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Ko tenei waiata whakaoriori na Hinekitawhiti i tito mo tona mokopuna mo Ahuahukiterangi, ko te kainga ko Te Ariuru i Tokomaru. E waiatatia ana tenei waiata mo nga tamariki rangatira o Ngati Porou. E whai haere ana nga whiti o tenei waiata i runga i nga uri a Makahuri, a Te Auiti, i puta mai nei i reira nga momo rangatira. Na Ketekete Tuauki i whakahangai etahi o nga whakapapa. Ina nga whakapapa hei whakamarama:

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In the note to the Maori text Hinekitawhiti is shown to be the grandmother of Ahuahukiterangi, for whom this lullaby was composed. Another grand-daughter, Tangitoki, by Hinekitawhiti's younger son is the ‘younger relative’ of the song. All lived at Te Ariuru, at the north end of Tokomaru bay. Through Hinetuahoanga, a descendant of Te Auiti, son of Makahuri, the family established connection with one of the most aristocratic lines of Ngati Porou. Hence the composer takes her grand-daughter to various points on the coast from East Cape to Raukokore, where noted members of the Auiti clan resided. This is of the class of genealogical—geographical lullabies.

(The English version is by Sir Apirana Ngata. It endeavours to be faithful to the Maori original, thereby perhaps sacrificing the ornate to the literal. The future student may embellish, but he should begin with a correct foundation, as far as that can be achieved in the process of translation.)

(The genealogical table appears on the left.)

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(Ref.: T. Turi p. 5.)

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(Ref.: T. Turi p. 5.)

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• Rarangi 1, 2. Tuariki, Porouhorea.—He tipuna enei no te tatai o Ahuahukiterangi.
• 3. To taina.—Mo Tangitoki tera kupu, ka taina hoki ki a Ahuahukiterangi i runga i te whakapapa ra.
• 6. Ngapunarua.—He wahi kei runga o Tawhiti. Ko Tawhiti te maunga i waenganui o Tokomaru, o Waipiro. Hei reira ka marama te titiro atu ki te Kautuku.
• 8. Te Kautuku.—Ko te pae maunga i te taha tonga mai o Whangaokeno, e kiia nei ko East Cape island. I whakamau atu ai te oriori nei ki reira, ko te wahi tera e korerotia nuitia ana a Tikitikiorangi.
• 9. Hinemakaho.—Ko tetahi tenei o nga tipuna nunui o Ngati Porou. I moe i a Mahaki a Iranui, tuahine o Kahungunu. I mau ki a raua uri tenei ingoa “Te Wahineiti”.
• 10. Hinerautu.—Na Hinemakaho ko Te Aohore, nana ko Kauwhakameke, nana ko Hinerautu. E waru i tena ki a Hinewahirangi, i moe i a Tikitikiorangi. (Waiata 2.)
• Tikitikiorangi.—Ko te papa o Te Wikiriwhi Matauru, ko tetahi o nga upoko ariki o Ngati Porou. Ko ona kainga ko Maungapohatu, ko Te Pakihi. He uri hoki na Makahuri.
• 13. Umu ki tahaki.—He umu motuhake ma nga tangata i ata kowhiria, ara, ma nga rangatira.
• 14. Hei katamu mahana.—Ko ta te tamariki ko tana kai, ka whakapakara i nga ngutu.
• 16. Punaruku.—Ko te one i tua atu o te Kawakawa, e haere atu ai, ka piki i Te Koau. He oinga no nga tipuna o nehera iho. No Hawaiki mai tenei ingoa. He pera ano hoki pea te Punaruku kei Rotokakahi i te takiwa o Rotorua.
• 17. Te Rangitumoana.—He uri na Makahuri, e korerotia ana ki runga o Te Koau, na ka meatia e te oriori nei mana e whakapeka tenei o nga uri a Makahuri.
• 20. Te Huia.—He puke kei te taha rawhiti o te ngutuawa o Whangaparaoa, i runga ake o te kainga.
• Ngarangikamaea.—He uri rangatira no Makahuri.
• 21. Tawhitinui.—He pa kei Raukokore.
• 22. Kakahu.—He wahine, he uri no Makahuri. I moe i a Whakatahaterangi, nana a Te Iharaira Houkamau, papa o Te Hati Houkamau ma.
• 24. Te Au o Mawake.—He ingoa no Te Auiti a Makahuri. Ko te tino uri tena a Makahuri, ko te whakamaunga atu o nga tatai rangatira maha o Te Tai rawhiti.
• 25. O tuakana koka.—Mo Kakahu ma tenei kupu.
• 26. Kaituri.—Kei Te Ariuru i Tokomaru, he kauanga i te awa i Waitakeo.
• 27. Te Ariuru.—Kei Tokomaru, he kainga tawhito. I waiatatia mai i reira te oriori nei. Ko Te Whanau a Te Aotawarirangi te ingoa o te hapu e noho ana i reira.
• 28. Nga taonga o Wharawhara.—Mo te toroa tenei whakatauki. Ko te pare tera; ko te pohoi taringa no te huruhuru maheni o te keke o te toroa.
• 30. Te Paekura.—He tautau motoi tena. Ko te korero, i haere tahi mai te tautau nei ratau ko nga toki, ko Kaitangata, ko Waikanae.
• Waikanae.—He toki pounamu, ko te hoa o tera toki o Kaitangata, i tukua mai e Te Whakatohea ki a Tamahinengaio i te taha o te wahine o Uhengaparaoa i te ngakinga mate mo Uekahikatea. Kei tena wahine te huarahi nui o Ngati Porou tae atu ki Te Whanau a Apanui ki runga ki tera waka ki a Matatua. I moe a Uhengaparaoa i nga tamariki tokorua a Tamahinengaro. Ka puta ta tetahi ta Rakaipikirarunga he wahine ko Rutanga. Ka mate tena tane ka moe i te taina, i a Mokaiaporou. Ka puta ta tena he wahine ano, ko Rongomaitauarau, Tokorua i moe anake i a Tumoanakotore, ka whanau ta te tuakana ko Hine-mahuru, ka puta ko Te Whanau a Apanui. Ka whanau ta te taina ko Ngatihau raua ko Iwirakau, ka puta ko Ngati Porou katoa.

He mea whakawhaiti naku, na Apirana Ngata, ko nga kaitohutohu o nga whakamarama ko Paratene Ngata raua ko Hone Ngatoto, tau 1923.

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• Lines 1, 2. Tuariki and Porouhorea.—Ancestors of Ahuahukiterangi (see genealogies).
• 3. Younger relative.—Tangitoki, first cousin of Ahuahukiterangi by her father's younger brother, hence a younger relative. Not being connected with the Makahuri line she was ‘noa’ or of the common people.
• 6. Ngapunarua.—On Tawhiti mountain, which rises between Tokomaru and Waipiro and from which there is a clear view of Kautuku.
• 8. Te Kautuku.—A range on the mainland south of Whangaokeno or East Cape island. The poem takes it in, because the great chief Tikitikiorangi was closely associated with that region.
• 9. Hinemakaho.—A leading ancestress of Ngati Porou, who married Mahaki, son of Iranui, Kahungunu's sister. The name Te Wahineiti was given to their descendants.
• 10. Hinerautu.—Hinemakaho (above) had Te Aohore, who had Kauwhakameke, who had Hinerautu, eight generations from whom came Hinewahirangi, wife of Tikitikiorangi (song 2).
• Tikitikiorangi.—Father of Te Wikiriwhi Matauru, one of the paramount chiefs of Ngati Porou. He lived at Maungapohatu and Te Pakihi, and was descended from Makahuri.
• 13. Oven reserved.—The common earth-oven was that in which food was cooked for all and sundry, but the ‘mu ki tahak’ or the oven apart by itself was that in which food was cooked for special people, that is the chiefs.
• 14. Chew with relish.—The word katamu is not in W.D5, but is a word in common use among Ngati Porou, and describes a child's way of eating, smacking her lips in evident relish of the food.
• 16. Punaruku.—A place at the north end of the beach north of Te Kawakawa (Te Araroa), where the track over Te Koau bluff commences; a place of residence from ancient times, the name being reminiscent of a place in Hawaiki. Punaruku at Rotokakahi, Rotorua district, is probably also such a derived name.
• 17. Te Rangitumoana.—A descendant of Makahuri, whose name is associated with Te Koau; hence the poetess makes him offer hospitality to another descendant of that famous ancestor.
• 20. Te Huia.—A hill north-east of the mouth of Whangaparaoa river above the village.
• Ngarangikamaea.—A chieftainess, descendant of Makahuri.
• 21. Tawhitinui.—A pa at Raukokore, on the north side of that river.
• 22. Kakahu.—A chieftainess, descended from Makahuri, who married Whakatahaterangi and had Te Iharaira Houkamau, father of Te Hati Houkamau.
• 24. Te Au o Mawake.—Otherwise Te Auiti, son of Makahuri, and the leading member of the Makahuri family, from whom most of the chieftain lines of the East Coast trace descent.
• 25. Your relatives.—A clumsy rendering of tuakana koka, which literally is “at once your elder relatives and aunts”. Relationship terms in Maori taken with the racial flair for tracing relationship through tables covering many generations result in such complicated terms as the above.
• 26. Kaituri.—A much used crossing at the creek south of Te Ariuru, called Waitakeo.
• 27. Te Ariuru.—A settlement north of the Waitakeo stream, at the northern end of Tokomaru bay, from which this song was chanted; it is the seat of Te Whanau a Te Aotawarirangi sub-tribe.
• 28. Wharawhara.—The ornaments of Wharawhara referred to the feather of the albatross, which was the head-ornament. The finer feather stuck in the ear, pohoi taringa, was taken from the armpit of the bird.
• 30. Te Paekura.—An ear pendant, which traditionally is said to have accompanied the adzes Kaitangata and Waikanae. See next note.
• Waikanae.—A greenstone adze, companion of the other adze, Kaitangata, which was given by Te Whakatohea to Tamahinengaro together with the woman, Uhengaparaoa, in recognition of his avenging of the death of Uekahikatea. It was through this lady that Ngati Porou and Te Whanau a Apanui claim to descend from the crew of Matatua canoe. She became the wife in the first place of Rakaipikirarunga, elder son of Tamahinengaro, by whom she had a daughter, Rutanga. On Rakai's death she became the wife of the younger brother Mokaiaporou (an example of the levirate), by whom she had another daughter, Rongomaitauarau. Both daughters became the wives of Tumoanakotore, the elder giving birth to Hinemahuru, from whom Te Whanau a Apanui descend. The younger sister had two sons, Ngatihau and Iwirakau, from whom all Ngati Porou trace descent.

(The notes were supplied by my father, Paratene Ngata and Hone Ngatoto in 1923.)

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Ko Te Wikiriwhi Matauru tetahi o nga upoko ariki o Ngati Porou. Ko te Matehenoa tetahi o ona ingoa. He maha nga ara o te tangata, a ko nga kawai rangatira nei i tino kaha rawa nga pekapekanga. Kaati ko etahi wahi e whakaatu i konei, hei whakamarama mo tenei waiata. Ko te nuinga atu kei nga pukapuka whakapapa.

Ko Tahawai no Tokomaru, he tamahine na Te Ruru. Ko Ngarangiteremauri te tane tuatahi, no muri ka moe i a Te Apaapa, kei roto o Turanga nga uri. Ko Wikitoria Hineko tetahi, nana a Marara Te Kahukaone i moe nei i a Hirini Te Kani.

Ko te Tikitikiorangi tenei i te oriori a Hinekitawhiti. Ko te wahine ko Hinewahirangi, nana nei te tangi nei, kua marama no Tokomaru tetahi wahi ona, no Waiapu tetahi wahi. No te wa i a Ngapuhi ka patua e ratau a Tikitikiorangi ki Waipapa, ki te one i Hautai, kei te taha tuaraki o Whangaokeno. Ka noho a Hinewahirangi me te tamaiti me Te Matauru i Tuatini, i Tokomaru. Ka tikina atu nei i reira e Te Whanau a Takimoana, e te hapu o Tikitikiorangi, ka mauria ki roto o Waiapu, a ki Te Pakihi. Ko te taka tera o te tangi a Hinewnhirangi.

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Te Wikiriwhi Matauru, otherwise known as Te Matehenoa, was one of the paramount chiefs of Ngati Porou. Such chiefs come through many lines of descent. Some lines are given here (see Maori text); for others the tribal genealogical records must be consulted.

(The genealogical table appears on the left.)

Tahawai, grandmother of Te Matauru, was of Tokomaru, a daughter of Te Ruru. Ngarangiteremauri, a first cousin of the famous Hinematioro, was her first husband, by whom she had Hinewahirangi, the authoress of this song. She later married Te Apaapa of Gisborne and the descendants live in that neighbourhood, including Wikitoria Hineko, mother of Marara Te Kahukaone who married Hirini Te Kani.

Tikitikiorangi, father of Te Matauru has already been mentioned in Hinekitawhiti's lullaby (song 1) and his wife Hinewahirangi was as shown above partly of Tokomaru and partly of Waiapu. During the Ngapuhi invasion they killed Tikitikiorangi at Waipapa on the Hautai beach, northwest of East Cape island. Hine-wahirangi his widow and her son Te Matauru lived at Tuatini, Tokomaru. Te Whanau a Takimoana, the people of Tikitikiorangi took Matauru from there to Waiapu, thence to Te Pakihi. That was the occasion of his mother's lament.

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(Ref.: T Turi 27.)

• Rarangi 1. Nga pikitanga Tipare o Niu.—Kei Te Kautuku tenei. Ka haere te ara ma roto o Waioue, ka piki i te pikitanga, kei raro mai i te hiwi nui o runga o Te Kautuku, e ahu mai ra ma Te Tokare. He harakeke a Tipare o Niu.
• 5. Te motu o Kaiawa.—Ko Whangaokeno tenei, e kiia nei e te Pakeha ko East Cape island. Ko Kaiawa he ingoa tipuna e korerotia ana ki taua motu.
• 6. Te Kuri a Tarawhata.—Ko Tarawhata he tangata haere, no nga iwi tawhito o tenei wahi o te msotu. Kei nga korero o te whakawakanga o nga take o Whangaokeno nga korero mona mo tana kuri.
• 11. Te hore.—He wahi kei te taha moana, kei te tuawhenua ake o Whangaokeno—he toma tupapaku. He kupu tawhito mo te toma.

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(Ref.: T Turi 27.)

• Line 1. Tipare o Niu.—This trail is at Kautuku, which from the south leads along the Waioue stream and then climbs up the slopes towards the main ridge on Kautuku, which lies from Te Tokare. Tipare o Nui, a flax bush, is below the ridge.
• 5. Kaiawa's isle.—A name for Whangaokeno or East Cape island. Kaiawa was an ancestor figuring in the traditions of the island. (Ref.: W.2/174.)
• 6. Tarawhata's dog.—Tarawhata was a traveller, a member of the early Maori settlers of these parts. He is mentioned in the evidence on the investigation of the title to Whangaokeno. (Ref.: W.2/174, Tr.40/191.)
• 10. Te hore.—An old name for a burial place. The reference is to such a place by the sea on the mainland opposite Whangaokeno.

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Ko Papahia he rangatira no Te Rarawa; ko tona kainga i Orongotea, Hokianga. No te wa ia i a Hongi Hika ma ra, e haere tahi ana i roto i nga ope a Te Rarawa, a Nga Puhi. I tutuki mai ia ki nga ra i muri iho i te Tiriti o Waitangi, a i haina ia i taua Tiriti. He waiata tangi tenei nana mo tona tuakana mo Te Huhu, i mate koeo ki Te Waimako. Ko nga kupu, ko nga whakamarama, a ko te whakapapa i raro nei na Te Wiremu Rikihana, M.L.C., i korero.

Kei te M.389 tetahi kaupapa, e noho ana he wahi te waiata nei no tera. Otira ki te titiro iho e rua nga waiata i huia ki tera kaupapa; ko te waiata tuatahi he tangi mo tetahi tamaiti wahine; a ko te waiata tuarua ko te tangi nei mo Te Huhu. Tera pea ko nga rangi i rite. Tera ranei kei a te Maori mahi whakawhitiwhiti i nga tatai waiata mo ona aitua, mo ana take ranei.

He uri a Te Rikihana no roto i te tatai o Papahia raua ko Te Huhu, he uri no Tamtam, he rangatira toa no Te Rarawa i nga ra o namata. He whanau nui tenei, kei reira hoki nga rangatira maha o Te Rarawa, e rangona nei nga ingoa. Tenei te whakapapa hei whakamarama:—

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Papahia was a chief of Te Rarawa, who lived at Orongotea, Hokianga. He was a contemporary of Hongi Hika and others and took part in the war expeditions of Te Rarawa and Nga Puhi. He lived till after the date of the Treaty of Waitangi, of which he was a signatory. He composed this lament for his elder brother, Te Huhu, who died a natural death at Waimako. The text published here, the material for the notes, and the genealogical table, were supplied by the late Wiremu Rikihana, M.L.C.

In Grey's “Nga Moteatea” p. 389 (M.389) there is a version of which the text of this song is part. That version is arranged in several stanzas; the first three constitute a complete song, a lament for a young woman, while the last five comprise this lament for Te Huhu. The connection between the two songs was probably that they were sung to the same air.

Rikihana was closely related to Papahia and Te Huhu, all being descended from Tarutaru, a warrior chief of Te Rarawa in ancient days. The Tarutaru family was an extensive and influential one, comprizing many men of renown in the northern district. The table given with the Maori version traces the relationships.

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(Ref.: M.38H. W.2/19, M.M.17S, Ph.A. 1 and 2, T.Turi 69.)

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(Ref.: M.38A, W.2/10, M.M.178, Ph.A. 1 and 2, T.Turi 69.)

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• Rarangi:
• 2. Wahi rua.—Ki te M.389 ‘akai rua’, he rerenga ano kei etahi o nga waiata.
• Tauwhare.—He puke kei Hokianga; ko te wahi e haria mai ai nga koiwi o tenei momo, ina hahua mai. Ko Raukawa te ingoa o te wahi tapu.
• 3. He tino reo no nga waiata tangi. Tirohia M.163, M.337.
• 4. Wharo.—He ingoa tenei no Te Huhu, i takea mai i te one i Ahipara; ka takoto te tai, ka wharo ki uta, ka wharo ki tai. Ka mate koeo a Poroa ki Ahipara; hei tuakana tera ki a Papahia ma, na Ngamotu hoki, tuahine o Kahi. Ka mahia nga parapara, koia tera te take o Ahipara. No te matenga o Kahi ka huaina ki tona tamaiti ki a Te Huhu te ingoa o te one, ko Wharo.
• 6. Te pua.—He patu, e epaina ana e te ringa. Ki te M.389 ‘e patu’.
• 7. Haranui.—E ki ana a Te Rikihana, he ingoa tangata, he tohunga. Ki te M.389 ‘Rongo-mai-haranui’ me te mea nei he ingoa kotahi.
• Uenukuwareware.—Kei te ngaro tenei.
• 9. Tangaroamua.—He ingoa no tetahi o nga po o te marama, ko te po i muri tata iho o te Korekore whakapiri ki nga Tangaroa. (D.M.4/23.)
• He paunga korekore.—Ko te whakaotinga o nga po korekore; no taua wa i mate ai a Te Huhu. Ki te M.389 ‘e Pau-te-korekore’.
• 10. Raukawa.—He puke kei Hokianga, kei runga tata ake o Orongotea, o te kainga o Papahia; he wahi tapu.
• 11. Whakawahine.—Pera te rere a te wairua o Te Huhu, e topa ana.
• 12. Te uru.—E toene ana hoki te ra i te taha ki te uru.
• 13. Whareana.—He ana kei runga mai o Whangape, e whitu maero te tawhiti atu i te wahapu o Hokianga; he wahi okiokinga no nga ope haere.
• 14. Tahuhu.—He rite ki te tahuhu whare te takoto o te kahiwi. Ki te M.389 ‘tahutahu’, tona tikanga ka pumarama katoa nga puke, pena i te tahu a te ra e to ana. Otira ko ta Te Rikihana i korero ai ko te ‘tahuhu’.
• 15. Rona.—Ko te tangata e kiia nei i hutia e te marama. Te tikanga hoki I whakapaea he mea makutu a Te Huhu. Ki ta te Maori korero, he wahine a Rona, no tenei ao tonu. I haere i tetahi po me ana taha ki te utu wai i te puna, ka araitia te marama e te kapua. Ka kanga na e ia te marama ki tetahi kanga kino. Koia i tikina mai ai, haria atu ana e te marama me tana rururu taha. Ko te roanga atu o tona ingoa ko Rona whakamautai, a ki etahi korero he tamahine na Tangaroa, na te atua o nga ika; ko Tangaroa whakamautai tenei. (D.M.3/20.)
• 21. Te pakipaki o te ao.—Ki a Te Rikihana, he huihuinga tangata. Kaore tena whakamarama i te W.D5., engari e taea te whakapiri ki etahi o nga whakamarama kei reira.
• 22. Te taroi.—Te kai paihere, whakamarie i te riri.
• 23. Te Tai, Te Ataoterangi.—He ingoa enei no Papahia. I huaina te tamaiti a tona tuahine, a Ngakahuwhero, ko Te Tai.
• 24. Te Whetuitetonga.—Ko Moetara tenei; ko Pakanae te turanga waewae o tena rangatira.
• 25. Atutahi ma Rehua.—He whetu enei. He whetu ke a Atutahi (ko Autahi ki etahi, a ko etahi ingoa ona ko Kauanga, ko Paepaepoto); he whetu ke a Rehua. Ahakoa kei te karapiti i konei tona aronga ko Atutahi anake. He reo tahito te ‘ma’, kei te mau i era wahi o te reo Maori, ‘tekau ma tahi’, ‘tekau ma rua’, etc.; kua taka hei ‘me’ i muri nei. (W.D5.)
• 28. Ngaro.—I te tainga tuatahi ‘ruihi’, he kupu pakeha ‘lose’. Kei te M.389 ‘garo’.
• 30. Waimako.—Ko te wahi tera i mate ai a Te Huhu, kei roto tata atu o Orongotea.
• 31. Tomairangi.—I tapaia tenei hei ingoa mo Winiata, tama a Te Wairoro, tuahine o Papahia.
• 32. Mokaia.—Ka mokaia te whenua, te tangata; ka heke te tupu.
• 33. Te puia tu noa.—Mo te kino, i uru hoki a Heke ki nga mahi kino, i pakanga ki te ture. Ki te kitea tera mea te puia i te rangi, he tohu no te whawhai.
• 34. Heke.—Ko te Heke nui tenei; nana te pakanga ki te Pakeha i muri tata iho i te Tiriti o Waitangi. (N.Z. First War. Buick.)

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• Line:
• 2. Splitting in twain.—In the M.389 version ‘kakai rua’ instead of ‘wahi rua’; the composers rang the changes on these expressions.
• Tauwhare.—A hill at Hokianga, whither, after exhumation, the bones of members of the family were brought. Raukawa was the name of the sacred spot where the remains were deposited.
• 4. Wharo.—A name given to Te Huhu, derived from the beach at Ahipara, where the tide ‘wharo ki uta, wharo ki tai’, ‘stretched out to the land and out to the sea’. Poroa, an elder first cousin of Papahia and others (being by Ngamotu, an elder sister of Kahi) died a natural death at Ahipara. The corpse was cleansed of impurities, ‘parapara’, hence the name Ahipara. When Kahi died his son, Te Huhu, was given the name Wharo.
• 6. Weapon.—Pua was a weapon, which was thrown by hand. M.389 has patu instead of pua.
• 7. Haranui.—Rikihana said this was the name of a priest. M.389 has ‘Rongomai haranui’ one name.
• Uenukuwareware.—No information.
• 9. Tangaroamua.—The first of the Tangaroa series of the nights of the moon, and the one immediately following the last Korekore, called Korekore whaka-piri ki te Tangaroa, hence ‘aunga korekor’ the last of the Korekore nights. Te Huhu died at that period. M.389 has ‘He Pau-te-korekore’. (D.M.4/23.)
• 10. Raukawa.—A hill at Hokianga, just above Orongotea, Papahia's home. See note 2.
• 11. Soaring gently.—A rendering of the Maori ‘rere whakawahine’ ‘flying like a woman’, to which is likened the progress of Te Huhu's spirit.
• 12. Setting sun.—Uru, the west, where the sun set.
• 13. Whareana.—A cave south of Whangape, seven miles from the mouth of Hokianga, where travelling parties rested.
• 14. Ran unbroken.—The line of hills stretched like the ridge-piece of a house, ‘tahuhu’. M.389 has ‘tahutahu’ glowing, brilliant, which would be consistent with the picture of the setting sun. Rikihana's version ‘tahuhu’ has been followed.
• 15. Rona.—The person said to have been lifted by the moon. Witchcraft was alleged as the cause of Te Huhu's death. According to Maori myth Rona was a woman of this earth, who one night went with her gourd water-vessels to draw water from a spring. The moon was obscured, causing her to apply a most offensive epithet to it. She was at once taken away by the moon with her bundle of gourd vessels. Her full title was Rona whakamautai, and according to one version a daughter of Tangaroa, the god of all fish, also called Tangaroa whakamautai—the controller of the tides. (D.M.3/20.)
• 21. Cynosure.—The comment by Rikihana on the Maori ‘te pakipaki’ was ‘he hui-huinga tangata’, a person attracting a gathering of men, a meaning which may be justified by the rendering in W.D.5 ‘besieged’.
• 22. Made calm.—The Maori is ‘taroi’, to bind together or to allay strife.
• 23. Te Tai, Te Ataoterangi.—Names given to Papahia. A son of his sister, Ngakahu-whero, was named Te Tai, father of Re Te Tai or Te Maunga, a noted chief of Hokianga, who died recently.
• 24. Te Whetuitetonga.—This was Moetara, a chief whose residence was at Pakanae—the Star in the south.
• 25. Canopus with Antares.—Atutahi or Canopus, also called Autahi, and whose other names were Kauanga, Paepaepoto. It was one star, and Rehua or Antares another star. Best says that the mysterious thing about the combination was that it signified only the one, namely Atutahi. In the text it appears to describe the combination of Papahia and Moetara. Ma is an archaic form, still retained in the numerals, as ‘tekau ma tabi’, ‘tekau ma rua’, etc. (W.D.5.) Modern equivalent ‘me’ in use.
• 28. Bereft.—As a rendering of the Maori ‘ngaro’ lit. lost. In the first edition the word ‘ruihi’ appeared, Anglice ‘lost’ Ngaro is in M.389.
• 30. Waimako.—Where Te Huhu died, a place near Orongotea.
• 31. Dew.—Tomairangi whenua; Winiata son of Te Wairoro, sister of Papahia, was named Tomairangi.
• 32. Mokaia.—Made ‘mokai’ or subject and therefore degraded. The English version conveys the idea in words, which carry on the figure of the tides withdrawn to their limit.
• 33. Mist that stands.—Lit. a cloud of evil resulting in disgrace, caused as it were by the emanation from Heke's personality, he having fought against law and order. If such a mist or vapour standing to the sky from the earth is seen it is a portent of war.
• 34. Heke.—The great Heke, who fought what Buick calls ‘N.Z. First War’ against the Pakeha soon after the signing of the Treaty of Waitangi.

- 18

Ko Irihapeti Rangiteapakura he wahine rangatira no Te Aitanga a Mate, hapu o Ngati Porou, ko Whareponga te kainga; e kiia ana hoki he wahine ataahua. He wahine titotito waiata, titotito haka; a, kei runga tona ingoa i tetahi haka e haere ana. He wahine rongo nui ia, no mua tata atu i te wa o te whawhai Hauhau nei, engari no muri mai i mate ai.

E kiia ana i titoa atu e ia te waiata nei i Akuaku, mo te tono mai a Toihau ki a ia hei wahine ma tona tama, ma Te Keepa. He tangata ataahua a Te Keepa no Te Whanau a Apanui, no Ngati Awa; ina te whakapapa hei whakamarama:—

Tera atu etahi o nga ara o Te Keepa Toihau, kei nga pukapuka whakapapa e mau ana. No muri i te tainga tuatahi o “Nga Moteatea: Part 1” ka whakatikatikaina nga whakamarama o te waiata nei, nga kupu hoki. E whai ana te kaupapa ka taia i konei i te mea kei te pukapuka waiata a Tiwana Turi. Kei reira te korero a Hare Tokowaka, ko te waiata nei he whakautu na Irihapeti Rangiteapakura i te tono a Toihau, he kupu tuku noa mai i te takiwa, kaore i haramaitia a tinanatia; koia te ‘pare a waha’. Ko te whiti tuarua i te tainga tuatahi kua meatia hei whiti tuatahi i tenei.

- 19

The authoress was a high-born lady of Te Aitanga a Mate sub-tribe of Ngati Porou, living at Whareponga, and a famous beauty of her time. She composed many songs and hakas, and was the subject of a very spirited composition. She was at her prime during the Hauhau wars, and died after that period. She composed this song from Akuaku, a village south of Whareponga, when word came from Toihau asking for her hand for his son Te Keepa. Te Keepa was a handsome man of Te Whanau a Apanui and Ngati Awa, whose descent is given in the Maori text.

Since the first edition of Nga Moteatea, Part 1, the compiler has had access to Tiwana Turi's manuscript and to information, which has led him to make alterations. Hare Tokowaka, who gave Tiwana Turi his version and explanation, stated that the song was Rangiteapakura's reply to Toihau's proposal, which was not made in person or by an accredited representative; it was a ‘pare a waha’, a desire voiced in a manner not suited to the lady's rank and reputation. What appeared as the second verse in the first edition appears here as the first.

- 20

(Ref.: T. Turi, 13.)

• Rarangi:
• 1. Toihau.—Ko te papa o Te Keepa, kua whakapapatia ra.
• 2. Te Keepa.—E kiia ana, he tangata ataahua, he moko.
• 4. Te oi ki Karewa.—He wahi kirikiri, e momi ana. Kei Turanga tetahi one, e kiia ana ko te oi ki Karewa, kei Papawhariki, kei roto mai o Tuamotu, na Ruawharo i whakatakoto hei patu tangata. Kei a Tamakaipi ka mate taua oi, he mea karakia. Kei te takiwa ano hoki o Tauranga, o Kawhia, tenei ingoa; no Hawaiki mai pea.
• 5 to 8. No te kaupapa enei a T. Turi. Ko te ahua kua kaumatuatia a Rangiteapakura i te wa o te waiata nei.‘Ka rohe te tokotoko’, he kupu Maori mo te mutu o te moe tane.
• 9. Te Whakaauranga.—He hiwi kei Puketauhinu, e huri pera ana ki Motu. He ara tenei no mua, e huri pera ana ki Motu, e huri penei mai ana ki te taha ki a Ngati Porou nei. E kiia ana i ahu mai etahi o te ope a Paoa, o Horouta waka, ma reira, i te paenga ai o to ratau waka ki Ohiwa.
• 10. Paoa.—Ki etahi ko Pawa; e rite tonu ana. Ko ia te rangatira o Horouta waka. I haerea e ratau ko tona ope te takutai o te Tairawhiti, e mau nei nga ingoa maha. Kei te whakarapopototia nga korero o tenei waka, a mea ake ka taia.
• 11. Whakaari.—White Island; he puia kei runga, ko te ‘ahi a te tipu’o te waiata nei. E haere tonu ana te ingoa o tenei motu i roto i nga waiata maha o tera rohe, he whakamaunga kanohi no nga iwi o reira.
• 13. Te Ngarara.—He rangatira no Whakatane.
• 15 to 18. Kei roto i nga waiata whaiaipo maha tenei whakatakoto o te kupu.

- 21

(Ref.: T. Turi, 13.)

• Line:
• 1. Toihau.—Father of Te Keepa. See genealogy.
• 2. Te Keepa.—Said to have heen a very handsome man, tattooed.
• 4. The quicksands of Karewa.—Oi is a quicksand. There was an oi, called Te Oi ki Karewa near Gisborne, at Papawhariki inside from Tuamotu; said to have been placed there by Ruawharo (of Takitimu canoe) to destroy travellers. It was removed by the charms of Tamakaipi. The name occurs at Tauranga and Kawhia, one probably brought from Hawaiki.
• 5 to 8. Taken from T. Turi ms. Rangiteapakura was then of advanced years, unable to fulfil the functions of the married state.
• 9. Te Whakaauranga.—A ridge at Puketauhinu sloping toward Motu, on the ancient track between Motu on one side and the Ngati Porou country on the other. It is said that a section of the party of Paoa, of the Horouta canoe, followed this trail, when their canoe was stranded near Ohiwa.
• 10. Paoa.—Also spelt Pawa by some. He was the chief man of the Horouta canoe. He and the crew of that canoe traversed the east coast, leaving many place-names on record. The traditions relating to this canoe are being prepared for publication.
• 11. Whakaari.—White island on which there is volcanic action ‘the fire of the demon’. The name of this island figures prominently in songs of the district; it has been the cynosure of many eyes for successive generations.
• 13. Te Ngarara.—A chief of Whakatane.
• 15 to 18. Are lines which occur in many love-songs.

- 22

Kei te pukapuka a Hori Kerei (M.83) e kiia ana, he tangi na Mokonuiarangi mo tana tamaiti mo Te Kuruotemarama. Otira ki te whakaatu a Raureti Mokonuiarangi, a Te Morehu Kirikau, a Wiremu Ereatara, a Kepa Ehau (Akuhata, 1924) ehara i a Moko taua waiata, engari na Tiaki Tomika. Ko nga uri a Tomika ko enei:—

He korero nui to te parekura i Mokoia, i mate ai a Te Arawa i a Nga Puhi, i a Hongi Hika. Ko Te Kuruotemarama tetahi i mate ki reira, he tama na Mokonuiarangi, na tetahi o nga rangatira nunui o Te Arawa. Ko te tatai mai tenei i a Rangitihi, ko te ure tane:—

Ko Arihia Ngarangioue i moe i a Peneti, Pihopa o Aotearoa, ko te wahine tuarua a tera; ko Lt.-Col. C. M. Bennett o te 28th (Maori) Battalion tetahi o a raua tamariki. Tera atu etahi o nga uri a Mokonuiarangi.

Ko te rongo o te ope a Nga Puhi kua tae noa mai ki a Te Arawa; kua timata ke te whakahuihui ki Mokoia, i runga i te kupu a etahi tohunga, e kore a Mokoia e eketia i te kore waka. Ko Ngahihi tetahi o nga tohunga nana te kupu, e kore a Nga Puhi e tae mai i mua i te makeretanga o te hua o te tawa; ko “te tohu tupu tawa” tera o te waiata nei. Otira ko te wa ano tera o Hongi Hika i tae mai ai, a ko tona huarahi i ma Waihi mai. I toia mai ona waka ma reira ki Rotoehu, ka whiti mai ma Tapuaeharuru ki Rotorua.

Ko Mokonuiarangi i Tarawera e noho ana me te wahine me Tokipounamu, he wahine rangatira no Ngati Whakaue. Ka tae mai te tungane o te wahine, a Te Aramoana, ka tono kia haramai ki Mokoia, kia ora ai.

- 23

In Grey's collection (M.83) this is said to be a lament by Mokonuiarangi for his son, Te Kuruotemarama. But according to Raureti Mokonuiarangi, Te Morehu Kirikau, Wiremu Ereatara, and Kapa Ehau (August, 1924) Moko was not the composer, but one Tiaki Tomika, whose descendants are shown in the genealogy given in the Maori version.

The story of the disaster, which befell Te Arawa on Mokoia at the hands of Nga Puhi under the leadership of Hongi Hika, is well known. One of the victims was Te Kuruotemarama, son of Mokonuiarangi, one of the leading chiefs of Te Arawa. He was taken and tortured to death. The male line from Rangitihi is given in the Maori version.

Arihia Ngarangioue became the second wife of the Rt. Rev. F. A. Bennett, Bishop of Aotearoa, and her family includes Lt.-Col. C. M. Bennett of the 28th Maori Battalion. The genealogy does not exhaust the descendants of Mokonuiarangi.

Word of the Nga Puhi war party had long reached Rotorua, and the concentration of the people at Mokoia had already commenced on the advice of some of the priests, that Mokoia could not be reached by the invaders, as they had no canoes. Ngahihi, a tohunga, had said that Nga Puhi would not arrive before the dropping of the berries of the tawa, a reference to which occurs in the song. But that was the very time that Hongi did arrive, coming by way of Waihi and hauling his canoes up to Rotoehu,

Mokonuiarangi was at Tarawera at the time with his wife Tokipounamu, a highborn woman of Ngati Whakaue. Her brother, Te Aramoana, came and asked them to go to Mokoia for safety.

- 24

(Ref.: M.83.)

• Rarangi:
• 1. I mahue tenei rarangi i te tainga tuatahi.
• 5. Te waitapu.—Ko te waitapu a nga tohunga kimi, titiro i te mate, mehemea he mate tarawhare.
• 6. Te toka tu.—Ko te whakamarama a Te Rangikaheke: “Ka tu nga puke oneone ki te tuatahi, muri iho ko nga toko rakau, ka tiaina ki runga ki aua puke oneone, ka whiwhia e te tohunga te wai ki runga i te whakaminenga tauira; ko tetahi o nga tokotoko kei te ringaringa, hei poipoi ki te atua. Ko te ingoa o te kawa, ara, o ona atua, ko Itupawa, ko Maru”. He toko ki a ia, ki te kaupapa he toka.
• 7. Kawa.—Ki te W.D.5 he tuapapa kohatu. Ki ta Rk. mo nga atua taua kupu.
• Aitu.—Ko Aitupawa, he atua no nga aitua.
• Maru.—He pera ano. He mea ano ka whakahuatia ko Maruaitu.
• 9. Whakahi.—He mea na nga tohunga o Rotorua, kaha ake te mana o a ratau karakia, o o ratau atua i o Nga Puhi. Ka mea kia peratia i nga karakia a Ngatoroirangi i mate ai a Manaia.
• 10. Hauraki.—Ki ta Rk. ko tetahi tenei o nga rangatira o te ope o Nga Puhi, ko Hongi Hika ano ia te tino rangatira. Ko Te Wera Hauraki tenei, i moe i a Te Aokapurangi, he wahine rangatira no Te Arawa. (Tirohia te waiata 200.)
• 11. Ihumotomotokia.—Ko te pakanga a Ngatoroirangi raua ko tona taokete, ko Manaia, i Hawaiki mo te kanga a Manaia i a ia, i mate ai te Tini o Manaia. (Tirohia te waiata 233, J.2/239, J.35/211, T.71, 99.)
• Maikukutea.—Ko te parekura o te ope a Manaia me o ratau waka ki Matarehua, i waho ake o Motiti. Na Ngatoroirangi i karakia, ka puta te tupuhi, ka kino te moana, ka tahuri, a toremi atu nga waka o te taua. I muri o te tupuhi ka kitea i te one e pae ana te tangata.
• 14. He paenga whakairo.—Ko nga rangatira, ko nga toa, he mea ta ki te moko; na, ka whakaritea to ratau matenga ki te paenga ika ki te akau.
• Kaiweka.—Kei Mokoia, e tata ana ki te wahi e kiia nei ko te wai kaukau o Hinemoa. Ko te wahi tera i patua ai a Te Kuruotemarama e Nga Puhi, he mea whakamamae. Kei reira ano te kowhatu i haehaetia ai ia.

- 25

(Ref.: M.83.)

• Line:
• 1.This first line was omitted from the first edition.
• 5. Divining-pool.—The water, where the priests sought to divine the cause of death, other than death in battle.
• 6. The reef.—Rangikaheke, who has left extended notes in ms. on songs in Grey's “Nga Moteatea” gives ‘toko’, a stake, instead of ‘toka’ as printed in M.83 and here. His note (Rk.) says: “Two mounds are first heaped up, then wooden stakes are stuck into them, and water is sprinkled over those attending the ceremony; one stake is held in the hand to wave to the god; the name of the kawa, that is of the god, was Aitupawa, Maru”. Toka is the version sung today by Te Arawa.
• 7. Rock.—Kawa in the example quoted from this line in W.D.5 is translated as a ‘reef of rocks’. This is the ‘kaoa or kawa’ of Polynesia, the coral reef. It is suggested, that the mound with the stake of Rk.'s note is a miniature altar to the god, hence the rendering ‘rock’ here.
• Aitu.—Short for Aitupawa, the god of disaster and death.
• Maru.—A god of the same kind. The two names are sometimes combined as ‘Maruaitu’.
• 9. Jeered.—The Maori ‘whakahi’ needs a paraphrase. The priests at Rotorua were confident that their karakia and gods were more powerful than those of Nga Puhi. With them Ngatoroirangi had prevailed over Manaia.
• 10. Hauraki.—According to Rk. this was one of the leaders of the Nga Puhi war-party, Hongi Hika being the supreme commander. In full, Te Wera Hauraki, who took to wife Te Aokapurangi, a chieftainess of Te Arawa. (See song 200 to follow.)
• 11. Ihumotomotokia.—A battle between Ngatoroirangi and his brother-in-law, Manaia, in Hawaiki, because the latter cursed the former; the Tini o Manaia were slaughtered. (Refs.: Song 233, J.2/239, J.35/211, T.71, 99.)
• Maikukutea.—The defeat of Manaia's fleet off Matarehua, an islet outside Motiti, owing to Ngatoroirangi'.s charms, which brought on a storm to destroy Manaia's canoes. After the storm corpses strewed the beaches.
• 14. Shoal, etc.—-The tattooed men were the chiefs and warriors, the holocaust being likened to a great haul of fish on the sea-shore.
• Kaiweka.—At Mokoia, a spot close to Hinemoa's bath. It was there that Nga Puhi tortured Te Kuruotemarama; also the stone on which they cut him up.

- 26

• 15. Ati Ue.—Ko Ngati Whakaue, hapu o Te Arawa; no reira hoki a Te Aramoana.
• 16. Te Aramoana.—He tungane no Tokipounamu, wahine a Mokonuiarangi; no Ngati Whakaue. Nana i tono mai a Moko raua ko te wahine ki Mokoia, kia ora ai.
• 17. Te Puhi o Te Arawa.—Ko Te Kuruotemarama.
• 18. Nga tapiri o Rehua.—Ki a Rk. he hoa nga tapiri, a ko Rehua ko te rangatira.
• 19. Tohu tupu tawa.—Kua whakamaramatia i te whakaupoko.
• 20. Koroua.—Ko Ngahihi ma.
• 21. Poporo.—He rakau. Ko te ahua i whakaritea ki te rakau i tipu ki Hawaiki, i kiia ra, “Ka kite i te poporo whakamarumaru o Uenuku, ka kainga e raua”. (T.54.) Ko taua rakau he kuru.
• Hongi.—Ko Hongi Hika, ko te rangatira o te ope a Nga Puhi.
• 23. Motea.—He kahu taratara, he moteatea mo te matenga.

- 27

• 15. Ati Ue.—Ngati Whakaue, a sub-tribe of Te Arawa, to which Te Aramoana belonged.
• 16. Te Aramoana.—A brother of Tokipounamu, Mokonuiarangi's wife, belonging to Ngati Whakaue. It was he who induced Moko and his wife to come to Mokoia for safety.
• 17. Plume of Te Arawa.—Te Kuruotemarama.
• 18. The supports of Rehua.—Rk. renders ‘tapiri’ as ‘hoa’ and ‘Rehua’ a chief.
• 19. Tawa sign.—This is to condense the reference in the head note to avoid a lengthy paraphrase.
• 20. Koroua.—Ngahihi and other priests.
• 21. Tree.—A reference to the exploit recorded in T.54 (Grey's Polynesian Mythology, Maori version); the kuru or bread-fruit. (Ref.: J.19/94.)
• Hongi.—The leader of the Nga Puhi host.
• 23. Cloak of mourning.—Like sackcloth, as a sign of grief.

- 28

Na Raureti Mokonuiarangi raua ko Kepa Ehau etahi o nga whakamarama, o nga kupu, i korero ki au i te tau 1924. Ko Rangiwhakahaerea he wahine no Ngati Uruhina, no Tuhourangi. Ko te hapu i takea ai tenei waiata ko Ngati Hinehua, e noho ana i taua wa i Te Koutu, i te takiwa o Okataina. Kua kore rawa he tangata i Okataina i naianei, engari ko nga marae, ko nga pa o Ngati Tarawhai kei reira e whakahuahuatia ana, a tenei te haere nei i roto i nga waiata.

E ki ana a Te Rangikaheke (Rk. ms.) “He waiata whakataurekareka tenei mo te iwi nana i patu tenei toa, rangatira hoki a Totohi. Na Tiaki i wero ki te taoroa, he riri whenua. No Tuhourangi tetahi, riri whenua noa iho ratou; koia tenei waiata”. Na Ngati Hinehua i wero a Totohi, ka mate. Ka tae te wehi o Tuhourangi ki taua iwi, ka heke. Ko te tino rangatira o taua iwi ko Ngatata. Ko tetahi o nga ingoatanga o Totohi kei te pakanga i Tumutara, i mate ai a Ngati Awa, a Ngai Te Rangihouhiri i a Tuhourangi, i a Ngati Rangitihi.

(Refs.: M.40, J.18/124, T.C.378, B.3/21, S.4/92.)

- 29

Raureti Mokonuiarangi and Kepa Ehau of Te Arawa contributed the text and notes to me in 1924. The composer of this song was a woman of Ngati Uruhina, of Tuhourangi. She composed it in respect of Ngati Hinehua, who then lived at Te Koutu on the shores of lake Okataina. The Okataina area is now unoccupied, but the remains of the maraes and pas of Ngati Tarawhai are there and figure in many songs.

Te Rangikaheke (Rk. ms.) says, “This was composed to demean the people, who killed this warrior and chief, Totohi. It was Tiaki who pierced him with a long spear in a quarrel about land. One Totohi was of Tuhourangi and they quarrelled about land; hence this song”. It was Ngati Hinehua who thus caused the death of Totohi with the spear. They were then obsessed with the fear of Tuhourangi and fled. Their chief was Ngatata. One occasion on which Totohi distinguished himself was at the battle of Tumutara, where Ngati Awa and Ngai Te Rangihouhiri were routed by Tuhourangi and Ngati Rangitihi.

(Refs.: M.40, J.18/124, T.C.378, B.3/21, S.4/92.)

- 30

• Rarangi:
• 1, 2. Ko etahi rerenga kei etahi kaupapa e uenei ana—
• He aha ra kei toku ihu,
• E pa tamaki nei te ahiahi?
• 4. Harahara aitu, harahara a tai.—Ka heke nga rawa o uta, ka heke o tai; he whenua mate.
• 5. Te mate.—Ko te matenga o Totohi i a Ngati Hinehua.
• 6. Whakaingoingo.—He koingo, ara, he tangi tonu mai no te tupapaku i mate ra ki Arataha i roto i te hiahia o te tangata i nga ra katoa (Rk.).
• Arataha.—He ana tupapaku no Ngati Tarawhai kei Okataina.
• 7. Pukuke mahara, etc.—Ki a Ngati Hinehua enei kupu.
• 8. O kame.—Ko nga taonga, kai, aha, ka mahue iho i te hekenga.
• 9. Whenua kura.—Ko te whenua tuturu, i arohatia ai.
• 10. Otangimoana.—He kokonga kei te moana o Okataina.
• 11. Putea te ata taka.—I te hekenga ka pikau haere i a ratau kete; kaore e ata tau ana.
• 12. Ua turuki.—Nga kaki o nga tamariki a nga parera o te wai.
• Whekoi.—E haere noa ana.
• We moana.—Waenga moana.
• 14. Te kumukumu.—He kupu whakarite mo te mataku o te heke ra “ko te tonga o nga tou i waho i te mataku” (Rk.).
• 15. Maungaroa.—He puke kei te taha tuaraki o Tarawera.
• 16. Ripa kawau.—He kapa, rarangi kawau.
• 17. Ruawahia, Tarawera.—Ko te maunga i hu nei i te tau 1886. He ingoa ano hoki a Tarawera no te moana. I reira nga marae o Ngati Rangitihi, o Tunourangi.
• 18. Taraiti.—He ingoa no Mokonuiarangi, e korerotia ra i te waiata 5. Ko Wihapi i mea ko Taraia; otiia ki a Raureti ma, ki a Rk., hoki ko Mokonuiarangi; nana i whakahoki a Ngati Hinehua ki te oneone.
• 20. Te heke o Maruiwi.—He korero nui mo Maruiwi i nga tatai korero o nehera. He iwi no te papatipu, ko Putauaki, ko te awa o Tauranga (Waimana) ona nohoanga. I heke atu i kona, ka mate ki waenganui o Tarawera (tera i te huanui atu i Taupo ki Heretaunga) o Petane, kaore he morehu. Koia te whakatauki nei.
• 21. Ngatata.—He kupu whakataratara na Ngati Hinehua.
• 23. He paenga tohora.—Mo te matenga o Ngatiawa, o Ngai Te Rangihouhiri i a Tuhourangi, i a Ngati Rangitihi ki te whakawhititanga i Tumutara, kei te awa o Tarawera. He nui nga rangatira i mate ki reira, ka whakaritea ki te paenga tohora.
• 24. Tumutara.—Kei te awa o Tarawera.
• 26. Te Rama.—Ko Te Ramaapakura, he rangatira nui no Ngai Te Rangihouhiri. Ko te korero a Rk. ko Tumutara te parekura, ko Puketapu te pahoro. Ki ta Raureti ma i mate a Te Rama i a Tionga, matua o Mokonuiarangi, ki Te Whakahoro, he pa e tata ana ki Te Umuhika, i uta mai o Matata.
• 27. Potiki tauroto waenga.—Ko Tuhourangi he potiki na Papawharanui, engari he tauroto waenga na Rangitihi; he maha nga tamariki a Rangitihi o mua atu.
• Papawharanui.—E ki ana nga kaiwhakamarama no Te Arawa ano, no Waitaha a Hei, he tuahine no Tuwharekohuru. Kei te taupatiipatu tenei ki te korero a nga iwi o Matatua, o Turanga, he tuahine a Papawharanui no Ruapani o Turanga. I te matenga o Ruapani ka haramai a Rangitihi raua ko Tuhourangi ki Turanga ki te uhunga; na ka whakamoea a Rongomai-papa, pouaru a Ruapani, ki tona iramutu, ki a Tuhourangi—he tikanga Maori ano tera.
• 28. Nana i horo, etc.—Mo nga parekura i mate ai nga toa, nga rangatira (te whetu, te marama) i a Tuhourangi (hapu).
• 29. Te Niho.—He rangatira no Ngati Hinehua, nana i tiki mai i muri rawa mai ki a Moko i Tarawera, kia whakahokia mai nga tangata ki Okataina.
• 30. Moai rokiroki.—Mo te marino nui i muri o te tupuhi; he rongomau.

- 31

• Line:
• 1, 2. In some other versions these lines appear as—
• He aha ra kei toku ihu,
• E pa tamaki nei te ahiahi?
• 4. A common expression for loss of resources, for a ruined country.
• 5. Dead.—Referring to the death of Totohi at the hands of Ngati Hinehua.
• 6. Whimpering.—The unavenged death of Totohi ceases not to concern his people; the composer expresses it in this way. (Rk.)
• Arataha.—A burial cave of Ngati Tarawhai at Okataina.
• 7. Your minds.—Addressing Ngati Hinehua.
• 8. Your goods.—O kame, an archaic expression.
• 9. Native land.—Whenua kura, reminding one of Scott's, ‘This is my own, my native land’.
• 10. Otangimoana.—A recess on the shores of Okataina.
• 11. Baskets, etc.—During their flight the refugees carried baskets, which they handled uneasily owing to fear.
• 12. Ducklings, etc.—The picture is that of fledglings deprived of guidance, straying, etc.,
• Whekoi and we moana are archaic expressions.
• 14. Literally ‘dragging your canoe Te Kumukumu’.
• 15. Maungaroa.—A hill on the north side of Tarawera.
• 16. Ripa kawau.—A row or rank of shags.
• 17. Ruawahia, Tarawera.—Where the eruption took place in 1886. Tarawera is the name of the lake. The homes of Ngati Rangitihi and Tuhourangi were in that district.
• 18. Taraiti.—Mokonuiarangi mentioned in song 5. Wihapi said it should be Taraia, but Raureti and others, also Rk. say Taraiti is correct and is another name for Moko. It was he who restored Ngati Hinehua to their country.
• 20. Maruiwi.—The story of the migration and destruction of this people is well known in tradition. They were of aboriginal stock, who lived about the foot of Mt. Edgecumbe and the Waimana valley and neighbourhood. They migrated from there and were lost between Tarawera (on the Napier-Taupo road) and Petane, there being no survivors; hence the saying recorded in this line. [Best says (see Tuhoe (1925) p. 78) that Maruiwi plunged to their death on the upper Mohaka near Pohue, and that only seven survivors reached Heretaunga.]
• 21. Ngatata.—The chief of Ngati Hinehua. The remark was a taunt by Ngati Hinehua.
• 23. Stranding of whales.—Referring to the defeat of Ngati Awa and Ngai Te Rangihouhiri by Tuhourangi and Ngati Rangitihi at the crossing at Tumutara on the Tarawera river. Many chiefs were killed there.
• 24. Tumutara.—On the Tarawera river.
• 26. Te Rama.—Te Ramaapakura, a great chief of Ngai Te Rangihouhiri. According to Rk. Tumutara was the fight and Puketapu the pa that fell. But Raureti and others say that Tionga, father of Mokonuiarangi, killed Te Rama at Te Whakahoro, a pa near Te Umuhika, inland from Matata.
• 27. Youngest.—This does not fully render the Maori ‘potiki tauroto waenga’, which gives a double relationship. Tuhourangi was a son of Papawharanui, her youngest, and the famous ancestor Rangitihi; but he was not Rangitihi's youngest, hence ‘tauroto waenga’coming among others of his children.
• Papawharanui.—My Arawa informants say she was of Te Arawa, of Waitaha a Hei, a sister of Tuwharekohuru. This conflicts with Matatua and Turanga tradition, that she was a sister of Ruapani of Turanga. When Ruapani died Rangitihi accompanied by Tuhourangi visited Turanga to mourn. After the obsequies Rongomaipapa, widow of the deceased, was given to his nephew, Tuhourangi, to wife; this was quite in accord with Maori custom.
• 28. Swallowed.—deferring to the fights in which the warriors and the chiefs (star and moon) were killed by Tuhourangi (sub-tribe).
• 29. Te Niho.—A chief of Ngati Hinehua, who came long after to Mokonuiarangi at Tarawera to restore his people to Okataina.
• 30. Perfect calm.—The great calm after a storm; peace.

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No muri mai i te tainga tuatahi ka maramatia, na Te Urihe tenei waiata; he pera ki te pukapuka a Te Raka (S.L.57), a ki a Paraire Tomoana hoki. E ki ana a Paraire, ‘Na tera Te Urihe i moea ra e Tiakitai kaumatua, no nga ra e hikareia ana te kuia nei’. He wahine rangatira a Te Urihe no Heretaunga, a he maha ana waiata i tito ai.

Ko Ngati Kahungunu puta noa ona rohe e rangona ana, e tino waiata ana i tenei waiata, he waiata reka hoki.

(Refs: S.L.57, W.M.10/276.)

• Rarangi:
• 3. Pupuri.—I te tainga tuatahi ‘tatari’. No te S.L.57 te ‘pupuri’, he mea kohikohi hoki e Te Raka te nuinga o ana waiata i Heretaunga.
• 4. Toremutu.—Ki te waiatatia ‘toremutu’, ki etahi ‘toramutu’; ko te kau a te manu i runga i te wai, ka tupou ka pohane a ka maranga ake. Kaore he whakamarama i te W.D5.
• 5. Paikea.—Ko te tipuna nui o nga iwi o te Tairawhiti; e kiia ana i whakawhiti mai i Hawaiki i runga i te tuara pakake.
• Mamairoa.—Kaore tenei ingoa i te kitea i roto i nga korero o Paikea. He mea whakaaro ko te maimai, he powhiri i te manuhiri ki te marae, ki te uhunga, he mea tawhi ki te rau rakau.
• 6. Ngaohomatakamokamo.—Ki tetahi korero he ingoa tawhito a Ngaoho no Te Arawa, he whakapotonga no Ohomairangi. Ko te tamaiti tera a Te Kuiaimonoa, wahine a Toi, i moea e te atua, e Puhaorangi, ko Ohomairangi; ko te kauwhau atua tera o Te Arawa, ko Te Heketanga a Rangi. Ka kiia ana uri ko Ngaohomatakamokamo o Ohomairangi. Ko tetahi Ngaoho he iwi tawhito no te papatipu, i tohaina mai ki te Tairawhati, a pera atu ki Hauraki.
• Kaore i te marama te tikanga o te whakahua a Te Urihe i tera ingoa i konei.
• 7. Pahi.—He tangata no Maniapoto, ara he taurekareka, he pononga.
• Maniapoto.—Ko Ngati Maniapoto iwi. Kaore i te marama te whakahua a Te Urihe i tenei ingoa, he aha te take.
• 8. Ehara koe, etc.—Kei etahi atu waiata ano, he kaupapa korero mo te kaingakau, kei runga atu i te kaingakau ki te tane.
• 10. Te Herunga.—Kei te ngaro tenei.
• Whata.—Ko etahi korero kawea ai te puhi ki runga i te whata, kia kore ai e taea atu e te tane.
• 12. Moke.—He mea noho takitahi.
• 13. Te Rauopiopio. Te Kowhakaroro.—Ko nga korero mo enei mea kei te Tr. 12/81-84, 98, J.5/71, J.6/181, J.16/106. He huruhuru no te moa i noho ki Whakapunake, he maunga kei uta, kei waenganui o Turanga o Te Wairoa; he morehu taua manu no te Ahi a Tamatea. Ka rere te huruhuru, ka kitea, ka waiho hei tatai mo te mahuna o te tupapaku. Ko Te Kowhakaroro tetahi o ona ingoa (Kowhakararo ki te W.D5).
• 14. Te waha o te ika.—He whakaritenga mo te mea tata tonu ka makere atu ki te ngaro, ki te mate.

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Since the first edition this song has been identified as the composition of Te Urihe, a lady of rank of Ngati Kahungunu of Heretaunga, who was taken to wife by the elder Tiakitai. In a note Paraire Tomoana says that the lady was much given to affairs of the heart. S. Locke (S.L.57) also attributed the song to Te Urihe, who was the authoress of other songs in his collection, which was largely obtained in Hawke's bay.

It is a favourite song of the Ngati Kahungunu tribe everywhere, with a pleasing air that lends itself well to chorus singing.

(Refs.: S.L.57, W.M.10/276.)

• Line:
• 3. Detaining.—In the original edition ‘tatari’ waiting. Acc. to S.L.57, ‘pupuri’. Locke gathered his material in Hawke's bay.
• 4. Dive up, etc.—The action of a bird diving a shallow dive with hind end up, then straightening itself up and repeating the performance; ‘tore’ is the posterior. In W.D5 ‘toramutu’, meaning not given.
• 5. Paikea.—The great ancestor of the East Coast tribes; said to have crossed from Hawaiki on a whale's back.
• Mamairoa.—Unknown in any of the traditions relating to Paikea. Possibly derived from ‘maimai’, the action of welcoming a mourning party to the marae with the waving of branches; hence figurative for arriving at a scene of sorrow.
• 6. Ngaohomatakamokamo.—Ngaoho was an ancient name for Te Arawa, an abbreviation of Ngaohomatakamokamo o Ohomairangi, the eyelids of Ohomairangi. The latter was the result of the union of Te Kuraimonoa, wife of Toi, with the god Puhaorangi, and the origin of Te Heketanga a Rangi or heavenly descent of Te Arawa. Ngaoho was also the name of a tribe of the aboriginal stock, which spread from the Bay of Plenty to the East Coast on one side and to Thames on the other. This reference by Te Urihe is a mystery.
• 7. A slave.—Pahi in the context may be so rendered.
• Maniapoto.—The tribe of that name. It is not clear what the authoress means by this reference.
• 8. You are dearer, etc.—A formula appearing in many poems to express intensity of affection.
• 10. Te Herunga.—Not known.
• Whata.—A small storehouse on a single high pole was a receptacle for treasures, including in some cases a ‘puhi’ or virgin to keep her away from men.
• 12. Lone ones.—Moke, a solitary one.
• 13. Te Rauopiopio, Te Kowhakaroro.—Refer for the story of these to Tr.12/81-84, 98, J.5/71, J.6/181, J.16/106. Feather from the moa, which traditionally escaped the Fire of Tamatea and sheltered at Whakapunake, a mountain in the interior between Turanga and Wairoa. The feather was discovered and used to adorn the head of a corpse lying in state. Te Kowhakaroro was another name (Kowhakararo in W.D5).
• 14. Mouth of the fish.—A saying equivalent to being snatched from the jaws of death.

- 34

Ko Parewahaika no Tuhourangi, hapu o Te Arawa. I taia tenei waiata ki te pukapuka a Hori Kerei (M.41), a kei reira e kiia ana, na Parewahaika mo tana matua tane. Ki a Raureti Mokonuiarangi, nana nei etahi o nga whakamarama, he waiata tenei mo te tane a Parewahaika, na Parerewha i makutu.

(Ref.: M.41.)

• Rarangi:
• 2. Whakarewanga.—Te wahi i manu atu ai, i rewa atu ai nga waka.
• 3. Marea.—Te nui tangata.
• 5. Takoto iti.—I he te tainga i te tuatahi, ‘tokoiti’.
• 6. Te Tarata.—Ko te Pink Terrace i pakaru nei i te hu o Tarawera i te tau 1886. Ko te ingoa Maori o te White Terrace ko Otukapuarangi.
• 7. Tararo.—He tatai, he whakaatamai ki te huruhuru manu, ki te whakairo ranei; he mea hei arai i te makutu.
• 8. Houa.—Ka tapaea he makawe ki te atua.
• 9. He kupu mo te matenga o te rangatira.
• 10. Tongariro.—Ko te maunga nui i te takiwa o Taupo, e rangona nei.
• 11. Naku.—Ki te W.D5 he matao kino; ki a Raureti he makutu.
• 12. Tu i te hokeka.—Ka tu porangi.
• 14. Whakamatara.—Hei arai atu ki tawhiti.
• 15. Parerewha.—Ko te wahine i whakapaea ai, nana te makutu.
• 17. Ripi.—He kohatu, he mata, hei haehae.
• Totohi.—Haehae, tapatapahi.
• Toihau.—Pane, upoko.

- 35

The authoress was of Tuhourangi, subtribe of Te Arawa. The text is published in Grey's “Nga Moteatea” (M.41) and is said there to be a lament by Parewahaika for her father. According to Raureti Mokonuiarangi, who supplied notes on the song, it was composed for Parewahaika's husband, who was bewitched by Parerewha.

(Ref.: M.41.)

• Line:
• 2. Landing-place.—The Maori literally is ‘the launching or floating-off place’. Taken with the next line the picture is rather that of incoming craft, hence ‘landing place’.
• 3. Multitude.—‘Marea’ is the public, all and sundry.
• 5. Lie in death.—‘Takoto iti’ in the Maori text corrects an error in the original edition ‘tokoiti’; literally to ‘lie in a small compass’ as in death.
• 6. Te Tarata.—The Maori name for the Pink Terrace. For the White Terrace it is Otukapuarangi; destroyed by the Tarawera eruption in 1886.
• 7. Charm.—The word ‘tararo’ means to adorn with feathers or carving to ward off the influence of witchcraft.
• 8. In the ceremony hair from the head of the person to be protected is offered to the god.
• 9. An expression for the death of a chief and warrior.
• 10. Tongariro.—The famous mountain in the Taupo district.
• 11. Chill southern cold.—This is the dictionary meaning of the Maori ‘naku’; according to Raureti, witchcraft.
• 12. Frenzied.—Which appears to support Raureti's rendering.
• 14. Whakamatara.—Lit. to keep at a distance. The ‘waiwhero’ or blood of menses. (Rf. Song 45 later.)
• 15. Parerewha.—The woman accused of witchcraft.
• 17. Flints.—Cutting-implements made from flint or obsidian. The words totohi and toihau are archaic.

- 36

I taia tenei waiata ki te M.180, a ki etahi atu pukapuka; a kei te tino tautohetia, na wai. Ki te korero a Te Taite Te Tomo, i te tainga tuatahi o te waiata nei, na Ranginawenawe mo tona papa, mo Kiore, i mate ki Orona, Taupo, i a Te Urewera. Ko te whakaatu mai a Te Hurinui (P. H. Jones), ko ta Tukorehu Te Ahipu korero, na Rangiaho mo Te Heuheu Herea, pera i te waiata 62 i muri ake nei; na Kahoki (no Ngati Te Kohera, Ngati Tuwharetoa) i whakarongo atu. Ko ia a ‘Hoki’ i tera rarangi o te waiata na, ‘Nau mai ra, e Hoki, hei kawe korero’.

Ko Ngati Pikiao, hapu o Te Arawa, kei te ki, na ratau tenei waiata. Ina ta Ngati Pikiao korero, na Hemana Pokiha i tuku mai:—Ko Te Hiwi te tane, no Ngati Tamateatutahi. Ko Matahera te wahine, no Ngati Makino. He hapu enei no Ngati Pikiao. Ka hiahia a Te Hiwi ki te wahine ra, ka moe raua, a ka noho i Tauwhare, he pa kei Rotoehu. Ka rongo mai te iwi o te wahine, a Ngati Makino, ka tikina mai a Matahera, ka haria atu ki Otamarakau. Ka aroha a Te Hiwi, ka heke ki Waihi i Maketu ki te whakahehe i te ngakau pouri; a ka titoa mai e ia te waiata nei i reira. Ko te hoa noho o Te Hiwi i Waihi ko Hokirua, no nga hapu tahi raua o Ngati Pikiao, he hoa aroha tonu ki a raua, i a raua i Rotoehu tae noa ki te hekenga nei o Te Hiwi ki Waihi, haere tahi ana raua ki reira. He roa raua ki reira noho tahi ai, ka eke a Te Hiwi ki runga i nga kaipuke pakeha, he whakamomori mo to raua henga ko Matahera. I tena wa ka hoki a Hokirua ki Rotoehu, a nana i kawe te rongo o te waiata a tona hoa ki a Ngati Pikiao i nga moana. Ko Te Hiwi i mate atu ki runga kaipuke, kaore i hoki mai ki te iwi, ki te kainga.

He ngawari nga kupu o te waiata nei, kaore nga kupu pakeke rawa o te reo Maori; a he reka hoki nga rangi. Na reira i tere ai te huri haere, ka kawekawea haeretia, ka kiia na mea, na mea. Otira ko nga rarangi hei hopu i te tika ko era ra—

I runga i te whakamarama a Te Taite ka hurihia i te tainga tuatahi o te waiata nei—

kia eke ai ki tana korero, ko Tauhara maunga i runga ake o Tapuaeharuru i Taupo, a ko Te Tara he puke iti i raro iho. I awangawanga tonu au, i te mea ko nga iwi katoa kei te waiata

Kaore he whakamarama a Te Taite mo “Hoki” pera i a Tukorehu Te Ahipu raua ko Hemana Pokiha. Kotahi te mea e whakaaetia ana, no runga i a Te Arawa waka, i Maketu ki Tongariro, tenei waiata; a ko nga whakamarama i kitea te ekenga ko a Ngati Pikiao.

Ko te whakapapa tenei o Te Hiwi—

- 37

This was published in M.180, and in other collections. The authorship is disputed. In the first edition of Nga Moteatea, Part 1, the late Te Taite Te Tomo claimed it for Ranginawenawe for her father, Kiore, killed by the Urewera at Orona, Taupo. Te Hurinui (P. H. Jones) writes that Tukorehu Te Ahipu claims it as a song composed by Rangiaho for Te Heuheu Herea, the motive being the same as that which led her to compose song 62, which comes later in this series. One Kahoki of Ngati Te Kohera subtribe of Ngati Tuwharetoa heard it sung; she is said to be the ‘Hoki’ of line 19 of this song.

Ngati Pikiao, a subtribe of Te Arawa, claim authorship, and their story is related by Hemana Pokiha as follows:—Te Hiwi was the man, who belonged to Ngati Tamateatutahi. Matahera was the woman, who belonged to Ngati Makino. These were subtribes of Ngati Pikiao. Te Hiwi desired the woman and they became man and wife, and lived at Tauwhare, a village at Rotoehu. When the woman's people, Ngati Makino, heard of the connection they came and took the woman away to Otamarakau. Te Hiwi grieving over his loss moved to Waihi at Maketu to console himself; it was there that he composed this song. His companion at Waihi was one Hokirua, who was of the same hapus of Ngati Pikiao and a boon companion from the time they were together at Rotoehu until they went to Waihi. They stayed at Waihi for quite a while, then Te Hiwi went to sea in a schooner in despair about Matahera. It was then that Hokirua returned to Rotoehu and introduced this song to Ngati Pikiao at the lakes. Te Hiwi died at sea and never returned to his people and village.

The diction of the song is simple and the air pleasing, so that it spread to other districts, and in the course of time was claimed by others. There are two lines, however, which should test the validity of such claims—lines 13 and 14—

In the first edition on the advice of Te Taite Te Tomo the second line ran

so as to accord with his story, that the song referred to Tauhara mountain above Tapuaeharuru, Taupo, Te Tara being a feature below Tauhara. I was doubtful at the time, as I had never heard it sung that way elsewhere. Taite could not explain ‘Hoki’ in line 19, as Tukorehu Te Ahipu attempts to do and Hemana Pokiha clearly does. All are agreed that the song was of Te Arawa canoe area from Maketu to Tongariro; and within that area the Ngati Pikiao story makes the strongest claim.

The genealogy of Te Hiwi is given in the Maori version.

The text of the song adopted is that given by Ngati Pikiao.

- 38

(Refs.: M.180, B.3/59, W.4/111 Maori, T. Turi 29.)

• Rarangi:
• 1. Ki te M.180 ‘Kaore ra he mihi ki te makau’. I pena te tainga tuatahi.
• 2. Toka whaiapu.—He kohatu mata; ko tetahi mata he tuhua.
• 4. Kiri ra.—Ki etahi atu kaupapa ‘kirimoko’.
• 7. Rangai tapu.—E ki ana a Hemana, ko nga hoa taka tapui o Te Hiwi.
• 10. Kahakaha.—Ko tetahi ingoa he kokaha; kei te ngahere e tipu ana. Ka puhia ana e te hau, e rite ana ki te kakapa o te manawa i te aroha. E ki ana a Te Taite, e mahia ana nga rau hei hu ki nga whenua hukapapa. (W.D5.)
• 12. Taku takiura.—He karakia hei taki mai i te wairua o te tangata e arohatia ana. Ki a Te Taite ‘takitakiura’.
• 13. I a ia.—Ki etahi ‘I awhia’.
• 14. Te Tara.—Ko Te Tautara, he maunga kei te taha tonga o Rotoehu, kei te putanga o Hongi's track ki Rotoehu (Hemana).
• Tauwhare.—He pa kei te hauauru o Rotoehu (Hemana).
• 16. Takohutia.—Pokia e te kohu.
• 17. Kawakawa.—Na te hauauru i pupuhi mai te kohu, hei pare kawakawa mo tona mahuna.
• 18. Roro whare.—Ki etahi ‘rorohu’ he hau. (Kei muri o tenei rarangi tenei ki etahi atu kaupapa—Whakahinga noa ki te huanui. Kaore i te M.180, kaore hoki i ta Ngati Pikiao.)
• 19. Hoki.—Kua whakamaramatia i te whakaupoko.
• 20. Au.—Ki etahi ‘hau’.
• 23. Tireni.—Ko te whakamarama a Hemana, ‘Kua wehe raua, tera e riro tana tumanako i nga tini toa o Nui Tireni’.
• 24. Reke taiaha.—Pai ke ia kia taia ki te reke taiaha, i te mea e kore tana wahine e hoki mai ki a ia.
• 25. Tau.—Ki etahi ‘kai’.

- 39

(Refs.: M.180, B.3/59, W.4/111 Maori, T. Turi 29.)

• Line:
• 1. M.180 has ‘Kaore ra he mihi ki te makau’ as in the first edition.
• 2. Whaiapu stone.—A flint; another kind of mata was tuhua, obsidian.
• 4. Skin.—‘Kiri ra’ is the Ngati Pikiao version; in the first edition and other collections ‘kirimoko’.
• 7. Company of friends.—Hemana explains ‘rangai tapu’ as Te Hiwi's boon companions, ‘tapu’ meaning select and of rank.
• 10. Kahakaha.—Another form is kokaha; grows in the forest, quivers in the wind like the action of the lover's heart. Te Taite says, that in cold districts shoes were made from its leaf. (W.D5.)
• 12. My charm.—Takiura, a charm to draw the spirit of the loved one. First edition had ‘takitakiura’, Te Taite's version.
• 13. Hills.—I a ia maunga. Other texts have ‘I awhia’.
• 14. Te Tara.—Te Tautara, a hill on the south side of Lake Rotoehu, where Hongi's track emerges on to that lake. (Hemana.)
• Tauwhare.—A village on the west side of Lake Rotoehu.
• 16. Wreathed in mist.—Takohutia, covered over; rangi, head.
• 17. West wind.—Warm, causing and wafting the mist.
• 18. Dwellings' doors.—In other texts, ‘rorohu’ wind. The Ngati Pikiao version pictures the village, where the lovers dwelt a brief space. (In other versions a line is interpolated after line 18. Whakahinga noa ki te huanui. Not in M.180 or in the Ngati Pikiao version.)
• 19. Hoki.—Explained in the head-note.
• 20. Current.—Au; in other versions ‘hau’, not applicable in the context.
• 23. Tireni.—Hemana explains, ‘The lovers having been separated, his loved one is now exposed to the attentions of the beaux of New Zealand’. The expression ‘te tau a Tireni’ dates the composition as post-European. See song 38.
• 24. Butt.—Reke taiaha, the butt or poll of the taiaha, ‘it were better to be struck with this, since his lover would never rejoin him’.
• 25. Lover.—Tau; in some versions ‘kai’.

- 40

E ki ana a Hone Ngatoto (he kaumatua no Ngati Porou i mate i te tau 1928) i rongo ia na tetahi wahine o Ngai Tawhiri, Turanga, te waiata nei mo Petera Te Huirori, he rangatira no Turanga. No tenei hapu o Turanga a Heni Materoa (Lady Carroll), kua mate ake nei.

Kei te B.3/82 e kiia ana e Te Whatu (Paitini Wi Tapeka), ‘Na Te Whakaahunga mo tona wahine i riro i tetahi tane’; otira na nga kupu ‘puta ke’ i te whiti tuatahi o te waiata nei ka mohiotia mo te tane te waiata.

No muri iho i te tainga tuatahi ka kitea he whiti tuatoru i te pukapuka a Tiwana Turi, i ta Te Raka hoki; a he whiti tuawha i ta Te Peehi (B.3/82). Otira ko nga whiti tuatahi, tuarua, nga mea e tino waiatatia ana. Na te kaupapa o tenei waiata tae atu ki te reka o tona rangi i mau haere, ka hurihurihia etahi o nga kupu.

(Refs.: T. Turi 16, S.L.254, B.3/82.)

- 41

Hone Ngatoto, a Ngati Porou elder, who died in 1928, said he had heard that this song was composed by a woman of Ngai Tawhiri for Petera Te Huirori, a chief of Turanga, who had left her for another woman. The late Heni Materoa (Lady Carroll) was a member of Ngai Tawhiri.

A note to B.3/82 by Te Whatu (Paitini Wi Tapeka) states that the song was composed by Te Whakaahunga for his wife, who had been taken by another man. But the words ‘puta ke’ in the first stanza make it clear that the song referred to desertion for another woman.

Since the first edition two stanzas have been recovered, stanza 3 in the T. Turi collection and S. Locke's, and stanza four in Best's MS. book, vol. 3. These have been added to the two previously published, which are those currently sung. Like many other songs with a considerable vogue and a catchy air, variations in the text have grown up. The topic is the recurring one of the abandoned lover.

(Refs.: T. Turi 16, S.L.254, B.3/82, 83.)

- 42

• Rarangi:
• 2. Te Huirori.—Kua whakamaramatia i runga ra.
• 4. Puta.—The vagina.
• 7. Kei te S.L.254, kei te B.3/82 e rereke ana nga kupu, engari ko taua tikanga ano.
• 8. Waitata.—Kei te B.3/82 ‘He kore waitoto he morunga nei’.
• 9. Korirangi.—Adams apple, he puku kei te kaki, tanukunuku ai ki te horomi.
• 10. Kaore e marama tenei rarangi, i te kore e mohiotia he kupu ranei a ‘taina kore’ he tangata ranei.
• 12. Tuangau.—B.3/82 kei te ki he tangata. I te kaupapa o te rarangi nei, he tangata whakakaitoa ki te wahine mahue.
• 13. Ngeri.—Ko te ngeri to mo te to waka.
• 15. Ao huri.—Kei te M.221 e penei ana, ‘Huri ana te po, huri ana te ao’. Otira mo te kapua te kupu i te waiata nei.
• 19. Whitihono.—He karakia, he makutu.
• 20. Tauraruatia.—Kei te apiti ki te pukapuka a Hori Kerei, ‘Nga Moteatea’ p. lxxxi, nga mate whaiwhaia nei, whaiwhaia, makutu, hangarau, taurarua, rawehoi, kanakana.
• 23. Potau.—He awangawanga no roto.
• 24. Rawehoitia.—Tirohia te whakamarama 20.

- 43

• Line:
• 2. Te Huirori.—Refer to head note.
• 4. Lover.—The Maori ‘puta’ is the vagina.
• 7. There are variations in the S.L.254 and B.3/82 versions, but not affecting the meaning.
• 8. Water from above.—In B.3/82 ‘for lack of blood.’.
• 9. Korirangi.—The Adams apple, which moves with the action of swallowing. Not in W.D5.
• 10. An obscure passage without knowing whether ‘tainakore’ is a proper name or not.
• 12. Tuangau.—B.3/82 notes this is the name of a man; one apparently chanting derisively at the composer's plight.
• 13. Ngeri to was a launching-chant.
• 15. Revolving cloud.—A similar expression is in M.221, but the ao there is not the ao in this line, a revolving cloud.
• 19. Contact, etc.—The Maori whitihono is the grasping (sic) of another person's hau or vitality and using it for bewitching him.
• 20. Tauraruatia.—In the appendix to Grey's ‘Nga Moteatea’ p. lxxxi, is a catalogue of forms of witchcraft, including taurarua and rawehoi, which occur in this line and in the next verse.
• 23. Misgiving.—The Maori potau is of the order of kawatau, kuatau; not in W.D5.
• 24. Worked upon, etc.—Paraphrasing rawehoitia, for which see note 20.

- 44

E rua nga whiti, he maramara, o tenei waiata, na Karauria Puhipuhi o Uawa (Tologa Bay) i korero ki au i te tau 1923. E ki ana a Hone Ngatoto, he tangi mo Te Amaru Kaitangata, he toa no Te Aitanga a Hauiti. He taina a Te Amaru no Rongotumamao, papa o Te Kaniatakirau. I moe a Rongotumamao i a Ngarangikahiwa, tamahine a Hinematioro; ko Te Amaru i moe i a Te Kakari, taina o Ngarangikahiwa. Ko te Hinematioro tenei e rangona nei, he wahine nui no te iwi Maori i ona ra.

Ko te tamaiti a Te Amaru raua ko Te Kakari ko Te Hemanawa, i tahuri ki te moana raua ko te tipuna, ko Hinematioro, e kawhakina ana i runga waka kei mau i a Ngati Porou i te pakanga i Te Pourewa.

• Rarangi:
• 1. Kai atua.—He makutu.
• 2. Purea.—He karakia hei tango i te tapu.
• 5. Hikaia.—Hika ai ta te Maori tahu ahi i mua; tahuna ai he ahi mo te pure.
• 7. Tupa o Tane.—He karakia.
• 10. Whare.—He ingoa no Te Amaru.
• 11. Pahiko.—He tipuna no Te Wahineiti (ko tetahi hekenga mai tera o Ngati Porou) i hoki ki Hawaiki ratau ko tona iwi, he wehi i a Tinatoka; ko Reporua te awa i manu atu ai taua heke. E kiia ana i tae ki Rarotonga, a kei reira nga uri. Ka whakaritea te ngaro o Te Amaru ki te ngaro o Pahiko ki te motu kaore nei e taea atu. (Tirohia te J.33/329.)

- 45

The two stanzas below are fragments of a longer composition, but the only ones retained in the memory of Karauria Puhipuhi of Uawa, who communicated them to me in 1923. Hone Ngatoto says that they comprise a lament for Te Amaru Kaitangata, a warrior of Te Aitanga a Hauiti of Uawa (Tologa Bay). He was the younger brother of Rongotumamao, father of the celebrated Te Kaniatakirau. Rongotumamao married Ngarangikahiwa, eldest daughter of Hinematioro; while Te Amaru took to wife Te Kakari, a younger sister of Ngarangikahiwa. Hinematioro was one of the outstanding Maori women of her day.

• Line:
• 1. Witchcraft.—The gnawing of the god.
• 2. Ceremony.—Called ‘pure’ for removing ‘tapu’ and other purpose as part of which a fire, called ‘te ahi pure’ was lit and food cooked in the ‘umu’ (earth oven).
• 5. Fire.—Hika was the process of raising fire by friction.
• 7. Tupa o Tane.—Tupa was a ceremonial chant, the chant of Tane; overpowering.
• 10. Whare.—A minor name of Te Amaru.
• 11. Pahiko.—The full story is told by Best in J.33/329. He was of the Wahineiti (one of the foundation elements of the Ngati Porou tribe) who set out with his people from Reporua, a seaside village, to return to Hawaiki to escape the wrath of Tinatoka. The heke of Pahiko according to Gudgeon reached Rarotonga, where some of Pahiko's descendants may be found. His disappearance is likened to that of Te Amaru.

- 46

He tangi apakura tenei na Hera Hawai mo tana tama, mo Ketekete Rangitukia, he mea makutu ki Akuaku. No Tokomaru a Hera Hawai, no Te Whanau a Ruataupare, he tuahine no Ihaka Huhu raua ko Heremia Tauirangi. Ina tetahi whakapapa—

Na Eruera Ketekete Tuauki (6.11.24) i whakatikatika nga whakamarama tae noa ki te whakapapa i te tainga tuahahi o te waiata nei.

(Ref.: T. Turi 34.)

• Rarangi:
• 1. He penei ano te timatanga o te waiata M.204. He kaupapa ano na te hunga tito waiata.
• 2. Totatatia.—Whakahohorotia.
• 3. 4. Maero, maiangi, anewa.—He ahua tauriterite tonu te tikanga o enei kupu, mo te ngohe, ngoikore.
• 5. Hirihiritia.—Karakiatia.
• Takiri.—He tohu; he aitua i te kaupapa o te waiata nei.
• 6. Rangitawhiti.—Kei pamamao rawa.
• 8. Kei te waiata M.160 e penei ana—
• Tenei te whiu, tenei te ta, tenei te apiti,
• Apiti toro taua, e i.
• A kei reira ano e penei ana—
• Nga tangata kaia mai o rawahi,
• Whiua, taia,
• Maka ki runga te rakau.
• Ko te ngohi a te whiu,
• Ko te ngohi a te ta,
• Ko te ngohi a te Rongomoiwhiti,
• Whiti ki runga.
• Ko te apiti me te whiti he karakia, he makutu.
• 11. Kopuatai.—He toka, kei te one i Tokomaru e tu ana.

- 47

This lament was composed by Hera Hawai for her son, Ketekete Rangitukia, alleged to have succumbed to witchcraft at Akuaku. Hera Hawai was a member of the Whanau a Ruataupare of Tokomaru Bay, a sister of Ihaka Huhu and Heremia Tauirangi. A whakapapa with the Maori text shows Eruera Ketekete Tuauki, who corrected the notes appearing in the first edition in a letter of November 6, 1924, to be a great grandson of the authoress.

(Ref.: T. Turi 34.)

• Line:
• 1. M.204 opens in exactly the same way, a somewhat unusual opening.
• 2. Hasten.—Totata, usually follows the formula of the opening.
• 3, 4. Listlessly, weak, faint.—The authoress shows literary taste in the selection of maero, maiangi and anewa, all expressive of slight shades of the same condition.
• 5. Chant a spell.—The counter to witchcraft was to recite the appropriate karakia.
• Twitchings.—Takiri, a convulsive twitching, regarded as an omen (W.D5).
• 6. Rangitawhiti.—Lit. as distant as the sky; far distant.
• 8. A saying, which appears with modifications in other songs, viz., M.160, expressing the afflictions of disaster and misfortune, even death.
• 11. Kopuatai.—A rock on the beach at Tokomaru Bay.

- 48

Ko Te Rangihiroa he toa, he rangatira, no Tuhourangi, i mate ki tetahi o nga pakanga o mua ki Okataina. Ko ia tetahi o nga tamariki a Huriwaha, e mau nei te whakapapa, na W. K. Wihapi i tuku mai—

Tera atu etahi o nga uri. Ko tetahi o nga tamariki a Eruera Te Wikiriwhi i haere ki tenei pakanga, i aranga te ingoa i te whakaekenga i Takrouna Hill, ka whakawhiwhia ki te tohu D.S.O., ko 2nd Lt. Matarehua Wikiriwhi.

Ko etahi o nga whakamarama na Raureti Mokonuiarangi. Ko te kaupapa a B.3/166 he nui nga he.

(Refs.: M.117, B.3/166.)

• Rarangi:
• 1. Tiaria.—Whakaatatia, kia kitea ai.
• Mata whakarewa.—I pania te kanohi ki te ngarahu, ki te kokowai ranei.
• 3. Whakatauria.—Whakapaipaitia.
• Wharawhara.—He tohunga no nehera mo nga mahi whakapaipai i te tangata, mo te ta moko, mo te aha. Kei te waiata I, ‘nga taonga o Wharawhara’.
• 4. Matangiteuru.—He wahi kei Okataina.
• 8. Matangohi.—Mataika; ko te tangata tuahahi i mate ki te parekura, e karanga ai te toa nana i patu, ‘Tamarahi! naku te ika i te ati!’
• 12. Roi.—Ki te W.D5 he aruhe. E ki ana a Raureti he roi kakahi; he rou ke pea tera, kaore hoki e rangona ana mahia ai te kakahi ki te rauaruhe penei i te tau koura.
• 13. Irohanga.—Na Kepa Ehau i whakaatu mai, he tipuna no Ngati Whakaue; a he ingoa hoki no tetahi tumu, ara pou hei tohu tau koura, kakahi, i Waiteti, Rotorua; a he ingoa hoki no tetahi wahi kakahi i raro o Oruarua, i Okataina; ko te wahi pea tera i mate ai a Te Rangihiroa.

- 49

Te Rangihiroa was a chief and a warrior of Tuhourangi, who was killed in one of the old time fights at Okataina. He was one of the children of Huriwaha, whose family is traced in the genealogy with the Maori text, which was contributed by the late W. K. Wihapi. There are other descendants. One of the sons of Eruera Wikiriwhi, Lt. Matarehua Wikiriwhi, distinguished himself in the action in the present War at Takrouna Hill, gaining the D.S.O.

The notes are by Raureti Mokonuiarangi. The version in B.3/166 is very faulty.

(Refs.: M.117, B.3/166.)

• Line:
• 2. Besmeared.—With charcoal, red ochre or other pigment.
• Adorned, etc.—Tiaria, adorned by sticking in feathers.
• 3. Wharawhara.—An ancient expert in the art of personal decoration, including tattoing. In song 1 the ‘taonga o Wharawhara’ are the ornaments of Wharawhara.
• Whakatauria ki te uhi.—Adorned with the tattoing implement of Wharawhara.
• 4. Matangiteuru.—At Okataina.
• 8. First kill.—Matangohi or mataika, the first man killed in battle when his conqueror announced the fact in the cry, ‘I exult! I have the first fish!’
• 12. Fern.—In W.D5, fern-root. Raureti says ‘roi kakahi’, but there is no record that fern was used in gathering kakahi, the implement there being a rou, part of the dredge. Fern was used in the tau koura. See article by Peter H. Buck, “Maori Food-supplies of lake Rotorua”, Tr. 53 (1921) 433-451, esp. p. 438.
• 13. Irohanga.—Keepa Ehau informs me, an ancestor of Ngati Whakaue; also the name of a tumu or post for indicating tau koura and a kakahi-bed at Waiteti, Rotorua; also the name of a kakahi-bed below Oruarua at Okataina; probably the place where Te Rangihiroa was killed.

- 50

Ko te kaupapa i raro nei i taia ki te M.204. Ko nga wahi ririki i whakatika-tikaina na Raureti Mokonuiarangi i tohutohu, nana hoki etahi o nga whakamarama. Ki a Raureti na Tikawe tenei waiata. No Ngati Pikiao a Tikawe, i whakapaea ki te mate tane; na, he whakautu tenei nana mo nga hahani mona. He whakaputanga tenei no etahi o nga rui:—

(Ref.: M.204, S.L.237, S.54.)

• Rarangi:
• 1. Haohao nunui.—He korero whakakino.
• 4. Mawera.—He tangata no Ngati Kahungunu.
• 5. Hanihani.—Ingoa kino.
• 7. Te Whanganui o 'Rotu.—Ko te moana i roto o Ahuriri. He tipuna a Orotu no nehera; no Ngati Mamoe; i heke atu i Ahuriri ki te Waipounamu (J.35/75, J.37/221).
• Te Aitu.—Ko Wiremu Paumana Whaanga te uri, i noho ki Pakuratahi, Petane.
• 8. Whakarikaia.—Kia wehingia, kia awangawangatia.
• Runa.—Herea.
• 10. Tia whakaripa.—Ka titia ki tetahi taha, ki tetahi taha o te upoko.
• 11. Neko.—He kakahu Maori.
• Pakipaki.—Ko te tapa o te kakahu Maori, he mea ata whatu penei i te taniko.
• 12. Whangaroa.—He koko iti kei Rotoehu.
• 14. Tororire.—He rakau, ko tona waitau he kawa; e mahia ana hei wai mo te ngarahu ta moko.
• Ngahengahe.—Ko te ngahere. I te tainga tuatahi ‘hangehange’ he rahau. He ‘ngahengahe’ ki te M.204.
• 15. Raukawa.—He rakau kakara, e mahia ana hei whakakakara.

- 51

The Maori version follows M.204 with slight modifications made on the advice of Raureti Mokonuiarangi, who supplied some of the notes. According to Raureti the composer was Tikawe, a woman of Ngati Pikiao, who had been disparaged as a lady of easy virtue. The genealogy showing her ancestry and relationships is given in the Maori version.

The version in S.54 is very faulty.

(Ref.: M.204, S.L.237, S.54.)

• Line:
• 1. Slander.—Haohao nunui is given as defamation in W.D5, quoting this line.
• 4. Mawera.—A man of the Ngati Kahungunu tribe.
• 5. Disparaging news.—Hanihani.
• 7. Te Whanganui o 'Rotu.—The lagoon inside Ahuriri (at Napier). Orotu was an ancestor of Ngati Mamoe, who migrated from Ahuriri to the South Island (J.35/75, J.37/221).
• Te Aitu.—Wiremu Paumana Whaanga, who lived at Pakuratahi, Petane, was a descendant.
• 8. Apprehends.—Whakarikaia, dreaded or being apprehensive of. W.D5 quotes this line.
• Kept.—Runa, keep close or keep securely.
• 10. Stuck on each side, etc.—Tia whakaripa, lit. stick in rows.
• 11. Luxuriant cloak.—The sense of luxury is conveyed by ‘purua’.
• Ornamented border.—Pakipaki, an ornamental border for a cloak.
• 12. Whangaroa.—A small cove at Rotoehu.
• 14. Tororire.—A tree which had a bitter juice; used for mixing pigment for tattooing. In brief the line means that the lady was tattooed.
• Forest.—Ngahengahe. In the first edition ‘hangehange’, a tree. M.204 has ‘ngahengahe’.
• 15. Raukawa.—A sweet smelling plant (Panax edgerleyi) used as a scent.

- 52

Ko Poututerangi he rangatira nui; no Te Whanau a Apanui te papa, a Te Aotata, no nga tatai rangatira, toa hoki, o tera iwi; no Ngati Porou te koka, a Hineteronaki, he uri na Mahutaiterangi, he tipuna nui no Ngati Porou.

Ko Wharerakau te wahine a Poututerangi, nana te tangi nei; he uri ano hoki ia na Mahutaiterangi. I mate a Poututerangi ki Reporua, na Poukawa i patu; e kiia ana, he whakamau mo te matenga o Tohiteururangi, tama a Uenuku, i te whakaekenga o te pa i Omuruiti, Wharekahika, e te taua a Ngati Awa, a Te Whakatohea, a Te Whanau a Apanui, a Te Whanau a Te Ehutu. (Tirohia te waiata 94, ‘Nga Moteatea’: Part 2).

Na Hone Ngatoto i whakaatu nga kupu ki au; kei roto ano hoki i te pukapuka a Tiwana Turi. He pakeke nga kupu o tenei waiata, no te reo tohunga o nga iwi o te Tairawhiti.

Ina te pito whakapapa o nga uri a Poututerangi:—

(Ref.: T. Turi 21.)

- 53

Poututerangi was a great chief; his father, Te Aotata, was of the Whanau a Apanui, claiming descent from its aristocratic and warrior lines; his mother, Hineteronaki, was of Ngati Porou, a descendant of Mahutaiterangi, a leading Ngati Porou ancestor.

Poututerangi's wife, Wharerakau, who composed this lament, was also descended from Mahutaiterangi. Poututerangi was killed by one Poukawa at Reporua, and it is said that the motive was revenge for the death of Tohiteururangi, son of Uenuku, at the hands of a war-party, composed of Ngati Awa, Te Whakatohea, Te Whanau a Apanui and Te Whanau a Te Ehutu, who took the Omuruiti pa at Hicks Bay. (See Song 94, Nga Moteatea: Part 2.)

The words were supplied by Hone Ngatoto, and the text may also be found in Tiwana Turi's collection. The composition is a difficult one, couched as it is in ideomatic language of the East Coast dialect.

A short genealogy is given in the Maori text.

(Ref.: T. Turi 21.)

- 54

• Rarangi:
• 3. Matukutangotango.—Ki nga korero Maori o nehera, ko te tangata tenei nana i patu a Wahieroa; na Rata i ngaki te mate o tona papa, o Wahieroa. Ko te nohanga o Matuku i raro i te whenua; kia ara te marama ki runga ka puta ki te kai tangata mana. He Hoata te po i puta ake ai, ka patua e Rata. (T.46.)
• 7. Huka.—He hukahuka no te kakahu, e whakairia nei hei whakaware i te pakura.
• 8. Pakura.—He pukeko tetahi ingoa, he manu noho repo.
• 9. Koe.—Mo te potiki a Wharerakau, mo Pekama Ngatai.
• 11. Po whakamatenga.—O te marama, i muri o te Rakaumatohi.
• 12. Te rima.—Ko te rima o nga marama.
• Te ono.—Te ono o nga marama. Ko tetahi ingoa mo tera wahanga tau mo te marama, he kaupeka. Hei te rima kua toro te akaaka o nga mea o te whenua; hei te ono kua kaha te tipu o nga mea katoa.
• Hokai.—Hoki; na te waiata i whaka-hokai.
• 13. Houa.—Houhia te rongo.
• Po wananga.—Pohue wananga.
• 14. Pitau tutu.—He tutu tipu hou.
• Kowhai angaora.—Ki etahi, kowhai ka ngaora, ko te puawaitanga o te kowhai.
• 15. Waitohunga.—Ko ia tonu, ko Wharerakau.
• 16. Whakapapanga.—Nga tamariki a Poututerangi.

- 55

• Line:
• 3. Matukutangotango.—According to Maori tradition he killed Wahieroa, whose death was avenged by his son, Rata. Matuku lived underground, but when the moon rose emerged to indulge his taste for human flesh. It was on the Hoata night of the moon, that Rata killed Matuku.
• 7. Shreds.—Huka, short for hukahuka, the thrums or shreds on a cape or the fringe of a cloak. Arranged like a scarecrow.
• 8. Swamp-hen.—Also knows as pukeko (Porphyrio melanonotus), a swamp dweller.
• 9. Child.—Pekama Ngatai, the youngest child of Wharerakau.
• 11. Moon's declining.—The moon declined after the Rakaumatohi night.
• 12. The fifth.—Fifth month, when the roots grow.
• The sixth.—Sixth month, when all growth is vigorous.
• Hokai.—Poetical for hoki.
• 13. Peace will, etc.—Houa is read here as short for houhia, making peace. Difficult to make sense if read as dedicated with the appropriate ceremony.
• Po wananga.—Pohue wananga, the while clematis.
• 14. Tutu shoots.—Pitau, the young succulent shoot of a plant.
• Kowhai flowers.—Sung as kowhai angaora for kowhai ka ngaora.
• 15. Chosen mate.—Waitohu, to mark or indicate, thus to select from a number. Herself, Wharerakau.
• 16. Young ones.—Descendants would more closely interpret the word whakapapanga.

- 56

Kaore i te mohiotia, na wai o Ngati Porou tenei waiata. Ko te ahua, he wahine nana, e wawata noa ana ki tera rangatira nui ki a Te Kaniatakirau. Na Paratene Ngata i tohutohu nga kupu. No te takiwa o Waiapu tenei waiata, kei reira hoki te nuinga o nga ingoa e whakahuatia ana i roto.

Ko Te Kaniatakirau te rangatira rongo nui o Te Tairawhiti i ona ra. E ki ana a Te Mete (Percy Smith, Maori Wars of the 19th Century, 2nd ed., p. 172) “Ko Te Kaniatakirau i rite rawa ki nga ariki o Hawaiki ki te tuauru; he takitahi o nga rangatira nunui o te iwi Maori i pena ... I mate ia ki Whangara i te tau 1856”. Ko tetahi o ona tipuna, ko Te Whakatatareoterangi, nana i manaaki a Kapene Kuki ratau ko tona tere i te taenga mai ki Uawa i te tau 1769. Kei te p. 172 ano o taua pukapuka a Te Mete te korero a Rapata Wahawaha, “He rangatira nui ia no ona ake iwi, e noho nei i te Tairawhiti, a he mana nui tona i runga ake i tona iwi i a Ngati Porou; engari ko tona hapu i noho tuturu ai ia ko Te Aitanga a Hauiti i Uawa. I nui ai, i wehi ai hoki, tenei tangata, he huinga ia no nga tatai rangatira maha ... he tangata atawhai, he tangata mahorahora”.

E kore e taea te hiko noa mai tetahi ara o Te Kani o ona huarahi maha, kei kiia kei reira anake tona kauwhau nui. Otira i mau ki a ia te wehi, te tapu, o tona tipuna wahine o Hinematioro (waiata 2). Ko te papa o Hinematioro he mokopuna na Konohi, no Whangara, he whakamaunga iho no nga kawai nunui o Uawa tae noa atu ki Nukutaurua. Ko te koka ko Ngunguruterangi, he mokopuna na Rerekohu, no Te Kawakawa no Wharekahika, no nga kauwhau nunui o Ngati Porou, o Te Whanau a Apanui. Ina te huarahi mai i a Konohi:—

No te hokinga mai o te ope a Konohi raua ko Ponapatukia i raro, i a Te Whanau a Apanui, ka peka ki Wharekahika mo te kupu whakahawea a Rerekohu. He korero roa tena, kaore e taea te whakatepe i konei; me whakapoto ki tenei, ka tukua mai e Rerekohu ona mokopuna wahine tokorua ki te ope, ko Ngunguruterangi tetahi. Na Konohi i whakamoe ki tona mokopuna, ki a Tanetokorangi. Ko etahi o nga huarahi o Ngunguru terangi e whakaputa i konei:—

I moe era tamahine a Tuwhakairiora raua ko Ruataupare, a Mariu raua ko Te Ataakua (2) i a Tuterangikatipu.

- 57

It is not known who of Ngati Porou composed this song. It seems to be the work of a woman who aspired to the honour of being a mistress of Te Kaniatakirau. My father, Paratene Ngata, supplied the text. It is localized as of the Waiapu district by the names which occur in the song.

Te Kaniatakirau was the most renowned chief of the Tairawhiti of his generation. Percy Smith (Maori Wars of the Nineteenth Century, ed. 2, p. 172) says, “Te Kaniatakirau was one of those great chiefs that are occasionally met with in New Zealand, who seem more like the Arikis of Central Polynesia than are usually found in this country. He died in 1856 at Whangara'”. His grandfather on his father's side, Te Whakatatareoterangi, received Captain Cook and party at Tologa bay in 1769. Percy Smith in the work already referred to quotes Rapata Wahawaha, who said of Te Kani: “He was a great chief of his own tribe who lives on the east coast. He had very great power over his tribe, Ngati Porou, but the hapu with whom he permanently lived was Te Aitanga a Hauiti at Uawa. The reason he was so powerful was that all the lines of aristorcatic descent converged to him... He was always kind and generous to the tribe and people”.

It would be invidious to select from his many lines of descent any particular one, lest it might be said that his status was due to that line of ancestry. But it is recognized that the prestige and tapu of his grandmother, Hinematioro, descended to and upon him (song 2). Her father was a grandson of Konohi of Whangara, and Konohi was a converging point of many aristocratic lines of the area between Uawa and Nukutaurua. Her mother, Ngunguruterangi, was a grand-daughter of Rerekohu, of Te Kawakawa and Wharekahika, who came of the highest ancestry of Ngati Porou and Te Whanau a Apanui. The descent from Konohi is as given in the Maori text.

When the war-party of Konohi and Ponapatukia returned from the Whanau a Apanui country, they turned in to Wharekahika on account of some insulting remarks made by Rerekohu. That is a long story, which cannot be told here, except the sequel, that Rerekohu made amends by handing over two of his grand-daughters to the leaders of the war party; one of the two young women being Ngunguruterangi. Konohi married her to his grandson, Tanetokorangi.

Some of the lines of descent of Ngunguruterangi from both Ngati Porou and Te Whanau a Apanui ancestors are given in the Maori text. It is noted that some of these ancestors are also claimed by Tanetokorangi and Te Whakatatareoterangi.

Tera atu etahi pekapekanga o nga ara mai i a Tuwhakairiora; kaati i enei. I te taha ki a Te Whanau a Apanui ko enei o nga huarahi e tango mai:—

- 58

• Rarangi:
• 2. Te Kani.—Kua korerotia i te whakaupoko.
• 3. Te Wharau a Parua.—He puke kei runga o Tawhiti. Ko Paruakaitangata tenei Parua.
• 5. Mo te tane kaore i u mai te whakaaro, ka whakaritea ki tena tu kai a te ika.
• 8. He whakatauki mo te kai iti, he pau wawe; mo te manu, mo te huahua. Kahutoro i te tainga tuatahi, na P. Ngata i whakahangai.
• 11. Whakori.—Kei Te Kautuku; ko Whakori a Paoa te roanga atu.
• 12. Te Awanui.—Na te Pakeha i hua ko Port Awanui, he maha no nga ingoa pera kei te motu. Na nga tangata o runga i a Horouta i tapa.

- 59

• Line:
• 1. Te Kani.—Refer to headnote.
• 3. Te Wharau a Parua.—A spot on the Tawhiti hill. This Parua is Parua kaitangata.
• 3. The lover, who does not take his mistress seriously, is likened to the nibbling fish.
• 8. This line contains a proverbial saying in respect of choice foods, restricted in supply and soon exhausted; birds, preserves. Kahutoro in the first edition corrected by P. Ngata to Kahutore.
• 11. Whakori.—A headland at Kautuku; full name Whakori a Paoa.
• 12. Te Awanui.—Named by the Pakeha Port Awanui to distinguish it from other Awanuis. The name was given by the crew of Horouta.

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Ko tenei waiata na tetahi kaumatua o Tuhoe, na Paitini Wi Tapeka, i korero ki a Te Peehi (Elsdon Best) i Te Whaiti, i te tau 1896. He wahi takitahi nei naku i whakatikatiki i runga i nga tohutohu a Hurae Puketapu.

Ko Mihikitekapua no Ngati Ruapani o Waikaremoana, he kuia tito waiata. Nana tenei tangi mo tana tamahine, mo Te Uruti, i nga rongo mai, kei te maukinotia e te tane. Ehara i te waiata tawhito rawa, engari he waiata e manaakitia ana.

Ko te kainga i noho ai a Mihikitekapua ko Te Matuahu, kei te taha tuaraki o Waikaremoana. Marama tonu te titiro mai i reira ki Te Onepoto, kei reira te whakaputanga mai o Waikaremoana, i tomo ma raro i te whenua. Ko te ingoa o taua tomokanga ko Te Whangaromanga, ko te putanga ko Waikaretaheke; kei raro iho te whare o te hiko. Ko te korero Maori he kuhunga mai no Haumapuhia, kia puta ia ki waho o te moana, o Waikaremoana, nana i waere te ara wai i Te Whangaromanga. He korero roa tena, kei te pukapuka a Te Peehi, Tuhoe, pp. 190, 978.

Ko te whiti tuawha o te waiata nei e mea ana, na Ruawharo i maka ana potiki, ka tu ko Matiu, ko Makara. Ko te korero whanui, ia i tapaia aua motu ki nga iramutu o Kupe.

(Refs.: B. 3/7, T. Turi 71.)

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The text of this song was communicated by an elder of Tuhoe, Paitini Wi Tapeka, to Elsdon Best at Te Whaiti in 1896. I have amended portions on the advice of Hurae Puketapu of Waikaremoana.

Mihikitekapua was of Ngati Ruapani tribe of Waikaremoana, and is the authoress of many songs. This is a song of yearning for her daughter, Te Uruti, on hearing that she was illtreated by her husband. It is recent, but in favour with Maori communities.

Mihi lived at Te Matuahu, a settlement on the north shore of Waikaremoana, from which there was a good view of Te Onepoto on the southern shore. One of the outlets of the lake is at Te Onepoto, by an underground channel, called Te Whangaromanga, from which issue the rushing waters of Waikaretaheke above the power house. The Maori myth is that Haumapuhia formed the underground channel in her struggles to escape from Waikaremoana. It is a long story recorded by Elsdon Best in his Tuhoe, pp. 190, 978.

In the fourth stanza reference is made to Ruawharo, that he cast his children away to stand on the shore as Matiu and Makara. The more widely accepted version is, that these islets were named after the nieces of the famous Kupe.

(Refs.: B. 3/7, T. Turi 71.)

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• Rarangi:
• 1. Te Waiwhero.—He kahikatea kei Otohi, e tata ana ki Te Whaiti; he kaihua.
• 4. Whakatane.—Ehara i te Whakatane nui i a Ngati Awa ra, engari kei ko atu o Te Whaiti, ko te kainga kei reira a Te Uruti.
• 10. Puka, pepa.—He kupu pakeha; mo te reta te puka. Ka mohiotia no te wa Pakeha nei tenei waiata.
• 11. Pepa.—Ko te kupu pakeha ‘paper’.
• 12. Ihaka.—He ingoa tangata no te kainga i reira nei a Te Uruti.
• 18. Te Whangaromanga.—Kua korerotia i te whakaupoko.
• 19. Haumapuhia.—Kei a Tuhoe, pp. 190, 978, te korero o Mahu ratau ko tana whanau, i noho ki Waikotikoti, i Wairaumoana, he whanga kei te pito hauauru o Waikaremoana. Kaore ano he moana i tera wa, engari kei te tuawhenua tonu. Ka moe a Mahu i a Kauariki, ka whanau ko Haumapuhia. Ka noho, ka pakeke; ka tonoa e Mahu te tamaiti me te taha ki te tiki wai i Te Puna a Taupara. Na, ka turi te tamaiti ra. Ko te riringa o Mahu, ka rumakina a Hau ki roto i te puna ra. I reira ka whakataniwha a Hau, ka tomo, ka kori haere i raro i te whenua; na, koia te moana nei a Waikaremoana, me ona kokonga maha, he koringa no Haumapuhia kia puta. Ko te koringa whakamutunga he whainga ki te moana, ka tomo i Te Whangaromanga; na, kei reira te rua i kuhu mai ai, puta mai ko Waikaretaheke. No te putanga mai ki te aoturoa, ka whakakohatutia; kei reira a takoto ana, ko te pane ki raro, ko nga kuha e toro whakarunga ana.
• 21. Ruawharo.—He tipuna mai no Hawaiki, no runga i a Takitimu, i noho ki Te Mahia. Kei roto i etahi o nga korero o te Tairawhiti ko ia te rangatira o tera waka, na raua hoki ko Tupai i tuapeka te iwi nona te waka, ka riro mai i a raua. Ki etahi koreho he tamaiti tonu na Kupe, a kei te kiia ko etahi o nga tohu i whakaingoatia na Kupe na Ruawharo ke. Nana i mau mai te kirikiri i Te Mahia o Hawaiki hei mauri mo te pakake, a whakanohoia ana e ia ki Purakautahi, huaina iho tera wahi ko Te Mahia-mai-Tawhiti. (Ko nga korero mo tenei tipuna kei W. 3, L.W.W. 2).
• 23. Matiu, Makara.—He ingoa no etahi motu e rua kei te Whanganui a Tara, e kiia nei ko Poneke. Ko te korero he tamahine, ki etahi he iramutu no Kupe. Ko Te Matorohanga e ki ana he mea tapa na nga tamahine a Kupe ko o raua ingoa, hei whakamaharatanga ki to raua na taenga mai ki tenei motu. Ki te Pakeha ko Somes island a Matiu, ko Ward island a Makara.
• 24. Tawhaiti.—Na te waiata i pera; ko tawhiti.
• 25. Ngaruroro.—Ko te awa i Heretaunga.
• Rangatira.—He toka taniwha kei te wahapu o Ahuriri.

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• Line:
• 1. Te Waiwhero.—A kahikatea tree at Otohi near Te Whaiti, on which birds were speared.
• 4. Whakatane.—Not the well-known place in the Ngati Awa district, but a place near Te Whaiti, where Te Uruti lived.
• 10. The words puka and pepa are the English book and paper, puka here denoting letter. They indicate the post-Pakeha period of the composition.
• 11. Pepa.—Paper.
• 12. Ihaka.—A man at the settlement, where Te Uruti lived.
• 18. Te Whangaromanga.—See the headnote.
• 19. Haumapuhia.—The legend of Mahu and his children is told by Elsdon Best in Tuhoe, pp. 190, 978. They lived at Waikotikoti, Wairaumoana, the western branch of Waikaremoana. There was then no lake, only land. Mahu took a wife Kauariki and begat a daughter, Haumapuhia. She grew to womanhood. Mahu sent her with a gourd to fetch water from the spring, Te Puna a Taupara. She disobeyed, and Mahu became angry and immersed her in the spring. She thereupon became a taniwha, entering and boring her way and wriggling under the ground; hence the lake Waikaremoana with its many branches, which bear witness to Haumapuhia's struggles. During her final struggle in an effort to reach the sea she entered Te Whangaromanga. There is the spot where she entered, emerging at Waikaretaheke. When she came forth to the light of day she was turned into stone. There she lies today with head down stream and legs stretched up stream.
• 21. Ruawharo.—An ancestor, who migrated from Hawaiki on the Takitimu canoe, and lived at Te Mahia. According to some East Coast traditions he was captain of that canoe, which he and Tupai took from its owners by deceit. Some say he was a son of Kupe, and many of the exploits associated with the latter are attributed to Ruawharo. He brought sand from Mahia in Hawaiki to be a talisman for whales, and deposited the same at Purakautahi; hence that place is called Te Mahia-mai-Tawhiti. (For fuller remarks on this ancestor refer to W. 3 and L.W.W. 2).
• 23. Matiu, Makara.—The names of two islands at port Nicholson, known respectively as Somes island and Ward island, said to have been named after the daughters or nieces of Kupe. Te Matorohanga's version is that Kupe's daughters named the islands to commemorate their visit to this country.
• 24. Tawhaiti in the Maori text is ‘tawhiti’.
• 25. Ngaruroro.—The river of that name in Hawkes bay.
• Rangatira.—A taniwha rock at the entrance to Ahuriri.

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Na Paitini Wi Tapeka i whakaatu nga kupu, nga whakamarama ki a Te Peehi (Elsdon Best), a he mea tango mai i nga tuhituhinga a Te Peehi te kaupapa i raro nei. He waiata tenei i kaha tana haere ki waho o te rohe ake o Tuhoe.

E ki ana a Te Peehi, he kuia ahuwhenua tenei ki te titotito waiata i te timatanga o te rau tau ka pahemo ra. Nana ano te waiata 17. Ka noho tera i Te Matuahu, he pa tawhito, he kainga hoki i te taha tuaraki o Waikaremoana, kei te kurae huri-hanga o te moana ki roto ki Hopuruahine. Kei reira ka whakaara te whenua ki te pae o Huiarau, kei tua a Ruatahuna. He tawai tona, rakau, he haerenga no te kiwi. Kei nga maunga ko nga wahi e whakatau ai te titi ki te whakawhanau i te wa kaore ano i u mai te kiore Pakeha, era atu kararehe hoki a te Pakeha.

Nona ka taikuiatia ka mahue a Mihi i ana tamariki ki Te Matuahu, ka noho mokemoke. Ka titiro atu ki Te Onepoto i te taha tonga o te moana, kei reira Te Whangaromanga, e hou atu ai nga wai o te moana, puta rawa atu ko Waikaretaheke. Ka tangi ia i te tangi nei mo tona ahua.

E ki ana a Te Peehi (Tr. 41/267), hanga ai te kiwi he kohanga mana ki nga rua kei nga putake rakau, ki raro ranei i nga tahataha, ki nga rua ranei o nga pari maunga. E ki ana nga kaumatua, mahue noa atu ai i te kiwi tana hua mana e paopao atu, kaore e awhitia ana. I te roa e takoto kau ana, ka toro te pakiaka rakau i runga; hoki rawa mai te katua ki te pao kua mate te hua te kope e te pakiaka rakau. A ki te rokohanga ka paoa, kaore e puta mai ki waho o te ururua. Ko te tangi a te kiwi uha, ‘Poai! Poai!’; ko ta te kiwi tane i rite ki te korowhio. Na reira ko te whakange o te kiwi he korowhio. Mehemea kei te taka rurua te uha, te tane, kaore e aro mai ki te korowhio.

Ko te titi, e ki ana a Te Peehi (Tr. 41/278), noho ai i nga maunga o te rohe o Tuhoe, i Huiarau, Maungapohatu, Waikaremoana, Otukopeka, Te Ruangarara, Taumatamiere; e rere mai ai i ia tau ki kona whakawhanau ai. No mua tera i te taenga mai o te kiore Pakeha. Ka patua e Tuhoe, ka huahuatia; ko Noema tona marama patu. Ko nga wahi hopu titi e huaina ana he ahi titi, tahuna ai hoki he ahi hei taki mai i nga manu ki nga kaha. He taha nga paepae huahua, he kiri totara, a ki nga iwi o te taha moana he rimurapa nga poha.

(Refs.: B.3/11, 13, B.4/73, Tr.41/267.)