Teariki Taraare's History & Traditions of Rarotonga Part II

HISTORY AND TRADITIONS OF RAROTONGA.
Part II.
TINIRAU.
(Period.—Fiji.)

42. Iti-takai-kere was the land, Motu-tapu was the drum, Tinirau was the ruling-chief. He married Te M?m?-ikurangi, the daughter of Tu-kait-amanu, whose brother was Kuru-mau-anaki. He took the daughter of Tau-rangi as a wife. As they came forth from the cave (in which they dwelt) he and his sister ascended the back (or top) of the cave. There were Tau-rangi's bananas ripening; they plucked and ate them.

Completely dead ripe then,
Were the bananas of Taurangi,
Pull them down, pull them away.
Should the nauriki1 wail and cry,
Pull it down, away.
Full ripe and ready
Were the bananas of Taurangi too,
Pluck with thy hand, peel with thy mouth,
Pull them down, with a will,
If the nauriki laments,
Pull it down and away.

43. The sister (Te M?m?-) had been taken by Tinirau to Motu-tapu, whilst Kuru-mau-anaki remained at his wife's place; he was taunted by his father-in-law with being land-less, property-less, and food-less. Then shame grew up in him, and he fled up above the cave and wept exceedingly, looking out to sea (the while). He was seen by his sister from Motu-tapu, as he cried above the cave. She sent Motu-tapu, the land of Tinirau, to fetch him. When he arrived
at Tinirau's, the sister asked him, “What were you crying at?” He then disclosed to his sister, “I was taunted by my father-in-law with being a man without land, property, or food.” The sister acquainted her husband with these words, and she begged him to give (her brother) some things and some food. Then Tinirau gave into the hands of his brother-in-law the ui-ara-kakano, and instructed Kuru-mau-anaki not to undo it until he got to the land, then open it.

44. Kuru- went off, floating on the island to take him. He went on it until he reached a certain place, where he said, “(Let there be) a house for me here.” The house appeared; that house was filled with property. “(Let there be) a beautiful garden here for me.” That garden was full of food. And so he went on, until the land was filled by the ui-ara-kakano.

45. When the news reached the wife—the daughter of Tau-rangi—of those houses filled with property, together with the fine cultivations, the woman returned and joined her husband. He now proceeded to carry out his work, and floated off on the island until he reached Tonga-nui.

46. Tinirau was a chief of exceeding power, and handsome, a chief of great fame in ancient days, and wonderful was the quantity of food of that chief. His was the ui-ara-kakano, and the floating island. If he desired to visit any island, his island would float (him there). The fish-pond of Tinirau was (called) Nga-tama-ika-a-Tinirau, it was at Kuporu (Upolu). The fish in the shallow water could be killed, those below in deep water escaped. There also, at Kuporu, was the “House of Ari.” Stones were the posts, stones were the rafters, and water flowed in that house.2

47. Now Kae came to Motu-tapu, to Tinirau, and stayed with him, in order to obtain one of Tinirau's daughters as a wife. Then he returned to Avaiki (Sav?ii) to his own land. Kuporu is to windward, Avaiki to leeward. He remained (at his place) until one time he was blown away by the wind, and he drifted to Tinirau, as the ii (native chestnut) is blown away by the wind to some other land. He stayed at Tinirau's place until he was perhaps a long time, and became restless from the length of his stay. Tinirau asked Kae, “What are you lamenting for?” He said to Tinirau, “I am sorrowing for my own land.” Tinirau then said, “There are thy brothers-in-law to take you (home), that will be the means you can get there. When you go do not illtreat your brothers-in-law, they resemble food, but if you eat them the fat will run over your face.

48. Kae went off, and reached Avaiki; when he got to the shallows, the “fish” indicated that he should get down, because they
had reached the shallows, but he would not, he urged them ashore. One only he succeeded with, the other escaped. He then went away to collect the Avaiki (people) to come and cut up that fish. After it had been cut in pieces it was taken to the village, where it was cooked. Then Kae went to his village and mourned over that brother-in-law of his. The one that escaped returned to its land (home). Tinirau looked for his children; behold! one was not, there was only one of those that went. “O! one of my children is dead!” and Tinirau bewailed it. The wife fled to the mountain to lament the children that were dead. Tinirau called to his daughters to come to him, and sent those two to float the island off to Avaiki to fetch Kae.

49. They proceeded with the land beneath them and reached Avaiki, and placed the island alongside that of Kae. Kae was fast asleep whilst the dirge was going on. They joined in and lamented (also), causing the others to think they were of their party. All the people were now overcome completely by sleep. They then took up Kae to the islet called Nuku-tere.3 They then drifted away and anchored at Motu-tapu.

50. From that (incident) comes the fragment (of song) thus:—

Carry off Kae, bear off Kae,
On the threshold,
To the sea, to the islet.
When daylight comes, Tangaroa asks, “What of Kae?”
O he is done for now.
Day by day they gather together,
Perhaps he is in the oven,
And the red flames,
They all gather together.
This only is my thought, O Tinirau and Tangaroa!
At noon they gather together,
Perhaps he is in the oven,
Amid the red flames, they gather,
And my thought O Tinirau and Tangaroa,
In the broad daylight,
Because of your will, his destiny fixed,
This company day by day,
They gather together in anger.
Perhaps he is in the oven
With the red flames around him,
They gather together.
Sweetly sounds the shell trumpet—
The trumpet of the priest.
O Son! thou foolish one, O Tangaroa,
Like a woman in her dancing,
Day after day they gather.
Perhaps the oven has covered him
And the flames leap round him,
Thus they gather.

Angry strife has risen,
It has turned towards me.
Who will help thee? O Kae-ariki!
Whence art thou?
From what powerful race?
Unu-te-Kaka is my parent,
Near by the sea is my home.
Who is thy relative?
Whence art thou sprung?
From what powerful stock?
Iti-iti-nui (is my home) the inland part,
Iti the abiding, stretching far away.
The god Tane is above,
Papa (the earth) is below;
Of strange lineage of the remote past am I,
Born of Otu and Pu-enua,
Of strange descent am I.
Who is thy relative?
Whence hast thou sprung?
From what powerful stock?
Who then, who then will go?
Will you? will who?4

51. When Kae had been brought by those two to Motu-tapu from Avaiki, he was carried by Mata-au and Neinei-aroa to the pig-sty, and after he was placed therein they fetched the mother of Tutu-noa and Koro-ma-utu-ia-kura and Mata-o-taae to come and see Kae There came Kura-mo-tava and Mata-o-taae, and when they arrived Kae was saying (in his sleep), “Alas! O Avaiki! Light the oven, cook with dainties the liver of Tutu-noa5 and drink kava.” Tinirau said to him, “Behold now! O my son! I told you he resembled food. His fat will run over your face.” When Kura-mo-tava and all her younger sisters saw Kae, they shrieked with laughter. Kae shook, and showed his teeth with fear, as when a dog shows his teeth. He thought he was still in Avaiki, but he was deceived—he did not know he was at Motutapu and at the same place where he formerly stayed.

52. Then Kura-mo-tava flew at him and cut off one of his arms. Kae was in agony. Then another sister flew at him, and the other arm was severed. Again another sister flew at him and cut off her
portion, whilst Kae trembled. Then Mata-o-taae returned and scooped out his eyeballs and swallowed them. Kae was finished—he was consumed. Tinirau's words to Kae were fulfilled, “Be thou careful of thy brothers-in-law, do not ill-treat them, or their fat will ru over thy face.”

NO TINIRAU.

42. E ENUA ko Iti-takai-kere. E pau ko Motu-tapu. E ariki, ko Tinirau. Ka noo i te vaine, i a Te M?m?-ikurangi, te tamaine a Tu-kai-tamanu. Ko Kuru-mou-anaki te tungane Kua rave aia i te tamaine a Tau-rangi ei vaine nana. I to raua tomoanga mei roto i te ana ki vao, kua kakake raua ma te tuaine ki runga i te tua-ana. Ko te meika ïa a Taurangi e para ua ra; te aaki ra, te kai ra.

Kua para akamou e,
Ko te meika a Taurangi,
Turaki e, turaki atu e—
E rire, e aue mai te nauriki,
E turaki atura.
Kua para akamou e,
Te meika a Taurangi oki,
Akia ki to rima, orea ki to vaa,
Turaki atu, e rire,
E aue mai te nauriki e
Turaki atu rire—e.

43. Kua riro atura te tuaine i a Tinirau ki Motu-tapu. Kua noo iora a Kuru-mou-anaki ki o te vaine; kua k?k? iora aia e te metua ongoai ki te tangata kainga-kore, ma te apinga-kore, e te kai-kore. Te tupu ra te akama ki aia (ki a Kuru-mou-anaki), te oro ra ki runga ki te tua i te ana aue ua ai, ma te akara ua ki te moana. E kua akaraia maira aia e te tuaine i Motu-tapu, te aue ua ra i runga i te ana. Kua akatereia maira a Motu-tapu, te enua o Tinirau, ei tiki i aia. E riro atura aia ki o Tinirau, kua ui maira te tuaine i aia, “E aa koe i aue ei?” Kua akakite atu aia ki te tuaine, “E kikiia au e toku metua ongoai ki te tangata kainga-kore, e te apinga-kore, e te kai-kore.” Kua akakite atura te tuaine ki te tane i taua tuatua ra; kua pati atura oki aia ki te tane i tetai apinga nona, ma tetai kai na te tungane. Kua omai ra a Tinirau i te ui-ara-kakano na te taokete ki tona rima. Kua ikuiku maira aia ki a Kuru-mou-anaki, auraka aia e tatara, kia tae tika ki runga i te enua ka tatara ai.

44. Aere atura a Kuru, akatereia atura te enua ei kave i aia, kua aere atura aia ki runga i te enua e tae atura aia ki tetai ngai, kua tuatua aia, “Ei are toku ki nei.” Kua tu te are; kua ki ia kainga ki
te apinga, “E, ei kainga manea toku ki nei.” Kua ki ia kainga i te kai. Kua pera aere ua ra aia, e ki ua ake taua enua i te ui-ara-kakano.

45. E kia riro ra ki te vaine, ki a te tamaine a Taurangi, te rongo i taua au are ra, e k? k? te apinga ra, ma te au kainga meimeitaki; kua oki maira te vaine, i oro ana, ki te tane. Kua aere ua atura aia i te rave-aere i tana angaanga ma te tere aere te enua e tae atura aia ki Tonga-nui.

46. E ariki m?na maata a Tinirau e te purotu; e ariki rongo-nui i taito ra. E katakata nunui tei tupu i aia i te taru no taua ariki ra. Nana te ui-ara-kakano e te enua teretere. Me inangaro aia i te aere ki tetai enua, ko tona enua te ka tere. Ko te roto-ika a Tinirau ko “Nga-tama-ika-a-Tinirau.” Tei runga tei mate, tei raro i roto i te vai tei ora. Tei reira rai, tei Kuporu, te are o Ari—e toka te turuturu, e toka te oka, e vai a roto i taua are ra.

47. Kua aere maira a Kae ki Motu-tapu, ki a Tinirau; kua noo maira ki o oona, e rave i tetai temaine a Tinirau ei vaine nana. E kua oki atura ki Avaiki, ki tona enua. Ko Kuporu ki runga nei, ko Avaiki ki raro nei E noo atura aia e tae akera ki tetai tuatau, kua puia mai aia e te matangi. Kua paea mai ki a Tinirau mei te ii e puia mai ei e, e me tere, ka aere ki tetai enua. Kua noo maira aia ki o Tinirau, e ngatata ake paa te nooanga kua ariuriungata aia no te roa o te nooanga; kua ui maira a Tinirau ki a Kae, “E aa koe i aue ei?” Kua tuatua maira aia ki a Tinirau, “Kua tangi au ki taku enua.” Kua tuatua maira a Tinirau, “Tena nga taokete oou ei kave i a koe; ko toou ara ïa e tae ei koe. E aere, aua koe e kanga i o taokete, e tutu-a-manga, ka pai te inu ki a koe.”

48. Aere atura a Kae e tae atura ki Avaiki; kua tae ki te papaku, kua mea nga ika e eke aia ki raro, no te mea kua tae ki te papaku. Kare aia i pa, te keta rai aia ki uta. Ko tetai rai ïa kua rauka, ko tetai kua ora ïa. Kua aere atura aia ki te tutu aere i a Avaiki kia aere mai, kia kotikotia taua ika ra. E motumotu akera taua ika ra, kua tari atura ki te kainga, kua tau aere. Kua aere a Kae ki tona kainga, kua eva atura i taua taokete nona ra; e aere atura tei ora ki te enua. Kua akara maira a Tinirau ki nga tamariki, e ina! kare ua tetai, okotai ei, o era e aere atura. “O! kua mate tetai o aku tamaiti!” Kua aue iora a Tinirau. Kua oro te vaine ki te maunga i te kairau aere i nga tamariki i mate ra. Kua kapiki atura a Tinirau i nga tamaine kia aere mai ki aia ra: Kua tono atura aia i a raua kia akatere i te enua ki Avaiki ei tiki i a Kae.

49. Kua aere atura raua ma te enua i raro i a raua e tae atura raua ki Avaiki, kua tupau atura i to raua enua ki to Kae. Te moe ua ra a Kae, te eva ra. Kua tu katoa atura oki raua, kua eva, i ana ai e
te apare eva e, no ratou. Kua tiria-pu-ia iora te tangata ravarai e te moe. Kua apai atura raua i a Kae ki te tua-motu, koia a Nuku-tere.6 Kua tere atura, e tupau atura ki Motu-tapu.

50. No te reira te ngai tuatua ra e—

Ikitia Kae, e apai Kae e—
Ki runga i te turiki,
Ki tai i te tua-motu.
Ko te avatea nei oki Tangaroa, “Ea Kae?”
E kua angaangaia
Ko ra atu mumui ana e rire,
Ko te umu paa,
Ko e te kura atu,
E mumui ana, rue-e.
Taku ua ko Tinirau e Tangaroa
I te avatea nei ra atu,
E mumui ana e riri
Ko te umu paa
Ko e te kura atu e mumui ana
E taku ua ko Tinirau e Tangaroa
I te avatea nei
No tou ana koia toou tika
Teia aronga ra, ra atu
E mumui ana e riri e—
Ko te umu paa
Ko e te kura atu
E mumui ana.
Tangi reka ra te poko e,
Te poko o te taunga oki
E Tama! tu vare e—ko Tangaroa—e,
Ko e vaine e, i tona eiva,
Ko ra atu e mumui ana e rire e—
Ko te umu paa,
Ko e te kura atu e,
Mumui ana rue e.
Kua ara te arariri e
Kua uri nei e, ki a au—e,
Koai te piri oki, E Kae-ariki—e?
Koai toou papa ra, tiu mana atu e,
E kua araara te au uri katoa e,
Ko Unu-te-kaka taku metua ra
Ki tai te motu e, ki au e,
Koai tei piri e,
Koai toou papa te mana atu e,
E ko Itiiti-nui ra, na uta e,
Ko Iti ka mou ravetoro e,
Na runga ko Tane e,
Na raro ko Papa,
Ko kerepuru uri-kere e,
Ko Otu, ko Pu-enua ra
Kerepuru e rire e—ki au e.

Koai tei piri e,
Koai to papa tiu mana atu e,
Koai ake, koai ake e aru e,
Ko koe, koai e.

51. E riro maira a Kae i a raua ki Motu-tapu mei Avaiki mai, kua apai atura a Mata-au e Neinei-aroa i a Kae ki roto i te koro o te puaka; e kia riro a Kae ki roto i te koro, kua tiki atura raua i te metua vaine o Tutunoa e Koro-ma-utu-ia-kura e Mata-o-taae kia aere mai kia kite i a Kae. Kua aere maira a Kura-mo-tava e Mata-o-taae; e tae maira raua te kapiki ua ra a Kae, “E, ua e, E Avaiki! ka tau te umu, ka taiki te ate o Tutunoa, ka inu te kava.” Kua tuatua atura a Tinirau ki aia “Ina! oki, E taku Tama! I karanga atu oki au ki a koe i tutu-a-manga o taeake, ka pai te inu ki a koe.” Kia kite a Kura-mo-tava ma nga teina ravarai nona ra i a Kae, kua tie te kata. Kua ru, kua tete a Kae, kua tae mai te ii o te nio o te kuri ki runga i aia. Te manako ua ra aia e, e tei Avaiki rai aia, e tavare ua aia, kare i kite e, kua riro mai aia ki Motu-tapu, e tei roto rai i te ngai tana i noo ana i muatanga ra.

52. Kua rere atura a Kura-mo-tava, ki runga ki a Kae, kua tipu i tetai rima; kua kekekete a Kae. Kua rere atu tetai teina, kua motu tetai rima; kua rere mai tetai, kua tipu i tana kotinga, ma te ketekete ua ra a Kae. E pou akera ia keinga kua oki, kua kokoti, ma te ketekete ua ra a Kae. Kua oki atura a Mata-o-taae, kua nanao i nga ua-a-mata, apuku atura. Kua akaoti a Kae—kua pou. Kua tupu ta Tinirau i karanga atu ki a Kae e, “Kia matakite koe i o taokete, e tutu-a-manga o taokete, aua koe e kanga, ka pai te inu ki a koe.”

1  Nauriki, a little greyish, speckled bird.—J.J.K.H.
2  This seems to me to refer to Te Fale-o-re-Fée, behind Apia, Upolu, Samoa.—Trans.
3  At the east end of Upolu.
4  The song is Mr. Hutchen's translation. It appears to be intended as a part song, sung by the women and by Kae. There are many references in Maori poetry to the incidents of this story.
5  Tutu-noa appears to be the name of the “fish” that carried Kae on its back to Avaiki. In the Maori story the name is Tutu-nui; one version of the Maori story will be found in Grey's “Polynesian Mythology,” p. 55, which differs little from this of Rarotonga.
6  Tei Upolu teia motu a Nuku-tere.

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