TURI OF THE AOTEA CANOE

Hawera Star, Volume LIII, 17 June 1933, Page 11

TURI OF THE AOTEA CANOE

PART I Aotea is the canoe, Turi is the man on board, Te Boku-o-whiti is the paddle. Close to the side, the paddle, Encircle the side, the paddle, Forward, standing, the paddle, Forward, flying, the paddle, Forward, springing, the paddle, Forward, flapping ,the paddle. *- -X- * * * Name the handle of my paddle, then, After Iviiutu-ki-te-rangi. (From the Awa of the Ad.tea canoe. The Awa was a karakia for calming tlio sea, and for securing a prosperous voyage. Translated by Mr. Percy Smith.) fl ROM the seventh to the fourteenth centuries, the canoes of the Polynesians traversed Te Moana-nui-a-Kiwa, the Pacific Ocean, ever seeking new lands, and planting colonies throughout widely separated groups of islands. Lengthy sea journeys were a commonplace occurrence to these folk. _ Their great sea-going craft were eminently suited to such undertakings, for long experience had taught them much in the construction of vessels wherein to lift the ocean roads, I heir chiefs and priests were skilled navigators, deeply learned in astronomy and well versed in the lore of winds and deep-sea currents. The wanderers from Hawa-iki, the ancient homeland of the race, passed over the wide waters from the Ellice Islands in the w r est to Easter Island, Rapa-nui, in the east, and from Hawaii in the north to New Zealand in the south. As far back as the seventh century, Hui-te-rangiora travelled so far south that he encountered icebergs. Kupe visited New Zealand in the tenth century. His canoe, the Mata-hou-rua, made the land near the North Cape, and then passed completely round the North and South Islands,, following a route like the figure eight, and sailing through both Cook Straits and Foveaux-Straits. It was Kupe who named tlic land Ao-tea-roa, “the long white cloud,” from an exclamation of his wife, Hine-te-apa-rangi, when New Zealand was first sighted. Many place names are associated with Kupe.

In®the twelfth century, or earlier, came Toi-te-huatahi, “Toi the only child,” who discovered the Chatham Islands. He travelled north to Tamaki at Auckland, hut finally settled at Whakatane. Toi became known as Toi-kai-rakau, “Toi the wood-eater,” because he and his followers lived largely on the products of the forest. Toi’s son, Whatonga, arrived shortly afterwards. Wellington Harbour was named Te Whanga-nui-a-Tara after one. of Toi’s grandsons. Toi’s people intermarried with the then inhabitants of the: North Island, and the issue of these marriages, Te Tini-o-Toi, “the Toi tribes,” became an important element in the population. Later again, the canoe Ariki-mai-tai arrived at the South Taranaki coast, and her people settled by Waimate. About the year 1300. a. canoe captained by Wliiro made the coast by Oakura, and ended her voyage at Oeo. From those far-off days come dim legends of other canoes, but little is known of them. Te Rangi-ua-mmtu, with the chief Tama-tea-rokai, landed at Te Ranga-tapu, the ancient pa of the moahunters at the mouth of the historic Waingongoro. This canoe is also called Tai-rea. Wakaringaringa landed at Kaupokonui and Ngateko, at the month of the Kapuni. Her captain was Mawake-roa. The chief Rakei-wananga-ora brought the canoe Panga-toru, but found the inhabitants so fierce that he returned to Hawa-iki with most of his people. Some twenty-three generations ago, in the middle of the fourteenth century, there was a considerable migration of Polynesians from Tahiti, and islands in that vicinity, to Ao-tea-roa. This was the last voyage of the island emigrants to these shores. From the great heke of 1350 to the coming of the pakeha settlers, there was a period of more or less complete isolation, during which the traditions and customs of the Maori people rerhained with but little change. Tahiti was the Hawa-iki of the last migration, for with loving pride the Polynesians gave the name of their hidden homeland to every land wherein they sojourned. Thus Ao-tea-roa was also known as Hawa-iki-tautau. The distance travelled from Tahiti to New Zealand was somewhat over two thousand miles. The canoes of the fiect were the Tainui, the Arawa, the Ivura-haupo, the Tokomaru, the Matatua and the Takitunui. The Aotea left Hawaiki-Rangiatca about the same time. Turi was the principal chief on board the Aotea canoe.

Much valuable matter imparted by the learned men of the tribes in regard to Turi and the Aotea canoe has been recorded by Sir George Grey, Mr. John White, Mr. S. Percy Smith and others. Chants used on the long voya go have thus been preserved. Particular interest attaches to certain sayings handed down through the centuries. The authorities mentioned have been drawn on for the matter contained herein.

EARLY POLYNESIAN VOYAGES THE SIN AT AWARUA FOURTEENTH CENTURY PASSENGER LIST

By John HOUSTON, LL.B. (All rights reserved.) Sir George Grey’s information on this subject appears to have been received largely from Ra-wiri-wai-mako, the father of Tauke-tc-Hapi-mana, of Ngati-Ruanui. Turi was born over six hundred years ago at a plaee named Mahaena on the north-east coast of Tahiti. He was a son of a chief, Rongo-tea-tai-marama. Turi married a beautiful maiden of Tahiti named Hina-rau-renga, on whom he lavished a jealous affection. He erected a thorn hedge around her dwelling, and when he was about to travel a distance for the purpose of gathering wild fruits, lie directed her not to leave this enclosure. However, at the instance of two of Turi’s sisters, Hina-rau-renga disobeyed this command, and went surf-riding with them at the her ch. They urged on her that she was too good-looking not to be allowed to join in the sport. On his return, Turi learned what had happened, and he decided to leave Hina-rau-renga. "With his people, the Ngati-Rongo-tea, lie sailed away to Rangiatea, an island approximately 125 miles west-north-west of Tahiti. At Rangiatea, Turi, who was of high descent, made the acquaintance of an important chief, named Toto, and he married Rongorongo, the; daughter of Toto. According to another version, Turi’s first wife was Te Rangi-whare-mii, and lie left for Rangiatea on account of his relations with Rongorongo. Rangiatea was a place of considerable significance in those days. To this island, as to others which they settled, the Polynesian voyagers gave the sacred name of Hawa-iki. Chiefs and priests from distant islands came to Hawa-iki-Rangiatea for certain ceremonies of importance', and for the teaching of the ancient lore of their race. At Opoa, by Whangaroa Inlet, there was an ancient and famous marae named Taputapu-atea. There, too, was a sacred house of learning, whare-kura. The Maori people have a saying, “He kakano i ruiruia mai i Rangiatea,” which Mr. Percy Smith translates as meaning, “seed that was sown even at Rangiatea.” This contains a reference to the marae and whare-kura, for the name Rangiatea included both. The saying implies that the descendants of Turi trace their warlike prowess, their bravery and virtues, from the men of old. Three children of the marriage of Turi and Rongorongo were born at Hawa-iki-Rangiatea. These were two sons, Turanga-i-mua and Potikiroa, and a daughter Tane-roroa. Near Turi’s home was Awarua. A dispute arose between Turi and his brother Ivewa on the one hand, and a neighbouring chief named Uenuku and his brother Kemo on the other as to the ownership of certain lands at Awarua. In the conflict which ensued, Uenuku’s people were defeated-by Turi, and Kemo was slain by Kcwa. Before the fighting commenced, some evil omen affected Turi’s warriors. Naturally this disheartened the war-party, hut Kewa, Turi’s brother, saved the day by prevailing on the tolmnga to continue his incantations for the success of the taiia. Had the incantations ceased, Turi would inevitably have suffered a defeat. From this circumstance arose the tribal saying, “Kanaka tumutumu te kura i Awarua,” meaning “Do not end the karakias at Awarua.” Te Tini-o-Uenuku, the tribe of Uenuku, souglit. vengeance for their defeat. An opportunity came when they found Turi’s little son, Potiki-roa, bathing at "Waima-tuhirangi. They promptly killed him.

At a time of feasting, Tim's people, at the instance of Rongotea, managed to slay Hawepotiki, the son of Uennku. The heart was cooked, and Uennku was invited to partake of the food with Turi. While the feast was in. progress, Uenuku missed his boy, and called for him. Turi made answer, Saying, “A! perhaps he is within the great belly of Toi!” This Toi was an ancestor of Turi. Uenuku then discovered that he had actually eaten part of his own dead son, a most grievous insult to be washed out only by the shedding of blood. That night, Te Tini-o-Uenuku debated their revenge on the people of Turi, but they discussed the matter too loudly for secrecy. Rongorongo, Turi’s wife, overheard them chanting a karakia-makutu, which Mr. Percy Smith translates as follows: Prepare tliy' powers, ye gods above, Prepare them then, to destroy. Sweet will be the first food of revenge, Bind then Ngati-Bongo, Bind them. Agitated is my heart For Awo-potiki, AVho was laid on top Of the food-stage of Tone. Bind firmly Kongo, Bind them. Go forth and fetch The 'many of Ngati-Kongotca, Drag them hither, lead them here, That they' may be destroyed, extinguished, The first food will bo sweet. Bind firmly Bongo, Bind them. Th.y hips were cut in two, Thy hips were burnt,

Thy hips were eaten going along On the. high food-stage of Tane. Bind firmly Bongo, Bind ‘tlvean. Rongorongo immediately hastened to her husband and acquainted him with what she had heard. Turi appreciated the danger, for his enemies were too strong for his party. He exclaimed, “A! it is the sin at Awarua!” He called his people together, and ,after full discussion, it was decided to leave Hawa-iki-Rangiatea, rather than risk the inevitable defeat and extermination which would otherwise ensue. At that time Turi had no sea-going canoe of his own. He decided to seek the aid of his father-in-law Toto. Toto had felled a great tree growing by the banks of the river Waiharakeke, in Hawa-iki-Rangiatea. When the great trunk crashed to the ground, it had split. A canoe named Aotea was hewn out of one half, and another canoe was made from the second half. Rongorongo told her father of Turi’s intention, to leave the island, and she persuaded him to give the canoe Aotea to her husband. Her gift in return, utu niatxia, was a very fine dog-skin cloak, topuni, named Potaka-tawhiti. This celebrated cloak was a double one, and eight dog-skins were used in making it. The Aotea was duly handed over to Tun, and she was launched at night in preparation for the journey across the Great Ocean of Kiwa to Ao-tea-roa. * Thus is explained part of fin old Maori chant translated by Mr. Percy Smith:— These are the sayings of ancient times, ’Twas Boiiigoropgo launched Aotea when she floated on the sea, Because of the sin at Awarua they crossed over from Hawa-iki.

Before the Aotea left Hawa-iki-Rangiatea, Turi was told of Ao-tea-roa, and he was advised to make his settlement at Patea. This advice was given by one Kupc, who bore the same name as the intrepid voyager of the tenth century. There appears to have been some little confusion in the tribal records of the sailing directions given for the voyage. Tun made extensive preparations in regard to food supplies. The priests brought with them representations of certain tribal gods, Manx, To Ihinga-o-te-rang'i, Kahu-kura, Rongomai, Haere-iti, and Rehua. The image of Manx is said to have been made of stone, and to have been in existence until the middle of last century. Others were whakapokoko, images of gods. A whakapokoko was a short stick about eighteen inches in length, surmounted with a carved representation of a head. These sticks were bound or braided with cord in a curious manner by the priests, wixo uttered their inost powerful spells while at work, and also while twisting the cord itself. The entire figure was painted with the sacred kura, red colouring matter. These figures served merely as temporary shrines while a ceremony was being performed, and were not in any way worshipped. The god would take up his abode in the image when invoked.

Certain stones, called wliatu, were brought, Koliatii-miia, and Kohatu-te-ihi, ‘ ‘ such as were made by the men of old, and much carved and very precious.” The names of at least two of the paddles are known. One was Te Roku-o-Whiti. Another was Kautu-ki-te-rangi, after which the new dining hall at Taiporohenui was recently named. Turi’s spear was Te Anewa-o-te-rangi. His bailer was Te Ririno-o-te-rangi. He had a bright red cloak called Huna-kiko. Turi brought with him also a very celebrated axe named Te Awhio-rangi. A saying handed down from the fourteenth century refers to the valuable cargo of the Aotea. Aotea utanga nui signifies “the richly laden Aotea.” It is not possible to say how many made the voyage in the Aotea, but a number of names of the passengers have been preserved. Certain of these were supplied to Mr. Percy Smith by Hetaraka Tautahi and others, and certain were recorded by the Rev. T. G. Hammond. These names are as follows: —Turi, Rongorongo (Ids wife), Tufanga-i-mua (his son), Tane-roroa (his daughter), Tapo, ICauika, Tuan. Hau-pipi, Rakeiora (tohungas), Hoi-matiui, Urunga-tai, Kalm-papac, Hou-areare, Puhi-potiki,. Kahu-nui, Rangi-te-pu, Kewa, Tu-te-rangi-pouri, Po-toru, Tapu-kai, Hau-nui, Takou, ITau-taepo, Rangipotaka, Tama-te-ra, Tama-ld-te-ra, Tua-nui-o-te-ra, Uira-ngai-mua, Tancne, Poupoto (males), Kura-mahanga, Hine-wai-tai (females), Te Kahui Kotare, Te Kahui Po, Te Kahui Tvau (families). Turi’s wife, Rongorongo, gave birth to a son during the voyage, and to this child was given the name Tutaua-whanau-moana, “ Tufa ua the sea-born.” Counting Tutaua, the names of thirty-three individual passengers arc known, as well as the names of three families. Only four female names are included. No doubt these were the only ones of high descent —there would be others, as well as further males whose names have been forgotten. (To be continued.)