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The Maori Canoe

Deep-sea Vessels mentioned in Maori Tradition; Management — of same; the Double Outrigger

Deep-sea Vessels mentioned in Maori Tradition; Management
of same; the Double Outrigger.

We have now examined the evidence concerning the forms of canoes formerly used by the Maori folk of New Zealand. That pertaining to the old-time Maori outrigger is practically nothing, and we know but little concerning the double canoe. As to the single modern canoe, used without an outrigger, we have a very fair knowledge as to its construction. The quoting of observations and descriptions left to us by early writers will probably be but monotonous reading to the ordinary reader, but it is necessary to bring all these far-scattered notices together. The time has now come to deal more with precise details than has hitherto been the practice of writers describing Maori and Polynesian artifacts, processes, and institutions. We have erred and strayed afar off to note the forms of vessels employed by natives of Polynesia, Melanesia, Micronesia, and Indonesia. This extended survey was made because the Maori came hither from Polynesia, and because, in studying the Maori canoes of old, we find parallels among the craft of those distant regions. Ethnographical studies on an extended scale are now being conducted in the Pacific area, and we can assist the workers by publishing such data as are included in this paper.

Here follow a few notes on the management of canoes at sea as given by Maori experts. We begin with some remarks concerning the voyage from the hidden homeland of Irihia as made by ancestors of the Maori.

One account states that the vessels employed had their parts secured by means of lashings. The migrants steered ever toward the east, and no vessel proceeded alone—always two or more together: such, we are told, is the correct way of traversing sea-roads. On dark, moonless, cloudy nights the course was often kept by noting the damp sea-breeze from the east. On light nights the moon or stars would act as guides to steer by. Should a head wind be encountered, then the vessel was korewatia—that is, two heavy stone anchors (punga taupuru) were lowered as sea-anchors, to prevent excessive drifting. Also were lowered the mahe (smaller stones secured to ropes) at bow and stern, in order to ascertain the set of the ocean current, whether surface or deep currents. If such current were in the very page 379depths of the ocean, then a strong southerly was expected; if at a medium depth, a northern wind was looked for; and if a surface current, then an easterly wind was supposed to follow. There are many signs by means of which rough weather conditions or rough seas were foretold.

When rough weather was foretold by the experts, preparations were at once made by the crew, and the vessel made as snug as possible. The tokotu (side stanchions to support awning-frame) were erected, the whiti (rods to support covering-mats) also; then the covering-mats were stretched over the whiti tu, and, when the storm broke, all was snug. One authority states that fore-and-aft battens (kaho) were lashed on to the curved whiti rods. Then the outriggers of the canoe were thrust out, the hokai (booms) and huapae (fore-and-aft poles on booms) were secured, and the taupa karekare wai (splashboards) were put on and lashed. The water-guards known as pare arai wai turuturu (or wai parati) were fastened on. The sail (ra tauaki) was then furled, and that known as the ra turuturu matua waka, or ra poto whaiti, was set or arranged. The ropes, taura rinoa (Irinoi), outer and inner, were rendered taut, so that the wind might not destroy or twist the sail of the canoe. Two courageous adepts would then occupy the stern as steerers, and two others would manipulate the hoe whakaara (lifting-oars) at the bow to keep her head up, while yet another two would be stationed amid-ships to assist the other four in controlling the vessel. And now the craft would proceed safely on her way.

The reciter of the above matter then went on to describe many weather signs by means of which seafarers of old foretold storms, also sea and weather conditions generally.

Some of the contrivances mentioned above have never been satisfactorily explained. The taupa karekare wai was probably a form of washboard fixed on the gunwale. An openwork platform was made by lashing rods to the booms with a little space between them. Upward surging waves are said to have lost much of their force when striking this platform. In the original we note the use of the word uhi—"Ka uhia te taupa karekare wai." Uhi means "to cover," but would scarcely be used to denote fixing a plank as a washboard; it is employed to express covering as with a mat or garment, or as clouds cover the heavens. The use of the word tui is also suggestive. Moreover, the above words occur just after the remark about fixing the outrigger, the booms, and longitudinal spars. Another native authority states that such platforms were constructed, and that they had the described effect. The above account distinctly mentions outriggers in the plural—nga korewa o te waka (the outriggers of page 380the canoe)—so that presumably there would be a platform on each side.

The pare arai wai turnturu was possibly a plank fastened to the canoe as a wash-strake or guard to repel any water that surged through the platform. Pare seems to imply something projecting, while arai denotes a warding-off. The two expressions applied to sails apparently applied to two different forms. The ra tauaki was probably the ordinary sail, and the ra poto whaiti a smaller form used in rough weather or when a squall was expected.

Inasmuch as that portion of the tradition suggesting a double outrigger, and referring to the erection of the awning and the manipulation of sails, is of some importance, it is here given in the original:—

Ki te puta mai te hau matakaka, korahi ranei, i te ahiahi ranei, i te aonga o te ra ranei, kei te panga mai o te ra te tikanga, he puhau ranei, he hau winiwini renei, he mokohuruhuru renei. Me he mea he puhau, he hau mapu ranei, he hau pai. Me he mea he winiwini he huruhuru ranei, he kino, kia tupato rawa. Ka mohiotia he kino, ka timata te whakaara i nga tokotu, i nga whiti o te waka; ka oti, ka whakamaroro haere i nga huripoki o nga whiti tu; mo te puta rawa ake te tupuhi kua pai. Katahi ka kokiri i nga korewa o te waka ki waho; ka oti te taumau nga hokai, nga huapae. Katahi ano ka uhia te taupa karekare wai; ka mutu te tui, ka whakamaua nga pare arai wai turuturu, wai parati ranei. Ka oti enei, ka takaia te ra tauaki, ka oti te pokai takapau, katahi ka hoatu ko te ra turuturu matua waka, ara ki te ra poto whaiti. Ka whakamarohia nga taura rinoa o waho, o roto, kia kore ai e pakaru i te hau, e takawiri ranei te ra o te waka. I konei ka puta nga tino toa kia rua ki te kei o te waka whakatere ai; e rua ki te ihu o te waka hai whakaara i te ihu o te waka; kia rua kei waenganui 0 te waka hai awhi i te waka kia rewa ki runga, kia mama ai te whakatere a nga tangata o te kei, o te ihu. Heoi, kua pai inaia nei te rere a te waka i te moana.

One of the interesting points of the above narrative is that we are given to understand that not only was the awning erected at sea when bad weather was expected, but also that the outriggers, distinctly mentioned in the plural, were thrust out and fixed to the hull under such circumstances. This statement implies that the outrigger timbers were carried inboard during fine weather. The statement seems clear enough. After describing certain weather signs and winds, the narrative continues: "If it is known that bad weather conditions are approaching, then is begun the erection of the tokotu and whiti of the canoe…" and so on. These remarks seem to allude to practices among Polynesian voyagers of former times of which we have never before heard, and which certainly require some corroboration before being accepted. A verbal explanation by a native of the practice of raising double outriggers from the water by means of ropes page 381termed taura ripi, passing through some form of grummet on the masts, is also marked doubtful, and awaits confirmation.

The command "Uea te waka" would be given when it was desired that the vessel be brought back to the course, when she had fallen away from it. This term might also be heard when a canoe was being hauled over skids—"Uea te waka, kia hangai ki waenganui o te rangol" When, in encountering a head sea, it was desirable to mount the waves at a slight angle instead of at right angles, the same form might be used, or that of "Kia tapae te ihu o te waka" In time of danger an expert at the bow would, by means of arm gestures, show paddlers their course of action. The amotawa, or sea experts, who directed operations at sea in rough weather, were adepts at canoe navigation and handling. Their duties were very different from those of the leader and fugleman (hautu, kai hautu, and tapatapa) who controlled paddlers in uneventful coastal trips. In rough weather at sea two such adepts were sometimes employed, one attending to the bow and dangers ahead, the other to the stern of the vessel and any danger threatening from that quarter.

One of the duties of a directing expert was to warn the crew of approaching conditions, that they might prepare for the proper action. Thus, when he cried "He wharau te ngaru" or "He whare te ngaru" it was known that a curling wave with overhanging crest, a "comber," was advancing on the vessel, and that action must be taken to prevent it breaking on board. The call of "He huka te ngaru" meant a broken form of wave, a less dangerous form to encounter. The ngaru tapuku, or rounded billow, was not dreaded. If running on the course of the vessel, an endeavour was made to balance the canoe upon it, whereupon the smooth swell would carry it swiftly forward on its way. This was the method adopted in landing on a surf-beaten coast when the dreaded tai maranga, or heavy sea, was abroad. At such a time, when the canoe reached the summit of the swell, her bow projecting somewhat, there came the command "Kia aronui te hoe" and at once every paddle was held with blade vertical in the water, handle hard gripped against the gunwale. This action holds a canoe on the swell-crest. The order "Korewa te hoe" caused all paddles to be firmly held with the blades flat in the water; it was heard in various contingencies, as, when a canoe was slipping back off a swell-crest, the change in position of the paddles would cause her to forge ahead. "Whakaara te hoe" is a command to the two men manipulating the long hoe whakaara at the bow to act in a similar manner. "Taupuru te hoe" called upon the steersmen at the stern to act likewise. Kumea te hoe" was a call for strenuous page 382exertion on the part of the paddlers. "Tiaia te hoe" was a cry of welcome to weary paddlers, as it means "Go easy." It meant that no danger threatened—that the steersmen had merely to hold thevessel to her course while the paddlers plied an easy stroke.

When weather signs betokened a coming storm the vessel would make for any land in the vicinity. If far out at sea, then the command "Runaia te waka" was heard, and the awning was fixed and all made snug. When a storm came up from astern great care was taken to prevent the stern of the vessel from being swung round. This would be effected principally by the sea-anchors. If thus driving in on a coast-line with stone sea-anchors down, men were stationed at the cables as mataki punga, or anchor-watchers. By keeping his hand on the rope the tender could detect contact between anchor and bottom, whereupon the former would be hauled up a few feet.

The Arabs on the east coast of Africa, when in shoal waters, take down the sail and lower the anchor, then go to sleep. The craft will bring up before she hits anything.

Tunui-a-rangi, of Wai-rarapa, states that in former times elderly men were extremely clever in the detection of weather signs, and seldom made any mistake, but that this knowledge has been lost since the coming of Europeans, owing to the discontinuance of canoe travelling and sea-fishing.

The time adopted for setting forth on a canoe voyage would be decided by experts in weather-lore. For instance, such a one might say, "The wind will drop this night; tomorrow it will be aio (calm); the next day it will be aio piropiro, and the next day aio ukiuki (two conditions of calm weather). We will therefore start tomorrow, so as to reach our destination during the aio ukiuki."

Tuta Nihoniho says that the expression aio piropiro is applied to a calm of short duration, as for one or two days, while aio ukiuki implies a long-continued calm of perhaps a week. Another term, mowai rokiroki, describes a dead calm, when the water has a glass-like appearance. He also remarks that adepts in weather-lore observed closely the appearance of the stars when they wished to know what the weather would be, and also the surface of the ocean. For instance, when the latter presented a certain light-coloured appearance it was known that a long calm period would follow.

The Rev. S. Marsden wrote as follows of one of his experiences in the north in 1814: "As we approached it appeared impossible to us that the boat could pass through the surf; yet two canoes came dashing through the waves (as if they bade defiance to the destructive rocks and foaming billows that rolled over them with a dreadful noise) to direct us where it would be safe for the boat to land."

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