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Kupe
was the grandson of Poupaka, the pioneer Rarotongan
seaman who mastered the techniques of navigation in
stormy Southern seas.
"The story of the coming of Kupe is encrusted with
myth, and there are several versions as to the cause
of his coming. One version tells how his
daughter was attacked and carried off to the house of
death. Kupe pursued the monster who had slain his
daughter across far ocean spaces until he finally
caught and slew him in Cook Strait." -
Elsdon Best
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TE PATUNGA O TE WHEKE
A MUTURANGI E KUPE.
(1) Na Poupaka i timata te rere haere a waho i te moana. He nui te
mataku o era atu katoa, o nga uri a Tane ratau ko ona tuakana, te
take he wehi i a Tawhiri-matea ratau ko te whanau me nga mokopuna,
koia i aranga ai tenei whakatauki na—“Tutumaiao Tawhirimatea
whakatere ana Poupaka.” Na, tetahi atu whakatauki ano—“Tutu te
ani-waniwa ka tere Poupaka i te uru tai." |
THE SLAYING OF THE OCTOPUS
OF MUTURANGI BY KUPE.
(1) It was Poupaka who commenced sea voyaging (in
the strong winds of the southern Pacific). All others, the
descendants of Tane and his elder brothers, feared to venture, the
reason being a dread of the weather god, his offspring and
descendants, hence this saying became widely known—“When the
winds rage, then Poupaka sails the ocean.” Now, another of
such sayings is—“When storms threaten, Poupaka moves across the
face of the ocean.” |
| (2) Na, ta Kupe tana mahi he whai kia mate a Wheke.
Te take o taua whawhai a Kupe ki a Wheke he patunga i a Punaruku,
tamahine a Kupe, i haere ki te kaukau i Wai o Rongo, kei Rarotonga
taua wahi, ka peke atu nei te mokai a Muturangi ka kawhakina ki
Taiwhetuki. Koia te putake o te riri a Kupe ratau ko te whanau, koia
te take o te whai a Kupe. I mate te Wheke a Muturangi ki Tuahiwi nui
o Moko i te whanga o Raukawa nei; he mea mātāpou na Kupe raua ko
tona iramutu ko Mahakiroa; i kite atu e pupuha haere ana i te moana.
Koia tenei tona karakia i matapoutia ai a Wheke:— |
(2) Now Kupe's task was the pursuit and slaying of
Wheke, the octopus. The origin of that striving of Kupe against
Wheke was that Wheke had killed Punaruku, the daughter of Kupe, who
went to bathe at the Wai o Rongo, a place at Rarotonga, when the
serevant of Muturangi [Wheke]
carried her off to Taiwhetuki [the
house of death]. Such was the cause of the anger of Kupe
and his relatives, such was the reason why he engaged in the
pursuit. The octopus of Muturangi perished at Tuahiwi nui o Moko, in
the expanse of Cook Straits, where it was bewitched by Kupe and his
nephew, Mahakiroa, as it was going spouting across the sea. This is
the charm by means of which Wheke was bewitched— |
“He ihinga nui, he ihinga
matua nou, e Punaruku … e
Tenei taku aro he aro matua, he aro whatukura ki a koe.
Tenei au te uruuru atua, te uruuru tipua
Te uetika, te ueha kia takahia ki raro
Kia piri te ihinga moana, te amoamo moana, te wharewharenga
moana
Kia papatairite ki taku aro, he aro tahito, he aro tipua.
Tupatia mai ki Tawhitinui, ki Tawhitiroa
Te akaaka moana, te akaaka tuatea kia raupiri, kia raupapa.
Koi keukeu e Hinemoana ki to pia e kuata nei
Tenei au kei te pu ara wai; tenei au kei te pu ara moana
Nau, e Kiwa! E Tuhina a moana!
Puritia i te au heke, puritia i te au roki,
Puritia i te au kume kia toka kia eke atu au.
He koronga ka tu ki Tawhiti, he koronga ka tu ki tahatika,
He koronga noku ki te tamahine ngaekeeke
Na whatu tahi, na whatu karaua, na whatu amoamo tea, na Punaruku
Nau, e Rukuehutai! Nau, e Muturangi … e!
Ka tupe atu nei he tupe ihi, he tupe awaawa a tai,
He tupe mai kia piri, kia tata, ne tupe kia tawhia,
Kia tamaua ki taku aro nui, he aro tipua, he aro matua, e
Kururangi … e!”
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| (3) Katahi ka rere nga iramutu o Kupe, a Titapua, a Kaiponu, a
Awapururu, a Te Awaitaia, a Maru-hangahanga, a Maruehu, a Haupuhi;
ahu rawa atu a Wheke e kokoti mai ana tera te whanau, ara nga
iramutu o Kupe i tahi taha, i muri, i mua, i raro, a ka whakaea ki
runga. Ka kite a Wheke kaore he putanga mona, he riri tonu te mahi.
Ka rarawhi nga kawekawe o Wheke ki te ihu o te waka o Kupe, o Uruao,
ko te ingoa tera o te waka; na, ka ara te kei o te waka ki runga, ka
whakaheke te waka ki roto i te wai; ka karakia a Kupe i tenei
karakia:— |
(3) Then the relatives of Kupe, namely, Titapua, Kaiponu,
Awa-pururu, Te Awaitaia, Maru-hangahanga, Maruehu, and Hau-puhi,
hurried on, and when Wheke, the octopus, moved on he found that the
relatives of Kupe had intercepted him on either side, in front and
rear, hence he came to the surface. Wheke saw that no escape was
possible, and so fought strenuously. The tentacles of Wheke clasped
the bow of Uruao, the canoe of Kupe, for such was the name of the
vessel, hence the stern of the vessel canted upward and it began to
sink beneath the waters, whereupon Kupe repeated this charm:- |
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“Heuea
ki runga, heuea ki tuara nui o Hinemoana nau, e Kiwa!
Ahua ki runga he ihinga a rangi, he ihinga moana
Tau ake nei au ki runga te iri tu, te iri awaawa, te iri a tai …
e
Ki te kahu tai, ki te kahu wai nau, e Kururangi … e … i!
Oi eke, oi eke marewa, marewa
He takinga nuku, he takinga rangi ki tenei pia,
Ki tenei aro nou, e Kiwa … e … i … oi!”
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| (4) Na, ka rewa te ihu o te waka ki runga, ka mau a Koma-kohua, a
Popoti, a Ahoriki, nga pononga a Kupe ki nga kawekawe kai ai, ngau
ai. Ka makaia e Kupe tona ruru taha ki roto i te moana; ka mahara
pea a Wheke ko Kupe e rere ra ki waho i te moana. Katahi ka rere
hoki a Wheke ki te hopu, ka rarawhi nga kawekawe o nga ringa o Wheke
ki te ruru taha ra, ka eke tona puku ki runga, ka eke atu hoki te
ihu o te waka o Kupe. Ka mau a Kupe ki tona tokotoko, ki a Matahi te
ingoa, katahi ka werohia e Kupe, ka hopukia mai e nga kawekawe o
Wheke, ka whatiia te tokotoko, ka whati. Ka mau a Kupe ki tona toki,
ki a te Mokoroa, ka tapahia te puku, ka mate i konei a Wheke. Ko nga
kawekawe, ara ko nga patapata, ko nga ngongotua ka rere era ki te
huka kopuru moana ki reira huna ai i a ratau, a na reira i whakatipu
mai, koia te wheke e kitea nei i naia nei. Katahi ano tera, a Kupe,
ka koa, ka mate tona ito. |
(4) The bow of the vessel now lifted and the attendants of
Kupe—Komakohua, Popoti, and Ahoriki—seized the tentacles of Wheke
and began to gnaw them. Kupe cast his corded gourds overboard and
possibly Wheke thought it was Kupe who had leapt into the sea, then
Wheke hastened to grasp him and his arms clasped the gourds, and he
clambered on to them as the bow of Kupe's vessel reached them. Kupe
seized his spear, named Matahi, and strove to spear Wheke, who
grasped the spear with his tentacles and broke it. Kupe then seized
his adze, named Mokoroa, and with it cut into the stomach of Wheke,
who now perished. His tentacles escaped and concealed themselves in
the ocean foam, and from them sprang the octopi now seen. Kupe now
rejoiced in that his hated foe was dead. |
| (5) Na, ka hoki a Kupe ki te toro i nga iramutu i waiho e
ia i nga takutai i haere mai ai ia hei tiaki, hei titiro, hei
karanga ki a ia me he mea ka ahu atu a Wheke ki muri i a ia. I waiho
hoki e ia i roto o te Whanga-nui-a-Tara a Makaro, a Matiu; ko te
taina ko Kahukura-a-tai i waiho i te ngutuawa o te Whanga-nui-a-Tara
titiro ai mo te ahua wheke ki roto tera e kitea e ia. Na, ko
Matauranga i waiho i Turakirae nei, a he taunga hapuku tera na Kupe
ratau ko nga iramutu hei maio, hei io ma ratau. |
(5) Kupe now returned to visit his young relatives who had been
left by him on the coastlines to guard them, and to look about and
advise him of any backward movement that Wheke might make. He left
Makaro and Matiu within the Great Harbour of Tara; the younger one,
Kahukura-a-tai, was left at the entrance of the harbour, so that if
any octopi were within it they would be seen by him. Now Matauranga
was left at Turakirae, that was a cod fishing ground of Kupe and his
relatives. |
| (6) Na, kei Pariwhero kei reira te wahi i karapititia ai te ringa
e te paua ki te toka, ka pakaru te toto o te ringa o Kupe, whero
tonu atu nga paua, nga ngakihi, nga pupu o tera wahi, me nga kowhatu
hoki tae mai ki tenei ra e küa ana. |
(6) It was at Pari-whero [the Red
Rocks, Sinclair Head] that Kupe had his hand pinched
against a rock by a paua shellfish, and the blood gushed forth from
his hand and rendered red all the paua, limpets and pupu shellfish
of that place, also the stones, all of which we are told are still
red. |
| (7) Na, kei te Kawakawa kei reira ano nga mokai a Kupe, he
ika, he kahaparu, he ngongopuni kei roto i te puna waitai ano. Ka
mahue ki reira ano a Whakaaitu, a ka küa ko Rere-whakaaitu te roanga
atu o tera ingoa. Kati, ka haere tera ki te whakataki haere i te
takoto o te whenua, ki te mau mai hoki i nga iramutu, a ka whaiti,
engari ko nga wahi i waiho ai e ia ona iramutu mau tonu atu o ratau
ingoa ki aua wahi; e kitea ana e te tangata i naia nei, a kei te mau
tonu te mana. |
(7) Now there are some pet creatures of Kupe at Te Kawa-kawa;
these are fish called kahaparu and ngongopuni, and they are still
there in a pool of salt water. At that place also was Whakaaitu
left, and we are told that the full name - 266 is Rerewhakaaitu.
Well, so Kupe proceeded to trace out the lie of the land, also to
bring his young relatives together, but the places at which he left
them became known by their names, and there they are still to be
seen, and their mana yet endures. |
| (8) Na, ka haere a Kupe ki te mataki i te ahua o te whenua, puta
noa, puta noa ki tenei motu, tera motu hoki, a no muri ka hoki a
Kupe me ona iramutu me ona taina ki Hawaiki; ko Ruao [Uruao] to
ratau waka i hoki ai. |
(8) Kupe then went to examine the appearance of the land in all
parts of this island, also of the other island, and after that Kupe
and his young folk returned to Hawaiki in their vessel Uruao. |
| (9) No te taenga atu ka mea a Kupe ki nga tangata o nga motu o
Hawaiki i haere atu ai ia, ki Tawhitinui, ki Rangi-atea, ki Tonga,
ki Rarotonga me era atu motu, tae atu ki Hawaiki, ara ki Titirangi,
ki Whangara, ki te Pakaroa, ki te Whanga nui o Marama:—“E! Tera
tetahi whenua e tauria ana e te kohu rangi; i hongi iho au e
kakara ana te one, kei tiritiri o te moana.” |
(9) When they arrived there Kupe said to the people of the
islands of Hawaiki that he reached, that is Tawhitinui, Rangiatea,
Tonga, Rarotonga, and other islands, including Hawaiki, that is
Titirangi, Whangara, Te Pakaroa, and the Whanga-nui-o-Marama:—“There
is a mist-shrouded land in far ocean spaces, and the soil I smelt
was of a fine savour.” |
| (10) Ka ui atu nga tangata:—“E Kupe! Me tau te
ihu waka ki whea e eke ai ki uta?” |
(10) Then the people asked:—“O Kupe! To what
point should a vessel's prow be turned in order to reach that
land?" |
| (11) Ka mea atu a Kupe:—“Waiho i te taha maui o
te ra ata ura poutu kia takiri Matariki ki runga o te kare moana,
kia eke ai ki uta.” |
(11) Kupe replied:—“Let it be directed to the
left of the rising sun and until it is well up the heavens, and so
continue until the Pleiades rise above the ocean surge, that you
may reach land.” |
| (12) Ko Kupe tetahi o nga momo ariki, ko Porourangi
tetahi, he uri ariki ano ia, engari kaore e rite ki nga tokotoru ra,
ki a Ngatoro-i-rangi, ki a Tamatea, ki a Kupe, koia nei nga tino
ariki. Anei te haka ngeri nei mo taua tangata, mo Kupe— |
(12) Kupe was a person of high rank, and Porourangi
was another such; he was a member of the ariki class, but not the
equal of the three, Ngatoro-i-rangi, Tamatea, and Kupe, these were
the superior chiefs. Here is the short haka for that man, for Kupe—
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“Ka tito au, ka tito au, ka
tito au ki a Kupe
Te tangata nana i hoehoe te moana e takoto nei
Te tangata nana i patu te Wheke a Muturangi
Koia Nga Whatu-kaiponu,
Koia Matairangi i roto o Puna-te-waro
Hei ma ….. i te kawau paihau tahi a Potoru
E angi noa mai ra i te Aumiti. Aue! Ha!”
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| (1) Ko Tamaiere ko tana mahi ko te powhatu e tu i te
one na, ara i te moana na, e aranga na Tahuna a Tamaiere. Na
Tamaiere ko Poupakā; ta Poupaka tana mahi he haere i te moana, ka
puta te hau nui ka whakatauki a Poupaka:—“Tutu Tawhirimatea
whakatere Poupaka.” Na Poupaka ko Aparangi, ka noho a Aparangi ka
noho i a Kupe; tana mahi he kakari ki a Wheke, a kihai a Wheke i
mate; ka oma mai a Wheke, ka whaia e Kupe, whiti tonu mai ki tenei
motu. Katahi a Kupe ka kaha rawa ki te whai mai, taka rawa mai ki
Akitio ka mahue tena iramutu o Kupe, a Moko-tuarangi, e tu na ano i
te one i Akitio.” |
(1) Tamaiere was connected with the stones seen on
the beaches and rocks standing in the sea, hence the name of Tahuna
a Tamaiere. Tamaiere begat Poupaka, and Poupaka was a sea voyager;
when strong winds arose Poupaka was wont to exclaim, “When
Tawhirimatea is violent, then Poupaka skims the sea.” Poupaka begat
Aparangi, who was taken to wife by Kupe, who was engaged in strife
with Wheke, but Wheke was not slain, he escaped hither-ward, pursued
by Kupe, and they crossed the ocean to this land. Then Kupe became
eager in pursuit, and so reached Akitio, where he left his iramutu [niece,
nephew], one Moko-tuarangi, who still stands on the beach
at Akitio. |
(2) Ka haramai tera, tae rawa mai ki
Rangi-whakaoma ko te rua anake o Wheke e puare tonu ana, e werawera
tonu ana. Katahi ka haramai, ka eke ki runga ki Matira, katahi ka
tahia te marae o te niu ko Taurepe, whakaturia ana te tira ko te
Iringaniu. Katahi ka kokiritia te niu, ko te ingoa o te niu ko te
Matorohanga; na, ko te kokiritanga a Kupe, na kua maea tona niu.
Katahi tera ka haere, tae rawa ake ki Pahaoa ka mahue tetahi o ona
iramutu i kona, ko Rerewhakaaitu. Haere tonu a Kupe, tae rawa atu ki
Tuhi-rangi ka mahue i kona tena iramutu o Kupe, a Mataoperu, whangai
rawa ki te hau i ona iramutu. Katahi ka haramai, tae rawa mai ki
Matakitaki katahi ka titiro a Kupe ki tawahi, aranga tonu iho ko te
Matakitakitanga o Kupe ki tawahi. |
(2) Kupe proceeded onward, and, on
reaching Rangi-whakaoma [Castle
Point] he found the lair of Wheke unoccupied, but still
warm. He then came on and ascended Matira, and then a place to
perform the niu rite was prepared and called Taurepe, whereat was
erected the tapu wand, Iringaniu. Then the niu, the name of which
was Matorohanga, was cast, but when it was cast by Kupe his
divinatory act was fruitless.
He then proceeded on his way, and, on arriving at Pahaoa, another of
his iramutu, named Rerewhakaaitu, was left there. Kupe still kept
on, and, on arriving at Tuhirangi, there left his iramutu named
Mataoperu; all of these persons were regaled by him on wind. He then
came on again to Matakitaki, whence he looked across to the South
Island, and the place became known as the Looking of Kupe to the
other side. |
| (3) Katahi a Kupe ka haere tonu mai, tae rawa atu ki
te Whanga-nui-a-Tara ka mahue ena iramutu o Kupe, a Matiu, a Makaro.
Katahi ka haere, tae rawa atu ki Pariwhero katahi ano ka tahuri mai
ki muri, ka tangi a Kupe ki ona iramutu, whero tonu iho ki te paua,
ki te powhatu, ki te ika, aranga tonu iho a kona ko
Tangihanga-o-Kupe. |
(3) Then Kupe came on again, and when he reached the
Great Harbour of Tara [Wellington Harbour] he left there his two
nieces, Matiu and Makaro [Somes and
Ward Islands]. He then went on to Pariwhero [Sinclair
Head], where he turned to look backward and mourn for his
iramutu, hence the shellfish, stones, and fish of that place were
stained red, and the place became known as the Lamenting of Kupe. |
| (4) Katahi ano a Kupe ka titiro atu ki waho ki
te moana, e pupuha haere atu ana a Wheke. Katahi ano a Kupe ka tupe,
ka mātāpou, ka mutu katahi ano ka tonoa ona iramutu, a Titapu, a te
Whatu-kaiponu, me te mokai me te koma-kohua. |
(4) Kupe then looked out seaward and saw Wheke
going spouting along. Then Kupe recited charms to render Wheke
powerless and immovable, after which he sent away his nephew
Titapua, and Te Whatu-kaiponu, and the tame creature the komakohua.
[name of a species of shark] |
(5) Ka haere nga iramutu, tae rawa ake a Wheke ki
runga ki te tuahiwi ka mau i a Titapu raua ko te Whatu-kaiponu.
Katahi ka haere atu a Kupe, taka rawa ake atu ki tera taha o te
tuahiwi ka mau a Wheke i a Kupe, ka rapaia katoatia te waka o Kupe e
nga kawai o Wheke; te ingoa o te waka o Kupe ko Matahorua.
Ka riri, a ka nui te riri o Kupe raua ko Wheke; katahi a Kupe ka mau
ki te tahā o tona atua, whakatakaia atu ana ki waho ki te moana;
mahara tonu a Wheke ko Kupe tonu tera. Katahi ano a Wheke ka
whaka-pau katoa i tona kaha, whakapaua katoatia nga kawai, te puku,
me te tinana katoa o Wheke; rarapi ana nga kawai i runga i te taha.
Katahi ano a Kupe ka rere atu, tu ana i runga i te taha whakarerea
iho ai te toki, katahi ka titokina e Kupe, ka mate a Wheke, humene
rawa ake te puku, ko Wheke-nui. |
(5) So the nephew went, and when Wheke reached the
shoal called the tuahiwi, then Titapua and the Whatu-kaiponu caught
up to him. Then Kupe went on, and, on reaching the further side of
the shoal, he caught up to Wheke, and the canoe of Kupe was
encircled by the tentacles of Wheke, the name of which canoe was
Matahorua.
They fought, fierce indeed was the contest between Kupe and Wheke;
then Kupe seized the calabash pertaining to his familiar spirit and
cast it into the sea, whereupon Wheke mistook it for the body of
Kupe. Wheke then made a supreme effort with all his tentacles, his
stomach and body, seizing the calabash with his tentacles. Kupe then
leaped forward, and, standing on the calabash, struck downward and
chopped at Wheke, who now perished, his body curling up. |
| (6) Katahi ano a Kupe ka whakatakoto atu i tona tao
kia whiti mai ki tawahi nei, parea tonutia atu e te au, kihai i pai;
ka tuaruatia ano, parea tonutia atu ano e te au; heoi ano, hoki ana
mai a Kupe ki tawahi nei. |
(6) Then Kupe laid down his spear so that it might
reach across the water, but it was swept aside by the sea current,
and so was useless; again he tried, and again it was diverted by the
current, whereupon Kupe returned across the sea to this side.
The spear of Kupe is represented by the eastern headland of Queen
Charlotte Sound, known as the Spear of Kupe, Tao-nui-a-Kupe. His
attempt to bridge the Straits was a failure. |
(7) Ko ta Popoto ko tana mahi mai i tawahi he
tarai hoe; tarai ana a Tamatea i tana hoe he whakaraparapa, tarai
ana a Popoto i tana ko Ihu-papangarua. Tae rawa mai ki waho ki te
moana, ka mate. Ko te mate tenei ko te komotanga atu anake te
hoe whakairo ra, ka whati, ara te hoe a Tamatea.
Kokomo atu ano ana, ka whati ano; katahi ano a Tamatea ka
karanga:—“Popoto! Homai to hoe ki au.” Katahi ano a Popoto ka
karanga atu:—“E hoe! e hoe i o hoe whakaringaringa, i o hoe
whakaraparapa; ko taku hoe hoki tenei i ki mai ra koe ko ihu
papangarua.” Puta rawa te kupu a Popoto, katahi ano a Popoto ka mau
ki te hoe hoatu ana ki a Tamatea. Ka whiti mai a Tamatea ki tawahi
nei me tana waka me Takitumu. |
(7) The task of Popoto across the ocean was the
fashioning of paddles; Tamatea made his paddle in a wide, flat form;
Popoto fashioned his that were called Ihu-papangarua, on account of
their aspect. On reaching a point well out at sea trouble occurred,
the paddle of Tamatea, one embellished with fine carving, was
broken.
Another stroke, and another breakage, whereupon Tamatea called
out:—“Popoto! Hand me one of your paddles.” Then Popoto
cried:—“Paddle away with your decorated paddles; this is my paddle
that you dubbed flat-nosed.” As Popoto made this remark he grasped
one of his paddles and passed it to Tamatea. So Tamatea crossed the
ocean with his vessel, Takitumu. |
There are different
versions of Haunui and Wairaka.
The West Coast version has Haunui-a-Pāpārangi
who arrived at Patea on the Aotea with Turi, and then
and named all the rivers south of Whanganui while
pursuing his wife Wairaka (after she seduced a slave
then absconded with him)
This East Coast version has Haunui-a-Nanaia who
arrived in Aotearoa on the Takitimu and married Wairaka,
the daughter of Toroa, the captain of the Mataatua
voyaging waka, who is abducted by two men.
Haunui-a-Nanaia then becomes the subject of the ancient
pan-Polynesian fable about Tawhaki
who climbed to heaven to find a young goddess, and was
so handsome that he attracted all the girls, to the envy
of his cousins, who drowned him and left him for dead.
He was then washed ashore and brought alive again. The
details about Haunui
going suddenly from Mahia peninsula to Whanganui and
naming all the rivers south of there seems to have
been borrowed from the West Coast Haunui story.
These stories were not for passing on historical
facts, but for entertainment on long winter evenings.
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KA TAE MAI A
HAUNUI-A-NANAIA RAUA
KO WAIRAKA KI PUKERUA.
(8) Nga tuakana o Hau ko Te Matawharite, muri iho ko Tauira, muri
iho ko Haunui a Nanaia, ka moe i a Wairaka [Tirohia te whakapapa e
mau ra i te wharangi 276]. Katahi ratou ko nga tuakana ka hoki ki
tawahi, ka waiho ano tenei wahine, a Wairaka, i nga matua. No muri i
a Hau ka kawhakina te wahine e nga ropa, e Kiwi raua ko Weka.
Heoi ano, i to ratou haerenga ko nga tuakana ka tae ki tawahi ka
homai te rongo o te tamahine a Tumataroa, a Rakahanga. Katahi ka
haere nga tuakana, ka mahue iho ano ia ki to ratou kainga; ka haere
nga tuakana, ka tae ki te kainga o Tumataroa me tona tamahine hoki
me Raka-hanga.
Ka tae atu ratou ko te mahi a taua ope ra he haka. Katahi a Hau ka
whai atu i muri i ona tuakana, ka tae atu ano ki taua kainga ra pono
atu a Hau ko nga tangata o taua kainga ra e apa wahie ana. Katahi
ano a Hau ka ki atu:—“Hei aha a koutou wahie?” Ka ki mai ratou:—“Hei
wahie haka ra.”
Ka ki atu a Hau:—“Homai ki au etahi o a koutou wahie.” Katahi ka
homai e ratou, ka haere tahi ratou, ka tae ki te kainga hohoro tonu
te iwi ra te tuku i a ratou kawenga wahie ki te whenua, hohoro tonu
hoki a Hau te tuku i tana kawenga wahie, mokowhiti atu ai a Hau,
noho ana mai i roto i te kerepeti o te whare. |
CAREFULLY-NURSED-HAUNUI AND WAIRAKA
ARRIVE AT PUKERUA
(8) The elder brothers of Hau were Te Matawharite, after whom came
Tauira, then came Haunui the pampered one, who married Wairaka. Then
Hau and his elder brothers returned across the ocean, while Wairaka
remained here with her parents. After Hau had departed his wife was
carried off by two henchmen named Kiwi and Weka.
Well then, when Hau and his elder brothers reached the land across
the ocean they heard of the fame of Rakahanga, the daughter of
Tumataroa. So off went the elder brothers, leaving Hau at their
home, and reached the home of Tumataroa and also of his daughter,
Rakahanga.
On their arrival the party began to perform a posture dance. Hau
followed his elder brothers, and when he arrived at the village he
came upon the people of the place collecting firewood. Then Hau
said:—“What is the purport of your fuel?” They replied:—“It is fuel
for the dancing” [i.e., to provide
light to dance by].
Said Hau:—“Give me some of your fuel.” So they gave him some, and
off they set together; on arriving at the village the people
hastened to deposit their loads of firewood on the ground, while Hau
also quickly deposited his load of fuel, and then hurried forward
and ensconced himself in the forepart of the house. |
(9) Heoi, ka noho te iwi ra, ko te mahi he haka; mau
tonu a Hau ki te rango, karakiatia ana, ka oti katahi ka waiho i
raro o te tomokanga mai o te whare. Po noa iho ka hara-mai a
Rakahanga, whakatorotia ake ai e Hau, ka mau i a Hau, moe tonu iho
raua. Oho ake i te ata katahi ka ki atu nga matua o te wahine ra:—“E
hika! Kai whea to tane?” Katahi ka ki atu te wahine ra:—“Kaore e
mohiotia i roto i enei tangata; kia whanake ki te ata tere tonu te
huna i a ia.”
Katahi nga matua ka ki atu:—“Ina ka moe korua, ka oho ake i te ata
ka pupuri mai, ki te kore e mau i a koe rapihia i te kanohi.” Koia
ano, mohio rawa te wahine ra. Ka po ka hoki ano te wahine ra ki te
moe raua ko tona tane. I te ata ka whakatika te wahine ra, ka
maranga hoki te tangata ra ki runga, ka pera ano, ka huna ano i a
ia. Whakatoro tonu atu te wahine ra, ka mau tangata ra, kaha tonu
tangata ra ki te huna i a ia. Katahi ka rapihia e te wahine ra, mau
tonu ki te rae, katahi ano ka tukua atu. |
(9) So the people gathered and engaged in the
performing of posture dances, while Hau caught a fly, repeated a
charm over it, and, having done so, placed it beneath the doorway of
the house. When it was quite dark Rakahanga came, whereupon Hau
pressed forward, secured her, and so they became as man and wife.
When they awoke in the morning the parents of the woman said:—“O
child! Where is your husband?” The woman replied:—“I cannot detect
him among all these people, when dawn approached he hastened to
conceal himself.”
Her parents then said:—“When you two are together and awake in the
morning, then detain him; if you cannot hold him, then scratch his
face.” So it was arranged, and the woman now knew what to do. When
night came the woman and her husband again came together to pass the
night. In the morning the woman arose, as also did her husband, and
he acted in the same manner and endeavoured to conceal himself. The
woman at once pushed forward and caught hold of the man, who strove
strenuously to conceal himself. Then he was scratched by the woman,
the mark being on the forehead; he was then allowed to go. |
(10) I te awatea katahi ano nga matua ka ki atu:—“E
hika! Kei whea to tane?” Katahi ano te wahine ka titiro atu, kore
noa ake e kitea e te wahine ra; ka hoki mai ka ki atu ki nga
matua:—“Kaore au e kite.” Katahi ano ka titiro atu te wahine ra.
“Ehara! Taku tane te noho mai ra i roto i te mata kokonga ra”—ka
karanga atu ki nga matua:—“Ko taku tane tera, ina ano taku rapihanga
e mau mai ra i te rae.” Heoi ano, katahi ano ka titiro atu nga
tuakana, e, koia ano, ko Hau ano te tangata e rore nei.
Whakatika ake ai nga tuakana, haere atu ana, ka tae ki to ratou
kainga tahuri tonu ki te whaihanga i te waka. Ka aroha te iramutu o
Hau ki a ia, katahi ka hoki mai ki a Hau, katahi a Hau ka ki
atu:—“Kai te aha koutou?” Ka ki mai te iramutu:—“Kai te hanga waka
hei hokinga ki tawahi.” Katahi tera ka ki atu:—“Hangaia e koe tetahi
nohoanga moku ki raro mai i te puneke o te ihu na kia wha te roa,
kia whatata ki te oti ka hoki mai ai ki au, engari ko koe hei te
taingawai hei tata i te wai. Ka karangatia, ‘Ka kitea te tihi o
Aotea’ kaua koe hei rere ki runga.” |
(10) When broad day came the parents asked:“O maid!
Where is your husband?” whereupon the woman looked around, but could
not see him, so she came back and said to her parents:—“I cannot see
him.” Then the woman looked around again, and then said:—“Well,
well, there is my husband sitting in yonder corner;” then she called
out to her parents:—“Yonder is my husband, with the mark of my
scratching on his forehead.” Then the elder brothers looked and saw
that it was so, and that Hau was the person who had been so baffled.
The elder brothers arose and departed, and, on reaching their home,
at once set about making a canoe. The nephew of Hau sympathised with
him, and so he returned to Hau, who said to him:—“What are you all
doing?” His nephew replied:—“Making a canoe as a means of returning
across the ocean”—whereupon the other said:—“Make a place under the
fore part of the vessel for me to stow myself in; let it be four
[? cubits] long, and, when nearly completed, come and let
me know, but do you secure a place for yourself at the bailing well
to bail out the water. When the cry of ‘The summit of Aotea is
seen!’ is heard, do not jump up.” |
(11) Heoi ano, ka karangatia “Ka oti te waka” katahi
ano te iramutu ka hoki ki a Hau; na, ka manu mai te waka ra, ka
kitea a Aotearoa. Katahi ka rere ake te iramutu o Hau, tu ana i
runga i te ra o te waka ra. He rere atu anake te tuakana o Hau kei
te taingawai, no te komotanga atu i te tata, ana he tutae e manu mai
nei.
Katahi ano ka titiro atu, e whakataka ana mai nga kanohi i roto i te
puneke o te ihu o te waka. Katahi ano te tuakana ka whakaaro—“E koia
ano ko Hau tenei”—whakatoro tonu tangata ra ki te toki, no te
whiunga tonutanga atu he rere mai anake ta Hau, ka tu ana ko runga i
te niao, katahi ano ka rere ki ro wai. Heoi ano, katahi a Hau ka
karakia, ka huihuia mai nga ika o te moana hei kawe i a ia ki uta. |
(11) Well, when the cry of “The canoe is finished”
came, then the nephew returned to Hau, after which the vessel was
launched and the land of Aotearoa was reached and looked upon. Then
the nephew of Hau jumped up and took his stand on the sail of the
vessel. All the elder brothers of Hau ran to the bailing well, and
when the bailer was dipped in, then ordure was seen floating in the
water.
So they looked about and saw the movement of eyes in the forepart of
the vessel. Then one of the elder brothers understood—“And so it is
Hau”—and then the man at once struck at him with an adze, and as he
aimed the blow Hau merely ran forward and took his stand on the
gunwale of the vessel; he then leaped into the water. Then Hau
repeated a charm, and so assembled the fish of the ocean, in order
that they might convey him to land. |
| (12) Ka haramai a Hau i waho i te moana, ko te waka
o nga tuakana ka mātāpoutia atu e ia. Ka pae ana mai a Hau ko
Nukutaurua, ko Kahutara, ko te tino one i pae ai ko Rarohenga. |
(12) While Hau was coming in from the ocean the
vessel of his elder brothers was bewitched by him and so rendered
helpless. Hau drifted to Nukutaurua, to Kahutara; the precise strand
to which he drifted was Rarohenga. |
| (13) [E penei ana te takoto o nga kupu na i tetahi
atu kau-whau:—“Ka kite nga tuakana whakatoro tonu ki te toki
whiua atu ai ki a Hau. He rere anake ta Hau, ka tau atu ana ko ro
wai; katahi ia ka karakia, ka huihui mai i nga ika o te moana hei
kawe i a ia ki uta. Tona paenga ki uta kei Nukutaurua, kei Kahutara,
tona one i pae rawa mai ai ko Rarohenga.] |
(13) [In another version the following wording is
noted—"When the elder brothers saw Hau they attacked him with an
adze, aiming a blow at him. Hau just ran and threw himself into the
water; he then repeated a charm and assembled the fish of the ocean
to bear him ashore. He drifted ashore at Nukutaurua, at Kahutara;
Rarohenga was the sand beach to which he drifted."] |
(14) Ka takiri te ata katahi a Popoto ka puta ki
waho ki te kiritai o te pa haere ai. Katahi te kaumatua ra ka titiro
iho ko te mea e muimuia ake ana e te karoro, katahi te koroua ra ka
mahara—e, he ika pea e muimuia mai ra e te karoro. Katahi ano ka
karanga atu ki tona tangata:—“E hika! Ina ta taua ika e muimuia mai
ra e te karoro.” Katahi tangata ra ka heke atu, ka tatu ki raro
whana atu ai tangata ra, titiro iho ai e whakataka ake ana nga
kanohi i roto i te tepe-tepe moana [Kua hemohemo etahi o nga kupu i
konei].
Ka hoki tangata ra, ka tae ki te pa katahi ka ki atu ki a
Popoto:—“Te mea e pae mai ra he tangata, e ki ake ana ko koe tona
matua, e ki ana mai kia hoatu he ahi mona.” Katahi a Popoto ka mau
ki te ahi, ki nga wahie, he maire nga wahie, heke atu, e takoto ana;
ka mauria a Hau, ka rangia, ka ora; kei te takoto ano te ahi
ranginga o Hau taea noatia tenei ra, aua wahie maire e takoto na
ano. |
(14) When morning dawned Popoto strolled outside the
defences of the village. Looking downward, the old man saw something
round which sea gulls were swarming. He called out to one of his
men:—“O man! Here is our fish thronged by sea gulls.” So the man
went down to the beach and went to look, and saw eyes moving among a
mass of jelly-fish.
The man returned to the village and said to Popoto: “The object
lying yonder is a man; he says that you are his parent, and that he
wishes us to provide him with fire.” Then Popoto took some fire and
maire wood as fuel and went down to the beach, where he found the
man lying; then Hau was taken and warmed and dried, and so
recovered. The [site of the] fire
at which Hau was dried is still in evidence even unto this day, and
the maire fuel still lies there. |
(15) Na, hoki ana a Popoto ka mauria hoki a Hau ki
te pa; katahi ka ui atu tona hakui, a Nanaia:—“Kei whea o tua-kana?”
Katahi ka ki atu a Hau:—“Ina, e whakakapua mai ra.” Katahi ka tahuna
te umu, ka ka te umu, ka whaka-taona, katahi ka mauria atu nga
motumotu o te umu ra, huihui ana nga hau o te rangi. Katahi ano ka
tere mai te waka ra, ara te waka o nga tuakana o Hau, ka tata mai ka
haere atu a Hau ka tu atu i runga i te kowhatu. Katahi ka karanga
atu a Te Matawharite:—“Ko Hau tera e tu mai ra i runga i te kowhatu
ra.”
Ka ki atu a Tauira:—“Na wai hoki tangata i makaia atu ra ki te
moana i whakahoki mai hoki.” Ka tata mai ka karanga a Hau ki
te iramutu:—“Haramai koe.” Katahi ano ka whakatakototia atu te rakau
e Hau, ana ka riro mai te iramutu; katahi ano ka takahia atu te niao
o te waka, ana ka tahuri te waka; ko Papahua-kina te ingoa o te
waka.
Ka hoki mai tera ka tae mai ki te kainga katahi ka ui atu ki te
hakui:—“E kui! Kei whea to hunaonga?” Ka ki mai te kuia
ra:—“Ana! Kua riro i o ropa, i a Kiwi raua ko Weka.” Katahi
ano tera ka whaka-tika ki te kimi, ka ahu atu whaka-te-tonga tae noa
atu ki Taiporutu kaore tonu i kitea, tangi noa iho te mapu. Ka eke
nga tangata ra me ta raua wahine ki runga ki te tau-mata ki
Taumata-hinaki ka rongo mai te wahine ra, a Wairaka, i te tangi o te
mapu o Hau. Katahi te wahine ra ka ki atu ki nga tane:—“Te mapu
e tangi nei me he mea no Hau.” Ka ki atu a Kiwi raua ko
Weka:—“E! Na wai hoki i whakahoki mai tangata i whiua atu ra ki
tawahi.” |
(15) Popoto now returned to the village, taking Hau
with him, when his mother, Nanaia, enquired:—“Where are your elder
brothers?” Hau replied:—“Yonder they are, like a small cloud in the
distance.” Then fire was kindled and an oven heated, then the
firebrands of the oven were taken away and the winds of the heavens
were assembled. Then the vessel sailed in, that is, the vessel of
the elder brothers of Hau, and when it came near Hau went forward
and took his stand on a rock. Te Matawharite called out:—“There is
Hau, standing on yonder rock.”
Tauira remarked:—“Who brought back the man cast overboard?”
When they came near Hau called out to the nephew:—“Come along, you.”
Then Hau laid a beam of wood in position and the nephew came ashore,
when the gunwale of the vessel was stepped on and depressed, and so
the vessel capsized; the name of the vessel was Papa-huakina.
He returned, and, on reaching the village he asked the old woman:—“O
dame! Where is your daughter-in-law?” The old dame
replied:—“Well, now, she has been taken away by your servants Kiwi
and Weka.” Then Hau started forth toward the south to seek them, and
proceeded as far as Taiporutu (Mahia peninsula?) without finding
them, grieving sorely as he went. Meanwhile the two men and their
woman had ascended the ridge at Taumata-hinaki, when the woman
Wairaka heard the sighing of Hau. Then the woman said to the men:—“The
sound of lamentation heard sounds as if it might be Hau.”
Kiwi and Weka replied:—“O! Who could bring back the man sent
away across far seas.” |
| (16) Katahi ka haere a
Hau, ka poka tonu mai ki te tai tuauru, puta noa atu ki Whanganui
tonu. Katahi ka ahu whaka te tonga ka tae mai ki Whangaehu ehua
kautia e ia te wai, aranga tonu iho ko Whangaehu. Haramai tonu
tura-kina kautia e ia, aranga tonu iho ko Turakina. Haramai tonu
tera Rangitikei, tikeia kautia e ia, aranga tonu iho ko Tikeitanga.
Haramai tonu tera, tae rawa mai ki Manawatu ka tatu te poho o Hau,
aranga tonu iho ko Manawa-tu, te tatutanga o te poho o Hau. Katahi
ka haramai Waiarawa, Hokio, Waikawa, Ohau, haua kautia e ia;
Waitohu, katahi ano ia i tohu i a ia, aranga tonu iho ko Waitohu.
Haramai tonu, tae rawa mai ki Otaki ka takina te mau o tonu taiaha,
aranga tonu iho ko Aotaki [Otaki]. Katahi ano tera ka haramai tonu,
Waikanae, ka kanaenae nga kanohi o Hau; ko Waimeha, ka mehameha a
Hau, aranga tonu iho ko Wai-meha (mo mua i Waikanae, ko te
whakahemonga mai ki Waikanae). Katahi tera ka haere atu,
Pae-kakariki, ka mutu te one i taotaotia e Hau. . |
(16) Hau went on his way,
and, striking across to the western coast, he came out just at
Whanganui. He then proceeded southward, and, on arriving at
Whangaehu, baled the water as best he could, hence that place became
known as Whangaehu. On he came to Turakina, and in like manner
resulted the name of that place. He came to Rangi-tikei, striding
ever onward, hence Tikeitanga. Again he came on as far as Manawatu,
where his mind was at ease, and so the place became known as
Manawatu, the tranquilness of the breast of Hau. So he came to
Waiarawa, to Hokio, to Waikawa, to Ohau, to Waitohu, where he made
himself known, and so the place was known as Waitohu. Still he
proceeded, and so came to Otaki, where he carried his taiaha at the
trail, and that place became known as Aotaki [? Otaki]. He came on
again to Waikanae, so named from the glancing of Hau's eyes; then
Waimeha, whereat he was lonesome, and so we have Waimeha, though
this should precede Waikanae. Then he came on to Waikanae. He then
came on to Pae-kakariki, where ends the sandy beach rendered compact
and smooth by Hau. |
(17) Katahi ka haere tonu atu titiro atu ai e tutaki
ana mai a mua i a ia. Katahi ka werohia atu e ia, ana kua puare,
koia a te Ana-puta.
Katahi tera ka haere tonu atu titiro atu ai, e noho ana mai a
Wairaka. Katahi ka peke atu tangata ra, ka mau a Wairaka. Katahi ka
ui a Hau:—“Kai whea o tane?” Ka ki mai te wahine ra:“Kai te mahi.”
Ka ki atu ia:—“E kore e hoki mai?” Ka ki mai te wahine ra:—“Akuanei
ano hoki mai ai i te ahiahi.” |
(17) He then came right on, and, looking forward,
found his passage blocked, so by his powers of magic he opened a
passage, hence the name of the Ana-puta.
This
is usually known as the Cave of Hau [Te Ana o Hau].
Another such place is the Cave of Weka
[Te Ana o Weka].
He then proceeded, looking about him as he went, and saw Wairaka
seated before him, so he sprang forward and caught her. Hau then
enquired:—“Where are your husbands?” The woman replied:—“They are at
work.” He asked:—“Will not they return?” Said the woman:—“Ere long
they will return in the evening.” |
(18) Ka ahiahi ka puta mai, no te putanga mai
whakatoro tonu tangata ra ki te toki pangaia atu ai, ana kotahi tonu
ano ki te kumu o Kiwi, ana haumiti tonu iho te kumu o te kiwi. Ka
puta mai ko Weka whakatoro tonu tera ki te motumotu ahi makaia atu
ai ki a Weka, ana kotahi tonu ano ki a Weka; hoe [hoa?] ana mai i
tawhiti e pakaka na te huruhuru o te weka; ka mate nga tane a te
wahine ra.
Katahi ano tera ka ki atu ki a Wairaka:—“Haere ki te ruku paua
maku; katahi ano." te wahine ra ka haere. Ka titiro atu
tera, a ka karanga atu kia nuku atu ki waho atu, a nuku tonu atu te
wahine ra. No te mohiotanga atu i tangata ra katahi ka mātāpoutia,
tu tonu iho a Wairaka, a tae noa ki tenei ra e tu na he
kohatu. |
(18) When evening came they appeared, and, when they
did so, our man reached for an adze and struck a blow, striking Kiwi
in the buttocks with disastrous results. When Weka appeared Hau
seized a firebrand and threw it at him, and so Weka met his end, and
so we see that the weka [wood-hen] has brown feathers; even so
perished the husbands of Wairaka.
Hau then said to Wairaka:—“Go and procure some paua shellfish
for me”—and the woman went. He watched her and called to her
to go further out, and so the woman went out further into the sea.
When Hau deemed the time was suitable he repeated the mātāpou, a
magic spell, and so Wairaka became fixed, and to this day still
stands there in the form of a stone. |
| (19) Kotahi te kupu i mahue; no te ekenga o Wairaka
ratou ko ona tane ki Taumata-hinaki katahi ano a Wairaka ka mau ki
te kete a Kea raua ko Wairakai (?), katahi ka wetekia ake, ana he
popo ia nga kai o roto. Ka raru a Wairaka i kona, hoatu ana ma Kiwi
raua ko Weka e kai, koia ano te kiwi, te weka i kai na i te popo. Ka
whakamutu nga korero o Hau, ka hoki a Hau ka moe i tera wahine āna,
i a Raka-hanga, rere ana mai ki waho ko Uehangaia. |
(19) One statement has been omitted; when Wairaka
and her lovers ascended Taumata-hinaki then Wairaka took the basket
of Kea and Wairakai and opened it, when the food within it was found
to be decayed. Wairaka was disappointed thereat and gave it to Kiwi
and Weka for them to eat, and so it is that the kiwi and the weka
[birds] are seen eating decayed substances. |
Placed on NZFS website Feb 2022
|