Teariki Taraare's History & Traditions of Rarotonga Part I


[In the introduction to the following traditions—which appeared in preceding numbers of the Journal of the Polynesian Society, vols. vii. and viii.—will be found a summary of Polynesian History, mainly derived from this Native History, but supplemented from Maori and other sources. The originals will now follow. The translation has been made as literal as possible, hence the peculiarity of phraseology. It has been deemed better to do this and thus show the native method of thought as embodied in narrative. A few departures will be found in the native portion from the accepted form of the language, but not many. This has been done to bring it into accordance with other dialects of the great Polynesian language. For instance, in the phrase, “to him,” which is usually rendered as one word—kiaia—I use the form ki aia, which is obviously more correct. Maori scholars will have little difficulty in reading the language if it is remembered that Rarotonga has neither “h” nor “wh” in it. Its resemblance to Maori is more apparent if read aloud.

Te Ariki-tara-are was the last of the high priests of Rarotonga. His family have borne that name for some twenty generations, and they have always performed the function of anointing and consecrating the Ariki or Ruling Chief of Rarotonga at the sacred marae of Arai-te-tonga. The ruling power has been in the Mak?a family since the thirteenth century, the origin of which will be seen later on in these papers. Te Ariki-tara-are was taught the sacred history and traditions of his people by his father. “He was kept in a cave by his mother apart from all others, and from his infancy was taught these, to them, precious truths.”—(Rev. J. J. K. Hutchin.) Dr. Wyatt Gill, in writing to me, says: “Te Ariki-tare-are, the last of the priests and sages, and the last to offer human sacrifices, was always deferred to by Mana-rangi, as a final authority on Rarotonga antiquities, as I have many times witnessed.” He wrote the originals of the native traditions to follow, which were copied out by a young man named Tauraki, who had been trained by the Rev. J. Chalmers, and who afterwards died in New Guinea. It is from my copy of the latter that these papers are now printed.

I trust that few errors have crept into either the original Rarotonga or the translation. In the latter I have had the advantage of submitting it to the Rev. J. J. K. Hutchin, of Rarotonga, who has supplied the notes appearing under his initials.

The traditions are arranged in historical order, so far as a full study of them allows of this being done. The poetry presents great difficulties in translation, but not more so than Maori poetry, which it is often very like. I cannot hope to have rendered it correctly always, nor probably could any Rarotongan now living, for much of it is extremely ancient and full of obsolete words. Hours have sometimes been spent in translating a dozen lines. It is probably as true of Rarotonga poetry, as of Maori, that none but the composers own people ever understands exactly the whole of the allusions.—Translator.]

The native author commences his stories with the following address to his people:—

Of the Ruling Chiefs (Ariki), and the Priests, and the Lesser Chiefs.

1. O Friends! O the Ruling Chiefs! O the company of Priests, the lesser chiefs and the minor chiefs! This is a history describing the descent of your priests and the origin of your lesser chiefs and minor chiefs, even from Te Tumu and Papa—of the eighteen families derived from one stem, that is, the descendants of Te Tumu—in order that we may not dispute, as to the recollection of our parents of old, from (that time) down to the present. From thence were the chiefly families, down to yourselves at this time. The ruling chiefs, the priests, and the lesser chiefs from of old are dead.

2. This history will not be confined to one phase (or portion); we shall thereby know of the correctness or falseness thereof. The growth of the one part and decadence of the other parts have all been disclosed. All that is known is collected together in this history. The power (mana) of the ruling chiefs and lesser chiefs, even from of old, is disclosed.

3. And now, O the ruling chiefs! clothe yourselves and be strenuous; clothe yourselves in power, and receive the teaching of the Church, and remember all the good works that the ruling chiefs of old performed over man and over all the land.

4. Everything about our ancient lands is disclosed, even from the remote past down to the present. Even also about Atia-pu-enua and Avaiki-te-varinga, when the land was onenga (created? peopled?) of old, evenura (the beginning, creation).

5. There is (one thing) which will prevent disputes among you; the principal karakia (prayer) relating to that land—it will enlighten us so that we may be in no doubt. Ka-uraura is the name of that karakia.

6. This is that principal (upoko) karakia:—

O disclose, disclose, disclose the source,
(Disclose) the very origin.
A dedication, a god-like dedication
(By) the gods, Rongo and Tane.
'Tis right then, O Rongo and Tane; in the beginning—
In the growing, sprung up the land,
In the growing, sprung up the land,
In the growing, rose up and spread.
Inspirited1 was Atia, the original land; in the beginning—
It grew, sprung up the land,
It grew, sprung up the land,
It grew, rose up and spread.
Inspirited was Avaiki-te-varinga, an original land; in the beginning—
In growing, sprung up the land,
In growing, sprung up the land,
In the growing, increased and spread.
Inspirited was Iti-nui, an original land,
It grew, and then sprung up the land;
In growing, there grew up the land,
In growing, increased and spread.
Inspirited was Papua, an original land,
It grew, and sprung up the land,
It grew, and sprung up the land,
It grew, increased; it spread.
Inspirited was Enua-kura, an original land,
It grew, and sprang up the land,
It grew, and sprang up the land,
It grew, increased, it spread.
Inspirited was Avaiki, an original land,
It grew, sprung up the land,
In growing, sprung up the land,
In growing, rose and spread.
Inspirited was Kuporu, an original land,
In growth, grew up the land,
In growth, grew up the land,
In growth, rose up and spread.

This is a very long prayer.

7. O Friends! There are many stories, and strange ones collected in this history; words that are appropriate to be read constantly by us and our children, and also by all succeeding generations after us, at the same time trusting to God and doing His commands, that God's desire may be fulfilled that you live happily in this land. Do not
cause evil. God is not at all pleased at evil, it has no place in His presence. We know that Jesus the Messiah is the pillar of the land—all the world over. His is the earth and the fullness thereof, His also is that in which we dwell.

8. O the lesser chiefs! Sleep not, arise! Gird up your hair! withdraw (sin?) from over you. Clothe yourselves with power from God, lest the land be sinful, and through you the land and man do evil. If you do all things well for the land, all thy seed shall be happy. If you forsake Him, He will also abandon you.

9. O friends! O my brethren! This is the true wish of my heart, that you be true friends of God; all the lesser chiefs, fear God—in seeking well-being, and in upholding the true word of God. It is that will make the land endure to you. Do not let your power fall to the ground and be trodden under men's feet. Obey well the law, it is the end of all things. Let the evil amongst you be destroyed by good. Let not evil conquer the land.


10. He was a child of Tangaroa; a child (descendant) of Te Pupu; a child of Muu-maio; a child of Papa.

Papa's child was born (named) Putarau; his child was born, Te Pore-o-ariki. He (tried to) drag up the heavens, but they did not rise through him; he left them on the kaoa (some species of tree?). After him grew up Ru, who was a child of Te Pupu, of the family of Te Nga-taito-ariki. He hoisted the heavens on to the Aoa(banyan tree), the Teve (arrowroot) and the Kape (the giant taro). He abandoned them there; he could not raise them, hence the saying, “The heaven-raising of Ru,” and he was named Ru-toko-rangi (Ru, the heaven-supporter or propper).

11. After him—Ru—grew up M?ui-itiki-itiki-a-Taranga. This is the story of M?ui: Tangaroa dwelt in the land of Rangi-ura, a land that was consumed (or frequented) by Te Mokoroa-i-ata and Tangaroa—was that land of Rangi-ura. Tangaroa did not dwell permanently in that land; but his daughter Taa-kura did. He (would) dwell in Rangi-ura, then go to Vai-ono and stay there, from thence to Avaiki, to the place of Rua-te-atonga, and join in with Tupua-nui and others, and with Te Kura-akaipo and others to amuse themselves(koui).2 Tangaroa wandered about these lands, and then (would) go above to the heavens; and from the heavens (would) come (back) to Rangi-ura,3
and from Rangi-ura he (would) go in search of his daughters—Poue-e-toro-ki-uta and Poue-e-toro-ki-tai.4 (On one occasion) he met Uero, who came from Vaiau-te-ngangana. Uero asked Tangaroa, “Where art thou going?” He replied, “I am going to search for my pets (tariki)5 Poue-e-toro-ki-uta and Poue-e-toro-ki-tai.” Uero said to him, “I saw some things there; the stars were flashing at Vaiau-te-ngangana, evil will be (the result), the face of the crab will rise presently!”

12. Tangaroa went on his way until he got to a certain place where he was overtaken by Te Mokoroa-i-ata.6The Mokoroa-i-ata seized him—he caught this fish, lifted it up to kill it. (The god) Tonga-iti called out to the Mokoroa-i-ata, “Thy tail! thy tail! catch hold (of him) by the tail of the fish!” The legs of Tangaroa were lashed (flapped?) by the tail of the fish, and down went Tangaroa, and the fish escaped. As he fell under the fish, Te Atua-tini (the many gods) shook with laughter, and Tangaroa was consumed with shame; he laid with his face downwards, and burst through the surface (of the earth) and dived down below, from surface to surface.

13. Then he went to Avaiki-te-varinga (probably Java) and dwelt there for a long time. The food of Avaiki was vari only (mud, rice) that they ate. He dwelt with Ina, the daughter of Vai-takere, as a wife. The people of Avaiki had nothing to eat but vari; when Ina prepared food for herself and her husband, she pulverised7the vari—twelve balls, six for her husband, six for herself. But her husband would not eat his share, whilst his father-in-law looked on at his remaining without food every day, at the same time asking of his daughter, who informed him, “He will never eat of our basket of food.” One day Tangaroa went away and found a white thing in the sand, and brought it back. The woman was kneading (or pulverising) the vari,and he threw the white fruit into the vari which the woman was preparing. That white fruit is called ui-ara-kakano,8 and it became a principal food of that household.

14. When a certain time had arrived, the parent, Vai-takere, said to his daughter, “O daughter! when I die you must bury me upon thine own pillow, outside in the courtyard; when it is night, in the first sleep of evening, if a noise is heard (of something) on the house, go thou outside and fetch it in. At the second sleep (again) go forth and bring it into the house. It is the outer-sheath of the kuru (bread-fruit). At another (later) sleep, if (something) falls, it will be the catkin of the kuru, go thou outside and bring it into the house. In the early dawn, if something falls, then go outside and fetch it into the house, it will be the food itself (the bread-fruit).” These were the parting instructions of the father to the daughter, said by him against the time of his death.

15. When the day of her father's death came, she buried him in the place that had been arranged for his interment. After the burial of her father, and it was night, during the first sleep, the kuru leaf fell, she fetched it from without and brought it into the house. When another sleep had come (something) rustled outside, it was the outer-sheath of the kuru (this also) was brought into the house. After a short time (again) something fell, it was the catkin, this she fetched and brought inside. When near dawn, something (again) fell outside, she fetched it into the house; behold, it was the bread-fruit. It was spotted, it was fully ripe. Then they roasted the bread-fruit, and abandoned altogether the rice, and lived on bread-fruit and ceased using the rice.

16. In the morning—their dwelling being in the mountains—they all ate of the bread-fruit. The skin of the prepared bread-fruit tatapaka9 they threw into the stream, which floated down to the sea. It was seen by the people of the seaside, who took that rind and the core to the ariki that he might see it. He, and all the people of Avaiki were astonished. Then the ariki sent some men to go and search. When they reached the mountain, it (the bread-fruit) was found at Ina's place. They then returned and exhibited it to the ariki, who then sent all the people of Avaiki to dig up that bread-fruit and to bring it down to the sea, where it was planted by Ro-ariki, who thus secured it, hence is it kakauore.10 The wife of Vai-takere (name not given) went away to the far ridge to die; hence does the ii (Tahiti chestnut) burst open. Two different foods having been found in Avaiki, in those two foods (above), altogether disappeared that disgusting food the vari.

17. So Tangaroa dwelt there, until he was weary of staying, and then he bid farewell to his wife. “Remain thou here, I shall return. But I have no (means) to take me.” The wife said to him, “There are the hosts(nuku) to take thee, the hosts of the rata,11 and the host of the crabs (tupa).” When he heard those words he said, “Fetch them, let them come for me to see.” Then the messenger went, and brought back the host of therata. He looked at them, but they were not suitable, their legs straddled too much. He said, “Return them, I do not approve of them.” That host then returned, and turned into the house. The messenger now went for the host of the crabs from the mud, which came. On arrival he (Tangaroa) looked at them and approved of them. The reason of his approval was the (manner in which) the legs adhered, and the (having them) so well all round, they were beautiful to look at.

18. Tangaroa returned on the crabs of the mud; they carried him to the crabs of Raro-nuku, and delivered him over to them. The latter handed him over to the crabs of Rangi-make, and they carried him to the world (heaven) in which we live, and threw him down up above,12 but without saying anything. So he began to consider (or think) to himself, “Whatever shall I do? the crabs have causelessly abandoned me, there is no reason in it at all. He then took (a piece of) poro (a plant), and rubbed it with his hand, and whistled to the crabs. When the crabs heard that, they said, “What is this that follows us; this will be our destruction!” The crabs returned from the side of their holes (pae naarua) and asked him, “What is it?” Tangaroa said to the crabs, “I have been considering, I said nothing.” Then said the crabs to him, “Root up the earth, the rocks, and trees, until you reach the abode of man.” This was the word of the crabs, and they returned, and were gone. Tangaroa set to work and did what the crabs had disclosed to him. Then were born all things that creep on the surface of the land, in great numbers.

19. He now ascended a mountain, where he saw the wife of Ataranga (named) Vaine-uenga, who was coming to the water to bathe at noon-day. He went up to the woman and took hold of her, and when he had succeeded they went to the head of the stream, and there they slept. He now composed a song:—

Uenga was encountered;
Why take heed to Taranga,
Pleasant is the water,
A drinking spring of chiefs,
A very delightful stream,

She was encountered up above—
Above on the upper bank
(She) was found, on the lower bank
They came together and they slept,
The woman and the man,
At the chief-like bathing place,
O pleasant is the water,
A drinking spring of chiefs,
A very charming stream,
A drinking spring of chiefs,
A bathing stream (indeed).

20. When the song was ended, he asked the woman, “Where is Ataranga?” The woman replied, “He has gone to the sea-shore.” Tangaroa then said to the woman, “Ataranga will have two fish, one a taraao the other an auru;13 when he arrives you must ask, ‘How many fish have you;’ he will reply to you, ‘I have two fish, one for Tongaiti, one for Tangaroa; my fish are both tapu;’ but you must say, ‘Give them to me, and a fresh banana, with a turita14 as a relish.”’ When these words were finished, Vaine-uenga went to her and her husband's house (whilst) Tangaroa went up to the heavens.

21. After a time Ataranga ascended from the sea-shore, the woman asked him, “What are your fish?” The husband disclosed to her, “I have two fish, for Tongaiti and Tangaroa, one is an auru the other a taraao.” The woman begged of him, “Give to me the fish, cut them up that I may eat, and a turita as a relish.” The husband said to her, “Would you (dare to?) eat those fish and that banana?” The woman insisted (until) the husband consented, and cut up the fish and gave her to eat, and then cut a banana, roasted it, and gave her to eat, and she ate them. By the time she had consumed them it was evening, and then the woman was seized with pains in the stomach, in that evening, nor did she blow up the fire because of the trouble that evening.

Tangaroa looked down from the heavens above (and saw) that the fire was not burning in the house of Ataranga and his wife. He sent his messengers—Ro-io and Ro-ake—to visit and ascertain why the fire was not burning in their home. It was not long before they arrived down below, and they called to Ataranga, “O Ataranga, O!” He answered, “Here am I!” They said to him, “Why is there no fire in the house of you two?” He replied to them, “My wife is sick, through (eating) the sacred fish of Tongaiti and Tangaroa, and the bananas which she has also eaten, that is why she is ill.” They then returned above, and informed Tangaroa. He asked them, saying, “How is it?” They then disclosed to him, “The woman is sick, she has a pain in her stomach, from the sacred fish of you two and the bananas, is she sick.” When Tangaroa heard that word, he arose and descended down below, and spoke, “O Ataranga, O! Where is thy wife?” He replied to him, “Here, she is ill.” Then Tangaroa entered the house and took the woman on to his thigh (lap?), and delivered the child, and when the child was born he concealed it, and did not show it to Ataranga. After the deliverance, he gave the woman to her husband, saying, “There is thy wife, it was only a natural affection; she will not be ill.”

22. Tangaroa took the child, carrying it, and went away; he gave it to Te Iiri and Te Rarama.15 They took (charge of) the child; but they had no milk to feed it with, so they carried it off and placed it in a certain cave, so that it might drink of the water that flowed out of a rock, and left the child there to drink the water.

23. Then Tangaroa went up above to tell (the gods) Rongo and Tane, “I have a child.” They asked him, “Whose is thy child?” He informed them, “It is Ataranga's; it is a child stolen by me to avenge my overthrow by Te Mokoroa-i-ata. Now, my word to you two is, we will go and give it a name, and carry a present16 to my child.” This is the song:—

O great Rongo! O Tane O!
Arrange a feast for my—
For my child; endow
With wisdom, with supremacy,
(With) a feast, the child bring forth.
O Tu-maro-kumi! Tu-maro-anga!17
O the chiefs of the heavens,
Bring hither then a feast,
For my child; endow then
With wisdom and supremacy,
(With) a feast, the child bring forth,
Endow with wisdom and power,
With a feast here.
O the very Rongo! O Tane O!
Bring hither then a feast
For my child indeed.

The great keu18
That creeps at Orovaru.19
Bring hither a feast
For my child, endow,
With wisdom and with power.
With a feast bring out the child.
Selected then, with wisdom too,
With supremacy,
Bring the present.

24. When that was ended, they (proceeded to) arrange a name for the child. Tangaroa selected his name—M?ui—because of the m?uianga or weariness of himself and Te Mokoroa-i-ata. Rongo, Tane, Rua-nuka and Tu decided on their name as Totoro-ngaro-oa.

25. The child arrived at maturity in the cave, and then they went incognito to the child that they might learn his wisdom. This is the meaning of that totoro-ngaro (incognito), it was (from) the secret love-making of Tangaroa to Te Vaine-uenga below at the stream. This is how the totoro-ngaro was acted (by the gods):—

A concealed visit,
An unknown advance,
Make a guess, foretell.
Enough, stand together.
They have listened to Araroa and Araau20
From the heavens of Ara-poti's charm.
At the cooking of food,
O Rongo! thou shalt point out,
O M?ui O! who are we?

26. Then M?ui disclosed all their names, and he pointed them out quite correctly. “Thou art Rongo; thou art Tane; and thou, Ruanuku; and thou, Tu; and thou art Tangaroa.” And then they (the gods) looked one at another, saying, “Whence is the knowledge of this child of us, and of our names?” (He who had taught that child was Tonga-iti.)

27. They then spoke to the child, “O M?ui, O! Stand thee up! M?ui O! Stand thee up!” So M?ui stood up, scattering the rocks (as he) rose up; because the fat on him had entered the crevices of the rocks; he lifted up the rocks (and as he did so) the Atu-apai (tried to) stop him, so that he should not arise. Then came Ngaua to stop him, but did not succeed. Next came Ngati-ataranga to stop him, but they did not succeed. When he stood up his head reached the
very heavens, carrying them with him to a great height. Then he shook off the rocks and the stones, whilst the people spread out to stop him, so that he should not stand up, but he scattered them far and wide. One part (of the people) shouted out, “O M?ui! thy shoulders are cut about.” When the stones on him had been shaken off and he stood upright, behold! it was clearly seen he had eight heads, even from the stones, like the yam within the rock, flattened this way and that way, swollen here, swollen there. It was not the head alone that was flattened, but all the body, (it was) very much swollen and bulged out in lumps, and flat. Hence is it said, “M?ui-itikitiki-a-Taranga,” in consequence of that great swelling (tikitiki).

28. After M?ui had accomplished this feat, the heavens were high above, he looked at them and it was good. He then fetched the family of winds of Raka-maomao, the tiu (west south-west), the parapu (west wind), which are the bastards of Raka-maomao; the muri (S. E. wind), the tonga (south wind), which are twins; themaoake (N. E. wind), who is the lord of all the winds; the akarua-tu (N. N. W. wind), the tokerau (N. W. wind), who are one; it was they all who beautified the heavens. When he looked at this, it was good; he then fetched the daughters of Raka-maomao to beautify the heavens; the kavakava-akarua (N. by W. wind?), thetokerau-ma-akarua (N. W. by W. wind), who are the daughters of the akarua (N. wind); and the tokerau-ngae (N.W. by W.?), and the tokerau-tai (N.N.W.?), who are the sisters of the tokerau (N.W. wind); then theraki (S. W. by S.?), which is the sister of the iku (S. W. by W. wind); the iku-kaka (W. by S. wind), the sister of the tiu; then the uru-tanga (S. by W. wind), the sister of the parapu (west wind); the tonga-opue (S.S.E. wind?), which is the sister of the tonga (S. wind); the marangai (E. wind), which is the sister of the muri(S.E. wind), the maoake-opue (E.N.E. wind?), which is the sister of the maoake (N.E. wind).

29. These are the lords and their winds:—

  • Toutika, and his wind, the maoake (N.E.)
  • Tangiia, ” ” muri (S.E.)
  • Tonga-iti, ” ” tonga (S.)
  • Tukaro, ” ” parapu (W.)
  • Kau-kura, ” ” tiu (W.S.W.)
  • Rua-nuku, ” ” iku (S.W.)
  • Rongo and Uenga, ” tokerau (N.W.)
  • Maru-maomao, ” akarua (N.)
North-east am I, of the wind, and will follow,
Thou shalt go, and then return.
I am the north-east of the wind,
That (makes) Toutika a chief
Together with his many, with his thousands;
His indeed is that wind,

The east-north-east will I follow,
Thou shalt go and then return;
It moves about, let the son go,
And return again.

And so on for the muri and other winds.

This collection of songs (was composed) for Te Tiura-a-te-akurama, Tu-rarotonga's son.

30. One portion of M?ui's work was done, so he went on to do the rest, that is, to search for the Mokoroa-i-ata. He came away from Avaiki, and reached Rangi-ura,21 then to this place and that place, to this land and that land—to all over the whole world.

31. Are-ariki and his son named Toa, had settled at Tonga-reva.22 From Tonga-reva he came to Rarotonga, with his wife and son. Takareu was the wife, hence (the place) Takareu at Takamoa in Rarotonga. The fish-hook had been left at Tonga-reva, it was let down into the sea by the son, by Toa. Are-ariki (now) sent his son Toa to fetch the fish-hook from Tonga-reva. So Toa went, and on arrival at Tonga-reva, he took the fish-hooks and angled along for fish; his hook got entangled in something down in the ocean. He hauled up, behold! it was a thing with branches. He left it there, he abandoned it (but) buoyed it, and returned to Rarotonga to inform his father. “I have found something that adhered to the sinker of the hook, it is a branched thing; I left the hooks there.” The father said to Toa, “Return! pull it up above, that is the land.” Then the son returned. When he got there, M?ui had (forestalled him and) pulled up the land. They then wrestled together about the land. In their struggle the land was broken up into pieces, through the treading of M?ui's feet, there were three fragments more—Raka-anga,23 Mani-iki,‡ and Tu-kao. It was originally one single land.

32. This is the song of Toa about that land:—

(The result) of my fishing was Mani-iki, O!
To me came my friend in strife;
A pleasant whole was Mani-iki,
'Twas mine, my own fishing.
Inland of the bounding beach

I then reclined and slept,
Beyond at Mani-iki; to me O,
Came my friend in strife.
One pleasant whole was Mani-iki,
Ah! it was a chieflike place indeed.

33. Then they rubbed noses after their fight, and when finished, M?ui went his way, (whilst) Toa returned to Rarotonga to inform his father. “The land has come up through M?ui, and is broken up by his stamping on it with his feet.”

34. M?ui now went in search of the fish (Te Mokoroa-i-ata) and discovered another land at Tonga—Tonga-ake was the name—it was from beneath the sea. M?ui fished for it, and brought it up as an island. When that land was fixed (arranged) he left it, and went to Rangiraro.24 He found two fish there, and brought them back to Rangi-ura; they had grown out of the tail that lashed his parent Tangarca. He took them unto himself. Both these fish he carried up to the heavens for (the gods) Rongo and Tane. Hence are the fish seen up above in the heavens every night. These fish of his, head (or point) to the “wind holes”—when they are seen there the wind will come from that direction. If the heads of the fish point to the rising of the sun, the wind will be a maoake, or north-east. It is the same with the tike25—if the crab does turn to the tokerau(north-west) the wind will come from the north-east It is the same with every wind.

35. When those fish had been killed, the parent had been avenged, at the time he was lashed by those fish. (After that) he went to all the islands to avenge his parent, Tangaroa. When he had avenged all (the insults) and not one remained, he went to Avaiki-runga. Arrived there, he went to the place of a certain woman named Mauike, who was the lord of fire, hence the proverb. “The fire of Mau-ike.” He begged some fire of her, and she gave him a fire-stick. But he would not have that, but asked for the rae, or friction-stick, to make fire with. She gave the piece of wood to M?ui. He learnt the proceedings how to procure the fire by means of the piece of wood, that is, to work hard with the stick, will secure the fire. After he had secured the fire, he looked at the side of the oven where the candle-nuts were lying in a heap. He took some, and bore it along the road of the ant, the ants swarmed upon him, when he showed them the candlenuts, and threw them at them, the ants gathered away from him at that and did not adhere to him.26

36. This is the description of the tapaerus, or chieftainesses, of Avaiki-runga. Mau-ike, Puto-kura, and Taringa-varu-kao-uouo, were all high-born chieftainesses. When M?ui reached there, they held the power(mana) of all Avaiki. It was one continuous land in former times, but in M?ui's lifting-up of the heavens and the rocks with him, in consequence of the weight of this burden and the stamping with his feet—his right foot being on Iti-nui—that land was severed; his left foot trod on Iti-rai, and that land was fractured; when he stood on Avaiki-runga27 that land was severed, it was separated.

37. When Tonga-iti looked at him, he spoke to him, “O M?ui, O! It is finished, you will be cut (yourself). You are swollen up and bent about, you will be cut.” All was finished, and then M?ui abandoned the work of lifting the heavens. On this occasion he was going there to fetch the fire, not the fire only, but the fire and the tatooing comb (ui-tatau), that is, the tatoo (tata).

38. He gave a name to that land, M?uiui. The meaning of that name was his m?uiuianga (weariness) in lifting up the heavens. Hence he went by way of the ant. He gave it another name—Va?i28—because of thevaiianga () of the ant to him. nother name he gave was Ngangai,29 which is the tatooing with the comb, and yet another, Te-Aro-maro-o-Pipi and Kai. There are other feats of his there; they are not (now) known.

39. He then came back from there, bringing the fire and the tattooing tool; and went on to the end (? sunrise)—to the place of Uperu—and stayed there. He got fire by friction to cook the food of Uperu's daughter, and commenced the tattooing. He left there and came on, and gathered the (seeds of) fire into all the trees; hence does man obtain it through perspiring; and hence is it called “The fire of Mau-ike” and “The fire of Pere.”30 Pere was a daughter of Mau-ike's. Nowadays (it is called) “The fire of M?ui,” derived from that of Mau-ike. Ravea was a child of Uperu's; hence it is said, “The end of Ravea” (the end was with Ravea?)

40. M?ui came by way of the very rising of the sun to Iva-nui, to Iva-rai, to Iva-te-pukenga, to Iva-te-kirikiri, to Te Rauao,31 by Pau-motu, by Taiti, by Raiatea, to Uaine, to Porapora, to Taanga, to Morea, to Atiu—where is his knee—to ?u?u (Mangaia), and then he
arrived at Rarotonga, to search for the way to Avaiki. This is the meaning of that name—(it is) a road of the gods, where the gods collect; their house is at the base of that mountain. The door of that house, which is always open, is called Kati-enua. On account of the straining by Tangaroa when he went that way, it (is called) Rae-maru—it is the shade on the forehead of the many gods. The top of that mountain is Nga-varivari-te-tava. It was that mountain that M?ui was in search of. He thought it still existed; but it was quite cut off by Au-make; nothing but the base remains. The place where M?ui stood was on the stone; it was there where he looked at the mountain; he trod on the stone, hence it is said of it, “The footsteps of M?ui.” It is at Te Tapirianga-a-Te-Aia; beyond there is (also) “The tongue of Pa”—it is there where is M?ui's footsteps. But the name of that place is not (now) known. Perhaps it is Te Au, perhaps Te Puta-au. He did not attempt anything with that mountain, because it had been finished by Au-make.32

41. So M?ui returned; he went from Rarotonga by way of the sunset on his return. He came by way of the sunrise to Rarotonga, and went to the leeward on his return; he went to conceal his body at Te Navao. This is all of the portion of the story of M?ui that is known.

No te au tupu-ariki, e te au papa-taunga, ma te au tupunga-mataiapo.

1. E T?ma! E te au ariki e! E te kau taunga! E te ui mataiapo tutara! ma te au komono! E tuatua teia ei akataka i to kotou au papa taunga. E to kotou tupuranga mataiapo, ma te ui komono me (? mei) roto mai i a Te Tumu e Papa—i te au kopu okotai ngauru ma varu, me (? mei) roto mai i te tumu okotai, koia oki te au tamariki na Te Tumu; kia kore tatou e pekapeka e, i te aka-maaraanga i to tatou metua taito, me (? mei) reira mai e tae ua mai ki teianei tuatau, me (? mei) reira mai te au kopu-ariki, e tae ua mai ki a kotou na i teianei tuatau. Kua ope te au papa-ariki, ma te au papa-taunga, e te kau-mataiapo tutara mei taito mai, i te mate.

2. E kare teia tuatua e akaputuia ki te vairanga okotai, ka kite tatou i teianei i te tikaanga, e te tika koreanga. Kua akakite kotoaia mai te tupuanga o tetai pae e te ngaroanga o tetai pae. E tenana, kua akakatoatoaia te pae i kitea ki te vairanga okotai ki roto ki teianei are-korero. Kua akakiteia mai te mana o te au ariki ma te au mataiapo mei taito mai.

E tenana, E te ui ariki ra! kia kakau kotou e, kia mana; ka akakakau ana i a kotou ki te mana, ma te ?riki atu i te ako a te
Evangelia, ma te akamaaraara i te au mea ukauka (? rekareka) ta te au ariki taito i rave ana ki rungao i te tangata, e ki rungao i te enua katoa e pini-ua-ake.

4. Kua akakite katoaia mai te tuatua no tatou enua taito, me neke e me tupua roa mai; koia oki ko Atia-pu-enua, ko Avaiki-te-varinga, ia, i te onenga o te enua i taito ko Ura.

5. Tera te akakite, kia kore e tupu te tauetono i a kotou. Ko te upoko karakia no runga i taua enua taito ra, ei akamarama i a tatou, kia kore to tatou ekoko. Ko Ka-uraura te ingoa o taua karakia ra.

6. Tera te upoko karakia:—

E kaura, kaura, kaura te puanga,
Ko te puananga nei—e.
E amouamou, e amou aitu
Te atua i a Rongo ma Tane—e.
E tika oki E Rongo ma Tane! i ura—
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te toro.
Ai ii Atia te pou enua; i ura—
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te toro.
Ai ii Avaiki-te-varinga te pou enua; i ura—
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te t?ro.
Ai ii Iti-nui, te pou enua,
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te t?ro.
Ai ii Papua, te pou enua,
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te t?ro.
Ai ii Enua-kura, te pou enua,
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te t?ro.
Ai ii Avaiki, te pou enua,
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te t?ro.
Ai ii ko Kuporu, te pou enua,
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra te enua,
I tupuranga, tupu ra e t?ro.

E karakia roa teia.

7. E T?ma! e tuatua maata e te tu k?k? tei uipaia ki roto i teianei tuatua are-korero, e tuatua tau oki kia tatau putuputuia e tatou ma ta tatou au tamariki, e ma te au uki katoa a miri atu, ma te irinaki tikai ki te Atua, ma te rave meitaki i ta te Atua au akauenga, kia tika tikai to te Atua anoano i a kotou e noo meitaki kotou ki runga i te enua nei. Auraka e akatupu kino. Kare rava te Atua e mareka i te kino, e kare oki o te kino e nooanga i mua i a ia. Kua kite oki tatou e, ko Jesu Mesia te pou o te enua i te ao katoa nei, e pini-ua-ake. Nona te enua ma tona ki katoa; e nona oki teia ta tatou e noo nei.

8. E te au mataiapo e! Auraka e moe, ka tu ki runga, ka uiui i to kotou uru, akamaunu i runga i a kotou; ka akakakau ana i a kotou ki te mana no ko mai i te Atua. Koi aranga tu ake ei te enua no kotou na i kino ei te enua ma te tangata. E me rave kotou i te mea tika na (? ra) e enua to kotou, e ka meitaki to kotou au uanga. E me akaruke ra kotou i a ia, ka akaruke katoa mai a ia i a kotou.

9. E T?ma e! E taku au taeake! Teia te anoano tikai o toku nei ngakau, ei oa Atua tikai to kotou, to te au mataiapo; e mataku i te Atua—i te kimianga i te meitaki, e i te akatikaanga i te ture tuatua tika rava a te Atua. Ko te mea ïa e mou ei te enua no kotou. Auraka e tuku i to kotou mana ki raro, e kia takatakai uaia e te vaevae tangata. Akono meitakiia te ture. Ko te openga ïa, e kak? ai te enua, e kak? ai te akarongo, e kak? ai te au angaanga ravarai. Kia mate te kino i a kotou i te meitake—auraka rava te kino e autu ki runga i te enua nei.


10. E tamaiti na Tangaroa; e tamaiti na Te Pupu; e tamaiti na Muu-maio; e tamaiti na Papa.

Anau akera ta Papa, ko Te Putarau, anau akera tana, ko Te Pore-o-ariki. Kua t?ki aia i te rangi; kare i maranga i aia. Kua akaruke ua ki runga i te Kaoa. E miringao i aia, kua tupu a Ru; e tamaiti aia na Te Pupu—no te uanga aia no Te Ngataito-ariki. Kua t?ki aia i te rangi, e (? i) runga i te Aoa e te Teve ma te Kape. Kua akaruke ua aia i te rangi ki runga i reira, kare i maranga i aia; i tuatuaia ai, “e takinga rangi a Ru,” e topaia tona ingoa ko Ru-toko-rangi.

11. E, i miringao i aia—i a Ru—kua tupu a M?ui-itiki-itiki-a-Taranga. Teia te tuatua i a M?ui: Kua noo a Tangaroa ki te enua ra ko Rangi-ura; e enua e kaiia e Te Mokoroa-i-ata e Tangaroa taua whenua ra—a Rangi-ura. Kare a Tangaroa e noo mou tika ana i taua enua ra; tera te noo mou tikai ko te tamaine ko Taa-kura. Ka noo ki Rangi-ura, ka aere ki Vai-ono ka noo ki reira, e me reira ki Avaiki, ki
o Rua-te-atonga, ka kapiti ki a Tupua-nui ma, ma Te Kura-akaipo ma ki te koui. Kua aereaere a Tangaroa i taua au enua ra e, e aere atura ki runga i te rangi; e me te rangi, kua aere mai ki Rangi-ura, e me Rangi-ura kua aere atura aia ki te kimi i nga tamaine, i a Poue-e-toro-ki-uta, e Poue-e-toro-ki-tai. Kua aravei atura aia i a Uero te aere maira mei Vaiau-te-ngangana mai. Kua ui maira a Uero ki a Tangaroa, “Ka aere koe ki ea?” Kua tuatua maira aia ki aia, “Ka aere atu au, ka kimi i aku tariki, i a Poue-e-toro-ki-uta, e Poue-e-toro-ki-tai.” Kua karanga maira a Uero ki aia e, “E puke apinga taku i kite atu na, te koka ra nga etu i Vaiau-te-ngangana, ka kino, ka ara te mata o te papaka akonei.”

12. Kua aere atura a Tangaroa i taua aerenga nona ra; e tae atura aia ki taua ngai ra kua rokoia maira aia e Te Mokoroa-i-ata ki reira. Kua kukume maira Te Mokoroa-i-ata i aia—kua opu atura aia i te ika ka apai ki runga ka pa kia mate. Kua kapiki maira a Tonga-iti ki Te Mokoroa-i-ata, “To iku! to iku! opukia mai ei te iku o te ika!” Ko nga vaevae o Tangaroa, ka tarepaia e te iku o taua ika ra, u pu a Tangaroa ki raro, e kua ora te ika. E ko te ika i ora ra, e koia oki i topa ra ki raro i te ika; ko te rau-nanueanga maira ia oki i te vaa o Te Atua-tini; e oti ra akera ai a Tangaroa i te akama; e i reira rai te tipapa ra te aro o Tangaroa ki raro, e v?i atura rai i te papa, te ou rai i reira ki raro e, e v?i atu i tai papa, e vai atu i tetai papa.

13. E tae ua atura ki Avaiki-te-varinga, noo atura aia ki reira, e roa tona nooanga ki Avaiki. Tera te kai mou na to Avaiki, e vari ua, ta ratou kai. Kua noo aia i a Ina, te tamaine a Vai-takere ei vaine nana. Kare ra e kai i Avaiki kia kai, mari ra ko te vari; 12 popo vari—e ono na te tane e ono nana. Ko te tane kare aia e kai i tana; ma te akara ua maira te metua ongoai i aia i te noo-ua-anga i te au r? katoa, ma te uiui mai ki te tamaine. Kua akakite atura te tamaine ki aia, “E kare ua e kai ana i ta maua kete kai.” E tae akera ki tetai r? kua aere atura a Tangaroa e kite atura i tetai apinga teatea i roto i te one, kua rave maira. Te oi ra te vaine i te vari, kua titiri atura aia i taua ua teatea ra ki roto i taua vari, ta te vaine e oi ra; i tuatuaia e ui-ara-kakano taua ua teatea ra. E riro atura ei kai maata na taua ngutuare ra.

14. E tae akera ki tetai tuatau, kua karanga atura te metua, a Vai-takere, ki te tamaine, “E Maine! e mate au e tanu koe i aku ki runga i te urunga tikai oou, ki vao ake i te paepae. E kia po akonei i te tua-moe ?i?i, tena ka parara ki runga i te are, te tomo ra koe ki vao, te rave maira ki roto i te are. Ko te kaka ïa o te Kuru. E tae ki tetai tua-moe, tena ka paku, ko te popoure ïa i te Kuru, e tomo rai koe ki vao e rave mai rai ki roto i te are. E i te popongi tatai-ata, tena ka paku, i reira te tomo ra koe ki vao, te rave maira ki roto i te are, ko te kai tikai ïa.” Ko te ikuikuanga teia a te metua ki te tamaine i tuatuaia ai, a ka mate ei aia ra.

15. E tae akera ki te r? i mate ei taua metua nona ra, kua tanu atura i aia ki te ngai i akatakaia ei tanumanga nona. E ngaro atura i te tanu taua metua nona ra, e po io ra i te tua-moe ?i?i nei rai, kua parara i runga i te are, ko te rau-kuru ïa; kua tiki ki vao, kua rave mai ki roto i te are. E kua tae ki tetai tua-moe, kua nga? i vao, ko te kaka-kuru ïa; kua tiki kua rave mai ki roto i te are. E roaroa ake, kua paku i vao, ko te popoure ïa; kua tiki, kua rave mai ki roto i te are. E tae akera ki te tatai-ata, kua paku i vao; kua tiki, kua rave mai ki roto i te are. E ina! ko te kuru ïa. Kua ina, kua akametua e ao akera, ka akara, kua taotao te rara e te kuru; ko te akaruke akera i te vari, ko te kai ua-o-raiia ki te kuru—e kore akera te vari.

16. Kia popongi ake—tei te maunga to ratou kainga—kua kai ua-orai ratou i te kuru. Ko te kiri ra o te tatapaka ka titiri ki raro i te vai, te tere ra i runga i te vai ki tai. Te kitea maira e to tai, e kua apai atura taua paka-a-kuru ra ma te une-kuru ki te ariki, kia kite. Kua umere aia ma to Avaiki katoa; kua unga atura te ariki i te tangata ei kimi aere. E tae atura ratou ki te maunga, kitea atura ki o Ina. Kua oki maira ratou, kua akakite ki te ariki. Kua akaunga atura te ariki i a Avaiki katoatoa ei ko i taua kuru ra, e ei apai mai ki tai nei. Akaumuia maira taua kuru ra e Ro-ariki. E riro maira ki ona; no reira i kakauore ei. Kua aere te vaine a Vai-takere, a …. e te pae tua ivi, e akamate atu; koia te ii, no reira i ngatata ua ana te ii. Ka rua kai tu ke ka kitea i Avaiki i aua nga kai e rua ra. Ngaro takiri atura taua kai viivii ra, ko te vari.

17. Kua noo iora a Tangaroa, kua eaea ngata rai te nooanga, e kua poroaki iora aia ki te vaine, “Ei kona koe, ka oki au; inara! kare i aku e tai ei au.” Kua tuatua maira te vaine ki aia, “Tena nga nuku ei kave i a koe, ko te nuku o te rata, e te nuku o te tupa. E kite akera aia i te reira tuatua, kua karanga atura, “Ka tiki; kia aere mai kia kite au.” Kua aere atu te oro, e riro maira ko te nuku o te rata. Kua akara aia, e kare e tau i aia, e varavara ua te vaevae. Kua karanga atura aia, “Akaokiia! kare e tau i aku.” Kua oki atura taua nuku, kua uri ki te are. Kua aere te oro i te nuku o te tupa i te varinga; kua aere maira taua nuku. E tae maira kua akara aia, kua tau i aia. Tera te mea i tau ei i aia, no te piri meitaki o te vaevae e te pine meitaki; e mea manea ua atura kia akara.

18. Kua oki a Tangaroa ki runga i te tupa o te varinga, kua apai taua tupa i a Tangaroa e (? i) runga i te tupa o Raro-nuku—kua tukua atura ki a ratou—ki te tupa o Raro-nuku. Kua peke i a ratou i te apai, e te tupa i Rangi-make. E tuku atura ki a ratou, kua apai te tupa o Rangi-make i aia e tae mai ki teia rangi e nooia e tatou nei, titiri ua maira te tupa i aia i runga nei. Otira ai, kare ua e tuatua. Kua akaeumiumi ua iora aia i aia ua-o-rai, “Ka akapeea ua akera au, kua akaruke pu-apinga-kore ua mai nei te tupa i aku, kare ua mai nei
e unuanga mai.” Kua rave aia i te poro kua miri ki te rima, kua io atura i te tupa; e kite akera te tupa i te reira kua tuatua akera, “Eaa akera teia i aruia mai ei tatou, ko to tatou mate teia!” Kua oki mai te tupa i runga i te pae vaarua, e kua ui maira te tupa ki aia, “Ko te aa?” Kua karanga atura a Tangaroa ki te tupa, “Kua eumiumi ua au, kare ua aku tuatua.” Kua tuatua maira te tupa ki aia, “Ketua te one; te toka; te rakau, e tae ua atu koe ki to te tangata.” Ko te tuatua ïa a te tupa, te oki ra te tupa, te aere ra. Anga akera a Tangaroa, te rave ra i ta te tupa i akakite maira. Te anau maira te au mea katoa e totoro aere ua i runga i te enua nei, e manganui.

19. E kake atura aia ki runga ki te maunga, e kite atura aia i te vaine a Ataranga, i a Vaine-uenga, te aere maira ki te vai i te p?i i te avatea. Kua aere atura aia ki taua vaine ra, kua kukume atura, e rauka e, te aere ra ki mua vai; te moe ra ki reira. Te tumu ra i te pe'e:—

I rokoia a Uenga e,
E aa Taranga—e,
Meitaki te vai—e,
E pua inu ariki—
E vai meitaki—e,
I rokoia ra ki runga—
Tei runga i a vairanga.
I rokoia ra ki raro i a vairanga—
Ka piri atu, ka moe oki,
Te vaine ma te tane—e—
Ki koukou ariki—
Meitaki te vai—e—
E pua inu ariki—
E vai meitaki—e—
E pua inu ariki,
E vai koukou—e.

20. E, kia oti te pe'e, kua ui ki te vaine e, “Teiea a Ataranga?” Kua tuatua maira te vaine, “Kua aere ki taatai.” Kua tuatua a Tangaroa ki te vaine, “E rua ika a Ataranga, e taraao tetai e auru tetai; e kia tae mai e ui koe, ‘Eia aau ika.’ Tena ka tuatua mai ki a koe e, ‘E rua aku ika, na Tongaiti tetai, na Tangaroa tetai, e puke ika tapu anake naaku.’ Atira e karanga atu koe, ‘E omai naku, e te meika-ora, e te turita ei kinaki.’” Kia oti taua tuatua ra kua aere atura te Vaine-uenga ki to raua ngutuare ma te tane. Aere atura a Tangaroa ki runga i te rangi.

21. E, kua kake maira Ataranga mei taatai mai; kua ui atura te vaine ki a Ataranga, “Ei aa aau ika?” Kua akakite maira te tane, ldquo;E rua ai aku ika, na Tongaiti ma Tangaroa, e auru tetai, e taraao tetai.” Kua pati mai te vaine, “E omai naku nga ika, kotikotia mai naku kia kai au, e te turita atura ei kinaki.” Kua karanga atura te tane ki aia, “E kai ana koe i ena nga ika ma tena meika?” Kua
maro mai rai te vaine, e akatika ua rai te tane e te kotikoti mai ua ra, e omai kia kai, e te kotikoti ra i te meika, e te tunu ra, e omai kia kai, e te kai ra. E kia pou, kua tae ki te ?i?i, i reira kua aoaokaiia iora te vaine i taua ?i?i ra; kare akera i puia te ?i, no te tumatetenga i taua ?i?i ra. Kua akara maira a Tangaroa i runga i te rangi, e kare ake rai i ka te ?i i te are o Ataranga ma te vaine; kua unga maira aia i nga orooro nana—i a Roio e Roake—kia aere mai raua kia atoro e, no te aa i kore ei e ka te ?i i to raua are. Kare i mamia kua tae mai raua ki raro nei, kua kapiki maira raua ki a Ataranga, “E Ataranga e!” Kua iio atura aia, “Teia au!” Kua tuatua maira raua ki aia, “E aa i kore ei e ?i i to korua are?” Kua tuatua maira aia ki a raua, “Kua maki taku vaine, no nga ika tapu a Tongaiti e Tangaroa, ma te meika i keinga nei e ia; ko te mea ïa i makiia aia.” Kua oki atura raua ki runga, kua akakite ki a Tangaroa. Kua ui maira aia ki a raua, na-ko-maira, “Teiea?” Kua akakite atura raua ki aia, “E maki te vaine, e aoaokaiia no nga ika tapu a korua, ma te meika i makiia ai aia.” E kite akera a Tangaroa, i te reira tuatua, kua tu akera aia ki runga, kua eke maira ki raro nei; kua kapiki maira, “E Ataranga e! teiea to vaine?” Kua tuatua maira aia ki aia, “Teia! kua maki!” Kua tomo atura a Tangaroa ki roto, kua rave maira i te vaine ki runga i te uu? nona ra, e kua akaanau iora i te tamaiti; e kia topa te tamaiti kua una iora aia i taua tamaiti ra, kare i akakiteia ki a Ataranga. E kia oti te akaanauanga, kua tuku atura aia i te vaine ki te tane, kua na-ko-atura, “Tera te vaine, e maro-toto ua; kare e maki.”

22. Kua rave akera a Tangaroa i te tamaiti, kua apai, e aere atura; kua tuku atura ki a Te Iiri e Te Rarama. Kua rave maira raua i taua tamaiti ra; kare ra o raua u i te angai, kua apai atura raua i te tamaiti, kua tuku atura ki roto i tetai ana, kia inuinu ua i te vai e t?et?e mai i roto i te mato, vao ua atura i reira taua tamaiti ra kia inuinu ua i te vai.

23. Aere atura a Tangaroa ki runga i te akakite ki a Rongo ma Tane, “E tamaiti taku!” Kua ui maira raua ki aia, “Naai taau tamaiti?” Kua akakite atura aia e, “Na Ataranga; e tamaiti keia ua naku, ei ranga i taku ua i taku titirianga ïa e Te Mokoroa-i-ata ki raro. E teianei, taku tuatua ki a korua, ka aere tatou ka topa i tetai ingoa, e ka tari i tetai epaepa i taku tamaiti.” Teia te pe'e:—

E Rongo ua! E Tane e!
Tutuia tetai epa i taku—
I taku tama, e iki,
E upoko, e rangi,
Epa mai te tama ki vao
E Tu-maro-kumi, Tu-maro-anga—e.
E te au ariki o te rangi—e—
Te tari mai tetai epa,
- 82 I taku tama, e iki—e—
E upoko, e rangi,
Epa mai te tama ki vao—e—
E iki e, e upoko, e rangi,
Epa mai e.
E Rongo ua! E Tane e!
Te taria mai tetai epa
I taku tama e,
Tu-maro-kumi e—
Ko te Keu nui,
E totoro i Oravaru—e—
Te taria mai tetai epa
I taku tama, e iki—e—
E upoko, e rangi;
Epa mai te tama ki vao—e—
E iki e, e upoko oki,
E rue, e rangi,
Epa mai—e.

24. E oti akera te reira, kua akatakataka iora ratou i te ingoa i taua tamaiti ra; kua topa a Tangaroa i tana ingoa ko M?ui, no te m?uianga a raua ma Te Mokoroa-i-ata. Kua topa a Rongo ma Tane, a Rua-nuku, ma Tu, i ta ratou ingoa ko Totoro-ngaro-oa.

25. Kua pakari ra taua tamaiti ra i roto i te ana, kua totoro-ngaro-ao atura ratou ki taua tamaiti ra, kia kite ratou i tona pakari. Tera te aiteanga i taua totoro-ngaro ra, no te motoro ngaroanga a Tangaroa i a Te Vaine-Uenga ki raro ki te vai. Teia te akaaerenga i taua totoro-ngaro ra:—

Avini mai, avana mai,
Akua e tu, tu marau
E rongo i a Araroa, i a Ara-au,
Me te rangi i oa Ava-poto
I te tauanga-a-kai,
E Rongo! kia toutou maira koe,
E M?ui e! koai ra matou?

26. Kua akakite maira a M?ui i to ratou au ingoa, e tana tou meitakianga mai i to ratou au ingoa—“Ko Rongo koe. Ko Tane koe. Ko Rua-nuku koe. Ko Tu koe. Ko Tangaroa koe.” Kua akarakara ua iora ratou, ratou ua-o-rai, na-ko-akera, “Noea ua akera te kite o teia tamaiti i a tatou, e to tatou au ingoa?” (Tera te apii o taua tamaiti ra, ko Tonga-iti.)

27. Kua kapiki atura ratou ki taua tamaiti ra, “E M?ui e! ka tu ra koe ki runga! M?ui e! ka tu ra koe ki runga!” Kua tu a M?ui ki runga, kua peke i aia te mato, kua maranga ki runga; no te mea kua o aere te pori nona, ki roto i te akapikapi mato; kua maranga
i aia te mato ki runga. Kua rere a Te Atu-apai, kua t?pu, auraka aia e tu ki runga. Kua rere a Ngaua ki runga, kua t?pu, kare i rauka. Ko tona tuanga ra ïa ki runga e u atura te mimiti ki te rangi, apai katoa atura aia i te rangi kia teitei roa ki runga. Kua ruru aia i te mato i runga i aia ma te toka, pueu-rikiriki atura te tangata i runga i aia i te t?pu aere, aua aia e tu ki runga; kua pueu ke ïa, pueu ke. Kua kapiki mai tetai pae i te kakuanga e, “E M?ui! kua veruveru to pakuivi!” Ko te toka i runga i aia kia ope i te ruru e ia; kia taka meitaki tona tu; ina ra, kia kitea tikai e varu mimiti mei roto i te toka, me te ui i roto i te mato; rapa ke, rapa ke, tikitiki ke, tikitiki ke. Kare e, ko te upoko anake te raparapa aere, ko te tino katoatoa; tiki ke atu rai; puku ke ake rai; rapa ke maira. No reira i tuatuaia ei, “E ko M?ui-itikitiki-a-Taranga” ïa ai, no taua tiki keanga ra.

28. Kua oti ia angaanga i a M?ui te rave, kua teitei te rangi ki runga roa, kua akara aia, kua meitaki ïa. Kua tiki atura aia i te anau matangi a Raka-maomao;33 i te tiu, i te parapu—ko nga puti ïa a Raka-maomao—ko te muri, ko te tonga—ko nga maanga ïa—ko te maoake, ko te ariki ïa o te au matangi rava rai; ko te akarua-tu, e te tokerau raua ïa; na ratou i akamanea i te rangi. Kia akara aia i te reira, kua meitaki; kua tiki atura aia i te au tamaine matangi a Raka-maomao rai, ei akameitaki i te rangi; ko te kavakava-akarua e te tokerau-ma-akarua—ko nga tuaine ïa no te akarua; ko te tokerau-ngae e te tokerau-tai—ko nga tuaine ïa no te tokerau—ko te raki, ko te tuaine ïa no te iku; ko te iku-kaka, ko te tuaine ïa no te tiu; ko te uru-tonga, ko te tuaine ïa no te parapu; ko te tonga-opue, ko te tuaine ïa no te tonga; ko te marangai, ko te tuaine ïa no te miri; ko te maoake-opue, ko te tuaine ïa no te maoake.

29. Ko te au ariki ma to ratou au matangi:—

Ko Tou-tika ma tona matangi e maoake.
Ko Tangiia ma tona matangi e muri.
Ko Tongaiti, ko tona matangi e tonga.
Ko Tu-karo, ko tona matangi e parapu.
Ko Kau-kura, tona matangi e tiu.
Ko Rua-nuku, tona matangi e iku.
Ko Rongo ma Uenga to raua matangi e tokerau.
Ko Maru-mamao, tona matangi e akarua.
Maoake au a matangi, e aru atu au,
E tuku atu koe e ka oki mai.
E maoake au a matangi e—
E ariki ei Tou-tika,

Ko tona tini, ko tona mano,
Nona ia matangi—e—
E maoake-tu e aru atu au,
E tuku atu koe ka oki mai—e-
Kua rirerire, tuku ake te tama,
Ka oki mai ake—e.
Ko te muri au a matangi, e aru atu au,
Tukua atu koe e ka oki mai e—
Ko te muri au a matangi—e—
E ariki ei Tangiia.
E muri-marangai e aru atu au,
E tuku atu koe e ka oki mai,
E kua rirerire, tuku ake te tama
Ka oki mai ake—e.
E tonga au a matangi, e aru atu au,
E tuku atu koe ka oki mai—e—
Ko te tonga au a matangi—e—
E ariki ei Tonga-iti ra,
Tona tini, tona mano,
Nona ia matangi e—
E tonga-tu e aru atu au,
E tukua atu koe ka oki mai—e—
Kua rirerire, tuku ake te tama,
Ka oki mai ake—e.
E parapu au a matangi, e aru atu au
E tuku atu koe, ka oki mai,
E parapu au a matangi—e—
E ariki ei a Kau-kura ra.
Tona tini, tona mano,
Nona ia matangi.
E parapu e aru atu au,
E tuku atu koe ka oki mai—e—
Kua rirerire, tuku ake te tama,
Ka oki mai ake—e.
Ko te tiu au a matangi, e aru atu au,
E tuku atu koe ka oki mai, ei,
E ko te tiu au a matangi,
E ariki ei a Tavake,
Tona tini, tona mano,
Nona ia matangi.
E tiu-parapu e aru atu au,
E tuku atu koe ka oki mai, ei,
Kua rirerire, tuku ake te tama,
Ka oki mai ake—e.
Ko te iku au a matangi, e aru atu au,
E tuku atu koe ka oki mai—e—
Ko te iku au a matangi,
E ariki ei Tangaroa ra,
Tona tini, tona mano ra,
E matangi-iku-tiroa e aru atu au
E tuku atu koe ka oki mai ei,
Kua rirerire, tuku ake te tama,
Ka oki mai ake—e,

E tokerau au a matangi e aru atu au,
E tukua ake koe ka oki mai—e—
E tokerau au a matangi,
E ariki ei Uenga ra,
T?na tini, t?na mano,
N?na ia matangi.
E tokerau-ngae e aru atu au,
E tukua atu koe ka oki mai—e—
Kua rirerire, tuku ake te tama
Ka oki mai ake—e.
E akarua au a matangi e aru atu au,
E tukua atu koe e ka oki mai,
E akarua au a matangi,
E ariki ei Maru-mamao ra,
T?na tini, t?na mano,
N?na ia matangi.
E akarua-tu e aru atu au,
E tuku atu koe ka oki mai—e—
Kua rirerire, tuku ake te tama
Ka oki mai ake—e.

No te tama a Tu-Rarotonga teia pa pee—no Te Tiura-a-te-akurama.

30. Kua oti tetai pae o ta M?ui angaanga ra, e te aere nei aia ki te rave i tetai pae, koia ko te kimi i Te Mokoroa-i-ata. Kua aere maira aia mei Avaiki mai e tae maira aia ki Rangi-ura; kua aere ki tera ngai, ki tera ngai, ki tera enua, ki tera enua, e pini ua ake te ao katoa nei.

31. Kua noo a Are-ariki i Tonga-reva ma tana tama, ko Toa tona ingoa. Mei Tonga-reva kua aere mai ki Rarotonga nei ma te vaine e te tamaiti. Ko Takareu te vaine, koia Takareu i Takamoa ra i Rarotonga nei. Kua akaruke nga matau i Tonga-reva, kua tukua e te tamaiti—e Toa—te matau ki raro i te tai. Kua akaunga atura a Are-ariki i te tamaiti, i a Toa ei tiki i nga matau ki Tonga-reva. Kua aere atura a Toa, e tae atura ki Tonga-reva kua rave maira aia i nga matau, kua ii aere mai i te ika, kua ii iora tana matau ki tetai apinga i raro i te moana. Kua uti maira ki runga, e ina! e apinga manga-manga. Kua vao aia, kua akaruke, kua pouto, te oki maira ki Rarotonga i te akakite ki te metua, “E apinga taku i kite, i piri mai ki te mai ki te matau, e apinga mangamanga; kua akaruke au i nga matau.” Kua karanga maira te metua ki a Toa, “E oki ra, toia ki runga; e enua tena.” Te oki ra te tama. Tera ka oki atu, kua toia e M?ui ki runga, e enua! Kua putao iora raua ko M?ui i taua enua ra. I taua etauanga no raua ra i motumotu ei taua enua ra i te takatakai a M?ui ki te tapuae—e toru atura motuanga, ko Mani-iki, ko Raka-anga, ko Tu-kao. E enua okotai tikai taua enua ra i muatangana.

32. Tera te pe'e a Toa no taua enua ra:—

Ko taku tautai ko Mani-iki e, ki au—e—
Ka tute ake te oa mai nei,
E okotai matareka ra Mani-iki
Ko taku ra, ko taku tautai
Iti ki uta o te pae one e—
E taa au na runga, e moe au ra,
Ki tua ra Mani-iki e, ki au e—
Ka tute ake te oa mai nei—e—
E okotai matareka ra Mani-iki
A kia ariki koia—e.

Kua oongi iora raua i ta raua tamaki, e oti akera, aere atura a M?ui, oki maira a Toa ki Rarotonga nei i te akakite ki te metua e, “Kua riro mai te enua ki runga i a M?ui, e kua motumotu i te taka-takai i a M?ui ki te tapuae.”

34. Kua aere atura a M?ui ki te kimi rai i te ika, e kitea ei tetai enua rai tei Tonga, ko Tonga-ake te ingoa, no raro i te tai. Te iia ra e M?ui, te riro maira ki runga ei enua. E mou ia enua, akaruke iora, aere atura aia ki Rangi-raro. E kitea atura e ia nga ika ki reira, e rua; kua apai mai ki Rangi-ura; kua tupu iora i te iku i repaia ai te metua ra, a Tangaroa. Kua apai atura ia raua. Ko nga ika rava rai e rua, kua apaiia ki te rangi na Rongo ma Tane. Koia nga ika e akaraia nei i runga i te rangi, i te au po katoa. Ko nga ika ana te akaupoko ki nga rua-matangi—kua kitea i reira, e ka riro te matangi ki reira; me akaupoko te mimiti o nga ika ki te itinga o te r? ra, ka riro ki te maoake te matangi. Pera katoa te tike, kua tiritiri te tike a te unga ki te tokerau, ka riro te matangi ki te maoake; pera rava rai ki te au matangi katoa.

35. Kia mate aua nga ika ra, kua ukea te umu o te metua, i te repaanga a aua nga ika ra. Aere atura aia ki te pa enua rava rai i te uke aere i te umu o te metua—a Tangaroa. Kia ope rava i aia te uke, auraka rava tetai kia toe, e aere atura aia ki Avaiki-runga. E tae atura aia ki Avaiki-runga, kua aere atura aia ki o tetai vaine, ko Mau-ike tona ingoa, koia te pu o te ?i, ko tei auanga ïa nei, “E ko te ?i a Mau-ike.” Kua pati atura aia i te ?i ki aia, kua omai ra aia i te ngarau-?i nana. E kare akera aia i rave i te reira. Kua pati ra aia ki te ?i i te rae, kua oronga mai aia i te ?i i te rae, ko te potonga rakau ki a M?ui. Kua apii maira i te ravenga e rauka mai ei te ?i, no roto i taua potonga rakau ra i aia, koia kia pata-ou ki te rae e rauka ai te ?i. E rauka maira te ?i i aia, kua akara iora aia ki te pae umu, te ututua ua ra te tuitui. Kua rave maira aia, kua ikiiki aere atura aia na te ara o te Ro, kua iiki maira te Ro ki runga i aia, kua mama atura aia i te tuitui, kua pe? atura ki te Ro, kua mumu atura te Ro ki reira, kare atura i piri mai ki aia.

36. Teia te tu no te au tapaeru o Avaiki-runga: Ko Mau-ike, ko Puto-kura, ko Taringa-varu-kao-uouo, e ui tapaeru ariki anake ratou. Tei to M?ui taeanga atu ki reira tei i a ratou te mana i a Avaiki katoatoa. E enua okotai tikai taua enua ra i muatangana; e i te apaianga a M?ui i te rangi e te mato i runga i aia i te teiaa o tana apai, i te kokakokaanga i ona vaevae—kua takai tona vaevae katau ki Iti-nui—kua motumotu ia enua; kua takai te vaevae kaui ki Iti-rai, kua motu ia enua, kua takai ki Avaiki-runga kua motumotu ia enua, kua takataka ke.

37. Ko te akaraanga ia a Tonga-iti i aia, ko te kapikianga mai ia, “E M?ui e! kua oti; ka motu koe. Kua ngunungunu koe, e kua kavikavi; ka motu koe.” Kua oti ua, kua oti ua: ko te tukunga i a M?ui i te rangi. E teianei, te aere nei aia ki reira ki te tiki i te ?i; kare e, ko te ?i anake, ko te ?i e te ui-tatau, koia te tata.

38. Kua topa aia i tetai ingoa i taua enua ra, ko M?uiui. Tera te tu no taua ingoa ra ko te m?uiuianga ?na i te apaianga i te rangi. Koia i aere na te ara o te Ro ra. Kua topa aia i tetai ingoa ko Vaii, ko te vaiianga a te Ro i aia. Kua topa aia i tetai ingoa ko Ngangai, koia te ui-tatauanga. Kua topa aia i tetai ingoa ko Te Aro-maro-o-pipi ma Kai. Te vai atura tetai au angaanga nana i reira—kare i kitea.

39. Kua aere maira aia mei reira mai, kua taoi maira i te ?i e t ui-tatau; aere atura aia ki te openga i o Uperu noo atura ki reira. Kua ika iora i te ?i ei tau i te kai a te tamaine a Uperu, e kua akamata i te ui-tatau ki reira, koia te tata. Kua vao rai i te ?i ki reira, kua aere maira aia, kua taruru aere ki te au rakau rava rai ki te ?i, koia te rauka i te tangata na roto i te ou-pata, koia te tuatuaia, i “Te ?i a Mau-ike,” e “Te ?i a Pere.” E tamaine a Pere na Mau-ike; i teianei, ko “Te ?i a M?ui.” Na roto mai i ta Mau-ike. Ko Ravea e tamaiti ia na Uperu, koia tei tuatuaia e, ko “Te ope i a Ravea.”

40. Kua aere maira a M?ui na te itinga mai rai o te ra ki Iva-nui, ki Iva-rai, ki Iva-te-pukenga, ki Te Rauao, ki Iva-te-kirikiri, na te Pau-motu, na Taiti mai, na Raiatea mai, ki Uaine, ki Porapora, ki Taanga, ki Morea, ki Atiu—tei reira tona turi; ki ?u?u; kua tae mai aia ki Rarotonga nei ki te kimi i te ara ki Avaiki. Tera te tu o te reira ingoa, e ara no nga atua, ko te mumuanga o te au atua ki reira; ko te are i roto i te tumu o taua maunga ra. Ko te ngutupa o taua are ra te tuera ua ra, ko Kati-enua. No te akatukiakiaanga i a Tangaroa i tona aereanga na reirao ko Raemaru—ko te marumaru i te rae o te atua tini. Ko te take i taua maunga ra ko Nga-varivari-te-tava ia. Ko taua maunga nei ta M?ui i kimi aere mai nei, i ana ai, e te vai nei. Tera kua motu takere i a Au-make, ko te tumu ua te vai nei. Ko te turanga o M?ui koia tei runga i te toka; ko reira aia i te akarakaraanga i taua maunga ra; i takai aia ki runga i te toka, koia tei tuatuaia e, ko “Te-tapuae-o-M?ui,” tei “Te Tapirianga o Te Aia,”
tei reirao i “Te Arero o Pa” ra. Tei reira taua tapuae ra o M?ui. Ina ra ko te ingoa o taua ngai ra, kare i kitea; ko “Te Au” ainei, e me te “Puta-au” ainei. Kare akera aia i angaanga ki taua maunga ra, no te mea, kua oti i a Au-make i te rave.

41. Ko te oki atura ïa o M?ui, e aere atura aia mei Rarotonga nei, na te opunga atura aia o te r?, i te okianga atu. I na te itianga mai aia o te r? i te aereanga mai ki Rarotonga nei, e te na raro nei aia i te okianga, ka aere aia ka uuna i tona kopapa ki Te Na-vao. Oti ra ua te pae i kitea i te tuatua i a M?ui.

1  Possibly a better translation than “inspirited,” is the old English word “informed,” to animate, to actuate with vital power.
“Who fills, surrounds, informs, and agitates the whole.”
—Thompson's “Castle of Indolence.”
2  Koui, used in reference to a number of women having fun together.—J. J. K. H.
3  Rangiura is some one of the islands lying to the north of Fiji, it was at one time inhabited by the Polynesians.
4  Here we have an apparent allusion to the Samoan story of Tangaroa's connection with the fuefue, or vine, from which mankind sprung (J. P. S., vol. vii., p. 154), poue being a species of vine or convolvulus, as is fuefue.
5  Tariki is applied to the two youngest children, and in a secondary sense would be an endearing term.—J. J. K. H.
6  Te Moko-roa-i-ata is probably the Mango-roi-ata of Maori legend, a mythical monster, afterwards translated to the skies as the Milky Way.
7  Oi is the word used, which means to shake, to prepare, to knead, to rub, to pulverise, in different dialects, and is here—I submit—used to describe the husking of the rice preparatory to cooking.
8  Enquires have so far failed in establishing what the ui-ara-kakano is; ui is the yam, kakuno a seed.
9  Tatapaka, a preparation of bread-fruit slowly baked, mashed, and mixed with cocoanut.—J. J. K. H.
10  Kakauore, used of bread-fruit, that falls to the ground before it is ripe.—J. J. K. H.
11  Rata is, I think, the spotted crab.—J. J. K. H.
12  Threw him down up above, that is, down into this world in which we live.—J. J. K. H.
13  The auru and taraao are, presumably, fish sacred to the gods. Hence, sacrilege to eat them, as appears from Vaine-Uenga's subsequent troubles. (The taraao is, I think, the sea-dace, also called patuki; the auru is the sea-mullet with red stripes.—J. J. K. H.
14  Turita, a species of banana, much prized because of its delicate flavour; many grow on one stalk.—J. J. K. H.
15  Cf. the two names found in Maori karakias, Te Hihiri and Te Rarama.
16  Epaepa, to make presents at the birth of a child. The relations and friends gather and make their presents, and the whole ceremony is said to be to epaepa i te tamaiti a mea. Kopekope is the more ancient word.—J. J. K. H.
17  Names of dreaded monsters of the infernal world.—J. J. K. H.
18  Keu, a mythical fish.
19  Orovaru, is one of the Paumotu heavens.
20  Names of two places.
21  Rangi-ura is some one of the islands lying to the north of Fiji, it was at one time inhabited by the Polynesians.
22  Tonga-reva, or Penrhyn Island, an atoll situated 600 miles north of Rarotonga.
23  These two islands are Humphries' and Rierson's Islands, 420 miles north of Rarotonga. See another version of this story, Transactions N.Z. Institute, vol. xxii., p. 85. This group of islands, together with Tonga-reva, was first peopled from Rarotonga. The myth is a modern application of M?ui's doings, localised, as so often occurs. I do not recognise the name Tu-kao.
24  Some island north of Fiji.
25  It is probable the Tike-o-te-unga is the name of a constellation, as is the Moko-roa-i-ata (Milky Way).
26  This adventure with the ants probably has some meaning not explained.
27  Avaiki-runga, as explained in another tradition, includes the Hawaiian Islands.
28  Va?i, or Waihi, the Tahitian name of the Hawaiian islands.
29  This is Lanai Island, vide ante.
30  Pere is Hawaiian Pele, goddess of the volcanoes.
31  These are the Marquesan Islands.
32  See the story of Au-make's feat, J. P. S., vol. vii, p. 1.
33  Ko Raka-moamoa ïa te ingoa i roto i te puka a Te Ariki-tara-are. Kareka ko te ingoa tikai ko Raka-maomao ïa, ki ta te tangata katoatoa o Te Moana-nui-a-Kiva, e pine-ua-ake; i Havaii mai, tae atu ana ki Nu-Tireni.—Translator.

Cook Islands Time

Cook Islands Calendar

February 2017

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