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- 152

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

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

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

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

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

- 153

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

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

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

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

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

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

- 154

(Na Te Taite Te Tomo i whakamarama.)

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

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

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

- 155

(Explanations by Te Taite Te Tomo.)

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

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

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

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

- 156

(Na Te Taite Te Tomo i whakamarama.)

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

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

(Ref.: M. 15.)

- 157

(Explanations by Te Taite Te Tomo.)

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

See footnote No. 4 by Pei Te Hurinui.

(Ref.: M. 15.)

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

- 158

(Na Te Taite Te Tomo i whakamarama.)

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

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

- 159

(Explanations by Te Taite Te Tomo.)

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

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

• Line:
• 2. Otonga.—A hill on the seaward side of Oparure, King Country.
• 5. Haeata.—Te Rangihaeata of Ngati-Toa, Ngati-Raukawa. Nephew of Te Rauparaha.
• 7. Parted from all, etc.—She was taken away from her home (Kawhia district), for her protection because of invading forces.
• Maungawhau.—Inland from Mokau. Te Manawa was taken there when Te Rauparaha and his people migrated to the south.
• 9. Hongi.—Hongi Hika.

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- 161

• 11. Te Paraha.—Te Rauparaha. Some versions have this line as: “Te Paraha in the heavens listen to me.”
• 19. Is like.—The Maori expression, “E tia,” is an idiomatic expression among West Coast tribes and Te Arawa. It is more often “Ano te rite” (very like it is) among other tribes.
• 20. Motueka.—A place name in Kawhia, a village: it is also a place name in the South Island, near Whakatu (Nelson).
• 21. Te Mamaku.—Another place name in Kawhia, inland from Motueka. It is also a place name in the South Island at Rangitoto.
• 23. Raha.—Te Rauparaha.
• 24. Sacred words.—Te Rauparaha left these words with Te Manawa: “After I have gone do you retain possession of Urunga-paraoa and Titi-matarua.” These were the cave dwellings of Te Rauparaha at Tirau point south of Kawhia.
• 25. The gentle north wind, etc.—This verse, it is said, was joined on to the original text of the song, which comprised the two preceding verses.
• 28. Te Korohiko.—Of the Ngaiterangi tribe, a younger brother of Tupaea. In Song number 73 is Tupaea's lament for him.
• 31. Recruiting rally.—Te Mautaranui went to Hauraki and the Bay of Islands to get recruits for his Tuhoe army for the fighting against the Ngati-Kahungunu. This was the force which besieged Puke-karoro.
• 32. Te Mautaranui.—A chief of Ngati-Awa of Tuhoe. He was murdered by Tuakiaki at Kaitarahae near Te Reinga, inland from Wairoa.
• 33. Ships.—The Maori term “kaipuke” (sea-going vessel) was abbreviated to “puke” in the song. Demon.—The white man.
• 34. Te Waru.—A chief of Ngaiterangi of Tauranga.
• 35. Ducks-bill.—The Maori term “Ngutu parera” (lit. duck's-bill, also sometimes used instead of “korari,” flower stem of flax) was used, in error, by the Maori for muzzle-loading muskets.

- 162

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

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

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

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

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

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

- 163

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

Te Taite's explanation is as follows:—

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

The explanations which follow are by Pei Te Hurinui:—

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

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

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

- 164

- 165

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

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

- 166

(Na Te Taite Te Tomo i whakamarama.)

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

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

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

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

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

- 167

(Explanations by Te Taite te Tomo.)

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

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

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

The following explanations are by Pei Te Hurinui:—

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

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

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

- 168

- 169

• Line:
• 5. Te Paea.—A sister (or cousin) of Te Hiakai or Mama of Ngati Mutunga.
• 6. leaves of the papauma.—Leaves of the tree used for the earth-oven in which he was cooked. (This might relate to Te Hiakai; Mama's body was not taken by the enemy.)
• 7. Waipokaia.—Is near Tongaporutu on the West Coast.
• 9. Te Arahanga.—This place is on the hill of Parininihi (White Cliffs) above the descent to Pukearuhe.
• 13. Kapu.—This is near the foot of the hills; it is a pa below Parininihi.

NOTE BY TRANSLATOR:

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

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

- 170

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

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

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

Na Haora Tareranui i homai tenei whakapapa:—

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

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

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

- 171

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

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

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

This whakapapa was given by Haora Tareranui:—

(See Maori text for pedigree.)

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

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

- 172

- 173

- 174

(Na Pei Te Hurinui i whakamarama.)

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

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

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

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

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

- 175

(Explanations by Pei Te Hurinui.)

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

(See Maori text for pedigree.)

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

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

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

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- 177

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

- 178

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

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

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

- 179

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

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

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

• Line:
• 1. Otanake.—A range of hills at the source of the Waiteti Stream, between Te Kuiti and Puketutu. On the far side is the Mokau river to the south of Te Kuiti at that point. That was the way Tikaokao went. It is wrong to render it as “Otonaki,” and Te Taite was incorrect in his explanation that this was another name for Pukeronaki between Tongariro and Ngauruhoe.
• 3. Te Ranga-a-haurua.—The name of a meeting house which stood at Te Paripari. Te Paripari is on the banks of the Mangarapa stream, to the east of Te Kuiti. The name, Te Ranga-a-haurua, has now been given to the Maori King's house which stands on the courtyard of Te Tokanga-nui-a-noho at Te Kuiti.
• 7. Bewitched.—A special ritual called tokorau, was used for the purpose of alienating the affections of a husband or wife. The song suggests that Tikaokao was bewitched by his new mistress so as to alienate his love for the composer, Putea-a-uru.
• 8. If I were like-minded.—This is in reference to Tikaokao's new mistress, who lived in the Mokau district which lies to the west of the place where the song was composd.
• 9. Mightest have bewitched.—In the Maori text whaka-a-whiro means to bewitch. It was a mistake to render the word as whakairo to carve, in “Nga Moteatea,” Part I, Song 55. Paraki in the Maori text is another name (in the Mokau district) for the white-bait. Therefore, the idea the song conveys is that, if the composer was of a like mind to the other woman of the west who had bewitched her husband, she would have “contrived to implant a form of witchery in the white-bait which abounded in the home waters of the new mistress of Tikaokao.”
• 10. Weep in vain.—In the Maori text auraki noa ana.
• 11. Story told.—In the Maori text paki.

- 180

Family tree. Uerata, Wharetipeti=Ngauru (No Ngati-Waiora o Mokau), Heruika I=Ripeti, Heruika II=Taokeka, Tiatia, Marepo, Pumipi me etehi atu, Paroto, Piniha

- 181

• 12. Thou thinkest.—The words in this line of the song suggest that her grief, which is almost beyond bearing, is not fully appreciated. It was a mistake to render the word kaha, strength or endurance, as waka, a canoe in “Nga Moteatea,” Part I.
• 13. Would I were placed.—In reference to the canoes of the Mokau River.
• 14. Waipapa.—Is a place on the banks of the Mokau River, where some of the river canoes were made, and one was taken by Te Heruika I, who is shown in the pedigree set out hereunder.
• Te Heru'.—In full Te Heruika, already mentioned above.
• 15. The current of Panirau.—The current of the rapids of that name in the Mokau River.
• 17. Through the night.—The word potini in the Maori text conveys the idea of a long period of nights when she would be talked about.
• This is the pedigree of Te Heruika I.

(See Maori text for pedigree.)

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- ii

- 182

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

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

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

- 183

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

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

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

• Line:
• 1. For my native land.—In some versions, “for you all.”
• 4. Headland.—In some versions Matarae, headland is given as Whakarae, standing out, prominent, or lying exposed.

- 184

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

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

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

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

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

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

- 185

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

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

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

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

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

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

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

- 186

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

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

- 187

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

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

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

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

- 188

(Na Te Taite Te Tomo i whakamarama)

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

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

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

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

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

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

(Ref.: M. 24.)

- 189

(Explanations are by Te Taite Te Tomo)

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

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

The following note is by Pei Te Hurinui:—

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

(See Maori text for pedigree)

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

(Ref.: M. 24.)

• Line:
• 5. Strife.—The expression “nga mahinga,” have been given the meaning “times of strife” as intended in the song.
• 14. Te Hahanga.—A saddle in the hills near Paterangi.
• 15. O Kore.—In reference to Te Kore.

- 190

(Na Te Taite Te Tomo i whakamarama)

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

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

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

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

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

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

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

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

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

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

- 191

(Explanations by Te Taite Te Tomo)

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

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

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

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

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

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

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

(For genealogy see Maori text.)

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

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

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• Line:
• 2. Tauwhara.—A mountain on the eastern side of Lake Taupo, an extinct volcano. In Song Number 9 is this line, “Te Tara above and Tauwhara below.” This was the peak which Ngatoroirangi ascended when he and Tia were laying claim to Taupo. By the time Ngatoro' reached the summit of Tauwhara. Tia had passed on to Te Hatepe, and the lake was completely shrouded in mist because of Tia's incantations. Ngatoro' then threw down his wooden spear of totara to land on the lake and thus establish his claim; but it fell at Mataweka, and there it still stands. Hence Taupo was named Taupo-nui-a-Tia—The Great-Taupo-of-Tia.

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• 11. Kaukau.—In full, Kaukaumatua, a greenstone ear pendant. See J. 22/228.
• 12. Fish-of-Ngahue.—It is said the slab of greenstone from which the pendant was fashioned, was procured from Te Waipounamu (South Island) by Ngahue and taken to Hawaiki; and that slab of greenstone was named the Fish-of-Ngahue. It was Tamatekapua who brought it from Hawaiki on the Arawa Canoe. Axes were some of the things fashioned in Hawaiki from the Fish-of-Ngahue, which were named Tutauru and Hauhauterangi; they were used in the making of canoes on which the ancestors voyaged from Hawaiki. Tutauru was the axe used in beheading Uenuku (High Chief in Hawaiki).
• 17. Disconsolate.—The term “huhe” here means utterly distracted. The word also means exhausted, weary, etc.
• 20. Apart.—That is standing apart from the Milky Way. If a star is within the Milk Way it will not be noticed.
• 25. Rejoices, etc.—In other words the woman in the west will utter taunting words. Te Aratapu will rejoice because of his (Te Heuheu's) death. That woman was of Ngati Hinemihi, one of the sub-tribes of Ngati-Tuwharetoa. She was the one who evicted Te Heuheu when he built himself a home on Puketapu near Tuhua.
• 26. Hiramia-te-uru A ritual. These are archaic words from the ritual which is recorded in M. 304. (Sir) George Grey states that it is a powerful incantation: had it been used by Te Heuheu on the day the mountain-side broke away, he and his people would have survived. It was explained to him by Te Heuheu Iwikau who also gave him the words of the ritual.
• 27. Hiramia-te-whatu-moana A ritual. These are archaic words from the ritual which is recorded in M. 304. (Sir) George Grey states that it is a powerful incantation: had it been used by Te Heuheu on the day the mountain-side broke away, he and his people would have survived. It was explained to him by Te Heuheu Iwikau who also gave him the words of the ritual.
• 28. “Te paepae-o-te-kotore” of Rongomaihuia.—Also a ritual. The words of that ritual are in M. 305.
• 32. The onward charge.—In the Maori text “Kura takai puni,” The charging braves who envelope the encampment. Another version is “Kura takahi puni,” The charging braves who overwhelm the encampment; a mode of attack by a war-party. See J. 12/78 and N.M. 209.
• 33. Tumultuous headlong rush.—Tukutahi whakarere. Also a mode of attack; but, as with flying feet the war-party rush forward, they still keep a compact formation.
• 34. To victory, etc.—There was difficulty in rendering this line into English. The two words, “Taiwhakaea” and “Hawaiki-pepeke” are both archaic terms, which are explained in the Maori text as meaning: “In the bitter cold, storm and sleet. Although he often fought in the snow he was always victorious.”

- 196

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

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

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

Ko te whakapapa tirohia kei te Waiata 60.

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

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

- 197

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

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

(For genealogy see Maori text.)

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

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

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

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• Line:
• 1. Fly distressfully about.—In the Maori text the term “Titaka” in other versions is “Tataka.” These words are synonymous. The first verse is not in the books by Sir George Grey and the others. In the first edition of “Nga Moteatea” the text was contributed by Toro Iwikau of Rangitikei, a descendant of Te Heuheu Herea, with explanations by Te Taite. In the head note to this song it is explained the present text is by the Rev. Tuturu Hone Teri, who was also a descendant of Te Heuheu Herea. The whole of Ngati-Tuwharetoa and Ngati-Raukawa recognised that Tuturu was an elder who was well versed in the songs, genealogies and the history of the ancestors of the tribes to which he belonged. According to Tuturu, in the lifetime of their elders, this first verse was never sung unless the occasion was the death of one of the Te Heuheu lineage. That was the reason, as he explained, why only some words and parts of the lines of this verse were known to some people, and many never learnt the correct text of this verse.
• Winter.—The term used in the Maori text is “Pipiri.” Literally it is the mist rising from frost or snow. The term is usually applied to the early morning mists, that is mist from the frozen earth.
• 5. Two-fold slayer, etc.—In the Maori text “Ika-huirua.” According to Te Taite's explanation to Apirana, “The term applied to one killed in battle.” The full explanation of the term, however, is that it is applied to a warrior who has killed two men simultaneously; one is slashed with the sharpened tongue or point and the other struck with the leaf or blade of the taiaha (see W.D. 423). There is quite a long story behind this reference in the song. The reference relates to Te Tauri of Ngati-te-Rangiita; for it was in the manner described that he killed two warriors of Ngati-Kahungunu on the Kaimanawa range. Te Tauri was a grandson of Te Rangi-tuamatotoru, the one of whom Te Heuheu paid a cryptic tribute as “The man who knew how and when to give judgment, and when to give largess.” Te Rangituamatotoru was a notable warrior, and a high chief of the eastern side of the lake (Taupo). Te Heuheu II was married at the one time to the two sisters of Te Tauri, to Nohopapa and Te Mare. This reference in the song was therefore a tribute by the composer to the sub-tribe of his wives, the Ngati-Te Rangiita, who had come to the obsequies of his father. Te Tauri had previously been killed by Ngati-Kahungunu. He was discovered alone by a war-party at his home whilst engaged in roofing his house; the house was surrounded; he leaped to escape, was caught and killed, and thus died Te Tauri, “the two-fold slayer of the fish of war.”
• 7. Go forth.—In the Maori text the expression “Tiria atu” is explained as, to be set apart as an offering.
• 8. With befitting ritual.—In the Maori text “whakakateatia” is explained as being apportioned or specially set apart.
• 10. The white-breasted shag.—An omen of death according to Te Taite, as already explained in the head note.
• Your many fields of battle.—In the Maori text “paenga i o riri.” Te Heuheu was a warrior. It was on account of his courage and bravery that he became paramount chief of the whole of Ngati-Tuwharetoa. According to Te Taite's explanation to Apirana “At the Tokaanu bridge there is a cave of his (i.e., Te Heuheu), known as Te Riri-ka-wareware, it was also the name of a weapon of his, a pouwhenua.” This was the favourite weapon of Te Heuheu Herea, in the use of which he was taught by his kinsman Huahua. Huahua belonged to the Ngati-Matakore, a sub-tribe of Ngati Maniapoto, and was a relative of Parewairere, the mother of Te Heuheu Herea, and a cousin of his wife, Rangiaho. Pei Te Hurinui who gave the above explanation is of the same lineage as Huahua.
• 12. Tree-covered, etc.—The shrub mentioned in the song, rakamaomao, it grows along the lake shore at Waihi. Beyond Waihi are some caves often frequented by Te Heuheu and where he was wont to commune with the gods. Pungarehu is also in that locality, above Waihi, a home of Te Heuheu.
• Pungarehu.—Already explained above.

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• 14. Uenuku.—A god.
• 15. Solitary song bird.—The bird mentioned in the song is “Kokomako,” the bell bird. In M. 124 this line is rendered as, “The sea-girt rock of Taupo wert thou alone.” In M.M. 209 “kokomako,” is rendered as “Kiheko,” and in S.2 60, as “Kohiko.” Te Taite explained that Ngati Tuwharetoa have it as “Komako.” The kokomako is a bird which, when it sings in the daytime, do so singly; one will sing here another from somewhere else; and, when one sings in the night, it is referred to as a toa or warrior.
• 16. Pressing upwards.—In the Maori text “Tokona.” In some versions, “Tiua,” swing, sway to and fro.
• 17. Pain.—In some versions “aroha,” grief.
• 18. Disembowelled fish.—In some versions, “Like unto a fish,” “Like a fish.”
• For the gods.—Some versions have “Kahukura.” In the ancient lore of the Tainui people, Kahukura was another name for Uenuku (Rainbow) as a god.
• Tower.—The Maori text gives “Tiepa,” which is explained as a tower built of wood upon which was placed offering to the gods.
• 19. Drooping plume of the heron.—In Maori text “Titapu maroro.” According to Te Taite's explanation to Apirana, “Titapu is a bird. Maroro is a wind. It really means the swirl of the wings as they push the wind aside.” Most of the foregoing is misleading and a guess by Te Taite. The true explanations are, the titapu are certain feathers of the heron which were used as head plumes by chiefs. In M. 246 “First adorn yourself with plumes of the huia and the titapu.” The word maroro is applied to plumes which have become limp and drooping. Feathers used as head plumes require to be refreshed periodically to revive and preserve them; and this is done by sticking the stems into raw kumara or taro. Potato is also a suitable substitute.
• 20. The bitterly cold dew.—In the Maori text “anu,” cold. In some versions “hau,” wind but as Te Taite explained “anu” is correct. “Kopata” used with “anu,” is the term for dew or moisture.
• 26. Exploits.—In the Maori text “whakararawetia.”
• 27. Hill top forts.—In the Maori text “Apaapatu,” meaning a palisaded fortified place. Te Heuheu had to fight for the chieftainship. In consequence some of his senior cousins bore a grudge against him until his death.
• 29. Ati-Tu.—An abbreviation for Ngati-Tuwharetoa.
• Ati-Rangi.—Abbreviation for Ngati-Rangiita, the name now applied to the people of the outflowing waters of Lake Taupo. The descendants, of Te Rangiita are, however, distributed all round the lake of Taupo. The name is also still applied to the descendants of Te Rangituamatotoru who live at Tauranga-Taupo, and elsewhere.
• 30. Faces are flushed.—In the Maori text “mata uraura.” Te Taite explained this expression to Apirana as meaning, “An incantation to bewitch the trails.” This is an incorrect and dissembling statement by Te Taite.
• “Mata” here simply means face, and “uraura” means flushed as with anger, etc., of the face. In this context a figure of speech to denote the state of man during times of war.
• 31. The rising tides.—This, of course, is a reference to the tides of the open sea. The term used “tai-toru” refers to the tides at the full and lapping against the beaches.
• 38. moon.—In some versions “calm.”
• 39. Your faults.—In the Maori text “O he.” In some versions it is rendered as “Ohe,” a place name; but Te Taite stated that this is wrong, and that “he” means fault. Te Taite was correct in this instance.

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- 202

(Na Te Taite Te Tomo i whakamarama.)

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

Koinei te whakapapa:—

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

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

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

(Ref.: M. 122.)

- 203

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

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

(For Genealogy see Maori text.)

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

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

(Ref.: M. 122.)

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• Line:
• 1. Scintillating.—In M. 122 “hapai,” to lift up.
• 3. Contemplate.—In M. 122 “taria,” await. According to Te Taite “whakaaro,” meditate.
• 5. I have now, etc.—In M. 122 “tera,” behold.
• 6. Second heaven.—In M. 122 “rangi tuarea,” many heavens.
• 7. Faults are laid bare.—Bishop Williams found this additional line, “Nau te ki nei, kia whakataukiri au,” It was you who said, I would be as one distressed, and this line preceded the words “Ka mahora nga kino,” faults are laid bare. The words by Bishop Williams are not in M. 122.
• 9. O Heu.—In some versions “e Tai,” dear one.
• 11. Where.—In some versions “Ra,” there.
• 12. Te Taharoa.—On the southern side of the outlet of Kawhia Harbour. Te Taite was quite wrong in telling Apirana that this was a place in the Taupo district, as there is no place called Te Taharoa in the whole of the Taupo district.
• 13. Te 'Paraha.—For Te Rauparaha, who was then still living in the Kawhia district.
• 14. Te Urunga-paraoa.—This is an ancient cave-dwelling on a cliff side at the headland at Tirau, to the south of Marokopa. There are two caves at that place, the other is called Te Titi-matarua. They were specially prepared and were lined with kakaho, etc. It was made comfortable by Te Rauparaha and his family as a home after they left Kawhia during the fighting with the Waikato and Ngati-Maniapoto. On account of fear of a sudden attack whalebone clubs, patu paraoa, were used as pillows (urunga), and there was always a man on duty as a look-out for a hostile party along the beach approaches. It was on that account these cave-dwellings were named Te Urunga-paraoa, the Whale-bone Club Pillow; and Te Titi-matarua, the Two-eyed eyrie.
• 15. Te Titi-matarua.—Already explained above.

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(Na Pei Te Hurinui nga whakamarama.)

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

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

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

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

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

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(Explanations by Pei Te Hurinui.)

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

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

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

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

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

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

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(Na Pei Te Hurinui nga whakamarama.)

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

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

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

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

(Explanations by Pei Te Hurinui.)

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

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

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

• Line:
• 3. So forward.—To be forward, eager with desire.
• Wantonly eager, etc.—To put on airs, so as to attract.
• 9. Mother.—The mother of his children.
• Fond parent.—Housewife and fond parent to him and their family.

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

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

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

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

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

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

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

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

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

Family Tree. Te Heuheu (I) Herea = Rangiaho, Te Heuheu II Tukino, Te Heuheu III Iwikau, Papaka, Tamaiti, Te Heuheu IV, Hone Teri === Hehiri I, Tairiri, Wi Tamaiwhana === Tiaria, Tuturu Hone Teri, Teri Tamaiwhana, Hepina, Hehiri II, Te Uruwhitikitiki, Moetu, Hehiri III, Andrei Papaka

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

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

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

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

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

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

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

This ends Te Wharemahihi's account.

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

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

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

- 213

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

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

• Line:
• 1. My own kin.—This is in accord with M. 125. According to Te Taite “i te hono tatai,” for own kin.
• 2. Me.—In some versions “au,” with same meaning. Euphony dictated the addition of the initial vowel and the aspirate.
• 3. The dread of the multitude.—In some versions “Te mu' a te tini.”
• 5. Contending.—In M. 125 “kopanga-rua,” enfolding; according to Te Heuheu V. M.L.C., and Te Taite “papanga-rua.” Thus Papaka died. When the Ngati-Tuwharetoa counter-attacked Te Tupe-o-Tu and Te Hau-te-horo were killed. The foregoing is Te Taite's version. Te Wharemahihi's account is given in the head note to this song.
• 6. Te Tupe-o-Tu. Te Tau-te-horo.—Chiefs of Te Atiawa. Te Taite was mistaken in saying they were also of Ngati-Toa.

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- 215

• 7. A brave was bornè on high.—Meaning, according to Te Taite, “And so Ngati-Tuwharetoa were victorious.” According to the Rev. Tuturu Hone Teri this line conveys a tribute by Te Heuheu in that Papaka died nobly in the company of the two notable warriors mentioned.
• 9. Pahiko.—A place between Te Horo and Otaki.
• 11. Te Horo.—On the south side of Otaki. Te Tupe-o-Tu and Te Hau-at-horo were killed there.
• 13. Tiki.—A god, which appears in the Tainui genealogical descent of man from the gods. As a figure of speech the term could be rendered as “The sons of men.”
• Brave.—Obviously figurative for a warrior; but according to Te Taite a god.
• 14. Whana-ihu. Whana-rae.—Te Taite explained that these were gods. According to Tuturu the terms are descriptive and figuratively used to describe the manner in which warriors fought. “Whana,” a violent thrust or kick; “ihu,” the nose; and “rae” the forehead.
• 15. Embraced.—According to Te Taite, “moea,” slept with. In M. 125 “aitia,” copulated.
• 18. Sacred waters.—Water sprinkled with a leafy branch or twig in the ritual before battle. Te Heuheu II was the seer of the Ngati-Tuwharetoa war parties. On the occasion of a battle in Whanganui his ritual was still in progress when Papaka and Te Popo set off on a canoe. Te Heuheu called out, “Come back, you two, and wait until this leafy twig is dry.” They called back, “Let those leaves dry after us.” Te Popo died in the battle which followed this incident.
• Tumatauenga.—The God of War.
• 19. Impetuous one.—Literally, breaker of words. As explained by Te Taite, “Papaka was one who often ignored the advice of Te Heuheu, and it was in this wise his fame as a warrior spread about. But on this occasion he met his death”—at the hands of marksmen, as related by Te Wharemahihi.
• 23. The ocean was defied.—Referring to anything subject to the fury of the sea.
• 24. The sands at Puruaha.—According to Te Taite, “Te one i purua ai,” the sands where, they were halted, by men on that day. Rere Nikitini, however, states Puruaha is the name of the beach out from Te Horo. Tuturu's explanation is the same as that of Rere Nikitini. Te Wharemahihi related that it was on this beach the war parties performed their war exercises.
• Te Tupe-o-Tu and Te Hau-te-horo were pursued along the beach and they turned off, still being pursued, until they were caught and killed by Hikaka at Te Kuititanga. The chiefs, Hikaka and others, of Ngati-Maniapoto were of senior lineage to the family of Te Heuheu; hence the term “seniors” in the song.
• 29. Kauri bearing.—Te Taite's explanation is, “Like the waters of Hauraki upon which kauri was floated.” We will add to Te Taite's, the explanation by Tuturu. Tuturu relates, “This expression is by way of a tribute to the enemy who had brought about his younger brother's death.” It was a chief's mode of giving expression to his noble thoughts; there was no cursing as is the case in some songs, the song by Ahumai, Song 41, being of that order.
• 30. Me.—In some versions “au” (see Note 2).

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

(Ref.: M. 103.)

- 217

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

(Ref.: M. 103.)

• Line:
• 6. Tarahanga.—In Taupo; a hill below Pihanga, it is only a fern-covered hill.
• 10. Pihanga.—Pihanga mountain. The explanations are in Song 46.
• 14. The company of Te Pehi.—According to Te Taite. A party of Te Pehi, that is Te Pehi Tukorehu, of Ngati-Maniapoto. The following note is by Pei Te Hurinui: This, perhaps, is a reference to the sub-tribe of Te Heuheu; now known as Ngati-Turumakina, but who were called Ngati-Te Pehi in the time of Te Heuheu II. The context of this verse of the song indicates that “The company of Te Pehi” were not in favour of a permanent union of Niho (the authoress) with Te Heuheu.

- 218

(Na Pei Te Hurinui nga whakamarama.)

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

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

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

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

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

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

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

- 219

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

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

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

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

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

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

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

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

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

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

Ko te tino korero ia na Rangiuia tenei waiata.

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

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

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

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

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

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

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

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

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

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

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

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• Line:
• 1. Each day, etc.—According to McGregor this line is “E rangi au he tatari, e raro au he mahara (mahara—meditate, think). According to Tuturu, “He rangi au he aroha, he raro au ka mahara” (aroha—grieve).
• 3. Far o'er the land.—According to Tuturu “Ka tu mai kei runga,” stands above.
• 6. Abreast, etc.—In McGregor's, “Ki Whangai-whanga, ki hauhau tonu atu”; according to Te Taite, “Ki Whangaiwhanga rawhiti ki Auahitunui.” According to Tuturu, “Ka hangai nga whanga o Hauaitunui, aue!” Bearing onward abreast of the bays of Hauaitunui, alas!
• 8. Tutehurutea.—Tutehurutea was a well known East Coast personage, who was said to be a grandson of Materoa, the son of Tamaihu; who married Uetuhiao and had the family of Te Atau and his younger brothers, who were designated The Red Dogs of Uetahiao.
• 9. Mangarara.—At Uawa, Tologa Bay.
• 10. Almost.—According to Tuturu, “kia,” in order that.
• 14. You did not linger.—In McGregor's, “te ia ki Toranga iho.” That is a mistake in writing by the one who wrote it. According to Tuturu, “Ka tupeke na koe ki Tarewaiho,” “You leaped forth to Tarewaiho.”
• 18. Will return.—Tuturu's version is, “te hoki mai.” The substitution of “e” with the negative “te” would require a reconstruction of the sentence to read, “Unlike the lusty sneeze he will ne'er return.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Family Tree. Hoturoa, Hotuope, Hotumatapu, Motai, Ue, Raka, Kakati, Tawhao, Turongo, Raukawa, Rereahu, Maniapoto (M), Kinohaku (F), Te Rongorito (F), Te Kawa-iri-rangi, Tangaroa-kino, Huitao (M), Rungaterangi, Tukemata, Whakapau-Tangaroa, Hae-tapu-nui, Parekarau, Kahui-Tangaroa, Kapu-manawa-whiti

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

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