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growing in his field as a tribute-ofifering to the landlord, but his wife, in the unreason-
able longings of pregnancy, innisted on having it ; and she got it, and ate it. Now, to
appropriate to one's own use whatever ought to go to the over lord is a direct inxult
to him and an open renunciation of allegiance, as we saw it all displayed in the
myth about Na-Fanua ; so Maia*afa rose in anger and expelled them from the land.
Our text Bays '' they went ofif in anger," which means that the chief's anger
was directed against them, not that they were angry themselves ; for why should
they be?

2. Now, considerably to the south of Samoa is the island Niue, the Savage
Island of Cook, of which at that time an unmarried lady was the chief. This
statement proves to us that there was nothing like a Salic law in these islands,
and probably not in Polynesia either, to exclude females from ruling ; a chief
might be either a man or a woman, only that th^ exigencies of frequent tribal wars
rendered the leadership of a man more tlesirable. One of her tribesmen, Sa'umani,
was preparing to make an offering to this lady-chief and for that purpose went
down to the sea to catch some fish as a/ono to her. He was managing the hand

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126 JOURNAL OF THE POLYNESIAN SOCIETY.

net among the waves while his companion drove the fish into it. Now, just at
that time our exiles, Yea and Veu, were coming that way, swimming in the sea.
Yen, the wife, gave birth to a boy, bat was unable '' to take him up," that is to
secure the child in her arms, and so he drifted away and was carried into the net
of Sa*umani. Seeing it to be a male child, he cast it out of the net, but it was
swept in again. His companion then said, *' What is that thing you seek for?"
In other words : What is the use of seeking anything else, this thing will do, as an
offering ; take it to the lady that she may eat it as cold food (fono) with her kara
And in this incident we have proof again that cannibalism was well-known of old
in Samoa. So he presented the child to the lady. By this time Yen and Yea had
got ashore, and, coming into the presence of the lady chief, they entreated her to
spare the chili and let them rear it as her son and name it Fiti-au-mua. To this
she assented, and so the child was committed to the care of a Niu^an foster-
mother. Now, boy nature seems to be the same in Polynesia as in schools in
England, for the boy's comrades " cast up to him " the current tales about his parents
and his own birth. So he resolved to fight them, and for that purpose he made
two clubs of a very hard wood and began practising with them, intending ultimately
to return to Samoa and take revenge on Mataafa for the fancied wrongs of hia
parents. This again is a touch of boyish unreason, for the calamities which had
come upon his mother had been the result of her own wrong-doing. But Pro-
vidence shows itself an impartial guide of human affairs, for when Yen and Yea
went back to Samoa and their son began to fight for them against Mata'afa all his
efforts were unsuccessful ; and he was defeated everywhere and at last obliged to
jump into the sea and go to Fiji. Here also, as in the experience of NaFanua, his
fighting propensities were too strong for him and he made war on Fiji and con-
quered it ; then on Tonga, and conquered it ; then he came back to Samoa and tried
his fortune again, but the giant Le-Fanonga (9, v.) was brought in to oppose him,
and Fiti-au-mua was overcome and slain. His foster-brother Lau-foli came from
Nine in search of him and conquered Manu'a, Tutuila, Upolu, and afterwards
retaroed to his own island. This last incident is certainly a traditional record
of some great conquest of the Samoau islands by a war-party coming from some
of the southern islands.*

B. In the Solo which follows, the story of Fiti-au-mua is told again, but with
a great deal of poetical embellishment. The first four lines of the Solo seem to me
to be conceived in the true spirit of poetry. The rest of it does not require any
special comment. ,



XXIV.
Samoan Text op the Fiti-au-bcua Myth.
Le Solo,
1 Afiafi mai o po vale,
Ma loimata e ma^uluvale ;
'Emo le uila, pa le patasi ;
To^asa taatu le lag! :
6 Le taua na mafua i le 'ape
I le tama a Yeu na 'ai afua a'i,
A fau le va'a, fau tutu,
Logologo mai Sefai-feau,

♦ Cf: This Joubnal, vol. viii, p. 6 et seq and vol. viii, p. 281. — Ed.



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FOLK-SONGS AND MYTHS FROM SAMOA. 127

*Ua ta le *ape o le fanua,
10 *Ua ta le *ape na solomua,

I le tama a Veu na *ai afua,

A tupu ai na taua,

Na to^asa ai o Tufu-le-Mata-afa,

Na fa*ateva ai o Veu ma Veu,
15 Bi4 ai la la 'ausaga

Taunu*u i Fanga-fetae-na*i*

I le nu*uf a Sa*umani-ali*i ma Sa*uraani-tamaitai

Na *a*e ai la la teva i la la tama,

I le ausage tali i manava
80 Tofi ai an& la'au e lua

Fa'atausSpai i lima e lua

I asiasiga o ona fanua ;

I le moliga a ona matua ;

I Aga*e ma le Matg-saua,
26 Ma malae na tupu ai taua

Na tupu taua i Fiti-uta,

Na ofo faiga fa*aaleale ;

Tulia sisifo, tulia sasa'e ;

Tuleia Fiti-au-mua
so Pau le la'au agavale

*A*e *u*umau le tasi ;

Tumau lana tama-tane,

Tama a Sa-le-Amali*e

Na tupu i fea si au faiva ?
36 Ina le pine, ina ola lise

Vala*auina e Tui-talau

'' Fiti-au-mua, ta fa*amau

Si au faiva finafinau *ava*avau ;

** Na tupu i fea si ou faiva, se faiva au ?**
40 Talitali ifo i si o ta nu'u.

Ma si o ta faiva si na na mau.

le a *ou alu, *ou te folau,

te le malie lava e tau.

Na *ou tofugia Au-muli,
46 Ua ea i Fiti ma le la*au " ;

Talu ai Fiti na ututau,

Apoapo ai Sa-fulu-sau,

Ututau ai Toga mamao,

Apoapo ai Samoa
50 E ututau le nu'u atoa.

• Or thus : Mulivai-£etae-na*i, i le nu'u o Sinasina-le Fe*e.
t Niue Island*



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128 JOURNAL OF THE POLYNESIAN SOCIETY.

Lauli'i o i ai le 'eliga

E le se ^eliga o se lua'i taua

*0 lo*u lamataga o Piti-au-mua ;

Fitu-au-mua, *o lo'a lamataga ;
55 la mamao, e le se lua'i taua lava ;

Faiva a Lau-tala, e tupu i tama ;

la 'ausa'i mana, 'ausa'i mala

Is fa'atuatuS lava

Ai ia Veu ma lana tama
00 Na tuuta i Savai'i ma le Mulifaoua o A'ana

Fa'avft fua Onela'a

Lauli4 e tala i lona ana

Na tupu taua i Le Folasa

Na ofo faiga i Malae-'ava ;
05 Fa'avS Valua ma Tiapa

Na tupu taua i Fiti-uta,

Na tau le taua i Pu'apu'a,

I Aga'e-tai ma Aga'e-uta ;

Tama a Veu e le fagu na.
70 Tdfa, sei tali mftfuta

Mona faiva e Wi uma,

Na tau le taua i Mulivai,

Tula'i ai Le Fanoga e,

Fa'aa'e taua i Matautu
75 Au mai taua, ina tu'u,

Ua le iloa Fiti-au-mua,

Ua le tae mai i se nu'u,

Talu ai faiva ona tutupu. 1



Le Tala ia Fiti-au-mua.

*0 Veu ma Veu o fanau ia a Sa-le-Araftli6 : *0 le ulua'iga *ia na
'aifanua ia Tufu-le-Mata-afa i Fiti-uta.

Na to Veu fafine, 'ua mana'o le 'ape ; a 'o le ape na sa ma
fa'apolopolo ma Tufu-le-Mata-afa le ali'i na la nonofo ai. A 'ua 'ai
afua le 'ape e Veu. '0 fau le va'a mo Tufu-le-Mata-afa e ia ona po.

Ona ta'u ane lea e le tagata sa Tufu-le-Mata-afa ia te ia 'ua 'aina
le 'ape. Ona ita lea le ali'i ; tuli ai Veu ma Veu. Ona la teva lea,
'ua tago le 'ausaga a'au i le sami a e 'a'e i Faga-fetae-na'i.

'0 le nu'u na mau ai o Sa'umani-ali'i ma Sa'umani-tamaitai, sai ai
Sinasina-le-Fe'e le ali'i o lea nu'u (*o te tamaitai, e le a se tane). Na
la faitSulaga i ai ia Sinasina-le-Fe'e. Na o i tai Sa'umani ma se isi
Sa'umani e toalua e fai fono i le 'ava a lo latou ali'i 'o Sinasina-le-
Fe'e. 'Ua 'ave le s&e'e e sfte'e ai ; 'ua tali le 'upega e le tasi a e tuli ia
e le tasi.



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FOLK'SONQS AND MYTHS FROM SAMOA. 129

Na fanau Veu i tuagalu a e tia4 le fcama i le sami, e le*i ava'e ; 'ua
tafea i ai le tama. 'Ua va'ai ifo ; o le tagata ! 'Ua s&sa'a, toe tali le
'apega, toe tafea i ai le tagata ; *ua fai atu, '' 'Ua toe maua le tagata ! *'
Fai atu le isi, ** Au mau ia lena ; se a se mea e saili ? 'Ave ia lena ma
taulaga e fono ai le 'ava." 'Ua 'ave ia Sa'umani-tamaitai, ua fa'aali i
ai a e fa'apea fo4 a ia, 'ave ia mStaulaga ia Sinasina-le-Fe'e ; ua 'ave ai,
a e va'ai i ai o Veu ma Veu o la la tama, 'ua fai atu ia Sinasina-le-
Fe'e, ^* Aua le maumau le tagata, a e se*i matausia lau tama, se4 ma
fftgS. Au mai lou alo ina igoa ia Fiti-au-mua." Ona Is tausi lea a
e leoleoina ma fa'atina i ai e le tasi tagata o SinasinS-le-Fe*e. '0 le
lo'o-matua 'ua na tausia Fiti-au-mua, a 'o lona lava tama na igoa ia
Laufoli, o le Niue moni lea, o le toa fo4 'o ia. ^Ua tupu le tama 'ua
eva ma isi tama, a e faifaia 'o ia, 'ua fa'apea ane, 'o le tama Samoa
na fa*ateyaina ona matua, 'ua ia fesili ai i ona matua pe moni. A e
ta'u ia te ia e Veu ma Veu, na fa'atevaina laua, na tulia ai lo 1& fanua,
'ua 'a'au, fanau ai 'o ia i le sami. Ona ita ai lea 'o ia, 'ua fa*amoe-
moe e alu e tau. Ona ta lea ana la'au e lua, ta'itasi i lima, (o uatogi
na ta i le toa), ona sau lea i fale ; fa'aagaga ta laua tina, le lo'o-matua
sa na leo]eo 'o ia, ua afi. 'Ua faia tu lona tina o Veu, " Se & le mea
ua e fasi ai lou tina ?*' 'Ua tali ai, " A, sei iloga e ola i fale le la'au a
Fiti-au-mua e maua ai manu."

Ona o lea ma ona matua e asiasi i lo latou fanua ; tau loa le taua.
(0 le mua'i taua lea Tau le taua, fetuliai, tulia sisifo [sa Tufu-le-
Mata-afa] tulia sasa'e [sa Fiti-au-mua lea] tuleia, pa'u le la'au i le
lima tauagavale a e mau pea le la'au i le lima taumatau. Na va
laaunia e le tasi ali'i na la toalua ma ia o Tui-talau. 'Ua fai i ai la
fa'amau, &o.)

Ona tofu lea i le avaava o Au-muli, alu pea i lalo i le sami, a e
fa'aloa ea i Fiti. Tau loa ma Fit! ; faiaina Fiti ; alu i Toga, tau loa
ma Toga, faiaina Toga, sau i 3amoa, tuuta i le Mulifanua i A'ana ;
alu i Savai'i ; tau le taua i Pu'apu'a ; tau fai le taua i Matautu 'ua
fesoasoani Le Fanoga, ua fasia ai Fiti-au-mua, 'ua tu'u ai le taua. —
From Tofo, March 1871.



Fiti-au-mua. — A Solo,

The evening of the nights of distress is oome ;

Unavailing tears are dropping down ;

The lightning flashes ; a single clap of thunder bursts forth ;

Angrily the heaven stamps his foot.

The wars arose from [the eating of] the " 'a/?^,'*

Because of the longings of Veu, when she was first with child.

When you are building the canoe, you build it standing up ;

Sefaifeau, carry a report [to your master] ,



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180 JOURSAL OF THE POLYNESIAN SOCIETY.

That they have out the '^ ^apS '* that had grown large, —
10 They have cut the ** 'api " that had grown large, —

For the child of Veu, when she was longing.

From it grew these wars ;

Tufu-le-Mata*afa was angry on that account.

Veu and Veu both went oflf in anger ;
16 They took to swimming ;

They reached Fanga-fetae-na'i,

In the land of Sa*umani-ali4 and Sa'umani-tamaitai ;

The pair went ashore on the beach there, running away in anger
on account of their boy ;

They were desolate and alone, waiting for the birth of the child ;
20 He cut out his two clubs ;

He carried one in each hand at the same time,

When visiting his own land.

In taking his parents home, —

To Anga'e and Mata-saua
25 And the malae from which the wars sprung.

War arose in Fitiuta,

For they thoughtlessly shouted before the fight.

They were driven to the west, driven to the east ;

Fiti-au-mua was [hard] pushed ;
30 The left-hand club fell.

But he held tight the other.

Her son stood firm, —

The boy of Sa-le-Amftli'e,

Whence did [this] your occupation grow ?
S6 You are young ; you have grown quickly.

Tui-talau [your companion chief] calls to you ;

** Fiti-au-mua, fight on, make a stand ;

Your [present] business is to strive on perseveringly.**

*' Whence did this business come, this good business of yours ?**
40 '' I got it in my own lands, [he answers] ;

That is the occupation which I obtained.

Now I am going ; I will voyage ;

I am not satiated with fighting ;

I will dive down [in the sea] at Au-muli,
49 And came up in Fiji with the club."

Since then Fiji has been continually at war.

Stir up Sa-fulu-sau.*

Tonga further ofif continually fights

Stir up Samoa ;

* Sa-fulu-sau = Ha-hulu-hau, a cluster of small islands in the Tonga
Group. — £d.



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FOLK-SONGS AND MYTHS FROM SAMOA. 181

M The whole group continually fights.

Lauli'i is where a trench is dug.

It is not the digging of a war-hole ; (or the stirring up of strife)

It is my lying in wait for Fiti-au-mua

Fiti-au-mua, it is my lying in wait ;
56 Keep far off from it ; it is not a war-hole.

The business of my story arose from the boy.

Let them swim off with prosperity or swim off with adversity

Prepare very leisurely

For [the coming of] Veu and her son ;
60 They got ashore in Savai^i and at Muli-fanua of A*ana ;

Onela^a contends in vain ;

Lauli'i tells it in his cave ;

Wars grew up at Le-Folasa ;

There was a shout of battle at Malae-*ava ;
06 Yalua and Ti^pa contend ;

Wars grew up in Fiti-uta ;

There was fighting in Pu*a-pu*a ;

At Anga'e-on-sea and Anga^e-inland ;

Don t rouse up the boy of Veu.
70 Tofa, rise up, awake ;

For the work he has to do is not yet completed.

A battle was fought at Muli-vai.

'^ Stand up to it, Le Fanonga ;

Let the war go up to Mata-utu ;
75 [There] bring the wars to a close.*'

Fiti-au-mua is [now] unknown ;

He does not come to any land,

Because [since his death] the business of fighting has spread. t



The Tala.

Veu and Yen, these are the children of Sfi-le-Amali'e. This is
the couple that rented some land from Tufu-le-Mata'afa in Fiti-uta.
She was pregnant and longed for the ** ^apS *' [to eat] . But that was
the ** ^apS " that was to go as first-fruits to Tufu-le-Mata*afa, the chief
under whom they lived. Still Veu longed for the " 'apS.'' A canoe
was building for Tufu-le-Mata'afa at that time.

Then some person of Tufu-le- Mata*afa's family told him that
the " ^api " was eaten. Then the chief was angry, and drove away
Veu and Veu. Then they went off in anger ; they took hold of a
swimming board and swam in the sea ; and they went ashore at Fanga-
fetae-na^i. [Now it happened that] Sinasina-le-Fe'e was chief of that
land (she was a lady and had no husband), and in the land dwelt



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182 JOURNAL OF THE POLYNESIAN SOCIETY.

Sa'umani-ali'i and Sa'umani-tamaitai. These two were about to
make an ofifering to SinasinS-le-Fe'e. So Sa'omani and the other
Sa'umani went down to the sea, the two of them, to procure cold food
for the kava of their lady-chief. They took a hand-net to fish with ;
the one stayed by the net while the other drove the fish into it.

Now Veu hfiwi brought forth on the back of the wave, but she
threw the boy into the sea ; he was not taken i^p, and the boy was
carried away by the current [into the net] . The fisher then looked
down ; something human was there ; he poured it out again ; again
the net was used ; again a human being was washed into it ; he said
again, '* A man is caught.'* The other said, *' Bring it ; what thing
is it you seek for ? take it as an offering — as cold food for the kava.*'
It was brought to Sa^umani-tamaitai and was shown to her. She
said, *' Take it as an offering to 8inasina-le-Fe'e." So he took it.
Veu and Veu looked at it ; it was their child. Then they said to
Sinasina-le-Fe*e, " Don't waste the boy [by eating him] ; let us two
take care of him as thy son ; let us rear him as a pet ; let us call him
thy son, Fiti-au-mua.

Then these two took care of him, and watched over him by
means of one person who acted as a mother to him. It was an old
woman who took care of Fiti-au-mua, but her own boy was called
Lau-foli ; he was a true NiuS-an ; he was a warrior. The boy grew
up ; he walked about with the other boys, but they cast up things to
him ; they said he was a Samoan boy whose father and mother were
driven away in anger. He asked his parents if it was true. Veu and
Veu told him that they were driven away in anger, they were driven
away from their land, that they swam, and he was born in the sea.
Then he was angry and prepared to fight. Then he made for himself
two clubs, one for each hand ; the clubs were cut from the toa
tree ; then he came into the house, brandishing his^weapons ; while
practising, he struck his foster-mother, the old woman who took care of
him ; she died. Veu, his mother, said, ** What is the reason that you
have killed your mother ?" He replied, *• If only the club of Fiti-au-
mua should revive at home, we shall have prosperity."

Then his parents went away to visit their own land ; and a
battle was fought at once ; that was the first fight. The battle was
fought ; the people of Tufu-le-Mata<afa drove them to an fro ; they
were driven to the east, to the west; Fiti-au-mua was chased and
pushed down ; the club in his left hand fell, but the club in his right
hand remained firm. Then he dived down into the small opening in
the reef of Aumuli ; he went down below in the sea, but he rose up
first in Fiji. He fought at once with Fiji ; Fiji was overcome ; then
to Tonga ; fought with Tonga ; Tonga was overcome. He came to
Samoa [again] ; he went up inland at the west end of A'ana. He



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FOLK-SONGS AND MYTHS FROM SAMOA. 188

went to Savai4 ; foufi^ht a battle at Pu'apu'a ; continued to fight at
Mata-utu, where Le-Fanonga gave assistance [against him] ; Fiti-au-
mua was slain and the wars were at an end.

Tau-foli, wondering why Fiti-au-mua did not return, came in
search of him ; fought with Manuka ; Manuka was overcome ; went to
Tutuila ; Tutuila was overcome ; came to Upolu ; Upolu was over-
come. Then he arrived at Savai'i ; [after that] he went back to Niu6
and was not seen again in Samoa.



NOTES TO FITI-AU-MUA.
The Solo.

1. — The evening, dtc. ; this means that the whole of this song is a tale of war-
making, distress and disaster, causing much shedding of tears ; the heavens them-
selves are angry.

3. —A Mingle clap ; as a prelude to the storm, about tr burst forth.

S.—Se-fai'/ean ; Tufu-le-Mata-afa of Fitiuta's servant here (see Tala, par. 2)
who is building the canoe observes what is done and reports.

14. — Went off" in anger ; that is, were expelled.

l9.—t)esol€Ue: i.e., having no relations. Watting^ dtc; tali i manava; to
depend for family connections on the fruit of the womb, yet unborn.

20. — He ciU out; that is, the child is now grown to a man, and attempts to
restore his parents to their home (line 23).

24. — Anga'e and Mata-taua are both in Manu'a.

27. — Shouted ; they shouted in anticipation of victory ; but one must not
halloo before he is out of the wood.

33. — Sa-le-Amdlie ; his grandmother.

M.— Occupation ; business; " faiga "; his business was now war,

36.— Twt-taZau, a chiftf of Fiti-uta.

51. — LaulVi is the boundary line between the districts of Atua and fuamasaga
in the island of Upolu.

A trench ; to stop the further progress of the war ; the Samoans do this.

52. — Not a war hole ; that is, there is no intention to fight a battle ; there is
only a trench to arrest the tide of war.

59. Swim off; their coming to land brings either prosperity to them or ad-
versity; the issue is not yet known; *' 'ausai," to swim with an article for the
purpose of conveying it.

60. — Muli-fanua ; '' the end of the land," the western end.

68. — Le-Folasa; '* the prophet '* of Fiti-uta.

^.—Malae-'ava ; see the kava *' Solos."

65. — Valua and Tiapa came from Manu*a aud peopled Savai4.

67.— i*ti*a-|m*a, on Savai*i.

69.— >FaA«n, that is, ♦' stir up, provoke " ; let sleeping dogs lie.

70.— Rose up ; *' m&futa," to rise up as pigeon, <&o.

71. — Tlie work iie has to do ; faiva, " occupation."

72. MuU-vaif '* the mouth of the river." Here his career of desolation and
strife is finally stopped by the giant Le-Fanouga.

IS.— Spread or grown; this line seems to mean that wars are now quite
common, and Fiti-au-mua does not require therefore to intervene personally to
create them.



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184 JOURNAL OF THE POLYNESIAN SOCIETY.

Thb Tala.
Tenants ; that is, gave first fruits as rent.

•* 'Ape;" a colocctsia ; the fruit, which grows on the ground, is used for " tare,"
but is much inferior to it ; being acrid and too large.
Fiti-tUa ; in the island Ta'u of Manu*a.
At that time; lit, "po," night.

8inannd'le-Fe'e ; " le fe*e " is the "octopus,** and Sina is a common
woman*s name.

Sa^umaniy dtc; ali*i is a '* chief ** ; tamaitai is a " lady.*'

To make an offering; fai taulaga i *ai ia Sina ; the word " taoiaga *' denotes a
sacred offering and shows Siua's rank as a goddess; for U-Fe^e is a prince of Hades.

Cold food : ** fono,** which is eaten with the "kava** drink ; the kava is dmnk
first while the food is getting ready.

Hand net; *' sae*e,** to fish with the hand>net.

Veu brought forth^ dbe.; 'na fanau Veu i tuagalu ae tia*i tama i le wamf, e
lei aya'e.

Human being ; man ; *' tagata.**

Watte ; maumau, " to waste, to lose.*'

A$ a pet ; f aga. The Samoans take great care of pet animals, such as birds,
and address them fondly in the most extravagant and honorific langage.

NiuS-an ; a woman of Niue, an island about 200 miles south of Samoa.
They cast up ; a picture of boy-life ; for he was a foreigner.
Clubs ; of ** toa,'* a very hard wood ; catuarina equisetifoUa.
If only, dtc.; this seems to mean, that if he could acquire full command of
his weapons by practising at home, he would be able to redress all their wrongs.

First fight ; his first attempt is unsuccessful.
Opening in the reef ; avaava.

Rose up ; this is a dive and swim of at least 500 miles.
Oave assistance ; that is, against him.

LaufoUj his foster-brother is everywhere successful, while Fiti-an-mna had
brought war everywhere and disaster to himself. Fiti-an-mua means *' Fiji-that-
goes-ahead ** ; if written -aumau, the word means " a sojoomer,*' " a stranger.'*



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NGA MAHI A TE WERA, ME NGA-PUHI HOKI

KI TE TAI-RAWHITI.



(Te roanga.)



Na TaKAANUI TaRAKAWA I TUHITUHl.



He Waiata.



m



^0 Te Pae-rikiriki ; he tangi na ona iwi ; tetehi wahi anake.
Na Ngati-Kahu-ngunu tenei waiata mo te matenga o Te
Pae-rikiriki i a Te Ipututu-Tarakawa i Heretaunga (Tirohia
te wharangi, 52).

Naku te whakareliu i te po nel,

Ko Te Pae-rikiriki,

I whakamaoa koe,

Ki te ahi o tawhiti.

He Kai-oraora.
Na Ngati-Takihiku — hapu o Ngati-Raukawa — mo te matenga o
Heriheri, o Tama-haere ma, i Te Boto-a-Tara (Tirohia te
wharangi 64). Na Te Wai-ngongo,

Noho mai ra e Te Hihiko,

Te whare o te kino

Kia ope aa i nga roro

NohoU) £ Te Maanga

£ Tara-patikia ha!

Ko Tarakawa ki roto

Ki nga huinga o aka kaha

£ taohu kino nei.

He Eai-oraora.
Na Tamaku ; he tangi te timatanga ; ko te mutunga he Kai-oraora
mo te matenga o Hikareia i te horonga o Te Tumu pa. Na Te
Ipu-tuta-Tarakawa i patu ki Te Houhou, i Wairakei (Tirohia te
Wharangi 70).

Tako waka whakarei, ko Hikareia
Tena ka paea, ki roto o Te Houhou.
Ma te ika warehou — ma Tarakawa



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186 JOURNAL OF THE POLYNESIAN SOCIETY.

E kai a Hero me te Riu-waka a,
Me Eoroiti tana parai-pani,
Ki te koihua a i.

Mo Hikareia ano tenei tangi : —

Eokihi waewae i rangona e aa,
Toha ake ai an ko Hikareia e,
E maroaitua noa, tona tokonga mai e
E titiro ki ahau o.

He tangi, mo Eahawai-a-te-rangi,
i mate i a Te Ipu-tutu-Tarakawa i te horonga o Tua-tini pa (Tirohia te
Wharangi 61).

Tirotiro kau ana an e, i,

Ki te hoa ka wehe, e, i,

Ka whanatu an nei,

Ka haere, ka hnna i te kanohi,

Eei titiro noa atu,

Ei nga mahi a te boa,

E hoehoe noa ra,

Eei waho kei te moana.

Mawai e ranga to mate i mnri nei ?

Ma kore noa iho !

He wehi no te atua-a-i,

I whioa koe ki te riri-kainga, —

I maka koe ki te tao-kainga,

Eo Ta-hikitia koe, ko Tu-hapainga an,

Tangohia i te rei !

He whin, he kato tana,

Ei te hoa o te rengarenga,

Eomea ato ra,

Toia mai ra-a-i

I tona oro ka mahora

Ei te mata tahona e-e-i,

Ea tohera to rio, koe totara !

Whakarangiora to kiri whakawai-tato,

Te kiri o Hine-keho,

Ea ngaro ra koe

I te rehu tai e-e-i.

He tangi amuamu,

Na Humai, mo tona tungane, mo Te Momo-a-Irawaru i mate ra ki
Eahotea, i Te Roto-a-Tara, i a Nga-Puhi, i te ope a Te Wera (Tirohia
te Wharangi 58).

E hiko te oira, e rarapa i te rangi,

Eo te toho o te mate,

I te hoa ka wehea,

Eaitoa kia mate,

Nahao i rere moa,

He pokainga pakeke ki Te Boto-a-Tara,

Mawai e hoaki te omu ki Eahotea ?

Ma Te Baoparaha, ma Tohe-a-pare ?

Kia awhi ato ao te awa ki Ahoriri,

Kia riro ana mai tako kai, ko Te Wera,



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