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Volume 66 1957 > Supplement: Nga Moteatea, Part I, p 230-312
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- 1
 NGA MOTEATEA
Part I
- 230 68. HE WAIATA AROHA
(Ngati-Te Kanawa, Ngati-Maniapoto)
E ki ana a Te Taite, i rongo ia, na te wahine a Te Kanawa-whatupango o Ngati-Maniapoto tenei waiata, no nehera. Kei nga waahi katoa o te motu e waiatatia ana. Kei te pukapuka a White (W. 6/241—English) e kiia ana “He waiata na Te Kaha, no Ngati-Tawarere, mo Te Haupa i mate kongenge.” Kei taua wharangi o tana pukapuka te tuhinga a White i te waiata nei ki te reo pakeha. Na Pei Te Hurinui enei whakamarama e whai ake nei: Ko Ngati-Te Kanawa he hapu no Ngati-Maniapoto; ara ko nga uri o Te Kanawa. He tupuna toa ki te pakanga koi ra i takea ai tona ingoa a Te Kanawa-whatupango. Kei a Ngati-Maniapoto, Waikato, Ngati-Tuwharetoa, me Ngati-Kahungunu nga uri o tenei tupuna i naianei. Koinei te whakapapa:—  Family Tree. Maniapoto, Te Kawa-iri-rangi, Rungaterangi, Uruhina, Te Kawa-iri-rangi (II), Te Kanawa
(Ref.: S. 70; B. 3/100; W. 6/241.) NGA WHAKAMARAMA
68. A LOVE SONG
(Ngati-Te Kanawa, Ngati-Maniapoto)
Te Taite said that he heard this song was by the wife of Te Kanawa-whatupango of Ngati-Maniapoto, and that it is an ancient one. It has a wide vogue throughout the land. In the book by White (W. 6/241—English) it is recorded as “A song by Te Kaha, of Ngai-Tawarere, for Te Haupa who died of old age.” On that page of his book White has an English translation of the song. The following explanation is by Pei Te Hurinui: The Ngati-Te Kanawa is a subtribe of Ngati-Maniapoto; and is the name given to the descendants of Te Kanawa. He was a warrior ancestor, and it was on that account the name was given to him of Te Kanawa-whatupango, Te Kanawa-of-the-baleful-eye. The present day descendants of this ancestor are to be found among the tribes of Ngati-Maniapoto, Waikato, Ngati-Tuwharetoa, and Ngati-Kahungunu. This is the genealogy:— (See Maori text for genealogy)
It was a chilling cold (I felt) as I peered within the house,
Move closer, O Ngara, and embrace as a friend; Thou art the loved one, indeed, now gone afar off. All I now await is the company of Te Oikau, 5 So that I might be taken onward to the resting-place Of Karewa out yonder; too distant for me to see? Think oft, O loved one, of your bed mate, Who lies, as you now see, upon a heap of nettles, Brought here from afar, from the land of Whakatu; 10 That was where our comrades strove mightily. So what cause is there that my bowels are so pinched? Like a severe ache within is this indeed. It was your flushed face I saw for a moment, Ere you disappeared into the abyss of Te Waro. 15 Come forth Tawera, as the morning star, Come forth to your maiden beloved; Let it not be said, there was a stone left In the trench you dug O Te Paea. Where were you in the very beginning? 20 There might then have been a manly embrace; And this canoe would not have been rent asunder, In the swirling current, and eddying seas, Alas! Alas! Alas, O my heart! NOTES
69. HE WAIATA AROHA
NA ?
Ko tenei waiata i taia ki “Nga Moteatea” (Hori Kerei) p. 178; kei reira te whakamarama, he mea tuku mai taua waiata e Hone Heke ki a Kawana Hori Kerei i roto i tana reta, i mua tata atu i te matenga o Heke. I tukua atu te waiata nei i roto i Te Toa Takitini ki te kimi haere i nga whakamarama tika. Na Pei Te Hurinui nga whakamarama i muri o te waiata nei. (Ref.: M. 178.) NGA WHAKAMARAMA
I uia ai te tangata nana tenei waiata he mahara no Apirana he waiata tawhito, pea, na Hone Heke i whakawhitiwhiti nga kupu mo tana reta. - 233 69. A SONG OF REGRET
This song was published in “Nga Moteatea” (Grey) p. 178; and it is there explained that the song was sent by Hone Heke to Governor Grey by letter, just before the death of Heke. It was published in the Toa Takitini with an invitation for explanatory material to be sent in. The explanatory notes given after the song are by Pei Te Hurinui. (Ref.: M. 178.)
How oft bitter words fall needlessly from the lips
Now is heard the paddle song of Te Rehu from above. There is fear within the dreadful tidings; For I was unmindful of the shelter of Ngapuhi. 5 Is Heke to be confined within the entangled woods? Unheeded were the deeds of Rarotini. You yourself remained always with your friend; And your kindly footsteps ne'er did come to me, As a token that you were inclined my way. 10 The dividing line was the hill of Kinikini; And stormy winds blew upon the heights at Hikurangi, Where ends the trail of the beloved of Mokau. Let me, unsung, plunge into the hereafter of the dead; Rather than fix my mind on Morianuku, 15 Where my true love of yesteryear awaits my embrace. NOTES
The authorship of this song was questioned because Sir Apirana Ngata thought that, perhaps, it was an old song in which Hone Heke had substituted various words for the purpose of his letter. - 234 70. HE WAIATA AROHA
(Ngati-Raukawa)
Na Te Taite Te Tomo raua ko Rere Nikitini i whakamarama. Ko te Topeora ano tenei nana era atu waiata. Ko te kaupapa i taia ki “Nga Moteatea,” p. 220 (Kerei) e rereke ana i tenei e whai i raro iho nei. Na Te Taite raua ko Rere i homai tenei. (Ref.: M. 220.) NGA WHAKAMARAMA
70. A SONG OF LOVE
(Ngati-Raukawa)
The explanations are by Te Taite Te Tomo and Rere Nikitini. Topeora of this sons was also the authoress of other songs. The text published in Grey's “Nga Moteatea,” p. 220, differs from the one given below. Te Taite and Rere contributed the present text. (Ref.: M. 220.)
Let me here abide
As a canoe landing-place, And for the paddle splashing By Te Ahu-karamu, 5 When he comes within the headland Of Okatia over yonder! The waves are curling
Out there at Otaheke, Where the ships do sail 10 Of you, O Te Waihaki, To where I but faintly see The hills at Rangitoto. Could it be supposed
I might swim over there 15 Across these wide seas? I would rather be placed Upon a tarawhata raft Than drift about with the tide. I would then be as a kite aloft
20 Which can be hauled down With a cord of twisted fibre. A notorious one, indeed, am I. Because of my heart's desires, And so utterly consumed with love. NOTES
71. HE TANGI MO TE WANO
(Ngati-Apakura)
(Na Te Taite Te Tomo i whakamarama. Na Pei Te Hurinui i whakatikatika.) I te tainga tuatahi o te waiata nei i kiia e Te Taite na Rahi tenei waiata. Ki nga korero a Rore Erueti o Ngati Mahanga me Ngati-Apakura ko Rangiamoa ke te ingoa o te wahine nana te waiata nei. Ko Ngati-Apakura he iwi nui tonu no roto i nga iwi o Waikato. Hei tungane whanaunga a Te Wano ki a Rangiamoa, no Ngati-Apakura ano. He whanaunga i nga whakapapa a Te Wano ki a Rore Erueti. Ko nga whenua i noho ai a Ngati-Apakura ko Rangiaohia, ko Ohaupo, ahu atu ki te awa o Waipa i te takiwa ki Pirongia. No muri i te pakanga ki Orakau i te whawhai i Waikato i te tau 1864 ka pana a Ngati Apakura e nga hoia i o ratou kainga; i muri iho ka murua o ratou whenua. Kaore a Ngati-Apakura i mau pu i te wa o te whawhai ki Waikato. Kei te pukapuka a James Cowan The Old Frontier, nga korero mo te ahua o te noho a tenei iwi i Rangiaohia i nga tau o mua atu i te pakanga; kei reira nga korerotia mo a ratou mahi ahu-whenua. I te wa i pana ai a Ngati Apakura ka ahu etehi o ratou ki te takiwa ki Taupo. No Titiraupenga ka mea a Te Wano kia piki ratou i te maunga kia kite mai ano ia i te wa kainga. No runga i Titiraupenga ka mate a Te Wano; ka tanumia ki reira. Te haerenga atu o Ngati-Apakura i Titiraupenga ka noho ki Waihi me Tokaanu. No reira ka pangia e te mate karawaka, ka matemate to ratou nuinga. Ko Hongihongi Kapara, e tamariki ana i taua wa, tetehi o nga oranga o taua wahanga o Ngati-Apakura. Na Pei Te Hurinui nga whakamarama i runga ake nei. Ko te whiti tuatahi o te waiata nei te mea e tino waiatatia ana; e kiia ana hoki e etahi na Te Kooti Rikirangi. Kei te waiatatia ano te whiti tuarua, engari kaore i te whanui te mohio o te tangata ki tera. Ko te whiti tuarua e kore e taea te kawe na etahi iwi ke; a ko taua whiti kei roto i te pukapuka a McGregor (S. 17 and 18) a i etahi hoki e waitohutia i raro nei. Na Apirana enei whakamarama kua tuhia ake nei. Ko nga whakamarama a Te Taite e puritia ana hei tuhi ki konei ko enei e whai ake nei. Na Takarea raua ko Te Kahui, he tuahine ki a Te Heuheu Tukino, M.L.C., a na Te Iwiheke, he wahine rangatira no Ngati-Tuwharetoa i korero te waiata nei ki a Te Taite. Ko Wenerata a Te Heuheu he tamahine na Te Heuheu Iwikau, ki te waiata haere i tenei waiata i te rohe o Ngati-Tuwharetoa; na rira ka pohehetia nana tonu taua waiata. Ko te kaupapa i raro nei na Te Taite i tohutohu. (Ref.: S. 1/17 and 18; S. 2, 60; B. 3/161, 4/71; W.L.W. p. 109; T. Turi p. 12.) 71. A LAMENT FOR TE WANO
(Ngati-Apakura)
(Explanations by Te Taite Te Tomo. With corrections by Pei Te Hurinui.) In the first edition Te Taite Te Tomo gave the authoress of this song as Rahu. According to Rore Erueti of Ngati-Mahanga and Ngati-Apakura the real authoress was Rangiamoa. Ngati-Apakura is one of the principal tribes of Waikato. Te Wano was a male cousin of Rangiamoa, who was also of Ngati-Apakura. Te Wano was a relative, in the tribal genealogy, of Rore Erueti. The lands occupied by Ngati-Apakura were Rangiaohia, Ohaupo and lands extending to the Waipa River in the direction of Pirongia. It was after the Battle of Orakau of the Waikato War in the year 1864 when Ngati-Apakura were expelled by troops from their homes; and later on their lands were confiscated. The Ngati-Apakura were never armed and took no part in the Waikato War. In the book by James Cowan, The Old Frontier, are given accounts of how these people lived during the years just prior to the outbreak of war; and their farming activities are described. When the Ngati-Apakura were expelled, a section of them trekked off in the direction of Taupo. At Titiraupenga Te Wano asked his people to climb the mountain so that he might have a view of the land in the direction of their home. On Titiraupenga, Te Wano died and was buried there. From Titiraupenga the Ngati-Apakura went on and settled at Waihi and Tokaanu. There they were afflicted by karawaka (some form of epidemic) and most of them succumbed. Hongihongi Kapara, who was an infant at the time, was one of the survivors of this section of Ngati-Apakura. The foregoing explanations are by Pei Te Hurinui. The first verse of the text of this song is the one which is generally sung; and has been attributed by some to Te Kooti Rikirangi. The second verse is also sung by some, but there are not many who are familiar with it. The second verse cannot be claimed by other tribes; and this verse was recorded in McGregor's book (S. 17 and 18) and in other collections as noted hereunder. The explanations by Te Taite which finds a place in these notes are as follows:—It was Takarea and Te Kahui, sisters of Te Heuheu Tukino, M.L.C., and also Te Iwiheke, a lady of the Ngati-Tuwharetoa aristocracy, who contributed to Te Taite's knowledge of this song. Wenerata Te Heuheu, a daughter of Te Heuheu Iwikau, popularised this song among the Ngati-Tuwharetoa; and on that account it was mistakenly thought that she was the authoress of the song. The text given below was contributed by Te Taite. (Ref.: S. 1/17 and 18; S. 2, 60; B. 3/161, 4/71, W.L.W. p. 109; T. Turi p. 12.)
Gently blows the wind from the north
Bringing loving memories Which causes me here to weep; 'Tis sorrow for the tribe, 5 Departed afar off to Paerau. Who is it can see, Where are my friends of yesteryear, Who all dwelt together? Comes now this parting 10 And I am quite bereft. Come then, O rain, pour down,
Steadily from above; Whilst I here below pour forth A deluge from mine eyes. 15 Sleep on, O Wano, on Tirau, The barrier to the land, Stretching forth to that home Which is now forsaken. Here we now are cast upon 20 The rocky shores of Taupo, Stranded upon the sands at Waihi, Where dwelt my noble sire, Now placed in the charnel-house on Tongariro. Like unto the abode wherein we sleep. 25 Return, O my spirit, to the thermal pool Of renown, at Tokaanu, To the healing-waters of the tribe For whom I mourn. NGA WHAKAMARAMA
NOTES
72. HE TANGI
NA ?
Ko tenei waiata kei te takiwa o te rawhiti e waiatatia ana, kei nga iwi o Matatua, kei te Whanau-a-Apanui, kei a Ngati-Porou; engari ko to Ngati-Porou mohio ki taua waiata na te Whanau-a-Apanui. E rua nga whiti e tino waiatatia ana, ko te whiti tuatahi, ko te tuarua. Ko te whiti tuatoru i kitea ki te pukapuka a McGregor (S. 109, 180). I nga pukapuka kua perehitia kaore i noho nga whiti nei i te wahi kotahi, a tera e maharatia he waiata ke tetahi, he waiata ke tetahi. Ko te whiti tuatahi kei “Nga Moteatea,” p. 237, kei McGregor (S. 39). Ko te whiti tuarua kei “Nga Moteatea,” p. 416, a kei McGregor (S. 109). Kei te pukapuka a Tiwana Turi aua whiti e rua, kaore te whiti tuatoru. Ko te kaupapa e mau i raro ake nei i whai i to “Nga Moteatea,” he wahi ririki nei i whakatikatikaia. Kei te B. 3/28 te whiti tuarua na Paitini Wi Tapeka (Te Whatu) o Tuhoe i korero ki a Te Peehi (Elsdon Best). E ki ana a Paitini na Tikina taua waiata mo Te Umuariki, he rangatira no Tuhoe. Ko Tikina te whaea o Te Whenuanui, he rangatira no Tuhoe. Ko nga whakamarama o te waiata nei kei te ngaro. Ma nga tangata e marama ana e tuku mai. He waahi iti nei i whakatikatikaia e Pei Te Hurinui o te noho o etehi o nga kupu o te waiata nei. (Ref.: M. 237 and 416; S. 39, 76 and 109; T. Turi p. 21; B. 3/28 and 216.) 72. A LAMENT
BY?
This song is sung among the people of the East Coast, the people of Matatua, Whanau-a-Apanui, and Ngati-Porou; Ngati-Porou's knowledge of it came from the Whanau-a-Apanui. There are two verses usually sung, the first and second. The third verse was found in McGregor's book (S. 109, 180). In all published collections all the verses are not found together, and each verse could very easily be taken as a separate song. The first verse is in Grey's “Nga Moteatea,” p. 237, McGregor's (S. 39). The second verse is in Grey's “Nga Moteatea,” p. 416, and in McGregor's (S. 109). In Tiwana Turi's manuscript both verses are recorded, but not the third. The text given below follows the text in “Nga Moteatea,” with some minor corrections. In B. 3/28 the third verse was contributed by Paitini Wi Tapeka (Te Whatu) of the Tuhoe to Elsdon Best. According to Paitini the song was by Tikina for Te Umuariki, a chief of the Tuhoe tribes. Tikina was the mother of Te Whenuanui, also a chief of Tuhoe. Explanatory material for the song is lacking. Anyone having any knowledge of it is invited to write and forward same. A minor alteration in the arrangement of some of the words was made by Pei Te Hurinui to the text of the song. (Ref.: M. 237 and 416; S. 39, 76 and 109; T. Turi p. 21; B. 3/28 and 216.)
Behold Tariao is elevated on high,
Rising o'er the ridge at Rangiao. The urge to wander likewise thrusts outwards. Because of an eventful day thoughts are unsettled; 5 From mine eyes tears burst forth unbidden; In this dismal state I am as one distracted, With sorrow for the loved one of a bye-gone day. 'Tis enough, O Awa, that memories oft do come, For it seems the one I embraced has departed afar off. 10 In the distance is the obtruding range across The path to your native land, to prevent love's return. Like water was the worthless blood, Which came forth and flowed outwards; What was it that caused it to rush forth? 15 Pierced, perhaps, by the demon's arrow Of you, O Tauwhare, as it screamed at the peak Of Taumata-maire; in vain mine eyes Look longingly for you, O Te Heka. O spirit remain there and cease your visitation; 20 For this is not the oft frequented diving pool, 'Tis a canoe quite broken and I must board the ship, “Puke-ki-Oihi,” so that this longing may cease. Hasten the morn so that the birds may sing;
For cold and comfortless is my couch. 25 Where is the loved one I cherished dearly? Alas, departed afar off to embrace a perfumed one, For 'twas you, O maiden, who lured him away, Leaving this body naked like a charred tree trunk Standing starkly in Te Tipi forest yonder. 30 When will you, O Tua, set forth on your journey And hasten to the waters of Hauraki over yonder? There to enter the house of Tiaho, And take from Oke that which may now be taken freely. Why be angry? The body still belongs to you. NGA WHAKAMARAMA
35 Sink down, O sun, and disappear into the abyss;
Let us together be quite hidden, With this body which oft embraced my loved one. I am, alas, a passing jest on every lip. I still do cherish fond memories, dear one, 40 Of our wedded life which all did see. Like heavy dew is this upon my tear-dimmed eyes, With this love for my departed loved one. This comes, O sir, of an abiding love. Would I were a broken canoe that might be mended. NOTES
73. HE TANGI MO TE KOROHIKO
(Ngai-te-Rangi)
Ko tenei waiata i taia ki “Nga Moteatea” (M. 69), a ki te pukapuka a McGregor (S. 2/59). Kei reira e whakamaramatia ana he tangi na Tupaea mo tona teina mo Te Korohiko. Ko Tupaea he rangatira nui no Ngai-te-Rangi, no Tauranga. E tukua atu ana ki te hunga e mohio ana ki ona tikanga o tenei waiata, kia whakamaramatia mai. Kei te waiata nama 50 e whakahuatia ana a Te Korohiko. Na Apirana enei whakamarama i runga ake nei. Ko te kaupapa kua tuhia ki raro iho nei gaore i te whai i to te tainga tuatahi; engari ko te kaupapa nei na Marata Turau, o te whanau a Hitiri te Paerata, o Ngati-Te Kohera, i homai ki a Pei Te Hurinui. Ki tana korero koinei te kaupapa ki a Ngai-te-Rangi. (Ref.: M. 69; S. 2/59.) NGA WHAKAMARAMA
73. A LAMENT FOR TE KOROHIKO
(Ngai-te-Rangi)
This song was published in Grey's “Nga Moteatea” (M. 69) and also in McGregor's collection (S. 2/59). It is there described as a lament by Tupaea for his younger brother, Te Korohiko. Tupaea was a notable chief of Ngai-te-Rangi, of Tauranga. It is being published here for the benefit of the people who know this song; the motive for it and the explanations are invited. In Song 50 there is mention of Te Korohiko. The foregoing is by Sir Apirana Ngata. The text given here does not follow that of the first edition; the text is contributed by Marata Turau, of the family of Hitiri Te Paerata, of Ngati-Te Kohera, to Pei Te Hurinui. According to this informant this text is the Ngai-te-Rangi one. (Ref.: M. 69; S. 2/59.)
Twinkling unheeded is that star in the heaven,
It is Meremere at which I oft do glance; Low hung is Kopu in the early morn, Would it were my brother returning. 5 My noble one, alas, has fallen from my arms;
I let him go in the dusk of eventide To saunter forth abroad from Te Tahua, Before setting forth on the trail of war; There to stand in the forefront as a leader 10 And to leap forth boldly with the many of 'Ati-Tahu; Thus oft exposed you were to the Demon's fire; With its flaming powder from a distant land; This gives me cause to exclaim, ah me, this pain, alas! You were slashed about by a foreign blade,
15 And your body's essence floated upon Kaituna; Placed aloft thou art, O Sir, upon the altar, Let me but hear thee, O comrade, even your breath, Ere the coming of the dawn o'er yonder. You are to be taken back to the lonely strand 20 Outside of Tauranga; where your sons Will place you gently amidship of the canoe; There to gaze upon your countenance so fine, Your once glowing face emplumed with toroa from the sea, A rare toroa it was from the summit of Karewa yonder. NOTES
74. HE TANGI MO NGATI-PAREKAWA
(Ngati-Tuwharetoa)
(Na Te Taite Te Tomo nga whakamarama.) Ko tenei waiata mo te matenga o Ngati-Parekawa, hapu o Ngati-Tuwharetoa, i a Ngati-Tamatera o Hauraki ki Piripekapeka, he pa kei te taha hauauru o Taupo, kei tetahi o nga peka o Rangitukua, e tuku iho ana ki te moana. He whanaunga a Hihitaua ki a Ngati-Parekawa. He mea whakaware e te taua ka mate a Ngati-Parekawa. Kaore hoki to ratou pa e taea ake; na, ka whakawaia kia hekeheke iho. Ko Kokopu i te taha o Taupo, e whakatangi ake ana i tona putatara, he whakatupato ake ki te pa. Kotahi i rere ko Pahu. Ka heke iho te iwi ra ki te taua i raro, ka hopuhopukia, ano “he parera i te mahanga.” Ka hereherea ki te taura, ka takina ki runga i nga waka. Kei reira te wahi i poreterete ai. Ka whakawhitia ki rawahi o te moana ki Motutere; kei reira ka patupatua. I te taniga tuatahi kaore he whakamarama a Te Taite mo Meremere e whakahuaina nei i te rarangi tuatahi o te waiata. Ko nga whakamarama e whai ake nei na Rev. Tuturu Hone Teri i korero ki a Pei Te Hurinui:— Ko Meremere he tupuna no Ngati-Tuwharetoa. Koinei te whakapapa:—  Family Tree. TUWHARETOA, Rakeihopukia, Taringa, Tutetawha I, Te Rangiita=Waitapu, —Parekawa, —Te Urukaihina, —Te Piungatai, —Toreiti, —Tamamutu, —Manunui, —Meremere, —Tutetawha II, RAUKAWA, Takihiku, Upokoiti, Te Atainutai
Ki te korero a Tuturu na nga uri ke o Meremere nga putake o nga pakanga o mua atu i whai take ai te haere mai o te ope a Te Hihitaua; ka tahuri atu nei patu ke ana i a Ngati-Parekawa. Ko nga uri o Meremere i roto i te pa i Whakatara i taua wa. Kaore i taea te whakaeke e te ope a Te Hihitaua. Otira i mate tetehi o ana tino toa ki reira; he mea pere mai na tetehi o Ngati-Tuwharetoa i roto i Whakatara. Ko te hekenga mai tena o te taua a Te Hihitaua ka whakapaea a Ngati-Parekawa ki roto o Piripekapeka. Kei runga i enei whakamarama katahi ka marama te tikanga o te kaupapa korero i nga rarangi e rua tuatahi o te waiata nei; “Noho noa Meremere, etc.”, ara ka noho kore raruraru noa nga uri o Meremere. Ko te whakahua i te ingoa o Meremere i roto i te waiata nei he kupu whakarite mo te katoa o ona uri. (Ref.: M. 227.) 74. A LAMENT FOR NGATI-PAREKAWA
(Ngati-Tuwharetoa)
(Explanations by Te Taite Te Tomo.) This lament was for the killing of Ngati-Parekawa, a sub-tribe of Ngati-Tuwharetoa, by Ngati-Tamatera of Hauraki at Piripekapeka. Hihitaua was the leader of the war-party. Piripekapeka was a pa, fortified place, on the western side or Lake Taupo, sited upon one of the leading spurs of the Rangitukua hill, close to the shores of the lake. Hihitaua was related to the Ngati-Parekawa. The war-party overcame the Ngati-Parekawa by deceit. Their fortified position was impregnable; and thus deceit was resorted to to induce them to leave and descend. Kokopu (the author of the lament), at the time, was by the lakeside, playing upon his putatara (trumpet), and conveying a warning to those within the pa. Only one of the garrison, Pahu, by name, escaped. The rest descended into the midst of the war-party, and they were immediately captured, like “ducks in a snare.” They were secured by ropes and led on to the canoes. There they were treated like ducks. They were then taken across the lake to Motutere; and at that place they were all killed. In the first edition there was no explanation by Te Taite for Meremere, who is mentioned in the first line of the song. The explanations which follow were contributed by the Rev. Tuturu Hone Teri to Pei Te Hurinui:— Meremere was an ancestor of Ngati-Tuwharetoa. This is the whakapapa (pedigree):— (See Maori text) Meremere's descendants, according to Tuturu, were really responsible for the preceding battles which gave cause for the coming of Te Hihitaua's war-party; who, however, turned and killed the Ngati-Parekawa instead. The descendants of Meremere were at that time in Whakatara pa, which did not fall when attacked by Te Hihitaua's forces. On the other hand one of his outstanding warriors was killed there; he was killed with a spear thrown by one of the Ngati-Tuwharetoa from the Whakatara pa. Te Hihitaua's war-party then moved off and besieged the Ngati-Parekawa in the Piripekapeka pa. The foregoing explanation will clear up the meaning of the first two lines of the song. The name of Meremere is used in the (old-time Maori) figurative manner in the song to embrace all his descendants. (Ref.: M. 227.)
Carefree is Meremere, as if he were not the man
Always so persistent, always headstrong, Who deflected hither the fate of witless ducks Of Rau-maroro (the expert fowler). 5 Ye should not have descended to that open place, Heedless of the friendly warning. Ye were told oft to take refuge elsewhere From the night of strife returning from beyond Manuka. Why then blame the progeny of Te Tahiwi? 10 Hihitaua the deceitful fighter, NGA WHAKAMARAMA
Evil-minded son, progeny of Te Huia;
He, with Rangitaiki, and Te Wiwini-o-rongo Smote treacherously, when twas thought to be a deliverance. Come then, O winds of Punaweko 15 So that misfortune may beset The pathway upon which ye all went, Across the glistening waters of Pare-tuiri At that dangerous crossing, Where Te Wharaunga will be stared at defiantly, 20 Indeed, your heads will not have tumbled in vain. Verily, quite forgotten, O Raha, was your proneness To seek always some cause for strife, Hence (were they) dispatched to the night like dipping ducks; Forgetful, too, not to answer with the proverb, 25 “Is the God (of War) our kin that we should be so witless?” Your ancestors were wise in the art of deception. Now comes this thing, This most feared thing, a battle to the death, Lured forth like dogs, taken as a food offering 30 In payment for the deeds of Te Riupawhara; For Wahine-iti, for Pataua, and for Te Hau-o-Tarankai, And because of that rocky pinnacle of Te Rangimaheu, (Which defied them) up there at Whakatara. It was within Motutere ye all were herded; 35 Unresisting, ye were all tied together, No words were uttered, before Tahuna ate his fill, Thus magnifying this ignoble deed. NOTES
75. HE ORIORI
(Ngati-Tuwharetoa)
I te tainga tuatahi o tenei oriori i kiia e Te Taite Te Tomo na Te Huaki, no Ngati-Tuwharetoa. Ko tona kainga i Poaru, kei runga atu o Pukawa, Taupo ki te Hauauru. He popo nana mo tana tamaiti mo Tutetawha. No te 10 o nga ra o Akuhata, 1954, ka korerotia mai e te tama a Te Taite, e Turau ki a Pei Te Hurinui, ki te korero a Ha Moetu ki a ia na Whakaawe, no Ngati-Tuwharetoa ano, tenei oriori. He mea whakatikatika te whakanohonoho o nga rarangi me nga whiti na Pei Te Hurinui kia hangai ki te kaupapa i homai ai e Turau. Nana hoki etehi o nga whaka-marama i muri o te waiata nei i whakawhanui atu. (Ref.: M. 46.) NGA WHAKAMARAMA
75. A LULLABY
(Ngati-Tuwharetoa)
In the first edition Te Taite Te Tomo stated this lullaby was by Te Huaki of Ngati-Tuwharetoa, and that his home was at Poaru, above Pukawa on the western side of Lake Taupo. This was a lullaby for his son, Tutetawha. On the 10th of August, 1954, Turau, the son of Te Taite, told Pei Te Hurinui that according to Ha Moetu statement to him this lullaby was by Whakaawe of Ngati-Tuwharetoa. The arrangement of the lines and verses have been corrected by Pei Te Hurinui in accordance with Turau's version. He is also responsible for some additional explanatory material. (Ref.: M. 46.)
O son who was sought diligently,
Hauled upwards from the womb of Mother Earth, And who came forth with the sun from the bowl of night! Thou wilt not be seen on the heights of Okahukura, 5 Until thine footsteps resound and they are heard by your elders, Recalling them to this mortal world. Art thou really crying? Art thou cold?
Ay, 'tis because of thine emergence in the depths of winter, Although we embrace the spark of Mahuika 10 There is no warmth. Here, O son, is the dedicated house of the dogskin cloak,
Of your seniors; wherefore, with Tamore suspended from your For your adornment, you are now to arise. [neck Your canoe is Whakatere-Kohukohu, to paddle across the waters, 15 And make landfall at the headland of Kawakawa. Joyful voices come from the women's house of Tikina and Takaia. Stride forth then across the sandy beach of Okokako. Hurry onwards past the river's mouth at Otutira, Where you will be seen by Te Rangikaiwhiria. 20 That is the pathway for your proud journey to Whakapipi; Go merrily on your way to the farther side of Mata-tukerehanga, to Te Raupo, And the people there will be astounded by your coming from the north. When wilt thou hasten onwards with your staff of Te Remu-o-te-
There to enter the house of Te Rawharitua, [huia? 25 Who will welcome you on the river bank at Whanganui. Turn your face to the hills of Hauhungaroa.
Proceed and open wide the arm-pits of your grand-dam. Displayed for all to see will then be Te Rangaranga-na-Maui, Appropriate gifts will be made to you ere your return. NOTES
- i NGA MOTEATEA
Part I
- 256 76. HE TANGI MO TE MATENGA I TE IKA-A-RANGANUI
(Na S. Percy Smith i whakamarama) Na Puriri o te Uri-o-hau, hapu o Ngati-Whatua, i korero tenei waiata ki a S. Percy Smith, a taia ana e tera ki te J. 10/36, a ki te Wars p. 346. He tangi tenei mo te matenga nui o Ngati-Whatua i a Hongi Hika ki Te Ika-a-Ranganui. Kua taka te whakatipuranga i pakanga ai a Ngati-Whatua ratau ko nga hapu e piri ana ki a ratau, e noho ra i Kaipara, i te Wairoa (Dargaville), i Kaihau, i te Takutai i Ripiro ki Maunganui, e pakanga ana a Nga-Puhi. Ka toro haere ena pakanga. Ko te hinganga nui o Nga-Puhi ia Ngati-Whatua i Moremunui i te tau 1807, kaore ano te pu i tae mai i tera wa. Na tata tonu ka mau a Hongi Hika i reira, na te horo ki te rere ka ora; engari i mate etahi o tona whanau, o ona whanaunga. E kiia ana ko te take nui tera i haere ai a Hongi ki Ingarangi i te tau 1820, he kimi pu, hei ngaki i te mate o Nga-Puhi, hei huna i a Ngati-Whatua. He maha nga whawhai a nga iwi nei ki a raua i muri iho; otira no te tau 1825 katahi ano ka anga nui te pakanga a Hongi ki a Ngati-Whatua. Ko te Ika-a-Ranganui tena. Ka haramai a Hongi Hika me tana ope e rima rau, he pu katoa; ka noho atu a Ngati-Whatua, tona mano, e rua ano nga pu, e ai ki te korero. He iwi toa a Ngati-Whatua; a tata tonu ka whara i a ratau a Nga-Puhi. Kati, he aha ta te rakau Maori ki te pu o tawhiti? Rere ana te toto o Waimako i taua ra, puni ana te wai i te tinana tangata. Ko nga korero o tenei pakanga kua tuhia e Percy Smith ki te J. 10/36, a ki te Wars pp. 329-352. (Ref.: J. 10/36; Wars 346; Trans. S.P.S.; Wars 347; J. 10/37.) 76. A LAMENT FOR THE DEFEAT AT TE IKA-A-RANGANUI
(Explanations by S. Percy Smith) This song was contributed by Puriri of the Uriohau, a sub-tribe of Ngati- Whatua, to S. Percy Smith, who published it in J. 10/36, and also in Wars p. 346. It is a lament for the severe defeat suffered by Ngati-Whatua at the hands of Hongi Hika at the battle of Te Ika-a-Ranganui. A whole generation had been involved in the wars of Ngati-Whatua and its sub-tribes, who occupy the territory embracing Kaipara, Te Wairoa (now Dargaville), Kaihu and the coastal region extending from Ripiro to Maunganui, against the Ngapuhi. These wars became very widespread. The greatest defeat of Ngapuhi at the hands of Ngati-Whatua was at Moremunui in the year 1807, and that took place before the introduction of fire-arms. Hongi Hika barely escaped with his life at that battle, only his fleetness of foot saved him; but some of his family and relatives were killed. It is said that this was the main reason why Hongi went to England in 1820, in search of fire-arms, to avenge the defeat of Ngapuhi, and to decimate Ngati-Whatua. There were several battles between these tribes subsequently; but it was not until the year 1825 that Hongi made a determined onslaught against Ngati-Whatua. That was in the battle of Te Ika-a-Ranganui. Hongi Hika came with a force of five hundred; the Ngati-Whatua opposed them with a thousand men, and, according to accounts, they had only two muskets. Ngati-Whatua were a brave people; and they nearly defeated Ngapuhi. But, what could Maori weapons do against fire-arms at a distance? Blood ran in the waters of Waimako on that day, and its flow was impeded by the bodies of the slain. The account of this battle has been recorded by Percy Smith in J. 10/36 and in Wars pp. 329-352. (Ref.: J. 10/36; Wars 346; Trans. S.P.S.; Wars 347; J. 10/37.)
Behold the moon has risen o'er the horizon!
O Pewa thou heavy sleeper! Cease your slumbers! Arise and stand forth, that we two many stand Upon the breastwork, there to await 5 Te Kauwhakatau, and the many of Ati-Waka Take this your firearm, 'tis Wehi-ki-te-rangi; Take this your other firearm, 'tis Te Ata-o-Kaihihi: Lest your comrade become covetous, And you both be cast into the house of the glutton. 10 Your renowned sire was Tama-na-tina; He it was who raised the paddle aloft On the voyage to Tapuae-nuku, Leaving behind a trail of blood Crying to high heaven for revenge 15 For the heaped-up chieftains above Kaiwaka, Where they were portioned out like a fish harvest. Proceeded (he) then aboard the ship
Because of Koriwhai, and of Moremunui. On landing, how he did rejoice to renew the combat, 20 And raise the fierce winds of Tama-na-rangi. Killed in revenge were those on the hill at Ihe. Verily, I could consume the brains of Hongi. You all did proceed by the pathway of Tane in the midst
Of the conflict which ebbed and flowed within Waimako, 25 The sleeping-place of the tribe, alas. NGA WHAKAMARAMA
NOTES
77. HE TANGI MO TE KURU-KANGA
(Ngati-Hinemihi, Ngati-Tuwharetoa)
(Na Te Taite Te Tomo i whakamarama) Ko Haruru no Ngati-Hinemihi no Ngati-Waewae, hapu o Ngati-Tuwharetoa. He tangi tenei nana mo tana tane mo Te Kuru-kanga, no Whanganui; ko te pa o taua tangata ko Te Kiritai, e tata ana ki Moutoa. I tangihia iho e Haruru i Marae-kowhai, i roto i te awa o Whanganui.  Family Tree. Haruru=Te Kuru-kanga, Haruru (2), Mariana=Te Pakeha, Pipi=Iwikau, Te Oti Kati=Rihi, Toro Iwikau
He mokopuna a Iwikau na Te Heuheu Iwikau. (Tirohia te Waiata 60.) (Ref.: M. 62; S. 71; Tr. 13/77; W. 6/23.) NGA WHAKAMARAMA
77. A LAMENT FOR TE KURU-KANGA
(Ngati Hinemihi, Ngati-Tuwharetoa)
(Explanations are by Te Taite Te Tomo) Haruru was of Ngati-Hinemihi and Ngati-Waewae, sub-tribes of Ngati-Tuwharetoa. This is a lament by her for her husband. Te Kuru-kanga, of the Whanganui; whose pa was Te Kiritai situated near Moutoa. This lament was sung for Haruru at Marae-kowhai, in the valley of the Wanganui River. (For genealogy see Maori text) Iwikau was a grandson of Te Heuheu Iwikau (see Song 60). (Ref.: M. 62; S. 71; Tr. 13/77; W. 6/23.)
The noise my nose makes is a premonition;
Should not the able-bodied also give some token? Still fastened are the ties of Te Ihonga, In like case is my affliction which abides within. 5 The eyes are inured by constant gazing at
Yon heights where there is only hoping against hope. If I were a bird, I could fly hither, But how to contrive to possess wings of one's own My heart no more with me reposes,
10 'Tis suspended from the wind-blown clouds that fly O'er the hills standing afar off; Beyond which is the spouse I love so dearly, e. Alone in the house I am consumed with longing,
For that husband now denied my life to share; 15 Severed afar off thou art, leaving me a hundred memories For which these tears do show, as they slip from mine eyes, i. NOTES
78. HE WAIATA AROHA MO TAITIMU
(Na Te Taite Te Tomo i whakamarama) Ko te Kahoki tenei nana te waiata nama 58. Ko tenei waiata ana mo Taitimu. E ki ana a Te Taite no Ngati-Tuwharetoa tera tangata. Ko te kaupapa ka taia ki raro nei ko te mea i “Nga Moteatea” (M. 123), e ki ana hoki a Te Taite, kei te tika tera. I taia ano hoki tenei waiata ki tetahi o nga pukapuka a White (W. 3/44) engari he maha nga wahi taupatupatu o tera. I taia ano hoki ki te “Waka Maori” (M.W. 11/191), engari he mea whakawhitiwhiti etahi kupu e te tangata nana i tuku ki taua pepa. (Ref.: M. 123; W. 3/144; W.M. 11/191.) NGA WHAKAMARAMA
78. A SONG OF GRIEF FOR TAITIMU
(Explanations by Te Taite Te Tomo) Kahoki the authoress of this was also authoress of Song number 58. This song is for Taitimu. Te Taite states that that man was of Ngati-Tuwharetoa. The text in this instance was taken from “Nga Moteatea” (Sir George Grey) M. 123, Te Taite having said that the text is correct. This song was also published in one of White's books (W. 3/44), but there were several discrepancies in that text. The song was also published in the “Waka Maori” (W.M. 11/191), but there were some adaptions by the person who contributed it to that paper. (Ref.: M. 123; W. 3/144; W.M. 11/191.)
O mesdames all, this is indeed a grievous thing, e,
Which has come upon me and made me comfortless and sad. If there had been but one affliction for me to bear, I could have suffered it alone abiding here; 5 But now a hundred memories arise within, e, Let me therefore drink of the outflowing waters. I am like the sacred rock at Oruanga yonder, Which oft is submerged beneath the waves, On whose crest I might be tossed out to sea, 10 Rather that than that I should rave about here in vain, Or arise with rage, for who is there to heed my woe? In my thoughts I have been drowned twice in the deep. Blow hither, O tempest, with all thy strength, e, And toss me upwards to the heavens, e, 15 Whilst you all will remain there leaping about, e. With your hands beckoning in vain, i. NOTES
79. HE WAIATA AROHA NA TE RANGIHIROA
(Ngati-Toa)
(Na Te Roore Erueti nga whakamarama) I te tainga tuatahi i kiia e Te Taite Te Tomo ko te waiata nei na Mahora o Ngati-Rora, hapu o Ngati-Maniapoto, mo Te Rangihiroa o Ngati-Tuwharetoa. Tera atu etehi o ana whakamarama, engari kei te he katoa. Na Rore Erueti o Ngati-Mahanga i homai te kaupapa ka taia ki raro nei me ona whakamarama ki a Pei Te Hurinui, i Waahi, Huntly, i te 18 o Maehe, 1947. Ko te ra tenei i mate ai a Tonga Mahuta. I waiatatia e Rore te waiata nei ki te marae i taua ra. Koi nei e whai ake nei nga whakamarama a Rore. Ko te Rangihiroa, no Ngati-Toa, te tangata nana tenei waiata mo tana wahine mo Te Herepu, he tamahine na Te Moana-taiaho he rangatira no Ngati-Mahanga o te takiwa ki Whaingaroa. Kua roa ano raua e moe ana ka tupu nga raruraru ki Kawhia puta atu ki Whaingaro. No te wa tenei i a Te Rauparaha. Ko te Rangihiroa raua ko Te Herepu i noho ki Whaingaroa. No roto i nga pakanga a Ngati Koata me Ngati-Toa ki roto o Whaingaroa ka haere atu te ope a Te Rauparaha i Kawhia ka patua a Te Moana-taiaho me etahi atu o Ngati-Mahanga. I te matenga o tana papa i nga iwi o tana tane ka rongo a Te Herepu i nga korero a tana iwi kia patua a Te Rangihiroa hei atu. Ka whakatupato i tana tane—ara kei te waiata nei e ki ana, “Nau ra te kikini, he manuka i ahau.” Ko te haerenga mai tera o Te Rangihiroa i Whaingaro a, ka hoki mai ki Kawhia ki tona iwi. Ka pahemo te moana o Aotea ka waiatatia atu e ia tana waiata ki a Te Herepu e hoki atu ana i reira ki Whaingaroa. I haere a Te Rangihiroa i roto i te ope o Tuwhare, o Ngapuhi, me Te Rauparaha puta atu ki Kapiti. Kei muri mai ka heke atu a Te Rauparaha i Kawhia me ona iwi, ka noho tuturu ki Kapiti me era takiwa puta atu ki te Waipounamu etehi. Ko Te Rangihiroa i noho iho ki a Ngati-Mutunga i te takiwa ki Urenui. Ko Ta Te Rangihiroa (Sir Peter Buck) tetehi o nga uri o Te Rangihiroa nana te waiata nei. Koi nei te whakapapa:—  Family Tree. Mutunga, Tiwhakopu, Rehetaia, Aurutu, Taihuru, Wharauroa, TE RANGIHIROA, Te Hoewhakatu, Taepa, Matene, Rina I, Rina II, Sir Peter Buck (Te Rangihiroa)
Kei te pukapuka a Te Putu (Leslie G. Kelly) “Tainui,” pp. 303-315, nga korero roa o nga raruraru i waenganui i a Ngati-Koata, Ngati-Toa me Ngati-Mahanga. Ko tenei whakapapa na Tuhata Inia, tuakana o Ta Maui Pomare, i homai ki a Pei Te Hurinui, i te kainga o Tuhata, “Matai-aio,” i Niu Paremata, i te 24 o Hanuere, 1928. Na Apirana enei whakamarama e whai ake nei: E rua urunga o te waiata nei ki te pukapuka a McGregor; kei te S. 30 te whiti (o te tainga tuatahi, ko te whiti tuatoru inaianei) te whiti tuatahi engari he rereke te whakararangi tanga, a kei reira etahi rarangi kaore i te M. 47 i ta Te Taite ranei. Kei te S. 20 e kiia ana ko te tikanga o tenei waiata he wahi o te whenua, i tangohia e tetahi tangata mana. Ki te S. 2/41 e kiia ana he waiata mo Te Herepu, papa o Weta. Ko te korero whakamutunga i runga ake nei e he ana ki runga i nga whaka-marama a Rore Erueti. Ko ia te tino tohunga mo nga whakapapa o Tainui. E wha nga whiti o te waiata nei ki te kaupapa a Rore Erueti; i ahua taurite ki nga whiti kei nga pukapuka a McGregor kua whakamaramatia ake nei e Apirana. (Ref.: M. 47; S. 30; S. 2/41; Pei Te Hurinui.) - 265 79. A SONG OF LOVE BY TE RANGIHIROA
(Ngati-Toa)
(Explanations are by Te Roore Erueti) In the first edition it was claimed by Te Taite Te Tomo that this song was by Mahara of Ngati-Rora, a sub-tribe of Ngati-Maniapoto, and that it was for Te Rangihiroa of Ngati-Tuwharetoa. He gave some further explanations, but they are all wrong. Rore Erueti of Ngati-Mahanga contributed the text given hereunder and also the explanations to Pei Te Hurinui at Waahi, Huntly, on the 18th March, 1947. This was the day on which Tonga Mahuta died. Rore Erueti sang this song on the courtyard that day. Te Rangihiroa was of Ngati-Toa and he was the author of this song for his wife, Te Herepu, who was a daughter of Te Moanataiaho, a chief of Ngati-Mahanga, of the Whaingaroa district (now Raglan). They had been married for some time when trouble arose in Kawhia and spread to Whaingaroa. This was in the time of Te Rauparaha. Te Rangihiroa and Te Herepu lived at Whaingaroa. During the battles of the Ngati-Koata and Ngati-Toa in Whaingaroa, the war party of Te Rauparaha went from Kawhia and killed Te Moana-taiaho and others of Ngati-Mahanga. When her father was killed by her husband's people Te Herepu heard talk among her people that Te Rangihiroa should be killed in revenge. She warned her husband—or as this song has it, “'Twas you, my beloved, who quietly pinched me, to warn me in sadness.” Te Rangihiroa thereupon left Whaingaroa and returned to Kawhia, to his own people. As he passed beyond Aotea harbour he sang this song to Te Herepu who was returning to Whaingaroa. Te Rangihiroa accompanied the expedition of Tuwhare of Ngapuhi and Te Rauparaha which reached Kapiti. Later on Te Rauparaha left Kawhia with his people and settled permanently at Kapiti and the district thereabouts, some went on to Te Waipounamu (South Island). Te Rangihiroa remained with Ngati-Mutunga in the Urenui district. Sir Peter Buck (Te Rangihiroa) is one of the descendants of Te Rangihiroa, the author of this song. Here is the genealogy:—  Family Tree. Mutunga, Tiwhakopu, Rehetaia, Aurutu, Taihuru, Wharauroa, TE RANGIHIROA, Te Hoewhakatu, Taepa, Matene, Rina I, Rina II, Sir Peter Buck (Te Rangihiroa)
This genealogy was given by Tuhata Inia (John Daymond), elder brother of Sir Maui Pomare, to Pei Te Hurinui at Tuhata's home, “Matai-aio,” New Plymouth, on the 24th January, 1928. In Te Putu's (Leslie G. Kelly) book “Tainui,” pp. 303-315, is a long account of the troubles between Ngati-Koata, Ngati-Toa and Ngati-Mahanga. The following explanations are by Sir Apirana Ngata: “This song was recorded twice in the collection by McGregor; in S. 30 the first verse (as in the first edition, now third verse) is given as the third verse; in S. 2/41 are the three verses (as in the first edition), but the arrangement of the lines differ, and there are some lines there which are not in M. 47, or in Te Taite's text (see first edition). In S. 20 it is recorded that the motive of the song originated on account of the taking of part of some land by a man for himself. In S. 2/41 it is stated that it is a song by Te Herepu, father of Weta.” The last statement above is quite wrong according to the account by Rore Erueti, and he was the leading expert on Tainui genealogies. There are four verses of this song according to the text contributed by Rore Erueti; and they are worded very similarly to the verses in the collections by McGregor as explained by Apirana. (Ref.: M. 47; S. 30; S. 2/41; Pei Te Hurinui 1/48.) - 266 NGA WHAKAMARAMA
Tears are not to be withheld,
Let them pour forth, Like water; If they were repressed, 5 To surge within, I would be riven and rent asunder. List to the tides,
Lamenting as they flow; Sullenly surging by 10 The headland at Te Uruhi. 'Tis following the swirl of your paddle stroke, O Te Hiroa. 'Twas you, my beloved, who quietly pinched me, Thus to warn me in sadness. The clouds in the south
15 I now see before me, As you wend your way over the hills at Aotea. In the north is Te Herepu, Of whom I will but dream, As I commune alone with the sadness in my heart. 20 I partake of food
But cannot keep it within, With sorrow surging upwards From my heart strings. Let me be soothed by the ritual, 25 And hasten the day When this craven fear is cleansed in water, And my spirit revives. NOTES
80. HE WAIATA AROHA NA TUKEHU RAUA KO WETEA I MUA O TE PATUNGA I A RAUA I TE TOTARA
No te wa tenei waiata o nga whawhai a Hongi Hika ki a Ngati-Paoa, ki a Ngati-Maru, ki era atu iwi o Hauraki. Ko Mauinaina te pa o Ngati-Paoa i whakaekea ai e Hongi Hika, ka mate te mano o Ngati-Paoa me tona rangatira me Te Hinaki, ko nga morehu i rere ki Waikato, ki Patetere. No muri ka ahu te ope a Hongi ki Hauraki, ki a Ngati-Maru, ka haoa te pa a Te Totara, kaore i eketia. Katahi ka houhia e Hongi ki te maunga-rongo patipati, ka tapaea e nga rangatira o Ngati-Maru i te pa ra nga mere; na Te Aka ko Te Uira, na Te Puhi ko Tutae-o-Maui. Ka maunu atu te taua a Hongi i runga i o ratau waka, ka warea te tangata whenua. Kei Tararu ka tau nga waka ra, ka whanga ki te ahiahi; a, no te po ka hokia mai ka tomokia te pa, a Te Totara, ka patua nga tangata. Ka mau i kona a Wetea raua ko Tukehu, he taitamariki, he tamariki na Te Puhi raua ko Te Aka. Na nga tamariki ra i tono kia Hongi, taihoa raua e whakamate, kia poroporoaki raua ki te iwi, ki te whenua. Ko ta raua waiata tenei i raro nei. Ka mutu ta raua poroporoaki, ka whakamatea raua; e kiia ana he mea oka na Hongi. Ki etahi e wehea ana e rua enei waiata. Ki etahi he waiata kotahi tonu, engari e rua nga whiti. (Ref.: M. 38; Wars 197; W. 2/35; W. 5/140, 141, 146; Ika 310; J. 9/32.) 80. A SONG OF SORROW BY TUKEHU AND WETEA BEFORE THEY WERE KILLED AT TE TOTARA
This song was composed during Hongi Hika's wars against Ngati-Paoa, Ngati-Maru, and other tribes of Hauraki. Mauinaina was the stronghold of Ngati-Paoa which Hongi Hika attacked, and thousands of Ngati-Paoa were killed including their chief, Te Hinaki, whilst the survivors fled to Waikato and to Patetere. Later Hongi Hika's war-party proceeded to Hauraki, to the Ngati-Maru, and attacked Te Totara pa without success. Hongi Hika then made overtures and effected a peace-making, the chiefs of Ngati-Maru handing over war clubs to cement the peace; Te Aka handed over his named Te Uira, and Te Puhi his called Tutae-a-Maui. Hongi Hika's forces then embarked on their canoes, and the local people relaxed their vigilance. At Tararu these canoes stopped and waited for the evening, and that night they returned and entered the pa, Te Totara, and killed the people there. Wetea and Tukehu were captured then, both were youths, sons of Te Puhi and Te Aka. The two lads asked Hongi Hika to spare their lives until they had taken leave of their tribe and land. Their song is given below. After they had taken leave they were killed; according to accounts they were stabbed by Hongi himself. In some versions the song is divided into two. Others have it that it is one song with two verses. (Ref.: M. 38; Wars 197; W. 2/35; W. 5/140, 141, 146; Ika 310; J. 9/32.)
1.
Becalmed is all about, and 'tis outspread afar, It betokens a calm passage for Haohao-tupuni. Mine was the forgetfulness I did not follow The wake of your paddle stroke, O Ahurei! 5 Who art steering directly for the headland at Kohi afar off, Clear thence the view of the steaming pools of Whakaari. Beguiling indeed is the widespread calm Which will speed you onward to Te Pou-o-te-Kupenga. Of Taramainuku, which I, alas will not see! 10 Through the mist, I see Moehau in the distance. Let me be used as a poling rod to thrust all To distant places, and to run aground upon a weedy shore. 2.
This sorrow, alas, is agonising, It will not retreat from the farther river bank. 15 Soon will come the incision of Mataora. There is, alas, no seer to perform the water ritual, So that this sorrow might expire within me. This comes of Tukirau's failure to set aside A fear-instilling force to affright people who lurk below. 20 Yours was the ranting which made me apprehensive. And when I arose at the threshold of the house Like a deluge were the tears welling from mine eyes. NGA WHAKAMARAMA
NOTES
81. HE ORIORI MO TE RANGITUMUA
(Ngati-Kahungunu)
Ko te korero o te haerenga mai o Mahu i Nukutaurua ki a Taewha-a-rangi i Maungawharau (kei te taha moana o Heretaunga) ki te kimi i te ara e haere ai te tangata ki te pouriuri, ki te potangotango, ki tua o Paerau, oti atu, mo te tahaetanga i ta raua kumara ko tona wahine ko Te Atinuku, kua taia ki te Journal o te Polynesian Society ki te reo pakeha (J. 8/122, 8/133, 35/73). Ko nga tohunga nana i korero ko Takanini Tarakawa raua ko Paora Ropiha, ko Te Matorohanga; na Percy Smith raua ko Elsdon Best i whaka-pakeha, a na raua hoki i whakawhaiti nga whakamarama mo nga tikanga nunui o taua korero. Otiia kaore he kupu e ahu ana ki te whakaatu ko wai a Te Motu, e kiia nei nana tenei oriori, a ko wai hoki a Rangitumua mona nei tenei oriori. Koia i taia ai te waiata nei ki konei hei huarahi mai mo nga whakamarama a nga mea e mohio ana. I moe a Taewha (ki etahi ko Taewa, engari e ki ana a Te Matorohanga ko Taewha-a-rangi te mea tika) i a Makaweroa (Mawakeroa ki etahi). Ki etahi korero i eke mai a Taewha i runga i a Takitumu. E kiia ana ko ia te tino tohunga o nga tohunga katoa i whakawhiti mai nei i Hawaiki, a i pau katoa i a ia te wananga o Hawaiki; ko ia te puna o nga karakia, o te makutu. Ko nga korero mo te take mai o Mahu kei te taupatupatu, engari ko Te Mahu o te korero nei i noho ki Nukutaurua, i te Mahia; ko Parinui-a-te-Kohu tona kainga. Ko te kaupapa o te waiata nei i taia ki raro nei kei te pukapuka a te Raka (S.L. 102). (Ref.: M. 351; S.L. 102; J. 8/127, 8/133, 35/73.) 81. A LULLABY FOR TE RANGITUMUA
(Ngati-Kahungunu)
The account of the journey of Mahu from Nukutaurua to see Taewha-a-rangi at Maungawharau (on the coast of Heretaunga—now Hawkes Bay) in his search for the pathway by which mankind proceed on the way to the dark night, to the night of utter darkness, beyond Paerau, the Last Horizon, and all because of the theft of some kumara belonging to his wife Te Atinuku, and himself, has been published in the Journal of the Polynesian Society in the Maori and English languages (J. 8/122, 8/133, 35/73). The priestly experts who contributed this account were Takanini Tarakawa, Paora Ropiha and Te Matorohanga; the English translations were by Percy Smith and Elsdon Best, and they also collected the explanatory material with regard to the important aspects of the account. However, there is no explanation as to who Te Motu was, who is credited with the authorship of this lullaby, neither is there any information as to the identity of Te Rangitumua for whom the lullaby was composed. That is the reason why this song is published here as an invitation for some information from those who may know. Taewha (some have it as Taewa, but Te Matorohanga stated that the correct name was Taewha-a-rangi) married Makaweroa (Mawakeroa according to some). According to some accounts Taewha came on the Takitimu canoe. It is said he was a priest of a higher order than all the others who came to this land from Hawaiki; and that he acquired a complete knowledge of the curriculum of the House of Learning of Hawaiki; and he was also the repository of the art of sorcery. There is some confusion as to the origin of Mahu, but the Mahu of this account lived at Nukutaurua on the Mahia peninsula; his home being at Parinui-a-te-Kohu. The text of this song as published hereunder is from the book by Locke (S.L. 102). (Ref.: M. 351; S.L. 102; J. 8/127, 8/133, 35/73.)
O Rangitumua abiding over yonder
By the kahika tree of Hineruirae, Here am I, O son, in a questing reverie. And meditating with a myriad thoughts. 5 There is, O son, no company of people with you and me; Gone are the days of splendour of your elders and ancestors, To uphold you on the courtyard out there. Gone also are the days of your elder brother, The shelter from the tempest of the multitude and the many; 10 They departed because of the deeds of the Kaikomako, Gone because of the foot-rest, and the firestick wizardry of Mahu When he came to seek for Taewa. There was sorcery then, hence Kurapatui. Her attendants appeared, and he chanted his lay, 15 The lay of Marewa-ki-te-po, and so it was! They stopped and settled down to earth, And it was then upon his serried ranks sorcery was inflicted Which still haunts the hills at Kohuipu yonder. On his return he left at the latrine 20 His god, Tuwhakarongomina; Which caused the death there of Haereatautu, And thus avenged his loss at Upokotaua. NGA WHAKAMARAMA
NOTES
82. HE WAIATA “WHAKARONGO E TE RAU!”
(Ngati-Ruanui, Taranaki)
(Na Pei Te Hurinui i whakamarama) I te tainga tuatahi i kiia e Te Taite Te Tomo, me te tapiri mai hoki o te ingoa o Te Nguha Huirama, ko te whare, ko Tatau-rangi i roto i te waiata nei, i tu ki Kaiwha i te taha rawhiti o Titiraupenga. I kiia hoki ko Motukiore he waahi kei Hurakia i te taha hauauru o Taupo; a he Motukiore ano kei Kawhia. Na Te Taite i whakauru te ingoa o Te Nguha hei tautoko i a ia mo ana korero ki a Apirana. Ka whakaaro a Apirana ano nei na nga iwi o Tainui tenei waiata. Otira kaore i mohiotia na wai te waiata nei. Kaati i a Pei Te Hurinui i noho ki te Hawera i te tau 1940 ka tae ia ki te marae i Meremere, i Ohangai ka kite i te ingoa, Tataurangi, e mau ana i te wharepuni i reira. I muri mai ka korerotia mai e Korau Rangi me te Raho Te Mutu, no Ngati-Ruanui raua tahi, ko te waiata nei na Timotu, he tauheke no Te Pahunga Tumaroroa, ko ia te kaumatua o taua marae i te wa i tae nei a Te Hurinui. No te tau 1942 ka korerotia mai nga whakamarama o te waiata nei e nga tokorua i runga nei. Ko Timotu he tangata toa ki te pakanga, a no te pakanga ki Te Horo ki a Te Rauparaha me nga iwi awhina i a ia, ka tikina mai a Timotu e etehi o Taranaki kia haere ki te awhina i a Te Ati-Awa i taua pakanga. Rokohanga mai a Timotu e pangia ana e te mate huango, ka kore e haere i roto i te ope a Taranaki. I muri ka waiata nei i tana waiata. He wahi iti nei nga whakatikatika i nga kupu o te waiata nei kia hangai ai ki te kaupapa a Ngati-Ruanui. (Ref.: W.L.W. p. 75; T. Turi p. 17.) 82. A SONG, “LISTEN, O YE HUNDREDS!”
(Ngati-Ruanui, Taranaki)
(Explanations by Pei Te Hurinui) In the first edition this song was described as a lament, and it was stated by Te Taite Te Tomo coupled with the name of Te Nguha Huirama that the house, Tataurangi, mentioned in this song, once stood at Kaiwha on the eastern side of Titiraupenga. It was also stated that Motukiore is a place at Hurakia on the western side of Lake Taupo; and there is also a Motukiore at Kawhia. It was Te Taite Te Tomo who brought in the name of Te Nguha to substantiate what he had told Apirana. As a result, Apirana formed the idea that this song was by the Tainui people. However, when Pei Te Hurinui was living in Hawera in the year 1940, he visited the courtyard at Meremere, Ohangai, and noticed that the name Tataurangi was a meeting house there. Later on he was told by Korau Rangi and Te Raho te Mutu, both of whom belonged to Ngati-Ruanui, that this song was by Timotu, a male forbear of Te Pahunga Tumaroroa, the elder of that place at the time of the visit of Te Hurinui. It was in the year 1942 when the song was explained by the above named persons. Timotu was a warrior, and at the time of the fighting at Te Horo against Te Rauparaha and his allied tribes, Timotu was visited by some of the Taranaki people who asked him to go with them to assist Te Ati-Awa, in that battle. They found him suffering from asthma and he could not accompany the Taranaki war-party. He subsequently composed and sang this song. There have been some minor alterations in the text to make it agree with the Ngati-Ruanui version. (Ref.: W.L.W. p. 75; T. Turi pp. 107-108.)
Abiding here in the house Tatau-rangi,
As the moon rises o'er the horizon; I turn about, my troubled thoughts to allay And so remain content, with this my hapless lot. 5 There is eagerness within for a gun to hold, a war club to grasp, A spear to poise; so goes the inner striving Within and thro' the organs of my body, Which cling fast within, a never-ending urge. In the days of lusty manhood, O mesdames all! 10 I was taken o'er the land of Aotea-roa. A presentable and up-standing one, indeed, But now you all do see my sorry state, On many lips I am a passing jest And in this quiet haven, I am like a refugee. 15 Look and see me here a disembowelled fish, A stranded albatross, tossed by the whirlwind; A stray fish of Rehua am I, O youthful ones! Like the sea foam, faintly seen at the inlet At Motukiore, I do now appear 20 As if about to die, such is my sad state, alas! Listen, O ye hundreds!
See here the ancestor of all maladies Has adhered itself unto me It was nurtured in the Nether-world, 25 It sprouted forth from utter darkness. Behold, Rongotaharangi Turning about afar off. A like case am I as I lay me down, Kneeling on my couch, then crouching 30 Swaying to and fro in my sleep. Like am I unto Mahutonga circling in the heavens, Like flotsam am I, And as the hawk screaming with winter hunger; 35 Or the bittern hooting in the marshes. NGA WHAKAMARAMA
NOTES
83. HE WAIATA NA TE TUREHU (PATU-PAIAREHE)
(Ngati-Awa)
E ki ana a Te Taite Te Tomo i rongo ia ki tenei waiata na Te Kupenga o Ngati-Awa, i Whakatane. Ko tetahi tenei o nga waiata i tawhio nga motu e rua. E kiia ana, na te wairua, ara na te turehu; a, ko te kaupapa o nga kupu e waiatatia ana i whakaritea ki ta te Kai-tito i mahara ai hei reo mo te turehu. No reira, hei whakamarama: Ki te reo Maori ake he penei te timatanga:— Ka metia ki te reo turehu:— Ko te kaupapa i taia ki raro nei ko te reo Maori, kaore nga whakarereketanga. I maharatia ai no te takiwa o Ngati-Awa ki Whakatane tenei waiata kei nga ingoa e whakahuatia ana i roto i te waiata. Ko Te Ngahue he rangatira no Whaka-tane. Ko Hingarae he toka kei Whakatane. Otira kei a Matatua nga tino whaka-marama. E ki ana a Paitini Wi Tapeka (B. 3/87) na Tamaikakea tenei waiata mo tana tamaiti. (Ref.: B. 3/87; M. 211; S.L. 268; M.M. 169.) He whakamarama mo nga kaupapa i nga pukapuka i taia ai, i tuhia ai ranei tenei waiata:— B. 3/87.— Kei te reo Maori tonu nei. Kei reira e kiia ana na Tamai-Kakea mo tana tamaiti. He maha nga wahi e tahapa ana. E kiia ana ko Ira me Pupuhi he wahine. Kei reira te whakamarama mo Hingarae, he toka kei Whakatane. Ko Hingarae, Toka-a-Houmea, Tapanaua he marama katoa enei no Maungapohatu. I te haerenga mai o Maungapohatu o putauaki, o Moutohora i Te Matau-a-Maui rokohanga mai e te awatea kua rere mai enei marama ki Whakatane. M. 211.— Kei te reo turehu. E kiia ana i reira he waiata na te wairua. Kei te tika te whakahua i te ingoa nei “Hingarae.” M.M. 169.— Kei te reo Maori. E kiia ana he waiata oriori a te wairua i te hikihikitanga tamaiti. I waiatatia e taua wairua i runga i te whare i tona mauranga ai i te tamaiti: Ko te whaea i te ngaro ke. Ko te take o te oriori he whakangaro i te tangi a te tamaiti, e hamama ana hoki ki te tangi. S.L. 268.—Kei te reo turehu, engari i rereke ano i etahi i tuhia ra ki te reo turehu. Ko te ahua o tenei he mea kapo i nga wahi tawhiti mai i te iwi nana te waiata. - 281 83. A SONG OF THE FAIRY FOLK
(Ngati-Awa)
Te Taite Te Tomo stated that he heard that this song was by Te Kupenga of Ngati-Awa, at Whakatane. This is one of the songs that has circulated through both islands. It has been said that it was composed by a supernatural being, that is, by a fairy; and the arrangement of the text was made to conform with the composer's idea of the language of the fairy folk. To quote as an example: In the proper Maori language the opening lines are:— As transformed into the language of the fairy folk it reads:— The text recorded hereunder is in the proper Maori language, without the variations. The reason why it was thought that this song belonged to Ngati-Awa at Whakatane is because of the names mentioned in the song. Te Ngahue, for instance, was a chief of Whakatane. Hingarae is a rock at Whakatane. However, the proper explanations are with the Matatua people. Paitini Wi Tapeka claimed (B. 3/87) that this song was by Tamaikakea for his son. (Ref.: B. 3/87; M. 211; S.L. 268; M.M. 169.)
Caress me, O breeze from the north, e,
Gently blow upon my skin with its tat- Tooing barely ruffle my hands, e, With shredded leaves of arikirau, which 5 Cannot be procured, re- Turned hence did Te Miroi, e, With body quite enfeebled, but You have come of your own accord To the house atop the elevated rock. I am like the weed wrack, and as 10 The sacred rock am I of Hingarae, hardly Visible on that eminence yonder Is Te Ngahue among those woods, e. Let the winds of Hinerau waft me and 15 Hasten my journey to my friends, e; Lest I overstay myself in the world, and My thoughts linger overlong on The escapades of my youth, for I am returning to Heiawe, 'tis 20 Rangititoko who makes me impatient and de- Parted this life I would rather be than be slandered. A note with regard to the text in the various published collections or in manuscript. B. 3/87.—This is in the ordinary Maori language. It is claimed there that the song was by Tamaikakea for his son. There are many variations in it. It is stated there, for instance that Ira and Pupuhi were women. The statement is also made therein that Hingarae is a rock at Whakatane. Hingarae, Toka-a-Houmea Tapanaua were all rock fragments from Maungapohatu. When the mountains called Maungapohatu, Putauaki (Mt. Edgecombe), and Moutohora at Te Matau-a-Maui (The Fish Hook of Maui), were on their way (to sea) they were overtaken by daylight, and the fragments mentioned flew off to Whakatane. M. 211.—This is in the language of the fairy folk. It is said there that this is a song by a supernatural being. The name “Hingarae” is correctly given. M.M. 169.—This is in the Maori language. It is stated there that this is a lullaby song by a supernatural being when nursing a child. It was sung by the supernatural being on the roof of the house when it took a child; the mother of whom was absent elsewhere. The reason for the lullaby was to drown the child's cries, for it was crying out aloud. S.L. 268.—This is in the langauge of the fairy folk, but it is not the same as other versions recorded in the language of the fairy folk. It would appear that this version was appropriated in districts more remote from the tribe to whom the song belongs. - 282 NGA WHAKAMARAMA
NOTES
84. HE WAIATA AROHA
(Na Ngati-Whakahemo)
Ko nga kupu o te waiata nei he mea tango mai i te pukapuka a Elsdon Best (B. 3/88), i ta T. Turi hoki (T. Turi 51), a e tukua atu ana ki te kimi i ona tino whakamarama. Ko te ahua o te wahi i whakakaupapatia ai tenei waiata kei te taha tai i tua mai o Maketu, kei Pukehina. Ko Ngati-Whakahemo te iwi kei reira; na reira ka whakamau pera te patai. He waiata reka tenei, kei nga wahi katoa e waiatatia ana. (Ref.: B. 3/88; T. Turi 51; W.L.W. p. 101; B. 3/215.) NGA WHAKAMARAMA
84. A SONG OF LOVE
The text of this song was taken from the collections by Elsdon Best (B. 3/88), and that of Turi (T. Turi, 51), and it is offered here as an invitation for some explanation of it. It would appear that the locality where it was composed is on the sea-ward side of Maketu, at Pukehina. Ngati-Whakahemo is the tribe living there; wherefore, the quest for information is directed to that tribe. This song has a sweet air and it has a vogue throughout the land. (Ref.: B. 3/88; T. Turi 51; W.L.W. p. 101; B. 3/215.)
Always the longing is uppermost
And upon my eye-lashes, bubbling forth, Are the tears from mine eyes. How am I to abate this longing?
5 Let me ascend the lower brow of Pare-o-te- Rawahirua, where I might greet the Current of Matawhau; for it was I who Turned my back on you. My gaze darts forth to the ocean current of
10 Tuhua out yonder, where comes sailing in the ships of You, O Te Kiore, to take me to The seas in the north, where I will draw nigh And direct my way to the tribe. NOTES
85. HE TANGI MO TE HEREKAU
(Ngati-Whakatere, Ngati-Raukawa)
(Na Te Taite Te Tomo i whakamarama) E ki ana a Te Taite ki tona rongo na Rutera tenei waiata mo tona tane mo Henere Te Herekau, e korerotia ra i te waiata nama 42. Ko Henere i te motu i Kapiti i taua wa. Ko Rutera i Te Putaru, e tata ana ki Foxton. Ka tae atu a Hami Tai-ki-te-rawhiti ka ki atu, he nui te mate o Henere, ka tangihia nei e Rutera te tangi nei.  Family Tree. Henere Te Herekau=Rutera, Kerenapu=Te Piwa Te Tomo, Te Taite Te Tomo
Kei nga wahi katoa o te motu nei e waiatatia ana. Ka tae he iwi ka whaka-whitiwhitia etahi o nga kupu kia rite ki te take mo reira ta ratau na tangi. In a hoki kei te pukapuka a McGregor (S. 42) he penei te timatatanga:— Ko nga waiata maha i roto i te pukapuka a McGregor na nga Maori i riro herehere i te whawhai i Rangiriri i te 23 o Noema, 1863. I mauria atu ratau ki Akarana, a utaina ana i te tuatahi ki runga ki te manuao, “H.M.S. Curacoa.” Ko ia ra ta ratau whakamaoritanga o te ingoa o taua manuoa, ko te “Karetoa.” Kei te B. 3/75 e kiia ana e Paitini Wi Tapeka, na Rangihore tenei waiata mo tona matua, engari kei reira ano enei kupu “te ao e rere mai i Kapiti.” Kei roto ano hoki aua kupu i te M. 275, i te S.L. 195. (Ref.: M. 275; S.L. 195; S. 42; B. 3/75; T. Turi p. 15; W.M. 9/11.) NGA WHAKAMARAMA
85. A SONG OF REGRET FOR TE HEREKAU
(Ngati-Whakatere, Ngati-Raukawa)
(Explanations by Te Taite Te Tomo) Te Taite states that, according to what he heard, this song was by Rutera for her husband Te Herekau, who has already been mentioned in Song 42. Henere was on the island of Kapiti at that time. Rutera was at Te Putaru, a place near Foxton. Hami Tai-ki-te-rawhiti called there and said that Henere was very ill, whereupon Rutera composed and sang this song.  Family Tree. Henere Te Herekau=Rutera, Kerenapu=Te Piwa Te Tomo, Te Taite Te Tomo
The song has a vogue throughout the land. Wherever it is sung by various tribes adaptations are introduced to coincide with the motive for their lament. As an example in McGregor's collection (S. 42) the opening lines are:— “Sitting here, where the breeze is sucked in,
Aboard Karetoa, etc.” Most of the songs in the collection by McGregor were contributed by Maoris who were taken as prisoners at the battle of Rangiriri on the 23rd November, 1863. They were taken to Auckland and were, in the first place, placed aboard the man-of-war, “H.M.S. Curacoa.” They rendered the name of the man-of-war as “Karetoa.” In B. 3/75 it is claimed by Paitini Wi Tapeka that Rangihore was the author (or authoress?) of this song for his father, that the following expression also appears there. “The clouds scudding hither from Kapiti.” This expression also appears in M. 275 and in S.L. 195. (Ref.: M. 275; S.L. 195; S. 42; B. 3/75; T. Turi p. 15; W.M. 9/11.)
Sitting here at the doorway
Of my house, Te Pungarehu; Steadfastly I gaze into the glare of the sun, As it burns into my skin. 5 O thou south wind, blowing hither, Thou dost penetrate into this body of mine. O son, arise and stand forth! There is no garment to cover my nakedness, All have been filched by adversity; 10 And thus my knees are gathered up to my throat. Let me now greet and lament The clouds scudding hither from Kapiti, O Kau! Here I do grieve For my many departed kin, 15 My deaths so oft repeated within the house. My comrade and I toss about in our sleep, Because of that painful slumber over there, alas! NOTES
86. HE WAIATA NA TE TOHUNGA
(Ngati-Urunumia, Ngati-Maniapoto)
I te tainga tuatahi o te waiata nei na Te Taite Te Tomo anake nga whakamarama, i tua atu i nga mea i kitea ai e Apirana i roto i nga pukapuka. He maha nga waahi he o nga korero a Te Taite. I tenei tainga na Tukarehu Te Ahipu raua ko Aihe Huirama etehi whakamarama i homai ki a Pei Te Hurinui mo te putake me nga ritenga o te waiata nei. E ai ki a Aihe Huirama, ko Te Ikatere te tangata nana tenei waiata. He raruraru i tupu i tetehi wa i a ia i noho ai ki Kawhia, ara i whakapaea ia ki te makutu, ka puta te kupu mona me wehe atu ia i reira. Ko tana wehenga mai i Kawhia ka ahu ki te marangai, ki te Nehenehenui, ki waenganui i tona iwi, i a Ngati-Maniapoto. I roto i ana haere puta atu ia ki a Ngati-Tuwharetoa i Taupo, he maha hoki nga toronga o Ngati-Maniapoto kei reira. No te tangata ra ka kaumatua rawa ka tonoa e an mokopuna, i Kawhia e noho ana, kia haere ia ki reira. Nona i tae ai ki runga o Tirohanga-Kawhia, e kitea atu ai te moana, ka waiatatia e ia te waiata nei. Ki ta Tukorehu Te Ahipu korero he wahine ke nana tenei waiata, ko Te Rua-a-wai, te ingoa. Na Apirana enei korero e whai ake nei: “I taia tenei waiata ki “Nga Moteatea” (M. 126). Kei reira e kiia ana, ‘He waiata na Te Iro no te hekenga i Matakitaki.’ Ko Matakitaki te parekura i mate ai a Waikato i a Hongi Hika, i a Ngapuhi. Otira ko te ahua o te kaupapa o te waiat kaore i whakahua ki taua parekura. Ko te korero nui o tenei waiata mo te kimihanga a Hikatamure i te makutu.” Ko Hikatamure he tamaiti na Maniatiemi. Ko tona whaea ko Raruatere. Ka taka i te wa i pakanga ai nga iwi o Kawhia ki nga iwi o Aotea, ka puta te whakaaro i a Hikatamure kia haere ia ki tana matua, he tungane no tana whaea, i te takiwa ki Taupo, ko Taunga te ingoa. Na tana noho ki te takiwa ki te Marangai o Kawhia, ka huaina i roto i te waiata nei ko “Taunga-ki-te-marangai.” Ko te haere a Hikatamure ki a Taunga e whai ana kia akona ia ki te makutu. I te taenga o Hikatamure ki Taupo ka kiia atu ki a ia kua riro ke a Taunga ki Te Kahawari. i Nukutaurua. Ko te haerenga tena o Hikatamure e korerotia nei e Te Taite:— “Ka haere mai na i Kawhia ka tae mai ki Omawete, kei Taupo, ka kiia atu e Ira-hangore (he tohunga no Taupo) kia ahu ki te rawhiti, ka haere na ia. Ka tae ki Motutere ka whai kupu mai a Ngahina, kia haere tonu. Ka tae atu ki Opepe na Maihi te kupu, ‘Ka pa ano e koe, a kia eke ki runga o Titiokura, me kore koe e rongo i te ha o te rawhiti.’ Haere tonu na, ka tae ki Tatara-a-kina, ka whai kupu mai a Te Rangihiroa, ‘Nau mai e noho, kei te maruhi te rangi.’ Ka utua e ia, ‘E pai ana, ehara he kohihi Maunga-haruru’.” Ka tae ki Te Kahawari i Nukutaurua, ka kite a Hikatamure i tana matua i a Taunga, ka korero atu i tana take, he tino tohunga hoki tera. Ka utua mai, “E hoki ki to matua tonu ki a Maniatiemi; he neke ke atu tona tohungatanga i toku.” Ka hoki mai a Hikatamure ki Kawhia. He mea mahi tinihanga na Hikatamure raua ko tana wahine ka riro mai i a ia te makutu e huaina i te waiata nei, te mata-taketake, i tana matua i a Maniatiemi. I tana tononga tuatahi i a ia i hoki mai ai i te tai-rawhiti kaore i homai e Maniatiemi taua mohiotanga ki a ia. Na te wahine a Hikatamure te meatanga atu ki a ia:— Ka mea atu a Hikatamure, “Kua tika,” Ko to raua haerenga tena ki te whare o Maniatiemi. Ka whakangaro a Hikatamure i a ia, ko te wahine i piki atu ki te mahau o te whare. Ka noho te wahine ra ka miromiro i ana whenu ki runga i ana papa. No tetehi hiwinga ake o tana turi ka kata mai a Maniatiemi. Ka mea atu te wahine ra, “He aha tau e kata?” Ka ki atu te kaumatua ra, “Ko to aroaro!” Ka titiro whakapi atu te wahine ra ka mea atu, “E hiahia ana koe?” Ka tungou atu a Maniatiemi. I tera ka okioki te wahine, ka matika atu hoki te kaumatua ra. I taua wa tonu ka whakaputa atu a Hikatamure. Ka oho te mauri o Maniatiemi. Ka mea atu a Hikatamure, “Kaua e wehi. Homai te mata-taketake.” Ka riro mai i a Hikatamure te mata-taketake i tana matua. No te matenga o Maniatiemi ka puta te mana o te makutu o Hikatamure. Na tana makutu ka ngaua e te kuri tetehi ngarara ko Whatumanawa te ingoa. Na taua ngarara i kai te potiki a Whatumanawa, a koi ra te putake o tana ingoa. I muri iho ko te haerenga o Hikatamure ki Kaingaroa i te taha hauauru o Taupo, e tata ana ki Tuaropaki me Te Tihoi. I reira ka akina e ia tana makutu ki nga rakau kahikatea, maroke tonu atu aua rakau. Ka mea atu a Taunga ki tana iramutu, e kore ia e mate i te makutu ahakoa na wai. Ko te hokinga tera o Hikatamure ki roto o Waikato ki te whaka-taetae ki a Kiki. Ko Kiki te tino tohunga o te makutu o roto i Waikato; ina hoki tana ingoa, a Kiki-whakamaroke-rakau. - 289 86. A SEER'S SONG
(Ngati-Urunumia, Ngati-Maniapoto)
In the first edition explanatory material, other than what had been gleaned by Sir Apirana Ngata from books, was contributed by Te Taite Te Tomo. There were many inaccuracies in Te Taite's account. For the present edition Tukorehu Te Ahipu and Aihe Huirama gave Pei Te Hurinui some further explanations as to the origin of and motive for this song. According to Aihe Huirama, Te Ikatere was the author of this song. Some trouble arose when he was living at Kawhia, that is, he was accused of having practised sorcery, and he was told to leave. He left Kawhia and went to the east, to Te Nehe-nehenui (now King Country) to live amongst his own people, the Ngati-Maniapoto. In his travels he went among the Ngati-Tuwharetoa of the Taupo district, amongst whom there are many branches of the Maniapoto people. When he reached old age he was asked, by those of his grandchildren who were then living in Kawhia, to go there with them. On the way there and at the place called Tirohanga-Kawhia, where the first view of the sea is obtained, he sang this song. The following account is by Sir Apirana Ngata: “This song was published in ‘Nga Moteatea’ (M. 126). It is described there as ‘A song by Te Iro after the flight from Matakitaki.’ Matakitaki was the scene of the defeat of Waikato by Hongi Hika and his Ngapuhi force. However, the song does not make any mention of that defeat. The highlight of this song is the account of Hikatamure's search for knowledge of witchcraft.” Hikatamure was a son of Maniatiemi. His mother was Raruatere. At the time when fighting took place between the Kawhia people and the people of Aotea, Hikatamure decided to visit his maternal uncle who lived at Taupo, and whose name was Taunga. On account of his home being to the east of Kawhia, he is referred to in this song as “Taunga-of-the-east.” The reason for Hikatamure's visit to Taunga was to acquire knowledge of witchcraft. On Hikatamure's arrival at Taupo he was told that Taunga had gone to Te Kahiwari at Nukutaurua (on Te Mahia peninsula). Hikatamure then proceeded on his journey as recounted by Te Taite:— “He came from Kawhia and reached Omawete in Taupo, and was told by Ira-hangore (a seer of Taupo) to proceed towards the east, and he went. At Motutere, Ngahina had a word with him, telling him to continue on his journey. On reaching Opepe, Maihi said to him, ‘Do you now perservere until you ascend Titiokura, where you might get a whiff of the east coast.’ He went on and reached Tatara-a-kina where Te Rangihiroa addressed him saying, ‘Welcome and stay here for the shades of night are following.’ To this he replied, ‘It is well, when one can speed along from the summit of Maunga-haruru (Resounding Mountain)’.” Reaching Te Kahawari at Nukutaurua, Te Hikatamure saw his uncle, Taunga, and told him of the purpose of his visit, for his uncle was a notable seer. The reply was, “Return to your father, Maniatiemi, for he is a seer of a higher order than I.” Hikatamure thereupon returned to Kawhia. Hikatamure and his wife had to resort to trickery upon his father Maniatiemi, before he obtained knowledge of the witchcraft mentioned in this song as mata-taketake. When he first asked for it, on his return from the east coast, this knowledge would not be given by Maniatiemi; and it was his wife who indicated to him how he could obtain it, when she said to him:— “Why man! See here! The obstructed nose still seeks this perfume, see!
The cleared nostril can detect from over there! The breath from this nose will always attract, see!” and she pointed to herself. Hikatamure said, “Yes, that is right.” They then went to the house of Maniatiemi. Hikatamure secreted himself and his wife stepped up on to the porchway of the house. The wife sat down and commenced to twist some flax fibre on her thigh. Whilst so engaged she lifted her knee and Maniatiemi chuckled. “What amuses you?” she asked. The old man said, “Your person.” The woman looked slyly at him and said, “Are you attracted?” Maniatiemi nodded. The woman thereupon reclined and the old man moved towards her. At that moment Hikatamure disclosed himself. Maniatiemi's spirit was startled. Hikatamure said, “Do not be afraid. Give me the mata-taketake.” Hikatamure acquired the mata-taketake ritual from his father. On the death of Maniatiemi the full power of witchcraft was manifested in Hikatamure. Because of his sorcery a dog bit a reptile called Whatumanawa, a name given to it because it had eaten the child of a man named Whatumoana. Afterwards Hikatamure went to Kaingaroa on the western side of Lake Taupo and situated in the vicinity of Tuaropaki and Te Tihoi. At that place he directed his sorcery at some kahikatea trees and they became withered immediately. Taunga then told his nephew that there was no possibility of anyone succeeding in bewitching him, no matter who he may be. Hikatamure then returned and went into the Waikato valley to try conclusions with Kiki. Kiki was the most notable seer practising sorcery in Waikato, which had earned for him the name, Kiki-the-witherer-of-trees. - 290 Te taenga o Hikatamure me tana ope iti nei ki te kainga o Kiki ka warea a Kiki ki te makutu i nga kai ma ana manuhiri, ko Hikatamure kei te makutu i te mahau me te whatitoka o te whare o tera o nga tohunga. Ka maoa mai nga kai kaore a Hikatamure i kai, ka tukua ma tana tamahine nga kai, ka karakiatia e ia te mata-tawhito, te whakangungu, me te parepare. Te mutunga o te kai a tana tamahine ko te hokinga mai o Hikatamure, ka hoe i roto o Waikato ki runga o Waipa, kei ko tata atu o Pirongia ka u ki uta ka hoki ki Kawhia. I muri tata iho, i taua rangi ano, ka mate a Kiki-whakamaroke-rakau. Mohio tonu tana iwi na Hikatamure i makutu; ko te hoenga i runga i o ratou waka ki te whai, kaore i mau. E ki ana a Apirana whakamarama: “Ko te nuinga o nga korero mo Hikatamure kei roto i nga pukapuka a Hone Waiti (White's Ancient History of the Maori). Kei roto ano te waiata nei i te pukapuka a T. Turi p. 44, engari kei te taupatupatu etahi kupu maha, he tohu no te roa o te takanga haeretanga o te waiata nei i te motu.” Na runga i nga korero mona, i a ia i wehe mai i Kawhia, i puta ai te ingoa o Hikatamure i roto i te waiata a Te Ikatere. Ko te kaupapa ka taia ki raro iho nei na Tukorehu Te Ahipu, he uri no Peehi Tukorehu e huaina i roto i te waiata nei, i korero ki a Pei Te Hurinui. (Ref.: M. 126; T. Turi 44.) When Hikatamure, with his party, arrived at the village of Kiki, Kiki occupied himself in bewitching the food intended for his guests, whilst Hikatamure directed his powers of sorcery to the porch and doorway of the house of the other seer. When the food was cooked, Hikatamure would not eat, but allowed his daughter to partake of the food, whilst he silently went through the rituals of the mata tawhito (ancient incantations), the whakangungu (the strengthening ritual) and the parepare (the warding-off rite). As soon as his daughter finished her meal, Hikatamure departed and proceeded up the Waikato and thence into the Waipa; some short distance beyond Pirongia he went ashore and returned to Kawhia. Shortly afterwards, on the same day, Kiki-the-witherer-of-trees died. His people knew straightaway that he had been bewitched by Hikatamure; they boarded their canoes and set off in pursuit, but they never caught up with him. Apirana in his notes said: “A long account of Hikatamure may be found in John White's Ancient History of the Maori. This song is also in the collection by T. Turi p. 44, but there are many discrepancies in the text, which is an indication of the long period of time since the song began to circulate through the country.” It was because he had been accused of witchcraft, when he left Kawhia, that the name of Hikatamure was mentioned in his song by Te Ikatere. The text recorded hereunder is by Tukorehu Te Ahipu, a descendant of Peehi Tukorehu mentioned in the song, who gave it to Pei Te Hurinui. (Ref.: M. 126; T. Turi 44.)
My ill-humour is not abated towards my grand-children
For their unseemly dragging of me thither, e. Long ago, O Sirs, my knees were closer together, Gone is my day of strength and manliness; 5 Comes it now I am discrepit and ignoble, And am hurrying onward to the Nether-world, e. Tell me O Pehirehu, stories about feasting,
And I will listen like a famished nestling, e. (To me 'twas said), “Take you the long trail to Omawete, 10 That was the pathway trodden by your ancestor Hikatamure On his way to eastern lands to Nukutaurua, To Te Kahawari to see Taunga-of-the-east And procure from him the mata-taketake,” e. With my memories I now return to the waves frothing at Rewatu;
15 But pause we two on the mountain heights, e; And listen to the welcoming cries of the sea-gull, He is the one who has stayed on at the river's mouth, e. We will also see the gannet soaring o'er the sea shore As in its flight it surveys the land, e. 20 They are the birds of your ancestor Kahupaea, and I rejoice! Ngaparepare remains Ngaparepare, Ruatemahu is still Ruatemahu, Tautepawa, too, remains Tautepawa The feared ones of the land are they, and I applaud! 25 Yonder stood Hurukahu holding his weapon aloft Thence bringing it down close to his breast. Recumbent was Ruakatiti In the presence of death, e He was the man who banished me to the mountains tops, a ha! 30 In my wanderings I saw Maramataha, With Hurakia athwart (my path), And soon I was leaning against Tongariro. As if in sulky mood was Ruapehu as I saw it, e;
It was Paretaitonga who restored the tattooing 35 And retraced them on my knees, e, Replaced was the thigh design, a ha, Completed, too, was my waist patterns, see! 'Tis long since, O Sirs, when my buttocks were decorated And I strode proudly along the beach at Te Piu, a ha! NGA WHAKAMARAMA
Ko etehi o nga whakamarama i raro nei na Apirana; ko te tohu “A.T.N.”
 Family Tree. Hinemania=Maniapoto=Hinewhatihua, Hinekahukura=Te Kawa=Marei=Maroa, Tutakamoana, Uekaha, Rungaterangi, Marungaehe, Tukemata, Rangatahi (I moe i a Mania-uruahu), Uruhina, Manukipureora, Maniauruahu (Ko Te Kanawa tetehi ona ingoa)=Rangatahi, Urunumia=Te Kawa II, Waikohika (I moe i a Te Kanawa), Urunumia (I moe i a Te Kawa II), Te Kanawa=Waikohika
NOTES
(Some explanations, indicated by A.T.N., are by Apirana.)
(See Maori text for genealogy) - 294
HE KUPU TAPIRI
Me hoki ake ano i konei te titiro ki nga whakamarama mo te rarangi nama 25. Ki te korero a Tukorehu Te Ahipu, ko Parehuitao te wahine tuatahi a Te Kanawa; a na te papa o Parehuitao, na Ngatokowaru, te kupu mo Te Kanawa “He tuahu-tapatai, etc.” Na taua kupu ka whakarerea e Te Kanawa a Parehuitao, ka moe ai i a Waikohika. Kaore he uri o Parehuitao raua ko Te Kanawa. Tenei te whakapapa:—  Family Tree. Raukawa, Rereahu, Takihiku, Maniapoto, Kinohaku, Te Rongorito=Tamatehura, Te Kawairirangi, Tangaroakino, Huitao, Rungaterangi, Te Uruopewa, Hae, Uruhina, Te Ruwai-o-te-rangi=Ngatokowaru, Te Kawairirangi II, Parehuitao, Te Kanawa
ADDENDUM.
The reader is here asked to refer back to the note to line 25. According to Tukorehu Te Ahipu's account, Parehuitao was the first wife of Te Kanawa; and it was the father of Parehuitao, Ngatokowaru, who made the remark about Te Kanawa, “That priest of the examiners' altar, etc.” And it was because of this remark that Te Kanawa left Parehuitao, and married Waikohika. Parehuitao and Te Kanawa had no children. This is the genealogy:— (See Maori text for genealogy) - 298 87. HE WAIATA AROHA
(Ngati-Manawa)
I te tainga tuatahi i maharatia tena pea na Ngati-Awa tenei waiata. Na nga korero a Paora Rokino, o Ngati-Tutemahuta, hapu o Ngati-Tuwharetoa, ki a Apirana i muri mai nei ka kiia na Harehare o Ngati-Manawa. Ko nga rarangi e iwa whaka-mutunga o te kaupapa i te tainga tuatahi (ko tona tikanga he whiti tuatoru) kua whakarerea i tenei tainga, i runga i te korero a Paora Rokino kia Apirana, kaore enei rarangi i te waiata a Harehare; otira kei nga whakamarama a Apirana i raro iho nei e whakaatu ana i titoa mai e te hanga o te takiwa o Te Kaha te waiata nei i te wa i whakaturia ai nga Kaunihera Maori. No reira no te wa o te hui tuatahi o te Kaunihera o Horouta aua rarangi e iwa i honoa mai ai, hei whiti tuatoru, ki te waiata nei. Tera ano hoki etehi waahi ririki nei o te waiata na Paora Rokino i whakatikatika nga kupu, me te whakamarama hoki mo te ingoa o Neketuri, hei whakakapi mo te ingoa o Paeroa o te tainga tuatahi. Tenei e whai ake nei nga whakamarama a Apirana o te tainga tuatahi, me te whakapapa hoki i hoatu ai e Paora Rokino ki a ia:— He waiata tenei kei te rawhiti katoa e waiatatia ana. I tuku mai ma te rohe o Te Whanua-a-Apanui ka tae mai ki a Ngati-Porou. Ko te whiti tuatahi anake o te waiata nei kei te pukapuka a McGregor (S. 49); engari ta Tiwana Turi kei reira nga whiti e toru. Ko te whiti tuatoru o ta T. Turi kaore i tino marama, he mea tawhito ranei i whakawhitiwhitia etahi a nga kupu, he mea hou ranei. Engari no te wa i whakaturia ai nga kaunihera Maori ka tu nga hui tuatahi o te Kaunihera o Horouta, ka titoa mai e tera hanga o te takiwa o Te Kaha ra. Mehemea tera ano tona kaupapa tawhito ake ma te hanga e mohio ana e whakaatu mai. Koi nei te whakapapa a Paora Rokino i hoatu ai ki a Apirana:—  Family Tree. Harehare, Te Ahuriri, Harehare II (I mate i te tau 1927)
(Ref.: S. 49; T. Turi 50; B. 3/143 199.) 87. A SONG OF SORROW
(Ngati-Manawa)
In the first edition it was thought that, perhaps, this song belonged to Ngati-Awa. However, as the result of the account given by Paora Rokino, of the Ngati-Tute-mahuta sub-tribe of Ngati-Tuwharetoa, to Sir Apirana Ngata since then, the song is now attributed to Harehare of Ngati-Manawa. The concluding nine lines of the text in the first edition (which were really intended as the third verse) have now been omitted because of the statement by Paora Rokino that these lines were not part of the song by Harehare; Sir Apirana has also noted that the people of Te Kaha adapted the song at the time of the setting up of the Maori Councils. It was at the first meeting of the Horouta Council that the nine lines were added, as a third verse. Some minor alterations in the text have been made by Paora Rokino; and an explanation of the name Neketuri, which has resulted in the name Paeroa, which appeared in the first edition, being omitted from the present text. The explanations given by Sir Apirana Ngata, in the first edition, together with a pedigree by Paora Rokino are given hereunder:— This song is sung throughout the East Coast district. It was introduced by way of the Te Whanau-a-Apanui district into the Ngati-Porou tribal area. Only the first edition of the song is in McGregor's collection (S. 49); but Tiwana Turi has the three verses. The third verse in T. Turi is not very clear as to whether it was in the original, whether it is an adaptation, or whether it is a new composition. However, at the time of the setting up of the Maori councils, and at the first meeting of the Horouta council, it was popularised by the people of Te Kaha. If there is an original text available, those with knowledge of it are invited to send it in. This is the pedigree given by Paora Rokino to Sir Apirana Ngata:— (See Maori text for pedigree) (Ref.: S. 49; T. Turi 50; B. 3/143, 199.)
So lonesome and crestfallen now am I, e,
Through this long winter's night, e. Stand forth, O son, so that I may caress you. O friends all! What woeful state is this, e, 5 'Tis only my wasted frame you now gaze upon, e; Whilst all within is in a turmoil, e. There was no warding off the god's affliction, e, And thus stricken I am slowly pining away, e. The waning moon has brought forth the bitter cold, e, 10 Wherefore on my shoulders climb, dear one, and let us go, e, Over the wide plains below Neketuri, e; Wending our homeward way, and there to meditate, e. The call of the owl yonder is oft repeated, e,
Hooting out there where the trails meet. 15 It was I who allowed you to go; When my deep love should have detained you. The rain from the heavens is now matched by my tears. Where, dear one, is the fulfilment of your promise? To sustain me until I emerge afar off, 20 With the divide at Horomanga looming nigh. NGA WHAKAMARAMA
HE KORERO APITI.
Ko nga rarangi e iwa whakamutunga o te waiata nei i te tainga tuatahi koi nei e whai ake nei:— HE WHAKAMARAMA
Na te Kaunihera nga ture hou nei.—Mo nga ture a te Kaunihera o Horouta hei tieki pai i nga marae. - 301 NOTES
ADDENDUM
The concluding nine lines of this song, which appeared in the first edition, are as follows:— Behold the moon rises o'er the horizon;
Tarry a while and let us two go forth. With you to guide me so that I might see The eastern seaboard oft seen in dreams. The laws are striving to uplift me. New laws decreed by the Council To instruct me in my behaviour. Heaped up here they are, and I contemplate (My) tiny canoe which, on the waters, could easily overturn. NOTE
New laws decreed by the Council.—In reference to the by-laws of the Horouta Council to regulate conduct on the tribal courtyards. - 302 88. HE WAIATA WHAIAIPO MO RETIRETI TAPIHANA
NA?
Ko te reo no runga i a Mataatua, a ko te ahua na tetahi wahine o Ngati-Awa. Kei te whakahua te waiata nei i Ohope, he waahi e tata ana ki Whakatane, e whakahuahua ana hoki i nga motu i waho o Whakatane, i Whakaari, i Paepaeaotea. Ko Retireti Tapihana no Maketu, no Ngati-Whakaue, hapu o te Arawa. Ko Perepe Tapihana (Phillip Tapsell) he pakeha, no tera karangatanga e kiia nei he Dane. Ko Denmark tona whenua tipu, ko te whenua o Kuini Arekahanara, i moe nei i a Kingi Eruera te Tuawhitu. Ka moe i te wahine o Maketu, i a Hineiturama (ehara i te Hineiturama nana te patere—Waiata 131), ko leni Tapihana ko Retireti etahi o nga tamariki. He tino kaumatua whaimana enei no Te Arawa. No muri mai i te tainga tuatahi ka kitea e Apirana i roto i te pukapuka a Rev. R. Taylor, “Te Ika a Maui,” enei korero i raro iho nei:— I moe a Tapora i a Tapsell. Ko taua moenga he tuatahi no te marena a te Pakeha i te wahine Maori i raro i te ture Pakeha; a na Te Matenga (Rev. Samuel Marsden) raua i marena. He tangata u tu tika hoki a Tapsell, i tino whakaaro nuitia e nga iwi e rua. Kotahi tonu te whiti o te waiata nei i taia ki te pukapuka a McGregor (S. 1/14, S. 81); engari ta T. Turi kei reira nga whiti e rua. (Ref.: S. 81; S. 1/14; S. 3/46; T. Turi 25.) NGA WHAKAMARAMA
88. A SONG OF INFATUATION FOR RETIRETI TAPIHANA
The text would indicate that this song comes from the Mataatua canoe area, and, apparently, it was composed by a Ngati-Awa woman. The song mentions Ohope (Hope ? in the song P.H.), a place in the locality of Whakatane, and it also makes reference to islands out from Whakatane, Whakaari and Paepaeaotea. Retireti Tapihana belonged to Maketu, and was of the Ngati-Whakaue, a sub-tribe of Te Arawa. Perepe Tapihana (Phillip Tapsell) was a European, of Danish extraction. His native land is called Denmark, the country of Queen Alexandra, who married King Edward the Seventh. Tapsell married a woman of Maketu, named Hineiturama (not the Hineiturama, the authoress of the patere—Song 131), and among their children were leni Tapihana and Retireti. These two became very influential elders of the Arawa people. Only one verse was recorded in the collection by McGregor (S. 1/14, S. 81); but in that of T. Turi both verses are given. Since the first edition Apirana has come across the reference noted hereunder in Rev. R. Taylor's “Te Ika a Maui”:— Tapora married Tapsell, a Swede, and he was the first European legally married to a Maori woman by the Rev. Samuel Marsden. He was a consistent character and greatly respected by both races. (Ref.: S. 81; S. 1/14; S. 2/46; T. Turi 25.)
See, the moon is rising o'er
Pukekura, the region beyond which Ngairo abides, The absent one seen only in dreams; Thus he appears anew in spirit form; 5 Alas, I cannot recall him in the flesh. Now I do here abide with visions of you Being drenched with my tears Which from mine eyes cascade forth like Te Wairere, almost blotting out 10 Pua-reinga within my heart, ah me. Here I sit at the porchway of the ornate house,
Hope, steadfastly gazing at The steaming pools of Whakaari; Shadowy appears the island of demi-gods, 15 Paepaeaotea, where, in fancy, I shall embrace Retireti, but peradventure you will not Be allowed to come by Perepe, And methinks verily old- Age will come upon me, and, like a derelict canoe, 20 Discarded I shall be cast upon the strand, ah me. NOTES
89. HE TANGI MO TE KARAE
(Ngati-Ruanui, Taranaki)
Kua taia ano tenei waiata ki “Nga Moteatea,” a kei reira e kiia ana, he tangi na Tarawha mo tana tamaiti, na Reretawhangawhanga i patu: no Ngati-Ruanui a Tarawha. Na Tonga Awhikau raua ko Nganeko i whakatikatika etahi o nga kupu o te kaupapa i taia ki “Nga Moteatea”: a na raua hoki i whakamarama nga kupu, nga tikanga o te waiata nei. E ki ana raua ko Te Karae te tamaiti mona te waiata. Tera kua roa e pakanga ana a Ngati-Ruanui raua ko Taranaki, engari he riri awatea nga riri. Ko Mahaukura te parekura i mate ai a Ngati-Ruanui i mua i a Taranaki. Na kaore ano i ma tera mate ka haere nei te tamaiti nei; ka tutaki ki te ope a Rereta-whangawhanga, no Taranaki, ka patua nei. E wha nga whakatupuranga i a Tarawha ka tae mai ki te ao nei (1928). (Ref.: M. 20; W. 4/161, 187, 197, 211.) 89. A LAMENT FOR TE KARAE
(Ngati-Ruanui, Taranaki)
This song was published in “Nga Moteatea” (Grey's), and it is described there as a lament by Tarawha for his son, who had been killed by Reretawhangawhanga: Tarawha was of Ngati-Ruanui. Tonga Awhikau and Nganeko have corrected some of the words in the text and the motive for the song. They said that Te Karae was the name of the son for whom the song was composed. Ngati-Ruanui and Taranaki tribe at the time had been engaged in a prolonged warfare, but the fighting had been done in the light of day. Mahaukura was the name of the defeat inflicted previously on Ngati-Ruanui by Taranaki. It was, therefore, with this defeat still unavenged when this youth set off on his journey; whilst on his way he met Reretawhangawhanga's party, of the Taranaki, and was immediately slain. There are four generations from Tarawha to the present time (1928). (Ref.: M. 20; W. 4/161, 187, 197, 211.)
1.
The western tide comes murmuring up the river; Bringing sad memories and causing me to weep. O son, who once did here abide; O son, so impetuous, gone with the travelling ones 5 Urged on you were by high-spirited waywardness; Steeped in knowledge were we your elders. But not one backward glance you gave. When I would have said, “'Tis a pathway of death “For which the oven is open; the water ceased to flow, 10 “Hence Te Wai-pa; you would have heard, too, “The path on Mahaukura, “Is land set apart, where the dead do lie.” 2.
O son, so forgetful! Forgetful, too, was I of the vengeance 15 Which you did encounter alone. Somewhere there is a mere food gatherer, In whose stomach, perhaps, you now repose, O son, my own kin, alas. 3.
Why question now, prepare forthwith 20 While there is yet time. Is courage the monopoly of Rere, The warrior of Rehua? I have not yet learnt where death took place, Or where you were struck down 25 With some fearsome and gruesome weapon; But, verily, 'twas the deed of a low-born one. 4.
Sleep on, O son, on a cold couch; Whilst I do lie on a couch so warm. Unable, alas, to come to your aid 30 Because of crouching hostile foes, Among the prickly thickets, And the entangling shrubs of Matuku.
5.
The lineage of men of renown is not obscured: Mauri was there, and so, too, were Kina, 35 Tutahi-arahanga and Uruhape-ki-te-rangi. There was also the bare hand-grip of Tarapango Awaiting the call to fame of some warrior. 6.
Perhaps, O son, it will be for the hundreds of Puteuru, The progeny of Maru and Tu-te-nganahau, 40 To come and strike with dedicated spears, Upon the sea-shore at Rurutu. It was there the fame of the god-like octopus was heard, And the unearthly clamour on land resounded afar. Hurl down and bring to earth 45 Te Horehore who is lurking upon the shore. The earth will resound, And the ground will be rent asunder, O son, because of you. 7.
If you be asked, as you lie prone, reply and say: 50 “Ye do gaze upon the fat portion of Marama-te-Ihonga, “Of Tutakiao.” And that will bring them low to earth. “From the river's mouth, and up its windings; “I came from the topmost part of the tree “Which grows on Tawhitinui.” 55 You are a sacred one from Rangi-takahia, Striding o'er the land, soaring in the heavens; With the words of Turi to guide you, You will come ashore on the wet sands Within Oao. 8.
60 Coveted will be your precious bones by the hundreds around. O thou son of Hinemanu, Bear him, your child, to the headlands, To Te Toka-tutahi; So that the fish will eat greedily at sea, 65 Then return to the summit of Okare; Where I will exclaim, “Approach, O son, “Upon this day of feasting, “Brought hither by the tribe, ah me.” NGA WHAKAMARAMA
NOTES
90. HE WAIATA TANGI
(Ngati-Tuwharetoa)
(Na Te Taite Te Tomo i whakamarama) Ko Tiaria no Ngati-Tuwharetoa, he kuia no Te Heuheu ma. He mokopuna a Teri Paerata nana, a i tapaia ki te tuahine o Teri Paerata tera ingoa a Tiaria. Kei te waiata 60 te whakapapa o Tiaria raua ko tana tungane, o Teri Paerata, ara ko Tuturu Hone Teri tetahi ona ingoa. (Ref.: M. 85.) NGA WHAKAMARAMA
90. A LAMENT
(Ngati-Tuwharetoa)
(Explanations are by Te Taite Te Tomo) Tiaria was of the Ngati-Tuwharetoa, and was a grand-aunt of Te Heuheu V and the others. Teri Paerata was a grandson of hers, and the name Tiaria was bestowed on a sister of Teri Paerata. The genealogy of Tiaria and her brother, Teri Paerata, otherwise Tuturu Hone Teri is given in Song 60. (Ref: M. 85.)
Soar onward, O cloud,
And be stretched forth above; Whilst I here below Muse on with my spirit. 5 Let me, dear one, Tarry here a while, Until some token appears Of the dear one gone afar off. Think not, all ye assembled here, 10 That all is well within me; For like an evil spell to deflect the guilt Is the allegation of my theft, Borne aloft and repeated by Raha Upon the summit of Whakatara; 15 Relished as a popular topic Among the warriors' ranks, Indeed, 'twas you, O Tuiri, Who carried it until it reached The swift current at Arowhena there below, 20 To you, O Nini, Thus provoking the raised Metal battle-axe from afar. NOTES
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