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^SttXS \vwcn1 bL^NNlKG ^'
BEQUEST
[UNIVERSITY OF MICHIGAN
CEKJfERAL LIBRARY j
JOURNAL
POLYNESIAN SOCIETY
CONTAINING
THE TRANSACTIONS AND PROCEEDINGS
OF THE SOCIETY.
Vol. XII.
1903.
WELLINGTON, N.Z. :
PRINTED FOR THE 80CIETT BY WHITCOMBE AND TOMBR UMITED, LAMBTON QDAT.
AGENT FOR AMERICA:
BEV. S. D. PEET, EDITOR OF " THE AMERICAN ANTIQUARY," CHICAGO.
1903.
^^^FU CONTENTS OF VOL. Xlf.
No. 45.— Makch, 1908.
Polynesian Society —
Officers and Constitution
Boll of Members
List of Exchanges
Minutes of Annual Meeting
Annual Report of the Couucil
Balance Sheet . .
Niue Island and its People. By S. Percy Smith. Part IV.
Appendix : The Traditions of Niue-Fekai
Notes on the Art of War, as conducted by the Maori of New Zealand,
By Elsdon Best. Part V.
The Whence of the Maori. By Lieut.-Col. Gudgeon, C.M.G. Part III
Transactions and Proceedings of the Society
PAGE
V.
vii.
xi.
xiii.
xiii.
XV.
1
22
32
61
62
No. 46.— June, 1908.
Notes on the Art of War. Part VI. . . . . . . . . . . 65
The Traditions of Niue-Fekai {continued) . . . . . . . . 86
The Whence of the Maori (continued) . . . . . . . . . . 120
Notes and Queries : 161 The Place of Departed Spirits ; 162 Tree-lelling
with the Stone Axe . . . . . . . . . . 131
Trausactions and Proceedings of the Society . . . . . . 132
No. 47. — September, 1908.
The Aitutaki Version of the Song of Iro. Translated by J. T. Large . . 133
Te Autara i a Iro. Na Iseraela-tama . . 140
Notes on the Art of War. Part VII. . . . . 146
The Whence of the Maori. Part IV. . . . . 166
Mysterious Belies. By Joshua Rutland . . . . 180
The Making and Unmaking of Man. A Legend of Fiji. By E. Tregear . . 182
Who Discovered Tahiti ? By George CoUingridge 184
A New Maori Dictionary . . 187
Notes and Queries : 163 The Fire- walking Ceremony ; 164 Professor A.
Agassiz's Expedition to the Pacific . . . . . . . . 191
Transactions and Proceedings of the Society . . . . . . 192
No. 48. — Decembeb, 1908.
Notes on the Art of War. Part VIII. . . . . . . . . 193
Arai-te-Tonga, the Ancient Uarae at Barotonga. S. Percy Smith . . 218
Some Paumotu Chants. Translated by C. Garbutt. By S. Percy Smith . . 221
A Maori Ceremonial Comb. By S. Percy Smth . . Inset facing 242
Notes and Queries : 165 The Karaka Tree ; 166 The Kotaha, or Sling-spear ;
167 Mysterious Stones . . . . . . . . . . 243
Transactions and Proceedings of the Society . . . . 244
POLYNESIAN SOCIETY.
OFFICERS f:OR 1903.
E. Treoear, F.R. Hst. S.
aioititcU \
S. Percy Smith, F.U.G.S.
M. Fraser.
W. L. Newman.
W. H. Skinner.
W. Kerr.
F. P. CORKILL.
S^oint ^0%x. ^ccv9tavi99 and ®^r«a«urjer0» attb
QBMtor« of :^auvnai i
S. Percy Smith and W. H. Skinner.
Y^HE Society is formed to promote the study of the Anthropology, Ethno-
^^ logy, Philology, History and Antiquities of the Polynesian races, by the
publication of an official journal, to be called "The Journal of the Polynesian
SociBTT," and by the collection of books, manuscripts, photographs, relics, and
other illustrations of the history of the Polynesian race.
The term "Polynbsia" is intended to include Australia, New Zealand,
Melanesia, Micronesia, and Malaysia, as well as Polynesia proper.
Candidates for admission to the Society shall be admitted on the joint re-
commendation of a member of the Society and a member of the Ck)uncil, and
on the approval of the Council.
Every person elected to membership shall receive immediate notice of the
•ame from the Secretaries, and shall leceive a copy of the rules; and on pay-
ment of his subscription of one pound shall be entitled to all the benefits of
membership. Subscriptions are payable in advance, on the 1st January of
each year, or on election.
Papers will be received on any of the above subjects if sent through a
member. Authors are requested to write only on one side of the paper, to use
quarto paper, and to leave one inch margin on the left-hand side, to allow of
binding. Proper names should be written in ROMAN TYPE.
The office of the Society is at present at NEW PLYMOUTH, New Zealand.
The price of back numbers of the Journal, to members, is 2s. Cd.
Vols, i, ii, iii, and iv are out of print.
Members and exchanges are requested to note the
change in the Society's Office from Wellington to New
Plymouth, to which all communications, books, exchanges,
&€., should be sent, addressed to the Hon. Secretaries.
MEMBERS OF THE POLYNESIAN SOCIETY.
AS AT 1st Januaby, 1908.
The sign * before a name indicates an original member or founder.
As this list will be published annually, the Secretaries would feel obliged if members will supply
any omissions, or notify change of residence.
HONORARY MEMBERS.
Liliuokalani, ex-Queen of Hawaii, Honolula, Sandwich Islands
Kev. B. H. Codrington, D.D.y Wadhurst Rectory, Sussex, England
Rev. Prof. A. H. Sayce, M.A., Queen's College, Oxford, England
Hon. Sir J. G. Ward, K.C.M.G., M.H.R., Wellington, N.Z.
Sir James Hector, K.C.M.G., F.R.S., Wellington, N.Z.
Professor H. H. Giglioli, Florence, Italy
H. G. Seth-Smith, M.A.. Auckland, N.Z.
CORRESPONDING MEMBERS.
Prof. Otis T. Mason, A.M., Ph.D., Smithsonian Institution, National Museum
Washington, U.S.A.
Rev. T. G. Hammond, Patea, Taranaki, N.Z.
W. Te Kahui Kararehe, Rahotu, Taranaki, N.Z.
Te One Rene Rawiri Te Mamaru, Moeraki, Otago, N.Z.
Rev. Mohi Turei, Waiapu, N.Z.
Takaanui Tarakawa, Te Puke, Maketu, N.Z.
Karipa Te Whetu, Whangarae, CroixelleSr Nelson, N.Z.
Tiwai Paraone, Miranda, Auckland, N.Z.
Aporo Te Kumeroa, Grey town, N.Z.
F. W. Christian, Tenterfield House, Putney Hill, London, S.W.
Hare Hongi, Hawera, N.Z.
Wiremu Kauika, Waitotara N.Z.
Tati Salmon, Papara, Tahiti.
Pa-ariki, Ngatangiia, Rarotonga.
Bev. J. £. Mottltan, Nukualofa, Tonga Island.
ChurchiU, W., 166, Rodney Street, Brooklyn, N.Y., U.S.A.
ORDINARY MEMBERS.
» Adams, C. W.. Survey Office, Blenheim, N.Z.
♦ Alexander, Dr. E. W., F.R.G.S., Dunedin, N.Z.
♦ Alexander, Hon. W. D., F.R.G.S., Honolulu, Hawaiian Islands
Aldred, W. A., Timaru, N.Z.
Aitken, J. G. W., M.H.R., Wellington, N.Z.
Atkinson, W. E., Whanganui, N.Z.
• Broderick, T. N., Timaru, N.Z.
• Birch, W. J., Marton, N.Z.
• Blair, J. R., Terrace, WelUngton, N.Z.
* Barron, A., Land for Settlement Department, Wellington, N,Z.
* Best, Elsdon, Bua-tahuna. Rotorua, N.Z.
• Bishop, Hon. C. R., Honolulu, Hawaiian Islands
Buller, Sir W. L., K.C.M.G.. F.R.S., Terrace, WelUngton, N.Z.
Bate, A. T., Wellington, N.Z.
Battley, B. T., Moawhango, N.Z.
Bamford, £., Auckland, N.Z.
Benn, H. B., Galatea, Botorua, N.Z.
Buchanan, W. C, M.H.R., Carterton, N.Z.
viii JOURNAL OF THE POLYNESIAN SOCIETY.
Burnett, Franli, Vancouver
Brown, Rev. C. Crisp, Te Ngae, Rotorua, N.Z.
Bennett, Rev. F. A., Bell Block. New Plymouth, N.Z.
British and Foreign Bible Society, 114, Queen Victoria Street, London, E.G.
Browne, A. H., Rarotonga
Bleazard, Rev. Colin, West Maitland, N.S.W.
Bell, Peter, Whanganui, N.Z.
Baeyertz, C. N., The Octagon, Dunedin, N.Z.
Brown, Mrs. J., Brown, Kohimarama, Auckland
• Chapman, F. R., Dunedin, N.Z.
• Carroll, A., M.A., M.D., Denbeigh Ho., Koogarrab, Sydney, N.S.W.
• Carkeek, Morgan, Otaki, N.Z.
Claxton, Rev. A. E., Chung King, Hankow, China
Chambers, W. K., Repongaere, Gisbome, N.Z.
Carter, H. C, 475, West, Ist and 3rd Street, New York
Comins, Archdeacon B. Blundell, Norfolk Island
Chapman, M., Wellington, N.Z.
Cooper, Rev. E. V., Leone, Tutuila, Samoa
Caddick, Miss H., c/o A. Caddick, Esq., Glejitield. Sutton Coalfield, England
Cooper, His Honour Theo., Wellington, N.Z.
Castle, G. P., Honolulu, Hawaiian Islands
Compton, Rev. A. W. H., Opunake, N.Z.
Cooke, J. P., Honolulu, Hawaii
Coates, J., Wellington, N.Z.
CorkiU, F. P., New Plymouth, N.Z.
Christian, Eugene, 177, Duane Street, New York.
Clarke, A. E. A., New Plymouth, N.Z.
Cowan, Jas., " Star " Office, Auckland
Clark, Patrick, c/o Wilkie A Co., Dunedin, N.Z.
Chattertou, Rev. F. W., Te Rau, Gisbome
• Denniston, His Honour J. E., Christchurch, N.Z.
Da vies, Henry, Napier, N.Z.
Dalau & Co., 37, Soho Square, London
Drummond, James, ♦'Lyttelton Times" Office. Cijiisichurch, N.Z.
Donne, T. E., Tourist Department, Wellinj^Lon, N.Z.
• Emerson, J. S., Honolulu, Hawaiian Islands
Emerson, Dr. N. B., Honolulu, Hawaiian I.>;land.^
Ewen, C. A., Wellington, N.Z.
Edger, F. H., Judge N.L.C., Auckland, N.Z.
• Eraser, J., LL.D., West Maitland. N.S.W.
• Eraser, D., Bulls, Rangitikei, Wellington, N.Z.
Friedlander, R., Carlstrasse 11 Berlin, N.W.
Friedlaender, Dr. B., Regenten Strasse 8, lUulin, W
Fletcher, Rev. H. J., Taupo, N.Z.
Forbes, E. J., 8, Spring Street, Sydney, N.S.W.
Eraser, M., New Plymouth, N.Z.,
Fisher, T. W., New Plymouth, N.Z.
Frear, Judge, W. F., Honolulu, Hawaii
Frith, John F., Survey Office, New Plymouth.
• Grace, L. M., N.L.P. Dept., Government Buildings, Wellington, N.Z
• Gudgeon, Lieut.-Col. W. E., C.M.G., British Resident, Rarotonga
Gordon, H. A., F.G.S., Auckland, N.Z.
Gully, H. v., Nelson, N.Z.
Gurr, E. W., Chief Judge, Pangopango, Samoa.
Gill, W. H., Kobe, Japan.
Graham, Geo., c/o Wynyard A Purchas. .\uckland, N Z.
Haddon, A. C, D Sc, F.R.S., Inisfail, Hills Road, Cambridge, England
• Hursthouse, C. W., Roads Department. Wellington, N.Z
• Hocken, Dr. T. M., F.L.S.. Dunedin, N.Z.
• Hamilton, A., Otago University, Dunedin, N.Z.
LIST OF MEMBERS. ix
Henry, Miss Teuira, Honolulu, Hawaiian Islands
Harding, K. Coupland, Wellington, N.Z.
Harris, Christopher, VVyndham St., Auckland, N.Z.
Harper, W. K., Holden St., Ashfield, Sydney, N.S.W.
Hutchin, Eev. J. J. K., (of Rarotonga), 3, Aadley Villa, Saffron Walden,
Kent, England.
Has tie, Miss J. A., 11, Ashburn Place, Cromwell Boad, London
Hutton, Capt. F. W., F.R.S., Christchurch, N.Z.
Hughes, R. C, New Plymouth, N.Z.
Hoby, A., Wellington, N.Z.
lorns, William, Masterton, N.Z.,
' Johnston, Dr. D. G., Carterton, N.Z.
• Johnson, H. Dunbar, Judge N.L. Court, Auckland, N.Z.
Jollie, Mrs., Edinboro Road, Riccarton, Christchurch, N.Z.
' Kenny, Hon. C. W. A. T., M.L.C., Picton, N.Z.
' Kensington, W. C, Survey Department, Wellington, N.Z.
Kuhl, W. H., W-Jiiger Strasse, 73, Berlin
King, John, Gisborne, N.Z.
Kerr, W., New Plymouth, N.Z.
Kelly, Hon. T., M.L.C., New Plymouth, N.Z.
' Lawrence, Rev. W. N., Aitutaki Island, Rarotonga
' Large, J. 1., Aitutaki Island, Rarotonga
• Laing, R. M., M.A., High School, Christchurch, N.Z.
Leggatt, Rev. T. W. Watt, Malikula, New Hebrides
Lambert, H. A., Tane, Pahiatua, N.Z.
Leslie, G., Government Buildings, Wellington, N.Z.
Lethbridge. F. Y., M.H.R., Feilding, N.Z.
Marshall, W S., Pemberton, Wellington, N.Z.
Moss, F. J., c/o E. B. Moss, Paeroa, Auckland, N.Z.
Morpeth, W. T., Survey Department, New Plymouth, N.Z.
' Major, C. E., M.H.R., Hawera, N.Z.
MacDonald, Rev. Dr. D., Efate, New Hebrides
Mackay, A., Judge N.L.C., Wellington, N.Z.
Mitchell, F. J., Home Rule, Mudgee, N.S.W.
McArthur, J. P., McArthur & Co., 79, York Street, Sydney, N.S.W.
Mackay, Captain A. W., Bathurst, N.S.W.
March, H. Colley, M.D., F.S.A., Portesham, Dorchester, England
Mair, Captain G. W.. F.L.S., Thames, N.Z.
Maginnis, Craig, 2y, Caerwys, Putney Common, Putney, London, S.W.
McCuUock, W. F., Fairmount Park, Hawthorne, Victoria
Marshall. J. W., Marton, N.Z.
Marshall, H. H., Marton, N.Z.
McNab, R., M.H R., Gore, N.Z.
Maunsell, R.. Masterton, N.Z.
Maclaurin, Professor, Victoria College, Wellington, N.Z.
Martin, Josiah, F.G.S., Auckland, N.Z.
Mackintosh, Rev. A., Honolulu, Hawaii
Mcintosh, D. T., Res. Eng., Whanganui
Nelson, C. E., Rotorua, Auckland, N.Z.
Nathan, D. J., Wellington, N.Z.
Newell, Rev. J. E., Malua, Samoa.
Nairn, F. E., Hastings, H.B., N.Z.
Ngata, A. T., M.A., LL.B., Te Aute CoUege, Hawke's Bay, N.Z.
Newman, E., Cheltenham, England
Newman, W. L., New Plymouth, N.Z.
Oahu College, Honolulu, Hawaiian Islands
Phillips, Coleman, Featherston, N.Z.
Pope, J. H., Education Department, Wellington, N.Z.
JOURNAL OF THE POLYNESIAN SOCIETY.
Pratt, T., M.H.B., Waikoaaiti, Otago, N.Z.
Priit, Archdeacon, F. 6., Gairlook, Brisbane, Queensland
Partington, J. Edge, F.B.G.S., British Maseum, London, England
Pomare, Dr. M. H. P. N., Health DeparUnent, Wellington, N.Z.
Parker, J. H., New Plymouth.
* Butland, Joshua, Canvastown, Marlborough, N.Z.
• Boy, B. B., Taita, Wellington, N.Z.
Bedwood, J. H., Blenheim, N.Z.
Beweti, Bu, Whanganui, N.Z.
Boy, J. B., New Plymouth, N.Z.
• Smith, W. W., F.E.S., Ashburton, Canterbury, N.Z.
* Shand, A., Chatham Islands
• Smith, F. S., Gisbome, N.Z.
* Smith, M. C, Survey Department, Wellingtou, N.Z.
• Smith, S. Percy, F.B.G.S., New Plymouth, N.Z.
* Stout, Hon. Sir B., K.C.M.G., Chief Justice, Wellington, N Z
♦ Skinner, W. H., Survey Department, New Plymouth. N Z.
Saxton, Henry Waring. F.L.S., New Plymouth, N.Z.
Scannell, D.. Judge N.L.C., Auckland, N.Z.
Smith, T. H., Grafton Road, Auckland, N.Z.
Scott, Prof. J. H., M.D.. F.R.S.E., Otago University, Dunedin. vZ.
Stainton, W., Wairima, Pahiatua, N.Z.
Smith, Hon. W. O., Honolulu, Hawaiian Islands
Spencer, W. E., New Plymouth, N.Z.
* Tregear, E., F.R.Hist.S., Wellington. N.Z.
* Testa, F. J., Honolulu, Hawaiian Islands
Tumbull, A. H., Bowen Street. Wellington, N.Z.
Tinline, J., Nelson, N.Z.
Turner, G. D., 97, George Street, Dunedin, N.Z.
* Webster, J., Hokianga, N.Z.
♦ Wilkinson. G. T., Otorohanga, Auckland, N.Z.
• Wheeler, W. J., Whanganui, N.Z.
• Weetmaii, S., F.R.G.S., c/o Bank of N.Z., 1 Queen Victoria Street, London
♦ Williams, Right Rev. W. L., B.A., Bishop of Waiapu, Napier, N.Z
• Wright, A. B., Survey Department, Auckland, N.Z.
Williams, Bev. H. W., Gisbome, N.Z.
Williams, J. N., Frimlev, Hastings, Hawke's Bay, N Z.
White, Taylor, Wimbledon, Hawke's Bay, N.Z.
Wilson, A., Survey Office, Auckland, N.Z.
Wilcox, Hon. G. N., Kauai, Hawaiian Islands
Watt, Bev. W., Tanna, New Hebrides
Williams, F. W., Napier, N,Z.
Wallis, F., Bight Bev., Bishop of Wellington. N.Z.
Whitney, James L., Public Library, Dartmouth, Boston, U.S A.
Wilkinson, Percy, B., c/o. Climie ^ Fairhall, Hawera, N.Z.
Woodworth, W. McM., Museum Comp. Zoology, Cambridge, Mass., U.S.A.
Webster, W. D., New Plymouth, N.Z.
* Young, J. L., o/o Henderson & Maofarlane, Auckland, N.Z.
LIST OF EXCHANGES.
THE following is the list of Societies, (fee, (fee, to which the Joubnal is sent,
and from most of which we receive exchanges. There is a tacit under-
standing that several Public Institutions are to receive our productions free, so long
as the New Zealand Government allows our correspondence, <fec., to go free by post.
Agent-General of New Zealand, 13 Victoria Street, Westminster, London, S.W.
Anthropologische Gesellschraft, Vienna, Austria.
Anthropologie, Sooi^t^ d*, Paris.
Anthropologia, Museo Zoologica, Florence, Italy.
Anthropological Society of Australia, c/o Board of International Exchanges
Sydney.
Anthropological Institute of Great Britain, 3 Hanover Square, London, W.
Anthropologie, Ecole d', 15 Kue Ecole de Medicin, Paris.
Australasian Association for the Advancement of Science, University, Sydney.
Ante (Te) Students Association, The College, Te Aute, Hawke*s Bay, N.Z.
Bataviaasch Genootschap, Batavia, Java.
Buddhist Text Society, 86/2 Jaun Bazaar Street, Calcutta.
Blenheim Literary Institute, Blenheim, N.Z.
Bureau of American Ethnology, Smithsonian Institution, Washington.
Bemice Pauahi Bishop Museum, Honolulu, H.I.
Canadian Institute, 46 Richmond Street East, Toronto.
Cambridge Philosophical Society, Cambridge, England.
Faculte des Sciences de Marseilles, Marseilles, France.
General Assembly Library, Wellington, N.Z.
Geographic, Soci^t^ de, de Paris, Boulvard St. Germain 184, Paris.
Historical Society, Honolulu, Hawaiian Islands.
Institute, The Auckland, Museum, Auckland, N.Z.
Institute, The Philosophical, Christchurch, N.Z.
Institute, The Philosophical, Wellington, N.Z.
Institute. The Otago, Dunedin, N.Z.
Japan Society, 20 Hanover Square, London, W.
Kongl. Vitterhets Historic och Antiqvitete Akademen, Stockholm, Sweden.
Literary and Historical Society, Quebec, Canada.
Luzac <fe Co., publishers of Oriental Text, 46 Great Kussell St., London, W.C.
Museum, Christchurch.
Museum, The Australasian, Sydney.
Minister of Education, Wellington.
Minister, Bight Hon. the Premier, Wellington.
Minister, Hon. The Colonial Secretary, Wellington.
Na Mata, Editor, Sava, Fiji.
New York Public Library, c o Stevens <k Brown, 4 Trafalgar Square, London
W.C.
PubUc Library, New Plymouth, N.Z.
Public Library, Auckland.
Public Library, Wellington.
Public Library, Melbourne.
Public Library, Sydney.
Peet, Rev. S. D., Ph.D., Editor of •• The American Antiquarian,'' Chicago.
Peabodv Museum of Archeology and Ethnology, Harvard Universitv, Cam-
bridge, U.8.A.
xii JOURNAL OF THE POLYNESIAN SOCIETY.
Beading Boom, Botorua, N.Z.
Bojal Geographical Society, 1 Saville Bow, London.
Boyal Geographical Society of Australasia, Brisbane.
Boyal Geographical Society of Australasia, c/o G. Collingridge, Waronga,
N.S.W •
Boyal Geographical Society of Australasia, 70 Queen Street, Melbourne.
Boyal Geographical Society of Australasia, Adelaide.
Boyal Society, Burlington House, London.
Boyal Society of New South Wales, 5 Elizabeth Street, Sydney.
Boyal Asiatic Society of Bengal, 87 Park Street, Calcutta.
Boyal Colonial Institute, Northumberland Avenue, London.
Beal Academia de Ciencias y Artes, Barcelona, Spain.
Smithsonian Institution, Washington.
Sooi^t6 Neuchateloise de G^graphie, Neuch&tel, Switzerland.
Secretary, General Post Office, Wellington.
Secretary rUnder) Colonial Secretary's Department, Wellington.
Secretary (Under) Justice (Native), Wellington.
Wisconsin Academy of Science and Arts, Madison, Wisconsin, U.S.A.
ANNUAL MEETING OF TFIE SOCIETY.
Hfld at New Plymouth, Sew Zealand, Jamuiry 27th, 1903.
IN th« absence of the President, who telegraphed to say that business prevtnttd
his attendance, Mr. William Kerr, a member of the Council, pret'ided.
The minutes of the last two annual meetings were read and confirmed, as
was also the annual report and accounts for the year 1902, which will be found
below.
The following officers were re-elected for the ensuing year : — President, Mr.
Edward Tregear; Council, Messrs. William Kerr, F. P. Corkill, and W. L.
Newman ; and Mr. H. W. Saxton was re-elected Auditor.
The following new members were also elected : —
360. J. B. Roy, New Plymouth.
351. Rev. F. W. Chatterton, Te Rau, Gisborne.
ANNUAL REPORT OF THE COUNCIL
FOR THE YEAR ENDING DECEMBER 31st, 11H)*2.
Presented to the Annual Meeting of the Society, January UTth, lyOH, in tfrnut oj
Rule No. 31.
IN presenting its Eleventh Annual Reix)tt, the Council has pleasure in drawing
attention to the fact that the work for which the Society was formed con-
tinues to be carried on with success. The main object we have always had in
view has been the preservation of original matter relating to the Polynesian rHce.
and hIbo to afford members a medium, in the Journal, of recording the results of
thfir studies and experience. In this respect we can claim to have fulfilled the
anticipations of our founders. The full value of the matter collected will, how
ever, be more appreciated as time goes on. and when the original sources from
which information can be collected liave di<^Hp|ie:ired. together with the old i>eople
of both the native and European races.
It is with much regret we have to record the loss hy death of several members.
some of whom were founders of the Society. In no previous perio<l have our
nombers so decreased through this source. The Right Rev. Dr. Cowie, and
Messrs. A. S. Atkinson. F. .\rthur Jack>on, N. J. Tone, and D. C. Wilson, were
all original members, and Mr. Tone was. for myme time, one of our Hon. Secre-
taries. In addition, we lost Mr. F. F Watt, of Rotorua. Out of the original 112
members who founded the Society in lti\r2, there are now only 07 on the roll, the
rest having either died, resigned, or been struck ofT.
On January- 1st, 19(3, our membership stood as follows :—
Ordinary members . . 176
Life members . . ti
Honorary members . . 7
Corresponding members . . . . 10
2a5*
* Th« two new members elected at tbt* auuaal lueetiua umke^ the number 21/7.
xiv JOURNAL OF THE POLYNESIAN SOCIETY.
The total for last year was 216.
The eleventh volume of the Journal, containing our Transactions and Pro-
ceedings, has been issued in quarterly parts with more punctuality than hereto-
fore. It is somewhat larger than the ten previous volumes, and contains more
illustrations.
Our financial position is fairly good, but the Council has still to regret the
number of members in arrear with their subscriptions. They are, however, some-
what less than last year, the numbers being — 28 members in arrear for one year,
and 15 in arrear for two years. At the end of 1901 we had a balance in hand of
£44 14s. 2d., against which there were liabilities of about an equal amount. The
sum received during the year was £174 l5s. 8d., and the amounts paid
£183 18s. Id., leaving a balance of £36 lis. 9d., out of which the Council hns
authorised a refund of £10 to Capital Account in repayment of part of the
Microncsian Vocabulary Loan.* The Capital Account on December Slst, 1903,
stood at .£70 19s 6d.
• This has since been paid to Capital Account.
S. PERCY SMITH. ) Hon.
W. H. SKINNER, f Secretaries.
BALANCE SHEET.
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VOL. XII, 1903.
NIUE ISLAND, AND ITS PEOPLE.
By S. Pbboy Smith.
Pabt IV.
History and Traditions.
^XAE now come to the somewhat difficult question of the whence
/ r of the Niue people— difficult, that is, because of the lack of
precise traditions amongst the people themselves. In this they dififer
very materially from all other branches of the race I know of. Ii has
been already pointed out that there appear to have been two separate
migrations to the island — the Motu and the Taliti people — of which
the Motu division was, in all probability, the original one.
The traditions of the people say that they came from Tonga, or
from Fonua-galo, or from Tulia. Now Tonga does not necessarily
imply the island of that name, because to the Niue people all foreign
lands were called Tonga, as are foreigners tayata toyuy and ships toga.
And the name, as applied to foreign parts, is, I think, not an invention
since the arrival of the people in Niue, but was applied to some country
with which the people in their former homes had frequent dealings.
This points strv>ngly to a former residence in Samoa, and to the period
during which constant intercourse, generally of a hostile nature, took
place with the Tonga group. It is at that time I think the name of
Tonga arose for a "foreign country,*' and in process of time with the
Niue people the name has become general, in the same manner as
1
2 JOURNAL OF THE POLYNESIAN SOClEit.
Hawaiki did with the Maoris. The second name, Fonua-galo, as that
of a place, does not give any indication of locality, for, so far as I
know, there is no such island ; and moreover, the meaning of the
word is "lost-land," and implies that it is a name signifying the fact
that the real name has been forgotten. The other name, Tulia, is not
known as that of an island at the present day, and the only thing like
it I know of, is the name of a place on the west end of Savai*i Island
in Samoa, called Tulia also.
The names of the ancestors who originally settled in Nine do not
help us either. They are Huanaki, and Fao, as the chief persons,
together with Fakahoko, Lageiki and Lagiatea, besides several others,
all of whom in process of time have become tnpuas, or deified
personages. These are the Motu ancestors. The only name
recognisable from the genealogical tables of other branches of the
race is Fao, but, from various reasons, this man can scarcely be
identical with the Maori ancestor named Whao (which is the same
as Fao). Just prior to the last migration of the Maoris in the fleet
of six canoes to New Zealand in circa 1850, there flourished in Tahiti
one Uenuku, whose great enemy, named Whena, or Hena — a resident of
Barotonga — had a son named Whao, whose son again was called
Whao, and it is of course possible that Fao of NiuO miy be identical
with one of these. But it is not likely ; for Niue was settled before
this period if I am right in my theory of their origin. It should be
noticed also, that Fao is said by Niue tradition to have left that island
in old age and settled in Aitutaki Island — not very far from Barotonga,
where Whao of Maori tradition lived.
I asked my friend, Mr. J. T. Large, of Aitutaki, to institute
enquiries amongst the people of that island as to whether they had
any record of Fao, or his supposed migration, and he replies as
follows : " The people of this island know nothing about him, but a
Niue toay or warrior, named Titia was brought to Aitutaki many
generations ago under the following circumstances : Aitutaki was at
that time overrun with the Aitu people, said to have come from
Mangaia Island. Maeva-kura, who flourished about eight generations
ago, i.e. circa 1700 according to the Aitutaki genealogies, sent
messengers to his daughter Maine-maraerua, at Barotonga, to obtain
help to expel these invaders. She sent her son Maro-una, who,
taking a war-party with him, first made war on all the islands near
at hand and also at Niuo, obtaining a toa or warrior from each island,
Titia being the man he obtained from Niue. With them he exter-
minated the Aitu people in Aitutaki. Some of Titia's descendants
are still alive here."
This incident is also alluded to in the *' Autara ki Aitutaki," as
follows : '* Maro-una .... would not then land as he was going on
NIUE ISLAND, AND ITS PEOPLE. 8
to Vare-a-tao, or Niue Island, to get more warriors, and after a
tempestuous voyage Maro-una arrived there. After a great deal of
fighting he succeeded in getting the warrior Titia ; and then returned
to Aitutaki."— J.P.S., vol. iv, p. 70.
Fao appears to be a not uncommon name in Samoa.
In order to arrive at an understanding of the probable origin of the
Niue people, it will be necessary to briefly sketch the history of the
race during the period extending from the sixth to the thirteenth
century. In doing so, reliance is placed on the Barotongan traditions
as being by far the most complete of any that have been preserved
relating to that epoch, and, being written by the last high priest of
that island have an authenticity quite exceptional. In about the sixth
century, the Samoan branch of the race had already occupied their
group. This branch, indeed, was probably the earliest migration from
Indonesia. The eastern part of the Fiji group was in occupation of
the later migrations, whom, to distinguish, we may call the Tonga-
Fiti people, for such is the name they are referred to in Somoan
tradition. Tonga, at this time, had in all probability been settled,
and maintained a constant communication with the same branch of
the race in Fiji. Towards the close of the sixth century, com-
munication was frequent between the Tonga-Fiti people and the
Samoans, indeed the former had then commenced the occupation of
the coasts of Samoa, which did not cease until circa 1250. High
chiefs of the Tonga-Fiti people, were at that time making some of
their astonishing voyages all over the Pacific, discovering fresh lands
to colonize, and becoming the expert navigators their subsequent
lengthy voyages proved them to be. The period extending from the sixth
to the thirteenth century was one of unrest and trouble. Tribe fought
against tribe in the headquarters of the race in Fiji, and many
expeditions started from there to discover homes in other parts of the
Pacific, finding no peace at home. About the early part of this
period Hawaii and Tahiti were first settled, and somewhere about the
middle of the ninth century New Zealand received its first settlers,
the same people in all probability that furnished the inhabitants of the
Chatham Islands — the Morioris — but not at so early a date as the
ninth century.
Now, I take it to be somewhere in the above period, Le, from the
eighth to the thirteenth century that Niue received its first inhabitants.
It was probably after the commencement of the great voyages which
led to a knowledge of most of the islands in Central and Eastern
Polynesia — and this was approximately the year a.d. 650. We may
say tentatively, that Niue was first occupied by the Motu people in
about A.D. 700. The reason I fix on this date is, that the people
have many of the traditions common to the race, the period of which
4 JOURNAL OF THE POLYNESIAN SOCIETY.
is prior to a.d. 700, but so far as I gathered, none of a later date
that are not merely local. Many of the great heroes of Polynesian
history are unknown to the Niue people, because they flourished after
the migration to Niue.
The causes which led to the migration of Huanaki and Fao are
said to be their dissatisfaction at being omitted from the feasts given
by their relatives and friends, which was due to their own fault in
neglecting to help in the preparation of food for such feasts. This
may not appear to be a very serious affair to European minds, but to
the Polynesian it was a grievous insult, and the result was that the
two chiefs and their followers migrated to find a land distant from
that of their relatives, for they were probably not sufficiently strong
to wipe out the insult in blood, which would have been the usual
course. As to the place they migrated from, there is strong probability
that it was the western end of Savai'i, and the emigrants themselves
were probably either Samoans of the old stock, or a mixture of Samoans
and the Tonga-Fiti people. The use the people make of the word itta
for the east, shows that their forefathers dwelt for a lengthened period
on the west coast of some country ; and their use of the word mounga,
a mountain (which they do not apply to any hill in Niue) shows this
country to have had mountains in it, as Savai'i has. The Samoan
customs and words, with the Samoan god Sa-le-vao (Ha-le-vao) the
Niue people have, show an intimate connection with Samoa. But
this was before the Samoans softened the '*h'* to *'s," and dropped
the **k" oat of their dialect. The year 700 was before the incident
known as Mata-mata-me in Samoan history,* and prior to that time
Samoa had no king of the whole group. Hence, when the Niue
migration came away, they brought with them the system then in
force in Samoa, i,e, of chiefs, but no kings. At that early period, if I
am right in my reading of Polynesian history, cannibalism had not
yet been introduced as a custom of the race — it was not until the
close connection that subsequently existed between Polynesian and
Melauesian in Fiji, that the formei learnt this custom from the latter.
Hence the Niue people are not cannibals.
As to circumcision, it is doubtful if any argument can be drawn
from tbe fact of the Niuo people not practising this rite, though they
were acquainted with it. We do not know if this is an ancient Tonga-
Fiti custom, though probably it is, and brought by some branch
of the race from their original home in Asia. There are some
divisions of the race who did not practise it ; the majority of the
Maoris did not, nor the Morioris. Some of the East Coast tribes of
New Zealand did, but from the account of its introduction, it is
* See Journal of tuit Poltnksun Sociktt, vol. viii, p* 231.
NIUE ISLAND AND ITS PEOPLE. 6
comparatively speaking modern. It was first known to these people
in the time of Tama-ki-te-ra and Tama-ki-te-hau, who flourished two
generations before the arrival of the fleet in New Zealand, or about
the year 1800. It was no doubt introduced from Eastern Polynesia
by some of the voyagers who at that period visited New Zealand.
Hence it was probably unknown to the tanffata-whemuiy or original
inhabitants of New Zealand — ^who, I have reason for thinking, were
of the Tonga-Piti branch of the race — or the practice had become
obsolete, and only resusitated in the case of the Maoris, through
renewed intercourse with Central Polynesia.*
The absence of tatooing amongst the Nine people seems to lend
weight to the argument that the Motu people were Samoans. It is
blown by tradition that tatooing was introduced into Samoa from Fiji,
i,e. from the Tonga-flti people, but the date cannot be fixed. It is,
however, certain that there was a period when Samoans did not tatoo,
and it was during this time that the Motu people of Nine split off from
the parent stem in all probability.
It is probably due to this Samoan origin that we find the following
names in Nine, which are all Samoan : Hamoa (Samoa), Matafele,
Havaiki (Savai^), Tutuila, Vaea, Tuapa, Avatele, and Tafiti, which
latter is a Samoan name of Fiji, whilst Lakepa is the same as Lakemba
of the Fiji group.
As to the second element in the Nine population, those called
Tafiti, there can be no doubt that they are much later emigrants than
the Motu people. The only account of them I have is as follows,
and even then the story does not relate to their first coming. The
original will be found under the same paragraph numbers in the
native language later on : —
69 Describes the manner, truly marvellous, by which a woman
of Niue named Gigi-fale was conveyed away to some island called
Tonga, for which see translation.
70. ** Then came down some of the people of the land, who
surprised and caught the woman, whom they took away with them
and cared for her. She was a handsome woman, was Gini-fale, and
was taken to wife by the chief of the island. When the time
approached that her child should be bom, the husband was constantly
in tears. So Gini-fale asked him, ** Why do you cry ?" Said her
husband, ** I am crying on your account, because of your child.**
Now the custom of that island was to cut open the mother that the
* The idea that it was an old custom renewed is born out by Hawaiian
tradition, which, whilst assigning it a ver}' ancient origin, also say that it was
introduced or became more universal in the times of Pau-matua, one of the leaders
of the many parties of immigrants into Hawaii from Southern Polynesia in the
twelfth century.
6 JOURNAL OF THE POLYNESIAN SOCIETY.
child migh* be bom, but the mother died, This was the reason why
Lei-pua was so sorry. Then Gini-fale said, ** thou ! I will disclose
to thee the way by which the child may be born."
71. When the time came, a male child was born, and they called
him Mutalau. After the child had grown up he learnt that his
mother came from Motu-te-fua (Niue), and he felt a strong desire to
visit the home of his mother.'*
MUTAL.AU AND MaTUKU-HIFI.
72. ** Tihamau was the chief of Nuku-tu-taha (Niue) ; he built his
great house at Hapuga and Faofao, a village at the Ulu-lauta, at
Mata-fonua of the Lelego-atua (at the north end of Niue ; there is no
such village now). He was the lord of the male (plaza) of Fana-kava-
tala and Tia-tele ; and of the stone house built by Huanaki at Vaihoko
— he was the first king of the island of Niue-fekai.
73. Matuku-hifi was the hagai or lieutenant of Tihamau, whose
duty was to guard the entrance against the Tongans, lest they
seized the island. He dwelt at the upper rock at Makatau-kakala,
at Oneone-pata, Avatele. He prepared some white operculiiy and
bound them (over his eyes) with hiapo, when darkness set in, and
thus leaned back on his seat. The rock against which he supported
himself was opposite the sea. When he had the openuUi in his eyes
they shone white, as a man who was wide awake, and then he slept
soundly until daylight.
74. This was at the period that Mutalau arranged to come to the
island, but Matuku-hifi kept strict guard so that it was difficult for
Mutalau to land. Mutalau used frequently to come by night, without
success, so he waited till daylight at which time Matuku-hifi went
away to work, and leaving his canoe at Tioafa, crept up to the resting
place of Matuku-hifi to see what kind of a man he was.
75. When the hour of Matuku-hifi's return came, he made his fire,
and bound on his artificial eyes and rested in his stone-seat. Then
Mutalau saw that it was all deceit ; so he waited until Matuku-hifi
was sound asleep, then seizing his weapon he went up by the path,
and struck Matuku-hifi on the bead and cut it off, together with the
stone-seat. Thus died Matuku-hifi.
76. After this Mutalau went to Vaono, near Mala-fati, a village
between Lakepa and Liku, where he met Tihamau, the king. Here
they disputed together, because Mutalau had come to the island.
77. Lepo-ka-fatu and Lepo-ka-nifo were the sons of Matuku-hifi,
and they were both small children at. the time of their fathers's death ;
but when they grew up they enquired who their father was. The
family told them, ** Matuku-hifi was your father, but he was killed by
Mutalau who lives at the Ulu-lauta (north end of the island). The
NIUE ISLAND, AND ITS PEOPLE. 7
sons and their relatives now desired to make war, and prepared
accordingly, and when the preparations were complete, they went to
the north, and killed Mutalau. This was the beginning of war in
Nine, which lasted until the coming of Peniamina, Toimata and Paulo
to bring the word of Jesus to prevent further fighting."
There are some interesting points in this tradition, quite outside its
connection with Nine. It contains fragments — generally perverted —
of traditions known to other branches of the race. For instance, the
Cesarian operation referred to in par. 70 is part of the story of Tura,
an ancient Maori ancestor.-^
It is also probable that the first part of the story of Gini-fale, is
based on one of the Tinirau legends — is in fact a perverted account
of Hina's adventures. Both of these stories belong to the Maori-
Rarotongan branch of the race, and hence Nine people only know
them in a sketchy kind of way and have made a local application of
them. Tinirau, or as they and the Samoans call him, Tigilau, was
known by name to the Nine people, which is natural, for he flourished
before the date of the migration to Nine, in Fiji.
Now this story, though it only mentions the name of one emigrant
—Mutalau — and partakes of the frequent marvellous character of so
many old legends, contains no doubt the germs of a true story of a
further accession to the inhabitants of the island.
As to the origin of the Tafiti people, it seems to me probable that
they were some of the Tonga-Fiti people who occupied the coasts of
Samoa, and were expelled from there at the time of Matamata-me, or
when Savea became the first king of all Samoa, and received the
name for the first time, of Malietoa. This occurred according to the
several Samoan genealogies about the year 1250,1 or about 550
years after the arrival of the Motu people at Nine. This period is
characterised in Polynesian history by the close connection of the
Polynesians with the Melanesians in the Fiji group, when intercourse
was frequent and intermarriage constant. Hence the greater
Melanesian strain in the Tafiti people than in those of Motu, It is
due also to this Melanesian intercourse, that the large number of
Tongan words, with some of their grammatical forms, was introduced
into Nine, gradually overriding and replacing much of the purer
Polynesian dialect spoken by the Motu people, the traces of which are
still apparent in their old songs.
* In the osaal story of Tura, according to Maori history, he is shown to be a
contemporary of the Polynesian hero, Whiro. Bat it is clear this latter Tura is
quite a different person from the more ancient Tura, who visited the country where
natural birth had to be assisted by an operation.
t See this Journal, vol. viii, p. 6.
8 JOURNAL OF THE POLYNESIAN SOCIETY.
Subsequent History of Niue.
The first notice of Niue Island from an outside source is contained
in the Rarotongan traditions. Here we come, for the first time, on
something a little more reliable as to dates than anything the Niue
people can furnish. The following brief notice will be found in the
Rev. J. B. Stair's ** Early Voyages of the Samoans.'"" I quote this
account because it is in print, rather than the MS one in my posses-
sion, which has not yet been translated. But though Mr. Stair refers
to the large number of voyages described in his paper as Samoan, they
were only so in the sense that many of them were made from Samoa,
but by the Maori-Rarotongan ancestors, who at that date were leaving
Samoa for the Eastern Pacific. Mr. Stair says, ** Sixth voyage, (under)
Tangiia. After this they left that side of the heavens (i,e. that part
of the Pacific), and sailed eastward to Niue and Niua-taputapu
(Keppel Island), to Niu-lii, Niu-tala and Iva (Marquesas), and then
they sailed to Tahiti, where Tangiia made a settlement at a place
called Puna-auia."
It is easy to prove by a number of genealogies that Tangiia
flourished about the year 1250. If the tradition is to be relied on,
and I know of no reason to doubt it, the name Niue preserved in
Tangiia's voyage, and not one of the ancient names of the island
shows that the voyage of Levei-matagi and Level -fualoto had already
been made to Tutuila, and the coco-nut introduced to Niue, as related
previously. It is possible the East Polynesian name fatu-kaldj for a
black stone axe, is due to this voyage.
The next incident in Niut* history was the visit of Veu and Veu
from Manuka in eastern Samoa, as related in the Samoan traditions
collected by the Rev. T. Powell and translated by the Rev. G. Pratt
and edited by Dr. J. Fraser. ♦ This tradition refers to the visit to
Niue of Veu aud Veu, two people of Manu'a, who were expelled for
breaking the local laws. Although the tradition is full of the marvel-
lous, as is common to these old legends, it no doubt relates an
historical fact. After recounting the birth of their son, Fiti-au-mua,
and the fact of his being brought up by a Nun" woman whose own sou
was named Laufoli ** who was a true Niueau ; he was a warrior," the
story relates the return of Fiti-au-niua to Manu'a in Samoa, where he
engaged in a war to punish those who had exiled his parents, and his
subsequent warlike visits to Fiji, Tonga, Savai^i, i*^c., and his death at
the hands of Le Fanonga, at Mata-utu. The story then goes on :
" Laufoli, wondering why Fiti-au-mua did not return (to Xiue), came
in search of him ; fought with Manu'a : Manu'a was overcome ; went
• Journal of Polyxehian Society, vol. iv, p. 104.
t Sk£ thib Jocbkal, vol ix., p. 125.
NIUE ISLAND, AND ITS PEOHLE. 9
to Tutuila : Tutuila was overcome ; came to Upolu ; Upolu was over-
come ; then he arrived at Savai*i. After that he went back to Nine,
and was not seen again in Samoa."
From the above brief story, it is evident that Laufoli was a warrior.
We will now see what the Nine traditions say aboiit him. One of the
stories will be found in the original later on ; from that and another
account I have, the following is produced :
The Story of Lau-foli.
^* A long time ago there lived in this island a man named Laufoli
who was famed in his day for his skill, and the adventures he met
with. He was a tall man, a warrior, and a chief in his generation.
He was possessed of a staff which was his constant companion, and
with which he performed some astonishing deeds— it was in fact a
magic staff. It frequently occurred that the high tops of the Pandanus
trees were found cut off, but for a long time no one could ascertain
how this was done, or who did it. Finally it was discovered that
Laufoli struck off the tops of these trees with his staff. On one
occasion a party of Tongans came to Nine (not necessarily from Tonga),
and they were surprised at seeing the Pandanus trees without tops.
"What has been done to the trees ?'* asked they. " Laufoli has cut
them off," was the reply. The chief of the Tongans was so taken
with Laufoli that he persuaded him to accompany the visitors on their
return to their own country. Before departing in the large war canoe,
Laufoli carefully wrapped up his staff in the leaves of the tefiri plant
and concealed it in the canoe ; and so they departed for Tonga.
On airival in their own country, the Tongans decided to put
Laufoli's powers to the test. They first asked him to cut down a
species of banana called a hulahula,-' Laufoli dispatched one of the
Tongans to the canoe to fetch his staff; but after searching he could
not find it, so returned with a paddle. Then Laufoli himself went
down, and after carefully unfolding the tefiji leaves in which the staff
was wrapped, he ascended to cut down the banana. But a piece of iron
(lapatoa) had been inserted in the core of the banana, so Laufoli failed
at his first attempt. He then took the staff in his left hand and with
one blow cut down the banana together with the iron core, *' and the
Tongans turned pale with astonishment."!
* There is a species of plant in Samoa called sukisula (identical with hulahula)^
and one in Fiji called ftulisuli, but not apparantly in Tonga.
t Lapatoa is the word used for iro.i iu Niue. In another account the word
toa is used, and this is probably correct, for the toa or iron wuod tree (Casuarina)
grows on all the groups near Niue, i.e. Samoa, Tonga, Fiji, (&c., bjt not un Niu(?
itself.
10 JOURNAL OF THE POLYNESIAN SOCIETY.
The Tongans having failed to foil Lau-foli, now proposed another
test of his powers. They took him to a wide chasm and told him to
jump it, expecting to see him fall and be killed ; but Laufoli succeeded
in jumping the chasm in safety.*
The Tongans now decided on another test of Laufoli's powers.
They sent him to a certain cave in which dwelt Toloa-kai-tangata, or
Toloa-the-cannibal. When Lau-foli got there, Toloa was absent, but
his wife was at home. Lau-foli asked her, " Where is Toloa gone ?'*
The woman replied, •'* He has been gone a long time, fishing." Said
Lau-foli, ** At what time will he return ?" To this the reply was,
" When the rain falls, and the heavens thunder, will he arrive with
his back-load of human-flesh.'* Lau-foli said, "The man smells!"
As Toloa came back he looked* and saw Lau-foli waiting at his cave ;
he stepped forward, smiling in glee on beholding a victim for a feast,
but Lau-foli struck at his feet with his weapon, and cut off both of
them, and then his hands. Then the cannibal begged of Lau-foli to
spare his life, promising that he would never return to man-eating
again. Lau-foli said to him, ** Put out your tongue ! " Which he did ;
and then Lau-foli cut it out and burnt it in the fire. Thus died
Toloa- kai-tagata, and the Tongans were able to live in safety.
After three nights, the Tongans arranged that Lau-foli should
ascend a certain mountain, and attack the people living there. Bo he
ascended, and as he did so the people on top rolled down great stones,
which he avoided by stepping on one side, but continued the ascent all
the time. When smaller stones came rolling down he straddled his
legs and let them pass, but he continued to ascend. At last he arrived
on top, and then with a sweep of his weapon towards the north he
upset all the people in that direction ; then he turned to the south, to
the east, and to the west, and did likewise. Then all those loft alive
begged of him to spare their lives, which Lau-foli agreed to.
Lau-foli now descended, and remained with the Tongans until he
was an old man. He married the king's daughter and had three
children born to him, after which he abandoned his wife. This
angered the Tongans, who all cried out : ** Exile him! Kill him!
Exile him ! " For this reason Lau-foli returned to Niue."
The story then goes on to describe the death of Lau-foli, who fell
or jumped into a f/-oven, and there perished. The account will be
found later on in the original and translation.
Taken in conjunction with the Samoan tradition, it is no doubt an
historical truth that Lau-foli visited Fiji and Savai'i, and there
• In one of the songs about Lau-foli's dce<lR, this jump of his is said to be
over the tnpi mi aji, which I can only translate as over ** the cre«t of H»»rv water,**
which may mean a volcanic vent.
NIUE ISLAND, AND ITS PEOPLE. 11
occurred the last scene of the attack on the mountain. At that time
possibly one of the volcanic vents was active, for I believe volcanic
action in the west part of Havai4 has only ceased in comparatively
modem times.* It is clear that the people with whom Lau-foli left
his home did not come as enemies.
This, however, was not always so, for there are plenty of signs that
indicate frequent visits of ^^Tongans" on warlike expeditions. It is
highly probable that the Tonga, or Vavau people, were amongst these
warlike visitors, for they are celebrated all through Polynesian history
for the extent of their voyages and their wars with other islands.
At a later date than the adventures of Lau-foli occurred the
incident of the Ana-Tonga. This place is a cave in the great longi-
tudinal chasm that lies on the east side of Niue. From the Niue
account, it appears that an invasion of Tongans took place, much to
the alarm of the local people, who finally decided to attempt by
stratagem what they could not perform by open fighting. A path
was made leading from the coast, right up to the deepest part of the
chasm — now about 36 feet deep — and here a bridge of slight branches
was thrown across and covered with earth, whilst the Niue people
waited below. The Tongans advanced, and as soon as a good many
of them got on the bridge of course it gave way and they were
precipitated into the chasm, where, according to Niue story, all the
party were killed. But the story is an absurdity. The chasm where
bridged is only about ten feet across, and therefore but few people
could stand on the bridge. No doubt there is foundation for the story,
but clearly the whole party could not have been killed as the Niue
story says.t
We hear of one Nini-fale, a woman, who in former days led a party
from Tonga and settled on the coast near where Tama-kau-toga village
is now situated. There are at the present time living in Niue great-
grandchildren of some Tonga women who were captured during a
Tongan raid on Niue. Moreover, Mr. Lawes informed me that a few
years ago might be seen not far from Liku the rotting remains of a
large Tongan canoe.
It is obvious from these incidents that Niue had frequent
communication with the outside world, albeit that communication was
generally of a hostile nature. It was no doubt, after one of these
* Since the above was written, a volcanic outburst has again occurred in
Savai*i.
t Since writing this story, I liave seen Mr. Basil Thompson's " Savage Island,
an Account of a Sojourn in Niue and Tonga," Johu Murray, London, 1902, in which
is the Tongan account of this afifair, which occurred under the chief Kau-ulu fonua
fifteen generations ago, or about the year 1525. The Tongans claim to be the
victors, as is natural.
12 JOURNAL OF THE POLYNESIAN SOCIETY.
visits that some fell disease was left behind that affected the Nine
peeple very seriously, and caused them to oppose the landing of any
foreigners. This was their reason for opposing Captain Cook, whose
visit will now be described as copied from his second voyage, a
publication which is rare, and I therefore think it may be acceptable
to our members to see it.
Captain Cook's visit to Niue, 1774.
Vol. II, 1777.
** Thursday, 16th June, 1774 (page 2).— From this day to the 16th,
we met with nothing remarkable, and our course was West southerly ;
the winds variable from North round by the East to S.W., attended
with cloudy, rainy, unsettled weather, and a southerly swell. We
generally brought to, or stood upon the wind, during night ; and in
'the day made all sail we could. About half an hour after sun-rise this
morning, land was seen from the top-mast head, bearing N.N.E. We
immediately altered the course and steering for it, found it to be
another Reef Island, composed of five or six woody islets, connected
together by sand banks and breakers, inclosing a lake, into which we
could see no entrance. We ranged the W. and N.W. coasts, from its
southern to its northern extremity, which is about two leagues ; and
80 near the shore, that at one time we could see the rocks under us ;
yet wo found no anchorage, nor saw we any signs of inhabitants.
There were plenty of various kinds of birds, and the coast seemed to
alxiimd with fish. The situation of this isle is not very distant from
that assigned by Mr. Dalrymple for La Sagitaria, discovered by Quires ;
but by the description the discoverer has given of it, it cannot be the
same. For tliis reason I looked upon it as a new discovery, and named
it Palmerston Island, in lionour of Lord Palmerston, one of the Lonls
of the Admiralty. It is situated in latitude 18° 4' South, longitude
168' 10' W^est.
(Page H), At four o'clock in the afternoon we left this isle and
resumed our course to the W. by S. with a fine steady gale easterly,
till noon on the 20th, at which time, being in latitude 18^ 50', longi-
tude 16H ' r)2', we thought we saw land to 8.S.W., and hauled up for
it accordingly. Hut two hours after, we discovered our mistake, and
resmiicd our course W. by S. Soon after we saw land from the mast-
hejul in the same direction ; and, as we drew nearer, found it to be an
island which, ai i\\v, o'clock, bore West, distant five leagues. Here
we H))ent the night plying under the top-sails ; and, at daybreak next
morning, bore away, steering for the northern point, and ranging the
West coast at tlie distance of one mile, till near noon. Then,
perc<iMng some people on the shore, and lauding seeming to be
NIUE ISLAND, AND ITS PEOPLE. 18
easy, we brought to, and hoisted out two boats, with which I put off to
the land, accompanied by some of the officers and gentlemen. As we
drew near the shore, some of the inhabitants, who were on the rocks,
retired to the woods, to meet us, as we supposed ; and we afterwards
found our conjectures right. We landed with ease in a small creek,
and took post on a high rock to prevent surprise. Here we displayed
our colours, and Mr. Forster and his party began to collect plants, &c.
The coast was so overrun with woods, bushes, plants, stones, &c.
that we could not see forty yards round us. I took two men, and
with them entered a kind of chasm, which opened a way into the
woods. We had not gone far before we heard the natives approaching;
upon which I called to Mr. Forster to retire to the party, as I did
likewise. We had no soon joined, than the islanders appeared at the
entrance of a chasm not a stone's-throw from us. We began to speak,
and make all the friendly signs we could think of, to them, which they
answered by menaces ; and one of two men, who were advanced before
the rest, (page 4) threw a stone, which struck Mr. Spearman on the
arm. Upon this two musquets were fired, without order, which made
then all retire under cover of the woods ; and we saw them no more.
After waiting some little time, and till we were satisfied nothing
was to be done here, the country being so overrun with bushes, that it
was hardly possible to come to parly with them, we embarked and
proceeded down along shore, in hopes of meeting with better success
in another place. After ranging the coast, for some miles, without
seeing a living soul, or any convenient landing-place, we at length
came before a small beach, on which lay four canoes. Here we landed
by means of a little creek, formed by the flat rocks before it, with a
view of just looking at the canoes, and to leave some medals, nails,
&c., in them ; for not a soul was to be seen. The situation of this
place was to us worse than the former. A flat rock lay next the sea ;
behind it a narrow stone beach ; this was bounded by a perpendicular
rocky cliff of unequal height, whose top was covered with shrubs ; two
deep and narrow chasms in the cliff seemed to open a communication
into the country. In, or before one of ihese, lay the four canoes
which we were going to look at ; but in the doing of this, I saw we
should be exposed to an attack from the natives, if there were any,
without being in a situation proper for defence. To prevent this, as
much as could be, and to secure a retreat in case of an attack, I
ordered the men to be drawn up upon the rock, from whence they had
a view of the heights ; and only myself, and four of the gentlemen,
went up to the canoes. We had been there but a few minutes, before
the natives, I cannot say how many, rushed down the chasm out of
the wood upon us. (page 6). The endeavours we used to bring them
to a parley, were to no purpose ; for they came with the ferocity of
JOURNAL OF THE POLYNESIAN SOCIETY.
wild boars, and threw their darts. Two or three musquets, discharged
in the air, did not hinder one of them from advancing still further,
and throwing another dart, or rather a spear, which passed dose over
my shoulder. His courage would have cost him his life, had not mj
musquet missed flre ; for I was not five paces from him, when he
threw his spear, and had resolved to shoot him to save myself. I was
glad afterwards that it happened as it did. At this instant, our men
on the rock began to fire at others who appeared on the heights, which
abated the ardour of the party we were engaged with, and gave as
time to join our people, when I caused the firing to cease. The last
discharge sent all the islanders to the woods, from when they did not
return so long as we remained. We did not know that any were hurt.
It was remarkable, that when I joined our party, I tried my musquet
in the air, and it went off as well as a piece could do. Seeing no good
was to be got with these people, or at the isle, as having no port,
we returned on board, and having hoisted in the boats, made sail to
W.B.W. I had forgot to mention, in its proper order, that having
put ashore a little before we came to this last place, three or four of
us went upon the cliffs, where we found the country, as before, nothing
but coral rocks, all over-rim with bushes ; so that it was hardly
possible to penetrate into it ; and we embarked again with intent to
return directly on board, till we saw the canoes ; being directed to the
place by the opinion of some of us, who thought they heard some
people.
The conduct and aspect of these islanders occasioned my naming
it Savage Island. It is situated in latitude 19^ 1' South, longitude
16d° 87' West. It is about eleven leagues (page 6) in circuit ; of a
round form and good height ; and hath deep waters close to its shores.
All the sea-coast, and as far inland as we could see, is wholly covered
with trees, shrubs, &c. ; amongst which were some cocoa-nut trees ;
but what the interior parts may produce, we know not. To judge of
the whole garment by the skirts, it cannot produce much ; for bo
much as w^ saw of it consisted wholly of coral-rocks, all over-run with
woods and bushes. Not a bit of soil wai to be seen ; the rocks alone
supplying the trees with humidity. If these coral-rocks were first
formed in the sea by animals, how came they thrown up to suoh an
height V Has this island been raised by an earthquake ? Or has the
sea recodoil from it ? Some philosophers have attempted to aocoont
for the formation of low isles, such as are in this sea ; but I do not
know that any thiii^ hivs Ikh^u said of high islands, or such as I have
Ikhui s^H'akiug of. In this island, not only the loose rocks which cover
(he surface, biu tho cliffs which bound the shores, are of coral stone,
which tho continiuHl l)oating of the ^a has formed into a varietjy of
curious caverns, somo of them very large : the roof or rook over \
NIUE ISLAND, AND ITS PEOPLE. 16
being supported by pillars, which the foaming waves have formed into
a multitude of shapes, and made more curious than the caverns them-
selves. In one we saw light was admitted through a hole at the top ;
in another place, we observed that tlie whole roof of one of these
caverns had sunk it, and formed a kind of valley above, which lay
considerably below the circumjacent rocks.
I can say but little of the inhabitants, who, I believe, are not
numerous. They seemed to be stout well made men, were naked,
except round the waists, and some of them had their faces, breast,
and thighs painted black. The canoes (page 7) were precisely like
those of Amsterdam (Island) ; with the addition of a little rising like
a gunwale on each side of the open part ; and had some carving about
them, which shewed that these people are full as ingenious. Both
these islanders and theif canoes, agree very well with the description
M. de Bougainville has given of those he saw off the Isle of Navigators,
which lies nearly under the same meridian.''
The place of Captain Cook's second landing where he had the
affray with the natives is at Opahi, about a mile west of the mission
house at Alofi. The accompanying picture shows his landing place
and the rock (on which the people are) where the marines were drawn
up. At the present day the people can tell very few particulars of
Captain Cook's visit; but they insist that their object in opposing
him was to prevent the introduction of disease.
Rev. John Williams' Visit, 1880.
The next known event in the history of Niue was the visit of the
well known missionary, John Williams (the martyr), who, when on a
voyage in his home-made little vessel, the ** Messenger of Peace,"
called at the island with the intention of landing native teachers from
Aitutaki. The account of his visit will be found in his ** Missionary
Enterprises," published in 1846. The following was given to me by
the Rev. F. E. Lawes, and is derived from the natives : In July,
1880, the mission vessel brought to off Falekula, near Tuapa, where
the present king lives, and after a time, some of the teachers on board
with Mr. Williams came ashore (Williams himself implies in his book
that he did not land) where they were met on the reef by two Niue
young men named Tokolia (afterwards called Heremia) and Hikimata,
who conducted them up the steep bank to near where the king's house
now stands. They then got some taru and proceeded to cook it, and
when ready Williams had prayers and divided out the food. By this
time other natives had come up with no very friendly feelings towards
the new comers, but seeing the food divided out they oame to the
16 JOURNAL OF THE POLYNESIAN SOCIETY,
conclusion that Williams had no evil intentions towards them. Before
the meal was ready they heard a large party approaching with much
noise, and with war cries, who turned out to be the inhabitants of
Makefa. They came up with a rush, evidently with the intention of
killing the party. The two young men commenced to dance about,
flourishing their arms, as is their way, in defiance of the new comers.
Williams, thinking matters looked serious, now returned slowly to the
seaside where the boat was waiting. On his way he asked the name
of plants, &c., wishing to show he had no evil intention. On the reef
they were met by an old man (father of Mrs. Head) having a very
savage appearance, and who made at Williams with a spear ; but
Williams laughed at him, and took hold of the spear and attempted
to pass it off as a joke. Then the body of people followed down to the
reef, which induced Wilhams to put off in the boat. A.t this time
some of the people had been off to the vessel and had returned with
some pearl shells which they had obtained on board, and which they
considered very great treasures. Many others now went off to the
ship, induced to go by the desire of obtaining more pearl shell. A
large number went off, but there was no disturbance. Mr. Williams,
at page 252, thus describes the appearance of one of these redoubtable
Savage Islanders : ** An old chieftain was however at length induced
to venture into the boat, and with him they hastened to the ship.
His appearance was truly terrific. He was about 60 years of age,
his person tall, his cheekbones raised and prominent, and his
countenance forbiddmg ; his whole body was smeared with charcoal ;
his hair and beard were long and grey, and the latter plaited and
twisted together, hung down from his mouth like so many rat-tails.
He wore no clothing except a narrow slip of cloth (i.e. hiapo)
round his loins for the purpose of passing a spear through, or
any other article he might wish to carry. On reaching the deck,
the old mem was most frantic in his gesticulations, leaping about from
place to place and using the most vociferous exclamations at every
thing he saw. All attempts at conversation with him were entirely
useless, as we could not perbUcule him to stand still even for a single
second. Our natives attempted to clothe him by fastening rouhd his
person a piece of native cloth ; but tearing it off in a rage, he threw
it upon the deck, stamped upon it, and exclaimed, *' Am I a woman
that I should be encumbered with this stuff?** He then proceeded
to give us a specimen of a war dance, which he commenced by poising
and quivering his spear, running to and fro, leaping and vociferating
as though inspired by the spirit of wildness. Then he distorted his
features most horribly by extending' his mouth, gnashing his teeth,
and forcing his eyes almost out of their sockets. At length he
oonoluded this exhibition by thrusting the whole of his long grey
NIUE ISLAND, AND ITS PEOPLE, 17
beard into his mouth, and gnawing it with the most savage vengeance.
During the whole of this performance he kept up a long and continuous
howl."
To continue the native narrative : Mr. Williams secured two young
men from the island named Uea and Niuma ga, and took them away
with him. (His intention was to teach them and then return them
to their own people). The vessel went to Tonga, then to Samoa.
The lads were very much frightened directly the vessel began to draw
oflf the land, and more so when they saw the crew taking lumps of
flesh out of the harness cask to eat, for they thought it was human
flesh, and that they would be served up in a similar manner. After
a time, finding no harm was intended them, they quieted down. After
Williams' visit to Samoa he tried to land the youths at their own
island, but the winds being against them, he carried them on to
Ra*iatea, which the Nine people call Kangiatea, as do Maoris and
Barotongans. Here the youths were taught many things, and some-
thing of Christian doctrines. After several months they were returned
to their own island, but they do not appear to have been able to
accomplish any good amongst their own people. They introduced to
the island the loku or papaya. Unfortunately the ship that brought
them back introduced some disease into the island, which caused many
deaths, and this led to reprisals. Uea, one of those who went away
with Williams was killed by Hopo-he-lagi, the father of Iki-lagi, one
of the respected chiefs of Aloli at the present time. This induced
more fighting, in which Hopo-he-lagi and some ten others were killed
by the Liku people. The other young man, Niumanga, belonged to
Alofi, and his life was spared. Subsequently this young man together
with Niukai and Peniamina left Nine in a timber ship for JSamoa,
where Peniamina fell into the hands of the missionaries, and became
a servant of Dr. Turner, who taught him a good deal. He was a
clever man, and could both read and write. About 1844-5 Peniamana
returned as a missionary to his native island and began to teach the
gospel, but he '*fell from grace," and eloped with another man's wife.
He went off to a calling vessel, just like any other of the wild islanders,
with long floating hair, &c., which was their custom. He was not
altogether a success as an dvangelist.
it was then decided by the mission in Samoa to send Paulo, a
native Samoan, and evidently a man of superior character, who arrived
in Niue in October, 1849: He became very popular and won the
hearts of the Niue people ; he taught them many things, amongst
others to build churches and the substantial lath and plaster houses
now so common. He lived at Mutalau, and gradually christianized .
these wild people. The Mutalau people at that time were in the
ascendant, and through their means he got the people of the island
2
18 JOURNAL OF THE POLYNESIAN SOCIETY.
togethi3r at a place between Liku and Lakepa, and there persuaded
them to make peace, which has lasted to this day. Afterwards other
Samoan teachers came : Samuela, who was teacher at Avatele ; Sakaia,
at Tuapa ; Mose, at Aiofi, &c.
The Avatele natives told Mr. Lawes and myself, that about the
year 1840 a ship arrived off that place, and a number of white people
landed from her, many of whom w^ere dressed in red coats — no doubt
marines — and they formed up on the beach at Oneonepata. The
natives in the mean time lined the cliffs above, and then commenced
throwing down stones at the strangers, who thought it best to return
to their vessel. What ship this could be, I know not ? This vessel
landed and left a pig ashore.
Between the date of Captain Cook's visit in 1774 and Williams' in
1830, there must have been occasional visits from whalers, but there
is no record of them, except in one case which Williams mentions
(with his usual neglect of names and dates), when the natives had
seized a boat belonging to a vessel which had touched there a few ,
months before his visit, and murdered all the crew.
The Rev. William Gill (not Dr. Wyatt Gill) says in his " Gems
from the Coral Islands," that the next visitor after Williams in 1880,
was made by '' an assistant missionary of the Samoa Islands in 1840
in a small schooner not more than twenty tons burden, having many
Samoa natives on board. On reaching off* shore a numerous company
of islanders came to the vessel, all of whom were armed with clubs
and spears, and who might easily have taken possession of it and
murdered the strangers . . . they had their confidence increased in
the objects of our mission."
In 1842 the island was visited by the Rev. A. Busacott in the
missionary brig *' Camden." He had intercourse with the people, and
in his attempt to land a teacher he well nigh lost his life, for it was
ascertained that the natives laid a scheme to sink the boat, destroy the
property, and murder the missionary.
Subsequent visits were made by the Rev. A. Murray and others.
At this time many of the young men had engaged themselves on board
whale and merchant ships that called at their island, and were brought
to Tahiti, the Sandwich Islands, and Samoa. Among those who
reached Samoa was Fakafiti-enua {m- ? Fakatiti-fonua) and Peniamina.
Mr. Gill says, ** On a missionary voyage in the * John Williams' in
184G, we called at Samoa and found Fakaiiti-enua and Peniamina not
only willing, but by christian education prepared to return home and
use their influence to secure the location of a teacher on the island.
We arrived at the island in the month of October, 184G, with these
two men on board. . . . Fakafiti-enua, who was a man of some
influence on shore, arranged that Peniamina should remain and
prepare the way for others. We have ali*eady seen what was the
NIUE ISLAND, AND ITS PEOPLE. 19
result, but he did some good apparently, for when the Rev. A. v\ .
Murray visited the island in 1852 he found some progress had beeu
made.
In 1861 the Rev. W. G. Lawes, brother of the Rev. F. E. Lawes,
the present worthy missionary, arrived to take up his residence in tnc
island, when he found six churches erected, and only eight heathen left !
Mr. Gill says, '* In 1852 a ship of war called at the island in search
of the crew of a vessel wrecked on a near reef, and intercourse was had
with the people of the last formed christian station, most of whom
were yet under the influence of heathenism. (Paulo had come from
Samoa in 1849). Natives were admitted on board to barter, and all
passed on without difficulty, until it was found that some of them had
stolen articles belonging to the ship. Upon this discovery, the whole
party was thrown into confusion ; some of them who were on board
were secured at once, and boats were lowered to follow those who were
returning to the shore. Canoes were capsized and broken ; the natives
were pursued and fired upon, and beaten in every direction — one man
died in the sea of shot wounds, and several others were detained on
board the ship for two days ; when, early in the morning two of the
natives thus confined were released, while the ship was near the shore,
and they landed in safety, but later in the day others were put over-
board, three of whom landed half dead the next day ; but nine of the
party lost their lives. One of these nine was a chief who only a few
months before had give his protection to the native christian teacher ;
his wife, through grief on account of his death, threw herself from
a high precipice and was killed. The guilty man, who had been the
thief on board, escaped to the shore ; but his own people were so
enraged at him, that they compelled him to go out in a small canoe
and he perished at sea ! "
I learned quite recently from Mr. Maxwell, that the visit of this
man-of-war was to search for the crew of a Spanish or Portuguese
vessel which foundered off the coast, and the crew of which reached
Avatele on a raft, and it was from them that the natives procured
their first dog (referred to in Part I hereof), and not from the timber-
laden ship. These shipwrecked people afterwards reached Samoa, but
in the meantime the British man-of-war, alluded to in Mr. Gill's
narrative, had heard of the disaster and came to Nine looking for the
crew. Owing to a misunderstcmding, and believing that the crew
were detained prisoners inland, many natives were detained, others
killed, as Mr. Gill says.
In my account of the Kermadec Islands,* at page 15, I mentioned
the fact, copied from Stemdale, of a large number of Tokelau natives
* '* The Kermadec Islands : their capabilities and extent,' by S. Percy Smith,
Assistant Surveyor-General. Government Printer, Wellington, 1887.
20 JOURNAL OF THE POLYNESIAN SOCIETY.
(since kno>\n to be Niuc natives) having been taken to Sunday Island
by a Callao slaver in 1861, where nearly all of them died. I got the
Nine account of this affair through the Rev. F. E. Lawes. It was not
very long atter the arrival of the Rev. W. G. Lawes at Niue that a
Peruvian slaver appeared off the coast at Aloff, under the command of
an American. They succeeded in getting a large number of the people
on board and induced them to go below, when they clapped the hatches
on and secured them. There were about 200 of them. The people
on shore, seeing the others did not return, began to understand that
something was the matter. So Fata-a-iki, who was an enterprising
and determined chief (but not then king), got a large number of people
together and went off in their canoes, with the intention of over-
powering the ship and releasing their fellow-islanders. But the crew
prevented their getting on board, and tired on them to keep them off —
one man being killed and others wounded. The crew manned and
lowered an armed boat, and gave chase to the canoes, which made for
the shore. A big fat man in Fata-a-iki's canoe wanted to cease
paddling and offer up prayers for their safety ; but Fata-a-iki said,
** Leave your prayers till we get ashore," and insisted on urging their
canoe to its full speed. Some time after this an Irish sailor came
ashore to the mission house to fetch some medicine, and Fata-a-iki
wanted to make him prisoner as a hostage for their own people, but
Mr. Lawes dissuaded them, thinking the captain would not wait for
his sailor. Soon after the vessel sailed, and before very long dysentry
broke out amongst the unfortunate prisoners, when many died, and
were cast overboard. Things got worse, so the captain, being then
near Sunday Island, lauded most of the others in Denham Bay, and
there left them to die, as all the unfortunates did. Some few were
taken on to Peru, where they were made to work as slaves in the mines
and other works. Some years after this an American whaler manned
by Aitutaki natives arrived at Callao. Two of the younger Niue people
determined to escaixi by her if they could, and communicated their
desire to the Aitutaki crew, who arranged with the captain to take the
young men, if they came off* dresseil in their best, and hid somewhere
near the shoe. When the whaler's boat came ashore, the heart of
one of the young men failed him, thinking they would be recaptured
by the Peruvians, but the other went off in the boat. The coast-
guard suspecting something gave chase, but the boat reached the ship,
and the captain being all ready put to sea at once. This young lad
was landed at Oahu, from whence he managed to communicate with
his rolati\es at Niur : but lie was! afraid to come btick on account of
his father, who he knew would hold him responsible for his brother
left in Peru. He married at Oahu, but in the end made his way back
to Niue
NIUE ISLAND, AND ITS PEOPLE. 21
The notorious Bully Hayes also managed to kidnap a number of
the Niue people and carried them away to Tahiti, where he sold them.
It will thus be seen that the Niuc experiences of civilized nations has
not been altogether of a character to give them an exhalted idea of our
people or our methods.
I must refer readers to Dr. Turner's '' Nineteen Years in the
Pacific," for particulars of his two visits, from which will be gathered
the progress of the islanders at various dates since 1840. The island
has received visits from some eight men-of-war, including those which
brought Commodore Goodenough, Sir Arthur Gordon (in 1879), Lord
Ranfurly, &c.
In November, 1887, the natives applied to Her Majesty, Queen
Victoria, to be taken under her protection and have a Commissioner
sent to reside. This request was repeated on February 12th, 1898,
and also October 10th, 1899. Mr. Basil Thompson was dispatched
from Fiji to hoist the British flag and bring the island under the
British Protectorate, in H.M.S. ** Porpoise," and did so, 20th April,
1900. In October, 1900, His Excellency, the Earl of Ranfurly,
Governor of New Zealand, visited Niue and proclaimed the British
sovereignty over the island, 19th October, 1900. On the 11th June,
1901, the island was annexed to New Zealand by a proclamation made
at Auckland by H.R.H. the Duke of Cornwall and York. The first
Government Resident (the writer hereof) arrived at Niue from New
Zealand 11th September, 1901.
Kuenaia !
APPENDIX.
The following are the traditions I collected whilst at Niue. Like
all such productions, they should have questions asked on them, in
order to clear up obscure parts ; but I had not the opportunity of doing
so very fully, for they came into my possession too late. I have
endeavoured to follow the native writers as closely as possible in the
translation, but feel that I have sometimes failed to grasp their
meaning. They are worth preserving in the native dialect, ar. nothing
of the kind has ever been attempted before for Niue Island ; nor has
any matter of a secular nature (not educational) ever been printed in
their language. Their printed literature consists of the Scriptures,
hymns, iic.
22 JOURNAL OF THE POLYNESIAN SOCIETY.
THE TRADITIONS OF NIUE-FEKAI.
Written by Pulekula, Teacher at Tama-ha-le-leka.
Lieu, October, 1901.
(Translati >n f,
IT commences with the preparation of the island (as a dwelling-
place) down to the birth of mankind from a tree ; also describes
the gods, male and female. It is the story of the waters, of the
hsh, of the birds, of creeping things, and of the trees on the surface of
earth ; of the tierceuess (or evil), the stealing, of the upright (works) ;
also of the kings : of the arrival of Captain Cook in 1774 ; of
Peniamina and Toimata in 1846 ; of Paulo in 1849 ; of Mr. Lawes
in August, 1861 ; of the three kings — Mataio, Fata-a-iki and
Tongia-pule-toaki — down to the hoisting of the British flag at Nine in
1900.
The Gods of Old.
1. There were live goils (tupua) that fled hither from Motu-galo.
They were men who lived in idleness, and took no part in the prepara-
tion of feasts. (So it came to pass) when their parents made a feast
and when all others partook, no portion was sent to them. They
were left out because of their laziness. This became the constant
rule, and the parents became greedy : then (the Ave) fleil away to seek
an island on which they might dwell i>ernianeutly.
2. Tiiere are three accounts about them- that they came from
Fonua-galo ; from Tulia : from Toga aiul some luhtr islands '- These
are the names of the tui'ttas — Fao. Faka-hoko. lluanaki, Lage-iki and
Lagi-atea.
8. IWtwoon Liku and Lake|>a. there is (a part of the) sea-shoro
calletl Motu -whioli name remains to this day; it is a small level
space on the reof. with Mata-kao-lima on the north, Makato on
iho east ; whilst at lliola spring iip the streams from which they
(jvople^ drink, which there gush forth from the rocks.
1. iliey \^these tnpims) came up fr^>m U^neath a pix)l on the reef ;
Fai> fn.>ni near the base of the cliffs, wheiv his way o[)ened up and he
ascended to buiKl a ivsidence at Toga-liuhi. He found a single small
' Tiu' Toga htiv niontioiioil lUvs not nocos^arilT meau Tonga<tapa Island, for
all (oiti^n laiuli \uiv ouUcvl Tonga by the Nine people.
THE TRADITIONS OF NIUE-FEKAI. 28
KO E TOHI HE TAU TALA I NIUE-FEKAI.
Ko E MENA TOHI E PuLEKIJLA, KO E AkOAKO I TaMA-HA-LE-LEKA.
LiKu, Oketopa, 1901.
XUA kamata he tauteaga he motu ato hoko ke he fanauga he tagata
mai he akaii, ke hoko ke he tau tupua oti, ko e tau tane mo e
tau fifine. Ko e tala he tau vai, mo e tau ika, mo e tau manu-
lele, mo e tau manu-tololo, mo e tau akau he fuga kelekele ; ko e favale
he kaiha, mo e tutonu. Ko e tau Patuiki, ko e hoko mai a Kapene
Kuka, 1774, ke hoko mai a Peniamina mo Toimata, 1846, ke hoko a
Paulo, 1849, ke hoko a Misi Lao, Aukuso, 1861, ke hoko ke he tau
Patuiki tolu, ko Mataio, ko Fata-a-iki, ko Togia-pnle-toaki, ke hoko ke
he fakatu ai e matini Peritania i Niue-fekai, 1900.
Ko E Tau Tupua tuai.
1. Ko e tokolima e tau Tupua ne fehola mai he Motu-galo. Ko e
tau tagata nofo noa a lautohi, nakai taute he galue. Ne taute galile
e tau matua ha lautolu mo e kai oti ni, nakai momoi atu ma lautolu ;
ko e tiaki he teva. To mahani mau pihia, kua loto-kai lahi a laiitohi,
mo e fehola ke kumi motu ma lautolu ke nofo mau ai.
2. Kua tolu e talahau ki a lautolu : — ne hau i Fonua-galo, ti hau
i Tulia, ti hau i Toga, mo e fain a motu. Ko e tau higoa he tau
Tupua, hanai : Ko P^ao, ko Fakahoko, ko Huanaki, ko Lageiki, ko
Lagiatea.
8. Ko e vaha loto i Liku mu Lakepa ko e tahi ne higoa ko Motu,
ko e hana higoa ia ke hoko mai ke he aho nai, ko e tofola tote, ko
Mata-kao-lima i tokelau. Ko Makato he fahi uta, ke hoko atu ki
Hiola ne puna ai e tau vai-lele ke inu ai a lautolu — he lele mai i loto
he maka.
4. Ne huhu hake a lautolu mai lalo he loloto ; ne hu a Fiio he
pokoahu, ti pu ai e hala hana, ti hake leva ke ta e kaina i Toga-li-ulu.
Taha ni e mena tote ne moua, ti tu vivivivi ai hana hui hema ka e
nikiti ki luga hana hui matau, ko e tau peau ne hau liga ni e tafia.
24 JOURNAL OF THE POLYNESIAN SOCIETY.
ripaee. on which ho siocmI treiubhng (in^ecnrelv) with his left foot,
whilst the right was elevated, and the waves came ap as if to sweep
hiiij away.
•l. Tht-n apivared Fakahoko, and he remained at the gateway by
which he came. u.>r ascending to \nsit Fao at Toga-liula, and help
him in the work he was preparing.
6. Next came up Huauaki. He said to Fakahoko, " Why do you
remain here, and not ascend and assist in the work ? *' Then he went
up to ToffA-iiulu : one of his feet the left) stood insecurely, whilst the
riirht wa> elevateii, and the waters and the waves came, so that within
a liiile ibe island was swept by the flowing water.
7. Then these two — Fao and Hnanaki — worked away. The island
iucreasrti thrv>ugb Uuauaki's work, and they soon possess^ a place to
dweil in : and Fiio had a place for both feet throagh the celerity of
Huanak/s work. When the island was completed by these two, then
Hnanaki i;;ave names to the land, thns : Nnka-ta-taha, Mota-te-foa,
Fakahoa-moiu and Nukxi-tuluea. These are the meanings of the
names: Naku-tu-taha. a. single island withont companions: Motu-
t*: -fua. a liesolate. barren island ; Fakaboa-motn, because the work of
Fao \*a- uoi nnished. but was completed by Huanaki.
S. \Vh»>n the work was completed, Huanaki said to Fao, '• The
work you •in<li-rtook was left undone.*'" Thus was this name applied
10 :he vi J:^ee of Liku. •' Tuanaki noa he toli o aiua.'*^ The village
of Lak-pa is namcil * Malr-loa he fakaeteeie," because the feet of
Fao L\> ill g.^ >iiKx>thiy over ibe »'i<i/<= or plaza, as made by Huanaki
fr^ :.i one c.-nier :o the other.
9. A l:keness of Huanaki was made of stone at Vai-hoko, on the
o^fi-i a: M r.'.lau. on the point to the west sidtr of Vai-opeope, the
r.'i::.':: it f •: I'-u-vvhi being to the ea^^t. and Kavatsi on the west ;
Vs: hoko is 'j«tnvt<n. The ^fonuer^ village of Vai-hoko was often
ca.lt 1 :ht ** Kaupu of Huanaki.' At the lar^ nx^ks a hous^ of stone
wa- b.iil; ly :hv fei t oi Huanaki to shelter the people ; the likeness
a!i ': :!.i i. n-e :h.;< nanit\l are ponuanent — it is a cave, unto this ilav.
\k^, L:^^'e-ihi also eamo up. and he remained there to await the
cm:: j cf ibi ftvnau ti^vua^ who should follow the others, and he
:..,.:.:»■ - :.. : :lu \ for this was his custom. He had children,
v':. V- :t MM- ca.if.1 Lajje-iki. who dwi-lt ail i\Mind the island of Niur-,
! ..: ::.i p. t:.: rtinaine.l ai Aloli, and is the chief tai*^a at Puua-fofoa.
usei iho di a:h of many women, ihrxnigb his evil actions.
i } .it*i*fw.7*).iW. a work \ti\ undone becaiue eaeh ihooghl the
. : ::t- >vii;lo':«tl or comphmonurr naoM« given to Likn; tee
THE THADITIONS OF NIUEFEKAI. 26
5. Kua hu hake a Fakahoko, ti nofo bifo he gutuhala ne hau ai,
nakai hake a ia ke ahi a Filo ki Toga-li-ulu ke logomatai e gahua ne
taute e Fao.
6. Ko Huanaki ne hu hake a ia, ti tala age ki a Fakahoko. '' Ko
e ha ne nofo ai a koe ; nakai hake ke logomatai e gahua ? " Ti hake
leva a ia ki Toga-li-ulu ; ko e taha ni e hui hema kua tu vivivivi, ko
e hana hui matau kua nikiti hake ki luga, ko e vai mo e tau peau ne
hau, toe tote ti lofia e motu he vailele.
7. Kua gahua e tokoua na, ko Fao laua mo Huanaki. Ati tolomaki
atu e motu i a Huanaki, kua fai mena ke nofo ai a laua, ti tu ua e tau
hui a F&o ki lalo, he vave e gahua a Huanaki. Kua oti e motu he
gahua e laua, ti fakahigoa ne fai e Huanaki e fonua hanai : — Ko
Nuku-tu-taha, ko Motu-te-fua, ko Fakahoa-motu, ko Nuku-tuluea. Ko
e kakano e tau higoa hanai : Nuku-tu-taha ; ko e motu tokotaha,
nakai fai kapitiga ; Motu-te-fua, ko e motu tufua ui ; Fakahoa-motu,
kua fakahoa e motu ne gahua e Fao, ti nakai mau, ka e mau i a
Huanaki.
8. Ne oti e gahua, ti pehe age a Huanaki ki a Fao, ** Kua tuanaki
noa ne fua a koe !" Ati, ui ai pihia e higoa pihia he maga i Liku ko
e ** Tuanaki noa he toli o atua." Kua ui e maga i Lakepa, koe
** Male-loa he fakaeteete." Kua fakaeteete tuai e tau hui ua a Fao he
male loa ne ta e Huanaki ke tina atu ai ke he taha potu mo e taha
potu.
9. Kua ta tuai e fakatinc a Huanaki he maka i Vai-hoko, ko e tahi
ia i Mutalau. Ko e mata-potu he fahi lalo i Vai-opeope, ko e afati ko
Ulu-vehi, ke he fahi uta, ko Kavata ke he fahi lalo, ko Vai-hoko i loto.
Ne fa ui ai pehe ko e maga i Vai-hoko ko e kaupu ia a Huanaki. Ne ta
ai foki e fale maka lahi he tau hui a Huanaki ke fakamalu ai e tau
tagata ; kua tumau ai e fakatino mo e fale ia ne higoa pehe, ko e ana,
ke hoko mai ke he aho nai.
10. Ko Lage-iki ne hu hake a ia, ti nofo hifo ni ke leo mo e tatali
ai he tau tupua hfine ka mumui mai ki a lautolu, ti hoana ni e ia.
Ne nofo a Lage-iki ke gahua fifine, ko e Katuali hana ika ne polovalu
e fakatane a Lage-iki, ti fa mamate e tau hfiue ki a ia. Ne fanau e ia
e tau tama, ti ui ni ko Lage-iki, ne takai e motu ko Nine he nofo ai
e tau tama a Lage-iki, ka e nofo e matua i Alofi, ko e Patu ni i Puna-
fofoa. Ne mamate oti e tau iifine ki a ia ; ko e hana mahani ke
fakaolo hake i Vali-kele, ko e tahi ia i Mutalau ne lata tonu hifo he
fahi tokelau he fale he akoako i Lalo-toi. Ti hehele fakaave aki e
Havilia e fohi, ne higoa foki ko e kolota, ti mamuta e f a e polo ; ati,
tupu mai e falu a ika mitaki.
Ko Havilia, ko e tama a Huanaki, ati, fa mahala ai mo e mataku-
taku a Katuali ke he matagi Havilia, neke fakamotu c mena fa ne toe.
Ko e mena ia ka tu e matagi mo e havili atu ke he kili-moana, ti
alomaki e Katuali ke hola.
26 JOURNAL OF THE POLYNESIAN SOCIETY.
11. La^-atea appeared last, and ioxmd La^-iki awaiting the
coming of the women ; then he went up to Huanaki at Toga-lialn, and
after speakin? to Faka-hoko, visit^ Fao. hiit the work had then been
completed bv Huanaki. so he remained on the chff-tops. Both he and
Lage-iki were alike in their evil course?. . . .
12. The road by which they came from the sea at Mota is a pool
in the reef. Lage-iki came up near the place where the waves break,
and Huanaki in the middle pan. Both Fakahoko and Fao came
up near the place where the waves break, and Huanaki in the middle
part. Both Fakahoko and Fao came forth near the cliff-foot. Lagi-
atea came after, and ascended to the cliff-tops.
13. This is the song of Huanaki after the residence had been
settled ; he sung it to his brethren : —
To hakn higoa
A Foa-ULTftli
Ke he taanaki noa.
Noho fakaoti au ia.
Noho fakaoti au ia.
13a. Then follows the counting (?) of the island of Huanaki and
his oflfepring. These were the children of Huanaki : —
1. Tagaloa-pupa-kiinaka
2. Tafa-he-moana
3. Tali-mai-miku*
4. Maka-poe-lapi
o. Fakana tua
f>. Lia-vaha
7. Lagi-tai-taea
8. I.age-iki-ua
9. Havilia
10. Leo-matagi
18b. Each one of these was gifted with great strength (? power) ;
they ruled over all — the ocean and all things in it, the waves, all
great waters, the fish, the sands, the rocks Mow, — to glorify Hua-
naki. The ** Kingdom " of rocks, of the very centre of the deep-seated
rocks, was the dwelling place of Huanaki.
14. Maka-poe-lagi (No. 4 above) rule<l at Namuke, a part of the
coast between Liku and Hakupu. It is he that frequently resounds
from that part of the sky to tho oast — that his strength may be
manifest in all parts. It is he that causes to fall the meteoric stones
that bum the treos and^ . . . and his *'guns" are before all
others (louder) in the thunder.
* Taraniai-nuku. Ono of the Maori anco^^tors wa^^ also so called, but it does
not follow that they are one and the same persi>n.
* Mo e hoka aki e tjutu, an expression I cannot iranalate.
THE TRADITIONS OF NIUE-FEKAI. 27
11. Lagi-atea; ne hu fakamui mai, kua leo tuai a Lage-iki be tau
fifine ka o mai, ti bake ni a Huanaki, kua bake tuai ki Toga-liulu ti
vagabau mo Fakahoko ; ti hake ke ahi i a Fao ; kua oti tuai e gabua
he taute tokoua mo Huanaki, ti nofo a ia he feutu i luga he mata be
toafa. Ti takoto ne fai he puhala ke alai be hala ka bifo mai be
motu e tau fifine ; ti avaga bake e ia, be tatai ua e tau fakatane ha
laaa mo Lage-iki. Ka mafiti e fifine mo e laka vave e tau bui, fa e
polo, ke hu atu ke be fifine, te moui e fifine ia. Kua fakatu ai e fifine
mo e laka fakatekiteki, ti bu oti e polo-valu, ti mate e fifine ka pihia.
12. Ko e puhala nai kua huhu hake ai a lautolu i Motu, be tabi,
he loloto, he tuatua. Ne pu a Lage-iki tata hifo ke he mena ne fafati
ai e peau, ti lotoga a Huanaki ; ti pu hake ai a Fao he pokoabu. Kua
mui a Lagi-atea, ti bake leva ke he feutu i luga.
18. Eo e lologo a Huanaki he mau e kaina — ne uhu ke he tau
mata-kainaga hana : —
To haku higoa,
A Fou-tavali,
Ke tavali
Ke he luanaki noa.
Noho fakauti au ia,
Noho fakaoti au ia.
18a. Ko e totou ne fai e Motu i a Huanaki mo e hana fanau — ko
e tau tama hanai a Huanaki : —
1. Tagaloa-pupuki-maka
2. Tafa-he-moana
8. Tali-mai-nuku
4. Maka-poe-lagi
5. Fakana-tua
6. Lia-vaha
7. Lagi-tai-taea
8. Lage-iki-ua
9. Havilia
10. Leo-matagi
18b. Kua igatia a lautolu mo e malolo-lahi ; kua pule a lautolu
i lalo be tabi mo e tau mena oti i ai — ko e tau peau, mo e vai-lahi,
oti ia, mo e tau ika, mo e tau oneone, mo e tau maka i lalo oti ni ke
fakalilifu atu ni ki a Huanaki. Ko e motu he toka he uho-toka-ho-
kulo, ko e kaina i^i a Huanaki.
14. Ko Makapoe lagi (4) kua pule a ia i Namu-ke, ko c tabi ia
i Liku, be vahaloto mo Hakupu. Ko ia ne fa paku-lagi mahaki mai
he fahi lagi i uta, ke haolo atu ke be tau fahi hana malolo. Ko ia ne
mokulu hifo ai e patuliki, ke huhunu ai e tau akau mo e hoka aki e
gutu, ko e tau fana hana ne mua he pa lahi ke he pu-lagi he tau
paku-lagi oti ni.
28 JOURNAL OF THE POLYNESIAN SOCIETY.
Of Other Tttpttas
15. And the tnpuas increased until they were numerous ; some
ascended to the kingdom {mota) above, the kingdom of day and night,
and exchanged with the family of Huanaki. They were : —
1. Maka-hopokia
2. Eainono
3. Taomaga
4. Lagi-loa
6. Fue-fou
6. Fiti-hulugia
7. Mono-taga-tu
8. Lagi-halulu
9. Tu-tau
10. Tulaga-momole
11. Anoano-tau
12. Hala-pouli
13. Tu-mote-knla
14. Lagi-afa
15. Tapa-tu-tau
16. Tapa-tu-lele
17. Tapa-tu
18. Tau-felele-aki
16. They were all endowed equally with p:lory and goodness
(? beauty i and ruled over all divisions of matters that spring from the
surface of the earth — the many diflferent flowering plants, the creeping
things with life, and the birds of the heavens.
17. In former times these (symbolical) names prevailed : —
Tama-la-fafa, the ancient nnnie for the Lupe (pigeon)
Tiha-tala ,, ,, Tuaki (tropic bird)
Ha-le-vao ,, ,, Peka (the Hying fox)
Huli-ua „ „ Ilga (crab)
Ate-lapa ,, ,, Kale (tlie Toiphyrio biul)
Ti-lalo-fonua ,, ,, Kiuna (the rat)
18. The pigeon was called Tama-la-fafn. He and lla-le-vao came
from a grave (?) to fly along the way of Nuku-tapa and Oloolo, which
is a burnt forest ; and they descended to the clifl's and the top of the
cliffs on the coast.
19. The Ti-lalo-fonua (the rat) was a bird of the heavens; but
Ha-le-vao, which is called a Peka (flying fox) was a creeping thing on
the earth ; they were of the same family. The Poka looked at the
Kuma (rat) and saw how quickly he sped along, and (thought) it was
beautiful. Then he begged of Kuma to give him his wings to allow
him to make a trial of them. But Kuma was very grudging. Still
Peka urgently prayed for the wings with many blandishments -until
his request was granted through love to Peka.
20. Then said Kuma, ** Come then ! that I may give you my
wings that you may have a short trial of them, t^) see if you know how
THE TRADITIONS OF HIUE-FEKAI. 29
Eo B TAU TUPUA KEHEKEHB.
15. Ko e tolomaki ue fai e tau tiipua ke tokologa ; ke bake falu ke
he luotu i luga, ko e motii he alio mo e pouli, ne fetogiaki he maga-
faoa oti a Uuanaki : —
1. Maka-hopokia
2. Kaiuouo
3. Taomaga
4. Lagi-loa
5. Fue-fou
6. Fiii-hulagia
7. Mouotaga-tu
8. Lagi-halulu
9. Tu-tau
10. Tulaga-momole
11. Anoano-tau
12. Hala-pouli
13. Tu-mote-kula
14. Lagi-ofa
15. Tapa-tutau
16. Tapa-tu-lele
17. Tapa-tu
18. Tau-felele-aki
16. Ko lautolu ia kua igatia mo e lilifu mo e mitaki, mo e pule
ke he tau tufaaga ne tupu ai he fuga he kelekele — ko e tau akau-fiti
kehekehe — loga, mo e tau manu-lele he pu-lagi.
17. Ko Tama^la-fafa, ko e higoa mua i a Lupe
Ko Tiha-tala
» if
„ Tuaki
Ko Ha-le-vao ,
» ' »i
„ Peka
Ko Hali-ua
»» »»
.. Uga
Ko Atelapa
» M
„ Kale
Ti-lalo-fonua
»» M
,, Kuma
18. Ko Lupe, ne higoa ko e Tama-la-fafa, ko ia mo Ha-le-vao ne
hau he tukuga ke lele atu he hala Nuku-tafa mo e hala Oloolo, ko e
vao-vela ia ; ne hifo atu ke he toafa mo e feutu i tahi.
19. Ko e Ti-lalo-fonua, ko e manu-lele ia he pu-lagi. Ko Ha-le-
vao kua ui ai ko e Peka — ko e tagata totolo ia he kelekele, ko e faoa
taha a laua. Ne kitekite atu e Peka ki a Kuma, kua maiiti lahi ni
hana a lele, ti fulufuluola lahi ni ; ti ole ne fai ke ta age e tau tapakau
a Kuma ke fakafifitaki e ia, po ke iloa nakai. Ne lamakai lahi a
Kuma, ka e ole fakalahi atu a Peka mo e fakahaiia atu. Kua talia e
Kmna he fakaalofa ki a Peka.
20. Kua tala age e Kuma, '' Ati hau a, ke ta atu haku na takapau
ke fakalata fakatote a koe, po ke iloa nakai." Ka e tali atu a Peka,
80 JOURNAL OF THE POLYNESIAN SOCIETY.
to use them.** But Peka answered. ** Give me them then ; but you
fasten them on just like you do — make them firm — lest you are the
cause of my falling and being killed." So Kuma fastened them
strongly and well ; and then lifted Peka up and said, '* Now then,
fly!''
21. Ha-le-vao Peka arose in flight : he laughed and called to
Kuma. •' Are the things (wing>) as well as with you ? " Kuma called
to him, ** Come down I you have l^en sufficiently long ! " As he flew,
Peka called down gently, - Presently I Presently ! " and then he
made off altogether, leaving Kuma to bewail the loss of his treasure,
but gave Kuma a parting greeting. Thus the creeping animal took to
flight, whilst the fl>*ing bini had to creep. '* Peka Ha-le-vao, the
evil-minded. " Ka ! Fa ! Kiki i" ! Kiki in .' *' said he below,
whilst Peka replies, " AT'^Z-jAy .' kolokif .'*' from above.
r» h^ cmtinif^'L
THE TRADITIONS OF NIUE-FEKAI. 81
*' Ati mai a, ka e fakatu mai e koe tuga i a koe, mo e fakamau ke
inau, neke fakato e koe au ke mate." Ne taute fakamalolo e Euma,
ati mau mitaki e na tapakau ua, ti lagaaki hake e ia ki luga mo e
talaage, *<Atilele a!''
21. Kua lele bake a Ha-le-vao Peka, ati kata a ia mo e ui age,
*' Ne mitaki ai pihia hau a tau mena ! " Kua iii atu a Kuma, ** Hifo
a ! Kua leva tuai." Ha ne lele kua ui fakatepetepe bifobifo a Peka,
'* Aukiala ! Aukiala ! '* Ati fano fakaoti e Peka, kua tagi e Euma he
f of o e tau koloa hana. Kua mavehe atu e Peka, * ' Hau na te haku
nai ! ** Kua lele e manu-totolo, ka e totolo e manulele. ** Ko Peka-
Ha-le-vao, loto kelea, ea, ea, kiki io, kiki io,' a ia i lalo. Kua pehe a
Peka, ** Koloke, koloke," i luga.
NOTES ON THE ART OF WAR,
AS CONDUCTED BY THE MAORI OF NEW ZEALAND,
WITH ACCOUNTS OF VARIOUS CUSTOMS, RITES, SUPER-
STITIONS, Ac, PERTAINING TO WAR. AS PRACTISED
AND BELIEVED IN BY THE ANCIENT MAORI.
By Elsdox Best, of Tuhoe-land.
Part V.
Para-\Vhakawai.
Y^HE para-whakauai was the school of anns of the Maori,
^^ wherein the young men were trained to the use of arms —
to guard, parry, thrust and strike. They were taught the use
of arms by the old, tried warriors, known as Ikaa-Whiro, They
were pitted against each other and performed sham duels, the
ends of the weapons l>eing wrapped in old garments, so as to
avoid inflicting a wound. These trials of skill were known as
uhakahonthtno rnkau. Wrestling was also indulged in, and was
termed irhatoto. Trained warriors would irhakatu rakau, i.e., fi[o
through the various guards, passes, il'C, with the various weapons
before the young men, that the latter might acquire these arts, and
learn to tread tho ways of Tu, the fierce-eyed — Tu-tawake who recks
not of human life, but
Loves to drink the siesim that reeks
From the fresh battlefield.
There would appear to have also l)een performed at these exhibi-
tions, or clas.<;('s, a sort of mimic encounter, wherein two opposing
force's in lolnnin wont through the perfornumces of challenging, tic,
and single combats, as in actual war, the performers being closely
watched by tho older men. in oixler to see who were the more
proficient, and also to note any lapses from the rules of war, aitua,
NOTES ON THE ART OF WAR. 88
or mistakes, such as the korapa, &c. The following brief invocation
was repeated by the priest over these, as yet, unblooded Children
of Tu :—
'* Ngaa atu koe ki tua te arorangi
Ngaa atn koe ki te kapaa i te rangi."
HoA Rakau, &c.
War was, with the Maori, ever deeply imbued with their religious
ideas or superstitions. No man might hope to achieve fame or
success, or even to retain his knowledge or his bravery, tact and
presence of mind without the assistance of the gods. We will,
therefore, look at those means by which weapons were rendered
eflficient after they had left the hands of the artificer, and at the
tapu with which weapons were impregnated when in the service of Tu
(supreme war-god of the Maori).
The weapons of the Maori being imbued with a certain amount of
tapu were necessarily carefully looked after. They were generally
kept suspended from the side walls or roofs of the houses, long spears
being usually slung to the roof. During active service, weapons
appear to have shared in the extra amount of tapu with which each
warrior was imbued. At such times, and also on the return of an
army to the tribal home, great care was displayed lest the weapons
become tamaoatia (polluted, void of tapu or sacredness), which
misfortune would not only render them non-efficient in battle, but
also be liable to bring dire disaster upon the war party.
The word hna is a generic term for divers karakla (invocations,
incantations) intended to destroy or weaken either men or inanimate
objects. Thus the tapuwae {hoa tajniwae) is repeated in order to render
an enemy less fleet of foot, and also to strengthen and render more
fleet the reciter. Another hoa is repeated in order to cause stones to
be fractured, i.e., broken simply by the power of spell or charm.
This was one test applied to young men who had been educated as
priests. A stone was handed to him, over which he repeated a Juta,
and then cast it on the ground. Had the scholar fully grasped the
matter imparted to him by the priests, and duly observed all the
necessary precautions, &c., that stone would be shattered simply by
the power of his incantation. Another hoa was repeated whereby to
blast living trees. Yet another was repeated over a spear \vhich was
laid across, or buried beneath, the trail over which a hostile force was
advancing. Should the enemy pass over the spear — he paveknra ! —
they had entered the world of death, and disaster lay before them.
In olden days some peculiar methods of restoring a sick person
obtained, one of which was to carry the patient, after sunset, to the
side of a stream, where sundry rites were performed. One of these
was the heating of a small earth-oven by the priest, and in which he
8
84 JOURNAL OF THE POLYNESIAN SOCIETY.
placed a portion of sacred food, repeating over it a certain hna. When
the oven was opened by the priest, should the enclosed food be not
properly cooked, that patient was doomed. If cooked, the patient
would recover, and the thunder of heaven would resound. So much
for lioa as a generic term.
Now for the Ima rakau, or hoa for weapons. This is often termed
in Tuhoeland a mdta-rdkan, and is also known among some tribes as
a ki-tao. It was a karakia ( = invocation or spell) to make a weapon
efficacious and destructive in battle, as also to weaken the enemy.
The words employed to render the enemy powerless, to deprive him of
strength, are often embodied in a karakia known as a tuaimu. The
word tua here means to subdue. Another tua is a spell employed to
subdue the elements, to calm a storm, i.e,y to subdue Tawhirimatea,
who is the personification of the winds. The spell repeated by the
priest in the above described ceremony in regard to a sick person,
appears to be sometimes termed a tndimu (of which tuaumn and
umu and imn are variant forms). The tuaimu to quell the raging
winds is also known as umu purn-rangi.
It is stated by the natives that when an efficacious mata-rakau
{ = h()a rakan) has been repeated over a weapon, that even a slight
wound inflicted by such weapon will cause death — the power of the
spell completing the work of the weapon. That is to say, he will die
unless he be fortunate enough to gain the services of a tohumja (priest)
who has sufficient power of a sacerdotal nature to enable him to over-
come the mata-rakau spell of the enemy.
The following quotation will show that the terms tuaimu or
tudumuy mata-rakau and hoa-rakau are applied to the same thing, with
the exception that the two latter are specific terms, and cannot be
misunderstood, whereas tuaimu^ being a generic term, must be con-
nected with the object in order to render it clear as to which tuaimu is
meant. It will be observed that it is so connected with the point of
the weapon — te mata o to rakau — in the following illustration : —
** Art tudumutia e au te mata o taku rakau — kaore e ora i a au.
Ahakoa he puhuki te mata n te rakau — kia pa ki te tinana o te tamjata —
mate tonu atu.'^ ... I tuaimu the point (or edge) of my
weapon, and no enemy can withstand me. Although the point (or
edge) of my weapon be blunt — let it but strike the body of man— and
he perishes.
In pursuing an enemy a warrior will sometimes repeat a hoa over
his weapon and then cast it at his flying foe.
Here is a definition of the above hoa — *• Au te mata-rakau he
karakia mo te lioariri : he hoa mo te huata, kia kaha ki te lujau tanyata.'*
The mata-rakau is a spell used against an enemy ; a hoa for the spear,
that it may destroy man.
NOTES ON THE ART OF WAR. 85
Our warrior, weapon in right hand, stands forth. An Ika-a- Whiro is
he, and a blooded son of Tn-tawake. He is about to engage an enemy,
to enter battle, or single combat. He lifts his \veapon to his mouth
and expectorates upon it. He then repeats, in a low tone of voice,
speaking secretly to the point of his weapon {ka karakia jmku ki te
mala o tana rakau) the Jwa or mata-rakau : —
To ringa i tu, to ringa i pe, May thy hand be stricken, be rotten,
Pepehi nuku, pepehi rangi, Press down earth, press down heaven
Takataka o rangi Falling is thy eminence,
Kaki whatia Broken is thy neck.
Taka tonu, heke tonu Begone ! descend,
Te ika ki te Po The victim to Hades,
Maa ka oti atu ki te Po Begone for ever to Hades.
He ika ka ripiripia Slashed is the victim.
He ika ka toetoea Torn in shreds is the victim.
He ika ka haparangitia. Disembowelled is the victim.
Such is a mata- rakau as repeated when the warrior desires to slay
his enemy. The words '^ Man ka oti atu ki te Po,'' consigns him to
the Po, Hades, the World of Darkness, for evermore. Should,
however, his opponent be a relative, or should the warrior, for some
other reason, not wish to slay his opponent, he will omit the above
seven words ; and should his opponent fall to his weapon, he will
stoop over the body and, wetting his fingers with his spittle (hfiarS),
will rub them on the face and body of the stricken one, at the same
time repeating this spell : —
Hoki mai ki te ao nei Betum thee to this world ; .
Mahihi ora Bise up to life,
Ki te whai ao, ki te ao marama To tlie world of being and of light,
Eo rou ora To the life acquired.
This process is to restore the wounded opponent to the world of
life and being. The eyes blink and he is restored.
The following is a variant form of the tuaimu : —
Te imu kai te ruhi The rite to effect exhaustion,
Te imu kai te nene ( = ngenge) The rite to effect tiring,
Te imu kai te ta The rite to effect the killing,
Te imu i tukitukia The rite of smashing,
Te imu i wawahia The rite of splitting open.
Tuku tonu, heke tonu Away ! descends
Te ika ki te Po. The victim to Hades —
He ika ka ripiripia The victim that is slashed.
He ika ka toetoea The victim that is torn in shreds,
He ika ka ripiripia The victim that is slashed,
He ika ka loetoea The victim that is torn iu shreds,
He ika ka haparangitia The victim that is disembowelled
Muimui te ngaro Gather the flies,
Totoro te iro Crawl the maggots,
Mau ka oti atu ki te Po Begone for ever to ILides,
Oti aiu ki te Po wherikoriko. Begone to the Hades of blackuess.
HO JOURNAL OF THE POLYNESIAN SOCIETY,
And btill another : —
Ha te ruhi. ha te Dgeoge, ha te umu.
Ha te ruhi, ha te ngenge, ha te omo
Mui te ngaro, totoro te iro
E mate ki te Po,
E hori ki tua, ki wai,
Oti ata.
Another statement made in regard to the hoa takaii is that when
a warrior repeated the spell, he lifted his weapon to his month {ka
whahaha i tana rahau /•/ tona \raha), as a precaution {kei hoki mm ki
a ia)y lest his karahia be turned against him, or be overcome by that
of his enemy. Hence the lifting of the weapon to the mouth appeaj*8
to have been for the purpose of whakamana — to give mana (power,
force) to the spell. Possibly the act of spitting upon the weapon was
supposed to have a similar effect. The saliva entered into many rites
in ancient Maori land. The saliva of an enemy, if obtained, could
be used as an (thomja or passive agent, through which to take
the life of such enemy, the spell repeated by the performer being the
active agent When, however, a person made use of his own saliva it
was generally, I believe, used in the sense of whakaora — i,e,, to retain
life, health, strength, or prestige. I have read that, among the
dancing dervishes of the east, when members fall in a swoon from
exhaustion, or self-inflicted wounds, the leader of the band restores
such by nibbing thom with his saliva.
Whon the Urewera foil a squabbling at Pa Waimori (Waikare-
nioana) ovor a woman, a party attacked that diminutive island
stron.u:hol(l. Topatopa repeated a hoa rakau over his spear, and,
thrusting it between the palisades of the fort, succeeded in spearing
Pao-nahue in the breast and killing him.
It is a fact that the Maori of old evolved personifications of almost
ovorythinji:, animate or inanimate, on earth or under the earth, in the
waters and in tbo heavens, and the free winds that blow between
thorn, llonco, l)y close questioning among the few old men who still
retain a ronniant of the ancient lore, we find that a special atua (god,
demon, ^c"), one ro-niutu by name, presided over weapons and the
ritos and incantations connected therewith. The mata-rakaii invoca-
tion has the olYeot of practically locating re-mutu upon the point of
the s|var, \o. ■ that is to say, the power (tapn) and prestige of that
iUiia is >o looatod, tbo pi>int of the weapon is impregnated with such
virtues or powers of tbo i^rixl. *' Ka karakia i te mata rakaii^ ka haotu a
l\-ioutii '.'/ Tf liuita " tf rakau, ara, ka nkakatiohia'a tana atua ki tf
mata .' ti ra'^oit, hai uhakamatt' i t* luHuiri," (The wata rakaa spell
is ivjH'aiod. thuN Kx^atinj; lo-mutu on the |H)ini of the weapon, in
oidor thrtt ho n\j\y brintr doatli to tho onon\y.^ There are evidences
thai :^ -^jvoi:*) nn*Haiioi\ was ouiployo*l in onlor to cause the I'e-mutu,
NOTES ON THE ART OF WAR. 87
or the power of that atua, to be absorbed by that weapon. That
karakia seems to have been known by the name of the atua, and the
following words are said to be a portion of it : ** K (? he) runt taiaroa
m Tu:'
On the return of a war party to the village home some very strict
rules were enforced. They might not mingle with the people until
the tapa had been taken from them by the priest. No one might eat
of the human flesh brought in — this applied in a most stringent
manner to women— until the whakanoa rite had been performed and
the tapu taken off. . . . ** Kei kai ratau i te mata o te rakaii'' —
lest they eat the point of the weapon — i.e,y lest they pollute the tapu
of the weapons, and thus render them non-efficient. For the flesh of
enemies brought in for food is, for the time, sacred, having been in
contact with Ue-mutu. ** Ko taiia rakau toa kai riuKja tonu i te tauffata
e haere ana'' — The sacredness of the victorious weapons is still upon
the people — until the tapu is lifted.
Here endeth the koa rakau,
Ta u-ma taki-tahi — Single Combat .
In the old Maori style of warfare, with the weapons of a neolithic
people, even a general hand-to-hand engagement was, of course, a
series of single combats as it were, each warrior selecting an adversary
and engaging him with spear, club or battle-axe. But apart from this
the single combat was a great institution, and such affairs were
deliberately arranged and carried out, as the term tau-mataki-tahi
itself implies. And not only on the battlefield did such encounters
occur, but also during quarrels concerning women, land, &c. When
two hostile forces met on the field of war it often occurred that a chief
would step forward and challenge some noted toa, or brave, of the
enemy to single combat. It sometimes happened that a noted warrior
would thus vanquish in succession several of the enemy, and that the
latter would then retreat, leaving their foe in possession of the field ;
thus the main body on both sides would have taken no part whatever
in the fray.
In such aflairs each warrior would be accompanied by his piki, or
second, whose duty it was to guard his principal, and often to assist or
avenge him. The term piki toto means to take blood vengeance. Piki-
turanija means ** to come to the rescue," '* assist anyone in fighting,"
and also ** a successor."
The expression *' mannuja te uhana " means to run, it is often
applied to the flight of an enemy.
As to the weapons used in single combats, each warrior pleased
himself and used his favourite weapon. In many cases one would be
armed with a short weapon, as the pata, and his adversary with a
88 JOURNAL OF THE POLYNESIAN SOCIETY.
taiaha, or spear, or tewhateivha. The general verdict of the few
survivors of the days of the rakau Maori or native weapons is that a
skilful man armed with a patu would usually vanquish his opponent
of the longer thrusting, or striking, weapon. Doubtless the former
would use some form of pad or shield in his left hand (see aute) with
which to take or parry a spear thrust.
When encountering an enemy whose ranks contained a noted
warrior, famous for his skill in fighting, it often occurred that such a
toa would be attacked (poke) by several in order to make sure of
despatching him. Pa-i-te-rangi, a famed warrior of Bua-toki, was
to be assailed. His attackers felled him to the ground and tried to
slay him so, but he evaded them, and Tapoto in admiration thereof
called off his men and challenged Pa to single combat. Pa was armed
with a patu, Tapoto with a tokotoko, spear. But Tapoto had the best
of it, and when Pa had received eight spear wounds he seemed to
think the affair somewhat monotonous, and so called on his warriors
to close in battle.
When Ngati-Awa, under Tikitu, were advancing to attack Tuhoe at
Rua-Tahuna they camped a night at Hukanui. Early next morning
Piki, a chief of Tuhoe, was seen descending the trail. Tikitu was
seated in the camp, engaged in scraping his taiaUa. As Piki approached
Ngati-Awa watched their chief to see what fate awaited the traveller.
Tikitu raised his hand, and, doubling or closing the forefinger thereof,
placed it to the side of his nose. Then Ngati-Awa knew that Piki
was not to be slain, that peace was proclaimed. Tikitu said, ** Farewell !
I return no more to these parts. I have closed the door of the
house."
So Ngati-Awa rolled back down the Whakatane river. At Nga-
Mahanga they stayed awhile and fraternised with Tuhoe of that place.
An exhibition of skill in the use of ai'ms was given. Many single
combats occurred between the two forces. Tikitu engaged Te Ahi-
kai-ata of Tuhoe, but his Unaha was no match for the patiti (iron
hatchet) of Te Ahi, which soon drew blood, and the combat ceased.
Then Ngati-Awa rose to depart. Tikitu stood forth ; he said to
Tuhoe, to Te-Ahoaho and others, ** Farewell ! Do not be alarmed at
having shed my blood. I may avenge it elsewhere, but not here."
When Koura and Te Ika-poto of Tuhoe visited Ngati-Awa at Te
Kupenga pa (near hotel at Te Teko) after the above incident, Te
Piariari of Ngati-Pukeko and Te Ika-poto engaged in a taumatakitahi.
The former was very quick with his taiaha, and in making a rapid
feint {ivhakahopif) swept his weapon close to tho eyes of his opponent,
who started and stepped back. Then Ngati-Awa applauded their
representative and cried, ** Kua korapa ! Kua korapa a Te Ika-poto ! *'
NOTES ON THE ART OF WAR. 89
For his movements constituted a korapa, which was an evil omen for
him. Such combats as these were not, of course, duels to the death,
but trials of skill.
A famous single combat was that fought out by Te Purewa, of
Tuhoe, and Te Waha kai-kapua, of Te Arawa, on the bloody field of
Puke-kai-k&hu. Korotaha acted as second {piki) to Te Purewa, and
Toko performed a like oflBce for Te Waha. Then was seen a Homeric
combat as these two giants strove together. Te Purewa fought with
a patu onewa,* his opponent used a spear (tokotoko). The former, in
warding off a blow, had his weapon broken, the stump thereof alone
remaining in his hand. Waha then pierced him in the shoulder with
his spear, felling and pinning him to the earth. Korotaha strove to
save his principal, but was attacked by Waha's second, and thus had
his hands full. Waha shortened his grip on his spear in order to
drive it home, when Te Purewa, with a desperate effort, struck upwards
at the temple of his foe and slew him with the stump of bis patn.j
The Maori War Parit.
How it was raised, and of the various rites, &c., pertaining to war,
with some account of the old methods of fighting, of peace-making,
&c., &c.
As already stated, the Maori possesses a remarkably revengeful
nature, hence he was ever ready to fly to arms on the slightest pretext,
to avenge some insult, real or imaginary, to individual or tribal
honour. Tradition, custom and self-preservation all tended to make
the Maori remorselessly cruel, not to speak of his natural ferocity or
bis craving for revenge. The Maoris bear a great resemblance to
certain divisions of the Celtic race in their ceaseless inter- tribal wars
and utter incapacity to form themselves into an united nation.
Among the communistic Maori tribes there was no form of con-
scription. The tribal weal demanded that every man capable of
bearing arms should be ready at all times to defend the tribal lands
from aggression. At such a time no private aflEairs would serve as an
excuse for a fighting man remaining at home ; indeed it is probable,
owing to the simplicity of the domestic economy of the natives, that
his wife would be eager to accompany him, and very often did so.
For, after the crops were planted, the people were comparatively free
and could leave their homes. Private property was by no means
excessive in quantity. When a man had his clothing on and his
weapon in hand he could sever himself from his home without incon-
venience. His most sacred care was the bones of his dead. Destroy
his property or seize his wife, and you leave but an ordinary
* t.e., A Btone patu. f This mcident was given to me by Captain Mair.
40 JOURNAL OF THE POLYNESIAN SOCIETY.
take or cause for war. But should you interfere with the bones of his
dead you will then start a blood feud that may run down the
centuries.
The appearance of the star Rehua marked the sixth month of the
Maori year (October-November). It was then that the crops were
planted, and men were free to follow the trail of Tu, the fieroe-eyed,
and the raised weapon. It was at this time that the war party was
sent forth. In the spring a young man's fancy lightly tamed to
thoughts of war. Hence the above star is often termed Behua-kai-
tangata, i.e.y Rehua, the man destroyer.
Extra-tribal war was the one thing which could bind the various
divisions of a tribe into a more or less harmonious whole. At other
times the different clans or sub-tribes frequently turned on each other
and fought fiercely among themselves. A strange mixture of ideas
would appear to occupy the native mind. They were of a remarkably
independent and jealous nature. No chief could order a tribe to
engage in any war ; each clan did as it pleased and remained under its
own chief. A chief endowed with great prestige in war, or with a
supposed supernatural power — as the waka or medium of a war goii —
might become leader of the collected tribal divisions in war. But on
the conclusion of the fighting his temporary authority over the whole
tribe would end, or be much lessened. The whole of the Tuhoe clans
placed themselves under Uhia, medium of the tribal war god Te Behu-
o-Tainui, in the wars against Te Arawa, Ngati-Tuwharetoa and other
tribes. Yet the Ngai-Te-Riu clan, for some reason, never took part
in the fierce struggle of Puke-kai-kahu, but drew aside and allow^xl
the other clans of Tuhoe to win that field.
It would appear that many of the so-called democratic ideas of the
Maori are merely the outcome of the universal feeling of pnhaehae or
jealousy, which is so prominent a trait in the native character, as it
may well be among any undisciplined people.
And yet has the Maori many ideas which lean towards aristocr^icy.
A few days since I was speaking to a native on the subject of the
families noted for producing prominent fighting men in the days of
yore. He spoke of the Parahaki aud other famed families, and
stoutly maintained that only high-born families produced famous
warriurs, that a toa was necessarily of good family, and that no irarv
or plebeian ever became noted as a warrior. Although by no means
agreeing with him, yet his remarks showed that his ideas were of an
aristocratic nature.
For some time after the government road works started at Rua-
tahuna, Te Wheiuia-nui, head of tlie aha ariki, or principal family of
the district, worked in various contracts of bushfelling and formation.
The tribe, however, held a meeting at which it was decided that it waa
NOTES ON THE ART OF WAR. 41
not seemly for their principal chief to engage in such work. This
decision was made known to him, with the result that he has not
since done any such work.
* * * * +
And now Rehua-kai-tangata gleams ahove the horizon, Tu of the
dread visage turns his fierce, barbed eyes upon man, the booming of
the war horns is heard across far lands. Great Ra (the sun) has
abandoned his wife Hine-takurua on the far ocean, he returns to land
to dwell with Raumati (summer) of the seared leaf. The ovens are
open and void, the gods must be appeased with the hearts of the quick.
We will gird on our war belts and perform the sacred wai tana, we
will send forth the kara (token) to the Children of the Mist, and sing
the hidden tMm by the shores of the Sea of Toi. The ancient Earth-
Mother shall tremble to the roaring chorus of the war dance, and
many tribes shall rise at the sign of the burned robe.
* ^ j;: ^ ^
A war party is termed a taua or ope taua, sometimes simply ope.
To raise a war party is tutu taua^ or ichakataka ope, or tirare ope.
We will now explain various methods by which a war party was
raised, either for defence or offence in days gone by.
TiWHA OR Kara.
When a chief or tribe was desirous of obtaining the assistance of
another tribe, distant or related, in war it was not usual to ask plainly
for such assistance. Either a material token was sent as an application
for such help, or the request was made in the singing of a song which
contained a hint, however vague an one, of what was required. This
token or hint is known as a tlwlia among the Tuhoe tribes. It is also
known as a kara, or mjakau, or koha, or whakapiko, or udhi. So soon
as the token was placed before him, or the song sung, a chief would at
once know what was required of him, and he would reply to it by
entering the league or declining to do so. His reply was often in the
form of a song, as will be shown anon.
For instance — " I may be living away from my own people, with
another tribe. The thought comes to me that this tribe once killed
an ancestor of mine. I send to my own people to come and visit me.
They come, and I cause to be placed before them a basket of food.
Among that food is a stone which I have placed there. That stone is
a tiwha, and by it my people understand, without a word being spoken,
that I am asking them to attack the people I am living with, as
a ranaki mate, to avenge the death of my ancestor."
Another favourite mode of asking armed assistance was the
following : The chief takes his cloak (a korowai, or some other kind)
and, by means of a firebrand, burns a number of holes therein. The
42 JOURNAL OF THE POLYNESIAN SOCIETY.
cloak is taken to the chief whose assistance is required and laid before
him, the name of the sender (if sent by a messenger) is of course
mentioned Bboiild the recipient consent to join in the war, he takes
up the cloak and puts it over his shoulders. But he speaks no word.
During the fierce inter-tribal wars which raged in the Bua-toki
district four or five generations ago, one Rangi-mo-wuho was hard
pressed, for the tribes of Kaka and Kongo were fighting at death grips.
So Rangi took his cloak and, having burned the holes in the orthodox
manner, be set forth for 0-tama-haka. On his arrival he found the
chief Raha seated on the ground, while Te Ngahuru, the younger,
stood beside him. The latter asked Rangi where he was going.
**Here only," replied Rangi, who then opened the burned cloak and
placed it over the shoulders of Raha. It was not removed by that
chief, and Rungi then knew that he hud found an ally. Some time
after a chief named Tohi-a-manu entered the house. He saw Rangi
and he saw the burned cloak on the shoulders of his companion— and,
without a word being spoken on the subject, he read the situation at
a glance. He took the cloak off the back of the other and put it on
himself. That was his consent to enter the league. And still no
word was spoken.
When Ngai-Tama, of Te Wai-mana, slew Te Manu-auare, there was
trouble in the land. Tu-hukia was abroad on his travels —he came
from Raroa and was seen by the wife of the slain Manu. She
prepared food for him, preparing an oven of tanty which she allowed
to remain in the oven until they were much overdone, quite dried up.
These she put in a basket, and placed the same before Tu-hukia. He
at once knew that it was a tiwha, Tu-hukia knew that the burned
food was a tiwha, because it was repulsive — it evidently had been
overcooked purposely. Sometimes the tiwha or hara was a most filthy
substance inserted in a basket of food. If the recipient consented to
the request, he would eat the food set before him, no matter how
repulsiv(i. If he declined to take part in the fighting^ he would leave
the food untouched. In the case of a stone being the material thrha
in the food, he would show his consent by raising the stone to his
mouth.
When the insurgent natives of Taranaki evolved the Hauhau
njligion, they proceeded to disseminate the same. The head of a slain
liritish ofVicer was sent to the East Coast to rouse the tribes of
that part -to bring them into the fold and cause a general rising of
tli<^ tribes on both coasts. The severed head was a tiwha.
In Mr. Wilson's "Story of Te Waharoa," is given an account of
tbt^ slayinK »>f <>"<' liunga, cousin to the formidable Waharoa himself.
The body of llunga was cut up antl the pieces sent to the Arawa tribe
lis a till ho.
NOTES ON THE ART OF WAR. 48
When Tuhoe attacked the Ngati-Awa League on account of the
expulsion of Warahoe, Ngati-Awa sent a turha to the Arawa, asking
for their assistance, which was given. In like manner, when Te
Kareke were driven from Te Poroa ;>a at Ruatoki and fled to Opotiki,
they sent tiwha to Te Whakatohea and other tribes for assistance.
These agreed, and the allied tribes marched on Rua-toki, and the
whole of that classic vale rang to the din of war. So much for the
material tiwha.
When Tuhoe went to Nga-tahuna to assist Ngati-Mahanga in their
wars, and were given no food by the latter, some of the warriors of
Tuhoe climbed on to a free branch of a fallen tree, and swinging
themselves vigorously up and down thereon, sung the famous pioi
song by which they hinted to their comrades the advisability of slaying
their hosts, that they might obtain food — a thing which was actually
done.
When Te Rangi-waitatao and Te Toroa, of Tuhoe, were slain by
the Wairoa people at 0-rangi-amoa, it was resolved by Tuhoe to ask
the assistance of the northern tribes in order to square the account.
A tiivha song was composed by Tipihau, in the form of a lament for
his grandchild, one Tipua-horonuku by name. When Te Mai-taranui
of Tuhoe visited Maunga-pohatu, Tipihau sung this lament. Te Mai
at once recognised it as a tiwha. He started for the north, raising the
tribes from the Bay of Plenty to Ngapuhi. These tribes sent many
warriors, and a great raid was organised on the East Coast. There
was fighting from the East Cape to Te Whanga-nui-o-Orotu, and dark
days fell upon the Children of the Rising Sun. Here follows the
above-mentioned tiwha : —
" E tama ! Tipua-horonuku
E tangi nei ki te kai mahau . . u
Mahau e haere ki tawhiti
Whaia e koe i muri 1 a Hongi
Kia Bomai ana ana kai mahau
Koia te pungapunga, koia te parareka, koia te poaka
Nga kai i ahuatia ai to poho
Eati, ka hoki mai ki au
Kia hoaia koe ki te putiki whai . . i
Kia tiaia koe ki te manu rere rangi . . i
Te Rau o Titapu
Kia pai ai koe te haere ki runga ra
Nga wai e rere i roto Te Wairoa
Tena ra to koka te tao tonu mai ra
I te umu pongipongi, i te umu whakaware . . e
I te umu kai . . i kino
Nohea e mana . . a
Whakiua E tama ! Nga kupu o te liri
Nga kupu o tawhiti
lie mea ka tupouo i runga i te taugata
41 JOURNAL OF THE POLYNESIAN SOCIETY.
Ka kapiti runga nei, ka kapiti raro nei
Ka kapiti te whenua
He pokanga nuku, he pokanga rangi,
He tai ka tuku atu, he tai ka heke atu
Mimiti pakora te tai ki Hawaiki."
•• my son ! O Tipua-lioronuku,
Crying there for food ;
Distant shall be the journey
Thou shall follow after Hongi,
That he may give thee of his strengthening food,
Of the puwjapunya and parereka and pigs,
The foods that give strength ;
'Tis so, and when thou retumest.
Thou shait be adorned with the plume
Of feathers from the flying bird,
The Huia's plume ;
That thou mayest be handsome.
On the streams that in the Wairoa fall,
Where liest thy mother in death-sleep.
In oven-debasing, oven-insulting,
In the food oven, oven of evil ;
But it shall not debase us.
Utter these, Son ! the words of war.
The words from afar ;
And if when thou frontest the enemy,
Then all above and below shall close —
The very earth shall close ;
The earth and heavens shall pierce
Like a passing tide, a failing tide,
A tide dried up to Hawaiki (death)."
Such was the nature of a tiwha as given in the form of a song.
When the Tuhoe or Urewera tribe heard of the fighting in the
Waikato district between the insurgent natives and the troops, they
were much disturbed. They feared that the troops might be sent
against them to take their lands from them. Hence it was proposed
to send a contingent of warriors to assist Waikato against the English
troops. These were the backbone of the men who fought us at
Orakau.
Piripi Te Heuheu, a leading chief of Tuhoe, determined to march
north to join Waikato. He therefore called a meeting of the tribe at
Bua-tahuna, at which he sung the following song, of the type known
AH jfuhuj but >vhich was really meant to show the tribe his intention,
and asking them to join him. It was, in fact, a tiwha : —
" Puhi kura ! Puhi kura 1 Puhi kaka !
Ka whakatautapa ki Kawhia
lluakina I Huaki I "
Ka whakakopu ra Kuarangi
Uape. T« Ina o TupaUka
lluakina! ''
NOTES ON THE ART OF WAR. . 46
' Tahi ka riri, toru ka wha
He matamata — hopukia !
Homai ra to whirl kaha, toro kaha
Kia wetewetea
A-te ! A-ta ! A-tau !
' Waikato i te mori . . e
Whakaronga mai ra
Ka whai an i te tonga o te ra
Tukua ano ka harataa taku hoe
Ka rere wharawhara te whenua
Kai manSwa
A-ha ! Ma taua ta taua nei mahi.'*
Ka tohe an, ka tohe au, ka tohe au,
Ki Waikato ki taku karanga
I whakau ra i te waru
E tu nei Tiki
Kia katia ! ... An ! ... An 1
Kia wherahia 1 . . . Au ! . . . Au !
Kia rere atu te kekeno ki tawhiti
Titiro mai ai . . .
A-e ! A-e !
A!"
' Tenei ku-kutia. Tenei ko-kopia
I te tohe mai koe tena wherahia
He aha he kai ma te niho kehokeho ?
He keho ano . . . tu ana te kehokeho
Ngaua ki ou niho, he mamae poto
Kai pakoko, kai tua te ra
Waikure tihe 1 "
• £ uhi tai I Uhi tai . . E !
£ uhi tai ana koa
Nga baemanga kai Waikato
Kai tutuki to waewae i te poro o te paewai
E uhi tai ! Uhi tai !
Tukua mai ana te riri
I raro i a Mari whenua
I a Te Mahaia ra
Ehara ra teke pakupaku e koe
Kai te uru, kai te tonga
E kai te lakau pakeke
Kihi ! Aue ! "
There were, of course, various modes of signalling adopted by the
natives — as on the approach of an enemy, or when a village or fort
was attacked. Several kinds of trumpets and war horns were used.
Fleet-footed runners were employed to carry the tidings of a raid and
to raise the various villages. In the rugged district of Tuhoeland,
boras, messengers and fire signals were used, and, in urgent cases.
46 JOURNAL OF THE POLYNESIAN SOCIETY.
Buch as the invasion of Rua-tahiuia by Te Whakatohea under Piki,
the wild bush men of the mountain hamlets, provided with pitch pine
torches, marched all night over their rnt(ged trails in order to attack
the enemy at dawn.
On the Eve of War.
Like most primitive peoples, possessing no form of written
language, the Maori is ever a good speakev, and, even at the present
time, all tribal affairs are settled at meetings of the people, where
each speaker stands up and makes his speech that all may hear.
Hence such meetings and speech makings are an important element in
Maori life.
Prior to the starting forth of a war expedition, the various tribal
subdivisions would meet at some convenient village, where the plan of
campaign would be discussed and arranged by the various chiefs. At
such a time most eloquent and stirring speeches were made, speeches
teeming with strange old saws and aphorisms, with numerous
allusions to the famed deeds of an(M-stors and to the classic myths of
the Polynesian race. Songs were sung by the orators — songs of
various import, but usually coming under the heading of tan mtuae
tana. The term tan is quite a generic one, embracing the tan to waka,
(a chant sung during the hauling of a canoe), the tati whakararau
ivhninay and others. The tan tnarae tana, however, is a song sung to
start the party on the war trail, to get it under way {hai hiki i te
taui/afa Ida hanr hi te riri). Should the singer forget part of the song
— tbat is looked upon as an evil omen. One person would leail oflf
with the song, the whole audience joining in the chorus.
'I'he following incident illustrates the independence of tribal chiefs
of each other : " 'I'he clans of Tuhoe gathered at Rua-tahuna tn
(liHciiss the invasion of Wai-kato l)y the pahvha (Europeans). The
Hiib tribes of the mountains and of the outlands were there seen.
Piripi Tf Ih»uheu rose and exposed his proposition to the asscqnbled
peopit's : '* Htar me, Tuhoe ! Our country is in pain (trouble). I
propose that Tuhoe, here assembled, do give ear to the waihng of our
country that the nu»n may be in front, the land behind.*' Then
Te Aboaho, ('hi(»f of Tuhoe, arose and said : ** My opinion, O Tuhoe I
It is this: Let Matatna be sheltered from the atonn — that no evil
may assail it." l*irii)i rephed : "It is well. Hut I and the iXK>ple
Uhiior me will show our grief for our country.*'
Ilrn«, in I*iri|>i's first remark, he proposes that the Tulux" tribe
mIihII join tlu» insurgents and tight against the English troops, in order
to proN'ct tilt* tribal lands. Te Aboaho objects to this, for fear the
InndM may hv lost. Rather let the land bo saved by the warriors
rnmuniing at home to protirt them. lie usi>s the name Matatua, that
of tliii vpssel by wbich their ancestors eanu' to New Zealand, to denote
NOTES ON THE ART OF WAR. 47
the tribal lands — let Matatna be kept within the sheltering canoe shed.
Piripi marched his warriors to Waikato and applied to the chief Rewi
for the site for a pa in which to await the coming of the British troops.
Rewi advised them not to fight, saying that it was useless to try to
prevail against the ever-coming multitudes of the pakcha. Tuhoe,
however, remarked that their guns and ammunition were too heavy to
carry so far for nothing. They worked all night at their earthworks
and were surprised and surrounded by the troops next morning. And
there they fought the pakeha for three days, foodless save a few raw
pumpkins, and armed with old-fashioned guns, utilising peach stones
for bullets. The story of that siege has been ofttimes told, but it is
not credited to the warriors of Tuhoe who defended the assaulted face
of the defences.
When a war party was about to leave the tribal home, they would
be addressed by a tribal chief, or priest of high standing, who would
call upon the warriors to uphold the honour of the tribe and to care-
fully avoid committing any acts by which they might be assailed
by Tu-m^ta-rehurehu — to carefully observe the proper forms and rites
by which alone they might retain the aid of the gods.
The Virtues of Honcotakawiv and of Te Wheawheav.
Under this heading come various performances by which the
progress of a hostile force may be stayed. This is brought about, not
by the hand of man, nor by the weapon it contains, but by the awful
powers of makutu or magic, and by the help of the gods who live for
ever.
We have already seen, under the heading of " Hoa rakan/' that
a spear, after being subjected to certain karakia or charms, and being
buried beneath a trail, is a sure preventative of any enemy advancing
by such track, inasmuch as, so soon as they step over the spot, they
have signed their own death warrant. This is a most useful item, and
we will here explain it, in case it should be necessary for any of our
readers to make use of it.
The particular ntita which presided over this cheerful custom is
known to fame as Rongo-takawhiu. The priest, bearing the emblem
of this atfia (god or demon), would proceed to the track which it was
desired to bewitch. With this emblem, usually a short pole, carved
at the top into the form of a human figure, he would draw a line or
furrow across the track — hence the expression : " Ao Jionf/o-takawhuif
ka haea te kahn o te whenua — and repeat the following spell : —
•• Te Ika a Tu ka hikitia " The victim of Tu exalted,
Te Ika a Bongo ka hapainga Tbe victim of Tu raised up,
Te Ika a Tangaroa ka haehaea The victim of Taiigaroa out in pieoea
Taka tonu, heke tonu, Cast down, descends
Te ika ki te Po The victim to Hades ;
48 JOURNAL OF THE POLYNESIAN SOCIETY.
He ika ka ripiripia A victim that is ripped up,
Ho ika ka tootoea A victim that is sliced.
He ika ka haparangitia." A victim that is disembowelled."
Heoi ! Enough said. The wily tohunfia retires in a state of
placid contentment, for he knows full well that, should an enemy
cross that line, he is doomed to pass through the gates of death.
Homo natives assert that the stick was thrown across the track and
that no furrow was made. Also that, when a man was being pur-
sued, should ho stop and draw this line behind him, either on earth
or in the wator, and repeat the chann, he is a saved man, his pursuer
will perish when he passes the bewitched spot, or at least be so
weakened that the pursuit will be a mere farce.
The above explanations, given as supplied by natives, do not
necoHsarily mean that the enemy perishes so soon as they cross the
line of death, but that thoy will be defeated, weakened as they are by
the power of the spell.
The followinjj: account, given by Ngati-Awa, states that that tribe
possosaiHl a sixmr named Uongo-takawhiu. which was used as above
desoribod. This spoar would probably bo the tribal emblem of
Uongo-takawhiu. On Wing asked the moaning of the name Rongo-
takawhiu, a tiativo will reply, '* tie atua^ hekarakia'^ — /.«»., a god, an
inviHMition. I am unablo to say pn^cisoly whethtr the name should be
oxplaitiod as an attm presiding over this form of magic, or as the
namo of tho ritual, it Iving used in lH)th ways by the natives.
IVssibly Hoiigo-iakawhiu is tho porsonitieation of tho deadly power
of tho ritual : -
*• Thi^ oomvrns luu^ Tolua-i-to-rangi. an ancestor of mine. Ngati-
Awa wont u^ \V ha ns:a nulla to aNrngo ihoir dofoal by Ngati-Maru.
riio ranoo>< ot Nj^aii Maru wiro soon appivaohiug— the euemy came in
ihou' uiultHudo. Njiati Aw a wislunl to raroat. but Tohia held them.
\\k^ took tho spoar \t^•K^^t^■\o\ its namo was Kongo takawhiu — and
r\»ivattHl a '(.mi ovor it. Wi^ divw with ii a mark aon>ss the earth, the
onouiy ad\anood. tho\ on^^sod iho lino, and fell U'fore my ancestor
IVhia \ W rauvru who wa< tho fathor v^f my gnmdfalher,"
Vnotlur w:i\. a>i tho i^v^ko\\ Uvk hath it. was to ivi'^eat the spell
o\or :» X j-.i yvw^A't iv^;a;o^ wiv.oh wa< baruxi in the middle of the
:5.u'k h' \\\\\u'< \iu!on: Mt^to-x *^t :ho Maori. ' vol. iii., p. 71,
i>i >;'.\o" :ho i.sKnvi:^: „"..^ .; N^ Iv :vi\:i:vo. ^ni r tho bvirioil A'Hmam : —
r .rV : ".A
NOTES ON THE ART OF WAR. 49
** When the war-party steps over the place, they will break and
fly, through the power of the spell." This is the Ngati-Porou version.
The word viahunu "\H equivalent to />a/f//«/( (already explained). The
spell is intended to cause the enemy to become nervous and anxious —
to break and fly.
Streams were also bewitched in a similar manner. A stone, over
which the proper spell was repeated, w^ould be placed in a stream, and,
anyone drinking of the waters thereof, would perish miserably.
Another atua or ritual of olden times was known as Te Whea-
wheau, and it would appear to have been used for the above described
purpose, among other things. In this case a branchlet was used by
the tohunga or priest. Invocations would be recited over it in order to
impregnate the same with the power of the atua or ritual. The priest,
branch in hand, would advance to the forefront of the advancing
enemy, where he would wave it to and fro before them, repeating at
the same time an incantation to weaken and render nerveless the enemy.
{Ko te Wheawlieau, he atua, he ran rakau, ka heria f te tohinu/a, ka
powhiriwhiria e ia ki te aro o te hoanriy hai rotii i te hoariri, he tnea
karakia hoki). It is needless to add that, at that period, the Winchester
and Mauser were not yet to hand.
When the northern league of. Nga-Puhi and other tribes attacked
the Wairarapa natives of the lower valley, they encountered a similar
obstruction to the above. As they ascended the river in their canoes,
and approached a pa they wished to attack, they saw a pole stuck
upright in the river-bed, and to the top of which was fastened a bunch
of rarauhe fern and other plants. This was a magic pole, which had
been set up by the people of the fort, in order to stay the advance of
the enemy by its supernatural powers. However, it did not act
properly for some reason or another. As an old chronicler has it —
** It was a magic thing to destroy us, but we had no fear of that pole,
and had we been short of fuel we would have taken that pole and the
fern to heat our ovens with.*'
Still another style of blocking a track was to place a log or branch
across it, or hang up a garment over it. These articles, being endow^ed
with the necessary destructive powers by the priest, were quite
efiBcient.
There is a place named Pa-rangiora (on the Poroporo Block) near
Buatoki. It was one Maru-hakapua who blocked that track by means
of his deadly powers. He heard that Kaituareke was coming on evil
deeds intent. He therefore placed a branch of the raiu/lora shrub
across the track and repeated the necessary spell over it. This was
the pa (obstruction) which caused Kai to fall, for he fell literally and
Te Paheketanga o Kaituareke is a name that still applies to that spot.
60 JOURNAL OF THE POLYNESIAN SOCIETY.
In like maimer, Pa-puweru, a place near Heipipi at Bua-tahuna
had its origin in a similar occurrence. A priest of Ngati-Tawhaki
hung up a garment across a track there, in order to turn back an npe
that was approaching. It does not appear that this party (ope) was
coming to fight, but anyhow their presence was not desired. Had
they disregarded the token, evil would have befallen them, for they
would be disregarding and treating with contempt the power, prestige
and spells of the priest of the settlement — an act by no means
conducive to long life in ancient Maoriland.
But it is by no means certain that, after having gone to the trouble
of raising, or rather laying down, all these fearsome obstructions, they
are going to have the desired effect. If the mana or supernatural
power of the tohumja (priest) of the invading force is greater than the
mana of the tohinnja who made such obstructions, then they will have
no effect whatever. For as that hostile force advances, the priest
thereof repeats certain incantations to uhakawatea or clear the road of
all such obstructions which may lie before the party. Indeed, he may
possibly march at the head of the column himself, bearing the emblem*
of his atiia, under whose wing the war party is, and if that atua is
a more powerful demon than the god of the force to be attacked then,
not only will the road be cleared, but also there is dire defeat looming
ahead for the people of the land.
Again, the attacking force may not come by the track which has
been mined by the dread priests of the Black Art. They may break
out a trail for themselves, in order to avoid such unpleasant things.
Or, if a convenient stream be handy, they will probably keep in the
bed thereof, walking in the water in order to avoid leaving their
footprints on the earth. For, as you already know, it is a most
dangerous thing to leave one's footprint on the sands of time (how-
ever desirable from a pakeha point of view). For an enemy may take
the waned or hau (personality) of such footprint and, by the dread
powers of old, consign you to death and the World of Darkness, where
Noke (the Worm of Death) reigns supreme.
(7'<* be amtinu^iL)
• This rrnlili'in i-^ UtiiukI amnrtinpi.
THE WHI<:NCE of the MAORI.
By Lieut. -Col. Gudgeon, C.M.G.
Part III.
ToKOMARir Canoe.
VERY much the same features are to be found in the traditions
relating to the crew of Tokomaru. In this case the wife of a
chief named Manaia had been outraged by some men of another
tribe, whom he had employed to build a canoe ; and the chief, in order to
maintain his mana — which in this, as in many other instances, meant
the respect of his neighbours— caused the offending workmen to be
slain. In the war that ensued Manaia was badly beaten, and only
saved himself from destruction by manning his canoes and sailing
south to New Zealand. Of the subsequent doings of the crew of this
canoe but little is known ; but tradition relates that they first made
land in the neighbourhood of Whangaparaoa in the Bay of Plenty,
and thence sailed round the North Cape and south to Tonga-porutti,
where they landed and proceeded overland to the Waitara, where
Manaia found some of the ancient people of the country living at Te
Rohutu (mouth of the Waitara River), and slew them in accordance
with Maori custom in such cases.
For some unknown reason this migration did not remain long at
the Waitara, for we next hear of them fighting their way up the coast
past Kawhia and on to Whanga-rei, where they would seem to have
intermarried with the descendants of Awa-nui-a-rangi, and became
known a:j Ngati-Awa. For many generations they were the leading
tribe of northern New Zealand, but in due turn they were expelled
and returned to the Waitara, where their descendants may yet be
found living under t^e same old tribal name. Another section of the
same tribe, who are better known as the Aupouri, held on to the
extreme north until they in due turn were destroyed by the Nga-Puhi,
who were themselves the offspring of one Rahiri, who, some fifteen
generations before, had left the Ngati-Awa of Whaka-tane and
migrated northwards,
52 JOURNAL OF THE POLYNESIAN SOCIETY.
On the range of hills to the north of the Whanga-rei harbour
there are several pinnacles of rock, which are said to represent certain
of the leading men of Tokomaru. These stones are known as Manaia,
Tarakiekie (his wife), Teatea (his daughter), Paeko, and Rangitoto.
The tale told is to the efifect that while engaged in fishing Manaia
caught two fish in succession, each of which had been hooked in the
abdomen. This was an omen of exceedingly evil import, since it
proved beyond all doubt that Tara-kiekie had been guilty of some
impropriety. This incident caused the chief to return hurriedly to
his village, where he slew not only his wife, but also his slave
Rangitoto, and turned both of them into stone as a lesson to all evil-
doers. But how it came to pass that the other members of the family
became petrified I am unable to say.
Takitumu.
Concerning this canoe there is a great deal of mystery. The
Ngati-Whatua, indeed, claim that their ancestors Tua and Tangaroa
came in this vessel, but the number of generations they count from
the ancestors in question to the present day is quite inadequate, and
in itself sufficient to disprove the claim. So also the Ngati-Kahung-
unu and the Ngati-Porou claim to be of the Takitumu migration, but
apparently without foundation, for they cannot even say what ancestor
of theirs came in the canoe. Tradition asserts that this migration
was the result of a quarrel, which originated in a dispute over the
ownership of a plantation, and according to the Ngati-Porou the
leading men of these emigrants were Te Ariki-whakaroau, Ngarangi-
tere-mauri, Tohi-te-l'rurangi, To Irirangi, Te Whakawhiringa, Te
Kauru-o-te-rangi, Te Manu-tawhio-rangi, Te Aonoanoa, and Rua-
wharo. It may be that their respective families were with them in
the canoe, but if so it is strange that not one of these men is known
to have living doscondants at the present day, unless, indeed, the
Ruawharo, who cohabited with Nganuhaka of the ancient tribe of
Rua-kapua-nui, is the man of Takitumu. The only tribes that we
can fairly admit at the present day to bo of the genuine Takitumu
migration arc those descended from an ancestor named Paraki, and
who count some twenty-four generations from that man to people now
living. The tril>es descended from Paraki are Ngati-Hine and Ngati-
Maru, who liave occupied the forest district lying between Poverty
Bay and Maunga-Pohatu-- known as To Tahora — for more than four
hundred years.
Tito genera I iniprossion on the Maori mind with reference to this
canoo is tliat il brought gods and not men to New Zealand. The
Ngati Porou athrni that this canoe was su sacred that fooil could not
bo carriod ilioroin. and thorof(>ro only nion of the highest rank and
cortain gods woro i>laood on board of the Takitumu canoe.
THE WHENCE OF THE MAORI. 58
Absurd as this tale may seem it is quite likely to be true, for I do
not quite see how sacred chiefs, and still less gods, could well travel
in the same canoe with uncooked food ; with cooked food it would of
course have been a simple impossibility. It is probable that the crew
of Takitumu depended upon the other canoes of the fleet for their
supply of food, and having become separated from their consorts
en route found themselves in a very awkward predicament. In
whatsoever manner it may have come to pass, the Ngati-Porou tale is
to the effect that the crew of Takitumu shortly found themselves
dying of hunger, and cast lots in order to decide who should die to
the end that others might live. The lot fell upon Ruawharo, who
straightway claimed the right to call upon the fishes of the deep to
come to his aid. This chance of safety was allowed him, and he
thereupon uttered a most potent Aara^/fl, invoking the aid of Tangaroa,
who instantly sent thousands of cray-fish to the surface, and these
were seized upon and devoured by the famished crew. This timely
supply lasted only a few days, and again Ruawharo was in danger ;
but once more he invoked the assistance of the Sea god, who on this
occasion sent them a supply of the Paua shell fish (Haliotis), which
fortunately lasted until the canoe reached the coast of New Zealand.
Rawiri Makaua, one of the most learned of Maoris, holds that
gods alone came in Takitunm, viz., Tahaia, Tukopiri, Te Whenuapo
Tu-nui-o-te-ika, Tara-kumukumu, Poro-hinaki, and Tama-i-waho.
According to the same authority this canoe brought live eels to New
Zealand, which were liberated in the Whakatane River, and from
that place all the rivers and lakes in the two islands were stocked.
As to the proceedings of Takitumu it is said that she touched at
Tauranga, where one of the crew — Tokitoki-Whakaone-Tangata by
name — was landed, after which the canoe sailed for Kaikoura, in the
Middle Island, where it remains to this day.
The Ngati-Kuia of the Pelorus Bound tell another tale, for they
claim that their ancestors Te Koanganui and Wainui-a-ono came in
this vessel, and that she was subsequently wrecked at Te Mawhera
(Grey River).
Yet another favourite legend of the Maoris with reference to this
canoe is that it made two voyages to New Zealand, the first under the
name of Takitumu, and the second under that of Horouta, or hasten
to land, a name given in recognition of the great sailing powers
displayed by this canoe on her first voyage. Now if this tale be true,
it would prove that Takitumu did not come with the Arawa migration,
for, as I shall presently show, the Horouta canoe had already been
here for five generations when the Arawa entered the Kaituna River.
As it happens the tale is not true, and has only been invented to
account for circumstances which the Maoris themselves can see
54 JOURNAL OF THE POLYNESIAN SOCIETY.
require explanation. The fact remains that no one really knows any-
thing of the history of this craft, and hence no two tribes tell the
same tale about it. This much is, however, certain : that the ancient
history of those tribes who call themselves the Takitumu migration
can be traced with prreater certainty than is the case with any other
tribe in New Zealand, for we find that their ancestors Paikea, Ira,
Buatapu, Hakiriraugi. and others are all sons or grandsons of
Motoro, a son of that Tangihia who colonised the island of Barotonga.
Mata-atia.
Concerning this canoe, we are told that it was made from a tree
that grew on the banks of a river in Hawaiki, called Pikopiko-i-whiti,
and that while engaged in shaping this vessel one of the workmen
murdered a boy called Takorata, and hid his body in order to avoid
the vengianco that would inevitably follow the detection of such a
crime. This murdor was not known to the other workmen ; but on
the day selected for dragging the half-tinished craft to the sea, those
who were engaged found themselves unable to move it, and it soon
became evident to all that for some reason Tane-mahuta, the god of
forests, was striving against them. Among the Maoris such spiritual
manifestations wore not uncommon, but from certain signs it became
clear to the ^•Au/^/<l in charge of the work that the gods were not only
angry, but that they had also reason for their anger. When once
this fact had impressed itself on the mind of the tnhuw/ay it also
occurred to him that the father of Takorata had long been searching
for his son who was missing, and by a natural sequence of ideas he
concluded that the lx)y had been munlered by one of his party.
Having discovered the reason of the former obstinacy of the canoe,
the t^hun'ia iHM^amo master of the situation, and then and there
uttered the famous " Tau-waka " which has lx*en preserved by the
Ngati-Awa of Whakatane oven to the prt»sent day. After this incan-
tation the canoe moved slowly towanls the sea, where the rattawa (top
sidos^ woro fastened on, and the craft made generally seaworthy.
In this migration came the Chiefs Toroa, Muriwai, Wairaka,
Tanoatna» ruhi-moiina-ariki and others, and the canoe landed at
Whak itano m tlie Ray of Plenty, which place is still owned by the
dosoondonts of those whom I have mentioned : in fact, they own the
coast from Opa^v to l>tama-rakau, and are known as Ngati-Awa,
Npni Tukoko. TuluH\ and the Whaka-iohea, but it must be understood
tliat tliOM^ people are also tlesoended from tho-^» ancient ancestors Toi,
and l'o:ikl, \\lio<e tie^'endonts wi-re living in the Wliakataue Valley
\\\u\\ M;U;i :inia *nuv,d the rivi r of that name.
lei lain i^f ihoM- \v)u> i ame \i\ this cauix- iiiigrHie<l under Pahi-
uuniua ariki to the r>a\ of Islands. This migration was caused by a
THE WHENCE OF THE MAORI, 55
jeering remark made by Toroa, which annoyed and affronted Puhi,
who thereupon left his people, and settled in the north, where his son
Rahiri founded the valiant and numerous tribe of Nga-Puhi.
It is said that Rua-auru was the real chief of Mata-atua ; but I
am not aware that any tribe, or even individual, can claim descent
from that man at the present day. There were, however, other men
of rank who, though they came in Mata-atua, did not properly belong
to that migration. These men were the ancestors of the Taranaki
tribes — viz., Te Moungaroa, Turu, Te Akamapuhia, Tukapua, and
others. The reason assigned by the descendants of the above named
chiefs for their having occupied a seat in Mata-atua is, that just before
the canoes were launched for the voyage, some tohunga with malice
aforethought, bewitched the Kurahaupo canoe, with the result that
when it was launched it split in two. From this disaster it came to
pass that the crew of the damaged vessel would have been left behind,
had not the chiefs of Mata-atua offered to take them and their goods
to the new land. The offer was accepted, and the strangers landed at
Whakatane, from whence they made their way overland to Taranaki.
Such is the tale that has been told, and therefore I will not at present
speak at length on the subject of Kurahaupo, since there is a doubt
whether that boat actually came with the fleet. There are, however,
many tribes who claim descent from the crew of that canoe, and
assert that she made more than one voyage, and that the last one was
made to the Middle Island of New Zealand. Certain it is that the
Ngati-Tumata-kokiri of Massacre Bay, the Ngati-Kuia of the Pelorus
Sound, and the Ngati-Apa of Rangi-tikei all claim Kurahaupo as their
canoe. My own impression is that this vessel made as many as three
voyages to New Zealand, and probably other canoes did much the
same thing. It is worthy of note that Kurahaupo is said to have
brought no less than three varieties of potato to these islands — viz.,
the Parareka, the Wini, and the Maori.
Tainui.
Most important of all the canoes of the final migration is that
known as the Tainui ; and, as usual in such cases, the crew left
Hawaiki in consequence of a quarrel with their stronger neighbours,
the special cause in this instance being the ownership of two planta-
tions, named respectively Tawa-ruarangi and Tawa-ruararo. In this
canoe came the Chiefs Hoturoa and Rakataura, who are the ancestors
of the confederacy called Waikato, as also of Ngati-Maru of the
Thames, Ngati-Haua, Ngati-Paoa, Ngati-Maniapoto, and .Ngati-
Raukawa. The leaders of the crew of Tainui were as follows : —
Raka-taura was the priest and Ariki, Hoturoa was the war captain,
and Te Peri, a female Patu-paiarehe (fairy), had authority over the
60 JOURNAL OF THE POLY N LSI AN SOCIETY.
forf part of tlio cauoe, and assumed the functions of Kapehu, or
presiding genius, whose duty it was not only to direct the course of
the canoe, but also to guard against all evil. This semi -supernatural
being was, it is said, the sister of one Tainui, who, many generations
previously, had been buried at the foot of the tree from which the
canoe was made, and so it came to pass that his name was given to
the canoo, in rocoguition of the fact that tlie tree had been in some
measure n Tifum. That there was something distinctly uncanny
alK)ut the tree may be inferred from the fact that it was found
imjH^ssiblo to fell it, until Tia, of the Arawa family, took the work in
hand with his enchanted axe Hauhau-t*-i*angi.
Tainui first made the land at Whauga-paraoa in the Bay of Plenty,
and thoro one of the crt»w, Taikehu by name, landed and was purposely
loft Whind by lloturoa, who hoptnl by this means to obtain possession
of Ins wife Torero. If. however, such was his aim. he was disap-
pointed, for the woman succeedeil in leaving the canoe at the place
now nanuHl after her, bm for some reason she did not rejoin Taikehu,
but eoliaiMied with one Manakiat). a descendant of the ancient
auoo>:vM* loi. the w^xhI oater, and frv»m this marriage has sprung the
Ngai- lai tribe.
Tarawa ;s also said t.> have Otnne in this canoe, though he repre-
stnited hnii>eif as having swuni i\w whole way from Hawaiki to New
/.eauuuK and :heivby seamed i:reat reputation among the ancient
|HMjle of thi laud, until a: la-*: a gn\Hi tiooil in the Motu river
oxl.ibKoa \\\\\\ a> a frauvi. inasuiuoh that ho ha^l to take to a tree to
Ss-ue b.v.usi'.i. a thmc ;ha: no '.nu UmiKhii would have thought of
do\u;:. V o.r.juraMvoly \\'a\k is known of this ancestor, except that he
m:ov:;;;i'.ritd wnh iho jvop'.i of :lu land and w,h> the ancestor of the
\e: another ot ti.o ».u\\ v>f Ta:r.;;: w;»^ ran-taroua. a brother of
Hot.nwi auvi an anoostov of ;hi Ta:.! n^hu inlv, and another brother
of jIu s,v.r.o {a;v.*.i\ was Mo:,;, whox ■.^.'iuu was civen lo a river in the
Ua\ 01 r'ie-..;\ .;:,der :V.i foKiW.r.;: o;rouiiisiAnc*s : Motu had a son
r. a V. ; €\ i H e ix x ^ •o.'^ va w lu^ w a > xi ro>x : . t ^i . : . : i^; i a forest id n \ or and washed
o;;: ;o ><;*. ; V.o tathtr. w :\o ha,; :\o: >i\n ".hi fau of his child, sought
1\ ; r/. 1 V. \ a ' r. . .•- r. : • ". ;*i : 1 a > , . uvi . ;; ii ;* >> .;rt\i : r:al ht must be dead, he
mt.. :^^ ':..- '.;i;l^< V .IVv. a; llawa.K.. ask.::^ i::m so mviw Tangaroa
.Nty;..v.v ., a,.or.xi \\\c ;.: v^v. ;* K^n^.n vi,si< Thi* ^xl. accoiupanied
^\ :tv. •..'.•.tr.s. >:".x\-^l 01 v.s; . who wcri. .i 0vV,;i>k-, his children,
;-i .;, •.■,'...• * , •.»',■..: ' '.. .1 -» . . . '. : :■. t : o v. : ;'. v a'. *« •>■. W .-i r .; : Vwml^r). and
V .■•...... 'v.'-. :w,: .'i \ ,..,;vV,i ... ;ri;-i:t quantities and
X . - o. V ,: ':it K. '.,a:vi This curs« still
. ... s • ..' -^ . .,*ir*'..i- . ; ♦,*: j;;.;\.... .or t-.-uh xiAr ;* is ihi- late of a
THE WHENCE OF THE MAORI. 67
shoal of tamure to enter the Motu Hiver, and ascend it as far as the
rapid called Kaitaura, where they are caught and eaten by the Motu
tribe.
After leaving the Bay of Plenty Tainui sailed northwards into the
Wai-te-mata, where her crew endeavoured to drag her over the portage
into the Manuka harbour. They, however, failed in the attempt,
partly because of the sin of Whakaoti-rangi, and in part because of
the incantations of Rakataura, who wished to delay the arrival of
Tainui at Kawhia, to which place they were bound ; these two causes
combined rendered it beyond all human power to move Tainui over-
land. They were therefore compelled to follow the coast round the
North Cape, and thence sail south to Kawhia, where they arrived
after many vicissitudes, and settled finally. The last resting-place of
Tainui may still be seen on the shores of the Kawhia Harbour, marked
by two slabs of stone, erected, it is said, by Bakataura and Hoturoa
respectively, in order to mark the exact length of the canoe, and
probably the last resting-place also of the vessel in which they had
journeyed from afar.
It is related that when Hoturoa and his men failed to drag their
canoe over the Manuka ■' portage, ten men were selected by Rakataura
to carry the two sacred stones Tanekaihi and Mokoparu overland to
Kawhia. The party were as follows: Hia-ora, Rotu, Marukopia,
Tane-whakatia, Mataora, Taranga, Taunga, and Hine-pu-anginui.
How it came to pass that these people knew of the existence of
Kawhia is not explained, but it is clear that they did know, and that
they intended to settle at that place from the time they entered the
Wai-te-mata, or glittering waters, of what is now the Auckland
Harbour.
The names of certain other men and women who came in the
Tainui canoe have been handed down by tradition — viz., Hotuope,
Hotu-awhio, Hotu-matapu, Huaki, Bua-muturangi, Kuo, Ao, Marama,
Tama-te-marangai, Oho, Waihare, Whaene, and Houmea. In all
some thirty persons of both sexes are said to have arrived in New
Zealand by means of this vessel, but the only persons who are known
to have descendants at the present day are Rakataura, through his
sons Houmea and Hia-ora, also Hoturoa and Oho, from which last
came the extinct tribes of Nga-iwi and Nga-oho, of the Auckland
Peninsula. As for Taunga, he is said to have been devoured by a
taniwha on the East Coast.
AOTKA.
It seeiiis probable that this vessel arrived after the fleet to which I
have given the name of the Arawa migration, and was under the
leadership of a gi-eat chief of Raiatea, Turi by name, who had urgent
* Miscalled Mauukau by European settlers.
68 JOURNAL OF THE POLYNESIAN SOCIETY.
reasons for leaving Hawaiki, which on this occasion would seem to
have heen either Raiatea or Huahine. The special reason that Turi
had for leaving his ancestral island was, that his son Potiki-roroa
having offended one Ueniiku, had heen killed and eaten by that
truculent chief. Turi was unable to deal openly with the murderer
by reason of the fact that his following was but a small one. He
therefore made no sign but quietly bided his time, and in due season
appeased the manes of his son by slaying Hawhe-Potiki, a son of
Uenuku, and then, having already prepared his canoe for a long
voyage, Hed in company with all his near relatives to avoid the
inevitable vengeance. Tradition maintains that Turi came to New
Zealand under the verbal directions of the navigator Kupe, who told
him not only how to steer, but also how to find the Patea River As,
however, Kupe had long been dead at that time, it was probably
information derived from tradition that enabled Turi to reach his
destination. Touching the canoe Aotea it is said to have been formed
from the half of a great tree, which grew on the banks of the Wai-
harakeke River in Hawaiki, and that it was made by one Toto, who
gave it to Rongo-rongo. Turi's wife ; also that he made a canoe from
the other half and gave it to Kura-marotini, her sister.
From the traditions of both Whanganui and Ngati-Ruanui, it
would appear that this alone of all the migrations to New Zealand,
touched at two islands on its way hither, named, respectively, Ron-
go-ru{)e and Rangi-tahuahua. The first-named of these we may,
I think, conclude to have been the lost island of Tuanaki, whose
inhabitants use<l to visit Rarotonga not more than a hundred years
ago, but which has since that period disappeared beneath the waves.
The second island is, undoubtedly, one of the Kermadecs, for it
is still known to the people of the Cook Ishinds as Rangitaua, and
if we required any additional evidence on this we should find it
in the fact, that to Turi alone of all the ancient sea rovers, is
given the credit of bringing the liaraka tree to New Zealand.
Now this tree is indigenous to the Kermadecs, and all Maori tribes
contend that Turi introduced it to New Zealand.
It ib said that Turi himself did not remain in New Zealand
but after establishing his three sons and other relatives at Patea
on the West Coast of the North Island, he returned to Raiatea,
and there died. From the children of Turi, viz., from Turanga-i-mua,
Taneroroa and Tutara, have sprung the tribes of Ngati-Ruanui. Ng^ti-
Hine, Nga-Kauru, and Whanganui ; but the people also claim Kewa
and Ilaapipi of the sjuik* migration as ancestors, not to montion
Ruatupua and others of thi' ancient piM)pb'. In likt^ mannor the
Ngati-H'iko, of the Upper Thames, claim that Uongo-inatane, of
the Aot( a migration, was one of their ancestors.
THE WHENCE OF THE MAORI, 69
Te Whatu a Ranganuku.
This canoe undoubtedly followed after the Arawa migration,
inasmuch that it belonged to a section of the Heketanga-rangi. The
tradition relating to this vessel is distinctly startling, for it draws very
largely on the marvellous, and requires a good deal of the element
of faith. The tale told is as follows : — When the Arawa canoe was in
mid ocean it was discovered that the tata (bailer) of the canoe had
been left behind. Now it i? possible that this article, which had
received the name of te Whatu-a-Ranganuku, was of importance
to the crew of the Arawa eanoe. It may even have been a sacred
portion of that vessel, but whatever the reason it was deemed necessary
that some one should return for the missing article. Volunteers were
called for, and a man of the name of Tahu, not only responded
to the call, but instantly jumped into the sea with the intention
of swimming back to Raiatea. Even the Maoris of the present
day abmit that Tahu would have been unequal to this desperate effort
of endurance, had he not been aided by the gods of his tribe ; but
in those days the kara/cia (invocations) of the Maori had manoy and
Tahu received the assistance of his ancestral Tanitvliay who were
always at hand and available for such work — if properly invoked. In
dealing with traditions of this nature, it is not advisable to be too
critical or examine too deeply into the narrative ; it will, therefore, be
sufficient to say that Tahu reached Hawaiki, and there secured
the missing bailer, and also found some seventy members of the
Waitaha tribe who had been left behind when the Arawti, canoe started
on its voyage, and were then awaiting an opportunity of following
their friends. In Tahu they found the required leader, for he at
once assumed command, and directed that instead of waiting for an
opportunity they should make one by building a canoe. This command
was obeyed, and the seventy working as one man, and governed
by the master mind of Tahu, soon finished a Waka-moana^ to which —
in honour of the circumstances that had caused their leader's return —
they gave the name of the bailer, viz., Te Whatu-a-Ranganuku. I
have been requested by several old and learned Maoris, to explain
clearly, that both the bailer and the canoe were called by the same
name, and hence it has resulted that certain ignorant Maoris have
conclnded that seventy men came from Hawaiki on a canoe bailer, and
have told the tale in this manner, to the manifest discredit of
Maori tradition generally, and of this instance in particular. The
old people justly remark that since the power of the gods is unlimited,
it would have been as easy for Tahu and bis men to come to New
Zealand on the bailer as in a canoe ; but as they did not do so it
is clearly wrong to mislead the Pakeha in such a matter.
60 JOURNAL OF THE POLYNESIAN SOCIETY.
The voyage was successfully performed, and the party lauded
somewhere on the Wai-rarapa Coast, and there reside d for a time with
Te Takanga, who was the chief of the ancient people, to whom
that district belonged. It is probable that these Waitaha, like all the
** heavenly migration," were a very bounceable lot, for the Wairarapa
people soon found them objectionable, and began to meditate their
destruction; then, however, was seen the value of an ncestral god,
for Kahukura, acting in the interests of Tahu, was keeping an eye
on his enemies, and having ascertained their intentions sent the chief
a message by one of the minor deities, Whakapiri. This message
was conveyed in a strictly orthodox manner at midnight, when the
spirit spoke from the ridge-pole of the house in which they all slept
and said — ** Tahu, the people of the land will rise up against you this
night, and will burn you in your house."
Tahu was pre-eminently a man of action, he therefore roused
up his people and disclosed to them the message that he had received
from the spirit world. The position was one of great danger, for
the doors were already guarded, and any attempt to escape would
be a signal for the attack. Under these circumstances Tahu proposed
to bury all his people weapon in hand, and to this end ordered them to
dig a hole in the tioor of the house. As for the chief himself he
resolved to trust to his own good fortune to escape the flames. This
plan was carried out and each man covered with sufficient earth to
ensure that he would not be roasted, and then Tahu sat down to
await whatever fate might be in store for him. In due time the house
was fired, but seemingly in one place only, for Tahu manag^l by dint
of great activity to move from place to place so as to avoid the flames,
until at last his enemies, satisfied that they had completed their
murderous work, left the place. Then Tahu burst through the flames
and though terribly injured hid himself to await the end of the
tragedy.
In the morning the treacherous host came, expecting to find only
half- roasted bodies, but to their surprise they found but a mound of
earth. Very hastily they uncovered it, little dreaming that these men
were yet alive. Hut Waitaha were of a different opinion, for actuated
by one impulse they rose and slow the ancient tribe of Wai-mrapa,
who were panic stricken at the power of those gods who upheld the
wanderers.
Tahu, though badly burned, was found alive, and from that time
forth look the name of Tahu-wera (burned Tahu). The Waitaha
experience of the Wairarapa had not been so pleasant a^5 to niduce
them to remain in that disiricl. They therefore started overland to
rejoui their friends at Maketu, in the Bay of Plenty, carrying their
THE WHENCE OF THE MAORI. 61
chief with them in a litter. En route at Uawa (Tolago Bay) they
found it necessary to fight a battle with the Nga-Oho, descendants of
Toi-Kai-rakau, whom they defeated, and thence they moved on to
Otama-rakau, near Maketu, where they found some of the Arawa
people living under the Chief Uruika, whose daughter Pikiraruuga
was given to Tahu as a wife, and from this union has come that
branch of the Waitaha called Turauta (overland).
This is probably the last of the modern canoes, but there have
been so many migrations or visits made by the Polynesians to New
Zea.land, or as the Maoris would call it Aotearoa, that it is not in all
cases easy to say whether any one of them came before or after the
Arawa fleet.
(To be continued.)
TRANSACTIONS AND PROCEEDINGS
POLYNESIAN SOCIETY.
A MEETiN(} of the Council took place at New Plymouth, on the 1st April, UH)3«
Much corrertpondence was dealt witli, and the following new member elected : —
350 lloland B. Dixon, Harvard University, Cambridge, Mass., U.S.A.
Papers received : -
251 The Maori People. Lieut. -Col. (irudgeon, C.M.G.
252 The llti Maori. Elsdon Best.
253 The Making and Un-making of Man. Ed. Tregear.
254 Who discovered Tahiti ? Geo. Colliugridge.
Tlie Secretaries reported that Bishop Williams had presented to the Society
some MSS. of Maori traditions, collected by the late S. Locke. The thanks of the
Society were voted to the Bishop.
It was agreed to exchange publications witli the Koninklijk In^titat of The
Hague, Holland.
The following list of Exchanges, etc.. were reported as received since the
publicati(m of the last number of the Journal : —
1407 Maori Papers of the late Samuel Locke, from Bishop Williams.
1408 .l/f'woirx, American Muxemn o*' Natural Ilixtori^. Vol. iii. Anthro-
pology ii. 1900.
1409 „ „ ,. Vol. vi. 1902.
1410-11 lioletin de la Jleal Acadrmia de Cifnciag y Artety Barcelona.
Vol. ii., Xos. 4 and 5, 1902.
1412-16 Mcniorias de la lUal Acadfinia df Ciriu-ia:t y Arte*, Jiarcfloua,
Vol. iv., Nos. 20, 27, 28, 29, :J0
1417-20 Science of Man. Nov.-Dec, 19U2; Jan.-Feb.. 1903.
1421-24 Mitthcilunyen der Anthropoloyischtn ii esc I lac ha ft, Vienna. Band
xxxi., 3, 4, 5, ; xxxii., 1, 2.
]425 iS it zunysherichte ,, ,, „ Jahrgang. 1U02.
1426-28 Sa Mata. Oct., Dec., 1902; Jan., 1908.
1429-31 lUdletin* et M^nMiret* de la Societe d'AnthropoUufie de Pan$.
1902—1, 2, 3.
1432-35 La Geoyraphie, Bulletin de la .Socirte de Geoyraphie de Pant.
July, Aug., Sept., Oct.. 11H)2.
1436-38 Iterue de VKcole d'Anthropoloyif d4 Pari*. Sept.. Nov., 190*2;
Jau., 1903.
1439 Konyl Vitterhet* llitttorie iM'h Antiqvitetn Akademenj(, ManatfUadt
Su-edf-n. 1897.
1440 The American Antiquarian. July and August, 1902.
1441-2 Tiiihchri/t vimr Imlifche Taal-,Land-, en Volhenkunde, liatavia,
D.-.l xlv.. xlvi.
TRANSACTIONS AND PROCEEDINGS. 68
1442 Notulen van de Algemeene, (ft*., Bataviaasch Geuoutschap. Deel xl.,
Af. 3, 1902.
1443 Aaiihangsel tot dc Brieven rati en nan Mr. H, J. vati de Grant.
Batavia. 1902.
1444 Tahel ran (>?/</-, en Sienwlndi:<che Alphabetten. Batavia. 1882.
1445 Het DiaUht van Tegai. Batavia. 19^3.
1446 RegUter of dc Ker^te 50 Deelen (1853-1899) van de " Bijdragen tot de
Taal-, Land-, ^n Volkenkunde van Nederlandsch-Indie. Tlie
Hague. 1901.
1447-48 Bijdragen tot de Taal-, Land-, en Volkenkunde van Nederlandsch
Indiff. The Hague. 1902, 1903.
1449 The Geographical Journal. January. 1903.
1450 Proceedings U. G. S. of Australasia. Adelaide. 1902.
1451 Proceedings, Canadian Institute. Toronto. 1902.
1452.-54 Journal oj the Royal Colonial Institute. Deoembar, 1902;
January, February, 1903.
1^55 Annual Report, Smithsonian Instittition, Washington. Part ii., 1897
1456 „ „ „ 1899.
1457-58 Luzac's ()rient<il Lists. September to December, 1902.
NOTES ON THE ART OP WAR,
AS CONDUCTED BY THE MAORI OF NEW ZEALAND,
WITH ACCOUNTS OF VARIOUS CUSTOMS, RITES, SUPER-
STITIONS, Ac, PERTAINING TO WAR, AS PRACTISED
AND BELIEVED IN BY THE ANCIENT MAORI.
By Elsdon Best, of Tuhoe-land.
Part V.
The Wai Taua, with its Attendant Rites and Invocations.
V^ EFORE a war party could lift the war trail, there were many
1(3^ precautions to l)e taken and various rites to be performed
some of which have already been explained, under divers
different headings. The main objects of such rites, &c., were
— the averting or prevention of disaster on the battlefield, and the
placing of the tapu on the warriors and their weapons, i,e,y the dedica-
tion of the warriors to the service of Tu, the supreme god of war.
The warriors remained under the tapu until they returned home, when
it was taken off, and they were then free to return to their families
and their ordinary labours.
The above rites were performed by the side of a stream, pond or
lake, water being absolutely necessary in the rite of baptising the
warriors to the service of Tu. It may here be observed that nearly all
the more important ceremonies or rites of the Maori call for the use of
one of the two elements, fire or water.
Adjacent to every settlement was a pond or stream set aside for the
performance of such rites. A pool or pond was preferred, inasmuch
as the state of tapu in which it always was, did not interfere with any
of the domestic requirements of the people. Were a stream under
tapu it would be inconvenient, as no water therefrom might be taken
or used by the people. This sacred water was known in Tuhoe-land as
the wai wliakaika^ or by the more generic term of wai tapu, A famous
wai tapu at Te Whaiti, in former times, was a pond known as Te Roto-
a-karakia, situated nearly opposite the junction of the Minginui and
5
66 JOURNAL OF THE POLYNESIAN SOCIETY.
Whirinaki streams. Such places were extremely tajm (he turumdtanffa.
Cf turuma in Paumotuan), and people were not allowed to go near them
unless conducted thither by a priest, in order to go through some rite
of a religious nature, such as hair cutting or ceremonies performed over
sick persons, witchcraft, the wai taua, &c.
The tohunfja or priest has collected the warriors at the wai tapu or
sacred waters. He is naked, save a few green twigs or branchlets of
La ram u fastened round his waist, aud which are thrown into the water
when his duties are over. In his hand he bears a small wand or
branch, plucked from the shrub karamuj and which has been stripped
save a bunch of leaves left on at the end. The warriors are assembled.
Before approaching the sacred spot, each man has divested himself of
his clothing, and, hanng tied a leaf of flax round his waist, sticks
thereunder a few branchlets of the karamn shrub, with the leafy ends
hanging down. The warriors squat down at the waters edge in a row.
Should more than one hapu or tribal sub-division be present, each
hapu would separate itself from the others, and each would have its
own priest.
The tohmiffa (priest) takes two strips of flax and, having tied them
together, or tied a knot in the middle, if a long piece, he places the
same in the water ; if a stream, with the knot up stream. He allows
an end of the flax to pass on cither side of him, so that he is standing
in the water and between the two ends of the flax, in the bight of the
line. Ka hUa lie kuwha tamiata tana harakeke — the flax is said to
represent the legs of man.
The priest then dips the end of his branchlet into the water, and
taps the right shoulder of the flrst man therewith, repeating at the
same time an invocation known as a tohi (see ante), of which specimens
have already been given, together with other information anent this
rite. The priest passes down the rank, repeating the above process
over each man. The object of the invocation is to render the warriors
brave in battle. It is a tohi tana.
Another karakia or invocation recited by the priest at such a time
is the katra. There are several different karakia which oome under
this name. The kaira ivhare is recited during the religious ceremony
of opening, and lifting the tapu from a new house. Another is the
kawa ora^ which is repeated over a child, in order to endow the same
with health, vigour, strength. The war kaica is termed a kawa mo U
riri or kaica tana. It appears to have been recited by the priest over
the assembled warriors before the ceremony described abo\'e.
There are many different kaica tana. As a rule each tribe has a
different one, and they even differ sometimes among sub-divisions of
the same tribe. For instance, the kaira taua of Te Urewera clan of the
Tuhoe tribe is tiangaroa : —
NOTES ON THE ART OF WAR. 67
*' Te whatu whiwhia, te wbatu rawea
Te wbatu moana, (&c."
Whereas the kawa tana of their neighbours, the Ngai-Te-Riu and
Ngai-Tu clans of the tribe is that known as Pnhi. Pnhi is a very
sacred A-^ira, whereas Ilantfama is much less so. Ptthi seems to be so
named from an ancestor or demigod, but whether Puhi, the eel god of
Polynesia, or one of the later Puhi, such as Puhi-kai-ariki, is not clear.
Anyhow the descendants of Puhi, of the two clans named, have always
been most careful to prevent their arms coming in contact with fire.
Should any of the hairs of the arms be burned, some great disaster
will overtake the people. ** Mehenim ka tahiiri ki te tutnki i te ahi, kei
wera ntja hnruhuru o te riwja, he aitua^ h^ mate.'' Also — " Ko wja
huruhuru o nga ringa o nga url a Pnhi kaore e wera i te ahi"
The war god connected with the Puhi kaica was Te Ihi-o-te-ra,
whose functions have already been given. The Hangaroa kana was
used in connection with, and by the mediums of, the gods Maru and
Te Hukita.
It is stated that the Matatua imigrants brought to N.Z. the three
katca, known as Hangaroa-i-te-kaunauna, Hangaroa-i-turiroa and Tiki.
The following kaiva is given as an illustration. It is known as Te
Kawa-o-Tainui, and also as Tu-whakararo : —
" Manawa mai, tatari mai
E Ta te riri, E Tu te nguha
£ Ta te paninihi, te parere
E Tu te pakoko
Koira i raro i aku taha
Ka ngame Tu ki te rangi
Te whakarongo mai ai
Ki taktt haa taua.
" Papa te wbatitiri i runga i te rangi
Ka rarapa he uira
He uira mai te rangi
Te whakarangona atu
Ma te ati tipua, ma te ati tawhito
Te tipua horo nuku
Te tipua horo rangi, horo uta
Takina te manu ki te Po ki Uarotonga . . o.o-
Takina ki Hawaiki."
'* BoDgo te Po, rongo te ao
Rongo i te pukenga, rongo i te wananga
Tahito te rangi
Te aea riri, te uea nguha
Te waewae a Bereahn
Me ko Tama ki tona whenua
Papakura te tangi whakamataku
Kia ngakia te mate o Tu-whakararo
Tangi amaamu ki ona tuahine,
Nunui, roroa a Wai
6ft JOURNAL OF THE POLYNESIAN SOCIETY.
E kore e iaea, ko Whakatau anake
Te toa e nganga ai te tangi a te tuahine
Ki teiramatu
Bukuhia hukahuka tapotu ki te tai
Wero ake ko tona ihu
'* I whangai ake ko tona aho . . i
Hekeheke iho i ona aitu
Ea rarapa ki te rangi
Me kau Orokewa
Te bono a Whakatau
E hi te ata, he poke iaaa."
** Tukua te whakataa ki roto i te whare
Ki tona whakapua werewere
Til tara wananga te toa i tai nei
He toa, he rere, he ngaro i roto i te matikaka
Tenei ahaa e te tipaa."
*' Te tete niho i te poa o te whare
Whakataa, hikitia to tapawae
Tu ana i waho te rakau o Whakataa
He mnmu, he awha
Tai pinia, tai whanake
*' Eua makaa te ngakinga
I te toto o te iramata e Ta-kahan
Naa mai e waha i taka taa
Ea roro taoa i to mataa manawa
I taaria he pakahara
Ea riro i a koe ona
Te hono o Rakei nui e ta nei, e noho nei
Hana te riri, haua te nguha
Whiria he kaha taatini moa
Whiria he kaha taa mano moa
He ko te whenaa, te keri whenaa e kore e tae
Eo Whakataa anake te toa
E tamaaa Whiti roua
Hara mai te toki-haami . . e !
Hui . . e ! Taiki . . e !"•
The object of the kawa tana seems to have been to hold or maintain
the strength, vigour, courage, &c., of the warriors, and to render them
efficient in the field.
TiBA-OBA &0.
Another important rite performed at the Wai taua was
the tira ora. Its object was to wipe out all evil from the warriors, evil
thoughts or acts, or consequences of evil deeds — hei muru % nga he, i
nga viate — to give them absolution in fact. By evil must be under-
stood such matters as offences to the gods, acts which might lead to
the inflictions of Tu-mata-rehurehu^ infringement of the rules of tapu,
&c.
*For translation, from a slightly different version, J.P.S. vol. Tiii-p. 154.
NOUS ON THE ART OF WAR. 69
The officiating priest proceeds in this wise : Near unto the wai
whakaika he forms two small mounds of earth, into each of which he
sticks a small branch of the karamu shrub. One of these mounds is
termed Tuaku-o-te-ranffi (altar of the heavens), and the branchlet there-
on is the tira ora (wand of life). The other mound is known as Puke-
niii'O'Papa (Papa = the earth or earth mother), its branch is the tira
mate or wand of death. The first mentioned mound and its tira
represent life, health, vigour, prestige, <&o. The latter mound and tira
represent death, evil, sickness, &c. Other names for these mounds are
Piike-i-apoa and Puke-i-ahua apparently.
The priest, by means of invocations (karakia), causes Puke-nni-o-
Papa and the tira tnate to absorb all the sins, or evil, pertaining to the
warriors. The tira mate becomes the aria or representation of such
evil. He then casts down the tira mate and leaves the tira ora stand-
ing, reciting his invocations meanwhile. By this act he has purged
all evil from his warriors, the wand of death, and of evil lies low, the
wand of life and health, &c., stands triumphant. Good has prevailed
over evil, life over death, the heavens over earth, male nature over
female nature — the tama-tane is uppermost. For the female nature
ever represents death and sorrow in the ancient Maori myths — it is the
whare o aitua, or origin of misfortune. The warriors are now clear of
all earthly sin or taint, they are enrolled in the service of the gods,
they are the children of Tu-mata-uenga.
After the above, the incantations known as maro and weteivete are
repeated, also a karakia makutu (magic spell) to weaken the enemy.
The army marches to the wars. Before the attack is delivered another
icai tana is performed. Thus before approaching a fort), which it is
proposed to assault, the party will halt at some convenient place, and
the priest will perform this second rite. Its purposes are to preserve
the life, bravery, &c., of the warriors, and also divination rites, already
described, are there performed.
During the above ceremonies the priest is attended by a young
priest or neophyte, who assists him in his duties, and often accompanies
him on the expedition. This neophyte would carry the kete pure or
sacred wallet, in which is carried a portion of the kumara, roasted at
the horokaka fire.
The following charm was repeated over the warriors at the second
wai tana. It is known as a hirihiri^ and was for the purpose of
'' binding*' or drawing closer the life, health, vigour, courage, &c., of
the warriors : —
*' Kotabi koe ki reira
Eotaei koe ki te minaka i Whakatane
Kotahi koe ki reira
Kotabi koe ki te Makaka i Whakatane
Katabi koe ki reira
70 JOURNAL OF THE POLYNESIAN SOCIETY.
Kotahi koe ki te pouaha i Whakatane
Kotahi koe ki reira
Kotahi koe ki te Marae-o- Whakatane
Kia mau patu koe
Kia whiwhia, kia rawea, kia mau.*'
One art thou there,
One art thou at the manuka at Whakatane
One art thou there,
One art thou at the makaka at Whakatane
One ait tliou there
One art tliou at the altar at Whakatane
One art thou there
One art thou at the marae of Whakatane
May thou carry arms.
And possess and firmly hold (thine enemies.)
Koinei te hirihiri mo te whatvhai, e ruhe ana i mja he, i nga mate —
mo Ti(, mo te riri — toa tonii atir'
Pouahn seems to be the same as tudhu — an altar or sacred place.
The pouahn at Whakatane was a famous place, and was mentioned in
many different spells to ward off harm or evil. It had the power of
wiping away the evil or weaknesses of men, as in the ceremony above
given. In war, sickness and witchcraft it was applied to, to ward off
death, disaster, ill-fortune, &c. Another ancient war invocation or
talisman was Te Mata-taketake, it belonged to Taunga, who lived at
Te Awa-a-te-atua. It was given to Tamure and Matatini of Taiooi.
The Makaka, mentioned in the invocation, was the inxnous jwuahu
at Whakatane. It belonged to the aborigines of that place ; it belonged
to Te Makaka-o-te-rangi, who was an atua, the form in which he is
\isible to ordinary eyes, being a certain redness of the bky. In after
times Tama-ki-hikurangi became the medium of that god.
After the harakia (charm, spell, invocation, incantation) above was
repeated, at a given time each warrior raised his right hand, in which
he held his weapon to his forehead, and held it so as if shading the
eyes {muri iho ka tipare te tana). This was to * bind* the performances
of the priest, to * bind' the desired qualities of courage, &c., and that
all the charms, <&c., might be effective.
A karakia \cai tana is given in ** Nga Moteatea'* at p. 277.
Whatu moana, — This is an expression used to denote the courage
{too) implanted in the breasts of the warriors by means of the A-nira
taua. It represents ' the war god's heart of stone.' This expression
must not be confounded with the material whatu moanay which was a
stone used as a mauri (a mascot of the stone age).
Ilorokaka. — The horokaka was a sacred fire kindled by the priest
prior to the starting forth of a war party. A single kumara was roasted
at this fire and eaten by the priest, and an invocation repeated to endow
the warriors with courage. I have heard it stated that this sacred fire
*This is the invocation for war time, it al)olishes s{n<^ and misfortunes. It is
for Tu, for war, the subject will conduct himself gallantly.
NOTES ON THE ART OF WAR. 71
was also kindled on the return of the war party, probably to take off
the tapn. This fire or umu (steam oven) was kindled within a small
enclosure at the wahi tapu or sacred place of the village. Only the
priest and his assistant or scholar were allowed within the enclosure.
This rite placed the tapu on the party. The kumara cooked was an
offering to the gods, although its substance was eaten by the priest.
The remnants of the food here cooked were placed in the sacred wallet,
and taken by the priest or his assistant to the wars.
Ahi marae. — The ahi warae appears to have been a large fire, or
rather oven, in which food was cooked for the men. It was not tapuj
or sacred as was the horokaka, but no females were allowed to eat of
the food thereof.
Ahi taumatn, — This is a fire kindled by the priest, as a war party
is approaching the fort of the enemy. It is also known as ahi tahoka
and ahi ta whakataumata. The war party, on approaching the fort of
the enemy, are halted by the tohnnga (priest), generally on a hill or
spur commanding the aforesaid fort. Here he kindles the sacred fire
known as the ahi taumata. He recites the taumaia invocation as
follows : —
** Hika ra taku ahi, Tu . . e
Tu ki runga, Tu . . c
Ta hikitia mai, Tu . . e
Kia kotahi te nioenga, Tu . . e
Eo te taina, ko te tuakana, Tu . . e
Kia homai, Tu . . e
Ki te umu, Tu . . e
Ki te matenga, Tu . . e.*'
I ignite m j fire, O Tu !
Tu up above, Tu !
Tu start forth, O Tu !
Let lliere be but one bed, Tu !
For the younger and the elder brother, Tu !
Give them, O Tu !
To the oven, O Tu !
To the death, O Tu !
These spells are said to have the effect of causing the weather to
become stormy, the winds arise and blow fiercely, rain and mist
abound — hai whakaware i tepa — to delude the garrison of the fort into
the belief that no enemy will deliver an attack during such disagree-
able weather, t.e., to throw them off their guard.
The following spell or karakia is then recited by the priest : —
** Hika atu ra taku ahi, Tu ma tere
Tonga tere ki te umu toko i a . i . i . . . e
Tere tonu nga rakau, tere tonu ki te umu . . e."
I ignite my fire Tu I
Quick be the south wind, quiok to the oven,
Quickly the weapons, quick to the oven.
And then the following : —
" Roki ai nga lian riri
Roki ai nga hau uiwba
Ka roki i nga rakau
Ka roki nga tea
Ka roki ki te umu . . e
Ki te umu a Tu-matu-uenga . . e."
72 JOURNAL OF THE POLYNESIAN SOCIETY.
Frustrate, the angry winds,
Prostrate, the barbed winds.
To prostrate the trees.
To prostrate the warriors.
Prostrate into the ovens —
The oven of Tu-mata-uenga.
These spells also are supposed to weaken the enemy and the force
of their weapons. The generic name of these incantations is ahi, or
kauahi.
The priest then performs a rite which, extraordinary as it may
appear, is but a natural outcome of the native belief in the power of
magic, and the power of the spirit of man to leave its basis — the bodyt
and roam about the country.
He takes the sacred wallet, known as kete tapu or kete pure,
containing the remains of the sacred food which we have seen was
placed therein after the Iwrokaka rite was performed. This he exposes
at the fire for a time, and then opens the mouth of the basket or
wallet, and places it so that the opening faces in the durection of the
enemy. He then repeats an incantation termed Haruru (the generic
term being kete). This spell is to draw the spirits (wairua) of the
enemy into the sacred wallet, which is then closed, the act being
accompanied by the reciting of another spell, while still another
is repeated by the priest in order to destroy the spirits of
the enemy enclosed within the kete tapu,*
A portion of the sacred food in the kete tapu is eaten by the priest,
and he also gives a fragment to each of the warriors, who carries it in
his girdle — hai irhakamdrama ite wjakau, i,e,, that he may be fearless
and clear headed in the fray. When Tuhoe were marching against
the Arawa, prior to Puke-kai-kahu, and killed the kawau papa at Ghana,
that bird was placed in the kete tapu and carried by the priest to the
field of war, where the flesh of same was used in the above rite.
Other accounts differ, merely by stating that the spirits of the
enemy were lured into the fire by means of spells, and so destroyed
(ka rotua nya wairua o nga hoariri kl roU) ki te ahi). This operation is
as a tamoe, a suppressing or rendering harmless, of which more anon.
Umu tamoe, — This was the name of a ceremony and incantation
made use of in order to weaken the enemy, and render them powerless
and nerveless when attacked.
When the Matatua canoe, of the great migration, arrived at
Whakatane-nui-a-rangi, it is said that Wairaka, daughter of Toroa,
recited the foUowinjif tau , , * hai tamoe i nya kino a nga tantjata o uta* —
to suppress the power for evil of the inhabitants of the land, i.<*., of
Te Tinio-Toi.
* See another account in White's A. U. M., Vol. 111. p. 111.
NOTES ON THE ART OF WAR. 78
'* Eo Toroa, kaore koa
Ko au» ko Nu, ko Weka
Ko Buaihona, ko Te Tahinga-o-tc-ra
Tenei te maro ka hurua
Huruhuru nui no te wahine
Ka tu tapore ake» ka ta tapore mai
Wero noa, wero noa, nga rakau whakaiaia
Na nga tupuna i tikina ki rawahi
Hai rakau mo taku waka, mo Wai-mihia
Te mata o nga rakau a Tu-ka-riri,
A Tu-ka-niwha, a Tu-kai-taua
Whanowhano. Hara mai te toki
Haumi . . £ !
Ui . . E 1 Taiki . . E !"
Toroa is not able,
But I (descendant of), Nu, and Weka,
Of Bau-ihona, of Tahinga-o-te-ra.
Now is the girdle fastened —
Qirdle of woman's hair.
I stand up begirt, hither begirt.
In vain (they) lanoe (their) piercing weapons
Brought by the ancestors from over sea
As weapons for my canoe — for Wai-mihia.
The points of the weapons of Tu-ka-riri,
Of Tu-ka-niwha, of Tu-kai-taua.
<tc., (&C.
When Whare-pakau camped at the base of Tawhiuau, prior to
attacking the aborigines of the Whirinaki valley, he performed this
umu tamoe rite, in order to weaken the Tini-o-Te-Marangaranga, whom
he proposed to attack.
The umu tatnoe is also said to have been used by the victorious
party of a battle, in order to deprive the enemy of the power of aveng-
ing their defeat. It is said to have been performed by Tuhoe after
the battle of Te Kauna, that Ngati-Awa might not obtain revenge for
that field. Three other expressions, which bear much the same meaning
as tatnoe, are whakaeo, whakanehenehe, and rotu. The term irhakaeo is
applied to the subduing of gales by means of incantations, as also to
subduing taniwlm, demons and supernatural monsters of divers breeds.
Also in the case of the kotipu or meeting a lizard in the track, an evil
omen as already explained, a person acquainted with the proper way
to whakaeo is selected to repeat the appropriate spell, as follows : —
** E tama ! E patu koe ki tua
E patu koe ki waho
E patu koe ki te bau e pa nei
E patu koe ki a Papa e takoto nei
E pat a koe ki te Bangi nni e tu uei
Tau e riri ai
Ko uta. ko tai
Ko rou ora
Ki te whai ao, ki te ao marama.''
74 JOURNAL OF THE POLYHESIAN SOCIETY.
O Son ! strike thee behind,
Strike thee outside,
Strike thee the wind that blows,
Strike thee Mother Earth there Ijing,
Strike thee the Great Heaven above
Thou shalt wage war
With inland, with seaward.
Stretch forth life to the world possessed
To the world of light.
Ei)tu means '^ to deprive of power.** Rotu is the name of a spell to
cause sleep to overcome a person— as an enemy. Rotu mnana is a
charm to calm the ocean. The trheaivheau rite already given is per-
formed as — full rotu i tc hoar in — to deprive the enemy of power, to
cause them to become listless.
NgARAHU TAUA. WAR DANCE.
We now come to a most important item in the art of war, accord-
ing to the Maori mind. There were three occasions on which the war
dance was performed. (1). On the arrival of a company of visitors,
either a peaceful party (ope tuaranni), or a party who have come to
demand satisfaction for injuries received by them {taua mum) ; or a
tana urahine^ who have come to protest against the taking of one
of their women, &c. (2). It was performed by a war party the day
before leaving their homes, or just prior to a fight, in order to observe
the omens, and ascertain as to whether success or defeat lay before the
party. The above come under the heading of turanga-a-tohu. (8). It
was performed by the victorious side on the battlefield after the flight
of the survivors of the enemy. This had two meanings — it was a
dance and son^' of deliance, and also an expression of the joy of
the victors.
When perforinin*,' the war dance, either as a war dance (;>^rfi/M*rff or
tutu icaeirae or nt/arahn taua), or as a turaniia-a-tuha^ the performers
were naked, with the exception of the girdle, probably a belt with a
small maro in front. Feathers might be worn in the hair, which
might be either cropped short or tied up on the head in one or more
tufts. The imiiania were long feathers thrust through the nose at such
times. When two long feathers are so inserted, projecting horizontally
across the face on either side, the efiect is most grotesque.
We will suppose that the tiuka has been sent out to a neighbouring
tribe and has been accepted. The warriors spring to anns, and, each
clan under its head chief, march on a central settlement where the
tribe is to assemble. As thoy approach the meet ing place they a<lvAnce
in dose column. The clans living nt or near the meeting place have
alreaily assembled there, in order to receive their allies, and ivrfonn
the war dance as a turaniiaatohu or species of divination. These
warriors of the central settlement, who have gathennl to receive the
NOTES ON THE ART OF WAR, 76
allies from other districts, we will term the tangata whenua ; while the
advancing force we term the ope. The tamiata irhenna form in close
column. All are kneeling down on the left knee, and have the gun or
taiahay or other weapon, grasped in both hands. Such a column is
termed a mdtua .
The warriors of the ope are slowly advancing in column, in perfect
silence. The most famed fighting men are in front, the head chief is
probably in the rear to command the column.
From the silent, kneeling column of the tangata wlienua, there
appears the first wero or challenger. He is a man selected for his fine
appearance. He carries the challenging spear, usually a rough, light
spear of manuka. Stripped to the girdle, he advances towards the
oncoming ope. While yet some distance from them he casts his
challenge spear towards them and retires to his matna. The ope takes
DO heed of the challenge, but marches steadily forward.
A second challenger advances from the ranks of the tangata whenua,
and, not approaching too close to the ope, hurls his spear at them, and
retires as did challenger I^o. 1. The ope moves onwards and takes no
notice.
Forth from the ranks of the tangata wlienua the third and final
challenger advances, spear in right hand, weapon in left. He has been
selected as being the swiftest runner of the party. Note his appearance
and actions. Naked to the four winds, his fine limbs and body show
well, the muscles are rippling beneath the smooth, brown skin. For»
as he advances, every muscle in his body is strained until they quiver,
his step is quick and light. With brandished weapon, and hideous
grimaces, he bounds from side to side, emitting at the same time, deep-
chested and distressing grunts. He is the most agile and active of the
tangatu tchenua, he is the admired of all, he is the final challenger.
When within thirty yards, more or less, of the advancing ope, he gives
a final exhibition of agility, lung power and defiance. The ope appears
to take no notice. Then with a swift cast the challenger (nero) throws
his spear at the oncoming ope, and, turning to bis right, darts back at
his top speed to the tangata ivhenua. The rakau inutu, or final spear,
has been cast. The ope takes up the challenge.
The spear has scarcely grounded before the pursuer (kai wluii)'^'
bounds forth from the flank of the ope, and dashes forward in pursuit
of the challenger. He also is a picked man, and will strain every
nerve to overtake the challenger. Should he succeed in doing so, he
either strikes him down with his weapon, or else will rapahuki him,
i.e.f thrust his weapon, taiaha, or whatever it may be, between the legs
of the fleeing challenger and thus throw him. Sometimes the pursued
*Somethues there are two pureuers.
76 JOURNAL OF THE POLYNESiAN SOCIETY.
would rapahnki the pursuer. When advancing, should either the
challenger or pursuer look back at their respective matua, that is a
korapa and an evil omen for his party. Or should the challenger,
when turning to run, turn to his left instead of the right, that also is a
korapa, that party must be very cautious on the trail and in the field.
The gods do not give vain warnings. When the final spear is cast,
should it reach the ope, and should any member thereof attempt to
ward off or dodge the missile, that also is a korapa, and an evil omen
for the ope. Should the pursued challenger be caught by the pursner,
that is an evil omen, but for the challenger only.
On his return, the challenger enters his matna or column on the
flank, not in front, and the pursuer will kneel down just opposite
where the challenger entered the column.
Meanwhile the ope is coming forward at the run, weapons held in
the right hand, advancing with short, quick strides, a sort of trot,
with restricted stride, at the same time giving tongue to a quick,
jerky, semi-dental, semi-sibilant cry, as expressed by the repetition of
a single sound ti-ti-ti-ti-ti-ti I which, as I heard it expressed, is ** spit
out though the teeth.**
The ope advances in close column in this manner, until the head
reaches the kneeling pursuer, where they stop. Meanwhile the
fugleman (kai-whitiwhiti) of the tatujata ivhenua springs to his feet, and
with a wild cry —
*' Whiti ! Whiti ! . . E !"
he calls upon his warriors to rise. Then the mass of naked, bronze-
hued fighting men spring up as one man, giving a long, piercing,
quivering, eldritch cry as they rise This is termed ickakaaraara
matua. The tangata ivhenua then run forward in the same manner as
the ope advances. The two columns pass each other in parallel lines
with the same stamping tread, giving vent to the same weird cries*
Their eyes stare wildly, their muscles are quivering, their actions and
appearance denote excitement and defiance.
On reaching the place where the final spear was thrown, the
tanyata whenua turn to the right about and return in the same manner.
The ope do the same, the two columns passing each other in the same
parallel manner, quivering with excitement, and half suppressed energy
of voice and muscle, the stamping of hundreds of bare feet upon the
earth drones upon the ear. These movements are termed unuunu.
On reachihg their original stations, each party faces about, and
every man kneels down on the loft knee, his right foot on the ground,
his weapon brought to his right front, grasped in the right hand, left
hand resting lightly upon it. Each man looks downward, and is quite
silent. The two colunms arc facing each other. Not a sound is
heard.
NOTES ON THE ART OF WAR. 11
The fugleman of the tawiata wh>nxHa again springs to his feet, and
gives the ivhiti cry- -
" Whiti ! Whiti! . . E !"
As one man, and with the same wild cry, the warriors rise for the war
dance. Each man grasps his gun by the barrel with the right hand,
brandishing it butt uppermost. Then commences the peruperu.
The war dance itself is a terrific affair. The weapons (guns in
modem times) are brandished in the air in tune with the peruperu or
war song. The warriors are transformed for the time into the most
demoniac looking beings it is possible to imagine. Every nerve and
sinew is strained, the eyes roll wildly, or seem to stand forth from the
head, tongues loll out to an incredible extent, guns are brandished
wildly but uniformly, and in perfect time the apparently frenzied
warriors stamp with their bare feet on the ground until the earth
trembles. They jump from the earth and descend with both feet flat
on the ground, also in perfect time. But high above all else may be
heard the thundering roar of the war song. Given five hundred
natives performing the war dance, and long miles away, the hoarse
chorus of the puha (war song) will be heard like the boom of the ocean
surf on a distant coast.
The mode of advance of the challenger, the quick, abrupt, jumping
movements, accompanied with the brandishing of his gun, or spear,
&c., and the dreadful distortion of features, is known as pikan or
trhakiipi. The rolling of the eyes, shewing the whites thereof, is termed
ichdkana or piihana. The bulging out of the eyes is wJiete {ki wliete nya
kanohi), Hoahoa is a word used to expresses the arranging of the
matua in true alignment. *' Katahi ka lioaina n(ja matua,'''^' If not
in true line they would be described as kureureu or uneven.
The following is a karakia repeated when the matua of the two
parties are facing each other : —
«' He aba te manu ki uta ?
He koekoea
He aha te manu ki tai ?
He pakapaka kai, ahaha !
Whaia ana e toku tini
E toku mano
Whano wbano
Hara mai te toki
Haumi . . E ! "
What iR the bird inland ?
A lon« tailed cuckoo,
What is the bird at the sea?
A Pakapaka kai, or what not !
'Twill be chased by my numbers.
By my thounands,
Forward, forward !
Bring hither the axe,
'Tis found I O !
*Then the columns are arranged.
78 JOURNAL OF THE POLYNESIAN SOCIETY.
Daring the war dance should any man not keep time with the others,
or not leap so high, these also were korapa and evil omens. When
called on to arise by the leader, should the warriors rise in perfect time
— all together — that is a hura takahi ptnii and a good omen. But if
some are slow to rise, and lag behind, that is a haivaiki pe^yeke^ and an
evil omen for the expedition. In the case of the omens during the war
dance being unpropitious, the two parties would go through the whole
performance again the next day, even to the challenging. This was a
tu ora, to obtain better omens. If no error was made by the performers
— that was a xcai or a, and the party would proceed to the wars.
Should the ope come from different districts they will often form
each a separate matna or column. Each of these columns will be
challenged by the challenger of the tamfata whenua, and will afterward^
join (tuhono) and form one column. If closely related to the tantjata
ichenua, this column will then join forces with them, thus the whole
force now form but one matna or column. This column then advances
as a kawau mdro, and faces the fort or village to perform the war dance.
Should they perform it with their backs turned on the village — ^that
would be a korapa of the kind known as kotua, a bad omen.
Regarding the term kairau mam, it means " prepared for flight,"
or ready to start. The kawau or connorant, when about to take wingi
invariably stretches out its long neck until the same appears quite
straight and stiff (wdro), ** Ka mdro te kaki o te kawau" The neck of
the kawau is stretched for flight, is a common saying used to denote
that a person or party is ready to start.
The war song, which accompanies the war dance, is tei*med a puha
or pervperu. We give a few specimens : —
" Kia kutia . . au ! . . au !
Kia wherahia . . au ! au !
Kia rerc atu te kekeno ki tawhiti
Titiro roai ai
A.e! A.e! A!
At the word kutia the right arm is bent inwards until the weapon
is brought in front of the body. At the wonl whtrahia the right arm
is extended.
When the Rakei-hopukia fort at Te Teko, held by the Irawharo
clan, fell to Ngati-Tuwharetoa, the following war song was sung by
the latter : —
" R tu ra koe i te huirangi
A, ka tnkua iho !
A, ka tukua iho !
A ka hitiga Irawharo
Ka mate Irawharo
Tukua iho !
A. ka tukua iho !'*
Here is another old-time puha : —
•• Ane !
Whiti ! whiti ! . . a !
And again
Again so :-
And yet again :
NOTES ON THE ART OF WAR. 79
Ane ! Aue !
VVikuwikii mai te waero
Ko roto ko takii puta
He puta tohu te puta . . e
E rua nei, ko te puta . . e."
♦* A, ko te Puru
Ko te Puru koa
A Tokatoka, kia ueue
Kia tntangatanga te riri
£ kore te riri e tae mai ki konei
Ka puta \\-aitia koa
A! A! ai teriri!'
*' He aha te kai ma taua?
He pipi, he arube
Ko te kai e ora ai te tangata
Mntoetoe ana te arero
I te mitikanga
Me te arero kuri . . au !"
"Whiti! Whiti! A . . aue!
Haere atu ki Mfinga*reporepo
liaia . . ha !
JKa haere te tiare
K hiwa ! . . ha !
A . . he nihinihi
He aha kai waho mai ?
A . he kiri tapa
He aha kai ou tapa ?
A . . he kea ! . . a ! "
The following puha was chanted at Bua-tahuna by the warriors of
Tuhoe, prior to their marching on Waikato, in order to fight the
British troops : —
" Kg nga nj^irangira te whitau
Ki Dga hotahota o te whitau tapahia . na, eho !
Ka awheawhe te rua tamariki . . . ka, eho !
Nan ano i whai mai ki aku nui . . ka, eho !
I kite ai au . . ka, eho !
I taku tau ropi . . ka, eho !
I te ra rua o te tara o Whitau
Tapahia hotuina . . eho!
When Te Maitaranui of Tuhoe accompanied the party of Nga-Puhi,
under Pomare to Whakatane, they were received by the main body of
Nga-Puhi ut Whakatane in the usual manner. As Pomare saw the
challenger advancing, spear in hand, he said to Te Mai — ** The
challenger is Te Hihi, the swiftest runner of Nga-Puhi. Do you pursue
him, and should you overtake him, that will be a bad omen for
Nga-Puhi.'* Te Mai succeeded in overtaking the challenger, and speared
him in the back. Pomare cried to his tribe — " Nga-Puhi ! You have
fallen. Your prestige is gone.**
After a war party has left their own district, should they come to
a village of a friendly people, or of a tribe who are going to join them
in the raid, the war dance will be performed again in order that the
omens may be observed by these people. When Tuhoe were marching
80 JOURNAL OF THE POLYNESIAN SOCIETY.
on Waikato they were receiverl by a section of Nj^ati-Raiikawa. The
member of Tiiboe who pursued the challenpfor committed a knrapa —
result, Tuhoe were defeated by the British forces at O-rakau.
When Lord Glasgow visited the Ngati- Whare tribe at Te Whaiti, the
principal chiefs met him a mile from the village, and challenged Id
modern style, /•., with guns, fired right and left. No pursuit was
arranged for. This is termed a taki.
Maroro Kokoti Ihu Waka.
This has been referred to under a previous heading. A war party
setting forth in search of blood vengeance, must slay the first man they
see in the course of their journey, although he may be a relative. If
the latter, the body was not molested, but taken aside and concealed or
buried. If not a relative, the heart is taken out and offered to the war
god of the priest. Were this first man met by the tana piki toto
spared by them, disaster would overtake them. By slaying him thej
increase their courage, itc, for the gods are appeased.
When a war party, under Tikitu, were marching against the
Whakatohea tribe, in order to avenge the death of Te Ngahue, who had
been slain by witchcraft, they met a woman named Kerangi, who was
at once slain, the body being cut up and taken back to Whakatane,
where it was cooked and eaten by the gentle children of Awa.
As an illustration of the free and easy manners of those times, we
mention the following: — A mourning party of Tuhoe joumed to
Whakatane to join in the wailing over Te Ngahue. As they fared on-
wards below Rua-toki, they encountered one Te Kopa of those parts,
who was at once slain and his body put in a canoe and taken to the
meeting place where it was eaten. Tuhoe took part in the tangi for
the dead, and returned home. But Ngati-Awa were not satisfied, and,
moreover, suspected Tuhoe of being concerned in the bewitching of Te
Ngahue. They then organised the war party, which was defeated at
Te Kauna, as already explained.
Notes Concerning Youn(» Warriors.
A young warrior on his first expedition was compelled to be most
careful in regard to his acts and general demanour, lest he transgress
one or more of the numberless rules which apply to warriors when in
the service of Tu, and thus give offence to gods or men. Such a
young, unblooded warrior was termed a tanira, his first battle was his
whakatauiratamja, (** / whakatauiratia a Wharfkauri ki Te Tumu** is
equivalent to saying that Wharckauri took his degree in fighting at the
battle of Te Tumu).
When a tauira kills his first man in battle, he cuts a lock of hair
from the head of the slain, and takes it to the priest, who repeats over
the young warrior an invocation to whakau (make firm) his courage
NOTES ON THE ART OF WAR. 81
and skill The karaln'a is a species of tnhi or kaiva. We give a
specimen : —
•• Kia mau patu koe ki a Tu
Kia whiwhia, kia rawea
Kia whangaia ki a mua ra
Ki te tuahu, ki te atua
Kia rawea, kia titiro
Kia karo pata
Kia mau ki te atu a Bongo,
A Tawhirimatea
Ka puta koe ki taa ra
Ki te whai ao, ki te ao marama
Ka ora, ora ki tupua
Ora ki tawhito.*'
Mayest thou bear weapons in the service of Tu !
MayeRt thou acquire and and retain success in war !
And the victims of thy prowess be offered in the preseuce,
Before the altar, a sacrifice to the god.
May thou be successful ; quick in sight ;
Able to guard the weapon's blow.
Be thou steadfast in service in the ranks of Bongo,
Of Tawhirimatea.
That thou mayest come forth from the battle
To the world of being, to the worM of light.
That thou mayest live, by the powers below,
By the powers above.
The first loot taken by the novice is presented by him to the priest,
be it a weapon, or ornament, or cloak.
War Cries.
We give a few specimens of the war cries used by chiefs in battle.
When the fighting commences a chief will cry — ^' Ane! Te viamae *
(Alas! the pain or anguish), or ^* Aue ! 'Te whakamamae roa , , e !'*
This ciy is an auhiy he leads his men into the presence of death, and
hence bewails himself — koia ka taukuHy ka auhia — hence he greets.
The following were war cries which were intended to incite to urge,
on the warriors : —
** Hoatu ki roto , , e . , e ! Hoatu ki rotn /" (** Dash in ! Dash
in !")
** liiria ! E te whanau . , e , , e , , e ! Uiria .'" (** Give battle
children")
*' Xapihia ! Napihia /*' (equivalent to " Hang on.** ** Stick to
it.")
** Tahuna .'^ Tahiina .'" (This is a modern cry, used in fighting
with guns. Tahuna is the imperative mood of the verb tahu — to set
fire to. Presumably it refers to the powder used, and may be given as
equivalent to our command—** Fire ! ")
A cry often heard in battle was — ** Tikarohia mja whetu /** i.e. —
Pluck out the stars — meaning, slay the chiefs. Also, ** Tikarohia te
marama" —Pluck out the moon — i.e?., slay the principal chief or most
noted warrior.
6
82 JOURNAL OF THE POLYNESIAN SOCIETY.
When an invading force was seen approaching, warning was given
by the cry — ** Te nhakaariki . , e , . e , . e ! Ko te whakaarikil** the
" f *' sound being prolonged. Another such warning cry was — *' Te
taua : Te tana .'"
The Attack.
In the days of the rakau Maori, or native weapons, when two
hostile forces joined in battle, each side was in fairly close formation
but the bravest men, the noted toa (warriors), and those who wished to
ka\ce ingoa or make a name for themselves, would forge to the front.
The toa or famed warriors were termed toka tu moana — a rock standing
in the sea. The principal chief, who must be a toa to hold his position
on the field of war, would probably be found in the rear during an
attack, in case of a repulse or panic, when he would urge on his men.
Should the leading men fall back, he urges them forward again to
renew the combat ; this is termed a puni. There are, of course, other
chiefs in the lead, that is to say other toa. For, as a conservative
native friend informed me, all toa (famed warriors) are necessarily
chiefs ; bravery is not foimd among icare, /.f., persons of low birth.
Mataika.
The first man of the enemy slain in battle was known as the
mdtdika or mdtdngohi, or ika i te ati, t.«., the *' first fish.** Ika a Tu is
a term applied to the dead enemy on the field of battle. The second
killed of the enemy is called the pehi among some tribes. I have seen
it stated that tatao also means the second person killed, but have not
met with its use. Among the Tuhoe people tatao means " younger"
in speaking of a family. " K hia oh tatao f i.e.y how many are there
younger than you ? The same tribe term the last man slain in a fight
the taiifjata H-hakatiki.
The shiying of the first man wa^ an importaut item. It was a
great feather in the cap of the slayer, an incident to be handed down
to future generations. Also it was the heart of the mdtdika that was
offered to the gods by the priest. The ** first fish" was usually slain
by some noted warrior, or by a young man desirous of winning a name
for courage and dash. As he struck the man down he would say, ** AVi an
te mataika ! "* or ** AVi an te ika i te af/," in order to notify others that
he has secured the first man. We have related how Te Purewa secured
the tnataika in the battle of Puke-KaiKahu. When the nritish troops
made an attack on C) mkan, using sandbags as a protc*cti(n], it was
Eauaeroa, of Tuho<j, who secure<l the mataika of that tight, by leaping
from the palisades of the fort and killing the foremast soldier with a
blow of his tomahawk, amid the loud applause of the;></.
* I.e., ** I have the first nuai.'*
NOTES ON THE ART OF WAR. 86
When Tuhoe attacked Ngati-Tuwharetoa and other tribes at Ariki-
rau, in order to avenge the katwhi kitea, it was Tama-hore, of Tuhoe,
who leaped forward and struck with his weapon a tree or shrub {ka
tamarahi ki te pu tamniivini)^ crying — ** Kai an te ika i te ati.'' His
brother, Te Purewa, then struck down the first man. Wahitapu, o^
Tuwharetoa, was the tamjata wluikatiki or last man killed in that
fight.
The striking of a tree, as in the above quoted case, was allowable,
and agreed to hy the people. It was done to startle the enemy, to
cause them to think that one of their number had been struck down.
Gases are on record where a gourd would be broken with a blow, and
which is said to have caused a sound like the breaking of a man's skull
under the stroke of dkpatu.
The above was by no means an unusual occurrence, and it would
appear that the party would generally recognise it as quite correct, and
in accordance with native rules and modes of thought, ka.
At Te Eauna a dog was the niataika. As Tuhoe advanced to
attack Ngati-Awa, a dog belonging to the former people ran forward
into the Ngati-Awa lines. Te Wao at once gave chase. As he
approached the animal, Ngaurei, of Ngati-Awa, cried — << Haehaea tutia,
E Wao'E 1'' The unhappy dog was slain, its heart torn out and
offered to the Ngati-Awa war god.
Whanoai Hau.
The ceremony of ivhaufjai hau was a most important one in war.
It was the offering of the slain enemy to the gods. Williams gives
* wlianijai i te hau !' — to make an offering to an atua, and quotes from
the Legend of Maui. Then Maui was taken to the water side by his
father, who performed the t(>hi over him, after which — ka whanyaia te
hau mo ana mahi — (i.f., offerings were made to the hau on account of
his deeds). Hoani Nahe states that the lock of hair taken from the
head of a person slain in battle, or captured in a fight, is termed a Aai/,
and is taken to the priest who recites karaida over it in order that the
gods may enable the warrior to retain his courage, (&c., the rite being
known as whatujai haur Agaiu Takaanui Tarakawa says that the
hair of the man slain is offered to the gods, in order that the essence of
the courage of the warriors may be returned to the tribal m4iuri,\ Mr.
Shand states that this whanyai hau was to prevent revenge being
laken. | Mr. White states that the heart of the slain man is taken as
representing the hau or vital essence of the tneiuy, and is offered to the
gods who reside in the hau (winds or space).
* See Journal of the Polyuesiuii Society. Vol. ill, p. 28.
t See Journal of the Polynesian Society. Vol. Ill, p. 207.
♦ See Journal of the Polynesian Society. Vol. V, p. 89.
. Leotures. p. 177.
81 JOURNAL OF THE POLYNESIAN SOCIETY.
It would appear that the statements of Messrs. H. Nahe, Tarakawa
and Shand apply to the rite perfonned aftei- the battle, and which we
will describe anon under the heading of Mdive. Whereas the whangai
hau rite we give is performed so soon as the mataika is slain, and hence
in some cases, takes place before the two parties close in battle, as the
mataika may be a scout or straggler.
My own notes on the subject are not voluminous, but differ some-
what in the nature of the explanation. One explanation given me by
a native is to the effect that the priest offers the heart of the victim to
his own (the priest's) hau, in order to placate the same and assure
victory. I have no faith in this statement, nor do I believe it to be
Maori. I have never heard of a man making an offering to his own
hau, although he would make such to his atiia. Nor have I ever heard
that a person's han could so influence external mattars. As I have said
—it is not Maori.
The following is nearer the mark : — ** The heart of the first slain is
taken, as representing the hau, or vital essence or prestige of the whole
hostile party. The tohumja takes out (tipoka) the heart ot the mataika,
and offers it to the atua or god of which he is the medium, and ander
whose oogis the war party is, while on the war trail. Remember that
the heart is not really the hau of the enemy, but is used as a medium
through which the hau of the enemy is affected by the invocations of
the priest performing the rite. It is, as it were, the han of the enemy
that is offered or fed to the atua wo te lirl or war god. Hence the
prestige, vitality, &c., of the enemy is affected, and, if their atua is not
too powerful, the party of the whauf/ai hau will be the victors. Should
they be defeated, then some law of the said atua has been transgressed
by one or more of the warriors.
The heart so offered is not eaten by the priest. The usual way
of making the offering is to wave (poi) it towards the heavens. The
body of the mataika will be cooked and eaten, when circumstances
permit, the priest first eating a piece of the fiesh, after which the
warriors account for the remainder.
Another explanation given me is, that the heart of the mataika is
**fed" or offered to the hau o te takiwa (the air of space), because the
gods reside in space. Anyhow it is certain that the heart represents
the enemy, and that it is offered to the atua under whose influence the
party is. To neglect the rite of irhatujai hau is termed a xchakatiki,
A karakia xrhamjai hau is given in Taylor's Te Ika-a-Maui 2nd En.
p. 152.
( To be continued /
NIUE ISLAND, AND ITS PEOPLE.
Appendix Continued.
The Birth of Man.
(For translation of paragraphs 22 to 26, see paragraphs so numbered
in Part IV).
Ko E FANAU HE TAGATA.
22. Kua fanau mai e tagata moui he akau — ko e akau ne higoa ko
e Ti-mata-alea, ne tu he tafagafaga, nakai ko e mata-alea he vao
motua, ko e taue ia. Hanai : Ka fatu ne fai e tama-afine kua fai-tane,
ti tagi lahi ni ke he fia-kai he ti, mo e kau-ti ; ne o e tane mo e tau
matua ke tao e umu-ti mo e fakahua e tama. Kua kai ni he fifine, ti
mao e tama he kai e umu-ti. Kua mahani tuai e motu ko Nine ke
pihia, tali mai he ta e motu. Ne ua e po ne tao e umu to fuke, ko e
amu ne tanu he kelekele.
Kua pihia, ha ko e matua ia he tagata, ke kai ni e tama he puke
he matua, ko e Ti-mata-alea ; kua fanau e tama, ti kai ne fai e puke-
huhu he matua fihne.
23. Kua fanau e tama-tane, ko e fua mai he malo-tau a ia. ** Fua
he malo-tau.*' Ko e tane ia. Kua fanau e tama-fifine, ko e fua mai
he La-Lava. ** La-Lava " — ko e fua fifine. Nakai pehe ko e tama-
tane, po ke tama-fifine, kua huhu ko e fua mai he hainoa, e tama ko
e malo-tau, ko e La Lava.
24. Kua fanau e tama uluaki, ti koukou ne fai ke he vai, kua
mulu ni he patu lahi e tino he tama, ti oti, kua lapolapo mo e vagahau
atu pehe ke he muke ha ne fakatutala ki a ia : —
Eia teletele totonu,
Teletele fa tagi
Teletele fa tiko
Teletele fa mi mi
Teletele fa vale,
Kua tele mui e tama i fonua.
Ka e tele mua a mea i Paluki
Fiti-kaga ai o tupua
86 JOURNAL OF THE POLYNESIAN SOCIETY.
Vai-Matagt and Vai-BValolo.
27. Vai-Matagi and Vai-Fualolo were two men who (formerly)
dwelt at Hiola, at the sea on the east side of Motu. There are streams
there that flow from the rocks. Vai-Matagi is above all others m
sweetness ; it is fresh, notwithstanding that the waves come up and
cover it. When the tide returns then (the waters) are drank ; they are
not bitter ; from this cause it has remained a drinking-water always,
down to the present day.
28. Vai-FualoIo is the same, but not always, so when the
seas come up it is covered ; if only a little, it is sweet, but its sweetness
is less, not like that of Vai-Matagi. There is a small spring between
the other two, which is called Vai-maga-ua, which is drank by
the families. These two springs were named Vai-Matagi and Vai-
Fualolo, because they (the two men of those names) used to drink
there, and they became tapii, nor would they step over them.*
29. They dwelt at Kula-na-hau and Kaupa. At Kaupa was built
the first church by Paulo (in 1849), the teacher from Samoa that came
to Mutalau. Now Vai-Matagi and Vai-Fualolo went on a journey
to examine various different islands. Their expedition brought them
to an island named Tutuila, the king of which island was named Moa.
This chief never lifted up his eyes, for fear if he did so, and looked on
the trees, they would die. It was the same with all things on the face
of the earth ; the same with animals that crawl, the same with
men. He ever kept his eyes directed to the earth, never turning from
it, lest the land and all things in it be cursed.
80. The expedition of Leve-i-Matagi and Leve-i-Fualolo arrived
(at their destination). Thon the chief of the island asked them,
** Whence do you two men come'? Make known to me the name
of your island, what it may be, and what have you to eat there ?"
81. They spoke, and said unto the chief Moa, *'This expedition of
ours has come from Nuku-tutaha, from Motu-te-fua, from Fakahoa-
motu, from Nuku-tuluea ; very good are the waters which we drink,
and we eat many little fruits of the soil. That is all !**
82. Then the chief prepared a feast for the expedition ; and they
ate of some luscious things, which were sweet to their lips. Then
they praised the food, and felt their lips and the oil on their hands,
*Ii 9*'ems probable that the two men were named Matagi and Fualolo or Leve-
i-Matagi and Lovo-i-FnaloU). (Set* par. SO), but in the proeens of time after the
springs were given their nanivs. and nn (waiei) has U*come attached to iheir
personal names. Deing tapu, of course it would be desecraUoo to step over ibam.
THE TRADITIONS OF NIUEFEKAI. 87
Teletele ke tufuga,
Teletele ke iloilo,
Teletele ke taitai
Teletele ke mafiti
Teletele ke uka-hoge.
Kua tele mui e tama i fonua,
Ka e tele mua a mea i Paluki
Fiti-kaga ai o tupua.
25. Eo e kamataaga ne fai ke age e tau mena kai ke he gutu ; ko
e heahea, mo e kamakama mo e to-maka, ko emanu-leleko e Taketake,
ko e tau manu kalo mo e mafiti, mo e to-maka nakai mate vave he tu
he vao, ke fakapoa aki e tama. Ti liogi atu ne fai ke he fakapoa
ia. Ko e tama-tane : —
Kia ta ai a Tagaloa.
Ke monuina, ke mafiti
Ke mata-ala, ke loto-matala.
Ke maama e loto he tau fahi oti,
Ke manava-lahi, ke ahu-maka.
Ketoa,
To iloilo ke tufuga he tau mena oti ni,
To molu e loto, to loto holo-i-lalo, mo e tututonu
To faka mokoi.
Eiia to e uha, ti fano ai ; kua to a matagi, ti fano ai ; ke he aho
mo e po : Kua nakai tafia ke he peau ; ke hola mafiti ni ka tutuli
he kau, ti moui loa ke nofo he fuga kelekele.
26. Ko e tama-fifine : —
Tufuga ke lalaga tegitegi, mo e tutu hiapo ; ke fili kafa-lauulu,
mo e fili kafa-hega ; ke lalaga kato ; mo e tau gahua oti ne tupu mai
he La Lava ; ke nu pia mo e tu-hoi ; ke tufuga ke taute mena kai, mo
e leveki e tau gahua oti pihia.
Ko Vai-Matagi mo Vai-Fualolo.
27. Ko Vai-Matagi, mo Vai-FualoIo, ko e tau tagata tokoua ia
ne nofo i Hiola, ko e tahi he fahi uta i Motu ne hele ai e tau vai mai i
loto he maka ; ko e Vai-Matagi ne mua ni he humelie, to raagalo, pete
ni he hoko hake e peau ke ufia e vai ; ka oti, kua liu e tahi, ti inu ni,
nakai kona ; ko e kakano ia he vai inu mau he tau magaaho oti ke
hoko mai he aho nai.
28. Ko Vai-Fualoto ne pihia ; ka e nakai pihia mau. Ka hoko
hake e peau, ti ufia ni ; to tote e hoko he tahi, ti magalo, ka e tote
hana a magalo, nakai tuga mo e Vai-Matagi. Ko e taha vai tote
ne toka i loto he vaha loto i a laua, ko e higoa ai nai ko e Vai-maga-ua,
ko e vai ia ke inu ai e fanau. Ne ui ai e tau higoa e Vai-Matagi mo
Vai-Fualolo, ne inu kehekehe a laua ke he tau vai ua na, ti tapu e laua
nakai felaka aki e laua.
29. Kua nonofo a laua i Kula-na-hau mo Kaupa ia, ne ta ai e Fale-
tapu mua, he ta e Paulo, e akoako mai Samoa, ne hau ki Mutalau.
Kua o fenoga a laua, ko Vai-Matagi mo Vai-Fualolo ke kitekite ke he
tau motu kehekehe. Ne hoko e fenoga ke he taha motu kua higoa ko
88 JOURNAL OF THE POLYNESIAN SOCIETY.
which wore greasy, with the fat of the coco-nut, and they said to
the chief. *' We possess nothing like this at our island."
33. When the feast was over, they gossiped about various things.
Then the chief gave them two coco-nuts ; first he gave a niit-hila
to Leve-i-Matagi, and afterwards a niu-Inna to Levei-Fualolo, and
said, " Kn (I nine .'" These coco- nuts are for you two. Take them
with you ; dig in the soil of your island and bury them, but guard
them carefully till they grow ; then tend them until they fruit, for they
will be useful to your bodies and for your children —and they will grow
for all generations for you."
84. The coco-nut remains as a great treasure ; when thirsty,
the milk is drank, or when hungry the flesh is eaten. The fibre
is twisted and (used in) lashing up the houses, the fibrous wrapping of
the leaves are prepared as food — /.<\, for straining the arrowroot, and
to strain the fai-kai; and the ribs of the leaf are used as brooms
for the houses. The leaves are also woven (into baskets) in which
things are placed when people go on journeys, and into mats to lie on,
and are used in thatching the houses. They are also woven into fans
to cool the face when hot, and are used (as torches) by people travelling
in the dark. They are now used to obtain much money to procure
useful things for the body and for all things.
85. Those two kinds of coco-nuts have grown in the island down
to the present day. The niii-tea, and the white one are the coco-nuts
of Fualolo ; these are they that grow but few in the island ; they
are used as medicine for the sick, and young children are bathed
in their milk. The spring of Fualolo is often swamped by the sea
at Hiola, and they have to wait till it is low water to drink. It is very
beneficial to sick persons.
8(). The niu-kula is the coco-nut of Vai-Matagi — one of whose
name was Levei-Matagi. They do not cease to drink of this at
any time ; it is the coco-nut in greatest number on the surface of
the earth down to this day. It is the coco-nut that all men drink
constantly.
87. It was this family of two that named the island Niue-fekai —
which was the third naming of the island, thus : Huanaki gave it four
names Nukutu-taha, Motu-te-fua, Fakahoa-motu, and Nuku-tuluea ;
Levei-Matagi, and Levei-Fualolo named it Niue-fekai, whilst Captain
Cook called it ISavage Island.
88. Captain Cook landed near Alofi, at the reef-opening of
Opahi, the village near the point Halagigie. The chiefs of Nine
* Hence the name of Sarage Island, Kiue.
THE TRADITIONS OF NIUE-FEKAI. 89
Tutu-ila. Ko e Patu-iki he motu ia ko e Moa hana bigoa, ko e
iki ia ; nakai haga ki luga e tan mata hana. Ka haga atu ke he akau,
ti mate e akau ia ; pihia ke he tau mena oti he fuga he kelekele ;
ti pihia ke he tau raanu-totolo, to pihia ke he tagata. Ko e tukutuku
hifo ni e tau mata ke he kelekele, nakai fuluhi e ia neke malaia
e motu mo e tau mena kua tutupu ki ai.
30. Kua hoko e fenoga a Leve-i-Matagi mo Leve-i-Fualolo, ati
huhu ai e iki na ki a laua, '* Ko e tau tagata ne o mai i fe a mua ? Ke
fakailoa e mua he higoa he motu ha mua, po ko hai ? Ko e heigoa ne
tokai ke kai e mua ?"
81. Kua vagahau e laua mo e tala age ke he iki ko Moa. ** Ne o
mai e fenoga ha maua i Nuku-tu-taha, he Motu-te-fua, he Faka-hoa-
motu, he Nuku-tuluea. Ko e mena mitaki e tau vai ne inu ai a maua,
ti kai ai he falu a fua akau ikiiki mai he kelekele. Kuenaia!"
82. Kua ta aga he iki e galue ke kai e fenoga ia. Kua kai e laua
e tau mena lolo, mo e humelie ke he tau gutu ha laua. Ati nava ai a
laua mo e amoamo e tau gutu, mo e lolo he tau lima, kua huni he
gako niu, ti pehe a laua ke he iki. " Nakai fai mena pihia he motu ha
maua "
88. Kua oti e kai e galue, ha ne fakatutala a lautolu. Ati tA, mai
he iki e ua e f ua-niu ; ti age mua e fua-niu-kula ki a Leve-i-Matagi, ka
e age fakamui e fua-niu-hina ki a Leve-i-Fualolo — ti pehe atu e
iki, " Ko e niu v ! ma mua. Ti uta e mua ; ke keli e kelekele he motu
ha mua, ti tanu hifo ai, ka e leveki e mua ka tupu, ti leoleo mitaki
a mua ki ai ato fua, mo e aoga ai ke he tau tino ha mua, mo
e tau fanau — ke tupu ai mai i a mutolu he tau hau oti ni."
84. Kua toka ai he niu e koloa lahi mahaki. Kua hoge ke he fia-
inn, ti inn e vai mai i a ia. Kua hoge ke he fia-kai, ti kai, ti kai
e kakano mai i a ia. Ko e tau pulu ke fili ke falo ai e tau fale;
ko e tau lau kaka ke taute ai e tau mena kai — e tau pia, mo e
tu-hoi, mo e tatau ai e fai-kai : ti taute e tau kaniu mo tafitafi e fale.
To lalaga foki e tau lau ke tuku ai e tau mena ke uta he tau fenoga he
tau tagata. To lalaga foki e tau lau ke faliki ai e tino ; to lalaga
foki ke ato e tau fale. Ti lalaga e tau lau ke iliili ai e fofoga ka af uafu
mo e vevela. To huhu ai foki e tau fenoga ka pouli he po. Kua eke
tuai ai nai ke moua ai e tupe lahi ke aoga ai e tino oti mo e tau
mena oti kana.
85. Ko e ua e niu na kua tupu he motu ke hoko mai he aho nai,
Eo e niutea mo e mea; ko e niu a Fualolo ia ; ko e niu ia ne tupu tote
he motu, ko e niu ia ne eke kafo he tau tagata gagao, ti koukou ai e
tau tama ikiiki. Ko e fa loiia he tahi e vai hana i Iliola, ti leo ni ato
pakupaku e tahi to inn. Kua aoga lahi he tau gagao ke nialolo.
86. Ko e niu-kula, ko e niu a Vai-matagi ia— taha hii^oa hana ko
Levei-Matagi. Kua nakai okioki he inu tote e magaaho ne leo ai
90 JOURNAL OF THE POLYHESIAN SOCIETY.
painted their lips, teeth, and cheeks with the red joice of the banana
called hulahuUiy and spread out their arms, and showed their teeth to
frighten Captain Cook to depart, and not come to their island. Their
teeth were dyed red (to make believe) it was man-eating — it was deceit ;
and so he named the island thus (Savage Island). It is right that the
three names of Huanaki and that of Captain Cook should be left, but
that of Levei-Matagi and Levei-Fualolo be retained, NiuS-fekai.
Mele.
89. There was a young girl named Mele, who was an invalid.
They took her to the spring at Hiola to bathe, but when they brought
her back she was dead. Then her parents took her body and placed it
on a rock which had been prepared. After having been left on the
rock for three days, the parents rose early to visit her, and to wash and
bathe her body, but she was not there, the girl was lost. Then the
parents, the relatives, and the visitors deeply lamented the girl, for she
was not.
40. But the girl named Mele lived, she came and sung to all her
family. They were astonished, when they heard the voice of the young
girl as she sung to them, as they were staying in the mourning shed
which had been built, and where they performed the dances for the dead.
The song is thus : —
Taken was she to bathe at Hiola
She has been brought here, and returned,
Let the moon shine bright
That the chief may admire,
In the spring of clear water.
Visitors have anointed her.
Who shall stay here?
Mele is happy,
Mele is blessed.
Let the chief admire
In the spring of clear water
Now, is Mele happy.
The Family of Uuanaki.
41. Then the families divided ; the family of Huanaki to dwell in
their home at the pool. This is a rock at the bottom of the sea named
Fonua-galo ; no one has seen it. Some of them went up to the first
heaven — which is a dry land, and is said to be the country of the day-
light, that is where they dwelt.
42. The second heaven, is that above wherein stands the sua and
the moon and the stars ; but that heaven is low ; it is called Motu-o-
Hina, and her family are : —
THE TRADITIONS OF NIUEFEKAI. 91
Ko e niu ia kua mua e labi ho fuga kelekele ke boko mai he aho nai.
Eo e niu ia ne inu mau ai e tau tagata he tau abo oti ni.
87. Eo e faoa tokoua nai ne fakabigoa e motu ko Niu^-
fekai — ko e lagatolu ia e ui higoa e motu hanai : Ko Huanaki
ne ui e tau bigoa e fa; ko Nuku-tu-taha, ko Motu-te-fua, ko
Fakaboa-motu, ko Nuku-tuluea. Ko Levei-matagi mo Levei-Fualolo
ne ui e bigoa nai, ko Niuc-fekai. Ko Kapene Kuka ne ui e bigoa ko
Saviii Ailani.
88. Ne bake a Kapene Kuka i Alofi, ke he ava i Opahi, ko e maga
he mata nai, ko Halagigie. Ti o e tau patu NiuS, mo e vali aki e tau
toto-kula he futi ne bigoa ko e bulahula e tau gutu mo e tau nifo mo
e tau kauvebe ; ti fakamamaga atu e tau matalima, mo e tau nifo ne
fakaiite, ke fakamatakutaku atu ki a Kapene Kuka, ke bola bifo, neke
hau ke be motu ha lauLolu. Kua kula e tau nifo ha lautolu ke kai
tagata — ko e fakatai ; ati fakabigoa ai e ia pibia. Kua lata ke toka e
tau higoa tolu a Huanaki mo e bigoa ne fakabigoa a Kapene Kuka,
ka e fakamau ia Levei-Matagi mo Levei-Fualolo, ko *' Niue-fekai " haia.
Eo Mblk.
89. Ko e tama-fifine ne bigoa ko Mel^, ne gagao a ia. Ti uta ai
ni mo e koukou be vai tama i Hiola ; ti ta mai, kua mate ni e tama.
Ti uta ai be tau matua bana tino mo e tuku ai i luga be maka ne
taute. Ti tolu e po be toka i luga be maka ia ; kua ubu atu e tau
matua ke ahi a ia, ke koukou bana tino mo e bolobolo, kua galo e
tama, nakai tokai. Ti tagi tau tau e tau matua mo e magafaoa mo e
tau ahi atu, ka e nakai moua.
40. Kua moui e tama ne bigoa ia Mele. Ne hau mo e lologo atu
ke he bana faoa oti. Ne ofomate a lautolu mo e fanogonogo atu ke
he leo he tama-fifine ne lologo mai ki a lautolu ne api lava ai ke be
fale tulu ne ta, mo e ta ai e tau fia-uhi ke be mate. Eo e lologo nai,
ne pehe : —
1. Kua fakahaele ke konkou i Hiola,
Kua fakahaele mai, to fakahaele atu,
Ka fakahuhulu mahina
Ka puna ho iki e, ke puna ho iki e.
2. Ke mulu tau ahi mai,
Ke nolo foki a hai hinai,
Ki ele-ki-ele ko Mele,
Ki ele-ki-ele ko Mele,
Ke puna ho iki e, ke pona ho iki §,
Ke ele-ki-ele ko Mele.
Ko E Magafaoa a Huanaki.
41. Ko e vevehega ne fai e tau magafaoa ; ko e faoa a Huanaki ke
nofo be loto kaina ha lautolu he loto-moana, ko e toka ia i lalo be
moaiia, ko Fonua-galo ia, nakai kitea e taha. Ko e o bake ne fai falu
92 JOURNAL OF THE POLYNtSlAN SOCIETY.
1. Hina 6. Hina-kula
2. HiDa-hele-ki-fala* 7. Hina-taiTaiva
3. Hina-o 8. Hina-ma
4. Hina-e 9. Hiki-malama
5. Hina 10. Hiki-lauulu
48. The females of the second heaven, are accomplished in making
many things — to plait girdles of hair, girdles of paroquette feathers,
and the hetja-palua ^a girdle) which is most beautiful; to mix the
different colored braids of the hega-tea (light coloured paroquette feather),
of the heija-kula (red colored paroquette feathers). This is the luga-
palua, which was a treasure of great beauty in Niue-fekai. It was
not possessed by all men ; but by the chiefs and warriors.
In olden times Kili-mafiti, a chief of Mutalau, possessed one
twenty fathoms long ; Lagi-likoliko, of Mutalau, had one also of
twenty fathoms long, and Pala-kula, of Mutalau, another of eighteen-
and-a-half fathoms. In recent generations Peniamena, Toimata, and
Paulo,! possessed them, but a long time ago, the warriors used to
have these scarlet girdles.
44. Prayers were offered to the females written above when the
women were preparing this kind of work, thus: — " Hina-e ! Hina-o!
Hina! Ilina-ma! Hina-taivaiva ! Hiki-malama! Hiki-lauulu! give to
us knowledge of our work."
MaTILA FOAl-'OA.
45. Mele, Lata, Fakapoloto, Hakumani and Matila-foafoa were
persons of note of old. Matila foafoa was a man noted for his skill at
the game of Ta-tika. These were the males of the Motu-a-Hina, that
is, the second heaven. Matila-forfoa had a son bom to him, which he
took and cast away in the forest that he might die in the first heaven.
Some hiapo cloth was stuffed into the child's mouth, which became fall
of the spittle, and this became as milk for the child. So the child ate
it and lived, and grew up to run about, but he knew not who his
father was.
46. The child went forth and came upon a chieftainess who was
blind from her birth, as she cooked yams by the tire. The child went
and sat down by the side of the lire where the yams were cooking.
When one was done the blind woman scrapeil it, and returned to the
fire for another, but the boy snatched the cooked one and eat it. The
blind-woman returne<l and scrai)ed another, leaving seven remaining.
She said, " My eight yams have become seven." She returned again,
and the seventh was taken, leaving six. She said, *' My seven yams
have become six." So on with the fifth, fourth, third, .second and
* This was Uie child beloved by Hina, the chief.
t These men were the first three Christian teachers.
THE THADITIONS OF NIUEFEKAI. 98
ke nonofo he lagi-tua-taha^ko e kelekele momo ia, ti pehe ko e motu
he aho a ia, kua nonofo ai a tautolu.
42. Ko e lagi-tua-ua, ko e laga i luga ia, ne tu ai e la mo e mahina
mo e tau fetu ; ka o tokolalo e lagi ia, ko e Motu-a-Hina ia, mo e hana
mangafaoa, hanai : —
1. Hina 6. Hina-kula
2. Hiua-helc-ki-fata* 7. Hina-taivaiva
8. Hina-o 8. Hina-ma
4. Uina-e 9. Hiki-malfljna
5. Hiua 10. Uiki-lau-ulu
43. Ko e tau fifine ia he lagi-tua-ua, kua iloilo ke taute mena —
ke fili kafa-lauulu mo e kafa-hega, ko e hega-tea, mo e hega-palua ne
mua he mitaki, ke hoho aki e gahua he Rli ai e tau fulu hega-tea mo
e tau fuhi he liega-kula oti. Ko e hega-palua ia, ko e koloa ia ne mua
he mitaki i Niue-fakai. Nakai moua he tau tagata oti ; ko e tau iki
ni mo e tau toa ke moua e koloa ia.
Ke he vaha tuai ne moua a Kilimahti, e Patu i Mutalau, ko e kafa
no 20 ofa ; ko Lagi-likoliko, i Mutalau, ne 28 ofa! ko Lagi-likoliko, i
Mutalau, ne 20 ofa ; ko Kulatea i Hakupu, ne 20 ofa ; ko Palakula i
Mutalau, ne 18^ ofa. He hau fou, te moua mai a Peniamina mo
Toimata, mo Paulo, ka e loga he vaha fakamua atu ko e moua ni he
tau toa e kafa-kula ia.
44. Kua liogi atu ke he tau fihne ne tohi ai i luga la, e fifine ke
taute gahua pihia: — **Hina-e, Hina-o, Hina, Hina-ma, Hina-taivaiva,
Hiki-malama, Hiki-lauulu, ke mai ho tufuga."
Matila-foafoa.
45. Mele, mo Lata, Fakapoloto, Hakumani, mo Matila-foafoa.
Ko Matila-foafoa ko e tagata ia kua mua e vave he ta-tika ; ko e tau
tane ia he Motu-a-Hina, ko e lagi tua-ua ia. Ne fanau a Matila-
foafoa e tama-tane, ti uta mo e tiaki he vao ke mate i lalo he lagi tu
taha ; kua fafao aki e hiapo ke he gutu he tama ; ati puke e hiapo he
ifo he hana gutu, kua eke tuai mo puke huhu ke he tama. Ati kai ai
e tama, kua moui ni, kua lahi ke evaeva, ka e nakai iloa e ia hana
matua.
4G. Kua fano e tama mo e pu ai he patu -fifine matapouli tali he
fanau mai, ha ne tunu ai he ufi la-valu he afi ; ti fano e tama mo e
nofo ai he tapa he afi ne tunu ai e ufi ; kua moho, ati vouvou he
* Ko e tama fakahelehele a patu Hina.
94 JOURNAL OF THE POLYNESIAN SOCIETY.
first ; all the yams were eaten by the child who lived on milk of spiitte.
Then be put a stone to roast at the fire ; and the woman got nothing
but the stone.
47. The blind-woman was very angry, and felt about with her
hands. She then adopted a scheme, threw off her kilt and
walked about to the north, south, east and west sides trying to find oat
the theif. But the boy soon laughed at her, which she heard and
knew it was he who had stolen her food.
48. The boy now asked, *' Who is my father ?" Said the blind-
woman, *' Go thou and pluck two young fruit of the niu-lM (or light-
colored coco-nuts). He went and did as he was told, and came back
and said, '' I have got them.'* The blind- woman then said, " Come
here ! *' The boy brought one and after husking it, touched the right
eye of the woman, and she saw with it. He then took the other and
touched the left eye, and then both eyes were opened. The blind-
woman was delighted.
49. The boy now asked, ** Who is my father?" and the woman
said, '' Come then ! after three days the court of casting tikas will be
set up at Fana-Eava-tala. If you hear one saying this : One-one-pata,
Mata-vai-hava, the plaza at Fana-kava-tala (which is the plaza at the
Ulu-lauta at Mata-fonua — north end of the island) do you go down to
the end of the plaza, of the leleija-atna, and hide and await the man
of the black tika (dart) which will be thrown last, it is mui-hiim of the
plaza ; that will be thy father."
50. The boy went and awaited the chief of the plaza when he oast
darts. Matila-foafoa was the last to act ; and the dart went right to
to the place where the boy was sitting, who seized it and broke it. He
jumped up and wrestled with his father, saying, *' Matila-foafoa, O my
father ! why did you cast me away ?" The son had found his father.
(The above story illustrates the confused and sketchy nature of the
traditions presented by the Nine people. It embraces part of the
Maori story of Tawhaki and Whaitiri, known also to the Hawaiians, and
the Rarotongan story of Tarauri (*' Myths and Songs," p. 118, also
p. 181, and a far more complete story in my collection). Matila-foafoa
is the Matira-hoahoa of Maori ancestory, but though the Maoris
have many stories of magical darts, he is not connected with them that
I know of.)
FiSHINO-NBT KaKINO.
61. Faka-poloto and Hakumani belonged to a family accomplished
in netting fish nets ; Mele also Lata also, with the others, were olever
in netting and twisting cord to catch fish with, and also to net birds.
When the work of netting is undertaken (the workers) call on Faka-
poloto, Hakumani, Mele and Lata to direct them in their operation.
THE TRADITIONS OF NIUEFEKAI. 95
matapouli e ufi ; ti liuaki ke he afi, kua lei he tama e taha la, ti kai
e ia. Kua liu atu e matapouli ta mai vouvou ai, kua toe ni e fitu«
Ti pehe, ** Eo e haku ufi la valu kua la fitu ai." Ti liu aki foki, ti
lei e fitu ; kua toe e ono, ti pehe, ''Ko e haku ufi la fitu kua la ono ai."
Ti pihia e lima, ti pihia e fa, ti pihia e tolu, ti pihia e ua, ti pihia e
taha, ti oti pito he kai he tama ne moui he pukehuhu gatu kafu he
afi he fifine matapouli ia. Ti age e ia e maka ke tunu he afi ; ati ta
mai he fifine ko e maka noa.
47. Kua vale lahi e matapouli, mo e amoamo fano hana tau lima,
ti eke ni e ia e lagatau, kua hafagi hana felevehi, mo e lei hana faka-
Mne, ti evaeva atu ke he tau fahi tokelau, mo toga, i uta mo lalo.
Ati kata vave e tama, ti logona he fifine ko ia kia ne fofo hana mena
kai.
48. Kua huhu atu e tama, *• Ko hai haku a matua?" Ti pehe
mai e matapouli, *' Fano a koe ke toli mai ua e fua niu-tea, ko e tan
kola mui ni." Ti fano e tama mo e toli mai ua tuga e kupu, ti hau
mo e pehe, *^ Kua moua tuai." Kua tala age e matapouli, '* Hau !'*
Kua ta mai he tama e taha, ka huki ke fakapa atu ke he mata matau
he fifine, ti ala e mata ia, he ta foki taha, ka huki atu, ke fakapa atu
ke he mata hema, ati ala ua ia. Kua fiafia e matapouli.
49. Ne huhu atu e tama, ^^ Ko hai hakuamatua?" Ti pehe e
fifine, '^ Hau a koe ; ne tolu e aho ne toe, ti ta ne fai e male he pulele
tika ki Fana-kava-tala he aho ia. He vagahau e ia pihia," He one
one-pata, he mata-vai-hava, ko e male he Fana-kava-tala : *' (Ko e
male ia he Ulu-lauta, he Mata-fonua). Ti hifo a koe ke he potu male
he lelega atua ; ti fakamumuli ai a koe ke leo ai ko e tagata ke ta e
tika uli, ko e tika kiva, ke ta he fakahikuaga ko e mui huni ia he
male, ko e matua hau ia.*'
50. Ne fano e tama mo e leo he patu male ha ne ta e tau tika.
Ati ta fakamui a Matila-foafoa ; ti fano leva e tika, hu atu ke he mena
kua nofo ai e tama. Ati toto mai e tama mo e papaki ka e oho atu
tau fagatua mo e matua. Ti tala age e tama *'A Matila-foafoa, e
haku matua ! ko e ha ne tiaki ai e koe au ?*' Kua moua tuai he tama
hana matua.
Ko E TIA-KUPEGA.
51. Ko Fakapoloto mo Hakumani ko e faoa ia ne iloilo ke tia-
kupega. Ko Mele mo Lata, ko lautolu oti ia ne tufuga tia, e filo mo e
tia ke tatau ai e tau ika mo e heu aki e tau manu-lele. Ke taute e
kupega ke tamata, ti ui atu ni ki a Fakapoloto mo Hakumani, ko Mele
mo Lata foki, ke vagahau atu ki ai ke fakailoa mai e tia he kupega.
96 JOURNAL OF THE POLYNESIAN SOCIETY.
52. Eupega (fishing not) and Eeho (? coral) came down to fish in
the great sea ; Kupega pressed (?) whilst Keho took the basket, he
was at the row of fish to draw in the first net, after twice (?) pressing,
the bag of the neck was quickly filled with many fish, and then they
returned to their owu country (the heavens).
58. Puga, or Puga-tala, or Puga-feo, was a member of Huanaki*8
family. He saw how successful the family of Faka-poloto and Hakumani
were in fishing ; a little time and they were able to return home ; and it
was thus every night. Then he thought he could do likewise, but,
without success, because darkness came on so soon.
54. When those two returned to fish, Puga begged them to give
him the basket of the net to bold ; but they refused. But when he
asked them quietly, they gave it to him. When they came to (?) press
the UtHe of the net, it was scratched by the coral, and the back arm of
the fish-bag taken off, and the basket in which the fish were gathered
also broken ; when they poured in the fish to fill it, they fell out of
the back of the basket into the sea. They tried again with the same
result. Then they wondered what made it thus diflficult ; and they
tried in a deep place, where the net got entangled ; so they both dived
after their net, and Puga did the same and lashed it, so that it was more
firmly caught. Daylight was near, but the fishing net was most firmly
caught ; so they abandoned it and came up.
55. When the light of the morrow came, Puga went down and
carefully undid the net ; and when he had accomplished, it, brought it
up and spread it in the sun till it was dry ; then undid (the knotting)
and saw how it was made from the commencement. Thus Niu#
learned how to make nets through the schemes of Puga ; Niu§
now knew how to make diffierent kinds of nets, even until this day.
56. Puga was one of the family of Huanaki, and a wise man. We
see the coral reticulated like the meshes of a net, in the pools of
the sea, and the pools of the reef. He was the man who stole the net
of Faka-poloto and Huanaki ; it is said, Keho and Kupega are the
servants when they go to catch fish.
(This story, though differing in detail from the Maori account
of how they learnt to make fishing nets from the Patu-pai-arehe,
is based on the same ideas, /.<., that they learnt it from the gods,
or, in other words, from a strange people. It also does away with the
idea that the story is a purely New Zealand one).
SoMK OTHKR AND DIFFERENT TlIPUAS.
57. Talimainuku gave birth to people who appropriated things.
They separated, some dwelling in the sea — the family of Huanaki ;
some on land, some of them crawl, some fly. Puga sprung from
them.
THE TRADITIONS OF NIUEFEKAI. 97
52. Kua o hifo mai a Kupega mo Keho ke taiitau ika ke he tahi
lahi ; kua tatau a Kupoga, ka v toto o Keho e kato, ko ia ke he atu e
(?he) tau ika ke puto ai he kupega lagataha, ti lagaua e tatau, ti puke
vave e oa he loga he ika, ti o hake ni ke he motu ha laua.
58. Ko Puga, ti Puga-tala, ti Pugafeo ; ko e iagata he faoa a
Huanaki a ia. Ne kitckite atu a ia ke he faoa a Fakapoloto mo
Hakumani ne olatia vave ai pihia e tau ika, magaaho tote ka e liu ;
pihia e tau po oti. Ati manatu e ia ke moua, ka e nakai moua, he
fa tuai ni he pouli.
54. Ne liu mai a laua ka tatau ika, ti ole ni e Puga e oa ke age ke
iotc e ia ; ka e lamakai ni e laua, ka e ole fakatekitiki e ia ; ati age e
laoa. Ha ne o ke tatau e taue, ti lolote e puga, aki e lima e (?he)
rnni oa, ti niahe e kato ke fafao ai e tau ika ; ha ne liligi hifo e tau ika
ke he oa, ti puke ; ka e uiokulu hifo ni he mui oa kato ke he tahi-
Ti tatau foki, ka e niokulu foki. Ti manatu e laua ko e ha ne uka ai
pihia ; ati unu hifo ke he mena hokulu, kua vihi e kupega, ati uku
fetogiaki e laua ha laua a kupega, ti uku hifo e Puga mo e lavahi atu
ai, ati ue atu e vihi uka, ko e aho ne tata mai, ko e kupega ne uka
lahi; kua tiaki tuai e laua ka e fehola hake ni.
55. Kua hoko ke he aho a pogipogi, ti hifo a Puga mo e vetevete
fakatekiteki ; ati maeke ni, kua ta hake e ia mo e tavaki ato paku-
paku, ti vete ni e ia mo e kitekite e hala ne gahua ai mo e kamataaga
ne tia ai e kupega. Kua iloa tuai e Nine ke tia kupega he lagatau
a Puga; kua iloa e Niue-fekai ke taute e tau kupega kehekehe ke
hoko mai he aho nai.
56. Ko Puga, ko e tagata he magafaoa a Huanaki a ia ; ko e
tagata iloilo. Ka kitekite atu a tautolu ke he puga ne matamata
taga e tau mata-kupega ne tu he loloto he tahi, mo e tau loto he
pokoahu mo e tau pupuo ne hake mai he moana. Ko e tagata ia ne
fofo e kupega a Faka-poloto mo Hakumani, kua pehe, ko Keho mo
Kupega ko e tau fekau ia, ke o ke tau tau ika.
Ko E FALU A TUPUA KEHEKEHE.
57. Kua fanau mai e Tali-mai-nuku e tau tagata fofo mena. Ke
vehevehe ni, kua nofo falu ke he tahi, ko e faoa ni a Huanaki ; ka e
nofo e falu i uta, kua totolo e falu, ka e lele e falu i a lautolu. Ne
tupu ai a Puga he magafaoa ia.
58. Ko Toli-o-atua, ko ia ne fanau e kaiha. Ko Nifo-taha mo
Kai-haga mo Kai-hamulu mo Ate-lapa, ko e kule ia. Mo Tilalo-
fonua, ko e kuma ia ne fofo e Peka e tau tapakau ; ti fa kaiha ai foki
e falu a veheveheaga he tau tagata.
59. Ko Tali-mai-nuku, ne nofo ai a ia i Tautu ; ko ia foki ne
fanau a Fakatafe-tau mo Fakalagalaga, ko e tau takitaki a laua he
ian gahua ke tau.
98 JOURNAL OF THE POLYNESIAN SOCIETY.
58. Toli-o-atua was he who gave birth to thieves : — Nifo-taha»
Eai-haga, Kai-hamulu, Ate-lapa (who was a kule, i.e., Porphrio bird),
Tilalo-fonua (who was a rat, whose wings were stolen by Peka),
and some divisions of them became fish.
59. Tali-mai-nuku lived at Tautu, and he gave birth to Fakatafe-
tan and Fakalagalaga, who are the leaders in works of war.
HiNA-HELE-KI-FATA.
60. She was the beloved child of Hina, the chief, who dwells
in the second heaven. The heavens were (at one time) very low,
causing men of the earth to crawl ; they rested on the tops of the
Pia (or arrow-root plant), and the Tavahi-kaku tree. So Maui thrust
up the heavens — one of his feet was at Tuapa, the other near Ali-utu ;
it is seven miles and a bit between v^rhere his two feet stood ; there are
two depressions in the rocks where the soles of Maui's feet stood,
down to this day.*
61. Hina sent down her beloved child to bring up some fire from
the first heavens below, which was with the Chief Moko-fulu-fulu.t
Moko-fulu-fulu gave her some fire which went oat very quickly. She
returned for more, and that went out also. Again she returned, and
then Moko fulu-fulu presented his head to her that she might clean it
of insects. Then he seized this t'ipu woman and did evil unto her. She
ascended to her parent, who took her by the legs and with a loholoho, or
stem of the coco-nut leaf, beat her daughter.
62. The daughter cried bitterly and flod, finally resting by the
side of a stream and the sea. She cried out to the birds and the creeping
things, and the fish. Some fish came to her, and she sang to them,
thus : —
If there swims a fish with kind iDtent,
Let it swim hither to me.
If there comes a fish of savaj-^e nature
Let it swim awa}' from here.
68. Many fish came, and she asked of each : '* What do you come
for ?" The fish replied, ** I come to bring my body that you may
mark it." So she marked their bodies, some striped, some spotted,
some rod, some white, some black. Then came a Lakua (Bointo) with
laughter and . . . . ? gazing on Hina-hele-ki-fata. She took
him and placed him before her. After this came the shark, of whom
she asked, " What do you come for ?" ** I came to bring a tooth to
shave your head !" At this Hina was angry ; she stood up and
debased the shark.
*One of these depressions is on the track from Alofi to Ali-utu. It i8 some
what like a foot made in the coral rock* ahout eighteen inches long.
tMoko-falu-fulu is the name (Moko huruhuru) of one of the Maori gods
of Sorcery.
THE TRADITIONS OF NIUE-FEKAI. 99
HiNA-HELE-KI-FATA.
60. Ko Hina-hele-ki-fata, ko e tama fakabelehele la a Patu Hina,
kaa nofo he lagi tna-ua. Ko e mena tokolalo e lagi ia ne fakatoloiolo
e tau tagata he toko-lalo, ti hili he tapunu he Pia mo e Tavahi-kaku,
ti toko e Maui ; ne tu taha hui i Tuapa, ka e tu e taha i Ali-utu, ne
fitu e maila mo e maga e mamao he tau hui ua na ; ko e pokopoko ua
e aloalo-hui a Maui ke he maka he kelekele ke hoko mai he aho nai.
61. Ne fakafano hifo e Hina e tama fakahelehele ke uta afi ke he
lagi tua-taha, i lalo, ke he patu ko Moko-fulufulu. Ti age e Moko-
folofulu e tau ail mate vave ma Hina-hele-ki-fata. Kua fano, ti
mate he puhala ne fano ai — nakai hoko ki a Hina. Ti liu foki, ti
mate foki e afi ia. Ti liu foki, ti age e Moko-fulufulu e ulu hana ke
faala e tau kutu, ati tapaki e ia e fifine tapu mo e fakakelea e fifine.
Kaa hake ke he matua ; kua toto e tau hui he tama, ti ta mai e ia e
loholoho niu ne tau ai e tau fua mo e fahi e tama.
62. Kua tagi lahi e tama mo e hola, kua nofo e tapa he vailele mo
e tahi. Kua tagi atu ke he tau manu-lele, mo e tau manu-totolo, mo e
iau ika. Kua o mai e tau ika ki a ia ; ti lologo atu e ia, pehe : —
Ka hau ha ika lele totonu,
Kia tele mai ki hinai,
Ka hau ha ika ne tele favale,
Kia tele atu i hinai.
63. Eua o mai e tau ika loga, ati ui atu e ia. '' Ko e hau a koe
ke ha?" Ti vagahau atu e ika, ** Kua hau au ke ta mai he tino ke
tohi e koe !" Ati tohi e ia e tau tino ha lautolu, kua ivaiva mo e
ilaila, kua kula, mo e mata-ono atu ki a Hina-hele-ki-fata. Ti ta mai
e ia mo e tuku he mua hana. Kua hau e mago, kua ui atu e fihne,
*' Ko e hau a koe ke ha ?*' Ti pehe, *' Ne hau au ke ta mai he nifo
ke hifi aki e ulu hau." Ti ita e fifine mo e tu hake, ti mimi atu ke
he tino he mango.
64. Kua hau fakamui e Fonu, ha ne kakau mai ko e fakahikuaga
ia he tau ika. Ne huhu atu a Hina, '* Ko e hau a koe ke ha ?" Ti
vagahau age e Fonu, ** Kua hau au ke ta mai he na una ke tau aki
ho na penapena." Ati nava atu e fifine ki a ia ; kua hifo mo e heke
ai he tua hana. Ko e tau fua-niu e oho ko e hifo ne fai. Kua
vagahau age e Fonu, '* Ka inu e niu, ti ui mai, to fakakite e au
taha mena ke fela ai ke kai ai koe." Kua inu e Hina-hele-ki-fata, kua
maha ; ti nakai ui age ko e fe e mena ke fela ai e fua-niu, ka e toto
e ia ti fela fakalahi ke he tumuaki-ulu he Fonu, ati omoi hifo e ulu
he Fonu ki loto mo e fakamemege he mamahi, ati ulu-tomo ai e
Fonu ke hoko mai ke he aho nai.
Ko FOLAHAU.
65. Ko e fifine ne higoa ko Folahau, kua nofo a la he tumuaki he
lagi tua-taha, ko Tuku-ofe e higoa e tumuaki founa ia. Ko e fifine
100 JOURNAL OF THE POLYNESIAN SOCIETY.
6i. Last of all came the turtle. Hina asked, ** What do you come
for?" The turtle replied, **I came to bring some tortoise shell
to suspeml in your curls." The woman praised him; she descended
and got on to his back. Some coco-nuts wore taken as food for
her projectod voyage. The turtle said, ** AVhen you want to drink one
of the coco-nuts, tell me, and 1 will show j*ou something on which
to open it." (Presently) Hina drank, and emptied the coco-nut, but
she never asked the turtle what to open it on, but broke it open on the
top of the head of the turtle. The turtle withdrew his head within
his shell and contracted it with the pain, and so the turtle withdraws
his head within his shell to this day.
FOLAHAU.
65. There was a woman named Folahau who dwelt at the "Crown
of the first heaven," the name of that land is Tuku-ofe. She was
a woman accomplished in the beating of hinptt (bark cloth). When
she was preparing the hiopn, there was no water to enable her to peel
the rods, and the sun ever set before her task was done, besides she was
consumed by thirst— for the land was very dry with drought.
She sung and prayed to the birds and beasts, but they gave her
no water. She also bogged of the fishes, and the sea where are
the waters. Then the earth shook with a great earthquake, and
her body trembled, whilst the waters came up and boiled over ; it came
right up to where Folahau was sitting, and where the hiapos were lying
at her feet. She was overwhelmed with the water; she drank at once,
because* of her great thirst, but she never gave thanks to them
(who cause the water to rise), nor blessed them for the water that
sprung up.
6G. That is the reason why the waters return to the very
bottom (of the chasms), nor are they able to tlow and water the
different parts of Niue Island. These kinds of waters are used at
Paluki, at Liku, and some at Alofi, for preparing the arrowroot, but
they (the chasms) empty quickly, because Folahau ignorantly drank,
without lirst praying and giving thanks for them. These waters
are superior in sweetness down to this day- those that return l>elow
but do not flow.
(Most of the fresh water in Niue is obtained from deep holes and
chasms. In some, the water rises aiul falls with the tide, though
the surface may be eighty to one hundred feet above tide level).
GlNl-FALE.
67. There was a woman named (vini-fale, often also called Mata-
gini-fale, who was very expert in printing hinpo. She (once) sat by the
side of the sea, making the patterns on the hiapo with a shell, some of
THE TRADITIONS OF NIUEFEKAI. 101
tufuga ke tutu hiapo ; ne tauteute e ia e tau hiapo, ti nakai fai vai ke
una aki ha kua to e tau la, ko e mate foki a ia he fia inu — kua mago-
mago lahi ni e kelekele. Kua lologo a ia mo e liogi atu ke he tau
manu-lele mo e tau manu-totolo, nakai ta mai e lautolu ha vai. Kua
ole atu ke he tau ika mo e tahi ne tokai e tau vai. Kua galulu tuai e
kelekele ke he mafuike, ati vivi ai hana tino, mo e pa hake e vai mo e
pu&pua, kua lele atu ke he nofoaga a Folahau, mo e tau hiapo kua
tokai he hana a tau hui. Kua lofia he vai ; ti oho atu a Folahau mo e
inu vave, ha ko e fia inu lahi. Nakai fakaaue atu a ia ki a lautolu,
mo e fakamonu atu ke he vai kua puna.
66. Ko e mena ia ne liu ai e vai hala-toka, nakai maeke he lele
atu mo e tafe ai ke he tau fahi he motu ko Nine. Ko e vai e ne fa
no ai e tau pia he faoa i Paluki mo Liku mo e falu mai i Alofi, ka e fa
maha vave ni, ha kua inu gofua e Folahau, nakai liogi mo e fakaaue
ki ai. Ka e mua ni e vai he humelie ke hoko mai he aho nai, ko e vai
ne liu hifo nakai lele atu.
GiNI-FALB.
67. Ko e fifine ne higoa ko Gini-fale ne fa ui foki ko Mata-gini-
fale, ko e fifine tufuga a ia ke helehele hiapo. Kua nofo a ia he tapa
he tahi mo e helehele fakakupukupu e tau hiapo ke he fohi ; ne tuku
e falu a fohi ke he mapua he felevehi ka e gahua e falu. Ne hau e
Taufua mo e ulo hake e tau pokoihu mo e ta hana tapakau ke he
kill moana. Kua amuamu hifo a Gini-fale mo e va hifo, *' Taufua
olu pekepeke ! taufilei, taufilei !*'
68. Kua lagona e Taufua ati ita mo e hake tatao hake ha ne hifo
a Gini-fale ke fagota he uluulu. Ne hagatua atu ke he moana, kua
fakaolo mai e lima, ko e vaha loa e tapakau, kape aki e fifine, ti
hapini he hana finefine, ti puku he hana gutu, ti fofolo atu ke he
manava.
69. Kua hola e ika-lahi ke he toka hokulo ; kua moui a Gini-fale
i loto he ika ; ti mau atu e ia e fohi helehele tutu hana, ha ne toka he
mapua felevehi, ne toto mai he hana lima, ti hele aki e ia e manava
he ika. Kua mamahi e ika, ati mioi a ia mo e hola-fano, kua go
fano e fatu ke he tau maka, ka e gahua e Gini-fale ke hele. Ti pe ke
he motu ne higoa ko e Toga. Kua mahe tuai e fatu he Taufua ki
fafo ; ati hu mai a Gini-fale mo e hake ke he motu; ti nofo ai mo e
fakalala ai ke he la ha kua lahi e makalili.
70. Kua hifo mai e tau tagata he motu, ti moua e lautolu e fifine ;
kua uta e lautolu a ia mo e taute mo e leveki. Ko e fifine mitaki a
Oini-fale ; kua hoana he taha iki he motu a ia. Kua fatu e fifine ti
tagi mau e tane he tau aho oti. Ti huhu a Gini-fale, '' Ko e ha ne
tagi ai a koe?" Ti pehe e tane, *' Kua tagi au i a koe, he tama i
lotol" Ha ko e mahani he motu ke Ihi e manava to ta mai e tama,
8
102 JOURNAL OF THE POLYNESIAN SOCIETY.
which 5:hells she had in the recepticle of her girdle, others she used in
her work. There came a whale, who hlew out his nostrils, and strook
his fins ou the surface of the ocean. Gini-fale derided and mocked
him, saying, " Whale with the rough head ! taufilei I tauHlei ! "
68. When the whale heard this he was angry, and drew near and
hid when Gini-fale came dowh to fish on the reef. When she turned
away from the sea the whale stretched out his limb (the long fin) and
seized the woman, carried her in his fins, put her into his mouth, and
swallowed her, right down to his belly.
69. The great fish made off to the depths of the ocean, bat
Gini-fale remained alive within it. She took from her garment one of
the shells she had for marking the hiapo and cut the belly of the fish.
The fish felt the pain and writhed, and went ofif rapidly to some rocks
where he rubbed his belly, whilst Gini-fale continued to cut, and
the whale was stranded on an island called Toga. The whale's belly
was cut open, and then Gini-fale came forth and went ashore, where
she sat and warmed herself in the sun, because the cold was great.
70. The people of the island came down and found the woman
whom they took and cared for. She was a handsome woman
was Gini-fale, and a certain chief of the island took her to wife.
When the woman became pregnant, the husband used to cry every
day. Gini-fale asked him, **What do you cry for?" The husband
said, ** I am crying on your account, because of your child." It was
the custom of that island to split open the belly and then take the
child out, but the mother died. This was the reason Lei-pua was
so sorry. Gini-fale said, ** thou I I will show you the way the child
shall come (be born)."
71. When the child was born it was a male, and they called
its name Mutalau. When he had grown up he learnt that his moUier
came from Motu-te-fua (NiuC), and he desired much to return to
his mother's home.
(For paragraphs Nos. 72 to 77, see Part IV. hereof)."^
The Albinoes.
78. There was a woman who came up from ** The Lost Land,**
Popo-efu was her name, of the family of Momole, who dwelt pleasantly
in their country. When the first and second nights after the fuU
round moon came, and between then and the now moon, they
constantly came to the (this) island to fetch food, and returned before
dayliglit. Often the men (tritul to) seize lier, because she was a fair-
skinned wonum. but she could not be e«iu«;ht, lirr U>dy was so slippery.
So Tu-Mouiole made a net, and with it stoppeci up the way by which
'Page 6, Vol. xii J.i'.H.
THE TRADITIONS OF NIUE-FEKAI. 108
ka e mate e matua. Eo e mena ia ne momoko lahi ai a Lei-pua.
Kua tala age a Gini-fale na, '' A koe I to fakakite e au e hala ke hau
ai e tama.*'
71. Eua hoko ke he fanauaga he tama, ko e tama tane, ti ui e
laua e higoa ko Mutalau. Ne lahi e tama ti iloa e ia ko e matua
fifine hana kua hau i Motu-te-fua. At ikolo ai ke liu ke he kaina he
hana^natua fifine.
Eo Mutalau mo Matuku-hifi.
72. Eo Tihamau, ko e iki a ia he Nuku-tu-taha ; kua ta hana fale-
lahi i Hapuga mo Faofao, ko e maga ia he Ulu-lauta he Mata-fonua
he Lelego-atua. Eo e patu a ia he mals i Fana-kava-tala mo Tia-tele,
ti hifo ke he fale maka ne ta he tau hui a Huanaki i Vaihoko ; ko e
P^tu-iki mua ia he motu ko Niue-fekai.
78. Eo Matuku-hifi, ko e hagai a ia a Tihamau ; ko ia ne nofo ke
pa e gutuhala ke he tau Toga, neke fofo e motu ha laua. Eua nofo a
ia he maka tokoluga i Makatau-kakala, ko e Oneone-pata i Avatele.
Ne taute e ia e tau mahina-alili ne falo he hiapo, ke hoko ke he pouli,
ti falanaki a ia ke he nofoa, ko e maka ne falanaki ai hana tua ke
hagao atu ke he moana ; kua pipi ai e tau mahina-alili ke he mata
hana, ti hina, tuga e tagata ne ala hana tau mata, ti mohe-popo a ia,
to hoko ke he aho.
74. Eo e vaha ia ne foli ai a Mutalau ke hau ke he hana motu, ka
e leoleo ni e Matuku-hifi, kua uka ni a Mutalau ke hau, kua fa ala
mau a Matuku-hifi. Ne toka e Mutalau e magaaho afiafi ne fa hau
ai, ka e hau tuai ne fai he pale e la, ko e fanoga ia a Matuku-hifi ke
gahua ai, kua hiki e Mutalau e vaka hana i Tioafa, ka e totolo niai
tatao e nofoaga a Matuku-hifi ko e ha e tagata ia.
75. Eua hoko e magaaho ne hau ai a Matuku-hifi ke nofo he nofoaga,
ti fano ne fai ta mai e afi mo e vetevete ti tahake mo e pipi he hana
mata, ti nofo he hana nofoa-maka. Ne kitia e Mutalau, ko e fakatai
noa ; ne leo atu a ia ato mohe-popo a Matuku-hifi, ti fua a ia he akau-
toa mo e hake he puhala-tu, ati fakalau aki mo e ta ke he ulu a Ma-
tuku-hifi, kua motu pu ai, ti lauia ai mo e nofoa-maka, kua motuhia atu
mo e maka. Eo e mateaga ia a Matuku-hifi.
76. Ne hake a ia, ti feleveia mo Tihamau i Vaono, ko Mala-fati
ia, ko e maga i Lakepa mo Liku. Ti fetoko ai a laua he iki, he huhu
e Mutalau, ti vili ai e laua e tau mui-akau ke he maka. Eua nofo a
Mutalau i Vai-goha, ko e kaina a Huanaki.
77. Eo Lepo-ka-fatu, mo Lepo-ka-nifo, ko e fanau tane haia a
Matuku-hifi, ne ikiiki a laua he vaha ne mate ai e matua ha laua ;
kua lalahi e fanau, ti huhu ne fai ko hai e matua ha laua. Ti tala
age e faoa, '^ Eo Matuku-hifi e matua ha mua ; kua mate ni he keli
e Mutalau, ha ne nofo i Ulu-lauta.*' Ti kolo tau e tau fanau mo e
104 JOORNAL OF THE POLYNESIAN SOCIETY.
ghe came, then she was caught by the net of Tulaga-momole who made
her his wife.
79. The woman prayed that she might be allowed to go to her own
country. She gave birth to a child who was an Albino. This is how
the Albinoes originated at Niue, but their eyes are dazzled and are not
good in the light of the sun, hence the eyes of the white Albinoes that
grew up in Niue-fekai are mostly shut and blink quickly. ^
The Reflecting Water at Tuo.
80. Lelego-atua was left at Tuo, as a reflection (looking-glass) on
a white stone. It was the custom of the Tupuas, of all parts of NiuS,
to assemble there, at the spring to reflect their faces and bodies
therein. The water fills the white stone ; when it reflects darkly and
not clearly, the sides are painted with charcoal and then it shines and
reflects admirably ; and there the people dressed their hair and blackened
themselves (as in war). This place is at Ulu-lauta, near Mutalau,
This is the song in reference thereto : —
1. Proceed, descend to Tao
To look at thyself in the spring,
And there unloosen thy tresses, —
Thy tresses that are unfastened
Thy tresses that are unfastened.
2. The shell ornament of Poi-ulu,
That was stolen by Mala-kai,
Go then, right down to Tuo,
Down, to look at thyself in the spring,
And return again with a fair skin.
8. The angry and mischievous family
Have destroyed my preserved Tiale flowers.
Marked to gather to-morrow
Thou bus taken the best,
And left nothing but twigs to gather.
4. Then go down the road at Vai-Kele,
Gather the fine Tiale there.
Only twigs of preserved Tiale
Are left to gather to morrow,
For thou has taken the best.
Fakahoko.
81. Lua-tupua was a woman who lived at Ava-tele, probably she
was the wife of Fakahoko, one of the family of Ave who came up from
Motu — Fakahoko, Luatupua, Lua-fakakana, Lua-totolo, and Lua.
Tagaloatatai, Tagaloa-fakaolo, Tagaloa-fafao, and Tagaloa-motumotu
were the Tupuas who ruled at Ava-telo an.i who wished to destroy the
sands (iKMioh), whicli were lost in thr in'oan. Whon tho clouds denot-
ing a gale arc seen, then follows tlu* wind which blows and causes the
THE TRADITIONS OF NIUE-FEKAI. 105
fakaako tau. Ti hake a laua mo e tamate a Mutalau. Ko e
kamataaga ia he tan i Nine, ke hoko mai a Peni-ainina, a Toimata mo
Paulo ke ta mai e kupu a Jesu ke vete aki e tau ke toka, ko hoko mai
he aho nai.
Ko E TAU MAHELE.
78. Ko e fifine ne hake mai he fonua-galo i lalo, ko Popoefu hana
higoa, ko e faoa a Momole ne mitiki a lautolu he nonofo he motu ha
lautolu. Ka hoko e pouli-taha mo e pouli-ua he kau lapalapa e
mahina-kau mo e vahega ke pula mui e mahina, ne fa hau ai ke he
motu ke uta oho, ti liu hifo, ai nofo ke aho ; ti fa tapaki he tau tagata,
ba ko e fifine moka a ia ne tapaki, ai mau he momole e tino. Ne tia
e Tu-momole e kupega, ti alai e hala ne fa hifo ai a ia, kua hola, ti
puto ai he kupega, kua moua tuai e Tuiaga-momole e fifine, Ti hoana
e ia.
79. Ne ole age e fifine ke toka a ia ke fano mo e (? ke he) motu
hana ; kua fatu e fifine, ti fanau mai e tama ko e mahele ; ko e mena
ia ne tupu ai e tau mahele i Niue, ka e mata-hegihegi a tau mata, ai
lata mo e maama e la, ko e mena ia ne fa mohemohe ai e tau mata
mo e kemokerao fakaave e tau fofoga he tau mahele hina ka tupu i
Niue-fekai.
Ko B VAI-FAKAATA I TuO.
80. Ko Lelego-atua, kua toka ia i Tuo, ti tokai mo e fakaata he
maka hina. Ne mahani ke tolo ki ai e tau tupua oti he tau fahi i Niue ;
ti o atu ke he puna ke fakaata hifo hana mata mo e kitekite ai ke he
hana tino oti. Ko e vai ne puke hake he maka-hina ; ka ata pouli mo
e nakai maama e puna, ti vali aki e tau malala e tau fahi ne tokai e
vai, ti mua ni he kikila luo e ata mitaki ke he tino tagata ; ti taute e
ulu mo e hamo ai a ia. Kua toka ia ke he Ulu-lauta i Mutalau. Ko
e lologo nai ki ai : —
1 Haele ke hifo leva ki Tuo
Ke fakaata ke he puna.
Mo e vetevete ai ho lagi,
Ho Ifigi kua tafuke
Ho lagi kua tafuke.
2 Ko e monomoDO a Poi-ulu
Ne kaiha mai e Mala-kai,
Haele ke hifo leva ki Tuo.
Ke hifo ke fakaata ke he puna
Ti hake mai kua kili-mokamoka.
3 Fanau vale ti matahavala
Tau moumou haku goto fakatu
Fakatu ke tau he pogipogi
Kua tau mua tukua e koe
Tau pili tugi e tiale.
106 JOURNAL OF THE POLYNESIAN SOCIETY.
waves on the surface of the ocean. When the canoes are dragged down
at Nuku-lafalafa, very often they are destroyed at the point Tepa, but
some escape with difficulty. Those who see and are accustomed io
Faka-hoko when he is angry, and stretches out the evil signs in his
sky, exert themselves to flee to Ava-tele at once. If they despise the
signs their canoes are seized, drawn away and destroyed. It is thus
even unto this day.
82. Great is the abundance of fish off that point (Tepa). A
cartain chief named Foufou, composed a song when following the fish,
to take them to a feast at Paluki, when Galiaga was annointed as king.
The king was annointed by the chief named Mohe-lagi, at Tama-ha-
leleka, Liku.
(For the song, see the original : it contains several words unknown
to me.)
Tau-piti-pa.
88. There was a woman named Tau-fiti-pa who was preparing
arrowroot in the cave at Vai-huetu ; she was followed up by a company
of people to take her arrowroot away. But Tau-fiti-pa prayed to her
god, Maka-poe-lagi, to disclose to her a way of escape. The company
had occupied the way into the chasm by which she came. Then Maka-
poe-lagi split open the rock through which she escaped to the cliff-top
inland, and then she fled, for she lived, and took with her her arrow-
root. Folo-hoi and the others waited a long time, but Pae-lagi had
taken the woman to Vai-huetu. This is an arrowroot scraping cave
between Hiola and Tautu.
Thb Kings.
84. 1. Tihamaa, was the first king.
2. Pnni-mata.
3. Patua-valu.
4. Foki-mata
5. Galiaga
(). Fakana-iki) Thet^fc two kinqs wore not annointed (oecepted)
7. Hetalaga j by the whole inland.
8. Pakieto
The kings were often killed, and kings of Niuc-fekai were not
descendants of kings, but they were of tlio families of the conquerors in
each generation, and often the island was without kings whilst they
were fighting al>out it. The last king, Pakieto, was of Tamalagau, but
then they turned to fighting to decide who should be king. The people
THE TRADITIONS OF NIUE-FEKAI, 107
4 Ti o hifo he hala i Vali-kelo
Tau atu he tiale lahi ia,
Tau pili tugi e tiale
Goto fakatu, ko tau he po^ipogi
Kua tail miia tukua e koe.
Ko FAKilHOKO.
81. Ko Lua-tupua ko e fifine ne nofo i Avatele, liga ko e hoana a
Fakahoko, ko e taha ia he faoa toko-lima ne o hake i Motu — ko
Fakahoko, ko Lua-tupua, ko Lua-fakakana, ko Lua-totolo, ko Lua. Ko
Tagaloa-tatai, ko Tap^aloa-fakaolo, ko Tagaloa-fafao, ko Tagaloa-
motumotu. Ko e ulu tupua kua pule i Avatele, ka loto ke moumou
e oneone, ti galo oti ia ke he moana. Ka tu hake e hokohoko-lagi,
ii fale ne fai e matagi, kua agi mo e tafe lahi e kili raoana. Ha ne
toho hifo e tau vaka ke he Nuku-lafalafa ti fa mamate ai e tau folau
he mata i Tepa, ka e haohao-fetamakina e falu. Ko lautolu ne
mahani mo e kitia a Fakahoko kua vale mo e fakaoloolo hake hana
tau afoafo-lagi, ti eke-taha ke fehola ki Avatele. Ka fakateaga, ti
moua mo e toho mo e moumou ha lautolu a tau vaka. Ne pihia
agaia ke hoko mai ke he aho nai.
82. Kua mua e mata ia he muhu ika. Ne uhu ai e taha patu ne
higoa ia Foufou e lologo he tutuli ika ke o hake ke he toloaga i Paluki
ke koukou i a Galiaga mo Patu-iki. Ko e iki ia ne koukou he patu
i Tama-ha-leleka, Liku, ko Mohelagi : —
Tepa, mo e Nuku-lafalafa
Kau falanaki ai,
Vete i luga to vete i lalo,
Lauta he aho ka hake mai,
Na mata tiale o Avatele
Moku fofola ke he iki e.
Talu vete aki e foto e (?he) iki
Ke mafola i Paluki, ke mafola.
To muhn iloa, to muhu iloa
Kua taha haku ola Pala
Ua aki haku ola kiega
Mo tag! e lau ki Paluki e.
Ko Tau-fiti-pa.
88. Ko e fifine ne higoa i a Tau-fiti-pa, ne tuhoi he ana i Vai-
huetu ; ne tutuli e kau ke fofo e tuhoi ; ti liogi atu a Tau-fiti-pa ke
he atua hana, ko Maka-poe-lagi, ke fakakite taha hala ke hao ai a ia.
Kua alai he kau e hala he inaihi ne hau ai a ia. Ti Ihi e Maka-poe-
lagi e maka, ti pu atu ke he feutu i uta, ti hola a Tau-fiti-pa, kua
moui. Ti uta hana tau mena kai. Kua talali a Folo-hoi mo e hana
faoa ati noa ka kua uta e Pae-lagi e fifine ki Vai-huetu. Ko e ana
kaihoi ia ne toka he vaha loto i Hiola mo Tautu.
84. Ko E TAU Patu-iki.
1. Tihamau, ko e iki faknmua a ia
2. Pnnimata
3. Patuavalu
108
JOURNAL OF THE POLYNESIAN SOCIETY.
of Mutalau hoped they would be able to set up a king for the whole
island ; whilst they were choosing one, they were preparing for war»
against all the other divisions who were ready to fight about it, but
found it difficult.
85. This was in 1846, but Paulo (the Samoan teacher) came in
1849. The island had been (previously) served by Peniamina and
Toi-mata ; the brethren at Mutalau, of Toi-mata, expelled him — sent
him to sea in a canoe — because he often took the wives of the brethren.
The island was nearly ruined through Toi-mata. A whale ship came
to Vai-tafe and Toi-mata and his relatives boarded it, and Toi-mata
went to Samoa in that ship, where was Peniamina, and the missionaries
appointed these two to bring a mission-ship to Mutalau, to the village
of Toi-mata, because these missionaries thought the Mutalau people
would conquer, as they had often conquered in former times at Ava-
tele, Alofi, Makefu, and Tama-hatokula. Peniamina was a man of
Makefu. They landed at Ulu-vehi, and Toi-mata swam ashore whilst
Peniamina stayed in the boat ; the brethern of Toi-mata came down
and there was much simulated fighting (as was the custom on the
return of the absent), after which there was a great crying.
86. The warriors and Toi-mata consulted ivith the object of
making Peniamina a leader of Mutalau. These are their names : —
Kili-mafiti
Lagi-moto
Lau-Mahina
Fulun
Kalipa-he-mata
Togaiki
Vihe-kula
AhO'tau
Ligatoa
Lagi-likoliko
Makaea
Iki-mahina
Fakalaga-toa
Punua-togia
Mata-kaitoa
Fakapa-tau
Lau-ke-he-kula
Tau-fakaoti
>rale-ono
Hekau
Iki-matagi
Httke-atu-motu
Toko-lagi
Palaa
Kai-kava
Oolo-toa
Mata-ihu
Kalala
Tangaloa-holo
PaUkola
Tama-talule
Koukoaiki
Maka-toa
Huaga
Huna-tau
He-gutu
Ulu-ke-he-Ua
Pa-ika-taa
Ta-toa
Fati-kieto
Teitai-tau
Haml-tan
La-mouga
Iki-fitu
Tafaki
Foe-lagi
Toko-Uu
TQ-h«-h«ga
Fataa-tau
Fanoga-bo-mana
Tau-faa
Toloa
Togia-U>-(ano
Fakala-iki
TafeU
Latoa
i^palagi
Togia-toga
Katogaaho
Togia-tau
Tobo-to*
THE TRADITIONS OF NIUEFEKAL
109
4. Foki-mata
5. Galiaga
6. Fakana-iki ) Nakai koukou e iki tokoua na he
7. Hetalaga f mota oti.
8. Pakicto
Kua fa keli ni e tau iki, ti nakai ko e iki a Niue-fekai he ohi iki, ko
e iki ni he faoa kua kautu he tau hau oti ia, ti lahi he toka noa e
motu, ka e haga aki tau a lautohi. Kua fakahiku he Patuiki i Tama-
lagau ko Paki-cto, ko e haga aki tau o tau kautu a Niue to kitea ko e
kautu fe ke fakatu e Patu-iki. Kua amaamanaki a Mutalau ko e
fakatu ne fai e ia e Patu-iki ma e motu oti. Ha ne fifili e Patuiki ka
e ha ne gahua ke tau. Ko e tau kautu ne hagao ke hake ke tau ki a
lautolu, ka e uka ni.
85. Ko e tau 1846 i a Oketopa ka e hoko mai a Paulo, 1849. Kua
lekua e motu i a Peniamina mo Toimata; ne vega he tau mata-
kainaga i Mutalau a Toimata ke folau ke mate, he fa fofo a
tau hoana he tau matakainaga. Toe tote e kautu ti malona ni ki a
lautolu i a Toi. Ne hau e vaka hoka-ika i Vai-tafe, ti tutuli e Toi-
mata mo e matakainaga, ti fano ai a Toimata he toga ia. Kua hoko
i Samoa ko Peniamina na ia, ti age he tau Fai-feau a Peniamina mo
Toimata ke ta mai he vaka-lotu ki Mutalau, ke he maga a Toimata, ha
kua fitili kautu e tau Fai-feau, he fa mahala he tau hauaga fakamua ia
Avatele, i Aloti, i Makefu, i Tama-hato-kula. Ko e tagata Makefu a
Peniamina, ka e ta mai e Toimata. Kua o mai i Ulu-vehi, ti kakau
hake a Toimata ki uta, kua nofo a Peniamina he tulula. Kua o hifo
e tau matakainaga a Toimata mo e lahi ai e tau muatau ha lautolu ;
kua mole, ti tagi tau tau ai.
86. Ne pulega e tau toa mo Toimata ke tahake a Peniamina mo
akoako a (? i) Mutalau. Ko e tau higoa a lautolu hanai : —
Kili-mafiti
Fulaa
Vihe-kula
Lagi-likoliko
Fakalaga-toa
Fakapa-tau
Male-ono
Hake-ttta-motu
Kai-kava
Kalala
Tama-tiilule
Haaga
Ulu-ke-he-tau
Fati-kieto
La-mouga
Foe-lagi
Fatua-tau
Toloa
Tafeta
Togia-toga
Toho-ioa
Lagi-moio
Kalipa-he-mata
Aho-tau
Makaea
Puoaa-togia
Lau-ke-he-kula
Hekau
Toko-lagi
Oolo-toa
Tagaloa-holo
Koukou-iki
Hunu-tau
Pa-iku-taa
Teitei-taa
Iki-fitu
Toko-tau
Fanoga-be-mana
Togia-to-fano
La-toa
Eatoga-aho
Lau-mahina
Toga-iki
Liga-toa
Iki-mahina
Mata-kai-toa
Taa-fakaoti
Iki-matagi
Palaa
Mata-ihu
Pala-kola
Maka-toa
He-gutu
Ta-toa
Hami-tau
Tafaki
Tu-he-hega
Tau-fua
Fakala-iki
Papalagi
Togia-tau
110 JOURNAL OF THE POLYNESIAN SOCIETY.
87 These were the rulers (chiefs; of Mutalau, sixty-one in number.
So Peniamiua was left, and Paulo came, and then they changed and
wanted to make him king (?) ; the war parties of Nine wanted to fight
about it, but did not do so, and then peace prevailed in Niuo, and Jesus
ruled.
88. Mr. Lawes came in 18G1, and Niue had peace down to 1876,
when Niuc (again) begged for a king, and one was annointed 2nd
March. Mataio was his name ; he died July 14th, 1887. Then Fata-
a-iki was set up 21st November, 1888, and he died 15th January, 1896.
After that, Togia-pule-toaki was appointed dOth June, 1898. The
British flag was hoisted 20th April, 1900, by Mr. Basil Thompson ;
Governor Ranfurly came in October, 1900, and ^Ir. Percy Smith. 11th
September, 1901.
It is Ended.
THE HISTORY OF NIUE-FEKAI.
Written by Mohe-ijicu, of Alofi.
89. The historj' of the island was not in writing (formerly), but
was retained in the minds of the wise and clear-headed.
The growth of man is from Ava-tele, and they spread over the
island thus : —
(See the original where the names of the principal villages are
recited, and the — what we may call — honorific sayings connected with
them are given, but without the aid of the learned men of Nine, I
hesitate to translate them, connected as they are with the gods and
other matters.)
Laufoli.
90. This is the story of a certain man nametl Laufoli, who dwelt
here until (once) there came some Tongans. When they had landed,
they asked, ** What ha? l)een done to the Pandanus trees ?" The i)eople
said. ** Thiir tops have lx»en cut off l>y Laufoh." lie wa.»? a warrior,
and a great chief in his generaticui. Whin they heard this, the
Tongan chief commanded thai Laufoli >hould go (back) with them .
80 they went down to the nika-lukittln (said to be a double canoe),
Laufoli took a weapon, wrnppcul up in tf-fin leaves: and the canoe
sailed and reacheil Tonga.
91. The Tongans sent Laufoli to cut down a banana ; so he des-
patched one of the Tongans to fetch his wea|x>n from the canoe ; he
THE TRADITIONS OF NIUEFEKAI. Ill
87. Ko e kautii Mutalau haia, ko e 61. Ne toka a Peniamina, ti
hau a Paulo, ti hiki atu a lautolu ke fakatu e Patu-iki ia ma lautolu,
ne kolo e tau kau a Nino ke tauiate, ka e nakai maeke. Ati tupu ai e
nafola i Niue mo e kautu ai i a Jesu.
88. Kua hoko mai a Misi Lao 1861. Kua mafola tuai a Nine-
fekai ke hoko he tau 1876. Ti ole Patu-iki a Niue, ti fakauku ai e
Patu-iki a Niue, ti fakauku ai e Patu-iki ma lautolu i a Mati 2, ko
Mataio hana higoa, ti matulei he 1887, Tulai 14. Ne fakatu a Fata-a-
iki, Novema 21, 1888, ne matulei a ia Tesemo 16, 1896. Ti fakatu
hake a Togia-pule-toaki, Juni 80, 1898. Kua fakatu ai e matini
Peritania Aperila 20, 1900, ko Misi Tamisone, he hoko mai a
Kavana Lanifale, Oketopa, 1900. Ne hau a Misi Mete, 11th Sepe-
tema, 1901.
EUBNAIA i
KO E TALA KI NIUE-FEKAI.
Ko E UENA TOHI E MoHE-LAOI.
Ko e tala ke he motu nai, ai tohi e tau tala, ka e taofi i loto he tau
tagata iloilo mo e loto-matala.
89. Ko e tupuaga he tau tagata, ne tupu mai i Avatele ; ti vevehe
he tolo ke he motu nai : Hanai : —
1. Avatele, he oneonepata, he mata-vai-hava, mo Lua-tupua.
2. Hakupu ATUA, ko e tuaga a Fiti-ki-la, takina mai ke tu
i luga.
8. LiKu, fakatafetau he tuanaki noa, mo Togaliulu, he tuaga
tafetau.
4. Tamalaoau, male-loa, mo e fakaeteete, he pui mafua
5. Mutalau, ko e ululauta mo e lelego atua, takina mai ke tu
i luga Huanaki.
6. Tama-hato-kula, mahina tu mai, he tuaga Fiti-ki-la.
7. Uho-motu, he tu vae ua mo kiato motua.
8. Makefu, fale-kaho-atua mo fale-kilikili, takina mai he tuaga
vetelagi.
9. Paluki, ko e tuaga a viko-tau mo viko-tupua.
10. Alofi, fakaleama mo e fakalokoga he topetope, he tauaga
folau, mo e fakahaga ki Toga, he tuaga Lage-iki.
Ko e tau higoa haia he motu nai, ko Motu-tu-taha, mo e tau tala
be motu, ko e tau higoa ia kua oti e tohi ai.
112 JOURNAL OF THE POLYNESIAN SOCIETY.
went down and searched but could not find it, but brought back a
paddle. Then Laufoli went down and withdrew the weapon from the
te-fifi. leaves, and proceded to cut down the banana. They had in-
serted in its centre a piece of iron'^ so he could not manage it.
Then he tried with his left hand, and did ahn\ it, and the iron was
separated, and the Tongans turned pale (with astonishment).
92. Then the Tongans sent him to the tapi rai ^' so Laufoli went
and jumped over it ; the Tongans thought he would probably be killed
therein.
98. The Tongans then sent him to a cave where dwelt the Toloa-
kai-tagata (or Toloa-the-cannibal). Laufoli went there, but Toloa was
not there, though his wife was. Laufoli asked, " Where has he gone ?*
The woman replied, " He has been gone a long time fishing.** He
said, ** At what time will he come ?" Said the woman, ** When
the rain falls, and the thunder peals, he will arrive with his back load
of human flesh.** He said, ** The man stinks !'* (i.e., the place stinks
of rotten flesh).
94. Toloa- kai-tagata (on his return) looked up and saw Laufoli
sitting at his cave ; he smiled (in glee) and stepped forward, Laufoli
struck him on the feet and cut them off, then his hands. Then Toloa
begged that his life might be spared, and he would not return to man-
eating. Laufoli said, " Put out you tongue !'* which Toloa did ;
Laufoli plucked it out and burnt it. Thus died Toloa-kai-tagata, and
the Tongans lived in safety.
95. On the third night the Tongans appointed him to ascend
a mountain whereon people dwelt ; so Laufoli ascended the mountain.
They rolled down nuiny great stones, but he stood on one side and
ascended. When the stones were small he straddle<l over them but
ascended. He arrived (on top) and stretched out his weapon to
the north side, the south side, to ihe east side, and the west side.
Then the (remaining) people together begged to he spared ; so Laufoli
left them alive. He de'^ended, and dwelt there (with ihe Tongans)
till he was old, and marrieil the daughter of the king. He had three
children born, and then discarded his wife. The people said, ** Exile
him ! kill him !*' and so Laufoli returned to Nine.
96. On his return to Niu? he dwelt at Liku. The people of
the island assembled to gather tirowooil to burn. When the oven was
*Lnpatoa, iroD ; but very probably the iroQ-wood, or Umi in intended,
tl do uot know what ahu moans in thit conneotiou.
XTapi vai is the ' sommit of the water.* but olearlj ihit it not the meaning here
probably it meani a chasm with hot water in it--a boilinf tprinf .
THE TRADITIONS OF NIUE-FEKAI. 118
Ko Lau-foli.
90. Eo e tala hanai ke e taha tagata la, ko Lau-foli e higoa. Ne
nofo a ia, tali mai i Toga ; ti o hake mai e tau Toga, ti pehe, *' Ko
e eke fefe e tau fa ? '* ti tala age e tagata, '* Ko e tipi e Lau-foli ! "
Ko e toa foki a ia, ko e iki foki he hau ia. Ti, iloa e tala na, ti puaki
mai e iki i Toga ke fina age a Lau-foli ; ti hifo he vaka-heketolu.
Taha e akau he hifo, fakavihi aki e lau-tefifi ; tuku he vaka, ti hoko
hifo ki Toga.
91. Ti fekau he tau Toga ke ta e futi ; ti fekau e Laufoli e Toga
ke hifo ke ta mai e akau he vaka ; ne o hifo ke kumi, ai kitia, ta mai
ni e fohe. Ti hifo a Laufoli kua aki mai mo e mumulu e tau tefifi ;
ti aki e ia ke ta aki e futi ; kua fakauho aki e lapatoa ke he futi ia, ai
lata. Liu aki e ia ke he lima hema, ti ahu aki e ia, ti motu pu ai e
lapatoa, ti hinalua ai e tau Toga.
92. Ti fekau he tau Toga ke fano ke he tapi vai, ti fano a Lau-
foli, hopo e tapi vai, mahala e tau Toga po ke mate ai a ia ki ai.
98. Ti fekau e tau Toga ke fano ke he ana ne nofo ai e Toloa-kai-
tagata. Ti fano a Laufoli ki ai, ai nofo ai — ko e hoana ne nofo ai. Ne
huhu a Lau-foli, *^ Kua fano ki fe ? '* Ti pehe e fifine, *' Kua fano
iuai, takafaga.*' Ti pehe age a ia, '<Ka hau e magaahofe?* Ti
pehe mai e fifine, '^ To e uha, paku e lagi ; hoko mai, tuku e kavega
tagata.'* Ti pehe a ia '^ Ne namu e tagata ai.'*
94. Ti haga atu e Toloa-kai-tagata ko Lau-foli ne nofo mai he ana,
ti malimali ai a ia mo e laka atu ; ti ta e Laufoli e tau hui, ti ma-
mutumutu e tau hui mo e tau lima. Ti ole e Toloa ke toka a ia ke
moui, ai tuai liu kai tagata. Ti tala age a Lau-foli, *' Fakatelo la e
alelo.*' Ti fakatelo e alelo, ti hamu mai e Lau-foli, tugi he afi ; ti
mate ai e Toloa-kai-tagata, ti momoui e tau Toga.
95. Po-tolu, ti kotofa ai he tau Toga ke hake ke he mouga ne nofo
ai e tau tagata ; ti hake a Laufoli ke he mouga. Ti taveli hifohifo e
tau maka lalahi, ti fakatitafa ai a ia, ka e hake. Ti ka tote e maka ti
fakamamaga, ka e hake. Kua hoko ; ti uulu aki e ia e akau e fahi
tokelau, ti uulu aki e ia e akau e fahi toga, mo e fahi uta
mo e fahi lalo. Ti ole agataha e tau tagata ia ke toka a lautolu,
ti toka a lautolu. Hifo ai, a nofo ai he motua, ti hoana ai a ia he
tama he Patu-iki, ti fanau tolu e tama, ti toga he hoana a Lau-foli.
Kua pehe e tagata, '* Paea ! fakamate ma paea! * ti hau a Lau-foli ki
Nine nei.
96. Ne hoko a ia ki Niue, ti nofo ai a ia i Liku. Ti tolo e motu
fai gafi fakaka. Af u e umu, ti ai iloa he tau tagata ko e fakaafu e
omu mo ha. Ti fakaafu e lautolu e umu, ti kotofa e ia e tau
tagata toa ke o ke hoka e umu, ofa ono e akau ne ulu aki e umu,
tokoua e toa, ko Vihe-kula mai Mutalau mo Kula-tca mai liakupu.
Ti hoka e laua e umu-ti, ti ai maeke. Ti oho atu ni a Lau-foli,
114 JOURNAL OF THE POLYNESIAN SOCIETY.
heaped up, the people did not know for what purpose it was. When
the oven was lighted he chose the brave men to stir the oven ; the
poles were six fathoms long, used to level the oven; there were two
warriors — Vihe-kula, of Mutalau, and Kula-tea, of Hakupu. So they
(tried to) stir the ti-oven, but could not do it. Up jumped Laufoli
with a pole and levelled (the stones of) the oven, and sprung on to it,
right into the burning oven. Then some men of Toga who came with
him gazed at him as he rose up from the (heap ?). A red hot stone of
the oven exploded and struck him, and it suddenly killed the man.
97. That is the story of the warrior Laufoli, and his wonderful
end in the burning oven, where he died. He is the ancestral source
from which sprung Mohe-lagi, who is a son (descendant) of the family
of Laufoli.
98. When he came back to Nine he gave to himself the following
names : —
1. Togia-from-Toga. 2. Summit-of-water-from-Toga. 8. Toloa-
from-Toga. 4. Mountain -from -Toga. 6. The heir-of-chiefs. 6.
Tagaloa-of-the-chief.
99. These are the songs that Laufoli composed : —
1. How many strands shall the rop€ be twisted,
It shall be twisted with eight strands.
To humble the pride of the Tongans.
(Who) would sacrifice the life of a man,
Where will be the ending ?
2. The banana stood with a bad (iron wood) core.
To sacrifice the life of the man.
Where will be the ending ?
Where will be the ending ?
3. (They) sent him to the brave ones.
And the children of Toga gathered to see.
They gathered,
They gathered, the children of Toga.
For n warrior indeed is this.
4. They sent him to the chasm.
And the Tongans gathered to soc.
And the Tongans came to look.
For this is u warrior indeed.
5. They sent him next to the Toloa,
Shaded was the sky when \w got there.
Whilst the children of Tonga assembled
Gathered were the Tongans.
For this is indeed a warrior.
6. They seat him to ascend the mountain.
Where tiny U»ggt»d they might ho spared
To live,
An^i asM'mbleii the child i en o( 'i\'ii;;a.
iiutiurtd together arv the Tong.Mi>«.
For this ii indeed a warrior.
THE TRADITIONS OF NIUE-FEKAL 115
eke mai e akau, ulu aki e ia e umu, ti hopo ni a ia ki ai, ki loto he
umu kaka, ti mate ai a ia. Ti tanu ai he tau tagata e umu, ala malu
e umu. Ati hahaga atu e tau tagata, ko e tagata Toga ne o mai mo
ia ha ne fakaea mai he matahala ; ti pa mai. e maka kaka lafu he
umu, fano lau ai he tagata ia, ti mate mogoia e tagata ia.
97. Ko e tala haia ke he toa ko Lau-foli, he nava haia he fakahiku
ke he umu kaka, ti mate ai a ia. Ti ko e mataohi haia ne tupu mai
ai a Mohe-lagi, e tama haia ainei — ne tupu mai he magafaoa a
Lau-foli.
9b. Ti hau ai a ia ki Niue, ti ui ai e ia e tau higoa hanai : —
1 Ko Togia-ma-toga 2 Tapi-vai-mai-toga 3 Tuloa-mai-toga
4 Mouga-mai-toga 5 Hakeaga-iki 6 Tagaloa-ke-he-iki
Ko e tau tala haia ke he tau higoa a Lau-foli he hau i Toga hana.
99. Ko e tau lologo hanei ne uhu e Lau-foli : —
1 To lilo a toua ke la fiha,
To lilo a tona ke la ono
Ka fakatanoa hifo ki a Toga.
Fakalele moui tagata ia
Tuka la ki fe ka oti — e
Tukn la ki fe ka oti— e.
2 Futi tu he mena tokotoko-kelea.
Fakalele uiuui tagata ia,
Taku la ki fe ka oti — e
Tuka la ki fe ka oti— e.
3 Fekouna ke fano ke he toa
To fakaputu mai tama Toga
To fakaputu.
To fakaputu mai tama Toga ni,
Ko e toa a euei.
4 Fekouna ke fano ke he maihi
Ti, fakaputu mai tama Toga.
Ti, fakaputu mai tama Toga ni,
Ko e toa a enei.
5 Fekouna ke fano ke he Toloa
Malumalu e lagi to hoko mai
Ti fakaputu mai tama Toga ni.
Ti fakaputu mai tama Toga ni
Ko e toa a enei.
6 Fekouna ke hake ke he mouga nei,
Kua ole mai ke toka a lautolu
Ke momoui.
Ti fakaputu mai tama Tonga
Ti fakaputu mai tama Toga ni
Ko e toa a enei.
116 JOURNAL OF THE POLYNESIAN SOCIETY.
100. This is the history of the kings of old, which are now
written ahout, but it was (formerly) retained by the wise and clear-
headed people.
1. PuNi-MATA, the King of Nine, who was annointed at Papain, at
Hakupu, and borne thence to Fatu-aua ; he died of old age, and
was buried at Hopuo. For a long time, to the middle ages, but how
many generations is not known, no other king was set up.
2. Patua-valu. — The people assembled to appoint another king for
the island, and Tage-lagi was proposed. Then the island assembled to
annoint him but Tage-lagi declined, and proposed Patua-valu; he
promised to guard him, for he was a warrior. Then Tuge-lagi annointed
Patua-valu. He was bathed at Puato, by Tage-lagi, who then
composeed the following song : —
Let us uplift a stone and set it up,
Erect it within at Puato,
On which to annoint the King of Niue,
Sing with spirit and gladness.
Sing with spirit and gladness.
Hoist up my flag,
Let it fly in the heavens.
Sing with spirit and gladness.
Sing with spirit and gladness.
Patua-valu was king, but was guarded by Tage-lagi. Patua-
valu died first, of old age, and after him Tage-lagi. Then another
was set up to replace the late king.
8. Galiaga-a-iki, the king who was killed. He was bathed by
Mohe-lagi, at Paluki, when the latter composed the song following : —
The people have gathered at Paluki,
To bathe the king at the platform ;
Look not back to the Fale-una,
But downwards to the island platform^
Now gathered at Paluki.
4. FoKiMATA, the king, was annointed by Fakahe-manava at
Paluki. He composed the following song :—
The kamapiu shrub has grown at Tafala-mahina.
Broken off (were it« branches) by my sister,
And beaten uu my body to scent it.
Sweet scented to go to Paluki,
Iki tua loto (Wia.*
5. Pakikto, this kin-,' did ni»t reign a yoar, and then dicnl.
* I cauuut truiiblatv thi>.
THE TRADITIONS OF NIUEFEKAI. 117
100. Ko e tau tala hanei ke he tau Iki i tuai, ti tohi e tau tala ki
ai, ka e taofi noa ni he tau tagata iloilo mo e loto-matala. Hanei : —
1. Ko Pi:ni-mata: E Patu-iki a Niu6, ne koukou a ia i Papatea
i Hakupu, ti tauloto hake ki Fatu-aua, ti mate he motua, ti tuku ai a
ia i Hopuo. Ti leva, ti hoko ke he vaha loto ia, te nakai iloa ko e
fiha hau he vaha loto ia to fakatu ai e taha.
2. Patua-valu. Ti tolo e motu ke pulega taha tagata ko Tage-lagi
e higoa. Ti tolo e motu ke fakauku a Tage-lagi mo Patu-iki, ti hukui
ni e Tage-lagi ke tuku i a Patua-valu mo Patu-iki. Ti koukou ai a ia
i Puato ; ti kouk«>u ai e Tage-lagi, ti uhu ai e ia e lologo pehe : —
To nikiti e maka ke fakatu,
Fakatu aki loto Puato,
Koukou aki e Tni-Niue.
Lologo mo fakahau leva e,
Lologo mo fakahau leva e.
To hake ho matini,
Tetele he logi.
Lologo mo fakahau leva e,
Lologo mo fakahau leva e.
Ko Patua-valu e Patu-iki ka e leoleo e Tage-lagi. Ti mate faka
mua a Patua-valu he motua, ka e mate fakamui a I'age-lagi. Ti
fakatu ai e taha ke hukui aki e Patuiki.
8. Ko Galiaga e Patuiki ne mate he keli. Ti koukou ai e Mohe-
lagi e Patu-iki la i Paluki ; ti uhu ai e ia e lologo, pehe : —
Motu kua tolo ki Paluki,
Ke koukou e Iki ke he tafua,
Hagatua hake ki Fale-una,
Ka e hagaao hifo ke he tafua motu,
Kua tolo ki Paluki.
4. Ko Fokimata e Patu-iki, ti koukou ai e Fakahe-manava i
Paluki ti uhu ai e ia e lologa pehe.
Kamapiu ne tu ki Tafala-mahina,
Fati mai he haku mahakitaga,
Haha aki taku tino ke manogi,
Ke mauogi ke hake ki Paluki,
Iki tua loto aula.
5. Ko Pakieto, ko e taha Patu-iki ia, ai fai tau a ia, ti mate ni.
Ko e tala hana ke he tau Patu-iki tuai he vaha pouli, ka ko e tau
Patu iki he vaha liogi hanai ; kua kumi ni e motu ke he tagata kua
lata mo e mahani mitaki, ke lata ai. Hanai : —
6. Ko Tui-TooA e Patuiki fakamua. Ko Mati 2, 1875, ko e aho ia
ne fakauku ai. Ti, mate ai ia Juni 18, 1887. Ko e lologo i uhu ai
kia Tui toga, pehe : —
Motu tolo he tauaga matini,
Motu kua kumi ke he Iki,
Motu e, kua kumi ke he Iki,
9
118 JOURNAL OF THE POLYNESIAN SOCIETY.
This is the history of the kings of old and heathen times ; but the
following are the kings since Christianity. The island searched oat a
man whose nature was suitable to the office. Thus : —
6. Tui-TOGA (or Mataio) was the first king ; he was annointed 2iid
March, 1875, and died 18th June, 1887. This was the song oompoeed
for Tui-toga.
Assembled are the people at the hanging flag,
Seeking are the people for a king ;
The island is seeking for a lord,
Seek for a king (like) Pataa-valu,
Who fell full ripe in years,
Seeking are the people for a king,
Let it be the weapon-eating lord there,
To watch for the dreaded companies.
Seeking are the people for a king,
7 Fata-a-iki was the next king, who was annointed 21st November,
1788, and died 16th January, 1896.
8. Togia was the next king, and he was annointed ISth June,
1898, and was in office when the Resident came to Nine, 11th
September, 1901.
By me Mohe-lagi, of Paluki.
Then follows (101) a difterent version of Laufoli's song, in which
s mentioned the tapi-vai-a/i, summit of burning water.
FHE TRADITIONS OF NIUE-FEKAI. fl9
Kami ke he Iki a Patua-valu
Eo e Iki ia ne veli momoho,
Moiu kua kunii ke he Iki,
Ka e toko ke he Iki-kai-akaa na,
£ lika to kau luatakuiaku,
Motu kua kumi ke he Iki.
Ka e toka ko he Iki-kai-akaa na,
£ lika to kaa matakutaka,
Mota kaa kumi ke he Iki,
7. Ko Fata-a-iki e Patu-iki ; ne fakauku ai a ia Novema 21, 189B
Ti mate ai a ia Tiaemo 15, 1896.
8. Ko TooiA, e Patu-iki ; ne fakauku ai a ia Juni 13, 1898, ne
moua he Kavana ko e Kautu Peritania, ne hoko mai a ia ke he motu
nai, he aho 11th Sepetema, 1901.
Ko au ko Mohelagi i Patuiki.
Ko £ T4HA LOLOQO KI 4 LaUFOLI, HA HBNA KKHBKXHE, MAI HaKUPU.
To filia toua aki ke la fiha,
To iilia toua aki ke la ono,
La OQO ke iilia ki a hai,
La ono ke filia ki a au.
Hoku aga moui ka pelukia
Fakaiele moui tagata ia
Tuku la ki fe ka oti e
Fekauina ke hake ke he moaga
Kua ole e mouga e fahia
Toe taha la ka kapaea,
Ole mai he hana fia moui
(Bepeat chorus)
Fekaaina ke hifo ke he Toloa,
Malumalu he lagi to hifo ai
(Hepeat chorus)
Tapi vai afi kau hopo kia.
(Repeat chorus).
THE WHENCE OF THE MAORI.
By Lieut.-Col. Gudgeon, C.M.G.
Part III.
NUKUTERE.
IT must I think be conceded that this was one of the first canoes to
brinp^ a band of emigrants to these shores ; but I do not desire
it to be inferred that it was among the first to visit New Zealand, be-
cause it is clear that there are many others that might properly be
given priority. There is, however, this in favour of Nukutere that
there is a fair amount of traditional evidence, as to the ancestors
of those ^laori people who came therein. On the other hand most of
the canoes, the names of which have been preserved by tradition, appear
to have been mere visitors who passed on and left no member of their
crew here, to hand down the memory of their name or fame.
Tao-tu-rangi is alleged to have been the chief of Nukutere, and
from him and his wife, Rangi-haka, are descended the ancient tribe
once known as Te W'akanui and afterwards called Te Pane-nehu
(the buried head), who are now represented by the \Vhakatohea of
Opotiki. r>y the line of Tu-tamure it is now twenty seven generations
since this cnnoe landed at Te Ko-tukutuku, near Opape, in the Bay of
Plenty, and brought with it the god Tama-i-waho who took
possession of the sacred place then known as Te Knpnrangi, and who
has ever since been the tribal deity of the ^Vhakatohea. Hawiri-
Tuahine, the ujoat learned man of the tribe in ([uestion, is of opinion
that the followinij: persons came in Nukutere : Nga-toro-haka, Nga-
tora-rert', Ngji-toro-ijuebu, Nga-toro-nmngo, Ngu-toru-taita, Te l*iki.
o-te-rangi, Te Tao, and Te Matata, and he nuikes Tao-tu-rangi a son
of Nga-toro-haka. If this be the case, then on tliis line there would
be only twenty-thiee generations fi-oni the date of their arrival in the
Bay of Plenty. The Ngati-Porou are also interested in this canoe, for
it is admitted bv all that the ancestor ^Vhironui came therein, and thgt
THE WHENCE OF THE MAORI. 121
he was already settled at the East Cape, when Kahutia-te-rangi made
his memorable journey to Aotea-roa on the back of his ancestral
taaiwha Paikea, and ever after took the name of that benevolent
monster in commemoration of the event. Paikea married a daughter
of Whironui, Hotu-rangi by name, and became the ancestor of all the
tribes of the East Coast.
It seems probable that this migration was from one of the Cook
Islands, probably Mangaia, inasmuch as it is related that when Paikea
first met Hutu-rangi he went with her to the plantations where her
father and his people were planting the htmara ; and there finding
that Whironui was not conducting the very sacred ceremony in proper
form, he took the matter out of his hands and himself finished the
invocations, by which alone a good crop could be ensured. This cir-
cumstance — it is said— disclosed the identity of Paikea, who was at
once recognised as the elder branch of the family of which Whironui
was a junior member. Now if this be the case then Whironui was a
Cook Islander, for it is clear that all of the tribes on the East Coast of
the north island of New Zealand, are descended from Rarotongan
ancestors. It would seem that the great arihi Tutapu of Tahiti, con-
ceived a dislike to his brother Tangiia, and the latter to escape death
fied to the small island of Mauke, where he co-habited with Moetuma
who gave birth, to a son named Motoro, and this man finally took up
his abode on the island of Rarotonga, where he become the ancestor
of a very numerous people.
The following is the genealogy : —
Tangiia.
Te Rei Tinomana Te Upoko-tini Motoro
at Rarotonga at Rarotonga \
* Uenuku Bakeiora
Kahntia-te-rangi Ruatapu Hakiri-rangi Ira
I I Tnhot tribes \
Pouheni 11 | of N.Z. Iwi
I Tamaiwa Moenaia Hau |
Nanaia d/'cendants decendants | Kahuogaoa
I at Aitutaki at Mauke Niwaniwa Hawkers Bay tribes
Porou-rangi | of N Z,
in N.Z. East Coast Poroa-rangi
decendnnts on
East Coast of
N.Z.
From Porourangi and his brother (Tahu-potiki) have sprung all
the tribes of the East Coast and the Middle Island. And from Ira
have descended the Ngati-Ira and Whanau-a-Apanui of the Bay o
Plenty, and last but by no means least, from Kahungunu come all the
tribes from Mahia Peninsular to the Wairarapu.
122 JOURNAL OF THE POLYNESIAN SOCIETY.
The Pane-nehu can hardly be said to exist at the present day, for
both the Whakatohea and the Ngai-Tai have taken a leading part
in the destruction of that people, who in the days of Tu-tamure, only
sixteen generations ago, \Yere strong enough to make Eahungunu sue
for peace. The only Pane-nehu now living are to be found among the
two tribes above mentioned. Te Awanui, chief of the former counts
twenty-six generations from Tao-tn-rangi and about twenty from
Muriwai, who came in Mata-atna. We may therefore safely assume
that Nukutere came here at least one hundred years before the Arawa
migration.
HOROUTA.
It is probable that this canoe arrived in New Zealand about the
same period as Nuku-tere ; at any rate it was one of the early
Polynesian visitors to this country. Concerning this migration the
traditions are singularly clear and reliable, for we must remember that
six hundred and fifty years have passed since the great navigator Paoa
brought his frail bark to these shores.
Paoa has, of course, being deified by his descendants, and all
sorts of impossible and absurd actions have been ascribed to him. It
is said that Horouta first made the land in the Bay of Plenty, where
she grounded on a shoal called ** Tukirae-o-kirikiri.*' One half of the
crew left the stranded vessel at that place, and proceeded overland to
Tauranga-nni-a-Rua (l^overty Bay), under the command of Paoa, Ira,
Koneke, Te Paki, Hakutore, Awapaka, Fane-herepi," Tangi-torona,
Mahu, and Tararoti. Those men went, it is said, in order to obtain
timber with which to mend their canoe, while the other half under
the chiefs Hiki-tapua and Makawa remained on board, and not only
succeeded in getting their canoe off the reef, but also sailed into
Poverty Bay where they picked up the remainder of the crew.
There are many strange circumstances connected with this
migration that require explanation, and foremost among them is this :
that though the names of at least fifty men and women who came in
this canoe are known, yet only three members of the crew are recog-
nised as having descendants in New Zealand at the present day, viz.,
two children of Paoa named respectively, Hine-akua and Pairangi and
the Tuhoe ancestor Uakiri-rangi whom, I have already mentioned.
For this and other reasons it may he assumed that Horouta re-
turned to Hawaiki ; indeeod the explanation will probably be found in
one of the traditions of Upolu in the Navigator Island. In Turner's
*' Samoa' we learn that a man named Pava — ^practically the same
* Rakurakii, of the Ura-wora tribe, informed mc that Taue-herppi wan ttiA son
of Motoro, niontioued above ; the son of Tangiia of Haro-tonga. Kakuraku was a
competent authority on sucb matters. — [Editob.]
THE WHENCE OF THE MAORI. 128
name as Paoa — once resided at Upolu, and left that place in con-
sequence of a quarrel with the god, Tangaroa. The method whereby
he succeeded in leaving that island has the merit of novelty, for we
are told that after invoking the aid of his gods, he took a leaf of a
Taro (caladium) and sailed thence to Fiji. This feat will probably be
regarded with respectful astonishment, or it may be that it will be even
doubted by his half -educated descendants of the present day, who are
no longer assisted or even protected by the gods of the Maori pantheon ;
but after all it is no more wonderful than some of his subsequent
performances in New Zealand, where-by a simple effort of nature he
formed the three rivers, Wai-Paoa, Wai-apu, and Motu. Mr. Turner
relates that after an absence of many years, Paoa — very much to the
astonishment of his friends — returned to Upolu, bringing with him a
son of the King of Fiji, and here he passes out of Maori history.
Mata-whaorua.
From two to three generations after the arrival of Horouta, there
came the famous sea rover Kupe, who is generally credited with the
kudos due to the discoverer of these islands. In my opinion, he is not
entitled to any such credit, for it is beyond all question that the Ara-
tauwhaiti and other vessels, came here long before Kupe. The only
thmg to be said in favour of this popular tradition is, that he was
probably the first man from his own group to visit New Zealand ; and
as there is reason to believe that Kupe came from Raiatea, it was
probably the tradition of his voyage that caused Turi to leave that
island in Aotea, and the Arawa to leave Tahiti and follow in his wake.
It does not appear that Kupe's voyage had anything to do with
the desire to colonise. It was rather one of adventure, undertaken it
is said, in order to recover his wife, Kura-marotini, who had been
carried off by his own brother, Hotu-rapa. Whatever the motive of
the voyage may have been, it is certain that the adventurous rover left
some of his children behind him, in order to colonise the North Island,
and from one of his daughters have descended the Mua-upoko tribe.
Te Mamari.
This is one of the many ancestral canoes of the Nga-Puhi, and was
commanded by the chief Nuku-tawhiti who came here in search of a
previous migration that had sailed under the command of Tuputupu-
whenua. Such is the tradition as to this canoe, and but for the
tradition, we would have been justified in supposing that Tupu was an
autocthone, for the name signifies '< sprung from the soil." Nuku-tawhiti
met Enpe near the North Gape and there learned from him that the
people whom he sought were at Hokianga ; from this it would appear
that the migration of Tiipa had preceded Kupe, but in any case the
124 JOURNAL OF THE POLYNESIAN SOCIETY.
usual fact appears that they not only knew where they intended to
settle, but also that Nuku-tawhiti knew where to look for those whom
he sought. In the legendary history of almost every migration we
find evidenee of exact knowledge, showing that the emigrants lef^
nothing to chance, since they acted in all cases like men who possessed
reliable information. Even Mori-ori tradition shows that the Chatham
group was known and occupied generations before Mihiti left the
shores of New Zealand.
Te Mahuhu.
This was the canoe of the Roroa tribe of Nga-Puhi, but I
have not been able to ascertain where it landed, or indeed any-
thing connected with this migration ; the fact is that Nga-Puhi
have so long been the subject of Christian experiments that ihey
have lost all knowledge of their own history. It is possible that
the crew of this canoe were the people whom Nuku-tawhiti sought ;
but if so the genealogy of those who came in Mahuhu is somewhat
short, for from the chief Whakatau to middle-aged men now living
there are but eighteen generations. A very singular tale is told of two
men, namely Korako-uri and Korako-tea, who were the fourth in
descent from Whakatau. These men were, it is said, veritable
Siamese twins, connected below the shoulders, but in all other respects
well-formed men. It may perhaps be thought that this connection
would have prevented independent action on the part of either, and
have debarred them from taking part in battle ; but such was no( the
case, for tradition describes them as very valliant men and skilful with
their weapons. At last, however, one of the brothers was wounded
and died, and the natural decay of his body killed the remaining twin*
Korako-uri had a son, Ngangaua, whose grandson Murua was also a
wizard of the very first order, as was but natural in a descendant of
Eorako-uri ; he, it is said, possessed unusual powers of locomotion,
and like the great tohinuja, Papahurihia could fiy through space at will/-'
KURAHAUPO.
Whether this canoe was or was not one of that fleet known as the
Arawa migration, is, as I have said, a vexed question ; there can, how-
ever, be no doubt that the same craft had previously visited New
Zealand. The Aupouri tribe, who at one time occupied the north end
of this island, claim that their ancestor Pou came in Kurahaupo, and
that the canoe in question landed its living freight in Tom Bowlines
* Mahuhu, is essentially the canoe of the Ngati-Whatua tribe of Kaipara, but
formerly of the North Cape. When I firtt knew this tribe, forty-three years ago^
their old men knew a very great deal about Mahuhu, and their claim to descend
from its crew is as well established as that of any other Maoris of N.Z.~[EittT0B.]
THE WHENCE OF THE MAORI. 125
Bay ; from which place the vessel was sent back to bring the remainder
of the tribe, many of whom had been left behind at Hawaiki on
the occasion of the first voyage by reason of the fact, that the tribe
was too numerous to find accommodation in tlie canoe in one trip.
Whether Eurahaupo was damaged when about to start on her
second cruise — as stated by the Taranaki tribe — is doubtful/^ but the
people of the Bay of Plenty have a legend to the effect, that
when Eura-haupo had been damaged and left behind, she was repaired
and refitted by a section of the Ngariki tribe, under their chief
Te Hoka-a-te-rangi, and was re-named Te Bangi-matoru. The god,
Tu-kai-te-uru, is said to have been the directing deity of the craft. As
to who was really the chief of this canoe there is some doubt, for
of those whose ancestors came in Bangi-matoru, some claim that
Te Bangi-hokaia was the chief, others that Te Tangi-whakaea held
that position. Whosoever may have been the chief matters very
little, the interesting fact is that the tribe was Ngariki, for we are
thereby enabled to fix with tolerable certainty the place from which
they set out, namely, one of the islands of the Cook Group. In
the Island of Mangaia there is still the remnant of a very ancient
tribe, who are, and have been known as Ngariki or Ngati-Mourea, who
are descended from Avatea (daylight) and his wife Vari (mud) through
their son, Papa-aunaku, who landed in Mangaia from the canoe
Maukoro some one hundred and forty generations ago. For may own
part I do not believe that Kura-haupo and Bangi-matoru are one and
the same canoe, for the Ngati-Euia and other tribes of the West Coast
of the Middle Island assert not only that their ancestors came
in Kura-haupo, but also that the canoe was lost at the entrance to the
Mawhera (Grey) Biver, and the Taranaki, Ngati-Apa, and Ngati-Kuia
who came in that craft certainly know nothing of Bangi-matoru.
Tu-NUI-A-RANGI.
This vessel is said to have been the property of the ancient tribe
of Ngai-Tahuhu, who at one time owned all the land from the
Auckland Peninsula, to a point about fifty miles north of Whangarei.
These people have long been extinct as a tribe, but we have signs of
their presence in many of the old names ; for instance, Otahuhu, which
signifies the place of Tahuhu, was named after the founder of the
tribe. As I have said, this tribe has long been wiped out of existence,
but there are still a few men of almost pure Ngai-Tahuhu descent,
namely, ihe grandchildren of Moetarau, and even the Ngati-Buangaio,
*The Nga Rauru accouDt coofirms the Taranaki account of the partial wreck of
this canoe at Bangi-tahna (Sunday) Island. The accoant is circomstanted, and
from many things has strong probability in its favour. — [Editor.]
126 JOURNAL OF THE POLYNESIAN SOCIETY.
of Whangarei, who of all men were the chief factors in the destruction
of this ancient tribe, can claim descent from Tahuhu-nui-a-rangi. It
is from one of this tribe, the old chief Taurau-Eukupa, that I am
indebted for this fragment of Maori history, which differs in many
important respects from that of any other migration of the Maori
people; inasmuch that the narrative would seem to refer to a very
remote period, before the existence of Aotea (New Zealand) had become
generally known to the Polynesians.
The tradition is to the effect, that while the Ngati-Awa and Ngai-
Tahuhu yet lived on one of the small islands of the Pacific, the name
of which has been forgotten, they noticed that the Euaka (curlews)
migrated every year in a southerly direction, and that they invariably
flew towards and returned from the same point. From these observa-
tions the learned men of the two tribes deduced the theory that there
was land in the direction of the curlews' flight. To settle this qne^tion,
two canoes were built and fitted out; one for the Ngati-Awa, the
other for Ngai-Tahuhu. The name of the first canoe was not known
to my infoimant, but the second was called Tu-nui-a-rangi. Now
at this particular period there were two chiefs of the Ngai-Tahuhu
(brothers), each of whom aspired to lead the migration to the shores of
the unknown land, and each of whom earnestly desired his brother
to remain at home, and take charge of the women, children, and
old peoplo, for whom there was no room in the canoe. After much
wrancfling the elder brother, whose name was Te Kokako, consented to
remain behind ; but when the canoes were about to sail he repented
him of his bargain, and hid himself under the grating in the bow
of the canoe. Here he lay concealed, and afraid to show himselfi
even when far out at sea ; but the calls of nature at length betrayed his
presence to those who, like himself, occupied the bow, and those
men, angry at the deceit practistnl upon them, and at the desertion of
the women and children by the man whose duty it was to stand
by them even in the gates of dwiih, propostnl to throw Te Kokako over-
board, and would have done so had they not been prevented by
the younger brother, who occupied the place of honour in the stem of
the canoe. In this way was Te Eokako saved from a watery grave ;
but such is the nature of Polynesian man thnt he was not grateful, and
bore constantly in mind the fact that thi' men in the Ik>w of the canoe
had proposed to destroy him. On this point, however, he said nuthing,
for in such a case he recogniM'd that ho was one against many
and therefore silence was golden, but none the less he quietly bided hi
time.
The first land made was Motukokako, an island off the liay
of Islands coast, and so called booauM' To Kokako was the first to land
thereon nd give it his name. Fitnu this point thov sailed south
THE WHENCE OF THE MAORI. 127
to NguQgiiru, where the water supply of the canoe ran out, and
tho people suflered greatly from thirst. This was the opportunity sought
for by the recreant chief, who craftily persuaded the tribe that the surf
ran too high to permit them to beach their canoe with safety ; but as a
supply of water was urgently required, he volunteered for himself
and the men of the bow, to swim on shore with the empty vessels and
bring off a supply. This offer was readily accepted, and the swimmers
succeeded in reaching the shore, but they ^ould find no water fit
to drink, and were about to return with that doleful intelligence, when
Te Eokako, having first bewitched his spear, thrust it deep into
the sand, and as he withdrew it a spring of water gushed out, at which
his thirsty folio ivers drank deeply, and almost immediately after fell
and died. Then Te Kokako, having accomplished his purpose, and
avenged the insults received from the men of the bow, returned to the
canoe, and hiding his own share in the tragedy, persuaded his brother
to leave the poisonous waters of Ngunguru, and move further down the
coast. This advice was followed, and the migration sailed south
to Whangarei where they settled, and were known as the Ngai-Tahuhu,
until they were wiped off the roll of tribes by the Nga-Puhi, descendants
of that Rahiri, whose father Puhi came thither in the canoe Mata-
atua.
The foregoing are the canoes by means of which the ancestors
of the Maori people succeeded in colonising the islands of New Zealand ;
but in making this statement I do not wish it to be inferred that there
were not others engaged in the same work, for tradition has in fact
preserved the names of many canoes which I have not yet mentioned ;
some of which would seem to have come hither out of mere curiosity,
and if they did rest for a while on the shores of Aotea, it was simply
for the purpose of re-fitting the vessels in which they intended to make
the return voyage to their homes in the Pacific. Other canoes are
known to have contributed to the colonising of these great islands
of the sea of Kiwa, by leaving one or more of their crew behind them ;
and in this class, I think, we may include the
Banoi-matoru.
Tradition relates that this canoe entered the Bay of Obiwa, under
the direction of the chiefs Hape and Te Bangi-whakaea, and the
last-named is supposed to have remained in this country with a small
tribe, who were a section of the ancient tribe of Ngariki, but of
which Ngariki is not now known ; for there were several tribes of
that name now almost, if not quite, extinct. The god of this clan
was, it is said, Tu-kai-te-uru, who singularly enough was also the
god of the Ngati-Maru of Hauraki, who are of the Tainui migration,
and could not have been connected with Ngariki.
128 JOURNAL OF THE POLYNESIAN SOCIETY.
Of old there were Ngariki in the valley of the Waipaoa rirer
(Poverty Bay), and also in the Piako and Lower Waikato; bat in
neither case can they be said to exist as a tribe at the present day.
The Ngariki, of Mangatu, on the Waipaoa river, claim descent
from Ariki-niii, who flourished some tweuty-four generations back, but
they know nothing of Te liangi -whakac^a, nor have I been able to trace
a single descendant of this man, who, 1 am of opinion, was the
ancestor of the Ngariki who are said to have perished miserably in the
snow of the Rangipo desert, during the very early days of the occupa-
tion of New Zealand by the Ma(;ris. My reason for coming to
this conclusion is that the last-named Ngariki were from Whiro-
te-tupua, who is known to be an ancestor of the people of Mang.iia/-'
which IS also the ancient home of the Ngariki tribe, and where
they mii^ht still be living, had they not been possesse*! of such
inordinate ambition, that life did not appear worth living to
them unless they were the masters and directors of that life. Not
only did they decline to allow others to manage the affairs of Ngariki,
but also to manage their own, and in pursuance of this idea they
died.
PUKA TE WaIXUI.
According to the Arawa tra<lition this was the canoe in which
Rua-aio crossed the great sea of Kiwa, and took possession of Maketu
in the Bay of Plenty; for it is generally admitted that Uua-aio
was found in occupation of that place when the Arawa crossed the bar
of the Kai-tuna river. The tradition is to the effect that the tvro
migrations live<l |>eaceably side by side until a quairel arose over
a woman, l)etween Tama-tc-kapua and Rua-aio. In the struggle that
ensued Rua-aio was worste<l and went inland, but to what place is
not known, for it is supposeil that ho has no living descendants.
Concerning this canoe there is a certain amount of doubt,
for it is also said that Rua-aio followed Tama-le-kapua from Hawaiki
in order to recover his wife, who had Uvn carried off by that man,
and that he accomplishcil this journey alone and unaide<l, except by
the power of his kamkia (incantations) ; or to use the corn*ct ex-
pression, *• his canoe was the tip of hi>« tongue."
Taiira.
This canoe landeil at \Vhans;a-narao:», in the Bay of Plenty, aUnit
three generations liefore the arrival of tlie .\rawa migi'ation. The
chiefs of the canoe were Motatau uiai-tawhiti, Tauira, Rakin>a, and
Maru-papa-nui ; the last-nameil oi these was one of the aneoNtors
• He is also an anci-*tor of Maoris. Tnhiiian*. Hawaiian^. Aiuitakiaui*. nnil
oiher>. — [EDrroi:.
THE WHENCE OF THE MAORI. 120
of the Pane-nehu tribe o! Opap^, near Opotiki, and the first-named
was the ancestor of the tribe known as the Whanau-a-Apanui, and
the man who had the honour to bring with him the famous heirloom,
called Te Whatu-kura-a-Tangaroa, concerning which I have written in
my chapter on Maori superstition." It seems probable also that the
Tauira, here mentioned, may have been the ancestor of the tribe
of that name that once occupied the Wairoa, near Hawke's Bay,
and who may yet be found there in great number's but under the name
of Kahungunu.
Tu-TE-PEWA-WHARANGI.
In this vessel it is said that Paikea, the great ancestor of the
Ngati-Porou, came to New Zealand. I give the tradition for what
it may be worth, but I cannot admit that it is true. It is of course
possible that a man of that name may have come to these islands
in a canoe of that name, but most certainly the Ngati-Porou Paikea
did not. From the information I have been able to collect on this
subject, I am of opinion that tlie true Paikea was a descendant of
Toi-kai-rakau, and as such was born in New Zealand ; moreover
as I shall presently show, the Ngati-Porou do not admit that their
ancestor came in any canoe whatsoever, but that he was the Kahutia-
te-Rangi who came to New Zealand by the aid of the Taniwha
Paikea. I do not agree with them in this idea, for I am inclined
to think that Kahutia and Paikea were two different men.
Pangatoru.
Rakei-wananga-ora was the chief of this canoe, but the crew
are said to have remained here for a very short time and then
sailed away into the unknown.
Tb AKmi-A-TE-TAU.
Tamatea-kai-ariki was the chief of these people, but beyond
the mere name nothing is known of them.
Haere.
The chiefs of this canoe were Tu-ngututangata and Tungu-
tungu. None of the crew of this vessel remained in the country.
Araiuru.
Of this vessel nothing is known except that Tata-i-tu was the
chief.
Rereanani.I
Supposed to have landed at Whangara, and that Rongomai-tuahu
and Pouheni were the chiefs. Clearly this tradition is not trust-
* See also this journal vol. ii, p 234, vol iii., p 201. f Qaery Bere-anini. — [Ed.]
180 JOURNAL OF THE POLYNESIAN SOCIETY.
worthy, inasmnch as the two men mentioned were the ohildren of
Paikea who, as I have already said, was him'*«lf bom in New Zealand.
Te Ruakaramea..
The Harawa tribe of Mangonui claim this as one of their canoefl,
and state that it landed at or near Mangonui, and that the chiefs were
Te Uriparaoa and Te Papawi.
Te Waipapa.
Another of the canoes of the Barawa that landed at Taipa
near Mangonui, and brougbi the chiefs Kaiwhetu and Te Wairere.
MOTUMOTU-AHI.
Claimed as a canoe by the Nga-Rauru in which Pua-tautahi
was the chief. This is a very doubtful canoe.
Otu-rerk-ao.
This vessel brought the chief Taikehu to Ohiwa, where it is
said he foun(i Tairongo and the Uapu-oneone tribe already in
possession.
HiKA-l-TA.
This was the canoe of the great Kiwa who landed at Turanga, and
his descendants inter-marrying with those of Paoa, produced all the
tribes of Poverty Bay.
( To he continued )
NOTES AND QUERIES.
[161] The Place of Departed Spirits.
In notes 149 and 155 reference was made to the place that spirits were
supposed to take their final departure from, according to the belief of the
Hawaiians, Maoris and Morioris. We have received a copy of the Christmas
number of the " Western Pacific Herald," published by Alport Barker, Victoria
Parade, Suva, Fiji, a paper admirably printed and abundantly illustrated, and
which is full of interesting traditions of the Fijians, from beginning to end.
Amongst them we find the following which bears on tbe subject of this note, and
shows the Fijian belief to be identical with so many branches of the Polynesians :
"• The natives on Vanua Levu, the second largest island of the Fiji Group, have a
legend that the departed spirits go to the west end of the island. They say that
when a Fijian dies, his spirit enters a rock situated on the road from Savusavu
Bay to Labasa, and then travels seventy or eighty miles down to the end of the
island. The spirit then throws reed spears at a balawa tree (screw pine). It is
supposed that, as soon as they hit the tree, they can go to rest." — Ed.
[162] Tree feUing with the Stone Axe.
In rambling over the islets in Waikare-iti lake, I came across a totara tree
which some one has in past times commenced to fell with stone axes and gave up
the task after catting in about six inches. The tuaimu or kerf is about two and
a half feet in depth and bears no traces of fire having been used. The process has
been to make two horizontal cuts, at the top and bottom of the kerf, and then to
chip out the block of timber between the two cuts by means of a stone adie,
osed sideways. The marki of the implements used are plainly seen in the heart
wood in the centre of the kerf, but at the edges the sap wood has encroached in an
endeavour to heal the wounded trunk. The upper edge of the kerf, however, still
bears traces of the toki. The whole is a very interesting illustration of tree-felling
as practised by the neolithic Maori. — Elsdon Best.
[We may add to Mr. Best's^note, that the part of the kerf betwten the top
and bottom cuts was, in some tribes cut out by the heavy axei called pokit which,
unlike the ordinary toki^ were fastened on to the handle in a line continuous with
the handle, and not at right angles as with the common tohi. The pokit indeed,
was used as a hnge chisel, bat without the use of a hammer.— Ed.]
TRANSACTIONS AND PROCEEDINGS
POLYNESIAN SOCIETY.
A ifEETiNo of the Council was held at New Plymoatb on the 29ih Jane, IMS.
Correspondence vas rend and accounts passed for payment. The following
new members were elected : —
351 Dr. W. H. Goldie. Symonds Street, Auckland.
352 The Bev. Father Cognet, S.M., as Corresponding Member.
It was agreed to exchange publications with the American Oriental Society,
New Haven, Conn., U.S. America.
The following list of exchanges, Ac, was read, as received rince the lait
meeting' of the Council : —
1459-1462 Jievue de VEeole, D'Anthropologie de Pari*. February to
May, 1903
14 63 Journal AtithrajHtlntfiral Itintitute, July-Dec., 1902
1464-5 Mamriait de In Heal Academia de Ciencias y Attes. Vol. iv.,
31, 32
1466-1469 Jotuttdl Jioijal Geographical Society, Feb. to May. 1903
1470 Thf Satire Lauyvayrg of Cnlijornia. Roland B. Dixon and
Alfn d L. Kroeber. From the authors.
1471 Maidu Myth*. Roland B. Dixon. From the author.
1472 The Arapaho. Bulletin of the American Museum, Natural
Histoiy. vol. xviii, part 1
1473 Atttiijrarixh Tid»lriftfor Srerriye. Vol. xvii., 1-2
1474 Records Au.tralian Muieum. Vol. i.. No. 1
1475 Procvedinps of the Canadiuu Int^titute. Vol. ii.. part 6
1476^7 The Americati Antiquarian. Vol. xxiv., 5-6
1478-1480 Berichte, Land-vnd Forcstyrirtschajt in Heuttch (Htaffica^
Heft 3-1-5
1481 A}chivio pw I.'Anthropologia, Societa Italiana D*AHtkropotofia*
vol. xxxii., 3, 1902
1482-3 Na Mata. February- April, 1903
1484-5 Science of 3! an. March -April, 1903
1486-8 Jotirtial Itoyal Colonial Jnttitvte. March- Apiil-lfay, 1908
1489-90 Te Pipiirharatiroa. March and Apiil. 1908
1491-3 Journal A»iotic Society of Hen gal. No. cccci., cocciv., ccocv.
1494 Mittheilnmnn der Anthropologischen GeteUtchafi in Weift.
l^ai>d xxxiii., 8-4
1495 The I'nireraity ot sMonrana. Bulletin No. 9
1496 Mtniuir*, American Mnt^evm vf Natural History, vol. v. Kwakiutl
Texts
1497 Ahstraliin Mustuw. Sest* und Kggs of Pirds, A¥$traUa attd
Tasmania. Part iii.
1498-9 Annual PejK^rt, Smithsonian tmtUution. 1900, liK)l
THE AITUTAKI VERSION OF THE
STORY OF IRO.
Tbanslatbd bt J. T. Large, of AirinAKi.
[Tb« following is the Aitataki Tersion of the story of Iro, rs those people oall him^
bat who is named Hiro and Firo by Tahitians, and Whiro by Maoris of New
Zealand. He is a common ancestor of all three branches of the race, and
holds an important position in tUeir histories. The Maori acoonnt of Whiro
is to the effect that he was one of those great navigators that floarished in
the Central Pacific in tha twelfth and thirteenth centnries There are many
scattered notices of him in various chants, and some of his adventures are
related in John White's ** Ancient History of the Maoris," Vol. U. There
is a great deal abont him also in the Barotongan traditions (not yet
published), and much also in the Tahitian traditions. His place on the
genealogical table, given at the end of Mr. Large's paper, does not agree
with either Maori, Barotongan, or Tahitian accounts— he is six generations
too early. But this is explained by the fact of there having been two, if not
more, Whiros, and in process of time the deeds of the one have been con-
founded with the other. The proof of this is, that Ta-eta, mentioned in
this narrative, is the Maori Ta-wheta, or Heta, as be is sometimes called,
who was a contemporary of Uenuku-rakei-ora— No. 42 on Mr. Large's list.
— Editor.]
MoB-TERAURi, the father of Iro, came to Enuakura from Avaiki
seeking after women. He made love to one Akimano-
ki-a-tu, a married woman. He first visited her on the two
nights of the moon known as Iro and Oata. When the woman became
pregnant Moe-terauri said to her, ** If our child jou are about to give
birth to turns out to be a boy I will call him by my two nights of the
moon, Iro-nui-ma-Oata." The woman gave birth to a son, and he was
80 named accordingly. Iro lived and grew up to manhood ai Enua-
kura. The Ariki of the land at that time was Puna, who resided there
with his people. These are some of Iro's doings during his youth.
He took to drinking the beer called Aremango, which he made him-
self, filling a kumete (large wooden bowl) with one brewing. He then
went and stole a fed pig called Taapua, belonging to the Ati-Puna tribe,
10
184 JOURNAL OF THE POLYNESIAN SOCIETY.
which was kept in a cave at the base of the monntain. He cooked it
in a native oven, and ate the whole of that big pig himself. He then
drank the beer, and under its influence performed an exiraordinaiy
feat. He overturned one mountain on top of another. The sign or
proof of his handiwork may be seen in the spur or ridge of rooks
extending from the top of the mountain to the sea, and it is called to
this day <* Iro's rope," by which he overturned the mountain."*" On the
summit of the same mountain appears in bold relief the paddle (turned
to stone) of Iro's canoe. ** Otutai," the famous vessel itself — ^now
transformed into a rock — reposes at the bottom of the lagoon between
Raiatea and Tahaa, where it may be seen in calm weather, while the
resounding gong of Iro's vessel is represented by a harmonious stone
on the small reef-islet Opua at Porapora not far ai^ay. One notable
enterprise carried out by Iro was a voyage from these windward islands
to Vavau to the westward in his canoe named " Tutakeke-nui.'* He
and his ship's company remained at Vavau some time, then returned
to windward (Tahitian Group). When they came back they were
accompanied by a chief named Makeu, who, together with his people*
came in their canoe '' Tutakeke-iti," the two canoes keepmg close
together. This Makeu was a noted thief, his gods being Uri-kovaro
and Mata-taiiumi, the die ties of thieves. As they voyaged together
Makeu took a great liking to Iro*s canoe, and sought means whereby
he might steal the same. He threw his magic spells over Iro and the
people in '^ Tutakeke-nui," and caused them to fall into a deep sleep,
and then bringing the two canoes together he transferred Iro and his
people and their belongings to *' Tutakeke-iti,** while he (Makeu) with
his people took possession of '' Tutakeke-nui ** and paddled away with
it. Hence arose the saying, * The sleep of Iro on returning from
Vavau was (like) falling asleep in winter and awakening in summer.**
When Iro awoke from his magic slumber ho found that his canoe
(** Tutakeke-nui '*) had been stolen from him. It was thus Iro
returneil to the eastward.
At Enuakura Iro had three wives — the tirst was Te Koa-o-te-
Rangi. the second Vai-tu -marie, and the last Noonoo-ringa. He begat
many children by these three sources. On one oocusion the Aii-Iro
and the Ati-Puna went fishing. The latter tribe found a turtle which
was named Te Akairi-raukava. They attompt^i to turn it (on its
back) but were unable to do so. They then fewheil the AtiJro to help
them to turn the turtle. The Ati-Iro said, ** Wo will turn the turtle
(by ourselves^ and carr}' it inland." Tlie .Xti-Puna then left the fish
ami went away. The AtiJro turned the turtle and carried it off to
* Tahitian tradiiion pUcos the soone of thU exploit in Tahfta. one of the
Societj ltland« we beliere ~Ei>.
THE AITUTAKI STORY OF IRO. 186
Iro's settldment at Motupae. Iro cut open the fish, reserving only a
small portion for Puna, which he gave to a numerous party of his
relatives to convey to that Ariki, but they refused to go as they knew
they would be killed by the Ati-Puna if they went on such an errand.
As they would not stir Iro then gave the portion of turtle to a small
party of his relatives to take to Puna — namely, to his son Tautu —
though Iro well knew that his son would be killed in carrying out the
mission.'^ Tautu, however, took the piece of turtle, carrying it in a
food basket named Tira-tu-ki-te-Bangi. When he arrived before Puna
he said, *' Taste this, my lord, this is the first portion of uncooked
fish ; I will return and fetch the cooked fish for you.** Puna's two
taungas (priests or wisemen), Tao-pa and Tao-vananga, said to him,
** Puna ! do not taste this offering : the fish has been consumed by
Iro at Motupae.'* Then Puna became very angry, and killed Tautu,
cutting ofif his head and flinging it on to his rubbish heap of food
refuse. Thereupon the spirit of Tautu returned to Iro and said to
him, *' I am dead." Iro replied to the spirit, ** Return, and triumph
over Puna in argument.'* Then the spirit returned into Tautu*s head
that had been cut ofif, and this is what it said to Puna, *' Puna ! my
lord, was it a real sin ? What was the sin for which Tautu was
killed, and now lies dead ; (tell me) Tao?" Puna said to Tao-pa and
Tao-vananga, ** Explain to Tautu what his sin was.** Those two
wise men then answered Tautu's spirit as follows : —
'* Tantu's sin was the great original sin of old,
From the conoeption of the progress of Earth and Sky,
When the Sky was embracing (Earth) below
When the Sky was clinging aboye.
From the time of (the gods) Tn-te-arakura and Tu-te-akatere
Of the Heaven of peace and plenty.
Yon will become a world of light (and leading)
There are two gods of this bright world, the Sun and the Moon.
The sins of the East, and the sins of the South, bind them together.
Put them in the canoe and take them to Vayau.
There are (the gods) Tane-roa, Ti, and Akarimea,
And the great rapacious fish of the Ocean — Iro himself.
Gat him open and give him as satisfaction for Tautu's sin."
Tautu replied, ''That sin is blotted out, Tao! It has been
blown through the oocoanut, built into the canoe, and scooped with
the fishing net.** Tautu again asked, *' What was the sin for which
Tautu was destroyed and now lies dead, Tao ?** Puna then said to two
dififerent wise men Tauu and Tapakati, ''Explain to Tautu what his sin
was.** They pleaded : " Was not the sin that of (eating) Akalri-raukava
* As stated above Puna was the ariki or high chief of the land, and as such
the turtle was his due — hence Iro's offence in appropriating it, a very serious
n^itter according to Polynesian law. -Ed.
186 JOURNAL OF THE POLYNESIAN SOCIETY.
which was consumed by Iro at Motuhae ? '* Tauta replied, " Akairi-
raukava remains intact, it has not been disposed of.*' Tantu once
more repeated liis question. Puna then directed two fresh wise meD,
Maiama and Maikatea, to explain to Tautu what his sin was. They
said, *< We do not know, and wo are not clear that he has committed
any sin." Tautu waited a short time for them to speak further, bat
they remained silent. Tautu then said, ** This is a trifling worihleBS
work (like) the fleshless ara (tree) of the forest. I have vanquished
you (Puna) in argument, and to-morrow will be oar (Ngati-Iro's)
victory with the spears, when your head will be taken off by my
father, Iro at Motupae." The spirit of Tautu then left and became
extinguished.
On a subsequent occasion Iro's wife with a number of other women
were bathing in the Vai-te-pia stream, and they related to each other
with much laughter their adventures with their paramours. While
entertaining themselves in this way they were overheard by Iro*8
youngest boy. Iro also heard their uproarious merriment while they
were bathing. When the young fellow went to Iro, the latter asked
him, '* What is all this revelry going on down in the stream ? *' His
son replied, '' Vai-tu-marie has been speaking about you, and of her
connection with Taeta, and she told her companions that she enjoyed
sleeping with him more than with you." This made Iro very angry.
When his wife came back from bathing he said to her, '* Let us two
go down to the beach to lash (secure) the joining of the canoe
** Otutai." When they reached there Iro sent his wife inside the
canoe to pass the turns of lashing (through the holes in the joining)
while he hove them taut. While thus engaged, Vai-tu-marie*8 hand
caught in a turn of the lashing. She called out, " Iro, my hand ! **
Iro looked, and seeiug that her hand was not caught securely,
slackened the lashing, and Vai-tu-marie proceeded to reeve the turns as
before, and Iro to haul them taut. Again her hand was caught in a
turn of the lashing — this time it was held fast. Iro then seised the
titia^ he was working with, and striking his wife over the back of the
neck with it, killed her. He tlion dug a hole under the centre skid
supporting the canoe and buried his wife's body there. After which
he returned to the settlement. This is the lament composed by
Taimarama— the eldest son of Iro and Vai-tu-marie — for his mother's
death : —
'* When I went to seek thee al thy dwelling place thou wert not to be foand.
I am held fa^t in mj grief and moarning, lamenting for my mother Vai-tu-marie
(Whose body) has been thrust by Iro beneath the centre skid of (his canoe) Otutai.
The noiiiome pit of the evil Hpints Nganangana and Unumea
I will spring up and run far and near, yet gently, such a man will I become.
1 A Wooden tool used in the lashing of the joining o( a canoe.
THE AITUTAKI STORY OF IRO. 187
O Tiki (ataa) let as two go to Uea,^ for at Uea are the graves.
O Tiki, let as two go to >Arekorero, for at Arekorero are the graves.
O Tiki, O let as two go to >Arevananga, for at Arevananga are the graves.
(Much remabs of this lament too long for insertion. It is intended
to set forth the intense grief of Taimarama for the murder of his
mother by his father Iro.)
After Tai-marama had finished his lament he ran away to the
mountains and became a wild man of the woods out of grief for his
mother. While Iro was reposing at the settlement on the day he
killed his wife, his youngest son asked him, <* Where is Vai-tu-marie ?"
As the boy persisted in his enquiry, Iro at length replied, " Where,
indeed is Vai-tu-marie, my son ; she lies dead under the main skid of
Otutai."
Some time after this Iro decided to make war on the Ati-Puna, and
he sent his daughter Pio* to fetch Tai-marama, his message being that
Marama was to come to slay the Ati-Puna in revenge for the death of
his younger brother Tautu. Iro also instructed Pio, ** If you find
Marama asleep, take his bundle of spears and hide them, then retire
to some distance and call him." Pio proceeded to carry out her
errand to fetch Marama. She met some men of the Ati Puna tribe
on the open space through which she was travelling. She wrenched
off one of the aerial shoots of an ara tree, and stabbed the man to
death with it, shouting in exultation : — ..
** O Pio sprong^ from Yaarie (a brave ancestor)
the shoot of ara (wood)."t
Pio went on, and some distance further along met another member
of the Ati-Puna tribe, whom she served in the same way, shouting her
poean of triumph as before. When she reached Marama's location she
found him asleep, so she carried away his bundle of spears and hid
them — as directed by Iro— in tlie bush. She then retired to some
distance and called out to him, *' Marama, the warrior of Enuakura,
whose stedfast gaze remains fixed alike in the dusk of evening, in the
gloomy midnight, or the morning dawn, turning by the decree of the
gods into perfect day."
1 An island said to be in the North and West, perhaps Wallis Island..:
^-Saored hoaees i^ Avaiki like Wharekara of the N.Z. Maoris.
* Pio, according to Maori history is Pio-ranga-taua, a daughter of Whiro's.
Thia Aitntaki story shows the origin of the Maori name-— ran^a-touo — i.e, Pio-
4he-»rmy-Tai»er.— Bp^
t Slightly transposed on parpose to preserve the sense: meaning " Pio, what
wonders yon .have done jnth your ara dab ! "
188 JOURNAL OF THE POLYNESIAN SOCIETY.
Aroused by her Bbouting Marama Bproog up and roBhed about
hunting for his bundles of spears, but he could not find any. He
then chased Pio. She ran some distance, then stood and threw off
her clothes, and advanced naked towards Marama as she had beon
previously instructed to do by her father Iro in order to ensure her
safety. Marama then seized her and took her into his house, where
he slept with her ; he did not recognise then that she was his sister.
In reply to Marama*s enquiry as to the object of her journey Pio gave
him the message she had received from Iro that he was to return at
once to assist in the attack that would be made on the Ati-Puna on
the morrow. Marama said to her, *• You return and tell Iro to have
" Otutai " all ready for launching and to get the Ati-Puna to stand at the
side of the canoe opposite to the outrigger — to assist at the launching —
while the Ati-Iro will take the outrigger side. Also to have the
morning meal before daybreak. I will be there at sunrise.** Pio
returned to Iro and delivered Marama*s message to him, which Iro
arranged to have carefully carried out, and on the following morning
at break of day his people were all ready for the fray. They fetched
the Ati-Puna and placed them on the katea side of the canoe as
directed. At sunrise Marama arrived; he grasped the stem-piece,
while the Ati-Iro took the roaa (outrigger) side, and all was in readiness
to launch the canoe. This was the song at the moving of the ancient
Maori vaka, ** Otutai '*— *
Solo : ** Launch the cauoe Otatai for Iro-niii
Hand the beater, step the mast, the mast Toratatai.
the multitude of Paoa are without."
Chobus: "01"
Solo : ** the multitude of Iro are within."
Chobus: "01"
Solo : *' Pakiara*s black . . . Pakiara*s black . . . '*
Chobus : " You will be consumed beneath (the canoe)
You will be exterminated beneath (the canoe)."
The Ngati-Puna saw by the insulting burden of the song, when it
was too late, that they were entrapped to their destruction, but they
could not help themselves. It was the fulfilment of Ati-Iro*8 revenge
for the murder of Tautu. When the canoe was lifted up Marama
overturned it on top of the Ati-Puna and slew them. The Ati-Iro had
previously hidden their weapons in the herbage at that spot, and when
the canoe was thrown on to their enemies they seized their spears and
slaughtered the Ati-Puna, only a few of whom escaped, fleeing to the
ocean in their canoes. The land passed entirely into the hands of the
Ati-Iro, hence the name '' Marama the warrior of Enuakura.**
* This amu is still oooaaionally recited in Aitutaki on the UuDobing o< a
THE AirUTAKI STORY OF IRQ. 189
This was Moe-terauri's song exalting his son Iro's name: —
*' Iro who stands facing the wind as a barrier to the Maoake,^
Take an offering for Bongo.^ Thou shalt climb on the shoulders of the people
On the back of daylight. Long, long away and hidden from sight.
Fear not, no great Ariki in thy generation can compare with thee
my son. Art thou a Torea* for Anatonga ? >
Art thou a Torea^ for Tongaiti^? Art thou a Torea> for Tangaroa> the mourner?
1 know you now.
Tou skimmed along o*er the tide, with craned neck and eager gaze, just touching
the brine with your pinions.
the shoulders of Tane^ stoop down low, we two will kiss.
Tane> grieving for his bird (Iro) Tane> let us roam together.
No, we will not roam, eh ? Await the arriyal of the wise men
Au-pu, Au-yananga, Biro and Toro.
Biyet the gaze of your eyes Oatuke^ that they may strike and pieree upon
lu-makao.^
1 will lick (follow) Atuke*s shadow in the valley and on the long outer reef.
A noil' looking like a rock, a young patuki^ carefully guarding the channel.
A division of speech from the sea, from the Lord of the Oeean,
To be lost in the deep at Akatautipa.
The laughter was long and hearty of this son of the hurricane (Lro)
Frequenting the dark ocean, the waste of waters.
Enlivening musical sounds (of the kaara"^ are heard, proclaiming : —
The fame of our warlike deeds shall spread afar.
The fame of our warlike deeds shall stand.
This is a descent by the road leading down to Nuku-aio.
The children (of Lro) shall eat of the food of the land.
Their sleep shall be as sound as a rock.
They shall be subdued and afraid only of thee, O the god."
This ends the story of Iro.
1 The M.£. quarter, from which point hurricanes usually start.
> Ancient gods^Bongo, Tane and Tangaroa being the greatest.
* The well-known wading bird found on the shores of the lagoon, believed of
old to be one of the messengers of the gods.
A Ancestors.
* A repulsive roek-like looking fish some 6 or 8 inches long, which lies half
concealed in the sand in the lagoons, and on which the natives with their bare feet
are very apt to tread. Its erect, hollow, dorsal spines, through which the fish
discharges a poisonous fluid, are capable of inflicting a dangerous, painful wound,
and in some oases in Aiintaki have caused death.
' A bony fish some 8 or 10 inches long, only found in the channels through the
reel, and lodked upon in former times as guardian deities of those waterways.
7 ** Titikereti " and ** tatakareta '' in the Maori text describe the musical
sounds produced by the ibaani, a large wooden gong much used on festive ooeaeions
IB fonntr times.
TE AUTAEA I A IRO.
{^X ISBBABIA-TAMA, AlTUTAKI.)
Na Baati (J. T. Laboe) i koi.
MEi AvAiKi mai a Moe-terauri te metua tane o Iro ki ranga ki
Enuakura i te mokotoro vaine, i te vaine Akimano-ki-a-tu e
vaine noo tane. Tera nga po i aere ei a Moe-ieraari « atoio i
aia, e Iro e te Oata; e kia nui taua vaine ra, karanga atu a Moe-
terauri, '* Me anau ta taua tamaiti e tamaroa ka tuoro au ki oku po e
Iro-nui-ma-Oata.*' Kua anau e tamaroa kua tuoro ki taua ingoa ra.
Kia noo a Iro ki Enuakura kua tupu aia ei tangata. Tera te Ariki ki
runga i.te enua i taua tuatau ko Puna e tona pae tangata. Tera tetai
rare a Iro i tona mapuanga kua kai aia i te kava ko Aremango te
ingoa. Eua kumu a Iro i taua kava ra okotai kumuanga i ki te
kumete. I reira kua aere a Iro kua keia i te puaka a te Ati-Pona ;
tera te ingoa i taua puaka ra ko Taapua, e puaka angai i raro i te
tumu te Maunga i rojbo i te ana. Kua tao aia i taua puaka ra» kua
kai, kua pou i aia anake taua puaka atupakapaka. Kia inu aia i taua
kava kua rave aia i tetai rare tu ke, kua turaki aia i tetai maunga ki
runga i tetai ; te vai ra te akairo i tana i rave, e ivi maunga mei runga
mai i te maunga e tae ua atu ki te tai, e ivi toka kaoa nei, i ksrlmgaiA
ko te taura a Iro i turakina i te maunga. Tei runga i taua inaungm
rai te akairianga i te oe o te pai o Iro ko Otutai. Ko te tinp i te pai
tei raro i tetai roto tei roto pu ia Baiatea e Tahaa« Eo te pate o te
pai o Iro tei Porapora, tei runga i te Motu i te Opua.
Tetai rare a Iro kua tere mai aia mei runga, ma tona aonga vi^
kua aere ki raro ki Vavau ; tera te ingoa o taua vaka i aere ei ki ZfR)
ko Tutakeke-nui. Kia tae aia ki Vavau kua noo aia ki reira e roa, koa
oki mai aia ki runga nei. Kua aere katoa mai tetai tangata ko Makeu
i taua aerenga o Iro ; tera te ingoa o tona vaka ko Tutakeke-iti. Koa
kapiti nga vaka i te aerenga mai. Ko taua Makeu ra e tangata .keia ;
ko tona au atua ko Uri-kovaro, ko Mata-tanumi — nga atua no te keia.
Kia aere mai raua i te Moaua kua anoano taua tangata ra a Makeu i te
pai a Iro kua kimi aia i tona ravenga keia e rauka i aia te vaka o Iro.
Kua matairi moemoe &i& l^ft'lTopkia'parongia e te moe kia riro i aia te
vaka o Iro. I reira kua tiria a Iro i te moe ma tona vaka tangata.
Kua acre mai a Makeu kua tapiri i tona vaka i te pae i to Iro vaka,
kua akairiia a Iro ki runga i tona vaka ko Tutakeke-iti, ma te au :
THE AITUTAKI STORY OF IRO. Ul
katoa atu no runga i te vaka o Iro. Kua aere a Makeu e tona au
tangata ki runga i te vaka o Iro, ia Tutakeke-nui, i reira kua oe i ie
vaka o Iro, kua peke i aia. No reira i karangaia^, *' E ko te moe a
Iro mai Vavau ka moe i a Pipiri ka ara i a Akau." Eo te aerenga mai
o Iro ki runga nei. Kia ara aia kua peke tona vaka i te keia.
Eua takoto a Iro ki nga vaine tokotoru ; te value mua ko te Eoa-
o-te-Kangi, te vaine rua ko Vai-tu -marie, e ko te vaine openga ko Noo-
noo-ringa. Eua anau nga tamariki e tokorai mei roto i aua nga puna
e torn ra. Eia tae ki tetai tuatau kua aere te Ati-Puna e te Ati-Iro ki
te tautai. Kua kitea te onu e te Ati-Puna, tera te ingoa i te onu ko
Akairi-raukava ; kia uri te Ati-Puna i taua ika ra kaore i rauka. I reira
kua tiki i te Ati-Iro e uri. Tera te autara a te Ati-Iro, '* Naku e uri,
naku e kave atu." Eua aere te Ati-Puna kua akaruke i te onu. Ei
reira te Ati-Iro kua uri, kua apai ki Motupae, koia te ingoa i te ngai i
poo ei a Iro. Ei reira kua tuaki a Iro i taua ika ra, kua tuku 1 tetai
ngai iti ua te tumu i te karaponga na Puna. Eua oake ki te kopu
tokorai e kave; kaore e keu. Eua kite ratou ka mate 1 te Ati-Puna.
Eia kore e keu te kopu tokorai, e tuku ei a Iro ki te kopu tokoiti, kia
Tautu. Eua kite rai a Iro e, ka aere rai ka mate. Eua kave a Tautu
i taua potonga ika ra kia Pima, kua tuku ki roto i te raurau, ko Tira-
tu-ki-te-rangi. Eia tae a ia ki mua i a Puna, tera tana, ^* Ea tongi ; E
taku ariki ! ko pikaomua tena, ko te ikamata tena, ka oki au ka tiki i
te ika maoa." Tera ta nga taunga o Puna, ta Tao-pa e ta Tao-
vananga. <* E tio e Puna ! auaka e tongi, kua pou te ika i a Iro. ki
Motupae." Ei reira kua riri a Puna. Eua ta i a Tautu, kua tipu i te
upoko, kua titiri ki runga i te utunga kai, koia te vairanga teita a
Puna. Eua oki te vaerua o Tautu ki a Iro ku&akakite, *' E kua mate
au." Tera ta Iro ki taua vaerua, ''E oki koe ei akare korero kia
Puna." E oki ei te vaerua ki roto i te upoko o Tautu i tipuia ra, tera
tana autara kia Puna : —
« E Puna taku ariki ! e ara tika ko te ara, e aa te ara ka tineiia^i a
Tautu ka mate ei nei E Tao ? "
Tera ta Puna kia Tao-pa e Tao- vananga, '^Apitoa tai ara a
Tautu."
Tera ta raua autara :—
'* £o te ara ia te toma ko te ara ia te kere, ko te ara ia Aitanga a Nuku la
Aitanga a Bangi.
I te Bangi piri io, i te Rangi piri ake, i a Tu-te-ara-kara i a Ta-te-akatere,
i te Rangi-akaparia.
Ka pa koe e ao Marama.
Tokoiua la nga Ariki 6 aVatea ko te Ba ko te Marama.
Ko te ara i Iti, ko te ara i Tonga, e runi e uta ki te Taka e kave ki
Vavau.
£ina ra'ko Taqe-roa ko Tane-potb ko Ti ko Akarimea.
Ko te Ika-pokopoko arera o te Moana — Ho Iro ia — tnakina, oake e one i te
ara a Tautu." - -
142 JOURNAL OF THE POLYNESIAN SOCIETY.
Tera ta Tautu, ** Eua eke ia ara e Tao ! kua pui ki te mii» koa rarango
ki te vaka, kua akaei ki te kupenga." Eua ui akaou a Tautu, '' Eo ie
ara, e aa te ara ka tineiia'i a Tautu ka mate ei nei e Tao ? *' Tera ta
Puna ki nga taunga ke, *' E Tauu e Tapakati ! Apitoa tai ara a Tautu/*
Tera te autara a nga taunga, '<£ aa oki te ara i Akairi-raukava i
pou ia Iro ki Motupae." Tera ta Tautu, '< lli^ra rai Akairi-raukava,
kaore i uriia kaore i paakia. ' ' Eua ui akaou a Tautu i taua uianga mua rai.
Tera ta Puna ki nga taunga ke, ko Maiama e Maikatea, " Apitoa tai
ara a Tautu." Tera ta raua, '* Eaore ta maua ara i kite. Eaoie old
a maua ara i marama." Eua tiaki poto a Tautu kia ki mai ratou
kaore rai. Tera ta Tautu, ** E umiumi e angaanga ua iora ko te ara
kiko kore o te vao, ko te re korero tena te apai nei au, apopo ko te re
tokotoko e peke ei toou upoko i toku metua i a Iro ki Motupae.*' I
reira kua oki te vaerua, kua mate.
E tae ki tetai tuatau kua aere a Vai-tu-marie, te Taine a Iro ki
raro i te vai me tetai toi vaine, kua autaratara ratou ki raro i te vai i
Vai-te-pia, i ta ratou au tane keia. Te akarongo ra te potiki openga a
Iro, te kite ra oki a Iro i roto i te are i te mama i raro i te vaL I
aere ei taua tamaiti ra ki a Iro, i ui mai ei a Iro, '* E aa te mama i
raro i te vai ? " Tera ta te tamaiti kia Iro, " I autara ana a Yai-tu-
marie i a koe ko taau moe i aia mapiipii mnga ua kia moe ra a
Ta-eta — te tane keia — i aia papapapa tukia ki te Atupapa.*' I leira
kua tupu te riri o Iro. Eia aere mai te vaine mei i raro i te vai kua
karanga atu a Iro ki aia, *' Ea aere atu taua, ki t&tai ka aro i te
vaka i Otutai. Eia tae ki tatai kua tuku a Iro i te vaiue ki roto i te
vaka ei akapapa i te kaa, tei vao a Iro i te keke i te kaa. Eia save
raua i ta raua rare, kua keke a Iro i te kaa, kua piritia te rima o te
vaineki te kaa, tera ta te vaine, '' E Iro E 1 taku rima ! " Kia akara
a Iro kaore i mou meitaki te rima ki roto i te kaa, kua tuku Ida
matara. Kua mea akaou i te kaa kua piritia rai te rima o te vaine.
Kua mou meitaki te rima kua opara a Iro i te titia i te vaka, kua patu
ki runga i te reikaki, kua mate. Ei reira kua ko a Iro i te vaaraa ki
raro i te rango metua i Otutai, kua tanu i te tino o Vai-tu-marie i reira.
Kua oki a Iro ki te kainga.
Tera te take a Tai-marama te tamaroa no tona metua vaine, no
\ai-tu-marie: —
*' Eia tauoroi ui ata ana au ki toou kainga e kore e takaroa.
E taapu atu ana au e, e eva. £ eva metua ana au nooku i a Vai-ta-inarie.
Kua tiria ake nei e Iro ki raro ki te rango metua ia Oiutai.
Ko te rua ia nga taae o Nganangana e Unumea.
E matike ra au ki runga nei. Te ororoa te oropoto te oro mainaina.
E pu ra tangata e. E Tiki E I taua ra ki Uea. tei Uea oki, ei reira nga ma.
E Tiki E ! taua ra ki Are-korero, tei Are-korero oki ei reira nga ma.
£ Tiki E 1 taua ra ki Are-vananga, (ei Are-vananga oki ei reira nga ma.**
(Te vai atu ra te roaanga, i taua tako nei.)
THE AITUTAKI STORY OF IRO. 148
Eia oti ia Tai-Marama i te rave i tela tako no tona metua vaine.
Eua oro aia ki te maunga, kua riro aia ei tangata rere vao no te aue ki
te metua vaine. Eia noo a Iro ki te kainga i taua aiai kua ui te potiki
ki aia, '* Teiea a Vai-tu-marie ? " No te rai maro i te ui a taua potiki
ra kua akakite a Iro, ** Teiea oki a Vaitu-marie, e taku potiki ! kua mate
tei raro i te rango metua ia Otutai."
Eia tae ki tetai ri^ kua akatupu a Iro i te tamaki ka ta i te Ati-
Puna. E i reira kua akaunga i te tamaine, i a Pio, ei tiki i a Marama.
Tera tana poroki. Eia aere mai a Marama ka ta i te Ati-Puna ei ranga
i te ua o toona teina a Tautu. Tera tetai autara a Iro kia Pio, ** Me
aere koe kua varea e te moe, e tari koe i te ruru o te tokotoko e uuna,
ei reira koe ka oro ei ki tetai ngai ka tuoro ei i a Marama.*' Eua
aere i reira a Pio i te tiki i a Marama. Eua aravei i nga tangata
no roto i te Ati-Puna i te arata i te aria. I reira kua aati a Pio
i te kaiara, ko tana tokotoko ia i te ta i aua nga tangata ra ; kua
mate. Tera tana akariro, '*E Pio e ! te kai ara varie te taputapu."
Eua aere a Pio e tae atu ki tetai ngai kua aravei i tetai tangata kua
aati ra i te kaiara, kua ta, kua mate, ko taua akariro*rai. Eua tae i
reira ki te kainga o Marama; kia aere atu kua varea a Marama e te
moe. Ei reira aia e tari i te ruru tokotoko i te uuna ki te ngangaere, i
acre ai a Pio ki tetai ngai tuoro ei ; tera tana tuoro, *< E Marama-toa-i-
Enuakura ! i karo ei te aiai metua i te turuaipo, i te tatauata, te po tea
uaine e te Atua ei ao.*' Taua tuoroanga kua tu ki runga a Marama,
kua oro ki te ruru tokotoko, kaore ; kua aere ki tetai ruru tokotoko
kaore ; kua oro kua tuaru i te tuaine, kua oro a Pio ki tetai ngai kua tu
mai kua tatara i te kakau kua titiri, kua oki ki runga i te tungane, e
mea poroki na Iro kia akapera ei paretea kia ora. Ei reira kua rave a
Marama i a Pio ki roto i te are, kua moe. Eare aia e kite e ko tona
tuaine. Ei reira kua ui a Marama ki aia, *' E aa toou aerenga ?'* Aka-
kite atu a Pio, '' I akaungaia au e Iro, ei tiki i a koe ka ta i te Ati-
Puna apopo." Karanga atu ei a Marama, <'E oki koe e akakite kia
Iro e akaaroaro ia Otutai e tuku i te Ati-Puna ki katea, e tuku i te
Ati-Iro ki roto i a roa." Eua karanga oki a Marama kia Pio, '<£
akakite koe kia Iro kare e maae te ata ka kai i te angai. Ea aere
atu au i te kakenga i te ra." Eua aere mai a Pio kua akakite kia Iro
i te autara a Marama. Eua ariki katoa a Iro i ta Marama i autara
mai. I taua ra e po, popongi ake i te tatavata kua kai i te angai. Eua
tiki i te Ati-Puna i te apaianga i a Otutai, kua tuku rai i a raiou ki
katea ; ka kake ake te ra kua tae mai a Marama. Eua mou a Marama
ki muri i te muri vaka. Tera te Ngati-Iro ki roto i a roa koa rave-
rave tarere i te apai i te vaka. Tera te amu i te apaianga i a Otatai
Ka tou : " Akateretere vaka ia Otatai na Iro-nai,
Ko mai te titia, akatu te tira, ko Toru-tatai
E, tei vao te tini o Puna e I "
144 JOURNAL OF THE POLYNESIAN SOCIETY.
Kamou, "0!"
Ea toa, " Tei roto te tin! o Iro, e ! "
Ka mon, ••0!"
Ea toa, '* I kaari no Pakiara, io kaari no Pakiara ! "
Ea moa, ** Ea pott koe ki raro. Ea poa koe ki raro ! "
(Eo te aiteanga i tei reira amu ei akakino i te metua vaine o Is
Ati-Puna, ko Pakiara, kua kite ratou e, e taki^i a ratou ki te male»
kaore to ratou ravenga. Ko te ranga ia o te ua ^ Tautu).
Kia peke te vaka ki runga kua takauri a Marama i te vaka ki nmgA
i te Ati-puna, kua ta. Kua na mua te Ati-Iro i te tauru i ta ratou aa
tokotoko ki roto i te ngangaere i taua ngai. Kia tauri te vaka Id
runga i te Ati-Puna. kua mou te Ati-Iro ki a ratou tokotoko koate;
kua mate te Ati-Puna. Tei ora kua peke ki te moana. Koa rizo Is
enua, ko Enuakura, i te Ati-Iro. No reira te ingoa ko Maraina*toa-i-
Enuakura. Tera te tako a Moe-terauri no tona tamaroa no Iro : —
" E, Iro E ! e tunguta matangi ko te arai i te maoake,
Tangi nga anu na Bongo. Ea eke i te kapu na e !
Eo te tua o Avatea. Taa atn, Una atu, Akiukia, Anaanaa !
Eiritiia te taea. Eaore oki e Ariki nui i kake ana i te papa i a koe nci.
Taku lama e ! E Torea ! E Torea ainei koe na Ahatonga?
E Torea ainei koe na Tongaiti ? E Toiea ainei koe na Tangaroa-ta eva*i ?
Eua kiten koe e aa.
I tipi ana koe i reira. I aro ana koe i reira, i tapa Uritai ana koe i niia.
E te ua o Tane piko io ki raro ka ongi tana.
£ Tane iangitangi i tana mana, E Tane ka tetere taua.
Aua tana te tetere i kia tae mai nga taunga ko Aa-pa ko An-vanaiifla ko
Biro ko Toro.
Akatoroa4 ra i kona 0-Oa mata E Atake kia ta kia pata ki ranga i o Tn-
Makao.
Naaku e mitimiti ki te Ataiti i roto o Atake, i te Tarai i te Akau raraa.,
E noa matai punga, e teina pataki tiakina moe a te aTaava,
E vaainga kupa no tai no te Ata Moana.
Ea roroti ake nei ki tai o Akataatipa,
Eaa kata-oreore mapi, ko tama aa ariia.
Aerea ki moana uriari, ki moana vaivai.
Na titikereti na tathkereta ; te ingoa ra o Mana taua Mumo te Ma.
Te ingoa ra o Mana taua Moamoa terea.
E eketanga na te Ara ki raro Nakoaio.
Ea kati ake ana nga tamariki i te uaanga o te kai.
Ea moe akatoka ka vi ka riaria. Ea matnku au i a koe e te Atna."
Ko te autara ia ia Iro.
Tera te akapapaanga tupuna niei roto i a Atea ma Papa e tae kia
Iro ; mei a Iro kia Kuatapu, mei a Ruatapu kia Marouna, mei a Maio*
una ki te Tupu-o-Rongo. I reira te uaanga o nga puna e torn a tae
ei ki nga ariki tokotoru o Aitutaki ko Vaerua-rangi^ ko Tamatoa, • ko
Te Uru-kura : —
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NOTES ON THE ART OF WAR. 147
OiT« power to me this youngest born,
And let me go forth in safety,
Like a first-bom chief from side of hoase.
I come forth 1 forth to the world of being,
To the world of Ught."
While the heart of Ue-imua was being offered up or fed, the
following karakia was repeated : —
"Ka kai pa, ka kai ariki
Ka kai matamua, ka kai pukenga
Ka kai nga atua
Ka kai au, tenei tauira.'*
" The high priest eats, the high chief eats.
The first-born eats, the other priests eat.
The gods eat,
I, this disciple eats."
This first karakia is one of those termed a/*/, which were recited by
the priest while kindling the sacred fire {ahi tapu). Hika ahi means
to generate fire, i.e, to obtain fire by friction — the ancient method.
1 do not think that the heart of Ue-imua was eaten, as it was not
the custom to so eat the heart of a relative. It was merely placed to
the mouth (he men whakaha ki te walia). This ceremony prevented any
serious consequences following the act of Tuhoe in having slain
the mdtdmna, or first-born of the family. The evil consequences
referred to are those coming under the heading of hauhau-aitUy already
explained.
In the case of a tama-a-hara^ or blood feud, the heart, being that
of a deadly enemy, was eaten. The rite was — hai ivhakau i te toa —
to fix or make firm the victory and the courage of the victor.
In the above instance the body of Ue-imua, being that of a relative,
would not be eaten, but the makakd incantation would be repeated over
it in order to render it iapu. This was to prevent anyone from taking
it as food. The body and heart would be buried.
When Eahuki attacked the people of One-kawa at 0-hiwa, he slew
two children whom he found hiding in a pit. He cut off their heads
and took them to Pane-kaha at the Whitiwhiti pa. That individual at
once offered them to his atua (trhangata tonutia atu ki te atud).
But about the mdvce. The mdwe is a term applied to some article
which represents a defeated foe, or the battle or battlefield in, or on
which they fell. This mdwe is generally a lock of hair taken from the
head of one of the dead enemy. Mdxce (spelled maawe by native
writers) also means a swirling motion of a seaweed waving about in
the water. At one time I cherished a theory that maawe was originally
makawe ( = hair), and that the ''k** had been dropped through some
process of erosion. But mdwe also applies to any object taken Ip
l^Q JOURNAL OF THE POLYNESIAN SOCIETY.
represent a defeated enemy. Thus instead of the taio maJkatr«, or lock
of hair, a piece of a dead man's clothing may be taken as a mdwe.
Again, when Maui drew up the North Island of New Zealand from
the depths of Wainui, mother of waters, he took the mdwe of his prey
back to Hawaiki. However, these may be later applications of the
term.
After the battle, the mdwe is taken to the priest, who recites over
it certain karakia (spells), in order to retain the victory and the
courage, etc., by which that victory was gained, and also destroy the
courage of the enemy. Usually the warrior who slew the mdtaika
would bear the mdwe to the priest, for should he omit so to do the
omission would be an evil omen for himself. The rite performed over
the mdtce also lessened or weakened the tapu under which the warriors
were, they having shed human blood in tlie service of Tu — hoi tchaka-
horo % te toa a tana parektira.
Before proceeding further, let us explain the difference between the
mdwe and the ahua of a parekura ( = battle, or battlefield), and the rites
performed over them. The ahua of a parekura was the semblance
thereof. A bunch of grass or weeds with which the dead body of an
enemy had come in contact, was plucked and taken to the tchunga
(priest) as the emblem or symbol of the battlefield. Over this ahua
or personality the priest repeated incantations to weaken the enemy and
prevent them obtaining revenge. This was preformed by a priest of
Tuhoe after the battle of Te Kauua (Eaunga) to prevent Ngati-Awa
obtaining revenge. We will refer to this mdxce again, when our war
party returns home, for the mdwe was taken there by the priest.
When a war party was approaching the pa (fort) of an enemy, they
would sometimes send forward a man to obtain, under cover of dark-
ness, a piece of the defences, such as a part of the aka, or creepers,
used for lashing the palisades. This was termed a mdwe^ and used by
the priest as being the semblance or personality of the defenders, as
emblemising the fort and the people therein, and over it were repeated
incantations to weaken the enemy {hai whakanehmehe i te hoariri).
Although the definition above, in relation to mdwe and ahua of a
battlefield, and the objects of the spells repeated over them, was given
me by the Tuhoe people, yet I may state that, in many accounts, the
terms appear to be interchangeable- io ht* applied to the same thing.
After the fall of Mokoia Island in ancient times in Rotorua (lake),
Bangi-te-ao-rere took the mdwe to the famous pouahu or sacred place
at Whakatane.
During the Maori-British war in Now Zealand, our gentle allies of
Ngati-Kaliu-ngunu captured a rebel chief at \\ aikare-moana and slew
him, but comiuiited the error of givmg him a meal tirst. This was
NOTES OM THt AItT Of WAH. 149
looked upon as unpardonable. Had they killed him without first
treating him in the above manner, it would have been quite correct.
Horotiu avenged him, however, by slaying in cold blood six of the
allies, and taking the heart of one of them (Te Roto-a-Tara) as a mdwe
to the Hauhau priest at the M&tu&hu pa on the lake shore.
We have seen how gods, such as Tamaran, were despatched by
their priestly medium in order to obtain, and return with, the mdwe,
as a lock of hair from the head of a chief of the enemy.
In the days of old an ancient warrior, Ira-tu-moana, was going
down the Rangi-taiki river in his canoe. He met Tu-mahuki who was
poling his canoe up stream. Ira asked, *' What fish are being caught
on the coast?" Tu said," You sent the wind from oflf your head."
This was a grave insult, the sacred head of Ira had been spoken
lightly of. Ira went on and succeeded in taking fish. When he
brought them ashore, Tu-mahuki was there and attempted to take
some of the fish. Ira rose in his anger and killed him.
Now the mdwe taken by Ira in this case was one of the fish and a
portion of the seaweed which his fishing-net contained. It is not
clear why he should have taken this as a mdwe instead of the ordinary
article. As be had quarrelled with Tu over the fish, the latter may
have been looked upon as the semblance of the struggle and of the fall
of Tu. The original reads — Ko te mdwe o Tu, ko te rimu o Tangaroa=
The mdwe of Tu (war god) was the seaweed of Tangaroa. Although
Tangaroa is the Maori Neptune, yet the men of this district inform
me that Tangaroa was a land god.
We will now follow the war party in its return home, and note
what becomes of the mdwe.
On approaching the village home, the warriors form up in oolomn,
the priest being in front bearing the mdwe. The priests who remained
at home gather at the tudhu, or sacred place of the village, usually
situated in some retired spot away from the village. They gather
round the tudhu to receive the war party. Naked are they, with the
exception of a piece of green flax leaf tied round the waist, with
probably a few twigs of karamu stuck therein. As the taua (war party)
march silently forward, the head priest at the tOdhu cries : '' I hara
mai Tu i hea /'*^From whence has Tu come 7 The priest of the ope
replies : —
** I hara mai Tu i U kimihanga
I bara mai Ta i te raogahautanga."
" Ta comes from the seeking
Tu comes from the searching."
The bearer of the mdwe then comes forward and deposits the mdwe
at the tudhu (or it is hung up there). The assembled priests then all
clap their hands, and the following karakiu is repeated :—
U
160 JOURNAL OF THE POLYNESIAN SOCIETY.
** E taka ana i ona tatanga
Aaahi naka, aaahi rangi
Aaahi te papa i ahau . . e
Ea kai ki hea takn rakau?
Ea kai ki te Makaka toku rakau
Ea kai ki hea tako rakau?
Ea kai ki te poaaha taka rakau
Ea kai ki hea taku rakau ?
Ea kai ki Whakatane taku rakau
Hikihiki taiaroa
Tihore Tu
Te inati o Tu.**
Pabaphbase.
** Now are the preparations made,
To lift the tapu from the warriors,
The smoke of earth, the smoke of Heavens,
The smoke of the victory is with me,
Where shall my weapon strike ?
My wefipon shall strike Te Makaka,
Where shall may weapon strike ?
It shall strike the pouafm.
Where shall my weapon strike?
It shall strike at Whakatane,
Uplifted is the tapu all over,
Peel off the influence of Tu —
The afflictions of Tu.*'
This is the karakia (incantation) repeated by Bangi-te-ao-rere at
Mokoia. The slain of Te Tini-o-Eawarero were collected and piled in
a heap, when Bangi climbed to the top of the heap of dead bodies and
repeated the above karakia which is termed — Te huinga o U patu a Tu.*
The pouahu or sacred place at Whakatane was famous for its power
and prestige. It was a viauri, a permanent, talismanic tuahu, by
invoking which all evils might be averted.
After reciting the above incantation, Pio makes the following
singular statement, but whether referring to the karakia or the all
powerful tuahuy I know not : '* Koia nei te mana o te iwi Maori iUao
nei. Koia nei te putake mai o te ure tone, Koia nei te putake o t4 tor$
wahine i te ao nei — e haere nei i te tantjata, i nga nianu, i nga ika, % ngm
ngarara,** = {For such is the power or prestige of the Maori people in
this world. Such is the origin of the male and female organs,
possessed by all li\4ng things.'*!
Should the taua return defeated, the above rite is, of course, not
performed.
The next important step is to whakanoa the warriors, ue, to lift the
tapu from them. The warriors cannot proceed to their homes until
* t.f. The gathering of thuse slain by Tu.
t It would seem to refer lo the tnahn vl pouahu ratluT than the Karakia,— Ep.
NOTES ON THE ART OF WAR. 151
this rite is performed, nor can their friends approaoh them or greet
them. The party proceeds to the wai tapu, or sacred water of the
village, where the priest performs the whakahoro rite to take the tapu
off the men. The party camps hard by, and next morning the huri^
hanga takapau* is performed, The tohunga kindles a fire known as
horokaka, and another termed the ahi ruahine. At each of these he
roasts a single kumara (sweet potatoe). The priest {tohunga) eats the
kumara of the horokaka and hands that of the ahi ruahine to the
woman who has been selected as a ruahine to complete the whakanoa
rite by eating the cooked food. Of course these rites are accompanied
by divers invocations, recited by the priest. The warriors are now
free of tapu, they are freed from the service of Tu, and may proceed
to their homes. They may now partake of food and mingle with the
people, the last ceremony having been performed very early in the
morning, before the villagers or war party were allowed to eat.
The woman employed to act as a ruahine in such cases is either
childless or past the age of child-bearing, for the karakia recited would
have a most harmful effect on the unborn child. Women are employed
in the whakamja ceremonies (to take the tapu off) because they are noa
or common (void of tapu) from and before birth. Males on the other
hand are tapu before and after birth.
It will be observed that the elements of fire and water enter largely
into native rites.
On arrival at the kainga, or village, a returning war party will, if
they have lost many or some important men, be received by the people
who have collected in the mame, or plaza, for the purpose of lamenting
for the dead. The two parties will remain opposite to each other,
probably for two hours, wailing and weeping copiously.
After the tangi, or lament, the adventures of the returned party
would be related to the assembled people, by some fluent member of
the war party.
Sometimes laments or other forms of uaiata (chants) were
composed in connection with battles. The following was composed
by Te Tara-ki-tauaki of Tuhoe as a lament for the defeat of Tuhoe
by the British troops at Orakau. : —
He Tanoi mo ts pabbkuaa i Obakau.
" E tangi ana hoki
Aae ! Te mamae
Na koutou rawa i tua
Takahia ata i te toha whakapipi
A Ngati-Baukawa
Ea haere ai koe ki te hopu parekura
Ki te whakapakapa ki maa ki te apoko."
* Tbis tenn has a similar meaning to that of whakahoro and whakanoa
I5fi JOURNAL OF THE POLYNESIAN SOCIETY.
Whri tuabua {Smond VerH).
** Tenei taku poho te Doho takere nei
Kihai rawa i pan mai
Tini o te haa pa ki roto nei ta ai
Kia tina ake ai."
*' Let us then lament,
Alas I The pain !
'Twas ye that felled them,
Trodden on by the close packed ranks of Ngati-Bankawft,
As thou went forth to gain renown
On the battle-field.
To grimace in front of the head."
Second Verte.
** Alas my belly is empty,
Becaase ye brought not back
The many heaps (of slaio)
That might have filled it,
And be satisfied in fall/'
And—
The Lamsnt of Tira-mate of Tuhoe fob her Bbotbbr,
who fell at o-rakau.
*' Eaore te mamae kai kinikini ana
Te tan o takn ate, Timoti maro
Te hoki te mahara ki mori ra
Tnku tahi whakarere
Ei te kawau ruku roa
Ki te ranga maro
E ware ana an ki te ika tere mai
I waho i te moana
Engari, e te hoal Me tika ana koe
Ei roto o te Ariki mo te Ngatete ra, mo Pereki
Eia hinga iho ana he arunga pounamn
Whiua ki Tupateka ki roto o Wharau-rangi
Mo Papai ra, he ara ka whanai
Ki takn matua ia
E moe mai ra i te muri."
" Alas this pain that constricts
The strings of my heart, for Timoti,
Thou never thought of those now left,
But dashed headlong forward
Like the long-diving Kawau,
Midst the serried ranks.
Forgetful am I of the fish coming hether
From the ocean beyond (the white-man)
It would have been better Friend, hadst thou gone
To Te Ariki, and died for Ngatete and Pereki,
And fallen like a chief
Or at TupHteka inside at Wharau-rangi
For Papai, by the broad road
To nty parent there.
Who now sleeps with the dead.*'
NOTES ON THE ART OF WAR. 158
Battlbfiklds undbb Tapu.
After the fierce conflict on the field of Puke-kai-k&hu, where so
many of the leading chiefs of Te Arawa were slain, the priests of that
tribe laid the tapu on that place and on the adjoining lake of Rere-
whakaitu, even that no man might pass over that field, or take fish in
the waters of the lake. The tapu was lifted in 1869, probably sixty
years after the battle. "^
After Whitmore's raid on Te Whaiti and the fall of the Harema
pa, some of the Ngati-Hinekura sub-tribe settled at that place. They
were, however, expelled thence by Ngati-Tawhaki on account of blood
having recently been spilled there. The tapu was still fresh or heavy
— engari kia mataotao nga mats — i.e. it would not matter later on, when
the tapu became less strong.
During the siege of the Okarea pa by Tuhoe and Ngati-Awa, Te
Hauwai was slain, his body falling over the cliff into the Wai-a-tiu
stream below the pa, thus rendering the waters of that stream tapu.
Tahawai was also slain in a like manner. Hence the waters of the
Whirinaki river were long under tapu, the Wai-a-tiu being a tributary
of that river. It was Puritia who, in after years, took the tapu off by
slaying a slave named Tamure as a sacred offering, and performing the
necessary rites.
POKAPOKA, BTC.
It was often the case, in the days of old, that certain marks or
signs (tohn) would be made or set up in order to commemorate the fall
of men in battle, to mark the spot where a certain person fell that his
descendants might know. In some cases a block of stone was set up.
In others a post was firmly set in the ground. The usual thing in
this district, however, appears to have been the pokapoka. This was a
hole dug in the ground in a conspicuous place at or near the spot
where the person was slain, that all who pass that way may see it. It
was usually dug by the children of the person killed. It is probable
that such holes would only be made for a chief, though one hears the
remark that the pokapoka for a chief is dug in the track, or in a con-
spicuous place, while that for a person of low birth is made on the
side. *^ E kore e pat kia tuwhera te pokapoka ki t^haki, engari me
tuwhera tonu ki te papa o te huarahi/* It is not meet that the poka-
poka should be dug on one side, but rather let it be seen in the track.
This was an expression often made use of in speeches.
* Thii item wm gif«n me by G^ptain Ifair.
164 JOURNAL OF THE POLYNESIAN SOCIETY.
The battle-ground of Puke-kai-kshu was so marked by the Arawft
tribe in order to denote the places where so many of their leading chiefs
fell. The descendants of a person killed will not pass over the spot
where he was killed, or the pokapoka, but will go round it.
After Ngati-Aotahi and Ngati-Pou fought the good fight on the
Pokohu Block, a stone was set up to mark the battlefield.
When Patahi was slain at Tokotoko-rau, on the same block, by
Ngati-Hape, a wooden post was set to mark the spot where he fell.
When Ngati-Pukeko attacked Te Hika pa on the Manga-kirikiri at
Bua-tahuna, they were defeated by Tuhoe, the survivors escaping to
Oro-mai-take pa at Nga-putahi. The tangata whakatiki or last man
slain by the pursuing Tuhoe was one Taua-abi-kawai. He fled up the
slopes of Tara-pounamu, past Te Euri and was making his way up
the range through the bush, but carefully avoiding the track. When
near the clearing of Te Haka, his pursuers heard the cracking of sticks
as be advanced. They called to him, pretending to be fellow refugees.
He came to them and was slain. His descendants dug €k pokapoka
at the spot, which place is still known as Te Pokapoko-o-Taua-
ahi-kawai.
Now there is another kind of pokapoka, which it is as well to
mention, in order to distinguish the difference of meaning of oertaiii
place names. This other pokapoka is a similar hole or pit, but is made
to serve as a landmark to shew the boundary of lands. Thus Te
Pokapoka-a-Te-Purua is such a mark made by one Te Puma, in times
past, at Parahaki. Te Pokapoka-a-Te-Umu-tiri-rau is another, which
was dug by Te Umu on the Tara-pounamu-Matawhero block. These
places are known by the above names. The distinction between these
land-mark names and those of the pits dug for the fallen chief, is thai
the former have the active 'a,' while the latter have the preposition <o.*
This land-mark pit is known as a whakaumu among some tribes.
Pursuit of Enemy, ktc.
When in pursuit of a fleeing enemy the main thing was to possess
a good knowledge of the arts by which one's fleetness of foot might
be increased and, if pursued, the pursuer hindered in his progresSp
together with sufficient prestige to render the spells efiective and over-
come those of one's enemy.
The spell, or invocation, repeated in order to increase and sostain
a person's running or travelling powers, is termed a tapuwae {tapuwae^
a footmark or footstep). The tnpunae comes under the generic term
of Aoa, uud IS often leiined a hoa tapuwae. Here follows a tapuwae : —
NOTES ON WE ART OF WAR. 166
" TatQiatu mai
A iatu; torona mai
A torona mai; a rikiriki
A rakaraka
Tere atu taka waewae ki maa ra
Pae maunga e to mai i mua ra
Tu mai koe ki man ra
Tnka atu aa kia rere
Me he matakokiri anewa i te rang
Te rokohina takn tapawae nei
Eg te tapawae o wai?
Ko te tapawae o Kiwi, o Weka
Ta hokai naka, ta hokai rangi
Ta te wbakaani raoihi."
And another —
**Whakarongo marire iho ana aa
£ tapiri ana a Bohi taanawenawe
Te waka ki taa o te wai rangi
Te tapawae o Bongo Sahiwahiwa
Marere i ana oru
He whanawhana e To, wheura
Te mata o Tawhiri
E Ta awhiawhi ki taa o Papa-ahaa
He tokitoki te whenua i tawhiti ra
Awbitia mai kia piri, kia tata
Te moana i kaaia e wai?
I kaaia e mana
Ko mana te tiatia, ko mana te hokahoka
Hokahoka to ake ki taka rangi
Ki he mamao
Tarawa a ata, tarawa a tai
Whiti-a-naanaa te rokohia koe
E hika— el
The venerable Hamiora Pio, of the sons of Awa, assures me, that
by the aid of the following tapuwae, he was enabled, in the days of his
youth, to travel on foot in one day from Te Teko to Te Whaiti, about
fifty miles, and on another occasion from Tauranga to Te Teko in one
day It is another version of the first one given : —
'' Tu mai a rikiriki, tu mai a rakaraka
Tere ake nei taku waewae ki mua ra
Piko o te ara i mua ra
Tu mai koe ki mari ra
Pa rarauhe i mua ra
Tu mai koe ki muri ra
Pae maunga i mua ra
Tu mai koe ki muri ra
Tuku atu au kia rere
Me he matakokiri anewa ki te rangi, Ac,
(Finishes a& No. 1.)
U« JOURNAL OF THE POLYNESIAN SOCIETY.
The following is known as the Tapuvtas o Rua: —
" Ea rerere hold taaa i te kahni tipaa
Sa rerere hoki taaa i te kahai tahito
Tukaa ata te mana nei
Kia tia, kia o i te whata kaa pe
Maunga nanui, maunga roroa e to mai ra
Awhitia mai kia plri, kia tata
Te moana i kauria e wai?
I kauria e mana
Ko mana te tin, ko mana te hokahoka
Ko tapuwae a wai?
Ko tapnwae o Baa tangata mataa
I hikitia ai, i hapainga ai
Ea taa ki te kamwa i waho."
The above is said to be the spell used by Bongo- whakaaia, a noted
ancestor of the Poverty Bay natives, when pursuing his wife, who had
fled to 0-potiki.
When Tama-ruarangi and his son Te Bangi-tu-mai of the Baioa
pa were captured by Maruiwi, the latter made preparations for a can-
nibal feast. The elder captive was laid on the ground, his doak
placed over him and pegged to the ground, to prevent him from es-
caping. He lay there, watching the heating of the ovens wherein the
bodies of himself and son were to be cooked. His son was surrounded
by their captors. The old man pondered as to how he might save his
son from death, and the thought came. He made the following
remark to his son, as a hint for him to escape, at the same time not
using words the meaning of which might be noted by the surrounding
enemy : *^K ki ana an i vhangaia koe ki te ngtmge o te tamure o Wfum^a*
panuij kia tiu koe, kia oha," (or kia rere) I thought that I had fed you
on the fat-tailed tamure fish of Whanga-panui that you might be strong
and swift.
His son Bangi understood the hint and, turning to the waniorsv
asked them for the loan of a taiahuy that he might once more go
through the various guards and passes, <^c., pertaining to that weapon,
and exhibit his skill therein. This was agreed to, and a clear space
was left for him to perform the manual exercise of his favourite wea-
pon. The admiring enemy surrounded him on all sides save the rear,
where was a perpindicular cliff, beneath which ran the Tauranga river
in flood. So Bangi gave his exhibition. Meanwhile his father was
earnestly repeating the following tapmcae to enable his son to escape : —
*' E Uma-e I I hoaia pea koe
Ki te tapaae o fiongo-ka-bawahiwa
Mai rere i ona aru he ngangaaa
Te ta he arm ki tua o Papa-boaloki
Te whenna i tAwhiti ra
Awhitia mai kia piri, kia tela
NOTES ON THE ART OF WAR^ 167
Te moana i kaaia e wai ?
Ko mana te tiatia, ko mana te hoihoi
Hoihoi ta taku rangi he mamao
Tarawa a uta, tarawa a tai
Hiki a naunan
Te rokohina koe te ahi a te hai nai
Hoi nai no wai-e ?
Hai nai no Papa-e
Tenei i runga, tenei i rare
Tenei i te iha motokia
Pera hoki ra nga ora papa
Bori noka, hiki papa, hiki taaa
Hiki naka, hiki papa, hiki taoa
Whakamoe te raahine, arai he awa
Kia mana koe, kia haa
Ma Tahiri-matea koe e kawe
Ki ruBga ra ki ta raagi pooxi,
Ei te rangi potango, ki te rangi
Whakawhiti ki ninga.'*
As the old man finished his silent invooation, he signalled to his
son by a movement of his head. Bangi at once leaped to the cliff
head and jumped into the river below, eventually escaping. But the
grim old warrior, who had charmed the footsteps of his son that he
might retain life, went down to Hades via the ovens of Maruiwi.
One Tama-whai, an ancestor of the Tuhoe people, effected his
escape from enemies by means of a tapuwae; at least his descendants
say so, and they ought to know. His captors took a pole, sharpened
it at both ends, and then thrust each end through a hand of their
prisoner. Thus his arms were stretched out to their full extent, and
each hand impaled on a point of the pole. He induced the enemy to
dig for certain valuable greenstone implements which he said he had
buried at the base of a post. While they were engaged in this task
Tama was standing by diligently repeating his tapuwae. When
finished he ran to the river bank and jumped over. He managed to
break the pole across a rock, and thus, with free but maimed hands,
succeeded in escaping."^
Tupe. — The word tape means " to deprive of power." Tup^hau
(Aau, wind) is an ancient term for the verandah or porch of a native
house. But the tupe we deal with here is a charm to deprive a person
of power or strength to run. When pursuing an enemy you repeat
the tupe charm, which so weakens the pmsued that you are enabled to
surely catch him. Or if another pursuer is ahead of you and you
want to pass him, the tupe comes in equally handy, he will fall
psesently.
* Mahuruhuru was the name of another ancient tapuwae. Also see A. H. M.,
by G. White, vol, 8, p. 124.
168 JOURNAL OF THE POLYNESIAN SOCIETY.
Punga. — This is another oharm {karakia) which is used by a pur-
sued person in order to render the progress of the pursuer slow, and
thus prevent him from catching the pursued one. It weakens a per-
son and affects his speed.
A pursued person will repeat the tapuwae to render himself fleet of
foot, and then, waving his hand behind him, he repeats the punga: —
He Kabaku pxtnoa.*
" Rauihi. rauihi te ponRft i muri ra
Ki kona koe ta mai ai
Ta ki tupaa, tu ki tawhito
E tu i kona
Ta ki tupaa, to ki tawhito
Tu ki man«anea.'*
The ubiquitous Pio here asserts himself again. Just after the war
party of Ngati-Maru passed through Te Teko en route for Te Taka-
takanga, to attack the Ngati-Manawa, news arrived of the fight
at Te Ariki between Ngati-Whare and Te Arawa. Pio volunteered to
carry the news to Taraia, who was camped at Wai-o-hau. Te Tutare
said that he would go as he had a horse, so he saddled up and started.
Pio then pulled out on foot and, as he sped on at the tot (trot) of the
old time Maori, kept reciting the punga charm to render slow the
progress of the horseman, and the tapuwae to hasten his own. Bo
effectual were these spells that Pio passed the horseman on the long
descent from Ohui to the Rangi-taiki river at Wai-o-hau, and had
already related the story of Te Ariki to Taraia when Te Tutere arrived.
So much for Pio and the punga.
It was a good thing to be fleet of foot in the old fighting days,
before the firearms of the intrusive pakeha (Europeans) had brought
all men to a level. We have given certain adventures which befell a
war party of Te Whakatohea which invaded Tuhoe-land. We will now
relate an incident which occurred during the march of another division
of that band of invaders, under Tama-riwai, up the Whakatane river.
The intention was that the two columns should converge on Rua-
tahuna and destroy the people thereof, but the gods who live for ever
were against it. Tama-riwai's party captured Te Whatu-pe of Tuhoe
at Manga-o-hou, and Tama said, '* We will now proceed to the place
of Te Manu-ka-tiu, but you will never catch him by running." The
sons of Kokako remarked, ^*Ka rere it ki hea i nga kokako a KotikotiT'
= How will he escape from the kokako of Kotikoti ? — the latter
being their father's name. This was a double pun, Kokako being the
name of their mother and also of a bird (the New Zealand crow).
Shortly after they met Te Manu-ka-tiu on the trail. The two sons of
' cj. Punga^tax anchor, to engulf.
NOTES ON THE ART OF WAR. 169
Kokako sprang forward to capture him. Te Mann stepped behind a
clump of pirita (a tough trailing creeper), and, gathering them
together, pulled them back. As his pursuers came close he released
the pirita, which sprang back and struck them, and when they
had recovered from their momentary confusion, Te Manu was flying
down the trail, crying out as he ran, '* That is the only way in which
you will catch me; I now adopt the manu-kawhtiki (see ante)." Te
Whakatohea knew that the tribes would be up in front of them, and
decided to retire from so dangerous a country. Tama-ri-wai gave
the order to retire, saying, *' I told you that you would not catch
Te Manu-ka-tiu. Just think of his name." (Te Mana-ka-tia=sthe
bird that soars).
We will now touch on another peculiar trait in the Maori
character.
In 1871 the Ngati-Porou allies marched on Bua-tahuna, where
they built the redoubt known as Eohi-marama and proceeded to
subdue the turbulent Tuhoe, who by no means appreciated these new
neighbours. Ngati-Porou expressed their intention of camping there
until they caught two infamous leaders of the rebels. Then some of
the Tuhoe people at once turned round and offered to guide our allies
to where the desperadoes were living. One party, so guided, went to
0-haua, to take Kereopa, the murderer of the Rev. Mr. Volckner.
Kereopa and another native named Te Whiu were seen sitting in front of
a hut and, when they caught sight of the party, they fled. Heteraka of
Tuhoe, who was guiding our allies, called on Te Whiu to return, which
he did, feeling safe when his own chief called him. Te Whiu then
joined in the pursuit of Kereopa and, owing to his being the swiftest
runner, succeeded in capturing him. Kereopa remarked that he knew
ill -fortune lay before him because, when he swallowed the eyes of the
Rev. Mr. Volckner, one of them stuck in his throat. The end of his attua
(evil omen) was the hangman's rope in Napier gaol. So ended
Eereopa-kai-whatu, the eye eater.
Again, when Ngati-Porou were advancing on Maunga-pohatu, they
came across a family of the enemy living in a most secluded spot in
the bush. The man escaped, but his wife and children were captured.
After that, at each wayside camp the Ngati-Porou chief caused some
scrap of the clothing of these prisoners to be left behind. At one such
camp an ambush was left when the column marched on. Shortly
after they had left, the bushman came up and while greeting over a
piece of one of his children's garments, was captured. When caught
160 JOURNAL OF THE POLYNESIAN SOCIETY.
he at once offered to serve as guide to our allies and lead them i
his own friends.*
We have observed that the tapuwae and punga are wondrous
effective, and passing useful to man. But there is another institution
which is still more surprising to the pakeha mind. This was a most
potent karakia which had the effect of contractihg the earth and thus
causing the distance to be travelled much shorter. A most useful
charm. No traveller should be without it. Listen !
" Takn tau kawe kino
Taka taa kawe hara
Nau mai, E te taa!
Ea haere tana i mnga o Hniaran
Eai waho o to Kami
Kia marama ai te mihi
Te tangi ki a koe
Kamea ki roto
Kamea mai noka, komea mai rangi
Kumea te whenaa . . a . . a . . e 1 **
This was the spell used by Manu-nui of Tuhoe when in search of
his son on the Huiarau mountains. It contains local allusions, &c.,
but serves our purpose as an illustration.
I have heard some strange tales told by natives of various ingenious
methods of concealment by persons when pursued and in danger of
being caught, but have kept no notes thereon.
When Ropata Wahawaha defeated the rebel natives at Te Earetu,
over seventy were shot in the river, into which they had jumped.
After the fight Bopata was looking at these slain and noticed one body
floating in the water, the eyes closed and the nostrils just above water.
The old chief said, *^ That man's eye is winking. Fetch him out"
It was found that the wily rebel was not even wounded. But he was
the next minute.f My old friend Tu, of Maunga-pobatu, was in that
affair and, although fired upon, escaped by diving.
When Bangi-te-ao-rere destroyed the Tini-o-Kawarero tribe of
Mokoia island, the chief Kawarero could not be found. At length
he was discovered out in the lake, his bead just out of water and
concealed by a rock. The murderer of the captain of the *' Caroline"
whaler at Eorohiwa (the Coalheavers), near Pori-rua, concealed
himself in a similar and equally futile maimer.
* ''Life ol Kopata Wahawaha," by Col. Porter. We mi^ add, that the
reason why we find a captured man turning on his friends in this unnatural
manner, is, that being in an exceedingly degraded and humiliated state of mind,
be seises the first opportunity to assuage that feeling by killing imme on« in
revenge — whether it is a former friend or not, is a matter of little oonseqaenoe
according to Maori tikanga — some one mast suffer. There are many instanoas
in Maori history of prisoners joining the ranks of their masten, and even *MMv>ining
leaders against their own people. — ^Ed.
t From '* Life of Major RopaU Wahawaha," by Col. Porter.
MOTES OH THE ART OF WAR. 1«1
I onoe heard a story of an old warrior who, when hard pressed, hid
himself within a thick mass of climbing plants which oo^red tibe
trunk of a tree. His pursuers proceeded to prod their spears into the
mass to see if it concealed their quarry. One spear passed through the
old man's arm, but he gave no sign. At last he was speared in the
side, and the flinching of his body sent a quiver down the slender
spear shaft that was the undoing of the old gentleman.
In the Journal of the Polynesian Society, vol. iv, p. 186, is an
account of one Pakewa who concealed himself in a leafy karaka tree
on the brink of a stream. He was discovered by the reflection in the
water of his weapon, a white patu paraoa.
When Ngati-Whare were defeated by the Wairoa natives at Bangi-
houa, the fugitives fled back towards the forest ranges. On arriving
at a hill-top overlooking the Wairoa valley, they stopped and raised
the tajig^i (lament) for their dead whom they had left behind.
When Ngati-Apa invaded the realm of Nga-Potiki, they were
defeated by the latter and pursued up the Whakatane river. The
pursued turned up a small tributary creek known as Manga-o-Tane,
but were hard pressed by their pursuers. On arriving at a steep cliff,
the pursued were unable to proceed farther, they were foiled (miere),
and many were slain. During the pursuit many, lagging behind,
were caught by Nga-Potiki. The place where each one was killed has
since been known by his name.
Ngai-Tai did better. Te Pane-nehu attacked and defeated Ngai-
Tai at Wai-aua. The latter raised a force and marched to Whiti-kau.
They were seen by the Pane-nehu, and pursued up the Taka creek.
They came to a waterfall, in a deep- walled canon, where they made a
stand and defeated their pursuers.
The Ngai-Tane clan, with some of Ngati-Whanga, came from
Whare-kopae, in the Turanga district, and settled at Te Pa-puni,
where they were attacked by Te Mibi of Tuhoe. The above people
are known to Tuhoe as Ngati-Eotore, they being the descendants of
a man who received that name because he tried to pass himself off as
a woman when caught by enemies.
Heoi ! — We are aweary. We pursue no more.
We have already referred to the sparing of the lives of enemies in
war, and will now give a few anecdotes concerning the matter.
When Tuhoe were marching to attack Ngati-Manawa at Te Tapiri,
they took prisoner one Harehare Aterea, a chief of the latter people, at
Ahi-kereru. Tuhoe were about to kill their captive, when Kereru, a
chief, saved his life by throwing his own cloak over him.
162 JOURNAL OF THE POLYNESIAN SOCIETY.
When the wretched remnant of Mna-npoko Tentnred from the
remote gulches of the Tara-rua mountains to seek the protection of
Te Whata-nui, they asked him, ** Can yon save us ?" The old chief
replied, *^ Nothing but the rain from the heavens shall fall upon yon."
When a chief promised safety to an enemy in battle, should the
latter express doubts as to the power of the former to save him, that
chief would probably reply, ** Where is the rain of the heavens that
may fall from the brow of Tane-nui-a-rangi."
The famous Awa-tope of Ngati-Awa saved the life of the murderer
of his father after he had defeated him in battle, by casting his cloak
over him.
After the fall of Eai-uku pa, where the East Coast tribes were
defeated, Potiki, a chief of Ngati-Maru, noticed a body of fugitives
fleeing in the distance. He at once knew that they were travelling
in that manner in order to save and protect a chief, otherwise they
would have scattered. Me pursued and caught up to them. He
captured one Eauhu who ^as carrying a child on his back. That
child was Te Eani-a-Takirau, in after years the leading chief of
the East Coast. Potiki lifted his patiti (iron hatchet) to strike
down Kaubu, when the latter said, ^^ Kaua ahan e patiia ki te
patiti tioiio taht" = Do not let me be slain with a one-edged
hatchet— i.^. with a common sort of weapon. At the same time
he drew his famous greenstone patUj known as Te Heketua, from
his belt, and handed it to Potiki, saying '* tJ Ta ! Ina te patu hai patu
i ahau, kia whakarongo maeneene ake ai aAati.'* = Here is the weapon
to slay me with, that I may feel the softness of its stroke. Potiki was
equal to the occasion. He gave his patiti to Eauhu, saying '*Here is
a weapon for you. Go ! Be strenuous to save your child and self.*'
If a chief calls upon a fleeing enemy to return and give himself up,
he is not enslaved but treated as au equal.
During the wars of Rua-toki a man's life was purchased from his
captor by handing the latter a greenstone ear ornament. Tu-te-rangi-
kurae, a chief of Ngai-Tai, was slain by the Whakatohea, who cut up
the body and distributed the pieces thereof among their various
clans, Ngati-Rua obtaining the head. Some time after, Ngai-Tai
redeemed the head of their chief by giving a greenstone patu^ known
at Wawahi-rangi, for it.
Survivors of a fight in which their people met with a crushing
defeat would often fly to rough, wild country and there remain until
they could return to their land or, failing that, take refuge with some
other tribe.
Acts of desperate valour were termed \rhakamomori. They would
occur in cases of blood vengeance or when a reckless warrior wishes to
have imoa or make a name.
NOTES ON THE ART OF WAR. 168
Prisonbbs, Slaves and Vassals.
In the old-time native wars prisoners were taken and enslaved. It
was looked upon as a great calamity and degradation by the Maori.
Even if a person thus enslaved were to esape, or be permitted to return
to his own tribe, the disgrace still clung to him, and also to his
descendants. Cases are on record of a man slaying his own son, who
has thus returned from a state of slavery, in order that the evil name
should not go down to his descendants. Again, when the chief
Tama-i-hara-nui and his daughter were taken prisoners by Ngati-Toa,
the old chief strangled his daughter and thus saved her — from the
Maori point of view.
It is said that, when Ngati-Awa attacked Eare-tehe and his people
at the Wai-horu ;>a, at 0-whakatoro, the above chief appeared dubious
about the result of the fight, and actually buried his two children
alive, lest they should fall into the hands of the enemy.
Prisoners of both sexes sometimes married into the tribe of their
captors. Women would be taken by men as inferior or slave wives.
The children of such an union would be free but they, and also their
descendants, would be always liable to be taunted with the fact that
their ancestor was enslaved. There were, however, various degrees of
such stigma, according to how the person was taken. Suppose we
attack a pa and it fall to us. I find therein a child whom I take and
rear. I may in after years, when angered, call him a slave. He will
reply, **Apd he mea hopu nau, engari he mea tomo a whare,' * = You did
not capture me, you found me in my own house.
When a war party returned, bringing prisoners vdth them, the
widows of those who had been slain would sometimes avenge their
death by murdering a lot of the hapless prisoners."^
When prisoners were taken in war, it was often the custom to
weave a piece of cord into their hair, to serve as a rope to lead them
by and prevent their running away.f During their raid on Wai-
rarapa, Nga-Puhi took many women prisoners. They compelled them
to dress flax fibre and make some strong cords, which were plaited
into the long hair of the women. By these cords the unhappy women
were led about the country during the marches of NgaPuhi, until at
length the prisoners managed to obtain some shells with which they
severed the cords and so escaped. Other prisoners taken by the same
party were fenced in with stakes, as the native dogs used to be served.
These made a hole under the fence by digging and so escaped.
* See many instances of this in the " Missionary Becord" for the 2nd and
8rd decades of the 19th Century. — Ed.
t They were made to walk before the person who held the cord.
IW JOURNAL OF THE POLYNESIAN SOCIETY.
Prisoners about to be slain often asked permission to be allowed to
chant a song before being killed, into which song they would introduce
references to their tribal lands and their friends, &c. ^hen Taxna-i-
rangi, the leading chieftainess of Ngati-Ira of the Wellington district,
was taken prisoner at Oha-riu by Ngati-Awa, she thus sang a song of
farewell to her people and the tribal lands, in which she referred to the
various beautiful scenes of the forest-surrounded harbours and other
matters dear to her and her people.
In the fight of 0-tu- kai-marama, two men of Tuhoe, Wahawaha
and Tipoka were taken prisoners by Ngati-Awa. These two men sang
a lament before they were slain, greeting their friends and homes and
bidding a last farewell to tribe and tribal lands. Next morning they
were slain by the widows of those whom they had killed.
Prisoners kept as slaves by another tribe would sometimes send the
following message to their friends, ** Tukuna mat he kapunga dneons ki
auy hai ean//t." = Send me a handful of earth to weep over. And they
would send him a small parcel taken from his home, and over which
he would lament {tangi) to his hearts content.
When about to be slain a prisoner would sometimes say, '*Arahma
ahau ki U rohe o taku tthenua j>atu ai, kia mihi ahau ki taku whmua.**
= Conduct me to the boundary of my lands and there kill me, that I
may greet my tribal home. And usually his request would be granted.
Or, under similar circumstances, a prisoner might ask to be allowed
to drink of the waters of some stream at or near his home, before
being slain. He would either be conducted to such stream, or a
messenger would be sent to procure a vessel of water therefrom —
before he was despatched.
The last food partaken of by a dying person is termed o maUnga,"^
The last drink of water taken by such, is known as the Wai o Tane-pL
We have said that Whakatohea took Te Whatu-pe of Tuhoe
prisoner during their raid on Tuhoe-land. Before he was slain he
drank of the waters of the Manga-o-hou stream, on the banks of
which his home was.
Te Maitaranui, a young chief of Tuhoe, and Te Roro of Ngati-
Manawa were invited to a feast by Tu-akiaki of Te Reinga, where they
were treacherously slain. As his enemies were about to slay him Te
Boro said, ** Do not kill me until I have drunk of the waters of Kai-
tarahae.*' Te Maitaranui said, **He manu hou ahau, he kohanga ka
rerea,*' s= I am a young bird, a nest but now deserted. This was, of
course, an allusion to his youth, but that did not save him. A dreadful
revenge was taken by Tuhoe and allied tribes for the death of this
young chief.
* I.e. Food for the joomej of death.
NOTES ON THE ART OF WAR. 166
Conquered tribes are sometimes reduced to a state of vassalage, and
compelled to set aside a portion of the products of lands and Waters,
as a tribute to be taken to their conquerors.
When the unhappy Ngati-Manawa were returned by Tuhoe to Te
Whaiti, they prepared a quantity of preserved birds and took them to
Rua-tahuna for the Tuhoe people. Te Purewa, of Ohaua, whose hand
lay heavy upon Te Whaiti, considered himself aggrieved at not
receiving any portion of the tribute. He said, " Na wai i ki tetahi
kowhao kia purupurua, tetahi kia whakatuwhera'* — and at once organised
his fighting men for a raid on the hapless and much harried Ngati-
Manawa. His remark is an ancient saying, and refers to the caulking
or plugging of the holes in the side of a canoe, through which the
lashings of the side planks are passed, **Who said that one hole
should be plugged and another left open ? '* The application is obvious.
Col. Gudgeon gives an illustration of such vassalage and tribute
paying in his paper on the East Coast tribes. '' The Ngati-Buanuku
and Wahine-iti tribes were, after their defeat by Tu-whakairi-ora,
subservient to that chief, and were required to bring him presents of
food, sach as birds and rats. Even in this capacity they did not
hesitate to exhibit their fierce and defiant character It is said
they carried the food on the points of their spears and in this fashion
laid the birds, &c., before Tu He took the hint and released
them from their state of vassalage."
Ngati-Ira appear to have been a similarly defiant people when
living under the inana of Toko-rakau, inasmuch as the following
saying was applied to them, **A'o 7iga pahura tenei a Toko-rakau^ kaore
€ rorifjo ki te hie,'' = These are ih^pakura of Toko-rakau, who will not
barken to the hie. The pahura is the swamp-hen which was a great
raider of the cultivations in olden times. These birds were driven
away by a cry known as hie,
'♦ Hie ! Hie !
Haere ki U huhi,
Haere ki te repo
Hie! Hie," Ac.
Awhenga, — This term was applied to people saved from an enemy
out of a kind of pitying contempt. ** Should the Pu-taewa of Te
Whaiti be defeated in war, and the survivors fly to us for refuge, and
we give them shelter — that would be an anhenga because they are not
our friends, although we have saved them. There is a certain amount
of degradation in the term. If we assisted friends in that manner, it
would be termed awhina, not airhenga.'' Awhina means '*to befriend,**
whereas aire signifies '' to gather in a heap.''
(To be continued.)
12
THE WHENCE OF THE MAORI.
By Likut.-Coi*. Gudgeon, C.M.G.
Pabt IV.
Kauria.
IN this canoe came Wharewharenga-te-tangi and other ancestors of
the ancient tribe of Ngati-Hako, who still live on the head
waters of the Waihou (Thames) river.
We might also quote Tu-te-puehu, Ngaengae-moko, Eapua-hora-
hora and many other canoes, of which the names only have been
preserved by tradition ; indeed the list might be indefinitely extended,
but those already mentioned will be sufficient to show that we have
grounds for the belief that the visits of roving parties of Polynesians
were not by any means of rare occurrence during that period of unrest
which would seem to have been felt by all branches of the Polynesians,
about the fourteenth and fifteenth centuries. But numerous as these
canoe visits undoubtedly were, there were yet other ancestors of
the Maori people who evidently despised so prosaic a mode of transit,
and who succeeded in making their way hither, by means altogether
strange and unheard of except among people of great viaua, such
as the ancestors of the Maoris. The methods of transit, to whioh
I have referred, are, I need hardly say, a source of great pride and
satisfaction to the descendants of those who employed them ; for
surely no living man delights and believes in the marvellous as does
the Maori, and if perchance any one of my readers should desire
to stand well in the estimation of the Maori he will do well to avoid
scoffing remarks on the supernatural.
We are told that one Tamarau, the ancestor of the Hapu-oneone,
flew hither through space from Arorangi. I cannot say that I know
of any place of that name in New Zealand, nor did my Tiihoe
informants in the year 1890 ; but I have since learned that there is an
THE WHENCE OF THE MAORI. 167
Arorangi on, the Kainga-roa plain. I do not, however, believe that it
was from the latter place that Tamarau flew, because he need not have
done so ; he could have walked the few miles he required to pass over
and thereby have avoided all notoriety ; we will assume rather that he
came from the district of Arorangi in Barotonga, where there is a
spring of water known as the well of Tamarau.
In like manner it is related that Baka-taura, the great ancestor of
the Ngati-Maniapoto tribe, disdained to enter the Tainui canoe, for the
reason that he considered it a mode of locomotion suitable only for very
common people, and therefore preceded his migration by travelling on
the back of a taniwlui ancestor, whose name was Pane-iraira. I may
here explain that the right to and the possession of taniwha as
attendants, is an hereditary privilege of the Maori aristocracy;
dependant only on the rank inherited by the individual from his
ancestors, a patent of nobility accorded by the other world, and
as necessary to the social status of a Maori rangatira, as was the
banshee to a good old Irish family, or the family boat of the Grants
on the occasion of the Noachian deluge.
Concerning this Pane-iraira there can be no manner of doubt, for
I am informed on the best Maori authority that he was last seen
near the Island of Tiritiri-matangi in the year 1868, and that his
appearance on that occasion was regarded as a pressage of coming
disaster for the tribes of Waikato. Probably the Maoris had good and
sufficient reason for believing that the appearance of this monster
betokened evil days for them, for the impression was shortly after
verified by the result of the Waikato war, in which the descendants of
Baka-taura measured their strength against the Pakeha. Since there
are in all communities a class of men who doubt everything that does
not come within their own small experience, I may as well explain for
their benefit that Pane-iraira was recognised on the occasion above
noted, by the fact that this taniwha has a singular cavity or depression
in the back of its head, constructed probably for the convenience of
passengers, at any rate Baka-taura took shelter therein during his
voyage from Hawaiki to New Zealand. While on this subject, it will
not be out of place to explain that the Baka-taura family had more
than usual )tiana over the monsters of the deep ; for instance, his
daughter Irakau, had mana over all the fishes of the sea, and this
power has descended to the Waitaha tribe, better known as the
Whauwhau-harakeke of Piako, concerning whom we shall have much
to say hereafter.
In much the same mysterious manner several generations before the
arrival of the Mata-atua canoe, the chief Irakewa came to Whakatane.
Why he came is not known, but the tradition is to the effect that
be was eaten by the Warehou and Araara. (fishes). That this tale was
168 JOURNAL OF THE POLYNESIAN SOCIETY.
believed to be founded on fact, may be assumed from the circnmstftnoe
that the Ngati-Awa paid so much respect to the memory of the
deceased chief that for many generations — indeed until quite lately —
they declmed to eat the two fishes in question. The only sensible
action recorded of Irakewa is that he returned in spirit to Hawaiki, and
there instructed his descendants as to the position of Whakatane, and
informed them that it was theirs by right of his discovery ; he, more-
over, indicated to Muriwai the position of a certain cavern, and
intimated that it might be useful as a dwelling place. When the
Mata-atua migration, following these instructions, arrived at
Whakatane, Muriwai at once sought out and occupied the cave,
the existence of which had been disclosed to her by the spirit of
her ancestor, and which is known even to this day as the "Ana a
Muriwai.'*
Tradition relates that Kahutia-te-rangi, an ancestor of the Ngati-
Porou tribe, was saved from instant death by one of his ancestral
taniwha, on the occasion that he and 140 of the elder sons of his tribe
embarked on board of the Huri-pure-i-ata canoe, and were deliberately
wrecked in mid-ocean by his revengeful brother, Ruatapu, who is the
ancestor of most of the people of the Cook Islands. Fortunately for
Kahutia his presence of mind did not forsake him even when struggling
in the water, and he invoked the aid of both Paikea and Huru-manu-
ariki, who at one time were presumably men, since the Maoris
invariably speak of them as ancestors, and as I can say with confidence
that they have not as yet adopted the doctrine of evolution, it is
evident that they believe that these taniuha were once men. Anyhow
Paikea came to the assistance of his chief, and landed him safely at
Ahuahu, which is popularly supposed to be Mercury Island in the Bay
of Plenty, hut which was beyond all reasonable doubt the Island of
Mangaia in the Cook Group. •=
Tarawa, an ancestor of the Ngati-Toki section of the Whakatohea,
claimed to have made the journey from Hawaiki to New Zealand
swimming, and gained not only a wife, but also much kudos by relating
his adventures to the simple aborigines of the Motu forest. I am,
however, inclined to believe that his longest swim was from the
Tainui canoe to the shore, and the fear he displayed when overtaken by
a flood in the Motu valley, during the darkness of the night, induced the
belief that the hero was not always truthful. Indeed, the family into
which he had married, on the strength of his super-human feat, utterly
disbelived the tale when they found that he was alarmed by a mere
mountain floo<l.
Tura, the ancestor of the tribe of that name, who reside at Patetcre,
performed the same hazardous journey on a lump of pumice, at least
One of the ancient namei of which waa A*cia*a — the RarotongHns do not
pnmoance the *' h"— [Ed.]
THE WHENCE OF THE MAORI. 169
such is the tale told ; but I onoe heard a young man, who had been
educated at Te Aute College, suggest that the legend had probably
originated in the fact, that the canoe of Tura had been mamed Te
Pungapunga (pumice stone). The suggestion was scouted oy all the
elderly and therefore influential men of the villiage, and the
boy only escaped being called an infidel, because that convenient
epithet is reserved — it would seem — for the special use of advanced
Christians. The youthful student succeeded in making his peace with
his outraged elders, by explaining that he ought not to be held
responsible for opinions, which were the natural result of Missionary
and Government teaching ; and so like Galileo having judiciously
recanted, he was forgiven.
By the same simple expedient of pumice floats two adventurous
men, named respectively Hoake and Taukata, succeeded in making
their way from some unknown island of the Pacific to Whakatane. The
tale told by the Ngati-Awa, of the Bay of Plenty, is to the effect that
many generations before the arrival of the Arawa migration Hoake
and Taukata, either despising the use of a canoe or being unable to
obtain the aid of that very useful article, floated over the sea on lumps
of pumice which were impelled in the right direction by the power of
their karakia. The two men landed at the mouth of the Whakatane
river, below the pa Kapu-te-rangi, which at that time was occupied by
the descendants of Toi and the tangata whenua. The wanderers made
the land in the early morning, and having come direct from the
tropical islands of the South Seas they naturally felt the cold of th^
river valley, and fearing lest they should be frozen, Taukata uttered
a karakia of great mana in order to cause the sun to rise and give them
warmth. This invocation was overheard by Te Kura-whakaata (a
daughter of Toi),* who had come down from the pa in order to obtain
water from the spring, and she was the first to welcome the strangers,
and led them into the stronghold of her tribe where the women had
just commenced to prepare the morning meal by pounding fern root
The noise attending this operation greatly astonished Taukata who
asked if it was thunder, and generally behaved in the mannei:
attributed to new chums. The two guests were kindly received by Toi,
who ordered food to be placed before them ; and accordingly fern root
— then and always the staple food of the Maoris — was placed before
them, together with Ti (root of the dracoena), and Mamaku (pith of
the tree fern). This variety of food was new to the Polynesians who
hardly knew how to begin to eat, the whole of the food looking
so suspiciously like wood. Their embarrasment was so obvious that
Toi asked them after a while what food they were in the habit of eating
* Some Native authorities saj she was a daughter of Tama-ki-Hikurangi, a
descendant of Toi's, which from other things, seems more probable.— [Co.]
170 JOURNAL OF THE POLYNESIAN SOCIETY.
in their own land. Hoake, by way of answer, opened his girdle, and
taking therefrom some kao (dried kumara) which he had brought with
him from Hawaiki, he placed it before Toi. The wonderful fragrance
of this new article of food pleased the chief, who when he had eaten
some, asked how he also might obtain a supply of the new vegetable.
Taukata replied, *' By means of a canoe,'* and promised to aid Toi in
his quest. After remaining a few weeks at Eapu-te-rangi, Taukata
went out to search for a suitable tree wherewith to make a canoe, and
found a log of stranded totara on the sea beach near the mouth of the
Whakatane river, and this they soon converted into a canoe and called
it Te Aratawhao. In this vessel, representatives of all those tribes who
acknowledged Toi as their chief, embarked, viz., of Te Tururu-mauku,
Te Ma-rangaranga, Te Raupo-ngaoheohe, Te Tini-o-te-tuoi, Te Tini-o-
te-Makahua, and Te Kokomuka-tutara-whare. Everything possible
was done to ensure success, and the karakia used was of such potency,
that the voyage to Hawaiki scarcely lasted more than 24 hours. On
their arrival at the last-named place they not only received a supply of
seed kumura, but they were also instructed in the method of planting
and storing the crop, and were moreover warned that if they witihed
to retain the kumara as a permanent article of food in New Zealand, it
would be well to appease the gods, by the sacrifice of some human
being, and Taukata was suggested as the victim. This advice was
carefully noted for future consideration, and Tama-ki-Hikurangi
returned with his valuable cargo. The seed obtained was planted on a
piece of land immediately under the puy and from that day the
plantation has been called Matiri-rau ; and when in due season the crop
had been gathered and stored in the underground houses provided for
the purpose, Taukata was slain as an offering to the gods, and as a
natural sequence the kumara permanently remained in the land.
The same tradition relates that the Aratawhao escorted back a
fleet of the following canoes : — Mata-atua, Takitumu, Nukutere, Te
Arawa, Rangi-matoru, Turereao, Tokomaru, Kura-haupo, Tainui, and
Tauira ; another canoe named Te Awe-kumu being left behind. This
is the tale told by certain sections of the Ngati-Awa, to account for the
introduction of the kumara, which it would seem was not known to
the Maoris of New Zealand previous to the events I have now
recorded.
That there is probably something in this legend may be inferred
from the fact that the Ngati-Porou have their version of the same
story, the details of which arc even more incredible than the last.
According to their version it was the god Kahukum, and his
man friend Rongo-i-amo, who first introduced the kumara ; the latter
carrying it hither in his famous girdle Uetonga. Now this god
Kahukura had mana over the rainbow, and therefore it was that
THE WHENCE OF THE MAORt. 171
he chose the aroh of the bow as the path or bridge whereby he might
reach these islands, and not only did he himself arrive safely by this
very uncertain path, but he also brought with him his friend Bongo-i-
amo, who being a mere human being would under ordinary circum-
stances have required something more substantial to travel over. But
to the gods nothing is impossible, and tradition says that Bongo came
by that part of the arch that is called the Whare-umu, and found Toi
living in his house Hui-te-rangiora on the island of Hokianga in the
Bay of Ohiwa. Here the travellers were hospitably received, and the
usual Maori food placed before them, to their great confusion since
to them it appeared that they were asked to eat wood. From this
point the narrative follows pretty closely that of Ngati-Awa, except
that it is said that Horouta was the canoe used by Tama-ki-Hikurangi
on this memorable occasion, when he went to Hawaiki to fetch the
kiimara.
The Ngati-Hako of Ohine-muri claim that one of their ancestors
came to New Zealand at the very commencement of history, when Te
Mana-huri was sent by Tinirau in search of his pet whale that had
been carried off by Kae. It is not said whether Te Mana-huri was one
of the party that actually ascertained the fate of that animal, but it is
probable that he was not, for the ancester in question and his
descendants have ever since that period lived in New Zealand.
The traditional history of the Maori justifies the belief that the
earliest Polynesian visitor to these shores was Maui-potiki, otherwise
known as Maui-tikitiki, son of Taranga, indeed we may say that he
was the actual discoverer of the island, and hence in the figurative
language of the Maoris, be is represented as having fished up the land
from the bottom of the sea, using for the purpose a hook of great mana^
made from the jawbone of his ancestress, Muri-ranga-whenua.
Certain it is that many of the most ancient tribes, who are spoken of
as tangata wlienua (aborigines), claim descent from this Maui-potiki,
and in this respect they are singular, forasmuch that all the later
migration, who are known as the Hawaiki people, claim descent from
the elder Maui, through Hema, Tawhaki, Wahie-roa, and Bata.
The traditions of the Ngati-Porou, Ngati-Kahungunu, Ngai-Tai,
Rongo-Whakaata, Ngati-Awa, and Tuhoe, show that they are all of
the Maui-potiki family, but they all admit that their mana and
nniffatiratam/a (prestige and rank) has been derived from some member
of the Hawaiki migrations. It is only their right to the land that has
been derived from the Maui-potiki branch of their family. Even at
the present day there are one or two hapus (sections of tribes) who are
almost pure descendants of Maui-potiki through Toi-kai-rakau, and
this is specially the case with the Ngati-Ue-pohatu who own the land
in the vicinity of Hikurangi mountain, near the East Cape, and who
178 JOURNAL OF THE POLYNESIAN SOCIETY.
assert that Maui himself, is buried on the slope of that moontain
These people have no knowledge whatever of the canoe in which their
ancestors came to New Zealand, nor do they know the names of those
who migrated hither. This ignorance is very strange, for there cannot
be a shadow of a doubt, that they, like the Moriori of the Chatham
Islands, are of Polynesian descent. It can only be accounted for on
the hypothesis that they are of an exceedingly ancient migration. The
tradition of the Tuhoe and Ngati-Awa is to the effect that the
ancestors of Toi-kai-rakau arrived in the Ara-tau-waiti canoe, that one
of them, named Maku, came from Hawaiki, but that another, Tiwa-
kawaka, came from Mataora, a very different place. Very ancient tradi-
tions, such as these, are necessarily incomplete, and perhaps un -reliable;
but on one thing we may rely and that is that of all the well-known
ancestors, Toi would seem to have been the first really domiciled in
New Zealand. I have qualified this assertion by using the word ** well-
known,'' for the reason that there are other Maori ancestors of ancient
date, who are not claimed to be descendants of either Toi or Maui-potiki ;
such are Eua-kapua-nui, of Nuhaka, and Bua-tipua, of the Upper
Whanganui, concerning whom we know but little beyond the fact that
their descendants regard them as tangata whenua, and do not know the
canoe that brought them or their progenitors hither.*
The fact cannot be disguised that we know but little of the Maoris
or their history, and we may say, that from the very nature of things,
we can never know much more than we now do ; but we may assume that
the earliest migration from Polynesia landed on these shores not more
than 82 generations ago, and this would give eight hundred years
for the Maori occupation of New Zealand. It would also seem that
during the first two hundred and fifty of these years, visits from all
parts of Polynesia were of comparitively common occurrence, for
throughout that period of unrest and activity, no less than 50 canoes
are mentioned as having touched at these shores, and as their crews
have, for the most part, left no descendants among the Maoris, it is a
fair conclusion that they did not remain to colonize, but, being merely
explorers, passed away to other islands of the Pacific, or perchance
returned whence they had started. How little was thought of such a
*NoTE.— The learned men of Mangaia, one of the Cook Group, believe that Toi
went from that place to New Zealand, but they are quiet certain that he returned from
the latter place in the Oumatini canoe, and en route landed at Nuku-to-Varovaro
(Barotonga). That on his return to Ahuahu (Mangaia) Toi was known as Pau-te-
anua, and his marae as Taumatini. Among other things recorded of this man is
that he had a growth of bone on his heels like the spurs of a cock.
We would suggest thst Pau-tc-anua mentioned in theabovo note is the same a<t
Pon-te-anuanua, of Barotonga history, and who was a son of Taugiia. There is a
good deal about him in the Barotonga MSS. in our possession.— [Ep. j
THE WHENCE OF THE MAORI. 178
voyage in tbose halcyon days of navigation, may be inferred from the
tradition of the journey made by Ngatoro-i-rangi to Hawaiki, in order^
to avenge the curse of Manaia.
In hke manner about ten generations ago, when the chief Pakiko,
of Wai-apu, finding that he was likely to be assailed by the whole of
the Ngati-Porou, with the view of avenging an injudicious speech made
by a woman of his tribe, took to his canoes with the express intention
of returning to Hawaiki ; it does not appear that they entertained the
least doubt as to their ability to reach that haven of rest. From these
circumstances I am led to infer that there was perhaps a time, when
there were migrations both to and from New Zealand ; for in no other
way can we account for and reconcile certain of the Maori traditions,
wherein well-known Maori ancestors are shown to have resided both
at Hawaiki and in New Zealand.
Of all the many interestmg questions relating to the early history
of New Zealand, by no means the least of them is the much disputed
question of prehistoric inhabitants. It will be noticed that so far all
the tribes I have mentioned, whether ancient or modern, have been of
undoubted Polynesian descent, notwithstanding that they may, like
the Moriori, dififer greatly from the Maori, and even show signs of
Mpngol ancestry. There were, however, tribes known to tradition the
names of which alone survive, who may have been Polynesians ; but if
we may judge from the names given to them by the men of Hawaiki,
were of a milder type and much less warlike than the true Maori.
The following names were probably applied to these people by their
enemies, but they fairly denote the character of the people to whom
such names were applied.
Te Raupo-ngaoheohe The undulating bolrosh
Te Aruhe-tawiri The trembling fern root
Nga-rarauhe-mamae The bracken m pain (or grief)
Te Tau-harakeke The flax rope (ancient people of Kawhia)
Te Papaka-whero The red crab
Te Haere-marire Travel gently
Te Eareke-hoehoe The scatttering qaail
Te Marangaranga Sprung from the soil
Te Tipapa The garment of Cordyline leaves
Te Tururu-mauku Those who crouch beneath the mauku fern
Te Tawa-rauriki The imall leaved tawa tree
Te Karauhe-tarahunga The low growing bracken
Te Puru-kupenga Those who fill the net
Te Ngungu-kauri Those who fell the kauri trees
The last-named tribe were the earliest occupants of Maraetai,
in the Hauraki Gulf, and were enslaved by the Wai-o-Hua, who have
themselves passed away as a tribe ; at the present day they are
represented by the Ngati-tai. We might quote other ancient tribal
names, but the foregoing will be sufficient to show what sort of people
these must have been to have justified the application of such offensive
174 JOURNAL OF THE POLYNESIAN SOCIETY.
names to them. If these people ever had a history not a whisper of it
has been handed down to the present day ; not a word is said of their
having offered a natural resistance to the aggression of the Maori,
except on one occasion near Maketu, where they attacked and defeated
Maru-kukere and the Tapuika tribe ; had they shown natnnd manliness,
on any other occasion, the Maoris certainly would not have hidden the
fact, for never did one of that race hesitate to admit valor in his
enemy. One can hardly suppose that these early migrations from
Polynesia could have lost their ancient vigor, except by inter-marriage
with some alien and inferior race whom they probably found in
occupation of the country'*' ; for surely two large islands like those of
New Zealand were not absolutely desert when Maui-potiki paid his
first visit ; such a condition of affairs would seem to be contrary to the
economy of Nature. I do not contend that the people whom the
Arawa migration found in possession of the country, and whom they
called tan/jata whenua were autocthones, for they were even at that
early period half-caste Polynesians, but I am of opinion that they were
not the proud fierce race whom we know as Maoris ; on one point there
need be no dispute, namely, that within two or three generations after
the arrival of the Hawaiki immigrants, the latter had seized upon all
the power and authority in the land.
It may be contended that even though these tribes may have
been destroyed by the Maoris, the latter must be largely descended
from them ; and such may be the case in a limited degree. Whenever
the half-castes displayed sufficient courage and ability, to justify their
adoption into the Polynesian tribe, they were doubtless adopted,
but certainly not as equals. Those, however, who had not the force of
character, which is absolutely necessary in Maori tribal life, became
mere hewers of wood and drawers of water, nor would their Polynesian
blood do more than ameliorate their condition ; they doubtless became
neither more nor less than servants to their pure-bred relatives, and
were subject to all the dangers of a ser\ile condition.
In the early days of Maori history tribes were conquered and
enslaved in luuch the same manner as in modern times, but there was
this difference : That in the early contests the countrj' was not over-
populated, and therefore there were few, if any, lx)undary disputes, or
of those instances of manslaughter whicli necessarily attend differences
of opinion in connection with lands. For this reason the deadly
element of i-evenge was for the most part wanting in the early contests
for supremacy. Tribes were indeed conquered for having uttered a few
idle words in depreciation of their neighbours ; but I am of opinion that
* We should prefer putting it this way : whom they liad probably inter- nmrried
with prior to occupying thih country. [Ei>.
THE WHENCE OF THE MAORI. 175
very few men were killed on such occasions. The pa would be taken
either by assault or surprise ; those who resisted would be killed, and
some of the most attractive women carried off; but the remainder
of the tribe would be spared, and told to bring occasional presents of
food to their masters. In all other respects their lives would move on
in much the same manner, except that they would be vassals. They
would remain a tribe, but would be under the mana of strange chiefs.
No startling cruelties would be practiced on them, nor would there be
any general massacre of young and old ; unless indeed it were
found that they were becoming dangerously strong in numbers. It was,
however, precisely this thing that could not well happen to a
subject tribe, for should any of their masters during a visit see a very
fine girl, she was at once be- spoken as a vdfe for some member of the
dominant tribe, so that the masters were always increasing at the
expense of the subject tribe.
There was, however, a still more perilous liability attached to the
vassal tribe, and it was this : If two rangatira tribes, or even
individuals quarrelled, the fact might not justify those tribes or
individuals in killing one another ; but it might be held to justify the
injured party in killing the dependants of the other side, and in carry-
ing off their women and children. The inevitable retaliation would,
in like manner, fall upon the innocent vassals of the other side, and
thus it will be seen that the circumstances incidental to slavery among
the Maoris, would not take long to reduce the subject tribes to
the position they occupied when the European first appeared upon the
scene, namely, to a few inoffensive old men and women who were
generally to be found in attendance upon the chief of their masters,
and who were by no means unhappy in their lot.
When also we consider that it was these conquered tribes who had
to find the victims to give eclat to a great feast, to the building of an
important house, or the launching of the great war canoes, the
wonder is not that so many tribes have disappeared, but that any
of the weak ones survive.
In the matter of prehistoric inhabitants, we have not much evidence
that can be called reliable, but what there is points to the conclusion
that the early Polynesian colonists found an aboriginal population in
possession of these islands. In fact that, ' the moa hunters ' of Sir
Julius von Haast, were not mere creatures of his imagination, but a
reality. It is very doubtful if the people of the Arawa migration ever
saw a moa, for they have no traditions applying to that bird, excepting
always the reference to the koromiko (veronica) as the wood that
cooked the moa, and the proverb that refers to a moa as a wind eater.
These proverbs, if they ever did apply to the extinct bird— which is
by no means certain— may well have been adopted from the ancient
tribes, who had beyond all doubt both seen and hunted the bird. Of
176 JOURNAL OF THE POLYNESIAN SOCIETY.
the early navigator, Ngahue, it is recorded that he left HftwaUd
in consequence of a quarrel with Hine-tu-a-honga and discoyered New
Zealand, and that he visited Tauranga, Te Wairere*, Taupe, Eapiti
and many places in the Middle Island where he found the greenstone,
and made two axes, one of which was Hauhau-te-rangi, and an
ornament called Kaukau-matua, and that on his return he met a
moa at Te Wairere and slew it. Now the fact that Ngahue was able to
give the uames of the places he visited is proof positive that the
country was inhabited, even at that remote period ; but I cannot say
that I think that the reliability of the tale has been improved by
its adoption by certain people of Rarotonga; their tale follows
too closely the lines of the Maori tradition, there is none of that
variation that might reasonably have been expected, and the tradition
does not appear to be generally known even to the learned men of the
Island. !
There are Europeans who, although conversant with the history
and language of the Maoris, are yet firmly of opinion that New
Zealand was uninhabited up to the date of the last or Arawa migration*
Why they should adhere to this opinion is not clear, for certainly
it should not be deemed a matter for wonderment that there weie
ancient inhabitants ; the marvel is that the fact should ever have been
doubted. *' It is," says a learned writer, ** a matter of history that
no country is found deserted by an invading or migrating race ; also thai
no race, however long established, or however indigenous it may deem
itself, but will be found to have come from somewhere else if we can
only get back far enough to find out." The writer might perhaps have
added these words : And there is no race, however long it may
have been in occupation of a country, but will be found to have a more
or less well-defined tradition of other and more ancient occupants
whom they had destroyed or absorbed.
In New Zealand we have tradition of an ancient and probably
indigenous people. The Nga-Puhi claim that the first tribe to occupy
the land of the North Island were the Kui, who were left here
by Kupe, the great navigator ; that they were followed by the Tutu-
maiao, who inter- married with the Kui, and tiually destroyed them.
Lastly came the Turehu, who attacked and destroyed the Tutu-maiao,
and were themselves destroyed by the Maoris. Wo may safely ignore
that portion of the tradition which states that the Kui were left
here by Kupe, for that man was by no means the first Polynesian
to visit these shores; indeed, according to the Maori tale, he was
•Query. Wairorc at Whakataiie. — Eu.
] Wc differ from Col. (iudegon here. Surely old Taiuarua, of lUroiuiiga, was
an authority, and a " learned man" — more so, we think, than any now U? in>;. — £u.
THE WHENCE OF THE MAORI. 177
contemporary ^ith the Arawa migration, and therefore of com-
paratively modern date. The real value of the tradition lies in the fact
that it admits the existence of a people in New Zealand who were
not Maoris.*
The Southern tribes of this island invariably speak of the Turehu
as fairies, or, at any rate, regard them as supernatural beings, and
assert that they had red hair. Why they should have given this tribe
of strangers red hair it is difficult to say, unless indeed they were
a race of men who had red hair, for it is neither a cause of reproach
nor matter of astonishment among the Maoris of New Zealand, seeing
that the highest type of Maori is often an Urukehu, that is, a golden or
red haired man. When the great fighting chief of Ngati-Rereahu had
to fight the musket-armed Nga-Puhi with wooden spears, it is said
that he chose 150 Urukehu for that purpose and utterly destroyed his
foes. It is therefore clear that it was supposed that the Urukehu was
superior as a fighting man to all other types, and if this be so,
his superiority in all things may be assumed, for all the gifts within
the power of God are mere lumber if personal courage be withheld.
The Ngai-Tamatea, of Mangonui, claim that the ancestor, Tamatea,
was on the mother's side, descended from one Kare-tehe, a chief
of the Turehu, and the Nga-Puhi, of Hokianga, have a tradition to the
effect that there was a time when the Maoris were ignorant of the art
of catching fish by means of nets, and that they learned the very
useful work of net making from the Parau, a tribe of Turehu,
who lived in the mountains, but who came nightly to the sea to
fish and always disappeared before sunrise. It would seem that the
Maoris knew that the Parau were in the habit of visiting the sea
coast nightly, but never could discover by what method they caught
their fish, until a very fearless^ man lay in wait and joined them
unobserved, he even volunteered to assist in stringing the fish together,
and was most industrious, but he purposely omitted to fasten the end of
his flax line, so that the fish slipped off one end as fast as they
were threaded at the other. The Parau, alarmed at the approach
of daylight, urged him to hasten his work, but by various devices
he delayed them until the first rays of the sun appeared above
the horizon ; then the Parau fled in confusion, leaving behind them some
of their nets, which were subsequently copied by the Maoris, who
*We submit that the Nga-Puhi traditions referred to do not authorise the
belief that these early people were other than Poljnesians.— Ed.
178 JOURNAL OF THE POLYNESIAN SOCIETY.
in this way not only learned to make nets, but even to improve upon
those of the Parau.*
Such are the traditions of the North Island on the subject of
prehistoric man, and those in the Middle Island follow in the same
groove, for we hear of the Eahui Tipua (herd of demons) who
were giants and man eaters, fighting with the Bapuwai, and that the
latter were exterminated by the ancient tribe of Waitaha. This
last tribe are now claimed as an off-shoot from the Wai-taha, of the
Arawa migration ; but the claim is absurd, as might easily be shown,
for the chiefs, Euri and Tuahu-riri, who, it is said, left the Bay
of Plenty to colonize the Middle Island, are not the ancestors of
Waitaha of the South, who had been destroyed before the two
chiefs were ever heard of. It seems probable that the tradition to
which I have referred, relates to the former existence of a race of men
distinct from the Maori, and hence the tales about the Waero or
Mohoao (bush people) whom the Maoris believe to have existed almoBi
to the time of the Pakeha.
There is yet another and more important reason for presuming the
former existence of an ancient and non -Polynesian people ; and that is
the peculiar and highly conventional carving and moko (tatooing)
of the Maori. It seems beyond a doubt that they did not bring
this carving or moko with them from beyond the seas, for it is not
to be found in any Polynesian or Melanesian Island ; and it is hardly
possible that the complicated designs that may be seen, even in
the oldest Maori carvings, have been the indigenous growth of a
few hundred years. Very many beautiful specimens of carving
have been found deeply buried in swamps, where they have probably
lain for seven or more generations, but in these we see no sign
of the prentice hand. They are generally of the same t}'pe as those of
the present day though better finished, and of a pattern to be
found in New Zealand only, but when or where originate<l we know
not.
There are many things in the Pacific, the history of which we shall
never know, though we may feel very certain that the Polynesians
were neither the most important people nor the first to colonize
the islands of that sea ; nor had they anything to do with those relics
of old times to which I refer. Who, ask.s Mr. Sterndalo, orocted the
*Thi8 tradition of (he fishing net being known to (he people of Nine (see
J.P.8., Vol. xii., p. 94), it clearly is not indigenous in New Zealand nor to
Nine. It is probably far older than the migration of the Polynesiantt into
the Pacific. In oar opinion it iR the Kame with the light haired people, and
both traditions are merely localised versions of the firbt contact of the PolyncAiana
with the light-coloured maritime people, from whom the former learned the
art of making fish nets.— Ed.
THE WHENCE OF THE MAORI. 179
remarkable Cromlech on Tonga-tapu that is unlike all others of
which we have record, inasmuch that on the top of the horizontal
slab, in a depression evidently made by the hand of man, there
is a round ball of stone, probably an emblem of some long forgotten
religion ? As to this Cromlech, the present theory is that it was
made by the first Polynesians who arrived on the island. This tale I
simply pass by, the Tongans did not know this 40 years ago — How,
then, have they learned the fact since that period? Cromlech's
are not built without some sound reason, and if the Tongans built
it we shall be glad to hear from them on the subject. We shall want
to know the religious significance of this widely-distributed stone
emblem, for if the Tongans erected the stones they know why they did
so, and the significance to be attached to them. So also the great
marae or pyramid on the same island ; this may have been built
by the present inhabitants, for the use of the fnarae is known to
all Maori tohungas ; but of the building of this relic of the past
not even the natives have a record, and if their ancestors ever did
know, such knowledge has now been lost. This fact is in itself
sufficiently remarkable to those who know and can appreciate the
astounding memory of uncivilised man, and the careful manner in
which the traditional history of the past has been preserved and
handed down from father to son, as part and portion of the religious
exercises of the M6U)ri people.
By whom also were the remarkable structures of Ualan, Ponape,
and other islands of the Western Pacific built ? — ruins which in some
measure seem to typify the seven circles of Meru, that mount and
centre of the Bhuddist universe. Are not these the imperishable
records of some most religious and industrious race who have passed
utterly out of the memory of man ? Much nearer home we have
the interesting specimen of Tamil industry, Mohoyded Buks ship's
bell and its unknown history; it is one of the many mysteries of
the Pacific, and we shall never know how it was brought from India
to New Zealand.
MYSTERIOUS RELICS.
Bt Joshua Rutland.
^N various places within the bush, along the shores of the Peloms
^ Sound, New Zealand, very symmetrical egg-shaped stones,
foreign to the locality have been picked up, evidently relics of the
ancient inhabitants of whom there are everywhere traces. Two of
these stones in my possession, one well polished, the other nearly
smooth, weigh respectively 64 and 74 ounces. The use of these stones
I have not been able to discover, but the following passage in a
letter from Colonel Smythe, who in 1860 was sent by the British
Government as Commissioner to Fiji, may throw some light on
them : —
*' Mr. Waterhouse held a short ser\uce in English in Hany*8
house. In the afternoon we left Namusi, and ascended the secluded
and lovely valley in which it lies. On reaching the sacred place,
whence the Bewa god Wairua was said to have drifted, we stopped to
examine it more closely, and asked the guides to point out the exact
spot. They indicated a hole in a small tree by the side of a stream a
few yards from the path. Manoah put his hand into the hole
and brought out an oval stone of very regular form, about the size of
a swan's egg ; the guides said that was the god. Manoah again pot
in his hand and brought out some small stones of a similar shape,
which they said were the god's children. We then began to question
them about the god, on which they looked very grave, and pressed
us to move on. Manoah wanted to throw the stones away, but as the
act would only have irritated the natives without doing any good, we
desired him to restore them as ho had found them.* In addition to
these oval stones a number of equally symmetrical but much larger,
nearly spherical stones, have k'on found in the Sounds and in
the Pelorus Valley ; one of these, 26 inches in circumference which I
possess, was discovered in very dense bush on a hill at Four-Fathom
Bay, Pelorus Sound. I have heard of another that was found
in a hollow tree, and of one concealed in a fork of a large tawa
tree. Six of these stones which I examined were very much alike
in sha^x^ and size, and several others described to me must have been
very similar. These stones have the appearance of waterworn boulders,
but how such a number of boulders so nearly alike were obtained it is
difficult to conceive. I have repeatedly questioned both Maoris and
Europeans, but have not been able to obtain any satisfactory
' ** Six months in Fiji," by Mrs. Smythe.
MYSTERIOUS RELICS. 181
explanation of these curious relics. Traces of stone-worship in the
Malay Archipelago have been noticed by various writers.
To Mr. H. 0. Forbes we are indebted for the following account of
the temples and Luli stones of Timor : —
*' It is not very easy to obtain a good idea of the interior arrange-
ments of the lhna-L\ili, as it is impossible for heretics to get within it
or often very near it. Even natives of Timor, who have become
nominally Sirani (Christian), are prohibited from entering it ; but by
sedulously questioning those who knew, I was able to gather that
of the two doors (whose direction does not seem to be a matter of
importance) one is reserved for the Dato-Luli or chief priest, and the
other for the persons consulting the fates to enter. By the Batons
door no one but himself may enter ; it opens into a portion railed off
by ornamented wooden pillars from the larger portion of the buildipg
into which the people have entrance. In the smaller part are
preserved different articles of veneration — the cranium of a buffalo, a
spear, a shield, a chopper, a gun (almost falling to pieces, and of
an old, old pattern, my guide told me, ** yet it is more powerful than
any other gun however new.") Besides these there is a bag contain-
ing the vestments of the priest, which are a broad band of scarlet cloth
for his head, a circular breastplate of gold, worn suspended from the
neck, two gold discs, about 15 centimetres in diameter to cover the
ears, a broad crown of gold with two long buffalo-like horns of the
same material projecting from it, and gold armlets and earrings.
Within this enclosure there is besides the most sacred object of
all —the y a til- Luli or stone on which the offerings are laid
to the invisible deity. Each of these stones they believe to
have been given to the people of Timor when the uni-
verse was made. In the larger portion of the building there is
a fire-place, and vessels and utensils sacred to the use of the Uma
LhU,'' Besides the sacred stone in the Uma Luli each residence had
what may be termed a household god. ** If a man has an ordinary
sickness in his house he does not consult either of the larger Luli
houses, but offers a fowl or a pig to the Luli at a little railed off
portion in his own house."'*'
Unfortunately Mr. Forbes has given no description of the Luli
stones ; but from the tradition regarding their origin it seems evident
that they are natural, not artificial. After reading Mr. Forbes account
of the Timorese idols and Colonel Smythe*s description of the Fiji god,
the question immediately presentes itself, are the mysterious relics
brought to light through the destruction of our forests, the fossil
remains of an extinct religion ?
'Naturalist's wanderings in the Malay Archipelago, H. O. ForbeSp
THE MAKING AND UN-MAKING OF MAN.
(A LEGEND OF FIJI).
By E. Tregear.
Y^HE great god Degei," who is the impersonation of eternal existence,
dwelt in a cave in the sacred valley of Na Eauvadra. As
the god appears to men, his form is that of the serpent of wisdom, bnt
the lower part thereof is of stone, the symbol of everlasting duration.
As Degei one day passed along the valley he perceived that
the snipe (kitu) had built a nest and therein had laid two eggs.
Thereupon the god resolved that these eggs should receive divine
protection, and, covering them with his influence, he brooded over
them until the eggs grew warm with life. Then the shells divided,
and forth came a boy and girl, the primal pair whose eyes first saw the
great ocean and land, the future home of men. Degei removed the
twins from the nest, and placed them in safety from the hot rays
of the sun, under the shadow of a gigantic vesi tree (the ** green heart**
of India ; Afzelia bijuga). Here the god tenderly watched over them,
nourishing them with delicate food day by day, until they were
about five years old. Tp to this time, however, the children had
not seen each other, for the vast trunk of the tree was between
them, and they had not known of the existence of other l)eing8
than their foster-doity.
But the boy, peeping round the tree, discovei*ed his little mate, and
with celestial cleverness prompting him said, *• girl, the great
unborn gods (kalou ru) have brought us two into existence in order
that we may have children who shall people this land.'* Then Degei
put forth his power on the soil of Viti, and the ground proiluced yams,
nddhi {tartf) and bananas for their fooil ; green and pleasant the leaves
sprouteil, and the roots were pleasant to the taste, as the fruits were
delicious on the trees. The gods of the sea brought fish to the growing
children, and to them was taught the secret of the wooils in which the
seed of fire is hidden, to bo brought forth by friction. And on
' NoTK. l*n.moiinc*d Ndoti^'ei.
THE MAKING AND UNMAKING OF MAN. 188
the burning ooals the roots of yam and ndalo were cooked, but on
the fire the bananas were not laid. Thus, under the shadow o( the vest
tree grew up our first parents till the years brought them full strength
and stature. Then the pair became man and wife, and their
descendants peopled the land.
There came a time when this father of men grew very feeble with
the weight of years, and his eyes were dark with death, so his
soul left his body and went to Mbolutu, that he might dwell for ever
with his divine foster-father Degei. While his body was being buried
by his sons a god appeared to them and said, ** What are you doing ?"
The men replied, '* This is the body of our father who is dead, and we
are burying it.** Then said the god ** He is not dead. The body
must not be buried ; take it up out of the grave.'* The sons were
obstinate, and answered, " Our father is surely dead ; he has been
dead for four days, and the corruption causeth the corpse to stink.*'
" Take up the body,*' said the god ; ** I tell you that he yet liveth."
Then the sons grew angry and repeated their statement that their
father had been four days dead. They refused to take the body from the
grave. The air shook with thunderings and grew dark with the scowl of
the off'ended deity, who said, ** Listen to the words of the gods. The
banana when it is green is buried in the earth for four days. Under-
neath the soil it grows ripe ; then it is dug up again and is fit for use
as food. As the banana is ripened to something better, so would you
have found the body of your father had you listened to the commands
of the Heavenly Ones. So also would it »have been with your bodies
and those of your children ; but you have been wicked and deaf to the
instruction of the gods. Now there shall be death to all — death
for your father and your mother — death for you and for your children
— death for man and woman — all shall die, and there shall be no
escape nor deliverance. All shall rot, and there shall be the end.'* So
when the first man died, the death of all men was made certain
by disobedience to the gods.
WHO DISCOVERED TAHITI? 185
Spain in the year 1607. In the year 1606, however, he passed
through the Tuamotu or Low Archipelago, on his way to Santa Cruz
Island, on which occasion he discovered the New Hebrides, or, at
least, the largest island of that group, which he named the Tierra
Australia del Espiritu Santo. But, to return to the first quotation, I
had a little difficulty in disentangling the jumble that brings in
de Queiroz's name with the isla d'Aamav and the establishment of
a settlement there, because I knew that their was no such name
as Ula iVAaiiiar in all de Queiroz's nomenclature. I knew also
that de Queiroz had never attempted any settlement in that part
of the South Pacific Ocean.
The mention of settlement, however, brought back to my mind
Boenechea's attempt to colonize Tahiti, nearly two centuries later, in
the year 1772 and 1774, and the name which he gave to Tahiti
in commemoration of the Viceroy and Governor- General of Peru
and Chili flashed across my mind : ida (VAatnav, I thought, must be
meant for Lsla d'Amatl Thus the statement that ** in 1767 Wallis
discovered the group again, for the Spanish visits had been ineflfective
in civilizing or colonizing the islands" is rather amusing, and partakes
of the nature of what happens in '* Alice in Wonderland," when the
Red Queen screams piteously and bandages her finger beforehand
because she is going to cut it. But this is the way some people write
history, and the ** Encyclopoedia Britannica," in the six columns of
matter devoted to Tahiti, never mentions Boenechea's visit in 1772,
although it names many small islands discovered by some (?) Irishman
named Boenshea. How has all this confusion come about, and
who really did discover Tahiti ? I will answer the last question first.
Captain Wallis, in 1767, in command of the Dolphin, is, undoubtedly^
the first European to discover that island, which he named King
George Island ; so that the honour belongs to England. Now, as to
the supposed Spanish discovery in 1606 by de Queiroz. I think I can
tell how that mistake came about, although I have not yet come across
the arch -culprit who first made the statement, for de Queiroz himself
never did, nor do any Spanish or Portuguese authorities, set up a
claim for de Queiroz. On the 10th and 11th of February, 1606,
de Queiroz discovered an island (to the south-east of Tahiti)', which he
called La Saffitaria. The members of the little Spanish fleet were
badly in want of wood and water, especially water; they found no
drinkable water on the island, and were obliged to quench their thirst
with cocoa-nuts. A passage, in the description of the island, speaks
of a shallow, sandy, and narrow channel, between two little woods
(Bosquecillos) which, at high tide, communicates with the other
sea (lagoon) on the other part of the island. For anyone acquainted
with atolls, in which the entrance to the interior lagoon is through a
186 JOURNAL OF THE POLYNESIAN SOCIETY.
narrow channel, the above description is intelligable enough. But the
person who first misinterpreted the Spanish text of Torqnemada was
evidently ignorant of the Spanish language and of the pectdiar
conformation of coral islands ; and, for him, the sandy channel between
the two woods became a sandy neck of land. Now, this narrow neck
of land is the corpus delicite, the nail on which all the mistakes were
hung, for there happens to be a narrow neck of sand on Tahiti.
A sandy isthmus divides Tahiti in two", and so it came to pass that
the hitherto nameless arch-culprit (I'll find him out someday), jumped
at this narrow neck and came to the conclusion that de Queiroz landed
in Tahiti. A conclusion which is utterly inadmissible, because de
Queiroz's lieutenant Torres, describes La Sagitaria as a flat island, and
no fresh water was found there. It was, in fact, an atoll ; whereas
Tahiti is a very mountainous island, with a plentiful supply of freBh
water which may be seen from a ship at sea, flowing down the sides of
the hills. Then the longitudes and latitudes, mentioned in the
Spanish texts, do not correspondence with Tahiti, whereas they do
correspond with atolls to the south -south -east of Tahiti where de
Queiroz *R Sagitaria must be looked for in the Tujimotu (or Paomotu)
group.
HoRNSBY, N.S.W .
25th Fob., 1903.
* [Mr. Gollingriclgo is himself in error here. The isthmus that joinft the main
islHnd of Tahiti (Tahiti -nui) to the leBser one (Tahiti-iti) is known at Tarav»o»
and is formed of land about 100 feet above sea level. It ia of voloanic formation
and generaUy covered with wood, but partly open land and the roil fairly good
but there if< no sandy ueck. -£dI.
A NEW MAORI DICTIONARY.
©UB members will have noticed incideDtal reference in the
pubhc press to a new Maori Dictionary about to be under-
taken. Below, is printed a copy of a circular from the
Rev. H. W. Williams, M.A., who has undertaken the very heavy
task of compiling the large amount of existing matter, and seeing
it through the press. The Dictionary is to be published under the
auspicies of this Society. The Council, on becoming aware of the
large amount of MS. matter in existance, approached the Government,
with a view to securing their approval and help, for it is considered
an object in which the state may fairly be called on to assist in
making this unpublished material available to scholars. The
Government appears inclined to meet the request of the Council
in a liberal spirit; so we may hope to see the new Dictionary an
accomplished fact. We draw attention to the matter here with a
view to asking the many Maori scholars amongst our members to
render all the assistance they can in the direction indicated in
Mr. William's circular.
In the fourth edition of ** William's Dictionary/' and in Tregear's
*' Maori Comparative Dictionary " there are, roughly speaking, about
fourteen thousand words and meanings given. The new matter
which has been collected siuce the publication of those works and which
will appear in the new Dictionary, will probably amount to about
six thousand additional words and meanings. In addition to the
collections mentioned in Mr. William's circular, help has been
promised from Messrs. A. Shand, G. H. Davis, Ed. Tregear, and
A. H. Turn bull, and we have no doubt other collections will be
forthcoming when the object is known. It is probable therefore that
the new Dictionary will be an important help to the study of the
** Great Polynesian Language," the interest in which is growing from
year to year. It may be convenient to summarise h^e, what has
been done and is doing, in connection with the Polynesian language,
in rendering it available for scholars.
1. The ** Maori-Polynesian Comparative Dictionary," Ed. Tregear,
1 Vol., 675 pages. Lyon & Blair, Wellington, New Zealand, 1891.
188 JOURNAL OF THE POLYNESIAN SOCIETY.
2. A ** Dictionary of the New Zealand Language," 1 Vol., 823
pages, Right Rev. W. Williams, D.C.L. ; 4th Edition by Archdeacon
W. L. Williams, B.A. (now Bishop of Waiapu). Upton & Co.,
Auckland, 1892.
B. A " Maori-English Lexicon," Part 1, Maori-English, 182 pages
(to the letter A only), Rev. W. Colenso, F.R.S., and F.L S.,
Wellington. Government Printer, 1898.
4. A "Tahitian and English Dictionary" ^dth Grammar, (By
the Rev. Davies ?), 323 pages. Tahiti, 1851.
5. An " English and Tongan Vocabulary " and Grammar, 1 Vol.,
258 pages, Rev. Shirly, W. Baker, M.D., D.M., LTj.D., (with which
is incorporated th(» Tongan Vocabulary by Rev. Stephen Rabone),
Vavau, 1846, pp. 217. Auckland, 1807.
6. A ** Grammar and Dictionary of the Samoan Language"
1 Vol., page 416, Rev. Geo. Pratt; 3rd Edition by Rev. J. E. Newell,
The Religious Tract Society, London, 1898.
7. A ** Dictionary of the Hawaiian Language" 1 Vol., 559 pages,
Lorin Andrews. Thos. G. Thrum, Honolulu, 1865.
8. ** Dictionnaire Futunien-Fran9ais," 1 Vol., 301 pages, Le. P.
Grezel, Paris. Maisonneuve et Cie, 1878.
9. ** Dictionnaire Toga Fran^ais," 1 Vol., 422 pages. Par les
Missionnaires Maristes, Paris. Ch. Chadenat, 1890.
10. A ** Dictionary of Mangareva," 1 Vol., 121 pages, Ed. Tregear.
Published by the Governors of the New Zealand Institute. Wellington
Government Printer, 1899.
11. A "Paumotu Dictionary," 1 Vol., 160 pages, Ed. Tregear.
Published by the Polynesian Society, Wellington, 1895.
12. ** Phrase-book for the Cook Islands," 1 Vol., 81 pages,
Frances Nicholas. Wellington, Government Printer, 1898.
13. ** Dictionnaire Latin-Uvea," Par le P. A. C, 1 Vol., 185 pages.
Paris, Poussielguo freres, 1886.
14. ** Vocabulaire Ocoanicn-Franvais," (Hawaiian and Marquesan),
1 Vol., 318 pages, L*Abbe Mosblech, Paris. .Jules Renouard ot
Cie, 1843.
15. ** A Short .... Hawaiian Grammar," 1 Vol., 59 pages,
Prof. W. I). Alexander, Honolulu, 1891.
16. **Te Akataka Reo Rarotonga," Rarotonga- English Grammar,
1 Vol., 78 pages, Rev. A. Buzacott, Rarotonga 1854.
17. '* Dictionnaire Samoan -Franyais," (of which we have no
further particulars).
18. "Vocabulary of the Language of Nine,'* 14 pages, Harold
Williams, Journal Polynesian Society, Vol. II., pages 17 and 65.
19. ** Vocabulary Tongareva Dialect," 4 pages, 8. Percy Smith,
Transactions New Zealand Institute, Vol. XX., 1889.
A NEW MAORI DICTIONARY. 18fl
20. <<Voeabalary Nukuoro Dicdeot," F. W. Christian, Jtmmal
Polynesian Sooiety, Vol. VII., page 224.
21. A short vocabulary of the dialect of Stewards' Island
(Sikaiana) contained in Cheynes' '' A description of the Islands of the
Western Pacific/' 1852.
22. '' The Tonguse Grammar," 48 pages, by Bev. Thomas West.
(Published as an Appendix to ** Ten Years in South Central Polynesia,"
London, Jno. Nesbit & Co., 1865.)
To the above may be added the following, which, whilst not
strictly dialects of the Polynesian language, are necessary to its
study : —
" A Fijian-English Dictionary and Grammar," 1 Vol., 847 pages.
Rev. D. Hazlewood ; 2nd Edition by Kev. Jas. Calvert, London, 1872.
'' Grammar and Vocabulary .... Motu Language," New
Guinea, 1 Vol., 108 pages. Rev. \V. G. Lawes, Sydney, 1885.
'' A Mota Dictionary," the Rev. R. H. Codrington and Archdeacon
J. Palmer, S.P.C.K., 1896.
*' Dictionary of the Efate Language," Rev. D. Macdonald.
We may add that a Vocabulary of the Nine dialect, comprising
some 2,500 words, by Ed. Tregear and S. Percy Smith is nearly
ready for publication, and that our corresponding member, W.
Churchill Esq., late U. S. Consul General at Samoa is also preparing
a new Samoan Dictionary. Further, a Marquesan Vocabulary is
also in hand, and the materials for a Rarotonga Dictionary are
accumulating.
Many Vocabularies of the New Guinea dialects will be found
in the Annual Reports of the Administrator of the Government of
New Guinea.
Te Rau, Gisborne,
September 10th, 1908.
Dear Sir,
As you are doubtless aware, the late Mr. A. S. Atkinson, of
Nelson, collected a large amount of material with the intention of
assisting in the production of a new Maori Dictionary based upon the
4th Edition of William's Dictionary. This material has been placed
in my hands with the request that it should be used as Mr. Aitkinson
had intended. Mr. C. E. Nelson, of Whakarewarewa, and Mr. S.
Percy Smith, late Surveyor- General, have also kindly placed at my
disposal for incorporation iu the work the large number of words,
meanings, and examples which they have collected. In addition to
this, the Cabinet is entrusting to me the MS. prepared by the late
Mr. W. Colenso for the Dictionary which the Government at one
time proposed to bring out.
190 JOURNAL OF THE POLYNESIAN SOCIETY.
Although the balk of the matter mentioned above has been
collected for a number of years it was not available for publication
at the time when Mr. E. Tregear produced his nui^iim opus: and
in point of fact is not as yet accessible for students of the Maori
language.
It is thought that with these materials in hand no time should be
lost in preparing the new Edition for the press, and a systematic
attempt should be made, while some of the older generation of Maoris
still survive, to compile as complete a vocabulary as possible of the
M6U)ri language. It is proposed therefore to proceed at once with
the work, which will be published under the auspicies of the
Polynesian Society; and a strenuous effort will be made to have copy
ready for the press early in the year 1907.
In order that nothing may be omitted which is now available for
use, I shall be glad if you can see your way to assist me in the
following ways: (a) by letting me have a list of such words and
meanings as you have noted as not occurring in the existing
dictionaries; (b) by obtaining imformation as to the local use of
words and their meanings ; (c) by furnishing the names and addresses
of such persons, European and Maori, as would, in your opinion, be
able and willing to co-operate in these ways.
If you have material available under (a) 1 shall be glad to supply
you with as many cards as you may need for entering the words,
unifoim with those which are being used for the work. If yon will
also kindly imdertake work under (6) you will receive lists from time
to time of words upon which more light is wanted, so that you can
consult with the most trustworthy Maoris in your neighbourhood.
Any help under the heading (c) sbould, for obvious reasons, be given
at once ; and to that end I enclose extra copies of this circular, and
would ask you to let me know the names of those to whom you have
sent them.
I shall be glad to have an answer to this at your earliest con-
venience, stating in which ways yo\i are willing to assist.
I am.
Yours faithfully.
Herbert W. Williams.
NOTES AND QUERIES.
[163] The Fire Walking Ceremony.
Dr. S. P. Langley, Secretary to the Smithsonian Institution, in the Annual
Report of that institution for 1902, describes his experiences in Tahiti, where he
witnessed the above ceremony, and gives the conclusions he arrives at, which may
be briefly stated as follows : That the conductivity in the porous basaltic stones
used in the oven (umu-ti) is so small, that in walking over the stones the feet do not
really get so heated, as appearances would seem to warrant. Of course Dr. Langley
gives his reasons at length, but we think the above fairly states his conclusions.
In Vol. XXXV. Transactions of the New Zealand Institute (1902), Mr.
Robert Fulton, M.B., CM., Edin., describes the same ceremony as witnessed by him
at Bega, Fiji, on 30th June, 1902, and gives the result of his observations at some
length. He arrives at practically the same conclusions as Dr. Langley. For
previous references to the umu-ti, see this Journal, Vol. II, p. 105, Vol. Ill, p. 72,
Vol. m, p. 68, 188, 269.
[164] Professor A. Agassiz's Expedition to the Pacific.
We have received from the Museum Comparative Zoology, Havard College,
" Reports of the scientific results of the expedition to the Tropical Pacific in charge
of Alexander Agassiz," <&c., parts 1, 2, 3, and plates 1, 2, 3. This is a work got up
in the usual handsome style characteristic of American Scientific Institutions. It
deals principally with the study of coral reefe, and is very interesting reading*
What we wish to call special attention to is the very large number of excellent
photographic illustrations, which are admirable, and very fully illustrate the
characters of the coral islands, besides some of the volcanic islands. We regret to
see, however, several of the native names of islands mispelled.
TRANSACTIONS AND PROCEEDINGS
POLYNESIAN SOCIETY.
A MEETING of the Council was held at New Plymouth on the 19th August,
when correspondence was dealt with, and the following new members elected :—
353 Venerable Archdeacon 11. H. Coles, D.C.L., New Plymouth.
354 William George Malone, New Plymouth.
355 Dr. Ernest Walker, New Plymouth.
Books, (tc, received since last issue of the .TorRNAi. :—
1500-1 Bulletin, Museum Conqyaratire Zoology, Havard ColUge,
Vol. v., No. 8, Vol. xxxix., No. 1.
1502-3-4-5-6-7 Memoir:* do., lifports of the Scieuti/ic ReiuUs of
the Expedition to the Tropirnl ravifw in charijt of Alexander
Agasidz, tCv. Parts 1, 2, 3, do. Plates, parts 1, 2, 3, do.
Descriptive.
1508 Ten copies Popular Maori Songg. Supplement No. 2. J. McGregor.
From the author.
1509 Journal lioyal Colonial In^^titutv. Vol. xxxiv., part H. July,
1902.
1510 Tijditchrift voor Indihchv Taal-l.'Uid-i'nVoikrnliund*'. Decl xlvi.
3-4.
1511-12 SotuUii van de AlgfrnefUi-, d'c, liatariaasrh Uenoottchtp.
Deel xl. H.4.
1513 Proceeding*, liogal Sorietg of F.dinlm rough. Vol. xxii.
1514 Quvennland Cicogiayhical Journal. Vol xvii.
1516 ya Mata. .July. lt»03.
1507-18-19 Sriemr of Man. May, June. .Inly, IIMKJ.
1520 Juunuil liogal CoUmial Imtitute. .luno. P.'i ;t.
1520 Thv (iiHtgraphival Journal. Juno. 11M>:>.
1522 Rerue de VEcole dWnthropologie de Parit. .lune. V,H)'A.
i
NOTES ON THE AKT OF WAR,
AS CONDUCTED BY THE MAORI OF NEW ZEALAND,
WITH ACCOUNTS OF VARIOUS CUSTOMS, RITES, SUPER-
STITIONS, Ac, PERTAINING TO WAR, AS PRACTISED
AND BELIEVED IN BY THE ANCIENT MAORI.
By Elsdon Best, of Tuhoe-land.
Part VIII.
Wounds, &c.
X3 WOUNDED person is termed taotil or tudln'n (tu-a-kin). The
SA>*' former was, I am told, the old term, used before the
acquisition of guns (tao = a spear: ^/ = to be wounded). Tu-a-kiri is
a modern term, adopted since the acquisition of firearms.
Natives have been known to recover from very severe wounds,
whereas it is stated that half-castes often die of slight wounds. The
natives tell me that it took several wounds to bring down a toa (a
brave man). Te Puehu received six spfiar wounds at Papakai and
then escaped by running. Kai-namu, of Te Arawa, was also wounded
in six places at Te Ariki, all being bullet wounds, and yet lived.
However, in the lack of information respecting the nature of these
wounds, these cases are not of much interest.
Wounds were sometimes cauterised in order to stop the flow of
blood. A piece of half dry pirita (supple-jack, a forest climbing
plant) was ignited and used for the above purpose. Also all such
crude attempts at surgery were accompanied by the reciting of
karakla whakomdhu or invocations (spells) to heal.
Wounded persons were carried on an m)m or litter, constructed of
poles and lashings of flax or forest creepers. In desperate cases a
length of pirita creeper would be fastened round the leg of the
wounded person, and he would then be dragged off the field by such
means until a litter could be made — a somewhat rough process for the
unhappy man. A force must be in a bad plight indeed when they
14
194 JOURNAL OF THE POLYNESIAN SOCIETY.
leave their wounded behind, for they would assuredly be eaten, and
perhaps tortured before death. The latter does not appear to have
been a common occurrence, but dreadful things occurred in cases of
blood vengeance.
When the northern tribes were raiding Taranaki some of the
warriors were wounded. These wounded were burned alive by their
own people to save them or even their bones from falling into the
hands of the enemy. These raiders were far within the enemy's
country at the time, and could not encumber themselves with
wounded men."
I have heard of cases which occurred during their ten years'
struggle against the English where, when a native was wounded
severely, he would, with a final exertion of his strength, throw his
gun back towards his friends, that it might not fall into the hands of
the enemy.
In several actions between the Colonial troops and the rebels, after
the latter had accepted the fanatical Hauhau religion (so-called), the
latter considered themselves perfectly invulnerable to our bullets.
Holding their right hand up, they would recite a so-called karakia of
meaningless gibberish, and expect the bullets of the pakelia to be
warded off by such means.
When Tuhoe marched to Waikato to fight the British troops a
tohinhjn of Kua-tiihuna gave them some bottles filled with a decoction of
divers barks, roots, etc., which he informed them would render them
impervious to pakeha bullets if they drank of it before going into
battle. The simple warriors tried it at 0-rakau, but it did not work
properly, and many were killed, including several women.
In the case of broken limbs splints of manuka bark were used.
These would be supplemented with a charm known as a hvnOf which
is said to have the elloct of causing the honv to join and heal. The
following is one of the numerous charms, tornitMl whaif for the healing
of wounds :
♦* He nonota. he karawa, he au ika
Ko Tano tutakina te iwi
'Pane tutakiDa to nana
Tanc tutAkina te kiko
Tane tutakina te kiri
Tane tutakina t«) parupani
Tane tutakina te kapiti rangi
K nnihu akuanei. e n\ahu aiH^po
E mahu a takiritan^a o lo ata."
* This incident was related to me by Mr. C. K. Nelson.
NOTES ON THE ART OF WAR. 195
Here is another : —
" Te whai one tuatiia, one taitaia.
Ko te piere, ko te ngawha,
Ko te kapika-pi
Mahu akuanei, mahu apopo
Koi tae mai ki to kiri tipu
Ki to kiri ora, ki to mataniho
Kai tai rori i tai pnpu
Tenei te rangi ka ruruku
Kukutia i ou kiko
I on toto, i ou uaua
E mahu, E ! "
The name of another ancient and famous charm for healing
wounds was Titikura, ^^Mehemea ka tu i te huata^ ka hoaiaki a TitihirOy
kia ora.'^'^' This karakia is mentioned in the story of Rata in Grey's
** Polynesian Mythology.**
Cremation.
When fighting away from their own homes the natives were
accustomed to cremate the bodies of their slain, in order that they
should not fall into the hands of the enemy. In the event of the
body of a chief being thus cremated, the head would first be cut off
and preserved and taken to the tribal home. Cremation of the bodies
of the dead was a common occurrence, even in times of peace, probably
more especially among people dwelling in open or plain country.
There was ever the dread of a body being found and eaten by an
enemy, or the bones thereof being fashioned into implements.
When Tu-Korehu attacked Tuhoe at Te Tahora, he lost Te Tiroa,
a chief of his party. The body was at once destroyed by fire, lest it
be devoured by Tuhoe.
When Nga-Puhi and other tribes, under Tu-whare, Te Rauparaha
and other chiefs, were marching by the coast from Wellington Harbour
to Wai-rarapa, they camped on the beach for some time in order to
devour many bodies of the enemy whom they had slain. The effect
was an epidemic in the camp, and two hundred of the invaders died of
it. The whole of these bodies were destroyed by fire.
Pakipaki Mahunga.
We have mentioned the preserving of human heads by drying.
This is known as pakipaki maliutifja, and the process is as follows : —
An umii (steam oven) was prepared, heated, and covered in, save a
small hole at the top, through which the steam rose. Over this
aperture the head was placed, neck downwards, so that the steam
should ascend and have the desired heating and drying effect. When
* If wounded bj spear thrust the titikura ora (charm) was repeated in order Iq
tieal the wound.
196 JOURNAL OF THE POLYNESIAN SOCIETY.
severing the head from the body the skin was stripped off as far down
as the shoulders, in order to allow for contraction, The brains, etc.,
were not scooped out ; the hot steam alone did the work. In the case
of a relative the lips were sewn together so as fco cause them to retain
a natural position, and if well done the remark **Me te kidcu ka kopi" —
like the closing of a shell — was applied to it. The loose skin was
drawn tight and tied underneath to prevent it from wrinkling. Heads
of relatives were thus kept for many years, and occasionally exhibited
to be mourned over.
The dried heads of enemies, as a rule, had not the lips sewn ;
therefore they were parted in a ghastly grin. These heads of enemies
would at times be taken out and stuck on short stakes {turuturu) in
the plaza, where jeering remarks and speeches were made at them. If
the teeth were white, even, and sightly, the expression ** Me te niho
kokota '* was applied to the same, comparing them to a white shell.
Heads of relatives were often carried about for some time after
death, and frequently wailed over. Heads of enemies were often
placed near the ovens when women were cooking, as an act of
degradation to the dead and also the living relatives, as nothing was
so contaminating as cooked food.
Ngati-Ngahere, of 0-potiki, were tired. They yearned for human
flesh. Ngati-Ngahore said : "■ We will raid the rising sun." They
did so, and aitackcd Ngati-Kahungunu at Te Papuni, where they slew
one Mahia. Makawe, chief of the invaders, speared one of his enemies
through the body, and held him down with the spear while he reached
for the patu in his belt to despatch him with. Before he could do so
he was himself struck down and severely wounded. His party camped
at Te Pa-puni.
Makawe drew near to death. He called upon his people to procure
some human flesh as an o matriuja (food for tlie death journey) for him.
Enough said. His people attacked Ngati-Kahungunu at Puke-taro,
slaying several. They returned to their chief, briiiging with them the
heart of one of their victims as an u mataiua for Makawe. But
Makawe, of the fighting Whakatohea, had already passed lK}yond the
need of food.
The head of Makawe was cured by hi? jx^ople, wlio carrietl ii in
their wanderings to the east, where they fought at Tara inahiti and
elsewhere, afterwanls returning to 0-potiki.
Having won a battle, the con4uen.)rs would at once dry liio heads
of chiefs of the enemy who had fallen. Thesi^ would be taken home
and used as scarecrows, or kept to be reviled.
NOTES ON THE ART OF WAR. 197
When the kumara (sweet potato) crop was planted, and the priest
repeated the invocations in order to produce a good crop, these dried
heads were sometimes taken to the spot and placed on the borders of
the cultivation. They had, in some manner, a beneficial effect on the
growing crop.
Well tatooed heads of enemies were particularly desired. When
Tuhoe marched on Te Arawa prior to the battle of Puke-kai-kahu,
one division advanced under Tangahau via Paeroa, where they
defeated Ngati-Tahu at Te Kopiha. On arriving at Puke-kai-kahu they
found the main body busy drying the heads of the Arawa chiefs who
had fallen in the fight. When Tangahau saw what finely tatooed
heads they were he is said to have felt| much abashed, as those
secured by his party at Te Kopiha were very poor specimens.
When Ngati-Manawa were defeated by Tuhoe at Te Tapiri in 1865,
the latter cut off the heads of Eru and Tamihana, of the former tribe.
These heads were dried and taken away by Te Whakatohea, the eyes
having previously been scooped out and swallowed by Kereopa, the
infamous.
In the skirmish at Oharuna in 1869, Te Arawa cut off the heads of
three men of Tuhoe whom they had slain, and stuck them up on a
rock in the creek-bed. This is the last instance of decapitation in this
district that I know of.
It frequently happened in the wars of old, that prisoners were
compelled to carry on their backs to the homes of their conquerers the
dried heads and flesh of their own relatives who had been slain.
Peace- Making.
Peace and peace-making is by no means a modem institution with
the Maori. It originated in the mist-laden epoch when the sons of
Heaven and Earth strove with each other. Rongo-ma-tane was for
peace. Had his appeal been listened to war would have had no place
on earth ; peace would have prevailed. There is a very ancient myth
which describes how Tu-mata-uenga overcame Kongo, and how Rongo
went to the whare pataki, to Marere-o-tonga and Timu-whakairia, in
order to fetch the wananga, that peace might prevail. It is an old,
old, story, and, I fear, now lost. The following is a fragment of an
invocation pertaining thereto : —
" Te whare patahi-e hui te rongo
E hui te rongo, e puta mai ki waho."
This myth is also referred to in an old waiata or song which was
sung at times of peace-making. It was sung by Te Turuki (Te Kooti)
during the late unpleasantness in Te Ika-a-Maui (North Island
of New Zealand).
198 JOURNAL OF THE POLYNESIAN SOCIETY.
** £ mahi ana ano a Ta raua ko Rongo
I ta raua mara, koia Pohatakawa
Ka patua tenei, koia moeoga kura
Ka patua tetahi, koia moenga toto
Na raua ano ka he i te riri
Ka tikina ki raro ra, kia Marere-o-tonga
Kia Timu-whakairia
E ora ana te wananga-e
Manria mai nei ko te rongo-a-whare
Ko te roDgo-taketake
Ki miia ki te atua
Ka whakaoti te riri-e."
Rongo is looked upon as the origin, personification, or tutelary
deity of peace. The word rowjo denotes peace; hohou row//o = to make
peace.
Haumia, loio-whenua, and Pit-tr-hue also made for peace, and
upheld the peaceful art of cultivation as against war and strife. These
peaceful precepts descended to Te Hapu-oneone and Te Heketanga-
rangi. We still observe the fruit thereof in the world. Such is the
salvation of man.
The terms lowjn-takHake and tatau-puunamu are applied to a firmly
bound, permanent peace-making. A weak or temporary peace-making,
soon broken, is known as wrniujo-ithatinhati. The former is quite an
important ceremony, and is arranged by the leading men of both sides.
A party of fifty or one hundred men would visit an enemy's country
in order to make peace, and would be received with every evidence of
fierce hostility, after the manner of the Maori. Then many speeches
are made, threats are hurled at the visitors. After a while these
actions and words of defiance calm down, and the two sides will
probably hold a tatuji and lament those who have been slain. Then a
chief will arise and welcome the visitors : ** Welcome ! welcome in
the light of day. Welcome, my brothers ! Here let us turn to the
peaceful ways of our ancestors. Let us walk in the light, beneath the
shining sun of this day, etc., etc." Then the kawa for peace-making
are recited —
*• Uia ra I Uia ra ! Uia ra !
Kongo mai takawhiu ana mai
Te rongo o te pakan<;a nei
Te pnkanga i a Tu, to pakanga i a Rongo
Iloki whiwhia, hoki rawea
Tenn takapau ka horu
Ko te takapau o te pakanga
Tu mai te toki
Haumi e . . ! "
Then one of the visiting chiefs rises : — ** Tan patu, mr pa ki tua^
tne pa ki wahn " Let your weapons be turned in other directions. My
brothers I The sun shines once uioi-e : —
NOTES ON THE ART OF WAR. 199
** Kei te tohi i runga, kei te tnhi i raro
Kei te rapa i runga, kei te rongo i raro
Kei, te anewa i raro, kei te patu i raro
Kei te ora mata pupuni
Kei a Tu, kei a Bongo
Kei a tauira mai te awha
Ta mai te toki
Haumi . . E ! "
Another chief rises : — " Welcome ! Welcome in the light of day.*'
" Huia, huia te manu i uta ra
Huia te mana i tai ra
Te manu i te katoa
Te homai nei, te hoake
Ki te tuanuku, ki te taarangi
Kia whangaia koe ki te hau no Tu
No waho, no Mataora
No te papuketanga mai
I te po-uriuri, i te po tangotango
I a Kua te pupu, i a Rua tc heihei
Tutara kaaika
Mao ki uta, mao ki tai
Tu mai te toki
Haumi . . E ! "
A chief of the tantjala whenua (people of the place) rises : —
** Welcome ! My brothers, let us respect the good counsel of our
ancestors. We enter the light, etc.
'* He aea te hau e pa nei
He kari maranga hake
He pipi haerenga
Haere koe i runga, haere au i raro
Mou tai tu, moku tai kapna rangi
I te tai tuarua, i te tai tuatoru
Te Tai o Ruatapu
Tu mai te toki
Haumi.. E!"
Then the final karakia is repeated : —
" Taumaha te kahukura uta
Te kahukura tai
Te ruhi ma tau ea
Te kotore ma tau ea
Te ruhi mai Karotonga
Te awa tere mai Tauera
Te awa tere mai Barotonga
Te hau mihi aroha no Ue
No waho, no Rakei-a-tu te oriori
Ka taka mai te aio
He rongo ka mau, he rongo ka ea
He rongo ka whiti te ra
Ka rongo taketake."
lleoi .'—Peace is firmly bound between the two tribes, and rowjo
aw (placid peace) prevails in the land.
200 JOURNAL OF THE POLYNESIAN SOCIETY.
The rongo-a-whare s^ems to be when the leading chief enters the
fort and meeting-house of the enemy, and peace is established by
both sides discussing the matter and making the arrangements.
The following is sometimes recited by the tanyata whenua : —
<* He aha te mana ki uta ?
He koekoea.
He aha te maDu ki tai ?
He pakapakaia
Whaia ano e toku tini, e toku mano
Ki te korero whanowhano.
When Te Whiua, a chief of Ngati- Awa, crossed the land boundaries
of Te Arawa in order to make peace with that tribe, the following was
the karakia recited : —
*' Tua atu taku tira ki uta
Ki tai, ki t« tonga nei
Kaore, ka ora mai au i te pukanga Dci
Kia liuakina atii e au te kohn ki uta
Ki tai, ki te tonga nei
Ka waiho ra matou nei
Hei pou wharc ki Whare-rangi ra (a hill at Te Boto-iti)
Koe riu ka tuwhera, koc waka ka pakaru
Ka ruruku atu au i te waka nei
Honiai, e tai ma, te pu
Honiai, e tama ma, te iho (? ihu)
Kia mail ai tc kiato
Hau nui. hau roa,
E pupuru mai te pakanga nei
Koo manii tukutuku, koe manu hokahoka
Ko taku manu hau turuki. .e."
Tutau-ponnamn is a singular expression. The word tatau means a
door ; pounamn (t]:roenstone) is used here because it was the most
vahied of materials to the ancient Maori. We use the term
** golden" in a .siiuilar sense. The chief who was conducing the
peace negotiaiions would, after be and his party had been welcomed,
rise and say — *' /v<ii<i //;/'/ .' Kamuffa! Itnei U- haere nei^ etc. Ta iatau
ttUau-ponnfthiH ht W'tt maiimfit, etc. He would generally name some
well-known hill or mountain as a tatau-fotinaHnt.
After the war between Tiihoe and Nijati-Tuwharetoa, :he Mtoii-
pninutwit was •* ereiitHr' at Oix^jx?, which ** erecting" is, of course,
purely a tigurntive expression, as uiucb so as is the " jade dtor'* which
closes on war and strife.
When peace was niaJe between Tiihoe and Njjrati-Awa, after their
long feud, Hatua of Awa siid to Te Ikapoto of Tuhoe : "C'bserve the
clump of bush whiih stan-ls at C>hui. and which has Wen so reducinl
by Uros. No lir^ in the future shall \xi kindled there. Tliat is our
* ''Welcome us. Ueie wo come Our tatau poiinamu is such a iiouuuiu."
NOTES ON THE ART OF WAR. 201
tatau'pounamu. It shekll be as a sanctuary, that even women and
children may roam there and no harm shall come to them."
This again was merely a figurative expression. ** The tatan-ponnamu
was raised at Ohui, where it still stands. It has not fallen, even unto
this day," which simply means that the peace has never been broken.
Puke-kahu, near Galatea, was the tatau-pounamu when peace
was cemented between Tuhoe and Te Arawa after the fights that we
have referred to.
When Tuhoe and the tribes of Waikare-moana and the coast, tired
of their long and bloody war, they resolved to make peace. Hipara
said : "I will give my daughter Hine-ki-runga, in wife to Tuhoe, as
an ending of the war." Nga-rangi-mataeo said : *' Let us have a
tatau-pounamu, that peace may never be broken." Then (the hill)
Kuha-tarewa was set up as a wife, and (the hill) Tuhi-o-Eahu as a
husband. By the union of these two hills the tatau-pounamu
was raised and war ceased — ceased — nor has it since arisen.
** Kei whati nga rakau o te tatau-pounamu i muri neiy kei pohehe
koutou hi iujo ara korero a o koutou tupuna,''"^
There is another expression that is often met with in Maori history,
and which may be given a little attention.
In times long passed away, trouble arose between the ancestors of
Tuhoe and the Tauranga tribe. The former raided that district in
order to avenge the death of Mana-i-te-i;^ngi. Four battles were
fought and the woman's death avenged. Then peace was made. The
word was *' Kei pikitia te pikitanya i AroJuna' — lest the ascent of
Arohena (a hill) be trodden. This was equivalent to saying do not
violate the peace now made. Nor was it trangressed until the time of
M&ro and Te Umu-ariki, who both fell on the field of Orua-matua.
When Tapoto was leaving Bua-toki, after much fighting against
Tuhoe, he said : ** Hai konei ra, te whanau e ! I muri i a au kei pikitia
te pikitanya i Wahipapa,'' Farewell people 1 Take heed, lest the
ascent of Wahi-papa be trodden, after I have gone." But the
turbulent bushmen of Maunga-pohatu would have none of it.
Tai-turakina called out : '^ Mau ana, jna tama-ngarengare e hi iho kia
kaua e haerea/'* -'^*' Is it for you, the base-born, to say that it shall not
be trodden?*' When spring returned Tuhoe marched on the rising
sun, and attacked Tapoto at Whakaari pa, where the majority of the
Tuhoe force remained. But few survivors returned.
* " Have a care, lest the support of the tatati-pounamu be broken in after days,
lest you forget the precepts of your ancestors."
2M JOURNAL OF THE POLYNESIAN SOCIETY.
He Wauta hohou Bongo. Na Te Toraki (Te Eooti).— A 8(we
OF Peacemakino.
'* Tera te haeata ka rere te whakairi
Na ronga ana mai o Tarakeha raia
Kai tua te kawaa he tangata paka riri
Tenei te haere nei he maanga rongo
Aknanei au ka takahi i te one
Noho ana hoki au i Marae-nui ra . . e
Hai hapai kapu mahau, E Te Tatana!
Tu noa hoki au i te akau raia . . e
Noa tou pono, £ Nga-moki ! "
The Vmu Hiki.
The singular rite known as umu hiki was performed in order to
cause a people, whose presence as neighbours was not desirable^ to
rise and migrate to other lands. It was a most useful institation in
war time — that is, if you possessed a priest of sufficient power to giye
proper effect to the spells uttered. In connection with the above ftie
employed the two terms ye and hiki, (>, or lieue, means to move»
as a verb — to impel, to incite, to shake. Hiki has a similar meaning ;
it means to adjourn, transplant, start. ''Mehetneti ka patua iaku
whanannga f tetahi ixci nniy ka uea e au taita iwi kia haere: h§ kiki tona
tikanga,'' If a relative of mine be slain by a numerous people, I
impel that tribe to migrate (by means of incantations). It means to
move them away. Here we see the probable origin of the custom.
Were the offending tribe less numerous they might be destroyed in
battle. Being a numerous people, however, it is wiser to call on the
dread powers of the priest,' that he may hiki those people and cause
them to flee to foreign parts. The spell laid on the people causes
them to become uneasy, nervous, and with little faith in their own
power to withstand an attack. Mentioning this rite in narrative, a
native will say — "Aa uea te pou o te whare '—i.e., the post (upright of
a house) of the house was shaken — to loosen it that it may be easily
removed. Not that such a post was really loosened ; the expression
is one of many singular idioms to be met with in the Maori tongue.
The enemy were ** loosened *' in their hold on the district by means of
the umu hiki rite. The ue described below throws some light on the
use of the term " post of the house."
The term umu means an oven — i.^., the steam oven of the Maori,
being a hole dug in the ground. But the word is also use<l to denote
various religious and sacred rites of tho old-time Maori, as iihim
parapara and umu ftotufipotuji. The word ahi (tire) is usetl in a similar
manner. The origin of these two tenus, as applied to riti^s and their
attendant charms, spells, or invocations, I am convinoinl lies in the
general introduction of lire into ancient Maori ritos. Tho term hika —
to generate fire — is also used in a like manner. But uion? of this
anon.
NOTES ON THE ART OF WAR. 308
Two extraordinary actions in connection with the vmu hiki have
heen explained to me by natives. One is that when a priest
performed the umu hiki he dug a large hole in the earthem floor of his
house and crawled down into that hole head first and recited his
spells in that eccentric position, quite naked, with the exception of a
girdle around his waist.
The other item appears in the following extract from the history
of Maruiwi, a section of the ancient people of New Zealand, whose
ancestor Awa, a son of Toi, migrated to Heretaunga and was the
origin of Te Tini-o-Awa of that district.
In the time of the chief Maruiwi the tribe of that name left
Heretaunga and migrated to Te Waimana district, near Whakatane.
After some time they became involved in trouble with their neigh-
bours. It was in this wise : The time arrived for the tapu to be
taken off the kiunara cultivations of Maruiwi. The priest prepared to
perform that important rite. A human sacrifice was needed in order
to give mana (prestige, power) to the ceremony. A visiting youth of
the Whakatohea tribe was utilised for the purpose. Now there were
two priests of the youth's tribe there who had come to assist in the
ceremony of taking the tajm off the crops. A portion of the flesh of
the youth was given to them to eat with their meal. When these two
found that the youth Waeroa of their tribe was missing, they knew
that it was he who had been slain as a sacrifice. They lost no time
in acting. They took the basket of food and carried it to the latrine,
where, grasping the uprights, they recited the incantation termed a
hiki :
'' Hiki Duku, hiki rangi,
Hiki papa, hiki taua
Whakamoe te mahine."
They then recited the spell or karakia known as uexu :
" Ue nuku . . e, ue rangi . . e
Ue tahitahi, ue papa
Uea ai te pu, uea ai te more
Uea ai te aka, uea ai te tahetahe,
Hopu ringa, hopu mau
Kia mau i to tiki tiki."
Then, taking up the basket of food, the elder held it over the
latrine and, opening the bottom of the basket, let the contents fall
therein.
Not long after that Maruiwi girded up their loins and fled the
district, intending to return to their old homes at Heretaunga.
It fell upon a certain fine day that Paumapuku and Maiopa, of
Nga-Maihi tribe, went forth across the fair lands of Kawerau in order
to slay a neighbour, as a human sacrifice for the ceremony of taking
the tapu off a new house. They were, however, seen and pursued by
204 JOURNAL OF THE POLYNESIAN SOCIETY.
a party of people of those parts, and forced to fly. Maiopa was caughfc
and slain, but his brother reached their home at Maai-wareware. As
soon as he reached the opposite bank of the river he shouted out " T0
whakaariki. .$,.e,,e ! Te whakaariki ! " — a cry raised when a hostile
force is seen advancing. Pau swam the river and joined his friends.
The people collected in the large house, while Tamatea-pakoko (he
who slew Tangihaniru, of the Pu-tarwa) climbed on to the ridge-pole
of the house, where he recited the following : —
"Uea! Uea!
I te pou tuarongo o te whare nei
Kia tutangatanga
Pera hoki ra he kapua whakairi naku
Ei runga o Tama tea
Ka tai (? tahi), ka moe tahua, ka maa
Whakaarahia um ao
Ka mahuta te tapatu karakia
£ Puhi £ ! Kai tai ! Kai tai !
Kai te whakarua koia . . e."
Meanwhile the enemy had surrounded the house. But as the
reciter concluded his karakia Nga-Maihi poured forth and routed
them.
The other form of the ue of which we spoke was performed on the
occasion of a feast. When the guests arrived they would find a new
house built for the occasion, and the people of the village drawn up
outside it. The visitors entered the house and ranged themselves
along the walls. Their priest, who accompanied them, would climb
on to the ridge in the house and there recite the ue. As he reached
the final word each man of the house seized the upright nearest him
and tried to shake or loosen same. If anything carried away, that
was an evil omen for the tribe who built the house. They will hiki.
Not that they will move away in the body, but their minds and
thoughts will hiki — i.r., become unsettled, and they will take no
further pride and interest in that feast.
The Pa ]Vhauhai or Fighting Pa (Fort).
The term pa moans a fortified place. A }ni wu'nrft is a place
defended by earthworks and palisades. A fut twrattiirata is one whore
palisades only are used. The earthworks or ombankmonts are known
as maioro usually, but the word maninro is t-mployod by some of the
peoples of the Whanga-nui district. In late times iho ttrin ;»(i has
been erroneously employed to denott» an unfortified village, which
should be styled a kainyn.
If available the natives profentHl to buiKl thoir ft on hills, where
they might escarp the slopes thon^^f, and thus ri^ndor them ex-
ceedingly steep, and erect a strong palisadins; on the loy* of xhv >earp.
A series of defences of this style would give the hill a terraced
NOTES ON THE ART OF WAR. 206
appearance, as often the ground between the top of an escarpment
and the foot of the next one would be levelled for the purpose of
building houses thereon. Many such terraced hills are seen through-
out the country, many of them appearing most symmetrical and
picturesque, such as the Bakei-hopukia pa at Te Teko. The top of a
hill or even spurs of hills were utilised in the olden times when the
only known missile weapons were stones and the throwing spear. Of
course the weak point of these hill forts was the want of water, which
has caused the fall of many such which could not be taken by
assault. Water might, to a certain extent, be stored in troughs and
gourds, but an invading force would sometimes draw its lines round
a fort and camp there through all the changing months, until the
weakened garrison capitulated or broke out in desperation to force
their way through the investing lines.
These notes on the old native forts are very incomplete, inasmuch
as Tuhoe were not a pa building people, trusting rather to the rough
nature of the country which they inhabit. As old Tamaikoha once
said to me : ** The swift rivers and narrow canons were my defences.
The huge boulders and rock cliffs were my palisades.*'
As I take it, the complete pa maioro or earthwork fort had three
steep scarped faces and four rows of palisades, each defence having its
distinctive name. The innermost palisading was erected on the top
of the highest escarpment in a hill fort, another stood on the top of
each succeeding one, and the outermost or lowest on the earthwork
formed by the material thrown out from the escarping and the ditch
or moat often made at the base of the lowest defence cut out of the
solid. It may be observed that the term maioro^ like the word moat,
seems to apply equally to earthwork banks for defence or the dry
moats which were usually formed between them.
In the case of a fort (^pa ) constructed on level ground, such were,
if possible, built on a river bank, where such bank would be formed
into one or more defences, and moreover a supply of water would be
available. On the land side high embankments of earth were formed
by excavating two parallel moats, or ditches, for the length of the face
of the fort. Between these moats the earth would be formed and
packed until a high wall, from ten to twenty feet in height from the
base — i.f., the bottom of the ditch — was formed. Some of these
defences were yet higher, especially in terraced hill forts. The outer
palisading or ttuvatawnta was erected outside the outer ditch described
above. Sometimes but one wall was thus formed, but often two or
more such earthworks were so constructed, usually in parallel lines on
level fi:round, but following the natural advantages of the ground in
the case of a hill pa. On level ground the defences were often close
together, and consisting of at least one heavy earthwork, two ditches,
206 JOURNAL OF THE POLYNESIAN SOCIETY.
and two rows of palisading. We are speaking of pre-gun days, be it
understood. Inside these defences were the dwelling-houses, food
stores, cooking sheds, etc., of the occupants of the fort. Where the
nature of the ground admitted of it, the houses were neatly arranged,
each with its small plot of ground or yard fenced off and lanes or
roads running between such fences throughout the fort. When
members of different sub-tribes occupied the same pa, they appear to
have had each their portion of the fort fenced off or protected by a
row of palisades, and sometimes of earthworks — presumably a
precaution in the event of inter- liapu quarrels. They would also
serve to baffle and delay an enemy who had gained an entrance to the
fort, and provide the occupants with supplementary lines of defence.
A good illustration of a fort so divided with lines of palisades is the
Umu-rakau pa of Ngati-Pukeko at Te Whaiti, where the sub-divisional
lines of palisades may still be traced, while the 0-te-nuku pa at
Rua-toki is a good specimen of a fort so divided by means of
earthwork walls and moats.
Many of these native forts were immensely strong and could
scarcely be taken, save by surprise, when the occupants were off their
guard or by means of a long investment until the defenders were
reduced by hunger and thirst.
Take the case of a hill fort. A single line of defence might well
consist of a steep scarp twenty feet in height, on the top of which
would be a timber palisado dcfonco constructed of heavy timbers set
deep in the earth and bound together by means of rickei-s or saplings,
used as lateral rails, and to which the palisades were lashed with
tough forest creepers (aka-tea). Spaces were left between the uprights
through which long spears could be thrust at any enemy who
attempted to climb up the defences.
The height of the palisading would be from ten to fifteen feet.
Add this to a steep scarp of fifteen or twenty feet, and it may readily
be seen that, in the days of the rifkau maori or native weapons, it was
no slight task to overcome such defences.
The palisades of a fort are termed tuwafawata or wmrd. The
innermost stockade of a complete pa of four lines of defence, was
termed the pdrdkiri or kiri-tannata or kotikoti. The next is the main
defence, known as the katua. The next is the m'//<i, while the fourth
or outermost is termed the pekvrarun or Uki or kereteki, or tata,
or aparua.
The space imniediaU^ly outside a row of palisades was termed the
kiritai or paekiri. It applied to the outer stockade only.
The moat or fosse was termed axcamaU, The ditch inside a
palisade was called the ichakaaicarua.
NOTES ON THE ART OF WAR. 207
The entrance to a fort was termed the uaharoa or kuiraha. The
entrance was usually at one of the sides of the fort, but the Okarea
pa near Te Whaiti had at one extremity a line of palisades running
close bo and nearly parallel with a perpindicular rock cliff. Where it
approached to within a few feet of the cliff, there the entrance was
made. Thus anyone entering the naharoa would necessarily pass
along a narrow space before the main defences of the fort were
reached. Another plan was to erect a covering stockade just within
and opposite the uaharoa or entrance, and which stockade had wings
flanking either side of the entrance. Thus a person passing through
the entrance could not proceed straight ahead, on account of the
covering defence, but would have to turn to right or left, in fact
to make a right-about turn, in order to get round the covering wings
and enter the fort. This passage is termed the ahuriri or ngutu.
The name waha-tieke is also applied to the entrance.
stockade
§
The tahitahi of a pa is the slope down from the outer defences
the glacis. The moats were crossed on a couple of poles laid across
and which were taken up when the entrance was closed.
As observed the stockades were composed of posts or piles of
timber set in the ground in an upright position, and along which
were lashed rails (huahua). As an additional means of strengthening
the stockade, there were erected at intervals much larger and heavier
posts, firmly set in the ground. They were often two feet in
thickness. These large posts appear to have been known by the
generic term hvnu. If, as often was the case, the tops were
carved into figures of human form, or into a large round or oval knob,
they were known as tn/anranf. When left perfectly plain, and in
the rough, the term toto kaa was applied to them, as an adjective ; as a
plain canoe, with no carved work about it, is termed a waka toto kau\
or a plain house, a xvhare toto kait.
On either side of the waharoa or entrance, often towered such
huge pillars, their tops carved into monstrous, half-human figures,
of hideous aspect, with protruding tongues and gleaming eyes of
patia-'- shell. Or the entrance might be surmounted with a huge
figure, through the base of which the entrance led. The Rev. W. Colenso
has placed on record the singular effect produced at Waikare-moana
* HaliotiSy the abalant of the Califomian coast.
208 JOURNAL OF THE POLYNESIAN SOCIETY.
by cutting the eye-holes right through such figures in the defences
of a pa. In ascending the steep shore of the lake to gain the fort,
the sky seen through these spaces had a singular effect.
If possible, timber of a durable nature was used for these stockades,
totara, puriri, and heart of kowhai were thus often used. In the con-
struction of the Waerenga-a-Hika pa at Turanga, many huge posts of
puriri were used, the whole trunk being set up without being split or
reduced in size. In after years, the peace of Bongo having settled
upon the district, I utilised many of these timbers as straining posts
for wire fences, and in squaring them into form, cut through many
bullets which had just penetrated the thin covering of sap wood, a
token of the stirring sixties, when Fraser and the Forest Rangers
sent over a hundred Hauhau down to Hades at that place.
These native forts were sometimes termed kohamja^ a word meaning
a nest. For these strong redoubts were the nests which protected the
people, in which they were reared to manhood, for the service of Tu ;
or to womanhood, to follow the arts presided over by Bongo and
Hine-te-iwaiwa.
In building a fort, the old time Maori displayed that wonderful
patience, continuity and diligence which was such a prominent trait
in his character, but which his descendants have lost. He had no
hardware store handy, whereat to purchase tools. Every implement
used must be made by himself, from wood, or stone, or bone, and with
the use of most sorry tools. The felling of a tree involved him in
many days of strenuous labour, the carrying of firewood with which
to keep a fire constantly burning at the base of the desired tree, the
chipping off of the charred surface with stone axes, a weary task. In
like manner the working of earth, especially of stiff clays, was most
tedious. In building a fort he loosened the soil by means of a pointed
stick, called a MYiMin/w, it was lifted on rou^h wooden spades termed
rapa maire (bein^' made of the hard mdire wood) and put in baskets in
which it was carried to the top of the embankment and there padded
into solidity. When fonuing ditches, in suitable soil and situations,
a bank would be formed or left across the upper end, so as to collect
and hold rain water. When a good quantity was gathered it would be
let out, and materially assist the work, in sweeping out the loosened
earth below.
The spaces between the walls or defences of a pa were tenned
tuku. In a hill fort a tuku may be quite a wide terrace ; where houses
are built; those of the leading chi(»fs will probably be found facing the
marae or plaza. The highest part of a/'fl, and innermost, is termed thetiAt
(summit or citadel). When attacked the principal chief will probably
take up his stand on the tihiy where he can command the fray. If
NOTES ON THE ART OF WAR. 209
driven from the outer defences the defenders fall back on the second
line, and so on, and finally enter the defences of the tiki or citadel,
where the most desperate fighting would take place, under the
immediate command of the head chief. Many stubborn defences of
this last defence are on record, where the garrison, turning in savage
desperation on the investing enemy, have changed the fortune of the
day at the last gate and expelled the attackers. When the Arawa
league attacked the Taumata-o-Te-Biu pa at Bua-tahuna, they took
the first tukuy but the sullen bushmen of Tuhoe held grimly on to the
next defence and forced the attacking party to withdraw. I have
heard old-timers say that if the outer defences of a fort fell and there
was no influential chief to rally the fighters on the tihi^ then that pa
was lost.
To lash the rails of a pa in an incorrect manner was deemed an
evil omen (aituaj, a sign of coming misfortune.
When a new pa was built and finished, a rite was performed in
order to take the tapu off it, similar to the one performed at the
opening of a new house. Kunmra (sweet potatoes) and a piece of the
aka or bush creeper used to lash the palisades with were roasted and
offered to the gods."
Within these forts were erected lofty platforms, called pnharay\ on
a level with the top of the palisades. On these was often stationed
the watchman {kai-mataara), who would amuse himself during the
lone night-watch by chanting watch songs (whakaaraara pa), which
would notify any lurking enemy that the garrison were on the alert.
These platforms were also utilised as fighting stages, on which
warriors were stationed during an assault, and from which they cast
down stones upon an attacking force, and lunged at them with long
thrusting spears ( huaUf roroaj.
On this platform also was suspended from two uprights the pahu,
or wooden gong, formed by hollowing out a piece of sound and clear
matai wood. This suspended gong, or drum, was struck with a
mallet or beetle of the same timber. The watchman would, ever and
anon, strike it, and thus both friend and foe would know that he was
on the alert.
♦ A very old custom obtained formerly in building a new pa, similar to that
used in launching a new canoe, when the vessel was dragged over the bodies of
slaves. In the case of a pa slaves were often buried in a sitting posture,
embracing the base of the main posts of the tu-watawata. Not many years since
six skeletons were discovered in such position at the base of the posts of a large pa
near 0-potiki. En.
t The watch-tower of a fort was termed ahurewa by the N-Kaukawa tribe.
15
210 JOURNAL OF THE POLYNESIAN SOCIETY.
We give below a few of the old watch songs of the Maori : —
He Whakaaraatu Pa.
" Ko-ko-koia, E tu . . E I
Eo-ko-koia, E ara . . E 1
Ko-koia e nga tangata
Ka whakati^uri rawa te riri
Ki tua ki Moeangiangi
Ka anga mai ai te riri . . e
E te riri ! "
A Watch Song.
'* Tirohia atu nei Kopu
Kia morunga, kia moraro
Kia whakatakataka
Ko te manu nui na Rua-kapana
Ka tutu te hiahia
Ka roki te tai o Whatiwhati
Ka rere whakaaitu ki te Po
Tfikahia te puna te wai koriri
E rapa te niho o te kuri . . au !
Ka hei tau." (hei = ahei)
Waiata Whakaara.— (Watch song)
*' Koia I
Hoki mai ki to uruoga
Ki to moenga
Ki te paepae tapu o Tane
Hoki mai te manu ora
Ki te maunga
Koia I "
A WnAKA.VR.VAR.\ PA.
'* Kia hiwa ra . .el
Tenei tuku kia hiwa ra
Teni Uiku koi ap-.n-na koe ki to toio
Whakapnru tonu !
Whakapnru tonu I
Whakapuru tonu I
Te tai ki Heriheii
Ka tangi likajvi te tai ki Mokan
Kaoro iara e kinii ana
K ra)^a ana i nga kokonga
K ka ao mai te ra
Ki tua o ia.**
The word koko moans to chaunt a watch song. It is apparently
allied to Ai>, to sing as biixls in the early morning. Towers termed
taumaihi were also ennrtiHl in a fort. Probably these were formed
of earth. Such towers were sometimes oonstructeti by an attacking
force in order to enable them to ctnnmand the interior of a fort.
W if
I '^m^ \
NOTES ON THE ART OF WAR. 218
In attacking these forts, the assailants often separated into two
parties, and delivered their attacks from different quarters. When a
fort was attacked by a tana a toto or blood vengeance party, it was
usual for the occupants of the fort to remain within their defences, as
they would know that such a party fights with desperate valour.
Otherwise it was a common thing for the defenders of a pa to sally
forth and fight outside.
When about to attack a pa, it was an ancient custom to send forth
a man, under cover of night, to obtain a piece of the aka used to
lash the palisades with, or a some other portion of the defences.
This was taken to the tohunga or priest of the attacking force, who
utilised it as a mdwe, which has already been explained, But methods
of attack and defence of these native forts will probably be best ex-
plained by means of illustrations taken from actual war, historical
incidents in fact.
When Waikato attacked Te Buaki pa on the west coast, they tried
direct assault, but were repelled by the garrison. They therefore
closely invested the fort, and erected around it a strong stockade, so
as to prevent the garrison from breaking out, and then for three
months they sat down before that doomed pa, until it fell. Many
were slain and many more carried ofif into slavery.
At this time the Taranaki and Nga-Buahine tribes were living in
two forts known as Wai-mate and Orangi-tuapeka, where the Wai-
kato warriors proceeded to attack them. They were repulsed with
the loss of five men killed, whose heads were cut off by the delighted
garrison and stuck on the tops of the palisades of the fort as a
cheering spectacle for their friends.
The main body of Waikato afterwards attacked Wai-mate pa,
but leaving a party in ambush near the other fort. For they argued
that the garrison of the latter would go to assist their friends at
Wai-mate, and leave their own pa with few defenders, when it might
be taken by the party aforementioned. The garrison did so leave
their fort, but took the precaution of making the women and boys
therein assume the rough cloaks or capes usually worn by men, and
so show themselves to any enemy who might be lurking about. The
ambushed party, believing the fort to be strongly held, refrained from
attacking it."^
Fire was often employed as a destructive agent in the attack on a
fort.
Nga-Maihi were living in their pa at Puketapu, when they sent a
party to obtain fern-root at Titina-roa, where grew in abundance the
mdtd variety of that root, much used as food in former times. The
* See *' History and Traditions of the Maoris," by J. W. Gudgeon.
214 JOURNAL OF THE POLYNESIAN SOCIETY.
Ngai-Tama-oki sub-tribe (also of Ngati-Awa) objected to ibis as a
trespass on tbeir rights, and forthwith attacked Nga-Maihi, but were
defeated by the latter. The news of the fight reached the valley
hamlets. It came to the home of Whakapa, of Te Pahipoto, as he
was engaged making himself a new taiaha. He said : " Had I been
there I would have slain Te Amo-pou with the tongue end of my
taiaha and Te Hahae with the blade, and then have brought their
hearts home as food for my child.*' So saying, Whakapa called on
his fighting men and marched on Puketapu (at Te Teko). They wer«
seen by Nga-Maihi, who marched out of the fort to meet the enemy.
Whakapa then advanced from his men, who were in column formation
(matua), and Te Au-whiowhio left the Nga-Maihi column. The two
met in the open space between the two forces, and there engaged in
single combat (tau mataki takii, Whakapa struck rapidly at Te Au
with his taiaha, but the latter warded off the blow with his hoeroa and
then, with guard and point, thrust the thin blade of his weapon
through the ribs of his adversary before the latter could recover
himself. So fell Whakapa of Te Pahipoto.
Various other branches of the Ngati-Awa tribe now rose and combined
to attack Puketapu fort, which is some three or four hundred yards in
length, and is situated near the Rangi-taiki river. The whole of the
hill has been most strongly defended by three huge maioro and other
smaller ones, not to speak of stockades.
However, finding the jm too strong to take by direct assault, as
many other weary men of arms have found, before and since, the
avengers of honour be-draggled elected to burn a passage through the
colossal stockades. They succeeded in kindling a fire near the sea-
ward end of the pa. But the gods who live for ever were against
them. They thought the dense smoke would drive the defenden
from that portion of the stockade and enable them to rush through
the smoke and attack the garrison inside the defences. Not so. They
had reckoned without their host, that is to say, without the chief and
priest of the fort, Te Hahae of famed deeds, he who stood cairn
and unhurt upon the red hot stones of the fierce umu-taro, when he
sent Ngai-Te-Rangi down to Hades by means of his dread powers.
For Te Hahae, the seer and magician, at once proceeded to oall
upon the child of Raka-maomao, that is to say, the south wind, which
came rushing at his call and defeated the scheme of the attacking
force by blowing the flame and smoke off the stockade. A fire was
next kindled on the inland side of the stockade so as to obtain the
services of that south wind. But Te Hahae rose to the occasion by
calling upon and raising the Paeroa or sea wind, and the smoke and
flames fell ofl' to the westward.
NOTES ON THE ART OF WAR. 216
The war party then kindled a fire on the east face of the pa^ and
Te Hahae foiled them — on the west face, and he raised the wind which
comes across the realm of Awa from the shining east. The fern and
brush around the fort had now been all used as fuel. And still the
pa fell not.
And so the fight went on, day after day, until the garrison came
to suffer severely from thirst. Then Nuku bethought him of sending
his son Tikitu through the investing lines in order to obtain water.
For he was of noble blood, was that stripling, and of chief's standing
in many hapu (divisions) of Ngati-Awa, hence the investing enemy,
who were also of Ngati-Awa would not slay him. And Tikitu went,
provided by the cunning Nuku with a bundle of gourds {ruruni tdhd)
or calabashes, as water vessels. Tikitu passed out of the fort and
entered the enemies lines. On being asked his errand, he said : " I
go to obtain water.'* "For whom?'' ** For Nuku," he replied.
Enough said. He was allowed to proceed, to procure water and
return with it, unmolested, to the fort. For Nuku, albeit an enemy
for the time being, was closely related to the besiegers, and an
influential chief of Ngati-Awa.
This went on for three days, Tikitu passing through the close
drawn lines each day with his bunch of calabashes and returning
with them full of water to the besieged. On the third day it struck
the party that the water gourds were somewhat numerous to contain
water for one man. They therefore stopped the youth and did proceed,
with malice aforethought, to pierce the aforesaid gourds with their
sharp pointed tokotoko spears, thus allowing the water to escape. One
alone they left intact, as a supply for Nuku.
Attacks on the pa still continued but met with no success.
Finding that their efforts were unavailing, the investing force called
out to Te Hahae to deliver up to them the person of Te Au-whiowhio,
he who had slain Whakapa. That unhappy individual was therefore
handed over to the enemy who at once killed, cooked, and ate him.
This man was given up to ensure peace, but the attacking force
disrepfarded their promise and renewed the attack in order to slay
Te Hahae, so as to thoroughly square the account, and again the
attack failed.
Then the chief Bangi-ka-wehea took compassion on the luckless
Nga-Maihi within the fort and cast about for a plan whereby they
might escape from the fort and find safety elsewhere. He therefore
induced his force to collect at one end of the pa and there perform
a haka or dance. This was done at Muri-rotu. The beseiged, grasping
their opportunity, left the fort by the other end, so as not to be seen
by the enemy. As they passed O-tu-te-reinga, the chief Bangi-ka-
wehea appeared and bid them farewell, saying: ^*E Koro mat
216 JOURNAL OF THE POLYNESIAN SOCIETY.
Haere ki tua na icliakaluhe atu ai. He kura kamtja € rokohia.**
(Farewell, 0, Sirs! Go afar off that you may escape misfortime.
A peaceful home shall be found). And then Nga-Maihi went forward
on their way, and settled at Tauranga. None remained save a few
whom Rangi-ka-wehea retained as beaters of aute, they being skilful
in the manufacture of cloth from that bark. So ended that seige of
Puketapu, though many another Homeric combat was yet to take
place beneath those frowning ramparts in the classic land of Awa,
in the years that lay before.
Long years after, when Te Bau-paraha raided the South Island,
he took the Kaiapohia />u by means of burning the stockade thereof,
the priests of either side endeavouring each to raise a wind favourable
to their side, a dead calm prevailing ; the besieged bethought them
of firing the piles of brush which had been placed near the stockade,
that it might be consumed before a wind arose. But as the fire
burned up the wind arose and blew dead on to the stockade whioh
v/as soon breached, and then came a slaughter grim and great, and a
long train of captives was sent up to the north.
Again — The bushmen of Tuhoe rose in arms, under Te Bangi-
aniwaniwa and other chiefs, and marched on the Oputara pa at
Whirinaki, in order to square accounts with the Pu Taewa for the
slaying of one Pare-uia. The war party camped at the clump of
bush at Tauaroa, and discussed the attack. Te Whatae proposed to
attack that night. The Bangi -aniwaniwa said : *' Am I a low born
person that I should attack an enemy under cover of darkness. No !
We will deliver our attack when the broad daylight flashes down from
Mount Tawhiuau.*' Now Te Whatae noticed that in the fort the
houses were thatched with toetoe leaves. He took his pauku cloak
and placed it in the spring near the bush, so as to render it impervious
to spear thrusts. Then he lashed together by their ends two long
huata spears and fixed a torch to the end thereof. Then he generated
fire, donned his pauku^ kindled the torch and approached the stockade
of the fort, amid a shower of missiles, darts and stones. Long spears
were thrust between the palisades and lunged at him, but he succeeded
in firing the houses within the pa which soon became untenable on
account of heat and smoke. Then trouble came unto the Pu Taewa.
When the sun rose next morning, it shone not upon Oputara, but
upon a long line of bushmen ascending the range, each loaded with a
swag of human flesh, as provisions for the journey which lay before
them. For the bloodstained cloak of Pare-uia had been found at
Oputara where it had been brought by Ngati-Mahanga. And the
chiefs of Tuhoe said : ** Men of Tarentum ! It will take not a little
blood to wash this gown,** — or words to that effect*
NOTES ON THE ART OF WAR. 217
Suppose a party are about to go forth in order to attack the fort of
an enemy. The priest wishes to weaken the garrison so that the fall
of the fort may be assured. He therefore proceeds to construct a
small replica of that fort. That miniature fort is then <* entered *' or
assaulted by the priest — i.e., he repeats a spell of magic in order to
weaken the enemy and cause the fall of their pa. This replica of the
doomed fort is termed a pa whakawairua.
One of the most singular methods of defence was that employed by
Tuhoe when the news came that Ngati-Awa were going to send an
expedition up the Whakatane Gorge in order to attack them at
Rua-tahuna. Tuhoe collected in the fort known as Mana-te-pa, near
Tatahoata. This fort is situated on the edge of a terrace with a
precipitous cliff on one side and the level terrace on the other.
Across the terrace, through a white pine bush, ran the trail from the
lower country by which the enemy would advance on the pa. Now
at this time Tuhoe had obtained European axes, by barter from
the coast tribes. They therefore evolved the brilliant idea of felling
the bush on either side of the trial and allowing it to dry. Then
when the enemy advanced to attack the fort, the bush should be
fired in their rear, thus cutting off their retreat. However this
wondrous scheme never was executed, although the bush was felled ;
for the invaders came no further up the valley than Huka-nui.
While they were camped at that place, their chief, our old friend
Tikitu, he who was water carrier at Puketapu, but now a renowned
warrior, their chief was' seated in camp engaged in scraping his
taiahoy when one of his party cried : *' Tikitu! a man is descending
the hill.'* Looking up he saw Piki, a Tuhoe chief, descending the
Rua-tahuna trail towards them. As Piki approached him Tikitu
placed the bended forefinger of his hand beside his (own) nose.
His party saw the sigu and knew that it meant that Piki was to be
spared and not slain. Tikitu said to Piki : *' Farewell ! remain here.
As for me, I return from here, and close the door after me*' — meaning
thereby that he would not return to fight Tuhoe. And that remark
remained as a tatu poiinamii for this district.
(To be continued.)
^ssi£-^~--;?--'i- .>, ■,^- ^^.
ARAI-TE-TONGA, THE ANCIENT MABAE AT
RAROTONGA.
By S. Percy Smith.
IN 1897, accompanied by Mr. Hy. Nicholas and Te Ariki-Taraare,
I visited the famous inarae of Arai-te-tonga, situated about two
miles east of the village of Avarua, island of Rarotonga. The
following brief account of this marae may prove of interest, because a
few years more and it will have disappeared from mortal ken owing to
neglect and the overwhelming growth of tropical vegetation.
First, as to the Ara-nui-o-Toi, shown on sketch accompanying
this, the ancient road which encircles the island of Rarotonga on
which the Marae is, and along which in former days were situated the
principal villages of the island The ** great road of Toi " is the
meanmg of its name, but who Toi was there is some doubt;
none of the natives I consulted could tell me anything of this
man, beyond this, that he lived in the **vcry long ago,** before
the times of Tangiia, who flourished circa 1250. It may be that this
is the same Toi-te-huatahi who the Maoris of New Zealand say lived
in Hawaiki some generations before the great migration to New
Zealand circa 1850, but it is uncertain. This ancient road follows
generally the foot of the hills, cutting across the mouths of the
valleys, and leaving the level flat that encircles Rarotonga outside or
seaward of it. It is about 22 or 28 miles in length, and for about
two-thirds of its length is paved with flat volcanic or coral stones.
Its width is about 15 to 20 feet. In several places, at the sites of the
old villages (or oite) are to be seen the stone seats where the
local gossips used to sit and learn the news of the passers by. These
are better preser\'ed at Arai-te-tonga than in other places, and are of
the form shown in sketch.
Arai-te-tonga was the principal itniraf of Rarotonga, where the
ruling chiefs of the Makea family often dwelt, and where the sacrifices
to the gods were made, and the Takurua, or annual feast at the
presentation of the flrst-fruits, was held, accompaniinl by many
ceremonies and much rejoicing. It is probable that, like the other
inaraes of the Cook group, it was at one time enclosed with a stoDe
wall but there is no sign of it left.
I
1
Pr -hi
,'5 lO
<2
5
ti ^
^t5'§ll§^^44^ij«
280 JOURNAL OF THE POLYNESIAN SOCIETY.
ariki is io bear in future is given him hy Te Ariki-taraare. At this
time also is delivered over to the ariki the supremacy over the lands,
the right to all turtles and sharks caught, &c. After this the Ngati-
Tangiia clan take the ariki to another maras, named Pukura-nni,
where the slain in battle are first offered before being finally taken to
Vaerota, a ftuirae just on the north-west point of the entrance to
Nga-tangiia harbour, and opposite the islet Motu-tapu. Mimiti^ or
skulls (? of the slain), are deposited at Vaerota."^
It is absolutely necessary that the member of the Makea family
who is appointed ariki shall own a portion of land, however small, at
Arai-te-tonga. The younger branches of the Makea family are named
Anau-toa, Tumu-toa, Tutara and Kao. In case the right of anyone
to be ariki is disputed, it is said of him, •* K kirikiri teatea no Arai-te-
tonga,'' the translation of which is, "a white pebble from Arai-te-
tonga/* but no doubt it has some historical meaning not disclosed in
the words themselves.
At '/' on the sketch is a large xUh (or BarrinyUnUa BiUonica
Forst) said to have been growing there in the time of Tangiia {eirea
1250).
The spot marked * h* on sketch is where the offerings to the arM
were made, i.e., of the special matters which pertained to him as of
right, such as the onu (the turtle), the raratea (the shark), the urua
and punupunu (certain fish), c^c. These are still the right of the
present ariki , Makea-Takau.
Letter * T on sketch marks the seat appropriatecl to Pa-ariki, the
head of the Ngati-Tangiia clan, whilst 'j' is that of the Kainuku, 'k*
of the Au and Maturua, '/ ' of Tino-mana, * m ' of Vaka-a-tini families
and others.
Te Au-o-touga warae is said to have boen built originally by
Tangiia, who was driven from Tahiti, and settled in Rarotonga circa
1250, but it has always been the particular marae of the Makea family,
who obtained it, and the supreme power in the island, during the
troublous times just after Tangiia had settled down. In order to
obtain the lissistance of Makea-Karika (a chief who came from Samoa
to Rarotonga with his people not long after Tangiia) against Tu-tapu-
aru-roa, Tangiia agreed to hand over the supremacy to Makea, and it
has remained in that famil> down to the present time, the present
representative being the worthy old lady Makea-Takau, who is
twentieth in descent from Makea-Karika.
' A gale early iu 1H'J7 disclosed over 100 skulU at thii ^pot.
SOME PAUMOTU CHANTS.
[When in Eastern Polynesia in 1897, a fellow voyager, a Paumotu woman,
allowed me to copy the following chants from an old book she had. The chants
bad been written down by her father, Tapanga, a native of Anaa Island* in the
" forties " ; but his writing was vtry bad ; in some cases I may unintentionally
have miscopied his words. The chavitR have no particular interest, perhaps,
anless as specimens of Paumotu knrakiax, excepting that part which recites the
'* log book " of their migrations. But I think it well to preserve this matter in
print, because probably there is none other of a similar nature in existence. As
to the translation, our fellow member, Mr. J. L. Toung, persuaded a Tahitian
gentleman, Mr. Charles Garbutt, who understood the Paumotu dialect to under-
take it. This he has done by aid of some old Paumotu people living in Tahiti.
It will be obvious to Maori scholars that the dialect is closely allied to Maori, and
indeed contains a great many identical phrases to be found in Maori karakiaa.
For this latter reason I have presumed to alter the translations in some parts
whore the Maori meaning seemed to be more in accord with the general scope of
tht^ chants than Mr. Garbutt* s rendering.
The chants are those sung at the birth of a high chief. In the usual cryptic
manner of these compositions, they go back to the beginning of all things, and
then trace the origin of the new born to the gods and thence through the ancestors
of the migrations. As denoting the ancient connection with the Maori branch of
the race, the first god mentioned is Tane (and his wife Hina), thus showing how
very old it is. Tangaroa has no important place in these chants, for he is a
more modern god, at any rate to many branches of the race. — S. Pkbcy SsfiTH.]
No. 1.
I Manava te tere i a Tane,
Manava te tere i a Hina,
No te manava-tumu, manava* tumu,
Manava- tumu nui.
i Manava- tumu ^ manava- tumu, manava-tumu iti.
Manava-tumu, manava-tumu, manava-tumu piri,
Manava-tumu, manava-tumu, manava-tumu mau.
Manava turuturu, manava turuturu, manava turuturu.
Manava hirinaki, manava hirinaki, manava hirinaki.
* Tapanga was apparently a man of some consideration belonging to one of
the chief families of Anaa. Eight generations prior to himself he had a common
ancestor with the Pomare family of Tahiti.
222 JOURNAL OF THE POLYNESIAN SOCIETY.
10 Eei haea mai e koe tena pungaverevere
Ea heke i te manava a Rua-kaua.
Ka pu fanuanua faki te rangi matere ua
Maeva te ariki, maeva te uho,
Te ariki, ko Kongo.
Manava mahiri, manava mahiri, manava mahiri
15 Manava manatu, manava manatii, manava manatu,
Manava ko fakapuku, manava ko fakapuku, manava ko fakapuko,
Manava ko fakaheo, manava ko fakaheo, manava ko fakaheo,
Manava ko fakahihi, manava ko fakahihi, manava ko fakahihi,
Manava ko fakahunga, manava ko fakabunga, manava ko fakahunga.
io Manava ko fakaveu, manava ko fakaveii, manava ko fakaveu.
Kia tapata tu vau ki a koe, Koropauga,
Eia fa inumia atu ki Manahoa
Ko Tangaroa kia tina, kia mana,
Kia maeva te ariki, maeva te uho
25 Fanuanua faki te rangi matere ua.
Maeva te ariki, maeva te uho,
Te ariki ko Kongo.
E ui i Manuka, e tere matahoa Tane,
Te mataheui atu nei au ki a koe,
80 Kitekite ki teie reko.
Ko te tumu, ko te reko kite ai toie reko
Ko te piri o teie reko, ko te niana o teie reko,
Ko te aki o teie reko, ko te rava o teio ivko,
Ko te tangata i hanu i teie reko
33 Te vahine i hanu i teie reko,
Te tamaiti i hanu i teie reko,
I metua ai nei, i rauraha ai nei, i hohor.i ai nei,
Tokobie maua e haere atu n< i
Ko to huru, ko to veu, ko to ate, ko to voua,
40 Ka unu atu, ka iinu mai, ka unu kaki, k)i hakapahu,
Ka pu e ariki fanuanua faki to ranj^'i maiero ua
Maeva te ariki, maeva to uh(^
To ariki ko Kcmgo.
Ka heui, ka heui, ka heui i to tumu- o
45 E tumu nui, e metua to tumu,
E kimi au, e kinii au, o kinii au.
Ki aku iho ki a Piritako uui Kiiuata vahint-
Hirihiri muna kaufau,
E noho ana i roto i to tahua
SOME PAUMOTU CHANTS. 228
10 Kia haea iho ki to mata,
Ko to konake ki te ata miramira (muramura in m)
Kg tau tumu ma tau vananga,
Ma tau tarau, ma tau korero,
Ma te oi, fanau ai tau tamaiti o te tumu,
55 Tumu-nui, tumu-iti, tumu-piri, tumu-mau,
Ko te tumu i rui ai Atea,
Ko te tumu i rui ai Fakahotu,
Ko te tumu i rui ai ko Kongo,
Te ara ki te po,
60 No te atua,
Te ara ki te ao no te tangata,
Ka unu atu, ka unu mai, ka unu kaki, ka hakapahu
Ka pu e ariki ko Kongo.
E ui i te tumu, e ui i te tumu,
*K, Ui atu vau ki raro i a te tumu — e —
E ui i te tumu, e ui i te tumu,
Ui atu vau ko tumu-nui, ko tei runga,
Ko tumu iti, ko tei raro,
75 Ko te tupuranga ia o Vaitu-ma-tangata — e —
E ui i te tumu, ui atu vau
Ko turuturu, ko tumu kia, ko tei runga,
Ko tumu nana, ko tei raro,
Ko te tupuranga ia o Vaitu-ma-tangata — e —
E ui i te tumu, ui atu vau,
75 Ko turuturu ko tei runga
Ko hirinaki ko tei raro,
Ko te tupuranga ia o Vaitu-ma-tangata — e —
E ui i te tumu, ui atu vau,
Ko mahiri ko tei runga
so Ko manatu ko tei raro
Ko te tupuranga ia o Vaitu-ma-tangata — e —
E ui i te tumu, ui atu vau,
Ko fakapuku ko tei runga,
Ko fakaheo ko tei raro
g5 Ko te tupuranga ia o Vaitu-ma-tangata — e —
E ui i te tumu, e ui atu vau,
Ko fakahihi ko tei runga,
Ko fakapeka ko tei raro,
Ko te tupuranga ia o Vaitu-ma-taiigata — e —
yo E ui i te tumu, e ui atu vau,
. Ko fakahunga ko tei runga,
Ko fakaveu ko tei raro.
224 JOURNAL OF THE POLYNESIAN SOCIETY.
Ko te tupuranga ia o Vaitu-ma-tangata — e —
E ui te tumu, ui atu vau,
95 Ko ihoiho ko tei runga,
Ko ngakongako ko te raro,
Ko te tupuranga ia o Vaitu-ma-tangata — e —
E ui i te tumu, ui atu vau,
Ko tuturi ko tei runga
i«o Ko pepeke ko tei raro,
Ko te tupuranga ia o Vaitu-ma-tangata — e —
E ui i te tumu, ui atu vau,
Ko te hau ko tei runga
Ko putake ko tei raro
105 Ko te tupuranga ia o Vaitu-ma-tangata — e —
E ui i te tumu, ui atu vau,
Ko papakia ko tei runga,
Ko tumu-moe-hania ko tei raro
Ko te tupuranga ia o Vaitu-ma-tangata.
110 E ui i te tumu, ki tapata tu Koropanga,
Kia fainumia atu ki Manahoa,
Ko Tangaroa kia tina, kia mana,
Kia maeva te ariki, maeva te ariki,
Ka pu fanuanua faki-te-rangi matere ua,
115 Maeva te ariki, maeva te uho,
Te ariki ko Kongo.
E ui i te tumu, e ui i te tumu,
Ui atu vau ki raro ia te tumu-e,
E ui i te tumu,
120 Koi tokotahi, koi tokorua, koi iokotoru,
Koi tokoha, koi tokonma, koi tokoono,
Koi tokohitu, koi tokovau, koi tokoiva,
Koi tokotini, koi tokotapu,
E tupai avai ra te uho i te ariki nei ko Rongo,
it5 E tupai avai ra te uho i te ariki nei ko Tupuna,
E tupai avai ra te uho i te ariki nei ko Metua.
E tupai avai ra te uho i te ariki nei ko Tama.
E tupai avai ra te uho i te ariki nei ko Karoha.
E tupai avai ra te uho i te ariki nei ko Punua.
190 E tupai avai ra te uho i te ariki nei ko Hokin<;a.
E tupai avai ra te uho i to ariki nei ko 'ruhan<>:a.
E tupai avai ra te uho i te ariki nei ko IIaon>nga.
E tupai avai ra to uho i te ariki noi ko Nohohanga.
E tupai avai ra te uho i to ariki noi ko Oihangu.
IS* E tupai avai ra te nho i te ariki nei ko Tuturihunga.
SOME PAUMOTU CHANTS.
E tupai aval ra te uho i te ariki nei ko Vihanga
£ tupai aval ra te uho i te ariki nei ko Kaufauranga.
E tupai avai ra te uho i te ariki nei ko Hiringa.
E tupai avai ra te uho i te ariki nei ko Toparanga.
140 E tupai avai ra te uho i te ariki nei ko Fakatukirohanga.
E tupai avai ra te uho i te ariki nei ko Fakamoimoihanga.
E tupai avai ra te uho i te ariki nei ko Fakatangataranga.
E tupai avai ra te uho i te ariki nei ko Fakamamahanga.
E tupai avai ra te uho i te ariki nei ko Fakaououhanga,
Ka unu atu, ka unu mai, ka unu kaki, ka hakapahu,
145 Ka pu ariki ko Kongo.
No. 2.
Manava tumu-nui manava tumu-nui, raanava tumu-nui,
Tumu-iti torohaha, tumu tumu mate kofai,
Ko Tumu-henua e tumu ki te papa, mahora ki te one
Fanau ko Tumu-nui e tane,
150 Fanau ko Tumu-iti e vahine,
A pu a raua tama,
Tena tei vaho Tangaroa-manahune,
Ko Te Pou-o-te-rangi, ko Te Piri-o-te-rangi,
Ko Te Taha-o-te-rangi, ko Te Hakamakore-o-te-rangi,
155 Ka pu e ariki, fanau ki Hiti — ko Hiti-nui,
Koi nunuku mai te henua,
Koi neneke mai te henua,
Ko Hiti-taravai te henua,
Ka he tumu, ka he ori,
160 Ka taua te henua i a Papa-henua,
E taua, e taua, e tupu ai te taua — e.
E fakatupuranga taua.
Tupu ake te henua, Havaiki,
Tupu ake te ariki Rongonui,
155 Tara korero ana i tana korero
E hora ana i tana vananga,
Fakapupu ana i tana hoariki,
E huti ana i tana kurariki,
Hutia fakamau ki te vae
170 No te fakariki ra Rongonui ariki nei,
Ka pu e ariki fanau.
Tupu ake te henua ko Vavau,
Tupu ake te ariki, Toiane,
Tara korero ana i tana korero,
16
226 JOURNAL OF THE POLYNESIAN SOCIETY.
175 E hora ana i tana vananga,
Fakapupu ana i tana hoariki
E huti ana i tana kurariki
Hutia, fakamau ki te vae
No te fakaariki ra, Toiane ariki nei,
180 Ea pu e ariki fanau.
Tupu ake te henua Hiti-nui
Tupu ake te ariki Tangaroa-manahone
Tara korero ana i tana korero
E hora ana i tana vananga
1S5 Fakapupu ana i tana hoariki,
E huti ana i tana kurariki,
Hutia fakamau ki te vae
No te fakaariki ra, Tangaroa-manahune ariki nei,
Ka pu e ariki fanau.
iM Tupu ake te henua Tongahau
Tupu ake te ariki Itupava,
Tara korero ana i tana korero.
E hora ana i tana vananga
Fakapupu ana i tana hoariki
195 £ huti ana i tana kuniriki,
Hutia fakamau ki te vae
No to fakaariki ra. Itupava ariki nei,
Ka pu e ariki fanau.
Tupu ake te honua PahanirHhau^a
^>» Tupu ako to ariki Uorvnuoanki
Ka pu ariki fnnau.
Tupu ako :o honua ko Tahiti
Tupu ako 10 ariki Mari-Tan^rarvM
Totahi ariki To Man*:i-o ^oni^\
2o: Totahi ariki fakatupurauj^a :aua,
Tupu ako :o honua >[eko:ika*
Tupu ako :o ariki Tuhi\-a.
Totahi ariki Tara tu vahu
Totahi ar.k: faka;uparar>» ;a::a.
Tv.pa ake :o houua >[Aka;oa
Tura aktf to anki T.iruia
Te:ah: ar.k: T.iua a:::a to ba^^ r:ii* :\
Total: ar-.k: :ANa;i;pi:r.r:c* tau.*,
Tur,i ake :o h«.r.ua lv«:i^*r^.vi.
SOME PAUMOTU CHANTS. 227
215 Tupu ake te ariki Tamatoa-ariki
Tetahi ariki Itupava,
Tetahi ariki fakatupuranga taua.
Tupu ake te henua Ngarutua
Tupu ake te ariki Tabua,
220 Tetehi ariki Torohia,
Kaukura : — Maroturia ma Rongonui te ariki.
Apataki : — Pukava ma Tahuka-tuarau te ariki.
Niau: — Pui-huki-kangakanga ma Riritua te ariki.
Toau : — Rahua-tuku-tahi ma Te-mate-ki-Havaiki te ariki.
225 Fakarava : — Makino ma Maoke-taharoa, te ariki.
Faite : Rahui ma Hekava, te ariki.
Anaa : — Tuamea ma Mahanga-tuaira te ariki.
Fanaua i raro nei, ko Tumu-henua i Henua-mea,
Te vahine Ivitua-ivitau, Tumu-nui, Tumu-tango,
280 Tapauta, Tapatai, ko Vivi, ko Vava,
Te vahine matau, e tui matau
E rangi te vahine toro-nuku, toro-rangi,
Te vahine Kai-kai-rangi
Ko Roaka te vahine, ko Turukia te vahine,
2t5 Mokouri te vahine, Mokotea te vahine
Te Uamata-iti te vahine, Ruarangi-piri-take te vahine,
Ko te mau, ko te piri,
Te vahine fanau ai Marumaru-atua
Ko te tupu, ko te hoe, ko te rito, ko te kao,
240 Mahora nuku ra o Atea
Mahora rangi o Fakahotu,
Piripiri ki te aroaro, moe ki te papa-nui i a Raharaha o Atea nei ra
Ma take ki reira ko Atea nei ra,
Maranga ki reira ko Atea nei ra,
2^5 Noho ki reira ko Atea nei ra,
Hume maro ki reira ko Atea nei ra
Taka ki reira ko Atea nei ra,
Fakapapa ki reira ko Atea nei ra,
Turi ki reira ko Atea nei ra,
250 Tohi tu Rongo ma Tutavake
Ka fararei ki Tu-manu-kura
Ki te ata ahiahi e moe ana ko Turuturu
Ki ataata fakatangana.
Ko Uanuku kirapeka e tutohi,
255 E ka nuku e tutohi e karaki
Mavae te po, mavae te ao
Tei Matukituki mahoahoa na Papa ia— o —
228 JOURNAL OF THE POLYNESIAN SOCIETY.
Na Papa-i-raharaha na Kuhi,
E tere ki vao o te rangi
260 Na tangata nei ra — e —
No raro nei maua, no Papa-tukia,
No Papa-reva no Papa-mono-taki —
Mono-taki te uho i a Tane —
Tane-tutira, te ata noho kapua,
285 Mariu o te rangi, taua tohi-kava,
Ka pu fanuanua fakiterangi matere ua,
Maeva te ariki, maeva te uho
Te ariki ko Rongo.
Taku ariki e, ka nanao ra vau ki aku vananga,
270 I aku korero, i a Tumu-nui, i a Turau-iti
Tnmu-kerekere, Tangaroa tavahi, Tumutumu ma te kofai,
Ko Papa-tukia, ko Papa-henua, Papa-ronaki
Teni tenia te Papa, tupu i te Papa.
Mahora i te one ; e one varevare,
275 Ko Tane hutinga mauku,
Vaerenga tahua, horahanga one, turanga rakau,
Ka hura i te pu-vananga —
Mua-vananga, roto-vananga, muri-vananga, ihu-vananga,
Tarakapu i te heuenga korero,
2** Karakara kahaki au i taku vananga.
£ tapu taku vananga nei.
Te one uri hoki tei Hawaiki,
Te one manga tei Vavau-nui,
Te one kere tei Tonga-hake,
**5 Te one vare hoki tei Orofena
Te one uri hoki tei Tahiti,
Te puke hoki tei Punakau.
[The same formula is applied to the following places, mostly
Paumotu Islands, and ancient warats. Sec translation.]
Rangi roa Tahanea
Hitianga Motu-tunga
wo Ahuroa Tuanaki
Niutahi »o Hitiroa
Farekura Katiu
Tainoka Pouheva
Turamoe Maoha (or Mavake)
295 Kotukurere Araputa (or Faraputa)
Ngunaia ^^ Puhingani
SOME PAUMOTU CHANTS.
Faturona Maramarama-i-atea
Apaapa-te-raugi Fareaka
Ngarutua Tama-te-faufere
Apataki Ngoiokao
3^0 Kaukura «» Makemo
Niau Taenga
Toau Nihiru
Fakarava Raroia
Faite Pukamaru
^^* Farepia ^25 Fangatau
Riuriu te hono mai Hivau,
Tangi ake te poko, te moaua mai Hiva,
Vinivini te tangi o te kura
Koto koto te tangi o te Kenehu,
**° Riroriro te tangi o te atua
Noho ake ra vau ki runga i te pia
Teitei te kau-ariki-roa, ei turuturu no te rangi,
Rau-kuru, Rau-tara, ko huia, ko katoa
Ko Runa, ko Pea, ko Hikiepo, ko Rangaepa,
3^ Ko Fakatutua, ko Fakamamae.
Ovaria ona tangata ia i ari ai te pito o Rongo-po,
Ariki te po, e ao ariki te ao,
Ko te turanga ia o te kohiti vakevake,
£ fai i te fai, e fai Punakau tei te fakariki
'^^ Tei a Hau-te-ruru, ia Hau-te-kapakapa,
Tanga ka maeva atu e Rongo ;
Fanau Tangaroa-manahune, fanau ki Hiti,
Ka raka ki Hiti, pipiri ki Hiti, ka momoe ki Hiti,
Fakaipo ki Hiti, i mana ki Hiti,
^*5 Ka tohua ki Hiti, ka hapu ki Hiti,
Oioi ki Hiti, turanga ki Hiti,
Ka huki ki Hiti, fakatuna ki Hiti,
Fakamamae ki Hiti, fanau ki Hiti,
Ka purero ki Hiti, kohiki ki Hiti,
■^ Punganui ki Hifci, ka veveu ki Hiti,
Huruhuru ki Hiti, hopemanga ki Hiti,
Maranga ki Hiti, ka rere ki Hiti,
Ka huri ki Hiti, ka onga ki Hiti,
Ka tau ki Hiti, tiaia ki Hiti,
355 Tangohia ki Hiti, ka roaka ki Hiti,
Hutia ki Hiti, fakapapa ki Hiti,
Fakatura ki Hiti, fakamana ki Hiti,
Fakamaeva ki Hiti, taraukara ki Hiti.
Tei te fakariki te ora.
280 JOURNAL OF THE POLYNESIAN SOCIETY.
*o Koi Tahiti-nui, koi Punakau,
Koi a Bongo-metua, koi a Hau-te-ruru,
Koi a Hau-te-kapakapa.
Tonga te matangi,
Tutape ariki tai morehna punua
3*5 Tei te fakariki te ora,
Koi Tapuae-manu, koi Tangahape,
Koi Maroro-ariki te matiti o te rangi,
Te Kahakura o Atea e Keha ravaru te ariki
E kura te ariki Maeva-rangi
^0 Te ua topitipiti, te ua topatapata,
E tu te ahu-rangi te kura tuao punua,
Koi Kakukura-roa, koi Farekura koi a Maro turia,
Te fare mahi roa, te puna kai ariki,
Tahuka tuarau te pehu tuariki,
•76 Koi te fakariki te ora.
Koi Nganaia, koi Farepia, ko Te Nuku-tae-roto,
Koi te Vai tomeamea mahanga.
Tu ai ra moemoe a Taheta,
E tu fakamaukura, ka pu koe
3*> Ki te heiao ma te uira
E pu to kofa ei faukura
vaua te ao punua, tika i te vananga,
Hara i te korero tika, i te korero hara i te vananga,
Vananga ka tika, ka tika vananga,
9^ Ka hara, ka hara, ka huro vananga i moana,
Teie tei roto i te papa, ko Ru-roa, ko Ru-poto,
Ko Ru-farara, ko Ru-tuanohu
Ko Ngaohe, ko Pingao, ko Tope, ko Pepe,
Ko Titi-matai-ao, ko Hane-nui, ko Taneiti
®o Ko Tane-paku, ko Tane-te-hihiri, ko Tane-te-rarama.
Ko Tane-toto-iho, nana e fakatanga taua rangi i runga nei,
Na te reira e pepehi i taua rangi i runga nei,
Teie na pofaki, Te Fatu-kura-tane,
Tetahi ko Fatitiri-takataka,
5 Tetahi ko Pingao, tei haro i te rangi i runga nei.
{To he contunietL)
SOME PAUMOTU CHANTS. 281
PAUMOTU CHANTS.
[Translation.]
No. 1.
1 Welcome is the expedition of Tane,
Gratifying is the coming of Hina ;
From the original source,
From the great origin of all ;
5 Springing from a small cause, a little cause,
A narrow source, a secret source ;
A true origin, a real (or permanent) source (or origin) ;
A supporting origin ; a holding up origin ,
A sustaining origin to lean upon.
10 Tear apart that veil (rend not that spider's web),
And let pass the project of Rua-kana,
Appears the rainbow, filling the sky and dispersing the rain.
Long live* the King, long live his companions.
The King Kongo.
15 A laborious thought ; a laborious thought ;
A profitable thought ; a beneficial plan ;
An expanding thought, an extending idea ;
An idea worthy of admiration.
A ray making, dazzling thoughtt
* An assembling thought, a collective thought,
A shape-giving, form-making thought.
I appeal to you Koropanga, ||
To give drink to Manahoa}
And let Tangaroa be firm, be powerful.
^ Let the King and his companions live.
And be happy and powerful.
The rainbow fills the sky, the rain disperses.
Long live the King, long live his companions,
The King Bongo.
• Maeva, to shout, to cheer.
t Fakahihi ? to gush forth, sprmg forth.
II Koropanga, a female attendant whose duty was to give the kava driuk.
\ Manahoa, an eyil spirit.
232 JOURNAL OF THE POLYNESIAN SOCIETY.
^ Ask Manuka * if Tane came from afar
With anxiety in his face,
To hear this news, this speech ;
The origin and importance of this news,
Its wonder and power,
35 Its meaning, its extent,
The man who gleaned this news.
The woman who gathered this news.
The child who brought it,
A parent I perhaps who circulated and spread it !
*o How many are we now approaching, yourselves,
Your forms, your shadows and their reflections J
The discussion is over ; beat the drum
To announce the King, the rainbow fills the sky, the rain diSperses.
Long live the King, long live
*5 The King Bongo.
Seek, seek, search for the cause.. j
A great origin, a parent is the origin.
I will search, I will look, I will seek it
With my friend 5 Piritake and Kauata-vahine
^ Invoking a secret prayer to the gods.
Who abide on the platform.
Who pass before my sight,*
Like the shadows of a tinted cloud.
By my source, by my recitals,
By my invocation, by my speech,
^ By the agitating power was bom my child, from the stem,
A great stem, a small, a wonderful, an induring stem.
Of the cause (seed) spread by Atea ;
Of the seed spread by Fakahotu '■ =•
Of the seed spread by Bongo.
^ The way to darkness (Hades) is of the gods.
The way to the light is with man.
Let then discussion cease. Beat the drum.
Uail, King Bongo.
* / ^[^^n^^kl^, at Manuka, i.e. the Maiiu*a island of Samoa, famous as the fini
of that group to bo settled.
1 1 inetua <ii, ? who fathered it, i.e., who originated it,
* Seeing the subject of this chant, this line might read, '• Thy hair, thy
young shoots, thy heait, thy bones."
Tumu, cause, origin, original source (in this case of man), stem.
;i //<(), ? spirit, a god, an anc«t>tral spirit invoked.
* That flashes before the eyes.
•• Fakahotu, Atea's wife.
SOME PAUMOTU CHANTS. 288
Enquire the cause, enquire the origin,
^ I ask the cause beneath the origin.
Enquire the cause, enquire the origin ;
I ask of the great cause that is above.
That below is the growth of Vaitu-ma-tangata.
Enquire the cause, I ask of the cause,
7° The hidden cause. Above is the real cause.
And below is the growth of Vaitu-ma-tangata.
Enquire the cause, I ask ;
The sustaining power, it is above.
And below is the urging force of growth of Vaiti-na-tangata.
^5 Enquire the cause, I ask.
The supporting power, it is above.
The resting is beneath the growth of Vaitu-ma-tangata.
Enquire the cause, I ask :
Excitation is above
* And thought is below.
Such is the growth of Vaitu-ma-tangata.
Enquire the cause, I ask :
The inflation is above.
The appreciation is below ;
^ The growth of Vaitu-ma-tangata.
Enquire the cause, I ask ;
The shining ray* is from above,
The mischief making! is from below :
Such is the growth of Vaitu-ma-tangata.
^ Enquire the cause, I ask ;
The assembling of the parts is above.
The shape making is beneath :
Such is the growth of Vaitu-ma-tangata.
Seek for the cause, I ask,
^ The ghosts! of the dead are above.
The remembrance is below :
Such is the source of Vaitu-ma-tangata.
Seek for the cause, I ask,
The kneeling is above,
^^ The bending of the arms is below :
Such is the source of Vaitu-ma-tangata.
• Fdkahihij the spriuj^ing up, the growth.
t Fakiipcka, the branching,
* Ihoihoy ancestral spirits.
284 JOURNAL OF THE POLYNESIAN SOCIETY.
Seek for the cause, I ask,
The wind * is above,
Its origin (the root) is below :
1^ Such is the source of Vaitu-ma-tangata.
Seek for the cause, I ask,
The flattening out is above,
The sleep-covered foundation is below :
Such is the source of Vaitu-ma-tangata.
^^^ Seek for the cause, call on Koropanga,
To give drink to Manahoa, and power to Tangaroa ;
That the King may be happy and powerful.
Long live the King.
The rainbow appears, filling the sky and dispersing the rain,
-^5 Long live the King, long live his companions.
The King Kongo.
Seek for the cause, seek for the cause,
I ask for the cause beneath the origin,
Enquire the cause,
130 Once, twice, thrice.
Four- times, five- times, six- times.
Seven-times, eight-times, nine-times.
Ten- times, eleven - times, i
[At the celebration of the birth of the child of King Bongo, hu
adherents, apparently nineteen in number, each gave him a name to
commemorate the event. \ As each commenced his address or speech,
he stamped his foot to call the King's attention to his homage.]
Thus stamps the foot of the friend of the King Kongo, Grand-
father.
125 Thus stamps the foot of the friend of the King Kongo— Tupuna.
Thus stamps the foot of the friend of the King Kongo, Metua —
Parent.
• Halt, also means spirit.
f Iiiiies 120 to 12.S — Mr. Oarbutt sjiys these numbers are not from Anfta
island, but ure mixed up from the otlier Pauiuotu i^huuU. The Anaa numerals at
the present day are: — Oniri, aitt\ iiwiiti, ttojn\ ,tktkif, ahiHe, ahito, nfmra, atiipa,
hiirihori. At the same tinie. they are the numenils common all over I'olyoesia,
Anaa being peculiar in this resiH»ct
* Mr. Clarbuit adds. ** This refers to a Paumotu custom, in which, when the
subjects of a kin*; went to con^^ratulate him on the birth of a child, or other im-
portant event, they assembled at the court, or mnhor,i. and before commencing
their si^H^ches. the one about to commenee. stamped with hi^ foot, to indicate that
he asked {KTinissioii to speak. .\s soon as he had eauj^'ht the kind's eye. he knelt,
and with the preamble of *' imuvn r,* uriki," comm-Mieod his >poech of hoiaag«.
Having concluded, he arose and gave place to tht next. Ao."
SOME PAUMOTU CHANTS. 286
Thus stamps the foot of the friend of the King Rongo, Tama —
Child.
Thus stamps the foot of the friend of the King Bongo, Karoha —
Love.
Thus stamps the foot of the friend of the King Bongo, Punua —
Family.
^^ Thus stamps the foot of the friend of the King Bongo, Hokinga —
Beturning.
Thus stamps the foot of the friend of the King Bongo, Tuhanga —
Standing.
Thus stamps the foot of the friend of the King Bongo, Haerenga
— Walking.
Thus stamps the foot of the friend of the King Bongo, Nohohanga
— Sitting.
Thus stamps the foot of the friend of the King Bongo, Oihanga
— Turning round.
135 Thus stamps the foot of the friend of the King Bongo, Tuturi-
hanga — Kneeling.
Thus stamps the foot of the friend of the King Bongo, Vihanga —
Afraid.
Thus stamps the foot of the friend of the King Bongo, Kaufau-
ranga — Teaching.
Thus stamps the foot of the friend of the King Bongo, Hiringa —
Speaking.
Thus stamps the foot of the friend of the King Bongo, Toparanga —
Fallmg.
^^ Thus stamps the foot of the friend of the King Bongo, Fakatukiro-
hanga — Made famous.
Thus stamps the foot of the friend of the King Bongo, Fakamoi-
moihanga — Becoming old.
Thus stamps the foot of the friend of the King Bongo, Faka-
tangataranga — Beaching manhood.
Thus stamps the foot of the friend of the King Bongo, Faka-
mamahanga — ?
Thus stamps the foot of the friend of the King Rongo, Fakaouou-
hanga — ?
Cease discussing. Beat the drum.
1*5 Hail to King Bongo.
286 JOURNAL OF THE POLYNESIAN SOCIETY.
No. 2.
A well-founded origin, an important origin.
Like a small tree shooting out its roots, and becoming
Widespread like the Kofai. *
Tumu-henua was the original foundation, spread with sand (or
earth).
A male was born, named Tumu-nui ;
^^ A female was born, named Tumu-iti ;
They gave birth to Tangaroa-Manahune,
Te Pou o-te-Rangi, Te Piri-o-te-Rangi,
Te Taha-o-te-Raugi, Te Hakamakore-o-te-Rangi.
^^ Came forth a king's born at Hiti, Hiti-nui !
The land comes gliding along,
The land comes creeping along,
Hiti-taravai is the land.
It is formed, it moves.
160 The people of the land quarrelled with Papa-henua,
War was proclaimed,
War was originated.
Then grew up the land Havaiki,
With its King Rongonui.
1^ He proclaimed his decisions,
And gave forth his priestly power.
He sounded the King's war-cry,
And plucking the sacred red feathers,
Fastened them to his ankle (or foot),
170 i^'or the appointing of Rongonui king.
Hail to the King brought forth.
Then appeared the land Vavau,
With its King, Toiane,
He proclaimed his decisions,
175 And spread out his priestly powers.
He sounded the King's war-cry.
And plucking the sacred red feathers,
Fastened them to his ankle.
For tlie appointing of Toiane king.
1*^ Hail to the new born King.
Tiien appeared the land Hiti-nui.
With its King, Tangaroa-manahune.
Ho prochiimed his law.^.
And uttered his priestly wisdom.
* Kofai, u large tree with red and yellow llowcrs.
SOME PAUMOTU CHANTS. 287
1®* He sounded the King's war-cry,
And plucking the sacred feathers,
Fastened them to his ankle,
For the appointing of Tangaroa-manahune, King,
Hail to the new born King.
^^ Then appeared the land Tongahau,
And the King Itupava.
He uttered his proclamations.
And showed his priestly powers.
He sounded the King's war-cry,
1* And plucking the sacred feathers.
Fastened them to his ankle.
For the appointing of Itupava, King.
Hail to the new born King.
Then appeared the land Pahangahanga,
-^ With the King, Horomoariki.
Hail to the new born King.
Then appeared the land Tahiti,
With the King Mari-tangaroa,
And another King Mangi-o-Rongo,
205 A king who stirred up war.
Then appeared the land Meketika,
With the King Tuhiva,
And King Tara-tu-vahu,
And another king who stirred up war.
210 Then appeared the land Makatea,
With the King, Taruia,
And King Puna-ama-te-hao-rangi,
And another king who stirred up war.
Then appeared the land Rangiroa,
215 With the King Tamatoa-ariki,
And King Itupava,
And another king who stirred up war.
Then appeared the land Ngarutua,
With the King Tahua,
220 And King Torohia,
And another king who stirred up war.
Then appeared the land Kaukura,
With the King Maroturia,
And King Rangonui,
Then appeared the land Apataki,
With the King Pukava,
And King Tahuka-Tuarau,
238 JOURNAL OF THE POLYNESIAN SOCIETY.
Then appeared the land Niau,
With the King Pui-huki-kangakanga,
And King Biritua,
Then appeared the land Toau,
With the King Rohua-tuku-tahi,
And King Te-mate-ki-Havaiki,
225 Then appeared the land Fakarava,
With the King Makino
And King Maoke-taharoa,
Then appeared the land Faite,
With the King Rahui,
And King Hekaoa,
Then appeared the land Anaa,
With the King Tuamea
And King Mahanga-Tuaira.
Then were born below, = Tiimu-lieniia and Henua-mea,
The women Ivitua-ivitau, Tumu-nui, Tumu-tango,
230 Tapauta, Tapatai, Vivi, Vava,
The tish hook women, fish hook makers,
liangi, the woman who stretches out space and sky,
The woman Kaikai-Rangi,
The women Roaka, Turukia,
235 Mokouri, Mokotea,
Te Uamata-iti, Ruarangi-piri-take,
The permanence and the secreting.
The woman who gave birth to Marumaru-atua.
The growth, the projection, the budding and the ripening.
**o As the wide spread earth of A tea ;
As the clear, open spreading sky of Fakahotu.
Adhering face to face, asleep, on the great llat surface I of Atoa.
Rooted there, is Atea ;
Raiseil up there, is Atea ;
2*"» Dwelling there, is Atea ;
Girdled with the uiaro cloth, is Atea ;
Isolated; there, is Atea;
Waitinij there, is Atea ;
Kneeling there is Att»a.
• litiro, also mcjininj: west.
} r.ijHiritKiii\ihi, tlu' out >i>roail rurth of PajMi.
* 7ii/.ii, luoi'ariil, niUtriu'J. np[H-urs more suitable to iho context.
SOME PAUMOTU CHANTS. 289
250 They were seven,* Kongo and his people with Tutavake,
Who met Tu-manu-kura,
Under the evening cloud, where Turuturu lay sleeping.
Fearing to get separated,
Uanukut perplexed, stepped aside,
2M Turned back, stepped aside and waited.
Then opened out the night, opened oat the day,
And the Papa (earth) was broken up, with loud noises.
By Papa-i-raharaha,I and Kuhi,
Came forth from the heavens,
«o All mankind.
We two are from below, from Papa-tukia,i|
From Papa-reva§ and Papa-mono-taki,§
Monotaki the bosom friend of Tane —
Tane-tutira, the shadowy cloud dweller —
2^ Mariu-o-te-rangi, the lord of the sky,
Hail to the rainbow, which fills the sky and disperses the rain.
Long live the King long live his companions,
Rongo, the King.
My King, draw forth from my mind,
^0 My address about Tumu-nui, about Tumu-iti,
Tumu-kerekere, Tangaroa-tavake, Tumutumu-ma-te Kofai,
And Papa-tukia, Papa-henua, Papa-ronaki.
Exalted be the Papa and may it increase.
Spread out with earth, marshy earth-
275 'Tis Tane that causes vegetation to grow.
The clearing of the platform, the levelling of the sand, and
The setting up of posts.
Tane discloses the sources of history.
Speakers from in front, speakers from the centre,
Speakers from behind, speakers at random ;
Mix up the separate speeches,
2*^ I will take out my oration,
And it shall be sacred.
Dark is the soil (or sand) of Havaiki ; ^
Clean is the soil (or sand) of Vavau-nui ;
Black is the soil (or sand) of Tonga-hake ;
• Toliitu, remained, untouched.
t Possibly the Maoii Uenuku, the rainbow.
I The wide-spread earth. 1' Another name for the earth.
§ Probably also names for the earth,
*t According to a native pundit of Anaa (says Mr. Garbutt), Hawaiki-tei-ranga
is Tahiti, and Hawaiki-tei-raro is Raiatea island. He adds, that according to their
ancient legends, Tahiti was a shark fished up by Maui, and was called by them
•* Te paru no Maui," or Maui*s fish.
240 JOURNAL OF THE POLYNESIAN SOCIETY.
285 Clayey is the soil (or sand) of Orofena ;
Dark is the soil of Tahiti ;
There is high land at Punakau.
(The same words are used to the following maraes and islands) : —
Rangiroa an island of the Paumotu group ;
Hitianga, a marae on the island of Rairoa ;
290 Ahuroa, a marae on the island of Tahanea ;
Niutahi, a marae on the island of Motutunga ;
Farekura, a marae on the istand of Anaa, district of Otepipi.
Tainoka, a marae on the island of Anaa, district of Temarie ;
Turamoe, a marae on the island of Anaa, district of Putuahara ;
*^^ Kotukurere, a marae on the island of Fakarava ;
Tahanea, an island of the Paumotu group :
N.s:anaia, a name for the island of Anaa ;
Motutunga, an island of the Paumotu group :
Tuanaki, an island of the Paumotu group ;
'^ Hitiroa, a marae on the island of Tuanaki :
Katiu, an island of the Paumotu group ;
Pouheva, a marae on the island of Katiu ;
Maoake-taaroa, a marae on the island of Makcmo ;
Faraputa, a marae on the island of Nihiru ;
^'» Pnhingaru, a marae on the island of Raroia ;
Faturona, a marae on the island of Takume :
Apaapa-te-rangi, a marae on the island of Fangatau ;
Ngarutua, the name of one of the Paumotu islands, Arutua.
Apataki, the name of one of the Paumotu islands ;
310 Kaukura, the name of one of the Paumotu islands ;
Niau, one of the Paumotu islands ;
Toau, one of the Paumotu islands :
Fakarava, one of the Paumotu islands :
Faite, one of the Paumotu islands ;
315 Farepia, a marae on the island of Anaa, district of Tuuhora ;
Maramarama-i-Atea, a marae on the island of Anaa, district of
Putuahara
Fareaka, a marae on the island of Motutunga ;
Tama-te-faufere, a marae on the island of Raraka ;
Ngoiokao, a marae at the island of Raraka ;
*^ Makenio, one of the Paumotu islands ;
Taenga, one of the Paumotu islands :
Nihiru, one of the Paumotu islands ;
Raroia, one of the Paumotu Islands.
Pukamaru, a marao of the island of Roroia ;
3-' Fangatau, one of the Paumotu islands. "
• Mr. Garbutt says. *• It is related that nearlj all the marae* above, wer«
named after the first person sacrificed thereat."
SOME PAUMOTU CHANTS. 241
Whirling around is the relish (after kava) from Hivau,
Resounds the trumpet from the sea of Hiva.'*''
Shrill is the voice of the kura,}
Mournful + is the cry of the kenahu ;
8*^ Evanescent is the voice of the god.
I will stay on the top of my high resting place ;
Of the giant kings, that hold up the sky.
Rau-kuru, Bau-tara, relations all with
Runa, Pea, Hikiepo, Rangaepa,
335 Fakatutua and Fakamamae,
Who are the men appointed to pinch off the navel of Rongo-po.
King of the night, king of the day,
That is the place of the cloth to cover his nakedness,
And work his incantations at the marae of Puuakau,
Where the royal offering must be made.
3<o By Hau-te-ruru (the wind shaker).
And Hau-te-kapakapa (the wind trembler).
They will do honour to Rongo.
Tangaroa-Manahune is born ; born at Hiti,
Weary at Hiti, close together at Hiti, sleepy at Hiti,
Cherished at Hiti, acquired power at Hiti,
3*5 Conceived at Hiti, pregnant at Hiti,
Quickened at Hiti, stood up at Hiti,
Birth throes at Hiti, made slippery at Hiti,
In pain at Hiti, born at Hiti,
Delivered at Hiti, swaddled at Hiti,
3W Became hardened at Hiti, soiled at Hiti,
Hair grew at Hiti,
Stood up at Hiti, ran at Hiti,
Turned round at Hiti, angered at Hiti,
Rested at Hiti, stumbled at Hiti,
355 Carried at Hiti, taken care of at Hiti,
Brought up at Hiti, kept in order at Hiti,
Respected at Hiti, acquired power at Hiti,
Honoured at Hiti, adorned at Hiti.
With the king maker is life.
3<» At Tahiti the great, at Punakau,
With Rongo-metua, with Hau-te-ruru,
With Hau-te-kapakapa.
A Tonga, the wind.
Tutape, the King, the shriek of the wind from Punua*
365 With the king-maker is life.
* Probably Nuku-hiva island, called Iva by the Rarotonfi^ns.
t Winiwiui and kotokuto, expressive of deep grief in Maori and Rarotongan.
Kura is a bird of red plumage and keiuihUy a large bird of prey.
242 JOURNAL OF THE POLYNESIAN SOCIETY.
At Tapuae-manu, at Tonga-hape,
With Maroro-ariki, the thunder of the sky,
The red mantle of Atea, Keha-ravaru the King.
Red is the King Maeva-ariki.
370 The rain sprinkles, the rain spatters.
Put on the sky garment, the red of Punua.
At Kaukura-roa, at Farekura,"^' at Maro-turia.
The house, long in building ; the ariki consuming spring, f
Numerous are the belongings of the King.
^^ With the king-maker is life.
At Anaa, at Farepia,J is Te Nuku-tae-roto,||
At Te Vai-tomeamea.^
Mahanga-Tuaira-moemoe-a-Taheta. ^
Keep firm in your position, proclaim yourself,
380 With the crown of mom, and the lightning.
Assert your power ?
. . . the reign of Punua, the orator arose.
A just speech will do harm, if the orator speaks badly ;
A just orator will make a correct speech.
^5 If it is wrong, it is wrong . . .
These are in the earth, Bu-roa, Bu-poto,
Ru-farara, Ru-tuanohu,
Ngaohe, Pingao, Tope, Pepe,
Titi-matai-ao, Hane-nui, Tane-iti,
3^ Tane-Paku, Tane-te-hihiri, Tane-te-rarama,
Tane-toto-iho, he that thrust the sky above.
It was he who held up the sky above,
Here are the gatherers, Te-fatu-kura-tane,
And Fatitiri-takataka,
^^ And Pingao, these seized and held sky above.
(To he contimted.)
' Kaukura-roa is the island of Kaukura. and Farckura is a marae at
Anaa.— C. G.
f Te Puna-kaiariki, is the name of a swift current, rushing through a imaU
passage in the reef at Fakarava, near Tamauu.— C. G.
* Farepia, a ppiarae at Anaa. — C. G.
Te NukU'tae-roto, reflection of the lagoon in the sky, of a bluish tint, from
the deep water ; seen only over the lagoons of Anaa, Kaukura and Matahiva. — G. O.
(( A reddish reflection from the shallow water of the lagoon at Anaa.-— C. G.
^ A king of Anaa.
JOURNAL OF THE POLYNESIAN SOCIETY.
A MAORI C!EREMONIAL COMB iHEHUj.
Hy S. Percy Smith.
THK accoiiipiuiyin*i: picture shows the hirjjrest of three combs which
are now in a private collection at New Plymouth, and which
came orij^inally from Parihaka, near Cape Egmont. They are
(piite uni(iue within my experience, for though combs of a size
approxinuitely inches by 2 or 8 inches were not uncommon fifty
years aj^^o. these are of far larger size, that shown in the picture being
of the following dimensions: — Across the top, 8 5 inches; across the
bottom, (r5 inches ;
height along the sides,
9 inches ; and in thick-
i.ess, O'G inches. It
is evidently fairly old
work, made of a dark
wood, possibly Puka-
tea, Hud the carvings
very good and in the
true old Maori pat-
terns. It is carved in
the same numner both
back and front, and
has had on each face
four inlaid mothar-of-
peail (/'^//^</-shell) eyes
only one of which is
now existing — see the
lower eye on the left.
The edges are also fully carved. The teeth of the comb are made of
the same dark wood and are very close. They aro sometimes made of
the inner black *' strings " or fibres of the nntinakn tree fern, which on
drying become very hard and look like blackened wire.
Such combs [hern) were formerly worn stuck in the top- knot of
hair universal amongst the men in former days — for the men wore their
hair long, the women generally short. They were often nnide of
whalebone, and inlaid with mother-of-pearl, in which case the teeth
formed part of the solid body, whilst in those wooden ones 1 have seen
the teeth were attached— as in the picture — by fine close lashings of
spun (I ho (or umkn cord).
Students of Maori history will remember that it was the un-
authorised use of such a comb by Rua-tapu, lenukus younger son,
which led to the incident known as " J'c /tiui-/niii'i-atay" where
many elder sons of chieiiy families were drowned. This was in far
Hawaiki, circa 1200.
NOTES AND QUERIES.
[165J The Karaka Tree.
I have just seen an article in the current number of ''Botany" by Hemsley
on the Corynocarpiia, describing two new species (differing very slightly in the
florets), one from New Caledonia and one from the New Hebrides. He points out
the interest that attaches to this from the traditional point of view, and suggests
that the genus may yet be found in other islands. — A. Hamilton.
[It is a pity we have not the native names of these new species of karaka.
In Niue island there is a large tree called kalaka, that in habit and appearance is
just like the New Zealand karaka, but it is a different species. — Editob.]
[166] The Kotaha, or sling-spear.
Dr. A. C. Haddon, in his interesting book, *' Head Hunters," referring to the
Delena people, South-East New Guinea (p. 200), has the following: — "What
interested me most was a child's throwing spear. It consists of a short thin reed,
in one end of which is inserted the mid-rib of a palm-leaflet to represent the blade
or point : but the real interest consists in the fact that it is thrown by means of a
short piece of string, one end of which is knotted and then passed twice round the
3haft, the other end is passed twice round the index finger. The reed is held
between the thumb and other fingers, with the index extended ; when the spear is
cast the string remains in the hand This child's toy may yet prove
to be a link in the chain of evidence of race migration."
[If, as so many things seem to indicate, the South-East New Guinea people
have been subject to Polynesian influences, we may probably see in the method of
spear-throwing described by Dr. Haddon another link in the evidence, and a
connection with the Maori kotaha. — Editob.]
[167] Mysterious Stones.
In reference to Mr. Rutland's paper on the above subject, smooth polished
stones are frequently found on the sites of old settlements. In some cases they
may have been regarded as atium, as in New Guinea and other places fcharm
stones). More probably they were, if small, pet stones ; if large and in any
quantity, they almost certainly were net weights, being fastened in little flax bags
by a lashing to the foot of a flax net. In some places heaps of these carefully
selected round or oblong smooth stones may be seen lying where a net has rotted
away. Strangely enough, on the preceding page (J.P.S.^ vol. xii., p. 179) mention
is made of a smooth round bit of stone on top of the cromlech of Tonga, "probably
an emblem of some long-forgotten religion." It almost recalls the crystal divining
ball of the Druids —A. Hamilton.
[From what we have heard of the hollow in the horizontal stone on the
trilithon at Haamonga, Tonga, it is of considerable size— say, 12—15 inches wide
— and appears to us to have a possible connection with similar hollows and spherical
stones found on the cromlechs in the Marianne Islands (see de Kienzi's work. —
Editor.]
TRANSACTIONS AND PROCEEDINGS
POLYNESIAN SOCIETY.
A MEKTiNG of the Council was held at New Plymonth on the 23rd December,
1903, when the following new member was elected : —
356 George Fowlds, M.H.B., Auckland, New Zealand.
The following papers were received : —
255 *' Wallis, the discoverer of Tahiti." Miss Teoira Henry.
256 Wars between North and South, N.Z.'' Part Vm. S. Percy Smith.
Eight members of the Society were struck off the roll, for non-payment of
subscriptions.
The Annual Meeting was fixed for the 26th January, 1904.
List of books, exchanges, c^-c, received.
1523-28 La Geof/raphic. November, 1902 to April 1903.
1529-32 The Geographical Journal. July to October, 1903.
1533-34 Fauna Hairaiu-mth. Vol. iii, part 2-3.
1535-36 Journal, Aidatic Society f Bengal. Titles, indexes.
1537-40 Journal, Aniatic Society, Bengal. Nos. 402, 40(5, 407, 406.
1541 Smithsonian Institution, Taimxhian Text*.
1542 Tibetan- Fsnglish Dictionary, dr.
1543 Pipitrharauroa. 67.
1544-47 Bulletimet Memoirs de la Sovit^te tVAnthropologie de Paris, lak
3, 4, 5, 6, 1902.
1548 Arcfdvio per VAnthropologia. Italian Society of Anthropoloiy.
Vols, xxiii, 1, V,m.
1549 Mevutirs, Australian Musnnn. No. iv. part 6.
1550 Jicconh, Australian Museum. Vol. iv, part 8.
1551 Aunales de la Famlte ties Sciences, de Marseille. Tome xiii.
1552 Dagh-Ticgister. Casteel Batavia. 1644-1645.
1553 Notulen ran de Algemeene. Bataviasch Qenootchaps. Deel zli.
No 1.
1554-5 Tijdschrift voor Jndischc, Taal-, T.and-, en Volkenknnde. Deel
xlvi. No. 4-5.
1556 Bijdaagen tot de Taal-, J. and,- en Volkenkunde. S'Gravenbage,
1903.
1557-60 Revue de VEcole d' Anthrt>jMtlogie de Parin. July, Angnat,
September, October, 11K)8.
1561 Hiftory of One Tree HiU, Auckland. By M. 11. Wynyard.
1562 Trausaetiijns, Literary and Historical Society, Quebec. No. 94.
1563 Queensland Geographical Journal. Vol. xviii.
1564 Old Manatcatu. T. L. Buick, J.P.
1564 Transactions, Geographical SiH'iety of the Pacijic. Vol. ii, series S.
1566 Journal and Proceedings, Royal SiH'U'ty, New South Wales. Vol.
xxxvi.
1567-69 *V/i Mata. .August. Scptenibor, November, 1*^3.
INDEX TO VOL. XTI.
Absolution (Hrorora) oeremony, 00
iMBsiz'B expedition to the Paciflo (note),
191
Ahi-manawa, war ceremony. 145
Ahua, bunch of Rraae or other article from
a battlefield, used in magic, 148
Aitutaki version of the story of Iro.
J. T. Large, translator, 153
Albinos, Legendary origin of. 102
Ancient marae (Arai'te-Tonga) at Raro-
tonga, 118
Annual Meeting, Minutes of, xiii
Annual Beport of the (Council, xiii
Aotea canoe, 57
Arai-te-Tonga, the ancient marae at Raro-
tonga. H. Percy Smith. 218
Arai-uru canoe, 190
Aristoeratic ideas among the Maoris. 40
Art of War, as conducted by the Maori.
Eisdon best. 32.65. 145, 198
Balance-sheet of the Society, xv
Battlefields under tapu, 158
Best, Elsdon. Notes on the Art of War, as
conducted by the Maori of New Zealand,
83, 65. 145. 193. Tree-felling with the
stone axe fnote), 181
Birth of man, Nine legend of the, 66
Carving, Decorative, designs peculiar to
New Zealand, 178
Chants, Some Paumotu, 221, £31
Charms for healing wounds, 194, 195; to
Khorten distances, 160
Chiefs of Mutulau, Names of the sixty-one,
106
Circumcision among the Polynesians, 4
Cloak thrown over prisoner, a sign that life
is tobespiired.161
CoLLiNGRiiXJK, Qrorur. Who dlscovored
Tahiti? 184
Comb, Maori ceremonial (illustrated), facing
242
Constitution of Society, 5
Contents, Table of, iii
Cook's visit to Nine (1774), 12
Cremation among the Maoris, 195
Cromlech and pyramid of Tongatapu, non-
Polynesian, 179
Dictionary, A new Maori, 187
Epidemic, Destructive, consequent on a
cannibal feast, 196
Exchanges, List of, xi
Fao, an ancestor of the Motu, Nine, jS
Fire- walking ceremony (note), 190
Fires, Sacred (horokaka), 70; (ahi taumata).
71
" ¥iT%t fish " (mata-ika), first slain in battle
82
Fishing nets, Nine legend of the origin of.
96
Fola-hau, Legend of, 100
Fonua-galo, the "Lost Land" of the Nine
people, 2
Garbutt, Charles, translator. Some Pau-
motu chants, 231
Genealogies — Atea - Papa — Tamariki-te-
urukura and others, racing 144 ; Tangi-
hia— Porourangi. 121
Oini-fale and the whale. Story of, 102
Oodsof old(Niue).22
0cDGEO2f. LrEUT.-COL. The Whence of the
Maori, 51, 120, 166
Haere canoe, 120
Hamilton, a. The karaka tree (Ooryno-
carpua) in New Hebrides and $ew
Caledonia (note), 248; Mysterious stones,
(note), 248
Heru^ a Maori ceremonial comb, facing 242
Hirauta canoe, 130
History and Traditions of Niue, 1 ; of Niue-
Fekai, by Mohelagi, 110
Hoa, a class of charms or Incantations— the
hoa rakaUf etc.. 33
Horokaka^ sacred fire, 70
Horonta canoe, 121
Huanaki, an ancestor of the Niue people. 4 ;
Family of, legendary, OB
Human heads. Drying of, 196
Iro. The story of, Aitutaki version, 133
I8KRAKLA-TAMA, Aitutaki. Tc autara i a
Iro, 140
Kara or tiwha tokens, 41
Karaka tree in New Caledonia and New
Hebrides (note), 248
Kauria canoe, 166
Kuwa, or native Invocations, 60
Kereopa, incident of his capture, 169
'* Kings " of Niue, 106, 116
Korako-uri and Korako-tea. Maori "Siamese
twins," 124 •
Kotaha, sling spear. The (note), 242
Kumara, Legend of the introduction of, 170
Larob, J. T., translator. The Aitataki
version of the storv of Iro, 183
Later history of Niue. 8
Lau-foli, Story of. 9, 110
Legend of Foln him, lou : of Gine-fala,
Hwallowidd by tise whaler, loej ; of mne-
bela-kf-faU &n>l the turtlti, 9B ; of intro-
duction of the kiimarftt ITO: of jQventtoo
of ttHhiiif uetH {Nia6>.9€; of Iro (Altn-
taUik, l;t.1 ; of Limfoli, D. 11" : of MiCtila-
fo(ifoa.t«; of Maui (Xlue», flS; ofMomoIe,
flnca*tresH ot the uJWno». lOJ ; of Hofeu
and the Hetirgod, 56 , of ihe t€miwha
Panetraira, IttTj of tbtj ^iil Mele, 90;
of Vai-Matoe" aiitl Vni-Fualolo, 86
Making and unmaking of Man, The. A
legend of Fiji. E Tregear. 182
" Manukau," proper name, European cor-
ruption of Manuka (footnote), 57
Maori art of war. 32, 65. 145. 108
Maori ceremonial comb {heru), facing 242
Maori dictionary. A new, 187
Maori. The whence of the, 81, 120, 166
Maori war-^arty. The, 39
Marae (Arai-te-Tonga) at Barotonga, The
ancient. 218
Mata-atua canoe, 54
Hata-whaorua canoe, 123
Mata-ika or Mata-^ngoMf the first slain in
battle, 82; tree 6r goord- eometimes
counted as mata-iia. §i : at Te'Shona a
dog, 83
MatUa-foafoa, Legend of, 90
Maui, Niue, Legend of, 98
Mawe, lock of nair or other article pertain-
ing to an enemy, used in magic rites,
147
Mele, Legend of, 00
Members of Society, List of, vii
Minutes of annual meeting, xiii
Mirror, Pool at Too used as, 104
MoHR-LAOi, of Alofl. The history of Niue-
Fekai,UO
248
JOURNAL OF THE POLYNESIAN SOCIETY.
Momole, mother of the albinoe. Legend of,
102
Monaments, Non-Polynesian, at Tongatapu
and in Western Pacific. 179
Motu and Tafiti. the two Nine migrations. 1
Motu and the sea-god. Legend of. 56
Hotomotu-ari canoe, 190
Mysterious relics. Joshua Rutland. IHO ;
(note on) A. Hamilton, 248
New Maori dictionary, 187
Ngarahu-tati/i (war-dance). 75
Niu--Fekau, History of, 110
Niue Island and its people. S. Percy Smith.
1.85
Niue legend of the birth of man. 85
Niue. "Kings "of, 100. 116
Nine visited by Captain Cook in 1774. 1*2
Notes and Queries, 131, 191 243
Notes on the art cf war as conducted by the
Maori of New Zealand. Elsdon Bcbt.
*2, 65, 145. 193
Nukutere canoe, 1*20
Officers of Society, vii
Operiki. >iege of, 211
Otu-rere-ao cauoe. IhO
Peace-making, 1U7
Queries, Notoh and. 131, 191, 243
Rangi-matom canoe. 127
Belies. Mysterious. 180
Rereanani canoe. 129
Return of a war-i)arty. Observances con-
nected with, 37
Rock-pool at Tuo used as mirror, 104
Rongo-takatriu and t*- irhenvhen, charms to
stay a hostile foe. 47
Botu, a native spell. 74
RcTLAXi), .T<)>HLA. Mystcrious relics. 180
Sacred Urea— h^rokain, 70 I'ahi taiiuuita, 71
Samoan names in Nine, 5
" Siamese twins," Maori. 125
siege of Operiki, 211
single combat, a Maori institution. 37
Slaves and prisoners. 16:^
SMITH. S. Pkrcv. Niue Island and its people
1, 85 : The traditions of Niue-Fekai, 22.
85 : Arai-te-Tonga. the ancient wutrae at.
Rarotonga, 218 ; Some Paumotu chants.
*221: a Maori ceremonial comb Ou-ru),
facing 242
Some Paumotu chant«. witb translations
by Mr. Charles Garbntt, 221
Songs. Charms and Proverbs- -
A well-founded origin, an imiK>rtaut
origin, 23C
A white i^ebble from Arai-te-Tonga, 220
Akateretere vaka ia Otntai na Irouni.
143
Alafl : this pain that constrictis 152
Assembled are the people at thi
hanging flag. 118
Aue: ^^'hiti: whiti: a ! 78
E Ijo e ! E tnngutu mataugi ko te arai
i te maoake. 144
E kirikiri teatea no Arai-te-Tonga, 290
E kore I E nai kia tuwhora te ]K>kaiKika
ki tahaki, 153
E mahi ano a Tu raua ko Rongo, 19b
E Marama-toa-i-Emakura ! 148
E Pio e! te kai ara varie te taputapu,
143
B taka ana i ona takanga. 150
K Tama o! I hoahon nea koe, 156
E Tamn ! K patu koe ki tua, TA
K Tama '. Tipua horonuku. 43
E tangi ana iioki. 151
E tapu te rangi, 14.'«
Ha te rube, ha to ngenge. ha te umu, :»
Hacle ke hifo Uva ki Tuo. ]&">
Songs, Chann« and ProTertn— (eo«lteM^
Have a care lest the mipport of the
tatitu-poumamm be broken, 901
He aea te an e pa nei. Ifl9
He aha te mann ki uta? 77, 100
He nonota, he karawa. he mi ikft. IN
Hie ! hie! Haere ki te hnhi, 10S
Hika atn ra takn ahi, Ta ma tere. 71
Hika ra taku ahi. Tu. 71
Hiki nuku, hiki rangi, 90S
Hoatikiroto! 81
Hoki mai ki te ao nei. 35
How many strands shall the rope be
twisted? 114
Hoia, huia. te mana i uta rs, VBB
if there swims a fish with Und Intent.
99
I hara mai Tu i te kimihanga, 14B
I kindle my fire, O Tu ! 71
It is not meet that the motapoiui ■hookl
l>e dug on one side, ISA
Ka hau a ika lele totunn, 85
Ka kai pu, ka kai ariki, 147
Ka rerere hoki taua i te kahni tipua. US
Kamapiu ne tu ki Tafalarmahi^a. 117
Kaore te mamae kni kinikini ana. US
Koite tnhi i runga.kei tetahi i raio,]99
Kei whati nga rakau o te tatan-poanamn
i mnri nei, dOl
Kia hiwa ra. e I 210
Kia kutia an : an ! 78
Kia man patu kue ki a Tu ! 81
Kia tauoroi ui atu ana an ki toon
kainga, 142
Kia tele tele totonu, 85
Kia tu ai a Tagaloa, 87
Ko nga ngirangira te whitau, 79
Ko te ara ia te tunm ko te ara ia Is
kere. 141
Ko Toroa. kaore koa. 73
Koi:) : Hoki mai ki te urunga, 210
Ko-k(>-koi«. E T.i. e ! 210
Kutahi koe ki reira. e9
KuH fakahaele ke koukon i Ihola, 91
Kumi ke he Iki a Patnu-valu. 110
Launch the canoe Otntai for Ironnl, W
Let us then lament. 152
Let us uplift a stone and set it up. m
Manava te tere i a Taue, 221
Manava. Tumunui. manava Tuuiunai
226
Mauawa mai, tatara mai. 67
Matea-hopokia 2h
Mav the sarrod powers of the heavena
14C
May thy hand be stricken, Ite rotten, aS
Mayest thou l>ear weRi>onB in the terrioe
of Tu : 81
Motu kua tolo ki Palnki. 117
Motu tolo he tauaga matini. HT
Na wai i ki tetahi kowhao kia purupoma*
165
Napihiii: Napiliia! 8!
Nguu atu kiioki tnii te aroruiiiiri, 33
Now am t!n' i>r»'i«r;ttion- ro«iie, ISO
• » ln». who>i:.iuU Jtu-ij.' xhf w.nd. 13t
• > Miirjnin. tlio warritir of Kir.iakiira : 137
o m> "M-: • > Tipua-lioronuku ! 41
O Pli\ «|irung from VMirif. 137
o jion ; rtriko thee l^hiinl. T4
Ooe art tlion tb< re, 70
Proived, dnceiitl to Tuo, Wi
PTostra?<». tho angry win.ls "•
I^ihi kiirft! Puhi knra: I^ihikaka! 44
Raaihi. ranilii t^ pi:n{sra i n.un ra. IKH
Kotiirn thee fc» tlii<( witM. :^^
Kiriti. e ti' whanaii.e nna ! M
Hi'kt ai iif.':! bau riri. 71
Tntnkl'W'Ptipii kimakn, iV.
Tahunu' Talmna ' v:
TntuTatu mai. UA
Takrii %kii<> ^r o t4« iMthi- at HiaI.. -.h*
Taku tail k!i«i- kiut». Im'
Taumaha \v Kahukura ut.i. l'.':*
TautaV mu wax tlir gn^t oiiirmal mii. M^