” 5
(14) As Mahu concluded his farewell to his wife he resolutely strode forth with his attendant Tuhiata as a bearer of his garments. When darkness came they journeyed on through the night; when day arrived they had reached Te Whakaki; when night came they were at Mohaka; they kept on throughout the night, when day came they were at Kai-arero [Petane]; still they travelled on, and night found them at Te Matau-a-Maui, that is at Pourere. Still they kept on, as the sun declined they reached Pari-Mahu, that is it was at the very time that Mahu arrived at that place that it was named Pari-Mahu. [Pari-Mahu is about 13 miles north of Black Head.] When Mahu arrived at that cliff he looked and saw certain persons of the local people collecting sea-food products, Mahu leaned his back against the cliff and called out: “O friends! Just where is the home of Taewha and his wife Makawe-roa?”
(15) Pakou called out: “There it is; you have left it behind you beyond the stream you crossed. As you return, when you reach the first stream, cross it and proceed until you reach another very small stream, then turn inland; when you see a range running parallel to your path, follow it. When you reach a place where the path branches to the left, proceed that way. When you reach the height you will see two hills, and you will see the rising ground extending toward you from the village before you. That is it; they are both there.”
(16) Mahu and his companion proceeded on their way, returning by the way they had come; they saw the path mentioned by Te Pakou. They kept on and came to where the two spurs are close together, they turned to follow the path to - 81 the left, they ascended and arrived between the two hills, and saw the rising ground of the plaza of the village. Mahu called to Tuhiata: “O friend; Draw near to me, that my garments may be donned.” So the kilt was donned, the cloak was adjusted, also the belt. The plumes of the white heron were thrust into his hair, the uhipuni was donned, and he said to his man: “ Let us hasten that we may not be seen until we are entering the village.”
(17) So the two fellows trudged on and entered the entrance passage of the fortified village without being seen. Our man looked and saw a house on a hill at one end of the village, and knew from its appearance, and from the fact that that house was within a palisaded enclosure, that it was probably the tapu house of the place of rites. So our man proceeded direct to that place and sat down at the entrance to the enclosure. As Mahu went he said to Tuhiata: “You remain here on the plaza.” After they had been seated a while a certain person appeared who was going to obtain some water for himself, and he saw Tuhiata seated on the plaza and saw a man sitting at the entrance to the enclosure of the house of Taewha. He returned and entered the house where Taewha and Makawe-roa were living: “O friends! Our village is overset! There are strange people within it; one at the entrance of the enclosure of Rangi-te-auria is seated, a dogskin garment is his, the white heron plumes of his dressed hair are waving, a man of high-born presence; the other is seated on the plaza.”
(18) Makawe-roa went out of their house and looked; she recognised her brother Mahu. Taewha then came out, saying as he came: “What pestilent fellow is this who dares to pass the tapu threshold of Rangi-te-auria, the whare maire of Tu-matauenga.”
(19) Makawe-roa called out to her husband, to Taewha: “O sir! It is your brother-in-law, Mahu.”
Then was heard the voice of Taewha: “Welcome, welcome! O thou of the east. Welcome, O guest from afar. Welcome! Bear hither the kindly qualities of mankind pertaining to Poutere-rangi, the amicable relations pertaining to the realm of space and the world of life. Welcome! Welcome hither the unknown; welcome hither the known world.”
(20) So ended the greetings of Taewha as he advanced, as the sister, Makawe-roa, came forward wailing. Then they greeted each other, and wept, after which Taewha cried: “Let us go into the house.”- 82
Said Mahu: “I have now been travelling four days, day and night, to come and free myself from the burden of my trouble, such was the object of my coming.”
Taewha drew near and asked: “What is it?” Mahu handed the enwrapped shells containing earth and tubers to Taewha, and said to him: “I am an injured man. My kumara store pit has been rifled of its contents by a villain and so I came hither.”
Said Taewha: “It is well. Convey these things to the south side of the latrine and there deposit them. 6 In the morning we will energize your mediums.” [This was an allusion to the mediumistic objects brought by Mahu.]
The instructions of Taewha were then carried out by Mahu, quite fulfilled. Then both entered the house named Kaukau-nui, which was not a superior house showing carved work, but merely one having inferior embellishments.
(21) The people assembled in order to look at Mahu; it is said that Mahu was a handsome man, a tall person, fair skinned, with a head of fair hair. He was of a spare build, and swift footed, a shuffling trot was the pace of that person. They then partook of food, after which, and after the greeting speeches of Taewha and his people, then Mahu also rose, to acknowledge the greetings extended to him—also the following song was sung by Mahu:—
(22) (See original, page 99, for song.)
Then the majority of the people understood that the man was in sore distress, and had come in order to have his wrongs avenged by Taewha.
(23) At dawn Taewha awakened Mahu: “Arise! Let us two go.” Mahu arose and they two went; having entered [the house] Rangi-te-auria Taewha said to Mahu: “O friend! If man-slaying be carried too far how shall the ancestral line of man survive. As for food supplies, they suffer injury but are seen again. It is not as though it were an overwhelming disaster that you should practise black magic day and night.”
Said Mahu: “I am much too sore distressed by the traversing of spacious lands to return unsuccessful to Te Atinuku.”
(24) Taewha remarked: “You will not return empty handed to your wife.” Again Taewha spoke to Mahu: “Let us remain in the house and not leave it until your business has been disposed of, on which account you are here. But listen - 83 to my advice to you; keep your wits about you, be patient and resolute; if you are resolute then will you attain your desire. If you are not resolute then you will not attain it. It will be an evil thing if wrongfully employed by you, but a beneficial one if judiciously used. When a person applies to you for aid by means of the exercise of the powers I am giving you, be clear as to the justice of the cause, lest you take human life without just cause. When man-slaying is toward let the cause thereof be a just one, lest the trouble returns and you acquire an evil name and a reputation for malicious murder, the end of which would be your death at the hands of man. Although you acquire all these powers, the powers of all the gods, yet those gods are variable and their powers will not abide with you alone, because the gods of your ancestors are gods who have many human mediums. Those gods and the ritual and conduct of affairs pertaining to them are known to all peoples. That is why I caution you, and now enough on that point. Now be resolute with regard to all instructions I shall give you, let all be carefully carried out by you, that you may receive satisfaction for the weariness caused by your long journey.”
(25) Now Mahu said to Taewha: “I clearly understand all you have said, and your advice to me to be resolute. Yes, I will be resolute and all your instructions shall be carried out by me. My heart rejoices that I shall be recompensed by you for all the weariness caused by traversing the far-flung lands that were travelled over by me.”
(26) Taewha remarked: “Let us proceed to the water.” When they arrived at the water Mahu was immersed therein and certain formulæ were repeated, after which Mahu was conducted to the whare maire [a place whereat the art of magic was taught] and taught the magic incantations those pertaining to man-destroying Uenuku being dealt with first. Then were taught the magic formulæ connected with Maru, after that those connected with Tunui-a-te-ika, after that those concerning Tu-matauenga, after that those pertaining to Tama-i-waho, after that those dealing with Tawhirimatea, after that those for Ruamano, after that those for Tangaroa-whakamau-tai. These were the formulæ taught, and also other necessary observances were carried out.
(27) Said Taewha: “Let us enter the Pae-whenua.” That was the whare maire of Taewha wherein were the gods Uenuku-kai-tangata, Tu-matauenga, Tama-i-waho, Tawhiri-matea, Tangaroa-whakamau-tai, Ruamano and Maru.- 84
(28) These were the gods of Taewha, but not including certain minor beings. The powers and functions of all the gods had been bestowed upon Mahu. Taewha now took a paua shell and deposited in it a filthy substance, then said to Mahu: “Here consume the matter in the shell.” Even so Mahu consumed it, and Taewha then said: “Mahu! Lie down on your back,” which Mahu did and Taewha again compelled Mahu to swallow a nauseous dose, all of which he gulped down. Then Rakaiora [i.e., a lizard] was obtained by Taewha from the rear end of the house, at the base of the wall, and he handed it to Mahu, saying: “O friend! Eat it.” Mahu remarked: “This horror is too much for me.” But Taewha said: “Eat it; do not bite it; let it be swallowed whole by you.” So was it handed by Taewha to Mahu, so was Rakaiora, the green lizard, swallowed alive, descending alive into the stomach of Mahu.
(29) When that was over then Taewha said to Mahu: “Now when we go forth do you blast the first green tree you see by means of the powers of Tama-i-waho and Uenuku. If you succeed in that, then slay your first near relative you may chance upon by the powers of Uenuku-kai-tangata. That person being slain, then the first bird you chance to see; whether flying, or at rest, or swimming, destroy it by the powers of Maru. That being over, then a prominent stone you see, shatter it in the name of Rongomai. Should all these things be accomplished by you, then you will have acquired the full powers of black magic.”
(30) Mahu said to Taewha: “O sir! One of your behests is a very difficult one to me, namely that I should slay a near relative of my own. The only such I have here are my sister and her children, that is to say Makawe-roa and our children.”
(31) Taewha said: “Be stout hearted, no matter who first appears before you, that one you slay. Consign to death the offspring of Tane, that you may attain such powers as were known when the four winds were known when the four winds were subdued by Tamakaka and Tane-nui-a-rangi at Rangi-tamaku; hence the Sky Parent and the Earth Mother were separated, and yet are.”
(32) Said Mahu: “It is well. I have heard that such is the procedure in these performances.”
At this juncture Mahu passed out of the house in front of Taewha, both being naked; they had left their garments in Te Pae-whenua, the house of sorcery. Mahu now proceeded to act upon the lines of the injuctions of his brother-in-law to him, and carried all to completion.- 85
(33) So the tree was withered; the bird, a hawk, was killed. Then Mahu passed outside of the entrance passage to the village and saw their daughter cutting flax in the lagoon outside the village. She was subjected to a destructive spell by Mahu, and so Kurapati now died at the hands of Mahu, and still is there in the form of a rock [tu tonu iho hei kowhatu] which stands in that lagoon.
(34) News of the death of Kurapati, daughter of Taewha and Makawe-roa, sister of Mahu, reached the people of Taewha at Wai-marama, Pourere, Pari-Mahu, Kahuranaki, and other places. All these folk assembled, and the matter was put before them thus: “The death of your child, of your grandchild, is the result of the trial ordeal and dispersal of tapu influences connected with the sorcerous work of Mahu and Taewha in Te Pae-whenua.” The people were much grieved and it was proposed that they march as a hostile force so that Mahu and his sister Makawe-roa be slain. The news of that killing proposal reached Taewha, and so Te Kiato, the man who had brought the news of the coming of the hostile force, was sent back.
(35) Taewha said to Te Kiato: “Now go, and when you reach the people who are prepared to come here, tell them not to consider such action, to abandon their design. Let us die of natural decay. As for your child, your grandchild, such is the final performance connected with these teachings of your ancestors, such domestic afflictions. We did not institute this usage, it came down the generations. Well, our child is our own, let Kurapati be the only one consigned to death, do not add others to the death roll.”
(36) The messenger arrived at his destination and delivered the message, but the people persisted, and said: “Tomorrow their hearts shall surely be hissing on the oven stones.”
(37) Then Taewha was distressed, while Mahu said to him: “O friend! If you had but confined your actions to what I came to you for, then we would not have had this trouble to deal with, and now we shall be slain by the war party.” Taewha replied to Mahu: “All is well; we shall not be slain, rather will they perish at our hands.”
(38) Te Kiato was again sent to those people, and Taewha said to him: “Go! tell them to come hither and serve as a means of relieving me from the disabilities of my performances on the morrow.” Again Taewha spoke to Te Kiato: “On the day on which the people commence to march - 86 hitherward, do you pass swiftly ahead of them, and inform us of their intentions, whether good or evil, so that I may quickly know their intentions.”
(39) Te Kiato reached his destination, and repeated to the people all the remarks of Taewha, and they said: “Tomorrow there shall be but one oven to cook both him and Mahu.”
(40) On the day arranged the hostile party started, while Te Kiato went to Maunga-wharau, and reported: “Here now comes your friend [the enemy] with protruding eyes and waggling tongue; they say that you and Mahu will soon be cooked in the one oven.”
(41) Quoth Taewha: “O friend! Mahu; turn to and avenge the death of our daughter. Go you to the summit of the Kohuipu ridge yonder, and locate on it the avenging company of gods. When you reach the summit commence to locate them, and continue to do so to the bottom. Let Tangaroa-whakamau-tai, Ruamano, Horo-matangi, Horo-nuku--atea and Tukai-whakarongo-mina be located by you at the extreme rear end so that they extend along under the lower part of the ridge. Do you dig a pit in the main
(42) path on the brow of the ridge, and locate Tangaroa-whaka-mau-tai in the middle of the path. Also dig other pits and so locate first Ruamano, then Horonuku-atea on this side, then Horonuku-matangi on this side again, and then Tukai-whakarongo-mina on this side yet again, so that they may lie in wait for the enemy. Let all the pits be filled in with earth again, lest the party be forewarned and so on its guard.” 7
(43) Mahu now set off and carried out the injunctions of Taewha just as he had planned. Then Mahu returned and Taewha said to him: “Now the death of our child will be requited, as also our own trouble; inasmuch as we had been condemned to be cooked in a food-oven. Just two things troubled me, the death of our daughter, and the safety of myself and my people. Never mind; let them serve as a couch for our daughter, for without such she would be standing alone and lonely in the lagoon.”
(44) Said Mahu: “It is well. Your actions are your own affair, but if you had confined them to what I came to obtain, then our daughter would not have become a victim to these doings of ours.”
(45) Ere Tama-nui-te-ra [the sun] had reached the meridian the hostile force was seen descending the hill. Taewha and - 87 Mahu were now standing on the ridge-pole of the house Pae-whenua, one, Taewha, at the porch end of the ridgepole, and Mahu at the rear end. They so stood in order to repeat incantations to the gods so that the war party might be transformed into the semblance of the offspring of Hinemoana and Tuamatua [i.e., stones]; that those people be fixed as stones to stand continually on the main path of the descent, where they yet stand, from that time even upto the present, they still stand there. Hence originated the saying concerning this slaughter: “The piles of food of Taewha and Mahu that stand on Kohuipu.”
(46) (Here Te Manihera Rangi-takaiwaho asked Te Matorohanga: “O friend! Is this tale a true one, or merely a folk tale?”
(47) Te Matorohanga replied: “This is a truly genuine tale, otherwise it would not have been conserved in the school of learning as a recital to be handed down to the descendants of the generations of that school. When I and my folk removed to Wai-marama that tale was related by persons at that place, and Kopakau, Hoani Waikato, Morena and Te Tutere said that it was quite true. Those slain persons of Ngati-Hukamoana, of Ngati-Tuwahia and of Ngati-Tahuaroa are still standing there. Some are holding children in their arms, some have children on their backs, while some children are walking by the side of their parents, such is the aspect of those people turned into stone as they stand there.
(48) “Now such were the powers of the functions and doings of natives in former times the times when native ritual formulæ, as also tapu and native gods retained their efficacy and powers. At the present time the sacred places have become common through the agency of food, fire, and animals, and those animals [that trespass on sacred places] are caught and slain to serve as food for man. Also the persons who retained such powers have become powerless on account of foreign food supplies, of entering and moving about in European houses, and so the powers of native priests have absolutely gone. Maori priests possessed remarkable powers in former times, but in these days such things are no more.
(49) “Now I will just point out to you that certain young men were in charge of the sacred vessels pertaining to all the gods that were brought hither on the vessels pertaining to all the gods that were brought hither on the vessel Takitumu; Ruawharo was the principal adult, Tupai was another such, - 88 Te Rongo-patahi was a young man somewhat older than Ruawharo and Tupai. Now Taewha was younger then Te Rongo-patahi and Kohupara. These were the principal priestly experts on Takitumu, but under these were others of lesser standing.
(50) “Now Te Rongo-patahi was descended from Uenuku, and Ka-hutia-te-rangi, Ngatoro-i-rangi and Hautu-te-rangi were all priestly offspring, as also were Te Rongo-patahi and Taewha-a-rangi, for such was his proper name. These later generations have called him Taewa. That was not his name. Taewha-a-rangi was his real name, even from Tawhiti; the abbreviated form of his name was Taewha, not Taewa.”)
(51) Now at a certain time subsequent to the death of the people of Taewha at the hands of himself and Mahu, Mahu returned to Nukutaurua. On reaching Papa-o-tiri, at Waimarama, Mahu saw a man standing on a place where fernroot was procured. He called out: “O friend! Who are you?” The other called: “I am Tauhou, son of Tamataki.” Then Mahu knew him for one of the men who had slain his nephew at Te Upoko-poito. Even so he consigned him to death at the hands of Tanga-roa, Ruamano and Uenuku, so lay he outspread on the fern-root ground. Aha! Here again was one transformed by him into stone, and there he still lies by the side of the path leading to Wai-marama.
(52) Mahu and his man Tuhiata travelled on again and so arrived opposite the home of Haere, where they were seen by Haere, who called out: “Is that really you, Mahu?” Mahu replied: “It is me.” Again Haere called out: “Turn aside hither and sleep at the village; it is now night.” Mahu turned aside to the village, and Haere said: “Tell us, Mahu, the news of Maunga-wharau, of the populous places where you have been travelling.” Said Mahu: “There is no news at those places, but possibly there is some here.” Haere remarked: “What news would there be in this wilderness?”
(53) When food was cooked a basket of such was placed before Mahu; the relish placed on it was human fat, covered over with cooked leaves of koka korau. Then, emanating from the basket of food, there sprang up in the mind of Mahu a curious feeling of yearning affection. So Mahu enquired of Tuhiata: “Is there also a relish on your basket?” Tuhiata replied: “The relish is korau.” Said Mahu: “Eat away, when you are satisfied then sleep, that we may make an- 89
(54) early start in the morning.” The basket of food with Mahu stood untouched before him. Then Mahu soliloquised thus: “O lad! Perchance you are really there maltreated in the net of Haere; we will leave the matter in the hands of the unseen ones, and to-morrow the plants of the field shall strike root in his body.” Such was the greeting of Mahu to his [dead] nephew, that is to the fat lying on the basket of food.
(55) When the people of the house slept, Mahu took the fat of his nephew to the brink of the stream and buried it. Having done so he proceeded to the latrine and located his familiar demon Tukai-whakarongo-mina at the rear of the beam, there to abide; he also stuck in the titi autahi by the side of the beam, the same being a small stick about so long. In my opinion its length and thickness would be about that of a lead pencil. It was pointed at both ends, like this [sketch in original MSS.]. Having arranged this he left it there. He then stood off some distance and recited his spell to cause his familiar demon to remain there and destroy all people who came to that latrine at Te Korokoro, a place at Heretaunga. 8
(56) At dawn Mahu farewelled the village: “Farewell, O Haere! Farewell! I now return home.”
Haere and Te Aroa came forth and called out: “O Mahu! Await day ere going, so that food may be cooked.” Mahu replied: “Farewell! He who is homeward bound tarries not by the wayside.” So Mahu went.
(57) Mahu reached Ahuriri and crossed over to the other side. Meanwhile Haere went and squatted on the latrine beam, and, as he sat down he was pierced by Tukai-whakarongo-mina, the familiar demon of Mahu. The man wailed aloud: “O man! I am injured. Pursue Mahu; he is the cause of my injury.”
(58) Turangi, younger brother of Haere and his two companions started off in pursuit of Mahu. On reaching Ahuriri they found that he had crossed over and was on his way again. They crossed the channel by swimming and again took up the pursuit, overtaking Mahu this side of Kai-arero [Petane]. Mahu enquired: “What is the news, Turangi?” Turangi replied: “Haere is afflicted by the effects of sorcery and says that you are the cause of it. Do you return and save him.”
(59) Said Mahu: “What grudge have I against him, or he against me? Go; return home, for his injury was not - 90 caused by me.” Turangi and his companions returned home; when they arrived there Haere was dead. Later, on the very same day, Te Aroa died, many died, including Turangi. Then it became known that their affliction emanated from the latrine and so that village of theirs was abandoned and the survivors settled at Te Ngaue. Even so it ended, and in this manner the slaughter at Te Upokopoito was avenged by means of the magic arts of Mahu.
(60) So now Mahu and his companion Tuhiata went on their way and reached Mohaka, then proceeded on to the Wairoa, where Te Kahukaka enquired: “What is the news from the south, Mahu?” Mahu replied: “I know not. Who indeed shall condense all the tales of far-spread lands?—but truly the sound of lamentation is heard at Te Korokoro.” So spoke Mahu and travelled on to Te Whakaki, where the voice of Takahi was heard: “O Mahu! Turn aside here; it is night.” Mahu replied: “Not yet; it is not
(61) as a forest path, but a path left by the Sand Maid on which the foot stumbleth not.” Mahu proceeded along the sandy beach at Kaimatai and reached Te Mahia, and proceeded on to the anchorage at Opoutama, where the crossing to Nukutaurua formerly was, for Nukutaurua was an island in former times. On his arrival he found that the tide was flowing in. Owing to the great hunger of the men, of Mahu and Tuhiata, a spell was recited by Mahu to cause that channel to be filled with sand, and so it became filled, with no sign of the channel remaining, but quite dry, hence that channel is in the same condition at the present time. Nukutaurua is spoken of as a headland, but it was formerly an island.
(62) So the old man arrived at his home at Pari-nui-a-te-kohu, for his wife Te Atinuku was living there. The woman saw a man approaching, and recognised him: “O that is truly my master Mahu coming yonder.” She recognised him by his stooping gait. The cry of the people of the woman Te Atinuku was heard: “Welcome O sir! Welcome to you and to the treasured bequest of your ancestors in the spirit-world. Welcome! Welcome back to the realm of light and life in which we abide, O Sir! Welcome! Welcome!”
(63) When Mahu reached them they saluted each other and wept, after which Mahu proceeded to convey [to its proper place] the sacred receptacle of the gods, of Uenuku-kai-tangata, Tu-matauenga, Tawhirimatea, Tama-i-waho Tangaroa-whakamau-tai, Ruamano, Maru-hikuata, Tunui-a-te- - 91 ika and Tukai-whakarongo-mina. That receptacle was a wooden one in the form of a gourd vessel and named Te Kohurangi. It was Taewha himself who provided it as a receptacle for those gods, and that sacred vessel had been brought hither from Hawaiki.
(64) After he had finished his task of preparing the abiding-place of those gods he proceeded to remove from himself and his companion Tuhiata the condition of tapu. Having so removed the tapu of the gods the twain then returned to the village. Te Atinuku said to her husband Mahu: “When you had been four nights on the road I passed out into the porch of our parent [their house] and sat there until the next morning; on the fifth night I saw the Pipipi-o-te-rangi gleaming and a sigh of relief came from my heart. It is well done, O sir! Retain and hold fast, be ever steadfast in the inner knowledge of the recitals of the art of magic that you possess, O sir! Such was the cause of my expression of gratification toward you on seeing the Pipipi-o-te-rangi projecting in the heavens, and therefore do I greet you. Welcome to you and the prized knowledge of your ancestors now in the spirit-world.”
(65) Said Mahu: “I hold the power to destroy man, to dry up the waters, to blast trees and soil. Nought was left by me of the contents of the basket of evil of Tane-te-waiora [i.e., of the knowledge of the art of black magic]. Only one thing troubles me, that my daughter, Kurapati should serve as a sacrifice to lift all dread influences from the ceremony.”
Te Atinuku enquired: “Why was it not diverted to another, and why was our very own daughter chanced upon?”
(66) Mahu replied: “It could not be done, a house is the parent of man, if there be no house of what use is man or any of his acquirements or activities. Thus it was that the first exhibition of supernormal powers was directed against a relative ere exercising them on others.”
Te Atinuku now commenced to wail for Kurapati, daughter of Makawe-roa, sister of Mahu. When she had been weeping for two nights Te Atinuku said to Mahu: “Look at me; my eyes are dried up. Now Kokouri and Kokotea were the cause of the theft that ravaged our potato store; why have these who caused the death of my daughter been spared? Come now, consign them to the realm of - 92 darkness.” To this proposal Mahu consented, and so Kokouri and Kokotea were bewitched, and both perished.
(67) Said Te Matorohanga to me: “O Karu! Be steadfast in retaining these things that I have imparted to you. For these recitals have come down from your ancestors through the medium of the school of learning even to my parents and to my brothers and myself. Should any person say to you that these, or any other of my recitals to you, are false, then may the sun wither him, may the moon consign him to the world of the unknown. These remarks of mine shall come to pass, for he is not condemning me, but Tanematua, and the careful preservation and transmission of these subjects of the school of learning. That is all I have to say.
“Here, write down these songs to serve as a proof of the authentic nature of this recital:—”
(68) A song composed by Te Haemata-o-te-rangi on account of the death of his son Te Takaotu, who was bewitched by Te Awa-i-taia, a wizard of Ngati-te-Koaupari, and died at Te Whanga-nui-o-Rotu at Heretaunga. Here is that lament:
(See original, page 108, for song. Two other songs given will be found at pp. 126-127 of Vol. 8 of this Journal.)
(71) “We will just let these songs stand in support of these recitals, and that you may clearly understand the super-normal powers bestowed by Io of the Hidden Face upon our ancestors, by means of which they were enabled to paddle hitherward across the Great Ocean of Kiwa to these distant lands situated in remote ocean spaces. It was not human strength or human knowledge that brought your ancestors hither to this place; but I have explained these matters to you on a former occasion, hence I will now cease.”
(72) Here ends the story of Mahu and Taewha as recited by the old man, and below are given a few data supplied by Hurae Puketapu of Te Waimako, Waikare-moana district. Mahu of Nukutaurua seems to have been the same person as Mahu-tapoa-nui, whose name appears in old tales anent Waikare-moana. Here follow these brief recitals:- 93
(73) “Greetings to you who guard the isles of Matiu and Makaro [Somes and Ward Isles in Wellington Harbour]: Those are the isles concerning which Rongokako was tested by Taewha when he had passed through the school of learning. There was no canoe whereby to procure the required products, but Rongokako secured them, from Matiu seaweed, from Makaro the paua and pupu [shellfish], also the kina [sea-urchin], which were conveyed to Taewha; Rongokako was the one who successfully passed through the house of learning.
(74) “When the vessel Takitumu came hither the principal men on her were Ruawharo, Timu-whakairia, Rongokako, Pawa [Paoa] and Taewha. It was at that time that Taewha acquired the treasures of occult knowledge. When these people came over here Ruawharo and Tupai returned in order to fetch these treasures. Then Taewha erected his house of learning at Rangitoto, that is at Aratipi. The men who passed through that school were Pawa and Rongokako, not to speak of the majority of the scholars. The first test that was applied to the twain was a stone that was to be shattered by them; Pawa failed to shatter it but Rongokako succeeded. The second test applied to them was the procuring of those objects from Matiu and Makaro. Pawa failed to obtain them, but Rongokako succeeded, hence it was Rongokako who attained supreme powers and knowledge. Yes, Rongokako actually reached the Whanga-nui-a-Tara [Wellington Harbour] according to the statements of the elders of these parts.
“Yes, that was the priestly expert Taewha who was visited by Mahu-tapoa-nui. When the latter had undergone instruction Taewha submitted his own daughter as a test of the magic powers of Mahu, and she was instantly destroyed by Mahu, so perished Kurapatia, and thus Mahu was confirmed in his powers.
(75) “Where I have employed the word kura I mean occult knowledge and wizardry, places in which magic and other subjects were taught.
“Regarding Mahutonga; I never heard that he came hither on one of the vessels. There is but one saying concerning him in these parts, namely that he was an atua [spirit god, supernatural being] and a saying is: ‘Mahutonga who encircles the world; whose tokens are at Te Mahia.’”
- 94 Page of endnotes- 95
KO MAHU O NUKUTAURUA.
HE MEA KAUWHAU MAI E TE MATOROHANGA I TE TAU 1865.
(1) Ko Māhu he tangata no Parinui-a-te-kohu, wahi o Nukutaurua, tai rawhiti o tenei motu o Aotearoa; ko tana wahine ko Te Atinuku.
(2) I tetahi wa ka tahuri nga tangata o taua takiwa ki te mahi kumara, ara ki te tiri kumara. Ka tiri hoki a Mahu me tona kuia a Te Atinuku i ta raua na kumara. Ka tipu ta raua kumara, ka mahia te rua a Māhu raua ko te Atinuku, a ka oti, ka kiia te ingoa ko Kopuhuri. Ka whao-whia te kumara ki roto, ki tonu, kore rawa he wahi i aputa, ara i takoto kau noa iho, ki tonu. Ko tetahi rua a raua he rua iti nei, ma raua ake tera, ko nga kumara kowaenga i roto i tera rua a raua. Ko te rua nui, ko Kopuhuri, hei rua kai tera ma nga ope haere, hei purapura, hei kao hoki.
(3) Na, i te wa o te hotoke, o te takurua o Pipiwai, ka mate etahi hapu i te kumara kore a tatau. Ka korerotia atu e Te Apohau: “E ta ma! Kotahi te rua kumara e tu mai ra, ko Kopuhuri, kaore ano i tuwhera te tatau.” Ka mea etahi: “E! Tera te kumara i a tatau.” Ka mea etahi tangata: “Ma te aha e tiki atu era kumara i te wehi mai i a Māhu, i a Te Atinuku.” Ka mea etahi: “Me tiki, me tiki tango mai i te po.” Katahi ka ui etahi tangata: “Ko wai ra he toa hei tiki kumara ma tatau.” Ka mea mai a Kokouri: “Maku e tiki he kumara ma tatau. Rapua mai ko wai he hoa moku hei tiki, ko wai hei waha mai.” Ka mea atu te taina, a Kokotea: “Ko ahau hei hoa mou.” Ka mea a Te Kape, a Wai-pakihi, a Toroa, a Mohomoho: “Ma matau e waha mai.”
(4) Katahi ka haere te iwi nei, e toru tekau takitahi ratau, ka riro mai te kumara o roto i a Kopuhuri, he mea poka atu i te tuarongo i raro i te takere; koia ra te ara i naomia ai nga kai o roto i te rua nei.
(5) I tetahi wa noa mai ka tae mai te ope haere no Ngati-Kuru-pakiaka o Te Wairoa ki Okura-renga, wahi o Nukutaurua ano. Ka mea atu a Māhu ki tona ruruhi: “E kui! Haere, me ta taua whanau ki tetahi kumara o Kopuhuri whawha mai ai ma te ope ka tau mai nei.” Ka haere a Te Atinuku, ka huakina ake te whatitoka o te rua, ka tuwhera tiro atu ai; kua tamomi atu te kumara o te whatitoka o te rua ki te tuarongo o te rua nei. Ka oho mai te manawa o Te Atinuku: “Aue! Ka mate a Kopuhuri i te tangata.”- 96
(6) Ka hoki a Te Atinuku ki a Māhu, i te kainga e whatu ana i tona pouraka, ara taruke koura. Ka kite mai a Māhu e tangi haere atu ana a Te Atinuku. Ka mea mai a Māhu: “E kui! Ko wai ka mate?”
(7) Ka mea atu te kuia ra: “E koro! Ko Kopuhuri kua mate; i pokaia i te tuarongo i te takere te naomanga i nga kai o roto.”
(8) Ka haere a Māhu, ka tae, ka titiro, ka mutu, ka mea: “Kati; waiho kia tu ana nga kai i toe o Kopuhuri; maku e pai, ka pai; maku e kino, ka kino.”
(9) Ka hoki mai a Māhu raua ko Te Atinuku, me a raua tamariki, ki to raua kainga ki Parinui-a-te-kohu. He nui ra te pouri o nga kaumatua nei, ao noa te ra ka ahua mama ake te nui o te pouri. Ka mea atu a Māhu ki a Te Atinuku: “E kui! Ka haere au ki te riu o Heretaunga, ki taku tuahine ki a Makaweroa, ki a Taewa, e noho mai ra i Maungawharau, hei mihi mai ki a taua.”
(10) Ka mea atu a Te Atinuku: “Ae, e koro! Haere, whakamaua atu ki to taokete. Nawai ianei tenei ka mate te pakiaka o te ngakau ka ora ano taua. Tikina, whaia te ara o Kopuhuri i mate ai ki te paepae whakaheke. Nawai ianei te waru kaihora a Hine-rau-wharangi me ona taina i ki a tera ano e hoki mai ki a taua, he pae ka huri, he pae ka tau ki te takurua.” Ka mutu nga maioha a Te Atinuku ki tona koroheke.
Ka mea atu ano te kuia nei: “Mauria he kahu mou.”
(11) Ka mea atu a Māhu: “Ae, homai aku kahu na.” Ka takoto te uhipuni, he kahu kuri, ko Kuranui te ingoa, ka tango ki te paepaeroa, he kakahu whitau, ko te Paetaku te ingoa. Ka tango tangata ra ki tona maro taupaki, ki a Kaitau, he waero kuri; ka mau ki tona waka kautuku hei piki mona. Ka mau ki tona tatua whakairo, he pingao, ko Te Rangi-kaupapa te ingoa, he mea whakauru ki te kiekie te mahinga o taua tatua; ka whaiti nga taonga nei.
(12) Ka mea a Māhu ki a Te Atinuku: “Hei te ata mahina e koe kia moata koe ki te kapu mai i te one o Kopuhuri, o te pokanga i te takere. Ka tango mai e koe kia rua nga kumara o te ngutu o te poka o Kopuhuri, ka takai mai ki roto i te anga paua riki hei mau maku.” Ka whakaae atu a Te Atinuku. Whanake te ata mahina ka tae te kuia nei, whakaata rawa ake te ata hapara kua tae mai te kuia nei. E noho atu ana te koroua ra: kua mau te kawenga a tona wheteke, a Tuhiata.- 97
(13) Ka poroporoaki iho a Māhu ki te wahine, ki a Te Atinuku: “Hei konei e koe; e tae e koe ki te po rima kaua e koe e moe, nohoia a waho o te roro o to taua whare. E kite koe e tuhi ana te rangi i te Pipipi i te taha tonga, ka mohio ake koe kua ea taku waewae. Ki te kite koe e tahu ana i te waha o te ra i te ahiahi ukiuki, ka mohio koe kaore i ea taku waewae i taku taokete.”
(14) Ka mutu te poroporoaki a Māhu ki tona kuia ka maro tona haere, me tona wheteke hei mau i ona kahu, a Tuhiata. Ka po, haere tonu i te po, ao rawa ake i Te Whakaki, po rawa atu i Mohaka haere tonu i te po, ao rawa ake i Kaiarero [Petane], haere tonu, po rawa ake i Te Matau-a-Maui, ara ki Pourere. Haere tonu, ka wharara te ra ka tae ki Parimahu, ara no taua wa tonu o Māhu i tae atu ai ki reira i tapaia ai ko Parimahu. Ka tae atu a Māhu ki taua pari, ka titiro atu e mahi kai moana ana etahi tangata o te iwi kainga o reira. Ka whakawhirinaki te tuara o Māhu ki te pari, ka karanga atu: “E ta ma! Kei whea rawa te kainga i a Taewa raua ko te wahine ko Makawe-roa?”
(15) Ka karanga mai a Pakou: “Ana! Ka mahue atu i a koe ki muri i te awa i whakawhiti mai na koe. Ka hoki koe, e tae koe ki te awa tuatahi, na ka whiti atu, ka haere atu ko tetahi awa iti noa iho, na ka ahu e koe ki uta, ka kite koe i te matuaiwi e takoto ana, whai tonu e koe. Kia tae koe ki te pekanga o te ara ki to taha maui, ka haere e koe i tera. Ka eke koe ki runga, ka kite koe i nga puke e rua, na ka kite atu koe i te paehua (te paeroa tetahi ingoa) mai o te kainga e takoto mai ana, koia tonu tena. kei kona tonu raua.”
(16) Ka haere a Māhu raua ko tona tangata, ka hoki atu ki muri i a raua, ka kite i te ara i kiia mai ra te Te Pakou. Ka haere, ka tae ki te whaititanga o nga hiwi, ka peka te ara ki te taha maui, ka piki raua, ka tae ki waenganui o nga puke e rua ra, ka kite atu i te kainga e takoto mai ana te paeroa o te marae. Ka karanga atu a Māhu ki a Tuhiata: “E ta! Tahuri mai ki au, kia whakamaua aku kahu.” Ka mau te maro, ka mau te paepaeroa, ka mau te tatua, ka putikitia te mahunga, ka oti. Ka titia nga kotuku, ka mau te uhipuni, ka mea atu ki tona tangata: “Kia tere ta taua haere, kia kitea rawatia ake taua ka uru taua ki roto i te pa nei.”
(17) Ka haere nga maia nei, tomo noa i te waha ngutu o te pa. kaore hoki i kitea. Ka titiro atu tangata ra e tu mai ana tetahi whare i te puke i tetahi pito o te pa, kua mohio - 98 atu ki te ahua o te tu mai, me te tu o taua whare i roto i te pakorokoro tuwatawata, e koia ra pea te whare tapu o te tuahu. Maro tonu tangata ra ki reira ka noho i te waha ngutu o te tuwatawata. Ka haere ra tangata ra, a Māhu, ka ki iho ki a Tuhiata: “E noho i konei i te marae nei.” Ka takitaro e noho ana ka puta atu tetahi tangata e haere ana ki te wai mona, ka kite atu i a Tuhiata e noho ana i te marae, ka kite atu i te tangata e noho mai ana i te waha ngutu o te tuwatawata o te whare o Taewa. Ka hoki atu ki roto i te whare e noho ra a Taewa, a Makaweroa: “E ta ma! Kua tahuri to tatau pa. He tangata hou kei roto nei, kei te waha ngutu o te tuwatawata o Rangi-te-auria e noho ana. He kahu kiri kuri te kahu, kei te ore tera nga kotuku o tona putiki, he rangatira. Ko tetahi kei te marae e noho ana.”
(18) Ka puta a Makawe-roa ki waho o to ratau whare tiro atu ai. Kua mohio atu ko tona tungane, ko Māhu. Ka haere atu a Taewa ki waho, me te korero haere atu: “Ko wai rawa ra tangata tohara nei, mana rawa e kake te pae tapu o Rangi-te-auria, te whare maire o Tu-matauenga.”
(19) Ka karanga mai a Makawe-roa ki te tane, ki a Taewa: “E koro e! Ko to taokete ko Māhu.” Ka pa rawa te waha o Taewa: “Haere mai! Haere mai, e te rawhiti. Haere mai, e te manuhiri tuarangi, haere mai! Kawea mai te aroha o te tangata o roto o Poutere-rangi, te aroha o te tangata o roto o te whai ao ki te ao marama. Haere mai! Haere mai, e te po! Haere mai, e te ao!”
(20) Ka mutu nga maioha haere atu a Taewa, me te aue haere atu te tuahine, a Makawe-roa; ka tangi, ka mutu te tangi ka karanga atu a Taewa: “Hoake taua ki roto i te whare.” Ka mea atu a Māhu: “Ka po wha tenei au e haere ana, te po, te ao, haere mai ki te wetewete ake i taku take i haere mai ai au.” Ka haere atu a Taewa, ka patai atu: “He aha?” Ka homai te kopaki paua oneone, te kopaki paua kumara ki a Taewa, ka mea atu ki a Taewa: “He tangata mate au; ko taku rua kumara na te tipua i mau nga kumara o roto, haramai nei au.” Ka mea atu a Taewa: “Kei te pai, kawea e koe ki te pito ki te tonga o te paepae whakaheke ra takapau iho ai. Hei te ata ra ka whakaara ai to mauri” (ara te ohanga [ohonga?] i mauria mai ra e ia, e Māhu). Katahi ka whakaritea e Māhu nga kupu a Taewa, ka rite. Ka haere raua ki roto i te whare i a Kaukau-nui, ehara i te whare whakairo, he hopara makau-rangi te tarai o taua whare.- 99
(21) Ka hui taua iwi ki te matakitaki ki a Māhu; e kiia ana he tangata ataahua a Māhu, he tangata roa, he kiritea, he ahua makekehu te uru o te mahunga, he kokau te tipu o te tinana, he tangata tere ki te haere, he toi te haere a tena tangata. Ka kai, ka mutu te kai, ka mutu nga mihi a Taewa ratau ko ona iwi, ka tu mai hoki a Māhu ki te whakahoki i nga mihi atu mona; ka waiatatia tenei waiata e Māhu:—
(22) “Tangi mai e kui ma, e koro ma, kia nui te mihi mai
Ki te makau tangata o te whenua
Tenei tonu au kei te waihape noa, ko te ika tere o te moana
Tau rawa mai nei ko te toka i Maunga-wharau
Te toka haehae urutapu i ahau
Kia oho ake e te ngakau he waiora ki au, e tahu nei i ahau—e—i.
Me kawe rawa au ki te mata takitaki o Tu-matauenga i te paerangi ra
I wehe ai te ara matua ki a Maiki-roa, ki a Maiki-kunawhea, ki a Maiki oti atu ki te po.
Ka wheau ki roto o Poutere-rangi i a Te Kuwatawata e whakatutu mai ra i Taheke-roa
Ki te muriwai hou ki Rarohenga i oti atu ai Whiro-te-tipua me ona tini—e—i.”
Katahi te nuinga o nga tangata ka mohio he mate to te tangata nei i haramai kia whakaeangia tona mate e Taewa.
(23) I te ata puao ka whakaara atu a Taewa i a Māhu: “E ara! Haere taua.” Ka ara ake a Māhu, ka haere raua, ka tae ki roto i Rangi-te-auria ka ki atu a Taewa ki a Māhu: “E ta! Hei waho te patu kei whea hoki he whakaruru hau mo te kainga e tu ai te tatai o te tangata. Ko tena mea ko te kai ka mate a ka kitea ano, kapa he huri paroa e waiho rawai [?rawa] e koe hei tuata mau i te ata, i te ahiahi.”
Ka mea atu a Māhu: “Ka mate au i te roa whenua i tawhaitia mai nei e au ka hoki kau noa atu ki a Te Atinuku.”
(24) Ka mea atu a Taewa: “Kaore koe e hoki kau ki to kuia.” Ka ki atu a Taewa ki a Māhu: “Me noho taua i roto i te whare nei, kia kotahi tonu to taua putanga ki waho, ko te otinga rawatanga o to take, ka noho nei koe. Engari, taku kupu ki a koe, kia marama o mahara, kia manawanui. Ki te manawanui koe ka mau i a koe te taonga nei. Ki te kore koe e manawanui e kore e mau i a koe tenei taonga. He taonga kino ki te kino to whakahaere; ki te pai to whakahaere he taonga pai. Te tono a te tangata ki a koe i runga i tenei taonga ka hoatu nei e au ki a koe, kia marama - 100 nga take, koi patu noa i te tangata. He matenga tangata kia marama nga take, koi hoki te raru ki a koe, ka ingoa kino, ka ingoa kohuru kaikino, te utu ko koe ano ka mate i te tangata te patu. Ahakoa riro i a koe tenei taonga katoa, tona mana o nga atua katoa, he atua kaihoko, e kore e tuturu ki a koe te mana o aua atua, ko te take he atua taura rau nga atua o o tipuna. Kei roto i nga iwi katoa aua atua me ona karakia, ona whakahaere katoa. Koia au i whakatupato ai i a koe; heoi enei kupu. Na, kia manawanui koe ki nga mea katoa e whakahau atu ai au, kia rite tonu i a koe, kia ea ai to waewae i haere mai nei koe i te roa whenua nei.”
(25) Na, ka mea atu a Māhu ki a Taewa: “Kua marama au ki o kupu katoa e korero mai nei koe, me to kupu mai kia manawanui au. Ae, ka manawanui au, ka rite i a au o kupu katoa. E koa ana hoki toku ngakau ka ea i a koe taku waewae i tawhaitia mai nei e au te roa whenua i haerea mai nei e au.”
(26) Ka mea atu a Taewa: “Hoake taua ki te wai.” Ka tae ki te wai ka whakarukutia ki te wai, me nga karakia o reira, ka mutu ka kawea ki roto i te whare maire, ka akona nga karakia, ka pau nga karakia o Uenuku-kai-tangata i te tuatahi. Ka akona ko nga karakia mo Maru; ka oti enei ka akona ko nga karakia mo Tunui-a-te-ika; ka oti enei ka akona ko nga karakia mo Tu-matauenga. Ka oti ka akona ko nga karakia mo Tama-i-waho; ka oti enei ka akona ko nga karakia mo Tawhirimatea; ka oti enei ka akona ko nga karakia o Ruamano; ka oti ka akona nga karakia mo Tangaroa-whakamau-tai. Ka oti nga karakia te ako i konei, me era atu tikanga katoa e rite ana.
(27) Ka mea atu a Taewa: “Haere taua ki roto i Te Paewhenua.” Ko te whare maire tera o Taewa, kei reira nga atua nei e noho ana, a—
(28) Koia tenei nga atua o Taewa, haunga hoki nga atua pakupaku nei. Ka pau katoa nga atua katoa nei te whakatau ki a Māhu, me ona tikanga katoa. Ka mau a Taewa ki te anga paua, ka tikona a roto, ka ki i tona tutae, ka - 101 mea atu ki a Māhu: “E koro! Ina, kainga te tutae o roto i te anga paua nei.” Ka kainga e Māhu, ka pau; ka mea atu a Taewa: “Māhu! Takoto ki raro, tiraha to puku ki runga.” Ka pera a Māhu, ka taratitia e Taewa tona mimi ki roto i te waha o Māhu, ka whakatanuku a Māhu, a pau noa tona mimi i a Māhu. Ka tikina e Taewa a Rakaiora i te tuarongo o te whare, i raro i te pātū, ka hoatu ki a Māhu: “E ta! Kainga!” Ka mea mai a Māhu: “E hika! Ka mate au i te atua na.” Ka mea atu a Taewa: “Kainga! Kaua hei ngaua, horomia katoatia e koe.” Ka hoatu e Taewa ki a Māhu, ka horomia oratia a Rakaiora, te moko kakariki, heke ora atu ki roto i a Māhu.
(29) Ka mutu tera katahi a Taewa ka ki atu ki a Māhu: “Na, i a taua ka puta atu nei ko te rakau mata e kite koe patua ki a Tama-i-waho raua ko Uenuku kia maroke. Ki te oti tenei, ko to whanaunga tata tonu ki a koe e tupono mai ki to aroaro hoaia e koe kia Uenuku-kai-tangata kia mate. Ka mate tena, ko te manu tuatahi e tupono mai ki a koe, ahakoa e rere ana, e tau ana ranei, e kau ana ranei, hoaia e koe ki a Maru. Ka mutu tenei, ko te kowhatu e kite koe e tu ana tapaia e koe ki a Rongomai kia pakaru. Ki te oti enei katoa i a koe ka pau atu i a koe nga taonga o roto o te whare maire nei.”
(30) Ka ki atu a Māhu ki a Taewa: “E koro! Kotahi to kupu ka nui te uaua i au; ko to kupu kia mate i au taku whanaunga tata tonu. Ka mutu tonu hoki oku i konei ko taku tuahine ratau ko ona tamariki; ko Makawe-roa me a taua tamariki.”
(31) Ka ki atu a Taewa: “Kia manawa nui; ahakoa ko wai e tupono tuatahi mai ki to aroaro, koia tena. Tukua ki raro te rahui a Tane kia puta ai koe ki Tahataha-nui, ki Tahataha-roa o Manga-nui-o-tawa, i patua ai a Toko-huru-nuku, a Toko-hururangi, a Toko-huruatea, a Toko-huru-mawake e Tupai-a-tau, e Tamakaka, e Tane-nui-a-Rangi i Rangi-tamaku. Koia i tau ke ai a Rangi-nui, a Tuanuku, e tau nei.”
(32) Ka mea atu a Māhu: “E pai ana. I rongo ano au koia ana te awa o te mahi nei.”
I konei ka puta ko Māhu i mua i a Taewa, ko te kirikau anake taua tokorua, ka mahue atu nga pueru o roto o te whare i te whare maire, i Te Pae-whenua. Ka haere te mahi a Māhu i runga tonu i te tauira a te taokete i tohutohu ai ki a ia, a oti noa.- 102
(33) Na, ka maroke te rakau, ka mate te manu, he kāhu te manu. Ka puta a Māhu ki waho o te ngutu o te pa, ka kite iho ta ratau tamahine e kokoti harakeke ana i roto i te roto i waho o te pa. Ka hoaia iho e Māhu, ka mate a Kurapati i konei i a Māhu, tu tonu iho hei kowhatu, e tu nei ano inaia nei i roto i taua roto.
(34) Na, ka tae te rongo o te matenga o Kurapati, tamahine a Taewa raua ko Makawe-roa, tuahine o Māhu, ki nga iwi o Taewa i Wai-marama, i Pourere, i Pari-mahu, i Kahu-ranaki, me etahi atu wahi. Ka huihui katoa, ka whaka-aturia: “Ko te mate o ta koutou tamaiti, o to koutou moko-puna ko te whakaputanga o te whare tuata o Māhu a Taewa i roto o Pae-whenua.” Ka pa nui te pouri ki aua iwi, ka kiia kia haere ki te taua kia patua a Māhu raua ko te tua-hine ko Makawe-roa. Ka tae te rongo o taua whakaaro patu i kiia ake nei ki a Taewa, ka tukua mai a Te Kiato, te tangata ano nana te korero i kawe mai kei te haere mai te taua nei.
(35) Ka mea atu a Taewa ki a Te Kiato: “Naumai, haere, e tae ki nga iwi e takatu mai nei kaua hei peratia te whakaaro, ko ta ratau whakaaro whakarere atu. Waiho tatau ma huhu, ma haha tatau e patu. Ko ta koutou potiki, mokopuna hoki, koia tonu tenei te mutunga o tenei whare o o koutou tipuna he kai roto, ehara i a maua, na mua tonu iho. Kati, na maua tonu ta maua tamaiti, kati nei mo te mate ko Kurapati anake, kaua hoki hei apitia atu etahi atu hoki ki te mate.”
(36) Ka tae te karere nei, ka korerotia atu nga korero nei. Ka tu mai nga iwi nei, ka mea mai: “Apopo ano o raua manawa hihi ana i runga kowhatu.”
(37) Katahi ka pouri a Taewa. Ka mea a Māhu ki a Taewa: “E ta! Me i waiho e koe i taku ano i haere mai ai, penei e kore tatau e tupono ki tenei aitua, a ina ka mate tatau i te taua nei.” Ka mea atu a Taewa ki a Māhu: “Kei te pai, e kore taua e mate, ko ratau ano e mate i a taua.”
(38) Ka tonoa ano a Te Kiato kia haere ki aua iwi nei. Ka mea atu a Taewa: “Haere, ki atu, a haere mai hei whakaaomarama ake moku mo taku tamahine apopo ina tae mai ratau.” Ka ki atu ano a Taewa ki a Te Kiato: “Hei te ra e koe e whakatika mai ai, ka oma mai koe i mua whakaatu mai i a ratau whakaaro, he pai, he kino ranei, kia wawe au te marama atu ki a ratau tino whakaaro.”
(39) Ka tae a Te Kiato, ka korero atu ano i nga kupu a Taewa ra ki a ratau, ka oti atu. Ka ki mai nga iwi ra: “Apopo kia kotahi tonu he umu tao i a raua ko Māhu.”- 103
(40) Ka tae ki te ra i rite ai, ko te ra tera e haere ai te taua nei. Ka haere a Te Kiato ki Maunga-wharau, ka ki atu: “Tenei to hoa te haere mai nei, kai waho tonu nga karu, me te arero e tawhiri ana, e ki ana akuanei ano korua ko Māhu kia kotahi tonu te umu e taona ai korua.”
(41) Ka mea atu a Taewa: “E ta! Māhu, tahuri ki te ngaki i te mate o ta taua tamahine. Haere e koe ki runga i te hiwi ra o Kohuipu, ka whakatakoto e koe i te apa takitaki i te taukahiwi ra. Kia eke rawa koe ki runga ka timata mai ai te whakatakoto, a tae noa mai ra ki raro nei. Ka whakanoho e koe i a Tangaroa-whakamau-tai, i a Ruamano, i a Horo-matangi, i a Horo-nukuatea, i a Tukai-whakarongo-mina e koe hei te hiku rawa nei, hei raro nei o te takupu [?]
(42) o te tau na takoto atu ai. Karia e koe ki te parua te ara nui o te taumata o te hiwi ra, ka whakanoho i a Tangaroa-whakamau-tai ki waenganui mai o te ara. Ka kari e koe he parua, ka whakanoho e koe i a Ruamano ki ko mai, ko Horo-nukuatea ki ko mai, ko Horo-nuku-matangi ki ko mai, ko Tukai-whakarongo-mina hei paepae atu. Tapukepuke rawa e koe i o parua, koi owhiti te taua.”
(43) Na, ka haere a Māhu, ka mahi a ka oti, rite tonu ki ta Taewa i whakaaro ai. Hoki mai a Māhu, ka ki atu a Taewa: “Katahi ka ea te mate o ta taua tamaiti, o taua hoki, e taona mai nei ki te umu kai. Ka rua anake aku mate, ko ta taua tamahine, ko taku ora hoki ko aku pahi. Hei aha, waiho hei whariki mo ta taua tamahine. Ina te kore he tu mokemoke koia anake i roto i te roto nei.”
(44) Ka mea atu a Māhu: “Kei te pai, nau anake au mahi, me i waiho e koe i taku i haere mai ai, penei e kore ta taua tamahine e riro hei whatu mo tenei mahi a taua.”
(45) Kaore ano i poutu a Tama-nui-te-ra kua kitea atu e heke mai ana te iwi nei. E tu ana a Taewa, a Māhu i te tahu o te whare, o Pae-whenua, kotahi i te pito o te tahu i te whatitoka, ko Taewa; ko Māhu i te pito o te tahu ki te tuarongo. Ka tu raua ki te karakia i nga atua e rima kia whakamaikitia te ope taua ra ki te whanau a Hine-moana. a Tuamatua, kia poua hei kowhatu te iwi nei, tu tonu iho i te ara nui o te heketanga tu ai, e tu nei ano taua iwi o reira mai tae mai ki naia nei, e tu mai na ano. Ka aranga te whakatauki mo tenei matenga ko: “Te kai whakatutu a Taewa raua ko Māhu e tu mai ra i runga o Kohuipu.”
(46) (Ka mea atu a Te Manihera Rangi-takaiwaho ki a Te Matorohanga: “E ta! He tika ranei tenei korero, he purakau ranei?”- 104
(47) Ka mea atu a Te Matorohanga: “He tino korero tika tenei, penei e kore e waiho i roto o nga whare wananga takoto ai hei korero whakahekeheke iho ki nga uri o nga whakatipuranga o roto o te whare wananga. I a Ngati-maua i heke nei ki Wai-marama nei ka korerotia ano taua korero e nga tangata i reira, a ka mea mai a Kopakau, a Hoani Waikato, a Morena, a Te Tutere he tika tonu. Kei te tu tonu taua matenga o Ngati-Hukamoana, o Ngati-Tu-wahia, o Ngati-Tahuaroa. Kai te hiki tonu nga tamariki, kei te waha tonu etahi, kei te haere etahi i te taha o nga matua, pera te ahua o taua iwi; kua kowhatutia aua iwi nei i a ratau e tu mai ra.
(48) “Na, koia tenei te mana o nga mahi maori o mua, o te wa ano e mau ana te mana o nga karakia maori, o nga tapu, o nga atua maori. Inaia nei kua noa nga wahi tapu i te kai, i te ahi, i nga kararehe, a ka mau mai i aua kararehe ka patu hei kai ma nga tangata. Me nga tangata pupuri i nga mana penei kua noa i nga kai pakeha, i nga tomotomotanga ki roto i nga whare pakeha haere ai, ka tino kore te mana o nga tohunga maori. He tino mana nga tohunga maori i mua, no naia nei kua he katoa inaia nei.
(49) “Na, he whakaatu tenei naku ki a koutou, he tamariki mau i nga ipu tapu o nga atua katoa i maua mai nei i runga i a Takitumu. Ko Ruawharo te tino pakeke, ko Tupai tetahi, he pakeke, ko Te Rongo-patahi he tamariki ahua pakeke ake i a Ruawharo raua ko Tupai. Na ko Taewa he tamariki iho i a Te Rongo-patahi, i a Kohupara; koia tenei nga tino tohunga o runga o Takitumu; no raro i enei ko etahi atu.
(50) “Na, ko Te Rongo-patahi i heke mai i a Uenuku, tae mai nei ki a Kahutia-te-rangi, tae mai ki a Ngatoro-i-rangi, tae mai ki a Hautu-te-rangi, he uri tohunga katoa enei, tae mai nei ki a Te Rongo-patahi, ki a Taewha-a-rangi, koia tera tona ingoa tuturu, na enei whakatupuranga i ki ko Taewa. Kaore tera i tona ingoa, ko Taewha-a-rangi ke tona ingoa tuturu mai o Tawhiti; ko te whakapotonga o tona ingoa ko Taewha, kaore i Taewa.”)
(51) Na, ka tae ki tetahi wa mai i muri i te matenga o nga iwi a Taewha nei i a raua ko Māhu, na ka hoki a Māhu ki Nukutaurua. Ka tae ki Papa-o-tiri i Wai-marama ra ka kite atu a Māhu i te tangata e tu ana mai i runga i te papa aruhe. Ka karanga atu: “Ko wai koe, e ta!?” Ka karanga mai: “Ko Tauhou, a Tamataki.” Ka mohio atu a Māhu, - 105 e koia nei tetahi o nga tangata nana tona iramutu i patu i Te Upoko-poito. Katahi ka tukua ki a Tangaroa, ki a Ruamano, ki a Uenuku, tapapa tonu iho i runga i tona papa aruhe takoto ai. Aha! Kua kowhatutia ano tenei i a ia ano, e takoto mai na inaia nei i te taha o te ara e haere atu ai ki Wai-marama.
(52) Ka haere ano a Māhu raua ko tona tangata ko Tuhiata; ka tae atu ki te hangaitanga atu ki te kainga o Haere, ka kitea mai e Haere. Karanga mai a Haere: “Ko Māhu iara koe?” Ka karanga atu a Māhu: “Ko au, ko au tenei.” Ka karanga atu a Haere: “Peka mai ki te kainga nei moe ai, he po tenei.” Ka peka atu a Māhu ki te kainga; ka ui atu a Haere: “Korero ra Māhu i nga korero o Maunga-wharau, o te wahi tangata e haere na koe.” Ka mea atu a Māhu: “Kaore he korero o reira, engari pea a konei e whai korero ana.” Ka mea atu a Haere: “He aha hoki te korero o roto o tahora nei.”
(53) Ka maoa mai nga kai, ka tu te kono kai ma Māhu; ko te kinaki o runga he motu tangata, uhia ai a runga ki te rau koka korau nei. Ka whanake te tuhi aroha ki a Māhu o te kono kai ra. Ka mea atu a Māhu ki a Tuhiata: “He kinaki ano ki runga i tau kono?” Ka mea atu a Tuhiata: “He korau nga kinaki.” Ka mea atu a Māhu: “E kai, kia upa ka moe, kia moata ai taua te haere.”
(54) Ka tu tonu te kono kai i a Māhu i tona aroaro. Ka mea a Māhu: “E tama! Tena rawa pea koe kei roto i te pouraka a Haere e takopa ana; waiho e tauwha te rangi ki tua, apopo toro ana te akaaka whenua i roto i a ia.” Koia nei te mihi a Māhu ki tona irāmutu, ara ki te motū e takoto ana i runga i te kono kai ra.
(55) Ka moemoe nga tangata o te whare ra, ka mau a Māhu ki te motū o tona iramutu, ka kawea ki te taha o te awa tapuke ai. Ka mutu, ka haere, ka tae ki te paepae whakaheke, ka waiho tona atua i te taha ki te whakaheke o te paepae noho ai, a Tukai-whakarongo-mina, me te titi autahi ka poua ki te taha o taua paepae, he rakau paku nei, penei te roa. Taku whakaaro te roa penei me te pene waiwaha nei, te rahi ano. He mea whakakoi nga mata e rua, penei te ahua me tenei (sketch). Ka oti, ka waiho atu e ia. Ka tu atu ia i tawhiti, ka karakia atu ia i tona karakia tamaua i tona atua kia noho tonu i reira patu ai i nga tangata katoa e tae ana ki taua paepae whakaheke o taua kainga o Te Korokero, wahi o Heretaunga.- 106
(56) I te ata hapara ka maioha a Māhu: “Hei konei ra, Haere e! Hei konei. Tenei ka hoki ki te wa kainga.”
Ka puta mai a Haere, a Te Aroa, ka karanga mai: “E Māhu! Ka awatea ra ka haere ai, kia maoa he kai.”
Ka mea atu a Māhu: “Hei konei. He aroaro ka huri ki te wa kainga e kore e tau ki raro.” Ka haere a Māhu.
(57) Ka tae a Māhu ki Ahuriri, ka whiti ki tera taha o Ahuriri. Ka haere a Haere ki runga i te pae tautara noho ai; e tau atu ana, e werohia ake ana te kumu o Haere e Tukai-whakarongo-mina, te atua o Māhu. Ka aue te tangata nei: “E tama! Ka mate au. Whaia a Māhu, kei a ia tonu taku mate.”
(58) Ka whakatika a Turangi, te taina o Haere, me ona hoa ano tokorua, ka haere ki te whai i a Māhu. Tae rawa atu ki Ahuriri, kua whiti ki tera taha e haere atu ana. Ka kaungia, ka whiti, ka whaia, ka mau atu ki ko mai o Kaiarero [Petane] ra. Ka ui mai a Māhu: “Turangi! He aha te korero?” Ka mea atu a Turangi: “Ko Haere kei te whakawai, e ki ana nau ia. Me hoki atu koe ki a ia mahi ai.”
(59) Ka mea atu a Māhu: “He aha taku take ki a ia, a, tana ranei ki au. Haere! E hoki, kaore i au tona mate.” Ka hoki a Turangi ratau ko ona hoa, tae rawa atu kua hemo a Haere. I muri iho i taua ra tonu ano ko Te Aroa ka mate, he tokomaha te matenga; ka mate hoki a Turangi. Ka mohiotia ki taua paepae tautara to ratau mate; ka mahue taua kainga o ratau, noho rawa atu nga morehu ko Te Ngaue. Ka mutu, ka ea te matenga i Te Upoko-poito i konei i a Māhu te makutu.
(60) Na, ka haere ra a Māhu raua ko tona hoa, a Tuhiata, ka tae ki Mohaka, tae atu ki Te Wairoa ka ui mai a Te Kahukaka: “He aha te korero o te pu o te tonga, Māhu?” Ka mea atu a Māhu: “Aua ake. Ma wai e whakawhaiti nga korero o Tahora-nui-atea. Kotahi rawa te reo tangi i Te Korokoro nei.” Ka mutu, ka haere a Māhu, ka tae ki Te Whakaki ka pa mai te waha o Takahi: “E Māhu! Peka mai ki tahaki nei, he po tenei.”
(61) Ka mea atu a Māhu: “Kaore ana, kāpā he ara i te wao, tena te ara na Hine-matakirikiri i waiho e kore e tutuki te waewae.”
Ka haere a Māhu i te one i Kaimatai, ka tae ki Te Mahia, ka tae ki te tauranga i Opoutama, ko te whakawhitinga tera o Nukutaurua i mua ai; he tuamotu nei a Nukutaurua i mua ai. Tae atu e pari ana te tai kato. I te nui o - 107 te mate kai o nga tangata nei, o Māhu, o Tuhiata, ka karakiatia e Māhu kia whakakiia taua awa ki te onepu, ki tonu ake, kore ana he awa, maroke ana, koia i pera ai taua awa inaia nei. Ka kiia a Nukutaurua he kurae whenua, kaore, he moutere ke i mua.
(62) Ka tae te koroua nei ki te kainga ki Pari-nui-a-te-kohu, i reira hoki tona kuia e noho ana, a Te Atinuku. Ka kite mai te kuia ra i te tangata ra e haere atu ana, ka mohio tonu mai: “E! Ko taku ariki tonu tera e haere mai ra, ko Māhu!” I mohiotia mai ki te haere, e wharara ana te haere a te tangata ra. Ka pa te reo o nga tangata o te kuia ra, o Te Atinuku: “Haere mai ra, e koro, e! Haere mai me te oha o o tipuna i te Po; e, haere mai, haere mai ki te whai ao, ki te ao marama i a taua, e koro, e! Haere mai! Haere mai!”
(63) Ka tae atu a Māhu, e tangi ana, ka mutu, ka haere a Māhu ki te kawe i te ipu tapu o nga atua nei, o Uenuku-kai-tangata, Tu-matauenga, Tawhirimatea, Tama-i-waho, Tangaroa-whakamau-tai, Ruamano, Maru-hikuata, Tunuia-te-ika, Tukai-whakarongo-mina. He ipu rakau taua ipu a Te Kohurangi, na Taewha ano i homai hei ipu mo aua atua; no Hawaiki mai taua ipu atua nei.
(64) Ka mutu tona mahi i te wahi hei nohoanga mo aua atua nei, uruuru rawa i a raua ko tona hoa ko Tuhiata. Ka mutu nga tapu o nga atua ra i runga i a raua, katahi ano ka hoki ki te kainga. Ka ki atu a Te Atinuku ki te tane, ki a Māhu: “Ina ka po wha koe ki te ara ka puta au ki te roro o to taua matua nei noho ai, a ao noa; po rima rawa atu hoki ka kite au e tuhi ana te Pipipi-o-te-rangi, whanake tonu te hotu o taku manawa i roto i au. E tika hoki, e koro, e! Tawhia kia mau, kia ita i roto i te heketanga o te wananga o nga karakia o te kete tuatea i a koe, e koro, e! Koia nei taku whakamānawa ake ki a koe i taku kitenga i te Pipipi-o-te-rangi e hoka ana i te rangi. Na reira nei taku maioha atu ki a koe. Haere mai, me te taonga o o tipuna ka pau atu ki te Po.”
(65) Ka mea atu a Māhu: “E mimiti i au te tangata, te wai; e mate i au te rakau, te oneone. Kaore he mea i toe atu i au o te kete tuatea a Tane-te-waiora. Anei anake kei au; ko taku tamahine rawa te whakaaomaramatanga o te mahi nei, ko Kurapati.”
Ka mea atu a Te Atinuku: “He aha te whakataha ai ki tetahi atu, tuponotia ai ki ta tatau tamahine rawa?”- 108
(66) Ka mea atu a Māhu: “Kaore e taea; ko te whare te matua o te tangata; ki te kore te whare hei aha te aha te tangata. No reira i atuatia atu ai i te whanaunga i te tuatahi, hei muri a waho.”
Ka tangi a Te Atinuku i konei ki a Kurapati a Makaweroa, tuahine o Māhu. Ka po rua e tangi ana a Te Atinuku, ka mea a Te Atinuku ki a Māhu: “Titiro mai ki au; ka pakokotia aku mata. Ko te take o te whanako i mate ai ta taua rua kumara, ko Kokouri, ko Kokotea. He aha i waiho ai te atua te whanako i mate ai taku tamahine. Homai, tukua ki te Po te kitea, ki te Po oti atu.”
Ka whakaaetia e Māhu, ka whaiwhaiatia a Kokouri, a Kokotea, ka mate raua tokorua.
(67) Ka mea mai a Te Matorohanga ki au: “E ta! E Karu! Kia mau e koe ki aku korero e korero nei au ki a koe. Enei korero he mea whakaheke iho i o tipuna ki roto i te whare wananga, tae mai nei ki a matau ko aku taina, tuakana, papa hoki. Ki te korero te tangata ki a koe he korero parau naku enei korero, etahi atu korero ranei kua hoatu nei e au ki a koe, ma te ra ia e tauraki, ma te marama ia e tuku atu ki te Po te tahuri, ki te Po ka wheau atu. E kore enei kupu aku e hapa. E hara tana i te whakahe ki au, engari ki a Tane-matua me nga whakahekenga iho o enei take korero o te whare wananga. Ka mutu enei korero.
“Ina, tuhia nga waiata nei hei tautoko i tenei korero—
(68) “He waiata na Te Haemata-o-te-rangi mo te matenga o tona tama, o Te Takaotu, he mea makutu na Te Awa-i-taia, tohunga o Ngati-Te Koaupari, i mate ki te Whanga-nui-o-Rotu i Heretaunga nei. Koia tenei taua tangi:—
“E tama ma i roto o Heretaunga ra—e—i
Tenei au kei te matuku e hu ra i roto o Hine-huhi—e
Kei whea ra te tau o te ate e ngaro nei koe i au—e—i
Kei roto pea koe o Wharekura, te whare i tataia ai te kete tuatea
I takoto ai te kino ki taiao nei—e—i
Ka riro na koe, e tama! I a Te Awa-i-taia te tuku atu ki te whakahiamoe
Ki te kunawhea ki a Maiki-roa i kope mai ra e Māhu i Maunga-wharau ra
Koia Kokotea, Kokouri i taka ai i te waharoa
He mea tiki ia, e tama! Ki roto o Te Pae-whenua
Koia e tuku nei ki te Po ka wheau, ki te Po tiwha ka haere na koe, e tama—e—i!”
(71) Kati i konei tenei hei tautoko noa atu i enei korero, kia marama ai koe ki te mana atua i homai e te atua, e Iomata-ngaro, ki nga tipuna, i taea ai te Moana nui a Kiwa te hoe mai ki enei whenua matara noa mai nei ki tiritiri o te moana nei. E hara e koe i te kaha tangata, i te matauranga tangata ranei nana i kawe mai o tipuna ki konei; kua oti i au te korero ki a koe i mua ake nei. Heoi, ka mutu tenei.”
(72) Ka mutu i konei nga korero a te pakeke nei mo Māhu raua ko Taewha; otira tenei ano etahi maramara korero i tukuna mai e Hurae Puketapu o Te Waimako. Akuanei pea he tangata kotahi a Māhu o Nukutaurua, a Māhu-tapoa-nui, e whakahuatia nei tona ingoa i roto i nga korero o nehera mo Waikare-moana. Anei aua pitopito korero e whai ake nei:—
(73) “Tena koe, e tiaki mai na i a Matiu, i a Makaro; ko nga motu tena i whakamatautauria ai a Rongokako e Taewha i tona putanga i te kura. Kaore he waka hai tiki, na Rongokako ka taea; no Matiu ko te rimu, no Makaro ko te paua, ko te kina, ko te pupu; kawea ana ki a Taewha; ko Rongokako i puta i tena whare.- 110
(74) “No te wa i hoe mai ai a Takitumu ko nga tangata o runga ko Ruawharo, ko Timu-whakairia, ko Rongokako, ko Pawa, ko Taewa [Taewha]. No tena wa ka riro mai i a Taewa te wananga. No te whitinga mai ka hoki a Ruawharo raua ko Tupai ki te tiki i te wananga. Katahi ka whakaarahia e Taewa tona whare wananga ki Rangitoto, ara ki Aratipi; ko nga tangata i uru ki tena whare ko Pawa raua ko Rongokako, haunga hoki te nuinga o te tangata. Ko te whakamatautau tuatahi ki a raua he kohatu i hoatu kia wahia e raua; kaore i pakaru i a Pawa, na Rongokako ka pakaru. Tuarua o nga whakamatautau ki a raua ko te tikinga atu i aua mea i runga i a Matiu, i a Makaro. Kaore i taea e Pawa, na Rongokako ka taea, ka riro i a Rongokako te matauranga. Ae, i tae a tinana atu a Rongokako ki te Whanga-nui-a-Tara, e ai ki te korero a enei pakeke.
“Ae, ko taua Taewa tohunga i tae atu nei a Māhu-tapoa-nui. Tona putanga i tena whare ka hoatu e Taewa tana tamahine hai whakamatautau i a Māhu, patua tonutia e Māhu, ka mate a Kurapatia, ka puta a Māhu i tena whare.
(75) “Ko te maramatanga o te kura he whare wananga, he whare maire, e akona ai ki te makutu me nga mea katoa.
“Mo Mahutonga, kaore au i rongo i haere mai i runga i nga waka. Kotahi tonu te korero kai konei, he atua a Mahutonga, tona whakatauki: ‘Ko Mahutonga e rauna i te ao,’ nana nga tohu kai Te Mahia.”
1 It was the custom when storing the crop to sort out the inferior tubers, and bruised ones that would not keep long, and stow them in a smaller storepit for immediate use.
2 Hine-rau-wharangi is one of a great many female personifications of Maori myth. She was a daughter of Tane and Hinetitama the Dawn Maid, and the mother of Hinemoana; she personifies growth in the vegetable world.
3 Uhipuni is here a variant form of ihupuni, a cape of dogskin. In some districts uhipuni was employed to denote a large form of a cloak made of dressed Phormium fibre, and used as a blanket for sleeping purposes.
4 The soil and tubers obtained from the ravaged storepit were to be utilised as a medium between the destructive spells of black magic and their objective, the thieves.
5 Here we have another marvel pertaining to Maori narratives, namely, the power of signalling to a great distance by means of celestial phenomena. In this case Mahu proposes to signal a message by means of causing the Pipipi to appear in the heavens. This name was applied to a certain peculiar cloud-formation.
6 The latrine of a village was viewed as a place possessing a certain aspect of tapu. In some cases the teaching of wizardry was conducted there, and a number of peculiar rites were performed at it.
7 This singular act of sorcery consisted in the burial of a certain object, or objects, in the path of an approaching enemy force. Such objects were endowed, by means of ritual formulæ, with the destructive powers of one or more atua (malevolent demons) and so, when such enemy passed over the spot, he either perished or became unnerved and harmless, according to the nature of the spells pronounced over the buried mediumistic objects.
8 A reference to this affair of Mahu and Taewha appears at pp. 27-8 of Waikare-moana.
E. Best, “Waikare-moana,” “The Sea of the Rippling Waters,” 1897.
In the above narrative no explanation is given as to the slaying of the relative of Mahu in the fight of Te Upoko-poito, or as to what that fighting was about. Probably the narrator's hearers knew the particulars of which we are ignorant.