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Volume 64 1955 > Supplement: Nga Moteatea, Part I, p 90-152
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- 1
 NGA MOTEATEA
Part I
- 90 24. HE WAIATA AROHA
(Ngati Porou)
Ko Miriama te koka o Hamiora Aparoa ma. Kei te mohio nga Ringatu ki a Hamiora Aparoa, i noho ki Ohiwa. E kiia ana, ko Te Koaoao te tane, ka moe i te wahine, nana a Miriama. Na, ka riro te tane ka ahu ki te wahine o Te Aowera, ki te Awarua, ki era waahi: ko te tamaiti a tera wahine ko Te Herewini Waitatari. I waiatatia atu tenei waiata i Te Maurea, i Tutu waahi o Waiapu. Na Paratene Ngata te whakapapa.  Family Tree. Rahuiokehu, Paparoa, Whanaupurei, Whakapapa, Puangauru (f) = Te Koaoao = Hineawa, Miriama Mapere, Herewini Waitatari
NGA WHAKAMARAMA.
24. A LOVE SONG
(Ngati Porou)
Miriama was the mother of Hamiora Aparoa and others. The people of the Ringatu (Upraised Hand) Church know of Hamiora Aparoa, he lived at Ohiwa. It is said Te Koaoao married and had Miriama. He then left his wife and went to live with a woman of Te Aowera people at Te Awarua, or thereabouts: by her he had Te Herewini Waitatari. This song was sung from Te Maurea, at Tutu in the district of Waiapu. The genealogy, in the Maori text, is by Paratene Ngata.
1.
Were you, beloved, to invite me, Straightway, by way of the hill (I would come); Lest I stray afar, and eagerly I would Follow the path you trod. 5 Alas, you are gone, as if borne on high By some magic enchantment. 2.
Why did you not when first we met Set about undoing (our affection); Before love had fastened firmly 10 And become a consuming desire. Comes it now, (I am) a derelict canoe, Stripped to the hull, alas. 3.
Sink down, O sun, presently to set, Come then copious tears. 15 False lips you have, thou descendant of Makiri, Of whose infamy we have already heard! 4.
Of you, dear one, no word is heard, You are, as a father, quite lost. (Unlike, thou art) the waning moon which dies, 20 Later, is again seen on high. NOTES
25. HE TANGI KI TONA WHENUA
(Ngati-Toa)
Ko tenei waiata kua taia ki “Nga Moteatea”: kei reira e kiia ana, “He Tangi na nga tupuna o Te Wharepouri.” Ko Te Wharepouri no Te Atiawa. Engari e ki ana a Tonga Awhikau raua ko Nganeko, he kaumatua no Taranaki, kei te he tera korero, engari na Te Rauparaha ke: he tangi nana ki Kawhia, i te mahuetanga atu ai, heke mai nei ratou ko tona iwi ki runga nei. I taia ano te waiata nei i te tau 1856 e Shortland ki tana pukapuka: “Traditions and Superstitions,” p. 183. Ki te pukapuka a Kelly “Tainui” (1946, p. 202) e whakaatu ana no mua atu i a Te Rauparaha tenei waiata, ara na Wharetiki o Ngati Mahanga. Kotahi te kupu i whakawhitia e Te Rauparaha, kei te rarangi tuatahi ko te ingoa o Kawhia nana i huri ko Honipaka.. Ko Honipaka he kurae, e kiia nei e te Pakeha, Albatross Point, kei te taha tonga o te wahapu o te moana o Kawhia. Kei te waiatatia tenei waiata e nga iwi katoa o te motu. Ko te kaupapa e whai ake nei na Pei Te Hurinui i whakakaupapa kia hangai ki te tangi a Te Rauparaha. Me nga whakamarama nana ano. (Ref.: M. 17, W. 4/160, W. 6/2 (M), W. 6/17, Sh.T. 183, B. 3/148, T.C. 342, J. 18/73, S. 72, S. 88.) NGA WHAKAMARAMA.
25. A LAMENT FOR HIS OWN LAND
(Ngati-Toa)
This song is recorded in Grey's “Nga Moteatea”: and it is there described as “A Lament by the Ancestors of Te Wharepouri.” Te Wharepouri belonged to Te Atiawa. According to Tonga Awhikau and Nganeko, elders of Taranaki, that description is wrong, and that the author was Te Rauparaha; it was his lament for Kawhia, when it was abandoned, and he and his people migrated to the south. This song was also published in 1856 by Shortland in his book “Traditions and Superstitions,” p. 183. In the book by Kelly, “Tainui” (1946, p. 302) it is recorded that it was originally composed before the time of Te Rauparaha, and the composer was Wharetiki of Ngati Mahanga. One word was changed by Te Rauparaha, in the first line, the name of Kawhia was changed to Honipaka. Honipaka is a peninsula, now called by Europeans, Albatross Point, and it lies to the south of the entrance to Kawhia Harbour. This song is sung by all tribes throughout the land. The version given here has been re-arranged to agree with the lament as sung by Te Rauparaha. (Ref.: M. 17, W. 4/160, W. 6/2 (M), W. 6/17, Sh.T. 183, B. 3/148, T.C. 342, J. 18/73, S. 72, S. 88.)
O ye waters of Honipaka,
From you, alas, I now depart, But my spirit still clings To that cloud floating 5 Thither from Te Motu, Which remains there, my fate unheeding. I now sorrowfully forsake my cherished land; Unexpected indeed is this our parting; A tribute now I render to my forsaken people, 10 Who lie there in their last long sleep. The tides will forever ebb and flow, Lamenting as they flow o'er Te Kawau at Muriwhenua. A fugitive in hasty flight am I, Leaving there, a cherished bird forever; 15 Held captive within the house and in this summer weather Let the House of Mourning, Let the House of Atiawa, Lament and deluge with tears This grave of all my sorrows. NOTES.
(Na Tonga Awhikau raua ko Nganeko, no Ngati Ruanui me Ngaruahine raua, i whakamarama i te tuhinga a Apirana i “Nga Moteatea.” Ko te kaupapa me nga whakamarama hou kua tuhia ki runga ake nei na Taui Wetere o Ngati Hikairo o Kawhia i korero ki a Pei Te Hurinui.) - 95
(Tonga Awhikau and Nganeko, who were of Ngati Ruanui and Ngaruahine tribes, were the informants when Sir Apirana Ngata wrote his “Nga Moteatea” Part I. The text and explanatory notes as recorded above were given to Te Hurinui by Taui Wetere of Ngati Hikairo tribe of Kawhia.) - 96 26. HE TANGI MO TE RAKAHURUMAI
(Ngati Porou)
I taia ano tenei waiata ki te pukapuka a McGregor “Maori Songs,” p. 75. No te whawhai ki Waikato i te tau 1863, ka horo a Rangiriri, ka riro herehere etahi o nga iwi Maori, ka mauria ki runga ki te manuao i Akarana. Ko McGregor tetahi o te ope pakeha, tiaki i nga herehere; nana i tono, ka tuhituhia e etahi o nga herehere nga waiata, i taia ki taua pukapuka. Ko Te Rakahurumai ano tenei i te waiata nama 36; “Ka mea e te muri, ka tu mai te takahi”; a na Turiwhewhe ano tenei tangi mona. No te tau 1852 ka mate a Te Rakahurumai ki te moana, he haerenga ki te hi ika i te taunga warehou i Otuauri. Ka puta te parera, he hau kaha, e kiia nei he hau karakia; ina hoki mate ana nga waka, ka mate hoki te hau. Kotahi o nga waka, ko Tarairua, no Akuaku, i u ki uta. Kua tawhio te motu i enei waiata, e waiatatia ana hei tangi tupapaku, a hei waiata aroha; he pai hoki nga rangi. (Ref.: S. 75; T. Turi p. 72.) NGA WHAKAMARAMA.
26. A LAMENT FOR TE RAKAHURUMAI (Ngati Porou)
This is one of the songs recorded in McGregor's “Maori Songs,” p. 75. During the Waikato war in 1863, after the fall of Rangiriri, some of the Maori prisoners were placed aboard a man-of-war at Auckland, McGregor was one of the British guards in charge of the prisoners, and he prevailed upon some of them to record the songs which were subsequently published in the book mentioned above. Te Rakahurumai is identical with the person of the same name mentioned in the song which commences: “Ka mea te muri, ka tu mai te takahi”: and this lament for him is by the same composer, Turiwhewhe. Te Rakahurumai died at sea in 1852, whilst on a fishing expedition to the warehou (Seriolella maculata) reef at Otuauri. A high wind arose, usually referred to as a ritual wind—so called, because after canoes are wrecked or capsized by it, the wind subsides. One of the canoes, named Tarairua, from Akuaku returned to the shore. These songs are sung throughout the land, as laments for the dead or as songs of love; they owe popularity to their rather haunting air. (Ref.: S. 75; T. Turi, p. 72.)
1.
The sound of voices I did hear Coming from Taiporutu; expectant I arose, Me thought it was you, O sir, returning So that we two might embrace as evening shadows fall. 2.
5 I mark the flight of the wild duck o'er yonder, Speeding close by Te Koreke over there; Would, my loved one, you were thus on your way to Rewarewa, For quite distraught and enfeebled now am I. Beguiled by that wanton bird, in my anguish I turn about, 10 Alas you are gone, slipping away as if on wooden rollers. 3.
Mine was the forgetfulness in not detaining you, (I) allowed you to depart, and now comes remorse. Behold Puakato, whence the canoe sped onward; Beyond is Renata for whom I mourn, 15 Recalling the time, dear one, when we two embraced. 4.
The encompassing grief for all ye noble ones Transcends the sorrow for those lowly ones who lie here, Like blooms of lesser hue, scattered upon the strand. 5.
Let me here remain as one demented, 20 Oh would I were on a lofty peak, I would then clearly see the sporting whale out yonder, Where ye all do lie, consuming me (with grief). NOTES.
27. HE TANGI MO TE WAKA I PAEA
(Ngati-Whakaue, Te Arawa)
I taia tenei waiata ki “Nga Moteatea,” p. 16, kei reira e kiia ana, he tangi na Te Ngahuru, te rangatira o Ngati-Whakaue mo tona waka. Ko te ingoa o taua waka ki te ki a etahi ko “Te Whakapu.” He wahi ririki nei i whakatikatikaina o te kaupapa i “Nga Moteatea” i runga i nga whakamarama a Raureti Mokonuiarangi raua ko Kepa Ehau. I taia ano taua waiata ki te pukapuka a McGregor “Maori Songs,” p. 57, engari he maha nga wahi tahapa o tera. Ko Maketu te kainga o Te Ngahuru; a ko Ngati-Pukenga o Tauranga te hapu i noho tahi ai ratau i Maketu. I paea te waka o Te Ngahuru ki Maukaha, he motu kei Hauraki. (Ref.: M. 116, S. 56, W. 5/81, B. 3/172, W.M. 8/89, Ika. 144, T. Turi 36.) NGA WHAKAMARAMA.
27. A SOLILOQUY FOR A STRANDED CANOE
(Ngati-Whakaue, Te Arawa)
This song is recorded in Grey's “Nga Moteatea,” p. 116, and it is there described as a soliloquy for his canoe by Te Ngahuru, the chief of Ngati Whakaue. According to some people the name of the canoe was “Te Whakapu.” Some minor corrections were made to the text in “Nga Moteatea” (Grey) in accordance with information supplied by Raureti Mokonuiarangi and Kepa Ehau. This song was also published in McGregor's book, “Maori Songs,” p. 57, but there were several obvious errors in that text. Maketu was the home of Te Ngahuru; and Ngati Pukenga of Tauranga was the subtribe with whom the composer lived at Maketu. Te Ngahuru's canoe was stranded at Maukaka, an island off the Coromandel peninsula. (Ref.: M. 116, S. 56, W. 5/81, B. 3/172, W.M. 8/98, Ika. 144, T. Turi 36.) When evening shadows fall sorrow wells upwards,
Conjured forth by memories of that which I have lost. Whose is the company sailing by yonder? Ah 'tis yours, O Te Kou. Return you then 5 To the rising shore, yonder at Maketu. Marooned are we on this rocky isle. For solace I gather up many memories, Of the canoe that was bailed free; O albatross of the sea, come not hither. 10 Go forth yonder, even to Hauraki, Where you will be admired by the many of 'Ati-Maru, I, alas, am cast up alone on Maukaha. NOTES.
28. HE TANGI WHAIAIPO
(Ngati-Maniapoto)
I te tainga tuatahi kaore i mohiotia na wai tenei waiata. Ko Hema, nana nei i tito tenei waiata, no Ngati Maniapoto o te takiwa ki Kawhia. I moe ia i tetehi Pakeha, ko Peneta (Spencer), te ingoa, he tangata arahi i tetehi o nga kaipuke o Ngati Maniapoto whakawhiti atu i Kawhia ki Port Jackson (Poihakena ki nga Maori). No te korenga o Peneta i hokimai ka waiatatia te waiata nei. Koi nei te whakapapa:—  Family Tree. Meremana = Hema = Penata, Powhiri, Huirua, Tuawaerenga, Tumohe, Te Waiwera
Ko “Te Karewa,” e huaina nei i roto i te waiata, ko te ingoa o te moutere i waho o nga moana o Aotea me Kawhia; e hara i te motu i waho o Tauranga i whakaarotia ai e Apirana i tana tuhinga i “Nga Moteatea.” Ko nga whakamarama i runga ake nei na Pei Te Hurinui. Kaore tenei waiata i roto i “Nga Moteatea” (Kerei), engari kei te pukapuka a McGregor, “Maori Songs,” pp. 38, 43, 44 me p. 74, Supplement 3. Ko tetahi o enei na Te Peehi (Elsdon Best) i tuhituhi, a ko te kaupapa tera ka taia nei ki konei. Ko tetahi i kitea iho i roto i te pukapuka tuhituhi a Pihopa Wiremu, engari he maha nga wahi taupatupatu o tera. Kei te motu katoa e waiatatia ana, he waiata ngawari, he reka hoki. (Ref.: S. 43, 44, S. 2/38, S. 3/74, W. 4, W. p. 87, B. 3/176.) NGA WHAKAMARAMA.
28. A LOVER'S LAMENT
(Ngati-Maniapoto)
When published in the first edition the author of this song was not known. Hema, who composed this song, was of that section of Ngati Maniapoto living in the Kawhia district. She married a European named Spencer (Penata in Maori), who was a master of one of the vessels owned by Ngati Maniapoto which voyaged between Kawhia and Port Jackson (Poihakena in Maori). The song was sung when Spencer failed to return. See Maori text for pedigree. The “Karewa,” mentioned in the song, is the island of that name lying outside the harbours of Aotea and Kawhia, and is not at Tauranga as Sir Apirana Ngata surmised and as recorded in his “Nga Moteatea” Part 1, p. 37. The foregoing explanations are by Pei Te Hurinui. This song is not in “Nga Moteatea” (Grey) but it is in McGregor's “Maori Songs,” pp. 38, 43, 44 and p. 74, Supplement 3. Some of these were recorded by Elsdon Best and it is his version which is recorded here now. Another version was recorded by Bishop Williams, but there are many discrepancies in it. This song is sung in all parts of the country, it has an easy and rather sweet air to it. (Ref.: S. 43, S. 2/38, S. 3/74, W. 4, W. p. 87, B. 3/176.)
Restless is my sleep within the house;
Where now is the loved one I once embraced In those early happy days? Comes now this, parted are we, 5 Brimful are mine eyes with unbidden tears; It is because you are gone afar. Let now my gaze go forth To Karewa yonder, where ships sail on To Poihakena, and merge into the mist 10 That lies athwart the way to Oropi, To a dear one, who comes only in dreams. Oft me thought, dearest one, it was in the flesh. NOTES.
29. HE TANGI MO TE HAMAIWAHO
I mate a Te Tamaiwaho i nga whawhai ki nga iwi o te taha whakararo; e kiia ana ki Whakatane. Ka mate ka rohaina ki runga i te huapapapa, ka haehaetia i reira. No te Kawakawa (Te Araroa) tenei tipuna, a i waiatatia atu te tangi nei i reira. Ko te rarangi tuatahi o te whiti tuarua kua whakatikaina ki ta T. Turi kaupapa. (Ref.: T. Turi 42.) NGA WHAKAMARAMA.
29. A LAMENT FOR TE HAMAIWAHO
Te Hamaiwaho was killed in the fighting against the northern tribes; it is said he fell at Whakatane. After he was killed his body was laid upon a rock platform and there cut up. This ancestor belonged to Te Kawakawa (Te Araroa), and this lament was sung at that place. (Ref.: T. Turi 42.)
1.
My dear ones, bear him here on high To rest in state and be mourned by his kinsmen. He went forth in the retinue of Karika, Where death awaited, and it now presses down upon me, 5 Knowing I cast him away, as did Pawa who left Lonely Maroheia clinging to Ihutoto yonder. 2.
Alas, my kinsman, my sorrow for you consumes me quite. More fitting if I had hurriedly departed with the ebbing tide, Out there by Te Ohiwa, and be submerged in the plantation of Tangaroa, 10 Among the seine-fishing vessels of your ancestors, There to see you dash forward, O son, and stand forth boldly. 3.
Here now I do abide with unsettled thoughts, Forever gazing at the clouds o'er there at Totara: Below are the dear ones for whom I mourn. 15 Dreaming in the night, I saw a spirit child Sleeping here beside me. Bereft am I, O my kinsmen, fit object for a watery grave: Will the lusty sneeze, I wonder, ever return to me? NOTES.
30. HE ORIORI
(Ngati-Kahungunu)
He oriori, ahua tangi ano, na Nohomaiterangi mo ana tamariki mo te Hauapu raua ko Pani-taongakore. I whanau ona tamariki i roto i nga ra i a Te Whatuiapiti. Ka tangi a ia ki te moumou o ona tamariki. Ko Te Whatuiapiti i pau te nuinga o ona ra ki roto i nga riri awatea, kanohi ki te kanohi, pakihiwi ki te pakihiwi, atu i Heretaunga ki Wairarapa, atu i Heretaunga ki te Wairoa. He pai nga korero mona, kei roto i nga waiata nunui o te takiwa o Ngati-Kahungunu.  Family Tree. Whakapapa, Kuramahinono (f) = Te Whatuiapiti = Te Aopatuwhare (f), W.M., Te Rangiwawahia, Hikawaha, Nohomaiterangi = Te Whatumariari, Kiripunoa, Te Hauapu, Pani-Taongakore, Tapuhara, Te Rakautaha, Tohuangaterangi (kei raro), Te Hika, Wharetutu, Rangipuawhe, Ihaia Hutana, Tohuangaterangi = Tapuhara, Tukutahi, Ngarangi Kapuaha, Tatari, Pareihe Kaiate-kokopu, Te Hapuku, Patukaikino, Karanema Te Nahu, Hoera Pareihe, Arihi Te Nahu, Retia Pareihe, Hori Tupaea ma
Tera atu te nuinga o nga uri. Ko wheao te pa kei runga ake o Te Hauke, e tu mai na ano ona maioro; ko te wahi tera i orioritia ai te oriori nei. 30. A LULLABY
(Ngati-Kahungunu)
This is a lullaby, with aspects of a lament, by Nohomaiterangi for his sons Te Hauapu and Pani-taongakore. His sons were born during the warlike period when bitter inter-tribal wars were being fought in Heretaunga (now Hawkes Bay), commencing in the time of Te Whatuiapiti. The author laments the dire fate in store for his sons. Te Whatuiapiti spent the greater part of his life in open fighting, where men fought face to face and shoulder to shoulder, from Heretaunga to Wairarapa and from Heretaunga to Wairoa. He had a really notable career, and this is enshrined in the principal songs of the lands of the Kahungunu tribe. The pedigree appears with the Maori text. There were many other descendants. Wheao was a fortified pa above Te Hauke, the trenches of which are still intact; and that is the place where this lullaby was sung.
O son who arose in the winter's morn,
Ascend and proceed onward To your myriad (kinsmen) in the heavens. Will you, O son, survive 5 These times of bitter strife? My son bestir yourself betimes So that you may reach the sacred mountain waters of your ancestors; And they will unfasten and present you with the prized dogskin cloak. A mantle 'twill be for you in the warriors' ranks. 10 The plume of the land I have already point fastened To this trusty weapon; The plume of the sea I did pluck From the surging waves; It was about to disappear in the stormy seas. NGA WHAKAMARAMA.
[Na Ihaia Hutana te oriori nei, ona whakamarama i tuhi mai. Nana i tapiri mai enei kupu:— Ko te hua o te oriori nei. I ngaro te tangata o Heretaunga i te wa i enei tangata mo Hinekiri-a-kaipaoe. Kei te kupu o te oriori ra: “Nga wahine i riri ai nehera, i ngaro ai nga tangata ki te po, ko te Raupare, ko Hinekirikiri-a-Kaipaoe: ka kukume i te tangata ki te po.” Ko nga whakatauki mo tenei kaupapa momou tangata:—
Kei raro iho i Wheao a Okuta. Mo te toa o nga tamariki a Nohomaiterangi tenei whakatauki, he toa tuku iho i a Te Whatuiapiti, tuku iho ki a Pareihe; tena kei nga whakamarama o nga oriori, o nga kaioraora, o nga tangi mo Pareihe.] - 107 NOTES.
This lullaby was supplied by Ihaia Hutana, and he also gave the explanatory material. He later supplemented the notes with the following statement:— This is the explanation for this lullaby. Men of Heretaunga lost their lives during the lifetime of these men, because of Hinekirikiri-a-Kaipaoe (The Maid-of-the-sands-prone-to-wander). It is recorded in another lullaby: “The women who caused wars in ancient times, and sent men to oblivion, were Raupare and Hine-kirikiri-a-Kaipaoe. They for ever lure men to death.” The proverbs relating to this destruction of mankind are:—
Okuta is below Wheao. This proverb is a tribute to the bravery of the sons of Nohomaiterangi, which they inherited from Te Whatuiapiti, and which descended to Pareihe. This is amply shown in the lullabies, the cursing songs, and the laments for Pareihe. - 108 31. HE TANGI (Arawa)
NA TETAHI KUIA O TUHOURANGI.
Ko tenei waiata me ona whakamarama na Raureti Mokonuiarangi i homai ki a Apirana Ngata. E kiia ana, na tetahi kuia o Tuhourangi, he tangi mo nga rangatira maha o tera iwi i mate i te horonga o Mokoia i a Ngapuhi. Ka pa atu etahi kupu o tenei waiata ki te tangi mo te Kuruotemarama kua taia ra ki te waiata nama 5. E kiia ana hoki ko te take nui i haere mai ai te ope a Hongi Hika, i whakaekea ai a Mokoia, he takitaki i te mate o Te Pae-o-te-rangi ratau ko ona hoa o Ngapuhi, i patua e Tuhourangi ki Motutwa, i Rotokakahi, e karangatia nei e te pakeha ko “the Green Lake.” Ka tae taua ope ki Motutawa, ka tau ki te whare, ka whakakaru a Mokonuiarangi ki tena rangatira, ki tena rangatira o Tuhourangi kia patua; kaore i kaha. Katahi ka whakakaru ki a Te Mutukuri; na tera i patu. Mo te aitua o nga rangatira maha o Tuhourangi, e whakahuahuatia nei e te waiata nei, te tikanga o tera kupu “I te whakatere kino o Mokonuiarangi.” NGA WHAKAMARAMA.
31. A LAMENT
(Arawa)
The text of this song and the explanatory notes were given by Raureti Mokonuiarangi to Sir Apirana Ngata. It is said the song was composed by an elderly lady of Tuhourangi (an Arawa tribe), as a lament for the several chiefs of that tribe who were killed by Ngapuhi on the fall of Mokoia Island. Some of the words of this song refer to the lament for Kuru-o-temarama which has been recorded as Song Number 5. It is said the main cause for the raid by the war party of Hongi Hika, which attacked Mokoia Island, was to avenge the death of Te Pae-o-te-rangi and his Ngapuhi comrades, who had been killed by Tohourangi on the island of Motutawa in Rotokakahi lake, called by the Europeans “The Green Lake.” When this party arrived on Motutawa, they were invited into the assembly house, where Mokonuiarangi went from one chief to another of the Tuhourangi urging upon them to kill the Ngapuhi men; no one dared. He then prevailed upon Te Mutukuri, and it was he who did the killing. In the defeat attending the deaths of the many chiefs of Tuhourangi, all of whom are mentioned in the song, may be seen the significance for the following expression:— “On the wanton urging of Mokonuiarangi.”.
Unceasing is the sorrow for my mother, Kohurepuku,
And torn to shreds is all within me, What solace is there for the deaths of these noble ones All of whom (you called) your grand-children; 5 There was Pehia, Toheriri, and Kehu my spouse; And there was Te Kuru-o-te-marama too, now stands lonely Yonder the up-flung peak of Ruawahia. Forsaken was Te Kohika by Heretaunga On the summit of Moerangi over there. 10 Taiawhio perhaps was caught up in the snare? The snare which also entangled Te Rangitautini Together with all his noble kinsmen, On the wanton urging of Mokonuiarangi. Look and see Rotorua is quite hidden by the kauri. 15 Set them afloat on to Motutawa, Upon Tuhourangi, the tribe of You all, O sirs, who caused, This (disaster) to come upon Mokoia. That would rightly answer your wanton insistence, 20 But, alas, your clenched teeth lie Scattered about like shells on the sands. NOTES.
32. HE TANGI MO PAHOE
(Ngati-Porou)
Ko taua Hone Rongomaitu ano tenei i era waiata ra. Ko tenei tangi mo Pahoe, taina o Te Arakirangi, na Tanehuruao, he rangatira no Te Whanau-a-Hinetapora. I waiatatia mai i Orangitauira, kei roto o Tapuaeroa, o tetahi o nga wehe o Waiapu. I riro mai a Pahoe i te waipuke i Tapuaeroa, ka paea ki te ngutuawa o Waiapu. Ina tona korero mo te tangata paea ki te ngutuawa o Waiapu. Ka u te mea makere atu ki reira, ka kainga e Taho, he tipuna no Ngatipuai, e noho ana i te taha tonga o te ngutuawa. Mo kona te kupu, “Ko te para i a Taho, kaore e hoki ki te hukinga.” He maramara te waiata nei, na Hone Ngatoro i korero mai. Tera atu pea tona roanga, kei nga mea e mohio ana. NGA WHAKAMARAMA.
32. A LAMENT FOR PAHOE
(Ngati-Porou)
Hone Rongomaitu is also the composer of other songs. This lament is for Pahoe, the younger brother of Te Arakirangi and son of Tanehuruao, a chief of the Whanau-a-Hinetapora tribe. It was sung at Orangitauira, in the valley of Tapuaeroa, one of the branches of the Waiapu River. Pahoe was drowned in a flood and his body was cast ashore at the mouth of the Waiapu River. The story of the bodies cast ashore at the mouth of the Waiapu River is as follows:— Whenever a body was cast ashore there, it was eaten by Taho, an ancestor of Ngatipuai, who lived on the south side of the river mouth. This gave rise to the saying “Nought of the portion for Taho will ever return up the river.” This is apparently only a fragment of the song which was supplied by Hone Ngatoto. Perhaps there is more to it of which others have some knowledge.
Where art thou dearest one, nowhere to be seen this eventide?
Alas, (thou art) carried away upon a flimsy kawariki raft. Heedless of all danger thou didst not remain ashore, Thou wert overtaken by the rushing waters, 5 Dragged downwards to the rocky bed; Strangled by the swirling current, emerged at the river mouth. Who should then appear but Marumarupo, Discovered thou wert lying there like a gurnard, Hidden like a fugitive in the entangled driftwood, 10 Thine appearance like a mottled mackerel. Look, there are shoals of koheri and kahawai, All may be caught in the net of Titiwha, Some are stranded on the beach at Whekenui. But alas, nought of the portion for Taho 15 Will ever return up the river. NOTES.
33. HE TANGI MO TANEUARANGI
(Ngati-Porou)
Ko te Hone Rongomaitu ano tenei, nana te waiata tangi mo Te Whetukamokamo, kua taia nei kei te Waiata nama 21. He tangi tenei nana ki tona tamaiti ki a Taneuarangi, i hinga ki Tapuaeroa, kei uta o Waiapu. Ko te Auahi te ingoa o te wahi i patua ai te Whanau-a-Hinetapora, he mea patu kohuru na Ngati-Ira.  Family Tree. Taneuarangi = Pahi, Te Watene Taputerangi = Mere Whakaoi, O
No Mere Whakaoi ka pouaru ka moea e Karauria Kauri. Ko te kaupapa o te waiata nei i roto i te pukapuka a Mita Renata, Pihopa o Waiapu i mua ake ra; he mea kape mai na Apirana Ngata. Ko etahi o nga whakamarama na Hone Ngatoto. 33. A LAMENT FOR TANEUARANGI
(Ngati-Porou)
Hone Rongomaitu is also the composer of the lament for Te Whetukamokamo, recorded as Song No. 21. This is a lament by him for his son, Taneuarangi, who was killed at Tapuaeroa, on the upper reaches of the Waiapu River. Te Auahi was the name of the place where the Whanau-a-Hinetapora tribe were killed, slain treacherously by the Ngati Ira tribe. See Maori text for pedigree. When Mere Whakaoi was widowed she was taken to wife by Karauria Kauri. The text of this song was in a book written by Renata (Leonard Williams), Bishop of Waiapu, from where it was copied by Sir Apirana Ngata. Some of the explanatory material were given by Hone Ngatoto. (Ref.: W. 6, W. p. 84, S.L. 180.) 1.
The fame of the fire-arms, Possessed by Ngapuhi, Likewise by Kiharoa, Is thudding throughout the land, 5 Reverberating to the heavens. Embark on the ship of Te Karaka, Or on that of Te Wharekaponga, So that you may be taken, To see gun-powder, 10 Stored in cauldrons, 'Tis that coveted by the many. What availeth numbers, O ye Maori? Lost will be the plumes As if consumed by fire, 15 Arise, go forth and be As startled beach sea-gulls, Or as driftwood from the sea Washed ashore at the river's mouth. Like the plume of Mahina 20 Found at Ratanui 'Twas prized as an ornament. Oft told too, in the legend of Kupe, Was the cloth of the aute, Now ye covet the paraikete clothing 25 Possessed by the people of Roroku. 2.
Look with care, Ye unruly people, For men are being lured And yonder do lie, 30 Their skin crimson-hued. Take then (their bodies) to Mata-koutu Place them with faces Towards Maia-a-te-ahu. 35 Abide you there Apprehending many dangers, Be thankful you escaped the kaharoa harvest, And the fate of the wearers of the plume. Kaore i tuhia e Pihopa Wiremu te ingoa o te tangata, nana nga kupu o te waiata nei i tohotohu ki a ia. Tera pea na Eruera Kawhia, na Mohi Turei ranei. NGA WHAKAMARAMA.
3.
An untimely death, indeed, 40 Was that of my beloved comrade; An inheritor of unwitting death, For 'twas thus Whena killed by outrageous deceit. At Ra-kungia, At te Moana-waipu, 45 Was fore-shadowed the fearful slaughter Of Te Ra-torua. 4.
All were heaped up In the presence of Whiwhinga In payment for the death 50 Of your son. You are possessed of the big Calabash, The Calabash, Takinga-o-Rehua, Which was the vessel Wherein Parua was boiled 55 So that Pahura might eat, You both (were killed) To avenge Kahukahu, To avenge Kahuroa Who fled from besieged Te Pourewa, 60 Taken unawares in flight At Te Waiorongo; Objects for mockery they were For Wharekawakawa. Bishop Williams did not record the name of the person who gave him the text of the song. It may have been Eruera Kawhia, or Mohi Turei. NOTES.
34. HE WAIATA MO KIORE
(Ngati-Tuwharetoa)
E ki ana a Te Taite Te Tomo, ko tenei waiata he tangi na Ranginawenawe mo tona papa mo Kiore, i mate i a Te Urewera i te parekura i Orona. Katahi ta taona ki te pungapunga, kaore i maoa. He parekura nui tera no Ngati-Tuwharetoa i a Tuhoe. Kua tawhio te motu i tenei waiata; e tangihia ana i nga matenga tupapaku; he waiata pai hoki ki nga reo tokomaha. Kei te pukapuka a Samuel Locke e kiia ana mo Tukorehu tenei tangi. Kei te Journal of the Polynesian Society, Vol. 6, p. 63, etahi korero mo Kiore. (Ref.: M. 82, S.L. 154. T. Turi p. 8, B. 3/205.) Kua taia ano te waiata nei ki “Nga Moteatea,” p. 82, engari he maha nga wahi e ahua tahapa ana i reira. NGA WHAKAMARAMA.
34. A SONG FOR KIORE
(Ngati-Tuwharetoa)
According to Te Taite te Tomo, this song is a lament by Ranginawenawe for her father, Kiore, who was killed by the Urewera at the battle of Orona. He was placed in an earth-oven of pumice stones and consequently was not properly roasted. This was a bitter defeat for Ngati Tuwharetoa at the hands of the Tuhoe people. The singing of this song has encircled the land; it is sung at times of mourning for the dead, it is most effective when sung by a company of singers. In the book by Samuel Locke it is recorded that this song is a lament for Tukorehu. There is some mention of Kiore in the Journal of the Polynesian Society, Vol. 6, p. 63. (Ref.: M. 82, S.L. 154, T. Turi, p. 8, B. 3/205.)
1.
Behold the hazy smoke clouds rising From the peak of 'Tautari afar; Let it not obscure the vision of my father, You whom I did lay to rest 5 On a leafy couch where my kinsmen strove as one, Comes now anxious thoughts and apprehensive am I Causing my untroubled sleeping heart To arise within me with dire foreboding; Denied all solace, 10 With sorrow entangled and bound up (within), My fevered brain for ever Seeks comfort in the misty air. 2.
Return, O 'Rehu to the forest lands At Tuaro, lest you come near; 15 And be repelled by (the sight of) this body of mine. Great, indeed, was my loss At the battle of Orona; Where is there a place to go? In the night I do but weep, 20 Would I might come thither And together we two go forth. This song was also recorded in “Nga Moteatea” (Grey), p. 82, but there were many discrepancies in the text. NOTES.
- i NGA MOTEATEA
Part I
- 120 35. HE WAIATA MO TE MOE PUNARUA
(Ngati-Porou)
Ko Te Kotiri no Te Aitanga-a-mate, no Te Whanau-a-Rakairoa, no nga momo rangatira. Ka moe i a Matahira, ko te wahine matua tera, no Ngai-Taharora, no Te Whanau-a-Rakairoa ano. Na raua a Peta Waititi. Ko Whioroa te wahine punarua. Na, mo te moe punarua te take o te waiata nei. Ko nga kupu na Te Hati Pakaroa, na Heni Turei i tohutohu; ko te rangi i waiatatia e Te Hati ki roto ki te mihini hopu korero, kei te “Dominion Museum” i Poneke e takoto ana. Ko etahi o nga whakamarama na Tuta Ngarimu; no te momo hoki i a ia a Te Kotiri. Ko te whiti tuarua tera e taia ki te wahanga toru. (Ref.: T. Turi p. 71.) NGA WHAKAMARAMA.
 Family Tree. Rauhuia, Tukutahi, Mokikau, Tutapahuka, Hinekau, Matahira = Te Kotiri, Peta Waititi
35. A SONG ABOUT TWO WIVES
(Ngati-Porou)
Te Kotiri belonged to the aristocracy of Te Aitanga-a-mate of Te Whanau-a-Rakairoa tribe. He married as his senior wife, Matahira, of the Ngai-Taharora, of Te Whanau-a-Rakairoa also. They were the parents of Peta Waititi. Whioroa was the dual wife. Now this song was inspired because of this duality of wives. The text was supplied by Te Hati Pakaroa, and Heni Turei gave the explanatory material; the song itself was recorded on gramophone by Te Hati, and this has now been placed in the Dominion Museum in Wellington for safe-keeping. Some of the explanations were given by Tuta Ngarimu; he is also of the same family as Te Kotiri. The second verse may be published in Part III. (Ref.: T. Turi p. 71.)
Within, alas, my thoughts are vainly thrusting outwards;
It was this servile body which did me confound, Spread out now is my view of Wharerewa hill, Whilst inwardly I long for the man she now possesses— 5 Recalling, dear one, other days when we two were alone. My mind is now tossed about like the clouds; And I am as the drifting weeds of the river. A godlike lover as tutor you were when we newly wed. It was then we lover-like oft our limbs entwined. 10 This, alas, is but an elusive memory of you, For, assuredly, you have utterly forsaken me. Alas, the wretchedness of a husband shared! How oft I listened to his deep voice when encouched apart, The delighted voice, the low whispers, were heard by me. 15 Never more, O Mare, tantalise me thus, For I heeded your every wish like your canoe by the river, Strong is the urge within to arise and go forth And enter unannounced the abode of indifference, But my body is sorely stricken and I lay me down, Oft times beguiled by a Phantom lover, How surfeited are mine ears with unhappy tidings, alas, ah me! NOTES.
36. HE WAIATA MO TE RAKAHURUMAI
(Ngati-Porou)
Ko Te Rakahurumai he rangatira no Te Aitanga-a-mate, no Te Aowera, no era atu hapu o Ngati-Porou. He maha nga waiata mona i titoa e Riria Turiwhewhe. Ko tenei tetahi. Ko te take o tenei waiata koia tenei. Ko Te Titaha te wahine matua a Te Rakahurumai, no muri ka moe i a Turiwhewhe. Ka whanau ta Te Titaha ko Tuterangiwhaitiriao; kaore ano i whai tamariki a Turiwhewhe i tena wa. Katahi ka whakatika atu he wahine ke, a Te Hunawerawera, ki te tane ra, ka kahakina ki Taitai. Ka titoa atu te waiata nei e Turiwhewhe i Paoteki, kei Aorangi, kei Rereata; ko te Hemo-o-Tawake te ingoa o te whare. Tenei te whakapapa:—  Family Tree. Te Titaha = Te Rakahurumai = Turiwhewhe, Hine-mataereaiterangi, Tuterangiwhaitiriao = Rawinia = Renata, Kuia-Panoko = Hone Numinumi, Irihia Numinumi
I te matenga ia o Renata raua ko tana matua, ko Te Rakahurumai, ki te wai, ka tukua te pouaru a Renata, a Rawinia, hei wahine ma Erueti Rena, e tai-tamariki ana i taua wa. I waiatatia tenei waiata e Heni Turei, e Te Matenga Kahu, e Hare Maruata i Whareponga i te 19 o Maehe, 1923. NGA WHAKAMARAMA.
36. A SONG FOR TE RAKAHURUMAI
(Ngati-Porou)
Te Rakahurumai was a chief of Te Aitanga-a-mate, of Te Aowera, and other sub-tribes of Ngati-Porou. Several songs were composed about him by Riria Turiwhewhe. This was one of them. The reason for this song was this: Te Titaka was the senior wife of Te Rakahurumai, and he later married Turiwhewhe. Te Titaha gave birth to Tuterangiwhaitiriao; and at that time Turiwhewhe was childless. Then another woman appeared, Te Hunawerawera by name, and she took the husband, fleeing with him to Taitai. This inspired the composition of the song by Turiwhewhe whilst she was at Paoteki, in the district of Aorangi, the name of the assembly house there was Hemo-o-Tawake. This is the pedigree (see Maori text). After the death of Renata, who was drowned with his father Te Rakahurumai, the widow of Renata, Rawinia, was given to wife for Erueti Rena, then a young man. This song was sung by Heni Turei, Te Matenga Kahu and Hare Maruata at Whareponga on 19th March, 1923.
There came a northerly breeze, followed by hurried footsteps,
'Twas then the desire to flee was implanted, But within me there was then no foreboding, Me thought the canoe was securely moored, 5 The canoe, alas, became a flying fish to Hikurangi yonder; The spouse was lured to Te Tipi-a-Taikehu, And was enmeshed within Te Tone-o-Houku. Never from ancient times was such a burden Borne so quickly by a woman to Wharekia, now severed from [Aorangi; 10 Only the loud clamour reached Taitaierangi, Thus I was hurled upon the raging seas, In a striped cloak, as befits the under-world; By receding waves left stranded, saved from oblivion. The anchor for mankind is in the sunlit waters, 15 The anchor for mankind is on the beach of Takawhiti. But there, too, is the rendezvous of the kekeno. A ha ha! See there the kekeno is disrobing, Soon to be borne off to Tauramatua. NOTES.
37. HE WAIATA NA PAREAROHI
(Ngapuhi)
Ka tonoa iho e Te Rangipouri, he turehu, tona tamahine a Parearohi, ki te moe tane Maori mana, hei mea e tuhono ai tona iwi turehu ki te iwi Maori i runga i tona mohio iho, kua riro te mana o te motu nei i te iwi Maori. Ka haere iho a Parearohi, ka moea i nga po tana tane Maori, ko te Heiraura te ingoa. Hei te ata tu tonu ka haere te wahine turehu ra, hei nga po ka hoki mai ki to raua whare. No tetahi ra, ka purupurua e Te Heiraura nga puta o to raua whare, a no te po ka tae iho ano tona wahine. I peneitia ai e ia, he hiahia nona kia kite ia i te ahua o tona wahine, i te mea kaore ano ia kia kite; he po anake hoki nga taenga mai. Oho ake i te ata tu tonu, kua mea te wahine ra ki te haere: ka ki atu tona tane “Kei te pouri tonu.” Ka takoto ano te wahine ra, a ka roa ka takatu ano ki te haere. Ka ki atu ano te tane “Kei te pouri tonu.” Kua mohio te wahine ra, kei te hiahia tona tane, kia kite i tona ahua, a kua maminga ki a ia. Ka takoto. Ka roa, ka huakina e te tangata nei te tatau o te whare; kua rewa ke te ra ki runga, ka kite te tangata nei i te atahua o tona wahine. Ka timata te tangi a te wahine nei, ka mutu te tangi, ka horoi, ka wani i a ia. Ka titia te amokura o tona tane ki nga makawe o tona matenga. Ko te tangata ra kua riro ki te whakaatu ki ona hoa i te atahua o tona wahine. Ka haramai ratau kia kite. Ka puta te wahine nei ki waho, eke rawa ki runga ki to raua whare, ka waiata i te waiata nei. Mutu rawa tona waiata, ka whakatarunatia kia titiro te iwi nei ki te moana, ka karanga “Ka puta ra ra! ka puta ra ra!” Ka titiro whakatemoana te iwi ra; hoki rawa mai te titiro kua ngaro te wahine nei, kua hoki ki tona iwi patupaiarehe. Na Ngakuru Pene Haare i korero nga kupu o te waiata nei me ona whakamarama; na Te Raumoa i tuhituhi, i Poneke i te 24 o Hepetema, 1924. (Ref.: B. 3/170; S. 4/102; Tuhoe 869.) NGA WHAKAMARAMA.
37. A SONG BY PAREAROHI
(Ngapuhi)
Te Rangipouri, of the Turehu people prevailed upon his daughter Parearohi, to go forth and take unto herself a Maori husband, with the object of forming a link between his Turehu people and the Maori, because he realised that the power of this land had been taken over by the Maori. Parearohi went and slept at nights only with her Maori husband, whose name was Heiraura. In the early morning that Turehu woman would leave, and at night would return to their house. One day Heiraura blocked up all the chinks in their house, and that night the woman came again. He did this so that he might see the likeness of his wife; he had not yet seen what she was like, because she only came at night. Early in the morning the woman made preparations to leave, and her husband said to her “it is still dark.” The woman laid herself down again, but after a while she again made preparations to leave. The husband again said “it is still dark.” The woman then knew that her husband wanted to see her likeness and that he was deceiving her. She laid down. After a while this man opened the doorway of the house, the sun was already high in the sky, and this man then saw what a beautiful woman his wife was. The woman then commenced to weep, she stopped, washed herself and composed herself most attractively. She then fixed her husband's long feather plume on her head. In the meantime that man had gone to acquaint his friends of the beauty of his wife. They came to see her. This woman then emerged from the house, and climbed to the roof of their house, and there she sang this song. After singing her song, she pointed to the sea and asked the people to look, at the same time calling out, “There it goes!—There it goes!” The people all looked to the sea, and when their gaze returned that woman had disappeared, she had gone back to her fairy folk. Ngakuru Pene Haare dictated the text of the song and also the explanatory material; and it was recorded by Te Raumoa (H. R. Balneavis), at Wellington, on the 24th September, 1924. (Ref.: B. 3/170; S. 4/102; Tuhoe 869.)
That mist yonder drifts hither slowly,
Prolonging the feasting of eyes upon me; 'Tis perhaps, the heavy mist that comes From the ti tree bower where my people gather 5 And to which I am soon to return Following the pathway to Nukupori, 'Twill then be, O Heiraura, You I will see only in dreams. So let me adorn my head 10 With the plume of the amokura, While the sun is overhead, Soon it will quickly decline, This then is a last farewell Ere I depart, alas! NOTES.
HE KORERO TAPIRI: Kua taia ano tenei waiata ki te pukapuka a Te Peehi “Tuhoe” p. 869. He nui hoki nga korero whakamarama kei taua pukapuka na Paitini i hoatu ki a Te Peehi. Ko te korero a Paitini na Tairi-a-kohu, he wahine no te rangi, nana te waiata nei. Ko te tane i moe ai a ia ko Uenuku no tenei ao. Ko ta raua tamaiti ko Te Heuheurangi. Ko tona ritenga ia he waiata tenei kua maha ona whakawhitiwhitinga i roto i nga iwi. E hoki ana ona korero ki nga ra o nehera. He roa nga korero kei te pukapuka a Te Peehi. - 127
ADDENDUM: This song is recorded in Best's Tuhoe, p. 869. There is a long explanation of it by Paitini recorded by Best. According to Paitini the song was composed by Tairi-a-kohu (The Floating Mist), a supernatural female of the sky regions, who was captured and taken to wife by Uenuku (Rainbow) who was of this world. Their child was Te Heuheu-rangi (The Sky Clearer). This song has been adapted by various tribes. It is based on Maori mythology, and is obviously based on a personification of natural phenomena. The Maori had the predilection of the primitive mind for allegorical personification, and the myth, religion and folklore of the race teem with such items as the theme of this song. - 128 38. HE WAIATA AROHA MO RIPIROAITI
(Ngapuhi)
(Na Ngakuru Pene Haare i tohutohu)
He waiata tenei na Te Rangipouri, he turehu, mo tona wahine Maori, mo Ripiroaiti. Ko Ripiroaiti he wahine na Ruarangi, i eke mai i runga i te waka o Kupe i tawahi, i tona haerenga mai ki te motu nei. He wahine turehu ano ta te turehu nei i mua atu i tona tahaetanga i a Ripiroaiti, ko Tapu-te-uru-roa te ingoa. No te ngaronga o te wahine Maori nei, ka tikina e Ruarangi ka kimihia. Rokohanga atu e hui ana te iwi o te turehu ra, a e waiata ana te turehu ra i tona waiata. Kei raro nei nga kupu o taua waiata. Na Ngakuru Pene Haare i korero nga kupu me nga whakamarama, na Te Raumoa i tuhituhi, i Poneke i te 24 o Hepetema, 1924. Kei te J. 3/31 etahi korero na Hoani Nahe e rereke ana te kaupapa o te waiata nei me te tangata nana i tautitotito: “Ara, kei te whakahuatia a ‘Maori’ e nga kupu o te waiata whaiaipo a Whanawhana raua ko te Rangipouri, nga rangatira o nga iwi atua nei, o Patupaiarehe, Turehu, Korakorako. I hiahia ano a Patupaiarehe nei ki a Tawhaitu, he wahine tangata Maori nei ano. Na Ruarangi, tupuna o te Ruarangi hapu o te iwi Ngatihaua, te iwi o Wiremu Temehana Tarapipi te Waharoa, kua mate ra.” Kei te wharangi 29 o taua pukapuka ano etahi korero a Hoani Nahe mo te Patupaiarehe. (Ref.: J. 3/31; S. 43; J. 30/142.) Mutu kau ano te waiata, ka huakina atu e te taua kimi i a Ripiroaiti; katahi ka oma nga turehu, ka mahue iho te wahine e kimihia nei; ka riro mai ano i tona tane tuatahi. NGA WHAKAMARAMA.
38. A SONG OF LOVE FOR RIPIROAITI (Ngapuhi)
(As dictated by Ngakuru Pene Haare)
This is a song by Te Rangipouri, of the Turehu folk, for his Maori bride, Ripiroaiti. Ripiroaiti was the wife of Ruarangi, who came on board Kupe's canoe from across the ocean, when he (Kupe) came to this country. This Turehu had a wife of his own Turehu folk before he stole Ripiroaiti, her name was Tapu-te-uru-roa. When this Maori woman was missing, Ruarangi set out to search for her. He came upon the Turehu folk who were having a meeting, and that Turehu man was singing his song. The text of that song is given below. Ngakuru Pene Haare dictated the text of the song and also the explanatory material; and it was recorded by Te Raumoa (H. R. H. Balneavis), at Wellington, on the 24th September, 1924. In J. 3/31 Hoani Nahe gives a different version and on page 30 a different origin of this song: “It [the word “Maori”] will be found in the love-song of Whanawhana and Rangipouri, chiefs of the iwi atua, or Fairies, the Patupaiarehe, Turehu, or Korakorako. The chief of the Patupaiarehe ardently desired Tawhaitu, who was a woman of the “Tangata Maori,” or Maori race, who was the wife of Ruarangi, ancestor of the Ruarangi hapu or sub-tribe of the Ngati-haua tribe, the people of Wiremu Tamehana Tarapipi te Waharoa (the so-called King-maker), now dead.” On page 29 of the Journal Hoani Nahe discusses the Patupaiarehe. (Ref.: J. 3/31; S. 43; J. 30/142.)
Unceasingly the north wind comes hither to the uplands.
Long then may I hold an unwilling bride; Me thinks dual wives should be my lot, With Taputeururoa, and with Ripiroaiti. 5 Great would be the joy of me, Te Rangipouri, In possessing her, the first of her race. Let, therefore, the mighty tribes guard her closely When I retire, with the morning light. Indeed, I dared all dangers when I boldly entered 10 The house of Ruarangi, to caress her Maori skin. The mists now hide the peak of Puhau, The land-barrier of the cherished one against the outer-world. Immediately the song ended an attack was made by the search party for Ripiroaiti; the Turehu folk fled instantly, leaving behind the woman for whom they were searching; and she was taken back by her first husband. NOTES.
39. HE TANGI MO TE HOUHOU
(Rarawa)
(Na Ngakuru Pene Haare i tohutohu)
Ko tenei waiata he waiata mo Te Houhou, he rangatira no roto i tenei hapu i a Ngati-Waiora, o Te Aupouri. Ka korero raua ko Poroa, he rangatira tera no Te Rarawa, me ko wai o raua te mea toa. Ka whakaae a Poroa, ka kiia me whawhai o raua hapu ki te one o Muriwhenua. Ka whakaritea te ra e tutaki ai raua. Ka haere atu a Poroa kia tutaki raua ki Wharo; ka haere mai a Te Houhou i Muriwhenua. Ka ahu a Te Houhou ki a Te Ngo, he tohunga; ko tona kainga i te Houhora. Ka tae atu ki te tohunga ra ka patai atu, ko wai o raua ko Poroa e ora. Ka meatia e te tohunga ra nga rakau e rua, ka tapaina ko Te Houhou tetahi, ko Poroa tetahi. Ka karakiatia, a ka whiua nga rakau ki runga: no te takanga iho ki te whenua, ka kitea ko Poroa i runga, ka ki atu te tohunga, “Ko koe ka mate i a Poroa apopo.” Ka whakatauki atu a Te Houhou “E kite koe apopo, e toia ana e ahau a Poroa i runga i te takapau koripo.” Ka kitea atu e haere ana mai te ope a Poroa, he tini te ope, ka whakatauki a Te Houhou “E pai ana. Tukua mai ki roto ki nga turi o te uri o Moeana.” Ka pipiri i tenei wahi, ka riri, ka whati a Ngati-Waiora. Ka hinga a Te Houhou. Ko te ingoa o tenei parekura ko te One-i-haea, mo te haenga a Poroa i te rohe hei mutunga mai mo te riri, kia ora ai he toenga mo te iwi o Te Houhou. Ko te waiata nei na te tohunga ra na Te Ngo i tito. Ko nga kupu na Ngakuru Pene Haare i korero, a na Te Raumoa i tuhi. Ko nga whakamarama na Apirana Ngata i tuhituhi. Ko te whakapapa tenei o Te Houhou.  Family Tree. Tuwhenuaroa, Tumutumu, Rawheao, Tauwhenua, Puaiti, Takangaroa (f) = Te Hau (m), Mawete, Takakuru = Whakarongouru (m), Rua, Rikihana, Erana, Wiremu Rikihana, Ngakuru Pene Haare (Te kai-korero), Paparewa, Poutu, MOEANA (f) = Tutenganahau (m), TE HOUHOU (m), Kahukore (f) = Waiata (m), TAOHO (m)
39. A LAMENT FOR TE HOUHOU
(Rarawa)
(As dictated by Ngakuru Pene Haare)
This song is for Te Houhou, a chief of the Ngati-Waiora sub-tribe of Te Aupouri. He and Poroa, a chief of Te Rarawa, exchanged words as to who was the greater warrior. Poroa agreed that their two sub-tribes should decide the issue by battle on the beach at Muriwhenua. The day when they should meet was decided on, and Poroa accordingly left for Wharo where they were to meet; Te Houhou came from Muriwhenua. Te Houhou went to Te Ngo, a seer, whose home was at Houhora. On arrival at the home of the seer he asked which of the two, he or Poroa, would survive (the battle). The seer produced two divining sticks, naming one Te Houhou and the other Poroa. He carried out the (appropriate) incantation and then threw the sticks up in the air; when they landed on the ground, it was seen that Poroa was uppermost, and the seer spoke to him—Te Houhou—saying, “You will die at the hands of Poroa tomorrow.” Te Houhou boastfully said, “You will see tomorrow, Poroa being dragged along by me on the twisted sleeping-mat.” Just then the war party of Poroa was seen approaching, and it was a very large force, but, (not withstanding), Te Houhou again boasted, “It is well. Let him come between the knees of the progeny of Moeana.” They were then at close quarters, th battle began, and shortly Ngati-Waiora were beaten and retreated. Te Houhou fell. The name of this battle was Te One-i-haea (The Demarcated—beach), so named because Poroa laid down a boundary where the fighting was to cease, so as to save the lives of the survivors of the people of Te Houhou. This song was composed by the seer, Te Ngo. The text of the song was given by Ngakuru Pene Haare and recorded by Te Raumoa (H. R. H. Balneavis). The annotation was done by Apirana Ngata (Sir A. T Ngata). This is the pedigree of Te Houhou. (Refer to Maori text for pedigree.) - 132 Ko te whakapapa tenei o Poroa.  Family Tree. Whaiputuputu, Tokatu, Waiora, Moetonga, Puaiti, Taironui-a-Papango, Hinerakei (f) = Taihaukapa (m), Tumamao (m) = Te Hei (f), Ngarowiwi, Urukino, Koangi, Te Pararaha, Te Marino, Kukupa, Te Pa = Ngamotu (f), Poroa, Te Marino (f), Te Ruakuru, Rihi, Te Puhipi, Patana, Mitikakau, Te Morenga, Timoti, Rapihana, Te Koiuru, Riapo, Herepete, Wiremu Tana, Hone Tana Papahia
NGA WHAKAMARAMA.
This is the pedigree of Poroa. (Refer to Maori text for pedigree.)
Lo, the dawnlight heralds the early morn o'er Houhora!
'Twas he, a son of Rua, who uttered the boast about The Reclining-mat-of-the-War-God, despite his meagre forces. Where now is the warrior we heard extolled? 5 Lost in the battle he like a glutton sought; In the victory of Poroa, which resounds to the heavens. When you saw his dogskin cloak covered a rocklike frame Your footsteps you should have retraced, and retired betimes. Come now, let us bear forth the few of the heaped-up slain 10 To Ngati-Waiora. Listen now with close attention, Wrong were the words uttered by Hou, he of Moe: Indeed, we return empty-handed! Raise your heads and commune with the tides, 15 Or with the clear waters up there on Honuhonu: While (his body) is being turned about, and rudely gazed upon, And derisive laughter comes from beyond the gentle slope; Alas, for the many lying there with the lizard! NOTES.
40. HE TANGI MO TANA TAMA
(Ngati-Porou)
Ko Hinekaukia te tipuna o Rapata Wahawaha.  Family Tree. Te Hakiu = Te Kauwhiwhiri, Whakahana, Hinekaukia, Hipora Koroua, Rapata Wahawaha, Ritihia Te Riunui, Tamati Tautuhi, Tuhaka Tautuhi
Ko tenei waiata he tangi na Hinekaukia mo tona tamaiti i wera i te ahi ki Kereruhuahua, kei te takiwa o Waipaoa, kei roto o Turanga. Tera ano etahi korero mo te waiata nei na Materoa Ngarimu i korero ki a Apirana, engari kaore i kitea te pukapuka i tuhia ai aua korero. NGA WHAKAMARAMA.
Kei te matenga o ta raua tamaiti, he wera i te ahi ki te marae o Kapohanga i Hiruharama, Waiapu, ka whakawhitiwhitia te waiata nei e Henare Teowai raua ko te wahine ko Te Kurumate. Na raua i waiata ki roto i te mihini hopu korero i Whareponga, i te 19 o Maehe, 1923; ana kei te Dominion Museum i Poneke e takoto ana. He mokopuna a Henare na Ritihia Te Riunui. - 135 40. A LAMENT FOR HER SON
(Ngati-Porou)
Hinekaukia was a grandmother of Rapata Wahawaha. See Maori text for pedigree. This song is a lament by Hinekaukia for her son who was burnt by fire at Kereruhuahua, in the district of Waipaoa, in the Gisborne area. Sir Apirana Ngata has noted that he recorded some notes dictated by Materoa Ngarimu, but these notes were not found. 1.
O friends! I am now returned from Kereruhuahua, A fugitive bereft am I, because a child is dead. Like the tides within Tirau forever rising and falling Is my wild lamentation within Houhangapa. 2.
5 Yonder lies my cherished one on a peaceful slope Beyond the winding course within Te Apiti; (His spirit) strives in vain to open up the pathway To the tasty tiotio loosened with the Mapou. 3.
Lo, Te Rerenga like a misty apparition appears, 10 Soar hither then, O son, like the bird, And leave behind the sweet sound of your voice To comfort my wakeful nights within the house. NOTES.
41. HE TANGI MO TE MOMO
(Ngati-Tuwharetoa)
Ko te whakamarama a Te Taite te Tomo i te tainga tuatahi o “Nga Moteatea” Part one e he ana etehi waahi. Kua whakatikatikaina e Pei Te Hurinui nga waahi he o nga korero a Te Taite. Ko Te Momo no Ngati Tuwharetoa, no te taha hauauru o te moana o Taupo, no Titiraupenga, no te takiwa ki Hurakia. I moe a Ahumai, tamahine a Te Paerata, i te tama a Te Momo, i a Matawaia. Ko Ahumai tenei i nga korero o te pakanga i Orakau. Nana i tito te tangi nei mo te matenga o Te Momo i Kahotea, e tata ana ki Te Roto-a-Tara, Heretaunga. No te wa tenei o nga pakanga nunui ki roto o Heretaunga, i eke ai a Ngati Tuwharetoa, a Ngati-Raukawa, a Waikato, a Ngati Maru, a Ngati Maniapoto, a Ngati Paoa, a Ngapuhi, a Ngati Whatua; ka hinga nga parekura nunui ki roto o Heretaunga, o Wairarapa. Ko te Roto-a-Tara tena, ko te Aratipi, ko Maungawharau, ko Te Kaupapa, ko Te Pakake. Ka heke nga morehu ki Nukutaurua. I hokia mai e Pareihe, e Nukupewapewa i Nukutaurua, ko Te Wera ratau ko tana ope o Ngapuhi nga kai-awhina. E noho ana a Te Whatanui, a Ngati Raukawa, a Ngati-Tuwharetoa i te motu i Te Roto-a-Tara, e kiia nei ko Te Awarua-o-Porirua, i reira hoki te pa. Ka tutaki nga taua ki Kahotea; ka mate ki reira a Te Momo, na Peketahi o Ngapuhi i patu. Na Ngati-Tuwharetoa i patu a Peketahi ki Waipatiki, kei te hiwi i raro atu o Tangoio. Tenei e whai ake nei nga korero hei tapiri ki enei i runga ake nei. Na Rev. Tuturu Hone Teri i korero ki a Pei Te Hurinui i te 23 o Hurae, 1923. Ko Tuturu he iramutu no Ahumai, na tana tungane na Hone Teri, i mate nei ki Orakau:— “No te pakanga ki Te Pakake ka riro herehere etehi o nga rangatira o Ngati Kahuhunu. No Tauranga-a-kumu ka tukua e Tukorehu kia oma a Te Hapuku. Ko Tukorehu na Hore, tungane o te whaea o Te Momo, ara ko Parekaihewa te whaea o Te Momo. Ka hoki a Te Hapuku ki tona kainga noho ai. Ko etehi o nga rangatira o Ngati Kahuhunu na Te Wherowhero i whakahoki mai i Waikato. He tau pea i muri mai ka haere a Ngati Te Kohera (hapu o Ngati-Tuwharetoa) ka noho i Heretaunga. Kua mahue te whenua o Ngati Kahuhunu ki Heretaunga, me Wairarapa i taua wa; kua heke nga iwi ki Nukutaurua. Ka noho a Te Momo me tona hapu, me Ngati-Te Kohera ki Roto-a-Tara. Katahi a Te Hapuku ka ki atu ki a Te Momo—“Ehara i ahau tena whenua; ina ke toku ko Poukawa. Haere mai ki konei noho ai.” Kaore a Te Momo i haere ki Poukawa. Kaore i roa i muri mai ka mate a Te Momo ki Kahotea. No te pakanga ki Te Roto-a-Tara, i mua atu i Te Pakake, ka mate i a Ngati Kahuhunu a Te Arawai, te tuakana o Kawhia, matua o Manga—ko Rewi Maniapoto tona ingoa i muri nei. He whanaunga a Te Momo ki a Rewi o tona taha Raukawa, Maniapoto. No te pakanga ki Tangoio i muri mai i te matenga o Te Momo ka hoki a Te Haeana, tama a Te Momo, i mauherehere i a Te Toma. Na Te Toma i patu a Te Momo.” Ko Te Toma pea tetehi o nga ingoa o Peketahi. Koinei e whai ake nei te whakapapa:— Te Whakapapa tika tenei o Te Momo mona te Waiata nei.  Family Tree. To Momo-o-Irawaru = Paretekawa, Parekaihewa I = Huatanga, Ngaiwiwera=Parewera, Te Momo, Rangimakiri=Rongonui, Pirihira, Ahumai = Matawaia, Te Paerata, Wetiri, Ngahiraka, Ahumai, Hone Teri, Hitiri, Te Tuiri, Te Rauhina, Parekaihewa II, Ngahiraka, Tiaria, Tuturu, Te Paerata II, Werihe, Te Arani, Parekaihewa II=Teri, O, Te Hoariri, Wiremu, Hepina, Hehiri, Te Uruwhitikitiki, Tera atu ano etehi o nga uri.
Ki te korero a etehi na Te Urupiwa, tuahine o Te Momo, tenei waiata. (Ref.: M. 179; J. 9/136; J. 25/35; Wars 284-306; Tr. 48/434.) - 137 41. A LAMENT FOR TE MOMO
(Ngati-Tuwharetoa)
The explanations given by Te Taite Te Tomo in the “Nga Moteatea” Part one as first published are incorrect in parts. The errors in Taite's account have now been corrected by Pei Te Hurinui. Te Momo of Ngati-Tuwharetoa was of that section of the tribe living on the western side of Lake Taupo, at Titiraupenga and the district of Hurakia. Ahumai, who was the daughter of Te Paerata, married Matawaia a son of Te Momo. Ahumai figures in the account of the battle of Orakau. She composed this song on the death of Te Momo at Kahotea, near Roto-a-Tara, in Hawkes Bay. This took place at the time when there was much warfare in the Hawkes Bay district, and it was invaded at various times by Ngati Tuwharetoa, Ngati-Raukawa, Waikato, Ngati-Maru, Ngati-Maniapoto, Ngati-Paoa, Ngapuhi and Ngati-Whatua, and severe defeats were inflicted on the people of Hawkes Bay and Wairarapa. The principal fighting took place at the battles of Te Roto-a-Tara, Te Aratipu, Maungawharau, Te Kaupapa and Te Pakake. The survivors fled to Nukutaurua. From there, Pareihe and Nukupewapewa came back with Te Wera and his Ngapuhi force as allies. Te Whatanui of Ngati-Raukawa and the Ngati-Tuwharetoa were then living on the island of Roto-a-Tara Lake, it is known as Te Awarua-o-Porirua, and it was also a fortified place. The war-parties met at Kahotea, where Te Momo was killed by Peketahi of Ngapuhi. Later the Ngati-Tuwharetoa killed Peketahi at Waipatiki, a hill below Tangoio. An account is given hereunder to supplement that given above. It was related by the Rev. Tuturu Hone Teri to Pei Te Hurinui on the 23rd July, 1923. “At the battle of Te Pakake some of the chiefs of Ngati-Kahungunu were taken prisoners. At Tauranga-a-kumu, Tukorehu allowed Te Hapuku to escape. Tukorehu was a son of Hore, who was a brother of Parekaihewa, the mother of Te Momo. Te Hapuku returned to live at his own home. The other Ngati-Kahungunu chiefs were returned from Waikato by Te Wherowhero (later first Maori king, and then called Potatau). About a year later the Ngati-Te-Kohera, a sub-tribe of Ngati-Tuwharetoa, went to live in Hawkes Bay. The lands of the Ngati-Kahungunu in Hawkes Bay and Wairarapa were then deserted; the people having fled to Nukutaurua. Te Momo and his people of Ngati Te Kohera lived at Te Roto-a-Tara. Te Hapuku then said to Te Momo, ‘That land is not mine; my land is this at Poukawa. Come and live here.’ Te Momo did not go to Poukawa. It was not long after that when Te Momo was killed at Kahotea. It was at the battle of Te Roto-a-Tara, before the Te Pakake battle, when Te Arawai, the elder brother of Kawhia was killed. Kawhia was the father of Manga—later called Rewi Maniapoto. Te Momo was related to Rewi on his Raukawa and Maniapoto side. It was at the battle of Tangoio, after Te Momo's death, when Te Haeana, son of Te Momo, returned. He had been a prisoner of Te Toma. It was Te Toma who killed Te Momo.” It would appear that Te Toma was another name of Peketahi. The genealogy is given in the Maori text. (Ref.: M. 179; J. 9/136; J. 25/35; Wars 284-306; Tr. 48/434.) - 138 NGA WHAKAMARAMA.
Kei te J. 9/136 ano te waiata nei na Takaanini Tarakawa i tuku. Kei reira e whakamaramatia ana na Ahumai tenei waiata mo tona tungane mo Te Momo-o-Irawaru. He tamahine a Ahumai na Karangi. He taupatupatu tena kei roto i te whanau kotahi. (No muri nei ka whakatikatikaina nga waahi taupatupatu e korero nei a Apirana, na Pei Te Hurinui.) He pai te kaupapa o tenei waiata; he tangi tetahi wahi apiti tonu atu he kaioraora, he kohukohu mo nga rangatira nana te ope i mate ai a Te Momo. - 139 See, the star scintillates in the distance;
The thunder peals, the lightning flashes! A sign that he of Hoturoa's line has gone. It serves you right to die! You would rush to the forefront, 5 With insecure foothold at the crossing of the trails That lead to the heaped-up whales at Roto-a-Tara. Who will now uncover the ovens out there at Kahotea? It will be Te Rauparaha and Toheapare, (of course): Ay, they will plunge across the waters at Ahuriri. 10 Make certain to bring as food for me, Te Wera. The brains of Pareihe, too, I will swallow raw, And this will sustain and strengthen all within me. Suspended you are, O sire, from the pole! Your straight locks were washed in the tide, 15 Your bronzed skin was, alas, marred in death. Gloat on, O woman of Ati-Puhi! Turn your gaze to the summit of 'Tirau, Which now is utterly desolated, all lost like the moa; Verily, the point of the riven moon has fallen, alas. NOTES.
In J. 9/136 it is recorded that the text of this song was supplied by Takaanini Tarakawa. It is also explained there that it was composed by Ahumai for her brother, Te Momo-o-Irawaru. Ahumai was a daughter of Karangi. There are therefore some differences here, but it is all in the one family. (Since the foregoing note was published by Sir Apirana Ngata the differences commented on have been resolved—see head note and genealogy. P. Te Hurinui.) The theme of this song is interesting; in one part it is a lament added to which is defiance and curses for the chiefs of the war-party, who were responsible for the killing of Te Momo. - 140 42. HE WAIATA AROHA MO TE TOMO
(Ngati-Tuwharetoa)
E ki ana a Te Taite Te Tomo na Te Rerehau (tirohia i nga Waiata 75, 142, 319 me te 320) tenei waiata, he waiata aroha mo tona tane mo Te Tomo, tetahi nei o ona ingoa ko Tute. No te haerenga o Te Tomo ki Otaki, ka haria ta raua tamaiti a Tauaiti, e kiia nei ko Te Piwa te Tomo. Ko tetahi taha o Te Tomo no Ngati-Raukawa, ka whanaunga ki tera Ngati Raukawa i Otaki ra. (Tirohia nga Waiata 75, me te 319.) I waiatatia mai te waiata nei i Te Wera, Hauhungaroa, i te taha hauauru o Taupo. I moe a Te Piwa i a Kerenapu, tamahine a Henere Te Herekau, he minita no te Hahi Mihinare, no Ngati-Whakatere, hapu o Ngati-Raukawa. (Ref.: M. 168; S.L. 73; S.L. p. 235.) NGA WHAKAMARAMA.
42. A SONG OF LOVE FOR TE TOMO (Ngati-Tuwharetoa)
According to Te Taite te Tomo this song is by Te Rerehau (see Songs 75, 142, 319 and 320), and it is a song of love for her husband, Te Tomo, who also had another name, Tute. When Te Tomo went to Otaki he took their son, Tauaiti, since called, Te Piwa te Tomo. On one side Te Tomo was of Ngati-Raukawa, and related to that section of Ngati-Raukawa at Otaki. This song was sung at Te Wera, Hauhungaroa, on the western side of Lake Taupo. Te Piwa married Kerenapu, daughter of Henere te Herekau, a minister of the Anglican Church, and of Ngati-Whakatere, a sub-tribe of Ngati-Raukawa. This song was also recorded in “Nga Moteatea” (Grey), p. 168, and in S.L. p. 235. The texts in both cases are identical. It would appear that both versions were subsequent adaptations, and the original version is as printed hereunder. (Ref.: M. 168; S.L. 73; S.L. p. 235.)
All through the night the tempest abated not;
A hundred times I turned about in the kopainga of the house. Kindle now, O Rangi, a fire near me; Before the setting of the sun, which will bring me sad thoughts; 5 When it sinks into the abyss, what else is there to comfort me? The clouds are scudding by unheeding. Who is there to toss me to the hill of Otaki? The foremost trees were taken by you O 'Itu. All that remains are memories within my bowels. 10 Yesteryear in the north, O Tute, you were the foremost, You quite deceived me though; me so lowly, Now, drinking rum (as a solace) has made me drunk. NOTES.
43. HE WAIATA MO TE MATE NGERE-NGERE
(Ngati-Tuwharetoa)
(Na Te Taite Te Tomo i whakamarama.)
He Tamahine a Te Rohu na Te Heuheu Tukino, na tera wahine na Nohopapa. Nana tenei waiata i tito i a ia i pangia ai e te mate ngere-ngere. E kiia ana ko taua mate na tetahi tangata o Ngati-Whatua, na Whetu i whakapa. He tohunga tera, i a ia te mana wero ngerengere. Ka whai ki a Te Rohu hei wahine, kaore i paingia. No te tau 1846 te horo i mate ai a Te Heuheu ratou ko tona iwi, ka haria na a Te Heuheu ki Tongariro. Ka mohiotia no waenganui o te wa pakeha nei tenei waiata. Ara hoki etahi tohu ko etahi kupu pakeha, “koura,” “repara,” “ngira.” (Na Pei Te Hurinui enei korero e whai ake nei. No te tau 1910 i whakahokia mai ai a Te Heuheu ki Waihi, Taupo Moana, e tana mokopuna e Wi Tamaiwhana. Ko Wi Tamaiwhana, i tetahi wa i muri tata mai o tana hokinga mai i Tongariro, ka tanumia hoki e te horo ki te waahi ano i mate ai a Te Heuheu.) (Ref.: J. 14/12; W.L.W. p. 64; S.L. p. 272; B. 3/112; B. 3/168; T. Turi p. 21.) NGA WHAKAMARAMA.
43. A SONG FOR A LEPEROUS MALADY
(Ngati-Tuwharetoa)
(Explanations by Te Taite Te Tomo.)
Te Rohu was a daughter of Te Heuheu Tukino, by his senior wife Nohopapa. This song was composed on account of her being afflicted with leprosy. It is said that the disease was communicated to her by a man of Ngati-Whatua, Te Whetu, who touched her. He was a seer, and had the power to communicate leprosy. He wanted Te Rohu to be his wife, but he was not acceptable. It was in the year 1846 that a landslide killed Te Heuheu together with his people; Te Heuheu's body was later taken to a burial cave at Tongariro. It will, therefore, be known that this song was composed during these times of the white man. Other pointers are the English words (Maorified) gold, leprosy and needle. Note by Pei Te Hurinui: In 1910 Te Heuheu's remains were brought back to Waihi, Lake Taupo, by his grandson, Wi Tamaiwhana. Wi Tamaiwhana, within a few days of his return from Tongariro was overwhelmed in a huge landslide at the place where Te Heuheu was killed. (Ref.: J. 14/12; W.L.W. p. 64; S.L. p. 272; B. 3/112; B. 3/168; T. Turi p. 21.)
Come quickly, thou infant morn, hasten hither;
For 'tis a wakeful vigil I alone do keep. The fever within, O Sire, is like the flaming tussock! Brought (was I) from o'er the range, so that I might feel 5 The (healing) gold plates unscale entirely The unsightlyness from my body, now covered with sores. See now what leprosy has done (to me), O people. If true your claim, give me the proof now, And I will ask, who is your name? 10 Methinks 'tis Te Ana-i-Oremu. Yours the weapon. Sharp as a needle point as it penetrates deeply within. Ah me! The pain of it! With the sun a-glow I have my pensive moods.
O friends, what purpose is there (in living)? 15 O ye hundreds assembled, look here and observe My eyebrows once so neat are now upthrust Like the crested waves that flow on Taupo. My skin is like the heavens aflame. My treasures have been taken by Te Hanamai, 20 Tho' distant he, yet came close (he), of Ngati-Whatua. Listen to me, O sire, at Tongariro, At Pukeronaki is your head-rest on this earth; Hapless were we in missing the dragon's retinue of thee, If I too had been o'erwhelmed, sound would be my sleep 25 In the exalted company of my sire. NOTES.
44. HE TANGI MO TE TOROA
(Ngati-Tuwharetoa)
NA HIKITANGA, ARA PARE-RAUKAWA.
(Na Te Taite Te Tomo i whakamarama)
Ko Hikitanga, ara Pare-Raukawa, no Ngati-te-Rangiita, no Ngati-Pare, no Ngati-Kikopiri o Taupo. Ko etahi ena o nga uri o Hape, o Wahineiti. I waiatatia mai i Taporaroa, kei te pito whakararo o te moana. Kei ko mai o Taporaroa a Whakaipo, he kainga kei te taha tonu o Taupo moana. Ko Te Toroa he tungane no Hikitanga; i patua e Ngati-Kahungunu ki Tuhara i te Whakaki. wahi o te wairoa, he patu kohuru. Ko te take i mate ai a Te Toroa, i haere ki te Mahia ki te tiki i tona tuahine whanaunga ia Waiporoporo, i riro herehere ki Nukutaurua; a, na nga tangata o reira i tono mai kia tikina atu. No te haerenga atu ka patua nei ki Tuhara. Kei te J. 9/166, kei te Wars p. 314, e ki ana a Percy Smith he tohunga a Te Toroa no Waikato, ko tona atua ko Wheawheau, he mahi hauhau. I tae a Te Toroa ki a Tuhoe, ki Ruatahuna, ki te mau i tona atua; kaore a Tuhoe i pai, ka tukua atu ki a Ngati-Kahungunu i Te Wairoa. Ko Ngati-Kahungunu tena ka patua, kei te werawera tonu ra hoki to ratau hinganga i a Waikato i Te Pakake. Na Rangaika i patu ki Orangimoa i Te Wairoa. Ko Te Rangiwaitatae tetahi i patua ki reira. Ko Te Peehi e ki ana (B. 3/139) na Te Kahu taua waiata mo tana wahine, na Paitini Wi Tapeka (Te Whatu) o Tuhoe i korero ki a ia. Na Pei Te Hurinui enei e whai ake nei i tuhi: I tuhia e Apirana te korero a Rere Nikitini, ki a ia na Kiharoa, o Ngati-Raukawa, mo tana mokai ke tenei waiata. I whakamoea te mokai a Kiharoa, ki te wahine o Ngati-Raukawa. Ko te kupu “Ati-Pare” i roto i te waiata e ki ana a Rere mo Ngati-Hinepare, hapu o Ngati-Raukawa. (Ref.: M. 150; S. 83; B. 3/139; J. 9/166; Wars 314.) NGA WHAKAMARAMA.
44. A LAMENT FOR TE TOROA
(Ngati-Tuwharetoa)
(Explanations by Te Taite Te Tomo)
Hikitanga, otherwise Pare-Raukawa, was of the sub-tribes; Ngati-Te Rangiita, Ngati Pare, and Ngati-Kikopiri of Taupo. These people are some of the descendants of Hape and Wahineiti. This song was sung from Taporaroa at the northern end of the lake. On this side of Taporaroa is Whakaipo, which was formerly a hamlet on the shores of Lake Taupo. Te Tora was a brother of Hikitanga; who was killed by the Ngati-Kahungunu at Tuhara (Whakaki) in the district of Wairoa, Hawkes Bay, the killing was a murder. What led to the death of Te Toroa was this: he was on his way to Te Mahia to fetch his female cousin, Waipoporo, who had been taken as a captive to Nukutaurua; and this was on the invitation of the people of that place that he go and fetch her. He was on his way there when he was killed at Tuhara. It is recorded in J. 9/166, and Wars p. 314 by Percy Smith that Te Toroa was a seer from Waikato, his god was Wheawheau of the hauhau cult. Te Toroa visited the Tuhoe people, at Ruatahuna, to proselytize; the Tuhoe disliked his mission, and he was sent to the Ngati Kahungunu at Wairoa. The Ngati Kahungunu there killed him; this killing of course, followed closely on their (Ngati Kahungunu) defeat by Waikato at Te Pakake. It was Rangaika who killed him at Orangiamoa (Wairoa). Te Rangi-waitatao was another who was killed there. Best states in B. 3/139 that this song was composed by Te Kahu for his wife; his informant was Paitini Wi Topeka (Te Whatu) of Tuhoe. There is a reference to Te Toroa in Song 144. Note by Pei Te Hurinui: Sir Apirana Ngata made a note that Rere Nikitini informed him that this song was by Kiharoa of Ngati-Raukawa, for his slave. Kiharoa's slave was married to a Ngati-Raukawa woman. The term “Ati Pare” in the song, according to Rere, is a reference to Ngati-Hinepare, a sub-tribe of Ngati-Raukawa. (Ref.: M. 150; S. 83; B. 3/139; J. 9/166; Wars 314.)
This fall in death gives me cause to grieve.
Tears gush forth unceasingly, Unlike the spring-well emptied within this dreary year. 'Tis your love (for home) that brings visions of you here; 5 Aroused from sleep no sight of the loved one; indeed, offered as a gift Was the cherished one of 'Ati Pare, now seen only in dreams. When thus drawn near in spirit my heartstrings ache with longing; Distracted am I like the raging flood, or the kite when flown. If you had but spoken, your renowned tribesmen would have rallied [forth 10 On hearing the woeful tiding; now 'twill be in vain for your spirit, From the dead, to return to the tribe. NOTES.
45. HE TANGI
Kaore ano i marama na wai tenei waiata; koia i tukua atu ai i roto i “Te Toa Takitini,” he kimi atu i ona whakamarama. He waiata reka tenei, kei nga wahi katoa e waiatatia aan. E ki ana a Tiwana Turi (p. 41) na Te Wharepapa Te Ao i mau atu tenei waiata i Te Wairoa ki Waiapu; he tangi nana mo tona papa mo Te Watene Te Ao. (Ref.: M. 116; T. Turi p. 41.) NGA WHAKAMARAMA.
45. A LAMENT
It is not yet certain who the composer was of this song, and it was published in the “Toa Takitini” so as to invite some explanations of it. This song has a fine air to it, and it is sung throughout the land. According to Tiwana Turi (p. 41) it was Te Wharepapa Te Ao who took this song from Wairoa to Waiapu: where he sang it as a lament for his father, Te Watene Te Ao. (Ref.: M. 116; T. Turi p. 41.)
With the fall of eventide I lay me down to sleep,
It is my distressful state you do now gaze upon, Within me is riven by a raging storm, Grieving for the tribe who lie there in heaps 5 Away in the south with Te Toritori. What can we do about you? Let me sing the lament of Rakauri, The lament, too, of Rikiriki, both of whom have gone; In the death of a father, I would you had lived 10 As a source of comfort for me within the tribe. Hand me then the sharpened obsidian to lacerate myself, Cutting deeply this body which embraced a soul mate, Who was anointed with red ochre from Parahaki, Here now is my blood given freely, 15 As a ritual separation for you O Tipare, 'Tis of Te Rangianiwa, the food of Pera. NOTES.
46. HE WAIATA AROHA MO TE TOKO (MAHUTU)
(Ngati-Tuwharetoa)
(Na Te Taite Te Tomo i whaka marama.)
Ko Rihi Puhiwahine he wahine no Ngati-Tuwharetoa; engari ko tetahi taha ona no Ngati-Maniapoto, no Ngati-Toa. I whakawhaiaipo ia ki a Te Toko, ara, Te Mahutu, he rangatira no Waikato, no Ngati-Maniapoto. Ka rangona atu e nga tungane kei te pera to ratau tuahine ki taua rangatira, ka tikina atu, ka whakahokia mai ki tona whenua tipu. I waiatatia atu e ia te waiata nei i Owairaka, he kainga kei te takiwa o Maungatautari, kei waenganui o Parawera o Aotearoa. Hei reira hoki ka titiro atu ki Kakepuku maunga e tu ana mai i te tapa o te repo o Kawa e tata ana ki Te Awamutu; a kei ko atu ko Pirongia. Na Pei Te Hurinui enei korero e whai ake nei i tapiri.—Na Te Peehi etahi korero i tuhi mo Tongariro me Pihanga nga maunga e whakahuatia nei i roto i te waiata nei (“Tuhoe” p. 982). Ko Tongariro maunga na Rangi-e-tu-iho-nei i whakamoe ki tana wahine ki a Pihanga, he maunga ano no te takiwa ki Taupo. He uri no raua te huka rere, te nganga me te ua. Ki ta Ngati-Awa ki tana korero e rua nga wahine a Tongariro ko Pihanga me Ngauruhoe, he maunga tahi raua. I whai a Taranaki maunga kia riro i a ia nga wahine a Tongariro. I whai hoki etahi atu o nga maunga ki aua wahine. Ka tupu he pakanga, ka wehewehe ka haere noatu nga maunga i nuku o te whenua. Ko Taranaki i ahu ki te tai hauauru a e tu mai rano i reira. Ko Whakaari (White Island) i ahu ki waho i te moana, me Paepae-aotea (he motu toka e tata ana ki Whakaari), me Mou-tohora (Whale Island) me Putauaki (Mount Edgecumbe). Tera ano etahi korero mo nga maunga nei na nga iwi o Tuhoe kei roto i te pukapuka a Te Peehi (“Tuhoe” p. 983). He maha noatu nga waiata a Puhiwahine. (Ref.: J. 8/118; S. 2/43; Tr. 3/471; T. Turi p. 20; T.N.P. 115; B. 3/187.) NGA WHAKAMARAMA.
46. A LOVE SONG FOR TE TOKO (MAHUTU)
(Ngati-Tuwharetoa)
(Explanations by Te Taite Te Tomo.)
Rihi Puhiwahine was a woman of Ngati-Tuwharetoa; and she was also of Ngati-Maniapoto and Ngai-Toa. She indulged in a love affair with Te Toko, otherwise Te Mahutu, a chief of Waikato and Ngati-Maniapoto. The brothers heard of this courtship of their sister with this chief, and they went and took her back to her native land. She sang this song at Owairaka, a village in the Maungatautari district, between Parawera and Aotearoa. At that place the mountain of Kakepuku may be seen standing on the edge of the Kawa swamp near Te Awamutu; and beyond it is Pirongia. The following note was added by Pei Te Hurinui:— Best has written an account of Tongariro and Pihanga; two mountains mentioned in this song. (“Tuhoe” p. 982) “Tongariro mountain was given Pihanga, another mountain of the Taupo district, to wife by Rangi-that-stands-above, the Sky Parent, their off-spring being snow, hail, sleet and rain. The Ngati-Awa version is that Tongariro had two wives, Pihanga and Ngauruhoe, both names of mountains. Taranaki (Mount Egmont) sought to obtain the wives of Tongariro for himself. Other demon mountains also strove for them. Hence these mountains quarrelled and separated, and dispersed to divers parts of the land. Taranaki went to the western ocean, where he still stands. Those which went towards the sea were Whakaari (White Island) and Mou-tohora (Whale Island) and Paepae-aotea (a small rock islet near White Island), and Putauaki (Mount Edgecumbe).” The Tuhoe folk have another version of the story of the mountains which has been recorded in Best's book, “Tuhoe” p. 983. Puhiwahine was the composer of several songs. (Ref.: J. 8/118; S. 2/43; Tr. 3/471; T. Turi p. 20; T.N.P. 115; B. 3/187.)
From the heights of Wairaka, as I backward gaze,
An outpouring of love leaps o'er Kakepuku, Soaring heavenwards to the peak of Pirongia; Below there is you, O Toko, my cousin lover. 5 It was I who did forsake you, Slave heart mine not to seek a lingering farewell; With two nights more in close embrace. You are the one I cherish dearly; Blood kin of Toa from the south, 10 And of Mania in the west, thus paired off were we Determined was I to end life's toil with you. But now I return to my native land; To the boiling pools there, which were brought From distant Hawaiki by Ngatoroirangi. 15 And his sisters Te Hoata and Te Pupu; To fume up there on Tongariro, giving warmth to my body It was Rangi who did join him in wedlock With Pihanga as the bride, hence the rain, wind, And the storms in the west; leap forth (my love)! NOTES.
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