RUATAPU E TUPUNA MAORI RONGO NUI
(Expressed in the Aitutaki dialect.)
KO te akapapa-ranga teia i a Ruatapu mei roto mai i a Iro-nui Maoata mei runga mai mei Taputapu-atea:—
Anau tana ko Tai-te-ariki
Anau tana ko Taitoe
Anau tana ko Rua-raki
Anau tana ko E-panui
Anau tana ko Tevarikura
Anau tana ko Nga-maru-e-rua
Anau tana ko Tangiia
Anau tana ko Motoro
Anau tana ko Uanuku-rakeiora
Anau tana ko Ruatapu
Kua rarangoa a Ruatapu i te vaka, tera te ingoa i te vaka, ko te Kare-roa-i-tai, ka tere mai ki raro nei mei runga mai mei Taputapu-atea, kua tere mai ma tona vaka tangata, kua tere mai ki Avarua, kua noo ki uta ma toona vaka tangata, kua noo a Ruatapu ki te vaine ki a Uanuku-tapu, anau ko Tama-iva, kua vaoo i a ia ei ariki ei kai i te maroro i tei reira enua. Kua tere a ia ma tona vaka tangata ki raro ki Tonga, kua noo ki uta i te enua ma tona vaka tangata. Kua takoto a Ruatapu ki te vaine ki a Tapotu-ki-Tonga, anau ko Moenau. E kia pakari a Moenau kua akaunga mai a Ruatapu i a ia ki Avarua kia kai kapiti raua i te maroro. Nga te kite ra o Tama-iva ka ngaa te kainga i te maro-kura a ka unga atu ra i te teina kia aere ki Ngapu-toru. Tere atura a Moenau ki Akatoka-manava, kia tae a ia ki runga i te enua kua takoto a ia ki te vaine ki a Te Kau-maro-kura, anau a Te Au-kura-ariki i Mauketau ma te kai a Moenau i te maroro i tei reira enua. E tae ki tetai tuatau kua mate a
Moenau ki te Nati-Pui ki Avaavaroa, te noora te tamaiti i runga i te enua. E tae ake ra ki tetai tuatau kua tere mai ra a Ruatapu mei raro mai mei Tonga ma tona vaka tangata i te aru i a Moenau ki Avarua. Kia tae a ia ki uta e ui atu ei a Ruatapu ki a Tama-iva “Teiea a Moenau?” Tera ta Tama-iva, “Kua akaunga e au ki Ngapu-toru ei kai i te maroro i tei reira nga enua o tatou.” Kua karanga atu ra a Ruatapu, “Kua mate to teina.” Tere atu ra a Ruatapu ma tona vaka tangata i te aru i a Moenau ki Ngaputoru. E tae atu ra a ia ki Akatoka-manava kake atu ra a ia ki uta ma tona vaka tangata. Kia noo a ia ki runga i te enua e kite ei a ia i tetai tamaiti, e ui ei a Ruatapu “Ngaai koe?” E karanga atu ei te tamaiti “Nga Moenau,” e akatau ia tona tutu e tutu Moenau. E ui ei a Ruatapu, “Teiea a Moenau?” Tera tana “Kua mate ki te Nati-Pui ki Avaavaroa.” E ui atu ei a Ruatapu, “Koai toou ingoa?” Tera ta te tamaiti, “Ko te Aukura-ariki ki Mauketau.”
I reira kua kimi a Ruatapu i te ravenga ka ta a ia i a Mauke ei ono i te tai o Moenau. Tera tana ravenga i rave, kua tipupu a ia i te niu i te enua, kua tari ki runga i te ngai teitei, e kia tae ki te ra tamakianga kua uriia te niu ki runga i to Mauke, kua pou te tangata i te mate, kua vaoo i te mokopuna i a Te Aukura ei ariki ki runga i te enua. Tere atu ra a Ruatapu ki Enua-manu ma tona vaka tangata, e kia tae a ia ki Enua-manu, ko Renga te ariki i tei reira enua. Tera tana rare i tuku ki runga i tona tangata e kurukuru i te ava i Taunganui. I tuku ei te ariki i taua rare ra ki a Ruatapu e tona vaka tangata. Tera ta te ariki i rave ko te angai i a Ruatapu e tona vaka ki te manga. Kia rave a Ruatapu i taua rare ra e roa kua pou te manga i runga i te enua. Kua tuoro a Ruatapu, “Taau ko taku ana” Tera ta te ariki, “E rave a Renga ki te aa?” I reira kua akaruke a Ruatapu i taua rare ra. Kua akaruke katoa i te ingoa i te vaka ia Te-kare-roa-ki-Enua-manu, kua tuoro i te ingoa i te vaka ko Tueu-moana. Tere atu ra ma tona vaka tangata ki te enua. E tae atu ra ki uta kua tuoro io ra a Ruatapu i te ingoa i te enua ko Manu-enua. Kua noo io ra a ia ma tona vaka tangata, kua tanu a Ruatapu i te rakau e nui; tera te ingoa ko te Tui-a-Rongo. Kua tanu katoa i te tiare, tera te ingoa ko Ara-vaine. Kua tuku katoa i nga manu ki runga i te enua e Kura te ingoa i tetai, e Moo tetai. Kua noo ratou ki runga i te enua e roa, kua tere mai a Ruatapu e tona vaka tangata ki Ara-ura. Kia tae mai ki runga i te enua, i uru mai a ia i te ava ko Kopua-onu. Kua noo a ia ki runga i te tua kirikiri kua okaoka i te niu nga reira i tuoro i ai te ingoa i tei reira matara ko te okaokaanga i te niu a Ruatapu. I reira aere mai ra a ia ki teia pae i te motu, kua tuoro i tei reira matara, ko Kai-unga. Kua tanu i te tiare, no reira i karangaia'i e, ko te tiare a Ruatapu. Kua kake mai ki uta i te enua
kua akatu i te “ma” ko Paenga-manuiri, ka tuoro i te ingoa i tetai matara ko Vai-tiare, akatu i te marae ko Au-matangi. Kua noo ki runga i te enua, takoto i te vaine ki a Tutunoa, kua anau te tama ko Kirikava, kake i te tua ko Te Arau-enua, kake i te tua ko Te Urutupu-ariki, kake i te tua ko Tou-keta. Ei reira kua rave raua i a raua kupenga; e tuturua ta Ruatapu, e kupenga roa ta Kirikava; ma te kai kino i te ika i a raua kupenga, kare te tamaiti e kite ana i te metua ngaa atu ra te marae. Kua aere te tamaiti kua akatu i tona marae ki Aputu. Kua noo te metua ki Aumatangi e roa, kare rai a Kirikava i kauraro ki a Ruatapu. E i reira kua akaruke a Ruatapu i tei reira ngai, kua aere mai ki teia pae i te enua (Arutanga) kua noo a ia ki Ruatea. Te noo ra a Taruia i Orongo kua rave io ra a Ruatapu i tana Piri e vaka kopae, kua akaetete io rai te upe ki roto e te roimata, kua tuku mai ra ki Orongo. Kia kite ra a Taruia tera tana autara, “Koai ra teia ariki mana e, e tau mai i te Upoko enua nei.” Kua akaunga a Taruia i te tiki. Tera ta Taruia autara ki te tangata i tikina'i. “Auraka e nga tai mai i te aere ka pou i to Rongo e nga te maunga mai te aere.” Kua aere mai ra a Ruatapu ki Orongo, kua nookapiti io ra raua ko Taruia. Kia tae ki tetai tuatau kua tuku io ra a Ruatapu i tetai Piri, ka pa i te vai i Rierie e kua pa io ra a Taruia kare i mou te vai kua potopoto te ao o Taruia. Kare rai i mou i reira kua tuoro a Taruia ki a Ruatapu kia pa a ia i te vai, kua mou te vai ki roto i te enua, nga tei reira Piri i akakite e, ka peke a Taruia ki te moana ka mou a Ruatapu ki te enua, kua noo raua e roa, kua karanga a Ruatapu, ka rarangoa vaka raua; kua oti to tetai e to tetai; tera ta Ruatapu ki a Taruia: “Ko au te nga mua ki Avarua ei tuoro mai i a koe.” Tera ta Taruia: “Auaka; okotai o taua aerenga.” Kare rai a Ruatapu i akarongo, kua aere rai. Kia aere a Ruatapu ei runga i Rau-kuru-aka, kua tatomo i te vaka. Kia akatau atu a Ruatapu i a Taruia te aere mai ra, e vatata mai ki te pae i a ia, kua tuoro a Ruatapu, “Oro mai e taku taeake ka akakau i taku vaka.” Tera ta Taruia. “Akakau ake kia aere au ki Avarua ei tuoro mai i a koe.” Kia ngaro atu te ira i te vaka o Taruia, kua takauri a Ruatapu i tana vaka kua oki mai ki runga i te enua, kua noo ki Orongo, ki runga i te au ariki. Kia tae a Taruia ki Avarua kua tiaki mai i a Ruatapu, kare i tae, no te roa kua tarotokaka a Taruia, kua peke te ariki i te enua i a Ruatapu. Kia oki mai a Taruia ki uta nei i Tapu-e-tuki mei te Avarua, tera tana tuoro “Ko au teia, ko Taruia! maki tono ariki,” Kare i rauka kua tu to Ruatapu vaka tangata kua tamaki, e peke atu ra ki te moana tere atu ra ki te Ra-pukatea. Kua noo a Ruatapu ki runga i te enua nei, ko ia te ariki.
Kia mate a Ruatapu kua kake tana tamaiti ko Kirikava ki runga i te marokura; anau ta Kirikava ko Maevarangi, anau tana ko Maeva
kura, anau tana ko Maine-marae-rua. Kua tere a Maine-marae-rua ki Avarua, i te rere tane i a Tama-iva, kare i raveia e Tama-iva. Kia noo a Maine-marae-rua i Avarua, ko Maeva-kura te ariki i runga i te enua. Takoto ia e Te Ii-matatapu ki a Maine-marae-rua, kua anau ko Maro-una; takoto a Maro-una ki a Ratia, anau a Tane, kake i te tua ko te Tauu-o-te-rangi. Kia tae mai Te Aitu ki runga i te enua nei, kua peke atu ra a Maeva-kura ki te Rangiatea, kua tere a Tu-oa-rangi ki Avarua, kua reo iku a Maeva, “E aere koe, kua anau tama a Maine-marae-rua, e akakite atu kia aere mai ei ranga i taku ua, e karanga atu kua peke a Maeva ki te Rangiatea.” Kia tae a Tu-oa-rangi ki Avarua, kua akakite a ia ki a Maine-marae-rua i te reo iku o Maeva; i reira kua tiki a Maine-marae-rua i te tama i a Maro-una e akakite i te reo iku o Maeva. Tera ta Maro-una, “Ka rarangoa pai,” Tera ta te metua vaine, “Me ka rarangoa pai koe, E taku tama! ka aere atu koe kua popo te ivi o Maeva ki te Rangiatea, e aaki koe i tetai manga i to pare kotaa ei oko i te vaka o Angai-nui. Kua aaki a Maro-una i tetai manga i tana pare, kua aere ki a Angai-nui i te oko i te vaka, kua akatika a Angai-nui; tera tana autara ki a Maro-una” E rave koe i to taua vaka, auraka e ngaro te ingoa a te “Mata o Te-koviriviri.” Kia peke mai te vaka ki tana rima e kua timata a ia i te tamaki ki runga i te enua, kia rauka tetai atu toa nona kare rai e toa i kitea, mari ra ko te tama ko Tane. Tuku ki roto i te pai ma te aonga pai, tere atura ki A'ua'u kua ta ki Au'a'u, kua kitea te toa ki reira ko Ue. Kia oki te atu toa ma te aonga vaka ki runga i te pai e rakei ei i te pai ki te rau ti, no reira i tapaia i te ingoa ki a Rauti-para-ki A'ua'u. Kua tere atu ra ki Enua-manu, kua ta ki reira kua rauka te toa ko Tara-apai, kua apai ki roto i te pai, kua tere ki raro ki Varekao (Niue) kua ta ki reira kua kitea te toa ko Titia, kua apai ki roto i te pai. Kua tere mai ki Ara-ura. Kia aere mai i te moana kua aravei i nga tangata, ko Koro-ki-matangi e Koro-ki-vananga, e aru i to raua metua i a Ta-vake.
Tera ta Maro-una ki a raua; “Aere mai ei ta i taku taua.” Tera ta raua, “Aere atu tena atu maua.” Kua tae mai ki Ara-ura nei, i tae mai i te po, kua uru mai ki uta nei, kua tuku i te akamou i te vaka ki Vaiora, tera ta Maro-una ki te atu toa ka tuku te paro, kua manamanaia e Maro-una Te Aitu kia parongia e te moe. I reira kua aere mai tetai toa ki uta i te aa i te upoko o te Aitu; ko te upoko i teimaa kua tipu ia, ko te upoko i mama kua akaruke a ia i tei reira. Oki atu ra a ia ki runga i te pai ma te apai i te au upoko o te atu toa o Te Aitu tei tipuia e ia. Kua akara a Maro-una, tera ta Maro-una, “Ka aere ki uta i taua po ra.” Apai atura i te vaka ki uta, nga raro i te kauvai i a Tangoro, ko te veu ra i te kauvai i a Tangoro. No reira i tuoroia'i ki a Vaieu, ko te veu i te vaevae o te atu toa o
Maro-una. Taomi atu ra i te vaka ki uta i te kauvai, kua aere atu ra ratou ki uta i a Maeva, kua akara a Maro-una i a Maeva. Tera ta Maeva, “Koai teia?” “Ko au ko Maro-una.” “Ngaai a Maro-una i kave mai ki konei?” E karanga atu ei a Maro-una. “Kare koe i iku autara ake ana ki a Tu-oa-rangi?” Kua kite i reira a Maeva e ko Maro-una, e aue ei a Maeva ki runga i te mokopuna, e angai ei i a ratou ki te manga, ki te mai e te akari. Kua raoa a Tara e te vaanga akari, e karanga'i te atu toa ki a Maro-una, “Ka ta i te Aitu i taua po.” Tera ta Maro - una. “Auraka, kia ngaro te apeu moana ka ta ai.” E tae ki te toru ra kare i maae te ata kua mata ki te angai kake te ra kua ta; te ta atu nei a Maro-una ma te atu toa i runga i te enua, te ta mai ra a Koro-ki-matangi e Koro-ki-vananga i runga i te akau, i tei topa atu ki te moana. E kia pou Te Aitu, tera ta Maro-una rare e tipupu i te au kotinga a'oa i runga i te enua. Ko te ariki ia i tuaia'i te enua, kua akanoo i te atu toa ki runga i te enua i a Tane, e Tara, e Ue, e Titia, ma te aonga vaka. Takoto a Maro-una ki te vaine ki a Uanuku-kaiatia, ki roto i a Ru, anau a Te Aukura: takoto a Te Aukura ki te vaine ki a Te Akariki-o-te-rangi ki roto i te Ru, anau a te Tupu-o-rongo. E toru puna a te Tupu-o-rongo ko te Uirei ariki, ko Katapu-ki-te-marae, ko Pure-upoko.
This is the line of ancestry of Ruatapu, a descendent of Ironui-ma-Oata, who came from the Eastward, from Taputapuatea:—
Ironui ma Oata married Te Koao-o-te-rangi, who begat Tai-te-ariki, who begat Taitoe, who begat Ruaraki, who begat Epanui, who begat Tevarikura, who begat Nga-maru-e-rua, who begat Tangiia, 1 who begat Motoro, who begat Uanuku-rakeiora, who begat Ruatapu.
Once upon a time Ruatapu fitted out his great canoe Kare-roa-i-tai, and made sail to these Western Islands from Taputapu-atea, 2 he and his ship's company. They came to Avarua (Rarotonga) where they remained some time. Ruatapu married a woman of the land, Uanuku-tapu, by whom he had a son Tama-iva, whom he left at Rarotonga to become an Ariki, and eat the flying fish of that island. Ruatapu and his ship's company, then sailed away to the westward, to Tonga, and sojourned there a lengthy period; Ruatapu taking to himself another wife named Tapotu-ki-Tonga, who bore him a son whom he named Moenau. When the boy had grown up to man's estate, his father sent him to Avarua to join Tama-iva in eating the flying fish of that land (i.e. to share his authority); but Tama-iva had no desire to share his rank or privileges with his younger brother. So he sent him off to Nga-pu-toru (ancient name of the three windward islands of the Cook Group—Atiu, Mauke, and Mitiaro), Moenau went to Akatoka-manava (Mauke) where he married Te Rau-maro-kura. A son was born to them, Te Au-kura—who became Ariki of Mauke-tau. Moenau remained there and feasted on the flying fish of the land; but ere long he was killed (by the Mauke people) at Avaava-roa with a snare for catching sea eels. Te Au-kura was living on Mauke at this time.
Subsequently, Ruatapu and his people returned from the westward from Tonga, in quest of Moenau. Ruatapu first went to Avarua, where he inquired of Tama-iva: “Where is Moenau?” Tama-iva replied, “I have sent him to Nga-pu-toru to eat the flying fish of those lands of ours.” Ruatapu then exclaimed, “Your brother is dead.” The father and his ship's company then went on to Ngapu-toru, in search of Moenau, and landed on Akatoka-manava (Mauke). While they were staying on that island, Ruatapu took notice of a boy there, and asked him about his parentage. The boy said, “I am by Moenau.” Ruatapu had marked the resemblance, and inquired further, “Where is Moenau?” The boy answered: “He was killed with a sea eel snare, at Avaava-roa.” In reply to Ruatapu's further interrogation, the boy revealed, “I am Te Au-kura, Ariki of Mauketau.” Ruatapu then made arrangements for slaughtering the Mauke people in revenge for Moenau's murder. The plan he hit upon was to cut up the cocoanut trees into logs, which he had carried up on to the high places of the island. Then he fought the Mauke people and rolled these logs down on top of them: great numbers were killed with this device.
Leaving his grandson, Te Au-kura, to enjoy his Arikiship at Mauke, Ruatapu and his ship's company crossed over to Te Enua-
manu (Atiu). Renga was Ariki of that island at the time, and was engaged, along with his people, in trying to make a canoe passage through the reef at Taunga-nui. When Ruatapu reached Atiu, Renga gave this work into his hands to carry out, and agreed to provide Ruatapu and his men with food. The visitors were engaged so long over this undertaking that they consumed all the food of the land, and then taunted Renga for the short supply. The Ariki retorted, “What is Renga to make food out of?” Ruatapu, therefore, abandoned the enterprise; he changed the name of his canoe from “Te Kareroa-ki-te Enua-manu,” to “Tueu-moana,” and sailed away from Atiu. He reached an island, which he called Manu-enua (the ancient name of Manuae), where he and his ship's company sojourned for a time. He planted a cocoanut which he called Te Tui-a-Rongo, and a flowering shrub, 3 named by him Te Ara-vaine. They also placed two kinds of birds on the island, the red-plumaged kura, 4 and the moo.
Not long after this, Ruatapu resumed his voyage, coming on to Ara-ura (Aitutaki); he landed on the north part of that island, bringing his canoe in through the passage in the reef known as Kopua-onu. They camped on the shingle spit close to the sea shore, where they opened cocoanuts, from that circumstance the place was called “Te Okaokaanga-i-te niu-a-Ruatapu.” They then came inland to the lagoon side of the spit, calling their path Kaiunga. An ancient looking flowering shrub at this spot, known as “Te tiare a Ruatapu,” is still shown as the one planted by him. Thence the voyagers ascended the highest land in the vicinity (near Maunga-pu), where they erected a “ma” (an altar devoted to the worship of evil spirits), which was called Paenga-Manuiri, while the road leading up to it still bears the flowery appellation of Vai-tiare. They also established at that place their marae, called Au-matangi. Ruatapu took up his permanent abode on Aitutaki, marrying a woman of the island named Tutu-noa, by whom he had four sons—the first being Kiri-kava; then followed (literally, climbing up the back) Te Arau-enua; then followed Te Uru-tupu-ariki; then followed Tou-keta. In process of time Ruatapu and his son Kiri-kava made two fishing nets, which led to their estrangement. The father's net was a short one, while that of the son was of considerable length, and trouble arose between them over the amount of fish taken in their respective nets; their family
marae was broken up, and they separated. Kiri-kava took up his residence at Aputu, where he set up hismarae, but Ruatapu remained at Au-matangi. The son refused any longer to submit to the authority of his father, which eventually led to Ruatapu abandoning that part of the island, and coming to live at Ruatea, on this (the Arutanga) side of the island. Taruia was living at Orongo (in the Arutanga tapere, or district), at the time, and Ruatapu sought means whereby to attract the attention of this Arikl. He made a toy canoe of leaves, which he freighted with mucous from his nose, and tears; then set it afloat in the lagoon, where it came under the notice of Taruia, who inquired: “Who is this influential Ariki living at the Upoko-enua?” (the head or north end of the island). Taruia then sent a man to fetch Ruatapu, giving him a message that the chief was not to come by the coast, or he would be devoured by Rongo (the god), but by the mountain, or inland, road. Ruatapu, accordingly, came and dwelt with Taruia, at Orongo.
Some time afterwards, Ruatapu devised a scheme for damming the Rierie Stream at that pláce, and Taruia set to work to carry it out, but could not stop the water on account of being short-winded; in fact, he got out of breath in the attempt. Taruia then called out to Ruatapu to dam the stream, which the latter accomplished, and the water remained on the land. This performance showed the people that Taruia would be ousted from his position and forced to sea by the superior craft of Ruatapu. The two chiefs lived together for a long time, then Ruatapu suggested to Taruia that they should get their canoes ready for sea, which was accordingly done. Ruatapu said to Taruia, “I will go in advance to Avarua to be ready to welcome you when you get there;” but the latter rejoined, “No, let us both go together.” To this Ruatapu would not listen: he started on ahead in his canoe, and when he got to Rau-kuruaka (part of the reef) he purposely let his canoe fill with water. Taruia's canoe came along soon after, and when it drew near Ruatapu called out to the Ariki, “Come here, friend, and help me right my canoe;” but Taruia replied, “You right your own canoe. I will go ahead to Avarua 5 and prepare for your arrival there.” As soon as he was out of sight, Ruatapu righted his canoe and returned to the island; taking up his residence again at Orongo, where he exercised the authority of an Ariki. When Taruia got to Avarua he waited long for Ruatapu, but as that worthy did not arrive Taruia suspected that he had remained at Aitutaki, and usurped the position of Ariki of the land.
When Taruia returned to this island (Aitutaki) from Avarua he landed at Tapu-etuki and called out, “I am Taruia, the rightful
Ariki,” but to no purpose. Ruatapu's people arose and opposed him. He then went off to sea again and sailed away to Ra-pukatea 6 (Penrhyn Island). Ruatapu remained at Aitutaki as Ariki of the island until he died, when his son, Kiri-kava, succeeded him in that position.
From Kiri-kava sprang Maeva-rangi, who begat a son Maeva-kura, who begat a daughter named Maine-marae-rua, who on reaching womanhood went to Rarotonga to woo Tama-iva, whom she desired as her husband; but he was not willing. Maeva-kura was Ariki of this land (Aitutaki) at that time. Maine-marae-rua remained at Rarotonga, where she espoused Te Ii-matatapu, and they had a son, Maro-una. When the latter arrived at maturity he married a woman named Ratia, by whom he had two sons, Tane and Te Tauu-o-te-rangi. About this time a strange tribe named Te Aitu took possession of Aitutaki, and the Ariki Maeva-kura decided to go to Te Rangiatea, while Tu-oa-rangi proceeded to Avarua under these instructions from Maeva, “Go; and if Maine-marae-rua has given birth to a son, let him come here and revenge my discomfoiture. Say that Maeva has gone to Te Rangiatea.” When Tu-oa-rangi reached Avarua he delivered Maeva's message to Maine-marae-rua, and she communicated it to her son Maro-una, who consented, saying, “A vessel will be fitted out.” The mother replied, “O, my son, the fitting out of a vessel will take so long that Maeva's bones will rot on Rangiatea.” She added, “You pluck some of the frigate bird's feathers from your head-dress and offer them to Angai-nui for the loan of his canoe.” Maro-una did as his mother advised him, and Angai-nui consented, saying, “You can take our (yours and mine) canoe, but let not its name, ‘Te Mata-o-te-Koviriviri,’ be suppressed.” As soon as Maro-una obtained possession of the canoe he commenced forth with to make war on the land, in order to obtain warriors as a fighting force (for his expedition to Aitutaki); but the only brave he was able to obtain there was his son Tane. He then embarked with his son and crew, sailing to A'ua'u (ancient name of Mangaia) where he, by force of arms, won the warrior Ue to his side. When the warriors and crew disembarked they decorated their canoe with the leaves of the ti plant, and for that reason they re-named the canoe “Rau-ti-paraki-A'ua'u. They then sailed away to Te Enua-manu, where they made war, obtaining the brave Tara-apai as the result, whom they shipped, and then shaped their course for Varekao (ancient name of Niue), where by force another warrior—Titia—was added to their party.
Then they came to Ara-ura 7 to carry out their enterprise. Out at ase two men, Koro-ki-matangi and Koro-ki-vananga, who were following their father Tavake, were met with. Maro-una said to them, “Come and take part in my expedition.” They replied, “Go on, we will follow you.” Maro-una's canoe reached Ara-ura in the night. They came in (to the lagoon) through one of the reef channels, and anchored the canoe at Vaiora. Maro-una told his braves to rest. He then proceeded to bewitch his enemies, the Te Aitu clan, so that they were overcome with a deep sleep. One of Maro-una's toas then went on shore amongst the enemy, and felt the heads of the sleeping Aitu. The heavy heads (being those of fighting men) he cut off, while the lighter ones (being those of women and boys) he spared. He then returned to Maro-una, carrying with him the reeking heads of the Aitu. The leader looked at these bloody trophies, and then decided that the force should land that very night. So they took their canoe in (at Arutanga) and hauled it up the Tangoro Creek, making the water very muddy in so doing—hence the saying when water becomes turbid that it is caused by the feet of Maro-una's warriors. After they had sunk their canoe in a pool up the creek (for safety) they proceeded inland to Maeva's dwelling place. Maro-una looked at Maeva, who enquired, “Who is this?” The former replied, “It is I, Maro-una.” Maeva, still doubtful, again enquired, “Who brought Maro-una hither?” The leader said, “Did you not give Tu-oa-rangi a message requesting me to come?” Maeva then knew that it was his grandson Maro-una, and, after weeping over him, he regaled the war party with preserved bread-fruit and cocoanut. When Tara (one of Maro-una's braves) was nearly choked while eating a piece of cocoanut, the rest of the party said that they would attack the Aitu that night; but Maro-una said, “No; wait till our sea-giddiness has passed away, and then attack them.” On the third day after that they hurriedly ate a meal of raw food before the dawn, and then fell on the Aitu at sunrise, Maro-una and his braves slaughtering them on the island, while Koro-ki-matangi and Koro-ki-vananga, who were on the reef, killed the fugitives who tried to escape to sea. Maro-una having exterminated the Aitu clan, carried out his great work of dividing Aitutaki into districts by divisional boundaries (which remain to this day). As Ariki he apportioned the land amongst his warriors, Tane, Tara-apai, Ue and Titia, and the ship's company. Maro-una then espoused a woman descended from the great (Aitutaki) ancestor Ru, named Ua-nuku-Kaitai, by whom he had a son, Te Au-kura. The latter married Te Aka-ariki-o-te-rangi, also of Ru lineage, and their
son was the great Tapu-o-Rongo, from whom branched the three lines of ancestors (of the Vaerua-rangi, Tamatoa and Te Uru-kura Ariki families of Aitutaki) from the three wives: Uirei-ariki, Ka-tapuki-te-marae and Purei-upoko. (These genealogies have already been published in connection with my paper, “The Story of Iro,” which appeared in Journal Polynesian Society, vol. xii, p. 144.)
[Note.—Tararo, Ariki of Mauke, who is a descendant of Ruatapu, writes me that he objects to having any details of his family history or genealogy published, lest his opponents should make use of the information to their advantage and his detriment, in land disputes on that island. I learn from a native of Atiu, living on this island (Mangaia) that one of the Atiu clans is called Ruatapu, but he knows nothing beyond that. Nothing is known about him here.]
Cook Islands Time
Cook Islands Calendar
Get a Website
If you want to create a professional looking web site and you don't have any HTML programming experience or design skills
If you Have a static web site and you want more control over how the content is displayed and updated
If you want a website you can easily update yourself
If you run a company and want to sell some of your products online
Contact Us and get started...