Volume 3 1894 > Volume 3, No.4, December 1894 > The Moriori people of the Chatham Islands: their traditions and history: Chapter 3, Manaii (or Manaia), Kahukaka and Porotehiti (translation), by Alexander Shand, p187-198
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THE MORIORI PEOPLE OF THE CHATHAM ISLANDS: THEIR TRADITIONS AND HISTORY.
Ko Matangi-ao.
Chapter III.—Manaii (or Manaia), Kahukaka and Porotehiti. (Translation.)

[It may be well to state that the stories in “Ko-matangiao” were written by Hirawanu Tapu in Maori, in the first instance, as taken down from information supplied by the old Morioris. This was done owing to his inability to write it in Moriori, for he was unable to spell and shew the peculiarities of his own language. Subsequently he and I went over and corrected all the stories throughout, so far as possible; but there can be little doubt that the subject has suffered somewhat in the process, being much less vigorous in the narrative style than it would have been could the stories have been taken at first hand from the lips of the old men. It is now in a semi-Maori form, and, it will be noticed that it is impossible to make an exact rendering of some of the Moriori words and idioms. The text has, however, been followed as closely as possible, both in Maori and English. Maori scholars will reap the benefit of this, as the divergences in the two languages are shown more clearly, but the English translation suffers thereby.]

MANAII1 dwelt in his home in Hawaiki; his children were born and he became aged (or bent). Manaii said to his children; “Go you into the forest to cut down a tree, an Akepiri2 by name; - 188 when you have felled it, split it into eighty pieces and fashion (or chip) it as (into) spears.” So the sons of Manaii went and felled the tree, the Akepiri, splitting it into eighty pieces, each one of Manaii's sons having a piece; they chipped and finished the eighty spears. Then they looked at the heart of their tree. Manaii's sons commenced to chip the heart of their tree, but they could not manage to chip the heart of their tree to make a good job, they could not manage it because the heart was crooked, the heart of the tree was twisted in the grain, whereupon they threw it away. The people went home and said to their parent; “We cannot manage to chip the heart of our tree to make it straight.” In the morning Manaii said to his sons again; “Go again to chip the heart of your tree to finish it properly.” Manaii asked; “How many spears really have you?” His sons replied; “Eighty.” “That is good, that each one of you may have a spear.” So the sons of Manaii went to fashion the heart of their tree, but were unable to do so; they did this one day and another, and could not succeed at all; when they saw this they threw away the heart of their tree.

Their mother Niwa, Manaii's wife, told her little (or youngest) son to go secretly in the early dawn of the morning, lest his elder brothers should see his setting out. Niwa spoke to her youngest son Kahukăkă and said; “Go thou and chip the heart of the tree of your elder brethren; chip it quickly and return quickly lest you be overtaken by your elder brethren; chip it well; look to the pattern I give you; this is the pattern for you.” Kahukăkă thoroughly followed out the teaching of his mother; then the boy went and arrived at the timber of his elder brethren and found the heart of the tree lying; seizing it Kahukăkă commenced to chip it, and hurriedly chipped the heart of the tree belonging to his elder brethren; then Kahukăkă set out and returned. Afterwards the elder brethren of Kahukăkă came to the tree of which the chipping was complete. They saw how well it was chipped—the chipping was very beautiful indeed, finer than their's, making them exclaim, “Who had chipped the heart of their tree?” They told Manaii of it and took the spear to their home. The people gazed at it and asked who chipped this wood, so well done also, but it was not discovered because Niwa concealed the knowledge of Kahukăkă. The people went about asking; then for the first time Niwa spoke forth a proverb concerning her son Kahukăkă. “You are my great Kahukăkă, conveyed by me (or gotten by me) in the Kakaha wastes, hence you came forth a man, hence you have become great.” Thus Niwa spoke of her son Kahukăkă-nui because this son did not belong to her and Manaii, but was the result of the adultery of Niwa with Porotehiti, adultery committed on the wastes, but the children of Manaii and Niwa did not understand the chipping of timber. Whereupon when Manaii heard the word of his wife Niwa, Manaii understood his wife had committed adultery, and the thought arose: “Who has committed adultery with her?” Then Manaii was aware Porotehiti had committed adultery with Niwa. Knowing this, Manaii took one hundred and forty men and went to fight Porotehiti.

When Porotehiti heard Manaii was going to fight him, Porotehiti gathered his people more in number than Manaii's. Then Manaii and Porotehiti made war. Manaii went forward with his spear and impaled them (his foes) in the anus, and there was a great slaughter - 189 made by Manaii of Porotehiti's people. Porotehiti was wounded also in the eye by Manaii's spear; whereupon Porotehiti used an incantation for his eye, which healed it, so that Porotehiti's incantation (whai konehi) was always used as an “eye incantation” for any one injured (in the eye) by a spear, piece of timber, or anything else. Both sides lost men. Through this was the cause of man-eating. It was through Manaii also that war grew with the people of Hawaiki, and Manaii's evil clung (to the people) until they migrated hither (to the Chatham Islands).

KO MATANGI-AO.
Manaia, ratou ko Kahukaka, ko Porotehiti.

(Expressed in the Maori language).

I noho a Manaia i tona kainga i Hawaiki, a, ka whanau ana tamariki, a piko (koroheketia) noa. Ka mea atu a Manaia ki ana tamariki, “Haere koutou ki roto i te ngaherehere ki te tapahi i te rakau, tona ingoa, he Akepiri; ka hinga i a koutou, ka wawahi kia hokowha nga taha, ka tarai ai hei tao.” A, haere ana nga tama a Manaia, haua ana te rakau ra, te Akepiri, wawahia ana hokowha nga taha, ka rite tahi te maha (ka rato katoa) ki nga tamariki a Manaia. Taraia ana e ratou, a, ka oti nga tao hokowha, katahi ka titiro atu ki te iho o ta ratou rakau; tahuri ana nga tamariki a Manaia ki te tarai i te iho o ta ratou rakau, kihai i taea e ratou te tarai kia humarie (ataahua) te iho o ta ratou rakau, kihai i taea, na te mea e whakawiri-wiri ana te iho.

Heoi, whakarerea iho i reira (i kona). Haere ana nga tangata ki te kainga, ki atu ana ki to ratou matua, “E kore e taea te tarai te iho o ta tatou rakau kia tika.” I te ata ka ki atu ano a Manaia ki ana tama, “Haere ano ki te tarai i te iho o ta koutou rakau, kia humarie” (ataahua). Ka ui atu a Manaia, “E whia koa nge nga tao o ta koutou rakau?” Ka mea mai nga tama a Manaia ki a ia, “Hokowha.” “A koia tena, kia rite ki a koutou te maha o nga tao.” A, haere ana nga tama a Manaia ki te tarai i te iho o ta ratou rakau, kihai i taea, pena ano i tena ra, i tena ra, kore, kore, kore ake (e oti); ka kite ratou ka pang' enehi i te iho o ta ratau rakau.

Ka ki atu ta ratou kuia, a Niwa, te wahine a Manaia, ki tona tamaiti (paku)3 kia haere huna i te ata pouriuri kei kitea tona haerenga e ona tuakana, ka ki atu a Niwa ki tona tamaiti paku, ki a Kahukaka, ka mea, “Haere ra taraia te iho o te rakau a o tuakana. Kia tere to tarai, kia tere to hoki mai kei rokohanga mai koe e o tuakana, kia tika to tarai, me titiro mai e koe ki te mea i toku aroaro nei, ko te ahua tenei mau.” Tino matau rawa a Kahukaka ki te ako o tona whaene. Katahi te tamaiti ra ka haere, ka tae ki te rakau a ona tuakana, a, ka kite i te iho o te rakau e takoto ana. Te whawhatanga atu, katahi ka taraia e Kahukaka, tere tonu te - 190 hakukunga o te tarai a Kahukaka i te iho o te rakau o nga tuakana. Haere ana a Kahukaka ka hoki; muri mai ka tae mai nga tuakana o Kahukaka ki te rakau kua oti te tarai, ka kite hoki ratou i te ataahua o te tarai, pai rawa atu i ta ratou i tarai ai, a, ka mea ratou, nawai ra i tarai te iho o ta ratou rakau, korerotia ana e ratou ki a Manaia, ka maua hoki e ratou te rakau nei ki te kainga, ka matakitakina e nga tangata, ka uia, nawai i tarai te rakau nei, te pai hoki o te tarai—kore noa i kitea natemea kei te huna a Niwa i te mohiotanga a Kahukaka. Ka haere nga tangata ka uiui, katahi ka puta ake te kupu a Niwa, he kupu whakatauki mo tana tama mo Kahukaka. “Ko Kahukaka-nui aku koe, naku koe i kawe ki roto i te tahora kowharawhara, koia koe i puta mai hei tangata, koia koe i nui ai.”

I penei ai te kupu a Niwa mo tana tama mo Kahukaka-nui, ehara i te mea na raua ko Manaia tenei tamaiti, kahore, he mea puremu na Niwa ki a Porotehiti, he mea puremu ki runga (waenga) tahora a, ko nga tamariki a Manaia raua ko Niwa kihai i kite i te tarai rakau. Heoi, te rongonga ano a Manaia ki te kupu a tona wahine, a Niwa, ka matau ake a Manaia, kua puremu taku wahine. Ka whakaaro, nawai i puremu, ka matau ano a Manaia na Porotehiti ano i puremu a Niwa. Ka kite a Manaia, tangohia ana nga tangata hokowhitu, ka haere ki te pakanga ki a Porotehiti.

Ka rongo a Porotehiti ka whanatu a Manaia ki te pakanga ki a ia, huihuia ana e Porotehiti tona hunga, nui atu i te hunga a Manaia. Katahi ka whawhai a Manaia raua ko Porotehiti, ka whakatika atu a Manaia me tona tao, kohukutia ana e ia nga nono a, nui atu te matenga o nga tangata o Porotehiti i a Manaia; ka tu hoki te kanohi o Porotehiti i te tao o Manaia. Ka kite a Porotehiti, whaia ana tona kanohi a, ka ora, koia i waiho ai te whai kanohi a Porotehiti hei whai kanohi mo nga tangata me ka tu i te tao, rakau ranei, i te aha ranei. Mate aua tetehi, mate ana tetehi. No konei te putake o te kai tangata. Na Manaia hoki i tipu ai te kino ki nga iwi o Hawaiki; mau tonu te kino a Manaia a, rewa noa mai ki konei (ki Wharekauri).

KO MATANGI-AO.
Manaia or Manaii, ratau ko Kahukaka, ko Porotehiti.

(Expressed in the Moriori language.)

I noho a Manaii i tona kaing' (a) i Hawaiki, a, k' whanau ană tamiriki, a, tchuwhatii, ka mè etu a Manaii ki a' tamĭriki; “Ka ro kotau ko ro ta ngaherehere ki tapahi i ta rakau, tona ingō (ă) i Akepĭrĭ, ka hing' (a) i a kotau, ko wawahi kia okowha ka taha, ka tarei ei e tao.” A here ana ka tăma a Manaii, heau an' (ă) ta rakau ra tch Akepiri, wawahi an', okowha ka taha, ka tau, ka tau eneti ta maha (or tch oko) ki ka tamiriki a Manaii. Tarei ana e ratau a, ka oti ka tao okowha; kanei ka tchiro etu ki ta iho o ta ratau rakau; tahuri ana ka tamiriki a Manaii ki tarei i ta iho o ta ratau rakau, tchiei hoki te e ratau i tarei k' humarii ta iho o ta ratau rakau, tchiei pou tohu (or tchiei humaritii) ka ro-a-me (or ko take hoki) hokowiri-wiri ta iho, e miro hoki ta iho o tchia rakau. Nunei e pange ingana, here ei ka rangat' (a) ki ri kaing', ki etu ană ki to ratau matū (a); - 191 “Ekore i tē tarei ta iho o ta tatau rakau ke tika.” I tch ata ka ki etu eueti a Manaii ki o' tama; “Here eneti ra ki tarei i ta iho o ta kotau rakau k' humarii.” Ka ui etu a Manaii. “Ehi ka 'e ka tao o ta kotau rakau?” Ka me mai ka tama a Manaii ki aii; “Okowha.” “Kou e, ke tau ei ki a kotau tch oko o ka tao.” A, here ana ka tama a Manaii ki tarei i ta iho o to ratau rakau, tchiei pou tohu; i pena eneti i tena ra, i tena ra, kore a, kore a, kore eneti; ka kite ratau ka pang' enehi i ta iho o ta ratau rakau.

Ka ki etu ta ratau kuī a Niwă, te wahine a Mauaii ki to 'timit' toke ke whano huna i tch ata pongipongi, tē kite i ona hunau tongihiti i ton' herenga, ka ki etu a Niwa ki te timit' toke ki a Kahukaka, ka me; “Here ra tarei ta iho o ta rakau a o hunau tongihiti; kohī to tarei, kohī to hoki mai, te potehitii mai ko' e o hunau tongihiti, ke tika to tarei, me tchiro mei e ko ki ri me i toke aroaaro nei, ko tohu tenei mau.” Tohunga rawa a Kahukaka ki tch ako a ton' (a) mete-hine; kanei tchia rimiti na k' here ka tē ki ta rakau a on' (ă) tchu kana a, ka kite i ta iho o ta rakau toteranga ăna to wawhātauga etu kanei ka tarei ei e Kahukaka, kohī ka huroro eneti tarei a Kahukaka i ta iho o ta rakau o ka tchukana. Here ana a Kahukaka ka hoki. Muri mai ka ta mai ka hunau tongihiti a Kahukaka ki tchia rakau, ka oti tarei, ka kite hoki ratau i t' humarii o tarei—humarii rao etu i ta ratau i tarei ei, a, ka pahe ratau; Naai ra tarai ta iho o ta ratau rakau? Korerotii ana e ratau ki a Manaii, ka maua hoki e ratau tchia rakau nei i kaing'.

Ka matakitakirii e ka rangat' (a) ka ui naai ta rakau nei tarei? te humariï hoki o tarei; kore nō (a) e kite ka ro-a-me ka te huna e Niwa i tohungatanga o Kahukaka. Ka rō, ka rangat' khia uiui ana, kauei ka put' ake ta kupu a Niwa, e kupu hokotauki mo to' tama mo Kahukaka. “Ko Kahukaka-nui aku ko na' ko e kao' ko ro' i t'horo kakaha koii koe e puta mei e tangat'(a) koii koe e nui ei.” Penei ei tu kupu a Niwa mo to' tama mo Kahukaka-nui, ehara i ri me na rauu ko Manaii tenei timit', kaiore, me' maka na Niwa ki a Porotehiti me' maka ku rung' i tohoro, a, ko ka tamiriki, a Manaii rauu ko Niwa tchiei kitē i tarei rakau. Nunei te rongonga eneti a Manaii ki ri kupu a tona wahine a Niwa, ka tohu ene ko Manaii, “O-maka taku wahine. Hokaaro naai ra e maka (or puremu.)” Tohu ana ene a Manaii na Porotehiti eneti puremu a Niwa. Ka kite a Manaii, tangihii ana oko whitu ka rangat'(a) k'khia roro ki tauu ki a Porotehiti, ka rongo a Porotehiti hunatu ana a Manaii ki tauu ki aii, huihui ana a Porotehiti i tona kiato, nui ake i te hunga a Manaii, kanei eneti ka ranga i tauu a Manaii rauu ko Porotehiti, k' hokotika atu a Manaii me to' tao koihokohokotu ana e ii ki ka toino (or poihoni), a nui etu te matenga o ka rangat'(a) a Porotehiti i a Manaii. Ka tchu hoki ko ro konehi a Porotehiti i tao a Manaii; ka kite ko Porotehiti, whaii ana tona konehi, a ka ora, koii waiho ei tchia whai konehi a Porotehiti e whai konehi mo ka rangat'(a) me ka tu i tao i ta rakau ranei, i tch aha ranei. Mate ana itehi, mate ana itehi, koii ko ro putake o ro kai tangat'(a). Na Manaii hoki i tipu ei ko ro kino ki ka tchuaimi o Hawaiki, mau tonu tchia kino a Manaii a rewa noa mai i kunei.

- 192
Ru and Ta Utu-brother-in-law-eater. (Translation.)

RU had two male children, and one female child whose name was Kura. The names of her younger brothers were Mono and Utu(a). These were Ru's children. He gave, as a wife, his daughter Kura to Ta Utu-brother-in-law-eater; hence the proverb which holds to this generation for any one who turns against his near relations, “O you Ta Utu-brother-in-law-eater!”

So Kura with others dwelt at their home at Te Kopua, but the home of their father was very, very far away. Ta Utu and his brothers-in-law wove (made) eel baskets for themselves, and finished them. Night by night they went and placed their eel baskets in the water to catch eels, until the bait for their baskets became scarce and was all used up. In the evening they went and placed their eel baskets in the water. Ta Utu said to his brothers-in-law, “Have you any bait?” They said, “We have no bait at all.” Ta Utu said, “What shall we do for bait for our eel baskets?” Then Ta Utu said to the children, “Go you two and seek out wood (or poles) for me, straight ones.” The children went and sought out poles, and gave them to Ta Utu. Ta Utu said to them, “This timber is useless, go you two again and seek for really straight ones.” The lads hastened, and searched for poles for Ta Utu; they returned from seeking poles for Ta Utu, and Ta Utu said to them, “Your poles are useless, really they must be straight.”

When they went and got off to a distance, Mono said to his younger brother, to Utu, “Awai,4 what are these poles we are getting, to my mind these poles are to pierce us with. Yes these poles are indeed intended for us.” Utu said to his elder brother, “You are right, these poles are intended for us, your thought about our present state is quite correct. What do you think we shall do?” Mono said to Utu, his younger brother, “Nothing, but to go to our father; however, you are able and may reach our father, probably you only will reach, as I am lame, I will not be able to go.” They went, speaking in this manner, when Ta Utu appeared, to chase and kill them to be used as bait for the eel baskets in order to get eels. Then Utu and his elder brother ran. When Ta Utu got near them, Utu laid hold of his elder brother and carried him on his back. When Ta Utu got very close to them, Utu faced backwards to drive back Ta Utu, thus Utu behaved because Mono was unable to walk being lame. Mono then thought that shortly he and his younger brother would both be killed, and in such case their father would not hear of their death. Mono said to his younger brother, “Cut off my head and take it to our father; go and escape, so that one of us may reach. It is I who am burdening you.” Utu said to his elder brother, “It would not be right that I should kill you.” Mono replied, “It is quite right in order that one man of us two may reach our father.” But Utu did not like to kill his elder brother, still Mono persisted with his younger brother that he should come and cut off his head that it might be taken to his father. After a long pursuit by Ta Utu, Utu thought, “Both I and my elder brother will be killed!” Then Utu turned to his elder brother and they rested their noses together (or took - 193 farewell). Thrice he did so, until the blood trickled forth.5 Mono's head was cut off by his younger brother, and he turned and was gone. Utu was chased by Ta Utu for some time, but was not caught, he went off easily and was gone to his father. Ta Utu-brother-in-law-eater stayed and cut up Mono as bait for the eel baskets, that finished, he placed the eel baskets in the water at night. In the morning the eels were caught in the eel baskets, and he carried them to his wife, Kura, to cook for them both, inasmuch as it had not struck Kura that her younger brothers were dead. When she opened the first eel, she saw the fat of her younger brother in the eel's stomach. Kura then said to Ta Utu; “What bait is this of your's, Ta Utu?” “Do you inquire of our bait, the skin of the Weke.6 “To me it is very different, it is like my own skin.” “Ti-i-i,7 why should you liken it to yourself? no, no, no!8 Kura said, “Where are your brothers-in-law?” “There they are eating their food, or having their amusement, lighting fires and playing.” Kura said, “Call them then:” and he called, making a pretence. “Friends! Ooi, ooi, ooi! Now, see they answer.” The eels were roasted (or baked), and when cooked, Kura called to Ta Utu, “Come, perform the thanksgiving ceremony of the eels.”

Ta Utu said to Kura, “Eat them.” Then, for the first time, Kura ate. Ta Utu then counted Kura's mouthfuls. One mouthful of Kura, two mouthfuls of Kura, three mouthfuls of Kura. “You are eating wastefully your skins (of your) younger brethren.” Upon this the woman was greatly distressed, and said, “O Thou Ta Utu, Ta Utu-eater-of-his-brother-in-law.” Then Kura rose up and went into the house to weep—she wept incessantly, night and day. This was why Ta Utu was called Ta Utu brother-in-law-eater because he ate his brother-in-law.

So Kura continued to weep, thinking whether both of her younger brothers were dead or not, or whether one had not escaped to their father. Kura wept three nights, and went out in the early dawn, when the brightness of the kura of Ru flashed in her eyes. She said, “M, m, m,9 my father Ru.” “M, m, m, my daughter Kura.” Ru said to Kura, “Where is your husband?” Kura replied, “There, in the house.” “Go, then, and tell him to gird10 himself.” Kura called out, “O, o, o!” and called, “Ta Utu, come forth. Here is my father Ru, who comes to fight, who comes to destroy.” Ta Utu replied, “Why is the (one's) sleep disturbed in the night?” Twice Kura called in this manner. Ta Utu replied, “He comes to do what with his own11 son-in-law.?” Kura replied, “What is the thing that was killed by you?” “Ah, truly, truly, truly indeed, O Kura”—Ta Utu said, “But wait, wait—wait till I put on my girdle of thine, O Kura.” Ta Utu laid hold of his pute,12 it was rotten; he took - 194 Kura's, it was sound, Piri anei.13 Ru waited patiently until Ta Utu had finished his preparations, or adornment. Ta Utu came forth, he was allowed to go. Then Ru and his party killed Ta Utu's people. Kura then called out to her father Ru, “Lay hands on your son-in-law.” Ru then used his proverb, “Let go, let go, to the long path. Let (him) stride on the short path. 'Tis I, Ru. It sticks fast.14 See my path glides15 to Te Kopua—Ta.16” Ta Utu was stricken, or killed. The male children of Ta Utu were killed, the female children were saved alive.

Ko Ru raua ko Te Utu-kai-taokete.

(Expressed in the Maori language.)

TOKORUA nga tamariki tane a Ru, tokotahi te tamahine, ko Kura tona ingoa. Ko te ingoa o ona teina, ko Mono raua ko Utu(a).17 Ko nga tamariki enei a Ru. Whakamoea ana e ia tona tamahine, a Kura, ki a Te Utu-kai-taokete, koia te whakawai e mau nei i enei whakatipuranga mo te tangata e tahuri tata iho ana ki ona whanaunga, “A, ko Te Utu ra, Te Utu-kai-taokete!”

Na ka noho a Kura ma i to ratou kainga i Te Kopua, ko te kainga o to ratou matua kei whea, kei whea noa atu. Ka whatu a Te Utu ratou ko ona taokete i nga hinaki ma ratou; i tena po, i tena po, ka haere ratou, ka tuku i a ratou hinaki ki roto i te wai, ki te tuna ma ratou. Na wai ra ka kore haere nga mounu o nga hinaki, a, ka kore rawa. I te ahiahitanga ka haere ratou ki te tuku i o ratou hinaki ki roto i te wai. Ka ki atu a Te Utu ki ona taokete, “He mounu ranei a korua?” Ka ki mai, “Kahore rawa a maua nei mounu.” Ka mea a Te Utu, “Me aha ra he mounu mo o tatou hinaki?” Katahi a Te Utu ka ki atu ki nga tamariki, ka mea, “Haere korua, ka kimi rakau mai maku, hei te mea tika.” Ka haere nga tamariki, ka kimi rakau, hoatu ana ki a Te Utu. Ka mea mai a Te Utu ki a raua, “Ehara nga rakau nei, haere hoki ra korua kimihia mai i nga rakau ata tika.” Takahohoro ana nga tamariki nei ki te kimi rakau mai ma Te Utu; ka hoki mai raua i te tiki rakau ma Te Utu, ka mea atu a Te Utu ki a raua, “Ehara a korua rakau nei, erangi koia nga mea ata tika.” To raua haerenga i haere ai raua ka matara atu ki ko atu, ka mea atu a Mono ki tona teina ki a Utu(a). “E hoa, he aha koia nga rakau e mahia nei e tana? ki taku whakaaro, enei rakau hei wero i a taua.” “Ae, mo taua nei koa nge nga rakau nei.” Ka mea a Utu(a) ki te tuakana, “Koia ano kei a koe, mo taua nei koa nge nga rakau nei, he tika rawa to mohiotanga ki a taua i naianei, pewhea ana koe ki a taua?” Ka mea atu a Mono ki tona teina ki a Utu(a), “Kaore koa, ka haere taua nei ki to taua matua, erangi koe he maia, he ahakoa, ko koe ka tae ki to taua matua, akuanei ko koe anake e tae, he haua taku waewae. E kore au e kaha ki te haere.” Haere ana raua me te korero haere i enei kupu— - 195 Na ka puta a Te Utu ki te whai i a raua kia patua hei mounu mo nga hinaki, he mea kia mate ai he tuna. Na, ka rere a Utu raua ko tona tuakana, ka tata mai a Te Utu ki a raua, ka whawha atu a Utu ki te tuakana ka waha ki runga i tona tuara, ka tata rawa mai a Te Utu ki a raua, ka tahuri a Utu ki muri, ka whakatete atu i a Te Utu; pena ana te mahi a Utu, ko te take hoki e kore e kaha a Mono ki te haere, he waewae haua. A ka whakaaro a Mono, akuanei ka mate anake raua ko tona teina, heoi e kore e rangona e to raua matua to raua matenga. Ka mea atu a Mono ki tona teina; “Kotia taku upoko, mauria atu ki to taua matua, haere e kawe e koe, kia tae atu tetehi o taua, naku nei koe i whakataimaha.” Ka mea atu a Utu ki tona tuakana, “Ekore e tau maku ano koe e patu.” Ka mea a Mono ki a Utua, “E tau noa atu, kia tae ai tetehi tangata o taua ki to taua matua.” A, kihai i whakaae a Utu kia patua e ia tona tuakana, a ka tohe ano a Mono ki tona teina kia haere mai ki te kokoti i tana upoko kia mauria ki to raua matua. Ka roa i te whainga a Te Utu i a raua, katahi a Utu ka whakaaro ka mate anake maua ko toku tuakana. Katahi a Utu ka tahuri atu ki tona tuakana ki a Mono, ka tuakuna te ihu ki tona tuakana, ka toru tukunga o te ihu o Utu ki tona tuakana ki a Mono, ka pahihi te toto; kotia ana te upoko o Mono e tona teina, a, whanatu ana ia ka riro. Whai noa a Te Utu i a Utu, kihai i mau, haere marire ana, ka riro ki tona matua. Ka noho a Te Utu-kai-taokete, ka haehae i a Mono hei mounu mo nga hinaki, a, ka mutu ka tukuna nga hinaki ki roto i te wai i te po. I te ata ka mate nga tuna i nga punga, ka mauria atu ki tona wahine, ki a Kura, kia taka ma raua—he mea hoki, kihai i pupu ake te whakaaro ki a Kura kua mate ona teina. I te mea ka pokaina e ia te tuna tuatahi, ka kite ia i te matu o tona teina i roto i te puku o te tuna, ka mea atu a Kura ki a Te Utu “He aha hoki koia tenei mounu au e Te Utu?” “Ka kimi hoki koe i ta taua mounu i te kiri Weka?” “Ki au, ka rere ke rawa atu, e penei ana me taku kiri.” “Ti-i-i-i! he aha koia koe i whakarite ai ki a koe? No-no-no18!” Ka mea atu a Kura, “Kei whea koa nge o taokete?” “Tera kei te kai i ta raua kai, tutungi haere, takaro noa.” Ka mea mai a Kura “Karangatia atu ra!” A, karanga maminga ana, “E mea ma! ooi! ooi! ooi! Na, titiro ra kei te karanga mai na.” Ka taona nga tuna, ka maoa, ka karanga a Kura ki a Te Utu kia haere mai ki te taumaha i te marae o nga tuna. Ka mea mai a Te Utu ki a Kura, “E kai ra.” Katahi ka kai a Kura. Ka tauria atu i konei nga maanga a Kura; tahi maanga a Kura, rua maanga a Kura, toru maanga a Kura. “A, ka kai maumau koe i o koutou kiri potiki ma!” Heoi, ka mate te wahine ra, ka mea, “E Te Utu ra, Te Utu-kai-tao-kete!” Ka whakatika a Kura, haere atu ana ki roto o te whare tangi ai, tangi te po, tangi te ao. Koia i tapa ai a Te Utu, ko Te Utu-kai-taokete mona i kai i tona taokete.

A, e tangi ana a Kura, whakaaro ana kua mate katoa ranei ona teina kahore ranei, kua riro ranei tetehi ki to raua matua tane. E toru nga po e tangi ana, ka puta a Kura i te ata kurakura, ka puta ki waho, ka whano ki runga i te paepae. Ka tatau mai a Ru i nga pokuru hamuti o Kura, tahi pokuru a Kura, rua pokuru a Kura, toru pokuru a Kura, ka hiko te uira o te kura o Ru ki nga kanohi o Kura. Ka mea, “M, m, m, taku matua ko Ru.” “M, m, m, taku tamahine ko - 196 Kura.” Ka mea mai a Ru ki a Kura, “Kei whea koa to tane?” Ka ki atu a Kura, “Tera kei roto i te whare.” “Haere ra ka ki atu kia whitiki, i a ia.” Ka whakao atu a Kura, “O, o, o!” Ka pa te karanga a Kura ki a Te Utu, “Te Utu ki waho! tenei taku matua ko Ru, ka haere mai ka riri, ka haere mai ka nguha.” Ka mea mai a Te Utu, “He aha i whakaaraarahia ai te moe i te po?” Ka rua nga karangatanga penei a Kura, ka karanga mai a Te Utu, “Ka haere mai ka aha i tona hunaonga tipu?” Ka mea mai a Kura, “He aha te mea i patua e koe?” “A, koia, koia, koia tau E Kura;” ka mea mai a—Te Utu—“Taia, taia, taia kia humea taku maro au e Kura.” Ka whawha atu a Te Utu ki tona putea, he pirau. Whawha atu ki ta Kura, rawe ana. A ka tatari marire a Ru, ka oti te taka a Te Utu i a ia, ka puta a Te Utu ki waho; heoi tukua ana kia haere. Ka mutu, ka patua e Ru ma te iwi o Te Utu. Ka puta atu te kupu a Kura ki tona matua ki a Ru, “Whawhakia to hunaonga.” Ka mea mai a Ru i tana whakatauki, “Tukua! tukua! ki te ara roa, hitoko ki te ara poto. Ko au ko Ru(a) titi mangi kau ana taku ara e whano ki Te Kopua. Ta!” Ka tu ko Te Utu, ka patua ko nga tamariki tane o Te Utu, ke whakaorangia nga tamahine.

Ko Ru rauu ko Ta Utu-kai-taokete.

(Expressed in the Moriori language.)

TOKORU ka tamiriki tane a Ru,19 tokotehi (or etehi) ka20 tamiriki mahine tona ane ingo(a) ko Kura. Ka ingo ona hunau potiki, ko Mono rauu ko Utu(a). Ko ka tamiriki enei a Ru, hokomoe ana e ii to' tamahine a Kura ki a Ta Utu-kai-taokete, koii t'hokowai e mau nei i enei hokotipuranga mo tangat' tahuri tat'(a) eneti ki ona hunaunga; “A, Ta Utu ra, Ta Utu-kai-taokete.”

Na, noho ana a Kura ma i to ratau kainga i ri Kopu(a), ko ro kainga o to ratau matu(a) tchiwhe, tchiwhe no atu. Ka hui a Ta Utu ratau ko o' taokete i na21 ka punga ma ratau, ka oti; i tena po, i tena po khia roro ratau, khia tuku i a ratau punga ko ro te wai ki tchuna ma ratau. Na wai ra, ka kore here ka mounu o ka punga a, ka kore rawa. I tch' enetanga khia roro ratau ka tuku i o ratau punga ko ro te wai. Ka ki atu a Ta Utu ki o' taokete; “E mounu ranei a koru?” Ka ki mei “Ka rao a mauu nei mounu.” Ka me(a) a Ta Utu; “Mi ha ka nei e mounu mo a tatau punga?” Kanei a Ta Utu ka ki etu ki wa22 tamiriki ka me; “Ka roro koru ka kimi rakau mai maku, ki ri me tika.” K'here ka tamiriki, ka kimi rakau mai, k' hoatu ki a Ta Utu. Ka me a Ta Utu ki a rauu; “Ehara ka rakau nei, koru ro hoko ra e kimi mei ki ka rakau i a' tika.” Hoko-hikohi wa tamiriki nei ka kimi rakau mei ma Ta Utu'; ka khioke mei rauu i toki rakau mo Ta Utu, ka me atu a Ta Utu ki a rauu; “Ehara a koru rakau nei ering' koii ka me a' tika.” To rauu - 197 herenga i here ai rauu ka matara atu ki paratu, ka me etu a Mono ki to' tein' ki a Utu(a); “Awai, i 'ha ka nei ka rakau e mahia nei e tauu? ki taku hokaaro enei rakau e wero i a tauu.” “E, mo tauu nei ka' e ka rakau nei.” Ka me a Utu(a) ki tchukana; “Koii ka' e tchi a ko', mo tauu nei ka e ka rakau nei, tika raw' to hokaaro ki a tauu awainei; pehe ana ko ki a tauu?” Ka me atu a Mono ki to' teina ki a Utu(a), “Kaare ka' e khia ro tauu nei ki to tauu matu ering' ko' e to(e) iakoi, ko ko'(e) ka tae ki to tauu matu(a). Akuanei ko ko' enak' e te, mokai taku wewe; e kore au e kaha ki te here.” Here ana rauu korero here ana i enei kupu. Na ka puta a Ta Utu ki ta whai i a rauu ke patu mounu mo ka punga, e me ke mate ei i tchuna. Na, ka rere a Utu' rauu ko to' hunau tongihiti, ka tata mai a Ta Utu ki a rauu k' whawha etu a Utu ki t' hunau tongihiti, ka waha ku rung' i to' tchura, ka tata raw' mai a Ta Utu ki a rauu, ka tahuri a Utu ku muri, hokotchute etu i a Ta Utu'; pen' an' ta mahi a Utu, ko take hoke e kore e kaha a Mono ki to here wewe mokai. A k' hokaaro ko Mono, akonei ka mate anak' rauu ko tona hunau potiki, nunei ekore hurii e to rauu matu ko rauu matenga. Ka me etu a Mono ki tona hunau potiki. “Kotiia taku upoko, mauria etu ki to tauu matu, here e kaw'23 i a ko ke tae ei itehi o tauu; nangenei ko' hokotaimaha. Ka me atu a Utu ki to' tchukana, “Ekor' e tau maku eneti ko' e patu.” Ka me a Mono ki a Utu, “E tau no atu ke tae ei itche rangat' o tauu ki to tauu matu.” A tchiei uru a Utu ke patu e ii ton' hunau tongihiti, a ka kaw' enehi a Mono ki tona hunau potiki k' hara mai ka koti i tana upoko ke maurii ki to rauu matu. Ka roa nei i tch aruwarutanga a Ta Utu i a rauu, ka nei a Utu k' hokaaro, ka mate enak' mauu ko taku tchukana, ka nei a Utu ka tahuri etu ki ton' tchukana ki a Mono, ka tchuku ta ihu ki to' tchu-kan(a), ka toru tchukunga o ta ihu o Utu ki ton' tchukan(a), ki a Mono, pahii toto; kotia ana ta upoko o Mono e to' teina, a, hunatu ana ii ka riro. I aruwaru no a Ta Utu i a Utu, tchiei mau, here marire ana ka riro ki tana matu. Ka noho a Ta Utu-kai-taokete k' ehe i a Mono hei mounu mo ka punga, a mutu ka tchuku i ka punga ko ro to wai i tchia po. I tch ata ka mate ka tchuna i ka punga, ka maurii etu ki ton' wahine ki a Kura, ke taka ma rauu—e, me ra tchiei to mei ki a Kura ka mate ona hunau potiki. I ri me ka pokon'(a) e ii ko tchuna omu(a), ka kite ii i ri matchu o tona hunau potiki i roto i tch anga o tchuna; ka me etu a Kura ki a Ta Utu', “I ah' hoki kanei tenei mounu au e Ta Utu'?” “Ka kimi hok' ko' i ta tauu mounu i ri kiri Weke?” “Ki au ra, ka nuku ki pehake penei me taku kiri.” “Ti-i-i! i'ha ka'e ko' hokotau ai ki a ko'? No no no!” Ka me atu a Kura; “Tehe koa nei o taokete?” “Tera, a te kei i ta rauu kei, ko tchutchuti were, ko tatahioi.” Ka me mai a Kura; “E, karang' atu ra!” A karang' hokahewahewa, “E, me ma! Ooi! ooi! ooi! Na, e tchira ra, karang' mai na.” Ka taona ka tchuna, ku mouu, karang' a Kura ki a Ta Utu' k' haramai taumaha i ri mere o ka tchuna. Ka me mai a Ta Utu ki a Kura; “E, kei ra na.” Kanei ka kei ko Kura. Ka tau atu inginei a Ta Utu i ka maanga a Kura; tehi maanga a Kura, ru maanga a Kura, toru maanga a Kura. “A, ka kei moumou ko' i o kotau kiri potiki ma!” Nunei ra ka mate te wahine ra ka me; “E, Ta Utu ra, Ta Utu-kai-taokete!” - 198 Hokotika ko Kura, k' whano ko ro t' whare tangi ei, tangi te po, tangi te ao. Koii tapa ai a Ta Utu ko Ta Utu-kai-taokete. Mona e kei i to' pani (or taokete).

A, e tangi ana ko Kura, hokaaro ana ka mate enak'(e) ranei ona hunau potiki, kaare ranei, ka riro ranei itehi ki to rauu matu tane. E toru ka po e tangi ana ka puta ko Kura i tch ata kurakura (or mea mea) ka puta ko waho, ka haua ku rung' i ri pepe, ka tau mei ko Ru i ka pono hhiamuti o Kura, tehi pono a Kura, ru pono a Kura, toru pono a Kura, ka hiko ta rauira o ru kura o Ru i ka konehi o Kura. Ka me; “M-m-m-taku matu ko Ru.” “M-m-m, taku tamahine ko Kura.” Ka me mai a Ru ki a Kura, “Tehe koa e to tane?” Ka ki atu ko Kura, “Tera, tchi roto whare.” “Here ra e ki etu ke rupe aii.” K' hokoo etu ko Kura, “O, o, o!” Ka pa ra karang' a Kura ki a Ta Utu', “Ta Utu ki waho; tenei taku matu ko Ru k' haramai ka riri, k' haramai ka nguiha.” Ka me mai ko Ta Utu “I ah' hokaaritii ei to moe i ri po?” Ka ru ka karangatanga a Kura penei, karanga mai ko Ta Utu, “K' hara mai ka ah(a) i tona hunonga manawa?” Ka me mai ko Kura; “I' ha te me hoke-hewetii e koe?” “A koii, koii, koii tau e Kura;” ka me mai ko Ta Utu a, “taii, taii, taii k' hume i au taku maro nau e Kura.” Ka tango atu ko Ta Utu ki tona pute, ka pe; tango atu ki to Kura e piri anei. A, ka tari mari ko Ru, ka oti i taka o Ta Utu i aii, ka puta ko Ta Utu ki waho; ka hure e tchuk' etu ei k' here. Nunei khia patu ei ko Ru ma i ra kiato o Ta Utu. Ka puti etu ko ru kupu a Kura ki tona matu ki a Ru, “Whawhakia to hunonga.” Ka me mai ko Ru i tana hokotauki, “Tchuku! tchuku! ki tch' ara ro, whatina ki tch ara poto—ko au ko Ru, titi, marukoa taku ara e whano ki ri Kopua. Ta!” Ka tu ko Ta Utu, ka patu ko ka tamiriki tane o Ta Utu, k' hokoora ko ka tamiriki mahine.

Illustration
1  Those acquainted with Maori history will recognise in this story the same groundwork on which is built the Maori tradition of Manaia, who, according to the only tradition that has been preserved about him, was captain of the Tokomaru canoe, that finally landed at Waitara, West Coast, North Island, and from whom the tradition says is descended the Ati-awa tribe of those parts. Many of the Ati-awa tribe know nothing of this ancestor, and disclaim him altogether. A question arises with respect to the Moriori knowledge of Manaia, how is it that they who have had no communication with the outer world for twenty-seven or twenty-eight generations, came to have this knowledge, if—as is stated—Manaia was the captain of Tokomaru, which arrived in New Zealand about twenty-two generations ago? There is some confusion here; it would repay any of our members to try and clear this up.—Editors.
2  Akepiri, this tree does not grow on the Chatham Islands, possibly it is intended for the Ake, of New Zealand, from which spears were made.
3  Paku does not accord with this dialect; iti would be right, but jars with tamaiti, which in its original meaning might have implied a small child. The Moriori, to render it more distinct, add toke=iti.
4  Equivalent to E hoa in Maori.
5  Indicating intense affection.
6  Said to be skin of a woodhen, Maori Weka.
7  An expression of ridicule as at another's stupidity.
8  A peculiar word.
9  An inarticulate sound made use of on meeting of relatives or friends.
10  Rupe is to gird, adorn—the latter more especially in the sense of putting on all the ornaments and insignia of a warrior.
11  Punanga manawa, own, very close in affinity.
12  An ornamented basket, in which were kept articles of adornment or any choice thing.
13  Meaning to indicate, in this case, an evil omen to Ta Utu. Piri anei—no exact equivalent. Piri anei—See note in Moriori text.
14  Tao (spear) thrown.
15  Glide, indicating quickness of motion.
16  Ta, supposed sound of impact of spear.
17  This name appears to be intended for Utua in Maori.
18  Kahore, kahore.
19  Ru appears to be in Maori, Rua.
20  Note.—Peculiar plural use of Ka. Ane: this appears to be in Maori, tona nei ingoa—a peculiar idiom.
21  Peculiar use of na.
22  Wa=Nga in Maori.
23  Maori kawe. This also in some cases pronounced so much like kao' that it is scarcely distinguishable, thus, manaw'(a) or manao.