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E taku tama, te tangata akamou korero

Auraka ei tamaki e

Tanumia te au ē,

Ko me 'i te enua, ko Autupu ē.

E tuatua ako na te metua vaine ki tana tama, mei te kapi toru mai e pukaua.

[TRANSLATION OF No. 20.]

ABOUT MOU‘A-PUTA (THE PIERCED MOUNTAIN) AT MOʻOREA ISLAND.

TH

WRITTEN BY A RAROTONGAN MAN.

HIS is the story of Reia and Mata-tini: A deadly feud existed between the two chiefs over a woman named Ina-mangamangai-aitu. She was Mata-tini's wife, and had been carried off by Reia. When the woman became pregnant to Reia, she desired some cooked yams, so her husband went to fetch some yams from Tautira,* where he was killed by Mata-tini on account of the woman. The men who had accompanied Reia, on their return reported that he was dead, at which the woman and Reia's younger brother, named Au-maru, deeply lamented.

The father of Au-maru was Au-ruia, and he said unto his son, "Take the woman thyself, the child which is conceived (the woman was pregnant to Reia) will be a warrior to avenge the death of Reia." A son was born and named Pai-tangaroa.

When he had grown up he proved to be a great warrior; and thus was justified the words that Au-ruia had spoken, "The child which is already conceived will become a warrior to avenge the death of Reia."

То

(On one occasion) when this young man returned from having deposited a man's skull at the marae of Opoa,† he said to his mother, "By whom am I?" His mother replied, "By me!" The lad then asked, "Who was my father?" The reply was, "Au-maru!" this the lad replied, "Not so! I am by Reia!" The mother then acknowledged the truth of this. The boy then asked, "Where is my father?" She replied, She replied, "He is dead!" "Where did he die?" "At Tautira!" "Matatini!" "O I will go

"Who killed him?"

Tautira is situated on the Taiarapu peninsula, East side of Tahiti, and is one of the most beautiful spots in the Pacific.

It is a question whether this is the celebrated marae of Opoa at Ra'iatea Island, or some other-perhaps on Tahiti Island.

and fetch my father" (? his father's bones). "Do not go! you will be killed!" The lad replied, "I shall not be killed!"

He then took a ranga,* and with his servitors proceeded to Tautira, and on his arrival asked, "Where is my father Reia?" All the people replied, "There under the yam-pit he ripens" (means rotting). On thus he thrust the ranga—which was similar to a kō or spade-—in the earth, and up came his father (? father's bones) together with the yams; he ate some of the cooked yams, and then gathered up the yams, destroyed them, and threw the pieces away. He pulled up an au (? Hibiscus), and (with it) commenced killing the people of Tautira village.

Then Pai-tangaroa took out his weapon, Ruau-tumu, which he had used to chop up the yams. The name of that marae was Eora.

When this was accomplished he took the au, placed (rested) it on his thigh, and thus carrying it returned to his own village. He then shaped that wood into a weapon of war, with which to kill all the Tahitians as payment for the death of his parent Reia.

But

But his mother, Ina-mangamanga-i-aitu, would not consent. war intervened; he became incensed with anger, and he thrust (darted) his weapon at Mo'orea, it pierced the rock there; † he followed after the weapon and withdrew it, and cast it at Tahiti, piercing a rock there also, and it appeared on the near side, and fell into a river; and thus these holes remain as a sight for mankind down to the present day, both that at Mo'orea and that at Tahiti.

This is the mother's song; she repeated an ancient story (song) in favour of peace:

TRANSLATION OF THE "TAKO" (SONG).

BY S. SAVAGE.

O my chief-like son! thy posterity shall arise

And spread from Otini to Orangi-(four corners of the earth)

The weight of whose mighty hand shall be felt

Like the flapping of the tail of the demon fish Te-Moko-roa-i-ata.‡

Thy ancestor-Tangata-kato

Took to wife one named Te-moana-a-runga,

Begat he many lines by that source:

Again he took to wife one named Te Tuitui-ia-o-Kuiono ;

The seed was sown-it budded-it blossomed-attained maturity;

It spread out-and budded again and joined line to line—

* A spear about six to eight feet long, used as a crowbar. It was in shape like a native spade.-S. S.

+ This refers to the aperture in Mou'a-puta, the mountain on the east side of Moʻorea Island, through which is a hole that may be seen from the west coast of Tahiti.

The monster fish overcome by Maui. J. F. S., Vol. VIII., p. 72.

son.

Like the candle-nut strung on one stem;

'Tis lighted--it burns aglow and sheds its light around o'er the land;
Even so it is.

Go then to thy kindred, bid them to avenge Reia.

Tangata-kato took another wife, Ina-mangamanga-i-aitu;
She begat her first-born son Pai-tangaroa.

O Pai! O chief-like son of the land-the son of the heavens

Smite O Pai! the heavens, the dark cloud that has spread o'er thee-
May it be rent asunder and lightly flee away—
That calm may spread o'er the face of the sea.
Take O Pai! the "kura" from the cave Ruea-
A sacred stone-Tokaeaea; give it to Au-maru;
A war weapon (spear) named 'Kuau- tumu'
Give it to Au-maru; The Marae Eora-

Give O son to Au-maru-that he may tread the long war-path;

Bestow on Au-maru the right of chiefly command—

For the rending strife that may arise;

Give thou to Au-maru the house and contents-with the mat-making implement

Give to him the charge of the mothers and children of the tribe,

Give thou them all to Au-maru-who is an ariki

Descend O emblem from the heavens on Au-maru

Let there be peace O son-let not war prevail.

Come to me my son and stand

On the shoulders of great Reia who lives in me-

Thy warriors Iri-mua and Au-poto shall uphold me—

Thou, O my son, art feared by war-makers.

Put down thy spear and leave it as a token

That thy posterity may behold it.

Go thou to thy grandparent-to Auru-ia

That he may instruct thee in the korero

Let there be not war; for a man of war can ne'er be satiated;

But let my son be instead a man of wisdom and learning

A keeper of the traditions of his house

Let there be no war.

Plant deeply the spirit of peace,

That your rule may be known--the land of enforced peace.

This song was used by the mother to appease the wrath of her

[The chief Pai-tangaroa mentioned in the above story and song was apparently also known by the name of Tamarua-pai, and is mentioned in "Hawaiki," 3rd Edition, page 240, as having accompanied Tangiia on his many voyages as chief navigator. If so, his period is about the middle of the thirteenth century.

The story of the pierced mountain in Moʻorea island (surely one of the most lovely places on this earth) named Mo‘ua-puta, is very like the Scandinavian story of Senjemand, whose arrow pierced Torghatten mountain in Norway, and left a hole 289 feet high and 88 feet broad-somewhat the size of that in Mo 'ua-puta.-EDITOR.]

No. 21.

TE TUATUA I TE TUNA ANGAI A TANGAROA

Tera

MA TONGAITI.

NA ITIO I TATA, 1882.

era te tuatua i a Tuna; Kua angai taua Tuna ki raro i te punavai, ko Te Puna-i-a-Ruea te ingoa. Tera te ingoa o taua Tuna ra ko Maoro; te ingoa i nga tuaine, ko Kokopu-tapaēru e ko Tuna-apu.

Ko I-te

Kua aere mai e tokorua tangata ko Tairi-tokerau te tane, ko Vaiĕroa te vaine- -ko nga metua ia o Rata-i-te-vao. rangiora te tuakana, ko Rata te teina.

Kare i

Kua aere mai ra nga metua kua kaviti i te Tuna angai a Tangaroa ma Tongaiti, koia a Maoro. Kua tarai i te kaviti kua maunu ki te karaii, e maunu poa, e tupukako. Ei reira nga tuaine o Maoro e karanga ai ki te tungane, "Auïaka koe e kai, e maunu poa.” akarongo a Maoro. Ei reira nga tuaine e karanga ai, "E itu pukako; kia tae ki te itu o te pukako e mate ei koe." Te tuku ra i te kaviti ki raro i te vai, te kai ra a Maoro i te kaviti, e ka tae ki te itu o te pukako te mate ra a Maoro.

Kia kite ra a Tangaroa ma Tongaiti kua pou a Maoro, kua riri nga atua, kua vaiia atura taua vai ra, kua taia atura taua enua ra e te vai ki te moana; pou atura taua enua tangata ra i te Toora, kare tetai i

ora.

Kua aere atnra a I-te-rangiora ma Rata i te kimi i nga matua, kua aere atura raua e kimi, kare i kitea. Kua aravei atura raua i tetai tangata ko Ngana-oa te ingoa; kua ui mai aia, "Ka aere korua ki ea?” "Ka aere maua ka kimi i o maua nga matua.' Te karanga maira a ia, "Ka aere tatou. Kia kare korua e taoi i aku, kare korua e kite; e taoi korua i aku naku e akakite ki a korua i o korua matua." Kua ui maira raua, "Teiea?" Kua tuatua maira a ia, “Tei roto i te kopu o te Toora!" Te karanga maira raua, "Ka aere tatou."

Kua aere atura ratou ki te moana; te amama ua ra te va'a o te Toora, kua oro atura a Ngana-oa, kua toko atura i te va'a o te Toora, kua aere atura ratou ki roto i te kopu o te Toora. Tera taua enua tangata ra ma nga metua o Rata ma. Kua no'o ratou ki roto, tera te ravenga ta ratou i kimi, kua kotikoti ratou i te Toora kia mamae, a kia mamae taua ika ra, kua oro atura taua Toora ki runga i te akau, kua mate atura tana Toora, kua ora mai nga metua o I-te-rangiora raua ko Rata, kua no‘o ki te enua.

[TRANSLATION OF No. 21.]

THE STORY OF THE TAME EEL OF TANGAROA
AND TONGAITI.

WRITTEN BY ITIO, 1882.

[Stories connected with the Eel are frequent in Polynesian folklore, but they have more often to do with the demi-god Maui, than with Tangaroa. The above is one form of the story, which in the process of time has been interwoven into the story of Rata's search for his parents, to which, there can be little doubt, it did not originally belong. In the Maori version we find that Tuna dwelt in the heavens in the spring named Puna-kau-ariki, or in the river named Waihoupossibly the so-called river in the constellation of Erydanus; to him incantations were said as to a god-see "The Ancient History of the Maori," Vol., I. p. 64, 124, etc., and many other references. But to find the origin of this myth we must go to India where Indra was the eel god-see J. F. Hewitt's "History and Chronology of the Myth Making Age," p 500 et seq., London, 1901. This is not the place to enter into this question, but attention is merely drawn to the fact that Tuna is an interpolation into this story-and to the important statement, if true, that I-te-rangiora was a brother of Rata, the former being the great Polynesian navigator, known also as Ui-te-rangiora by Rarotongaus, and Hui-te-rangiora by Maoris. Far more complete histories of Rata's search for his parents--which is no doubt historically true-will be found in Journal Polynesian Society, Vol. XIX., p 142, by Mr. S. Savage, and 186 by Mr. A. Leverd, and "The Ancient History of the Maoris," Vol I., II.]

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"This is the story of Tuna the eel: That eel was fed down at the spring of water named Te Puna-i-a-Ruea, and the eel's name was Maoro. Its parents' names were Ura (Uira in Maori) and Tiaka, and its sisters' were Kokopu-tapaeru and Tuna-apu.

There came two people, husband and wife, named Tairi-tokerau and Vaie-roa, who were the parents of Rata-i-te-vao, and his elder brother I-te-rangiora.

*

The above two people came and prepared a fish-hook for the eel belonging to the gods Tangaroa and Tongaiti, that is Maoro. They shaped out the fish-hook and then fastened on a crab, as bait, with a tu-pukako. It was then the sisters of Maoro, the eel, said to their brother, "Do not eat of it, it is a bait." But Maoro would not obey. Then said the sisters, "There are seven pukakos *; when you reach the seventh you will die." The line and hook were let down into the water, and the bait was taken by Maoro, and when he reached the seventh pukako, he died.

* This word is not known to the translator. Possibly it refers to the extenders often used in fishing.

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