Volume 66 1957 > Supplement: Nga Moteatea, Part I, p 230-312
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- 1
NGA MOTEATEA
Part I
- 230
68. HE WAIATA AROHA
(Ngati-Te Kanawa, Ngati-Maniapoto)

E ki ana a Te Taite, i rongo ia, na te wahine a Te Kanawa-whatupango o Ngati-Maniapoto tenei waiata, no nehera. Kei nga waahi katoa o te motu e waiatatia ana.

Kei te pukapuka a White (W. 6/241—English) e kiia ana “He waiata na Te Kaha, no Ngati-Tawarere, mo Te Haupa i mate kongenge.” Kei taua wharangi o tana pukapuka te tuhinga a White i te waiata nei ki te reo pakeha.

Na Pei Te Hurinui enei whakamarama e whai ake nei: Ko Ngati-Te Kanawa he hapu no Ngati-Maniapoto; ara ko nga uri o Te Kanawa. He tupuna toa ki te pakanga koi ra i takea ai tona ingoa a Te Kanawa-whatupango. Kei a Ngati-Maniapoto, Waikato, Ngati-Tuwharetoa, me Ngati-Kahungunu nga uri o tenei tupuna i naianei. Koinei te whakapapa:—

Family Tree. Maniapoto, Te Kawa-iri-rangi, Rungaterangi, Uruhina, Te Kawa-iri-rangi (II), Te Kanawa

(Ref.: S. 70; B. 3/100; W. 6/241.)

Kaore te matao te kimonga ki te whare,
Nuku mai ra, e Ngara, hei hoa tau awhai ake;
He mea te tau, e, ka tatara ki mamao
Heoi taku tatari te ope Te Oikau,
5 Hei whiu i ahau nga mata ria kopanga
O Karewa i waho, ko wai au ka kaite?
Manako mai e te tau ki to hoa moenga,
Ka kaite ra koe te pokai ongaonga;
I ahu mai i tawhiti, te motu o Whakatu;
10 No reira nga hoa i karawhiuwhiu ai.
He aha kei taku poho ka pakikini nei?
He mamae kopaito ko te ahua ia.
Ko te ura o te kiri taku ra i hiko atu,
Tera ka whakangaro ki te rua i a Te Waro.
15 Hare ake Tawera, te whetu o te ata,
Hare ake ra koe ki tahau wahine;
Kei huaia hoki, he horete i mahue
Ki te maioro keri nau e Te Paea.
I whea koia koe i te tuaititanga?
20 Penei e awhitia te awhai a te tangata;
Mei kore te waka nei te pakaru rikiriki,
Ka ripo te au, e, ka ripo te moana,
Aue! Aue! Aue—he te maunawa i!

NGA WHAKAMARAMA
  • Rarangi:
  • 1. Kimonga.—Ki B. 3/100 e penei ana “te timonga ki te kiri.”
  • 2. Ngara.—Ki te W. 6/241 e penei ana “Ngare.”
  • Hoa tau awhai.—Ki te W. 6/241 e penei ana, “hoa tau-moe.”
  • 4. Te Oikau.—Ki B. 3/100 e penei ana, “te awhikau.” Ki te W. 6/241 e penei ke ana, “Te ope a Te Oikau.”
  • 5. Nga mata ria kopanga.—He waahi kokoru, he awhenga, he waahi whakangatanga.
  • 6. Karewa.—He moutere kei waho o Kawhia.
  • 7. Manako.—He mea whakatikatika tenei rarangi.
  • 8. Pokai ongaonga.—Pokai nanao. Ki a B. 3/100 he otaota, he “nettle.”
  • 9. Whakatu.—I te Waipounamu, e kiia nei i naianei ko Nelson.
  • 12. Kopaito.—Kopaiti, na te rangi o te waiata i kukume pera. Pera ano hoki era kupu, “awhai,” “Ka Kaite.”
  • 17. Horete.—He kohatu.
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68. A LOVE SONG
(Ngati-Te Kanawa, Ngati-Maniapoto)

Te Taite said that he heard this song was by the wife of Te Kanawa-whatupango of Ngati-Maniapoto, and that it is an ancient one. It has a wide vogue throughout the land.

In the book by White (W. 6/241—English) it is recorded as “A song by Te Kaha, of Ngai-Tawarere, for Te Haupa who died of old age.” On that page of his book White has an English translation of the song.

The following explanation is by Pei Te Hurinui: The Ngati-Te Kanawa is a subtribe of Ngati-Maniapoto; and is the name given to the descendants of Te Kanawa. He was a warrior ancestor, and it was on that account the name was given to him of Te Kanawa-whatupango, Te Kanawa-of-the-baleful-eye. The present day descendants of this ancestor are to be found among the tribes of Ngati-Maniapoto, Waikato, Ngati-Tuwharetoa, and Ngati-Kahungunu. This is the genealogy:—

(See Maori text for genealogy)

It was a chilling cold (I felt) as I peered within the house,
Move closer, O Ngara, and embrace as a friend;
Thou art the loved one, indeed, now gone afar off.
All I now await is the company of Te Oikau,
5 So that I might be taken onward to the resting-place
Of Karewa out yonder; too distant for me to see?
Think oft, O loved one, of your bed mate,
Who lies, as you now see, upon a heap of nettles,
Brought here from afar, from the land of Whakatu;
10 That was where our comrades strove mightily.
So what cause is there that my bowels are so pinched?
Like a severe ache within is this indeed.
It was your flushed face I saw for a moment,
Ere you disappeared into the abyss of Te Waro.
15 Come forth Tawera, as the morning star,
Come forth to your maiden beloved;
Let it not be said, there was a stone left
In the trench you dug O Te Paea.
Where were you in the very beginning?
20 There might then have been a manly embrace;
And this canoe would not have been rent asunder,
In the swirling current, and eddying seas,
Alas! Alas! Alas, O my heart!

NOTES
  • Line:
  • 1. Peered.—In B 3/100 it is recorded as, “it pecked at the skin.”
  • 2. Ngara.—In W. 6/241 it is given as “Ngare.”
  • Embrace as a friend.—In W. 6/241 it is recorded as “sleep together as a friend.”
  • 4. Te Oikau.—In B. 3/100 it is given as, “te awhi kau,” embrace in vain. In W. 6/241 it is recorded as, “Te ope o Te Oikau.”
  • 5. The resting place.—Explained in the Maori text as referring to coves, bays, haven of rest.
  • 6. Karewa.—An island out from Kawhia.
  • 7. Think oft.—This line has been revised.
  • 8. Heap of nettles.—A bunch or roll of nettles.
  • 9. Whakatu.—The Maori name for Nelson in the South Island.
  • 12. Kopaiti.—Kopito is the word which means pain in the stomach. The lilt of the song has introduced the vowel “a” into this word, and also into the words “awhai” and “kaite.”
  • 17. Stone.—The meaning of the word here is stone. It has other meanings.
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69. HE WAIATA AROHA
NA ?

Ko tenei waiata i taia ki “Nga Moteatea” (Hori Kerei) p. 178; kei reira te whakamarama, he mea tuku mai taua waiata e Hone Heke ki a Kawana Hori Kerei i roto i tana reta, i mua tata atu i te matenga o Heke. I tukua atu te waiata nei i roto i Te Toa Takitini ki te kimi haere i nga whakamarama tika.

Na Pei Te Hurinui nga whakamarama i muri o te waiata nei.

(Ref.: M. 178.)

Kaore te ki patu te makere noa i te ngutu.
He puoro waihoe i a Te Rehu i runga.
E mataku ana roto i te hau korero;
Wareware i au te maru o Ngapuhi.
5 E herengia koia Te Heke te rakau ka whiria?
Te ata whakarangona nga mahi a Rarotini.
Ko to tinana ra te waiho atu i te hoa;
Ko to pai waewae te tuku mai ki ahau,
Kia huaina atu, e arotau ana mai.
10 Ka te tiriwa te ripa ki Kinikini;
Kua puawhea te rae ki Hikurangi,
Ki nga tai omanga i te ipo o Mokau.
Me ruku ware au te reinga tupapaku;
Kei whakamau kau ki Morianuku,
15 Ki taku tau tupu i awhi ai maua.

NGA WHAKAMARAMA
  • Rarangi:
  • 1. Ki patu.—Ko te aronga o enei kupu mo te wa i pakanga ai a Heke ki te pakeha.
  • 2. Puoro.—Kei te M. 178 e penei ana, “pueru.” Na Pihopa Wiremu i whaka-tikatika.
  • Te Rehu.—Kei te ngaro tenei ingoa.
  • 4. Ngapuhi.—No Ngapuhi a Hone Heke.
  • 5. Heke.—Hone Heke.
  • 6. Rarotini.—Kei te ngaro tenei ingoa.
  • 10. Kinikini.—Kei te ngaro tenei ingoa.
  • 11. Hikurangi.—He maha nga Hikurangi kei te motu nei. He Hikurangi hoki kei a Ngapuhi.
  • 12. Mokau.—Ko te takiwa pea ki te awa o Mokau i a Ngati-Maniapoto. Koi ra hoki nga waahi e haere ai a Kawana Kerei i era wa ki te noho me te korero tahi ki nga rangatira.
  • 14. Moria nuku.—Ko te waahi e huihui ai nga wairua o te hunga mate e tata ana ki Te Rerenga-wairua.
  • 15. Mehe mea nei mo te hoa wahine o Heke enei korero; kua mate atu, pea, i mua i a ia.

I uia ai te tangata nana tenei waiata he mahara no Apirana he waiata tawhito, pea, na Hone Heke i whakawhitiwhiti nga kupu mo tana reta.

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69. A SONG OF REGRET

This song was published in “Nga Moteatea” (Grey) p. 178; and it is there explained that the song was sent by Hone Heke to Governor Grey by letter, just before the death of Heke. It was published in the Toa Takitini with an invitation for explanatory material to be sent in.

The explanatory notes given after the song are by Pei Te Hurinui.

(Ref.: M. 178.)

How oft bitter words fall needlessly from the lips
Now is heard the paddle song of Te Rehu from above.
There is fear within the dreadful tidings;
For I was unmindful of the shelter of Ngapuhi.
5 Is Heke to be confined within the entangled woods?
Unheeded were the deeds of Rarotini.
You yourself remained always with your friend;
And your kindly footsteps ne'er did come to me,
As a token that you were inclined my way.
10 The dividing line was the hill of Kinikini;
And stormy winds blew upon the heights at Hikurangi,
Where ends the trail of the beloved of Mokau.
Let me, unsung, plunge into the hereafter of the dead;
Rather than fix my mind on Morianuku,
15 Where my true love of yesteryear awaits my embrace.

NOTES
  • Line:
  • 1. Bitter words.—This reference would appear to be in connection with Heke's war against the British.
  • 2. Song.—In M. 178, “pueru,” garment. Bishop Williams made the correction.
  • Te Rehu.—No information as to this name.
  • 4. Ngapuhi.—Ngapuhi was the tribe to which Hone Heke belonged.
  • 5. Heke.—Hone Heke.
  • 6. Rarotini.—No information as to this name.
  • 10. Kinikini.—No information as to this name.
  • 11. Hikurangi.—There are several Hikurangi in the land. There is also a Hiku-rangi in the Ngapuhi territory.
  • 12. Mokau.—Perhaps this is a reference to the district in the valley of Mokau in Ngati-Maniapoto territory. Governor Grey often went there at that time to meet and confer with the chiefs.
  • 14. Morianuku.—The gathering place of the spirits of the dead near The Leaping-place-of-spirits.
  • 15. It would appear this line is in reference to Heke's wife; and indicates she died some time before him.

The authorship of this song was questioned because Sir Apirana Ngata thought that, perhaps, it was an old song in which Hone Heke had substituted various words for the purpose of his letter.

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70. HE WAIATA AROHA
(Ngati-Raukawa)

Na Te Taite Te Tomo raua ko Rere Nikitini i whakamarama. Ko te Topeora ano tenei nana era atu waiata. Ko te kaupapa i taia ki “Nga Moteatea,” p. 220 (Kerei) e rereke ana i tenei e whai i raro iho nei. Na Te Taite raua ko Rere i homai tenei.

(Ref.: M. 220.)

Kati au i konei
Hei ekenga ihu waka,
Hei tanga waihoe
Mo Te Ahu-karamu,
5 Ka kopa o te rae
Ki Okatia ra!
He ngaru ka whati mai
Ki Otaheke ra,
He rerenga kaipuke
10 Nohou e Te Waihaki,
E ata rerehu ana
Te hiwi ki Rangitoto.
E taea ia nei
E au te kau atu
15 Te wa moana nei?
Me whakatakoto au
Ki te rango tarawhata;
Kei paria e te tai.
He manu aute au
20 E taea te whakahoro
Ki te aho tamairo.
E hira hoki au
I aku tumanako,
E kai nei te aroha, i.

NGA WHAKAMARAMA
  • Rarangi:
  • 3. Tanga.—Ki M. 220, “tainga.”
  • 4. Te Ahu-karamu.—Ki M. 220, “Mau e Te Pehi.” Ko Te Ahu-karamu he rangatira nui no Ngati-Raukawa; he toa no roto i nga riri i te wa i a Te Rauparaha. Tana uri ko Te Roera te Ahu-karamu, nana a Kipa Roera ma.
  • 6. Okatia.—Te one i te takutai i Otaki ki Manawatu.
  • 8. Otaheke.—He ia no te moana kei waenganui o te tuawhenua, o Kapiti. He Otaheke ano kei te Sounds.
  • 10. Te Waihaki.—E ki ana a Rere Nikitini he ingoa no Te Peehi i mate atu ra ki a Ngai-Tahu.
  • 12. Rangitoto.—D'Urville Island, i te Aumiti.
  • 17. Tarawhata.—He manu, he karoro.
  • 21. Tamairo.—Tamiro, na te waiata i hua “tamairo!”
- 235
70. A SONG OF LOVE
(Ngati-Raukawa)

The explanations are by Te Taite Te Tomo and Rere Nikitini. Topeora of this sons was also the authoress of other songs. The text published in Grey's “Nga Moteatea,” p. 220, differs from the one given below. Te Taite and Rere contributed the present text.

(Ref.: M. 220.)

Let me here abide
As a canoe landing-place,
And for the paddle splashing
By Te Ahu-karamu,
5 When he comes within the headland
Of Okatia over yonder!
The waves are curling
Out there at Otaheke,
Where the ships do sail
10 Of you, O Te Waihaki,
To where I but faintly see
The hills at Rangitoto.
Could it be supposed
I might swim over there
15 Across these wide seas?
I would rather be placed
Upon a tarawhata raft
Than drift about with the tide.
I would then be as a kite aloft
20 Which can be hauled down
With a cord of twisted fibre.
A notorious one, indeed, am I.
Because of my heart's desires,
And so utterly consumed with love.

NOTES
  • Line:
  • 3. Splashing.—In M. 220 “tainga.” To de-water a canoe, a paddle was often used to splash the water by stroking edgeways and across the hull; the process was completed by beating the remaining water out of the keel. “Tanga” is the correct word.
  • 4. By Te Ahu-karamu.—In M. 220, “By you, O Te Pehi.” Te Ahu-karamu was a high chief of Ngati-Raukawa and a warrior in the wars of the time of Te Rauparaha. His son was Te Roera Ahu-karamu, who was the father of Kipa Roera and others.
  • 6. Okatia.—The beach along the coast from Otaki to the Manawatu River.
  • 8. Otaheke.—The ocean current between the mainland and the island of Kapiti. There is also an Otaheke in the Sounds.
  • 10. Te Waihaki.—Rere Nikitini states that this is another name for Te Peehi (Te Pehi?—see 4 above) who was killed by Ngai-Tahu.
  • 12. Rangitoto.—D'Urville Island, at Te Aumiti.
  • 17. Tarawhata.—A bird, sea-gull.
  • 21. Twisted fibre.—The word is “Tamiro,” but poetic license has made it “tamairo.”
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71. HE TANGI MO TE WANO
(Ngati-Apakura)

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

I te tainga tuatahi o te waiata nei i kiia e Te Taite na Rahi tenei waiata. Ki nga korero a Rore Erueti o Ngati Mahanga me Ngati-Apakura ko Rangiamoa ke te ingoa o te wahine nana te waiata nei. Ko Ngati-Apakura he iwi nui tonu no roto i nga iwi o Waikato. Hei tungane whanaunga a Te Wano ki a Rangiamoa, no Ngati-Apakura ano. He whanaunga i nga whakapapa a Te Wano ki a Rore Erueti.

Ko nga whenua i noho ai a Ngati-Apakura ko Rangiaohia, ko Ohaupo, ahu atu ki te awa o Waipa i te takiwa ki Pirongia. No muri i te pakanga ki Orakau i te whawhai i Waikato i te tau 1864 ka pana a Ngati Apakura e nga hoia i o ratou kainga; i muri iho ka murua o ratou whenua. Kaore a Ngati-Apakura i mau pu i te wa o te whawhai ki Waikato. Kei te pukapuka a James Cowan The Old Frontier, nga korero mo te ahua o te noho a tenei iwi i Rangiaohia i nga tau o mua atu i te pakanga; kei reira nga korerotia mo a ratou mahi ahu-whenua.

I te wa i pana ai a Ngati Apakura ka ahu etehi o ratou ki te takiwa ki Taupo. No Titiraupenga ka mea a Te Wano kia piki ratou i te maunga kia kite mai ano ia i te wa kainga. No runga i Titiraupenga ka mate a Te Wano; ka tanumia ki reira. Te haerenga atu o Ngati-Apakura i Titiraupenga ka noho ki Waihi me Tokaanu. No reira ka pangia e te mate karawaka, ka matemate to ratou nuinga. Ko Hongihongi Kapara, e tamariki ana i taua wa, tetehi o nga oranga o taua wahanga o Ngati-Apakura. Na Pei Te Hurinui nga whakamarama i runga ake nei.

Ko te whiti tuatahi o te waiata nei te mea e tino waiatatia ana; e kiia ana hoki e etahi na Te Kooti Rikirangi. Kei te waiatatia ano te whiti tuarua, engari kaore i te whanui te mohio o te tangata ki tera. Ko te whiti tuarua e kore e taea te kawe na etahi iwi ke; a ko taua whiti kei roto i te pukapuka a McGregor (S. 17 and 18) a i etahi hoki e waitohutia i raro nei. Na Apirana enei whakamarama kua tuhia ake nei.

Ko nga whakamarama a Te Taite e puritia ana hei tuhi ki konei ko enei e whai ake nei. Na Takarea raua ko Te Kahui, he tuahine ki a Te Heuheu Tukino, M.L.C., a na Te Iwiheke, he wahine rangatira no Ngati-Tuwharetoa i korero te waiata nei ki a Te Taite. Ko Wenerata a Te Heuheu he tamahine na Te Heuheu Iwikau, ki te waiata haere i tenei waiata i te rohe o Ngati-Tuwharetoa; na rira ka pohehetia nana tonu taua waiata.

Ko te kaupapa i raro nei na Te Taite i tohutohu.

(Ref.: S. 1/17 and 18; S. 2, 60; B. 3/161, 4/71; W.L.W. p. 109; T. Turi p. 12.)

E pa to hau he wini raro,
He homai aroha,
Kia tangi atu au i konei;
He aroha ki te iwi,
5 Ka momotu ki tawhiti ki Paerau
Ko wai e kite atu,
Kei whea aku hoa i mua ra,
I te tonuitanga?
Ka haramai tenei ka tauwehe
10 Ka raungaiti au.
E ua e te ua e taheke
Koe i runga ra;
Ko au ki raro nei riringi ai
Te ua i aku kamo.
15 Moe mai, e Wano, i Tirau,
Te pae ki te whenua
I te wa tutata ki te kainga
Koua hurihia.
Tenei matou kei runga kei te
20 Toka ki Taupo,
Ka paea ki te one ki Waihi,
Ki taku matua nui.
Ki te whare koiwi ki Tongariro,
E moea iho nei.
25 Hoki mai e roto ki te puia
Nui, ki Tokaanu.
Ki te wai tuku kiri o te iwi
E aroha nei au, i.

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71. A LAMENT FOR TE WANO
(Ngati-Apakura)

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

In the first edition Te Taite Te Tomo gave the authoress of this song as Rahu. According to Rore Erueti of Ngati-Mahanga and Ngati-Apakura the real authoress was Rangiamoa. Ngati-Apakura is one of the principal tribes of Waikato. Te Wano was a male cousin of Rangiamoa, who was also of Ngati-Apakura. Te Wano was a relative, in the tribal genealogy, of Rore Erueti.

The lands occupied by Ngati-Apakura were Rangiaohia, Ohaupo and lands extending to the Waipa River in the direction of Pirongia. It was after the Battle of Orakau of the Waikato War in the year 1864 when Ngati-Apakura were expelled by troops from their homes; and later on their lands were confiscated. The Ngati-Apakura were never armed and took no part in the Waikato War. In the book by James Cowan, The Old Frontier, are given accounts of how these people lived during the years just prior to the outbreak of war; and their farming activities are described.

When the Ngati-Apakura were expelled, a section of them trekked off in the direction of Taupo. At Titiraupenga Te Wano asked his people to climb the mountain so that he might have a view of the land in the direction of their home. On Titiraupenga, Te Wano died and was buried there. From Titiraupenga the Ngati-Apakura went on and settled at Waihi and Tokaanu. There they were afflicted by karawaka (some form of epidemic) and most of them succumbed. Hongihongi Kapara, who was an infant at the time, was one of the survivors of this section of Ngati-Apakura. The foregoing explanations are by Pei Te Hurinui.

The first verse of the text of this song is the one which is generally sung; and has been attributed by some to Te Kooti Rikirangi. The second verse is also sung by some, but there are not many who are familiar with it. The second verse cannot be claimed by other tribes; and this verse was recorded in McGregor's book (S. 17 and 18) and in other collections as noted hereunder.

The explanations by Te Taite which finds a place in these notes are as follows:—It was Takarea and Te Kahui, sisters of Te Heuheu Tukino, M.L.C., and also Te Iwiheke, a lady of the Ngati-Tuwharetoa aristocracy, who contributed to Te Taite's knowledge of this song. Wenerata Te Heuheu, a daughter of Te Heuheu Iwikau, popularised this song among the Ngati-Tuwharetoa; and on that account it was mistakenly thought that she was the authoress of the song.

The text given below was contributed by Te Taite.

(Ref.: S. 1/17 and 18; S. 2, 60; B. 3/161, 4/71, W.L.W. p. 109; T. Turi p. 12.)

Gently blows the wind from the north
Bringing loving memories
Which causes me here to weep;
'Tis sorrow for the tribe,
5 Departed afar off to Paerau.
Who is it can see,
Where are my friends of yesteryear,
Who all dwelt together?
Comes now this parting
10 And I am quite bereft.
Come then, O rain, pour down,
Steadily from above;
Whilst I here below pour forth
A deluge from mine eyes.
15 Sleep on, O Wano, on Tirau,
The barrier to the land,
Stretching forth to that home
Which is now forsaken.
Here we now are cast upon
20 The rocky shores of Taupo,
Stranded upon the sands at Waihi,
Where dwelt my noble sire,
Now placed in the charnel-house on Tongariro.
Like unto the abode wherein we sleep.
25 Return, O my spirit, to the thermal pool
Of renown, at Tokaanu,
To the healing-waters of the tribe
For whom I mourn.

- 238
NGA WHAKAMARAMA
  • Rarangi:
  • 1. Wini.—Ko te kupu pakeha “wind,” he hau. Ki etahi “he muri raro.” He kupu Maori te wini mo tetehi ahua kumara me tetehi ahua harakeke.
  • 5. Paerau.—He ingoa kei te Rerenga Wairua.
  • 15. Wano.—Kua whakamaramatia i runga ake nei
  • Tirau.—He whakapotonga no Titiraupenga. Tirohia nga Waiata Nama 41, 54 me te 319. (Kaore ano te 319 i perehitia.)
  • 18. Koua hurihia.—Kua whakarerea o ratou kainga tupu i Rangiaohia me era waahi.
  • 20. Toka ki Taupo.—Ko nga pari me nga toka kohatu i nga tahatika o te moana o Taupo. E he ana te korero a Te Taite mo te pa o Te Rangiita, he toka kei waho o Waihi. Kei uta ke o Motuoapa te pa o Te Rangiita, kei tetehi taha ke o te moana.
  • 21. Waihi.—E tata ana ki Tokaanu, Taupo.
  • 23. Whare koiwi.—I haria hoki a Te Heuheu nui ki runga o Tongariro, te matenga ai i te horo i Te Rapa.
- 239
NOTES
  • Line:
  • 1. Wind.—The English word “wind,” Maorified. In some versions “he muri raro”; with the same meaning. The Maori word wini is the term for a dark variety of kumara, and also a variety of flax with a dark purple edge to the leaf.
  • 5. Paerau.—One of the place names associated with spirits' journey to Te Rerenga Wairua, Leaping place of Spirits.
  • 15. Wano.—Already explained in the head note.
  • Tirau.—Abbreviation for Titiraupenga. See Songs 41, 54 and 319.
  • 18. Now forsaken.—An expression of regret on leaving their homes at Rangiaohia and other places in that locality.
  • 20. Rocky shore of Taupo.—In reference to the rock cliffs and rocks on the shores of Lake Taupo. Te Taite was wrong in stating that the pa (fortified place) of Te Rangiita is a rock off-shore from Waihi. Te Rangiita's pa is inland from Motuoapa on the opposite side of the lake.
  • 21. Waihi.—A place near Tokaanu, Taupo.
  • 23. Charnel-house.—The body of the famous Te Heuheu II was taken to Tongariro after he was killed by a landslide at Te Rapa.
- 240
72. HE TANGI
NA ?

Ko tenei waiata kei te takiwa o te rawhiti e waiatatia ana, kei nga iwi o Matatua, kei te Whanau-a-Apanui, kei a Ngati-Porou; engari ko to Ngati-Porou mohio ki taua waiata na te Whanau-a-Apanui. E rua nga whiti e tino waiatatia ana, ko te whiti tuatahi, ko te tuarua. Ko te whiti tuatoru i kitea ki te pukapuka a McGregor (S. 109, 180). I nga pukapuka kua perehitia kaore i noho nga whiti nei i te wahi kotahi, a tera e maharatia he waiata ke tetahi, he waiata ke tetahi. Ko te whiti tuatahi kei “Nga Moteatea,” p. 237, kei McGregor (S. 39). Ko te whiti tuarua kei “Nga Moteatea,” p. 416, a kei McGregor (S. 109).

Kei te pukapuka a Tiwana Turi aua whiti e rua, kaore te whiti tuatoru. Ko te kaupapa e mau i raro ake nei i whai i to “Nga Moteatea,” he wahi ririki nei i whakatikatikaia.

Kei te B. 3/28 te whiti tuarua na Paitini Wi Tapeka (Te Whatu) o Tuhoe i korero ki a Te Peehi (Elsdon Best). E ki ana a Paitini na Tikina taua waiata mo Te Umuariki, he rangatira no Tuhoe. Ko Tikina te whaea o Te Whenuanui, he rangatira no Tuhoe.

Ko nga whakamarama o te waiata nei kei te ngaro. Ma nga tangata e marama ana e tuku mai.

He waahi iti nei i whakatikatikaia e Pei Te Hurinui o te noho o etehi o nga kupu o te waiata nei.

(Ref.: M. 237 and 416; S. 39, 76 and 109; T. Turi p. 21; B. 3/28 and 216.)

Tera Tariao ka moiri ki runga,
Na runga ana mai te utu ki Rangiao.
Te ngakau haere whakakuru tahi tonu.
No nui o rangi ra te mahara i raru ai;
5 Na te kamo anake tana ngongi hua noa;
Koia tenei hanga e wairutu noa nei,
Aroha i mahuki ki te makau i te rangi.
Kati na, e Awa, te mahi te haramai,
'Mea nei te kiri ka tauwehe ko tawhiti.
10 Whamamao rawa, te ripa tauarai
Ki to tai whenua kei hoki atu te “ingoingo.”
I maringi a wai te taru nei a te toto,
Ka whakina ki waho;
Mei ahatia koe i pakaru mai ai?
15 I werohia pea te kopere tupua
Nau e Tauwhare, ka wheoro ki te rae
O Taumata-maire; mei kai kanohi kau
Taku nei titiro ko koe nei, e Te Heka.
Wairua e tu kei te hohoki mai.
20 Ka pa ia nei ko te puna i rukuruku,
Waka kua pakaru ka eke au i te hipi,
“Puke-ki-Oihi,” kei hoki mai te manako, i.
Takiri ko te ata kia korihi te manu;
Mataotao noa te tuatanga iho.
25 Kei whea ko te tau i rangia e au?
'Ra ka tuku atu ki te kiri e kakara,
Nau, e hine, i toko kia mamao.
Waiho ki te tinana ko te toiki kapara,
E tu ki te ngahere o te Tipi kei tua.
30 Awhea, e Tua, tuku ai te tere,
Hei pere ki te tai o Hauraki i tua?
'A tomokia atu te whare o Tiaho,
Tau kei a Oke kei riro noa mai.
Aha i riri ai? Mau ano te tinana, i.

- 241
72. A LAMENT
BY?

This song is sung among the people of the East Coast, the people of Matatua, Whanau-a-Apanui, and Ngati-Porou; Ngati-Porou's knowledge of it came from the Whanau-a-Apanui. There are two verses usually sung, the first and second. The third verse was found in McGregor's book (S. 109, 180). In all published collections all the verses are not found together, and each verse could very easily be taken as a separate song. The first verse is in Grey's “Nga Moteatea,” p. 237, McGregor's (S. 39). The second verse is in Grey's “Nga Moteatea,” p. 416, and in McGregor's (S. 109).

In Tiwana Turi's manuscript both verses are recorded, but not the third. The text given below follows the text in “Nga Moteatea,” with some minor corrections.

In B. 3/28 the third verse was contributed by Paitini Wi Tapeka (Te Whatu) of the Tuhoe to Elsdon Best. According to Paitini the song was by Tikina for Te Umuariki, a chief of the Tuhoe tribes. Tikina was the mother of Te Whenuanui, also a chief of Tuhoe.

Explanatory material for the song is lacking. Anyone having any knowledge of it is invited to write and forward same.

A minor alteration in the arrangement of some of the words was made by Pei Te Hurinui to the text of the song.

(Ref.: M. 237 and 416; S. 39, 76 and 109; T. Turi p. 21; B. 3/28 and 216.)

Behold Tariao is elevated on high,
Rising o'er the ridge at Rangiao.
The urge to wander likewise thrusts outwards.
Because of an eventful day thoughts are unsettled;
5 From mine eyes tears burst forth unbidden;
In this dismal state I am as one distracted,
With sorrow for the loved one of a bye-gone day.
'Tis enough, O Awa, that memories oft do come,
For it seems the one I embraced has departed afar off.
10 In the distance is the obtruding range across
The path to your native land, to prevent love's return.
Like water was the worthless blood,
Which came forth and flowed outwards;
What was it that caused it to rush forth?
15 Pierced, perhaps, by the demon's arrow
Of you, O Tauwhare, as it screamed at the peak
Of Taumata-maire; in vain mine eyes
Look longingly for you, O Te Heka.
O spirit remain there and cease your visitation;
20 For this is not the oft frequented diving pool,
'Tis a canoe quite broken and I must board the ship,
“Puke-ki-Oihi,” so that this longing may cease.
Hasten the morn so that the birds may sing;
For cold and comfortless is my couch.
25 Where is the loved one I cherished dearly?
Alas, departed afar off to embrace a perfumed one,
For 'twas you, O maiden, who lured him away,
Leaving this body naked like a charred tree trunk
Standing starkly in Te Tipi forest yonder.
30 When will you, O Tua, set forth on your journey
And hasten to the waters of Hauraki over yonder?
There to enter the house of Tiaho,
And take from Oke that which may now be taken freely.
Why be angry? The body still belongs to you.

- 242

35 E to e te ra, rehurehu ki te rua;
Taua e haere kia tauaraitia
Te kiri i awhi ai maua ko te hoa.
Ka iri au, e, i te kiri o te ngutu.
Heoi ra-mota i matea iho ai,
40 Ka tauaki ki waho a taua nei mahi.
Me rehu-a-ngongi te hua i aku kamo,
Te aroha ra, e, o te hoa ka wehe;
la nei, e pa, ka tau-ohi tonu koe.
He waka pakaru au, e taea te aukaha, i.

NGA WHAKAMARAMA
  • Rarangi:
  • 1. Tariao.—He whetu kei roto i te mangoroa.
  • 2. Utu.—He tau-kahiwi. Ki a T. Turi, “hiwi.”
  • Rangiao.—Ki etahi “Rangiaho.” Ko Rangiaohia pea?
  • 5. Ngongi.—Ki etahi “ngohi”; he he tera. Ko tona tikanga he “wai.” He urunga no tera kupu “wai” ki te ingoa o tetahi rangatira ka whaka-titahatia, ka kiia he “ngongi”; koia enei kupu, “Ngongirua” me te “wairua ma ngongi e titiro te ao ka rere mai?”
  • 15. Kopere tupua.—Mo te pu.
  • 16. Tauwhare.—Ki etahi “Tuwhare.”
  • 17. Taumata-maire.—He tuahiwi kei waenganui o Mahoenui me te puwaha o te awa o Awakino, kei te takiwa o Mokau.
  • 18. Te Heka.—Ki etahi “Te Heke.”
  • 19. Kei.—Ki etahi “kaati te hohoki mai.”
  • 20. Rukuruku.—Ki etahi he ingoa tenei no te puna.
  • 21. Hipi.—He kupu pakeha “ship.”
  • 22. Oihi.—Ki etahi “Oihe.”
  • 27. Nau, etc.—Ko tenei rarangi i raro iho kaore i ta T. Turi.
  • 28. Toiki kapara.—Ki etahi “toiki kapara,” “kohiwi mapara.” He rite tonu enei kupu.
  • 32. Tiaho.—E kiia ana he wahine rangatira no Hauraki. (Tirohia te Waiata 142.)
  • 33. Oke—Ki etahi “Hope”; ki etahi ko “Heke” o Ngapuhi ra.
  • 39. Ra-mota.—Ki etahi iwi “ra-mata.”
  • 41. Rehu-a-ngongi.—Rehu-a-wai.
  • 43. E pa, ka tau-ohi.—He aroha ohia, ara mau tonu te “tau-ohi.” I te tainga tuatahi i he te tuhi o nga kupu, ka kore i marama; ara, i penei te tuhinga, “E paka tau-ohi.”
- 243

35 Sink down, O sun, and disappear into the abyss;
Let us together be quite hidden,
With this body which oft embraced my loved one.
I am, alas, a passing jest on every lip.
I still do cherish fond memories, dear one,
40 Of our wedded life which all did see.
Like heavy dew is this upon my tear-dimmed eyes,
With this love for my departed loved one.
This comes, O sir, of an abiding love.
Would I were a broken canoe that might be mended.

NOTES
  • Line:
  • 1. Tariao.—A star in the Milky Way.
  • 2. Ridge.—Ridge of a hill. In T. Turi, “hiwi,” hill.
  • Rangiao.—In some versions, “Rangiaho.” Intended for Rangiaohia, perhaps?
  • 5. Tears.—In some versions “ngohi”; which is incorrect. The meaning of “ngongi” is water (wai).
  • The word “wai” (water) once formed part of the name of a chief, and a substitute word was used and it (wai or water) was called “ngongi”; hence such words as “Ngongirua” and the expression “wairua ma ngongi e titiro te ao ka rere mai?”
  • 15. Demon's arrow.—Referring to guns.
  • 16. Tauwhare.—In some versions “Tuwhare.”
  • 17. Tāumata-maire.—A range between Mahoenui and the mouth of the Awakino River, in the Mokau district.
  • 18. Te Heka.—In some versions, “Te Heke.”
  • 19. Cease.—In some versions “kaati te hohoki mai.”
  • 20. Diving.—In some versions this is the proper name of the pool.
  • 21. Ship.—The English word “ship” Maorified.
  • 22. Oihi.—In some versions “Oihe.”
  • 27. It was you, etc.—This line and the following one are not in T. Turi.
  • 28. Charred tree trunk.—In some versions “toiki mapara,” “kohiwi mapara.” These expressions are synonymous.
  • 32. Tiaho.—Said to be an aristocratic lady of Hauraki. This name also appears in the patere song by Erenora (Song 142).
  • 33. Oke.—In some versions “Hope”; in others “Heke,” the well known Ngapuhi chief.
  • 39. Dear one.—Some tribes have it as “ra-mata.”
  • 41. Heavy dew.—Usually Rehu-a-wai. See note 5 above.
  • 43. O Sir, of an abiding love.—The expression “tau-ohi” means to love or feel deeply. In the first edition these words were meaningless due to inaccurate recording as follows: “E paka tau-ohi.”
- 244
73. HE TANGI MO TE KOROHIKO
(Ngai-te-Rangi)

Ko tenei waiata i taia ki “Nga Moteatea” (M. 69), a ki te pukapuka a McGregor (S. 2/59). Kei reira e whakamaramatia ana he tangi na Tupaea mo tona teina mo Te Korohiko. Ko Tupaea he rangatira nui no Ngai-te-Rangi, no Tauranga. E tukua atu ana ki te hunga e mohio ana ki ona tikanga o tenei waiata, kia whakamaramatia mai. Kei te waiata nama 50 e whakahuatia ana a Te Korohiko. Na Apirana enei whakamarama i runga ake nei.

Ko te kaupapa kua tuhia ki raro iho nei gaore i te whai i to te tainga tuatahi; engari ko te kaupapa nei na Marata Turau, o te whanau a Hitiri te Paerata, o Ngati-Te Kohera, i homai ki a Pei Te Hurinui. Ki tana korero koinei te kaupapa ki a Ngai-te-Rangi.

(Ref.: M. 69; S. 2/59.)

Kapokapo kau ana te whetu, u, i te rangi,
Ko Meremere ano taku e, e, hiko atu;
Tauhokai ana Kopu, u, i te ata,
Ko taku teina tonu tenei ka, a, hoki mai
5 Taku tau kahurangi ka makere, e, i ahau;
Naku i tuku atu i te hina-, a, pouri
Nga titahatanga i waho, o, te Tahua,
E whano ana ra ki te kawe, e, a riri;
Kia tu mai koe i mua i, i, te upoko
10 I te whana tuku-tahi, i te nui, i, 'Ati-Tahu;
Kia puhia koe te ahi a, a, te Tupua;
Kia whakamuraia te paura, a, o tawhiti,
Kia whakatauki au e, e, he mamae ra, i!
Haehaea koe ki te mahi, i, a tupua,
15 Kia rewa to hinu ki roto, o, o Kaituna;
Iri mai, e Pa, i runga i te, e, atamira,
Kupa mai, e te hoa, kia rongo, o, atu au
I te takiritanga o te ata, a, na, i.
Me whakahoki koe nga mata, a, tahuna
20 I waho o Tauranga; ma o, o, potiki
Koe e hurihuri iho ki te papa, o, o te waka;
Kia tirohia iho to kiri, i, rauiti,
To mata i haea ki te toroa, a, a tai,
He toroa tataki no runga i, i, Karewa na, i.

NGA WHAKAMARAMA
  • Rarangi:
  • 1. Kapokapo kau ana, etc.—I te tainga tuatahi a Apirana (a muri ake nei ka tuhia “tainga tuatahi”) e penei ana, “Tera te whetu kapokapo ana mai.” Ki te S. 2/159 “Nga whetu.”
  • 2. Meremere.—He whetu rere ahiahi, ko Venus ki te pakeha. Ki te rere ata ka kiia ko Kopu.
  • 3. Kopu.—Ki te S. 2/59 “te whetu.”
  • 5. Tau—E penei ana ki te S. 2/59. I te tainga tuatahi “tira.”
  • 7. I waho.—Ki te S. 2/59 “I raro.”
  • Te Tahua.—Kei te ngaro tenei.
  • 10. I te whana, etc.—Kaore tenei raua ko te rarangi i raro iho nei i roto i te S. 2/59. 'Ati-Tahu.—Kei te ngaro tenei.
  • 11. Te ahi a te Tupua.—Mo te pu. Ko tetahi ingoa tenei o te pakeha i te wa e hou ana ki te Maori, he Tupua.
  • Mahi a Tupua.—I te tainga tuatahi “Mira o tawhiti.” I whakamaramatia hoki, ko te mira he mea kotikoti na te Maori. I konei ko a te pakeha hanga pera. Ki te S. 2/59 “mahi Tupua.”
  • 15. Kaituna.—Ko te awa e puta atu ana ki Tauranga.
  • 19. Mata tahuna.—Ki te S. 2/59 “matarae.”
  • 20. Potiki.—Ki te S. 2/59 “o tamariki.”
  • 24. Karewa.—He moutere kei waho o Tauranga. Koi nei ano hoki te ingoa o te moutere kei waho o Kawhia. Engari ko nga tino whakamarama kei te iwi nana te waiata.
- 245
73. A LAMENT FOR TE KOROHIKO
(Ngai-te-Rangi)

This song was published in Grey's “Nga Moteatea” (M. 69) and also in McGregor's collection (S. 2/59). It is there described as a lament by Tupaea for his younger brother, Te Korohiko. Tupaea was a notable chief of Ngai-te-Rangi, of Tauranga. It is being published here for the benefit of the people who know this song; the motive for it and the explanations are invited. In Song 50 there is mention of Te Korohiko. The foregoing is by Sir Apirana Ngata.

The text given here does not follow that of the first edition; the text is contributed by Marata Turau, of the family of Hitiri Te Paerata, of Ngati-Te Kohera, to Pei Te Hurinui. According to this informant this text is the Ngai-te-Rangi one.

(Ref.: M. 69; S. 2/59.)

Twinkling unheeded is that star in the heaven,
It is Meremere at which I oft do glance;
Low hung is Kopu in the early morn,
Would it were my brother returning.
5 My noble one, alas, has fallen from my arms;
I let him go in the dusk of eventide
To saunter forth abroad from Te Tahua,
Before setting forth on the trail of war;
There to stand in the forefront as a leader
10 And to leap forth boldly with the many of 'Ati-Tahu;
Thus oft exposed you were to the Demon's fire;
With its flaming powder from a distant land;
This gives me cause to exclaim, ah me, this pain, alas!
You were slashed about by a foreign blade,
15 And your body's essence floated upon Kaituna;
Placed aloft thou art, O Sir, upon the altar,
Let me but hear thee, O comrade, even your breath,
Ere the coming of the dawn o'er yonder.
You are to be taken back to the lonely strand
20 Outside of Tauranga; where your sons
Will place you gently amidship of the canoe;
There to gaze upon your countenance so fine,
Your once glowing face emplumed with toroa from the sea,
A rare toroa it was from the summit of Karewa yonder.

NOTES
  • Line
  • 1. Twinkling, ext.—In the first edition of Sir Apirana Ngata's “Nga Moteatea” (hereafter in these notes this reference will be shortened to “;first edition”) this line was given as follows: “;Tera te whetu kaokapo ana mai”(See that star forever twinkling above). In S. 2/159 “;nga whetu”(the stars).
  • 2. Meremere.—Venus as an evening star. As the morning star it is called Kopu.
  • 3. Kopu—In S. 2/159 it is similar. In the first edition “;tira”(company).
  • 7. Abroad from.—In S> 2/159 “;I raro”(below). Te Tahua.—There is no information about this name.
  • 10. Leap forth. Etc.—This line and the succeeding line are not in S. 2/159. Boldly.—Literally to leap into the battle alone. In the first edition, “;Tukuturi”(leap forth from a crouching position). 'Ati-Tahu.—There is no information about this (tribal) name.
  • 11. The Demon's fire.—In reference to guns. This was one of the names given by the Maori to Europeans as a strange race of men, they were alled Demons.
  • 14. A foreign blade.—In the first edition, “;Mira o tawhiti”(blade from a distant land). “;Mira”was the Maori term for a sharp instrument. In this instance a European instrument is indicated. In S. 2/159 “;mahi tupua."
  • 15. Kaituna.—The river which flows into Tauranga.
  • 19. Lonely strand.—In S. 2/159 “;matarae”(lonely headland).
  • 20. Sons: Potiki.—In S. 2/159 “;o tamariki”(your children).
  • 21. Karewa.—An island outside Tauranga. This is also the name of an island outside of Kawhia harbour. But the proper explanations should come from the people to whom this song belongs.
- 246
74. HE TANGI MO NGATI-PAREKAWA
(Ngati-Tuwharetoa)

(Na Te Taite Te Tomo nga whakamarama.)

Ko tenei waiata mo te matenga o Ngati-Parekawa, hapu o Ngati-Tuwharetoa, i a Ngati-Tamatera o Hauraki ki Piripekapeka, he pa kei te taha hauauru o Taupo, kei tetahi o nga peka o Rangitukua, e tuku iho ana ki te moana.

He whanaunga a Hihitaua ki a Ngati-Parekawa. He mea whakaware e te taua ka mate a Ngati-Parekawa. Kaore hoki to ratou pa e taea ake; na, ka whakawaia kia hekeheke iho. Ko Kokopu i te taha o Taupo, e whakatangi ake ana i tona putatara, he whakatupato ake ki te pa. Kotahi i rere ko Pahu. Ka heke iho te iwi ra ki te taua i raro, ka hopuhopukia, ano “he parera i te mahanga.” Ka hereherea ki te taura, ka takina ki runga i nga waka. Kei reira te wahi i poreterete ai. Ka whakawhitia ki rawahi o te moana ki Motutere; kei reira ka patupatua.

I te taniga tuatahi kaore he whakamarama a Te Taite mo Meremere e whakahuaina nei i te rarangi tuatahi o te waiata. Ko nga whakamarama e whai ake nei na Rev. Tuturu Hone Teri i korero ki a Pei Te Hurinui:—

Ko Meremere he tupuna no Ngati-Tuwharetoa. Koinei te whakapapa:—

Family Tree. TUWHARETOA, Rakeihopukia, Taringa, Tutetawha I, Te Rangiita=Waitapu, —Parekawa, —Te Urukaihina, —Te Piungatai, —Toreiti, —Tamamutu, —Manunui, —Meremere, —Tutetawha II, RAUKAWA, Takihiku, Upokoiti, Te Atainutai

Ki te korero a Tuturu na nga uri ke o Meremere nga putake o nga pakanga o mua atu i whai take ai te haere mai o te ope a Te Hihitaua; ka tahuri atu nei patu ke ana i a Ngati-Parekawa. Ko nga uri o Meremere i roto i te pa i Whakatara i taua wa. Kaore i taea te whakaeke e te ope a Te Hihitaua. Otira i mate tetehi o ana tino toa ki reira; he mea pere mai na tetehi o Ngati-Tuwharetoa i roto i Whakatara. Ko te hekenga mai tena o te taua a Te Hihitaua ka whakapaea a Ngati-Parekawa ki roto o Piripekapeka. Kei runga i enei whakamarama katahi ka marama te tikanga o te kaupapa korero i nga rarangi e rua tuatahi o te waiata nei; “Noho noa Meremere, etc.”, ara ka noho kore raruraru noa nga uri o Meremere. Ko te whakahua i te ingoa o Meremere i roto i te waiata nei he kupu whakarite mo te katoa o ona uri.

(Ref.: M. 227.)

Noho noa Meremere, kaua i te tangata
Nana te tohe, nana te maro,
Rere ke mai nei he parera noho noa
A Rau-maroro.
5 E kore e noho noa i te tarawaha.
E ai te karena.
Ka pau te ki atu, whakataha ki tahaki
He po taua tenei e hoki kai tua o Manuka.
I hakua hei aha te uri o Te Tahiwi?
10 Hihitaua riri whakawareware

- 247
74. A LAMENT FOR NGATI-PAREKAWA
(Ngati-Tuwharetoa)

(Explanations by Te Taite Te Tomo.)

This lament was for the killing of Ngati-Parekawa, a sub-tribe of Ngati-Tuwharetoa, by Ngati-Tamatera of Hauraki at Piripekapeka. Hihitaua was the leader of the war-party. Piripekapeka was a pa, fortified place, on the western side or Lake Taupo, sited upon one of the leading spurs of the Rangitukua hill, close to the shores of the lake.

Hihitaua was related to the Ngati-Parekawa. The war-party overcame the Ngati-Parekawa by deceit. Their fortified position was impregnable; and thus deceit was resorted to to induce them to leave and descend. Kokopu (the author of the lament), at the time, was by the lakeside, playing upon his putatara (trumpet), and conveying a warning to those within the pa. Only one of the garrison, Pahu, by name, escaped. The rest descended into the midst of the war-party, and they were immediately captured, like “ducks in a snare.” They were secured by ropes and led on to the canoes. There they were treated like ducks. They were then taken across the lake to Motutere; and at that place they were all killed.

In the first edition there was no explanation by Te Taite for Meremere, who is mentioned in the first line of the song. The explanations which follow were contributed by the Rev. Tuturu Hone Teri to Pei Te Hurinui:—

Meremere was an ancestor of Ngati-Tuwharetoa. This is the whakapapa (pedigree):—

(See Maori text)

Meremere's descendants, according to Tuturu, were really responsible for the preceding battles which gave cause for the coming of Te Hihitaua's war-party; who, however, turned and killed the Ngati-Parekawa instead. The descendants of Meremere were at that time in Whakatara pa, which did not fall when attacked by Te Hihitaua's forces. On the other hand one of his outstanding warriors was killed there; he was killed with a spear thrown by one of the Ngati-Tuwharetoa from the Whakatara pa. Te Hihitaua's war-party then moved off and besieged the Ngati-Parekawa in the Piripekapeka pa.

The foregoing explanation will clear up the meaning of the first two lines of the song. The name of Meremere is used in the (old-time Maori) figurative manner in the song to embrace all his descendants.

(Ref.: M. 227.)

Carefree is Meremere, as if he were not the man
Always so persistent, always headstrong,
Who deflected hither the fate of witless ducks
Of Rau-maroro (the expert fowler).
5 Ye should not have descended to that open place,
Heedless of the friendly warning.
Ye were told oft to take refuge elsewhere
From the night of strife returning from beyond Manuka.
Why then blame the progeny of Te Tahiwi?
10 Hihitaua the deceitful fighter,

- 248

Ngakau kino tama, e te uri o Te Huia;
I a Rangitaiki, i a Te Wiwini-o-rongo
Patu whakawai, ka hua ko te ora tonu ake tenei.
Tena ra, e, nga hau o Punaweko
15 Hei whakariupapa mania paheke
Haere atu i tou huarahi,
I te wai kowhitiwhiti a Paretuiri.
I te whiti pakaha,
I a Te Wharaunga kia pukanatia,
20 Kia tanuku noa o kiri angaanga.
Wareware ana hoki, e Raha, to ngakau
E hao nei koe ki te tu ki te riri,
Ki te tuku a po na te awa poreterete,
He wareware ano te whakatauki atu,
25 “Hei huanga te atua kia ware noa iho?”
I mohio o tupuna ki te whakatupapa.
Taka marire ki te hanga
E whakamatakuria nei a te riri,
I moimoia ake te kuri, i tuku tahuatia
30 Hei utu mo nga hanga a Te Riupawhara,
Mo Wahineiti, mo Pataua, mo Te Hau-o-Taranaki,
Mo te kohatu a Te Rangimaheu
I runga o Whakatara
I roto o Motutere i reira te ripanga;
35 Herehere kau ana te taura ki a koutou,
Kihai i haparapara, kia kai atu Tahuna,
Kia nui ai te hara, e i.

NGA WHAKAMARAMA
  • Rarangi:
  • 4. Rau-maroro.—He tupuna no roto i nga korero a Ngati-Tuwharetoa; ko ia te tangata hopu parera ki te mahanga. Ka rite ki a Ngati-Parekawa i haere noa mai ki te whakawai a Hihitaua.
  • 5. Tarawaha.—I te wahi tuwhera.
  • 6. Karena.—Kare na? Mo te whakatupato ake a Kokopu, i whakatangi ake ai i te putatara, he whakaaro.
  • 8. Manuka.—Te Manuka i Onehunga ra, he whakatauki. (Tirohia Waiata 188.)
  • 9. Te Tahiwi.—He matua no Hihitaua. (Kei te Waiata 322.)
  • 10. Hihitaua.—Kua whakamaramatia i runga ake nei.
  • 11. Huia.—Ki etahi korero he rangatira no Ngati-Raukawa; ki etahi ko Parehuia, whaea o Hihitaua.
  • 12. Rangitaiki.—Te Wiwini-o-rongo: No Ngati-Whakatere enei tangata i uru ki te ope a Hihitaua (Waiata 322).
  • 14. Punaweko.—He kainga, he maara kei Piripekapeka.
  • 15. Whakariupapa.—Ki M. 227 “Whakariua” tona tikanga hei hari atu.
  • 17. Wai kowhitiwhiti.—Ko te wai o Taupo.
  • Paretuiri.—No Ngati-Parekawa.
  • 19. Te Wharaunga.—No Ngati-Raukawa i roto i te ope a Hihitaua.
  • 21. Raha.—Te Raha no Ngati Whakatere; i te ngaro ke ia i te taenga mai o te ope a Hihitaua; mei hohoro mai mana e patu a Hihitaua. Na Te Taite nga whakamarama i runga ake nei. (E mahara ana ahau nei mo Te Rauparaha nui tonu o Ngati-Toa ke tenei whakahua, e whanaunga ana hoki a ia ki a Ngati-Parekawa i te taha ki tana whaea.—Pei Te Hurinui.)
  • 23. Poreterete.—Penei i te parera i te moana e tupotupou nei.
  • 25. Hei huanga te atua.—Mo te mahi whakaware a Hihitaua.
  • 26. Whakatupapa.—He mohio ki te ata titiro i te ahua o te riri. Ina hoka ko Tuhera he tipuna no ratau. I tetahi pakanga ki a Whanganui ka puputia e ia nga monoao, kia pohehetia ai he tangata; ka rere i roto i te kapa o te hanga ra me te taiaha. Ka pohehe a Whanganui he nui tangata, ka heke. Kei tenei whakaware a Hihitaua kaore rawa nga uri i tupato.
- 249

Evil-minded son, progeny of Te Huia;
He, with Rangitaiki, and Te Wiwini-o-rongo
Smote treacherously, when twas thought to be a deliverance.
Come then, O winds of Punaweko
15 So that misfortune may beset
The pathway upon which ye all went,
Across the glistening waters of Pare-tuiri
At that dangerous crossing,
Where Te Wharaunga will be stared at defiantly,
20 Indeed, your heads will not have tumbled in vain.
Verily, quite forgotten, O Raha, was your proneness
To seek always some cause for strife,
Hence (were they) dispatched to the night like dipping ducks;
Forgetful, too, not to answer with the proverb,
25 “Is the God (of War) our kin that we should be so witless?”
Your ancestors were wise in the art of deception.
Now comes this thing,
This most feared thing, a battle to the death,
Lured forth like dogs, taken as a food offering
30 In payment for the deeds of Te Riupawhara;
For Wahine-iti, for Pataua, and for Te Hau-o-Tarankai,
And because of that rocky pinnacle of Te Rangimaheu,
(Which defied them) up there at Whakatara.
It was within Motutere ye all were herded;
35 Unresisting, ye were all tied together,
No words were uttered, before Tahuna ate his fill,
Thus magnifying this ignoble deed.

NOTES
  • Line:
  • 1. Meremere.—Already explained in the head note.
  • 4. Rau-maroro.—An ancestor mentioned in the traditions of Ngati-Tuwharetoa; he was a noted snarer of wild ducks. The Ngati-Parekawa were similarly ensnared and killed when they succumbed to the blandishments of Hihitaua.
  • 5. Open place. Tarawaha.
  • 6. Friendly.—In reference to the warning by Kokopu, when he played upon a trumpet, as a token of regard.
  • 8. Manuka.—Referring to the harbour of Manuka at Onehunga in a figurative manner. See Song 188.
  • 9. Te Tahiwi.—The father of Hihitaua. See Song 322.
  • 10. Te Hihitaua.—Already explained in the head note.
  • 11. Huia.—According to some accounts, a chief of Ngati-Raukawa; some say an abbreviation of the name of Parehuia, the mother of Hihitaua.
  • 12. Rangitaiki.—Te Wini-o-rongo.—These men were of Ngati-Whakatere who were in the war-party of Hihitaua.
  • 14. Punaweko.—A village, and also the name of the cultivations at Piripekapeka.
  • 15. Misfortune beset.—In M. 227 “whakariua” meaning to take away or dispose of.
  • 17. Glistening waters.—The waters of Lake Taupo.
  • Paretuiri.—Of Ngati-Parekawa.
  • 19. Te Wharaunga.—Of Ngati-Raukawa, and who was in Hihitauas war-party.
  • 21. Raha.—Te Raha, of Ngati Whakatere, who was absent elsewhere when Hihitauas war-party arrived; if he had arrived in time he would have killed Hihitaua. The foregoing is Te Taites annotation. (I am inclined to think that the reference here is to Te Rauparaha, the famous leader of the Ngati-Toa; he was related to Ngati-Parekawa on his mothers side.—Pei Te Hurinui.)
  • 23. Dipping.—Descriptive of ducks dipping their heads as they swim about in the lake.
  • 25. Is the God (of War) our kin.—In reference to the deceit of Hihitaua.
  • 26. Wise in the art of deception.—Wise in summing up a war situation. There was, for instance, an ancestor of these people named Tuhera, who, during a battle against the Wanganui tribes, heaped up rushes so that the heaps might be mistaken for men; he then proceeded to run backwards and forwards between the heaps with his taiaha. The Wanganui people were deceived and thinking there was a big force, they retired. But when Hihitaua practiced his deceit, the descendants of Tuhera were not cautious.
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  • 30. Nga hanga.—Ko Wahineiti, ko Pataua, ko Te Hau-o-Taranaki i mate i a Ngati-Tuwharetoa ki Waimanuka, i Rangatira, i Taupo. No Ngati-Raukawa era.
  • Te Riupawhara.—He rangatira no Ngati-Tuwharetoa, ko Waihi te kainga i te wa ano i a Te Heuheu nui. Waiata 220, 319. Kei te Waiata 62 te whakapapa.
  • 32. Te kohatu a Te Rangimaheu.—Ko Te Rangamaheuheu ara ko Te Heuheu. Ko Whakatara kei runga i Waihi, he papa kohatu i takea ai tera ingoa a Whakatara.
  • 34. Motutere.—Kei te taha rawhiti o Taupo, kei uta atu o Motutaiko. I patupatua ki reira a Ngati-Parekawa.
  • Ripanga.—Te Huihuinga.
  • 36. Haparapara.—Kihei i korero nga waha.
  • Tahuna.—He atua pera i a Tunui-a-te-ika ma ra. (Ko te atua pea o nga mahi kai tangata. Ko tetehi hoki o ona whakamarama he tunu i te kai ki te ahi. Ano hoki te ahua o etehi o nga kupu i kainga matatia etahi waahi o nga tinana.)
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  • 30. The deeds.—Wahineiti, Pataua and Te Hau-o-Taranaki were previously killed by Ngati Tuwharetoa at Waimanuka, on Rangatira Point, on the shores of Lake Taupo. They were of Ngati-Raukawa.
  • Te Riupawhara.—A chief of Ngati-Tuwharetoa. He lived at Waihi in the time of the renowned Te Heuheu Herea. See Songs 220, 319, and pedigree to Song 62.
  • 32. The rocky pinnacle of Te Rangimaheu, etc.—Te Rangimaheu was another name for Te Heuheu Herea. Whakatara is just above the village of Waihi, it is a rocky hill and was named Whakatara on that account. Whakatara, the challenge, W.D. 451.
  • 34. Motutere.—On the eastern side of Lake Taupo, opposite the island of Motutaiko. The Ngati-Parekawa were killed there.
  • Herded.—To bring together.
  • 36. No words were uttered.—To remain silent and not say a word.
  • Tahuna.—A god similar to Tunui-a-te-ika and other gods. (Apparently Tahuna was the presiding deity of cannibal feasts. One of the ordinary meanings of the word “tahuna” is to cook. The expression used in the song could imply that parts of the slain were eaten raw.)
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75. HE ORIORI
(Ngati-Tuwharetoa)

I te tainga tuatahi o tenei oriori i kiia e Te Taite Te Tomo na Te Huaki, no Ngati-Tuwharetoa. Ko tona kainga i Poaru, kei runga atu o Pukawa, Taupo ki te Hauauru. He popo nana mo tana tamaiti mo Tutetawha.

No te 10 o nga ra o Akuhata, 1954, ka korerotia mai e te tama a Te Taite, e Turau ki a Pei Te Hurinui, ki te korero a Ha Moetu ki a ia na Whakaawe, no Ngati-Tuwharetoa ano, tenei oriori.

He mea whakatikatika te whakanohonoho o nga rarangi me nga whiti na Pei Te Hurinui kia hangai ki te kaupapa i homai ai e Turau. Nana hoki etehi o nga whaka-marama i muri o te waiata nei i whakawhanui atu.

(Ref.: M. 46.)

E tama i kimihia
I rangahautia i raro i a Papa,
Kokiri ake ana ia i te rua o te ra!
Kore koe e kitea nga taumata ki Okahukura,
5 Tangi to tapuae, ka rongo o papa,
Ka hoki ki te ao na i.
E tangi ana koe? He makariri tou?
Nau i kuhu mai i waenganui o te takurua,
Ka whakapiri noa te kora o Mahuika,
10 Ka taka te ahuru.
Tenei e tama, te whare i tohia, te kaka o te waero,
Kei o tuakana, e mau ana mai Tamore i te kaki
Hei ata mohou, tu ake ki runga ra.
Tohou waka na ko Whakatere-kohukohu, e hoe ai i te wai,
15 'A u atu ana nga mata-kurae ki te Kawakawa.
Tangi te motoro ki te whare wahine i a Tikina i a Takaia.
Takahi o waewae nga one kirikiri ki Okokako.
Hohoro te whakaputa i te kongutuawa i Otutira.
Kitea mai koe e Te Rangikaiwhiria.
20 Tohou ara na e haere ai koe nga titahatanga kei whakapipi;
Huri atu ki tua te Mata-tukerehanga, ki te Raupo,
' hengia koe he tira i ahu ke mai i te muri.
A whea ka rarahu kia turupoutia te Remu-o-te-huia?
'A tomo ki te whare i a Te Rawharitua,
25 'A whakatau mai na uta na te awa i Whanganui.
Huri to aroaro te pukepuke ki Hauhungaroa.
Tikina, huakina i te keke o to kuia.
'A takiritia i te Rangaranga-na-Maui,
Hei whakatau mai ki tou ringa, ka hoki e.

NGA WHAKAMARAMA
  • Rarangi:
  • 2. Papa.—Papatuanuku.
  • 4. Okahukura.—Kei te taha hauauru i te takiwa ki Roto-a-Ira. Ko te take o tera ingoa he patai na Turahui, o Whanganui, i te wa o te pakanga ki a Ngati-Tuwharetoa, “Ko wai, ko wai te tangata i te kahu kura?” Ka whakautua, “Ko au, ko au, ko Manunui-a-Ruakopanga!” Ko Manunui te tupuna Ngati Manunui, he hapu no Ngati-Tuwharetoa. (Tirohia te whaka-papa kei te Waiata 74.)
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75. A LULLABY
(Ngati-Tuwharetoa)

In the first edition Te Taite Te Tomo stated this lullaby was by Te Huaki of Ngati-Tuwharetoa, and that his home was at Poaru, above Pukawa on the western side of Lake Taupo. This was a lullaby for his son, Tutetawha.

On the 10th of August, 1954, Turau, the son of Te Taite, told Pei Te Hurinui that according to Ha Moetu statement to him this lullaby was by Whakaawe of Ngati-Tuwharetoa.

The arrangement of the lines and verses have been corrected by Pei Te Hurinui in accordance with Turau's version. He is also responsible for some additional explanatory material.

(Ref.: M. 46.)

O son who was sought diligently,
Hauled upwards from the womb of Mother Earth,
And who came forth with the sun from the bowl of night!
Thou wilt not be seen on the heights of Okahukura,
5 Until thine footsteps resound and they are heard by your elders,
Recalling them to this mortal world.
Art thou really crying? Art thou cold?
Ay, 'tis because of thine emergence in the depths of winter,
Although we embrace the spark of Mahuika
10 There is no warmth.
Here, O son, is the dedicated house of the dogskin cloak,
Of your seniors; wherefore, with Tamore suspended from your
For your adornment, you are now to arise. [neck
Your canoe is Whakatere-Kohukohu, to paddle across the waters,
15 And make landfall at the headland of Kawakawa.
Joyful voices come from the women's house of Tikina and Takaia.
Stride forth then across the sandy beach of Okokako.
Hurry onwards past the river's mouth at Otutira,
Where you will be seen by Te Rangikaiwhiria.
20 That is the pathway for your proud journey to Whakapipi;
Go merrily on your way to the farther side of Mata-tukerehanga, to Te Raupo,
And the people there will be astounded by your coming from the north.
When wilt thou hasten onwards with your staff of Te Remu-o-te-
There to enter the house of Te Rawharitua, [huia?
25 Who will welcome you on the river bank at Whanganui.
Turn your face to the hills of Hauhungaroa.
Proceed and open wide the arm-pits of your grand-dam.
Displayed for all to see will then be Te Rangaranga-na-Maui,
Appropriate gifts will be made to you ere your return.

NOTES
  • Line:
  • 2. Mother Earth.—In full Papatuanuku.
  • 4. Okahukura.—Lies to the west of Lake Roto-a-Ira. The origin of the name arose when Turahui, of the Whanganui tribes, during a battle with Ngati-Tuwharetoa, asked the question, “Who is it, who is the man wearing the red feather cloak?” (kahu kura). The answer was, “It is I, it is I, it is Manunui-a-Ruakopanga!” Manunui was the eponymous ancestor of the Ngati-Manunui, a sub-tribe of the Ngati-Tuwharetoa. (See genealogy at Song No. 74.)
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  • 9. Kora o Mahuika.—Ko te ahi.
  • 11. Kaka, etc.—Mo te kaka o te waero kuri, he mahiti.
  • 12. Tamore.—He heitiki, e ki ana a Te Taite kei a Ngati-Hinemihi, he hapu no Ngati-Tuwharetoa.
  • 14. Whakatere-kohukohu.—He heitiki tawhito, ki ta Hori Kerei korero i riro i a Hongi, a i mau iho ki tana whanau, no te maunga rongo o te whawhai a Hone Heke ka whakatakotoria e Heke ki te aroaro o te Kawana. E ki ana a Te Taite he waka.
  • 15. Te Kawakawa.—Kei te taha hauauru o Taupo, kei ko atu o Waihora.
  • 16. Tikina.—He wahine na Te Kohika, na reira a Te Rerehau, i moe i a Te Tomo. (Tirohia nga Waiata 42, 320.)
  • Takaia.—He wahine, ko nga uri kei Ohau, ko Te Kerehi Roera ma.
  • 17. Okokako.—He kainga kei te taha hauauru o te moana o Taupo.
  • 18. Otutira.—He awa e rere ana i te moana o Taupo.
  • 19. Te Rangikaiwhiria.—Ko te papa o Te Tomo i moe ra i a Te Rerehau.
  • 20. Whakapipi.—He hiwi kei raro atu o Okokako.
  • 21. Te Mata-tukerehanga.—He whare i tu ki Te Raupo.
  • Te Raupo.—He pa kei Whangamata, kei te pito whakararo o Taupo.
  • 23. Te Remu-o-te-huia.—He hiwi, ara, he aranui e ahu ana ki Hauhungaroa.
  • 24. Te Rawharitua.—E ki ana a Te Taite ko te tangata nona tera whare a Te Mata-tukerehanga.
  • 25. Whanganui.—He awa e puta ana ki Taupo.
  • 26. Hauhungaroa.—He pae maunga kei te taha hauauru o Taupo. (Tirohia nga Waiata 42, 319.)
  • 27. To kuia.—Ko Te Rerehau kua korerotia ake ra.
  • 28. Rangaranga-a-Maui.—Ko te korero hoki a Ngati-Tuwharetoa ko nga pua manu he mea ranga mai na Maui no Hawaiki ra ano. Kaati ko te tikanga o tenei kupu mo nga rakau, mo nga miro, mo nga papauma, mo nga matai.
  • 29. Hei whakatau mai, etc.—Na Pei Te Hurinui tenei whakamarama e whai ake nei. Ko te korero o te rarangi i runga ake o tenei i roto i te waiata nei, ano nei e tohu ana ko nga mea “hei whaka tau mai” ko nga tahaa huahua manu—ko te nuinga o nga manu o te ngaherehere o Hauhungaroa he kereru. Ko te pae maunga o Hauhungaroa he waahi e nui ana te mahia o te tahere manu, a i te wa e tika ana o te tau ko tenei mahi e whaka-haerea ana i runga i ona nei ritenga ano me nga tikanga tapu a te Hunga Tahere Manu. I te wa e haere ana te mahi tahere, e tunua ana nga manu, ka tukua ki roto i nga tahaa, patua ranei, i roto i ona hinu ano kia mau roa ai mo te kai. Kia mahia peneitia ka kiia he huahua manu. I tona wa ano e rite ai ka tukua nga patua huahua ki ona ariki o nga kawei tuku iho ki o ratou mangai ranei. I te wa e tukutahuatia ai ka whakahaerea nga ritenga e tika ana me ona karakia tapu e huaina ana he whakatapatapa manu. I roto i enei whakahaere katoa he wahine no roto i nga momo rangatira—penei i a Te Rerehau e huaina i te waiata nei—e uru tahi ana kei tapairu whakarite i nga ritenga tapu o te Hahi Tahere Manu.
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  • 9. Spark of Mahuika.—Figurative for fire. Mahuika was the goddess of fire.
  • 11. The dogskin cloak.—A dogskin cloak was a prized possession in former times.
  • 12. Tamore.—A neck pendant, which Te Taite stated is in the possession of Ngati-Hinemihi, a sub-tribe of Ngati-Tuwharetoa.
  • 14. Whakatere-kohukohu.—An ancient neck pendant, according to Sir George Grey, which was taken by Hongi Hika, and remained with his family until the time when peace was made after Hone Heke's war and Heke then presented it to the Governor. According to Te Taite the name was that of a canoe.
  • 15. Te Kawakawa.—A place on the western shores of Lake Taupo, just beyond Waihora.
  • 16. Tikina.—The wife of Te Kohika, who begat Te Rerehau, who married Te Tomo.
  • (See Songs 42, 320.)
  • 16. Takaia.—A woman; her descendants now live at Ohau, they are Te Kerehi Roera and others.
  • 17. Okokako.—A village on the western shores of Lake Taupo.
  • 18. Otutira.—A stream which flows into Lake Taupo.
  • 19. Te Rangikaiwhiria.—The father of Te Tomo who married Te Rerehau. (See Note 16 above.)
  • 20. Whakapipi.—A hill below Okokako.
  • 21. Te Mata-tukerehanga.—A house which formerly stood at Te Raupo.
  • Te Raupo.—A fortified village at Whangamata, situated at the northern end of Lake Taupo.
  • 23. Te Remu-o-te-huia.—A hill upon which is the pathway leading on to Hauhungaroa.
  • 24. Te Rawharitua.—According to Te Taite this was the man who owned the house Te Mata-tukerehanga.
  • 25. Whanganui.—A river which flows into Lake Taupo.
  • 26. Hauhungaroa.—A high range on the western side of Lake Taupo. (See Songs 42, 319.)
  • 28. Rangaranga-na-Maui.—According to Ngati-Tuwharetoa traditions the berry-bearing trees for forest birds were brought by Maui from Hawaiki. Therefore, the expression is a figure of speech with regard to trees such as miro, papauma, and matai (Podocarpus ferrugineus, Griselinia littoralis, Podo-carpus spicatus). The name Rangaranga-na-Maui might therefore be rendered in English as, The Transplanted-berry-bearing-trees-of-Maui.
  • 29. Appropriate gifts, etc.—The following note is by Pei Te Hurinui. The preceding line in the song would indicate that the “appropriate gifts” were calabashes of preserved forest birds—principally pigeons in the Hauhungaroa forests. The Hauhungaroa range was a popular bird-snaring place, and in the season this work was carried out with all the proper observances and sacred ritual of the Bird Cult. During the snaring season the birds caught were cooked, and put into calabashes, immersed in their own fat, to preserve them. As such the birds were called huahua manu, preserved birds. The calabashes of huahua were in due time presented to certain hereditary high chiefs or their representatives. The presentation was accompanied with due ceremony and sacred ritual, called Whakatapatapa Manu, The Incantation (to appease the outraged spirit) of the (slain) Birds. In these ceremonies a woman of high rank—such as Te Rerehau mentioned in Note 16 above—took a prominent part as a priestess of the Bird Cult.

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- ii
NGA MOTEATEA
Part I
- 256
76. HE TANGI MO TE MATENGA I TE IKA-A-RANGANUI

(Na S. Percy Smith i whakamarama)

Na Puriri o te Uri-o-hau, hapu o Ngati-Whatua, i korero tenei waiata ki a S. Percy Smith, a taia ana e tera ki te J. 10/36, a ki te Wars p. 346. He tangi tenei mo te matenga nui o Ngati-Whatua i a Hongi Hika ki Te Ika-a-Ranganui.

Kua taka te whakatipuranga i pakanga ai a Ngati-Whatua ratau ko nga hapu e piri ana ki a ratau, e noho ra i Kaipara, i te Wairoa (Dargaville), i Kaihau, i te Takutai i Ripiro ki Maunganui, e pakanga ana a Nga-Puhi. Ka toro haere ena pakanga. Ko te hinganga nui o Nga-Puhi ia Ngati-Whatua i Moremunui i te tau 1807, kaore ano te pu i tae mai i tera wa. Na tata tonu ka mau a Hongi Hika i reira, na te horo ki te rere ka ora; engari i mate etahi o tona whanau, o ona whanaunga.

E kiia ana ko te take nui tera i haere ai a Hongi ki Ingarangi i te tau 1820, he kimi pu, hei ngaki i te mate o Nga-Puhi, hei huna i a Ngati-Whatua. He maha nga whawhai a nga iwi nei ki a raua i muri iho; otira no te tau 1825 katahi ano ka anga nui te pakanga a Hongi ki a Ngati-Whatua. Ko te Ika-a-Ranganui tena. Ka haramai a Hongi Hika me tana ope e rima rau, he pu katoa; ka noho atu a Ngati-Whatua, tona mano, e rua ano nga pu, e ai ki te korero. He iwi toa a Ngati-Whatua; a tata tonu ka whara i a ratau a Nga-Puhi. Kati, he aha ta te rakau Maori ki te pu o tawhiti? Rere ana te toto o Waimako i taua ra, puni ana te wai i te tinana tangata.

Ko nga korero o tenei pakanga kua tuhia e Percy Smith ki te J. 10/36, a ki te Wars pp. 329-352.

(Ref.: J. 10/36; Wars 346; Trans. S.P.S.; Wars 347; J. 10/37.)

Tera te marama ka mahuta i te pae!
E Pewa moe roa! Kati ra te moe!
Maranga ki runga, ka tu taua
Ki runga te parepare, kia rokohanga atu
5 Te Kauwhakatau, te nui 'Ati-Waka.
Tenei to pu, ko Wehi-ki-te-rangi;
Tenei to pu, Te Ata-o-Kaihihi.
Kei apo to hoa,
Ka tau korua ki whare kinatu,
10 To matua nui ki a Tama-na-tina;
Mana e whakarewa te kakau o te hoe,
Ka manu ki te Tapuae-nuku.
Ka whara kei muri, tui ana te toto
Te whana o te rangi
15 Paenga rangatira ki runga o Kaiwaka,
Ka whakarauikatia ratou ki reira.
Tautika te haere ki runga ki te Kaipuke
Mo Koriwhai, mo Moremunui,
Ka u ra, ka koa ia kia riri poka hou,
20 He hau tangi kino na Tama-na-rangi.
Ka mate mai te utu te puke o Ihe.
E kai na ahau te roro o Hongi.
I haere koutou i te Tane o roto,
I te riri whatiwhati i roto o Waimako,
25 Te moenga o te iwi, e.

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76. A LAMENT FOR THE DEFEAT AT TE IKA-A-RANGANUI

(Explanations by S. Percy Smith)

This song was contributed by Puriri of the Uriohau, a sub-tribe of Ngati- Whatua, to S. Percy Smith, who published it in J. 10/36, and also in Wars p. 346. It is a lament for the severe defeat suffered by Ngati-Whatua at the hands of Hongi Hika at the battle of Te Ika-a-Ranganui.

A whole generation had been involved in the wars of Ngati-Whatua and its sub-tribes, who occupy the territory embracing Kaipara, Te Wairoa (now Dargaville), Kaihu and the coastal region extending from Ripiro to Maunganui, against the Ngapuhi. These wars became very widespread. The greatest defeat of Ngapuhi at the hands of Ngati-Whatua was at Moremunui in the year 1807, and that took place before the introduction of fire-arms. Hongi Hika barely escaped with his life at that battle, only his fleetness of foot saved him; but some of his family and relatives were killed.

It is said that this was the main reason why Hongi went to England in 1820, in search of fire-arms, to avenge the defeat of Ngapuhi, and to decimate Ngati-Whatua. There were several battles between these tribes subsequently; but it was not until the year 1825 that Hongi made a determined onslaught against Ngati-Whatua. That was in the battle of Te Ika-a-Ranganui.

Hongi Hika came with a force of five hundred; the Ngati-Whatua opposed them with a thousand men, and, according to accounts, they had only two muskets. Ngati-Whatua were a brave people; and they nearly defeated Ngapuhi. But, what could Maori weapons do against fire-arms at a distance? Blood ran in the waters of Waimako on that day, and its flow was impeded by the bodies of the slain.

The account of this battle has been recorded by Percy Smith in J. 10/36 and in Wars pp. 329-352.

(Ref.: J. 10/36; Wars 346; Trans. S.P.S.; Wars 347; J. 10/37.)

Behold the moon has risen o'er the horizon!
O Pewa thou heavy sleeper! Cease your slumbers!
Arise and stand forth, that we two many stand
Upon the breastwork, there to await
5 Te Kauwhakatau, and the many of Ati-Waka
Take this your firearm, 'tis Wehi-ki-te-rangi;
Take this your other firearm, 'tis Te Ata-o-Kaihihi:
Lest your comrade become covetous,
And you both be cast into the house of the glutton.
10 Your renowned sire was Tama-na-tina;
He it was who raised the paddle aloft
On the voyage to Tapuae-nuku,
Leaving behind a trail of blood
Crying to high heaven for revenge
15 For the heaped-up chieftains above Kaiwaka,
Where they were portioned out like a fish harvest.
Proceeded (he) then aboard the ship
Because of Koriwhai, and of Moremunui.
On landing, how he did rejoice to renew the combat,
20 And raise the fierce winds of Tama-na-rangi.
Killed in revenge were those on the hill at Ihe.
Verily, I could consume the brains of Hongi.
You all did proceed by the pathway of Tane in the midst
Of the conflict which ebbed and flowed within Waimako,
25 The sleeping-place of the tribe, alas.

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NGA WHAKAMARAMA
  • Rarangi:
  • 2. Pewa.—He rangatira no Ngati-Whatua. Ko tona pa ko Mata-werohia, e tata ana ki te Ika-a-Ranganui.
  • 5. He Kau-whakatau.—He waka taua.
  • Ati-waka.—He hapu no Te Uri-o-hau.
  • 6, 7. He ingoa no nga pu a Ngati-Whatua.
  • 12. Tapuae-nuku.—Ko te Kahukura nei ranei, he ingoa kainga ranei.
  • 15. Kaiwaka.—Ko tetahi o nga awa e tata ana ki te Ika-a-Ranganui.
  • 17. Tautika, etc.—Mo te haerenga tenei o Hongi Hika ki Ingarangi i te tau 1820, ki te tiki pu, hei huna i a Ngati-Whatua.
  • 18. Koriwhai.—He rangatira no Nga-Puhi, i patua e tetahi hapu a Ngati-Whatua ki Mahurangi, ara ki Kohuroa: he takahi no te ope a Koriwhai i nga wahi tapu. No te tau 1820, i a Hongi e ngaro ana ki tawahi. Ko tetahi tena o nga take kino a Nga-Puhi ki a Ngati-Whatua.
  • Moremu-nui.—Kua whakamaramatia i runga ake ra.
  • 24. Waimako.—He awa iti e hono ana ki Kaiwaka. I reira te hinganga nui o Ngati-Whatua, i rere ai te toto.
- 259
NOTES
  • Line:
  • 2. Pewa.—A chief of Ngati-Whatua. His pa was called Mata-werohia, and was in the vicinity of the battlefield of Te Ika-a-Ranganui.
  • 5. Te Kauwhakatau.—A war canoe. Ati-Waka.—A sub-tribe of Te Uri-o-hau.
  • 6. Wehi-ki-te-rangi, 7. Te Ata-o-Kaihihi.—These were the names of the firearms possessed by Ngati-Whatua.
  • 12. Tapuaenuku.—Perhaps, the reference is to the rainbow, or it may be a place name.
  • 15. Kaiwaka.—One of the rivers in the vicinity of Te Ika-a-Ranganui.
  • 17. Proceeded, etc.—This refers to Hongi Hika's voyage to England in the year 1820, to procure guns to decimate Ngati-Whatua.
  • 18. Koriwhai.—A chief of Ngapuhi who was slain by one of the sub-tribes of Ngati-Whatua around Mahurangi, at Kohurau; this was on account of the desecration of the sacred burial places by Koriwhai and his party. This took place in the year 1820 while Hongi was absent overseas. This was one of the bitter causes that Ngapuhi had against Ngati-Whatua. Moremunui.—Already explained in the head note.
  • 24. Waimako.—A small stream which joins the Kaiwaka. That was the place where most of the Ngati-Whatua were killed, and where blood flowed.
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77. HE TANGI MO TE KURU-KANGA
(Ngati-Hinemihi, Ngati-Tuwharetoa)

(Na Te Taite Te Tomo i whakamarama)

Ko Haruru no Ngati-Hinemihi no Ngati-Waewae, hapu o Ngati-Tuwharetoa. He tangi tenei nana mo tana tane mo Te Kuru-kanga, no Whanganui; ko te pa o taua tangata ko Te Kiritai, e tata ana ki Moutoa. I tangihia iho e Haruru i Marae-kowhai, i roto i te awa o Whanganui.

Family Tree. Haruru=Te Kuru-kanga, Haruru (2), Mariana=Te Pakeha, Pipi=Iwikau, Te Oti Kati=Rihi, Toro Iwikau

He mokopuna a Iwikau na Te Heuheu Iwikau. (Tirohia te Waiata 60.)

(Ref.: M. 62; S. 71; Tr. 13/77; W. 6/23.)

E tangi e te ihu, e waitohu ana koe;
Me whai tohu hoki te mea kei te mahi?
Kei te ruru tonu te ruru a Te Ihonga,
E te mate i au e koro-makina nei.
5 Ka waia te kanohi i te tirohanga atu
Nga taumata koe o whakapau mahara.
He manu koa nge-au e taea te rere atu,
E taea te hokahoka he parirau moku?
Kihai taku manawa i piri mai ki au,
10 I tarewa tonu atu te ao hau, e rere
Na runga ana mai o nga hiwi ra ia;
Kei tua te tane, e aroha nei au, e.
E kai arohi ana i au ki te whare,
Ka kino te tane ki te noho tahi mai;
15 Ka motu koe ko tawhiti, ka rau aku mahara
Mo te roimata ra, e paheke i aku kamo i.

NGA WHAKAMARAMA
  • Rarangi:
  • 1. E tangi, etc.—Ko tenei whiti kei te S. 71, kaore i te M. 62.
  • 3. Te ruru a Te Ihonga.—Ki te S. 71 ko “te ruru o te ihonga.” Kei roto ano i etahi waiata (N.M. 102 me te 152) e penei ana: “Tenei aku mahara kei te piki tonu kei te heke tonu, te ruru a te Ihonga e kore nei e matara te wewete.” Ko te ihonga ko te aho here i te whaea ki te tamaiti. Tena pea he ingoa tangata a te Ihonga?
  • 5. Ka waia, etc.—Ki te S. 71 ko te whiti whakamutunga tenei.
  • I.—Ki te S. 71 “ki.”
  • 6. Whakapau mahara.—He kupu, ehara i te ingoa kainga. Ko nga taumata e whakapau ai nga mahara.
  • 7. Koa nge-au.—S. 71 “Koia au.”
  • 9. Kihai.—Ki te S. 71 ko te whiti tuatoru tenei.
  • 11. Hiwi ra ia.—Ki te S. 71 “hiwi maunga.”
  • 13. E kai arohi, etc.—Ki te S. 71 kei te noho tauwhitiwhiti, kei te wehe ke i to na whiti e tika ana.
  • 16. Mo.—Ki te S. 71 “na.”
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77. A LAMENT FOR TE KURU-KANGA
(Ngati Hinemihi, Ngati-Tuwharetoa)

(Explanations are by Te Taite Te Tomo)

Haruru was of Ngati-Hinemihi and Ngati-Waewae, sub-tribes of Ngati-Tuwharetoa. This is a lament by her for her husband. Te Kuru-kanga, of the Whanganui; whose pa was Te Kiritai situated near Moutoa. This lament was sung for Haruru at Marae-kowhai, in the valley of the Wanganui River.

(For genealogy see Maori text)

Iwikau was a grandson of Te Heuheu Iwikau (see Song 60).

(Ref.: M. 62; S. 71; Tr. 13/77; W. 6/23.)

The noise my nose makes is a premonition;
Should not the able-bodied also give some token?
Still fastened are the ties of Te Ihonga,
In like case is my affliction which abides within.
5 The eyes are inured by constant gazing at
Yon heights where there is only hoping against hope.
If I were a bird, I could fly hither,
But how to contrive to possess wings of one's own
My heart no more with me reposes,
10 'Tis suspended from the wind-blown clouds that fly
O'er the hills standing afar off;
Beyond which is the spouse I love so dearly, e.
Alone in the house I am consumed with longing,
For that husband now denied my life to share;
15 Severed afar off thou art, leaving me a hundred memories
For which these tears do show, as they slip from mine eyes, i.

NOTES
  • Line:
  • 1. The noise, etc.—This verse is in S. 71, and not in M. 62.
  • 3. The ties of Te Ihonga.—Te ruru a Te Ihonga. In S. 71 it is, “Te ruru a te ihonga.” In other songs (N.M. 102 and 152) there is a rendering as follows: “Tenei aku mahara kei te piki tonu kei—te heke tonu, te ruru a Te Ihonga e kore nei e matara te wewete.” (Here my spirits constantly do rise and fall (it is because) of the ties of Te Ihonga which cannot be severed far apart). The ihonga is the umbilical cord which unites mother and child. Or is it the name of some person in this instance?
  • 5. Inured, etc.—In S. 71 this is the last verse. By I: in S. 71 it is, “ki.” In the context these terms are synonymous.
  • 6. Hoping against hope.—This is a figure of speech and not a place name. The hills are where she meditates and gives up all hopes.
  • 7. If I were.—In S. 71, “koia au,” a synonym.
  • 9. My heart no more.—In S. 71 this is the third verse.
  • 11. The hills.—In S. 71, “hiwi maunga,” high hills.
  • 13. I am consumed with longing, etc.—E kai awhi, etc. In S. 71 this line was misplaced and not in the verse to which it properly belongs.
  • 16. For.—In S. 71 “na,” by.
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78. HE WAIATA AROHA MO TAITIMU

(Na Te Taite Te Tomo i whakamarama)

Ko te Kahoki tenei nana te waiata nama 58. Ko tenei waiata ana mo Taitimu. E ki ana a Te Taite no Ngati-Tuwharetoa tera tangata.

Ko te kaupapa ka taia ki raro nei ko te mea i “Nga Moteatea” (M. 123), e ki ana hoki a Te Taite, kei te tika tera. I taia ano hoki tenei waiata ki tetahi o nga pukapuka a White (W. 3/44) engari he maha nga wahi taupatupatu o tera. I taia ano hoki ki te “Waka Maori” (M.W. 11/191), engari he mea whakawhitiwhiti etahi kupu e te tangata nana i tuku ki taua pepa.

(Ref.: M. 123; W. 3/144; W.M. 11/191.)

E kui ma, e katahi hanga kino, e,
Haramai ki au whakaiwikore ai.
Kia kotahi te mate mo roto i au,
Kia au iho ai taku noho ki raro ra;
5 He rau maharatanga e te ngakau, e,
Kia inumia atu i te ia tai-heke.
Ko te toka tapu au ki Oruanga ra, e,
Uhia atu ai e te rehu tai-toko,
Hei whiu i au ki waho ki te moana,
10 Kei noho au i konei maniora noa ai, e.
Tu ai ki te riri, ko wai e rongo ake
Kua mate noa atu maua nei ki te wai.
Kia kaha e te ori tau pupuhi mai, e.
Hei whiu i au ki runga ki te rangi ra.
15 Ki kona koutou tupekepeke ai, e,
Kapokapo kau ai o koutou ringaringa i.

NGA WHAKAMARAMA
  • Rarangi:
  • 7. Oruanga.—Kei Kawaha, Rotorua.
  • 8. Taitoko.—He tai whakapuku.
  • 10. Au i konei.—Ki etahi “au i te ao.”
  • 13. Ori.—He hau kino, he tupuhi.
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78. A SONG OF GRIEF FOR TAITIMU

(Explanations by Te Taite Te Tomo)

Kahoki the authoress of this was also authoress of Song number 58. This song is for Taitimu. Te Taite states that that man was of Ngati-Tuwharetoa.

The text in this instance was taken from “Nga Moteatea” (Sir George Grey) M. 123, Te Taite having said that the text is correct. This song was also published in one of White's books (W. 3/44), but there were several discrepancies in that text. The song was also published in the “Waka Maori” (W.M. 11/191), but there were some adaptions by the person who contributed it to that paper.

(Ref.: M. 123; W. 3/144; W.M. 11/191.)

O mesdames all, this is indeed a grievous thing, e,
Which has come upon me and made me comfortless and sad.
If there had been but one affliction for me to bear,
I could have suffered it alone abiding here;
5 But now a hundred memories arise within, e,
Let me therefore drink of the outflowing waters.
I am like the sacred rock at Oruanga yonder,
Which oft is submerged beneath the waves,
On whose crest I might be tossed out to sea,
10 Rather that than that I should rave about here in vain,
Or arise with rage, for who is there to heed my woe?
In my thoughts I have been drowned twice in the deep.
Blow hither, O tempest, with all thy strength, e,
And toss me upwards to the heavens, e,
15 Whilst you all will remain there leaping about, e.
With your hands beckoning in vain, i.

NOTES
  • Line:
  • 7. Oruranga.—A place at Kawaha, Rotorua.
  • 8. Taitoko.—The waves.
  • 10. I should here.—In some versions, “au i te ao,” I should in the world.
  • 13. Ori.—Tempest.
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79. HE WAIATA AROHA NA TE RANGIHIROA
(Ngati-Toa)

(Na Te Roore Erueti nga whakamarama)

I te tainga tuatahi i kiia e Te Taite Te Tomo ko te waiata nei na Mahora o Ngati-Rora, hapu o Ngati-Maniapoto, mo Te Rangihiroa o Ngati-Tuwharetoa. Tera atu etehi o ana whakamarama, engari kei te he katoa.

Na Rore Erueti o Ngati-Mahanga i homai te kaupapa ka taia ki raro nei me ona whakamarama ki a Pei Te Hurinui, i Waahi, Huntly, i te 18 o Maehe, 1947. Ko te ra tenei i mate ai a Tonga Mahuta. I waiatatia e Rore te waiata nei ki te marae i taua ra. Koi nei e whai ake nei nga whakamarama a Rore.

Ko te Rangihiroa, no Ngati-Toa, te tangata nana tenei waiata mo tana wahine mo Te Herepu, he tamahine na Te Moana-taiaho he rangatira no Ngati-Mahanga o te takiwa ki Whaingaroa. Kua roa ano raua e moe ana ka tupu nga raruraru ki Kawhia puta atu ki Whaingaro. No te wa tenei i a Te Rauparaha. Ko te Rangihiroa raua ko Te Herepu i noho ki Whaingaroa. No roto i nga pakanga a Ngati Koata me Ngati-Toa ki roto o Whaingaroa ka haere atu te ope a Te Rauparaha i Kawhia ka patua a Te Moana-taiaho me etahi atu o Ngati-Mahanga.

I te matenga o tana papa i nga iwi o tana tane ka rongo a Te Herepu i nga korero a tana iwi kia patua a Te Rangihiroa hei atu. Ka whakatupato i tana tane—ara kei te waiata nei e ki ana, “Nau ra te kikini, he manuka i ahau.” Ko te haerenga mai tera o Te Rangihiroa i Whaingaro a, ka hoki mai ki Kawhia ki tona iwi. Ka pahemo te moana o Aotea ka waiatatia atu e ia tana waiata ki a Te Herepu e hoki atu ana i reira ki Whaingaroa.

I haere a Te Rangihiroa i roto i te ope o Tuwhare, o Ngapuhi, me Te Rauparaha puta atu ki Kapiti. Kei muri mai ka heke atu a Te Rauparaha i Kawhia me ona iwi, ka noho tuturu ki Kapiti me era takiwa puta atu ki te Waipounamu etehi. Ko Te Rangihiroa i noho iho ki a Ngati-Mutunga i te takiwa ki Urenui. Ko Ta Te Rangihiroa (Sir Peter Buck) tetehi o nga uri o Te Rangihiroa nana te waiata nei. Koi nei te whakapapa:—

Family Tree. Mutunga, Tiwhakopu, Rehetaia, Aurutu, Taihuru, Wharauroa, TE RANGIHIROA, Te Hoewhakatu, Taepa, Matene, Rina I, Rina II, Sir Peter Buck (Te Rangihiroa)

Kei te pukapuka a Te Putu (Leslie G. Kelly) “Tainui,” pp. 303-315, nga korero roa o nga raruraru i waenganui i a Ngati-Koata, Ngati-Toa me Ngati-Mahanga.

Ko tenei whakapapa na Tuhata Inia, tuakana o Ta Maui Pomare, i homai ki a Pei Te Hurinui, i te kainga o Tuhata, “Matai-aio,” i Niu Paremata, i te 24 o Hanuere, 1928.

Na Apirana enei whakamarama e whai ake nei: E rua urunga o te waiata nei ki te pukapuka a McGregor; kei te S. 30 te whiti (o te tainga tuatahi, ko te whiti tuatoru inaianei) te whiti tuatahi engari he rereke te whakararangi tanga, a kei reira etahi rarangi kaore i te M. 47 i ta Te Taite ranei.

Kei te S. 20 e kiia ana ko te tikanga o tenei waiata he wahi o te whenua, i tangohia e tetahi tangata mana. Ki te S. 2/41 e kiia ana he waiata mo Te Herepu, papa o Weta.

Ko te korero whakamutunga i runga ake nei e he ana ki runga i nga whaka-marama a Rore Erueti. Ko ia te tino tohunga mo nga whakapapa o Tainui.

E wha nga whiti o te waiata nei ki te kaupapa a Rore Erueti; i ahua taurite ki nga whiti kei nga pukapuka a McGregor kua whakamaramatia ake nei e Apirana.

(Ref.: M. 47; S. 30; S. 2/41; Pei Te Hurinui.)

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79. A SONG OF LOVE BY TE RANGIHIROA
(Ngati-Toa)

(Explanations are by Te Roore Erueti)

In the first edition it was claimed by Te Taite Te Tomo that this song was by Mahara of Ngati-Rora, a sub-tribe of Ngati-Maniapoto, and that it was for Te Rangihiroa of Ngati-Tuwharetoa. He gave some further explanations, but they are all wrong.

Rore Erueti of Ngati-Mahanga contributed the text given hereunder and also the explanations to Pei Te Hurinui at Waahi, Huntly, on the 18th March, 1947. This was the day on which Tonga Mahuta died. Rore Erueti sang this song on the courtyard that day.

Te Rangihiroa was of Ngati-Toa and he was the author of this song for his wife, Te Herepu, who was a daughter of Te Moanataiaho, a chief of Ngati-Mahanga, of the Whaingaroa district (now Raglan). They had been married for some time when trouble arose in Kawhia and spread to Whaingaroa. This was in the time of Te Rauparaha. Te Rangihiroa and Te Herepu lived at Whaingaroa. During the battles of the Ngati-Koata and Ngati-Toa in Whaingaroa, the war party of Te Rauparaha went from Kawhia and killed Te Moana-taiaho and others of Ngati-Mahanga.

When her father was killed by her husband's people Te Herepu heard talk among her people that Te Rangihiroa should be killed in revenge. She warned her husband—or as this song has it, “'Twas you, my beloved, who quietly pinched me, to warn me in sadness.” Te Rangihiroa thereupon left Whaingaroa and returned to Kawhia, to his own people. As he passed beyond Aotea harbour he sang this song to Te Herepu who was returning to Whaingaroa.

Te Rangihiroa accompanied the expedition of Tuwhare of Ngapuhi and Te Rauparaha which reached Kapiti. Later on Te Rauparaha left Kawhia with his people and settled permanently at Kapiti and the district thereabouts, some went on to Te Waipounamu (South Island). Te Rangihiroa remained with Ngati-Mutunga in the Urenui district. Sir Peter Buck (Te Rangihiroa) is one of the descendants of Te Rangihiroa, the author of this song. Here is the genealogy:—

Family Tree. Mutunga, Tiwhakopu, Rehetaia, Aurutu, Taihuru, Wharauroa, TE RANGIHIROA, Te Hoewhakatu, Taepa, Matene, Rina I, Rina II, Sir Peter Buck (Te Rangihiroa)

This genealogy was given by Tuhata Inia (John Daymond), elder brother of Sir Maui Pomare, to Pei Te Hurinui at Tuhata's home, “Matai-aio,” New Plymouth, on the 24th January, 1928.

In Te Putu's (Leslie G. Kelly) book “Tainui,” pp. 303-315, is a long account of the troubles between Ngati-Koata, Ngati-Toa and Ngati-Mahanga.

The following explanations are by Sir Apirana Ngata: “This song was recorded twice in the collection by McGregor; in S. 30 the first verse (as in the first edition, now third verse) is given as the third verse; in S. 2/41 are the three verses (as in the first edition), but the arrangement of the lines differ, and there are some lines there which are not in M. 47, or in Te Taite's text (see first edition).

In S. 20 it is recorded that the motive of the song originated on account of the taking of part of some land by a man for himself. In S. 2/41 it is stated that it is a song by Te Herepu, father of Weta.”

The last statement above is quite wrong according to the account by Rore Erueti, and he was the leading expert on Tainui genealogies.

There are four verses of this song according to the text contributed by Rore Erueti; and they are worded very similarly to the verses in the collections by McGregor as explained by Apirana.

(Ref.: M. 47; S. 30; S. 2/41; Pei Te Hurinui 1/48.)

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E kore te roimata e puritia,
Me tuku tonu atu kia maringi,
Me he wai;
Me kuku ki roto ra
5 Koromaki mai ai
Kei haeoratia koe i taiaritia
Whakarongo ki te tai
E tangi haere ana,
Whakaririki ai
10 Te rae ki Te Uruhi;
He pounga wai hoe mai nau, e Te Hiroa.
Nau ra te kikini,
He manuka i ahau.
Te ao o te tonga
15 E whakina mai ra.
Haere ana koe te hiwi ki Aotea;
Kei raro Te Herepu
E moea iho nei
E tamaua nei e maua ko ngakau.
20 Kai noa i te kai
Te uru ki roto ra;
Ka whanatu te aroha
I te pito ngakau
Me tia ki te miri
25 Kia wawe taku rangi
Me hopi ki te wai
Kia ora ai ahau.

NGA WHAKAMARAMA
  • Rarangi:
  • 1. E kore, etc.—Kei roto tenei whiti i te S. 30, kei te S. 2/41, engari i rereke te noho o nga rarangi; ara e penei ke ana:—
    Me tuku ki te wai, kia ora ai au, e,
    E kore te roimata e puritia e au
    Me tuku tonu atu kia maringi me te wai
    Me tuku ki roto ra koromaki mai ai.
  • 10. Te Uruhi.—Kei te takiwa ki Whaingaroa.
  • 11. Te Hiroa.—Te Rangihiroa, nana nei te waiata. E whakahua ana i tana waiata mona ano.
  • 16. Aotea.—Ko te Aotea nui tonu i raro atu o Kawhia.
  • 17. Te Herepu.—Te wahine a te Rangihiroa.
  • 19. Tamaua.—Ara e whai ana kia warewaretia e te ngakau.
  • 22. Ka whanatu.—Ki etahi, “I whanake.” He rite tonu enei kupu.
  • 24. Me tia ki te miri.—He penei kite M. 27. Ki te S. 2/41, “Me tui ki te ngira.” E tino he ana tenei.
  • 26. Me hopi ki te wai.—Ki etehi, “Me wehe ki te wai.” Ki te S. 2/41, “Me tuku ki te wai.” E kii ana a Rore Erueti ko te “hopi ki te wai,” he tikanga na nga tohunga hei wehe i te ngakau pawera, wehi ranei i roto i te tangata, kua hauhauaitu. Ka karakiatia e te tohunga ka mutu ka tauhi ki te wai o te rau rakau te turoro. (W.D. p. 70 Hopi (II).)
- 267

Tears are not to be withheld,
Let them pour forth,
Like water;
If they were repressed,
5 To surge within,
I would be riven and rent asunder.
List to the tides,
Lamenting as they flow;
Sullenly surging by
10 The headland at Te Uruhi.
'Tis following the swirl of your paddle stroke, O Te Hiroa.
'Twas you, my beloved, who quietly pinched me,
Thus to warn me in sadness.
The clouds in the south
15 I now see before me,
As you wend your way over the hills at Aotea.
In the north is Te Herepu,
Of whom I will but dream,
As I commune alone with the sadness in my heart.
20 I partake of food
But cannot keep it within,
With sorrow surging upwards
From my heart strings.
Let me be soothed by the ritual,
25 And hasten the day
When this craven fear is cleansed in water,
And my spirit revives.

NOTES
  • Line:
  • 1. Tears are not, etc.—This verse is in S. 30 and S. 2/41, but the lines are arranged differently; the text there is as follows:—
    When I take the water ritual, so that I may live, e,
    Tears will not be withheld by me;
    I will let them pour forth like water,
    If suppressed, they will surge within.
  • 10. Te Uruhi.—A headland on the Whaingaroa coast.
  • 11. Te Hiroa.—For Te Rangihiroa, the author of this song. He names himself in song. (A device often used by Maori orators and poets.)
  • 16. Aotea.—This is the well-known harbour of Aotea to the north of Kawhia.
  • 17. Te Herepu.—The wife of Te Rangihiroa.
  • 19. Commune.—Explained as seeking forgetfulness.
  • 22. Surging.—In some versions “I whanake.” These words are synonymous.
  • 24. Let me be soothed by the ritual. This is in accordance with M. 27. In S. 2/41, “Me tui ki te ngira, “Let me be sown up with a needle.” This is quite wrong.
  • 26. When this craven fear is cleansed in water.—In some versions, “Me wehe ki te wai,” When the water will wash all away.” In S. 2/41, “Me tuku ki te wai,” When I take the water ritual. Rore Erueti states that the expression “hopi ki te wai”—translated as “craven fear is cleansed in water”—was a ritual performed by seers to remove apprehension or fear from one sorely afflicted. The seer would recite the ritualistic formula and conclude by spraying water from a leafy twig over the patient. (See W.D. p. 70. Hopi (II).)
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80. HE WAIATA AROHA NA TUKEHU RAUA KO WETEA I MUA O TE PATUNGA I A RAUA I TE TOTARA

No te wa tenei waiata o nga whawhai a Hongi Hika ki a Ngati-Paoa, ki a Ngati-Maru, ki era atu iwi o Hauraki. Ko Mauinaina te pa o Ngati-Paoa i whakaekea ai e Hongi Hika, ka mate te mano o Ngati-Paoa me tona rangatira me Te Hinaki, ko nga morehu i rere ki Waikato, ki Patetere. No muri ka ahu te ope a Hongi ki Hauraki, ki a Ngati-Maru, ka haoa te pa a Te Totara, kaore i eketia. Katahi ka houhia e Hongi ki te maunga-rongo patipati, ka tapaea e nga rangatira o Ngati-Maru i te pa ra nga mere; na Te Aka ko Te Uira, na Te Puhi ko Tutae-o-Maui. Ka maunu atu te taua a Hongi i runga i o ratau waka, ka warea te tangata whenua. Kei Tararu ka tau nga waka ra, ka whanga ki te ahiahi; a, no te po ka hokia mai ka tomokia te pa, a Te Totara, ka patua nga tangata. Ka mau i kona a Wetea raua ko Tukehu, he taitamariki, he tamariki na Te Puhi raua ko Te Aka.

Na nga tamariki ra i tono kia Hongi, taihoa raua e whakamate, kia poroporoaki raua ki te iwi, ki te whenua. Ko ta raua waiata tenei i raro nei. Ka mutu ta raua poroporoaki, ka whakamatea raua; e kiia ana he mea oka na Hongi.

Ki etahi e wehea ana e rua enei waiata. Ki etahi he waiata kotahi tonu, engari e rua nga whiti.

(Ref.: M. 38; Wars 197; W. 2/35; W. 5/140, 141, 146; Ika 310; J. 9/32.)

1.
Takoto ai te marino, horahia i waho ra,
Hei paki haerenga mo Haohao-tupuni.
Noku te wareware, te whai ra nge-au
Te hukanga waihoe nau, e Ahurei!
5 Kai tonu ki te rae ki Kohi ra ia,
Marama te titiro te puia i Whakaari.
Ka tarutaru tonu mai, ka hora te marino,
Hei kawe i a koe te Pou-o-te-Kupenga
Na Taramainuku, ko wai au ka kite!
10 Kurehu au te titiro ki Moehau ra ia.
Me kawe rawa ra hei toko pou, e,
Ki tawhiti riro ra, ki te ketunga rimu.
2.
Kaore te aroha e komingomingo nei,
Te hoki noa atu i tarawahi awa.
15 Tenei ka tata mai te uhi a Mataora.
He kore tohunga mana, hei wehe ki te wai,
Kia hemo ake ai te aroha i ahau.
He kore no Tukirau kihai ra i waiho
He whakawehi, e, mo te hanga i raro nei.
20 Nou nga turituri pawera rawa au;
Taku turanga ake i te hihi o te whare,
E rumaki tonu ana he wai kei aku kamo.

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80. A SONG OF SORROW BY TUKEHU AND WETEA BEFORE THEY WERE KILLED AT TE TOTARA

This song was composed during Hongi Hika's wars against Ngati-Paoa, Ngati-Maru, and other tribes of Hauraki. Mauinaina was the stronghold of Ngati-Paoa which Hongi Hika attacked, and thousands of Ngati-Paoa were killed including their chief, Te Hinaki, whilst the survivors fled to Waikato and to Patetere. Later Hongi Hika's war-party proceeded to Hauraki, to the Ngati-Maru, and attacked Te Totara pa without success. Hongi Hika then made overtures and effected a peace-making, the chiefs of Ngati-Maru handing over war clubs to cement the peace; Te Aka handed over his named Te Uira, and Te Puhi his called Tutae-a-Maui. Hongi Hika's forces then embarked on their canoes, and the local people relaxed their vigilance. At Tararu these canoes stopped and waited for the evening, and that night they returned and entered the pa, Te Totara, and killed the people there. Wetea and Tukehu were captured then, both were youths, sons of Te Puhi and Te Aka.

The two lads asked Hongi Hika to spare their lives until they had taken leave of their tribe and land. Their song is given below. After they had taken leave they were killed; according to accounts they were stabbed by Hongi himself.

In some versions the song is divided into two. Others have it that it is one song with two verses.

(Ref.: M. 38; Wars 197; W. 2/35; W. 5/140, 141, 146; Ika 310; J. 9/32.)

1.
Becalmed is all about, and 'tis outspread afar,
It betokens a calm passage for Haohao-tupuni.
Mine was the forgetfulness I did not follow
The wake of your paddle stroke, O Ahurei!
5 Who art steering directly for the headland at Kohi afar off,
Clear thence the view of the steaming pools of Whakaari.
Beguiling indeed is the widespread calm
Which will speed you onward to Te Pou-o-te-Kupenga.
Of Taramainuku, which I, alas will not see!
10 Through the mist, I see Moehau in the distance.
Let me be used as a poling rod to thrust all
To distant places, and to run aground upon a weedy shore.
2.
This sorrow, alas, is agonising,
It will not retreat from the farther river bank.
15 Soon will come the incision of Mataora.
There is, alas, no seer to perform the water ritual,
So that this sorrow might expire within me.
This comes of Tukirau's failure to set aside
A fear-instilling force to affright people who lurk below.
20 Yours was the ranting which made me apprehensive.
And when I arose at the threshold of the house
Like a deluge were the tears welling from mine eyes.

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NGA WHAKAMARAMA
  • Rarangi:
  • 1. Takoto ai te marino.—Ki W. 5/140 e penei ana, “E hora te marino.”
  • 2. Haohao-tupuni.—Te ingoa waka no Ngati-Maru.
  • 3. Wareware.—Ki W. 5/140 he penei “wairangi.”
  • 3. Nge-au.—Ko au, he reo no runga i a Tainui, a e rangona ana i runga i a Te Arawa.
  • 4. Ahurei.—He rangatira toa no Ngati-Maru. Na Tau Henare, M.P., i korero te haerenga atu o Ahurei me tana ope, ka hoe atu i Hauraki ki Pewhairangi. Ka tae ki te rae i Tapeka, i Kororareka, ka kitea iho o Tara, he rangatira no Ngati-Hine. Ka ui iho tera. “E ahu ana koe ko whea?” Ka whakautua ake, “Ko te awa o Te Kerikeri, ko ko i a Kaingaroa.” Ko Kaingaroa he rangatira tonu, engari tera ano te makenu o tona whakapapa ka karanga iho a Tara. “Ehara ra toku hoa a Kaingaroa, he purupuru, he taka; a pa tau ko au ko te titi, ko te aporei, a Tama-purupurumarire, ko Ngati-Rangi, ko te angaanga titi iho i te rangi. E puare nei ra te awa o te rangatira, a Taumarere.” Ka whakama a Ahurei, na tau noa iho i te Rere-i-Haruru. Ka mate i te kai ka patua etahi pa hangahanga noa iho. Kei runga atu o te Rere-i-haruru tetahi awa i peke ai a Ahurei, e kiia nei i tenei ra ko Te Peke-a-Ahurei.
  • Ko tetahi take tena o te whawhai a Hongi Hika ratau ko Nga-Puhi ki a Ngati-Maru.
  • 5. Kohi.—Ko te kurae i waho o Whakatane, i te taha rawhiti. He pou whenua karangaranga no tera takutai, e kaha ana te haere i roto i nga waiata.
  • 6. Whakaari.—Ko te motu e kiia nei ko White Island, he puia.
  • 7. Ka hora te marino.—Ki te W. 5/140 e penei ana, “ka wehe te marino.”
  • 8. Te pou o te Kupenga.—Kei te ngaro tenei.
  • 9. A Taramainuku.—Kei te ngaro tenei.
  • 10. Moehau.—Ko te matarae i waho o Kaponga.
  • 11. Hei toko, etc.—Ki te W. 5/140 e penei ana, “Ki te toko pau e ki tawhiti ra, ki te ketunga rimu.”
  • 15. Tenei ka tata mai, etc.—Ki te W. 5/140 e penei ana, “Tenei ka taia mai,” a i noho penei tenei rarangi ki muri i tera kupu “tarawahi awa.”
  • Ko era rarangi na:—
    He kore tuhunga mana hei wehe ki te wai,
    Kia hemo ake ai te aroha i ahau?
  • He pena ano hoki ki M. 38 (“Nga Moteatea”). Ko te kaupapa i tuhia nei na Hoani Nahe i hoatu ki a White, ki a Percy Smith. E penei ana ki “Nga Moteatea,” “Tenei ka tope mai te uhi a Mataora.”
  • 18. Tukirau.—Kei te ngaro tenei.
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NOTES
  • Line:
  • 1. Becalmed is all about.—In W. 5/140 it is, “E hora te marino,” spread out is the calm.
  • 2. Haohao-tupuni.—The name of a canoe of Ngati-Maru.
  • 3.—Forgetfulness.—In W. 5/140 it is “wairangi,” stupidity or foolishness.
  • I: Nge-au.—For “au.” This is a Tainui dialectical variant, it is also heard among Te Arawa. (Used in ordinary conversation and in songs; not in formal speech making.)
  • 4. Ahurei.—A warrior chief of Ngati-Maru. Tau Henare, M.P., gave an account of an expedition led by Ahurei which went from Hauraki to the Bay of Islands. When he reached the headland at Tapeka, at Kororareka, he was seen by Tara, a chief of Ngati-Hine. Tara asked, “Where are you bound for? The reply came, “For the river at Kerikeri, to call on Kaingaroa.” Now Kaingaroa, although a chief, had a blemished genealogy. Tara then called out, “My friend Kaingaroa is of no account, he is but a stop gap, he is ready to fall; it should be me; the spear point, the principal one of Tama-purupurumarire, Ngati-Rangi, the head knot plumed from the very heavens. See here is the open river mouth of the chief, Taumarere.” Ahurei was shamed, and proceeded no further than Te Rere-i-Haruru. Running short of provisions he attacked some quite insignificant pa. Just above Te Rere-i-Haruru is a creek over which Ahurei leaped, and it is known to this day as The Leap of Ahurei.
  • This was one of the reasons for the war of Hongi Hika with his Nga-Puhi people against Ngati-Maru.
  • 5. Kohi.—The headland outside of Whakatane to the east. It is a well-known landmark of that coast, and it is often quoted in songs.
  • 6. Whakaari.—The island now known as White Island, which is thermal.
  • 7. The widespread calm.—In W. 5/140, this is, “Ka wehe te marino,” the calm is banished.
  • 8. Te Pou-o-te-Kupenga.—No information available.
  • 9. Taramainuku.—No information available.
  • 10. Moehau.—The promontory out from Kapanga.
  • 11. As a polling rod.—In W. 5/141 it is rendered thus, “Ki te toko pau e ki tawhiti ra, ki te ketunga rimu,” (To the end of the pole thrust afar off, there among the massed seaweeds).
  • 15. Soon will come, etc.—In W. 5/141 it is, “Tenei ka taia mai,” now comes the thrust; and these words follow “farther river bank.” However, in W. 2/35, this line is much further down, and the words which follow “farther river bank” are these lines:—
    There is, alas, no seer to perform the water ritual,
    So that this sorrow may expire within me.
  • The same pattern is in M. 38 (“Nga Moteatea,” Sir George Grey). The text recorded here was contributed by Hoani Nahe to White, and to Percy Smith. In Grey's “Nga Moteatea” it is rendered thus, “Tenei ka topea mai te uhi a Mataora,” Here now is the slashing with the blade of Mataora.
  • 18. Tukirau.—No information available.
- 272
81. HE ORIORI MO TE RANGITUMUA
(Ngati-Kahungunu)

Ko te korero o te haerenga mai o Mahu i Nukutaurua ki a Taewha-a-rangi i Maungawharau (kei te taha moana o Heretaunga) ki te kimi i te ara e haere ai te tangata ki te pouriuri, ki te potangotango, ki tua o Paerau, oti atu, mo te tahaetanga i ta raua kumara ko tona wahine ko Te Atinuku, kua taia ki te Journal o te Polynesian Society ki te reo pakeha (J. 8/122, 8/133, 35/73). Ko nga tohunga nana i korero ko Takanini Tarakawa raua ko Paora Ropiha, ko Te Matorohanga; na Percy Smith raua ko Elsdon Best i whaka-pakeha, a na raua hoki i whakawhaiti nga whakamarama mo nga tikanga nunui o taua korero.

Otiia kaore he kupu e ahu ana ki te whakaatu ko wai a Te Motu, e kiia nei nana tenei oriori, a ko wai hoki a Rangitumua mona nei tenei oriori. Koia i taia ai te waiata nei ki konei hei huarahi mai mo nga whakamarama a nga mea e mohio ana.

I moe a Taewha (ki etahi ko Taewa, engari e ki ana a Te Matorohanga ko Taewha-a-rangi te mea tika) i a Makaweroa (Mawakeroa ki etahi). Ki etahi korero i eke mai a Taewha i runga i a Takitumu. E kiia ana ko ia te tino tohunga o nga tohunga katoa i whakawhiti mai nei i Hawaiki, a i pau katoa i a ia te wananga o Hawaiki; ko ia te puna o nga karakia, o te makutu. Ko nga korero mo te take mai o Mahu kei te taupatupatu, engari ko Te Mahu o te korero nei i noho ki Nukutaurua, i te Mahia; ko Parinui-a-te-Kohu tona kainga. Ko te kaupapa o te waiata nei i taia ki raro nei kei te pukapuka a te Raka (S.L. 102).

(Ref.: M. 351; S.L. 102; J. 8/127, 8/133, 35/73.)

Rangitumua e noho mai ra
I te Kahika a Hineruirae e i,
Tenei au nei, e tama, kai te kimi noa
Kai te rapa noa i aku mahara.
5 Kaore nei, e tama, te rahui tangata i a taua;
Ka ngaro ra i te wa ki o matua, ki o tipuna
Hei whakarahi atu mohou te marae i waho ra.
Ka ngaro ra ia te wa ki to tuakana,
Nga whakaruru hau o Tini raua ko Mano;
10 Ka riro ra ia i runga i nga hanga a Kaikomako,
I te kapukapu, i te kaunoti, i nga hanga a Mahu
I haramai ai ki te rangahau i a Taewa.
Ka poronga i reira, koia Kurapatiu
Ka puta ana pori, ka tau ia i tana tau
15 I a Marewa-ki-te-po, e he!
Ka nonoho mai ai kia tau ki raro ra,
Koia te kai whakatutu
E noho mai nga hiwi ki Kohuipu ra.
No te hokinga mai ka waiho i te hamuti
20 Ko Tuwhakarongomina;
Na ka mate i reira ko Haereatautu,
Te ngakinga o tona mate i Upokotaua e.

- 273
81. A LULLABY FOR TE RANGITUMUA
(Ngati-Kahungunu)

The account of the journey of Mahu from Nukutaurua to see Taewha-a-rangi at Maungawharau (on the coast of Heretaunga—now Hawkes Bay) in his search for the pathway by which mankind proceed on the way to the dark night, to the night of utter darkness, beyond Paerau, the Last Horizon, and all because of the theft of some kumara belonging to his wife Te Atinuku, and himself, has been published in the Journal of the Polynesian Society in the Maori and English languages (J. 8/122, 8/133, 35/73). The priestly experts who contributed this account were Takanini Tarakawa, Paora Ropiha and Te Matorohanga; the English translations were by Percy Smith and Elsdon Best, and they also collected the explanatory material with regard to the important aspects of the account.

However, there is no explanation as to who Te Motu was, who is credited with the authorship of this lullaby, neither is there any information as to the identity of Te Rangitumua for whom the lullaby was composed. That is the reason why this song is published here as an invitation for some information from those who may know.

Taewha (some have it as Taewa, but Te Matorohanga stated that the correct name was Taewha-a-rangi) married Makaweroa (Mawakeroa according to some). According to some accounts Taewha came on the Takitimu canoe. It is said he was a priest of a higher order than all the others who came to this land from Hawaiki; and that he acquired a complete knowledge of the curriculum of the House of Learning of Hawaiki; and he was also the repository of the art of sorcery. There is some confusion as to the origin of Mahu, but the Mahu of this account lived at Nukutaurua on the Mahia peninsula; his home being at Parinui-a-te-Kohu. The text of this song as published hereunder is from the book by Locke (S.L. 102).

(Ref.: M. 351; S.L. 102; J. 8/127, 8/133, 35/73.)

O Rangitumua abiding over yonder
By the kahika tree of Hineruirae,
Here am I, O son, in a questing reverie.
And meditating with a myriad thoughts.
5 There is, O son, no company of people with you and me;
Gone are the days of splendour of your elders and ancestors,
To uphold you on the courtyard out there.
Gone also are the days of your elder brother,
The shelter from the tempest of the multitude and the many;
10 They departed because of the deeds of the Kaikomako,
Gone because of the foot-rest, and the firestick wizardry of Mahu
When he came to seek for Taewa.
There was sorcery then, hence Kurapatui.
Her attendants appeared, and he chanted his lay,
15 The lay of Marewa-ki-te-po, and so it was!
They stopped and settled down to earth,
And it was then upon his serried ranks sorcery was inflicted
Which still haunts the hills at Kohuipu yonder.
On his return he left at the latrine
20 His god, Tuwhakarongomina;
Which caused the death there of Haereatautu,
And thus avenged his loss at Upokotaua.

- 274
NGA WHAKAMARAMA
  • Rarangi:
  • He oriori.—Ki te S.L. he tangi, engari kaore i aronga hei tangi te ahua o nga kupu. Ki etahi katoa o nga pukapuka i tuhia ai tenei waiata he oriori.
  • 1. E noho mai ra.—Ki te S.L. “E takoto mai.” E whai ana tena te whakaupoko, he tangi. Ki etahi katoa o nga pukapuka “E noho mai ra.”
  • 2. Hineruirae.—No te S.L. tena; ki etahi “Hinerahi ra e.”
  • 5. Rahui tangata.—Ki te M. 351, ki te J. 8/127 “rahi tangata.”
  • 6. Ka ngaro ra.—Ko enei rarangi e rua kei te S.L. anake.
  • 10. Ka riro ra ia.—Ki te M. 351, ki te J. 8/127 e penei ana, “tena ka riro.”
  • 10. Kaikomako.—Ko Hine-Kaikomako, ko te kai pupuri o te kora a Mahuika, o te ahi. Ki etahi ko “Tai-Komako.” E ki ana a Elsdon Best he he tera.
  • 12. Mahu i haramai ai.—Kua whakamaramatia i runga ake ra.
  • 12. Taewa.—He penei te ingoa nei ki nga pukapuka katoa. Ko tona hangaitanga ia ko Taewha, ara, Taewha-a-rangi.
  • 13. Poronga.—Ka makutu. No te maunga i a Mahu o nga makutu katoa, ka mea atu a Taewha, e kore e mana aua karakia ki te wahia ki te tangata ke, engari ki te mea tipu ake ki a ia. Tupono tonu atu ko te tamahine a Taewha raua ko Makaweroa, ko Kurapatiu te ingoa, ko te iramutu tonu o Mahu, e kokoti harakeke ana i te repo; tukia atu te makutu, he tipi whakahiamoe, tu tonu iho hei kohatu, e tu mai na i roto i te repo.
  • 13. Kurapatiu.—Ki ta Te Matorohanga ko Kurapati; kua whakamaramatia ake ra.
  • 14. Pori.—Nga iwi o Kurapatiu. No te rongonga kua mate ia te makutu e Mahu ka haere mai ki te uhunga, a ki te patu i a Mahu.
  • 14. Ka tau ia.—Ki etahi “Ka tau mai.”
  • 15. Marewa-ki-te-po.—He tau na te atua na Uenuku-Kaitangata; ko tera tetahi o nga atua o te whare-maire o Taewha, e kiia nei ko Te Paewhenua. Tena ano kei tetahi oriori o Ngati-Kahungunu e penei ana:—
    “Kei te tau na koe i te tau a to tipuna a Uenuku,
    Ka riro i a Uenuku-matua, ko Marewa-ki-te-po.”
  • 17. Te Kai-whakatutu.—Mo te makututanga tenei a Mahu i te hunga i haere mai ra ki te uhunga ki a Kurapatiu, ka poua taua iwi hei kohatu; tu tonu iho i te aranui o te heketanga tu ai i runga o Kohuipu (ki etahi Kahuipu), e tu mai na ano. Ka aranga i kona te whakatauki:—
  • “Te kai whakatutu a Taewa raua ko Mahu, e tu mai ra i runga o Kohuipu.”
  • 18. Kohuipu.—Ki etahi tuhituhinga ko Kahuipu; he hiwi kei runga ake o Maungawharau.
  • 19. Ka waiho i te hamuti.—No te hokinga o Mahu ki Nukutaurua ka tae ki te korokoro-mai-tawhiti, kei Heretaunga. I mohio ia ko te tangata tera nana i patu tona iramutu ko Haere, i homai ai ki a ia te rourou kai, ko te motu o tona iramutu i runga. Kaore tena mate i ea i tena wa, engari no te hokinga atu o Mahu i Maunga-wharau ki Nukutaurua katahi ano ka ngakia e ia taua mate. Ka titia e Mahu te rakau o tona atua o Tuwhaka-rongo-mina, ki te paepae tikonga; na, ka tu a Haere, a mate tonu atu.
  • 22. Upokotaua.—Ko te parekura i mate ai te iramutu o Mahu, i te patu kohuru a Tauru.
- 275
NOTES
  • Line:
  • A lullaby.—According to S.L. this was a lament, but the words do not indicate that it is a lament. In all other collections in which this song was published it is called a lullaby.
  • 1. Abiding over yonder.—In S.L. it is, “E takoto mai,” lying prone there. This rendering is following its title of a lament. In all other published collections it is “E noho mai ra.”
  • 2. Hineruirae.—This is from S.L. in other versions it is “Hinerahi over there.
  • 5. Company of people.—In M. 351, and in J. 8/127 it is “rahi tangata,” concourse of people.
  • 6, 7. Gone are, etc.—These two lines are recorded only in S.L.
  • 10. They departed, etc.—In M. 351 and J. 8/127 it is rendered as, “tena ka riro,” and so departed.
  • 10. Kaikomako.—Refers to Hine-kaikomako, the keeper of the spark of Mahuika; that is, fire.
  • 11. Mahu.—The one who journeyed forth—Mahu i haramai ai. Already explained in the headnote.
  • 12. Taewa.—This is how this name is recorded in all collections. However, its correct form is Taewha, or in full, Taewha-a-rangi.
  • 13. Sorcery.—The common term is makutu. After Mahu had acquired all forms of sorcery, Taewha told him the incantations would have no potency if he were to direct them in the first instance against a stranger, but that he should commence with one from his own kin. Who should he see next, but the daughter of Taewha and Mawakeroa, named Kurapatiu (and a niece, too, of Mahu himself) who was engaged in cutting flax in a swamp; and he straightway directed his sorcery at her of the type which would induce sleep, and she was turned to stone, which still stands to this day in the swamp.
  • 13. Kurapatiu.—According to Matorohanga the name is Kurapati; other explanations have already been given.
  • 14. Attendants.—They were people of Kurapatiu, who when they heard of her death by the sorcery of Mahu, came to mourn for her, and to slay Mahu.
  • 14. He chanted his lay.—In other versions “Ka tau mai,” (they) chanted.
  • 15. Marewa-ki-te-po.—This was the chant of the god Uenuku-the-slayer-of-man; who was one of the gods of the house of sorcery of Taewha, which house was known by the name of Te Paewhenua (The Land Barrier). There is a line in another Ngati-Kahungunu lullaby which runs like this, “You are chanting the lay of your ancestor, Uenuku, as becomes one fathered by Uenuku, and, 'tis Marewa-ki-te-po.” (The raising up for the journey to the realms of night.)
  • 17. His serried ranks.—This refers to the bewitching by Mahu of the party who had come to mourn for Kurapatiu, and who were all turned into stone; and remained standing on the trail at the steep descent from the heights of Kohuipu (some have it as Kahuipu), and there they still stand. This gave rise to the proverbial saying:—
  • “The serried ranks of Taewa and Mahu who stand on high at Kohuipu.”
  • 18. Kohuipu.—Sometimes written as Kahuipu; a hill above Maunga-wharau.
  • 19. Left at the latrine.—On the return journey of Mahu to Nukutaurua he called at Korokoro-mai-tawhiti, in Heretaunga—now Hawkes Bay. He knew that there was a man named Haere there who had killed his nephew, and who (on a former occasion) had given him a small offering of food upon which was placed a morsel from the body of his nephew. That death was not avenged at that time, but on the return of Mahu from Maungawharau on his way home to Nukutaurua he took steps to obtain revenge. (At Korokoro-mai-tawhiti) Mahu affixed a wooden stake dedicated to his god, Tuwhakarongomina, to the beam of the latrine; and it pierced Haere, killing him instantly.
  • 22. Upokotaua.—This was the killing in which the nephew of Mahu was slain, it was really a murder by Tauru.
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82. HE WAIATA “WHAKARONGO E TE RAU!”
(Ngati-Ruanui, Taranaki)

(Na Pei Te Hurinui i whakamarama)

I te tainga tuatahi i kiia e Te Taite Te Tomo, me te tapiri mai hoki o te ingoa o Te Nguha Huirama, ko te whare, ko Tatau-rangi i roto i te waiata nei, i tu ki Kaiwha i te taha rawhiti o Titiraupenga. I kiia hoki ko Motukiore he waahi kei Hurakia i te taha hauauru o Taupo; a he Motukiore ano kei Kawhia. Na Te Taite i whakauru te ingoa o Te Nguha hei tautoko i a ia mo ana korero ki a Apirana. Ka whakaaro a Apirana ano nei na nga iwi o Tainui tenei waiata. Otira kaore i mohiotia na wai te waiata nei.

Kaati i a Pei Te Hurinui i noho ki te Hawera i te tau 1940 ka tae ia ki te marae i Meremere, i Ohangai ka kite i te ingoa, Tataurangi, e mau ana i te wharepuni i reira. I muri mai ka korerotia mai e Korau Rangi me te Raho Te Mutu, no Ngati-Ruanui raua tahi, ko te waiata nei na Timotu, he tauheke no Te Pahunga Tumaroroa, ko ia te kaumatua o taua marae i te wa i tae nei a Te Hurinui. No te tau 1942 ka korerotia mai nga whakamarama o te waiata nei e nga tokorua i runga nei.

Ko Timotu he tangata toa ki te pakanga, a no te pakanga ki Te Horo ki a Te Rauparaha me nga iwi awhina i a ia, ka tikina mai a Timotu e etehi o Taranaki kia haere ki te awhina i a Te Ati-Awa i taua pakanga. Rokohanga mai a Timotu e pangia ana e te mate huango, ka kore e haere i roto i te ope a Taranaki. I muri ka waiata nei i tana waiata. He wahi iti nei nga whakatikatika i nga kupu o te waiata nei kia hangai ai ki te kaupapa a Ngati-Ruanui.

(Ref.: W.L.W. p. 75; T. Turi p. 17.)

Tenei ka noho i te kopa whare i Tatau-rangi,
He marama ka roku i te pae;
He tahuritanga, he tautanga no te ngakau
Kia noho au ma reira, e raro he nei.
5 Whakataritari, mau pu nei, mau patu nei,
Mau tao nei, e ngana ra koe
Nga whatukuhu o taku manawa
Piri ki te poho, te hoha koe.
I nga rangi ra o taku ohinga, e kui ma e!
10 I kawea 'hau Aotearoa;
Me tautika, me aronui,
Kia kite mai koutou i oku he nei.
Ka waiho au i te ngutu hei hikihiki
Ki te taha rautai e pa ma, ko to te huna hoki
15 Tirohia mai au he ika tuaki
Paenga toroa, he koroirangi;
He ika pakewha hau na Rehua, e tama ma e!
He huka moana, paringa-a-tai akahu ki te whanga
Ki Motukiore, ko te rite i ahau
20 E whakamonehu, waiho te raru i ahau i!
Whakarongo, e te rau!
Tenei te tupuna o te mate
Ka piri ki ahau;
I tupu i te reinga,
25 I tupu mai ano i te pouritanga.
Ko Rongotaharangi
E huri paroa.
Ka hinga au ka takoto,
Moe tuturi, moe pepeke,
30 Moe tupoupou,
Ko te rite i ahau
Ko Mahutonga e rauna i te ao.
He maero au nei,
He kahu ka ke i te waru;
35 Kei te matuku e hu ana i te repo, i!

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82. A SONG, “LISTEN, O YE HUNDREDS!”
(Ngati-Ruanui, Taranaki)

(Explanations by Pei Te Hurinui)

In the first edition this song was described as a lament, and it was stated by Te Taite Te Tomo coupled with the name of Te Nguha Huirama that the house, Tataurangi, mentioned in this song, once stood at Kaiwha on the eastern side of Titiraupenga. It was also stated that Motukiore is a place at Hurakia on the western side of Lake Taupo; and there is also a Motukiore at Kawhia. It was Te Taite Te Tomo who brought in the name of Te Nguha to substantiate what he had told Apirana. As a result, Apirana formed the idea that this song was by the Tainui people.

However, when Pei Te Hurinui was living in Hawera in the year 1940, he visited the courtyard at Meremere, Ohangai, and noticed that the name Tataurangi was a meeting house there. Later on he was told by Korau Rangi and Te Raho te Mutu, both of whom belonged to Ngati-Ruanui, that this song was by Timotu, a male forbear of Te Pahunga Tumaroroa, the elder of that place at the time of the visit of Te Hurinui.

It was in the year 1942 when the song was explained by the above named persons.

Timotu was a warrior, and at the time of the fighting at Te Horo against Te Rauparaha and his allied tribes, Timotu was visited by some of the Taranaki people who asked him to go with them to assist Te Ati-Awa, in that battle. They found him suffering from asthma and he could not accompany the Taranaki war-party. He subsequently composed and sang this song.

There have been some minor alterations in the text to make it agree with the Ngati-Ruanui version.

(Ref.: W.L.W. p. 75; T. Turi pp. 107-108.)

Abiding here in the house Tatau-rangi,
As the moon rises o'er the horizon;
I turn about, my troubled thoughts to allay
And so remain content, with this my hapless lot.
5 There is eagerness within for a gun to hold, a war club to grasp,
A spear to poise; so goes the inner striving
Within and thro' the organs of my body,
Which cling fast within, a never-ending urge.
In the days of lusty manhood, O mesdames all!
10 I was taken o'er the land of Aotea-roa.
A presentable and up-standing one, indeed,
But now you all do see my sorry state,
On many lips I am a passing jest
And in this quiet haven, I am like a refugee.
15 Look and see me here a disembowelled fish,
A stranded albatross, tossed by the whirlwind;
A stray fish of Rehua am I, O youthful ones!
Like the sea foam, faintly seen at the inlet
At Motukiore, I do now appear
20 As if about to die, such is my sad state, alas!
Listen, O ye hundreds!
See here the ancestor of all maladies
Has adhered itself unto me
It was nurtured in the Nether-world,
25 It sprouted forth from utter darkness.
Behold, Rongotaharangi
Turning about afar off.
A like case am I as I lay me down,
Kneeling on my couch, then crouching
30 Swaying to and fro in my sleep.
Like am I unto
Mahutonga circling in the heavens,
Like flotsam am I,
And as the hawk screaming with winter hunger;
35 Or the bittern hooting in the marshes.

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NGA WHAKAMARAMA
  • Rarangi:
  • 1. Tataurangi.—Koi nei te ingoa o te whare kei Meremere, i Ohangai, e tu ana i-naianei. Ki te korero a Te Raho te Motu ko te rima tera o nga whare i tapa ki taua ingoa. I tu katoa aua whare ki nga tahatika o te awa o Tangahoe, kei te taha tonga atu o te Hawera.
  • 9. E kui ma.—Ki etehi, “E Ki ma.” E he ana tenei.
  • 11. Me he tautika, me he aronui.—Ki etehi “Me tautika, me aronui.” Na te reo korero o Ngati-Ruanui i uru ai te “he.”
  • 14. Rautai.—Ki etehi “rau tau,” ara ko te kupu “rautai” no te reo o Taranaki mo te kupu “rautahi,” ara he noho he okioki kaore e whakararurarutia ana.
  • 16. Koroirangi.—He tukauati, he awhiowhio.
  • 18. Akahu ki te whanga.—E akahukahu atu ana ki te whanga, he tai tipi.
  • 19. Motukiore.—He toka papa kohatu kei te puau o te awa o Tangahoe. Ko te ture o te mahi ika kei tera tauranga hi ika, haria mai ai nga ika i runga i nga waka ki taua papa kohatu tuaki ai nga puku.
  • 26. Rongotaharangi.—He atua.
  • 27. E huri paroa.—Ki etehi ki te waiata, “He uri i paroa.” E he ana tenei.
  • 32. Mahutonga.—E kiia nei ko te Southern Cross, he ropu whetu.
  • 32. E rauna.—Ki etehi, “E rau na.” E he ana tenei. Ko te kupu pakeha around, tera te “rauna.” Ko tera ropu whetu hoki ko Mahutongo kaore i nga takiwa whenua o te tonga e to ana, engari e huri haere ana i te pito ki te tonga o te rangi.
- 279
NOTES
  • Line:
  • 1. Tatau-rangi.—This is the name of the house which at present stands at Meremere, Ohangai. According to Te Raho te Mutu it is the fifth house to be given that name. All of them were erected along the course of the Tangahoe river, which flows past on the southern side of Hawera.
  • 9. O mesdames all!—In some versions, “E Ki ma e!” O Ki with your companions. This is incorrect.
  • 11. A presentable and upstanding one, etc.—In some versions, “Me tautika, me aronui.” The inclusion of “he” is a Ngati-Ruanui intruding conversational aspirate. (The Aotea people, in ordinary conversation, indicate the aspirate by a hesitancy or catch in the voice, but in some words, where it is absent, the aspirate intrudes. In singing, however, the reverse is the case and their pronunciation is the same as other tribes.)
  • 14. Quiet haven.—In some versions “rautau.” The word “rautai” is the Taranaki dialectical rendering of “rautahi,” which means to be allowed to rest and not be disturbed.
  • 16. Whirlwind.—A whirlwind or whirlpool.
  • 18. Faintly seen at the inlet.—Faintly seen at the inlet, as at time of low tides.
  • 19. Motukiore.—A large flat-topped rock at the mouth of the Tangahoe river. It was the rule of fishing, on the fishing ground there, for the fish to be landed from canoes and placed upon this rock for gutting.
  • 26. Rongotaharangi.—A god.
  • 27. Turning about afar off.—In some versions, “He uri a paroa,” A descendant afar off. This is incorrect.
  • 32. Mahutonga.—The Southern Cross constellation.
  • 32. Around.—In some versions, “E rau na,” O ye hundreds behold.” This is incorrect. The word rauna is the term “around” Maorified. This constellation does not sink below the horizon in southerly latitudes, but it circles around in the southern skies.
- 280
83. HE WAIATA NA TE TUREHU (PATU-PAIAREHE)
(Ngati-Awa)

E ki ana a Te Taite Te Tomo i rongo ia ki tenei waiata na Te Kupenga o Ngati-Awa, i Whakatane.

Ko tetahi tenei o nga waiata i tawhio nga motu e rua. E kiia ana, na te wairua, ara na te turehu; a, ko te kaupapa o nga kupu e waiatatia ana i whakaritea ki ta te Kai-tito i mahara ai hei reo mo te turehu. No reira, hei whakamarama: Ki te reo Maori ake he penei te timatanga:—

“E pa koia ki te hau-raro e
Pupuhi mai nei ki taku kiri mo, etc.”

Ka metia ki te reo turehu:—

“E pawa koia kiwi te hauwu raro ewe
Pupuhiwi mai neiwi ki takuwu kiri mowo, etc.”

Ko te kaupapa i taia ki raro nei ko te reo Maori, kaore nga whakarereketanga.

I maharatia ai no te takiwa o Ngati-Awa ki Whakatane tenei waiata kei nga ingoa e whakahuatia ana i roto i te waiata. Ko Te Ngahue he rangatira no Whaka-tane. Ko Hingarae he toka kei Whakatane. Otira kei a Matatua nga tino whaka-marama. E ki ana a Paitini Wi Tapeka (B. 3/87) na Tamaikakea tenei waiata mo tana tamaiti.

(Ref.: B. 3/87; M. 211; S.L. 268; M.M. 169.)

E pa koia ki te hauraro e
Ata pupuhi mai ki taku kiri mo-
Ko, pakihore rawa i aku ringa, e
Ki te rau kaku kai arikirau e
5 Kore ra e taea atu, ho-
Ki rawa mai nei Te Miroi, e,
Raunga iti ana te tinana, ko,
Nahau tonu ko' i haramai, e,
Te whare i runga o te papatere ra,
10 E ai au i te rimu pae, ko
Nga toka tapu au ki Hingarae te
Ata kitea te whakarewanga mai
O Te Ngahue i nga motu ra, e.
Ma Hinerau au e pupuhi ki
15 Wawe te tae ki nga hoa ra, e;
Koi noho roa hoki i te ao, koi
Manako mai e te ngakau ko
Nga mahinga o taku ohinga, e
Ka hoki au ki te Heiawe, ko
20 Rangititoko he whakarikanga ma-
Te i ahau e tarawautia nei, e.

He whakamarama mo nga kaupapa i nga pukapuka i taia ai, i tuhia ai ranei tenei waiata:—

B. 3/87.— Kei te reo Maori tonu nei. Kei reira e kiia ana na Tamai-Kakea mo tana tamaiti. He maha nga wahi e tahapa ana. E kiia ana ko Ira me Pupuhi he wahine. Kei reira te whakamarama mo Hingarae, he toka kei Whakatane. Ko Hingarae, Toka-a-Houmea, Tapanaua he marama katoa enei no Maungapohatu. I te haerenga mai o Maungapohatu o putauaki, o Moutohora i Te Matau-a-Maui rokohanga mai e te awatea kua rere mai enei marama ki Whakatane.

M. 211.— Kei te reo turehu. E kiia ana i reira he waiata na te wairua. Kei te tika te whakahua i te ingoa nei “Hingarae.”

M.M. 169.— Kei te reo Maori. E kiia ana he waiata oriori a te wairua i te hikihikitanga tamaiti. I waiatatia e taua wairua i runga i te whare i tona mauranga ai i te tamaiti: Ko te whaea i te ngaro ke. Ko te take o te oriori he whakangaro i te tangi a te tamaiti, e hamama ana hoki ki te tangi.

S.L. 268.—Kei te reo turehu, engari i rereke ano i etahi i tuhia ra ki te reo turehu. Ko te ahua o tenei he mea kapo i nga wahi tawhiti mai i te iwi nana te waiata.

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83. A SONG OF THE FAIRY FOLK
(Ngati-Awa)

Te Taite Te Tomo stated that he heard that this song was by Te Kupenga of Ngati-Awa, at Whakatane.

This is one of the songs that has circulated through both islands. It has been said that it was composed by a supernatural being, that is, by a fairy; and the arrangement of the text was made to conform with the composer's idea of the language of the fairy folk. To quote as an example: In the proper Maori language the opening lines are:—

“E pa koia ki te hau-raro e
Pupuhi mai nei ki taku kiri mo, etc.”

As transformed into the language of the fairy folk it reads:—

“E pawa koia kiwi te hauwu raro ewe
Pupuhiwi mai neiwi ki takuwa kiri mowo, etc.”

The text recorded hereunder is in the proper Maori language, without the variations.

The reason why it was thought that this song belonged to Ngati-Awa at Whakatane is because of the names mentioned in the song. Te Ngahue, for instance, was a chief of Whakatane. Hingarae is a rock at Whakatane. However, the proper explanations are with the Matatua people. Paitini Wi Tapeka claimed (B. 3/87) that this song was by Tamaikakea for his son.

(Ref.: B. 3/87; M. 211; S.L. 268; M.M. 169.)

Caress me, O breeze from the north, e,
Gently blow upon my skin with its tat-
Tooing barely ruffle my hands, e,
With shredded leaves of arikirau, which
5 Cannot be procured, re-
Turned hence did Te Miroi, e,
With body quite enfeebled, but
You have come of your own accord
To the house atop the elevated rock.
I am like the weed wrack, and as
10 The sacred rock am I of Hingarae, hardly
Visible on that eminence yonder
Is Te Ngahue among those woods, e.
Let the winds of Hinerau waft me and
15 Hasten my journey to my friends, e;
Lest I overstay myself in the world, and
My thoughts linger overlong on
The escapades of my youth, for
I am returning to Heiawe, 'tis
20 Rangititoko who makes me impatient and de-
Parted this life I would rather be than be slandered.

A note with regard to the text in the various published collections or in manuscript.

B. 3/87.—This is in the ordinary Maori language. It is claimed there that the song was by Tamaikakea for his son. There are many variations in it. It is stated there, for instance that Ira and Pupuhi were women.

The statement is also made therein that Hingarae is a rock at Whakatane. Hingarae, Toka-a-Houmea Tapanaua were all rock fragments from Maungapohatu. When the mountains called Maungapohatu, Putauaki (Mt. Edgecombe), and Moutohora at Te Matau-a-Maui (The Fish Hook of Maui), were on their way (to sea) they were overtaken by daylight, and the fragments mentioned flew off to Whakatane.

M. 211.—This is in the language of the fairy folk. It is said there that this is a song by a supernatural being. The name “Hingarae” is correctly given.

M.M. 169.—This is in the Maori language. It is stated there that this is a lullaby song by a supernatural being when nursing a child. It was sung by the supernatural being on the roof of the house when it took a child; the mother of whom was absent elsewhere. The reason for the lullaby was to drown the child's cries, for it was crying out aloud.

S.L. 268.—This is in the langauge of the fairy folk, but it is not the same as other versions recorded in the language of the fairy folk. It would appear that this version was appropriated in districts more remote from the tribe to whom the song belongs.

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NGA WHAKAMARAMA
  • Rarangi:
  • 1. Hauraro.—Ki etahi “hautonga.”
  • 4. Kaku.—He kuka no te harakeke kua takirihia te whitau, te muka.
  • 4. Arikarau.—Kei te ngaro tenei. Tera pea he ahua harakeke ano.
  • 5. Kore ra, etc.—Ki etahi “Hore pea e tae atu ko.”
  • 6. Te Miroi.—He tangata.
  • 11. Hingarae.—Kua whakamaramatia i runga ake ra.
  • 13. Te Ngahue.—Mehemea na Ngati-Awa tenei waiata he rangatira tenei no Whakatane. I mate i te wa o nga whawhai a Ngapuhi.
  • 14. Hinerau.—He hau.
  • 19. Heiawe.—Ki etahi “Waiawe.”
  • 20. Rangititoko.—Kei te ngaro tenei.
- 283
NOTES
  • Line:
  • 1. Breeze from the north.—In some versions “hautonga,” south wind.
  • 4. Shredded leaves.—This is the waste fibre of the flax after the woody parts have been removed to obtain muka (fibre used in weaving, etc.).
  • 4. Arikirau.—No information. Possibly a variety or species of flax.
  • 5. Cannot be procured.—In some versions “Hore pea e tae atu, ko,” cannot, perhaps, reach it, re.
  • 6. Te Miroi.—The name of a man.
  • 11. Hingarae.—Already explained earlier.
  • 13. Te Ngahue.—If this song is by Ngati-Awa, this would refer to a chief of Whakatane. He died during the wars with Ngapuhi.
  • 14. Hinerau.—The name of a wind.
  • 19. Heiawe.—In some versions “Waiawe.”
  • 20. Rangititoko.—There is no information available.
- 284
84. HE WAIATA AROHA
(Na Ngati-Whakahemo)

Ko nga kupu o te waiata nei he mea tango mai i te pukapuka a Elsdon Best (B. 3/88), i ta T. Turi hoki (T. Turi 51), a e tukua atu ana ki te kimi i ona tino whakamarama. Ko te ahua o te wahi i whakakaupapatia ai tenei waiata kei te taha tai i tua mai o Maketu, kei Pukehina. Ko Ngati-Whakahemo te iwi kei reira; na reira ka whakamau pera te patai. He waiata reka tenei, kei nga wahi katoa e waiatatia ana.

(Ref.: B. 3/88; T. Turi 51; W.L.W. p. 101; B. 3/215.)

Kaore te aroha e huri i runga ra o
Aku kiri kanohi, he hanga kia mapuna te
Roimata i aku kamo, e.
Me aha te aroha e mauru ai ra?
5 Mai ki pikitia te hira kai te Pare-o-te-
Rawahirua, kia mihi atu au te
Ripa ki Matawhau; naku ia na koe ko-
I huri ki te tua, i.
Pere taku titiro te au kai te moana o
10 Tuhua i waho, he rerenga hipi mai no-
Hou, e Te Kiore, hei kawe i ahau ki
Tai o nga muri, kei maru tata'hau te
Whakamau ki te iwi e.

NGA WHAKAMARAMA
  • Rarangi:
  • 1. Kaore te, etc.—Ko tenei whiti kaore i te B. 3/88, engari kei te T. Turi 51.
  • I runga ra o.—Ki etahi “i roto ra.”
  • 2. Mapuna.—Ka pupu ake penei i te wai o te puna.
  • 4. Mauru.—Ki etahi “mahuru.”
  • 5. Mai.—He whakapotonga no “homai.”
  • 5. Hira.—He kupu Maori tonu, mo te tuahiwi o te rae, o nga tukemata Tera tetahi waiata, “Ko koe e Te Rae-hira i waho o Otawa, etc. He ingoa no W. K. Wihapi o te Puke a Te Raehira. I te wa patu tohora nei ka kiia te “hira” ko te taumata ee titiro ai ki waho ki te moana; engari pea tera ko te kupu pakeha “hill.”
  • 5. Te Pare-o-te-Rawahirua.—E ki ana a Wihapi he hiwi kei runga ake o te whare-kura i Ohinepanea, Pukehina. Ko te Rawahirua he kaumatua no Tuhourangi.
  • E ki ana a Te Taite i rongo ia no Ngai-te-rangi a Te Rawahirua; nona te pa i patua ai a Haua, tipuna o Ngati-Haua.
  • 7. Matawhau.—He whakapotonga mo Matawhaura, he maunga whakahuahua na Te Arawa i te Rotoiti.
  • 9. Pere taku titiro.—He tohunga te whakahuatanga i enei kupu, ka whiua nga kanohi ki waho ki te moana, ano kei te pere.
  • 10. Tuhua.—He motu kei waho o Tauranga, e kiia nei ko Mayor Island.
  • Hipi.—Ko te kupu pakeha ra, “ship.”
  • 11. Te Kiore.—E ki ana a Wihapi ko Te Whiti-Kiore te tangata o Tuhua, waiho iho hei ingoa hapu. Ki etahi e penei ana, “Nohou e te atua” mo te pakeha.
- 285
84. A SONG OF LOVE

The text of this song was taken from the collections by Elsdon Best (B. 3/88), and that of Turi (T. Turi, 51), and it is offered here as an invitation for some explanation of it. It would appear that the locality where it was composed is on the sea-ward side of Maketu, at Pukehina. Ngati-Whakahemo is the tribe living there; wherefore, the quest for information is directed to that tribe. This song has a sweet air and it has a vogue throughout the land.

(Ref.: B. 3/88; T. Turi 51; W.L.W. p. 101; B. 3/215.)

Always the longing is uppermost
And upon my eye-lashes, bubbling forth,
Are the tears from mine eyes.
How am I to abate this longing?
5 Let me ascend the lower brow of Pare-o-te-
Rawahirua, where I might greet the
Current of Matawhau; for it was I who
Turned my back on you.
My gaze darts forth to the ocean current of
10 Tuhua out yonder, where comes sailing in the ships of
You, O Te Kiore, to take me to
The seas in the north, where I will draw nigh
And direct my way to the tribe.

NOTES
  • Line:
  • 1. Always, etc.—This verse is not in B. 3/88, but it is in T. Turi 51.
  • 1. Uppermost.—In some versions “i roto ra,” within me.
  • 2. Bubbling.—Bubbling forth like water from a spring.
  • 4. Abate.—In some versions “Mahuru,” quieted or set at rest.
  • 5. Let.—An abbreviation for “homai.”
  • Lower brow.—This is a proper Maori word, and is the name for the slight protuberance on the brow, where the eye-brows are. In one song is this line, “It is you, O Te Rae-hira, out there at Otawa, etc.” Te Rae-hira is a name of W. K. Hapi of Te Puke. During the whaling period the word “hira” was applied to the lookout-post for scanning the sea; in this instance, perhaps, it is (the Maorified form of) the English word “hill.”
  • 5, 6. Te Pare-o-te-Rawahirua.—Wihapi states that this is a hill above the school-house at Ohinepanea, at Pukehina. Te Rawahirua was an elder of the Tuhourangi (an Arawa tribe, whose present principal settlement is at Te Whakarewarewa). Te Taite states that he heard that Te Rawahirua belonged to Ngai-te-rangi (of Tauranga), and it was at his pa where Haua, the eponymous ancestor of Ngati-Haua (of Morrinsville), was killed.
  • 7. Matawhau.—An abbreviation for Matawhaurua, a mountain at Rotoiti often mentioned by the Arawa people.
  • 9. My gaze darts forth.—This is an inspired expression, to say one's gaze is thrown out to sea, as if it were a dart.
  • 10. Tuhua.—An island out from Tauranga, now called Mayor Island.
  • 10. Ships.—Maorified form of the English word “ships.”
  • 11. Te Kiore.—Wi Hapi states that Te Whiti-kiore was a personage of Tuhua, after whom a tribe was named. In some versions it is rendered thus, “Of you, O God,” meaning a European.
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85. HE TANGI MO TE HEREKAU
(Ngati-Whakatere, Ngati-Raukawa)

(Na Te Taite Te Tomo i whakamarama)

E ki ana a Te Taite ki tona rongo na Rutera tenei waiata mo tona tane mo Henere Te Herekau, e korerotia ra i te waiata nama 42. Ko Henere i te motu i Kapiti i taua wa. Ko Rutera i Te Putaru, e tata ana ki Foxton. Ka tae atu a Hami Tai-ki-te-rawhiti ka ki atu, he nui te mate o Henere, ka tangihia nei e Rutera te tangi nei.

Family Tree. Henere Te Herekau=Rutera, Kerenapu=Te Piwa Te Tomo, Te Taite Te Tomo

Kei nga wahi katoa o te motu nei e waiatatia ana. Ka tae he iwi ka whaka-whitiwhitia etahi o nga kupu kia rite ki te take mo reira ta ratau na tangi. In a hoki kei te pukapuka a McGregor (S. 42) he penei te timatatanga:—

“Nei ka noho i te ngongohau
O te Karetoa, etc.”

Ko nga waiata maha i roto i te pukapuka a McGregor na nga Maori i riro herehere i te whawhai i Rangiriri i te 23 o Noema, 1863. I mauria atu ratau ki Akarana, a utaina ana i te tuatahi ki runga ki te manuao, “H.M.S. Curacoa.” Ko ia ra ta ratau whakamaoritanga o te ingoa o taua manuoa, ko te “Karetoa.”

Kei te B. 3/75 e kiia ana e Paitini Wi Tapeka, na Rangihore tenei waiata mo tona matua, engari kei reira ano enei kupu “te ao e rere mai i Kapiti.” Kei roto ano hoki aua kupu i te M. 275, i te S.L. 195.

(Ref.: M. 275; S.L. 195; S. 42; B. 3/75; T. Turi p. 15; W.M. 9/11.)

E noho ana i te whatitoka
O toku whare, o Te Pungarehu;
Whakaanga tonu te kanohi ki te hihi o te ra.
Ka kai tonu mai ki taku kiri.
5 E te hautonga e pupuhi nei,
E wero ra koe i taku tinana.
E tama, tu ake ki runga ra!
Ko te kore weweru hei uhi iho mo te kiri ra
Ka pau te tikaro e aitua;
10 I huia ake nei aku turi ki poro kaki.
Me mihi kau atu, me tangi kau
Te ao e rere mai i Kapiti, e Kau!
E arohatia nei e au;
Aku mate tau tini,
15 Aku mate taurua ki te whare.
Moe hurihuri ai maua nei ko taku hoa,
E moe kino atu ra e!

NGA WHAKAMARAMA
  • Rarangi:
  • 1.Whatitoka.—Ki etahi “te roro.”
  • 2. Te Pungarehu.—Ki etahi “aitua,” no nga whakawhitiwhitinga tena. He whare i Te Putaru.
  • 3. Whakaanga, etc.—Ki etahi, “Whakamau te titiro ki te hihi o te ra.”
  • 10. I huia ake, etc.—No nga whakawhitiwhitinga ka peneitia, “I huia mai nei nga mate ki a tatou.”
  • 12. Kapiti.—Ko te motu i waho o Otaki.
  • 12. E Kau.—Mo Te Herekau.
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85. A SONG OF REGRET FOR TE HEREKAU
(Ngati-Whakatere, Ngati-Raukawa)

(Explanations by Te Taite Te Tomo)

Te Taite states that, according to what he heard, this song was by Rutera for her husband Te Herekau, who has already been mentioned in Song 42. Henere was on the island of Kapiti at that time. Rutera was at Te Putaru, a place near Foxton. Hami Tai-ki-te-rawhiti called there and said that Henere was very ill, whereupon Rutera composed and sang this song.

Family Tree. Henere Te Herekau=Rutera, Kerenapu=Te Piwa Te Tomo, Te Taite Te Tomo

The song has a vogue throughout the land. Wherever it is sung by various tribes adaptations are introduced to coincide with the motive for their lament. As an example in McGregor's collection (S. 42) the opening lines are:—

“Sitting here, where the breeze is sucked in,
Aboard Karetoa, etc.”

Most of the songs in the collection by McGregor were contributed by Maoris who were taken as prisoners at the battle of Rangiriri on the 23rd November, 1863. They were taken to Auckland and were, in the first place, placed aboard the man-of-war, “H.M.S. Curacoa.” They rendered the name of the man-of-war as “Karetoa.”

In B. 3/75 it is claimed by Paitini Wi Tapeka that Rangihore was the author (or authoress?) of this song for his father, that the following expression also appears there. “The clouds scudding hither from Kapiti.” This expression also appears in M. 275 and in S.L. 195.

(Ref.: M. 275; S.L. 195; S. 42; B. 3/75; T. Turi p. 15; W.M. 9/11.)

Sitting here at the doorway
Of my house, Te Pungarehu;
Steadfastly I gaze into the glare of the sun,
As it burns into my skin.
5 O thou south wind, blowing hither,
Thou dost penetrate into this body of mine.
O son, arise and stand forth!
There is no garment to cover my nakedness,
All have been filched by adversity;
10 And thus my knees are gathered up to my throat.
Let me now greet and lament
The clouds scudding hither from Kapiti, O Kau!
Here I do grieve
For my many departed kin,
15 My deaths so oft repeated within the house.
My comrade and I toss about in our sleep,
Because of that painful slumber over there, alas!

NOTES
  • Line:
  • 1. Doorway.—In some versions “te roro,” front end of house.
  • 2. Te Pungarehu.—In some versions “Aitua,” a disaster, etc., or misfortune.
  • 3. Steadfastly, etc.—In some versions, “whakamau te titiro ki te hihi o te ra,” which expresses the same idea.
  • 10. Gathered up, etc.—In various adaptations it has been rendered thus, “I huia mai nei nga mate ki a tatou,” (Thus our bereavements have been gathered together before us.)
  • 12. Kapiti.—The island out from Otaki.
  • O Kau.—For Te Herekau.
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86. HE WAIATA NA TE TOHUNGA
(Ngati-Urunumia, Ngati-Maniapoto)

I te tainga tuatahi o te waiata nei na Te Taite Te Tomo anake nga whakamarama, i tua atu i nga mea i kitea ai e Apirana i roto i nga pukapuka. He maha nga waahi he o nga korero a Te Taite.

I tenei tainga na Tukarehu Te Ahipu raua ko Aihe Huirama etehi whakamarama i homai ki a Pei Te Hurinui mo te putake me nga ritenga o te waiata nei.

E ai ki a Aihe Huirama, ko Te Ikatere te tangata nana tenei waiata. He raruraru i tupu i tetehi wa i a ia i noho ai ki Kawhia, ara i whakapaea ia ki te makutu, ka puta te kupu mona me wehe atu ia i reira. Ko tana wehenga mai i Kawhia ka ahu ki te marangai, ki te Nehenehenui, ki waenganui i tona iwi, i a Ngati-Maniapoto. I roto i ana haere puta atu ia ki a Ngati-Tuwharetoa i Taupo, he maha hoki nga toronga o Ngati-Maniapoto kei reira. No te tangata ra ka kaumatua rawa ka tonoa e an mokopuna, i Kawhia e noho ana, kia haere ia ki reira. Nona i tae ai ki runga o Tirohanga-Kawhia, e kitea atu ai te moana, ka waiatatia e ia te waiata nei. Ki ta Tukorehu Te Ahipu korero he wahine ke nana tenei waiata, ko Te Rua-a-wai, te ingoa.

Na Apirana enei korero e whai ake nei: “I taia tenei waiata ki “Nga Moteatea” (M. 126). Kei reira e kiia ana, ‘He waiata na Te Iro no te hekenga i Matakitaki.’ Ko Matakitaki te parekura i mate ai a Waikato i a Hongi Hika, i a Ngapuhi. Otira ko te ahua o te kaupapa o te waiat kaore i whakahua ki taua parekura. Ko te korero nui o tenei waiata mo te kimihanga a Hikatamure i te makutu.”

Ko Hikatamure he tamaiti na Maniatiemi. Ko tona whaea ko Raruatere. Ka taka i te wa i pakanga ai nga iwi o Kawhia ki nga iwi o Aotea, ka puta te whakaaro i a Hikatamure kia haere ia ki tana matua, he tungane no tana whaea, i te takiwa ki Taupo, ko Taunga te ingoa. Na tana noho ki te takiwa ki te Marangai o Kawhia, ka huaina i roto i te waiata nei ko “Taunga-ki-te-marangai.” Ko te haere a Hikatamure ki a Taunga e whai ana kia akona ia ki te makutu.

I te taenga o Hikatamure ki Taupo ka kiia atu ki a ia kua riro ke a Taunga ki Te Kahawari. i Nukutaurua. Ko te haerenga tena o Hikatamure e korerotia nei e Te Taite:—

“Ka haere mai na i Kawhia ka tae mai ki Omawete, kei Taupo, ka kiia atu e Ira-hangore (he tohunga no Taupo) kia ahu ki te rawhiti, ka haere na ia. Ka tae ki Motutere ka whai kupu mai a Ngahina, kia haere tonu. Ka tae atu ki Opepe na Maihi te kupu, ‘Ka pa ano e koe, a kia eke ki runga o Titiokura, me kore koe e rongo i te ha o te rawhiti.’ Haere tonu na, ka tae ki Tatara-a-kina, ka whai kupu mai a Te Rangihiroa, ‘Nau mai e noho, kei te maruhi te rangi.’ Ka utua e ia, ‘E pai ana, ehara he kohihi Maunga-haruru’.”

Ka tae ki Te Kahawari i Nukutaurua, ka kite a Hikatamure i tana matua i a Taunga, ka korero atu i tana take, he tino tohunga hoki tera. Ka utua mai, “E hoki ki to matua tonu ki a Maniatiemi; he neke ke atu tona tohungatanga i toku.” Ka hoki mai a Hikatamure ki Kawhia. He mea mahi tinihanga na Hikatamure raua ko tana wahine ka riro mai i a ia te makutu e huaina i te waiata nei, te mata-taketake, i tana matua i a Maniatiemi. I tana tononga tuatahi i a ia i hoki mai ai i te tai-rawhiti kaore i homai e Maniatiemi taua mohiotanga ki a ia. Na te wahine a Hikatamure te meatanga atu ki a ia:—

“E pa, rere! Ko te ihu puni ra, anei na!
Ko te ihu Matoka, a ra rake!
Rere! Engari te ihu pongihau, anei na, rere!”
Ka tonu ki a ia ano.

Ka mea atu a Hikatamure, “Kua tika,” Ko to raua haerenga tena ki te whare o Maniatiemi. Ka whakangaro a Hikatamure i a ia, ko te wahine i piki atu ki te mahau o te whare. Ka noho te wahine ra ka miromiro i ana whenu ki runga i ana papa. No tetehi hiwinga ake o tana turi ka kata mai a Maniatiemi. Ka mea atu te wahine ra, “He aha tau e kata?” Ka ki atu te kaumatua ra, “Ko to aroaro!” Ka titiro whakapi atu te wahine ra ka mea atu, “E hiahia ana koe?” Ka tungou atu a Maniatiemi. I tera ka okioki te wahine, ka matika atu hoki te kaumatua ra. I taua wa tonu ka whakaputa atu a Hikatamure. Ka oho te mauri o Maniatiemi. Ka mea atu a Hikatamure, “Kaua e wehi. Homai te mata-taketake.”

Ka riro mai i a Hikatamure te mata-taketake i tana matua. No te matenga o Maniatiemi ka puta te mana o te makutu o Hikatamure. Na tana makutu ka ngaua e te kuri tetehi ngarara ko Whatumanawa te ingoa. Na taua ngarara i kai te potiki a Whatumanawa, a koi ra te putake o tana ingoa. I muri iho ko te haerenga o Hikatamure ki Kaingaroa i te taha hauauru o Taupo, e tata ana ki Tuaropaki me Te Tihoi. I reira ka akina e ia tana makutu ki nga rakau kahikatea, maroke tonu atu aua rakau. Ka mea atu a Taunga ki tana iramutu, e kore ia e mate i te makutu ahakoa na wai. Ko te hokinga tera o Hikatamure ki roto o Waikato ki te whaka-taetae ki a Kiki. Ko Kiki te tino tohunga o te makutu o roto i Waikato; ina hoki tana ingoa, a Kiki-whakamaroke-rakau.

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86. A SEER'S SONG
(Ngati-Urunumia, Ngati-Maniapoto)

In the first edition explanatory material, other than what had been gleaned by Sir Apirana Ngata from books, was contributed by Te Taite Te Tomo. There were many inaccuracies in Te Taite's account.

For the present edition Tukorehu Te Ahipu and Aihe Huirama gave Pei Te Hurinui some further explanations as to the origin of and motive for this song.

According to Aihe Huirama, Te Ikatere was the author of this song. Some trouble arose when he was living at Kawhia, that is, he was accused of having practised sorcery, and he was told to leave. He left Kawhia and went to the east, to Te Nehe-nehenui (now King Country) to live amongst his own people, the Ngati-Maniapoto. In his travels he went among the Ngati-Tuwharetoa of the Taupo district, amongst whom there are many branches of the Maniapoto people. When he reached old age he was asked, by those of his grandchildren who were then living in Kawhia, to go there with them. On the way there and at the place called Tirohanga-Kawhia, where the first view of the sea is obtained, he sang this song.

The following account is by Sir Apirana Ngata: “This song was published in ‘Nga Moteatea’ (M. 126). It is described there as ‘A song by Te Iro after the flight from Matakitaki.’ Matakitaki was the scene of the defeat of Waikato by Hongi Hika and his Ngapuhi force. However, the song does not make any mention of that defeat. The highlight of this song is the account of Hikatamure's search for knowledge of witchcraft.”

Hikatamure was a son of Maniatiemi. His mother was Raruatere. At the time when fighting took place between the Kawhia people and the people of Aotea, Hikatamure decided to visit his maternal uncle who lived at Taupo, and whose name was Taunga. On account of his home being to the east of Kawhia, he is referred to in this song as “Taunga-of-the-east.” The reason for Hikatamure's visit to Taunga was to acquire knowledge of witchcraft.

On Hikatamure's arrival at Taupo he was told that Taunga had gone to Te Kahiwari at Nukutaurua (on Te Mahia peninsula). Hikatamure then proceeded on his journey as recounted by Te Taite:—

“He came from Kawhia and reached Omawete in Taupo, and was told by Ira-hangore (a seer of Taupo) to proceed towards the east, and he went. At Motutere, Ngahina had a word with him, telling him to continue on his journey. On reaching Opepe, Maihi said to him, ‘Do you now perservere until you ascend Titiokura, where you might get a whiff of the east coast.’ He went on and reached Tatara-a-kina where Te Rangihiroa addressed him saying, ‘Welcome and stay here for the shades of night are following.’ To this he replied, ‘It is well, when one can speed along from the summit of Maunga-haruru (Resounding Mountain)’.”

Reaching Te Kahawari at Nukutaurua, Te Hikatamure saw his uncle, Taunga, and told him of the purpose of his visit, for his uncle was a notable seer. The reply was, “Return to your father, Maniatiemi, for he is a seer of a higher order than I.” Hikatamure thereupon returned to Kawhia.

Hikatamure and his wife had to resort to trickery upon his father Maniatiemi, before he obtained knowledge of the witchcraft mentioned in this song as mata-taketake. When he first asked for it, on his return from the east coast, this knowledge would not be given by Maniatiemi; and it was his wife who indicated to him how he could obtain it, when she said to him:—

“Why man! See here! The obstructed nose still seeks this perfume, see!
The cleared nostril can detect from over there!
The breath from this nose will always attract, see!”
and she pointed to herself.

Hikatamure said, “Yes, that is right.” They then went to the house of Maniatiemi. Hikatamure secreted himself and his wife stepped up on to the porchway of the house. The wife sat down and commenced to twist some flax fibre on her thigh. Whilst so engaged she lifted her knee and Maniatiemi chuckled. “What amuses you?” she asked. The old man said, “Your person.” The woman looked slyly at him and said, “Are you attracted?” Maniatiemi nodded. The woman thereupon reclined and the old man moved towards her. At that moment Hikatamure disclosed himself. Maniatiemi's spirit was startled. Hikatamure said, “Do not be afraid. Give me the mata-taketake.

Hikatamure acquired the mata-taketake ritual from his father. On the death of Maniatiemi the full power of witchcraft was manifested in Hikatamure. Because of his sorcery a dog bit a reptile called Whatumanawa, a name given to it because it had eaten the child of a man named Whatumoana. Afterwards Hikatamure went to Kaingaroa on the western side of Lake Taupo and situated in the vicinity of Tuaropaki and Te Tihoi. At that place he directed his sorcery at some kahikatea trees and they became withered immediately. Taunga then told his nephew that there was no possibility of anyone succeeding in bewitching him, no matter who he may be. Hikatamure then returned and went into the Waikato valley to try conclusions with Kiki. Kiki was the most notable seer practising sorcery in Waikato, which had earned for him the name, Kiki-the-witherer-of-trees.

- 290

Te taenga o Hikatamure me tana ope iti nei ki te kainga o Kiki ka warea a Kiki ki te makutu i nga kai ma ana manuhiri, ko Hikatamure kei te makutu i te mahau me te whatitoka o te whare o tera o nga tohunga. Ka maoa mai nga kai kaore a Hikatamure i kai, ka tukua ma tana tamahine nga kai, ka karakiatia e ia te mata-tawhito, te whakangungu, me te parepare. Te mutunga o te kai a tana tamahine ko te hokinga mai o Hikatamure, ka hoe i roto o Waikato ki runga o Waipa, kei ko tata atu o Pirongia ka u ki uta ka hoki ki Kawhia. I muri tata iho, i taua rangi ano, ka mate a Kiki-whakamaroke-rakau. Mohio tonu tana iwi na Hikatamure i makutu; ko te hoenga i runga i o ratou waka ki te whai, kaore i mau.

E ki ana a Apirana whakamarama: “Ko te nuinga o nga korero mo Hikatamure kei roto i nga pukapuka a Hone Waiti (White's Ancient History of the Maori).

Kei roto ano te waiata nei i te pukapuka a T. Turi p. 44, engari kei te taupatupatu etahi kupu maha, he tohu no te roa o te takanga haeretanga o te waiata nei i te motu.”

Na runga i nga korero mona, i a ia i wehe mai i Kawhia, i puta ai te ingoa o Hikatamure i roto i te waiata a Te Ikatere.

Ko te kaupapa ka taia ki raro iho nei na Tukorehu Te Ahipu, he uri no Peehi Tukorehu e huaina i roto i te waiata nei, i korero ki a Pei Te Hurinui.

(Ref.: M. 126; T. Turi 44.)

Kaore hoki taku whakatakariri ki aku mokopuna
E kukume kino nei i au, e.
No mua ra, e Pa ma, te huinga o aku turi,
No taku rangi marohitanga;
5 Ka tuku tenei ka popopopo, ka paewaitia,
Ka rere au ko te reinga, e.
Homai, e Pehirehu, te rongo o te kai,
Kia whakarongo pikare aku taringa, e.
“Takahia e koe i te nuku roa o Omawete,
10 Ko te ara tena i haere ai to tupuna a Hikatamure,
Ki te uranga o te ra ki Nukutaurua,
Ki te Kahawari ki a Taunga-ki-te-marangai
Kia homai ana he mata-taketake,” e.
Ka hoki taua nga ngaru e huhuka mai o Rewatu, e.
15 I runga ano taua o nga maunga, e,
Ka whakarongo ki te tangi mai a te karoro,
Ko te tangata i noho mai i te ngutuawa, e.
Ka kite taua i te takupu matai awa
E rere nei, he nihinihi whenua, e;
20 Nga manu a to tupuna, a Kahupaea, e ha!
Ngaparepare ano Ngaparepare,
Ruatemahu ano Ruatemahu,
Tautepawa ano Tautepawa,
Nga whakawehi o te whenua, e ha!
25 Ka tu ra Hurukahu, ka hoka i tana patu
Me aki ki tona uma.
Noho ana mai Ruakatiti
I te aroaro o Aitua, e,
Te tangata i whiua ai au ki nga maunga, e ha!
30 E, ka kite au ko Maramataha,
Ka tu hangai mai a Hurakia,
Whirinaki au ko Tongariro, e ha!
E whakahuene ana Ruapehu i au nei, e;
Na Paretetaitonga ano nga uhi
35 I maka ki oku turi, e,
Tu te takitaki, e ha!
Oti te hopehope ra!
No mua ra, e Pa ma, i taia ai aku reherehe
Ka pai au te haere i te one i Te Piu, e ha!

- 291

When Hikatamure, with his party, arrived at the village of Kiki, Kiki occupied himself in bewitching the food intended for his guests, whilst Hikatamure directed his powers of sorcery to the porch and doorway of the house of the other seer. When the food was cooked, Hikatamure would not eat, but allowed his daughter to partake of the food, whilst he silently went through the rituals of the mata tawhito (ancient incantations), the whakangungu (the strengthening ritual) and the parepare (the warding-off rite). As soon as his daughter finished her meal, Hikatamure departed and proceeded up the Waikato and thence into the Waipa; some short distance beyond Pirongia he went ashore and returned to Kawhia. Shortly afterwards, on the same day, Kiki-the-witherer-of-trees died. His people knew straightaway that he had been bewitched by Hikatamure; they boarded their canoes and set off in pursuit, but they never caught up with him.

Apirana in his notes said: “A long account of Hikatamure may be found in John White's Ancient History of the Maori. This song is also in the collection by T. Turi p. 44, but there are many discrepancies in the text, which is an indication of the long period of time since the song began to circulate through the country.”

It was because he had been accused of witchcraft, when he left Kawhia, that the name of Hikatamure was mentioned in his song by Te Ikatere.

The text recorded hereunder is by Tukorehu Te Ahipu, a descendant of Peehi Tukorehu mentioned in the song, who gave it to Pei Te Hurinui.

(Ref.: M. 126; T. Turi 44.)

My ill-humour is not abated towards my grand-children
For their unseemly dragging of me thither, e.
Long ago, O Sirs, my knees were closer together,
Gone is my day of strength and manliness;
5 Comes it now I am discrepit and ignoble,
And am hurrying onward to the Nether-world, e.
Tell me O Pehirehu, stories about feasting,
And I will listen like a famished nestling, e.
(To me 'twas said), “Take you the long trail to Omawete,
10 That was the pathway trodden by your ancestor Hikatamure
On his way to eastern lands to Nukutaurua,
To Te Kahawari to see Taunga-of-the-east
And procure from him the mata-taketake,e.
With my memories I now return to the waves frothing at Rewatu;
15 But pause we two on the mountain heights, e;
And listen to the welcoming cries of the sea-gull,
He is the one who has stayed on at the river's mouth, e.
We will also see the gannet soaring o'er the sea shore
As in its flight it surveys the land, e.
20 They are the birds of your ancestor Kahupaea, and I rejoice!
Ngaparepare remains Ngaparepare,
Ruatemahu is still Ruatemahu,
Tautepawa, too, remains Tautepawa
The feared ones of the land are they, and I applaud!
25 Yonder stood Hurukahu holding his weapon aloft
Thence bringing it down close to his breast.
Recumbent was Ruakatiti
In the presence of death, e
He was the man who banished me to the mountains tops, a ha!
30 In my wanderings I saw Maramataha,
With Hurakia athwart (my path),
And soon I was leaning against Tongariro.
As if in sulky mood was Ruapehu as I saw it, e;
It was Paretaitonga who restored the tattooing
35 And retraced them on my knees, e,
Replaced was the thigh design, a ha,
Completed, too, was my waist patterns, see!
'Tis long since, O Sirs, when my buttocks were decorated
And I strode proudly along the beach at Te Piu, a ha!

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NGA WHAKAMARAMA

Ko etehi o nga whakamarama i raro nei na Apirana; ko te tohu “A.T.N.”

  • Rarangi:
  • 1. Kaore hoki, etc.—Ki etahi “Taku whakatakariri taku honohonoa.” Na nga iwi o waho nei i kapo pena. (A.T.N.) I te tainga tuatahi “Kaore hoki te whakatakariri ki aku mokopuna.”
  • 3. Te huinga o aku turi.—Ki te M. 126 “te hianga o aku turi” (A.T.N.).
  • 4. Ka popopopo.—Ki etahi “au ka papapa.” Kei te tika te kaupapa ki te reo o nga iwi o runga i a Tainui (A.T.N.).
  • 5. Pehi-rehu.—Ko Pehi Tukorehu, he rangatira nui no Ngati-Maniaoto (A.T.N.).
  • 7. Omawete.—Kei Taupo. Kei reira ka ki atu a Ira-hangore ki a Hikatamure kia haere tonu ki te rawhiti (A.T.N.). I te tainga tuatahi “o Mawete.”
  • 9. Hikatamure.—Kua whakamaramatia i runga ake ra. I te tainga tuatahi i penei “Ko te ara tena o to tupuna o Hikatamure.”
  • 10. Nukutaurua.—Kei Te Mahia. Ko te whare wananga i reira ko Ngaheru-mai-tawhiti. Ko ona tohunga onamata ko Ruawharo, ko Tupai, i haramai i runga i a Takihimu (A.T.N.).
  • 12. Te Kaha-wari.—Ki te M. 126 ko Te Kaha-o-Maru. Ko Te Kaha-wari he kohatu kei Waikawa (Portland Island). E kiia ana kei reira a Kahukura, i puta mai i tera whare i Ngaheru-mai-tawhiti (A.T.N.).
  • 12. Taunga ki te marangai.—Ki te M. 126 “Ki a Taua ki te marangai.” E kiia ana ko te tohunga tera i tae ai a Hikatamure, ki te kimi i te karakia e kiia nei he matataketake (A.T.N.).
  • 14. Rewatu.—He paroro kei Marokopa, Kawhia (A.T.N.). Na Te Taite tenei whakamarama ki a Apirana. E he ana. Ko Rewatu he ingoa no te waka o Powhete-ngu. I haere tahi mai o Po' raua ko Kupe i Hawaiki ki tenei motu. I roto i te moana o Aotea ka whakarerea iho e Kupe, ka mea atu me noho ia i reira a kaua hoki e whai atu i a ia. I te haerenga o Kupe ka tae ki te Whapu e puta ai ki te moana nui ka whiua e ia tana tatua ki te moana ka karakiatia hoki e ia kia kore ai a Po' e whai atu i a ia. I muri tonu i a Kupe, ka tahuri a Pa' ki te hanga i tana waka. Ka tapa te ingoa ko Te Rewatu, ko te hoenga ki te moana nui. I te waahi tonu i whiua ai e Kupe tana tatua ka tahuri te waka, totohu tonu iho ki reira, ka kohaturia me nga tangata tahi o runga. Ka tapa taua waahi i muri mai nei, ko Rewatu.
  • 18. I te takupu.—Ki etahi “i te manu nei a te takupu” (A.T.N.).
  • 19. He nihinihi whenua.—Ki etahi “he mihimihi whenua.” Na nga iwi o waho tera whakahua. He kupu tika te nihinh mo te rere a te karoro, he kotiutiu, he topa haere i a ia e titiro ana, e matai ana i te awa (A.T.N.).
  • 21. Ngaparepare.—He atua (A.T.N.).
  • 22. Ruatemahu.—He atua (A.T.N.).
  • 23. Tautepawa.—He atua (A.T.N.).
  • 25. Ka tu ra Hurukahu.—I te tainga tuatahi i penei, “Ka tu ra Huru.” Ko te kaupapa i tenei tainga e whai ana i ta Tukorehu Te Ahipu. I te tainga tuatahi hoki ka tuhia enei whakamarama e whai ake nei e Apirana:—
  • Ki te M. 126 e penei ana “Ka tu ra Hurukau”; Ki etahi “Ka tu ra Urukehu.” E ki ana a Te Taite ko Huru te tangata nana te tamahine i tukuna e Ruatepipi hei wahine ma Te Kanawa-whatu-whero, ka riri a Huru, ka hoka i tana patu.
  • Tokorua nga Kanawa nei, ko Te Kanawa-whatu-whero, mona te whakatauki, he tuahu tapatai; ko Te Kanawa-whatu-pango, mona te whakatauki, “he waha kai atua.” I puta katoa mai nga rangatira o Waikato, o Ngati-Maniapoto i a Te Kanawa-whatu-pango (A.T.N.).
  • Ki te korero a Aihe Huirama ko Hurukahu te tangata i mea ki te patu i a Te Ikatere i a ia i whakapaea ai ki te makutu.
  • E he ana e aru noatu ana hoki nga korero a Te Taite. Ma te whakapapa e whai ake nei ka marama te korero mo nga Kanawa e rua. Konei te whakapapa:—
Family Tree. Hinemania=Maniapoto=Hinewhatihua, Hinekahukura=Te Kawa=Marei=Maroa, Tutakamoana, Uekaha, Rungaterangi, Marungaehe, Tukemata, Rangatahi (I moe i a Mania-uruahu), Uruhina, Manukipureora, Maniauruahu (Ko Te Kanawa tetehi ona ingoa)=Rangatahi, Urunumia=Te Kawa II, Waikohika (I moe i a Te Kanawa), Urunumia (I moe i a Te Kawa II), Te Kanawa=Waikohika
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NOTES

(Some explanations, indicated by A.T.N., are by Apirana.)

  • Line:
  • 1. Is not, etc.—In some versions “My ill humour, my vexation.” It was outside tribes who have thus recorded this line (A.T.N.). In the first edition, “Ill-humour is not abated towards my grand-children.”
  • 3. My knees were closer together.—In M. 126 “My knees were wayward.”
  • 4. My days.—In M. 126 “My days” (A.T.N.).
  • 5. Discrepit.—In some versions “Au ka popopo.” “Ka popopopo” in the text is in accord with the Tainui dialect (A.T.N.).
  • 7. Pehi-rehu.—Otherwise Pehi Tukorehu, a renowned chief of Ngati Maniapoto (A.T.N.).
  • 9. Omawete.—Is in Taupo. It was there where Ira-hangore told Hikatamure to continue his journey to the east coast (A.T.N.). In the first edition “O Mawete.”
  • 10. Hikatamure.—Already explained in the head note. In the first edition this line was rendered thus, “That was the pathway of your ancestor Hikatamure.”
  • 11. Nukutaurua.—Is on the Mahia peninsula. The sacred house of learning there was called, Ngaheru-mai-tawhiti. The first high priests who taught there were Ruawharo and Tupai, who came over on the Takitimu.
  • 12. Te Kahawari.—In M. 126 “Te Kaha-o-Maru.” Te Kahawari is a rock on Waikawa (now Portland Island). It is said that Kahukura (Uenuku—the rainbow—as a god) abides there, it emerged from the above-mentioned house of Ngaheru-mai-tawhiti.
  • 12. Taunga of the east.—In M. 126 “To us two in the east.” It is recounted that he was the seer to whom Hikatamure went in his search for knowledge of the ritual known as the mata-taketake (A.T.N.).
  • A longer account is given of Taunga in the head note to this song.
  • 14. Rewatu.—A loud echoing place at Marokopa, south of Kawhia (A.T.N.). The foregoing explanation was given by Te Taite to Apirana. It is incorrect. Te Rewatu was the name of the canoe of Po-whete-ngu. Po' came with Kupe from Hawaiki to this country. In the Aotea Harbour Kupe left Po', and he was told to remain there and not to follow him. When Kupe departed and had reached the outlet of the harbour, he threw his belt into the sea and carried out certain rites to prevent Po' from following him. Immediately after Kupe left, Po' started to make a canoe for himself. He named it Te Rewatu, and set off to reach the open sea. At the exact spot where Kupe had discarded his belt the canoe capsized, and it sank to the bottom of the sea there, where it turned to stone together with all on board. The spot was in later times called Te Rewatu.
  • 18. The gannet.—In some versions, “This bird the gannet” (A.T.N.).
  • 19. It surveys the land.—In some versions “it greets the land.” Nihinihi (surveys) is an appropriate word as descriptive of the flight of the gannet; that is, it swerves about, and it soars above as it surveys and looks down on the river (A.T.N.).
  • 20. Kahupaea.—An ancestor and a descendant of Mango, from whom all the Waikato and Ngati-Maniapoto people were descended (A.T.N.). The above information was given by Te Taite to Apirana; but there is no trace of this ancestor in the genealogy of the descendants of Mango. The issue of Mango, from whom the majority of the Tainui people descend, is Kaihamu.
  • 21. Ngaparepare.—A god (A.T.N.).
  • 22. Ruatemahu.—A god (A.T.N.).
  • 23. Tautepawa.—A god (A.T.N.).
  • 25. Yonder stood Hurukahu, etc.—In the first edition it was rendered as “Yonder stood Huru, etc.” The present text is in accordance with that given by Tukorehu Te Ahipu. The following explanatory note was given by Apirana in the first edition. In M. 126 it is rendered as “Yonder stood Hurukau; in some versions, ‘Yonder stood Urukehu.’ Te Taite states that Huru was the man whose daughter was given away in marriage by Ruatapipi to Te Kanawa-whatu-whero, and this angered Huru, and he raised his weapon aloft.
  • “There were two persons named Te Kanawa; there was Te Kanawa-whatu-whero, of whom there was the saying that he was of the examiners altar; the other was Te Kanawa-whatu-pango, of whom the saying was, ‘He whose mouth devours the gods.’ All the chiefs of Waikato and Ngati-Maniapoto are descended from Te Kanawa-whatu-pango.” (A.T.N.)
  • Te Taite's explanations are incorrect and is also in a garbled form. The genealogy will explain about the two Kanawa. Here is the pedigree:—

(See Maori text for genealogy)

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  • Ko Waikohika te tamahine i whakaaro ai a Manukipureora raua ko tana wahine, ko Tukitaua, me moe i a Maniauruahu; ara me punarua raua ko Rangatahi. Te haerenga o Waikohika moe ke ana i a Te Kanawa, i te mea e rite mai ana ki a ia, e tai-tamariki ana. Ko Maniauruaha kua kau-matuatia. Te hokinga atu o te tamahine ki te korero mo tana tane, ka puta mai te kupu a Manukipureora, “I tukua atu koe ki a Te Kanawa-whero, ahu ke ana koe ki tena tuahu tapatai.” Ko Maniauruahu kua tu i nga tuunga rangatira. Ko Te Kanawa he toa taua, a he haere tonu tana mahi ki te pakanga. Ko te korero o mua mo nga tangata haere tonu pera i a Te Kanawa, “ko te kapu tonu o tona ringa tana nei tuahu.” He maha nga tohunga pera o mua; ko ratou nga tohunga hei uiui hei patapatai i nga tauira o roto i nga whare wananga, a ko ratou hei titiro mehemea kua pai te mau o nga karakia me era akoranga a nga tohunga. Koi ra i huaina ai era momo tohunga “he tuahu tapatai.” I puta mai nga rangatira o Waikato, Ngati-Maniapoto, me Ngati-Tuwharetoa i a Te Kanawa me Maniauruahu, ko Te Kanawa-whero nei tetehi o ona ingoa.
  • 27. Ruakatiti.—Ki te M. 126 “Ruatatiti”; ki etahi “Ruatapiki.” No nga puhanga haeretanga ena a te hau i te waiata nei (A.T.N.). E tino he ana te korero a Te Taite i te tainga tuatahi o te waiata i a ia i ki ai, ko Ruatapipi te tangata nana i tuku te tamahine a Huru. Kua korerotia ake nei, na Manukipureora ke te tamahine. Konei te tangata nana te whakapae he makutu a Te Ikatere.
  • 30. Maramataha.—Ki etahi “Maramata” (A.T.N.). He awa iti a Maramataha e puta ana ki te awa o Ongarue i raro mai o Waimiha. I heke mai tenei awa i runga o Hurakia.
  • 31. Ka tu hangai mai a Hurakia.—Ki te M. 126 “Ka tu whangai i Hurakia” (A.T.N.). I te tainga tuatahi “E tu hangai ana Hurakia.” Ko Hurakia he pae maunga, he waahi patunga manu. Kei reira te mauri o te manu, e haere mai ai nga manu o te tai-rawhiti me nga manu o te tai-hauauru, ka tutaki ki Ketemaringi i runga o Hurakia. Koinei te maunga e whaka-huaina ana i roto i nga whakatapatapa huahua, e mea nei; “Hoki mai te manu ora ki te maunga, oti atu te manu mate ki te Reinga, ko ia!”
  • 33. E whakahuene, etc.—Ki te M. 126 “E whakahuene ana Ruapehu.” E ki ana a Te Taite kei te he tera (A.T.N.). E ki ana a Tukorehu e tika ana te “whakahuene.” I te tainga tuatahi “E whakahumene ana.”
  • 34. Paretetaitonga.—E rua nga tara o Ruapehu, ko Ruapehu te tara i te tonga, ko Paretetaitonga te tara i te muri. No Hawaiki mai era ingoa (A.T.N.).
  • 36. Tu te takitaki.—Ko te whakamarama a Te Wiremu (W.D. 5) he moko te takitaki, i taia ki te kuha o te wahine. E ki ana a Te Taite “Pu te takitaki” ara he uhi i te pueru ka pupu kia maru i te matao. Te ahua ko ta Te Wiremu i tika i runga i te tikanga o te waiata (A.T.N.). E ki ana a Tukorehu Te Ahipu ki ona nei kaumatua, “tu tatakitaki,” ara penei te ahua o te huihuinga o nga maunga ki nga iwi tokomaha o nga waka e tutatakitaki ana ki te take o nga maunga e huaina i te waiata nei.
  • 37. Oti te hopehope.—He pena ki te M. 126. E ki ana a Te Wiremu (W.D. 5) ko te hopehope he moko i taia ki muri o te tuara ki te wa ki te hope. E ki ana a Te Taite “whati te hopehope.” I te aronga o te waiata nei kei te tika ta Te Wiremu (A.T.N.).
  • 38. No mua ra.—Ki te M. 126 “No muri nei” (A.T.N.).
  • 39. Te Piu.—He one kei Rangipo; a he one hoki kei Kawhia (A.T.N.). Na Te Taite tenei whakamarama ki a Apirana. E tino he ana mo te one i Rangipo. Ko te one i te takiwa ki Rangipo, ko Te One-tapu ke te ingoa; kei roto i te patere a Erenora (Waiata Nama 142) e whakahuatia ana:—
    “Ka tirotiro ki Te One-tapu,
    Ka rangaa tonu ki Taupo, etc.”
  • Ko te one i Kawhia, ko Te Piu te ingoa, te mea e huaina i roto i te waiata nei; kei waenganui o Maketu me te pohutukawa i herea ai a Tainui waka i te unga mai ki roto o Kawhia. Mo tenei one te ki nei, “Ata miria tau tamahine me tau tamaiti, kia pai ai te haere i te one i Te Piu,” ara hei matakitaki ma te tini i Kawhia i nga wa ki muri.
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  • It was Waikohika who was the daughter which Manukipureora and his wife, Tukitaua, wished to marry Maniauruahu, that is to be a second wife with Rangatahi. When Waikohika left home, however, she married Te Kanawa instead, he being the one who was more suited to her, being young and of about the same age as she was. On the daughter's return home to tell of her marriage, the remark made by Manuki-pureora was, “You were sent to Te Kanawa-whero, and instead you went to that priest of the examiners' Altar.” Maniauruahu was one who had taken his place as a chief. Te Kanawa was a warrior, and was continually on the war-path. There was a saying in olden times about men continually on the move like Te Kanawa, to the effect that the open palm of his hand was his altar.
  • There were many in the priesthood like that in former times, they constituted an order who questioned and examined the scholars to ascertain whether they had acquired the knowledge of the priesthood satisfactorily. That is the real reason why such men were referred to as of the examiners' altar. The chiefs of Waikato, Ngati-Maniapoto and Ngati-Tuwharetoa are descended from both Te Kanawa, sometimes called Te Kanawa-whatu-pango (son of Te Kanawa II) and Maniauruahu who was also named Te Kanawa-whero.
  • 27. Ruakatiti.—In M. 126 Ruatatiti, and in other versions “Ruatapiki.” This variation is due to the wide circulation of the song—as if blown about by the wind (A.T.N.). Te Taite's account in the first edition is quite wrong as to this name, when he stated that Ruakatiti was the person who had given away the daughter of Huru. It has been explained in the note to line 25 that it was Manukipureora's daughter who was involved, not Huru's at all.
  • This man Ruakatiti was the one who accused Te Ikatere (the author of this song) of witchcraft.
  • 30. Maramataha.—In some versions “Maramata” (A.T.N.). Maramataha is a small stream which flows into the Ongarue river, a short distance below Waimiha. This stream flows down from the Hurakia range.
  • 31. With Hurakia athwart.—In M. 126 “Hurakia stands and confronts (me).' (A.T.N.)
  • In the first edition “Standing athwart is Hurakia.” Hurakia is a high range, and formerly a well-known bird-snaring place. The mauri manu, bird cult talisman, is on this range, to which birds came from the east and west to forgather at the place called Ketemaringi (The over-flowing kit) on Hurakia. This range is specially mentioned in the bird-cult ritual, from which the following has been taken:—
    Chorus—Return, O ye living spirits of the birds to the mountain; leave the spirits of the slain birds in the Nether-world.
    Solo (by priestly fowler)—They come on high!
    Chorus—To Hurakia up yonder!
  • 33. In sulky mood, etc.—This is in accordance with M. 126. Te Taite states that this is incorrect (A.T.N.).
  • Tukorehu, however, states that “sulky mood” is correct. In the first edition “E whakahumene ana,” Is folded up.
  • 34. Paretetaitonga.—There are two peaks on Ruapehu; Ruapehu peak is on the south and Paretetaitonga is the peak on the north. These names were brought from the former homeland of the Maori in Hawaiki (A.T.N.).
  • 36. Replaced was the thigh design.—Williams (W.D.S.) explains that this was a tattooing design located on women's thighs. Te Taite states it should be “pu te takitaki,” which means to put on extra clothing to guard against the cold. It would appear from the context that Williams is correct (A.T.N.).
  • Tukorehu Te Ahipu states that according to his elders, it should be “tu takitaki” (To meet or come together), that is to say that the gathering together of the mountains was symbolic of the meeting place of the canoe people; people whose tribal lands meet at the base of the mountains mentioned in the song.
  • 37. Completed too, was my waist pattern.—This is in accordance with M. 126. Williams states (W.D. 5) that the pattern was tattooed on the waist at the back. Te Taite states “swaying waist.” According to the context of the song Williams was correct (A.T.N.).
  • 38. 'Tis long since.—In M. 126 “It was in after times.” (A.T.N.)
  • 39. Te Piu.—This is a sandy area at Rangipo; there is also a beach of this name at Kawhia (A.T.N.). The foregoing explanation was given by Te Taite to Sir Apirana.
  • It is quite incorrect as to the sandy area at Rangipo, the name of which is Te One-tapu. It is mentioned in the action Song 142 by Erenora:—
    “I gaze around at Te One-tapu,
    Then hurry onwards to Taupo, etc.”
  • The beach at Kawhia is the one called Te Piu and it is the one mentioned in this song; it stretches between Maketu and the pohutukawa tree to which the Tainui canoe was moored after entering the Kawhia harbour. It was with regard to this beach the following saying was made: “With every care do thou massage thy daughter and thy son so that they may proudly parade along the beach at Te Piu,” and in days of yore they would have been admired by the multitude who then lived in Kawhia.
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HE KUPU TAPIRI

Me hoki ake ano i konei te titiro ki nga whakamarama mo te rarangi nama 25. Ki te korero a Tukorehu Te Ahipu, ko Parehuitao te wahine tuatahi a Te Kanawa; a na te papa o Parehuitao, na Ngatokowaru, te kupu mo Te Kanawa “He tuahu-tapatai, etc.” Na taua kupu ka whakarerea e Te Kanawa a Parehuitao, ka moe ai i a Waikohika. Kaore he uri o Parehuitao raua ko Te Kanawa. Tenei te whakapapa:—

Family Tree. Raukawa, Rereahu, Takihiku, Maniapoto, Kinohaku, Te Rongorito=Tamatehura, Te Kawairirangi, Tangaroakino, Huitao, Rungaterangi, Te Uruopewa, Hae, Uruhina, Te Ruwai-o-te-rangi=Ngatokowaru, Te Kawairirangi II, Parehuitao, Te Kanawa
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ADDENDUM.

The reader is here asked to refer back to the note to line 25. According to Tukorehu Te Ahipu's account, Parehuitao was the first wife of Te Kanawa; and it was the father of Parehuitao, Ngatokowaru, who made the remark about Te Kanawa, “That priest of the examiners' altar, etc.” And it was because of this remark that Te Kanawa left Parehuitao, and married Waikohika. Parehuitao and Te Kanawa had no children. This is the genealogy:—

(See Maori text for genealogy)

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87. HE WAIATA AROHA
(Ngati-Manawa)

I te tainga tuatahi i maharatia tena pea na Ngati-Awa tenei waiata. Na nga korero a Paora Rokino, o Ngati-Tutemahuta, hapu o Ngati-Tuwharetoa, ki a Apirana i muri mai nei ka kiia na Harehare o Ngati-Manawa. Ko nga rarangi e iwa whaka-mutunga o te kaupapa i te tainga tuatahi (ko tona tikanga he whiti tuatoru) kua whakarerea i tenei tainga, i runga i te korero a Paora Rokino kia Apirana, kaore enei rarangi i te waiata a Harehare; otira kei nga whakamarama a Apirana i raro iho nei e whakaatu ana i titoa mai e te hanga o te takiwa o Te Kaha te waiata nei i te wa i whakaturia ai nga Kaunihera Maori. No reira no te wa o te hui tuatahi o te Kaunihera o Horouta aua rarangi e iwa i honoa mai ai, hei whiti tuatoru, ki te waiata nei. Tera ano hoki etehi waahi ririki nei o te waiata na Paora Rokino i whakatikatika nga kupu, me te whakamarama hoki mo te ingoa o Neketuri, hei whakakapi mo te ingoa o Paeroa o te tainga tuatahi.

Tenei e whai ake nei nga whakamarama a Apirana o te tainga tuatahi, me te whakapapa hoki i hoatu ai e Paora Rokino ki a ia:—

He waiata tenei kei te rawhiti katoa e waiatatia ana. I tuku mai ma te rohe o Te Whanua-a-Apanui ka tae mai ki a Ngati-Porou. Ko te whiti tuatahi anake o te waiata nei kei te pukapuka a McGregor (S. 49); engari ta Tiwana Turi kei reira nga whiti e toru. Ko te whiti tuatoru o ta T. Turi kaore i tino marama, he mea tawhito ranei i whakawhitiwhitia etahi a nga kupu, he mea hou ranei. Engari no te wa i whakaturia ai nga kaunihera Maori ka tu nga hui tuatahi o te Kaunihera o Horouta, ka titoa mai e tera hanga o te takiwa o Te Kaha ra. Mehemea tera ano tona kaupapa tawhito ake ma te hanga e mohio ana e whakaatu mai.

Koi nei te whakapapa a Paora Rokino i hoatu ai ki a Apirana:—

Family Tree. Harehare, Te Ahuriri, Harehare II (I mate i te tau 1927)

(Ref.: S. 49; T. Turi 50; B. 3/143 199.)

'Ore te mokemoke te tuohu noa nei, e,
I te po roa, e, i te po makariri, e.
Tu mai, e tama, kia poipoia koe.
E hoa ma e! Katahi hanga kino, e,
5 Ko aku koiwi kau te tirohia mai na, e;
Taka ko roto nei ka mawherangi au, e.
Wai ka kite ake te whiu a te atua, e,
Pa mai ki ahau whakahiangongo ai, e.
Ka mate i te marama ka kohiti ko te toru, e,
10 E waha, e hika, ka haere taua, e,
Nga roa mania i raro o Neketuri, e;
Ka hoki taua ki te whare huri ai, e.
Tangi a te ruru ra kei te hokihoki mai, e.
E whakawherowhero ra i te putahitanga.
15 Naku nei ra koe i tuku kia haere;
Te puritia iho nui rawa te aroha.
Te ua i te rangi ko te ua i aku kamo.
Kei whea, e tau, to kupu mana nei?
Hei toko i a au puta rawa i tawhiti,
20 Ripa ki Horomanga tai tata rawa mai.

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87. A SONG OF SORROW
(Ngati-Manawa)

In the first edition it was thought that, perhaps, this song belonged to Ngati-Awa. However, as the result of the account given by Paora Rokino, of the Ngati-Tute-mahuta sub-tribe of Ngati-Tuwharetoa, to Sir Apirana Ngata since then, the song is now attributed to Harehare of Ngati-Manawa. The concluding nine lines of the text in the first edition (which were really intended as the third verse) have now been omitted because of the statement by Paora Rokino that these lines were not part of the song by Harehare; Sir Apirana has also noted that the people of Te Kaha adapted the song at the time of the setting up of the Maori Councils. It was at the first meeting of the Horouta Council that the nine lines were added, as a third verse. Some minor alterations in the text have been made by Paora Rokino; and an explanation of the name Neketuri, which has resulted in the name Paeroa, which appeared in the first edition, being omitted from the present text.

The explanations given by Sir Apirana Ngata, in the first edition, together with a pedigree by Paora Rokino are given hereunder:—

This song is sung throughout the East Coast district. It was introduced by way of the Te Whanau-a-Apanui district into the Ngati-Porou tribal area. Only the first edition of the song is in McGregor's collection (S. 49); but Tiwana Turi has the three verses. The third verse in T. Turi is not very clear as to whether it was in the original, whether it is an adaptation, or whether it is a new composition. However, at the time of the setting up of the Maori councils, and at the first meeting of the Horouta council, it was popularised by the people of Te Kaha. If there is an original text available, those with knowledge of it are invited to send it in.

This is the pedigree given by Paora Rokino to Sir Apirana Ngata:—

(See Maori text for pedigree)

(Ref.: S. 49; T. Turi 50; B. 3/143, 199.)

So lonesome and crestfallen now am I, e,
Through this long winter's night, e.
Stand forth, O son, so that I may caress you.
O friends all! What woeful state is this, e,
5 'Tis only my wasted frame you now gaze upon, e;
Whilst all within is in a turmoil, e.
There was no warding off the god's affliction, e,
And thus stricken I am slowly pining away, e.
The waning moon has brought forth the bitter cold, e,
10 Wherefore on my shoulders climb, dear one, and let us go, e,
Over the wide plains below Neketuri, e;
Wending our homeward way, and there to meditate, e.
The call of the owl yonder is oft repeated, e,
Hooting out there where the trails meet.
15 It was I who allowed you to go;
When my deep love should have detained you.
The rain from the heavens is now matched by my tears.
Where, dear one, is the fulfilment of your promise?
To sustain me until I emerge afar off,
20 With the divide at Horomanga looming nigh.

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NGA WHAKAMARAMA
  • Rarangi:
  • 1. 'Ore.—Ki etahi “Kaore.”
  • 2. E tama.—Ki etahi “E hika.”
  • Kia poipoia koe.—He pena ki te T. Turi 50, engari ki te S. 49 “kia poipoi au.”
  • 10. E waha, e hika.—Ki te S. 49, “E waha, e hine.”
  • 11. Nga roa mania.—Ki a T. Turi, “I raro mania.”
  • I raro o Neketuri.—I te tainga tuatahi, “I waho o Paerau.” Ki a T. Turi, “I waho o Neketuri.” E ki ana a Paora Rokino kei te Waiohiki tenei waahi. Na Maata Toki i whakahou te whare. I moe a Maata i a Tareha.
  • 13. Tangi a te ruru ra.—Ki a T. Turi, “Tangi a te iwi ra.”
  • 15. Naku nei ra koe.—I te tainga tuatahi, “Naku ano koe.”
  • 16. Aroha.—I te tainga tuatahi, “mamae.”
  • 18. Kei whea, e tau, etc.—I te tainga tuatahi, “Homai e hika.”
  • 20. Horomanga.—Tera ano pea tona hangaitanga, engari ki te whakaaro ko tera pae i roto atu o Waiohau, i te rohe potae o Tuhoe.
HE KORERO APITI.

Ko nga rarangi e iwa whakamutunga o te waiata nei i te tainga tuatahi koi nei e whai ake nei:—

Tera te marama ka mahuta i te pae;
Tu mai i kona taua e haere,
Hei kawe i ahau kia kite hoki au
I te tai rawhiti e moea iho nei.
Hapai nui ai e te ture i ahau.
Na te Kaunihera nga ture hou nei,
Nana nei au i ako mai ki te mahi.
Nei te uta atu, e mahara iho ana
Tiwai ririki, kei tahuri ki te wai.

HE WHAKAMARAMA

Na te Kaunihera nga ture hou nei.—Mo nga ture a te Kaunihera o Horouta hei tieki pai i nga marae.

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NOTES
  • Line:
  • 1. So.—'Ore in the Maori text is an abbreviation for “Kaore,” which appears in some versions.
  • 3. O son.—In some versions “O dear one.” Caress you.—It is thus recorded in T. Turi 50, but in S. 49 “I might be caressed.”
  • 10. On my shoulders climb, dear one.—In S. 49, “On my shoulders climb, O maid.”
  • 11. The wide plains.—In T. Turi, “The plains below,” I raro mania. “Below Paerau.” It was Paora Rokino who explained to Sir Apirana Ngata that this place (Neketuri) is at Waiohiki. The house there was renovated by Maata Toki. Maata married Tareha.
  • 13. The call of the owl yonder.—In T. Turi, “The wailing of the people yonder.”
  • 20. Horomanga.—Perhaps, there is some other explanation, but it is considered that this refers to the range which lies inland from Waiohau in the Tuhoe tribal area.
ADDENDUM

The concluding nine lines of this song, which appeared in the first edition, are as follows:—

Behold the moon rises o'er the horizon;
Tarry a while and let us two go forth.
With you to guide me so that I might see
The eastern seaboard oft seen in dreams.
The laws are striving to uplift me.
New laws decreed by the Council
To instruct me in my behaviour.
Heaped up here they are, and I contemplate
(My) tiny canoe which, on the waters, could easily overturn.

NOTE

New laws decreed by the Council.—In reference to the by-laws of the Horouta Council to regulate conduct on the tribal courtyards.

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88. HE WAIATA WHAIAIPO MO RETIRETI TAPIHANA
NA?

Ko te reo no runga i a Mataatua, a ko te ahua na tetahi wahine o Ngati-Awa. Kei te whakahua te waiata nei i Ohope, he waahi e tata ana ki Whakatane, e whakahuahua ana hoki i nga motu i waho o Whakatane, i Whakaari, i Paepaeaotea. Ko Retireti Tapihana no Maketu, no Ngati-Whakaue, hapu o te Arawa. Ko Perepe Tapihana (Phillip Tapsell) he pakeha, no tera karangatanga e kiia nei he Dane. Ko Denmark tona whenua tipu, ko te whenua o Kuini Arekahanara, i moe nei i a Kingi Eruera te Tuawhitu. Ka moe i te wahine o Maketu, i a Hineiturama (ehara i te Hineiturama nana te patere—Waiata 131), ko leni Tapihana ko Retireti etahi o nga tamariki. He tino kaumatua whaimana enei no Te Arawa.

No muri mai i te tainga tuatahi ka kitea e Apirana i roto i te pukapuka a Rev. R. Taylor, “Te Ika a Maui,” enei korero i raro iho nei:—

I moe a Tapora i a Tapsell. Ko taua moenga he tuatahi no te marena a te Pakeha i te wahine Maori i raro i te ture Pakeha; a na Te Matenga (Rev. Samuel Marsden) raua i marena. He tangata u tu tika hoki a Tapsell, i tino whakaaro nuitia e nga iwi e rua.

Kotahi tonu te whiti o te waiata nei i taia ki te pukapuka a McGregor (S. 1/14, S. 81); engari ta T. Turi kei reira nga whiti e rua.

(Ref.: S. 81; S. 1/14; S. 3/46; T. Turi 25.)

'Ra te marama ka riakina mai
Pukekura, ko te wa huri atu ki a Ngairo,
Koua wehea e te tahakura ra;
Nana i whakahou mai te wairua,
5 He mahi ka wareware i taku tinana.
E noho nei au, homai ano koe
Kia ringia ki te wai roimata
E, hei aku kamo nga rere tangi mai
Te Wairere, e whano nunumi ana
10 Pua-reinga ki taku ngakau, e.
'Nei ka noho nga roro whare kura
I a Hope, whakamau te titiro
Puia tu mai ki Whakaari;
E paneneke ana motu-tipua,
15 Ko Paepaeaotea me tauawhi kau
Ko Retireti, e kore pea koe
E tino tukua mai e Perepe,
E mahara iho ana, taikuia-
Tia te tinana, he waka pakaru kino,
20 Ka ruha noa au ki te akau, e.

NGA WHAKAMARAMA
  • Rarangi:
  • 1. 'Ra te marama.—Ki te S. 81, “Ra te pukohu.”
  • 2. Pukekura.—Kei te Ngaro tenei.
  • Ngairo.—Kei te ngaro tenei.
  • 5. Taku tinana.—Ki te S. 81, “Taku ngakau.”
  • 7. Te Wairere.—Kei te ngaro tenei.
  • 10. Pua-reinga.—He kupu tenei e haere ana i roto i nga waiata tangi, e ahua whakamomori ana. Ki Rarotonga ko te ingoa tera o te rakau i rere atu ai nga wairua ki te reinga.
  • 11. Nei ka noho.—Kaore tenei whiti i roto i ta McGregor.
  • 12. Hope.—He whare.
  • 13. Whakaari.—White Island.
  • 14. Motu-tipua.—Ko Paepaeaotea.
  • 15. Paepaeaotea.—He motu iti nei kei te tata ki Whakaari, te toka.
  • 16. Retireti.—Ko Retireti Tapihana kua whakamaramatia ake ra.
  • 17. Perepe.—Ko Perepe Tapihana, papa o Retireti ma.
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88. A SONG OF INFATUATION FOR RETIRETI TAPIHANA

The text would indicate that this song comes from the Mataatua canoe area, and, apparently, it was composed by a Ngati-Awa woman. The song mentions Ohope (Hope ? in the song P.H.), a place in the locality of Whakatane, and it also makes reference to islands out from Whakatane, Whakaari and Paepaeaotea. Retireti Tapihana belonged to Maketu, and was of the Ngati-Whakaue, a sub-tribe of Te Arawa. Perepe Tapihana (Phillip Tapsell) was a European, of Danish extraction. His native land is called Denmark, the country of Queen Alexandra, who married King Edward the Seventh. Tapsell married a woman of Maketu, named Hineiturama (not the Hineiturama, the authoress of the patere—Song 131), and among their children were leni Tapihana and Retireti. These two became very influential elders of the Arawa people.

Only one verse was recorded in the collection by McGregor (S. 1/14, S. 81); but in that of T. Turi both verses are given.

Since the first edition Apirana has come across the reference noted hereunder in Rev. R. Taylor's “Te Ika a Maui”:—

Tapora married Tapsell, a Swede, and he was the first European legally married to a Maori woman by the Rev. Samuel Marsden. He was a consistent character and greatly respected by both races.

(Ref.: S. 81; S. 1/14; S. 2/46; T. Turi 25.)

See, the moon is rising o'er
Pukekura, the region beyond which Ngairo abides,
The absent one seen only in dreams;
Thus he appears anew in spirit form;
5 Alas, I cannot recall him in the flesh.
Now I do here abide with visions of you
Being drenched with my tears
Which from mine eyes cascade forth like
Te Wairere, almost blotting out
10 Pua-reinga within my heart, ah me.
Here I sit at the porchway of the ornate house,
Hope, steadfastly gazing at
The steaming pools of Whakaari;
Shadowy appears the island of demi-gods,
15 Paepaeaotea, where, in fancy, I shall embrace
Retireti, but peradventure you will not
Be allowed to come by Perepe,
And methinks verily old-
Age will come upon me, and, like a derelict canoe,
20 Discarded I shall be cast upon the strand, ah me.

NOTES
  • Line:
  • 1. See, the moon.—In S. 81, “See the mist.”
  • 2. Pukekura.—No information available.
  • Ngairo.—No information available.
  • 5. The flesh.—In S. 81, “my heart.”
  • 9. Te Wairere.—No information available.
  • 10. Pua-reinga.—Lit. “The Flower of the After-world.” This is a word which is often found in laments, where there is an element of distracted longing. In Rarotonga it is the name of the tree from which the spirits of the departed leap forth on their way to Te Reinga, the After-world.
  • 11. Here I sit.—This verse is not in McGregor's collection.
  • 12. Hope.—The name of a house.
  • 13. Whakaari.—White Island.
  • 14. Island of demi-gods.—In reference to Paepaeaotea.
  • 15. Paepaeaotea.—A small island near Whakaari. It is a rocky islet.
  • 16. Retireti.—In full, Retireti Tapihana, already explained earlier.
  • 17. Perepe.—Perepe Tapihana, the father of Retireti and others.
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89. HE TANGI MO TE KARAE
(Ngati-Ruanui, Taranaki)

Kua taia ano tenei waiata ki “Nga Moteatea,” a kei reira e kiia ana, he tangi na Tarawha mo tana tamaiti, na Reretawhangawhanga i patu: no Ngati-Ruanui a Tarawha.

Na Tonga Awhikau raua ko Nganeko i whakatikatika etahi o nga kupu o te kaupapa i taia ki “Nga Moteatea”: a na raua hoki i whakamarama nga kupu, nga tikanga o te waiata nei. E ki ana raua ko Te Karae te tamaiti mona te waiata. Tera kua roa e pakanga ana a Ngati-Ruanui raua ko Taranaki, engari he riri awatea nga riri. Ko Mahaukura te parekura i mate ai a Ngati-Ruanui i mua i a Taranaki. Na kaore ano i ma tera mate ka haere nei te tamaiti nei; ka tutaki ki te ope a Rereta-whangawhanga, no Taranaki, ka patua nei.

E wha nga whakatupuranga i a Tarawha ka tae mai ki te ao nei (1928).

(Ref.: M. 20; W. 4/161, 187, 197, 211.)

1.
'Ra te tai uru, ka koto ki te awa;
He homai aroha, kia tangi atu au,
E tama, i konei;
E tama tukino, i te tira haerenga.
5 E kawea ana koe e te hianga rere;
He hinengaro nunui, kei o matua.
Kaore hoki te mata i hoki mai ki muri;
Kia ki atu au, “He ara aitua
“Koia te umu e tuwhera; paia iho te wai,
10 “Koia te Wai-pa: kia rongo mai koe;
“Te ara i runga Mahaukura,
“He whenua kau ano, e ko te takotoranga.”
2.
E tama wareware!
He wareware au nga ngaki,
15 E ngakia mai e koe.
Tena ano ra te tangata ngaki kai,
Te kopu pea i takoto mai ai,
Tama ra, te whanaunga i.
3.
I pataia ai, te mau atu ai
20 E maha nga rangi.
E hira koa te toa i a Rere,
Te toa o Rehua?
Kaore au i rongo te taha i mate ai,
I tangohia ai koe
25 Ki te kura winiwini, ki te hura wanawana;
Nga mahi a te iti.
4.
Moe mai, e tama, te moenga matao;
Kia moe atu au te moenga i ahuru.
E kore e puta atu,
30 I runga te tuturihunga,
I roto te tataramoa,
Nga heihei o Matuku.

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89. A LAMENT FOR TE KARAE
(Ngati-Ruanui, Taranaki)

This song was published in “Nga Moteatea” (Grey's), and it is described there as a lament by Tarawha for his son, who had been killed by Reretawhangawhanga: Tarawha was of Ngati-Ruanui.

Tonga Awhikau and Nganeko have corrected some of the words in the text and the motive for the song. They said that Te Karae was the name of the son for whom the song was composed. Ngati-Ruanui and Taranaki tribe at the time had been engaged in a prolonged warfare, but the fighting had been done in the light of day. Mahaukura was the name of the defeat inflicted previously on Ngati-Ruanui by Taranaki. It was, therefore, with this defeat still unavenged when this youth set off on his journey; whilst on his way he met Reretawhangawhanga's party, of the Taranaki, and was immediately slain.

There are four generations from Tarawha to the present time (1928).

(Ref.: M. 20; W. 4/161, 187, 197, 211.)

1.
The western tide comes murmuring up the river;
Bringing sad memories and causing me to weep.
O son, who once did here abide;
O son, so impetuous, gone with the travelling ones
5 Urged on you were by high-spirited waywardness;
Steeped in knowledge were we your elders.
But not one backward glance you gave.
When I would have said, “'Tis a pathway of death
“For which the oven is open; the water ceased to flow,
10 “Hence Te Wai-pa; you would have heard, too,
“The path on Mahaukura,
“Is land set apart, where the dead do lie.”
2.
O son, so forgetful!
Forgetful, too, was I of the vengeance
15 Which you did encounter alone.
Somewhere there is a mere food gatherer,
In whose stomach, perhaps, you now repose,
O son, my own kin, alas.
3.
Why question now, prepare forthwith
20 While there is yet time.
Is courage the monopoly of Rere,
The warrior of Rehua?
I have not yet learnt where death took place,
Or where you were struck down
25 With some fearsome and gruesome weapon;
But, verily, 'twas the deed of a low-born one.
4.
Sleep on, O son, on a cold couch;
Whilst I do lie on a couch so warm.
Unable, alas, to come to your aid
30 Because of crouching hostile foes,
Among the prickly thickets,
And the entangling shrubs of Matuku.

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5.
Kaore i huna te kaka tino tangata:
I kona Mauri, a te Kina,
35 Tutahi-arahanga, Uruhape-ki-te-rangi.
Ka kite te pononga Tarapango tona patu,
E kia rangona ai te toa patu tangata i.
6.
E ai, e tama, ma rau o Puteuru,
Ma te uri o Maru, o Tu-te-nganahau,
40 Nana nga patu nga tao kaitohi,
Ki te takutai o Rurutu.
I rangona ki reira a Ururangiwheke,
A Ururangipapa, e riri ana i waho.
Turakina kia hinga iho ana
45 Ko te Horehore i noho i te tuawhenua.
Paku te whenua,
Ngatata te papa i runga nei,
E tama, ki a koe.
7.
E uia iho koe, mau e ki ake:
50 “Ko te ngako tena o Maramara-te-ihonga
“O Tutakiao,” ka tau ki raro i.
“No nga puau, hurihanga puau,
“No te tihi au o te rakau,
“E tu ki Tawhitinui.”
55 Te tapu i a koe a te Rangi-takahia,
Tu-hokai-nuku, tu-kohai-rangi,
Te reo i a Turi, hei ara mou
Ka whano ai koe nga wai kirikiri
I roto i Oao.
8.
60 Kia ahuria o iwi matariki e te rau e pae,
Tama a Hinemanu i
Maua to tamaiti ki waho nga rae,
Ki te Toka-tutahi;
Kia kai apu te ika i te moana,
65 Ka whakahoki mai ki runga i Okare:
Kia karanga atu au. “Haramai, e tama,
“I runga i te hakari,
“E haria mai nei, e te iwi ra ia.”

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5.
The lineage of men of renown is not obscured:
Mauri was there, and so, too, were Kina,
35 Tutahi-arahanga and Uruhape-ki-te-rangi.
There was also the bare hand-grip of Tarapango
Awaiting the call to fame of some warrior.
6.
Perhaps, O son, it will be for the hundreds of Puteuru,
The progeny of Maru and Tu-te-nganahau,
40 To come and strike with dedicated spears,
Upon the sea-shore at Rurutu.
It was there the fame of the god-like octopus was heard,
And the unearthly clamour on land resounded afar.
Hurl down and bring to earth
45 Te Horehore who is lurking upon the shore.
The earth will resound,
And the ground will be rent asunder,
O son, because of you.
7.
If you be asked, as you lie prone, reply and say:
50 “Ye do gaze upon the fat portion of Marama-te-Ihonga,
“Of Tutakiao.” And that will bring them low to earth.
“From the river's mouth, and up its windings;
“I came from the topmost part of the tree
“Which grows on Tawhitinui.”
55 You are a sacred one from Rangi-takahia,
Striding o'er the land, soaring in the heavens;
With the words of Turi to guide you,
You will come ashore on the wet sands
Within Oao.
8.
60 Coveted will be your precious bones by the hundreds around.
O thou son of Hinemanu,
Bear him, your child, to the headlands,
To Te Toka-tutahi;
So that the fish will eat greedily at sea,
65 Then return to the summit of Okare;
Where I will exclaim, “Approach, O son,
“Upon this day of feasting,
“Brought hither by the tribe, ah me.”

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NGA WHAKAMARAMA
  • Rarangi:
  • 5. Hianga rere.—He tamariki ka haere poauau noa atu, kaore e rongo mai i te korero.
  • 10. Te Waipa.—He wai kei raro iho o Mahaukura. Ko te matenga o te tangata, ka hinga i te patu ki roto i te wai ka paia, ara ka punia; koia te wai pa.
  • 11. Mahaukura.—He pa kei runga mai nei o Opunake. He parekura, he matenga no Ngati-Ruanui i mua i a Taranaki. Na, kaore ano i ma tera mate ka haere te tamaiti nei.
  • 21. Rere.—Ko Reretawhangawhanga, ko te tangata o te ope o Taranaki, nana a Te Karae i patu.
  • 29. E kore e puta atu.—E kore ia a Tarawha e puta ki te ngaki i te mate o tana tamaiti, kei mua nga kino, me te ope.
  • 32. Nga heihei o matuku.—He puha heihei. Ki te haere te ua, tu tonu te Uenuku i nga taha repo, kei reira e tipu ana. Ko te tikanga he mea whaka-raruraru, he mea whakamataku mai i mua.
  • 33. Te kaka tino tangata.—He kupu mo nga rangatira tokowha e whakahuatia i raro iho nei.
  • 34. Mauri, Te Kina, Tutahi-arahanga.—He rangatira no Ngati-Ruanui, no te taha ki a Tarawha.
  • 35. Uruhape-ki-te-rangi.—He rangatira no Ngati-Ruanui no te taha ki a Tarawha.
  • 36. Tarapango.—He patu.
  • 38. Rau o Puteuru.—Ki etahi e penei ana “Ma o matua.”
  • 39. Maru, Tu-te-nganahau.—Kei te ngaro enei.
  • 40. Tao kaitohi.—He tao i taumautia, ara i ata waitohutia. He haere rangatira, he haere awatea ta Ngati-Ruanui ki nga pakanga ki a Taranaki, i ata whaka-huatia ai te riri, he riri tautapa. Tena ko ta Taranaki, he kohuru.
  • 41. Rurutu.—Kei Taranaki.
  • 42. Ururangi wheke.—Ka rangona te kohuru ka maranga te ope, penei i te wheke.
  • 43. Ururangi papa.—Ka whakaritea ki te waewae o te ope taua, e papa ana.
  • 45. Horehore.—He taniwha whakakite i nga putanga aitua. Ko te kupu tena o Taranaki mo tena ahua.
  • 50. Maramara-te-ihonga.—He tipuna no te tamaiti i kohurutia nei.
  • 51. Tutakiao.—He tipuna no te tamaiti i kohurutia nei.
  • 54. Tawhitinui.—E kiia nei ko Tawhitinui, ko Tawhitiroa, Tawhitipamamoa.
  • 55. Te rangi i takahia.—No nga karakia Maori.
  • 57. Te reo i a Turi.—Ko te tapuae o Turi i haere mai ai ki tenei motu.
  • 59. Oao.—He awa, kei raro atu o Mahaukura, o Opunake.
  • 60. Kia ahuria.—Ko nga iwi o te tamaiti ra ka mahia pea hei matau, hei aha.
  • 60. E te rau e pae.—E nga ika, e te mango, e te hapuku, e te aha.
  • 61. Tama a Hinemanu.—Ko nga rangatira ena o tera iwi o Taranaki, e noho whangaunga ana ki a Tarawha.
  • 63. Toka-tutahi.—He toka hapuku.
  • 65. Okare.—He pa. Kei reira te wehenga mai i a Ngati-Ruanui te wehenga atu i a Taranaki.
  • 67. Hakari.—Ko te tikanga o enei kupu, ka mau mai he mango, he ika i nga matau o nga iwi o tamaiti ra, ka haramai i runga i te hakari, ara i nga kai e tukua mai ana mo te hakari.
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NOTES
  • Line:
  • 5. High-spirited waywardness.—Being a youth he would set out without any thought of the consequences, and without taking heed of advice.
  • 10. Te Waipa.—A stream below Mahaukura. The slain who fell in the stream (wai) damned (pa) its flow, and this circumstance gave rise to the name, Wai-pa.
  • 11. Mahaukura.—A fortified place to the south of Opunake. This was the scene of a battle in former times when Ngati-Ruanui were defeated by Taranaki.
  • That defeat had not been wiped out when the youth set forth on his ill-fated journey.
  • 21. Rere.—In full Reretawhangawhanga, the leader of the war-party of the Taranaki (tribe), who killed Te Karae.
  • 29. Unable, alas, to come to your aid.—He, Tarawha, would not be able to obtain revenge for the death of his son, because of many difficulties and the presence of a hostile war-party.
  • 32. The entangling shrubs of Matuku.—An inferior plant. After rain has passed by and the rainbow appears by the margin of swampy land, it indicates the place where it will be found growing. It is a sign that there are difficulties and dangers in the way.
  • 33. The lineage of men of renown.—This refers to the four chiefs whose names are given hereunder. The term “kaka,” in this context, means a line of descent.
  • 34. Mauri, Te Kina.—Chiefs of Ngati-Ruanui, related to Tarawha.
  • 35. Tutahi-arahanga, Uruhape-ki-te-rangi.—A chief of Ngati-Ruanui, related to Tarawha.
  • 36. Tarapango.—A weapon.
  • 38. Hundreds of Puteuru.—In some versions “For your uncles.”
  • 39. Maru, Tu-te-nganahau.—No information available.
  • 40. Dedicated spears.—Spears specially dedicated at a proper ceremony. The raids by Ngati-Ruanui were conducted in a noble manner and the battles were fought in the light of day, after a declaration had been made and a challenge issued. The deed of the Taranaki (tribe), on the other hand, was murder.
  • 41. Rurutu.—A place in Taranaki.
  • 42. God-like octopus.—On the murder being reported a war-party would arise like an octopus.
  • 43. Unearthly clamour on land.—A figure of speech descriptive of a war-party on the move with resounding footsteps.
  • 45. Horehore.—A monster which foretold disaster. It is a Taranaki term for such things.
  • 50. Maramara-te-Ihonga.—Ancestor of the murdered youth.
  • 51. Tutakiao.—Ancestor of the murdered youth.
  • 54. Tawhitinui.—This is the “Tawhitinui” in the saying, Tawhitinui (The Great Tawhiti), Tawhitiroa (The Long or Distant Tawhiti), Tawhitipamamao (The Far Distant Tawhiti).
  • 55. Rangi-takahia.—This name appears in a Maori ritual.
  • 57. Words of Turi.—It was with this ritual Turi found his way to this country.
  • 59. Oao.—A river near Mahaukura and Opunake.
  • 60. Coveted.—The bones of the youth would perhaps be fashioned into fish hooks and other things.
  • Hundreds around.—This reference is to the fishes of the sea, such as the sharks, hapuku and others.
  • 61. Son of Hinemanu.—This reference is to a Taranaki chief who was related to Tarawha.
  • 63. Toka-tutahi.—A hapuku fishing reef.
  • 65. Okare.—A fortified place. It marks the tribal boundary between the Ngati-Ruanui and the Taranaki tribe.
  • 67. Feasting.—The inference here is that, with hooks fashioned from the bones of the youth, fish would be brought to a feast, and he would thus (figuratively) be brought to the feast amongst the gifts of food.
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90. HE WAIATA TANGI
(Ngati-Tuwharetoa)

(Na Te Taite Te Tomo i whakamarama)

Ko Tiaria no Ngati-Tuwharetoa, he kuia no Te Heuheu ma. He mokopuna a Teri Paerata nana, a i tapaia ki te tuahine o Teri Paerata tera ingoa a Tiaria. Kei te waiata 60 te whakapapa o Tiaria raua ko tana tungane, o Teri Paerata, ara ko Tuturu Hone Teri tetahi ona ingoa.

(Ref.: M. 85.)

E rere e te ao
E kume i runga ra;
Ko au ki raro nei
Mihi wairua ai.
5 Waiho ra-mota
Kia taria ake,
Ka tae nga tohu
O te tau ka wehea.
Kei hua mai koutou
10 E noho pononga ana;
Tenei ka awherangi
Aku rongo kaia,
I maua e Raha
Te tihi ki Whakatara;
15 Ai rawa he korero
Te runanga taua,
Nau na, e Tuiri,
Tu ana i te ia
O Arowhena i raro,
20 Ki a koe, e Nini,
Kia whakarikaia
Te piau tawhiti.

NGA WHAKAMARAMA
  • Rarangi:
  • 11. Awherangi.—Ka rere nga rongo, ka rongo tena, ka rongo tena.
  • 13. Raha.—Ko Te Paraha, no Ngati-Tuwharetoa. Ko Neri Te Paraha ma ana uri.
  • 14. Whakatara.—Kei runga ake o Waihi i Tokaanu. He pa whawhai i mua, he urupa i naianei.
  • 17. Te Tuiri.—No Ngati-Tuwharetoa.
  • 19. Arowhena.—He puke iti kei te taha hauauru o Titiraupenga.
  • 20. Nini.—Ko te Rangianini no Ngati-Maniapoto, no Ngati-Whakatere.
  • 21. Piau tawhiti.—He toki maitai.
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90. A LAMENT
(Ngati-Tuwharetoa)

(Explanations are by Te Taite Te Tomo)

Tiaria was of the Ngati-Tuwharetoa, and was a grand-aunt of Te Heuheu V and the others. Teri Paerata was a grandson of hers, and the name Tiaria was bestowed on a sister of Teri Paerata. The genealogy of Tiaria and her brother, Teri Paerata, otherwise Tuturu Hone Teri is given in Song 60.

(Ref: M. 85.)

Soar onward, O cloud,
And be stretched forth above;
Whilst I here below
Muse on with my spirit.
5 Let me, dear one,
Tarry here a while,
Until some token appears
Of the dear one gone afar off.
Think not, all ye assembled here,
10 That all is well within me;
For like an evil spell to deflect the guilt
Is the allegation of my theft,
Borne aloft and repeated by Raha
Upon the summit of Whakatara;
15 Relished as a popular topic
Among the warriors' ranks,
Indeed, 'twas you, O Tuiri,
Who carried it until it reached
The swift current at Arowhena there below,
20 To you, O Nini,
Thus provoking the raised
Metal battle-axe from afar.

NOTES
  • Line:
  • 11. Evil spell to deflect the guilt.—Used as a means of spreading a report from one person to another.
  • 13. Raha.—Abbreviation for Paraha of Ngati-Turumakina (s sub-tribe of Ngati-Tuwharetoa). Neri Te Paraha and others are his descendants.
  • 14. Whakatara.—Is just above Waihi, at Tokaanu. It was formerly a fortified place, and now used as a burial place.
  • 17. Te Tuiri.—Was of the Ngati-Tuwharetoa.
  • 19. Arowhena.—A little hill to the west of Titiraupenga.
  • 20. Nini.—Abbreviation for Te Rangianini of Ngati-Maniapoto and Ngati-Whakatere.
  • 21. Metal battle-axe.—Piau tawhiti.

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