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The Ancient History of the Maori, His Mythology and Traditions. Awatea, Taranaki, Nga-Ti-Hau Nga-Ti-Rua-Nui [Vol. VIII, English]

Chapter 10

page (128)

Chapter 10

Blow wind from the North
But gently blow this way
On the corners of my house
And then old man, come near
And keep me company
Through the space of night.
My wife is at a distance now
As thou cannot see, by
………. whose the gifts to gods
Are put, is free from tapu now,
(Its sacredness) is now, and offerings
Placed on root of Kahikatea

page (129)

Turi
(Nga-ti-hau)

When Turi (obstinate) arrived in this land (New Zealand) that is in the first days of old, but Kupe (refractory) had been here before Turi, and Kupe found this land quite unsteady (or it was soft and not dried as from a flood) but Kupe performed the ceremonies over it to make it dry and solid and firm, and after Kupe had been here in (New Zealand) Turi came and saw that the land was still afloat, and had not sunk down, as this was not long after the time of the flood of Mataaho (window).

This was the evil for which Turi migrated to this land (New Zealand). It was on account of some dogs of the ancient maori (common) breed, and the names of those dogs were Wakapapa-tu-a-kura (genealogy of the apparent red or high born) Matua-ware (low bred parent) Tonga-kakariki (parakeet of the South) Te-huia (the parents and their children and all offspring from them) which dogs had been killed or stolen) about which Turi enquired as they were his dogs, but his enquiry was not answered but instead he was referred to the ………. tool of Hoe-wa (paddle in the space) when Hoe-wa had the dysentery) which enraged Turi, and he killed Po-toru (three nights) and all his people in revenge for which Turi was sought that he might be killed. Rongorongo (news heard at intervals) went out side to feed her first born called Turanga-i-mua (stand in front) and he heard the incantation (or chanting of an incantation) by the Hawe-potiki (youngest born gone round) people and those of Hoe-wa, and she went back to her husband Turi and said "I have heard the words of a song and these are the words"

My stomach rumbles
With Hawe-potiki
Who had been lifted
On to the stage of Maia
Assemble Rongo O
Assemble Rongo e
Yes assemble o – a.

page (130)

Turi said to her "Now go again, go back to learn something more about the matter, may be there is some other part or extension of the song."

Rongorongo went back and heard these words

Go bring the many of Turi
And of Taranga (invocation)
And drag them here
How sweet the food
(Revenge how sweet)
O how sweet the food,
Assemble Mua (the Priests)
And Rongo o, assemble Rongo
Yes assemble o yes.

Turi said to his wife "It is for the evil enacted at Awa-rua (two streams) on Wa-rua (double space) (for the daughter of the people of Po toru) and Turi was anxious for himself on account of his evil deed, and he said to his wife "Go and search for a canoe for us two (for our family and people) so Rongorongo went to her brother and said to Toto-wahine (female blood) and to Toto-tane (male blood) "I have come to say to you two (or convey to you) the words of your brother in law" and when they had heard the words of Turi, they went to fell a tree to make the canoe Ao-tea (fair cloud) and this canoe was given to Turi so he embarked and fled to this land (New Zealand) and when the canoe had put from the shore of Hawa-iki, Rongorongo said to Turi "O Turi the little canoe (the …) is left behind" so Turi went to fetch it, and there came with him three things, the birds Pukeko (swamp hen) Popotai (a small rail, a sea bird, a land bird extinct) Te-kiore (rat) Te-ngarara (reptile).

The cultivations of Turi on the other shore (in Hawa-iki) were called Kaka haue (strange garment) Kaka-moemoe (garment to slumber, or doze in) Te-ahu-roa (long leap) Te-tuahu page (131)(the altar) and the place where the images of the gods were kept of the gods Maru (screen or shade) Kahu-kura (red garment or rain-bow) and Te-heinga (ancestor or parent).

Maru was the god whose voice was heard to call over (above in the clouds) man.

They sailed on to the open sea (or great ocean) and Po-toru (three nights) persisted that they should go straight to the throat of the Parata (a monster in the sea) that they might die in payment for sins of old, as Turi had killed men in days gone past, and the men he killed were related to him, and they were nearly wrecked in the throat of the Parata.

When they had got midway in the sea (between the land they had left and that to which they were going) Hau-pipi (damp air) and Hua-tiko-rere-waka (air of the excrement made in the canoe) eased themselves in the canoe, and then companies thought that it was Ta-po (besmear or tattoo at night) who had so transgressed, and Ta-po was thrown into the sea, and the god of Ta-po spoke defiantly in the sea, and Maru (defiant) was the name of that god, and Ta-po was his medium, and the god then spoke and said

And thou art there
Of us two
And thou art there
Of us two
With the cord of the small kite
Or the red star
The star of day

And this was their song

Return to the lasting
Of Rongo and Maru
And chanted power
Of the heart
page (132) On this canoe.
And thou o powerful gale
Rise, rush on.
And here my axe
With double deed
On that above
On that below
And then return
From light of sea
To light of day
And Maru, thou
Of roots descending,
With Tanga-roa
(god of sea)
Lift out (of death).

By the power of this incantation song, the canoe was saved from being lost, and the crew took Ta-po on board of her again, Now if they had not thrown him into the sea, the canoe and all hands would have been lost in the sea, and now that they had been saved from wreck they sailed on and landed at Hanga-matau (make a hook) at Kawhia (embraced) where the canoe of Turi was left, and Turi went over land.

page (133)

Turi
(Nga-ti-hau)

Te-rangi (the day)
Potoa (shorter)
Motumotu-ahi (fire brand)
Ao Matangi (day of wind)
Po tiritirikanga (night of planting)
Ao whakatina (day of complete conquering)
Maihi (gable of a house)
Whakarika-ao (day of restlessness)

Turi
(Nga-Ti-Hau)

Turi
Rongorongo (repeated news)
Turanga (standing) This man was killed at Hawa-iki
Tama-tea (fair son)
Hiku-ao (end of day)
Uru-te-angina (west wind)
Te-ra waho o te rangi (sun out in the heavens)
Wehe-roa (long dread)
Hika o-te-rangi (perform a ceremony in heaven)
Pakihiwi (shoulder)
Nako (make marks by punctures)
Tahau (front part of the thigh)
Turi
Rongo-ue-roa (long dread of news)
Ihu-uri (noble born)
Ihu tea (fair born noble)
Whanga tuhi-rau (wait for tattooing many)
Whanga-okaia (wait to stab)
Tapoto (short)
Tua-ka-pare (back pushed aside)
Huru-kahi (hair of the neck)
Tuaka waero (indecent dog skin mat)
Tahau (front part of the thigh)
Au-pounamu (stream of the green stone)
Pounamu (green stone)
Pounamu-hirau (green stone entangled)

Te-kapunga (the held in the palm of the hand). This man was the ancestor of Hira-wai (water) of Pipi-riki (low chirrup of a young bird) of Whanga-nui (great harbour) at Pipi-riki (little chirrup of young bird).

It is also said of Pouananu-hirau (green stone entangled) that he had Hira-kei-toia (not to be dragged) who had Ahu-roa (long altar) who had Te Kapunga (the palm of the hand full) who was the ancestor of Hira-wai (water) who lives at Pipi-riki; at Manga-nui-a-te-ao (this great branch of the Ao (cloud).