Copyright
Polynesian Society (N.Z.).

The journal of the Polynesian Society online

. (page 23 of 26)
Online LibraryPolynesian Society (N.Z.)The journal of the Polynesian Society → online text (page 23 of 26)
Font size
QR-code for this ebook


waka e rere ra, a roa noa iho, ka riro i te tohe a Potoru, a, ka tika
tonu ta raua waka ki Te Tautope-ki-te-uru, katahi ka rumakina te
waka ki reira ki Te Eorokoro-o-te-Parata. E warn nga taumanu o te
waka i ngaro i te wai. Ea ki a Turi ka mate ia. Eatahi ia ka tu ki
runga ka whakaunu i tona waka koia tenei : —

EaKAKIA UNTJ mo *' AOTEA.'*

Tenei hoki taku taketake

E RoDgo-ma-Baa-whatna — e—

I ranga i te pu-whakamaroro-hau.

Amo ake au i taku toke nei,

I a Awhio-rangi, Wai-o-rua.

I hoki ki runga,

I hoki ki raro,

Ki te whai-ao,

Ki te ao-marama,

Maru 1 a ka hura,

Tangaroa! unuhial



He karakia ano tenei ; —

Tarawa moana, e tu mai ra,

Mai awhitia,

Kia piri mai ki au nei,

Pae whenua koe, e tu mai ra,

Mai awhitia,

Kia piri mai ki au nei,

Kia tata mai ki au nei.

Ea kapu a Turi ki te tata nei, ki a Te Ririno-o-te-rangi ka hapainga
te karakia : —

Hapai ake au i takn tata nei,
Ko Te Birino-o-te-rangi,
Kei te whiwhinga o te rangi,
Kei te rarawe o te rangi,
Kei te nanape o te rangi
Kei te tau mai o te rangi



Digitized by



Google



THE ••AOTEA " CANOE. 207

Moo ki te pua o te rangi

Mou ki te tawhito o te rang!

Whakamau ki a Bangi-nui e tu nei.

Te riakanga, te hapainga,

Te komotanga, te tiherunga,

O te wai o taka waka nei,

Mimiti ki mnga,

Mimiti ki raro,

Mimiti i tai,

Ki a Rangi-nui e tu nei,

Te tata, Te Tipua-horo-nuku,

E ta te moana-nriuri,

£ to te moana-uranra

E tu te moana-tuatea

E to te moana-oruoru

E tu te akau mea.

Ko Hoora, ko koe,

Eaia mitikia,

Te wai o taka waka,

Ko Hoora, ko koe,

Kaia mitikia,

Kaia mitikia ki a te nano-wai,

O taku wako nei.

Ko Hoora, ko koe,

Kai a mitikia

Te rangi Tawhiri-matea i tai,

To-raka-maomao.

Paki i moa waka,

Mimiti pakorakora

Te tai ki Hawaiki.

Heoi ano, kua ea te wai o te waka nei. Eatahi a Turi ka tino
mohio he koburu ta Potoru i a ia. Eatahi ka hopukia iho a Potora,
ka panga ki roto ki te wai. Na ! koia '^Hurihanga.*' Ka totohu ki
roto ki te wai, koia ** Tapd " ; no te pueatanga ki runga i te wai,
koia ^* Maiea." He ingoa hou katoa enei, i tapa ki a Potoru.
Te kitenga a Maru, ka rere ki runga ki te tangata e manu
haere i te wai ra, ara, ki te whakaora i a ia, me te karanga mai ki a
Turi, <' Tama ra ! Tama ra ! kia au ra iana ; me uta atu au ki runga
ki te papa-teretere o Aotea. Eia whakamau mai koe ki au, he ruru,
he kato ; kia whakamau taua ki te whetu mata-nui. E kore e penei
mai tamaiti pukana-nui, kei tu-whenua taua." Heoi, ka utaina mai a
Potoru raua ko te atua ki runga ki a << Aotea.'* Na te atua i tika ai, i
whakaae ai a Turi kia eke raua ki runga ki te waka. Ea aranga i
konei te whakawai nei : —

*' Nga tohe a Potoru."

He tapuae ano tenei i tere ai a *' Aotea " ki uta : —

Hikihikitia, hapabapainga,
Bangaranga te tapuae
tako waka nei,



Digitized by



Google



208 JOURNAL OF THE POLYNESIAN SOCIETY.

Rere hurabura,

Bere a manu,

Rere taketake.

I tu ai ; i keu ai ;

I mania ai ; i paheke ai ;

I haere ai tama,

I tona taa-whenua,

Ka mate te tama

A te hemahema.

Ea pata kei waho—

Kei a Tama-hoko-tahi —

Kei te mokopn-rongo —

Kei te whai-ao —

Kei te ao-marama,

Hoatu ! £ Tane waka !

To kauhou ora, ki uta,

Ki tu-whenua i uta, —

Ki tu-maunga i uta, —

Ki tu-parara i uta,—

Ki te ano-a-Tn i uta.

Ka u 1 ka u ! ki uta.

Ka u ! ka u I ki tai.

Ka u ! ka n I ki tenei whenua tauhou.

Pikipiki mauuga, Tangaengae I

Pikipiki pari, Tangaengae I

Tahau ora, tahau ariki,

Mau e kai,

Te manawa o tenei tauhou.



Heoi ano : Eua tae mai a Turi me tona waka ki uta nei, i pooa ki
waenganui o Kawhia, o Aotea — no reira taua ingoa, a Aotea — no te
waka. Ka toia te waka ki uta, ko te ihu kei te moana, ko te kei kl
uta. Eatahi ka whakaawhitia nga tangata me te waka, koia te
ingoa nei a Ka-whia.

Heoti ; kua u mai ratou ki Aotea-roa nei. Eatahi a Turi ma
ka haere mai ma uta. Na Turi i whakahua te ingoa o Mokau, o
Ure-nui, o Wai-tara, o Mangati, o Oakura (i whakakitea te kura ki
reira, a Hunakiko), o Wai-ngongoro me etahi atu wahi, a tae atu ana
ki Patea, ka tuaina e ia te ingoa o taua awa ko Patea-nui-a-Turi.

Ea toua te karaka ki reira e Turi, te ingoa ko Te Pou-o-Turi. Ea
noho, ka hanga tona whare ko Matangi-rei, kei tenei taha o Patea, kei
Bangi-tawhi (e tata ana ki te teihana-rerewe). Ea mahi i taua mara
ko Hekeheke-i-papa kei Rangi-tawhi ano. Tana ko, ko Tupu-i-
whenua. Ea koia atu te mara, e waru nga waka waka, toua atu nga
purapura e waru. Ea tae ki te ngahuru ka hauhaki mai ; te putanga
e waru rau nga kete.

Heoi ano, ka noho nei a Turi ratou ko ana tamariki ki to ratou nei
kainga i Rangi-tawhi. Ea whanau ki reira tana tamaiti a Tonga-
potiki.



Digitized by



Google



THE "AOTEA'' CANOE. 209

Ko Patea-nui-a-Turi,

Whakataria tona whare,

Ko Matangi-rei,

Ki ranga Bangi-tawhi.

I taatoria ai Tonga-potiki ki roto,

Tantori ai.

Ko Turanga-i-mua, ko Tane-roa i whanau mai i Hawaiki, ko Tu-taua
i whanau i te hoenga mai, koia a Tu-taua-whanau-moana.

Heoi ; ka kaumatua a Turi, ka haere i% ka mate atu. Kaore e
mohiotia te wahi i mate ai ia, i hoki pea ki Hawaiki, kaore i mate ki
tenei motu, i ngaro tonu atu, i haere pea i runga i te ara taniwha.

Kia ngaro a Turi ka moe-tane tana tamahine, a Tane-roa ka moe
i a Uhenga-puanake, no ** Takitumu*' — he tamaiti na Tamatea. Ka
hua te tamaiti i roto i te kopu o Tane-roa, ka hiakai te tamaiti ; katahi
ka patua nga kuri o Turanga-i-mua hei kai mana, ka patua hunatia e
te tane a te wahine ra, hei kai ma tana wahine. Nga ingoa o aua
kuri ko Papa-tua-kura, ko Mata-ware, he momo kuri no Hawaiki mai.
Na Tane-roa te kupu ki te tane kia patua aua kuri ; a, ka taona, ka
kainga e te wabine raua ko tana tane. Akuanei, ka kimi te tangata
nona nei nga kuri, i te mea kua kore ona kuri, kua ngaro. Kua pouri
ia ; kimi noa, kimi noa, te kitea. Katahi ia ka haere atu ki te tuahine,
ka ui atu, " Kaore ranei koe i kite i nga kuri a to whanau ? *' Ka ki
mai tera, ^' Kaore ! ** Ka pouri tonu te whakaaro a Turanga ka hoki
ki te kainga ki te kimi i nga kuri, no hea hoki ! A., na te pupa ka
kitea, he mea karakia i kitea ai. Katahi ka korerotia nuitia kua kitea
te kaistanga a te wahine ra ; ka whakama ia, ka haere, noho rawa atu
raua ko te tane ki tera taha o Patea (i te taone), ka tu te whare ki
r^ira, ko Kai-kapo. I whanau ki reira nga tamariki a te wahine ra.
A, kia tupu aua tamariki ra ka ki iho te wahine ra ki aua tamariki,
'' Ka kite koutou i te ahi e ka mai i tawahi ; na o koutou tuakana ;
hei kai ma koutou a koutou tuakana.*' He kanga hoki tena ki nga
tongane. Ka wahi i konei nga iwi, nga tamariki a Turi. Noho ana
te wahine ra i tera taha, noho ana nga uri tane i tenei taha. Ka mau
tonu te raruraru i roto i a Nga-Bauru, i a Ngati-Bua-nui, a, patu ana
tetehi i tetehi, kai ana tetehi i tetehi a, taea noatea te Whakapono.

Na ! ka wahi atu nga uri a Turi, ko te ara wahine i tera taha, ko
te ara tane i tenei taha ki te tonga, a e noho nei. A, ko enei korero
he mea tuku iho i o matou tupuna i a Turi ano, tae iho ki a matou.

Tenei nga ingoa o a matou whare- wananga, timata mai i a Turi,
a, tae iho ki a matou, ara : —

Maiangi-rei. Ko Tori te tangata.

Harora-atea, i Whenuakura. Ko Turanga-i-maa te tangata.

Pa-noi-a-hae, i Bangitawhi. Ko Tu-taua te tangata.

Te Kaha-o-Baurn. Ko Paka, he uri no Tutaua te tangata.



Digitized by



Google



210



JOURNAL OF THE POLYNESIAN SOCIETY.



Te Wehenga-o-Baara.

Te Kohete-o-Baura.

Te Baraanga-o-Banra, i Waitotara.

Pnke-rima, i Okeha.

Te Hni-a-kama, kei roto o Patea.

Te Pua-o-te-rangi, i Waitotara.



Ko Ta-poia te tangata, he ui on

Tonga-potiki.
Ko Bongomai-tatana te tangata, na

Nga-Banru katoa.
Ko Roa-kai-whetito raoa ko Tama-

rakeiora oga tangata.
Ko Te Ika-weo, ko Bangi-te-pa, ko

Pahoa nga tangata.
Ko Tn-te-raohe, he ori no Toianga-i-

maa te tangata.
Ko Haetaora, ko Ue-taniwha nga

tangata.



Tekahui Bongo



Kola te Kahtti Maru



Na ! Eoia nei iokn whakapapa i a Turi :

Banni (koia nei Nga-Banm)

Bakaa-maoi

Bongotea

Purn-ora
»Turi

Turanga-i-mua

Tamatea-kopiri

Te Ihi-o-Bongo )
^e Mana-o-Bongo )

Te Mam-tana

Te Maru-wehi

Te Maru-ariki

Te Mara-aitn
"TTe Nnmanga

Bangi-tauwhanga

Whakataha-mai-rnnga

Mata-te-kaima

Uni-haha
i<Ura-te-aQgina

Bangi-whakarangona

Bangi-whakatoria

Te Waka-tnpoki

Tama-ipo
»Te Bae-kookou-wai

Hiro

Bongo-houhia

Te Herewini
><Hetaraka Taatahi

He tane katoa enei, he matamua katoa ; he kawai-ariki tenei.



Digitized by



Google



THE "AOTEA" CANOE. 211

THE ^^AOTEA" CANOE.



THE MIGRATION OF TURI TO AOTEA-ROA (NEW
ZEALAND).

DiGTATBD BY HeTABAKA TaUTAHI, ASSISTED BY WeRAHIKO TaIPUHI,

OF Tauranoa-a-ika near Waitotaba, Nov. 1900.



Translated and Annotated by S. Percy Smith.



^T^HE Society has already published accounts of two of the
Ji^ celebrated canoes that formed part of the fleet in which the
ancestors of the Maoris came here about the year 1850, viz.,
Te Arawa and Mata-atua canoes, the descendants of whose crews are
to be found in the Bay of Plenty. It has long been desirable to secure
an authentic account of the " Aotea " canoe, whose crew settled on
the Taranaki and Cook Strait coasts at about the same time as the
fleet arrived, the more so, as the accounts repeated by the Maoris in
later years have given rise to considerable discussion amongst them-
selves, and many of the statements are contradicted. Sir George Grey
in his ** Nga mahinga a nga tupuna,*' published in 1854, has given
one version of the " Aotea" history, which was supplied to him by the
father of Tauke, a well-known native chief of the Ngati-Ruanui tribe
of Patea and neighbourhood, and who is probably the best living
authority for the history of that tribe. Beyond the above no full
account has appeared, and some portions even of that have been dis-
puted. We are, therefore, fortunate to obtain the following, as it is
derived from a source that seems to me unquestionable as far as it
goes, and, moreover, it is, I believe, the first time the Nga-Rauru
tribe — to which H. Tautahi belongs — has ever allowed their ancient
history to be written in full.

The circumstances under which the following matter was obtained
are as follows : — Our energetic corresponding member, T. Tarakawa,
being on a visit to the Nga-Rauru tribe, told them of several matters
he had learned from me in reference to the homes of their ancestors in
Eastern Polynesia, in which they were greatly interested, and at a
meeting of the tribe they decided to send me an invitation to visit
them, when they promised to give me their version of the '^ Aotea**
story. The following is the result of my visit, which I hasten to lay
before the Society. Old Tautahi knows of the work of the Polynesian
Society, and says that he had heard that imperfect accounts of
*' Aotea ** had reached us, and that he particularly desired that a true
account should be furnished to us.



Digitized by



Google



212 JOURNAL -OF THE POLYNESIAN SOCIETY.

It is unlikely that the matter Tantahi dictated to me will pass ud-
challenged by other tribes whose ancestors came in *^ Aotea/' but I
question if any man living has a greater right to speak authoritatively
on the subject. He claims that after the division that separated
Tuns' children, all his sons remained with the Nga-Bauru tribe, and
his daughter married and left the tribe. Hence, as the tribal history,
etc., passed by custom to the sons, generally to the first-bom, they
have retained the true history. The descendants by the daughter, not
having been taught in the tribal whare-wananga with all the ceremonies
and rites customary, can only know by hearsay, and imperfectly.
Moreover, Tautahi has supplied — ^which has, I think, never been
done before— a list of the tribal whare-wananga^ or houses in which
their sacred history was taught, from the arrival of the "Aotea'*
canoe down to the time when such things ceased to exist. He claims
that the teachers in thet^e *' houses of learning ** iuherited the
knowledge that descended to them in unbroken sequence from the very
celebrated house, Whare-kura, which was situated in far Hawaiki, not
Hawaiki-Bangiatea, from which Turi migrated to New Zealand, but a
far older one, but which particular one is not now known. This
statement causes some surprise, because Tahitian history, so far as at
present known, indicates Opoa in Bai'atea (Bangiatea) Island as the
site of this seat of learning, and as the place where the great disruption
of tribes took place through schism in the teachings of rival priest-
hoods, which were then known as the Ao-tea and Ao-uri factions, the
first representing the Eastern Polynesian, the second the Western
Polynesian. This serious split is known (traditionally) to both
Tahitians and Maoris, but it has no direct bearing on the '* Aotea **
story.

The matter dictated by Tautahi is as full as I could get it, but he
often spoke too fast to allow of his being followed in shorthand, so
that some detail has necessarily been omitted. Tautahi is an old man
of about seventy, quite blind, but retains all his faculties. We will
now follow his stories, my notes appearing in brackets.

*' The growth, or origin of man was in Te Paparoa-i-Hawaiki, and
they came from there, spreading from that Paparoa-i-Hawaiki — spread-
ing to the Islands of the great ocean and dwelling there. The man
was named Nga-ruarangi ; it was he who migrated from that land ; his
canoe was named ** Takere-o-toitaha.'' There were a great many
people who migrated from Te Paparoa-i-Hawaiki, but the man whose
name is most celebrated was he — Nga-ruarangi.

[This name — Te Paparoa-i-Hawaiki — is new to me as one of the
names for Hawaiki and it is abundantly evident from what follows,
that it is not the Hawaiki from whence the Maoris came to New
Zealand, clearly it is very much more ancient. The translation of the
first part of the name, is the '< long-flat '* or plain, and in view of



Digitized by



Google



THE "AOTEA " CANOE. 218

what has been written in ** Hawaiki *'* as to the origin of the
Polynesian Race, as derived from Barotonga sources, I am much
inclined to refer this name to India, but the point is doubtful. Nga-rua-
rangi is a name not, I think, previously known to Maori genealogists,
nor could I obtain his position with regard to well-known people. He
is not mentioned either on the long lines of ancestry obtained in Raro-
tonga. The following were given to me as the names of mountains in
Te Paparoa-i Hawaiki : — Apaapa-te-rangi, Tipua-o-te-rangi, Tawhito-o-
te-rangi, Tawhiti-nui, and Hikurangi. It is probable that the latter
name is that particular Hikurangi with which is connected the story of
the flood.]

** The islands which they visited in their passage over the great
ocean are : — Whanga-paraoa, Tutuhira, Raro-henga, Kuparu, Wawau-
atea and Maiteka. There are very many islands on this side of Whanga-
paraoa, such as Onetu, Onehunga, Onerere, and others. These are the
islands they came to as they voyaged along in their canoes. The
following are the names of some of those canoes : — * Taltere-o-toitaha,*

* Rangi-tftko,'+ * Hakirere,* * Karamu-raunui,* * Tata-taiore,* * Whaka-
rewarewa, * * Rangi-totohu, ' * Rangi-kekero, ' and * Pahi-tonoa ' which
was the canoe of Rauru. These are the canoes that I am clear about
as coming from Te Paparoa-i-Hawaiki and as far as Hawaiki-Rangi-
alea, that is, some of them only reached there, — * Takere-o-toitaha,'

* Rangi-tako,* * Hakirere 't and * Pahi-tonoa.' J Some of the canoes
turned off towards the sun-set, and all of them were lost.'*

[With reference to these islands at which the people stayed or called
at, in their easterly progress, the first, Whanga-paraoa, I do not
recognise in Maori tradition previously. It is the name given to the
place where the fleet of six canoes assembled on the east shores of the
Bay of Plenty, after their arrival in this country, but the one named
above, from the orderly sequence in which the names of islands that
follow are given, is clearly to the west or north-west of Samoa and is
probably an ancient name for one of the Fiji groups, now lost or over-
laid by Melanesian names. With regard to the rest, Tutuhira may
easily be recognised for Tutuila the third in size of the Samoan group,
Barohenga is Olosenga of the same group, Kuparu is Upolu likewise
of the same group, (the Samoans have not retained the Maori ** k,"
and "a" and "o" are inter-changeable vowels in the Polynesian
language. The Rarotongans call Upolu, Euporu.) Wawau-atea is
Porapora island of the Society Islands, the ancient name of which
was Vavau. Maiteka, is Osnaberg island, called by the Tahi-
tians Maiteka, and by the Paumotuans, Mekiteka. Thence they
went to Hawaiki-Rangiatea. The above course of progressive

* See this Journal vol. vii. and viii.

t See reference to this oanoe, Journal Polynesian Society, vol. vii. p. 62.
\ See Journal Polynesian Society vol. iii. p. 105, for an account of the voyage
of these two canoes to bring the Taro to Hawaiki.



Digitized by



Google



214 JOURNAL OF THE POLYNESIAN SOCIETY.

migration is stricUy in accord with Rarotonga tradition, except, that
we now learn that this particular branch of the Polynesians occupied
Maiteka before Bangi-atea, which is Ra'iatea of the Society group.
(The Ba'iatea and Tahiti people omit the '' ng '* in all words.) It is
remarkable that this story omits any reference to Tawhiti-nui or Tahiti,
which lies between Maiteka and Rangi-atea, but the reason is to me
tolerably plain. These people are a separate tribe, and a separate migra-
tion from those who came here with the fleet from Tahiti in circa 1850
and only retain the names of islands occupied by their own inmiediate
ancestors. The islands beginning with ** One " are not known to me,
but it is hi^ly probable from the translation of the names, that they
refer to some of the Paumotu or Low Archipelago not far to the
eastward of Maiteka, which are mostly low atolls. The account does
not say that they called at these islands on their migration but that
they are names of islands ** this side " of Whanga-paraoa, '^ this side **
being the side towards which the migration travelled, t.«., towards the
east. It is well known now from Rarotonga traditions that the
ancestors of the Maoris were in the habit of visiting the Paumotu
group. Motiwhatiwha, and Motu-tapu are also mentioned as islands
that were known, but apparently not visited by the migration. Motu-
tapu is so common a name it may be anywhere, and Motiwhatiwha
can be shown to be the island Matietie of Rarotongan traditions by
following the simple rules of letter changes in the Polynesian language.
For instance, the Rarotongans do not pronounce the '* wh " of Maori,
the common Maori causitive prefix whakuy is spelt and pronounced in
Rarotonga, aka. Hence we have the name reduced to Motiatia and as
** a,'* ** e," " o,** inter-change without altering the meaning, the word
becomes Matietie, the name of an island lying somewhere north of
Fiji, but which is not known, as it has now received some more
modern name.]

'* Rauru was one of those who settled permanently in Hawaiki-
Rangiatea ; others, I do not know the names of. This is the
genealogy of Rauru : —

Toi-te-huatahi = Bongo- wairere-ki-aoO

Ruarangi =Bongo-ue roaO

^Baara >TeAwa-nui 'Tahatiti «Biki

!

^Uakau-maui ^Hatonga >Piha-i-mua
I
Bongotea-taukarihi



1 Pnra-ora a Pau-matua

I

1 Turi « Kiwa



Digitized by



Google



THE "AOTEA " CANOE. 216

" We have now arrived at Hawaiki-Bangiatea.*'

[With regard to this genealogy a great deal might be said, but
those amongst us who have often puzzled over the several men of the
name of Toi, are not yet prepared to make a definite statement. It
will suffice to say that Toi-kai-rakau, the ancient ancestor of so many
t4tngata'Whenua Maoris, also had a son named Bauru, and another
named Awa-nui-a-rangi. But it is abundantly clear to me that Toi-
te-huatahi herein referred to is not identical with Toi-kai-rakau,
though the evidence of this is too long to quote. Suffice it to say that
this Toi (Toi-te-huatahi) and bis son Bauru, are both to be found in
Barotonga genealogies, and that they flourished about the period of
the great migration from Fiji and Samoa to eastern Polynesia, accord-
ing to the above traditions. Turi, herein shown, is the captain of the
" Aotea " canoe who migrated to New Zealand circa 1350, and who is
well known to the Tahitian traditions. He was bom at Mahaina on
the island of Tahiti, and thence migrated to Ba'iatea, thence to New
Zealand (see '' Hawaiki.*')]

*' It was Turi and his brother Eewa that were concerned in the war
at Awarua against Uenuku. This was a very great war, the land at
Awarua being the cause of it, through Uenuku's seizing of the land
for his own. Turi met them in battle and the Tini-o-Uenuku tribe
were defeated, and Kemo, Uenuku's younger brother, was killed by
Eewa, hence arose the saying, * Do not end the (karakias) at
Awarua.' *' *

After that people had suffered a severe defeat by Turi, Uenuku
was very much troubled about it, and in consequence murdered Turi's
son, named Potiki-roroa. When Turi learned that his son was dead,
he then killed the son of Uenuku, named Awe-potiki — ^he was killed in
the stream (other traditions give the name of this stream as Waima-
tuhirangi), the body was then pulled ashore and the eyes gouged out
and cooked with pohata (native cabbage). When the native oven was
ready, Uenuku was invited to come and partake of the food with Turi.
Turi concealed the fact that the child's eyes were cooked with the
food. When Uenuku arrived the food was spread out, and Uenuku
stretched forth his hand for some of the pohata. Behold! then
flashed the lightning in the oven. Uenuku thus soliliquised : *'
Awe, my child I thou art absent from the feast. Where art thou now
the food is ready ? " Turi then exclaimed : " A ! perhaps he is
within the great belly of Toi ! " (referring to his ancestor Toi, grand-

* The full meaning of this is not explained by a translation of the saying which
was given to me as follows: — An evil omen ooourred to Turi's people before
engaging in the fight, but nevertheless, at Eewa's instigation, the priest left at
home redting his harakiait for the welfare of the tatM, was induced to continiie his
operations, with the result that Turi and his party were victorious.



Digitized by



Google



216 JOURNAL OF THE POLYNESIAN SOCIETY.

father of Bauru). This was enough, Uenukn arose and returned
home ; he at once knew (from Turi*s remark) that it was his own
child that he had been eating.'*

[It is stated that this great fight took place at Awarua. Now
Avarua is the name of the opening in the reef at Ba'iatea (or Bangi-
atea) now called Ava-piti, pUi being the modern Tahitian equivalent
for the old word rua. Just opposite the opening is the principal
settlement of Ba'iatea, where the U.B.S. Co.*s steamers call once a
month ; it is the headquarters of the French government in the island.
About four miles to the south lies the celebrated marae of Opoa or
Taputapu-atea, the most sacred place in eastern Polynesia. No more
serious insult could have been offered to Uenuku than giving part of
his own son to him as food. The incident shows that the cannibal
habits acquired by this branch of the Polynesians in Fiji, was well
established at this time, i,e,y circa 1850. The " flashing of the
lightning in the oven,'* was, I would suggest, the bursting of one of
the basaltic stones which strew the shore at Avarua, but similar
incidents are frequently alluded to in Maori history, and are considered
as aitua, or ill-omens.]

*' At night, Uenuku called a council to consider what should be
done in the case of Ngati-Rongotea, which was the name of Turi's
kapUf or tribe, and also how Turi should be punished. During the
proceedings, Rongorongo, who was Tiiri*s wife, went forth from their
house — which was named Bangi-atea — to quiet her child. Whibt
there she heard the karakia-maktUu or incantation to bewitch, of that
man — of Uenuku — which is as follows : —

Prepare (thy powers ye gods) above,
Prepare them then, to destroy,
Sweet wiU be first food (of revenge),
Bind then Rongo (Ngati-Bongo),
Bind them.

Agitated is my heart
For Awe-potiki,
Who was laid on top
Of the food-stage of Tane,*
Bind firmly Bongo,
Bind them.

Go forth and fetch
The many of Ngati-Rongotea,
Drag them hither, lead them here.
That they may be destroyed, extinguished.
The first food will be sweet.


1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 23 25 26

Online LibraryPolynesian Society (N.Z.)The journal of the Polynesian Society → online text (page 23 of 26)