Volume 4 1895 > Volume 4, No. 2 > The Moriori people of the Chatham Islands: their traditions and history, by Alexander Shand, p 89-98
THE MORIORI PEOPLE OF THE CHATHAM ISLANDS: THEIR TRADITIONS AND HISTORY.
Chapter V.—Rākei. (Translation.)
RĀKEI set out; he went on till he arrived at the house of Tămā-hiwa. Arrived there, he found no people, all the people had left; he took the Putē-a-Kura of Tamahiwa,(1) and one of the feathers dropped out. Rakei then returned back; he went until he arrived at his dwelling, and found Tămă-te-hokopa(2) had come to the house. He thereupon asked him, “Where have you been?” “I have been yonder on the land of Tamahiwa.” “What indeed did you go there for?” “For the thing here in my hand.” “What really is the thing?” “It is the Putē of Tamahiwa.” “Ah then, O son! for us onward to-morrow [will be trouble] with your parent Tamahiwa.”
Tamahiwa and his son returned to their home; they entered the house and found the (a) plume lying; they looked up in the house; “U-u.” (4) The Putē was gone. Tamahiwa then said to his children, “What shall we do, O my children?” His sons, Pauhu and Pahore, answered, “To do indeed what?” “To seek out a tree [to see] if your relative Rakei may not be drawn [thither].” (5) Going, they found a tree growing, a manuka, full of birds—kōkō (Prosthemadera Novce-zealandiœ), parē (pigeon; Maori, kereru), kakariki (paroquet), tchitake (fan-tail), miromiro, and komako (bell-bird). Pauhu and Pahore returned to their home. Tamahiwa then said to the children, “Have you found out a tree?” “Yes.” “Where is it?” “It is growing yonder.” “Are there any birds on it?” “They are exceedingly numerous.” They made it a reserved tree. They remained in the house listening to the cries of the kokos: “Ko-ē, Ko-ē!” “What kind of a koko is this?” “'Tis a screeching koko.” “No, it is not.” “Then what is it?” “It is indeed some person.” The koko cried out again: “Ko-ē, Ko-ē!” Then for the first time Pauhu and Pahore went and found Rakei up the tree spearing birds; the spears were standing at - 90 the base of the tree. Pauhu and Pahore called out: Wari ko tere?—“Who is the stranger?” “I, Rakei.” Wari ko hunū?—“Who is the resident, or person, of the place?” “'Tis I, Pauhu and Pahore.” Rakei said, “Come up here.” “No; come down here.” Pauhu and Pahore asked, “What is this spear for, Rakei?” “A koko spear.” “What is this spear for?” “A pigeon spear.” “What is this spear for?” “A komako (bell-bird) spear.” “What is this spear for?” “It is a spear.” “Then this spear is for you, Rakei.” They thrust and pierced Rakei with spears and cut him up.(6) When they reached the ure(7) and attempted to cut it, it was withdrawn (swallowed) by Maru. When they reached the heart it disappeared inwards, withdrawn by Maru. When they reached the head, it was withdrawn by Maru. Three parts of Rakei were hidden by his god Maru, but the whole body was taken by Pauhu and Pahore to be eaten. Pauhu and Pahore returned to their home, and Tamahiwa asked them, “What thing is that you have?” “We have killed our man.” “Who?” “Rakei; we found him spearing the birds of our tree.” “Ah, then henceforth we shall have trouble with your parent Tama-tc-hokopa. Ō-ŏ. Was your (slain) man hidden out of sight?” “Yes, we threw him down over the cliffs.”
Tama-tc-hokopa remained in his home waiting for his son, who did not come to him. The Torea1 arrived and cried “Tore!” Tama-tc-hokopa asked, “What Torea are you?” “Tore!” “Are you an ebbtide Torea?” “Tore!” “Are you a flood-tide Torea?” “Tore!” The bird remained silent. He asked, “My son?” “Tore!” “Has he fallen?” “Tore!” “Is he killed by man?” “Tore!” “Is he gone to the thing which burns here?” “Tore!” “Has he been given to the voices which sound here?” “Tore!” Tama-tc-hokopa wept for his son slain.
As soon as day dawned, Tama-tc-hokopa set out with the birds and searched for the place where his son lay. The Torea went by the sea; the Hopiritu (8) by the bush or forest. They went on. The Hopiritu went on the track and found the Toreas arrived ahead. He (Tama-tc-hokopa) went and took his son; he looked at his state, the ure, the heart, and the head had not been taken. He placed his son in a garment. The Toreas went by the sea-beach, with their loads of stones; the Hopiritu inland with their loads of Paretao.2 When they reached the house an oven was dug. Rakei was placed on it. They looked at Rakei. “U-u!” The skin closed, and again they looked also. “Ŏ-ŏ!” One side turned. “Ŏ-ŏ!” They looked again, the other side turned. Then he took his son and bore him into the house. Five nights and five days he laid in the oven, and Rakei lived again.
Now at this time another son was born to Tama-tc-hokopa, named - 91 Kahukura. Tama-tc-hokopa sent his messenger and said, “When you reach there, to those people (say) the thing which they killed lives again. When Tchukauka arrived at the place of Tamahiwa and his children, he said to them, “The oven of your man (slain) has become alive again;” to which Pauhu and Pahore replied, “Is it so; can the food of the spear (that killed) and the flint (knife) live again?” “Yes, the oven of your man (slain by you two) is returning to life, it may be to-morrow, or the next day (will not be long).” Tehukauka returned to his home and dwelt there. It was a long time before Rakei got well. When Rakei recovered, Kahukura had reached maturity. It happened at a certain time that Tama-tc-hokopa tried to prove his sons in the use of weapons. When Rakei stood up his ribs were furrowed; behold! the scars (or lumps, traces of wounds) appeared. Tama-tc-hokopa threw his spear, first the butt, then the point, but Rakei did not ward it off properly. “Yes, hence indeed, O son! it is that you will suffer hurt through your grossness!” “Grossness in which way?” Then Tama-tc-hokopa threw his spear at his youngest son Kahukura; he warded it off well. At a certain time the messenger, Tchukauku, went to Tamahiwa and the others and said, “The oven of your man (cured by the process of the steaming oven) is alive, it may be to-morrow, it may be to-day.” “Is it so: can the food of the spear and the flint (knife) live, we having also eaten a part?” Tamahiwa asked his sons, “Hold, tell me indeed did you cut off te ure?” “No.” “Did you cut off the heart?” “No.” “Did you cut off the head?” “No.” “Ah, truly, then to-morrow (9) (or onwards) we shall have trouble with your parent Tama-tc-hokopa.” Then Tchukauka returned to his home.
After this the messenger of Tama-tc-hokopa went to his people, so that they should come to seek revenge for the injury to Rakei. Tama-tc-hokopa's people came to him, and so also Tamahiwa gathered his people. The tribe of Tama-tc-hokopa was named Wheteina and Rauru. Tamahiwa's tribe was Rauru. The war-party of Tama-tc-hokopa proceeded against Tamahiwa and his people, and fought against them. The people of Tohoro-kino came also; they were “dug out by the oven of Te Mohewao;” (10) all the people came. Kahukura exclaimed, “What is the thing which covers you over?” “Yes; do you mean us? We thought, O son! we came to show you honour.” That people were ashamed (insulted), and returned. Rakei dashed forward: “My fish (victim)! my fish! Pauhu and Pahore!” They cried, “Our fish! Rakei!” Rakei levelled his spear—crack! it stuck fast; two of them! Pauhu and Pahore levelled their spears, they wounded Rakei, but did not kill him. Kahukura rushed forward from the rear of the war-party, he levelled his spear at Pauhu and Pahore; two of them! it stuck fast. Kahukura drew his axe, and struck left and right, so that when he left he was covered with blood. Both tribes slew one another—the Wheteina and the Rauru—each side suffered.- 92
This is something which was forgotten about Tamahiwa, regarding his incestuous intercourse with his mother, making her his wife. Hence it became a proverb “The incest of Tamahiwa.”
[The fight between these two tribes is said to have been one of the causes of the migration to the Chatham Islands. There were additional reasons, as will be related further on.]
The joining together of Rakei (from Maru).
Come from the crown of the head;
Be thou closed,
Be thou at ease.
Come from the bald pate;
Be thou closed,
Be thou at ease.
Come from the bare skin;
Be thou closed,
Be thou at ease.
Be thou closed, O Gristle!
Be thou closed, O Gristle!
Let the bones close,
Let the clotted blood close.
Close it with the closing of Maru;
Close it with the closing of Earth.
(Expressed in the Maori Language).
Ka haere a Rakei, haere a, ka tae ki te whare o Tămāhiwa; rokohanga atu kahore tahi he tangata, kua riro nga tangata. Ka tangohia mai ko te Putē-a-Kura o Tămāhiwa, taka ana tetehi rau (or piki) o te Putē; ka hoki a Rakei ki muri, haere a, ka tae ki te kaingai rokohanga atu ka puta mai a Tămă-te-hokopa ki te kainga; uia ma, ana i reira, “I whea koa koe?” “I ko au nei i te whenua o Tamahiwa.” “I haere koa koe ki reira ki te aha?” “Ki te mea i taku ringa nei na.” “He aha koa nge te mea?” “Ko te Putē a Tamahiwa.” “A, heoi ra, E tama! mo taua te raru apopo i to matua i a Tamahiwa. Ka hoki mai a Tamahiwa ki te kaainga, ratou ko nga tamariki, ka tomo ki te whare, rokohanga atu e takoto ana te piki, ka titiro ano ki runga i te whare, ă, kua riro te Putē. Ka noho a Tamahiwa ka ki atu ki nga tamariki, “Ka pehea tatou, E aku tamariki?” Ka karanga mai nga tama, a Pauhu raua ko Pahore, “Ki te aha koa?” “Ki te kimi i tetahi rakau me kore e onga mai ta korua whanaunga a Rakei.” Haere ana rokohanga atu te rakau e tu ana he Manuka—e mui ana te Koko i runga, te Kereru, te Titake (=Hiwaiwaka), te Miromiro, te Korimako, ka haere mai a Pauhu raua ko Pahore ki te kaainga, ka ki atu a Tamahiwa ki ona tamariki, “Kua kite korua i tetehi rakau ma korua?” “Ae.” “Keiwhea koa?” “Ănă, te tu mai i ko ra.” “E ai ana te manu o runga?” “Nui, nui, nui rawa atu.” Rahuitia atu e raua te rakau i reira. Ka noho raua i te kaainga, whakarongo ana ki te tanga o te Koko, “Ko-e—Ko-e.” “He Koko aha koa nge tenei?” “He Koko koe koe.” “O oi, kahore.” “A, he aha koia?” “He tangata ra mătă.” Ka tangi ano te koko “Ko-ē, Ko-ē.” Katahi ka haere a Pauhu raua ko Pahore rokohanga atu, - 93 ko Rakei i runga i te rakau e wero ana i nga manu, e tu ana nga tao i te putake o te rakau. Ka karanga atu a Pauhu raua ko Pahore “Wari ko tere?” “Ko au ko Rakei.” “Wari ko hunu?” “Ko au ko Pauhu raua ko Pahore.” Ka mea mai a Rakei “Haere mai ki runga nei.” “Kao, haere mai ki raro nei.” Ka ui atu a Pauhu raua ko Pahore. “He tao aha tenei tao, E Rakei?” “He tao Koko.” “He tao aha tenei tao?” “He tao Kereru.” “He tao aha tenei tao?” “He tao Korimako.” “He tao aha tenei tao?” “He tao ano, he tao.' “A, mou tenei tao e Rakei.” Ka werohia e raua a Rakei ki te tao, ka tu. Ka haehaea e raua. Ka tae ki te ure, whanonga ake ki te kokoti, ka horomia e Maru; ka tae ki te manawa humene mai ana i reira ki roto, ka horomia e Maru; ka tae ki te upoko, ka horomia e Maru. E toru nga wahi o Rakei i riro i tona Atua i a Maru; Ko te tangata i riro katoa i a Pauhu raua ko Pahore ki te kainga. Ka ui mai a Tamahiwa: “He aha koia ta korua mea?” “Kua mate ta maua tangata.” “Kowai?” “Ko Rakei; rokohanga atu e maua e wero ana i nga manu o ta maua rakau.” “A, mo tatou atu apopo te raru i to korua matua, i a Tama-te-hokopa; a i ngaro ranei i a korua ta korua tangata (or tupapaku)?” “Ae, i hurihia e maua ki te pari.”
Ka noho a Tama-te-hokopa i tona whare, ka tatari ki tona tama, kahore i puta mai ki a ia. Ka tae mai te Torea, ka tangi, “Tore!” Ka ui a Tama-te-hokopa, “Torea aha koe?” “Tore!” “Torea tai timu?” “Tore!” “Torea tai kato?” “Tore!” Ka noho puku te manu. Ka ui. “Ko taku tama?” “Tore!” “Kua hinga?” “Tore!” “Kua mate i te tangata?” “Tore!” “Kua riro ki te mea e ka nei?” “Tore!” “Kua homai ki nga reo e pa nei?” “Tore!” Ka tangi a Tama-te-hokopa ki tona tamaiti ka mate.
Ka ao te ra ka haere a Tama-te-hokopa me nga manu, ka kimi i te takotoranga o tana tama; ko te Torea ma te moana, ko te Hopiritu (8) ma roto i te peho. A, ka haere atu, haere marire nga Hopiritu i te ara, rokohanga atu kua tae nga Torea i mua; te haeretanga atu, tangohia mai ana tana tama; ka titiro ki te ahua, ko te ure, ko te manawa, me te upoko kihai i riro. Whaoa ana tana tamaiti ki roto i te kakahu. Ko nga Torea, haere ana ma tatahi, me nga kawenga kowhatu; ko nga Hopiritu ma uta, me nga kawenga Paretao. Ka tae ki te kaainga, ka keria te umu, hoatu ana a Rakei ki runga i te umu. Titiro ana a Rakei, ka tutaki te kiri; me i reira hoki ka titiro atu, “A-a.” Ka huri tetehi taha o Rakei. A, ka titiro atu hoki ka huri tetehi taha. Ka tango ai i tana tamaiti, ka kawe ai ki te whare. E rima nga po, e rima nga ao e takato ana i roto i te umu ka ora a Rakei.
Na ka whanau i konei tetehi tamaiti a Tama-te-hokopa, ko Kahu-kura te ingoa. Ka tukua te karere a Tama-te-hokopa, ka ki atu a Tama-te-hokopa; “Ina tae atu koe ki reira ki a ratou, kua ora te mea i patua e ratou.” Ka tae a Tchukauku ki a Tamahiwa ma, ratou ko nga tamariki, korero atu (ana); “Te umu i ta korua tupapaku ka whano ka ora.” Ka whai mai a Pauhu raua ko Pahore. “Ne-e? E - 94 ora hoki te kai a te kaukau raua ko te mapere?” “Aa, te umu i ta korua tangata ka whano ka ora, kei apopo, kei a tahi (or tetehi) ra ranei.” Ka hoki a Tchukauku ki tona kaainga, ka noho. He roa te whananga (or haerenga), a Rakei ka ora. Ko te oranga a Rakei, kua tuwhatu a Kahukura. Ka tae ki tetehi wa ka whakatautau a Tama-te-hokopa i nga tamariki. Te turanga mai a Rakei ki runga, tuwhera ana te kaokao, tera te tu mai ana nga pukupuku.
Kokiria ana te tao a Tama-te-hokopa, kokiria-a-pu, kokiria-a-mata, kihai i tau te karo a Rakei i te tao. “A a, inawhai ano koe E tama! i rahua ai, na to tipu whakahara.” “Whakahara pewhea?” Me i reira ka kokiria te tao a Tama-te-hokopa ki tona potiki, ki a Kahukura; whakaputanga ake, waiho kia rere ana. I tetehi wa ka haere te karere ko Tchukauku ki a Tamahiwa ma, ka korero atu. “Te umu o ta korua tangata (or tupapaku) kua ora, hei te ra apopo, hei akuanei ranei.” “Ne-ē? e ora hoki te kai a te kaukau raua ko te mapere, kua pou nei i a maua tetehi wahi?” Ka ui mai a Tamahiwa ki ona tamariki; “Tena koa, korero mai ki au, i kotia te ure?” “Kahore.” “I motu te manawa?” “Kahore.” “I kotia te upoko?” “Kahore.” (or Ooi kahore). “A-a, koia, mo taua te raru apopo ake nei i to korua matua i a Tama-te-hokopa.” Ka hoki a Tchukauka ki tona kaainga.
Ka mutu tenei i konei ka haere te karere a Tama-te-hokopa ki tona iwi kia haere mai ki te ngaki i te mate o Rakei. A, ka tae mai te iwi o Tama-te-hokopa ki a ia. Pera hoki a Tamahiwa ma, ka huihui i tona iwi. Ko te iwi o Tama-te-hokopa, he Wheteina, he Rauru. Ko te iwi o Tamahiwa, he Rauru. Ka rewa te taua a Tama-te-hokopa ki a Tamahiwa ma, ka pakanga. Ka tae mai te iwi o Tohoro-kino, i koia ki te umu o Te Mohewao; (10) ka tae mai nga iwi katoa. Ka pa te karanga a Kahukura: “Tena te mea e tipu i runga i a korua?” “U-u, i a maua nei ra pea nge? Ka hua ra, E Tama! i haere mai ai he whakanui i a koe.” Ka whakama te iwi ra, ka hoki. Ka rere ko Rakei: “Taku ika! taku ika! ko Pauhu raua ko Pahore!” Ka karanga mai tera: “Ta maua ika ko Rakei!” Ka paepaea te tao a Rakei, tă! waiho kia uka ana, tokorua! Ka pakanga te po, pakanga te ao. Ka paepaea (or kokiria) nga tao a Pauhu raua ko Pahore, ka tu ki a Rakei, kihai i mate. Ka rere mai a Kahukura i te hiku o te taua, ka paepaea nga tao ki a Pauhu raua ko Pahore, tokorua! waiho kia uka ana. Ka maunu te toki a Kahukura, ka whiua na te maui, na te katau, ko te tukunga atu i reira, kua rewa a Kahukura i roto i te toto.
Patu rurua ana aua iwi, te Wheteina, te Rauru, mate ana, mate ana.
Tenei tetehi kupu i wareware mo Tamahiwa, te moenga kino tiwaretanga, i tana whaene, waiho ana hei wahine mana. Koia i whakataukitia ai. “Ko (te) tiware o Tamahiwa.”- 95
(Expressed in the Moriori Language).
Ka whano a Rākei hēre a, ka tae ko t' whare o Tămāhiwa. Potĕhĭ etu, kaare e rangat' tehi, ka ma ka rangat'; ka tanga mai eneti i ri Pute-a-Kura o Tamahiwa, (3) ka tak'(a) i tche rau o tchia Putē. Ka hok'(i) a Rakei ku murŭ, here a, ka tae i kaing', potĕhĭ etŭ, ka pută mai ko Tama-te-hokopa (4) i kaing'. Ka ui mai eneti (5) i kora, “I whē koa nei ko?” “I ko i au nei i t' whenu o Tamahiwa.” “Hēre ka nei ko i ki reira ki tch aha?” “Ki ri me i taku ririma nei na.” “I'ha koa ē tchia me?” “Ko ro putē a Tamahiwa.” “A, kati etu E Potiki! mo tau atu apo i te mutchu i a Tamahiwa.”
Ka heoki mei ko Tamahiwa i kainga, ratou ko timit'; ka tomo ko t' whare, potĕhĭ etu totaranga ta rau; ka tchiro ene ku rung' i t' whare; “Ŭ-ŭ.” (6) Ka riro ta putē. Ka noho a Tamahiwa ka ki etu ki ka tamariki: “Pehē koa nei tatau, E aku tamariki?” Karanga mai ka tama, a Pauhu raū ko Pahore: “Ki tch aha koa nei?” “Ki ri kimi noa i tche rakau me kore, e ongo to korū hunanga a Rakei.” K' here enehi, (7) potehi etu e tu a' ta rakau Manuka, e mui a' te Kōkō ku rung', a ra Parē, ko ro Kakariki, ko Tchitake, ko ro Miromiro, ko ro Komako. Ko ro mai a Pauhu raū ko Pahore i kaing', ka ki etu a Tamahiwa ki o' tamariki: “Kite koru i tche rakau ma korū?” “U-u.” “Tĕhē koa?” “A te tu mai i kora na.” “I ei ta manu o rung'?” “Kuwai, kuwai, kuwai maria!” Ko tchia rakau ka tă rahui e raū i ko. Ka noho rau i kaing', hokorongo ki tangi a ra Kōkō: “Ko-ē, Ko-ē!” “Koko hhia koa nei tenei?” “Kōkō taue.” “Awai kaare.” “A, i ha koa na?” “Tangat' ra mo.” Ka tangi ene ko ro Koko, “Ko-ē, Ko-ē!” Kanei k' here a Pauhu raū ko Pahore, rokiri etu, ko Rakei i rung' i tă rakau, e wero ana i ka manu; e tchu ana ka tao i ri putake o tă rakau, karang' atŭ enehi a Pauhu raū ko Pahore: “Wari ko tere?” “Ko au, ko Rakei.” “Wari ko hunu?” “Ko au, ko Pauhu rauu ko Pahore.” Ka me mai ko Rakei: “Pera mai ku rungă nei.” “Ka-a, pera mai ka raro nei.” Ka ui etu a Pauhu raū ka Pahore: “E tao i ah' tenei tao, E Rakei?” “E tao Koko.” “E tao i ah' tenei tao?” “E tao Parē (a).” “E tao i ah' tenei tao?” “Tao Komako.” “E tao i ah' tenei tao?” “E tao enei, e tao.” “A, mou tenei tao e Rakei.” Ka werohia e raū a Rakei ki tao, ka tu ka ehē (8) e raū. Ka tē ki ta ure, (9) whano ro ake, ka koti, ko Maru hōrŏ ka te ki ri manaw' ka mene mai enei i kora ko roto, ko Maru hōro; ka tae ki ta upoko, ko Maru hōro. E toru wahi o Rakei i riro i tona atua i a Maru; ko tangat' ka riro katō i a Pauhu raū ko Pahore, e kai ma raū. Ka hoki a Pauhu raū ko Pahore i kaing'; ka ui mai ko Tamahiwa: “I 'ha koa e, ta koru me?” “Ka mate ta maū rangat'!” “Kuwai?” “Ko Rakei! potehi atu e maū e wero ană i ka manu o ta maū rakau.” “A, mo tatau atŭ apopo i to koru mutū, i a Tama-te-hokopa. Ŏ-ŏ, i ngaro ranei i a koru ta koru rangat'?” “U-u, ka tch huri e maū ko ro' tă pari.”- 96
Ka noho a Tama-tc-hokopa i tona whare, ka tari ki tŏ' tămă, kaare e puta mai ki aii. Ka tae mai i Tŏrē, ka tangi: “Torē!” Ka ui ko Tama-te-hokopa: “Torē 'ha ko'?” “Torē!” “Torē tai timu?” “Tore!” “Torē tai puiha?” “Torē!” Ka noho puku tă manu. Ka ui, “Taku tama?” “Torē!” “Ka hing'?” “Torē!” “Ka mat' i tangat'?” “Torē!” “Ka riro ki ri me e ka nei?” “Torē!” “Ka t' homai ki ka rē(o) e pa nei?” “Torē!” Ka tangi a Tama-tc-hokopa ki tŏ' timit' ka matĕ.
Ka ao te ra ka whano a Tama-tc-hokopa me ka manu, ka kimi i to-taranga o tŏ' tama; ko Torē ma ro' to moana; ko te Hopiritu (10) ma ro' to poeho. A, te here i ko here mari ană ka Hopiritu i tche ara, potehi ĕtŭ ka tae ka Torē i mū; k' huneti enehi, ka tango i to' timit'; ka tchirŏ ki tohŭ, ko ta ure, ko ta manaw', me ta upoko tchiei riro. Ka ta whao i tŏ' timit' ko ro' ta kakahu. Ko Torē k' here ma tatahi, me ka koenga pohatu; ko te Hopiritu ma uta, me ka koeng'(a) e Poretao. Ka tae i kaing', ka keri ta umu, hoatu a Rakei ku rung' i ta umŭ. Ka tchiro ene ki a Rakei; “U-u;” ka tutaki ko ro kiri; me ko ka tchiro ĕtŭ hoki; “Ŏ-ŏ,” ka hur' i tche taha o Rakei. Ŏ-ŏ, ka tchiro ĕtŭ hoki ka huri i tche taha. E tango ei i tŏ' timit', e kawe ei ko t' whare; e rim' po, e rim' i ao tokot' ană i ro' ta umŭ ka oră a Rakei.
Na, k' whanau inginei i tche rimit' a Tama-tc-hokopa, ko Kahukura tă ingō. Ka tchuku te kererĕ a Tama-tc-hokopa, ka ki ĕtŭ a Tama-tc-hokopa: “Koi ko ka tae ko ke reira ki a ratau, ka oră te me, hokohemetī e ratau.” Ko Tchukauku ka tae ki a Tamahiwa ma, ratau ko ka tamariki, korer' ĕtŭ: “Ta umu i ta korū tangat' ka hana ka ora.” Ka whai mai a Pauhu raū ko Pahore. “Ne e? E ora hoke te kai a ra kaukau rau ko ro mapere?” “A-a, ta umŭ i ta korū tangat' ka whano ka ora, e ra mai apo, e ra mai a tehi ra.” Ka hoki ko Tchukauka i kaing' ka noho. E roa te whanonga a Rakei ka ora. Ko tch oranga o Rakei tchuwhatii ko Kahukura. Ka tae ki tche aeho k' hokotautau a Tama-tc-hokopa i ka tamariki. Ko tchuranga mai a Rakei ku rung' hokora te kaokao, tara ka tchu tchea panakonako. Kokiri tao a Tama-tc-hokopa, tchi ri pu, tchi ri mata, tchiei tau t' huri mai a Rakei i tao. “A, koi ra koe, E potiki! e hi ei i tu na to tataha nunui.” “Tataha nunui mawhē?” Mai ko kokiri tao a Tama tc-hokopa ki to' timit' tokĕ, ki a Kahukura; ka huri mai i kora e piri anei. I tche aeho na ka rere te kerer' a Tchukauku ki a Tamahiwa ma, korer' ĕtŭ: “Ta umu i ta korū(a) tangat' ka oră, e ra mai apo, e ra mai akonei.” “Ne-ē? e ora hoki ta kai a ra kaukau raū ko ro mapere, ka pou nei i a maū i tche hunū?” Ka ui mai a Tamahiwa ki ŏ' tamiriki: “Pena koa korer' mei ra ki au, ka te koti ta ure?” “Awai kaare.” “Ka te mot'(u) te manaw'(a)?” “Awai kaare.” “Ka te kotĭ ta upoko?” “Awai kaare.” “A-a, koi, mo (11) te pu ake taū apo ake nei i to koru mutu i a Tama-tc-hokopa.” Ka hoki a Tchukauku ki tona kaing'.
Ka mut' tenei inginei ka rere ka kere' a Tamatē' ki tona kiato, - 97 k' haro mai kia hiku i tc hara o Rakei. Ta mai te kiato o Tamatē' ki ai, pera hoki a Tamahiwa ma k' huihui i tona kiato. Ko ta imi o Tama-tc-hokopa, Wheteina, Rauru. Ko ta imi a Tamahiwa, e Rauru. Ka rewa i taū a Tamatē ki a Tamāhiwa ma, ka rangă i taū(ā). Ka tă' mai ta imi o Tohoro-kino i kōia ki ta umu o ro Mohewao; (12) ka ta mai ka imi katō. Ka pa ta karangă a Kahukura: “Tena na tchi ri me e popi i rung' i a korua na?” “U-u, i a maū nei ra peang'? Ka hewa ra, E potiki! hara mai ki a ko hokonui i a ko.” Hokoma tchia imi na, ka hoki. Ka rere ko Rakei: “Taku īka! taku īka! ko Pauhu raū ko Pahore!” Karang' mai tera: “Ta maū īka ko Rakei!” Paepae i tao a Rakei, ta! hunei ke uka ana, tokorū! ka rangă i taū te po, ranga te ao. Paepae i tao a Pauhu raū ko Pahore, ka tehu ki a Rakei, tchiei mate. Ka rere mai a Kahukura i tchiku o taū, paepae i tao ki a Pauhu raū ko Pahore, tokoru! hunei ke uka ana. Ka maunu i toki a Kahukura, ka patu na maui, na katau, ko tchukunga atu i ko ra, ka rew'(a) a Kahukura i roto i toto. Patu rūrū(a) ana wa imi te Wheteina, ta Rauru, mate ana, mate ana.
Tenei i tche kupu ka nawen'(e) mo Tamahiwa, mo tiwaretanga tona metehine, ka ra waih' e ii wahine mana. Koi hokotaukitii ai “Ko tiware o Tamahiwa.”
Ko te Whano o Rakei (na Maru).
Rere mai i te tihi,- 98
Koe khia (13) piri,
Koe khia tā, (14)
Rere mai i te pakora;
Koe khia piri,
Koe khia tā,
Rere mai i te pehore;
Koe khia piri,
Koe khia tā.
Koe khia tutakina ta uiho!
Koe khia tutakina ta uiho!
Tutaki ta imi,
Tutaki te toto, te karengeo,
Tutaki i tutaki o Maru;
Tutaki i tutaki o te whenua.
1 The Torea is the Pied Oyster-catcher, or Hœmatopus longirostris, a bird that is very frequently referred to in old Maori traditions.—Editors.
2 Paretao, a species of fern. The stones and the fern were to be used in the oven in which Rakei was placed to resuscitate him.—Editors.
3 —It will be observed that Tamahiwa was a member of the Rauru tribe, and Tama-tc-hokopa one of the Wheteina tribe, but although ostensibly of different tribes, it is very evident from each speaking of the other as parents, and also from the fact that they lived in close proximity to one another, that they were inter-related, and were, no doubt, the same people. Further notice of this will be found under the heading of Canoes.
4 —It will be observed that Tamahiwa was a member of the Rauru tribe, and Tama-tc-hokopa one of the Wheteina tribe, but although ostensibly of different tribes, it is very evident from each speaking of the other as parents, and also from the fact that they lived in close proximity to one another, that they were inter-related, and were, no doubt, the same people. Further notice of this will be found under the heading of Canoes.
5 —Eneti, enehi, and eni. This word has generally the meaning of ano in Maori, but varying much according to the combination; it differs especially from the idiomatic use in Maori. At times it appears to have the use of the verbal particle ana.
6 —“U-u.” In this instance an exclamation.
7 —K' here enehi, an idiom for which there appears to be no exact equivalent in Maori. The nearest appears to be te haerenga, rokohanga, &c.
8 —Ehē = haehae in Maori, to be cut up in strips or pieces; flint knives were generally used.
9 —Membrum virile.
10 —Hopiritu, an extinct rail of the Chatham Islands.
11 —It seems very probable that this ought to be Motu pu, cut up by the stem. Owing to the very frequent transposition of both vowels and consonants it renders words very difficult of recognition.
12 —Ta Umu o ro Mohewao, the name of an incantation to “dig out” or “collect the fugitives escaping from a fight.” Mohewhao is the Maori mohoao, man of the woods. The people referred to as the people of Tohoro-kino (in Maori, Tahora-kino)—waste, wilderness—were, it is said, a very hairy race of people, who came to assist, but were affronted by Kahukura's remarks.
13 —In the Whano (Maori, Hono, joining, heating) of Rakei, khĭā appears to be the same as kia—koe kia piri, &c.—but changed for euphony into as near as can be indicated by the spelling khĭā. The i is scarcely heard; it is not clear and separate as in Maori pronunciation. There is a very similar peculiarity of pronunciation in the Ngapuhi dialect, known to Maori scholars.
14 —Tā. There appears to be some little doubt as to the meaning given; instead of relief from pain, which is implied, it might literally mean “to strike,” as with the leaves heated and steaming laid on the injured part. This Whano, or Hono, invocates the god Maru to descend upon the crown of the head of the injured person, that being the most sacred part of the body, and apply his healing and knitting power to the wound or injured limb. This was the general karakia used in such cases. It was considered to be very effective, and is said to date back to the time of the incident referred to.