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makutu (witchcraft) can harm the occupants or owners of that house.

Sometimes the right wing t)f a kaka bird is used as the symbol of
the hau of land or forest. It is known as klra. The left wing has no
mdna (influence, prestige, power). It was the kaka parrot that brought
the mdna of Hawaiki to New Zealand. It is the chief of birds, according
to the Maori. This klra is the mauri of the forest birds. It preserves
them and keeps the forests well stocked. It is, of course, carefully
concealed. Also the rau huka of the ti (cabbage tree) was used for the
same purpose. These rau huka are ti leaves used for making bird
snares. When split into strips and steeped in water for one day they
are known as rau huka. When the bird-snaring season opens the
first ran huka made are cast into the ahi taitai [taitai fire) with
appropriate karakia. This is to bring good luck to the fowlers.

We will now see how the hau of a tree is protected against the
black arts of hostile magicians. When a tree is selected for the
purpose of setting bird-snares thereon, the first thing to do is to render
it tapu and to protect the hau thereof. Of course up to this time the
tree was noa (void of tapu). The tapu is laid upon the tree by means
of a karaHa repeated by the priest. After this should anyone attempt
to desecrate that tree, he will be assailed by the atua (familiar demon)
of the priest, and although he may not die at once, yet will he dwindle
away to death. Should he wish to save himself to the world of life,
he must go to the priest who placed the tajm on the tree and confess
his crime. The priest can, if he feels so disposed, avert fatal con-
sequences and restore the evil-doer to health.

To protect the vitality of the tree and its power to attract birds,
the priest sets a bird-snare on its branches, and he will take the first
bird caught therein, or the ktra thereof, as the aria or material form
of the hau of the tree. This he will hide in the forest with appropriate
spells repeated over it. Should anyone attempt to kill or blast that
tree, by the aid of magic, it will have no effect thereon, inasmuch as
the tree's haa is sately protected, the semblance of the same being
absorbed in the kn,ra which is securely concealed*



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196 JOURNAL OF THE POLYNESIAN SOCIETY.

Buch a tree is Te Baa-o-Tane which stands at Te Wera-iti at Boa-
tahona, a most dangerous tree to approach in the days of the mdna
Maoi-i. It was rendered tapu by Te Pou-whenua, an ancestor of Te
Whenua-nui.

When a person rises from a seat, he leaves a certain araoant of his
hau clinging thereto. If suspicious of it being abstracted for evil
purposes he will, as he rises, touch the seat with his left hand and
scoop up the detached item of hau. He then goes on his way with his
mind free of care. It would not be correct to use the right hand.

Again, the manea is the kau of the human foot or foot-print. If,
as you walk, you leave the imprint of your foot in the earth, I can take
that portion of earth which bears your foot-print and work you grievous
harm therewith. For it is an ohmga. To do so, I take the aforesaid
earth and deposit it on the sacred whcUa puaroa (see ante). When the
ceremony of the mdra tauiane is performed, I take that earth re-
presenting the maiiea and adding to it one of the seed kumara, I bury
both in the ground. Son ! The world of death closes in upon you.
You will not survive.

The Mdra tautane custom still survives in Tuhoe-land. It is the
ceremony which places the tapu on the young crops, and which tapu is
lifted by the Pure rite, performed on the first day of December.

In the good old days, persons travelling through hostile country
would walk as much as possible in water, so as to avoid the danger of
having their manea taken.

When Tamarau and Bawaho found the bones of their illustrious
sire far away in the Greenstone Country, they took one of his foot-
bones as the aria of his manea, i.e,, as a material token or representa-
tion of the same.*

Also, when Hape went off on his expedition to the south, he took
with him the hau of the kumara (sweet potato), or, as some say, he
took the mauri of the same. The visible form of this mauri was the stalk
of a kumara plant, it represented the hau, that is to say, the vitality
and fertility of the kumara. After he had left some time, it was dis-
covered that the seed kuwara would not grow or bear tubers. This was
because the vitality of the kuwara had been taken and nothing but the
matao (infertihty) remained. However, his sons recovered the mauri
when they found the old wanderer's body, and the vitality of the
kumara was returned, and it flourished as of old.

When Taukata brought the knowledge of the Icumara to the
aborigines of New Zealand a vessel was sent to Hawaiki to obtain
seed, while Taukata remained here as a sort of hostage presumably.
Ihe seed was brought to Whakatane by the Matatua canoe, and when

• See Journal of the Poljr^sian Society, vol. viii., p. 51,



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SPIRITUAL CONCEPTS OF THE MAORI; 197

the first crop of hwiara was taken np the hapless Taukata was slain as
a kind of sacred offering, and his blood sprinkled on the door-posts of
the storehouse in which the crop was stored — in order that the maun
of the ktimara might not return to Hawaiki. For generations after,
when the kumara crop was planted at Whakatane, the skull of Taukata
was brought forth and placed in the cultivation — to cause the himara
to flourish and bear well.

When a priest of sufficient power essayed to destroy the hau of the
land (of an enemy) and the food produced thereon, he performed the
ceremony of Papa-harOf and repeated the karakia known as Te Tipi-a-
Houmea.

** Tipi i te haa o te whenaa

I te hau o te kai

Ei nga haa tipi awaawa

Hau tipi whenaa, hau tip! kai

Ngaro ana te tangata, ngaro ana te kai

Haere i a Wiwi, haere i a Wawa

Mau ka oti atu; oti atu.*'

Blast the hau of the land—

The hau of the food.

With the valley-blaBting hau—

Land blasting hau^ food blasting hau.

Lost is man, lost is the food,

Gone through Wiwi, gone through Wawa,

Gone for eyer ; gone !

NoTs.— Tipi, means to fliok off, to cut off, but in karakiaa^ it means the
sudden blasting or destruction due to the effect of the karakia. In the above the
word hau seems used in a double sense. — En.

This pleasant little operation would destroy the hau (vitality, &c.)
of both land and food, unless the same were protected by the means
already described. Even so, if the niauri were discovered by an enemy,
it would serve as a medium through which he might destroy the hau
of such lands. Hence it is advisable to carefully conceal your tribal
maun.

Whangai hau. — This was a rite performed over the first enemy
slain in a battle. The slayer would cut out the heart of the dead man
and take it to the priest of his party, who would kindle a fire known
as the ahi-manawa, and roast the heart thereat, it is then offered to the
atua or war-god of the priest. This heart represents the hau of the
enemy. Should that enemy not possess a priest of equal or superior
power, their defeat is assured.

Hau whitia, or Rat hau. — Bhould I dispose of some article belonging
to another person and uot hand over to him any return or payment I
may have received for that article, that is a hau whitia and my act is
a kai haUf and death awaits me, for the dread terrors of makutu (witch-



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198 JOURNAL OF THE POLYNESIAN SOOIETY.

craft) will be turned upon me. For it seems that that article of yours
is impregnated with a certain amount of your han, which presumably
passes into the article received in exchange therefor, because if I pass
that second article on to other hands, it is a hau whitia (averted hau).

I was having a flax shoulder-cape made by a native woman at
Rua-tahuna. One of troopers wished to buy it from the weaver, but
she firmly refused, lest the horrors of the liau whitia descend upon her.

The term hau whitia means *^ averted Aa«."

Hau koeoeo, — This singular expremon denotes a slight, intermittent
attack, not of illness, as it is not severe enough to be so styled, but a
feeling of not being quite well. Keoeo — compare mate koeo=A wasting
sickness. Koero — sickness, and whakaeo = to deprive a demon (taniwha)
of strength by means of a charm.

When Maui, the demi-god, drew up this land from the depths of
the ocean, he at once returned to Hawaiki bearing the hau, or as some
state, the mawe of the newly found land, that it might be offered to
the gods by the priests, and the proper rite performed to lift the tapu
from Maui and his captured ** fish.**

From the foregoing illustrations it will be seen that the wairua of
man is an active element which defends its physical basis in divers
ways, while the hau is a passive element, acted upon by enemies of the
person, that his life may be destroyed. The hau of land, &c., appears
to be fairly clear to us, while the hau of man would almost seem, to
the European mind, to bear two aspects, the one approaching the
meaning of *' maTui,*' the other that of '* life principle." I am confident,
however, that these two definitions are more nearly synonymous to the
Maori mind than to ours.

The Jews of old held similar ideas on these subjects as do the
Maori. This is treated of in a very interesting manner by Max Miiller
in the work already quoted. Their ** nephesh '* I would compare with
the maun of the Maori, except that love and hate proceeded from the
stomach, according to the Maori. While the vital spirit (ruach?)
resembles more the Maori hau, and ncshdmdh the Maori manatta. For
those old time Semites recognised five spiritual potentia in man, each
having its own name.

Man would appear to be permeated with his hau, so also his cloth-
ing, and to a lesser degree, anything that came into contact with his
body. Like the psyche of the Homeric Greek the fiau is not located in
any particular organ of the body, but pervades the whole system.
There is also a species of affinity between the Greek thymus and the
Maori mauri (of man), while the functions of the phreiia may be
compared with those of the Maori ngakau and manawa, i.e., such of
the latter as apply to the feelings.



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SPIRITUAL CONCEPTS OF THE MAORI. 199

Apa hau. — This term is applied to a singular belief of
the Maori of ^re-pakeha days, and although it no longer
obtains among the natives yet that does not imply that they
have cast off old superstitious feelings. Far from it. The apa hau
was a company of spirits of the dead, which spirits were represented
in the living world by some living relative, who was the medium
{kauwaka or kaupapa) through which such spirits communicated with,
and acted as guardians of, their yet living relatives.

Colenso gives dpd as meaning — ** one temporarily under the in-
fluence (imaginary or real) of the spirit of a lately deceased relative."
In Mangareva apa means — '* to pass into another person's hands, as an
object** — also ** to take possession of.** — (Tregear's Mangarevan
Dictionary)

The apa hau meant the wairua of the dead returning to this world
and communicating with the medium, who made use of such wairua
in divers ways, though the purport of such visitations was usually the
warning of the living against coming misfortunes or death.

A single person may be the medium of the wairua of many deceased
relatives. Such wairua do not abide with the medium but visit him
when they have anything to communicate. The medium may be quite
a common person, of no standing in the tribe, until he became a
medium. It is not clear to me why the term apa hau is applied
to the above, it would appear that apa wairua might be more
correct, certainly it would be the more apt term from a pakeha
point of view. I believe apa hau to mean '*one temporarily possessed
of the prestige or power of certain deceased people.'**

The wairua of a dead person is known by the name of such person.
Thus Te Whatu of Ngai-Tawhaki — ** The grandmother of the child
Tipare here, was such a medium. Her atua apa hau might appear to
her at any time, as I myself have seen, bhe might be sitting here
with us, when visited by the atua (wairua of dead in this case). She
alone would see it. When it appeared she would say — ** Te Rangi (her
dead father's name) has come to me.'* She would then commence to
tremble and become quite foolish and when talking to her atua we
would not understand her speech. Her words sounded as nonsense or
like the hissing of the white man's tongue. It would come to warn
her of some impending disaster to herself, or some relative.**

*' Should a person see an ntim hovering about him he knows that it
has come to warn him of trouble. It is probably the wairua of a
deceased relative that has come to him as an apa,**

In the above description we recognise the daimones of the Greeks.

* On the deaUi of a Maori of rank his nvknn would re^t on his son wlien the
latter had performed a certain rite.

(2b he continned)



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KO ^'AOTEA" WAKA.



TE HAERENGA MAI A TURI KI AOTEA-ROA NEI.



Na HeTARAKA TaUTAHI I KORERO, OTIRA NA RAUA KO

Werahiko Taipuhi.



XO te tupunga mai o te tangata kei Te Paparoa-i-Hawaiki ; a ka
haere mai, ka marara mai i taua Paparoa-i-Hawaiki, ka marara
^ ki nga moutere o te moaiia nui noho ai. Eo te tangata, ko
Nga-ruarangi ; koia te tangata i heke atu i taua whenua ; te waka, ko
** Takere-o-toitaha.** He nui nga tangata i heke mai i Te Paparoa-
i-Hawaiki, engari ko te tangata i rangona nuitia koia ia, ko Nga-
niarangi.

Ko nga moutere i tae atu ratou i te hoenga haeretanga i te moana
nui, koia enei ; — ko Whanga-paraoa, ko Tutu-hira, ko Rarohenga, ko
Kuparu, ko Wawau-atea, ko Maiteka. He nui nga motu ki ko mai o
Whanga-paraoa— a Onetu, a Onehunga, a Onerere, me etehi atu. He
whenua ano a Mo tiwhatiwha, a Motu-tapu. Ko nga motu enei i haere
mai nei ratou i runga i a ratou waka. Tenei nga ingoa o etehi o aua
waka; ko ** Takere-o-toitaha," ko " Rangi-tako," ko " Haki-rere," ko
** Karamu-i-aunui," ko *' Tata-taiore," ko ** Whakarewarewa/' ko
** Rangi-totohu," ko ** Rangi-kekero,'* ko *' Pahi-tonoa," koia te waka
o Rauru. Ko nga waka enei i marama i a au, nga waka i ahu mai i
Te Paparoa-i-Hawaiki, a ka tae atu ki Hawaiki Rangiatea — etehi, ara,
a ** Takere-o-toitaha," a ** Rangi-tako,*' a ** Hakirere," a ** Pahi-
tonoa.'* Ko etehi o nga waka nei i kotiti atu ki te ra-to ; i mate katoa
ena waka.

I noho tuturu hoki a Rauru ki Hawaiki Rangiatea, ko etehi o aua
tangata kaore au i te mohio. Na ! ko te whakapapa tenei i a
Rauru ; —



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THE '*AOTEA" CANOE. 201

Toi-te-hnatahi = Bongo- wairere-ki-ao {w)



Buarangi = EoDgo-ae-roa {w)



1 Rauru « Te Awa-nai » Tahatiti * Riki

I

1 Bakau-maui > Hatonga > Piha i-mua

Bongotea-taukarihi

Poru-ora

_J

I I

1 Turi 2 Kewa

Kua tae tenei ki Hawaiki-Bangiatea.

Na Turi raua ko Kewa te pakanga i tupu ki Awa-rua, ki a Uenuku.
He pakanga nui taua pakanga i Awaiua, he whenaa te take ; ko
Uenuku, e tango ana i te whenua mana. Eatabi ka turia te parekura
e Turi, ka mate Te Tini-o-Uenuku ; ko Kemo, te taina o Uenuku i
mate i a Kewa ; koia ka e^ranga i konei te whakawai nei : —

'* Kauaka tuioutnma te kara i Awaraa."

Ka tino mate taua iwi i a Turi, ka tau te pouri ki a Uenuku i tona
matenga. Katahi ka kohurutia e ia te tamaiti a Turi, ko Potiki-roroa
te ingoa Ka kite a Turi kua mate tana tamaiti te patu, ka patua
hoki e ia te tamaiti a Uenuku, ko Awe-potiki te ingoa — ka patua ki
roto ki te wai, ka tangohia mai, katahi ka tikarohia mai te kanohi, ka
taona ki te umu, ki roto ki te pohata. Ka maoa te koara, ka karanga-
tia a Uenuku kia haere mai kia kai tahi raua ko Turi. Kei te huna
a Turi i taua taoanga i te kanohi o te tamaiti ra. Ka tae mai a
Uenuku, ka takoto te kai. Katahi ka totoro atu te ringa o Uenuku ki
tetehi pohata mana, Na ! ko te koheratanga o te uira i roto i te koara.
Katahi ka karanga a Uenuku, *' E Awe aku ! e ngaro ana koe i te kai
i nga kai. Kei hea ra koe i te takanga i nga kai ?" Katahi ka wahia
e Turi, '' A ! tena pea ka ngaro ki roto ki te hopara nui a Toi ! ** (he
tupuna nona a Toi, tupuna tonu o Rauru). Heoi, ka whakatika a
Uenuku, ka haere ki tona kainga ; kua mohio tonu ia, ko tana tamaiti
ake tera i kainga ra e ia i roto i te pohata.

I te po, ka turia te ahiahi-korero a Uenuku mo Ngati-Bongotea
(koia te hapu o Tun) mo Turi hoki, kia tikina kia patua. Na ! ka
puta a Rongorongo, — te hoa wahine a Turi — ki waho i te po, i waho i
to raua whare — ko Bangiatea te ingoa o to raua whare — ka puta ra te
wahine ki waho ki te whakamarie i tana tamaiti. Puta kau ki waho,
kua rongo ia i te karakia makutu a te tangata ra, a Uenuku. Koa
tenei : —



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202 JOURNAL OF THE POLYNESIAN SOCIETY.

Whakataka a ranga,
Whakataka mai ra, e hana,
Eia reka te kai mua.
Bana mai Rongo-e-
Ea runa hae !

Oraom taka manawa
I a Awe-potiki,
Ea ataina mai ki runga,
Ei te whata-amo a Tane,
Bona mai Bongo-e-
Ea runa hae I

Tikina ata ra,
Te Tini-o-Ngati-Bongotea,
Eumea mai, takina mai
Eia huna, kia tineia.
Ea reka te kai mua,
Buua mai Bongo-e-
Ea runa hae I

To hope i kotia,
To hope i tahuna,
To hope i kainga haeretia
Ei ranga te whata-amo a Tane,
Buna mai Bongo-e-
Ea runa hae !

Whakarongo marire ana te wahine ra, a, ka hoki ki roto ki to raua
whare ko Turi, ka karanga atu ki a ia, *^ Eei te rongo au i te pu-maire
a Uenuku ! " Ea ui atu a Tori, *' Tera ! whakaraugona nga kupu ! "
Eatahi ka korerotia atu e Rongorongo nga kupu i rongo ai ia. Eatahi
ka karanga atu a Turi, *' E ! ko nga hara i Awarua ! " Eua mohio
mai ia he mate tera mona me ona tamariki me tona iwi. (Nga tamariki
a Turi i whanau ki rawahi, ki Hawaiki, ko Turanga-i-mua, ko Tane-
roa — he wahine — ko Potiki-roa).

Heoi, kua mohio ia — a Turi — tera ratou e mate katoa i a Te Tini-
o-Uenuku. Ea mahara ia kia tikina a ** Aotea" waka i tona hunga-
wai, i a Toto, hei ara ma ratou ko tona whanaunga. Ea tae a Turi ki
te huru-kuri, he awarua ; te ingoa o taua huru ko Potaka-tawhiti. E
warn nga kiri kuri i taua huru ; na ra nga ingoa o aua kuri : —

Potaka-tawhiti Eakariki-tawhiti

Pukeko-whata-rangi Miti-mai-te-rangi

Whakapapa tuakura Nuku-te-apiapi

Matawari-te-huia Miti-mai-te-paru

Eatahi ka hoatu i taua huru ki te wahine, ki a Rongorongo, ka ki
atu, '' Haere ! ka kimi mai i tetehi huarahi mo tatou i a Toto.'' Ea
haere te wahine ra ki tona papa, ki a Toto, ka karanga atu ki a ia, '' I
haere mai au ki tetehi waka mo matou." Ea uia mai e te papa, <* E
haere ana koutou?'* Ea ki atu a Rongorongo, ^'Ae! e haere ana



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THE "AOTEA " CANOE.

matou, ka whakarere i tenei whenua." Heoi, katahi ka homai e te
tangata ra ko '< Aotea " bei waka mo tana tamahine raua ko te tane, a,
ka hoatu hoki e te wahine ra, te huru, a Potaka-tawbiti, ka boatu ki
te matua (ara, be utu-matua). Eo etebi o nga waka o Toto i boatu ki
era tamabine ana.

Heoti, ka wbakariterite a Turi ma mo te baere, ara, mo te boenga
mai ki Aotea-roa ; be maba nga utanga o taua waka a '' Aotea ** koia
a '' Aotea-utanga-nui.*' Eua buibui mai era waka ki te tauranga ; ko
<' Te Arawa/' i a Wbakaoti-rangi, tera waka ; ka utaina katoa nga
waka. Akuanei, ko Eanika, be tangata mobio, be tangata karakia,
be tobunga mai no mua, ka eke boki ia me Turi katoa ki runga ki te
waka, koia te kai-wbakatere i te waka, ara, ki te karakia. Tenei nga
tangata o runga o ** Aotea," ara : —



Turi


Kaoika


Kewa


Tnau


Hoi-matua


Hou-areare


Tu-te-rangi-pouri


TiHpa-ksi


Urunga-tai


Pubi-potiki


Potoru


Haonui


Kahu-papae


Kaha-nui


Rangi-te-pu


Te Kahai-kau


Te Kahui-kotare


Ta Kahni-po







Eo nga bapu i aua tangata, ko Ngati-Bongotea, Ngati-Eabu, Ngati-
Bangi, Ngati-Tai, Ngati-Eauika.

He nui nga iwi ki runga ki a ** Aotea,'* kaore i te mobiotia etebi —
ko Taranaki, ko Ngati-Buanui, ko Nga-Rauru, ko Wbfoganui ko
Ngati-Apa, ko Mua-upoko me etebi atu. Na ! be waka ano a '< Eura-
baupo," tona ingoa tawbito ko <' Tarai-po," ko Buatea te rangatira.
Otira i pakaru taua waka ki Bangi-tabua, a, ka eke mai a Buatea, a
Hatonga ki runga ki a '* Aotea.'' I te rerenga mai o '* Aotea " raua
ko '* Eura-baupo,** ka u mai raua ki te moutere nei, otira, i a raua e
wbakaeke ana ki uta ka mate a *' Eura-baupo," baere tonu ibo ki te
moana. Eo nga tangata me nga utanga ka utaina ki runga ki a
<< Aotea.'* No te unga ki taua moutere katabi ka tu nga tira a Turi,
ka tu te tabua a Turi — ko taua tabua, e rua nga kuri bei wbakabere
ki te atua, kotabi o aua kuri i tapaea matatia, kotabi i tapaea mao-
atia. Na taua tabua a Turi i buaina ai te ingoa o taua moutere ko
Bangi-tabua. Eo te wabi i mate ai a ^' Eura-baupo ** i buaina ko
Te-Au-o-kura. I mua atu ia o tenei wa, kaore be ingoa o Bangi-
tabua. No konei te ingoa o '^ Aotea utanga nui," no te utanga o
*' Eura-baupo ** ara, te tangata, te taonga, te atua, te korero, te kai,
me era atu mea, ka buia atu ki nga utanga ake o '* Aotea."

Na ! ko nga taonga enei a Turi i eke mai i runga i a ** Aotea *' —

Te hoe a Tari, ko ... Te Boku-o-wbiti,

Te toko a Tnri, ko ... Te Anewao.te-rangi,

Te tata a Turi, ko ... Te Birino-o-te-rangi,

Te toki a Turi, ko ... Te Awhio-rangi.



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204 JOURNAL OF THE POLYt'ESIAN SOCIETY.

Nga atua i riro mai i nmga i a '' Aotea " —

Ko Mara,

Ko Te Ihinga-o-te-raiigi,

Ko Eahu-knra,

Ko Bongo-mai.

Nga-atua ririki : —

Eo Haere-iti,
Ko Behoa.

Nga mana i riro mai i ninga i a ** Aotea ** —

Eo Hnna-kiko,
Ko Eohata-mua,
Eo Eohatn-td-ihi.

He kohatu katoa aaa mana, he whatu ; he mea hanga kia pai e to

maa tangata.

Nga Tipua nana i kawhaki mai i a <' Aotea/* tokowha, ara : —

Eo Toi-te-huatahi,
Eo Ikaroa,
Ko TaDgaroa,
Ko Buamano.

Eoia nga kai-awhina i a ''Aotea** i roto i te tuatea o te moana i a
ratou i hoe mai i runga i te moana nui.

Te Awa o '' Aotea/* te karakia i te haerenga mai i te moana : —

Aotea te waka,

Ko Tori te tangata i ranga,

Ko Te Bokn-o-Whiti te hoe.

Piripapa te hoe,

Awhjpapa te hoe,

Toi ta te hoe,

Toi rere te hoe,

Toi mahata te hoe,

Toi kapakapa te hoe,

Te hoe ; kei runga te hoe, £ Bangi !

Ko te hoe na wai ?

Ko te hoe na Te Kan-nanoi.

Ko te hoe na wai ?

Na te Kan-roroa ;

Ko te hoe na Bangi-nai e to nei,

Tena te waka ka tau

Ki Tipua-o-te-rangi—

Ki Tawhito-o-te-rangi.

Nga toranga whatu o Behua.

Ka pae ake au i te kakau

taku hoe, i Te Boku-o-Whiti.

Whiti patato,

Bere patato,

Mam& patato.

Te riakanga, te hapainga,

Te komotanga, te kumenga mai,

Te riponga, te hawenga.



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THE *'AOTEA " CANOE. 205

A te paehntanga o te wai

O taku hoe nei,

Kei te rangi hikitia,

Kei te aweawe noi no Tu,

Tena to ara ka totoe,

Ko te ara o tenei ariki

Ko te ara o tenei matoa-iwi,

Eo te ara o Rangi.nui e tu nei.

Haa te kakan o taku hoe nei,

Ko Kantu-ki-te-rangi,

Ko te Bangi hikitia,

Ko te Bangi hapainga,

Ko te Bangi tn torona atu,

Ko te Bangi tu torona mai,

Ko te Bangi tn te ihi,

Ko te Bangi ta te k5k5

Ko te Bangi to te mSna,

Ko te Bangi tu te tapu

E tapu !

Tena te ara ka totoe,

Te ara o Tane-matohe-naku,

Te ara o Tane-matohe-rangi

Te ara o Te Kau-nunni,

Te ara o Te Kau-roroa

Te ara o tenei ariki,

Te ara o Bangi-nui e tu nei,

Tawhi ki a Behua,—

Ki a tama i te ao-marama,

E Bongo-ma-Tane I

Whakairihia ! Hae I



Mo te toko tenei : —

Ko*'Aotea"te waka,

Ko Turi te tangata,

Ko Anewfl-i-te-rangi te toko.

E tu te toko,
E karo te toko,
To mata i riri.
To mata i nguha,
To mata i tukitukia
To mata i toetoea
To mata i wawahia
Puta tane,
Haere i te haha wai,

Pipi ha I
I tai maio,
Whakaea i o tai mea,
Tangaroa ! kia piri.



Eo te tapuae na Turi, mo tona waka, mo '* Aotea," kia tere ai te

rere : —

Whaia te tapuae o taku waka nei,
Tu torotoro i (tie) atn,

17



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206 JOURNAL OF THE POLYNESIAN SOCIETY.

Te tapuae o takn waka nei,

Kia tu, kia keu,

Keua e wai ?

Eeaa e mana —

Eo manu-te-hntihQti,

Ko te wbakahoka.

Hoka taka manu mamao,

Hetane!

Heoti ; ka rere mai te waka nei, i Bangi-tahua. A, ka tae ki waenga-
nui moana, ka mea atu a Potoru ki a Turi, <* E Turi ! me tika te ihu
o te waka ki te ra-t6." Eo Potoru hoki i te ihu o te waka, ko Turi i
te kei, me Tuau, me Kauika hoki. Ea mea atu a Turi ki a Potoru,
*' Eao ! me tika taua ki te ra hurunga." Ea tohe atu a Potoru me
tika raua ki te ra-td ; ka tautohetohe a raua kupu i konei mo to raua


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Online LibraryPolynesian Society (N.Z.)The journal of the Polynesian Society → online text (page 22 of 26)