Volume 65 1956 > Supplement: Nga Moteatea, Part I, p 152-230
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- 1
NGA MOTEATEA
Part I
- 152
47. HE TANGI MO NUKU-PEWAPEWA
(Te Ati-Awa)

Ko te Wharepouri he rangatira no Te Ati-Awa. Ko Nuku-pewapewa he rangatira, he toa no Wairarapa. E kiia ana he tangata nui, he ataahua hoki. I whakaekea e Te Ati-Awa a Wairarapa i nga ra i a Te Rauparaha, a no nga pakanga i reira ka mau herehere i a Nuku a Te Uamairangi, wahine a Te Wharepouri raua ko Ripeka te Kakapi, tamahine a Te Wharepouri. Otira i runga i te whakaaro rangatira whakahokia mai ana aua wahine ki a Te Wharepouri. Ka tipu te whakaaro i a Te Wharepouri i konei kia haere ia ki Nukutaurua, i reira hoki a Nuku-pewapewa, i te hekenga atu o nga morehu o Wairarapa, o Heretaunga ki reira. Kei te haere atu a Te Wharepouri ratau ko tona iwi i runga i te kaipuke ka mate a Nuku ki te moana i waho o Ahuriri. No te taenga o Te Wharepouri ki Nukutaurua ka tangihia te tangi nei.

Kei te B. 3/97 e ki ana a Te Whatu (Paitini Wi Tapeka) o Tuhoe, na Tahere tenei waiata mo tona tuahine.

(Ref.: J. 25/77; J. 28/133; S. 80; S.L. 72; W. 6/48; W.M. 11/178; B. 4/45; Tr. 45/364-374.)

Tera Tariao ka kokiri kai runga,
Ko te rite i ahau e whakawhetu nei,
Te hua i te puku e kai momotu nei.
Wairua i tahakura nou nei e Nuku;
5 Kei te whakaara koe i taku nei moe,
Kia tohu ake au ko to tinana tonu.
Me he wai wharawhara te tuturu i aku kamo.
E tangi, e manu, kia mohio roto.
Ma te hau tonga e whiu i ahau
10 Nga puke iri mai o Rangitoto i waho;
Kia whaia atu ka wehe i ahau.
Tera pea koe ka iria he maunga,
Nga tai tangi mai o Manukau i raro;
Ki Nga-Puhi ra ia, ki Wainukumamao,
15 Ki Morianuku; te huri rawa mai
To wairua ora ki au ki konei.

NGA WHAKAMARAMA.
  • Rarangi:
  • 3. Te hua i te puku.—Ki etahi e penei ana, “Te aroha ki te iwi.”
  • 10. Rangitoto.—Ko te motu i waho ake o Waitemata, i Akarana.
  • 13. Manukau.—I Onehunga ra.
  • 14. Wainukumamao.—He ingoa no Hawaiki mai.
  • 15. Morianuku.—He puke kei Te Rerenga-Wairua. Hei reira nga wairua poro-poroaki mai ai ki te ao turoa.

Ko nga ingoa kainga i roto i te waiata nei kei te tai whakararo ano te ahua ehara i te waiata i titoa mo Nuku ake, engari he wiata tawhito ano, i waiatatia e Te Wharepouri hei tangi mana mo tona hoa rangatira.

Ko nga korero mo Nuku-pewapewa kei te J. 25/77. He mea hikohiko mai i reira nga whakamarama i runga ake nei.

- 153
47. A LAMENT FOR NUKUPEW APEWA
(Te Ati-Awa)

Te Wharepouri was a chief of Te Ati-Awa tribe. Nukupewapewa was a chief and a warrior of Wairarapa. It is said he was big in stature and also a handsome man. Te Ati-Awa invaded Wairarapa in the time of Te Rauparaha, and during the fighting there Nuku' took Te Uamairangi, wife of Te Wharepouri, as a captive together with Ripeka Te Kakapi, daughter of Te Wharepouri. Acting like a chief he returned both women to Te Wharepouri. Because of this noble action Te Wharepouri decided to proceed to Nukutaurua where Nukupewapewa was at that time; he having migrated there with the peoples of Wairarapa and Heretaunga (Hawkes Bay). While Te Wharepouri and his people were on the way by a sailing vessel Nuku' was drowned at sea off Ahuriri (Napier). On arrival of Te Wharepouri at Nukutaurua this lament was sung.

In Best's 3/97 it is stated by Te Whatu (Paitini Wi Tapeka) of Tuhoe that this song was composed by Tahere for his sister.

(Ref.: J. 25/77; J. 28/133; S. 80; S.L. 72; W. 6/48; W.M. 11/178; B. 4/45; Tr. 45/364-374.)

Lo, Tariao has sprung up on high,
In like case am I with the stars above.
Cherished memories within do tug and tear.
The spirit that comes to me in dreams is yours, O Nuku';
5 Awakening me from my slumbers,
Verily, me thought 'twas you in the flesh.
Like the dripping wharawhara leaves are my tear-dimmed eyes.
Sing on, O bird, to give me peace of mind.
Let the wind from the south hurl me forth
10 To the elevated peak of Rangitoto out yonder;
So that I might pursue the absent one.
Peradventure you are lingering on the mountain top,
With the tides of Manukau lamenting below;
Or with Ngapuhi afar (thou art), at Wainukumamao,
15 Or at Morianuku; where you will backward gaze
And present your spirit, as if in life, to me here.

NOTES.
  • Line:
  • 3. Cherished memories within.—In some versions this is rendered as “Love for the tribe.”
  • 10. Rangitoto.—The volcanic island peak in the Waitemata, Auckland.
  • 13. Manukau.—The harbour at Onehunga.
  • 14. Wainukumamao.—A place name from Hawaiki.
  • 15. Morianuku.—A hill at Te Rerenga-Wairua (The Leaping-place of Spirits). The spirits there bid farewell to the enduring world.

The place names in this song are in the northern district (of the North Island); and it would appear that the song was not one which was originally composed for Nuku, but that it was an old song which Te Wharepouri (had adapted and) sang as a lament for his noble friend.

The story of Nukupewapewa appears in the Journal, Vol. 25, page 77. The above explanations are taken from there.

- 154
48. HE WAIATA MO RIRIPO
(Ngati-Toa, Ngati-Raukawa)

(Na Te Taite Te Tomo i whakamarama.)

Ko Topeora he tamahine na Te Rangihaeata; na, ka mokopuna ki a Te Rauparaha, he iramutu hoki no tera a Te Rangihaeata. No te hokinga atu o Ngati-Maniapoto i Rangiuru (kei te ngutuawa o Otaki) ki Rangitoto (kei te Rohe-potae) ka ngau te aroha i a Topeora ki a Riripo, ka tangihia e ia tenei tangi. He wahine tau-titotito a Topeora; he maha ana waiata i tito ai, kei ona iwi, a kei te motu e waiatatia ana. Ko Riripo no Waikato, hei tungane ki a Topeora.

Ki te korero a Rev. Tuturu Hone Teri ki a Pei Te Hurinui i 8 o Hune, 1923, he waiata tangi tenei mo Te Rehina, whaea o Kapu raua ko Te Uranga o Ngati-Tuwharehoa. Tera etahi waahi i whakawhitiwhitia, i mahue hoki o te kaupapa i raro iho nei.

(Ref.: M. 15; S. 3/67.)

Rangi korerehu i marewa atu ai,
Tahuri mai hoki korua ko to kanohi.
'Wai hoki te mea ka riua ia ra ki to wahine;
Taea te homai hei whakaara i taku moe.
5 Whano ka hurihia te tira o Riripo.
Kore tohunga mana hei wehe ki te wai,
'A hemo ake ai te aroha i ahau.
Nau mai, e te hoa! I kawea ake au
Nga rere tangi mai o te Wai-kohatu,
10 Kia tutaki ake ko koe na e Te Hika.
Tito te taiapo na Karanga te tau,
Kei hoatu hoki hei pae takuahi.
Hohoro i aku ngutu, e mau ana te tinana.

NGA WHAKAMARAMA.
  • Rarangi:
  • 1. Ki ta McGregor (S. 3/67) kei te timatatanga ko enei kupu:—
    “Ra Tawera ka mahuta i te pae;
    Au ki raro nei huri ai ki te whare.
    Taria e te hoa! kia tirohia atu,
    Ai to rerehua.”
  • 2. Tahuri mai hoki.—Kaore enei kupu i ta Tuturu kaupapa.
  • 3. To wahine.—Ki ta McGregor “to whenua.” Ki ta Tuturu “te whenua.”
  • 5. Riripo.—E ki ana a Tuturu he kupu whakarite mo te mate, ara mate hemo nei i te wa o te po.
  • 6. Wehe ki te wai.—He mea ata karakia e tetahi tohunga te wehenga i te aroha, kia mauru ai; karakia ai ki te taha o tetahi wai.
  • 8. Ki “Nga Moteatea” e penei ana, “Tu mai e koro”: ki ta McGregor “Nau mai e Tiki.” Na Te Taite Te Tomo “Nau mai e te hoa.” Ki ta Tuturu “Nau mai e kui.”
  • I kawea ake au.—Ki ta Tuturu “Pikawea au.”
  • 9. Waikohatu.—He awa kei Te Horo kei te taha tonga mai o Otaki. Ki ta Tuturu “Wai-pohatu.”
  • 10. E Te Hika.—Ki etahi “E Te Hinu.” Ko Te Hika-pounamu he wahine no Ngati-Raukawa.
  • 11. Karanga.—He wahine no Ngati-Raukawa (ano nei te titiro iho ki te kaupapa o te waiata no Topeora tonu tera ingoa a Karanga. Tirohia te rarangi tuatahi o te Waiata 49 ki Te Hurinui).
- 155
48. A SONG FOR RIRIPO
(Ngati-Toa, Ngati-Raukawa)

(Explanations by Te Taite Te Tomo.)

Topeora was a daughter of Te Rangihaeata; and was, therefore, a grand-niece of Te Rauparaha, Te Rangihaeata being his nephew. It was when Ngati-Maniapoto returned from Rangiuru (at the mouth of Otaki river) to Rangitoto (in the King Country), Topeora was smitten with love for Riripo, and she sang this song of sorrow. Topeora was a prolific composer, and she composed many songs about her tribesmen, and these songs have a vogue throughout the land. Riripo belonged to Waikato and was a cousin to Topeora.

According to the Rev. Tuturu Hone Teri's account, as recorded by Pei Te Hurinui on the 8th June, 1923, this song was a lament for Te Rehina, the mother of Kapu Te Uranga Te Purewa and Kirakira of Ngati-Tuwharetoa. There are some variations and omissions from the text as given below.

(Ref.: M. 15; S. 3/67.)

'Twas a misty-dismal day when you departed,
You gave one backward glance and I saw your face,
Nought now avails for you are gone to your spouse;
All that remains gives me wakeful nights.
5 Almost I was minded to join the company of Riripo.
There was no seer for the water ritual of parting,
To abate this love within me.
Salutations to you, O friend! I now betake myself
To the resounding falls at Waikohatu,
10There to meet you, O Te Hika.
False was the thought the dear one was for Karanga,
To be taken and used as a fireside fender.
My lips do hasten but, alas, immovable my body.

NOTES.
  • Line:
  • 1. According to McGregor (S. 3/67) the commencement of the song is as follows:—
    “Behold Tawera appears above the horizon;
    Whilst I turn about within the house.
    Wait, O comrade! Let me contemplate,
    And savour more of you.”
  • 2. You gave one backward glance.—These words are omitted in Tuturu's text.
  • 3. Your spouse.—According to McGregor “your land”; Tuturu's version “the earth.”
  • 5. Riripo.—According to Tuturu a figure of speech for death; riri, struggle or encounter po night.
  • 6. Water ritual of parting.—The ritual of parting to abate one's love was performed by a seer; the appropriate ritual was performed at the water's edge.
  • 8. In “Nga Moteatea” (Greys) “Stand there, O sire.” In McGregor's “Greetings, O Tiki.” According to Te Taite te Tomo “Salutations to you, O friend.” Tuturu's version, “Greetings Madam.”
  • 9. Waikohatu.—A stream at Te Horo, south of Otaki. According to Tuturu “Waipohatu.”
  • 10. O Te Hika.—In some versions “O Te Hinu.” Te Hika-pounamu was a woman of the Ngati-Raukawa tribe.
  • 11. Karanga.—A woman of Ngati-Raukawa (it would appear from the context that the name Karanga was another name of Topeora herself. See the first line of Song 49—Pei Te Hurinui).
- 156
49. HE WAIATA MO TE MOANA-PAPAKU
(Ngati-Toa, Ngati-Raukawa)

(Na Te Taite Te Tomo i whakamarama.)

Ko Te Moana-papaku no Ngati-Tuwharetoa, i haere mai ki te upoko o te ika i roto i nga ope i te wa i a Te Rauparaha. Kua whakamaramatia i runga ake nei a Topeora.

Tirohia nga whakamarama, a Pei Te Hurinui mo te Rarangi 4.

(Ref.: M. 15.)

Kaore te ngongirua o te tau ra na Karanga,
Whakarehu rawa iho he wairua mongina;
Whitirere rawa ake ka hewa kei te ao.
Hua atu e Moa ka wareware ano;
5 Ka te hapai mai te kai maunga koe
O Pirongia i runga. Kia marama atu
Taku nei titiro nga ngaru e horo
Nga mata-kurae o Honipaka i waho,
Ki te hoko 'Ati-Toa; mauru te manako.

NGA WHAKAMARAMA.
  • Rarangi:
  • 1. Ngongirua.—Wairua. Karanga.—Kua whakamaramatia i te waiata nama 48.
  • 2. Mongina.—Mangina: he wairua kaore i te moe rawa; ahakoa kei te moe, kei te rongo ake ano i te korero.
  • 4. Moa.—Ko Te Moana-papaku. Na Pei Te Hurinui tenei e whai ake nei: Ko etehi o nga rarangi o te waiata, otira ko te whakahuanga i Pirongia me Honipaka ano nei he tohu ke ko te ingoa i whakahuatia e te waiata, ko “Moa,” no Ngati-Maniapoto ki Pirongia, e hara i a Ngati-Tuwharetoa penei i ta Te Taite Te Tomo i korero ai.
  • 5. Kai maunga.—He mauku, he mamaku, etc.
  • 6. Pirongia.—He maunga kei Waipa.
  • 8. Honipaka.—Kei Kawhia. Kua whakamaramatia i te waiata 25.
  • 9. Hoko 'Ati-Toa.—Te Hokowhitu o Ngati-Toa.
- 157
49. A SONG FOR TE MOANA-PAPAKU
(Ngati-Toa, Ngati-Raukawa)

(Explanations by Te Taite Te Tomo.)

Te Moanapapaku was of the Ngati-Tuwharetoa tribe, who went to the head of the fish (southern districts of North Island) in the war-parties at the time of Te Rauparaha. Explanations with regard to Topeora have been given in the last song.

See footnote No. 4 by Pei Te Hurinui.

(Ref.: M. 15.)

Always the spirit of the loved one of Karanga,
Visits me ere I fall asleep;
And I arise in haste thinking the vision was in this world.
Me thought, O Moa', one could forget;
5 'Twas you who brought gifts of mountain food
From Pirongia afar. From there clearly
I would see the waves curl and break
At the headlands of Honipaka by the sea,
Where once there stood the ranks of Ati-Toa; thoughts these which comfort me.

NOTES.
  • Line:
  • 1. Spirit.—The Maori text used the term “ngongirua” instead of “wairua.” Karanga.—Already explained in Song 48.
  • 2. Ere I fall asleep.—The term used in the Maori text is “mongina,” a variant of “mangina,” which indicates the period between wakefulness and sound sleep; one would appear to be asleep but can still hear any talk taking place.
  • 4. Moa.—Abbreviation of Te Moanapapaku. (Note by Pei Te Hurinui: The other lines in the song; particularly the reference to Pirongia and Honipaka would indicate that the person mentioned in the song as “Moa,” was of the Maniapoto tribe of Pirongia, and not of Tuwharetoa, as stated by Te Taite Te Tomo.)
  • 5. Mountain food.—Mauku (edible fronds of tree-fern) mamaku (pith of tree fern) etc.
  • 6. Pirongia.—A mountain on the banks of the Waipa. (In Maniapoto territory.)
  • 8. Honipaka.—At Kawhia. Already explained in Song 25.
  • 9. Ranks of Ati-Toa.—The fighting men of the Ngati-Toa.
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50. HE WAIATA TANGI
(Ngati-Maniapoto)

(Na Te Taite Te Tomo i whakamarama.)

Ko Te Manawa he wahine rangatira no Ngati-Maniapoto, no te takiwa ki Mokau. He tangi tenei nana mo ona tungane mo Te Rauparaha ma, i te mea kua heke mai i Kawhia ki te upoko o te ika, ka takoto watea te whenua i muri.

(Ref.: T. Turi, p. 26.)

Tera te ao uru whakahekeheke ana
Na runga i nga hiwi ki Otanga ra ia.
Kai-rikiriki ai te aroha i au
Ki te iwi ra e, ka tokona ki tawhiti.
5 He mea nei Haeata ka wehe rawa i ahau,
Ka tu he ano te whakaaronga iho;
Ka ripai ra-nge au te nuku ki Mangawhau.
Kei te hua te tinana te whakamuranga pu
Ki a Hongi i raro, mana rawa e hura mai
10 Nga paepae umu ki taku matua ia.
Te Paraha i te uru whakarongo mai ra,
Nau i wehewehe te rangi o te haere;
I taupurua iho ki te makau whanaunga,
He koha ki nga iwi ka wehe rawa i ahau i.
15 Ao amuru e ata hehengi mai,
He homai aroha kia tangi atu au;
Ko taku tau ruhinga ka wehe rawa i ahau,
Ko taku tau waitai nana rawa i whakaara.
E tia nei roto, e, kai te tai e tuki,
20 E aki ki te rae o Motueka i waho,
Me he ia waipuke te ripo ki Te Mamaku.
Me aha ia koe e raro manako atu
Aku rangi mihi atu e 'Raha ki a koe;
Nau te ki tapu i waiho ki a au, e.
25 Angiangi hauraro e wero ki taku kiri,
Whakatau rawa iho te papanga ki raro ra
Tutoko tonu ake ko te moe a te manu.
He aroha noa ake ki a Te Korohiko ra
Ka nawake ki tawhiti ka rau au te mahara.
30 Ina ia te kore kihai rawa i muna iho.
I riro pea koe te marau haere
I a Te Mautaranui ki te tai whakarunga;
I kite i te paura o te puke o te tipua
I a Te Waru ma ra, e keu noa atu ra
35 I ona ngutu parera; ko wai ra au ka kaite, e!

NGA WHAKAMARAMA.
  • Rarangi:
  • 2. Otonga.—He hiwi kei te taha whakatemoana o Oparure, King Country.
  • 5. Haeata.—Ko Te Rangihaeata o Ngati-Raukawa.
  • 7. Ripai ra-nge au.—Ka haria atu he wahi ke kia ora ai i nga ope whawhai. Mangawhau—Kei te taha tuawhenua o Mokau. I haria atu a Te Manawa ki reira i te hekenga mai ai o Te Rauparaha ma ki Kapiti.
  • 9. Hongi.—Ko Hongi Hika.
- 159
50. A SONG OF SORROW
(Ngati-Maniapoto)

(Explanations by Te Taite Te Tomo.)

Te Manawa was a chieftainess of Ngati-Maniapoto, of the Mokau district. This is a lament by her for her cousins, Te Rauparaha and others, after they had left Kawhia for the “head of the fish” (southern districts of North Island), leaving their native land desolate. The following note is by Pei Te Hurinui: There were many of Ngati-Toa blood among the Ngati-Maniapoto who did not accompany Te Rauparaha's migration; Te Manawa was apparently one of them.

(Ref.: T. Turi, p. 26.)

Out west the clouds are descending
Upon the hills of Otonga over yonder.
Utterly consuming me is this sorrow
For the tribes, now thrust afar off.
5 It seems Haeata is parted from me forever,
And distressful are my inward thoughts;
Parted from all by intervening hills, I abide at Maungawhau.
My thoughts oft turn to the flaming guns
Of Hongi yonder in the north, for he alone can uncover
10 My father's ovens beyond the heaped-up mounds.
O 'Paraha, in the west, listen to me,
You chose to separate the days of departing.
Enclasped am I among cherished kinsmen,
And from here I tender words of love to departed tribes.
15 That cloud lingering in the west
Gives me cause to grieve and lament;
Happily comes this in my ageing years,
Alas, in my salty age I should be so distressed.
Within me is like the tides that crash,
20 Beating against the headland of Motueka out yonder,
Like the swirling flood waters at Te Mamaku.
All because of you all who are ever in my heart.
Each day I wish you well, O Raha:
Because you deigned to leave sacred words with me.
25 The gentle north wind steadily penetrates within,
To mingle with my myriad sorrows,
And it oft awakes me from a bird-like sleep.
It was the abiding love for Te Korohiko,
Now gone afar off, which recalls a hundred memories. [word.
30 Here, indeed, is a gaping void; for he left without a parting
Perhaps you have gone on a recruiting rally
With Te Mautaranui to a far distant land;
To procure powder from the ships of the demon,
Possessed by Te Waru and his kin, which indiscriminately
35 Pours forth (death) from its duck-bills, in places I have never seen.

NOTES.
  • Line:
  • 2. Otonga.—A hill on the seaward side of Oparure, King Country.
  • 5. Haeata.—Te Rangihaeata of Ngati-Toa, Ngati-Raukawa. Nephew of Te Rauparaha.
  • 7. Parted from all, etc.—She was taken away from her home (Kawhia district), for her protection because of invading forces.
  • Maungawhau.—Inland from Mokau. Te Manawa was taken there when Te Rauparaha and his people migrated to the south.
  • 9. Hongi.—Hongi Hika.
- 160
  • 11. Te Paraha.—Ko Te Rauparaha. Ki etahi e penei ana “Te Paraha i te rangi whakarongo mai ra.”
  • 19. E tia.—He reo no te tai hauaru, a no Te Arawa: ko tona tikanga, “Ano te rite.”
  • 20. Motueka.—He ingoa tenei kei Kawhia, he kainga: he ingoa hoki kei Te Waipounamu, e tata ana ki Whakatu.
  • 21. Te Mamaku.—He ingoa ano kei Kawhia, kei uta o Motueka. He ingoa ano hoki kei Te Waipounamu, kei Rangitoto.
  • 23. 'Raha.—Ko Te Rauparaha.
  • 24. Ki tapu.—He kupu iho na Te Rauparaha ki a Te Manawa, “I muri nei kia mau ki Te Urunga-paraoa, ki Te Titi-matarau. Ko ona whare era i Kawhia.
  • 25. Angiangi, etc.—Ko tenei whiti e kiia ana he mea hono mai ki te kaupapa ake e te waiata nei i nga whiti e rua i runga ake nei.
  • 28. Te Korohiko.—No Ngai-te-Rangi, he taina no Tupaea. Kei te waiata nama 73 te tangi a Tupaea mona.
  • 31. Marau haere.—I haere a Te Mautaranui ki Hauraki, ki Pewhairangi ki te whakataka ope hei awhina i a tuhoe ki te whawhai ki a Ngati-Kahungunu. Ko te ope tena nana i hao a Puke-karoro.
  • 32. Te Mautaranui.—He rangatira nui no Ngati-Awa, no Tuhoe. I kohurutia e Tuakiki ki Kaitarahae i Te Reinga, i uta o Te Wairoa.
  • 33. Puke.—Kaipuke.
  • Tipua.—Te pakeha.
  • 34. Te Waru.—He rangatira no Ngai-te-Rangi o Tauranga.
  • 35. Ngutu parera.—He korari; mo te pohehe o te Maori i te taenga tuatahi mai o te pu.
- 161
  • 11. Te Paraha.—Te Rauparaha. Some versions have this line as: “Te Paraha in the heavens listen to me.”
  • 19. Is like.—The Maori expression, “E tia,” is an idiomatic expression among West Coast tribes and Te Arawa. It is more often “Ano te rite” (very like it is) among other tribes.
  • 20. Motueka.—A place name in Kawhia, a village: it is also a place name in the South Island, near Whakatu (Nelson).
  • 21. Te Mamaku.—Another place name in Kawhia, inland from Motueka. It is also a place name in the South Island at Rangitoto.
  • 23. Raha.—Te Rauparaha.
  • 24. Sacred words.—Te Rauparaha left these words with Te Manawa: “After I have gone do you retain possession of Urunga-paraoa and Titi-matarua.” These were the cave dwellings of Te Rauparaha at Tirau point south of Kawhia.
  • 25. The gentle north wind, etc.—This verse, it is said, was joined on to the original text of the song, which comprised the two preceding verses.
  • 28. Te Korohiko.—Of the Ngaiterangi tribe, a younger brother of Tupaea. In Song number 73 is Tupaea's lament for him.
  • 31. Recruiting rally.—Te Mautaranui went to Hauraki and the Bay of Islands to get recruits for his Tuhoe army for the fighting against the Ngati-Kahungunu. This was the force which besieged Puke-karoro.
  • 32. Te Mautaranui.—A chief of Ngati-Awa of Tuhoe. He was murdered by Tuakiaki at Kaitarahae near Te Reinga, inland from Wairoa.
  • 33. Ships.—The Maori term “kaipuke” (sea-going vessel) was abbreviated to “puke” in the song. Demon.—The white man.
  • 34. Te Waru.—A chief of Ngaiterangi of Tauranga.
  • 35. Ducks-bill.—The Maori term “Ngutu parera” (lit. duck's-bill, also sometimes used instead of “korari,” flower stem of flax) was used, in error, by the Maori for muzzle-loading muskets.
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51. HE WAIATA AROHA
(Tainui)

I te tainga o te waiata nei e Apirana ki tana “Nga Moteatea,” Part 1, i kiia e Te Taite te Tomo na Kahukore o Ngati-Maniapoto tenei waiata. Ko nga whakamarama hoki o te take o te waiata i whai i runga i te whakaupoko o Nga Moteatea a Hori Kerei i tuhia ai (M. 16) “He Tangi mo te Kete Huri i Pirau.” Ko nga whakamarama a Te Taite te Tomo i penei:—

“Ko kahukore he wahine rangatira no Ngati-Maniapoto. He maha ona uri, ko Wetere te Rerenga ma, ko te tini noa atu. No mua atu ia i te wa i a Te Rauparaha ma. Ko tona kainga ko Marokopa. He momo waiata ano tenei, kaore i takea i te aitua tangata. He tangi tenei na te kuia nei mo tona kete purapura kumara, i pirau. Tera hoki tetahi waiata na Turoa mo te ngaunga a te ngarara i tona kaki; tetahi na Nukupewapewa mo te rironga o tana hinaki tuna i te waipuke; tetahi na Te Poumua mo tana mara, mo Puwhenua, i mate i te atua. Hei whakaatu enei i te matauranga o nga tipuna Maori ki te tito waiata, ki te whakatakoto i nga kupu e rite ana, hei whakakakahu i o ratou whakaaro.”

Na Pei Te Hurinui enei whakamarama e whai ake nei:—

Ki te korero a nga kaumatua o Waikato ko tenei waiata na tetehi tangata i tona haerenga ka mahue tana wahine tai-tamahine ki to raua kainga i runga i te moutere i roto i te awa o Waikato, i waenganui o Waahi me Rangiriri. I tupu he pakanga i waenganui i nga iwi o te tane me te wahine ko te meatanga atu o nga hungarei o te tane me haere ia, kei patua. E hapu ana te wahine i ta raua tamaiti tuatahi a e tata ana te whanau, i te wa i haere ai te tane. I runga i nga hiwi i te taha rawhiti o Waikato, i tawahi atu o Waahi, ka noho moke te tangata nei; ka tatari kia mutu te pakanga kia houhia hoki te rongo. No te takiwa ki Hauraki tetehi taha o taua tangata.

He nui ano nga waiata a te Maori i titoa mo tetehi take, ka waiatatia i muri mai mo tetehi atu ahuatanga. Ko te waiata a Timotu (Waiata 82) mo tona mate huango kua waiho i muri nei hei waiata tangi tupapaku. I pera tahi, pea, te waiata nei i tuhia ai ki te pukapuka Hori Kerei. “He Tangi mo te Kete Huri i Pirau.”

(Ref.: M. 16; W. 4/91.)

Takiri mai te ata i tua, ko te ata i au e i;
Aue kau au ki te iwi ka ngaro!
E kore e ngaro; he paku waka nui;
Houhia ki te rongo; horahia ki te kura.
5 E tama ranei! E mau ki to patu;
E hine ranei! E puhi ki te kakara.
E pari e te tai, hei kawe i ahau
Nga tai puhoro ki Otira i runga,
E pa te karanga i tarawahi awa,
10 Tautika te haere ki to matua, ki a Te Tara,
Kia tangohia mai ko Uru, ko Pipitewai e.
Kurupana-Tu, e hine, i to manawa;
Kurupana-Rongo, e hine, i taku manawa;
He manawa tina, he manawa keukeu.
15 Ka te turaki taua, e hine,
Ki te turanga o aitua,
O aitu whakatina, ko aitu whakatoka;
Kia toka te whenua, kia toka nga tangata.
E kai kawau ana te moenga iho
20 Ki te pouriuri, ki te potangotango.
Whakaputa, e hine, i te paki o Hewa;
Pohewahewa noa taua, e hine i.
Tenei koa taua te kiia mai nei
E to tupuna, he taunanawe riri koe.
25 Kati nei pea ki a taua ko te waka totara;
Pae ana te ika tangata ki te matua i te muri.
E anga to mata ki te ao o te tonga,
Ki te ara haerenga o to tupuna,
Kua nawaia i nga rangi ra, e hine ra!

- 163
51. A SONG OF LONGING
(Tainui)

In Sir Apirana Ngata's “Nga Moteatea,” Part 1, p. 66, is an explanation by Te Taite Te Tomo that this song was composed by Kahukore of Ngati-Maniapoto. The explanations follow on the title given in Grey's Nga Moteatea (M. 16) which describes the song as “a Lament for a Basket of rotted Kumara seeds.”

Te Taite's explanation is as follows:—

“Kahukore was a chieftainess of Ngati-Maniapoto. She had many descendants, Wetere Te Rerenga and others, a great number. She was of an earlier period to Te Rauparaha and his contemporaries. Her home was at Marokopa. This song belongs to another class, it was not inspired by the death of someone. This is a lament by this old lady for her basket of kumara seed-tubers which went rotten. There is also a song by Turoa for an affliction to his neck; another was by Nukupewapewa for the loss in a flood of his eel basket; another again was by Te Poumua for his plantation, Puwhenua, which was destroyed by an act of god. These songs will serve to show the deep knowledge possessed by the ancestors of the Maori in the composition of songs, and in the arrangement of the words to clothe their thoughts.”

The explanations which follow are by Pei Te Hurinui:—

According to Waikato elders this song was composed by a man after he had left his young wife at their home on an island in the Waikato River, between Waahi and Rangiriri. A state of war had sprung up between the tribes of the husband and his wife, and his in-laws told the husband he should go, or he might be killed. His wife was pregnant with their first child, and was shortly to be confined, when the husband left. On the hills to the east of the Waikato River, opposite Waahi, the man lived the lonely life of a fugitive, waiting for the fighting to cease and peace to come. This man was partly of Hauraki.

There are many Maori songs composed to commemorate some incident or for a certain purpose, and in later times it is sung for some other purpose. As an example, the song by Timotu (Song 82), which was composed because of his asthmatic condition, has since been sung as a lament over the dead. Perhaps this song was also used in a similar manner, thus accounting for the description of it in Sir Grey's book as a “A Lament for a Basket of Rotted Seed.”

(Ref.: M. 16; W. 4/91.)

Strikes forth the dawn yonder, comes the morn to me;
As I grieve in vain for the absent tribes!
They will not be lost, for the canoe is one of renown;
End the strife with a peacemaking; spread out the red cloak.
5 O son, if it be! Grasp your war-club.
O daughter, if it be! Bedeck yourself with scented plumes.
Flow in, O tide, to bear me off
To the waves that roar and reverberate at Otira.
When loud voices are heard on the river-bank
10 Proceed straightway to your father; to Te Tara,
So that you may be presented (with) Uru and Pipitewai
Sudden was the call to War, O maid,
Soon, too, the peace I hope, O loved one,
The heart be staunch, the heart be alert.
15 Remain steadfast in our love, my dear one,
In the midst of death;
Death that devastates, death that strengthens;
The land will be strengthened, men will be strengthened.
Sleep (will be fitful) like that of the hawke's prey
20 In the gloomy night, in the darkest night.
But you will emerge, O loved one, into a day of calm.
Becalmed will then be we two, O loved one.
Of us it is being said,
By your grandsire, that a wayward one were you.
25 Peradventure, all that will remain will be the totara canoe;
Which brought together the many to that sire in the north.
Turn, therefore, your gaze to the south
And follow the pathway of your forbear
Which he trod in days gone by, O loved one, alas!

- 164
NGA WHAKAMARAMA
  • Rarangi:
  • 3. Paku.—Ehara i te paku iti nei, engari ko te ahua o te rongo e kaha ana te haere. Ki etahi “pakaru.”
  • 4. Horahia ki te kura.—E rite tonu ana ki tera “houhia ki te rongo.”
  • 6. Puhi ki te kakara.—Tatai ki nga mea whakakakara.
  • 8. Tai puhoro.—He tai e aki ana ki runga toka, ka puhoro atu ki raro; ki roto ranei i te ana, ka paku i roto, ka puha ki waho.
  • Otira.—Kei waenganui o Tongaporutu o Mokau.
  • 10. Te Tara.—No Te Ati-Awa, ara no tera iwi te whaea, no Ngati-Mutunga te papa; hei tipuna ki a Ta Maui Pomare ma. (Ki etehi e penei ana “ki a Tira,” ara he whakapotonga no te ingoa o Tirapurua, he tupuna.)
  • 11. Uru, Pipitewai.—No runga i a Tokomaru waka ena tangata. (E he ana tenei whakamarama a Te Taite. Ko Uru me Pipitewai he taonga no nga iwi o Tainui. I riro a Pipitewai, he kahu-topunui, i roto i nga pakanga. I riro hoki ki roto o Hauraki. Kei te pukapuka a Leslie Kelly “Tainui,” p. 224, te roanga atu o nga korero. Ki te ahua hoki o nga kupu o te waiata, he taonga ke mona enei ingoa.)
  • 12. Kurupana-Tu.—He ohorere no te manawa, he pairi, he oho-mauri.
  • 13. Kurupana-Rongo.—I tawhiti e haere ana mai te korero kua rangona atu.
  • 14. Keukeu.—Kapakapa. (Ko tona tikanga ko tona roanga atu e penei ana “kaukau ora”—na te waiata i mea “keukeu”—he whakakaha i te manawa. Kei roto i nga karakia hika.)
  • 21. Paki o Hewa.—He rangi pai.
- 165
NOTES.

(Note: Comments in brackets thus: () for notes 10, 11 and 14 are by Pei Te Hurinui.)

  • Line:
  • 3. One of renown.—The Maori text has “Paku” which is explained as being a loud report. Some versions have “Pakaru” or broken.
  • 4. Spread out the red cloak.—In this instance, a ceremony attending a peace-making.
  • 6. Deck yourself with scented plumes.—The expression “Puhi ki te kakara” could also be rendered as “Bedeck yourself with perfumed ornaments.”
  • 8. That roar and reverberate.—Is a paraphrase of the word “puhoro” in the Maori text.
  • Otira.—Is a place between Tongaporutu and Mokau. (According to some, instead of “ki Otira” (at Otira), it should be “ki a Tira” (toward Tira) or to the presence of Tira. Tira' being an abbreviation of Tirapurua, an ancestor.
  • 11. Uru, Pipitewai.—Those men belong to the Tokomaru Canoe area. (This explanation by Te Taite is wrong. Uru and Pipitewai were names of Tainui tribal heirlooms. In Les Kelly's “Tainui,” p. 224, there is mention of Pipitewai, a cloak which changed hands in various battles. At one time it went to the Hauraki district. In the context of the song, too, it is indicated some ornaments were being referred to and not men as Taite has it.)
  • 12. Sudden was the call to war.—The term “Kurupana-Tu” in the Maori text literally is “the fright, disquiet and/or sense of impending events due to the God of War.”
  • 13. Soon, to, the peace.—The term “Kurapana-Rongo” in the Maori text as explained in the Maori annotation is “tidings from afar of Rongo (God of peaceful pursuits, etc.).”
  • 14. Be alert.—The term keukeu is explained as “throb or palpitate.” (According to some this in full—and without the vowel change for euphony—would be “kaukau ora,” a ritualistic formula used by priests in ceremonies to instil courage and daring.)
  • 21. Day of calm.—The term is “Paki o Hewa.”
- 166
52. HE TANGI MO TE TOA
(Ngati-Tama, Ngati-Maniapoto)

(Na Te Taite Te Tomo i whakamarama.)

Ko Te Oro-kairakau he rangatira, no Ngati-Tama (Mokau) tetahi taha, no Ngati-Maniapoto tetahi taha. He tangi tenei nana mo Te Hiakai raua ko Mama, he rangatira no Ngati-Maniapoto i mate ki Te Titoki i te whawhai nui, e kiia nei ko Te Motunui, i te tau 1822. He whawhai nui whakaharahara tera i mate ai a Waikato, a Ngati-Maniapoto i a Te Rauparaha, i a Te Ati-Awa, i a Ngati-Mutunga, i a Ngati-Tama. Ka hinga i kona te tini o te rangatira, o te toa. E kiia ana i ora ai a Waikato na te karanga a Te Wherowhero ki a Te Rauparaha, “E Raha! He aha to koha ki a maua?” Ka whakautua e Te Rauparaha, “E tika ana. Ki te hoki koe ki raro ma te ara i haere mai nei koe, ka hamama te kauae-runga ki te kauaeraro. Engari me ahu koe ki runga ki Pukerangiora, ka ora koe.” Mei hoki ma te ara i haere mai ai ka tutaki ki a Ngati-Tama. Ka heke ki Pukerangiora i reira Te Amio-whenua, ka hui ki tera ka ora. E kiia ana na Taki-moana o Nga-puhi i patu a Mama; ko Te Hiakai na Whakau o Te Ati-Awa.

He maha nga waiata mo tenei parekura. Ko tenei tetahi, e whai i raro iho nei.

I taia ano te waiata nei ki te J. 15/10, na Te Peehi (Elsdon Best) i kohi mai i a Tuhoe. E kiia ana i reira, he oriori na tetahi wahine o Tuhoe mo tona tamaiti, he taewa (parareka) hangai a ai hei tamaiti. Otira ko te ahua he mea whakawhiti-whiti e o Tuhoe tohunga tito waiata.

Na Pei Te Hurinui enei whakamarama e whai ake nei: I te tainga ki “Nga Moteatea,” Part 1, i kiia te tangi nei “He Tangi mo Te Hiakai raua ko Mama.” Ki te ahua o te waiata nei mo te tangata kotahi, kaore i tokorua nga mea i whaka-huatia e te waiata. Ko Mama te mea o enei tangata e tata i runga i te whanaunga-tanga ki a Ngati-Tama, a no Ngati-Maniapoto tuturu hoki. No reira ki taku nei whiriwhiri iho mo Mama tenei waiata. Ko Te Hiakai no Waikato te nuinga ona nei ara whakapapa. Kaore rawa a Waikato e whakaae ana mo te korero a Te Taite i whai kupu a Te Wherowhero ki a Te Rauparaha, “E Raha! He aha to koha ki a maua?” Otira ko te korero e penei ana na Te Rangituatea o Ngati-Maniapoto ko tenei patai ki a Te Rauparaha. Ko te take e rua rawa nga whakaputanga a Te Rangituatea i a Te Rauparaha; i Te Arawi tetehi, i Mokau awa tetehi. He whanaunga tata hoki a Te Rangituatea ki a Te Rauparaha.

(Ref.: M. 22; J. 15/10; W. 5/165; B. 3/50.)

Aue! Aue!
Pakipaki kau au ki te tuakiri o te whare;
Kei whea te mea e uaratia e taku kuru-pounamu?
Whakaputa, e tama, ki waho ra.
5 Tomokia e koe i te whare i to tuahine, i a Te Paea
Kia whakawhiwhia ko ki te rau o papauma;
Ka pai taku mea te haere nga pikitanga kei Waipokaia
Ka kitea mai koe e o papa, hei karanga mai,
“Naumai, nau ake; takahia te pae ki te Arahanga.”
10 Ma Ngati-Awa e whakatangi ki te rapa waihoe,
Tohu, e tama, ko te kore i to iwi mokai.
Ka riro te karanga pa wawe ki tawhiti;
Ka patata taku tu te taumata ki Kapu ra ra,
Ka hoki mai taku mea ki au e.

- 167
52. A LAMENT FOR A WARRIOR
(Ngati-Tama, Ngati-Maniapoto)

(Explanations by Te Taite te Tomo.)

Te Oro-kairakau was a chief, partly of Ngati-Tama (Mokau) district and also of Ngati-Maniapoto. This is a lament by him for Te Hiakai and Mama, chiefs of Ngati-Maniapoto who were killed at Te Titoki in the big battle known as Te Motunui, which took place in the year 1822. This was a very big battle indeed, where Waikato and Ngati-Maniapoto were defeated by Te Rauparaha, Te Ati-Awa, Ngati-Mutunga and Ngati-Tama. A multitude of chiefs and warriors fell in that battle. It is said what saved the Waikato was the appeal by Te Wherowhero to Te Rauparaha when he called out, “O Raha! What is your (token) of regard for us two?” Te Rauparaha's reply was, “That is right. If you return north, by the path you have come, the gaping upper jaw will descend on the lower jaw. You should proceed to Puke-rangiora and be saved.” If they had returned by the path they had come they would have been confronted by Ngati-Tama. By proceeding on to Pukerangiora they would there link up with the war party of Tukorehu and be saved. It is said Taki-moana of Nga-Puhi killed Mama; Te Hiakai was killed by Whakau of the Ati-Awa.

There are several songs for this defeat. The one which follows is one of them.

This song was also published in J. 15/10 and there recorded as having been obtained by Elsdon Best from the people of Tuhoe. It is stated there that it is a lullaby by a woman of Tuhoe, for her child, a potato which she shaped like a child. However, it would appear that the Tuhoe song composers had appropriated and adapted the song.

The following explanations are by Pei Te Hurinui:—

When this song was published in “Nga Moteatea,” Part 1, it was entitled “A Lament for Te Hiakai and Mama.”

The text of the song, however, indicates it was meant for one warrior, and there is no reference to two men in it. Of these men, Mama was the one who was related to Ngati-Tama. In my opinion, therefore, this song was for Mama. Te Hiakai was of the Waikato people so far as most of his genealogical lines were concerned. The Waikato will never agree with Te Taite when he quotes Te Wherowhero as saying to Te Rauparaha, “O Raha! What is your (token) of regard for us two?” Their version is that it was Te Rangituatea of Ngati-Maniapoto who asked this question of Te Rauparaha. The reason being that on two former occasions Te Rangituatea had saved Te Rauparaha; once at Te Arawi and the other at Mokau. Te Rangituatea was also closely related to Te Rauparaha.

(Ref.: M. 22; J. 15/10; W. 5/165; B. 3/50.)

Alas! Alas!
I beat in vain against the wall of the house;
Where is he coveted by my jade ornament?
Emerge, O son, and go forth
5 And enter the house of thy cousin, Te Paea,
Who will cover thee with leaves of the papauma.
Upstanding was my hero as he strode the heights of Waipokaia.
You were seen by your elders, who greeted thee;
“Welcome, and go onwards; tread the path to Te Arahanga.”
10 The Ngati-Awa will raise the paddle song;
A token, O son, that your tribe is bereft.
The herald of timely call has departed afar off;
Whilst I stand alone near the summit of Kapu yonder,
Memories of my hero return to me.

- 168
NGA WHAKAMARAMA
  • Rarangi:
  • 5. Te Paea.—Hei tuahine ki a Te Hiakai, no Ngati-Mutunga.
  • 6. Rau o papauma.—Rakau i uhia ai te hangi, i taona ai.
  • 7. Waipokaia.—E tata ana ki Tongaporutu, kei te Tai-hauauru.
  • 9. Te Arahanga.—Kua eke tena ki te hiwi i Parininihi (White Cliffs), e heke mai ai ki Pukearuhe.
  • 13. Kapu.—Kua tata iho tenei ki raro; tera he pa kei raro o Parininihi.
- 169
NOTES
  • Line:
  • 5. Te Paea.—A sister (or cousin) of Te Hiakai or Mama of Ngati Mutunga.
  • 6. leaves of the papauma.—Leaves of the tree used for the earth-oven in which he was cooked. (This might relate to Te Hiakai; Mama's body was not taken by the enemy.)
  • 7. Waipokaia.—Is near Tongaporutu on the West Coast.
  • 9. Te Arahanga.—This place is on the hill of Parininihi (White Cliffs) above the descent to Pukearuhe.
  • 13. Kapu.—This is near the foot of the hills; it is a pa below Parininihi.

NOTE BY TRANSLATOR:

I am not happy about Te Taite te Tomo's annotation of this song. The name Te Paea (line 5) was also a popular name among the female relatives of Potatau te Wherowhero, and this reference might be to one of them. The reference in the sixth line, “Kia whakawhiwhia koe ki te rau o papauma” is also rather obscure as annotated by Te Taite. The word “papauma” from the text of the song, is I think the proper name of a tribal fighting weapon and not the tree of that name. If so, the fifth and sixth lines would then be rendered thus:—

And enter the house of thy cousin, Te Paea,
Who will hand over to you the blade of Papauma.

My rendering in line 6 “who will cover thee,” instead of “who will hand over to you” for the Maori “Kia whakawhiwhia koe” is rather overdoing poetic license; but I was driven to this in my translation by Te Taite's annotation. Furthermore, a sister or female cousin would not have had any part in the preparation of the earth-oven as Te Taite's annotation would have it.

- 170
53. HE TANGI MO TE MAUNU
(Ngati-Maru)

Ko Te Maunu he rangatira no Hauraki, no Ngati-Maru. Ko Kahukaka tona wahine tuarua, ko Ngahua ta raua tamaiti. No te tau 1827, no te timatanga ranei o te tau 1828 ka tae a Te Maunu ki Aotea i Pikiparia, raua tahi ko te wahine ko Kahukaka, ko ta raua tamaiti hoki ko Ngahua, ko etahi hoki o tona iwi. I reira ka tae tetahi ope o Nga-Puhi. Na, ka whakahoahoa ratau, a he ra ka haere atu a Te Maunu ma ki te puni o Nga-Puhi. Ka tohea e Nga-Puhi ka haere a Te Maunu ratau ko etahi o tona iwi, ko Ngahua tetahi, i runga i nga waka o Nga-Puhi, ki te whakaatu i nga taunga ika. Kei te moana ka patua ratau e Nga-Puhi. Kei te hokinga mai o nga waka ka rongo a Kahukaka i te kohuru ra. I ora ai a Kahukaka no Nga-Puhi hoki tetahi taha ona. Na, ka titoa e Kahukaka tenei tangi.

No muri tata iho ka ea tenei mate i a Te Rohu, he toa, he rangatira nui no Hauraki, e kiia nei i roto i te waiata nei ko Te Rohu-a-Whiu. Ka haere iho te ope o Nga-Puhi, ko Te Rangitukia te rangatira, ka tutaki i a Te Rohu, i a Ngati-Maru ki Moehau; ka mate a Nga-Puhi, kotahi rawa te waka i rere hei morehu. Ko te whawhai whakamutunga tena a Hauraki raua ko Nga-Puhi.

Ko te mahanga atu o nga korero mo tenei pakanga kei te J. 13/31 a kei te W. 5/158. He mea tango mai i reira te kaupapa o tenei waiata, engari na Haora Tareranui o Hauraki i whakatikatika.

Na Haora Tareranui i homai tenei whakapapa:—

Family tree. Rangiteauria=TE MAUNU=Kahukaka, Tuwhakauhoa, Wharikihina, Ngahua, Terewai, Hihitaua, Tokoahu, Whakatuoi, Taraia === Titia, Te Awhimate, Hiwa, Tutaua, Haora Tareranui, W. H. Taipari, Hori More

He tuahine a Titia ki a Te Rohu. E whakahuaina e Taraia, i roto i te whakapapa nei, i te patere a Erenora (Nama 142 “Nga Moteatea,” Part II, p. 181).

(Ref.: J. 13/21; W. 5/158 (M); Te Turi p. 55.)

Tu tonu ko te rae, e, i haere ai te makau.
E kai ana au, e, i te ika wareware.
E aurere noa, e, i te ihu o te waka.
E kore hoki au, e, e mihi ki a koe;
5 E mihi ana au, e, ki a Ngahua, te hoa;
Taku kahui tara, e, no roto i au;
Taku totara haemata, e, no roto no Moehau.
I haere te makau, e, i te ara kohuru;
Kihai i tangohia, e, i te mata rakau.
10 To toto ka tuhi, e, ka rarapa i te rangi.
Totohu to hinu, e, nga one tu atua
I raro i Te Karaka, e, i te hau kainga.
Ka noho mai koe ra te puke i Rangipo,
Ka whakawai mate ra te wahine 'Ati-Puhi.
15 Kauaka e koaia, e, he ngahoa toki nui.
Ko wai tou, e, hei ranga i te mate?
Ma Rohu-a-Whiu, e, mana e homai.
Tau noa te makau, e, he huia rere tonga;
He unuhanga taniwha, e, tere ana ki te muri i.

- 171
53. A LAMENT FOR TE MAUNU
(Ngati-Maru)

Te Maunu was a chief of Hauraki, of the tribe of Ngati-Maru. Kahukaka was his second wife, and their son was Ngahua. In the year 1827 or the beginning of the year 1828 Te Maunu visited Aotea (Great Barrier Island) accompanied by his wife, Kahukoka, their son, Ngahua, and a number of others of their own tribe. Whilst there a party of Nga-Puhi arrived. They all became friendly and one day Te Maunu with others went to the Nga-Puhi encampment. At the constant urging of the Nga-Puhi, Te Maunu with some of his tribes-people, including Ngahua, went on the Nga-Puhi canoes to point out the fishing grounds. Whilst at sea they were killed by Nga-Puhi. On the return of the canoes Kahukoka learnt of the treacherous killing. Kahukoka's life was spared because she was partly of Nga-Puhi. Kahukoka in her grief composed this lament.

Shortly afterwards this killing was avenged by Te Rohu', a warrior and a high chief of Hauraki, and he is referred to in the song as Te Rohu-a-Whiu (Te Rohu, son of Whiu). A war-party of Nga-Puhi came under their chief Te Rangitukia, and met Te Rohu with his Ngati-Maru at Moehau (Coromandel); and the Nga-Puhi suffered defeat, only one canoe escaped with survivors. That was the last battle between the people of Hauraki and the Nga-Puhi.

A fuller account of this battle is given in J. 13/21 and also in W. 5/158. The text of this song was taken from there, but Haora Tareranui of Hauraki made some corrections.

This whakapapa was given by Haora Tareranui:—

(See Maori text for pedigree.)

Titia was a sister of Te Rohu. Taraia, who appears in the genealogical table, is mentioned in the Song of Erenora (No. 142, “Nga Moteatea,” Part II, p. 181).

(Ref.: J. 13/21; W. 5/158 (M); T. Turi p. 55.)

Upstanding is the headland where my loved one went, [ness.
Consumed (by sorrow) am I for him dead, because of forgetful-
The despairing cry, alas, came from the canoe prow.
I do not pay tribute to you now (my spouse);
5 I pay this tribute to Ngahua, my beloved;
For he was a cherished one from within my womb;
My sapling totara, from the forest of Moehau.
My dear one, alas, went by the pathway of treachery;
He was not taken at the spear's point.
10 Your blood is seen and o'erspreads the heavens.
Your exudation has settled upon the sands trodden by the gods
Down there at Te Karaka, close to our windswept home.
You will abide there on the summit of Rangipo.
Oppressed with fears will be the women of Ati-Puhi;
15 And not dare to gloat over that resounding axe-blow.
Which of your kinsmen will avenge this death?
'Twill be Rohu-a-Whiu, he indeed will retaliate.
Handsome were you my loved one, a rare huia from the south;
This was like the emergence of a dragon, alas, now floating to the north.

- 172
NGA WHAKAMARAMA
  • Rarangi:
  • 2. Ika.—Ki etahi “ngohi” (Trans. 5/5, Wars 395, J. 13/31).
  • 5. Ngahua, te hoa.—Kei te J. 13/21 e penei ana, “Ngahua, te ipo.”
  • 10. Te toto.—Kaore tenei rarangi i roto i te J. 13/21.
  • 11. Totohu.—Kei te J. 13/21 e penei ana:—Totohu to hinu, e, nga one hungahunga.
  • 12. I raro.—Kei te J. 13/21 e penei ana “I waho.”
    Te Karaka.—Kei Pikiparia; i taona ki reira a Te Maunu. Kei muri i te rarangi e whakahua ra ki Te Karaka ko tenei ki te J. 13/21:—
    To uru i piua, e, ki te wai ngarahu.
    E ki ana a Haora Tareranui kaore i tika. Ki etahi “To uru i piua, e, nga tu-a-kirikiri.”
  • 13. Rangipo.—He puke kei Pikiparia. I haria te panepane o Te Maunu ki reira whakamokamokai ai.
  • 15. Ngahoa.—Ki te J. 13/21 e penei ana “ngawha.”
  • 17. Rohu-a-Whiu.—Ko Te Rohu.
- 173
NOTES.
  • Line:
  • 2. ika.—(lit. fish) in the Maori text is the term used for one killed in battle. In some versions “ngohi” is substituted for “ika”—a word with same meaning. (Trans. 5, p. 5, Wars 395, J. 13/21.)
  • 5. Ngahua, O my beloved.—In J. 13/21 it is rendered as “Ngahua te ipo” instead of “Ngahua, te hoa.” “Ipo” and “hoa” would be synonymous terms in the context of this song.
  • 10. Your blood.—This line is not in J. 13/21.
  • 11. settled upon.—In J. 13/21 it reads:—
  • Your exudation has settled upon the fine smooth sands.
  • 12. Down there.—In J. 13/21 it reads: “Out there.”
    Te Karaka.—Is on Great Barrier Island, and Te Maunu was roasted there. At the end of the line where Te Karaka is mentioned, the following words are inserted and appear in J. 13/21:—
    Your floating locks, alas, (across your) tattooed face.
    In other versions this line is rendered:—
    Your floating locks, alas, upon the sandy sea bed.
    Haora Tareranui, however, states both insertions would be incorrect.
  • 13. Rangipo.—A hill on Great Barrier Island. The head of Te Maunu was taken there to be mocked at by the slayers.
  • 15. Ngahoa.—(lit. resounding). In J. 13/21 the word is given as “ngawha” (deep riven).
  • 17. Rohu-a-Whiu.—Te Rohu (see head note).
- 174
54. HE TANGI MO TE HIAKAI
(Ngati-Maniapoto)

(Na Pei Te Hurinui i whakamarama.)

I te tainga o te waiata nei ki “Nga Moteatea,” Part I, na Te Taite te Tomo nga whakamarama, engari kaore i tika ana whakamarama. He wahine rangatira a Te Riutoto no Ngati-Maniapoto; he wahine na Te Hiakai, e korerotia ra i te waiata nama 52. I mate a Te Hiakai ki te pa i Okoki, i te pakanga o Te Motunui i te tau 1821. Koinei te whakapapa:—

Family tree. Maniapoto, Pikiao, Te Kawairirangi, Hekemaru, Tukemata, Mahuta, Maniauruahu, Uerata, Hekeiterangi, Tapaue, Mana o terangi, Te Putu, Ngauru, Te Atairangikahu=Tawhiakiterangi=Tawa, Rangikataua, Tuata, Te Tuhioterangi, Te Kanawa, Te Rauangaanga, Te Hiakai===Te Riutoto, Potatau te Wherowhero, Te Puaha

Kei te S. 107, e kiia ana i mate a Te Hiakai ki Okoki. E tika ana tenei korero, e he ana te korero a Te Taite ko Te Titoki te ingoa o te pa i mate ai a Te Hiakai. I uru tonu a Te Hiakai ki roto i te pa a nona e waha mai ana i te tangata i patua ai i a ia ka puhia mai e tetehi o Taranaki; a i puta tonu mai te mata i te tinana o te mea e wahangia ana ka tu kai a-kiko a Te Hiakai. I reira ka puhia e tetehi o Taranaki ka mate. Ko te mea nana i mate ai a Te Hiakai he whanaunga no te mea e wahangia ra e ia. Engari i mua i te puhanga i a Te Hiakai he ko Te Rauparaha i tere tae atu, ka mea iho, “E, i ki atu rano au ki a koe noho atu i Kawhia?” Ka tungou ake a Te Hiakai, a no taua wa tonu i puhia iho ai ka mate.

Kaore te whiti tuarua i roto i te tainga o te waiata nei ki “Nga Moteatea,” Part I.

(Ref.: M. 162; J. 18/21; S. 107; T.C. 375.)

Tera te haeta hapai ana mai,
Mehemea ko te tau tenei ka ora mai.
E Hia' rongo nui ki te taha o te rangi!
Ka whati ra, e, te tara o te marama,
5 Taku ate hoki ra, taku piki kotuku.
Tena te kakahi ka tere ki te tonga,
I pongipongia koe te hau ki a Tu;
Mei ona ahua, te hoki ki muri ra.
Kei whea to patu, e hoka i te rangi,
10 Hei patu whakatipi ki mua ki te upoko,
Ki te kawe a riri?
Whakahaerea ra, kia rato nga iwi,
Kia kite Taupo, kia kite Rotorua;
Kia werohia koe ki te manu kai miro
15 I runga o Titi.
Hoki mai, e pa, ki te waka ka tutoki;
Waiho ki muri nei ka ru te whenua,
Ka timu nga tai i roto o Waikato.
Taku koara te uira i te rangi,
20 Whakahoki rua ana i runga o Hakari;
Ko te tohu o te mate na, i.

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54. A LAMENT FOR TE HIAKAI
(Ngati-Maniapoto)

(Explanations by Pei Te Hurinui.)

When this song was recorded in “Nga Moteatea,” Part I, the explanations were made by Te Taite te Tomo, but his explanations were incorrect. Te Riutoto was a chieftainess of Ngati-Maniapoto, and was the wife of Te Hiakai, who has already been mentioned in the head note to song 52. Te Hiakai was killed within Okoki pa during the battle of Te Motunui which was fought in 1821. Here is the pedigree:—

(See Maori text for pedigree.)

In S. 107 it is recorded that Te Hiakai was in Okoki. This account is correct, and Te Taite's statement is wrong that the name of the pa where Te Hiakai was killed was Te Titoki. Te Hiakai actually entered the Okoki pa, and it was whilst he was carrying away the body of a man he had struck with his club that he was shot by a Taranaki man, the bullet penetrating the body he was carrying and badly wounding Te Hiakai. It was then he was again shot by a Taranaki man and killed. The man who killed Te Hiakai was a relative of the man whose body he was carrying. But before Te Hiakai was shot and killed, Te Rauparaha was the first to reach him and he addressed him, saying, “Did I not tell you to stay in Kawhia?” Te Hiakai weakly nodded his head, and it was at that moment he was shot and killed.

The second verse of this song was not recorded in “Nga Moteatea,” Part I.

(Ref.: M. 162; J. 18/21; S. 107; T.C. 375.)

Behold the dawn arising over yonder!
Would it were the loved one restored to life.
O Hia', whose fame resounded to the heavens!
Alas, severed now is the point of the crescent moon.
5 You were my heart, my kotuku plume.
Verily the whale has drifted to the south.
You were dedicated to the God of War;
And there was no retreat to the rear.
Where now is your weapon which oft flashed to the heavens,
10 And smote with cleaving frontal blows on many a head,
As eagerly you strode forth in battle?
Let the sad tidings go forth and be shared by the tribes,
So that Taupo may know and Rotorua too;
For you they will spear the miro-eating bird
15 From the heights of Titi'.
Return, O sir, to the canoe floating unevenly;
For your departure has caused the earth to tremble,
And the tides of Waikato are on the ebb.
The portent I saw was the lightning in the sky,
20 Which flashed twice above Hakari';
It was, alas, the omen of death!

- 176

E ua e te ua tata rahi ana,
Ko te hua i te kamo taheke i runga ra.
Me mihi atu koe kei tuatahi ana
25 Ko kai whakawhenua i taupurua iho;
Te ai, e, he tiere hei whiu i ahau,
Kia kite hoki au tera whaitua.
Whai noa atu ana he maunga ka riaki
30 E aroha nei au; ka tatara ki tawhiti
Ka whamamao atu, ka hoki mai i te kore.
Ka riua tenei nga waka tere i a Te Hiakai ra!
Hei whiu i ahau, tapapa taku iti, e,
'Te au here toroa' o Karewa i waho ra
35 Au ka hoki mai, ii.

NGA WHAKAMARAMA
  • Rarangi:
  • 1. Kaore nga rarangi e rua nei i roto i te J. 18/21, i te S. 107 ranei.
  • 3. Hia'.—Ko Te Hiakai.
  • 6. Kakahi.—Ki tetahi korero he tohora, he porpoise (Tpoupou) ranei, a i hangaia nga wheua o te tohora hei karau. Ki ta Te Taite ki, kaore i pena ki te reo o te tai-hauauru. Ki a Te Atiawa ko te kakahi, ko te korehurehu i runga i te moana aio; hei te rangi ataahua ka ahua auahi mai i runga o te moana; ka ki tona tangata, “Kaore koe i kite i te kakahi i runga i te moana? Kei te aio te moana.” Ko te kakahi i te waiata nei mo te tohora, ara he kupu whakarite mo te toa me te rangarira. E hara i te “kakahi” e whakamarama ake nei a Te Taite—Pei Te Hurinui.
  • 7. Pongipongia koe.—Ki “Nga Moteatea,” “i whiuwhiua koe.” E ki ana a Te Taite i rongo ia ki a Te Ruihana o Waikato e waiata ana tera “i whiuwhiua koe.” Ko te tikanga ia e rite tonu ana.
  • Ki a Tu.—Ki a Tumatauenga, ara ki roto ki te pakanga.
  • 12. Kia rato nga iwi.—Ki te J. 18/21 “Na runga o nga hiwi.” E ki ana a Te Taite ko ia ra tana e rongo ana e waiatatia ana. Ki etahi “Ki runga i nga iwi,” ara koinei ki ta Waikato kaupapa.
  • 15. Titi.—Ko Titiraupenga, kei Hurakia, Taupo ki te uru. Tirohia nga waiata nama 41, 71, 319.
  • 20. Whakahoki rua ana.—Mo te hiko i kowha mai i te wahi kotahi, ka tuaruatia mai i taua wahi ano he tohu mate.
  • Hakari.—Ko Hakari-mata, he pa kei Hurakia i tu ai te whare o tera tupuna o Hakuhanui i te haerenga mai i Tauranga; he rua koha. E he ana te whakamarama a Te Taite i runga ake nei mo Hakarimata. Kaore he pa koinei te ingoa kei runga o Hurakia. Ko Hakarimata i te waiata nei ko te pae hiwi i te taha hauauru o te awa o Waikato i Ngaruawahia—Pei Te Hurinui.
  • 26. He tiere.—Ki tetehi whakahua “he tiare,” ara ko te kakara o te tawhiri o te rakau ranei.
  • 34. “Te au here toroa.”—He au moana i waho o Kawhia. Ki te puta taua au moana e kore e tae he waka ki te motu o Karewa (Gannet Island) i waho atu o Kawhia.
- 177

Pour down, O rain, in gusty squalls;
Like the precious tears from mine eyes falling from above.
Let us greet you as when we newly wed,
25 Thou great traveller o'er the land, treasured memories these,
There is no perfume to lure and speed me on my way,
So that I might see what lies beyond.
Sorrowfully I contemplate the upflung range
Which hides the view of you my spouse
30 For whom I mourn; departed afar off (thou art),
Beyond reach and (my spirit) returns from the void.
Borne away are my thoughts with the drifting canoes of Te Hiakai!
Would I were tossed aboard to lie prone in pitiful state.
Thwarted by the albatross current of Karewa out yonder
35 My thoughts return to me, alas!

NOTES.
  • Line:
  • 1. The first two lines were not in J. 18/21, or in S. 107.
  • 3. Hia'.—In full, Te Hiakai.
  • 6. Whale.—In the Maori text kakahi is often used for tohora (whale), or for the porpoise, from the bones of which were fashioned dredge for shell-fish. According to Te Taite this is not in the west coast dialects. Among the Te Atiawa the kakahi is the term used for the sea-mist; this is often seen on a fine sunny day like a wraith of smoke; and the remark is then made, “Did you not see the kakahi over the sea? The sea is becalmed.”
  • The note that follows is by Pei Te Hurinui:—
  • The term kakahi in the song is for the whale, which was a term applied to a warrior or a chief. The term kakahi has not the meaning in the song which Te Taite has given to it.
  • 7. You were dedicated.—In the Maori text i pongipongio koe, which is rendered in Grey's “Nga Moteatea” as i whiuwhiua koe. Te Taite stated that he heard Te Ruihana of Waikato sing it as i whiuwhiua koe (you were tossed forth). The idea conveyed is the same.
  • God of War.—In the Maori text “Tu'.” an abbreviation of “Tumatauenga', the God of War, said of one engaged in fighting.
  • 12. Shared by the tribes.—In J. 18/21 “be taken o'er the hills.” The text as given here is as Te Taite heard it. According to some “be taken among the tribes.”
  • 15. Titi'.—In full Titiraupenga, a high peak near Hurakia, in West Taupo. See Songs 41, 71, 319.
  • 20. Flashed twice.—A lightning which flashes over the same spot twice is an omen of death.
  • Hakari.—Kakarimata is a fortified place at Hurakia where the house of the ancestor Hakuhanui stood when he migrated from Tauranga. A place where lightning often struck. The foregoing explanation was by Te Taite Te Tomo.
  • Te Taite's explanation about Hakarimata is quite inaccurate. There is no fortified place of this name on Hurakia. “Hakarimata,” mentioned in the song, is the high bush clad range on the west bank of the Waikato river at Ngaruawahia.—Pei Te Hurinui.
  • 26. Perfume.—In the Maori text, tiere, which is a slight variation of tiare, the perfume of the tawhara, the flower-bract of the Freycinet banksii (kiekie) or the raukawa, an odoriferous plant used as a scent; Panax edgerleyi.
  • 34. The albatross current.—An ocean current outside Kawhia harbour. When this current flows canoes are prevented from reaching the island of Karewa (Gannet Island) which lies off Kawhia.
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55. HE WAIATA AROHA MO TIKAOKAO
(Ngati-Maniapoto)

Kei “Nga Moteatea,” Part I, (Waiata 55) nga whakamarama a Te Taite te Tomo mo tenei waiata. E tino he katoa ana aua whakamarama, e tapepa ana hoki etehi waahi o te waiata. Tenei e whai ake nei te kaupapa tuturu me nga whakamarama o te waiata.

Ko tenei waiata na Putea-a-uru mo tana tane, mo Tikaokao, mo te whakarerenga i a ia, ka moe atu i te wahine ki te taha moana ki te takiwa ki Mokau me Tongaporutu. Kua nohoia era waahi e Tawhana me ona iwi o Ngati-Maniapoto i muri mai o nga pakanga kia Ngati Tama. No te whanau kotahi a Tawhana me Tikaokao mona nei te waiata. Ko te kainga i mahue iho ai a Putea-a-uru ko Te Paripari, e tata ana ki Te Kuiti, a i waiatatia atu i reira te waiata nei.

(Ref.: M. 157; S. 95; T. Turi, p. 8.)

Tera te ao tonga ka whakahinga kei Otonake.
He aha te roimata te wa mutu tau haramai?
He piringa koko au ki Te Ranga-a-haurua.
Ka whata e te ngutu, ko au anake;
5 Kei te kai kino atu te aroha:
Kei te he mai koe; ka te wero ki te kupu,
Mana kei te tokorau e to wahine,
Kei hoki mai te manako. Mei pera e aku mahara
Me te ao mauru, 'hei te whaka-a-Whiro kia whiti
10 Te tonga paraki. E auraki noa ana!
Ka hora aku kino, aku paki.
E mahara iho ana, he kaha ano
Au ka Motumotu. Te iri atu au nga ihu waka;
No Waipapa te waka i a Te Heru' e rere ana
15 Te au ki Panirau. Kei tito, e Ti', te hoki mai.
He kai au ka whiua, ka hora ki te whare, ka hoki mai
Au, ka potini, e.

NGA WHAKAMARAMA.
  • Rarangi:
  • 1. Otanake.—He tuahiwi kei te matapuna o te awa o Waiteti, kei waenganui o Te Kuiti me Puketutu. Ka huri atu ki tua ko te awa o Mokau, kei te taha tonga a reira o Te Kuiti. Koi ra te huarahi i haere ai a Tikaokao. E he ana te tuhinga “Otanaki”; e he ana hoki te whakamarama a Te Taite konei tetehi o nga ingoa mo Pukeronaki i waenganui o Tongariro, o Ngauruhoe.
  • 3. Te Ranga-a-haurua.—He ingoa no te wharepuni i Te Paripari e tu ana. Ko Te Paripari kei te taha o te awa o Mangarapa, kei te taha rawhiti o Te Kuiti. Ko tenei ingoa, ko Te Ranga-a-haurua, kua tapa inaianei ki te whare o te Kiingi Maori kei te marae o Te Tokanga-nui-a-noho i Te Kuiti e tu ana.
  • 7. Tokorau.—He ingoa no tetehi karakia wehe i te aroha. Ara e mea ana te waiata he mea “tokorau” a Tikaokao e te wahine hou kia kore ai e hoki mai te aroha ki a ia, ki a Putea-a-uru.
  • 8. Mei pera e aku mahara.—Ara e mea ana mo te wahine hou a Tikaokao, kei te mauru hoki a Mokau me era waahi o te kainga i waiatatia atu ai te waiata nei.
  • 9. 'Hei te whaka-a-Whiro.—Ko te kupu “whaka-a-Whiro” mo te makutu. E he ana tera kupu “'whakairo” i “Nga Moteatea,” Part I, Waiata 55. Ko te “Paraki” he ingoa inanga. E kitea tuatahi tia ana ki nga awa o te taha tonga o te Tai Hauauru. No reira e penei ana te tikanga o nga kupu i runga ake nei; mehemea i rite ona mahara ki o te wahine o te mauru kua tokorautia ra tana tane, kua whai ia kia “Ahei te makutu kia noho ki nga inanga e kainga ra e te wahine hou a Tikaokao.”
  • 10. E auraki noa ana.—E tangi noa ana.
  • 11. Paki.—Ara nga korero mona kua waiho hei korero paki.
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55. A SONG OF LOVE FOR TIKAOKAO
(Ngati-Maniapoto)

In “Nga Moteatea,” Part I (Song 55) are Te Taite Te Tomo's explanations in regard to this song. The explanations are all quite inaccurate, and the text of the song is well astray in places. The true text and explanations of the song are as follows:—

This song is by Putea-a-uru for her husband Tikaokao, on his desertion of her and going away to live with a woman on the sea-coast of the Mokau and Tongaporutu district. Those parts were then occupied by Tawhana and his section of the Ngati-Maniapoto people, following on the fighting with Ngati Tama. Tawhana, and Tikaokao for whom this song was composed, belonged to the same family. The place where Putea-a-uru was left was Te Paripari, in the neighbourhood of Te Kuiti, and this song was sung there.

(Ref.: M. 157; S. 195; T. Turi, p. 8.)

See the clouds in the south declining o'er Otanake.
O why do tears come unceasingly?
My constant place is in the corner of Te Ranga-a-haurua.
Suspended on many lips is my name alone;
5 The longing wells forth and consumes me quite.
You understand me not. You pierce me with (unkindly) words,
But, perchance, you are bewitched by your woman
Which denies a return of love. If I were like-minded
As she in the west, I, too, mightest have bewitched
10 The shoaling fish from the south. Alas, I weep in vain!
My wickedness is spread about and my story told.
Dost thou thinkest I can endure it all,
When all within is torn to shreds. Would I were placed at the bow,
On the canoe of Te Heru speeding from Waipapa
15 With the current of Panirau. Do not lie, O Ti', about returning,
For I am like food cast away. Prone in the house, my thoughts
As through the night I grieve.
[return

NOTES.
  • Line:
  • 1. Otanake.—A range of hills at the source of the Waiteti Stream, between Te Kuiti and Puketutu. On the far side is the Mokau river to the south of Te Kuiti at that point. That was the way Tikaokao went. It is wrong to render it as “Otonaki,” and Te Taite was incorrect in his explanation that this was another name for Pukeronaki between Tongariro and Ngauruhoe.
  • 3. Te Ranga-a-haurua.—The name of a meeting house which stood at Te Paripari. Te Paripari is on the banks of the Mangarapa stream, to the east of Te Kuiti. The name, Te Ranga-a-haurua, has now been given to the Maori King's house which stands on the courtyard of Te Tokanga-nui-a-noho at Te Kuiti.
  • 7. Bewitched.—A special ritual called tokorau, was used for the purpose of alienating the affections of a husband or wife. The song suggests that Tikaokao was bewitched by his new mistress so as to alienate his love for the composer, Putea-a-uru.
  • 8. If I were like-minded.—This is in reference to Tikaokao's new mistress, who lived in the Mokau district which lies to the west of the place where the song was composd.
  • 9. Mightest have bewitched.—In the Maori text whaka-a-whiro means to bewitch. It was a mistake to render the word as whakairo to carve, in “Nga Moteatea,” Part I, Song 55. Paraki in the Maori text is another name (in the Mokau district) for the white-bait. Therefore, the idea the song conveys is that, if the composer was of a like mind to the other woman of the west who had bewitched her husband, she would have “contrived to implant a form of witchery in the white-bait which abounded in the home waters of the new mistress of Tikaokao.”
  • 10. Weep in vain.—In the Maori text auraki noa ana.
  • 11. Story told.—In the Maori text paki.
- 180
  • 12. E Mahara iho ana.—Ko te tikanga o nga kupu o tenei rarangi o te waiata e mea ana, tera pea nga tangata ka kaha ano ia ki te whakamanawanui tonu i te mea kua “motumotu” a roto i a ia. E he ana te whakawhiti o te kupu “kaha” kia noho he “waka,” i “Nga Moteatea,” Part I.
  • 13. Te iri au nga ihu waka.—Mo nga waka o roto o Mokau awa.
  • 14. Waipapa.—Kei te taha o te awa o Mokau, he mea tarai ki reira etehi o nga waka o Mokau, a i riro tetehi i a Te Heruika I, i roto i te whakapapa i raro iho nei.
  • Te Heru'.—Ko te Heruika, kua korerotia i runga ake nei.
  • 15. Te au ki Panirau.—He waahi ia kei roto i te awa o Mokau.
  • Ti'.—Ko Tikaokao, mona nei te waiata.
  • 17. Potini.—Ka korerotia i nga po roa ara mo te wa roa.
  • Koinei te whakapapa o Te Heruika I.
Family tree. Uerata, Wharetipeti=Ngauru (No Ngati-Waiora o Mokau), Heruika I=Ripeti, Heruika II=Taokeka, Tiatia, Marepo, Pumipi me etehi atu, Paroto, Piniha
- 181
  • 12. Thou thinkest.—The words in this line of the song suggest that her grief, which is almost beyond bearing, is not fully appreciated. It was a mistake to render the word kaha, strength or endurance, as waka, a canoe in “Nga Moteatea,” Part I.
  • 13. Would I were placed.—In reference to the canoes of the Mokau River.
  • 14. Waipapa.—Is a place on the banks of the Mokau River, where some of the river canoes were made, and one was taken by Te Heruika I, who is shown in the pedigree set out hereunder.
  • Te Heru'.—In full Te Heruika, already mentioned above.
  • 15. The current of Panirau.—The current of the rapids of that name in the Mokau River.
  • 17. Through the night.—The word potini in the Maori text conveys the idea of a long period of nights when she would be talked about.
  • This is the pedigree of Te Heruika I.

(See Maori text for pedigree.)

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- ii
NGA MOTEATEA
Part I
- 182
56. HE WAIATA AROHA KI TE WHENUA TIPU
NA?

He waiata tenei kei nga takiwa maha e waiatatia ana, engari kaore ano i ata marama, na wai i tito, na tehea iwi ranei. E kiia ana ko tenei waiata na Ngai-Tamaterangi, no roto i Te Waiau, i te takiwa o te Wairoa. Ko nga tino whakamarama kei te ngaro, kei tera hanga pea e mau ana. Ma ratau e kite iho i konei, ka whakatikatika mai.

E kiia ana ko enei ingoa ko Rautahi, ko Te Ruawai kei roto o Te Waiau; a ko Manuhiri raua ko Te Wharekura no Waikaremoana.

(Ref.: T. Turi, p. 32.)

Taku aroha ki taku whenua
I te ahiahi kauruku nei;
He waka ia ra kia toia
Nga matarae ki Rautahi ra;
5 Omanga waka Te Ruawai,
Ka hokai au, kei marutata, i.
Moea iho nei e au
Ko Manuhiri, ko Te Wharekura;
Oho rawa ake nei ki te ao,
10 Au anake te tuohu nei.
E Hika hoki! E kuika nei,
Matua ia ra e tahuri mai?
'Wai te mea ka rukupopo,
Ka whakamate ki tona whenua, i.

NGA WHAKAMARAMA.
  • Rarangi:
  • 1. Ki taku whenua.—Ki etahi “ki a koutou.”
  • 4. Matarae.—Ki etahi “whakarae.”
- 183
56. A SONG OF LOVE FOR A NATIVE LAND

This song has a wide vogue, but it is not yet clear as to who the author was, or to what tribe it can be attributed. It is said the song belongs to Ngai-Tamaterangi, of the Te Waiau Valley, in the Wairoa district. The true explanations are as yet not known, perhaps the people mentioned have it. When they see this record they can give the true version.

It is said that these names Rautahi and Te Ruawai are of places in Te Waiau Valley; and that Manuhiri and Te Wharekura were of Waikaremoana.

(Ref.: T. Turi, p. 32.)

My love, alas, for my native land
As evening shadows draw nigh;
Would there was a canoe being launched
At the headland at Rautahi yonder;
5 Where oft sped the canoe, Te Ruawai,
Urged onward by me, ere the fall of eventide.
In my dreaming I saw
Manuhiri and Te Wharekura;
Awakening to this world
10 There was I alone, bowed down.
O friend! In this great longing,
Is there no one who will share it?
For there is no one more melancholy
Than he who yearns for his own native land.

NOTES.
  • Line:
  • 1. For my native land.—In some versions, “for you all.”
  • 4. Headland.—In some versions Matarae, headland is given as Whakarae, standing out, prominent, or lying exposed.
- 184
57. HE WAIATA WHAKAUTU TAUNU
(Ngati-Tuwharetoa)

E ahua taupatupatu ana nga korero mo te take o tenei waiata. Ko ta Ngati-Raukawa korero na Kahoki, tamahine a Topeora, e whakautu ana i nga korero taunu, haohao nunui mona: Ko te Kahoki tenei nana te Waiata Nama 58. E ki ana a Te Taite Te Tomo i rongo ia ki a Hori Ketu, iramutu o Te Moanapapaku, tamaiti a Rawiri Ketu, na Rangiiria tenei waiata. Ki ta tera korero he tipuna a Rangiiria no Te Rerehau, wahine a Te Heuheu Tukino, M.L.C., i mate tata ake nei. E ki ana a Te Taite i rongo ia ki a Te Heuheu he whaea a Rangiiria ki a Te Waaka Te Rangituamatotoru, papa o Hare Waaka i mate tata ake nei.

Kei te B. 3/155 e kiia ana e Paitini Wi Tapeka (Te Whatu) o Tuhoe na Karanema tenei waiata mo tana tamaiti.

Mehemea he whakatikatika, kei a koutou mo tenei waiata tukua mai.

Ko te kaupapa e waiatatia ana e Ngati-Raukawa me Ngati-Maniapoto te mea kua tuhia ki konei.

Na Pei Te Hurinui te whakamarama e whai ake: Ki te ahua o te kaupapa tera i wehea tetehi whaiaipotanga a na reira mai te putake o “nga taunu me era atu hanga” i takea ai te waiata nei.

(Ref.: S. 68, 85; S. 3, 70; S.L. 220; B. 3/155; T. Turi p. 11.)

E pari ra koia nga tai,
Ka waahi rua mai kei te awa,
E te roimata ki tarutua iho
I te weherua po ia nei,
5 Kei te kai whenako te ngakau
Ki nga mahinga o taku itinga
Hoatu hoki au i pakia,
I tutara ki te paoa auahi;
Kia whakarongo mai e Koti,
10 Kei ko o hoa korero ki nga iwi.
Ka hira taku hari te rongo o Waikato;
E aki ana ki Whanganui-a-Tara.
Ko to wairua i haramai whakahewa
Ka hua ake tenei kei te ao.
15 Kaati taku ko te awhitanga
Me tuku atu ki to hoa moenga
I nawhea hoki koe ka takitahi
I nga rangi ra e uru wewehi ana.
He waka tenei au ka huripoki
20 Ki paea ki te one ki Whitikau
He rongo i tae mai no aku hoa
Ka rau mahara i te ra e whiti nei.

NGA WHAKAMARAMA.
  • Rarangi:
  • 1. Nga tai.—Ki etehi “ko te tai.”
  • 2. Ka waahi rua mai.—Ki etehi “E wahi rua ana.”
  • 4. po.—Ki etehi “koe.”
  • 5. Kei.—Ki etehi “Ko.”
  • 6. Ki.—Ki etehi “I.”
  • 7. Hoatu.—Ki etehi “Hoake,”
  • 9. Koti.—E ki ana a Te Taite, ko Te Koti no Ngati-Wairangi he hapu no Ngati-Raukawa, he tupuna ki a Rangiiria.
  • 10. Kei ko o hoa.—Ki etehi “Hei koha.”
  • 11. Taku hari.—Ki etehi “i taku pai.”
  • 12. Whanganui-a-Tara.—E kiia nei i naianei ko Poneke.
  • 13. Haramai whakahewa.—Ki etehi “ahu mai whakaehu.”
  • 15. taku.—Ki etehi “mahaku.”
  • Awhitanga.—Ki etehi “awhi kiri.”
  • 17. I nawhea hoki, etc.—Ko te tikanga, he aha koe i mea ai kia kore he tangata ka wehewehe ai.
  • 18. E uru wewehi ana.—E maru ana te tangata.
  • 20. Whitikau.—He Whitikau kei Paraparaumu; he Whitikau ano kei Taupo; kei Marokopa tetehi kei te akau tonu.
  • 22. Mahara.—Ki etehi “maroke.”
- 185
57. A SONG IN ANSWER TO A TAUNT
(Ngati-Tuwharetoa)

There is some confusion as to the reason for this song. According to Ngati-Raukawa it is by Kahoki, daughter of Topeora, and was in answer to some taunting and defamatory remarks about her. This Kahoki is the authoress of Song Number 58. Taite Te Tomo said he heard from Hori Ketu, nephew of Te Moanapapaku and son of Rawiri Ketu, that this song was composed by Rangiiria. According to his account, too, Rangiiria was an ancestor of Te Rerehau, wife of Te Heuheu Tukino, M.L.C., who died recently. Te Taite also said he heard from Te Heuheu that Rangiiria was an aunt of Te Waaka Te Rangituamatotoru, father of Hare Waaka who died a short time ago.

In B. 3/155 Paitini Wi Tapeka (Te Whatu) of Tuhoe is recorded as saying that this song was composed by Karanema for his son.

If any reader has any corrections to make for this song he should send them in.

The text as sung by Ngati-Raukawa and Ngati-Maniapoto is the one given here.

Note by Pei Te Hurinui: From the text it is obvious that a broken romance was the origin of the “taunts, etc.” which inspired the song.

(Ref.: S. 68, 85; S. 3, 70; S.L. 220; B. 3/155; T. Turi p. 11.)

Flow in, O rising tides,
And engulf the outflowing river
While my tears stream forth
In the stillness of the night,
5 There oft come stealthy memories
Of the many escapades of my younger days.
Now I submit to a chiding blow,
And am slandered and smoke-covered.
Now listen here, O Koti',
10 Over yonder are your friends to address the tribes
Great was my joy at the tidings of Waikato
Assaulting in force at Whanganui-a-Tara.
Your spirit too, came to beguile me
And I thought 'twas in this world.
15 Enough for me that we embraced;
Now go hence to your sleeping mate.
Oh, why did you not bring about this parting
In the crowded and proud days of yore.
I am now like a canoe overturned
20 And cast up on the beach at Whitikau.
Reports come here from my friends,
Which bring a hundred memories this noonday.

NOTES.
  • Line:
  • 1. Tides.—In some versions “thou tide.”
  • 2. Engulf.—In some versions “engulfing.”
  • 4. Night.—In some versions “you.”
  • 5. There—come.—In some versions “kei” is “kia,” with a consequent change of the present to future tense, and the line would be rendered: “There will come, etc.”
  • 6. Recalling, etc.—In some versions “Ki” is “I.” There is only a slight difference in the shade of meaning in the change indicated, which might be met, in translating by substituting “About” for “Of.”
  • 7. Now I submit.—In some versions “Hoatu,” give way, etc., is “Hoake,” give, bring, etc.
  • 9. Koti.—According to Te Taite, Te Koti was of Ngati-Wairangi, a sub-tribe of Ngati-Raukawa, and an ancestor of Rangiiria.
  • 10. Yonder are your friends.—In some versions “Kei ko o hoa,” yonder are your friends, is “Hei koha,” As a friendly token.
  • 11. My joy.—In some versions “taku hari,” my joy, is “i taku pai,” my pleasure.
  • 12. Whanganui-a-Tara.—Now known as Port Nicholson, Wellington harbour.
  • 13. To beguile me.—In some versions, “in a misty form.”
  • 15. Mine.—In some versions “taku,” mine, is “Mahaku,” for me.
  • 17. Why did you not, etc.—The Maori text is explained as meaning, why did you so act that the parting took place at the time when no people were left.
  • 18. In the crowded, etc.—When there were many people living together.
  • 20. Whitikau.—There is a Whitikau at Paraparaumu; another Whitikau in Taupo; and another at Marokopa on the coast.
  • 22. Hundred memories.—In some versions “rau mahara,” hundred memories, is “rau maroke,” dried leaf.
- 186
58. HE WAIATA AROHA MO PETERA PUKUATUA
(Ngati-Raukawa)

Ko Kahoki he tamahine na Topeora, no te kawai i a Te Rauparaha, i a Te Rangihaeata. I waiatatia ki Otaki; he waiata aroha ki a Petera Te Pukuatua, he rangatira no Ngati-Whakaue i Ohinemutu, i tona hokinga ai ki tona whenua. Ko te take o te waiata nei mo nga puhaehae a Ngati-Ruakawa ki a Kahoki, ka tangi ia ki tera iwi ona ki a Te Arawa. Ko nga rarangi e wha i te timatanga o te whiti tuarua no te pukapuka a Te Peehi B. 3/158.

(Ref.: M. 118; S. 1/20; T. Turi p. 31; W.L.W. p. 72; B. 3/158.)

Te roa o te po e oho ai au,
He rau te hurihanga i konei Tukino;
Tou hohoro mai i te hinapouri,
Ko te ahua kau i kitea atu ai.
5 Whano rawa ka nunumi, he wairua haere;
Kai roto mai te papaki, kia mau rawa mai,
Hei hoa pono koe moku nei ki te whare.
Naku i moe iho ko to wairua tonu.
Tera te pukohu tairi ana mai
10 Te tara ki Tautari, kia tangi atu au.
Me tangi, me aha te makau ka wehe;
Taratara rawa koe i taku tinana nei.
Ka riua ia koe nga hiwi ki Tairi;
Te hoki mai te manako, huri atu ai koe, e.
15 Koangi hau-raro i tuku mai i te hiwi
Ki Ngongotaha ra, te hoha noa
Taku nei titiro te puia i Whakahinga;
Tu mai i kona, ma te hautonga koe
E whiu ki te rae o Tahere ra ia.
20 Whai noa atu ana, ka huri atu na koe, e.

NGA WHAKAMARAMA.
  • Rarangi:
  • 2. Tukino.—Ko Petera Te Pukuatua.
  • 7. Hei hoa pono.—Kaore enei rarangi e rua i roto i ta T. Turi.
  • 10. Tautari.—Ko Maungatautari.
  • 12. Taratara.—Ki etahi “whakatara.” Ki etahi “Ka mamao.”
  • 13. Ia koe nga.—Ki etahi “tenei te.”
  • Tairi.—Ko Otairi, he puke kei waenganui o Rangitikei o Patea.
  • 14. Ki W.L.W. p. 72 e penei ana:—
    “Koi hoki au te manako
    Uru atu ai au-u!”
  • 15. Hau-raro.—Ki etahi “hautonga.” E ki ana a Te Taite “hauraro” i waiatatia atu hoki i runga nei i Otaki.
  • 16. Ngongotaha.—Ko te maunga i Rotorua.
  • Hoha noa.—Ki etahi “hoha mai.”
  • 17. Whakahinga.—He puia kei te taha hauauru o Utuhina awa i Ohinemutu.
  • 19. Tahere.—Kei te taha hauauru atu o Kawaha i Rotorua.
- 187
58. A LOVE SONG FOR PETERA TE PUKUATUA
(Ngati-Raukawa)

Kahoki was a daughter of Topeora, of the aristocratic lineage of Te Rauparaha and Te Rangihaeata. The song was sung at Otaki; and is a love song for Petera Te Pukuatua, a chief of Ngati-Whakaue of Ohinemutu, and was sung after his return to his native land. The song was inspired because of jealousy among Ngati-Raukawa towards Kahoki, and she laments for her other tribe, Te Arawa.

The first four lines in the second verse are from the book of Elsdon Best, B. 3/158.

(Ref.: M. 118, 5, 90; S. 1/20; T. Turi p. 31; W.L.W. p. 72; B. 3/158.)

Through the long night I am so wakeful,
A hundred times I turned about, O Tukino;
I longed for you to hurry back in the night,
And once I thought I saw your likeness.
5 'Twas only for a moment and it vanished like a phantom;
Within me is a-thumping, that vision to retain,
And to hold you, dearest one, within the house.
Thus in my dreaming I saw you in the spirit.
Behold the mist suspended high up yonder
10 On the peak of 'Tuatari, which causes me to weep.
To weep in vain for my absent lover;
Parted afar off from this body of mine.
You have vanished beyond the hills of Tairi;
Without love's token, ere proceeding on your way.
15 The gentle north wind comes off the hills
At Ngongotaha yonder, and all the while unwearied
My longing eyes rest on the steaming pools of Whakahinga.
Tarry there, and let the south wind
Bear you onward to the summit of Tahere afar.
20 Alas, these are vain thoughts, for you are gone.

NOTES.
  • Line:
  • 2. Tukino.—Another name for Petera Te Pukuatua.
  • 7. Dearest one.—These two lines are not in T. Turi's book.
  • 10. Tautari.—In full, Maungatautari.
  • 12. Parted afar off.—Taratara. In some versions, “Whakatara,” incite. Other versions have “Ka mamao,” distant.
  • 13. You have, etc.—In some versions, “tenei te” for “Ia koe nga,” and this line would then read, “Cast am I upon the summit, etc.”
  • Tairi.—In full, Otairi, a hill between Rangitikei and inland Patea (near Taihape).
  • 14. In W.L.W. p. 72 this line reads: “Lest my love revives, And I go within (the house) alas.”
  • 15. North wind.—In some versions “South wind.” According to Te Taite “north wind,” as the song was sung from Otaki.
  • 16. Ngongotaha.—The mount of that name at Rotorua.
  • unwearied.—In some versions “hoha mai,” wearied of, instead of “hoha noa,” wearied ever. These words are preceded by the negative te, which accounts for the rendering given here.
  • 17. Whakahinga.—A geyser to the west of Utuhina stream at Ohinemutu.
  • 19. Tahere.—A hill to the west of Kawaha at Rotorua.
- 188
59. HE TANGI MO TE KORE
(Ngati-Maniapoto)

(Na Te Taite Te Tomo i whakamarama)

Ko Te Kore he wahine rangatira no Ngati-Maniapoto, ko te whaea o Manga, ara, o Rewi Maniapoto; i mate i a Waikato ki Paterangi, e tata ana ki Kihikihi. Ko Paretekawa he wahine rangatira hoki no Ngati-Maniapoto, i takea ai te ingoa o tera hapu o Ngati-Paretekawa, he hapu rangatira no Ngati-Maniapoto.

Ko “Nga Moteatea” (M. 24) e ki ana na Rarawa-i-te-rangi tenei tangi mo Te Kore, i te kitenga ai i tona upoko e iri ana i runga i te turuturu. No te hapu kotahi a Paretekawa raua ko Rarawa-i-te-rangi.

Na Pei Te Hurinui tenei whakamarama e whai ake nei:—

E he ana ki taku titiro iho te korero a Te Taite ko “Paretekawa, i takea ai te ingoa o tera hapu o Ngati-Paretekawa,” te mea nana tenei waiata ara he mokopuna tuatoru noatu a Rewi Maniapoto na Paretekawa, e korero nei a Te Taite. Kua mate ke noatu tera Paretekawa i mua i a Te Kore. No te matenga hoki o Paretekawa he mea patu kohuru i aranga ai nga pakanga rapu utu mona. Tenei e whai ake nei te whakapapa mai o Rewi i a Maniapoto me Paretekawa:—

Family Tree. Maniapoto, Te Kawairirangi I, Rungaterangi, Uruhina, Te Kawairirangi, Te Kanawa, Parengaope, Paretekawa, Whakamarurangi, Hore, Irohanga, Te Akanui, Maungatautari, Wahanui I, Rewi Maniapoto, Poutama I, Poutama II, Paretekorae, Pei Te Hurinui

Na Maungatautari raua ko tana teina, ko Wahanui, i ngaki te mate o Paretekawa.

(Ref.: M. 24.)

Kaore te whakama ki au ra,
E taka kau noa nei;
He po kia moea, he ao ka tirohia.
Te takiringa mai o te ata i nga pae,
5 Kia tohu ake au ko nga mahinga
Kihai hoki mai.
He oti te tangata i kore mahara ki roto;
Te muri aroha ki to tau tumau.
Tenei ano ra o maru i waiho,
10 Te mau nei, e, kei taku tuakiri.
Ko aku mata i rehu,
E whakawhetu mai ana roto.
Ma te aha e kawe
Te tawhatitanga kei te Hahanga,
15 Kia komihi au e Kore! ki a koe;
Nau ia waiho te kiri awhinga nei.

NGA WHAKAMARAMA.
  • Rarangi:
  • 5. Nga mahinga.—Nga whawhaitanga.
  • 14. Te Hakanga.—He tawhatitanga e tata ana ki Paterangi.
  • 15. E kore.—Ko Te Kore.
- 189
59. A LAMENT FOR TE KORE
(Ngati-Maniapoto)

(Explanations are by Te Taite Te Tomo)

Te Kore, an aristocratic lady of Ngati-Maniapoto, was the mother of Manga, better known as Rewi Maniapoto; and she was killed by Waikato at Paterangi, near Kihikihi. Paretekawa was also a woman of rank of Ngati Maniapoto, and was the eponymous ancestress of the Ngati-Paretekawa a notable sub-tribe of Ngati-Maniapoto.

In “Nga Moteatea” (M. 24) it is recorded that this lament was by Rarawa-i-te-rangi for Te Kore, after she had discovered her head suspended on a pole. Paretekawa and Rarawa-i-te-rangi belonged to the same sub-tribe.

The following note is by Pei Te Hurinui:—

In my opinion Te Taite is wrong in stating, “Paretekawa, the eponymous ancestress of Ngati-Paretekawa sub-tribe,” was the authoress of this song; because Rewi Maniapoto was a great-great-grandson of the Paretekawa mentioned by Te Taite. That Paretekawa had died before Te Kore. It was on account of the death of Paretekawa, who was murdered, that fighting commenced to avenge her death. The pedigree of Rewi from Maniapoto and Paretekawa is as follows:—

(See Maori text for pedigree)

It was Maungatautari and his younger brother, Wahanui, who avenged the death of Paretekawa.

(Ref.: M. 24.)

What shameful fate, alas, has come upon me,
Hence my state of aimless wandering;
Night is only for sleep, day comes but to awaken.
When the dawn strikes the hill tops,
5 I do only recall times of strife
From whence many ne'er returned.
You were oft headstrong without thought for home;
Hence this abiding grief for your companionship.
Here, all about, are symbols of your greatness,
10 For ever cherished and treasured within the house.
My misty eyes are quite bedimmed,
And shine forth from within like stars,
What is there here to take
To the lower slope of Te Hahanga,
15 So that I might greet, O Kore! you alone.
Alas, bereft are the dear ones you once embraced.

NOTES.
  • Line:
  • 5. Strife.—The expression “nga mahinga,” have been given the meaning “times of strife” as intended in the song.
  • 14. Te Hahanga.—A saddle in the hills near Paterangi.
  • 15. O Kore.—In reference to Te Kore.
- 190
60. HE TANGI MO TE HEUHEU TUKINO (II.) I HOROA E TE WHENUA
(Ngati-Tuwharetoa)

(Na Te Taite Te Tomo i whakamarama)

Ko tetahi tenei o nga waiata nunui a Ngati-Tuwharetoa. E tika ana hoki kia wehi te tangi mo te aitua, i mate ai te taniwha o Taupo, a Te Heuheu, ratau ko tona iwi i te horo iho o tetahi taha o te maunga o Kakaramea, i Taupo, i te po o te 4 o nga ra o Mei, 1846. E kiia ana ko te take o te horo, he hu no tetahi wahi paruparu (mud volcano) i te taha marangai o Kakaramea.

Ko Te Heuheu Tukino Tuarua tenei, tama a Te Heuheu Herea raua ko Rangiaho. Ko te take o taua ingoa no nga otaota a waho o te ana o Te Rangi-pumamao i Waihora, i te taha hauauru o Taupo; ko aua otaota he maheuheu. He rangatira nui a Te Heuheu no ona tatai; he toa no nga pakanga maha i Taupo, i Waikato, i te upoko o te ika, i Heretaunga tae ki te Mahia; he tohunga hoki, he tangata tapu.

E kiia ana i kitea ano e Te Heuheu he tohu aitua i mua tata atu; tenei kei te waiata nama 61 e korerotia ana. Engari kaore ia i mahara mona ano te aitua. Ko Te Rapa te kainga i noho ai ratau ko tona iwi, kei raro iho i Kakaramea, kei waenganui o Tokaanu, o Waihi. He po te wa i tanuku iho ai te kaokao o te maunga nei, ka keke te rakau, te kohatu. Ka rangona te haruru, e ai ki te korero, ka puta a Te Heuheu ki te whatitoka o tona whare, ka mahara he taniwha, ko te Upoko-o-Waipare, ka turuki atu, ka karakia atu. I tona taringa e mau ana a Kauau-matua, he whakakai-taringa pounamu no Hawaiki mai. Na, ka tanumia nei te pa a Te Rapa e te horo; hurihia iho a Te Heuheu ratau ko tona iwi, ki tetahi korero e ono-tekau, ki tetahi e wha tekau; a kotahi rawa ano te morehu. He ope nui tonu nana i hahu, ka kitea te tinana o Te Heuheu; a haria ana nga koiwi ki Tongariro, ki tetahi ana i reira.

E ki ana a Te Taite Te Tomo no te tau 1910 ka tikina e tetahi o nga mokopuna a Te Heuheu, e Hori Tamaiwhana, nga whenua o tona tipuna, he wehi kei tukinotia e te pakeha, e nui ana hoki te haere ki Tongariro; kaore e rongo i te ki kia waiho atu. Na, ka haria mai e ia ki te toma i Whakatara, i runga ake o Waihi. Ka puta nga tohu wehi i reira. Kaore i roa i muri iho ka horo ano te taha o te maunga i runga ake i Te Rapa, ka tanumia taua tangata a Hori ki raro, ngaro tonu atu.

Ki etahi korero na Pohewa tenei waiata, he tamahine ma Te Heuheu. Ki etahi korero na Te Heuheu Iwikau, he teina no Te Heuheu mona nei tenei tangi. Kei muri ake nei whakamaramatia ai nga whakapapa.

Ko etahi nga whakamarama i runga ake nei na Hori Kerei, ko etahi na Judge Chapman, na Judge T. H. Smith, na W. Colenso, i taia ki te Transactions o te New Zealand Institute; ko etahi na Te Taite Te Tomo.

Ko nga rarangi e rima whakamutunga katahi ano ka taia. No te kaupapa a Rev. Tuturu Hone Teri etehi whakatikatika i te waiata (rarangi 19 me te 20).

Family Tree. Tukino = Parewairere, Te Heuheu (I) Herea = Rangiaho, Te Heuheu (II) Tukino, Te Heuheu (III) Iwikau, Papaka, Te Peehi, Tamaiti, Te Heuheu (IV) Patatai, Hehiri, Te Hanairo, Wi Tamaiwhana, Hori Tamaiwhana, ◯, Te Heuheu (V) M.L.C., Te Mare, Tiaria, Tuturu, △, Mateahiahi, Teri, Hoani Te Heuheu (VI), Pateriki Hura, Teri, Huriana, Hepina, Hehiri, Hepi Hoani Te Heuheu (VII), Hepina, Te Uruwhitikitiki

He maha nga uri o Te Heuheu II Tukino, Te Heuheu III Iwikau, Te Peehi, me Te Heuheu IV Patatai.

(Ref.: M. 28; Tr. 13/66, 24/507, 26/451; T.N.P. 116; J. 11/30.)

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60. A LAMENT FOR TE HEUHEU (II.) TUKINO WHO WAS OVERWHELMED BY A LANDSLIDE
(Ngati-Tuwharetoa)

(Explanations by Te Taite Te Tomo)

This is one of the classical songs of Ngati-Tuwharetoa. The occasion, of course, demanded a dignified lament for the death of one who was the dragon of Taupo, Te Heuheu, and his people who perished in a landslide, which swept down from the slopes of Mount Kakaramea, on the shores of Lake Taupo, during the night of the 4th of May, 1846. It is recounted that the landslide was caused by a mud volcano on the slopes of Kakaramea.

This Te Heuheu Tukino was the second of that name and was the son of Te Heuheu Herea and Rangiaho. The name, Te Heuheu, was derived from the moss outside the cave of Te Rangipumamao (an ancestor) at Waihora, on the western shores of Lake Taupo; the moss was called maheuheu. Te Heuheu was a high chief by lineage; he was a warrior of the Taupo and Waikato districts, of the southern regions, from Hawkes Bay to the Mahia Peninsula; he was also a high priest and was a sacred personage.

It is said that Te Heuheu had a premonition of disaster just before his death; which is referred to in Song 61. But he did not think that the omen indicated his own death. Te Rapa was the name of the village where he lived with his people; it lies below Kakaramea and between Tokaanu and Waihi. It was during the night when the side of the mountain came adrift in a huge landslide, trees and rocks being shattered. When the roaring sound was heard, it is said, Te Heuheu went to the doorway of his house, and thought the noise came from a taniwha (dragon) named Te Upoko-o-Waipare, and he recited an incantation to ward it off. On his ear he wore the famous greenstone ear-pendant, Kaukau-matua, which had been brought from Hawaiki. The village of Te Rapa was overwhelmed, burying Te Heuheu and his people, according to one account sixty in number, according to another account forty; but there was one solitary survivor. A large number of people set to work and recovered the body of Te Heuheu and his remains were taken to Tongariro, to a burial cave there.

According to Te Taite Te Tomo, in the year 1910, one of the grandsons, Hori Tamaiwhana (at his death he had assumed his deceased elder brother's name Wi Tamaiwhana, P.H.), brought back his grandfather's remains, because it was feared they would be interfered with by Europeans, who were then visiting Tongariro in increasing numbers; he (Hori) would not heed others who told him to leave them where they were. He brought them back to the tribal burial ground on Whakatara, just above Waihi village. Fearful signs were seen at that time. Shortly afterwards another portion of the mountain above Te Rapa broke away in a landslide, and Hori was overwhelmed and was never seen again.

According to some accounts this song is by Pohewa, a daughter of Te Heuheu II. According to other accounts the author was Te Heuheu Iwikau, a younger brother of Te Heuheu for whom the lament was composed. Later on the genealogy will explain the relationship.

Some of the explanations given above were by Sir George Grey, some were by Judge Chapman and Judge T. H. Smith, and these were recorded by W. Colenso in the Transactions of the New Zealand Institute; some were by Te Taite Te Tomo.

The last five lines of the original song are now recorded for the first time. Some revision in accordance with the version of the song by the Rev. Tuturu Hone Teri, have been made. (Lines 19 and 20.)

(For genealogy see Maori text.)

There are many other descendants of Te Heuheu II Tukino, Te Heuheu III Iwikau, Te Peehi and Te Heuheu IV Patatai.

(Ref.: M. 28; Tr. 13/66, 24/507, 26/451; T.N.P. 116; J. 11/30.)

- 192

'Ra te haeata takina mai i te ripa
Te tara ki Tauwhara!
Ko taku hoa pea tenei ka hoki mai, e.
Aue kau atu ana au i te ao;
5 Ka riro ia koe ra, te taonga, e.
Haere ra e te nui; haere ra e te wehi;
Haere ra nga rata whakaruru hau ki te muri.
Me ko wai te atua, nana koutou
Kei huri kino iho ki te mate?
10 Moe mai, e Pa, i roto te whare kino, e.
'A tiponahia te tau o Kaukau, e,
Te Ika-a-Ngahue i waiho i te ao,
Hei tohu mohou.
'A hurihurihia to tupu hauroa, to tupu haunui, e i;
15 'A kite iho au to kiri i ahua ki te wai ngarahu,
To mata i haea ki te uhi matarau.
Waiho nei nga iwi, huhe kau ake!
Tatai kau ana te whetu o te rangi,
Ka riro Atutahi ma Rehua
20 Pai tangata i te whetu whakataha i te Mangoroa,
Ko koe ra, i!
Tu kau Tongariro i te tonga!
Tena te puhi o Te Arawa
Ka manu i te wai, e!
25 Ka whakawai mai te wahine i te uru.
Nau ia waiho Hiramai-te-uru,
Hiramai-te-whatu-moana,
I “te paepae-o-te-kotore o to tupuna o Rongomai-huia,”
Torona te po i a koe.
30 E tama na Rangi! Kati ra te moe, e!
Maranga mai ki runga, e mau ki to patu.
Korero i o tohu, te kura takai puni,
Te toka tu moana, i te tukutahi whakarere;
Waiho i Tai-whakaea, i te Hawaiki-pepeke, e!
35 Ka hinga, ka takoto kei te whenua, u—
Ka haruru to rongo, o—
Ki te taha o te rangi, i.
Ka rongo mai Te Kuini
I Ingarangi ra hoki,
40 Hei whakatauki mai;
“Hei moni koura koe ki te whare.”
Na i!

NGA WHAKAMARAMA.
  • Rarangi:
  • 2. Tauwhara.—He maunga kei te taha rawhiti o Taupo, he puia i nga ra onamata. Kei te waiata nama 9, “Ko te Tara kei raro ko Tauwhara i runga.” He taumata i piki ai a Ngatoroirangi i a raua ko Tia e tauwhainga ana ki te taunaha i Taupo. Eke rawa ake a Ngatoro ki Tauwhara kua pahemo a Tia ki Te Hatepe, kua kapi katoa te moana i te rehu o te mamao i nga karakia a Tia. Na, ka werohia iho e Ngatoro tana rakau, he totara, ki waenganui i te moana kia riro ai i a ia; tu ke ki Mataweka, e tu mai na. Na, ka karangatia a Taupo ko Taupo-nui-a-Tia.
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See the dawn glowing o'er the land,
Striking upon the peak of Tauwhara!
My comrade, perhaps, returns to me,
As I lament with anguish alone in this world;
5 You have departed with all your valued treasures, alas.
Farewell, O thou mighty one; farewell thou feared one;
Farewell, O thou sheltering rata from the north wind.
What god was it, who has upon you all
Brought about so dread a death?
10 Sleep on, O Sire, in that comfortless abode,
With Kaukau securely fastened in thy grasp.
That “Fish of Ngahue” bequeathed to the world,
As sceptre for thee.
I turn about thy majestic form, thy herculean frame, ah me;
15 I see thy skin so richly pigmented,
And thy face chiselled in varied forms.
The tribes, alas, are disconsolate and bowed down.
Unheeded are the stars shining in the heavens,
Because Atutahi and Rehua have gone.
20 Noble one, like a star shining apart from the Milky Way
Thou wert, indeed, ah me!
Tongariro stands lonely in the south!
See there, the plume of Te Arawa
Floats upon the waters, alas!
25 Whilst the woman from the west rejoices.
No more to intone, “Hiramai-te-uru,”
Nevermore recite “Hiramai-te-whatu-moana,”
Or chant, “Te paepae-o-te-kotore”—of thy ancestor Rongomaihuia,
For the eternal night has come upon you.
30 O son of Rangi! cease thy slumbers!
Arise, stand forth and take thy battle-axe.
Speak of what portends; is't to be the onward charge,
The sea-girt rock defence, or the tumultuous headlong rush;
To victory thus you led us thro' snow, sleet and storm.
35 Thou art now fallen and on the earth reclines—
Thy fame is reverberating afar—
'Tis soaring upwards beside the heavens.
The Queen will hear of it
In England afar off;
40 She will pay tribute and say,
“A golden coin art thou within the house.”
Ah me, alas

NOTES.
  • Line:
  • 2. Tauwhara.—A mountain on the eastern side of Lake Taupo, an extinct volcano. In Song Number 9 is this line, “Te Tara above and Tauwhara below.” This was the peak which Ngatoroirangi ascended when he and Tia were laying claim to Taupo. By the time Ngatoro' reached the summit of Tauwhara. Tia had passed on to Te Hatepe, and the lake was completely shrouded in mist because of Tia's incantations. Ngatoro' then threw down his wooden spear of totara to land on the lake and thus establish his claim; but it fell at Mataweka, and there it still stands. Hence Taupo was named Taupo-nui-a-Tia—The Great-Taupo-of-Tia.
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  • 11. Kaukau.—Ko Kaukaumatua he whakakai-taringa pounamu.
  • 12. Te Ika-a-Ngahue.—E kiia ana ko te papa pounamu no reira taua whakakai na Ngahue i hari atu i Te Waipounamu ki Hawaiki; ka kiia taua papa pounamu ko Te Ika-a-Ngahue. Na Tamatekapua i mau mai i Hawaiki i runga i a Te Arawa.
  • He toki etahi o nga taonga i hangaia ki Hawaiki ki nga maramara o Te Ika-a-Ngahue, ko Tutauru, ko Hauhauterangi; na reira i tarai etahi o nga waka, i hoe mai ai nga tipuna Hawaiki. Ko Tutauru te toki i kotia ai te upoko o Uenuku.
  • 17. Huhe.—Porangi noa ai.
  • 20. Whakataha.—Wehe ke ana i te Mangoroa. Mei tu mai i roto i te Mangoroa ka ngaro noa iho.
  • 25. Ka whakawai, etc.—Ka taunu mai te wahine i te uru. Ka koa mai a Te Aratapu, mona i mate. Ko tera wahine no tetahi hapu o Ngati-Tuwharetoa, no Ngati-Hinemihi. Ko ia te mea i tute i a Te Heuheu i tona whakanohanga i tona kainga ki Puketapu, i Tuhua.
  • 26. Hiramai-i-te-uru He karakia. Ko nga kupu o taua karakia kei M. 304.
  • 27. Hiramai-te-whatu-moana He karakia. Ko nga kupu o taua karakia kei M. 304.
  • E ki ana a Hori Kerei i reira he karakia e Te Heuheu i te wa i horo ai te maunga kua ora ratau ko tona iwi. Na Te Heuheu (Iwikau) i korero ki a ia, i whakaatu hoki nga kupu o te karakia.
  • 28. Te paepae-o-te-kotore-o-Rongomaihuia.—He karakia ano. Kei te M. 305 nga kupu o tena karakia.
  • 32. Kura takai puni.—Ki tetahi whakahua “Kura takahi puni”; he kokiri na te ope taua.
  • 33. Tukutahi whakarere.—He pera ano, engari kei te rere hoki te waewae o te taua, kei te pipiri te haere.
  • 34. Tai-whakaea, Hawaiki-pepeke.—I te matao, i te tupuhi, i te huka. Ahakoa whawhai i roto i te huka ka puta tonu ia.
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  • 11. Kaukau.—In full, Kaukaumatua, a greenstone ear pendant. See J. 22/228.
  • 12. Fish-of-Ngahue.—It is said the slab of greenstone from which the pendant was fashioned, was procured from Te Waipounamu (South Island) by Ngahue and taken to Hawaiki; and that slab of greenstone was named the Fish-of-Ngahue. It was Tamatekapua who brought it from Hawaiki on the Arawa Canoe. Axes were some of the things fashioned in Hawaiki from the Fish-of-Ngahue, which were named Tutauru and Hauhauterangi; they were used in the making of canoes on which the ancestors voyaged from Hawaiki. Tutauru was the axe used in beheading Uenuku (High Chief in Hawaiki).
  • 17. Disconsolate.—The term “huhe” here means utterly distracted. The word also means exhausted, weary, etc.
  • 20. Apart.—That is standing apart from the Milky Way. If a star is within the Milk Way it will not be noticed.
  • 25. Rejoices, etc.—In other words the woman in the west will utter taunting words. Te Aratapu will rejoice because of his (Te Heuheu's) death. That woman was of Ngati Hinemihi, one of the sub-tribes of Ngati-Tuwharetoa. She was the one who evicted Te Heuheu when he built himself a home on Puketapu near Tuhua.
  • 26. Hiramia-te-uru A ritual. These are archaic words from the ritual which is recorded in M. 304. (Sir) George Grey states that it is a powerful incantation: had it been used by Te Heuheu on the day the mountain-side broke away, he and his people would have survived. It was explained to him by Te Heuheu Iwikau who also gave him the words of the ritual.
  • 27. Hiramia-te-whatu-moana A ritual. These are archaic words from the ritual which is recorded in M. 304. (Sir) George Grey states that it is a powerful incantation: had it been used by Te Heuheu on the day the mountain-side broke away, he and his people would have survived. It was explained to him by Te Heuheu Iwikau who also gave him the words of the ritual.
  • 28. “Te paepae-o-te-kotore” of Rongomaihuia.—Also a ritual. The words of that ritual are in M. 305.
  • 32. The onward charge.—In the Maori text “Kura takai puni,” The charging braves who envelope the encampment. Another version is “Kura takahi puni,” The charging braves who overwhelm the encampment; a mode of attack by a war-party. See J. 12/78 and N.M. 209.
  • 33. Tumultuous headlong rush.—Tukutahi whakarere. Also a mode of attack; but, as with flying feet the war-party rush forward, they still keep a compact formation.
  • 34. To victory, etc.—There was difficulty in rendering this line into English. The two words, “Taiwhakaea” and “Hawaiki-pepeke” are both archaic terms, which are explained in the Maori text as meaning: “In the bitter cold, storm and sleet. Although he often fought in the snow he was always victorious.”
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61. HE TANGI MO TE HEUHEU (I.) TUKINO ARA TE HEUHEU HEREA
(Ngati-Tuwharetoa)

(Na Te Taite te Tomo i whakamarama. Na Pei Te Hurinui nga whakatikatika.)

Kua whakamaramatia i te waiata nama 60 te matenga o Te Heuheu i te horo i te tau 1846. E ki ana a Werihe Te Tuiri nana tenei tangi, mo tona matua, mo Te Heuheu Tukino (I), e kiia nei ko Te Heuheu Herea.

Ko te Upoko-o-Waipare he kohatu kei te moana o Taupo, kei waho o Te Rapa e tu ana; e kiia ana he taniwha. Ka kitea atu ka rere mai he kawau, ka noho i runga i taua toka; a ka tau tetahi, ka tau tetahi. Ka mohiotia he tohu mate. I puta aua tohu i te matenga o Te Heuheu Herea.

Ko te whakapapa tirohia kei te Waiata 60.

I he te whakanohonoho o etehi o nga rarangi i te kaupapa a Te Taite, me etehi hoki o nga kupu me nga whakamarama. Na Pei Te Hurinui i whakatikatika kia hangai ki te kaupapa a Rev. Tuturu Hone Teri i korero ai ki a ia. He uri a Tuturu no Te Heuheu Herea.

(Ref.: M. 124; S.2 60; M.M. 209; T. Turi, p. 28; W.M. 13/37.)

Titaka kau ana nga manu o te ata, ka riro ko koe ra, i!
Hare ra, e Pa, i te hahatanga o Pipiri
E kore au e mihi, mei riro ana koe
I te puta tu ata, i whakarakea i te awatea
5 Aku ika huirua tenei ka tu
Ka pae kei o taua aroaro.
Tiria atu ra ki te aroaro no te atua
I whakakateatia i te ahiahi.
Taku manu noho matarae, i whangaia ki te hau;
10 Kawau aroarotea, ka tu tenei kei te paenga i o riri.
Taku kokomako whakahau i te ata,
No nga rake manawa i te tahatika ki Pungarehu!
Ka whangaia koe ki runga te ahurewa
Ka kai Uenuku, e ra!
15 Komako noa ana i toku po ko au anake,
Te au ko te moe tokona ake ana ki runga, e ra;
Na te mamae ra ka huri ronaki.
Koe ika pawhara na te atua ki runga te tiepa.
Whatiia mai ra titapu maroro,
20 Ka tokia to kiri e te anu kopata.
Ka pa ia nei he wehenga tau koe;
Te wehe i te matua no hea e hoki mai ki ahau
Te matua i te whare me rauhi mai e te ringa.
Te matua i te waka me whakatangi ki te waihoe;
25 Me uta ki te patu, me uta ki te tao;
Nga mahi ra, e, i whakararawetia, ka rewa kei runga.
Te apaapatu kei o tuakana;
I te waka e tau ana
I te nui Ati-Tu, i te rahi Ati-rangi
30 Māna e hoatu ki te mata uraura.
Māku e whakamau nga tai-toru atea o te wai.
E Pa ma! Tirohia mai ko au anake tenei;
Ka riro te mumu, ka riro te awha;
Ka tere te parata,

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61. A LAMENT FOR TE HEUHEU (I.) TUKINO OTHERWISE TE HEUHEU HEREA
(Ngati-Tuwharetoa)

(Explanations by Te Taite te Tomo, with corrections by Pei Te Hurinui.)

The account of the death of Te Heuheu II by a landslide in 1846 has been given in Song Number 60. According to Werihe Te Tuiri this is his (Te Heuheu II) lament for his father. Te Heuheu I Tukino, who is more often referred to by his other name, Te Heuheu Herea.

(For genealogy see Maori text.)

The rock named Te Upoko-o-Waipare stands in the lake of Taupo, just off-shore of Te Rapa; it is said to be a taniwha. When shags are seen to fly and settle on that rock, one by one, it betokens some misfortune. Such an ill-omen was seen when Te Heuheu Herea died.

The arrangement of some of the lines by Te Taite was incorrect, and there were also mistakes in the text and explanatory notes. The revision was done by Pei Te Hurinui so as to make the text agree with that given to him by the Rev. Tuturu Hone Teri. Tuturu (died 1927) was a descendant of Te Heuheu Herea.

(Ref.: M. 124; S.2 60; M.M. 209; T. Turi, p. 28; W.M. 13/37.)

The birds of the morning fly distressfully about, now you are gone!
Depart, O Sir, with the first breath of Winter.
Not for me to pay tribute if you had fallen
In a dawn attack, for you would have been seen in the light of day.
5 My company of the two-fold slayer of the fish of war
They all are here before us now.
Go forth as an offering to your god
With befitting ritual at the closing of the day.
My war bird of the bold headland, fed by the winds—
10 The white-breasted shag has come and gazes on your many fields of battle—
My song bird which arose betimes to herald the dawn,
Along the tree-covered cliffs of the lake-shore at Pungarehu!
You are now left exposed on top the sacred altar,
And there to be consumed by Uenuku, alas!
15 Like the solitary song bird of the night, alone am I;
Restless is my sleep with many thoughts pressing upwards;
'Tis the pain of sorrow and abiding memories that turn about within.
A disembowelled fish-offering for the gods thou art on yonder tower.
Pluck forth and surrender then the drooping plume of the heron;
20 For already your skin is pinched with the bitterly cold dew.
Would this parting with you was like the changing seasons of the year;
Alas, the parting with a father is for ever and you will not return to me!
No father at the house to beckon with the hand;
No father on the canoe to raise the paddle song.
25 Place about him his war clubs and long spears;
Symbols these of your exploits which resounded on high.
Your senior cousins remain in their hill-top forts
But here with us is the moored canoe
Of the mighty Ati-Tu, and the many of Ati-Rangi:
30 They will strive mightily when faces are flushed (at the call of war).
Great gifts bequeathed these which I will cherish to stem the rising tides.
O Sirs! look, here alone am I;
Gone is the valiant warrior, and the raging tempest is stilled;
The carved stem-head of the canoe has drifted away,

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35 Ka maunu te ika i tona rua;
Taku kaka haetara ki te iwi ra ia
Watea kau ana ko te turanga kau o Rehua.
Takoto ana mai te marama i te pae ki a koe.
Ka eke i o he, ka tau ki raro,
40 E ra, i!

NGA WHAKAMARAMA.
  • Rarangi:
  • 1. Titaka.—Ki etehi “tataka” otira he rite tonu te aronga o enei kupu. Ko te whiti tuatahi nei kaore i roto i nga pukapuka o Hori Kerei ma. I te tainga a Apirana na Toro Iwikau o Rangitikei, he uri no Te Heuheu Herea, i tuhi mai, a na Te Taite i whakamarama. Kaati kua whakamaramatia i runga ake o te waiata nei, ko te kaupapa i tenei tainga na Rev. Tuturu Hone Teri, he uri ano hoki no Te Heuheu Herea. I mohio katoa a Ngati-Tuwharetoa me Ngati-Raukawa ko Tuturu tetehi o nga kaumatua tino mohio ki nga waiata, ki nga whakapapa me nga korero o nga tupuna o ona iwi. Ki te korero a Tuturu, i te wa i o ratou pakeke e ora ana, kaore e waiatatia te whiti tuatahi nei me tupono rawa ki te mate o tetehi o roto i te kawei o nga Te Heuheu. Koira te take, ki tana whakamarama, i tipokapoka ai te mau o nga kupu me nga rarangi o tenei whiti i etehi, a he tokomaha kaore tonu i mohio ki te kaupapa tika o te whiti nei.
  • 2. Pipiri.—Ko te makariri, ko te wa o te huka. Te tikanga i te mamaoa o te huka. Ka haere ka awatea ka puta te kohu, ara te korohu o te huka.
  • 5. Ika huirua.—Ki te whakamarama a Te Taite ki a Apirana, “mo te tangata i patua ki roto i te riri” enei kupu. Ko tona tino tikanga ia o tenei whakahua, mo te patu a te toa e rua tangata i te hinganga, ka haea ki te koi arero tetehi me te whiu i tetehi ki te rau o te taiaha. He korero roa tonu i whakahuatia ai enei kupu i te waiata nei. Ara mo Te Tauri o Ngati-Te Rangiita i whakahuatia ai e te waiata; i pera hoki tana patunga i nga toa e rua o Ngati Kahungunu i runga o Kaimanawa. Ko Te Tauri he mokopuna na Te Rangituamatotoru, mona nei te pepeha a Te Heuheu II, “Ko te tangata i mohio ki te matatahi, ki te kai-tuha”; he toa hoki i ona ra a Te Rangituamatotoru, he rangatira nui no te taha rawhiti o te moana. I moe punarua a Te Heuheu II i nga tuahine tokorua o Te Tauri, i a Nohopapa raua ko Te Mare. No reira he kupu whakanui enei nana ki te hapu o ana wahine, ki a Ngati-Te Rangiita, kua tae atu ra ki te uhunga ki tana matua. Kua mate ke atu a Te Tauri i a Ngati Kahungunu i mua atu. I rokohanga e te taua ko tana kotahi i te kainga e uhi ana i tana whare; ka karapotia, ka mokowhiti iho, kaore i puta ka mau ka patua a Te Tauri, te toa “ika-huirua.”
  • 7. Tiria atu.—Tapaea atu hei whakahere.
  • 8. Whakakateatia.—I wehewehea, i ata whakaritea.
  • 10. Kawau aroarotea.—He tohu mate, kua whakamaramatia i runga nei.
  • O riri.—He toa hoki a Te Heuheu. Na tana toa i tu ai ia hei rangatira nui mo Ngati Tuwharetoa katoa. He teina hoki ia i te nuinga ona kawei i roto i a Ngati Tuwharetoa. Ki te whakamarama a Te Taite ki a Apirana, “Kei te piriti i Tokaanu he puta nana (ara na Te Heuheu Herea), ko Te Riri-ka-wareware te ingoa; a he ingoa ano hoki no tetehi rakau ana he pouwhenua.” Koinei te tino rakau a Te Heuheu Herea; na tana whanaunga, na Huahua, a ia i ako ki te mau i taua rakau. No Ngati-Matakore, hapu o Ngati-Maniapoto, a Huahua, a e noho tungane ana ki te whaea o Te Heuheu Herea, ki a Parewairere, a he matua turanga whanau hoki ki a raua ko tana wahine, ki a Rangiaho.
  • No te kawei o Huahua a Pei Te Hurinui nana nei enei whakamarama, otira kaore o Huahua ona uri ake.
  • 12. Rake-manawa.—He otaota kei Waihi e tupu ana. Kei te taha tika o Taupo i tua atu o Waihi nga ana, nga putiki a Te Heuheu e whakamanawa ai, e karakia ai. Kei reira hoki a Pungarehu, kei runga ake o Waihi, he kainga no nga Heuheu.
  • Pungarehu.—Kua whakaaturia i runga ake nei.
- 199

35 And the great fish has emerged from his watery lair;
My bright-plumaged bird, admired by the tribes, has flown;
And the star Rehua shines down on a desolate land.
The moon tarried o'er yonder horizon to await you
Whilst you, with all your faults, lie there prone in death.
40 Alas, Ah me!

NOTES.
  • Line:
  • 1. Fly distressfully about.—In the Maori text the term “Titaka” in other versions is “Tataka.” These words are synonymous. The first verse is not in the books by Sir George Grey and the others. In the first edition of “Nga Moteatea” the text was contributed by Toro Iwikau of Rangitikei, a descendant of Te Heuheu Herea, with explanations by Te Taite. In the head note to this song it is explained the present text is by the Rev. Tuturu Hone Teri, who was also a descendant of Te Heuheu Herea. The whole of Ngati-Tuwharetoa and Ngati-Raukawa recognised that Tuturu was an elder who was well versed in the songs, genealogies and the history of the ancestors of the tribes to which he belonged. According to Tuturu, in the lifetime of their elders, this first verse was never sung unless the occasion was the death of one of the Te Heuheu lineage. That was the reason, as he explained, why only some words and parts of the lines of this verse were known to some people, and many never learnt the correct text of this verse.
  • Winter.—The term used in the Maori text is “Pipiri.” Literally it is the mist rising from frost or snow. The term is usually applied to the early morning mists, that is mist from the frozen earth.
  • 5. Two-fold slayer, etc.—In the Maori text “Ika-huirua.” According to Te Taite's explanation to Apirana, “The term applied to one killed in battle.” The full explanation of the term, however, is that it is applied to a warrior who has killed two men simultaneously; one is slashed with the sharpened tongue or point and the other struck with the leaf or blade of the taiaha (see W.D. 423). There is quite a long story behind this reference in the song. The reference relates to Te Tauri of Ngati-te-Rangiita; for it was in the manner described that he killed two warriors of Ngati-Kahungunu on the Kaimanawa range. Te Tauri was a grandson of Te Rangi-tuamatotoru, the one of whom Te Heuheu paid a cryptic tribute as “The man who knew how and when to give judgment, and when to give largess.” Te Rangituamatotoru was a notable warrior, and a high chief of the eastern side of the lake (Taupo). Te Heuheu II was married at the one time to the two sisters of Te Tauri, to Nohopapa and Te Mare. This reference in the song was therefore a tribute by the composer to the sub-tribe of his wives, the Ngati-Te Rangiita, who had come to the obsequies of his father. Te Tauri had previously been killed by Ngati-Kahungunu. He was discovered alone by a war-party at his home whilst engaged in roofing his house; the house was surrounded; he leaped to escape, was caught and killed, and thus died Te Tauri, “the two-fold slayer of the fish of war.”
  • 7. Go forth.—In the Maori text the expression “Tiria atu” is explained as, to be set apart as an offering.
  • 8. With befitting ritual.—In the Maori text “whakakateatia” is explained as being apportioned or specially set apart.
  • 10. The white-breasted shag.—An omen of death according to Te Taite, as already explained in the head note.
  • Your many fields of battle.—In the Maori text “paenga i o riri.” Te Heuheu was a warrior. It was on account of his courage and bravery that he became paramount chief of the whole of Ngati-Tuwharetoa. According to Te Taite's explanation to Apirana “At the Tokaanu bridge there is a cave of his (i.e., Te Heuheu), known as Te Riri-ka-wareware, it was also the name of a weapon of his, a pouwhenua.” This was the favourite weapon of Te Heuheu Herea, in the use of which he was taught by his kinsman Huahua. Huahua belonged to the Ngati-Matakore, a sub-tribe of Ngati Maniapoto, and was a relative of Parewairere, the mother of Te Heuheu Herea, and a cousin of his wife, Rangiaho. Pei Te Hurinui who gave the above explanation is of the same lineage as Huahua.
  • 12. Tree-covered, etc.—The shrub mentioned in the song, rakamaomao, it grows along the lake shore at Waihi. Beyond Waihi are some caves often frequented by Te Heuheu and where he was wont to commune with the gods. Pungarehu is also in that locality, above Waihi, a home of Te Heuheu.
  • Pungarehu.—Already explained above.
- 200
  • 14. Uenuku.—He atua.
  • 15. Komako.—Ki M. 124 e penei ana “Te toka tu moana i Taupo ko koe anake.” Ki M.M. 209 e penei ana “Kiheko,” a ki te S. 2, 60 he “Kohiko.” E ki ana a Te Taite ko ta Ngati-Tuwharetoa e waiata ana “Komako.” He manu te komako; ka tangi ana i te awatea, ka tangi tetahi i konei, ka tangi tetahi i kora; na, i te po ka tangi ko tetahi anake, ka kiia ko tera te toa.
  • 16. Tokona.—Ki etahi “tuia.”
  • 17. Mamae.—Ki etahi “aroha.”
  • 18. Koe ika.—Ki etahi “koe me he ika,” “me he ika.”
  • Na te atua.—Ki etahi “na Kahukura.” Ki te korero o nehera a Tainui ko Kahukura tetehi o nga ingoa o Uenuku i tona atua tanga ai.
  • Te Tiepa.—Ki etahi e mahue ana enei kupu. Ko te tiepa he rakau i hangaia hei whata, hei iringa mo nga kai ma te atua.
  • 19. Titapu maroro.—Ki nga whakamarama a Te Taite ki a Apirana:—“He manu. Ko te maroro he hau. Ko te tikanga ko te parirau nana te hau i kape.” Ko te nuinga o nga korero nei ko nga korero kotiti, aki noatu hoki a Te Taite. Ko tona ritenga ia o enei kupu, ko te titapu ko etehi o nga huruhuru o te kotuku e titia ana ki te mahunga o nga rangatira. Kei te M. 246 “Matua tititi te rau o te huia, e, te rau o titapu.” Ko te kupu maroro mo te huruhuru kua pingohengohe. Ko nga huruhuru e titia ana ki te mahunga me ata whangai ano kia mataora, kia pai tonu ai; ara, me titi te take ki te kumara mata ki te taro ranei. He pai tonu hoki te titi ki te riwai.
  • 20. Anu.—Ki etahi he “hau,” engari e ki ana a Te Taite ko te “anu” te mea tika. Ko te kopata he tomairangi. Kei te tika ta Te Taite.
  • 26. Whakararawetia.— I meatia hei mahi.
  • 27. Apaapatu.—He pa-tuwatawata. He mea pakanga na Te Heuheu Herea ka riro mai i a ia te rangatiratanga. I whakamau tonu etehi o ana tukana a tae noa tana matenga.
  • 29. Ati-Tu.—Ngati-Tuwharetoa.
  • Ati-Rangi.—Ngati-Te Rangiita, e karangatia ana inaianei ki nga uri o Te Rangiita i te Hikuwai. Otia taiawhio noa te moana o Taupo he uri katoa no Te Rangiita. E karangatia ana ano hoki ki nga uri o Te Rangi-tuamatotoru e noho ra i Tauranga Taupo me etehi atu waahi.
  • 30. Mata uraura.—Ki te whakamarama a Te Taite ki a Apirana, “Hei karakia makutu hei toro i nga huarahi, hei makutu.” He parau kau na Te Taite enei korero. Ko tona tikanga ia ko te “mata” mo te “kanohi”; ko te “uraura” mo te “mumura” o te kanohi. Ara he kupu whakarite enei he pera te ahua o te tangata i te wa o te riri.
  • 31. Tai-toru.—Kei te moana te tai; na kei nga tapa o nga one ka haeremai te wai ka karekare mai ki nga tahataha ki te one.
  • 38. Marama.—Ki etahi “marino.”
  • 39. O he.—Ki etahi he ingoa kainga ko “Ohe”; engari e ki ana a Te Taite kei te he, ko tona tikanga ko nga he. E tika ana ta Te Taite.
- 201
  • 14. Uenuku.—A god.
  • 15. Solitary song bird.—The bird mentioned in the song is “Kokomako,” the bell bird. In M. 124 this line is rendered as, “The sea-girt rock of Taupo wert thou alone.” In M.M. 209 “kokomako,” is rendered as “Kiheko,” and in S.2 60, as “Kohiko.” Te Taite explained that Ngati Tuwharetoa have it as “Komako.” The kokomako is a bird which, when it sings in the daytime, do so singly; one will sing here another from somewhere else; and, when one sings in the night, it is referred to as a toa or warrior.
  • 16. Pressing upwards.—In the Maori text “Tokona.” In some versions, “Tiua,” swing, sway to and fro.
  • 17. Pain.—In some versions “aroha,” grief.
  • 18. Disembowelled fish.—In some versions, “Like unto a fish,” “Like a fish.”
  • For the gods.—Some versions have “Kahukura.” In the ancient lore of the Tainui people, Kahukura was another name for Uenuku (Rainbow) as a god.
  • Tower.—The Maori text gives “Tiepa,” which is explained as a tower built of wood upon which was placed offering to the gods.
  • 19. Drooping plume of the heron.—In Maori text “Titapu maroro.” According to Te Taite's explanation to Apirana, “Titapu is a bird. Maroro is a wind. It really means the swirl of the wings as they push the wind aside.” Most of the foregoing is misleading and a guess by Te Taite. The true explanations are, the titapu are certain feathers of the heron which were used as head plumes by chiefs. In M. 246 “First adorn yourself with plumes of the huia and the titapu.” The word maroro is applied to plumes which have become limp and drooping. Feathers used as head plumes require to be refreshed periodically to revive and preserve them; and this is done by sticking the stems into raw kumara or taro. Potato is also a suitable substitute.
  • 20. The bitterly cold dew.—In the Maori text “anu,” cold. In some versions “hau,” wind but as Te Taite explained “anu” is correct. “Kopata” used with “anu,” is the term for dew or moisture.
  • 26. Exploits.—In the Maori text “whakararawetia.”
  • 27. Hill top forts.—In the Maori text “Apaapatu,” meaning a palisaded fortified place. Te Heuheu had to fight for the chieftainship. In consequence some of his senior cousins bore a grudge against him until his death.
  • 29. Ati-Tu.—An abbreviation for Ngati-Tuwharetoa.
  • Ati-Rangi.—Abbreviation for Ngati-Rangiita, the name now applied to the people of the outflowing waters of Lake Taupo. The descendants, of Te Rangiita are, however, distributed all round the lake of Taupo. The name is also still applied to the descendants of Te Rangituamatotoru who live at Tauranga-Taupo, and elsewhere.
  • 30. Faces are flushed.—In the Maori text “mata uraura.” Te Taite explained this expression to Apirana as meaning, “An incantation to bewitch the trails.” This is an incorrect and dissembling statement by Te Taite.
  • “Mata” here simply means face, and “uraura” means flushed as with anger, etc., of the face. In this context a figure of speech to denote the state of man during times of war.
  • 31. The rising tides.—This, of course, is a reference to the tides of the open sea. The term used “tai-toru” refers to the tides at the full and lapping against the beaches.
  • 38. moon.—In some versions “calm.”
  • 39. Your faults.—In the Maori text “O he.” In some versions it is rendered as “Ohe,” a place name; but Te Taite stated that this is wrong, and that “he” means fault. Te Taite was correct in this instance.

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- iv
NGA MOTEATEA
Part I
- 202
62. HE WAIATA AROHA MO TE HEUHEU I TUKINO ARA TE HEUHEU HEREA
(Ngati-Tuwharetoa)

(Na Te Taite Te Tomo i whakamarama.)

Na Pei Te Hurinui i whakatikatika.

Ko Rangiaho te wahine matua a Te Heuheu mona ra te tangi i te waiata nama 61. Ko te take o te waiata mo te moenga o Te Heuheu i tetahi atu wahine. Ara ko te wahine i moea ai e Te Heuheu ko Tokotoko na Rangiaho ano i mau mai ki to raua kainga.

Koinei te whakapapa:—

Family Tree. Parekawa=Ngahianga, Kikoreka, Puraho, Tuhera, Moeroro, Kiko, Rangiaho = Te Heuheu Herea = Tokotoko, Te Riupawhara, Te Heuheu II, Te Heuheu III, Iwikau, Papaka, Tokena Kerehi, Tamaiti, Te Heuheu IV, Hehiri, Hokopakeke, Mariu, Wi-Tamaiwhana, Te Heuheu V MLC., Wi-Tamaiwhana=Tiaria, Tuturu, Hohepa, Te Pau, Teri, Hoani te Heuheu, Teri, Kerehi, Hepina, Hepi te Heuheu, Hepina, Hehiri II, Te Tumu, Te Uruwhitikitiki

Kei “Nga Moteatea” (Hori Kerei) e whakamarama ana, “Ko te waiata a Rangiaho, whaea o Te Heuheu mo Te Rauparaha, mo te moenga o Te Heuheu nui i tetahi wahine hou.” He tika ko Te Heuheu ano te ingoa o te tama a Rangiaho raua ko Te Heuheu Herea, ara kei te whakapapa i runga ake nei e whakaatu ana.

Ko te kaupapa i tenei tainga na Rev. Tuturu Hone Teri i korero ki a Pei Te Hurinui i te 16 o Aperira, 1924. E ki ana a Rev. Tuturu Hone Teri, “I te wa i kohuru ai a Rangiaho i a ia ano i tana uma e takai ana tana potiki a Papaka. (Tirohia te Waiata 63.)

(Ref.: M. 122.)

'Ra te haeata takiri ana mai;
Au ki raro nei huri ai ki te whare.
Taria, e Heu, kia tirohia atu
Na whea te ara i konihi atu ai?
5 I te mea ka eke i te rangi tuatahi,
I te rangi tuarua kia whaka-Tawhaki.
Kaati e te tau ka mahora nga kino,
Rongo mai te marea kia whakatauki mai;
Moe rawa iho ki te po i konei rawa e Heu;
10 Oho rawa ake he rikanga moe tenei.
Whea te takutai e whanatu ai e haere?
Kei te taitua, kei te Taharoa;
Au kawenga hianga ki a Te 'Paraha i te uru,
Te whare i parua ki Te Urunga-paraoa,
15 Ki te Titi-matarua; kia tau ai aku kino,
Te hurihia ki raro ra, kei hoki ake ki te ao.

- 203
62. A SONG OF LOVE FOR TE HEUHEU I TUKINO OTHERWISE TE HEUHEU HEREA
(Ngati-Tuwharetoa)

(Explanations by Te Taite Te Tomo with corrections by Pei Te Hurinui.)

Rangiaho was the senior wife of Te Heuheu for whom the lament in Song Number 61 was composed. The reason for the song was on account of Te Heuheu taking another woman to wife. The woman Te Heuheu took as wife was Tokotoko, whom Rangiaho had brought to their home.

(For Genealogy see Maori text.)

In “Nga Moteatea” (Sir George Grey) it is described as “The Song of Rangiaho, the mother of Te Heuheu for Te Rauparaha, when Te Heuheu the Great took a new wife.” It is correct that Te Heuheu was the name of the son of Rangiaho and Te Heuheu Herea, as shown in the genealogy given.

The text recorded here was contributed by Rev. Tuturu Hone Teri to Pei Te Hurinui on the 16th of April, 1924. The Rev. Tuturu Hone Teri relates that “When Rangiaho committed suicide her youngest son, Papaka (see Song 63) was wrapped to her breast.

(Ref.: M. 122.)

The light of early morn is scintillating;
And I turn to and lay me down within the house.
Wait, O Heu, whilst I here contemplate
Which the path (you) trod so stealthily?
5 (I) have now ascended the first heaven,
And the second heaven, too; like unto Tawhaki.
Enough, dear one, that all my faults are laid bare;
Heard by the many and told as a tale.
Dreaming in the night, you were with me, O Heu;
10 Awakening to find it was but a phantasy.
Where are the shores I am to tread in my journey?
'Twill be by the western sea, at Te Taharoa;
Where wanton thoughts lead to Te Paraha in the west,
To the reed-lined house, Te Urunga-paraoa,
15 And to Te Titi-matarua; there I would be truly wanton.
Better to be utterly cast down, lest I return to the world.

- 204
NGA WHAKAMARAMA
  • Rarangi:
  • 1. Takiri.—Ki te M. 122 “hapai.”
  • 3. Tirohia.—Ki te M. 122 “taria.” Ki a Te Taite “whakaaro.”
  • 5. I te mea.—Ki te M. 122 “Tera.”
  • 6. Rangi tuarua.—Ki te M. 122 “rangi tuarea.”
  • 7. Ka mahora nga kino.—Na Pihopa Wiremu i kohi mai enei kupu na “Nau te ki nei, kia whakataukiri au” a i whakanohoia ki mua o enei kupu “Ka mahora nga kino.” Kaore aua kupu i kohia e Pihopa Wiremu i te M. 122.
  • 9. E Heu.—K etahi “E Tai.”
  • 11. Whea.—Ki etahi, “Ra.”
  • 12. Taharoa.—Kei te taha tonga o te wahapu o te moana o Kawhia. E tino he ana te korero a Te Taite ki a Apirana, kei Taupo tenei waahi, kaore he waahi ko te Taharoa te ingoa i nga takiwa katoa o Taupo.
  • 13. Te 'Paraha.—Ko Te Rauparaha, e noho ana hoki i Kawhia i taua wa.
  • 14. Te Urunga-paraoa.—He ana nohanga no mua mai kei te taha pari i te kurae i Tirua, kei te taha tonga mai o Marokopa. E rua nga ana i taua waahi. Ko te Titi-matarua tetehi. He mea ata hanga pai a roto ara he mea paru ki te kakaho me era atu. Na Te Rauparaha me tana whanau i hanga pai hei kainga mo ratou i te hekenga atu i Kawhia i nga pakanga ki a Waikato me Ngati-Maniapoto. I te tupato ki te taua huaki tata waiho tonu ai ko te patu paraoa hei urunga; a noho tonu ai hoki he tangata hei mataki i te one mo te taua e haere mai ana. Koi ra i takea ai era ingoa, a Te Urunga-paraoa me Te Titi-matarua.
  • 15. Te Titi-matarua.—Kua whakamaramatia i runga ake nei.
- 205
NOTES
  • Line:
  • 1. Scintillating.—In M. 122 “hapai,” to lift up.
  • 3. Contemplate.—In M. 122 “taria,” await. According to Te Taite “whakaaro,” meditate.
  • 5. I have now, etc.—In M. 122 “tera,” behold.
  • 6. Second heaven.—In M. 122 “rangi tuarea,” many heavens.
  • 7. Faults are laid bare.—Bishop Williams found this additional line, “Nau te ki nei, kia whakataukiri au,” It was you who said, I would be as one distressed, and this line preceded the words “Ka mahora nga kino,” faults are laid bare. The words by Bishop Williams are not in M. 122.
  • 9. O Heu.—In some versions “e Tai,” dear one.
  • 11. Where.—In some versions “Ra,” there.
  • 12. Te Taharoa.—On the southern side of the outlet of Kawhia Harbour. Te Taite was quite wrong in telling Apirana that this was a place in the Taupo district, as there is no place called Te Taharoa in the whole of the Taupo district.
  • 13. Te 'Paraha.—For Te Rauparaha, who was then still living in the Kawhia district.
  • 14. Te Urunga-paraoa.—This is an ancient cave-dwelling on a cliff side at the headland at Tirau, to the south of Marokopa. There are two caves at that place, the other is called Te Titi-matarua. They were specially prepared and were lined with kakaho, etc. It was made comfortable by Te Rauparaha and his family as a home after they left Kawhia during the fighting with the Waikato and Ngati-Maniapoto. On account of fear of a sudden attack whalebone clubs, patu paraoa, were used as pillows (urunga), and there was always a man on duty as a look-out for a hostile party along the beach approaches. It was on that account these cave-dwellings were named Te Urunga-paraoa, the Whale-bone Club Pillow; and Te Titi-matarua, the Two-eyed eyrie.
  • 15. Te Titi-matarua.—Already explained above.
- 206
62a. HE WAIATA WHAKAMOMORI
(Ngati-Tuwharetoa)

(Na Pei Te Hurinui nga whakamarama.)

Ki te korero a Tukorehu Te Ahipu me Hone Kati, i korero ai ki a Pei Te Hurinui, ko tenei waiata no muri i te Waiata 62, ka waiatatia e Rangiaho hei waiata whakamutunga maana i mua i tona matenga. Ko Kahoki o Ngati-Te Kohera, he hapu no Ngati-Tuwharetoa, te mea i waiata atu ai a Rangiaho, ko ia hoki te mea i whai ki te whakamarie i a Rangiaho kia kore ai pea e kohuru i a ia ano. No te po ka tarona a Rangiaho i a ia, no te ata tu ka kitea.

Mo nga korero a Hemana Pokiha (J.P. 53, No. 3, Supplement, p. 36), e ki ana a Tukorehu Te Ahipu kaore e noho ana ki nga waiata a nga tane etehi o nga rarangi o te waiata nei; ara na nga wahine ke era mahi te haehae i te tinana me era kupu korero i nga rarangi 3, 4, 8, 9 me te 10. No reira i te mea he tane a Te Hiwi e korerotia nei e Hemana (J.P. 53, No. 3, Supplement, p. 36) ka ki a Tukorehu he mea tango noake na Te Arawa te Waiata a te wahine rangatira o Ngati-Tuwharetoa, a he mea whakahuri etehi o nga kupu kia hangai ki ta ratou nei korero.

Ko Tukorehu Te Ahipu raua ko Hone Kati no Ngati-Maniapoto me Ngati-Tuwharetoa.

Na Hone Kati, mokopuna a Puhiwahine (Nana nei te Waiata 9) tenei kaupapa e whai ake nei.

(Ref.: Pei Te Hurinui, J.P. 53/3 Supplement, p. 36.)

Tangihia mai ra te tangi ki te makau,
E! kei whea i ara te toka whaiapu,
Te homai nei kia ripiripia
Ki te kiri moko e mau atu nei?
5 He hanga mania roa i te taringa;
E i, ka noho au ka haehae,
Ka te tauaki i te rangai tapu;
A, e rua i ara aku ringaringa
Ki te whakakopa mai i taku manawa,
10 E kakapa ana mehe rau kahakaha!
Kia mana ra ta taua awhiawhi,
Takitaki ura i te weherua,
I a ia maunga e tu mai ra,
Ko te Tara kei raro o Tauhara i runga,
15 Ko aku taumata e noho ai.
Kia takohutia i taku rangi
Ki te kawakawa hauauru,
E pupuhi mai i nga roro uru,
Whakahinga noa ra i te huanui.
20 Nau mai ra, e Hoki, hei kawe korero;
Ka rere au ki te au o te Reinga!
Kei maru a tata au te whakamau
Ki te pae tauarai ki te makau;
Ki te tau a tirengi ka te wero i ara
25 Ki te rehe taiaha. Ko au i ware noa,
He tau e hoki mai, i!

- 207
62a. A SONG OF DESPAIR
(Ngati-Tuwharetoa)

(Explanations by Pei Te Hurinui.)

According to the account by Tukorehu Te Ahipu and Hone Kati, as related to Pei Te Hurinui, this followed Song 62, and it was sung by Rangiaho as her last song before her death. It was Kahoki of Ngati-Te Kohera, a sub-tribe of Ngati-Tuwharetoa, to whom Rangiaho sang the song, she was also the one who tried to comfort Rangiaho so that she might not take her own life. Rangiaho hanged herself at night and was found early next morning.

With regard to the account by Hemana Pokiha, Tukorehu Te Ahipu commented that some of the lines in this song are not included in compositions by men; it was the woman's custom generally to lacerate their bodies and to express themselves in the manner set out in lines 3, 4, 8, 9 and 10. Therefore, Tukorehu states Te Arawa were really claiming a song by a high-born lady of Ngati-Tuwharetoa, and that words had been changed to make the song agree with their story.

Tukorehu Te Ahipu and Hone Kati, both belong to Ngati-Maniapoto and Ngati-Tuwharetoa.

The text which is given, here was contributed by Hone Kati, grandson of Puhiwahine (authoress of Song 9).

Note by Pei Te Hurinui: Sir Apirana Ngata's translation of this song in J.P. 53, Supplement, pp. 37 and 39, did not come under my notice until I had completed my own translation as given here. There are variations in the text.

(Ref.: Pei Te Hurinui, J.P. 53/3, Supplement, p. 36.)

Commence the dirge and lament for a loved one,
But wait! where is the piece of flinty rock,
That it be given to me to lacerate
This wasted body which I now possess?
5 Far too long has talk slipped past my ears;
And now I must scourge myself
And not be seen by exalted company.
Verily both these hands of mine are needed
To clutch and hold my heart within,
10 As it flutters wildly like the kahakaha leaf.
Let the fragrant memory of our caresses linger;
Which we oft did seek in the red dawn as the night departed.
Yonder afar are the solitary mountain peaks
Te Tara is below with Tauhara above;
15 The heights whereon I was wont to rest.
Let them be shrouded in mist on this my day,
Let the bleak wind too, from the west
Blow upon this western threshold,
As it swirls across yonder trail.
20 Come near, O Hoki; be you the bearer of the sad tidings;
I am about to speed onward upon the current to Hades!
I await the coming of the shades of night,
Which will, assuredly be the barrier for the loved one;
The beloved so sorely oppressed. A deft thrust would have sufficed
25 From a taiaha expert; but I have tarried overlong
Thinking the loved one would return, alas!

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NGA WHAKAMARAMA
  • Rarangi:
  • 4. Kiri moko.—Mo tana tinana kua hauhauaitutia i te kawenga a tana whakamomori.
  • 5. He hanga mania roa, etc.—Mo nga korero mona kua roa e haere ana i runga i te ngutu o te tangata.
  • 7. Ka te tauaki.—Kaore e kitea nuitia.
  • 10. Kahakaha.—He tarutaru. E mahia ana nga rau hei takai i nga wae mo te wa huka.
  • 12. Takitaki ura.—Ka whai ka whakariterite ranei i te wa ka tata te kohae mai o te ata.
  • 14. Te Tara, Tauhara.—He maunga kei te taha rawhiti o te moana o Taupo, a Tauhara; he puia no nehera, ko Te Tara kei raro.
  • 16. Takohutia.—Kia ngaro i te kohu.
  • 17. Kawakawa.—Ko te kupu “kakawa” ara he kino, he pa kaha. Na te au o te waiata i kukume i noho ai “kawakawa.”
  • 19. Kaore tenei rarangi i te waiata nama 9 (J.P. 53/3, Supplement, p. 39).
  • 20. 'Hoki.—Ko Kahoki o Ngati-Te Kohera, hapu o Ngati-Tuwharetoa. He whanaunga ki a Rangiaho.
  • 23. Tirengi.—Ki etahi “Tireni”. (Mo te ingoa a te Pakeha mo te motu nei.) Ko te kupu tirengi, mo te kore e tau o nga mahara W.D. 496.
  • 25. Reke taiaha.—He tangata mohio ki te mau taiaha. Ki etehi “Reke taiaha.”
62b. HE WAIATA TANGI MO RANGIAHO
(Ngati-Tuwharetoa)

(Na Pei Te Hurinui nga whakamarama.)

Ko tenei tangi na Te Heuheu Herea mo tana wahine mo Rangiaho nana nei nga Waiata 62 me te 62a.

Ko tenei kaupapa na Rev. Tuturu Hone Teri i korero ki a Pei Te Hurinui.

(Ref.: Pei Te Hurinui, p. 92.)

E noho ana hoki e whakamoea ana;
Ma wai e moe ena wahine,
Kururutua, kurumetometo?
Te rite te wahine ki a Rangiaho.
5 Kia awhi atu au tana kiri ngoringori;
Mehe papa totara, mehe take harakeke.
E piki, e whae, i te rangi tuatahi,
I te rangi tuarua! E mihi ana au,
Koe wha kuao, koe wha matua
10 Naku i moumou te huka o te tai
Ki te whatu o te kore,
Na, i!

NGA WHAKAMARAMA
  • Rarangi:
  • 3. Kururutua.—E rere nui mai ana, ara e hiahia mai ana.
  • Kurumetometo.—E whakapai ahua mai ana kia hiahiatia atu ai.
  • 9. Wha kuao.—Te whaea o ana tamariki.
  • Wha matua.—Te whaea me te matua tiaki i a ia me ta raua whanau.
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NOTES
  • Line:
  • 4. Wasted body.—In the Maori text “kiri moko.” In reference to her distraught condition, the result of her desperate state of mind. “Kiri”—literally skin; figuratively used for body.
  • 5. Far too long, etc.—Referring to the talk about her which for long had been bandied about.
  • 7. Not be seen.—Not exposed to full view. “Te” in the Maori text negatives “tauaki,” exposed.
  • 10. Kahakaha.—A plant (W.D. 97 Astelia cunninghamii). Leaves were used for wrapping of feet during frosty weather, or snow.
  • 14. Te Tara, Tauhara.—Tauhara is an extinct volcano on the eastern side of Taupo; Te Tara is below it.
  • 15. Shrouded in mist.—Covered over with mist.
  • 17. Bleak.—The word is “kakawa,” harsh, etc. Poetic license has lengthened it to “kawakawa.
  • 19. This line is not in Song 9 as published in J.P. 53, No. 3, Supplement, p. 39.
  • 20. Hoki.—Kahoki of Ngati-Te Kohera, a sub-tribe of the Ngati-Tuwharetoa. A relative of Rangiaho.
  • 23. Sorely oppressed.—In some versions “Tireni”. (For “Niu Tireni,” the Maorified form of New Zealand.) Tirengi (W.D. 496) unsettled.
  • 25. Taiaha expert.—A taiaha expert. In some versions “Reke taiaha,” butt of the taiaha.
62b. A LAMENT FOR RANGIAHO
(Ngati-Tuwharetoa)

(Explanations by Pei Te Hurinui.)

This lament is by Te Heuheu Herea for his wife Rangiaho, the authoress of Songs 62 and 62a.

The text given here was dictated by the Rev. Tuturu Hone Teri to Pei Te Hurinui.

(Ref.: Pei Te Hurinui, p. 92.)

Here now 'tis oft my lot to be bespoken.
But who expects me to wed those women,
So forward, and wantonly eager to please?
There is no woman to compare with Rangiaho;
5 Would I could now embrace her body so yielding,
Like the totara's smooth inner bark, and the slender flax stem.
Ascend, O lady, to the first heaven,
And to the second heaven! I pay tribute
To you as mother, and to you as fond parent.
10 I unthinking, have lost the spray of the ocean
Into the limbo of the void
Alas, Ah me!

NOTES
  • Line:
  • 3. So forward.—To be forward, eager with desire.
  • Wantonly eager, etc.—To put on airs, so as to attract.
  • 9. Mother.—The mother of his children.
  • Fond parent.—Housewife and fond parent to him and their family.
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63. HE TANGI MO PAPAKA TE NAEROA
(Ngati-Tuwharetoa)

(Na Te Taite Te Tomo i whakamarama.) Na Pei Te Hurinui etehi whakatikatika.

Ko Papaka he teina no Te Heuheu Tukino (Tuarua); i mate i a Te Atiawa ki Haowhenua, kei Otaki, i te tau 1834, ko Maehe te marama. Kua tipu he raruraru i tena wa i waenganui i a Ngati-Toa, i a Ngati-Raukawa, i a Te Atiawa, i te mea kaore ano i ata tau ratau ki nga whenua i raupatutia ai e ratau i te takiwa o Otaki. Na, ka haoa a Ngati-Raukawa e Te Atiawa ki Otaki, i reira a Te Rauparaha. Katahi ka tukua e Te Rauparaha he karere ki te whakataka i a Waikato, i a Ngati-Maniapoto, i a Ngati-Tuwharetoa. Ko te take tera i tae mai ai a Te Heuheu raua ko te taina ko Papaka ki te upoko o te ika nei, i mate ai a Papaka. E kiia ana he tangata ataahua a Papaka, he tino toa hoki, engari he tohe. Kaore hoki i rongo i te kupu atu a te tuakana, kia kaua e takahia te hiku o te taua e whati ana, me waiho kia waiho kia tau te tapuwae; mo reira tera kupu “Taku whatiwhati ki ka riro.”

Na Te Wharemahihi Hotu o Ngati-Kinohaku, hapu o Ngati-Maniapoto, enei korero e whai ake nei i korero ki a Pei Te Hurinui.

“Ko Ngati-Maniapoto tetehi i tae ki te pakanga i Te Horo. Ko tetehi o nga korero nui i mua i taua pakanga ko nga toa e whai ana nga whakaaro kia riro ma tetehi o ratou e patu nga toa tokorua rongonui o Te Atiawa, a Te Tupeotu me Te Hautehoro. I tu kai-a-kiko enei toa i te pakanga matatahi ki a Te Wherowhero (Te Kingi Maori tuatahi), i te pakanga i Te Motunui i Taranaki. He mea whakamanamana ki a raua te whakaatu i nga riwha i o raua rae, ka ki na te tino toa o te motu nei era tohu i mau ai ki a raua, engari kaore raua i mate i a raua i pakanga ai ki a Te Wherowhero.

“I te ata o te pakanga ka tu-waewae nga matua o nga toa. Ka taka ki te ope o Ngati-Maniapoto, he korapa te tu. Ka mea atu a Papaka ki tana tuakana ki a Te Heuheu, ‘Ka iriwhau hoki te mau rakau a Ngati-Maniapoto!’ Ka rangona atu te korero ra e etehi o nga rangatira o te ope a Ngati-Maniapoto, e Te Wetini (nana ko Hotutaua, ko te matua o Te Wharemahihi). Ka oho atu a Te Wetini, ka mea; ‘E iriwhau ana i te rakau, e toa ana i te tangata. Tena i ana ka haere taua ki te riri!’ I te maunutanga o nga ope ka ahu ki te takiwa ki Te Horo.

“Na Ngati-Maniapoto te ope i mua tonu, ka rokohanga ki te huarahi te ope hunu-huna a Te Atiawa, ko Te Tupeotu raua ko Te Hautehoro nga toa o roto. I te huringa o Te Atiawa kia whaia atu ratou ki ta ratou matua kokoti i ko atu o te huarahi ka whaia e nga toa, ko Te Hikaka o Ngati-Maniapoto i mua. Ka mau i a Hikaka a Te Tupeotu me Te Hautehoro, ka patua mate tonu atu. Ko te Kuititanga te waahi i mate ai nga toa nei. Na konei i karangatia ai tera ingoa a Hikaka, ko Taonui tetehi o ana ingoa.

“Ka pouri i konei a Papaka mo te korenga i riro mana e patu nga toa o Te Atiawa.

“I te wa i pakanga ai i muri tata iho i taua rangi ano ki Te Horo kaore rawa a Papaka i whakarongo ki nga whakatupato atu a tana tuakana a Te Heuheu mo nga pu a Te Atiawa. I piki tonu ki runga i nga parepare o te pa o Te Atiawa patu ai i te hoariri. He tokomaha i mate i a ia ka puhia mai ki te pu ka hinga mai ka mate a Papaka, te toa.”

Ka mutu i konei nga korero a Te Wharemahihi. Na Rev. Tuturu Hone Teri te korero ko te mahunga o Papaka i whakahokia ki Taupo, ko te tinana i tahuna ki te ahi. I te wa i tangihia ai te tangi nei e Te Heuheu ki runga i tana teina, ka tae atu hoki a Te Rauparaha ki te tangi. Ka mutu te tangi a Te Rauparaha ka takiritia tana koko tangiwai i tana taringa ka hoatu ki a Te Heuheu. Kei a Hepina, wahine a Pei Te Hurinui, taua koko tangiwai inaianei (1954). Tenei te whakapapa o nga uri o Papaka.

Family Tree. Te Heuheu (I) Herea = Rangiaho, Te Heuheu II Tukino, Te Heuheu III Iwikau, Papaka, Tamaiti, Te Heuheu IV, Hone Teri === Hehiri I, Tairiri, Wi Tamaiwhana === Tiaria, Tuturu Hone Teri, Teri Tamaiwhana, Hepina, Hehiri II, Te Uruwhitikitiki, Moetu, Hehiri III, Andrei Papaka
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63. A LAMENT FOR PAPAKA TE NAEROA
(Ngati-Tuwharetoa)

(Explanations by Te Taite Te Tomo with some corrections by Pei Te Hurinui.)

Papaka was the younger brother of Te Heuheu II Tukino; and he was killed by Te Atiawa at Haowhenua, in the Otaki district, in the year 1834, March being the month. Troubles had then arisen between Ngati-Toa, Ngati-Raukawa and Te Atiawa, on account of disputes over the lands they had conquered in the Otaki district. The Ngati-Raukawa were besieged by Te Atiawa at Otaki, and Te Rauparaha was there at the time. Te Rauparaha thereupon, sent messengers for assistance from Waikato, Ngati-Maniapoto and Ngati-Tuwharetoa. It was on this account that Te Heuheu and his younger brother Papaka came to the head of this fish (southern portion of North Island), where Papaka was killed. It is said that Papaka was a handsome man, an outstanding warrior, but prone to be headstrong. He took no heed of his elder brother's order that he was not to pursue the retreating enemy, but was to wait until they had halted and come to rest; and it was on his account the expression “My impetuous one” was used in the song.

The following account was related to Pei Te Hurinui by Te Wharemahihi Hotu of Ngati-Kinohaku, a sub-tribe of Ngati-Maniapoto.

“Ngati-Maniapoto were also at the battle of Te Horo. One of the main subjects of discussion before that battle was the eagerness among the warriors to achieve the distinction of having killed the two famous warriors of Te Atiawa, named Te Tupe-o-Tu and Te Hau-te-horo. Both of them had suffered wounds in single combat with Te Wherowhero (the first Maori King) in the battle of Te Motunui in Taranaki. They were both proud to draw attention to scars on their foreheads, and say those marks were put there by the greatest warrior in the land, and yet they had both survived their encounter with Te Wherowhero.

“On the morning of the battle, warriors of the various war parties performed their war exercises. When it came to Ngati-Maniapoto's turn they put on an indifferent display. Papaka, thereupon, remarked to his elder brother, Te Heuheu, ‘The weapon display of Ngati-Maniapoto is listless.’ The remark was overheard by one of the chiefs of Ngati-Maniapoto by Te Wetini (he had Hotu Taua, who was the father of Te Wharemahihi). Te Wetini made a rejoinder, saying, ‘The weapon may be listless, but the men are brave. Come, let us now go forward to battle!’ The war parties then moved off in the direction of Te Horo.

“The Ngati-Maniapoto company was in the van and they came upon a decoying party of Te Atiawa, with their two warriors Te Tupe-o-Tu and Te Hau-te-horo. When the Atiawa turned in feigned retreat to lure them to the ambushing force further along the trail, several warriors gave chase with Hikaka and Ngati-Maniapoto in the lead. Hikaka caught both Te Tupe-o-Tu and Te Hau-te-horo, struck and killed them instantly. Te Kuititanga was the name of the engagement where these two warriors were killed. It was on this account he was given the name Hikaka (Eager); his other name was Taonui.

“Papaka was very disappointed he had not killed the warriors of Te Atiawa. In the main battle which followed shortly afterwards on the same day Papaka did not heed his elder brother Te Heuheu's warning about the guns which Te Atiawa possessed. He climbed up on the parapets of Te Atiawa's entrenched position and set about killing the enemy. Several were killed by him, when he was fired on with a gun, fell backwards, and so died Papaka, the warrior.”

This ends Te Wharemahihi's account.

The Rev. Tuturu Hone Teri relates that the head of Papaka was taken back to Taupo. His body was burnt. Whilst Te Heuheu was lamenting with this dirge, over his brother, Te Rauparaha appeared to join in the obsequies. At the end Te Rauparaha tore his greenstone pendant from his ear and handed it to Te Heuheu. The pendant is now with Hepina, the wife of Pei Te Hurinui (1954). The genealogy of the descendants of Papaka is given in the Maori text.

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Ko te kaupapa i raro iho nei na Rev. Tuturu Hone Teri i korero ki a Pei Te Hurinui.

(Ref.: M. 125; J. 19/79; T.C. 519; B. 4/70.)

Taku tirotiro noa, taku hono tatai,
Ka wehe koe i ahau;
Te murau a te tini, te wenerau a te mano,
Taku manu tioriori!
5 No nga hau papangarua ki te tonga;
Ko Te Tupe-o-tu, ko Te Hau-te-horo,
Ka whakairi te toa!
Rangatu atu ra
Nga titahatanga i roto o Pahiko;
10 He kauterenga nui
Na koutou nga taumata i Te Horo.
E whakamakuru ana ko Aitua tonu,
Ko Tiki raua ko te Toa,
Ko Whana-ihu raua ko Whana-rae!
15 Ko te tama i awhitia
E tera wahine, e tera tangata;
E whakatutuki ana
I nga wai tete a Tumatauenga.
Taku whatiwhati ki ka riro!
20 Taku poporo tu ki te hamuti,
Taku wai whakatahetahe
Ki te kauhanga a riri;
He rianga tai, he rutunga patu
Na koutou ko tuakana ki te one i Puruaha.
25 Takina atu ra
Kia whana ai o ringaringa,
Kia hokai ai o waewae.
Hare ra, e Pa!
I nga tai whakarewa kauri ki te uru.
30 Tutanga po noa e roto i ahau;
Kei te aha to hara?
Kei nga ara tahataha nunui a Tiki-maeroero.
Kei te aha to hara?
Kei nga turanga rau a te toa.
35 Kei o hianga i tukua iho ai,
Ka moe koe i te kino; te hoa e i!

NGA WHAKAMARAMA
  • Rarangi:
  • 1. Taku hono tatai.—E rite ana tenei ki te M. 125. Ki a Te Taite “i te hono tatai.”
  • 2. Ahau.—Ki etehi “Au.”
  • 3. Te murau a te tini.—Ki etahi “te mu a te tini.”
  • 5. No.—Ki M. 125 “Mo,” ki a Te Heuheu V M.L.C. raua ko Te Taite “No.”
  • Papanga-rua.—Ki M. 125. “Kopanga-rua”; “papanga-rua” ki a Te Heuheu raua ko Te Taite. Ka mate ra a Papaka. No te whakahokinga tuarua mai a Ngati-Tuwharetoa ka mate a Te Tupe-o-Tu, a Te Hau-te-horo. Ko te Kuititanga te ingoa o tena pakanga. Na Te Taite ena korero; ko te korero a Te Wharemahihi kua tuhia ki te whakaupoko o te waiata nei.
  • 6. Te Tupe-o-Tu. Te Tau-te-horo.—No Te Atiawa enei rangatira. E he ana te korero a Te Taite no Ngati-Toa hoki raua.
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The text of the song as given here was dictated by the Rev. Tuturu Hone Teri to Pei Te Hurinui.

(Ref.: M. 125; J. 19/79; T.C. 519; B. 4/70.)

I look about in vain, my own kin,
For you are parted from me;
The dread of the multitude, the envy of thousands,
My bird so alluring!
5 'Twas with the winds contending in the south;
With Te Tupe-o-Tu and Te Hau-te-horo,
A brave was borne on high!
Go forth boldly
By the winding ways in the vale of Pahiko;
10 Where the many went;
And you all did ascend the heights at Te Horo.
It was the lure of death, indeed,
It was the spirit of Tiki and the urge of the brave,
It was Whana-ihu and Whana-rae!
15
My impetuous one has departed!
20 My poporo sapling nurtured beside the cess-pit;
All in vain was my water offering
At the altar to smooth the way in battle;
The ocean was defied, when weapons were held on high,
By you and your seniors on the sands at Puruaha.
25 You then leaped forth
With arms out-thrust,
And with limbs in mid-air.
Farewell, O Sir!
Depart with the kauri-bearing tides of the western sea.
30 Distracted thoughts abide with me in the night;
Where was your transgression?
Perchance, 'twas on the steep trails of Tiki-the-heedless.
Where was your transgression?
Perchance, 'twas in the crowded pathway of the brave,
35 With your unruly spirit leading you on,
Thus to fall asleep in death; my comrade, alas!

NOTES
  • Line:
  • 1. My own kin.—This is in accord with M. 125. According to Te Taite “i te hono tatai,” for own kin.
  • 2. Me.—In some versions “au,” with same meaning. Euphony dictated the addition of the initial vowel and the aspirate.
  • 3. The dread of the multitude.—In some versions “Te mu' a te tini.
  • 5. Contending.—In M. 125 “kopanga-rua,” enfolding; according to Te Heuheu V. M.L.C., and Te Taite “papanga-rua.” Thus Papaka died. When the Ngati-Tuwharetoa counter-attacked Te Tupe-o-Tu and Te Hau-te-horo were killed. The foregoing is Te Taite's version. Te Wharemahihi's account is given in the head note to this song.
  • 6. Te Tupe-o-Tu. Te Tau-te-horo.—Chiefs of Te Atiawa. Te Taite was mistaken in saying they were also of Ngati-Toa.
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  • 7. Ka whakairi te toa.—Ki ta Te Taite korero, “Ka toa a Ngati-Tuwharetoa.” Ki ta Rev. Tuturu Hone Teri he kupu whakanui na Te Heuheu, i mate rangatira a Papaka ratou ko nga tino toa tokorua kua korerotia ake nei.
  • 9. Pahiko.—He kainga kei waenganui o Te Horo o Otaki.
  • 11. Te Horo.—Kei te taha tonga mai o Otaki. I mate a Te Tupe-o-Tu raua ko Te Hau-te-horo ki reira.
  • 13. Tiki.—He atua, kei roto i nga whakapapa atuatanga o Tainui ka puta mai ki te tangata.
  • Toa.—He kupu mo te toa ki te pakanga. Ki a Te Taite he atua.
  • 14. Whana-ihu. Whana-rae.—E ki ana a Te Taite he ingoa atua. Ki ta Tuturu korero he kupu whakarite mo te ahua o te riri a te toa.
  • 15. I awhitia.—Ki ta Te Taite “i moea.” Ki te M. 125 “aitia.”
  • 18. Wai tete.—He wai e tauhitia ana ki te rau rakau i nga karakia i mua o te pakanga. Ko Te Heuheu II te tohunga o roto i nga ope a Ngati-Tuwharetoa. I tetehi pakanga i Whanganui kaore ano i mutu noa tana karakia kua hoe rawa a Papaka raua ko Te Popo i runga i te waka. Ka karanga atu a Te Heuheu, “Hoki mai, e ta ma, kia maroke te rau o te rakau nei!” Ka utua e nga tokorua, “Ma tena rau e maroke i muri i a maua!” Ka mate ko Te Popo i taua pakanga.
  • Tumatauenga.—Ko te atua o te pakanga.
  • 19. Whatiwhati ki.—He tangata whawhati a Papaka i nga kupu a Te Heuheu, na ka puta haere tona toa; kei tenei whatiinga ana ka aitu, na te pu, kua korerotia ake nei te korero a Te Wharemahihi.
  • 23. Rianga tai.—He akinga na te tai.
  • 24. Te one i Puruaha.—Ki a Te Taite, “te one i purua ai” ki te tangata i taua ra. E ki ana a Rere Nikitini he ingoa tera no te one i waho i Te Horo. E rite ana ta Tuturu ki ta Rere Nikitini. Ki ta Te Wharemahihi korero i te one nei te waahi i tu waewae ai nga matua.
  • I whaia haeretia hoki i te one a Tupe-o-Tu, a Te Hau-te-horo ka peka ka whaia tonutia a ka mau, ka patua nei e Hikaka ki te Kuititanga. He tuakana nga rangatira o Ngati-Maniapoto a Te Hikaka ma, ki te whanau o Te Heuheu. Koira te tikanga o te kupu “tuakana” i roto i te waiata.
  • 29. Whakarewa kauri.—Ki ta Te Taite whakamarama. “Pera i te tai o Hauraki, he whakarewa kauri tana mahi.” Me tapiri atu ki ta Te Taite ta Tuturu. E ki ana a Tuturu, “He kupu korero whakanui enei na Te Heuheu ki te hoariri i mate ai tana teina.” Koi nei tetehi waahi whakaatu a te rangatira i ona whakaaro hohonu; kaore he kai-oraora pera i etehi waiata. Ara na te wahine te nuinga o era momo waiata, pera i ta Ahumai i te Waiata 41.
  • 30. Ahau.—Ki etehi “au.”
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  • 7. A brave was bornè on high.—Meaning, according to Te Taite, “And so Ngati-Tuwharetoa were victorious.” According to the Rev. Tuturu Hone Teri this line conveys a tribute by Te Heuheu in that Papaka died nobly in the company of the two notable warriors mentioned.
  • 9. Pahiko.—A place between Te Horo and Otaki.
  • 11. Te Horo.—On the south side of Otaki. Te Tupe-o-Tu and Te Hau-at-horo were killed there.
  • 13. Tiki.—A god, which appears in the Tainui genealogical descent of man from the gods. As a figure of speech the term could be rendered as “The sons of men.”
  • Brave.—Obviously figurative for a warrior; but according to Te Taite a god.
  • 14. Whana-ihu. Whana-rae.—Te Taite explained that these were gods. According to Tuturu the terms are descriptive and figuratively used to describe the manner in which warriors fought. “Whana,” a violent thrust or kick; “ihu,” the nose; and “rae” the forehead.
  • 15. Embraced.—According to Te Taite, “moea,” slept with. In M. 125 “aitia,” copulated.
  • 18. Sacred waters.—Water sprinkled with a leafy branch or twig in the ritual before battle. Te Heuheu II was the seer of the Ngati-Tuwharetoa war parties. On the occasion of a battle in Whanganui his ritual was still in progress when Papaka and Te Popo set off on a canoe. Te Heuheu called out, “Come back, you two, and wait until this leafy twig is dry.” They called back, “Let those leaves dry after us.” Te Popo died in the battle which followed this incident.
  • Tumatauenga.—The God of War.
  • 19. Impetuous one.—Literally, breaker of words. As explained by Te Taite, “Papaka was one who often ignored the advice of Te Heuheu, and it was in this wise his fame as a warrior spread about. But on this occasion he met his death”—at the hands of marksmen, as related by Te Wharemahihi.
  • 23. The ocean was defied.—Referring to anything subject to the fury of the sea.
  • 24. The sands at Puruaha.—According to Te Taite, “Te one i purua ai,” the sands where, they were halted, by men on that day. Rere Nikitini, however, states Puruaha is the name of the beach out from Te Horo. Tuturu's explanation is the same as that of Rere Nikitini. Te Wharemahihi related that it was on this beach the war parties performed their war exercises.
  • Te Tupe-o-Tu and Te Hau-te-horo were pursued along the beach and they turned off, still being pursued, until they were caught and killed by Hikaka at Te Kuititanga. The chiefs, Hikaka and others, of Ngati-Maniapoto were of senior lineage to the family of Te Heuheu; hence the term “seniors” in the song.
  • 29. Kauri bearing.—Te Taite's explanation is, “Like the waters of Hauraki upon which kauri was floated.” We will add to Te Taite's, the explanation by Tuturu. Tuturu relates, “This expression is by way of a tribute to the enemy who had brought about his younger brother's death.” It was a chief's mode of giving expression to his noble thoughts; there was no cursing as is the case in some songs, the song by Ahumai, Song 41, being of that order.
  • 30. Me.—In some versions “au” (see Note 2).
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64. HE WAIATA WHAIAIPO MO TE HEUHEU TUKINO (II)
(Ngati-Te Kohera, Ngati-Tuwharetoa)

Ko Niho he wahine no Ngati-Te-Kohera, hapu o Ngati-Tuwharetoa. I moe rawa ia i a Te Heuheu. He tangi tenei nana, he waiata aroha.

(Ref.: M. 103.)

E to e te ra, e,
Wawe te rehu atu;
Hei muri nei au,
Whakaoma atu ai
5 Ki te hoa ra, e,
I Tarahanga ra, ia.
I tawhiti Te Heuheu,
Tenei te wairua
Ka ra waenga mai
10 Tara ki Pihanga;
Ko nga kainga mata
O taku whanaketanga.
He ao mangi ra
Te tuku o Te Pehi
15 Hei koha ki te ao;
Ka rere au ko te pari.

NGA WHAKAMARAMA.
  • Rarangi:
  • 6. Tarahanga.—Kei Taupo; he hiwi kei raro iho i Pihanga, he hiwi rarauhe noa iho.
  • 10. Pihanga.—Ki Pihanga. Kei te waiata nama 46 nga whakamarama.
  • 14. Te tuku o Te Pehi.—He ope manuhiri no Te Pehi; ko Te Pehi Tukorehu, no Ngati-Maniapoto. Na Pei Te Hurinui enei whakamarama e whai ake nei: Tera, pea, ko te hapu o Te Heuheu tenei, ko Ngati Turumakina te ingoa i naianei, ko Ngati-Te Pehi te ingoa i te wa i a Te Heuheu II. Ki te ahua o nga kupu o tenei whiti o te waiata, kaore i pai “te tuku o Te Pehi” kia moe tuturu a Niho (nana nei te waiata) i a Te Heuheu.
- 217
64. A SONG OF LOVE FOR TE HEUHEU TUKINO (II)
(Ngati-Te Kohera, Ngati-Tuwharetoa)

Niho was a woman of the Ngati-Te Kohera, a sub-tribe of Ngati-Tuwharetoa. She lived as man and wife with Te Heuheu for a time. This is a regretful song, or a song of love by her.

(Ref.: M. 103.)

Sink down, O sun, e,
Hurry onward to rest;
Presently I will set about
And come swiftly
5 To a loved one, e.
Abiding at Tarahanga afar.
When distant was Te Heuheu,
My spirit oft
Did eagerly seek
10 The peak of Pihanga;
Where nestle the places
To which I would fly.
Like the scudding clouds
Is the company of Te Pehi
15 Presaging to all about;
I'll soon be leaping o'er the cliff.

NOTES
  • Line:
  • 6. Tarahanga.—In Taupo; a hill below Pihanga, it is only a fern-covered hill.
  • 10. Pihanga.—Pihanga mountain. The explanations are in Song 46.
  • 14. The company of Te Pehi.—According to Te Taite. A party of Te Pehi, that is Te Pehi Tukorehu, of Ngati-Maniapoto. The following note is by Pei Te Hurinui: This, perhaps, is a reference to the sub-tribe of Te Heuheu; now known as Ngati-Turumakina, but who were called Ngati-Te Pehi in the time of Te Heuheu II. The context of this verse of the song indicates that “The company of Te Pehi” were not in favour of a permanent union of Niho (the authoress) with Te Heuheu.
- 218
65. HE WAIATA NO TE AROHA KOINGO
(Ngati-Hari, Ngati-Maniapoto)

(Na Pei Te Hurinui nga whakamarama.)

I taia tenei waiata ki te M. 102 me etehi pukapuka waiata; a kaore i te tatu pai na wai. I te tainga tuatahi ki Nga Moteatea, Part I, ka korero a Te Taite na Rangiterewai o Ngati-Maniapoto i te waahi tuatahi o ana whakamarama; kei muri iho ka kiia e ia ki ta Ngati-Tuwharetoa korero na Kuikui a ki tetehi korero ana na Punakirangi raua ko Kuikui. Kaore nga korero a Te Taite i hangai ki nga kaupapa korero o te waiata nei. Ka mutu anake nga waahi i ki ai a ia ko “Rangi” i roto i te Waiata mo Rangitakatu, a i hurihia hoki “Te Hahana” ko “Te Haki.”

Kei te pukapuka a Te Putu (Leslie Kelly) Tainui, p. 269, te korero a Tukorehu te Ahipu, o Ngati-Tuwharetoa me Ngati-Maniapoto, na Wheto tenei waiata. Koi nei ano hoki te korero a Hema Rangawhenua, o Ngati-Maniapoto, ki a Pei Te Hurinui. No mua ke noatu a Wheto i etehi o nga mea e korerotia ake nei e Te Taite. He maha nga uri o Te Pikikotuku I i tapa ki taua ingoa ano.

Kaore i tuhia ki te pukapuka a Te Putu etehi o nga korero mo Wheto e marama ai te putake o tana waiata. Ka patua kohurutia a Tutemahurangi (nana te Waiata 172 Nga Moteatea, Part II) e te iwi o Wheto ki Otamakahi, i te take o Tuhua; ka whai nga iwi i whanaunga ai a Tutemahurangi kia mate a Wheto. Ka haere atu a Te Pikikotuku I i te takiwa o Taumarunui ki te moana o Taupo ki ona whanaunga o Ngati-Tuwharetoa.

I muri mai ka haere mai nga wahine tokorua o Taupo ki Otamakahi. I tetehi rangi ka tahuri aua wahine ki te miro i a raua muka. I reira a Wheto e paina ra ana. He wahine ataahua nga wahine nei, a i a raua e miro ana ki runga i o raua papa kei te titiro kotaha ake ki a Wheto. Ka roa kua whakamau tonu te titiro a Wheto ki tetehi o nga wahine, kua tae te hiahia ki a ia; katahi tera o nga wahine ra ka nekeneke i tana nohoanga kia eke rawa ai ki runga o ana papa tana miro i ana muka. I penei te timatanga, i muri mai kua whai a Wheto hei wahine mana. No tera ka mea te wahine ra e hoki ana raua ko tana hoa ki Pukawa i te moana o Taupo, a ma Wheto e haere atu ki te ata tono ki tona iwi i a ia hei wahine mana. Ka hoki nga wahine ra ki to raua kainga.

I muri tata ka takatu a Wheto ki te haere ki Taupo. Ka tahuri tana iwi ki te whakatupato kei patua ia, mo Tutemahurangi te take. Ko te ahua o Wheto i taua wa ano nei he mea atahu e te wahine o Taupo. Kaore i whakarongo ki nga whakatupato atu ko te haerenga; ka piki ma runga o Tuhua, ka whai atu etehi o tana iwi me te tohe ki a ia kia hoki ki te kainga. Kei te huarahi tetehi hopua wai ko Te Puna-a-te-Hahana te ingoa. I reira ka tuku te tira whai atu i a Wheto ki te kaukau, he raumati hoki. Ka haere tonu a Wheto ko tana tamaiti me tana mokai ana hoa, ka ahu ma runga i tetehi taumata. I reira ka huri mai te kanohi, ka hiki i tana taiaha ki ana pakihiwi ka waiata i tana waiata. Ka mutu te kaukau a tana iwi ka haere ki te whai atu i a ia, kaore i mau atu i a ratou. Ka whiti i te awa o Kuratau i reira te ope a Te Pikikotuku ka patua a Wheto tana tamaiti me tana mokai ka mate. I tetehi taha o te awa tana iwi e titiro kau atu ana. Ka hoki te tira whai ia Wheto ka korero mo tana waiata me tana matenga.

Ko te kaupapa i raro nei na Hema Rangawhenua i korero ki a Pei Te Hurinui i Waimiha i te tau 1930.

(Ref.: M. 102; S. 1/11: W.L.W. 51.)

Tangi te riroriro
Tuarua rawa mai;
Tikina mai tirohia
Tenei ano au
5 Te kohi atu nei
I te kokouri.
Mata karipitia
Na runga ana mai
Te Puna o te Hahana.

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65. A SONG OF LOVES ENCHANTMENT
(Ngati-Maniapoto)
(Explanations by Pei Te Hurinui.)

This song was published in M. 102, and in other song collections. The authorship was not properly established. In the first edition of Nga Moteatea, Part I, Te Taite in the first part of his explanation stated the authoress was Rangiterewai of Ngati-Maniapoto. Later on he went on to say that, according to Ngati-Tuwharetoa, it was Kuikui; this was followed by another statement by him that Punakirangi and Kuikui, jointly composed it. Te Taite made no reference to expressions in the song to link up his account with the song itself, excepting in the explanatory notes where he claimed that “Rangi” in the song was Rangitakatu, and for “Te Hahana” he had “Te Haki.”

In Leslie Kelly's Tainui, at page 269, is an account by Tukorehu Te Ahipu, of Ngati-Tuwharetoa and Ngati-Maniapoto, giving Wheto as the author of this song. This agrees with what Hema Rangawhenua, of Ngati-Maniapoto related to Pei Te Hurinui. Wheto was of a much earlier period than some of the ones named by Te Taite. The first Te Pikikotuku had many descendants who were given the same name as his.

The account by Leslie Kelly does not give some of the incidents which would fully explain the motive for the song. After the murder of Tutemahurangi (author of Song 172, Nga Moteatea, Part II) by Wheto's people at Otamakahi, at the foot of the Tuhua range, the people related to Tutemahurangi sought to avenge his death by killing Wheto. Te Pikikotuku, the first of that name, went from the Taumarunui district to Lake Taupo to confer with his relatives of Ngati-Tuwharetoa.

Subsequently two women of Taupo came to Otamakahi. One day they occupied themselves in twisting flax fibre. (The method used was to brush and roll the clean fibre threads on the thighs to and fro with the palm of the hand.) Wheto sat nearby sunning himself. These women were very attractive, and as they twisted the fibre on their thighs they occasionally looked slyly at Wheto. Wheto became fascinated and often glanced in the direction of one of the women, she thereupon adjusted her posture so as to brush the fibre the full length of her thigh. This was the beginning, later on Wheto sought her hand in marriage. The lady then said she and her companion were about to return to Pukawa on the shores of Lake Taupo, and suggested Wheto might go there and ask her people for her to be his wife. The two women returned to their home.

Shortly afterwards Wheto made preparations to go to Taupo. His people warned him that he might be killed because of the death of Tutemahurangi. Wheto by this time acted as if he had been bewitched by the lady from Taupo. He paid no heed to the warning and he went. He ascended the Tuhua range, with some of his people following and pleading with him to return home. On the route there is a pool called Te Puna-o-te-Hahana (The Springwell of Te Hahana). At that spot the people accompanying Wheto went into the pool to bathe, as it was summer-time. Wheto went on, accompanied by his son and his slave, and proceeded along an elevation. He then turned about, lifted his taiaha on to his shoulders, and commenced to sing his song. His people, thereupon, finished bathing and went on after him, but they never overtook him. After crossing the Kuratau river he was confronted by a band of men under Te Pikikotuku; and Wheto and his son and the slave were killed. His own people had then reached the opposite bank and could only look on helplessly. The peope who had followed Wheto then returnd home and related the story of his song and his death.

The text given here was dictated by Hema Rangawhenua to Pei Te Hurinui, at Waimiha, in the year 1930. Sir Apirana Ngata has noted this song is in W.L.W., p. 51, with slight variations from other published texts.

(Ref.: M. 102; S. 1/11; W.L.W.)

The cry of the riroriro
Twice is heard;
Draw nigh and observe
I still am here
5 In anxious meditation
Upon a fugitive vision.
My expectant gaze
Oft sped upwards o'er
The Springwell of Te Hahana.

- 220

10 Tenei to tohu
Ka mau ki au,
Miria mai, e,
Te miri o Rukutia;
Hiia mai, e,
15 Te hi o Tonganui.
Ka mana, e Rangi!
To whitiki mai;
Makatitia iho
Ki te tara whaiapu,
20 Whano mauru noa
Te aroha i au.

NGA WHAKAMARAMA
  • Rarangi:
  • 1. Tangi.—Ki ta Te Taite “Engari te riroriro.”
  • 5-6. Te kohi atu nei, etc.—Ara he whakaaro koingo mo tetehi mea ngaro.
  • 9. Te Hahana.—Kua whakamaramatia i mua ake nei. Ki ta Te Taite “Te Haki.” Ki etehi “te aroho.”
  • 13. Te miri o Rukutia.—Te miri o te harakeke, ara o te muka hei whenu hei aho ranei mo te whatu kakahu. Kei nga korero onamata a te Maori ko Rukutia nana i timata te whatu o te kakahu.
  • 15. Te hi o Tonganui.—Kei te korero o te hiinga a Maui i te motu nei, mau ke te matau ki te whare o Tonganui.
  • 16. Rangi.—Ko te wahine i haere ai a Wheto ki te whai ka mate nei.
  • 19. Whaiapu.—He kohatu maro pango hoki.
- 221

10 Henceforward your landmarks
Are firmly imprinted within me.
Come with your caress,
The caress of Rukutia;
Lure me on
15 With the lure of Tonganui.
I will secure, O Rangi!
The tie which bind us.
Only a piercing thrust
From a spear-pointed whaiapu,
20 Might otherwise bring surcease
For the longing within me.

NOTES
  • Line:
  • 1. Cry.—Tangi—according to Te Taite “Engari te riroriro,” only the riroriro. (Grey Warbler).
  • 5-6. In anxious meditation, etc.—To long for something which is lost.
  • 9. Te Hahana.—Already explained in the head-note. Te Taite's version, “Te Haki.” Others, “love.”
  • 13. The caress of Rukutia.—The twisting of flax fibre into strands or cords and cross-threads to be used in weaving garments. Rukutia, in Maori lore, was the founder of the art of weaving.
  • 15. The lure of Tonganui.—In the tale of the fishing up by Maui of this island (North Island), it is related how, unintentionally the baited hook secured the gable and fished up the house called Tonganui.
  • 16. Rangi.—The name of the woman on whose account Wheto set off on his fatal journey.
  • 19. Whaiapu.—A hard flinty stone, black in colour.
- 222
66. HE WAIATA TANGI MO TUTERANGIWHAITIRI
(Te Aitanga-a-Hauiti)

Ko te kaupapa i taia nei ki raro nei no roto i te pukapuka a Tiwana Turi, he pukapuka tuhituhi, kaore ano kia perehitia. Tera ano nga wahi i whakatikatikaia. Kei roto ano tenei waiata i te pukapuka a McGregor (S. 2/45).

Ki tetahi korero na Rangiuia tenei waiata, he tangi mo tana tamaiti. Ki tetahi korero na tetahi tangata ko Hohepa te ingoa, no te rawhiti. Ka mate ona tamariki i te whakama ka haere ki te hi ika, ka ngaro atu. Ka whanga tangata ra ki ona tamariki, he ra na, he ra na, kaore i puta mai; ka mohio ia kua mate. Na, ko tona haerenga hoki ki te moana, mate tonu atu.

Ko te tino korero ia na Rangiuia tenei waiata.

Nga korero i runga ake nei na Apirana, a kaore ia i whakamarama he aha te tikanga i kiia ai i te tainga tuatahi “He Tangi mo Tuterangiwhaitiri”; engari, ka waiho tonu i tera.

Na Rev. Tuturu Hone Teri enei korero e whai ake nei i korero ki a Pei Te Hurinui i te tau 1923. E ki ana a Tuturu, “Noku i haere ai ki te kura minita o Te Raukahikatea, i Turanga, ka rongo ahau i te waiata nei me ona whakamarama. Ko tenei waiata mo Tutehurutea, he tamaiti no te takiwa ki a Ngati Porou. Tana mahi he haere ki te hi ika, ratou ko ona hoa. No te hokinga mai i tetehi rangi kaore i nui a ratou ika; ka waahia e ia ma ana hoa, a kaore i mau i etehi ma tana papa. I tetehi rangi ake ka kore he hoa o te tamaiti ra hei to i tana waka ki te wai, ka karanga atu ki tana papa hei hoa mona; ka whakakeke te papa. I konei ka riri te tamaiti ka tikina he hoa mona, ko te hoenga o ratou ki te moana. No ratou e hi ana ka puta te tohu tupuhi. Ka haere te tangata ra ki te taha moana titiro ai i te moana me te waka o tana tamaiti, ka kitea e hi tonu ana. I muri tata ka puta te tupuhi, a ngana noa a Tutehurutea me ana hoa ki te hoe mai ki uta kore rawa i u mai a po noa. Noho tonu nga tangata i te tahatika ki Mangarara, a i rangona atu te hoe e ta ana i te waka me nga reo hoki o runga i te waka. Kaati kore rawa i u mai, a i mate katoa nga tangata o runga.”

Kaore a Tuturu i mohio ki te ingoa o te papa o Tutehurutea, engari i ki ia na te papa tenei tangi.

(Ref.: T. Turi 23; S. 2/45.)

He rangi au e tatari, he raro au e manako
Mo taku mea ra, kaore ano i puta mai
I te ra ka taau, ka tu mai kai uta;
I te tai ka taui, ka maunu mai i te hukinga.
5 Tenei te rere nei i runga i te au whakaheke
Ka hangai ki te rae ki Hauaitunui nei e.
Ko wai kei te ta, e whakatangi ana i te hoe?
Ko Tutehurutea, ko koutou, e hika ma e;
Kai Mangarara ka rangona atu e au,
10 E whawhai ana mai koi tata ki uta ra;
Ko te waka ra, e, kia toia ki tahaki.
Ka riri mai na koe ki taku whakakeketanga;
Ko wai ka tohu iho ko te rangi tonu tenei o te mate.
Ka hupeke na koe, te akito rawa iho.
15 Ko te ngenge ra, e, ka waiho nei ki ahau;
Kuru rawa i aku iwi i te ra roa o te waru.
Kia noho atu au i konei, e hika ma e;
He matihe ia nei e hoki mai ki te ihu e i.

- 223
66. A LAMENT FOR TUTERANGIWHAITIRI
(Te Aitanga-a-Hauiti)

The text below is from the unpublished manuscript of Tiwana Turi. Some corrections have been made. This song is also in McGregor's book (S. 2/45).

According to one authority this song is by Rangiuia for his son. Another account attributes it to a man named Hohepa from the East Coast. His sons were overcome by shame and went fishing, they never returned. This man waited day after day but there was no appearance; and finally he realised they had lost their lives. He, thereupon, also went out to sea and never returned.

The more generally accepted version is that the song was by Rangiuia.

The foregoing is by the late Sir Apirana Ngata, and it is to be noted that there is no explanation in the first edition for the lament being called “A Lament for Tuterangiwhaitiri”; however, it is being left as such.

The account which now follows was given by the Rev. Tuturu Hone Teri to Pei Te Hurinui in the year 1923. Tuturu related, “When I attended the Theological School at Te Raukahikatea, Gisborne, I heard this song and its explanation. This song is for Tutehurutea, a youth belonging to the Ngati-Porou district. It was his wont to go fishing with his friends. On their return one day they had a poor catch. He divided it among his friends, and took none home to his father. Some days later he had no one to help him to launch his canoe, and he called to his father to come and help him; but his father ignored him. The lad became angry and went to gather his friends and then paddled off to sea. While they were fishing signs of a coming storm were observed. The father went to the sea-side and looked out to sea for the canoe, and saw the party still fishing. Shortly afterwards a storm arose, and Tutehurutea and his companions attempted to paddle to the shore but they failed and night came. The people on shore gathered at Mangarara and from there they heard the sound of a paddle baling the canoe to rid it of water, they could also hear voices from the canoe. The canoe never reached the shore and all those in it lost their lives.”

Tuturu did not know the name of the father of Tutehurutea, but he said that the father composed this lament.

(Ref.: T. Turi 23; S. 2/45.)

Each day I wait, each night I long
For my dear one, who comes not
Though the sun has declined far o'er the land;
The tide has slackened, and is receding down the river.
5 (I am) like one borne away on the swift current,
Bearing onward abreast the headland of Hauaitunui yonder.
Who is it baling and making the paddle to resound?
'Tis Tutehurutea, and all of you, dear ones,
Off Mangarara, were heard by me,
10 Striving desperately and almost reaching the shore;
The canoe it was to be hauled away.
In your anger you reproached me for my tardiness;
But who could have foretold 'twas to be a day of mourning,
And you went hurriedly, you did not linger.
15 Now I am left with this weariness;
Striking into my very bones, this long summer's day.
Let me remain here alone, O my kinsmen;
If like the lusty sneeze (he) will return, ah me.

- 224
NGA WHAKAMARAMA
  • Rarangi:
  • 1. He rangi.—Ki ta McGregor e penei ana, “E rangi au he tatari, e raro au he mahara.” Ki a Tuturu, “He rangi au he aroha, he raro au ka mahara.”
  • 3. Ka tu mai kai uta.—Ki ta Tuturu e penei ana, “Ka tu kei runga.”
  • 6. Ka hangai, etc.—Ki ta McGregor, “Ki Whangai-whanga, ki hauhau a tonu atu”; ki a Te Taite, “Ki Whangai-whanga, rawhiti ki Auahitunui.” Ki ta Tuturu e penei ana, “Ka hangai nga whanga o Hauaitunui, aue!”
  • 8. Ko te Tutehurutea nui kei te rawhiti e korerotia ana he mokopuna na Materoa, he tama na Tamaihu; ka moe i a Uetuhiao ka puta mai ko Te Atau ratau ko nga taina, e kiia nei ko nga Kuri paka a uetuhiao.
  • 9. Mangarara.—Kei Uawa, Tologa Bay.
  • 10. Koi.—Ki ta Tuturu, “kia.”
  • 14. Te Akito rawa iho.—Kei ta McGregor, “te ia ki Toranga iho.” He pohehe tera no te tangata nana i tuhi. Ki a Tuturu, “Ka tupeke na koe te ia ki Tarewaiho.”
  • 18. E hoki mai.—Ki ta Tuturu, “te hoki mai.” Ara e penei ana e kore e hoki pera i te matihe ki te ihu, ra te kupu “te” (e kore) i penei ai. Kei te rarangi 18 o te Waiata 29 i penei ano nga kupu (ara, “e hoki mai”), engari ko tera e ui ana mehemea tera e hoki mai ano pera i te matihe ki te ihu.
- 225
NOTES
  • Line:
  • 1. Each day, etc.—According to McGregor this line is “E rangi au he tatari, e raro au he mahara (mahara—meditate, think). According to Tuturu, “He rangi au he aroha, he raro au ka mahara” (aroha—grieve).
  • 3. Far o'er the land.—According to Tuturu “Ka tu mai kei runga,” stands above.
  • 6. Abreast, etc.—In McGregor's, “Ki Whangai-whanga, ki hauhau tonu atu”; according to Te Taite, “Ki Whangaiwhanga rawhiti ki Auahitunui.” According to Tuturu, “Ka hangai nga whanga o Hauaitunui, aue!” Bearing onward abreast of the bays of Hauaitunui, alas!
  • 8. Tutehurutea.—Tutehurutea was a well known East Coast personage, who was said to be a grandson of Materoa, the son of Tamaihu; who married Uetuhiao and had the family of Te Atau and his younger brothers, who were designated The Red Dogs of Uetahiao.
  • 9. Mangarara.—At Uawa, Tologa Bay.
  • 10. Almost.—According to Tuturu, “kia,” in order that.
  • 14. You did not linger.—In McGregor's, “te ia ki Toranga iho.” That is a mistake in writing by the one who wrote it. According to Tuturu, “Ka tupeke na koe ki Tarewaiho,” “You leaped forth to Tarewaiho.”
  • 18. Will return.—Tuturu's version is, “te hoki mai.” The substitution of “e” with the negative “te” would require a reconstruction of the sentence to read, “Unlike the lusty sneeze he will ne'er return.”
- 226
67. HE WAIATA TANGI MO TE TOA
(Ngati-Toa, Ngati-Raukawa)

Ko te waiata e whai ake nei tetahi o nga waiata nunui o te motu; kei nga waahi katoa e waiatatia ana, he rite hoki mo nga kaupapa korero maha i nga marae.

Kei Nga Moteatea e kiia ana e Hori Kerei he tangi tenei na Matangi-hauroa. E kiia ana no Ngati-Toa tera tangata.

Ko te whakamarama a Rere Nikitini na Matangi-hauroa tenei waiata ki a Te Whatanui nui. Tera tetahi ope o Ngati-Raukawa i haere mai i Maungatautari, ko Te Mahunga te rangatira; a, ko etahi o nga rangatira ko Tupaea, ko Te Waru, ko Te Puke, ko te tini noa atu. I mate tenei ope i a Whanganui; ka patua a Te Mahunga, ka haria haeretia i roto o Whanganui, o Mangawhero, ka kainga. Ko Tupaea ma ka puritia hei herehere. Ka tae te rongo o te aitua nei ki a Te Whatanui, ka whakatika mai me tana ope. Ka ea i a Te Whatanui te mate o Te Mahunga; ka whakaorangia hoki era o nga rangatira, a Tupaea ma.

E ki ana a Te Taite i rongo ia ki a Tuku-tarewa, he kaumatua no Ngati-Kinohaku, o Ngati-Maniapoto, e korero ana i te tau 1905 na Pare-waikato tenei waiata (no Waikato tera wahine) he tangi mo Werohia, no Ngati-Wairangi (Ngati-Tuwharetoa) i mate ki Taupo. E ahua tahapa ana tenei ki te titiro iho he kore e marama, mehemea mo Werohia o Taupo te waiata, ki te take i whakahuahua ke ai ki nga tangata o roto o te awa o Whanganui.

Ki te korero a Rev. Tuturu Hone Teri ki a Pei Te Hurinui, “He maha nga parekura i hinga i a Ngati-Raukawa ki roto i te awa o Whanganui, ka mate ai ratou i a Whanganui.” Ko tetehi o nga korero o Tuturu, “I waiatatia ai e Matangihauroa te waiata nei ki a Te Whatanui e whai ana kia oho te iwi o Te Whatanui kia haere ki te rapu utu mo te parekura,” kua korerotia i runga ake nei.

Ko te korero whakamutunga i runga ake nei na Apirana, a e tino whakaae ana a Pei Te Hurinui ki te tika o tana korero. Tetehi tonu, kaore tahi he wahine o Waikato ko Pare-Waikato te ingoa. Ko tera ingoa, ko Pare-Waikato he mea whakahua hei ingoa whakakotahi i nga iwi maha o roto i Waikato; a he pera ano hoki te ritenga mo nga iwi o Hauraki i huaina ai he ingoa, ko Pare-Hauraki.

He waahi iti nei nga whakatikatikanga a Pei Te Hurinui i te waiata nei i tona tainga tuatahi.

(Ref.: M. 387; S. 2/55; B. 3/20; T. Tur 10; W.L.W. 68.)

Takoto rawa iho ki te po,
E huihui ana mai o tatou wairua,
Kia piri, kia tata mai ki taku taha.
Matatu tonu ake, ka maranga kei runga,
5 Whitirere ki te ao, tirotiro kau au;
A, me he wairua atua te tarehutanga iho.
E te manawa i raro kapakapa tu kei runga!
Homai he mata kia haea ki taku kiri;
Taku kiri tirohanga mai nei e aku tamariki nei.
10 Mauria atu ra, e Whero,
Aku toto, aku tahe, aku parapara tapu;
Kia kite mai koutou ko ahau ra tena.
E kimi ana i te ara,
I haere ai taku pokai tara ki te tonga;
15 Tena ka paea nga hiwi maunga ki a Ngati-Hau.
Ko te rongo pai tena i a koutou;
He rongo toa mai, hau ana ki te tahatu o te rangi!
Te puta to rongo toa, ka pehia mai e Whanganui;
He toa e whaiatia ko te potiki na Tuwhawairihau!
20 Kia ata whakaputa;
Tena ano ra nga tamariki toa na Rakamaomao
Kei te rangi e haere ana; na Motai-tangata-rau,
Takahia atu ra nga tua-one kei Matahiwi ra!
Ko to tinana i noho atu;

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67. A LAMENT FOR THE BRAVE
(Ngati-Toa, Ngati-Raukawa)

The song which follows is one of the best known songs in the land; it is sung in every district, principally because it suits the purpose of emphasising a point in many discussions on the tribal courtyards. (Pei Te Hurinui here interpolates the following comment: “To use a song in this manner the orator would substitute appropriate names for those in the song to suit the occasion.”)

In Nga Moteatea, Sir George Grey has recorded this as a lament by Matangi-hauroa, who is said to have been of Ngati-Toa.

Rere Nikitini explained that this was the song Matangi-hauroa sang to Te Whatanui, the famous Raukawa chieftain. A force of Ngati-Raukawa had gone from Maungatautari with Te Mahunga as leading chief; the other chiefs were Tupaea, Te Waru, Te Puke and many others. This force was defeated by the Whanganui people; Te Mahunga was killed, his body being distributed in the Wanganui river, in the Mangawhero valley, and eaten. Tupaea and the others were held as captives. When Te Whatanui heard of this disaster he set off with a war-party. Te Whatanui exacted revenge for the death of Te Mahunga; and rescued the other chiefs, Tupaea and others.

The Rev. Tuturu Hone Teri related to Pei Te Hurinui the following account: “There were many defeats inflicted by Ngati-Raukawa on the tribes of the Wanganui river, before they suffered defeat at Matahiwi.” In other respects Tuturu's account agrees with that of Rere Nikitini, but added a brief explanation to say, “This song was sung by Matangi-hauroa to Te Whatanui with the object of rousing Te Whatanui's people to go forth and seek revenge for the defeat,” already recounted above.

According to Te Taite he heard Tuku-tarewa, an elder of Ngati-Kinohaku, a subtribe of Ngati-Maniapoto, speaking in 1905 and saying this song was by Pare-waikato (that lady belonging to Waikato) and it was a lament for Werohia of Ngati-Wairangi (Ngati-Tuwharetoa) who died at Taupo. This account is rather far-fetched when closely examined, as it is not clear, if the song was for Werohia of Taupo, why the names of people in the Wanganui river are mentioned.

The concluding comment above is by Sir Apirana Ngata and Pei Te Hurinui agrees with it. Furthermore, there was no woman in Waikato at that time called Pare-waikato. The name Pare-waikato was coined as a designation to embrace the several tribes of the Waikato district; by the same token the tribes of Hauraki were given the name Pare-Hauraki.

Some slight variations in the arrangement of the song and the text have been made by Pei Te Hurinui since the first edition of this work.

(Ref.: M. 387; S. 2/55; B. 3/20; T. Turi 10; W.L.W. 68.)

Composing myself for sleep in the night
Kindred spirits gathered all around,
Closely entwined, seeking to be near me.
The awakening was sudden, and I sat up,
5 Fully awake, I looked about in vain;
Like the spirit of a god the vision had vanished.
O thou sleeping heart, throbbing wildly within, arise!
Give me a sharpened obsidian to lacerate my skin.
The skin oft gazed upon by my children.
10 Take away, O Whero,
My blood, my body's essence, my sacred remains;
So that you all may see 'tis indeed myself,
Seeking for the pathway,
Whereon my brave company passed to the south;
15 All now heaped up on the hills and heights of Ngati-Hau.
It was splendid news we heard of you;
Tidings of bravery which resounded to the heavens!
Shortlived your triumph, subdued (were you) by Whanganui;
A warrior to pursue is that son of Tuwhakairihau!
20 Let him now beware;
For there are many brave sons of Rakamaomao
Moving swiftly in the heavens; those of Motai's hundred progeny,
Go forth, and stride upon the sands of Matahiwi afar!
Your bodies do lie there;

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25 Ko to rongo i tuku mai,
I wani mai runga o nga maunga;
Tae rawa mai ki ahau e noho atu nei i te kainga
Kia whakatauki au i konei,
Aue! Taukiri, e!

NGA WHAKAMARAMA
  • Rarangi:
  • 6. Atua.—Ki ta Rev. Tuturu Hone Teri, “a-po,” ara i te wa o te po.
  • 7. Ki etehi e penei ana.—“E te manawa i raro kapakapa ana ka maranga kei runga.” Ki etehi kaore enei kupu, “ka maranga”; ara ka awai te rangi o te waiata, ki ta Tuturu korero.
  • 10. Whero.—Ki te M. 387. “E whiro”; ki etahi “E Wero.” Ko Whero he rangatira no Ngati-Hau, no Whanganui.
  • 14. Pokai tara.—He ope taua, mo te ope o Ngati-Raukawa i mate ra i a Whanganui.
  • 15. Ngati-Hau.—Ko te iwi o roto o te awa o Whanganui.
  • 17. Hau ana.—Ki etahi “kai ana.”
  • 19. Tuwhakairihau.—E kiia ana no roto o Whanganui, no nga uri o Uiraroa.
  • 21. Nga tamariki toa na Rakamaomao.—Mo Te Whatanui ma. Ko Rakamoamoa he ingoa no tetehi atua o nga hau.
  • 22. Motai-tangata-rau.—Ko Motai he tupuna nui no nga iwi o runga i a Tainui. Ko Hoturoa te tangata o Tainui, nana ko Hotuope, na Hotuope ko Hotumatapu ko Motai. I te nui ona uri ka takea tera ingoa o Motai-tangata-rau i nga whakatupuranga o muri nei. No nga pakanga o mua ki a Ngati-Tama, ki a Te Ati-Awa ka puta te toa o Kapu-manawa-whiti, mona te whakatauki a Parekarau—i te patunga a Ngati-Tama i a Rungaterangi i a Whakapau-Tangaroa me Kahui-Tangaroa. “He iti na Motai he uri tamawahine, tena kei te rawhiti e taka ana, mana e takahi te one i Hakerekere.” Ko tera one kei waenganui o te awa o Awakino me te awa o Mokau. I era wa ko Ngati-Tama te iwi i reira e noho ana; a e whitu o ratou pa i taua tahatika one. Na Kapumanawa-whiti te taua i arahi mai i te taha rawhiti o Awakino. Ko te korero o tana pakanga ki a Ngati-Tama; “E whitu nga tai-timu e whitu hoki nga pa i horo.” Ka horo atu a Ngati-Tama ki te taha tonga o Mokau. I nga whakatupuranga o muri mai ka pakanga ano, ka horo atu a Ngati-Tama ki te taha tonga o Parininihi, e kiia nei e te Pakeha ko te White Cliffs.
  • Koinei te whakapapa hei whakamarama i enei korero:—
Family Tree. Hoturoa, Hotuope, Hotumatapu, Motai, Ue, Raka, Kakati, Tawhao, Turongo, Raukawa, Rereahu, Maniapoto (M), Kinohaku (F), Te Rongorito (F), Te Kawa-iri-rangi, Tangaroa-kino, Huitao (M), Rungaterangi, Tukemata, Whakapau-Tangaroa, Hae-tapu-nui, Parekarau, Kahui-Tangaroa, Kapu-manawa-whiti
  • Mo Te Rongorito raua ko tana tama, ko Huitao, tera kupu a Parekarau, “He uri tamawahine,” i takea ki a Kapu; kua haere hoki tona rongo toa. I tino whaka-puhia a Te Rongorito e ona Tungane. Ko tona kainga i noho ai i nga taha tika o te awa o Waipa, i te rawhiti o Otorohanga. I whakatapua taua waahi kia kau e takahia e nga ope taua; ka tapa te ingoa, ko Te Marae-o-hine.
  • 23. Matahiwi.—He Matahiwi kei roto o Whanganui, engari ko te Matahiwi i roto i te waiata nei ko te one i te akau i waenganui o te ngutuawa o Rangitikei o Turakina, i te tai-hauauru.
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25 But your fame has come back,
Skimming swiftly o'er the mountain tops;
It reached me abiding here at home,
And thus I now speak in proverbs here,
Alas! Mournful am I!

NOTES
  • Line:
  • 6. God.—According to Tuturu “a-po,” of the night.
  • 7. According to some versions “O thou sleeping heart, throbbing wildly within, awake and arise!” In other versions, “Awake,” is omitted. It disturbs the lilt of the song, according to Tuturu.
  • 10. Whero.—In M. 387, “O Whiro,” other versions, “O Wero.” Whero was a chief of Ngati-Hau, of Wanganui.
  • 14. Brave company.—For the war-party of Ngati-Raukawa who were defeated by the Whanganui.
  • 15. Ngati-Hau.—The Wanganui river tribe of that name.
  • 17. Resounded. According to some versions. “kai ana,” lit. bit into, or pierced.
  • 19. Tuwhakairihau.—Said to be of Wanganui, and a descendant of Uiraroa.
  • 21. Brave sons of Rakamaomao.—A reference to Te Whatanui and his people. Rakamaomao is the name of one of the gods of the winds.
  • 22. Motai's hundred progeny.—Motai was a renowned ancestor of the tribes of Tainui. Hoturoa was the commander of the Tainui canoe, he begat Hotuope, Hotuope begat Hotumatapu, and Hotumatapu begat Motai. On account of his numerous progeny, the term, “Motai's hundred progeny,” was coined by later generations. In the wars with Ngati-Tama and Te Ati-Awa in former times, the fame of Kapu-manawa-whiti as a warrior emerged, which inspired Parekarau—on the deaths of Rungaterangi, Whakapau-Tangaroa and Kahui-Tangaroa at the hands of Ngati-Tama—to utter the proverbial saying: “Of Motai's line is that small one, a child of a daughter's son, who reigns in the east; he will tread upon the sands of Hakerekere.” Hakerekere is the name of the beach between the mouths of the Awakino and Mokau rivers. At that time those parts were occupied by Ngati-Tama, and they had seven fortified places along the beach. Kapu-manawa-whiti led a war-party to Awakino from the east. In the account of his battle against Ngati-Tama it is related, “There were seven ebb-tibes, and seven fortified places fell.” The Ngati-Tama retreated to the southern side of the Mokau river. In later generations there was more warfare, and the Ngati-Tama retreated farther on to the south of Parininihi, now known by the European name of the White Cliffs.
  • The genealogy to explain this account is as follows:—
  • (See Maori text for Genealogy.)
  • It was on account of Te Rongorito (see genealogy) and her son Huitao that Parekarau made the expression, “A child of a daughter's son,” with regard to Kapu', for his fame as a warrior had then gone abroad. Te Rongorito was held in high regard by her brothers. The home where she lived was on the banks of the Waipa river, to the east of Otorohanga. This place was made sacred and specially set apart, and war-parties were forbidden to trespass on it; on that account it was called, Te Marae-o-hine, The Courtyard of the Daughter.
  • 23. Matahiwi.—There is a place called Matahiwi in the Wanganui river, but the Matahiwi mentioned in the song is the beach between the mouths of the Rangitikei and Turakina rivers on the west coast.

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