The Ancient History of the Maori, His Mythology and Traditions. Awatea, Taranaki, Nga-Ti-Hau Nga-Ti-Rua-Nui [Vol. VIII, English]
Yonder twinkle a star in the North
And thou hast come back from my love
Though forced from thee, tis but in space,
I still am with thee in my heart
And sighing sob out flood of tears,
While flushes indignantly glow
On my face, and sit on my brow.
As thou doest cook the food of ill
To tell thy future fate and mine,
As here I silent sleep and live
While Nga-weke my soul controls
And powers of man embrace me still,
Aha, then thou o Tama-hiki
Oft has't thou heard the peaks of dreams?
But I will not again taunt thee
With words of promise broken still.
Turi and Po-toru
Ririno (rope of two or three strands) was the name of the canoe of Po-toru (three nights) and the Ao-tea (fair cloud) the name of the canoe of Turi (obstinate). These two men had a dispute in respect to a dog which dog was killed as a sacred offering to their god, and Turi (deaf) said "We must go towards the east," but Po-toru said "We must go towards the west". So Turi allowed him to go (the way he desired) and Po-toru was lost, and Turi (coming on) arrived at Pa-tea, and he was saved in his house at Matangi-rei (house of the noble born).
When Turi (disobedient) migrated across the sea to this place (a man called) Ao-po (dawn of day) evacuated in the canoe, and for this act he was thrown overboard into the sea, and then he boasted (to those in the canoe) and he looked to the setting of the sun, and he was taken hold of and pulled into the canoe, by which act Turi was saved (from destruction) and he arrived at this Islands (North Island of New Zealand). Now when Turi was at sea Po-toru (three nights) tried to change the course of the canoes of the migration, that they should go to the west sea, to the throat of the Parata (monster of the sea) so that Turi and his friends should perish.
A tradition about Turi's
Arrival in New Zealand
As Turi was coming Tapo performed the office of nature on the side of the sacred canoe, for this he was thrown into the sea, Potoru pushed him into the ocean, he Tapo spoke under the influence of a god, and beholding the setting sun uttered a karakia in his own behalf. Turi relented and stretched out his hand to him and took him on board the canoe again, by that means Turi was saved from being wrecked and reached these Islands of New Zealand in safety, for while Tapo was in the water Potoru made an attempt to turn the bow of the canoe to the Tai-tope ki te uru which is the throat of Te Parata, that Turi and his companions might be destroyed Tapo was the pilot of Turi's canoe.
(Extract from Te Waka Maori o Niu Tirani Volume 11, No. 6, March 23, 1875. White included the following selected material from pages 65-66.)
I would impress upon my Maori friends this, that you may as well plant a kumara in the middle of a hard road and expect it to thrive, as expect a people to be happy and prosperous unless they are sober and industrious. Drunkenness and idleness are not only great vices themselves, but they are the prolific parents of many others.
In closing let me say that I have not written this letter to find fault, but because I can truly subscribe myself.
A FRIEND TO THE MAORI. To the Editor of the Waka Maori.Whangaehu,8th March, 1875.
(Extract from "Te Waka Maori")
It has been thought by some of the Pakehas that our ancestors found a race of men living in this country when they landed here from the canoes in which they came from Hawa-iki. But it was not so—no man was found in the land.
Hawa-iki was the home of my ancestor Turi, and Ao-tea was the name of the canoe in which he crossed the ocean, together with over sixty of his people. When he had got out into mid-ocean, his god rose from the depths and seized the point of the paddle of Tu-tangata-kino, the director, or steersman, of the canoe, whereupon a man named Ta-po was cast overboard. As this man fell into the waves his god also rose by his side, and said,
"When the blazing star
of the morning appears,
you and I will have reached the shore" (that is, New Zealand).
Turi then stretched forth his hand and drew him again into the canoe to be a priest for him. The canoe then came on its way, and shortly the headland of Kawhia was seen. Here he ran his canoe on shore, and landed at Kawhia. After that he increased and multiplied greatly, and filled the land with people all the way to Pa-tea, his fixed place of residence, and his descendants increased and became very numerous. Two of his descendants came hither to Whanga-ehu, a brother and sister; Tai-tapu was the sister, and Rangi-whakaturia was the brother, and from them I, who now write, am descended.
From that time down to the advent of the Pakeha we had a Maori god, a fish-god of the sea, whose name was Rongo-mai, and he still lives in the sea. This fish-god once carried away one of our people named Ra-pati. He was absent from us for two years, and during that time he had visited England. When he came back he was clothed in Pakeha clothing—a red blanket and a red shirt—the like of which had never before been seen in this land. It is one hundred and twenty years since this occurred.
(Extract from "O Niu Tirani")
If a Pakeha went with me in my canoe to sea, or upon the rivers and lakes of the land, he would be frightened, and would exclaim, "What is this!" when he saw this fish-god clinging to the sides of my canoe. Whether on the open sea, or on the lakes and rivers of the land, he always came to help me to propel my canoe along when overtaken by tempestuous weather, or when pursued by my enemy. He was always obedient to my call in the olden days of "tapu" (sanctity), when my voice was sacred to him. I declare that what I have stated was a fact in the days of yore.
From your friend,
Te Kura O Te Aute
Ki a te kai tuhi o te waka maori.
E HOA,—Tena koe. Mau e uta atu tenei reta aku ki runga i e Waka hei titiro ma nga hoa i te motu nei.
Ko te take o toku haere mai ki tenei kainga he haere mai kia kite i aku tamariki kua tukua mai ki te kura i te Aute nei. He nui toku koa ki nga mea i kite ai i rongo ai oku taringa; koia tenei, ko te paru-kore o nga tamariki, te ma o nga kakahu, te pai o nga moenga, he moenga rino, me te pai o te kai. E kai ana ratou i runga teepu, me nga ritenga Pakeha ano e tangohia ana e ratou. E akona ana ratou ki te whika, ki te reo Ingarihi, ki nga Karaipiture Pakeha. Ka pai¾"Ko te wehi ki a Ihowa te timatanga o te matauranga." Ko tetahi tikanga pai tenei, ara e uru ana nga tamariki Pakeha ki taua kura, a e korerorero ana ratou, tetahi ki tetahi, me te mea he tamariki no te iwi kotahi. Tetahi hoki o aku i mihi ai, ko te kaha o te kai-whakaako; heoi ano te takiwa okioki ko te kai ko te moenga. Ka mea au, e, mehemea pea ko taku tamarikitanga, ka hiahia au kia uru rawa au ki tenei kura.
Ko nga tamariki kei tenei kura, no Tokomaru 1; no Uawa 12; no Turanga 3; no Te Wairoa 3; no Nepia 3¾hui katoa 22. I korero Pakeha ano ratou i toku aroaro; ka mea au he Parau, he mea kia mahara ai nga manuhiri he tika, he korero Pakeha ano tenei. Auatu ra; i te puku o te taringa ka ki, i te puku o nga kanohi hoki ka ngata.
He kupu ano tenei naku. He mea pai rawa kia kawea atu nga tamariki ki etahi kura, kia 200 maero te mamao i tona whenua, kei noho i te kura o tona kainga ka mahue te kura ka oma ki ona matua, ki ona tupuna. Tena ko te whenua tangata ke, kei hea he rerenga mo papa?
NaTE PAKI TE AMARU,o Uawa, Tai Rawhiti.
E HOA,—I to 31 o nga ra o Tihema, 1874, ka haere ta matou ope nui ki te takiwa ki Tongariro. I haere atu i etahi kainga i Whanganui nei; te take he whakaatu atu i a matou whenua ki nga uri. Ka rua o matou po ki te ara ka tae ki te Aukawa. I konei ka mahue nga hoiho, ka haere a waewae. E ono nga po i te huanui ka tae ki Whakapipi. I to 9 o nga ra o Hanuere ka wehewehea ta matou haere; ka haere a Te Reimana me tona huihui ki Rangataua, ka haere a Te Kerei me tona huihui ki Raketawa, otira ki nga wahi katoa o Tongariro. Ka haere ko matou ki Waipuna, ki te Hihi, ki te titiro i nga whare o mua, me nga rakau waka, me nga tutu, me
(Extract from "Te Waka Maori")page (65)
kau kore ana ki te kura, he pera hoki me etahi o a tatou tamariki, o a te Pakeha nei; a ki hai o ratou matua i tohe, pera me nga matua Pakeha nei, kia haere aua tamariki ki te kura. Ko etahi, i hiahia ano ki te haere, i puritia ki te kainga hei kai-patu poaka hei mahi kai, hei aha noa atu, me te noho mangere nga pakeke i te kainga. I taku taenga ki taua kura, i hari rawa au ki te nui o te matauranga o nga tamariki, ahakoa enei tikanga whakararuraru e ki nei au. He nui te pai o ta ratou tuhituhi, a i kitea i reira te tohu o te tika me te matauranga nui o ratou, ina kaumatuatia ratou, ki te mea ka ata akona ratou. Ko te tikanga tuatahi …
Turi and Po-toru
Po-toru (three nights) was the man who owned the canoe called Te-ririno (the rope of plaits) and Turi (deaf) was the owner of the canoe called Ao-tea (white cloud) and a dispute was the cause of an illfeeling which existed between them, a dog was the cause of this dispute, which had been killed as an offering which they had intended to offer to their god, but Po-toru eat the dog, and Turi said "We two must go towards the east," Po-toru said "We must go to the west" so Po-toru was allowed to go by Turi on the path (road) he had a desire to go by, and Po-toru was lost, and Turi sailed on and came to Pa-tea (white fort) where he was saved in his house Matangi-rei (house of the noble born).
Po-toru and Turi
Po-toru (three nights) was a man with his canoe Te-ririno (rope of strands) and Turi had a canoe called Ao-tea (fair cloud). Those two men had a quarrel, because Po-toru (three nights) eat a dog which they two had killed as a sacred offering to their god, and as they came over the sea, they had a dispute and Turi said "We must sail to the East" Po-toru said "We must go to the west" but Turi did not consent to what Po-toru proposed, and Po-toru went his way, and he and his canoe and friends were lost, and Turi and his family came on and landed at Pa-tea (fair fort) where he built a house, and he lived in this house, and he was healthy in this house Matangi-rei (house of the noble born).
(133A to follow this)