The History of Ru

 

TE AUTARA IA AITUTAKI; TONA KATIRI ANGA IA. KO TE AUTARA TEIA IA RU.

Aitutaki, March 7, 1894.

Ko te tangata mua aia—a Ru—ki teia enua nei; no Avaiki mai aia. Tere mai nei aia na te moana, e kimi enua aere. Ko Nga-Puariki te ingoa i tona vaka. E katea te vaka, (koia oki e pirua, e rua vaka i kapiti ei). Tera te ingoa i nga kiato:—Ko tei mua, ko Tane-mai-tai; tei rotopu, ko Te-pou-o-Tangaroa; tei muri, ko Rima-?uru.

Kia tae maira ki te enua nei, uru mai i te ava ko Rautaro, kake mai ki uta, akatu i te m? i tai ko Puariki—koia oki te ingoa i te vaka. E varua kino te aite anga i te m?. Akatu i te m? i uta ko Vaikuriri, koia oki ko tona atua ia e Kuriri, e mea apai mai ei nana mei raro mai i Avaiki.

Tapa i te ingoa o te enua ko Araura. Tera te aite anga, ko te araura matangi ua anga o Ru i te kimi enua aere. Akanoo i te tui koromatua ei tiaki aere i te enua; koia oki e papa tupuna te aite anga. Tera to ratou ingoa; E Rongo-turuki-au, E Rongo-te-Purei?u, Mata-ngaae-kotinga-rua, Taiteke-te-ivi-o-te-rangi, Ivaii-maraeara, Ukui-e-veri, Taakoi-i-te-taora.

Ko ratou te aronga nunui i runga i te enua i te reira tuatau, tei akanooaereia e Ru. Te vai rai tona tini tangata i te aerenga mai, te tane, te vaine, te tamariki atu. Kia noo ki te enua nei, kua taru i te tarunga tangata—koia oki e akaanau te aite anga—kua anau te tangata ki runga i te enua, kua maata ua atu.

  • Anau ta Ru, ko Ru-tua-mua,
  • Anau tana, ko Ru-tua-muri,
  • Anau tana, ko Ru-tua-?nake,
  • Anau tana, ko Ru-tua-aere,
  • Anau tana, ko Ru-tua-totoro,
  • Anau tana, ko Ru-tua-piko,
  • Anau tana, ko Ru-tua-vao,
  • Anau tana, ko Ru-tua-roto,
  • Anau tana, ko Ru-tua-aparipari,
  • Anau tana, ko Ru-tua-neke,
  • Anau tana, ko Ru-te-toko-rangi,

Te vai atura tetai pae. Kua tapaia to ratou ingoa e Ati-Ru, (Koia oki e Ngati-Ru). Kua aere tona manga, tona manga; kua ki te enua.

Ko te Autara teia ia Ru-te-toko-rangi.

I karangaia e ko te tangata teia i tokona'i te rangi kia teitei. Ko taana rare teia e t?ki i te rangi ki runga. I karangaia e i vai ua ana te rangi i raro nei i runga i te rau teve. No reira tona ingoa—Ru-te-toko-rangi.

Kua tiki aia i te tini atua o te Po, e te tini atua o te Ao, te atu-iti, te atu-tonga, te titia i te opunga, te titia i tokerau, ei tauturu iaia i te rave anga i taua rare ra. Tera tana autara; “Aere mai kotou ka t?ki te rangi ki runga.” Kua aere mai ratou, kua to'u aia i te akapaki ono, (koia oki e amu, te aite anga). Tera te amu:

“Ka tama tiki, tama tiki,
Tama ranga, tama ranga,
Ka apai nuku, ka ?pai rangi,
Ka ?paipaia te rangi, e—
Ka rutakin?,
Ka n??-aii,
Ka n??-aiio.”
 

Kua maranga te rangi ki runga i reira. Kua to'u akaou aia i tetai amu, i te akaketaketa anga i te rangi kia meitaki, kia mou. Tera te amu:—

“Ana mai koia ko Ru-taki-nuku,
Koia i tokotoko? te r?ngi,
Iirangakina, rangakina te r?ngi,
Koia i tokotoko? te r?ngi
Iirangakina, rangakina te r?ngi
Koia i tokotoko? te r?ngi.”

Kua oti te rangi i reira, kua mou, kua papa ki tona ngai; kua oki te tini atua o te Po, e te tini atua o te Ao, ki to raua ngai, kua oki te atu-iti, e te atu-tonga ki to raua ngai, kua oki te titia i te opunga, e te titia i tokerau ki to raua ngai, no te mea kua oti te rare. Kua rimarima te enua e te rangi, kua ki i te tangata te enua, kua tu te au marae i runga i te enua.

Ko nga tere i muri mai i a Ru.

E muri mai i reira, kua tae mai tetai vaka ke, ko te vaka ïa o Te-erui; no raro mai rai, no Avaiki. Ko te rua ia o nga vaka ki te enua nei.

  • Ko Tapakau-nui-tuavaru te metua,
  • Anau tana, ko Pa-te-aia,
  • Anau tana, Te-Ariki-tutu,
  • Anau tana, Te-Vananga-o-Okaia,
  • Anau tana, Te-Roku-o-tua,
  • Anau tana, Te-erui nei.

Kake i te tua ko Matareka, kake i te tua ko Tavi, ko Tav?, e nga tuaine tokotoru, ko Raua, ko Puanga, ko Naoa.

Kua rarango aia—a Te-erui—i tona vaka. Tera te ingoa i te vaka ko Viripo. Ko te katea ïa, ko Moetakauri—ko te ama ïa. Te ingoa i te tira ko Tu-te-rangi-m?rama. Tere mai nei aia ki te moana, e kimi enua aere. E, kia tae mai aia ki te moana, rokoia iora e te uriia; oki akaou atura ki te enua. Kua ui maira te taunga; “E aa to oki mai?” Tera tana; “I rokoia au e te uriia.” Kua ui rai te taunga; “Koai te ingoa i to tira?” Tera tana; “Ko Tu-te-rangi-m?rama.” Tera ta te taunga; “A! no reira tikai te apa, ko te ara ïa i ara'i. Teea oki te tira ia Rongo ma Tangaroa.” Kua ui rai te taunga; “Koai te ingoa i to vaka?” “Ko Viripo; ko Moetakauri.” Tera ta te taunga. “A! No reira tikai tetai apa.” Kua rave te taunga i reira, kua maani akaou i te vaka. E kia oti, tapa iora i te ingoa i te vaka ko Rangi-pae-uta, te katea, ko Rangi-pae-tai te ama. Tera te ingoa i te tira, ko te Tira-i-a-Rongo ma Tanga-roa; ko te Tira-ia-Rongo tei mua, ko te tira ia Tangaroa tei muri. Tera te ingoa i te taura akaketaketa i nga tira, ko Iku-manavenave-mua ko Iku-manavenave-muri. Tera te ingoa i te tat?, ko Au'?u'-maro-renga.

Tere akaou maira ki te moana ma toona tini tangata, e tae maira ki Aitutaki. E, kia tae ki te akau, ta atura i te ivi, ko Te-rua-karaea; kua ta akaou atura i tetai ivi, ko Te-ru?k?. (Tera te aite anga o te ivi, e tangata.) Uru maira i te ava ki uta, tapa atura i te ingoa o te ava ko Ruaikakau. I reira te paapaa anga ki tona ui tupuna i te nako anga e; “Ko au teia, ko Te-erui, iaaku te taua i Avaiki. E tuki ava, e keri ava.” I karangaia e, ko tana rare ia e keri ava, nana i keri te ava i Avaiki e tae ua mai ki konei. Aere maira ki uta mai, kua ta atura i te reira ivi, ko Mokoroa. Aere atura, ta aere atura i te au ivi e tae ua atura ki Perekiatu, kake atura ki uta, noo atura ki reira, tapa atura i te ingoa i taua ngai ra ko Kakeu-te-rangi. Ko te teina ra, ko Matareka, noo atura ia ki Ureia, koia oki ki Aurupe-te-rangi, aere atura a Te-erui ki roto i te enua i te ta aere anga i te tangata, koia oki te ta i te Ru; e, kia oki aia ki te ngutuare ki te ngai i noo ei aia ki te marae, kua akarakara tika atura i te tu o te enua—e kite atura aia i te tu o te enua, te vai mareureu ua maira. Kua tu atura aia, kake akaou atura aia ki runga i te vaka, aere atura e mua i Arutanga, kua akaea aia ki reira, tapa atura i te ingoa o taua ngai ra, ko te Reu-i-te-mata-o-Te-erui. Aere akaou atura, e, kia tae ki mua atu i Reureu, kare ra ko Reureu te ingoa i reira.

E kia kake atu aia ki uta, tapa atura aia i te ingoa i taua ngai ra, ko Tuking?-rangi. Aere atura ki uta a'o, kua akatu iora i te marae, tapa atura i te ingoa o te marae, ko Kopu-te-rangi. Noo takiri atura ki reira, tapa iora i te ingoa o taua tapere ra ko Te-reureu-i-te-mata-o-Te-erui; riro atura iaia te reira tapere.

E ta atura aia i te Ru i runga i te enua nei, e pou atura, kare rava tetai i toe, mari ra ko te vaine; riro atura te enua ia Te-erui. Kua tuku atura aia i te enua ki roto i te rima o te vaine, koia oki taua au vaine i akaoraia e ia ra; kua tapaia to ratou ingoa, ko te Pa-aitu-vaine-a-Ru.- 61 Kua tuaia te enua i reira ki te vaine. Tera to ratou ingoa e to ratou au tapere i akanooaereia, ko ratou te Pu-enua, ma to ratou uanga e tae ua mai ki teia tuatau nei.

  • 1. Ko Maine Pirouru, e Maine Puarangi, no Nukunoni ïa.
  • 2. Ko Are kaponga, e Kava, no Vaiorea ïa.
  • 3. Ko Tutapuiva, no Vaiau ïa.
  • 4. Ko Ruanoo, no Taravao ïa.
  • 5. Ko Tepaku-o-avaiki e Tetuaono-ariki, no Tautu ïa.
  • 6. Ko Tekura-i-vae'a, no Mataotane ïa.
  • 7. Ko Pa'u, no Vaipae ïa.
  • 8. Ko Pa-tapairu, no Oako ïa.
  • 9. Ko Pakiara, no Avanui ïa.
  • 10. Ko Kura-i-te-r?, no Vaipeka ïa.
  • 11. Ko Tutunoa e Te-kura, no Vaitupa ïa.
  • 12. Ko Te-aroitau, no Taakarere ïa.
  • 13. Ko Ara-ki-te-r?, no Punoua ïa.
  • 14. Ko Te Kuionotane e Roroara, no Anaunga ïa.
  • 15. Ko Te-vaine-piri-rangi, no Punganui ïa.
  • 16. Ko Ara-au, no Ureia ïa.

Ko Arutanga e Reureu tei iaia ïa, tei ia Te-erui. Ko te Avarua ïa, ka ruo te reira ei nga tapere ariki ? muri ake—kare ra e ariki i tupu ake i te reira tuatau. Kua papa te enua, kua kai te kainga i runga i te enua i reira.

Kua anau ta Te-erui, ko Taketake-ma-ongaonga,

  • Anau tana ko, Ati-auru-upoko
  • Anau tana ko, Rongo-mai-eau,
  • Anau tana ko, Uta-taki-enua.

Nona teia ingoa ou i te enua nei ko Aitutaki, ka rua atura ingoa.

  • Anau ta Uta-taki-enua, ko Ru-paaka,
  • Anau tana ko Taruia-ariki.

Ko te akamata anga teia o te ariki ki teia enua; kua kake a Taruia ki te taoonga ariki

  • Kia mate aia, kua pa'u iaia ko Taruia-Iriea
  • Kia mate aia, kua pa'u iaia ko Taruia-akatipitipi.
  • Kia mate aia, kua pa'u iaia ko Taruia-munaea.
  • Kia mate aia, kua pa'u iaia ko Taruia-pitoroa.
  • Kia mate aia, kua pa'u iaia ko Tarui?-moukaki.

Ko te au Taruia anake ia kua kake anake ratou i te taoonga ariki.

Ko te tere a Ruatapu.

E muri mai i reira, kua tae mai rai tetai vaka ke, mei raro mai rai; ko te toru ïa i nga vaka ki te enua nei. No Ruatapu taua vaka; tere mai nei aia i te moana. Tera tona tere e kimi i nga tamariki, kua aere mai ana raua i mua; ko te tama mua ana tei aere mua mai. Tera te autara a te metua; “Oro mai, e oro ki Avarua, kia ariki koe.” Tera te ingoa i taua tamaiti ra ko Tama-iva, ano maira aia. E muri ake kua aru mai te teina, tera tona ingoa, ko Moenau. Tera te autara a te metua; “Oro mai, E taku tama! Aere aru i to tuakana ki Avarua kia ariki katoa korua i reira.” Aere maira aia. I reira i aru mai ei a Ruatapu, e, kia tae mai aia ki Avarua i Rarotonga, aravei atura aia i te tama mua, kua ariki aia. Kua ui atura aia; “Teea oki to teina?” Tera tana; “Kua akaungaia e au ki runga i Maketu”—koia oki a Mauke. Tera ta te metua; “A, E taku tama! Eaa oki koe i pera'i. Me koia ïa kare e autara, kua mate to teina. Oro mai, E taku tama! Nooio, kia ano au kia aru ïa to teina.” Tere akaou atura aia—a Ruatapu—na te moana, e tae atura ki Mauke, kua kake ki uta, aere atura i roto i te enua i te kimi aere anga i te tamaiti. Tera te tu o tana kimi anga, kare i ui aere, mari ra kua akara ngaro aere ua aia ki te tutu. E kite atura aia i tetai mea tamaiti varevare, kia akara aia ko te tutu o taua tamaiti ana ra. Kua akavaitata atura aia ki tona pae, kua ui atura; “Naai koe?” Tera ta taua mea tamaiti ra; “Na Moenau.” Poitirere atura te metua, tera tana autara; “Naaku ïa koe, te akaraia rai to tutu, ko te tutu o Moenau.” Kua ui akaou rai te metua; “Teea a Moenau?” Tera ta te tamaiti; “Kua mate, kua taia ki Avaavaroa ki te Ngati Pu'i.”1 Kua tumatetenga aia—a Ruatapu—i reira, ma te akakoromaki ua. Kua kimi tona manako i reira i te ravenga e ngaro ei iaia a Mauke i- 62 te uuna, ei tutaki i te toto o te tamaiti—no te mea e tamaiti anau i te manava. Kua tiki aia i nga vaka tangata, taana i rave maira i te Tini-o-Pu, e te Mano-o-Oata ei ta i taua tamaki ra. Ta atura ia Mauke, e pou takiri atura, rave maira i taua mea tamaiti ra, tuku maira taua tere ra, e tae atura ki Atiu, tapae atura ki uta, kua kurukuru atura i te keo i Atiu—koia oki e tukituki i te makatea, kia ngaanga?. Te vai atura taana rare i rave ki reira. Kua tere akaou maira aia i te moana, e tae atura ki Manuae; tapae atura ki reira, kake atura ki uta, kua akara aere i te reira enua. Te noo rai te tangata enua i Manuae, e te au mea katoatoa, kua papa, kua rimarima, kua enua, kua tangataia, kua ki rava te enua.

Kua tanu aia i ona akairo ki reira, e nga rakau, e tiare, e te niu. Tapa iora i te ingoa o te tiare ko Arava'ia; tapa iora i te ingoa o te niu ko Tui-a-rongo.

Tuku akaou maira taua tere—a Ruatapu ra—ki te moana, aere maira e tae atura ki Aitutaki. Tapae atura ki reira, uru maira i te ava, tapa iora i te ingoa o taua ava ra ko Kopu-a-onu—koia oki ko te kopu o Ruatapu te aite anga. Kake maira ki uta, kua inu vai niu ratou ki reira, tapa iora i te ingoa o taua ngai ra, ko Oka—koia oki, ko te okaoka anga i te niu o Ruatapu te aite anga. Kake mai ki uta, kua noo ki reira, kua takoto ki te vaine, kia Tutunoa, anau te tama ko Kirikava. Ko te tumu enua ia i Vaitupa, ko Tutunoa, e Te-kura-i-Oneroa. Kia pakari ra taua tamaiti ra, kua a'u i nga marae e rua, ko Au'matangi e Aputu. Kua takoto te tamaiti, a Kirikava, ki te vaine kia Te-kura-i-Oneroa, anau te tama ko Maev?kura.

Kua akatupu rare raua—a Ruatapu e Kirikava—e kupenga roa ta te tamaiti, e tuturua ta te metua. Kia titiri ra ki te tai aua nga kupenga ra, ko ta te tamaiti tei rauka; tupu atura to raua pekapeka, kua kotuatua raua, kua k?k?ro te metua e te tamaiti. Oro atura te metua—a Ruatapu—ki Anaunga; kia noo ra aia i Ana-uka, e tae ei te aerenga tangata mei mua atu i Te Avarua, ka aere, ka peru kai na te ariki. No te mea, te apai ra te atinga i taua tuatau ra ki te ariki; koia oki te kai o te enua, te puaka, te au ika o te tai, koia oki te mango, te onu, te urua. Kua ui atura aia ki taua aerenga tangata ra; “Ka aere kotou kiea?” Tera ta ratou; “Ka peru kai na te ariki.” Tera ta Ruatapu; “Koai te ariki?” Tera ta ratou; “Ko Taruia te noo maira i te Tara-au-i-o-Rongo, (koia oki te paepae ariki te aite anga). Kua kimi atura aia i tana ravenga kia kitea mai aia e te ariki; tera tana ravenga, e tukutuku vaka, koia oki e vaka kopae. Kua tuku aia i te vaka mua, e rau kikau, kua tae ki mua i te paepae ariki; apaina atura ki mua i te ariki; tuatua akera aia e; “Koai teia ariki e noo mai nei i te upoko-enua?” Kua tuku akaou maira a Ruatapu i tetai piri ke e vaka kopae, kopae rai e rau utu. Kua tae rai ki mua i te pae o te ariki, kua ui akaou rai aia; “Koai teia ariki e noo mai nei i roto i te maoake, ka aere ka tiki, kia kite au iaia.” Kua aere atura te tiki, e riro maira ki mua i tona aroaro. Ko to Ruatapu riro anga mai ia ki mua i te aroaro o Taruia, koia oki te ariki. Kua akairi atura Taruia iaia ki runga i te taooanga rangatira, ei tiaki iaia i te ariki; kua noo raua i te ngutuare okotai. Kia akara r? a Ruatapu i te tu akono anga ariki, kare e aite te aere maira te ?tinga ki te ariki e te au mea katoatoa, to te enua, koia oki te kai, to te moana, koia oki te au ika nunui, te onu, te mango, te urua, te takiari, e te au mea katoatoa. Mei tei m?tauia e te pa-enua ariki i teia tuatau nei. Kua tupu atura te vareae o Ruatapu, kua kimi atura i tana ravenga e rauka'i taua tao-oanga ra iaia. Tera tana ravenga, i na roto i te pikikaa; tera tana tuatua pikikaa; “E taku ariki! e kare aina koe e inangaro ani vaine ana?” Tera ta te ariki; “No te aa ka ani taua ki te ao; teea te vaine?” Tera ta Ruatapu; “Tei ko ake i nga enua taku i aere mai ana, nga vaine purotu.” Tera ta te ariki e akapeea; “Eaa te ravenga e tae ei taua?” Tera ta Ruatapu; “E rau ki te pai.” Kua akatika ta raua autara, ka aere raua ka rau pai; kua rave nga pai e rua, to tetai, e to tetai; ko to Ruatapu tei oti mua, tuku rava tona aere, kare i tiaki ia Taruia. Tera tana autara; “Aru marie ake koe iaaku, E taku ariki! Kia aere au i mua.” Aere ua atu ei te tua i Maina, kua akatakauri i te vaka, m?nu ua atura i te moana. (Aue te ravenga pikikaa a teia tangata i tana aruaru anga i te taooanga ariki kia riro iaia!)

E muri ake, kua oti to Taruia, aere atura i te aru ia Ruatapu, e aravei akera raua ki te moana. I peea ra to raua tu i te aravei anga? I aroa aina tetai i tetai? Kare paa! Tera ua tei kitea, ko te umere e te tumatetenga, i te mea i tatipoki ei to Ruatapu vaka. Tera ta te ariki kiaia; “Ka aere- 63 atu au ka tauturu ia koe, ka takauri taua i to vaka.” Tera ta Ruatapu; “Ei aa, E taku ariki! Kare au e kino naaku ei e takauri, oatu koe i mua, tena mai au i muri ia koe.” Aere atura te ariki—a Taruia—ka aere to raua tere ki Rarotonga. Kia mamao atu ra te vaka o te ariki, kua rave akera Ruatapu i tona vaka, kua takauri, oki akaou atura taua Ruatapu ra, ki uta i te enua, kua kake atura i te taoonga ariki o Taruia noona. (Ikara tatou i te tu o te pihikaa, e te keia taooanga.)

Te Aere Anga o Taruia ki Mangarongaro.

Kia aere ra taua ariki ra—a Taruia—na te moana, kare i tae ki Raro-tonga, rokoia atura e te uriia maata ua atu, e Tonga te matangi; p?nu atura, e tae atura ki te Rapukatea; koia oki a Mangarongaro. Riro atura aia ei tangata maata i reira. Nona te ava, tapa iora aia i te ingoa i taua ava ra, ko Taruia, koia oki tona uaorai ingoa, te vai nei taua ingoa, e tae rava mai ki teia tuatau nei. E riro atura te enua iaia. Kua takoto aia i te vaine, ko Ruaatu, anau te tama ko Toaua; takoto a Toaua ki a Te-ara-kena, anau te tama, ko Maui; takoto atu a Maui ki tana vaine, anau ko Taruia; kake i te tua, ko Te-maru-o-te-ara; takoto atu a Taruia ki taana vaine, anau ko Urirau. Takoto atu a Te-maru-o-te-ara ki taana vaine, anau ko Roina.

Tera te reo iku a te metua ki ng? tamariki; “Me m?p? ake korua, ka aere atu ka kimi ia Aitutaki. Ko to tatou enua tika'i ia, kare tatou okonei. Te vai mai nei te Avarua, te kainga ? to korua tupuna, te poatu papaia a te tupuna, na korua atu ia e kimi te taooanga ariki o to korua tupuna, e kainga ua ia maina e tetai.”

Kare i roa te tuatau, kua tae te tiki mei Aitutaki, mai. Tera te autara: Ko te ivi i Aitutaki, me apai ia ki mua i te marae i o Rongo, kare e mate ana i te pure; no reira i tupu ei te autara e, te vai nei te uanga Ariki tikai, ka aere ka kimi, e kitea roa ia atura ki Mangarongaro. Kua aere atura te tiki.

Ka oki a Roina e Urivau ki Aitutaki.

Kia tae mai r?, ko te teina tei tae mua mai, ko Roina. Kia tae ki mua i o Rongo; te kapiki nei te ui ariki; “E Roina e! ka pure!” Tera tana; “T?ri? atu te mata katau a Uri, tena te aere maira.” No reira, kua ngere aia i te taooanga (No reira taua au anga tuatua ra, “E ko te ngere o Roina”) E muri ake i reira, kua tae maira te tuakana, a Uri. Tera tana tapatapa anga mai i runga i te akau:—“Urirau e! te tanoa. Te tanoa i Avarua, ka ueue?. E poaki p?p? i o Rongo ka riro ke e ariki e noo maira i te tui au, e kare e tuanga. Ka anatu au ka makitono i taku Avarua. Taruia, makitono ariki ki Avarua, io.” Kua tae i reira ki uta, kua kapiki te ui ariki; “E Uri e! Ka pure.” Kua pure atura aia; mate atura te ivi; tuku atura i tona taoonga, e pure kai, e taunga, e tumukorero, e tiaki i te Avarua, e tae ua mai ki teia tuatau nei i tona uanga, ma te pati ua rai i te taoonga ariki o te tupuna o Te-erui.

Kare e paria ana, kia noo ra a Ruatapu i te taooanga ariki, e roa akera, kua mate i muri ake i te takake anga o Taruia, kua kake mai ki te taooanga, ko te mokopuna, ko Maev?kura, te tama a Kirikava. Takoto a Maev?kura ki te vaine, anau tana ko Maev?rangi. Takoto a Maiv?rangi ki a Puriterei, anau tana ko Maine-marae-rua. Ko Maine-marae-rua ia ka rere tane ki Rarotonga, kia Tamaiva. Kia moe ra i te po, kite akera aia e, e vaine moe?-takereia e te tane. Tera te tuatua a Tamaiva; “E piri kino to piri, E Maine-marae-rua! E piri tumarae. Eaaturai koe kare i moea?” I reira e karanga'i a Maine-marae-rua e; “A te ure o te ao, te ?i ra i te i'ka ariki, te kokea ra e te ure o te ao.” Mana atura te reo o taua tamaine ra, pou atura taua tane ra i te tona, e mate atura— no te mea, e reo ariki.

Kare ana tamaiti i te reira tane, kua rere tane akaou rai aia, ki a Te-ii-mate-tapu, no roto mai aia i te vaenga ariki a Iro. Kua anau te tama ko Marouna, kua ariki, kua ta tangata. Takoto a Marouna ki te vaine ki a Ratia; anau tana ko Tane. Kare i roa kua tae te poroki mei Aitutaki mai, na te tupuna, na Maev?rangi. Ko te vaka ia o Tuoarangi, ka aere ki Rarotonga. Tera te poroki ki aia; “E tae koe ki Rarotonga me kua anau tama a Maine-marae-rua, e karanga atu koe, ‘Aere mai ei ta i te Aitu.’” (Koia oki, e tere tangata toa mei tai ngai mai.) Kua mataku a Maevarangi ko te taia aia, no te mea, kua apikepike tangata metua aia. Tera te tuatua poroki a Maevarangi; “Kia vave mai, Ei aa e roa? Ei aa e rarango vaka, ka ano mai aia kua popo nga ivi o Maeva ki Te Rangi-atea?”

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Aere atura te tere o Tuoarangi ki Rarotonga; akakite atura i taua tuatua poroki ra, ki a Maine-marae-rua. Tera tana tuatua ki te tamaiti; “E taku tama! Oro mai, te porokina mai na koe e to tupuna, e Maeva, i Aitutaki; oro mai aere ei ta i te ivi, ei aa e roa ei aa e rarango vaka, apaina tetai manga i to pare, okona te vaka o Angainui, ia Te-mata-o-te-koviriviri.” Riro atura taua vaka ra iaia—ia Maro-una. Tera te tuatua a te atu vaka; “Ei aa, E tama! I te ingoa i te vaka.” Ko ta te atu vaka ua ïa i tapu. I reira kua tiepu tona tangata, ta atura i Rarotonga, ko te tamata anga ia o tona toa, rauka maira tona toa i reira, ko te tamaiti rai, ko Tane, e tona atu toa.

Aere atura taua tere ra ki Mangaia, koia oki ko A'ua'u te ingoa taito. Ta atura i reira, e mate atura, rauka maira tona toa i reira, ko Ue, e Kavau, e to raua atu toa. T?m? atura i te ingoa i te vaka, tapa atura i te ingoa ou ko Rau-ti-para-ki-A'ua'u. Aere maira i te moana, e tae atura ki Maketu, koia oki a Mauke. Ta atura i reira, e mate atura; rauka maira tona toa i reira, ko Tara-te-ku'i, ko Tara-te-kurapa. Aere maira i te moana, e tae maira ki Nukuroa, koia oki a Mitiaro; e ta atura i reira, e mate atura, rauka maira tona toa i reira, ko Tara-tutuma, ko Tara-tuau. Aere maira e tae maira ki Enua-manu, koia oki a Atiu; ta atura i reira, rauka maira tona toa i reira, ko Tara-apai-toa-i-Atiu. Tere maira i te moana, e tae maira ki Tapuae-manu, koia oki a Manuae, ta atura i reira, rauka maira tona toa i reira, ko Kaur?. Tere maira i te moana e tae maira ki te pae enua o Aitutaki, kare i tapae ki uta, aravei atura i tetai vaka te aere atura ki uta. Tera tei runga i taua vaka ra ko Koro-ki-matangi e Koro-ki-vananga. Tera to raua tere, e kimi i to raua metua, ia Tavake. Tera ta Maro-una ki a raua; “Aere atu ki uta ei t? i taku taua, kia eke ake ana au ki raro ake i Vare-a-tao, (koia oki a Niu?.) Tae atura aia ki reira, ta atura i i te reira enua, rauka maira tona toa i reira, ko Titia.

Tere maira i te moana, e oki maira ki Aitutaki. Tapae mai i te po; uru mai i te ava ko Ruai-kakau; aere maira ki uta, tutau atura i te pa'i ki uta ia Turi. Kua aere aia ma tetai, e atoro ia uta, kia taka meitaki te tu. E tae atura ki tetai ngutuare, ui atura; “E, teea te ngutuare o Maeva?” “Tena tei ko atu.” Kia tae atu raua ki te ngutuare o Maeva, topapa atura i te p?. Kapiki maira a Maeva i roto; “Koai tena?” Karanga atura aia; “Koau, ko Maro-una, te tama a Maine-marae-rua.” Tera ta Maeva; “A e tivarevare ua i naea mai aia.” Tera ta Maro-una; “Ko au tikai teia, ko to reo iku ki a Tuoarangi.” Ko te kite anga ia o Maeva, “E koia tikai!” Kua va'i i te p?, kua aroa, kua ongi, ma te aue i te aravei anga i te mokopuna. Kua ui a Maeva; “Teiea toou tere tangata?” Tera tana; “Tena tei tai.” “E oro, tikinaia.” Kua aere atura te tokorua, kua tiki, ma te akakite atu; “E! ei aa e pakuku, me aere mai?” Ko te aere anga mai ia ki uta, apai maira i te vaka, kare rai i mou te pakuku.

No te ra'i apinga i runga i te vaka, tapa ia atura taua ngai ra ia Tavava. E tae maira ki uta mai, ma te tangurunguru aere ua te apinga i roto i te vaka, koia oki, te oe, te paeru, te taoonga tamaki, e te ra'i tangata katoa oki; tapaia atura taua ngai ra ia Tangoro. Kave rava atura i te vaka ki uta i Itipoe, kua taruku atura ki raro i te vai, i te uuna, no te veu ra i te vai i te taruku anga, tapaia atura te ingoa i taua nga'i ra, ko Vai-Veu. Oki atura ratou ki te ngutuare i Te-rangi-atea, kua angai te tere i reira, e aere ei e ta. Ko Maro-una ra kua tomo ki va'o ua i reira i aua nga ngutuare ra. No te mea, e po teia; kua tomo poiri ki roto i taua au ngutuare, kua ?? aere ki te upoko m?m?, kua vaoo kia ao e ta'i; ko te upoko teimaa kua titiri ki va'o, kua ta. Kua kite aia e, ko te upoko teimaa, e upoko toa ia, ka riro i te ta mai iaia, me ao, pera aere ua atura aia.

E roa akera, oki atura aia ki te ngutuare i te tere; kia oti te kai i to ratou angai, kua pee atura i te peenga tamaki. Tera te reira ka ta ratou i te ekai kia pou takiri, auraka tetai e toe. I reira kua tu ratou, kua aere, ta atura i to runga i te enua, e pou atura. Aere atura ki to runga i te pa motu. Mate tapatapa aere i te akateniteni anga. Tera te akateni. “Maro-una i te tapuni enua, turuma tokotoko o Maro-una ki te Anau-?-kura.” E varu taua a Maro-una, (Maro-una i te turuma Io). No te mea, kua pou to te enua, e to te tai, koia oki ka varu enua i taia e Maro-una, toe iora tetai tangata, mei roto i tana Aitu ra, uuna ia e te metua te kopapa ki runga i te pu ara. Kia oki mai ra te tamaki ki te enua, aere atura te tamaiti i te kimi i te kopapa e kitea atura.

Ko Tangaroa-iku-reo te ingoa i taua tangata. Kua t?kai atura aia, te tamaiti, i te kopapa o te metua ki te kikau ei ka'ia tavere atura i te akau,- 65 e tae atura ki tetai ava, ko Ra'otaka te ingoa, kite atura i te urua, te mango, te aere ra, mei tetai roto ki tua. Aere atura e tetai ava, ko Vaimotu te ingoa, ko taua tu rai te ika. Aere atura e tetai ava, ko Te-maora te ingoa, ko taua tu rai te ika. No te kopapa ra o te metua i kore ei aia e noo, e rave i te ika, pera ua atu rai aia e tae atura ki Taketake, kua manako aia ka tuku i te kopapa o te metua kia p?nu ki te moana. No te ra'i tangi ra, kua tavere ki Mua'o, kua eva atura i te metua, tuku atura kia p?nu ki te moana. Tapaia atura taua ava ra ko Te-ka'ia-kikau-o-Tuauru.

Kau maira taua tamaiti ra ki uta i te enua, tapae maira ki uta i Pou-tua-kava. Noo atura i te vaine, ko Veka.

I te oki anga o Maro-una ma te au toa ki te enua, tua atura i te Atu toa ki roto i te enua; akaipoipo aere atura ki te au vaine tumu-enua. Kake atura a Maro-una ki te taooanga ariki. No roto mai iaia teia ui ariki nei, e tae ua mai ki teia tuatau nei. Ko te au tumu-enua ra, ko taua p? Aitu vaine rai a Ru, e tae ua mai ki teia tuatau nei; i aere ua mai ei te ara aere mei te moana i takoto ki roto.

THE FIRST INHABITANTS OF AITUTAKI; THE HISTORY OF RU.

[We are greatly indebted to our fellow-member, Mr. Henry Nicholas, of Rarotonga, for the following native history of the Island of Aitutaki, and for his translation of it. The original in the native language was neatly copied by John Pakoti; but, as might be expected, the punctuation, and introduction of unnecessary, or omission of necessary, capital letters, rendered the work of preparing it for the printer so difficult, that we asked our good friend, Dr. Wyatt Gill, to revise it, which, with very great kindness, he has done.

The island of Aitutaki is situated about 150 miles north of Rarotonga. The following brief description is from Dr. Wyatt Gill's “Life in the Southern Isles.”

“Aitutaki is situated in 18°54' S. lat., 159°41' W. long. This beautiful and fertile island was discovered by Capt. Bligh, of the “Bounty,” in 1789, a few days before the celebrated mutiny broke out. It is hilly and park-like, and about eighteen miles in circumference, with an encircling reef extending, on the S.W., for seven or eight miles. A number of islets, shaded by a dense growth of cocoa-palms, stud the outer edge of the reef. There are two settlements on the island; the principal one, on the sheltered N.W. side is almost hidden amongst groves of orange and citron. This picturesque village is built opposite an opening in the reef, which enables the boats to land in safety under the guidance of expert natives. The spacious church and school-house reflect great credit upon the Aitutakians.”—Editors.]

Aitutaki, 7th March, 1894.

RU was the first man who came to Aitutaki from Avaiki. He came in a canoe named Nga-Puariki, seeking for lands. The canoe was a large double one (or katea), namely, two canoes fastened together. (Note.—The name of the cross-pieces of wood which fasten on the out-riggers are called kiato.) The names of the kiatoswere as follows: the foremost, Tane-mai-tai, the centre one, Te-pou-o-Tangaroa, and the after one, Rima-?uru.

They arrived at the island and entered a passage named Rautaro; they then landed and erected a Ma,which they named Puariki, after their canoe. (Ma, means a place of evil spirits.) They also erected a Mainland, which they named Vaikuriri, which was the name of his god, Kuriri, brought with them from Avaiki.

He called the land Araura, which means, where the wind drove Ru in his search for land. He appointed a number of Koromatua as lords of the island. (Note.—Koromatua, literally, “old people,” or tupunas.) Their names were: E Rongo-turu-kiau, E Rongo-te-Purei?u, Mata-ngaae-kotinga-rua, Taiteke-te-ivi-o-te-rangi, Iva-ii-marae-ara, Ukui-e-veri, Taakoi-i-te-taora.

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These were the lords of the island as appointed by Ru. There remained the rest of the people who came with him, consisting of men, women, and children. (Note.—Tini-tangata; small numbers had the prefix oko, such as oko-tai, oko-rua, oko-toru, and so on; then the Rau (200); over that number were Tini. Consequently Ru's people must have numbered over 200.) These people settled down on the land and increased (taru) to a large number. Now follows the genealogy of Ru:—

  • Who begat Ru-tua-mua,
  • Who begat Ru-tua-muri,
  • Who begat Ru-tua-?nake,
  • Who begat Ru-tua-aere,
  • Who begat Ru-tua-totoro,
  • Who begat Ru-tua-piko,
  • Who begat Ru-tua-vao,
  • Who begat Ru-tua-roto,
  • Who begat Ru-tua-aparipari,
  • Who begat Ru-tua-neke,
  • Who begat Ru-toko-rangi,
and many others. These formed the tribe of Ati-Ru, which is also Ngati-Ru. The families branched off and populated the island.
This is the Story of Ru-Te-toko-rangi.

It was said that it was he who raised the heavens, as they were resting before his time on the broad leaves of plants, called rau-teve. Hence his name, Ru-Te-toko-rangi.

He sent for the gods (tini atua) of night and the gods of day, the god Iti, and the god Tonga, from the west and north, to assist him in his work. He prayed to them, “Come, all of you and help me to lift up the heavens.” And they came in answer to his call. He then chanted the following song:—

“O son! O son! Raise my son
Raise my son!
Lift the Universe! Lift the Heavens!
The Heavens are lifted.
It is moving!
It moves,
It moves!”

The heavens were raised accordingly. He then chanted the following song to secure the heavens in their place:—

“Come, O ‘Ru-taki-nuku,’
Who has propped up the Heavens.
The Heavens were fast, but are lifted,
The Heavens were fast, but are lifted,
Our work is complete.”

Thus the heavens were securely fastened in their place; the work being finished the god of night and the god of day returned to their homes; the god Iti and the god Tonga returned to their homes, the gods from the west and north also returned home, the work was done. The heavens and the earth being now in a settled condition, the people commenced to increase and multiply, and they also built maraes, or sacred places.

The Migrations after Ru.

Afterwards another canoe arrived at the island, at the head of which was Te-erui, also from Avaiki (i raro—westward). This is the second canoe that came to the land.

The ancestors of Te-erui were:—

  • First, Tapakau-nui-tuavaru
  • Who begat Pa-te-aia,
  • Who begat Te-ariki-tutu,
  • Who begat Te-vananga-o-Okaia,
  • Who begat Te-roku-o-tua,
  • Who begat Te-erui;
whose brothers were, Matareka and Tavi, and three sisters—Raua, Puanga, and Naoa.

Te-erui built a canoe which he called Viripo. The outrigger was named Moe-takauri. The name of the mast was Tu-te-rangi-marama. He set out on his voyage in search of lands. After being at sea for some time he encountered heavy gales of wind, and was compelled to return to Avaiki. He was asked by the priests the reason of his return; he replied: “Because of the tempestuous weather.” The next question by the priest was: “What was the name of your mast?” The reply was: “Tu-te-rangi-marama.” The priest then informed him that this name- 67 was the reason of his being sent back. “Where is the mast of Rongo and Tanga-roa?” The priest then enquired the name of the canoe; the answer was: “Viripo and Moe-takauri.” The priest then informed him that was another reason of his failure. The priests then set to work and built a canoe, which, when finished, they named Rangi-pae uta, and the outrigger they called Rangi-pae-tai. They set up two masts belonging to Rongo and Tangaroa, the forward one was Rongo's and the after one Tangaroa's. These are the names of the stays to the masts: Iku-manavenave-mua, and Iku-manavenave-muri; the name of the baler was Au-au-maro-renga.

He then made another start with his people (tini tangata) and reached Aitutaki. When close to the reef, he slew a victim (ivi) named Te-rua-karaea, he also slew Te-ru?k?. He then entered the passage through the reef, which received the name of Ruaikakau. Upon landing he commenced boasting of his ancestors, saying: “I am Te-erui; I was the foremost warrior of Avaiki; I am the maker of harbours; I made the harbour at Avaiki, and I found the road to Aitutaki!”

He then slew a victim named Mokoroa, and went on killing others until he came to Perekiatu, when he went inland and remained there, and named the place Kakeu-te-rangi. The brother, Matareka, stopped at Ureia, also named Aurupe-te-rangi, whilst Te-erui proceeded inland, killing people as he went, that is the tribe of Ru.

Upon returning home to his marae he had a good inspection of the island, and saw that it was fine land, and beautiful. He then went into his canoe and sailed as far as Arutanga, and there rested, and called it the “Tears of Te-erui.” He then went as far as Reu-reu (not then called Reu-reu).

He again went ashore, and named the place Tukinga-rangi; proceeding further inland he erected a marae,which he called Kopu-te-rangi. Here he established himself and settled down, and took possession of the district, which was called Te-Reureu-i-te-mata-o-Te-erui (Tears of Reureu).

War now commenced, and the tribe of Ru were exterminated, with the exception of the women, and Te-erui was left lord of the land. Te-erui gave a quantity of land back to these women who were saved, who were called Pa-aitu-vaine-a-Ru. He divided the land to these women, who were declared to be the legitimate owners of the land, as their descendants are to the present day. The following divisions were made:—

  • 1. To Maine Pirouru, and Maine Pua-rangi, he gave the district of Nukononi.
  • 2. To Are-kaponga-e-kava he gave the district of Vaiorea.
  • 3. To Tutapuiva he gave the district of Vaiau.
  • 4. To Ruanoo he gave the district of Taravao.
  • 5. To Tepaku-o-avaiki, and Tetua-ono-ariki he gave the district of Tautu.
  • 6. To Tekura-i-vaea he gave the district of Mataotane.
  • 7. To Pa'u he gave the district of Vaepae.
  • 8. To Pa-tapairu he gave the district of Oako.
  • 9. To Pakiara he gave the district of Avanui.
  • 10. To Kura-i-te-ra he gave the district of Vaipeka.
  • 11. To Tutunoa, and Te-Kura he gave the district of Vaitupa.
  • 12. To Te-aroitau he gave the district of Taakarere.
  • 13. To Ara-ki-te-ra he gave the district of Punoua.
  • 14. To Kui-ono-tane, and Roroara he gave the district of Anaunga.
  • 15. To Te-vaine-piri-rangi he gave the district of Punganui.
  • 16. To Ara-au he gave the district of Ureia.

Te-erui kept the districts of Arutanga and Reu-reu for himself, which are the two harbours; thus this district became the regal district—there were no Arikis at this time. The land was now settled and quiet.

Te-erui had the following descendants:—His sons Take-take, and Onga, these begat Ati-auru-upoko, who begat Rongo-mai-eau, who begat Utataki-enua, who gave the island the name of Aitutaki, making two names. Utataki-enua begat Ru-paaka, who begat Taruia-ariki. This was the first of the Arikis on the land.

Upon his death the title came to Taruia-iriea, then to Taruia-akatipitipi, then to Taruia-munaea, then to Pitoroa, then to Moukaki. These are all Taruias who held the title of Ariki.2

The Migration of Ruatapu.

Afterwards another canoe arrived at Aitutaki, from raro mai (westward); this makes the third canoe that came to the land. This canoe belonged to Rua-tapu,- 68 who came in search of his children, who sailed away before him; the eldest son was sent away first, with instructions from his father to go to Avarua and be an Ariki. His name was Tamaiva. He was followed by his brother, named Moenau, with instructions from his father to go in search of his brother, “to Avarua and you will both be Arikis there.” Upon the arrival of Ruatapu at Avarua, in Raro-tonga, where he found his eldest son, who was there ruling as an Ariki, Ruatapu at once enquired where Tamaiva's brother was. He replied: “I have sent him to Maketu (Mauke?)” At this reply the father said: “Why did you do this? If this is true I have nothing to say, your brother is dead.” Then he went on to say to his son: “O my son, I am going to find your brother.” He then sailed away, and at last reached Mauke, where he landed and went in search of his son. In this search he made no enquiries, but examined all he could find in the hopes of recognising him. One day he came across a little child with the exact features of his son. He enquired from the child: “Whose child are you?” He replied: “I am the son of Moenau.” At this reply the grandfather became agitated, and said: “You are my own.” He recognised the features of his son, and then enquired from the child: “Where is Moenau?” The child replied: “He is dead; he was killed at Ava-avaroa, with a nati pu'i.” The father—Ruatapu—was much grieved at this, but endured in silence. He set his wits to work to find a way for revenge on Mauke for the slaying of his son, who was much beloved. He sent for the people of Pu (Tini o Pu) and the mano (tribes) of Oata, who made war on Mauke and exterminated the people. He took his grand-child, and sailed with his tere for Atiu; here he landed, breaking the makatea (coral rocks) for a road, and did other work there. He then left Atiu, and sailed to the westward until he reached Manuae (Hervey Island). Upon landing here he found the island populated, and everything going on well and peacefully.

To leave his mark he planted a Gardenia (tiare) and a cocoanut tree, the Gardenia he named Arava'ia, and the cocoanut he called Tui-a-rongo.

Ruatapu again went to sea, and sailed to the westward until he reached Aitutaki. He landed through a passage which he called Kopu-a-onu, that is the “Belly of Ruatapu.” Upon landing they quenched their thirst with cocoanuts at a place which they called Oka, that is, the “opening” (of the nut). He there took to wife, Tutunoa, to whom was born a son, named Kirikava. Tutunoa and Te-kura, of Oneroa, were the lords of Vaitupa. When this child reached maturity he built two Maraes, which were named A?-Matangi and Aputu. The boy, Kirikava, then took to wife, Te-Kura, of Oneroa; to them was born a son, named Maev?kura.

Ruatapu and Kirikava now set to work and manufactured a long fish net, or rather two fish nets—one each. Upon casting their nets, all the luck was in favour of the son, who was most successful, while the net of Ruatapu was very unfortunate; this led to a quarrel between them. Ruatapu left his grandson and went to Anaunga, and stopped at Ana-uka. Whilst here a number of people came close by to procure food for the Ariki, at Avarua. In those days the people were obliged to bring offerings to their Arikis. (Note.—The people were obliged under severe censure to carry to their Arikis food grown on their land, pigs, large fish, such as sharks, turtle, urua, etc.) Ruatapu enquired from these people: “Where are you going?” They replied: “We are going to procure food for the Ariki.” Ruatapu then asked: “Who is the Ariki?” They replied: “He is Taruia, who lives at Tara-au-i-o-Rongo” (that is the seat of the Arikis). Ruatapu then sought means to be taken notice of by the Ariki—this is the plan he finally adopted: He manufactured toy boats from leaves, and sent them adrift in the lagoon. One of the boats floated close to the seat of the Ariki, and was taken before him, who then commenced making enquiries as to who this Ariki was “who is living at the Te-upoko-enua” (head of the land). Soon afterwards Ruatapu manufactured another toy boat (canoe), made from the leaves of the utu (Barringtonia speciosa), this also ultimately came before the Ariki, who made enquiries again as to who this Ariki was who lived to the eastwards, and thereupon sent messengers to have him brought before him. The messengers were successful in their mission, and, delighted with the success of his plan, Ruatapu came before the Ariki, Taruia, who was much pleased, and installed Ruatapu as a rangatiraover his person; they henceforth lived as one family. Ruatapu now became fully acquainted with the Ariki's ways and customs; he saw all the food and fruits that were growing on the island brought as an offering to the Ariki, as also all the large fish, such as sharks, turtle, urua, eels, etc., etc. He began to see what a fine position the Ariki held in the land. Ruatapu now begins to get jealous, and to seek means to secure the position for himself. Among other plans was the following: One day, as he was conversing with Taruia, he asked Taruia if he would not like another wife. Taruia pricked up his ears and said: “I would like to get another wife very much, the difficulty is where to find a suitable one?” This being exactly what Ruatapu- 69 wanted, he replied: “I know where there are plenty of handsome women, at the islands I have visited. We will build two canoes and proceed to the islands in search of a new wife for you.” This being agreed upon, they set to work to build two large canoes, one for each of them. The canoe of Ruatapu being finished first he proposed to Taruia that he should sail first, and Taruia was to follow. This was agreed to, and Ruatapu set out, but had not gone further than Maina (Note.—A small islet inside the lagoon, but about five miles to the south of the main land of Aitutaki), when he overturned his canoe purposely.

Upon the completion of Taruia's canoe he also set sail, and overtook the canoe of Ruatapu floating on the water. Taruia was astonished to find his friend's canoe overturned, and hastened to his assistance; but Ruatapu said to him: “Never mind, O King! you proceed on your voyage, I can manage to right my canoe without your assistance.” So the Ariki, Taruia, proceeded on his voyage to Rarotonga, and left Ruatapu to follow him. After Taruia had got a long distance off, Ruatapu quietly righted his canoe and returned to the land, and at once assumed the title of Ariki in Taruia's place.

The Voyage of Taruia to Mangarongaro.

Taruia had not proceeded very far on his voyage when he was overtaken by heavy gales from the south, and his canoe was driven to Puka-tea, otherwise called Mangarongaro (Penrhyn Island).3 Here he was made a chief. He landed through a passage which he named Taruia, after himself. The passage retains this name to the present day. He became sole ruler of this island, and took to wife Ruaatu, to whom was born Toaua, who took to wife Te-ara-kena, to whom was born Maui, who begat Taruia and Maru-o-te-ara. Taruia had a son named Urirau, and Maru-o-te-ara had a son named Roina.

These were the last words of the fathers to their sons Urirau and Roina, “When you have grown old enough, go in search of Aitutaki, that is our true land. We do not belong here. The name of your piece of land (Kainga) is Te-poatu-papaia-a-te-tupuna, at Avarua. You are Arikis there, from your forefathers, the land is now being occupied by others.”

It appears that about this time something went wrong in the offerings at the Marae, of Rongo, in Aitutaki. The living sacrifices did not fall dead at the incantation. So the people said, “The real Ariki is not here; let us search for him.” Ultimately they discovered the real Ariki at Penrhyn (Mangarongaro).

Roina and Urirau return to Aitutaki.

The younger brother, Roina, was the first to return to Aitutaki. He was at once taken before the Marae, of Rongo, and requested by the Ui-arikis to pray to the god. He replied, “My elder brother, Uri, is coming.” Thus he lost his Ariki-ship. Not long afterwards the elder brother, Urirau, arrived. Upon approaching the reef he shouted, “Here am I, Taruia-makitono, who have come to my land of Avarua. Where is my division?” He was then taken by the Ui-arikis before the Marae to recite his incantations. Upon his praying, the living sacrifices at once fell dead! He was at once installed as the Divider of Food, Priest, and Protector of Avarua, as his descendants are to this day. They claim also to be Arikis from their ancestor Te-erui, but it has not been conceded to them.

Ruatapu retained the title of Ariki until his death, when it went to his grandson, Maeva-kura, son of Kirikava. Maeva-kura begat Maeva-rangi, who took to wife Puri-te-rei, to whom were born Maine-marae-rua (a daughter). She migrated to Rarotonga and married Tamaiva.

Tamaiva died without issue. Maine-marae-rua then married a second husband named Te-ii-mate-tapu, who was a branch of the Ariki family of Iro. To them was born Maro-una, who was a bad Ariki, killing his people. Maro-una took to wife Ratia, to whom was born Tane. At this time old Maeva-rangi sent the canoe of Tuoarangi to Rarotonga with instructions to find the children of Maine-marae-rua and ask them to come to Aitutaki and slay the Aitu clan—a tere (or migration) of warriors who had arrived at Aitutaki. He being old and feeble wished them to come at once.

Tuoarangi arrived safely at Rarotonga and gave his message to Maine-marae-rua, who at once sent for her son, Maro-una, and informed him of the arrival of the messenger from his grandfather at Aitutaki, with the message that he was to be in haste and not waste time in building a canoe; to try and procure one ready made. After much trouble Maro-una succeeded in purchasing a canoe from Angainui, the name of which was Te-mata-o-te-koviriviri, with the proviso that the- 70 name of the canoe was not to be changed. He then set to work to collect picked warriors, amongst whom was his own son Tane.

They then set sail, and arrived at Mangaia (A'ua'u was the name at that time). Here he landed, and after several battles succeeded in persuading U? and Kavau, with their warriors, to join his tere. He then changed the name of his canoe and called it by the new name of Rau-ti-para-ki-a'ua'u. Leaving Mangaia they arrived at Maketu (now named Mauke). Landing here, they again went to war, and succeeded in getting the warriors Tara-te-ku'i and Tara-te-kurapa to join them. Again starting, they sailed to Nukuroa (now called Mitiaro). Here in the same way as at the other islands they gave battle to the inhabitants and were re-inforced by the warriors Tara-tutuma and Tara-tuau, who joined the tere. From Nukuroa they went to Te-enua-manu (now called Atiu), where they were joined by Tara-apai-toa-i-atiu. From Te-enua-manu they went to Te-tapuae-manu (now called Manuae or Hervey Island), at which island they again gave battle, and after several victories sailed towards Aitutaki, having been joined at Te-tapuae-manu by a warrior named Kaura?. Arriving off Aitutaki, they fell in with a canoe on board which was Koro-ki-matangi and Koro-ki-vananga, who were out in search of their father, Tavake. Maro-una told them to go on shore and await his return. He would not land as he was going to Vare-a-tao (Niu? or Savage Island) to get more warriors, and after a tempestuous voyage Maro-una arrived there, and after a great deal of fighting succeeded in getting the warrior Titia, and retured to Aitutaki.

He arrived at Aitutaki during the night, and entered the passage of Ruai-kakau, and anchored his canoe at a place called Turi. The same night, he, with some comrades, went on an exploring expedition. Meeting some of the Natives, they enquired, “Where is the house of Maeva?” Upon the house being pointed out to them they approached and knocked at the door. Maeva was inside, and hearing the noise, enquired as to who was there. He received the answer, “It is I, the son of Maine-marae-rua.” Maeva replied, “I do not believe you; you are telling me lies. How did you manage to come here, and where do you come from?” Maro-una replied, “I have come because you sent Tuoarangi to fetch me.” Maeva was delighted at this, and, opening the door, fell on the neck of his grandson in an ecstacy of joy. Maro-una then, by order of Maeva, sent for all his people to come ashore and drag up the canoe.

This they did as silently as possible, at a place called Tangaro; they then endeavoured to conceal their canoe, which they accomplished by placing it at the bottom of a pool of water, which pool they called Vai-veu (muddy water), which name it retains to the present day. They then returned to the house of Maeva, at Te-rangi-atea, and refreshed themselves. While they were feasting themselves, Maro-una crept secretly to the neighbouring houses; it being night time he entered without being seen; feeling with his hands the heads of the sleepers. If the head felt heavy he strangled the sleeper, as he deemed the heavy heads to be warriors; the light heads he allowed to sleep on. So he went on from house to house, and returned home before morning. He then roused his warriors and went to battle with the Aitu clan. Having so many noted champions with him, he routed them completely, killing and slaying all they could find. Thence he went on to the islands in the lagoon, shouting their war cries, saying: that Maro-una had conquered eight lands and was lord over all. There was only one man left out of the Aitu tribe, who had concealed the corpse of his father in a screw pine tree (ara).

This man's name was Tangaroa-iku-reo. Upon the departure of Maro-una and his warriors to the motus, or little islands, Tangaroa-iku-reo wrapped the body of his father in leaves and dragged it through the sea to a passage named Ra'o-taka, where he meant to send it to the ocean; but, approaching the passage, he saw a number of sharks and other large fish awaiting their prey; he changed his mind, and went to another passage called Vaimotu. Here were the sharks as before, so he went to the passage called Te-maora, the sharks were also here, so he travelled on to Take-take; here he launched the body to sea. The passage was then named Teka'ia-kikau-o-tuauru.

He then swam back to the main land and landed at Poutu?kava. He afterwards took to wife, Veka.

Upon the return of Maro-una from the motus, he divided out his warriors and procured wives for them from the women who owned the lands, which was given to them by Te-erui. Maro-una was installed as Ariki, and his descendants are the Arikis of Aitutaki to this day. The present principal land-holders of Aitutaki are also the descendants of the warriors of Maro-una, who were married to the women left of Ru's tribe, amongst whom the land was divided by Te-erui.4

Source JPS
1  Nati pu'i in M.S.S.
2  We would strongly advise our readers to refer to Dr. Wyatt Gill's “Myths and Songs,” page 139, for some further details as to Te-erui's voyage to Aitutaki, and his adventures on the way.—Editors.
3  The general name for the Penrhyn group of atolls is Tongareva, Mangarongaro and Pukatoa being the names of two of the islets.—Editors.
4  See Dr. Wyatt Gill's, “Savage Life,” page 36, for an interesting account of Maro-una, and some of the doings related in the history above, from the Mangaian historians which go to prove the truth of that here related.—Editors.

 

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