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No. 4 (Autumn 1953)
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LEGEND Te Patunga o
Ngarara-Huarau

I te ra ka whiti mai a Tainui me etahi atu waka ki tenei motu, ka tae mai ki Manukau. No te taenga mai ki Otahuhu, katahi ka mohio te iwi te ai kino te wahine a Raka. No te taenga o Tainui ki Otahuhu, katahi ka tauparapara, ka rua, ka toru, ka wha, ka rima, ka ono, ka whitu ka waru, ka iwa, ka te kau. Ka he te manawa o nga tohunga mo Tainui kahore e taea. Ko Raka ka tata mai; ko te waka, ko te ihu anake kua noho ki runga i te neke, kaore ano te waka i eke noa ki uta i enei tauparapara ka kotahi te kau nei; no te mea he karakia tonu enei tauparapara; kaore te iwi i matau kei te purutia e Raka mo te aitanga o tana wahine, o te Marama; no te mea ka mau te ringa o Raka ki te kei o te waka. Katahi ka whakahua i tana tauparapara; kore te iwi i te kite ake, no te mea i ma runga mai ia i te waka atua, i rangona ki te reo e whakahua ana i tana tauparapara; koia tenei tana whakahua:

Toia Tainui!
Tapotu ki te moana,
Ma wai e to?
Ma te whakarongo ake.
He tara wainuku,
He tara wairangi,
Puni e! Manoa!
Naumai! Naumai e Tane!
Ka tau taua i te wai,
Kia matakitakina taua
E te tini o te tangata.
Naku koe i tiki atu,
Ki te Wao-nui-a-Tane,
Mingoi! E Tane!
Koakoa! E Tane!
Rangahau! E Tane!

 

How Ngarara-Huarau Was Killed

In due time Tainui and the other canoes which came over the sea reached Manukau, situated on the West Coast of the North Island of New Zealand. Whilst they were preparing to drag Tainui over the isthmus at Otahuhu, it came to the knowledge of the people that the wife of Raka1 had committed adultery so it was that when the people attempted to drag the canoe she could not be moved. Ten strong and potent invocations the people used, but without much effect, and the minds of the priests were filled with perplexity, because Tainui could not be moved. In the meantime Raka had approached near, and just then only the bow of Tainui had mounted the first skid—the rest of her had not yet reached the dry land, and this in spite of the ten powerful invocations they had uttered, each of which was accompanied by an effort to drag her. All this time the people and the priests were in entire ignorance that Raka was holding the canoe back, because of the sin of his wife Marama. Having caught hold of the stern of the canoe, Raka chanted his incantation. The people heard his voice but did not see his person—for he came in a phantom canoe. Thus chanted Raka:

‘Drag Tainui till she reaches the sea!
But who will drag her there?
Listen to the sound that strikes upon the ear—
‘Tis the sound of a troubled sea!
‘Tis the roar of the heavenly element
Close up (to the gunwale), seize the dragging ropes!
Come, Tane!2 Oh, come!
Let us float upon the sea,
That we two may be admired
By the people in multitude.
It was I that fetched you
From the Great-forest-of-Tane.
Bestir thyself, Oh Tane!

 

(1) Other authorities say she was the wife of Hoturoa.

(2) Tane is here used for the canoe, he being the god of forests and of all works in wood.

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Katahi ka whakaaturia te hara o tana wahine, o Maruanuku, katahi ka whakahua:

Turuturu haere ana te wai,
O te hika o Maruanuku,
E patua ana mai e
te komuri hau,
Na runga ana mai o ihi-ihi.
Panekeneke-koia i tona waka,
Ka to ki whea?
Ka to ki Maungatorohi e!

Katahi ka oho te iwi:

‘Torohi e! torohi e! torohi e!’

Katahi ano te waka nei ka haere; puta atu ki Manukau! haere mai, Kawhia, Mokau, Te Waiiti; ka hoki atu a Tainui ki Kawhia, ka haere mai a Ngaitarapounamu, ka noho ki Mimi. Ka roa, ara, ka maha nga tau e noho ana, ka haere ki te moana ki te huti ika i te moana, he maha nga waka i haere, nuku atu i te wha tekau. Kaore i roa, ka puta tetehi hau nui, ka riro taua iwi i te Puhi-kai-ariki,* po tahi, po rua, po toru, po wha, ka eke ki Rangitoto, ka noho. Kaore i roa, ka haere, noho rawa atu i te tai hauauru o taua motu, o Rangitoto. Te ingoa o te wahi i noho ai, ko Moawhitu. Ka noho tuturu taua iwi ki reira, ka mahi i te kai, i te ika; ka kite hoki i te nui o te kai, katahi ka whakaaro kia tikina nga wahine me nga tamariki. Ka haere mai ano aua waka, katahi ka heke, ka heke ki Rangitoto; ka tae. Katahi ka kitea e te iwi ake o tera motu, no te kitenga, kihai i taea te whakatoi i te nui kino o taua iwi. Katahi ka whakamoea ki te wahine; heoti ano, kua iwi kotahi ki tera motu; ka noho.

Katahi ka whakaaturia nga Tauranga hapuku; katahi ka haere nga waka ki tetehi hapuku. Ko taua wahi, he tapu, kaore e pai kia kainga nga hapuku ki runga i te umu, engari me kohi ki tahaki kai ai, katahi ka tika kia kainga e te tangata. Ka taka ki etahi rangi pai, ka haere nga wahine ki te uru karaka, no te ata, ahi-ahi noa ka tae iho. Tae noa mai kua maoa te kai; akuanei te wareware ai tetahi o aua wahine ki taua whakahaere. Akuanei ko te kaha o te hiakai ka haere tonu ki te taha o te umu; e kohi ana nga wahine. Akuanei kua kite iho taua wahine i te arero o te ika i taka ki runga i te umu. Katahi ka rere iho te ringa o taua wahine ki te tiki iho, tangohia ake, komotia ake ki te waha; kite noa atu nga hoa kua kainga e te wahine ra. Po kau ano, tana putana o te taniwha! Katahi ka taupokina e te moana. E hoa ma, ka mate te iwi nei. He mano te tangata me te wahine me te tamariki i hurihia e te taniwha ki te whenua, e takoto mai na ano i te whenua. Ka mate tena iwi, ko nga tangata i etahi kainga atu o taua iwi, i ora.

Ka noho, roa rawa; ka haere ki te uru karaka, ahiahi noa ka hoki mai. Akuanei ka tika mai

 
 

Be lively, Oh Tane!
And move along at a pace.’1

Then, in order that all the people might know that his wife, Maruanuku,2 had committed an offence, he continued thus:

‘Moisture drips from Maruanuku,
Caused by the gentle blowing that issued
From the fount of trembling love.
Move by short stages—his canoe
Whither will he drag her?
To Maungatorohia will he drag her.’
Then the people shouted:
‘Move along at speed, move along! move along!’

Then the canoe moved along, and eventually reached Manukau. From Manukau, Tainui proceeded to Kawhia, and from thence to Mokau and Wai-iti, and then returned to Kawhia, but part of the crew, a tribe named Ngaitarapounamu went on and settled at Mimi.3

After living there many years some went on a fishing excursion in their canoes, which were more than forty in number. While out at sea a fierce storm came on, and this drove the canoes before it. On the fourth day the canoes reached Rangitoto (D'Urville Island) and the people landed. After a short stay in one part of the island, they removed to the western side and permanently established themselves at Greville Harbour. There they engaged themselves in cultivating the soil and fishing, and when they saw the plentiful supply of food to be obtained there they decided to fetch their women and children. They accordingly set out, and in due time they all returned to Rangitoto (the red, or bloody heaven). Then it was that they were seen by the inhabitants of the island, who, being very numerous, could not be either opposed or molested; so wives were given them, and thereafter the two tribes became one and lived together.

The cod-fishing grounds having been made known to the newcomers, the people went out in their canoes to fish. It so happened that the place where they went to fish was tapu. This being so, any fish caught there must be taken out of the oven and removed to a distance before it could be eaten. Early one fine morning the women went out to gather the berries of the Karaka, and did not return home till evening. On their return they found the food

 

(3) This is one version of the above Tauparapara, or invocation.

(4) Maruanuku appears to be a second name for Marama.

(5) Mimi is a river about twenty-five miles north of New Plymouth; Wai-iti, a stream some four miles further north.

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already cooked. One of them, being hungry, went straight to the oven where the other women were gathering up the food and, forgetful of the sacred place from whence the fish was brought, she picked up a fish tongue which she saw lying in the oven and ate it before the other women noticed the action. That very night the monsters of the deep appeared, the sea arose and, Oh! my friends, it overwhelmed these people. Thousands of men, women, and children were overwhelmed and buried in the earth by these monsters—there the people lie even now. Thus perished these people; but those of the members of the two tribes who were at the time living in other settlements did not perish. These, therefore, lived on and when a long time had elapsed they went to gather the berries of the Karaka tree, and returned home in the evening. In returning home one of the women took a direction which brought her directly in front of the cave of ‘Ngarara-Hauarau’ (the monster reptile with the numerous progeny) so that when she looked, lo! the monster himself was there. She did not see the monster's tail, she only saw his head and, being frightened, she started to run—but the monster caught her with his tail and drew her in so that she immediately found herself encircled by the monster reptile. She was then led to the cave, and there the reptile and woman lived, with paua for food.

The way they prepared the shell-fish for food was, first of all to gather a large quantity of it and put it into fresh water. By this means the fish is made palatable. One day the pair went to get a quantity of flax and returned in the fore-part of the day. Then the woman said, ‘Will you let me go to the water alone? I wish to go and prepare my food.’ The monster replied, ‘But you might run away and leave me!’ ‘I will not,’ said she, ‘because I have made up my mind that you shall be my husband.’ He replied, ‘Who can tell!’ Whereupon the woman said, ‘I will give something to assure you of my presence.’ ‘What is it?’ asked the reptile. ‘Let a rope,’ she said, ‘be made of flax and let it be made long enough to reach the water.’ ‘Then!’ said he, ‘let a rope be made.’ They accordingly set to work, and when the rope was finished the woman went to the water. On her return she gave the following directions: ‘When I go to the water I will tie the rope round me; when I get there if you pull the rope I will at once return.’ She then added, ‘Let us experiment.’ She accordingly went to the water, and on reaching it she called out, ‘Pull!’ The rope was pulled and she at once returned. ‘It is well,’ the reptile said, ‘go and prepare your shell-fish.’ Then she said, ‘I shall be detained, and will

– 18 –
 

te wahine nei i te raina i tika tonu ki te rua o Te Ngarara-huarau. Rokohanga atu e taua wahine, e noho mai ana taua nanakia. Katahi ka haoa ki te hiku; kahore taua wahine i kite i te hiku; ko te kitenga o taua wahine i te upoko, katahi ka oma; no te omanga, katahi ka haoa mai e te hiku; tu ana te wahine nei i waenganui o te nanakia nei. Katahi ka arahina ki te ana o te ngarara; ka noho raua i te ana; te kai he paua.

Ka haere raua ki te mahi, ka pae, ka kawe ki te wai kia reka ai, ka kai. No tetehi rangi, katahi ka haere raua ki te harakeke, ka hoki mai i te ata, katahi te wahine ka ki atu:—‘E kore koe e pai kia haere noa atu au ki te wai, ki te mahi i aku kai?’ Katahi ka ki mai te ngarara:—‘Akuanei au ka mahuetia koe!’ Ka ki mai te wahine:—‘Kahore, no te mea, kua pai tonu au ki a koe, hei tane maku.’ Ka ki atu te ngarara:—‘Ko wai hua ai?’ Katahi ka ki atu te wahine:—‘Tenei ano he tohu maku ki a koe.’ Ka ki atu te ngarara:—‘He aha te tohu?’ Ka ki atu te wahine:—‘Me putikitiki ki te harakeke hei taura, kia tae ki te wai.’ Katahi te ngarara ka ki atu:—‘Tena, mahia!’ Katahi ka mahia, ka oti, ka tae ki te wai, ka hoki mai te wahine. Katahi ka ako atu te wahine:—‘Ka haere au ki te wai, me here ki a au te taura, e tae au ki te wai, mau e kukume, ka hoki mai au. Tena, iana, whakamatauria!’ Ka haere te wahine ra, ka tae ki te awa; katahi te wahine ka karanga:—‘Kumeal’ ka kumea, ka tae atu. Katahi ka ki atu:—‘E pai ana, haere ki atu:—‘E kore au e hohoro mai ko te horoi ki te mahi i o paua.’ Katahi te wahine ra ka au i aku paua, ka ma, ka noho au ki te tuitui, ka oti, ka whakairiiri kia maroke, kia pai ai, kei pirau aku kai. Otira, mau e kumekume; e maro—ei te here tonu i a au; e kaha te maro—kaua e kukume, kei motu. E kore au e hoki wawe mai, ma te mutu ano o aku kai te mahi, katahi au ka hoki mai.’ Ka ki atu te nanakia nei:—‘Ae’.

Katahi ka haere te wahine ra, ka tae ki te wai, katahi ka herea te taura ki te rakau, ka mau. Katahi ka haere, ka tae ki te kainga o ona whanaunga, ka tangi; kaore i roa e tangi ana, ka ki atu te wahine ra; ‘Kati te tangi, e hoki ana ano ahau; ko taku tane he ngarara nui, e waru nga peke! I haere mai au ki a koutou kia hanga tetehi whare nui, kia tekau whanganga te roa o te whare; ko te whare me hanga ki te motu; ko nga rakau tu tonu o te motu nga pou o te whare, ka tia ai nga pakitara ki te rarauhe, me manuka a roto. Ka hanga ai hoki i tetahi ara moku, hei rerenga atu moku a te takiwa e tahuna ai te whare. Ko etahi ki te whare, ko etahi ki te tarai ko, hei wero, ko etahi ki te tarai tokotoko, kia oti, ka haere ake tetehi ki te tiki ake i a maua.’

 
 

not therefore be back soon, for,’ added she, ‘I must first wash the fish. When that is done, I must sit down and string them together; then I must hang them up to dry so that my food may not get spoilt. You can, however, pull the rope whenever you choose to do so. When you have pulled, and the rope is fully stretched out, you will know that it is still tied to me; but you must not strain too much on the rope lest you break it. I will not be back until I have seen to my food.’ To all this the reptile replied, ‘Yes, go!’

As soon as the woman reached the water, she tied the end of the rope to a tree, and then set out for the home of her people. Her relatives received her with tears and lamentation; but while yet they wept, she said: ‘Let your weeping cease. I must at once return to my husband who is a monster reptile with eight peke (? legs). Do this, however, Let a big house be built; let its length be ten spans (of the arms). This house you must build in among the trees, making use of the trees themselves as pillars and posts for it. The walls of this house you must cover with fern and the inside with manuka. You must also prepare an exit for me by which I may escape when the house is set on fire. Do you therefore set to work. Let some of you see to the building of the house, others to the making of spears, and the rest to the preparation of long poles or sticks. When you have done all these, let one of you come for us.’

It was not long before everything was ready, and a messenger set out for the cave. Meanwhile the woman had gone back, and on reaching her home, coiled up the rope as she approached. When she reached her husband, she addressed him thus: ‘I have seen your father-in-law, he invites us to his home, so that your brothers-in-law, sisters-in-law, father-in-law, and mother-in-law may greet you.’ The reptile asked, ‘When does he want us to come?’ ‘I told them,’ she replied, ‘to build a house so that they might receive their son-in-law and brother-in-law in a fitting manner. Of course, although I have told them to do this, everything depends entirely upon yourself, especially if you do not care to accept the invitation which your new connections have extended to you.’ ‘It is well,’ said the reptile, ‘I am willing to go; therefore let us await the messenger.’ Soon the messenger appeared, then the woman said, ‘Oh, Sir! your brothers-in-law have come to invite us.’ ‘Where are they?’ the husband asked. ‘Lo! yonder stands your brother-in-law,’ but the man was not a brother-in-law—he was a slave brought from Kahuhunu. The man would not approach near when he saw the reptile, but kept off at a distance. He was very

 
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Kihai i roa, kua oti, tena te karere te haere mai. Na, ka hoki te wahine ra, ka tae; katahi ka pokai haere atu i te taura. Ka tae atu ki te tane, katahi ka ki atu te wahine ra ki tana tane:—‘Kua kite au i tou poupou, i ki mai kia haere atu taua kia kite o taokete i a koe me o poupou.’ Katahi ka ki atu: ‘Awhea’? ‘I kiia atu e au, me hanga he whare kia pai ai, he kitenga mo koutou i ta koutou hunaonga, otiia, he kii noa atu naku, kei a koe te ritenga, me he mea kaore koe e aroha ki nga kupu mai a o taokete me o poupou.’ Katahi ka ki atu te ngarara nei:—‘E pai ana, me tatari atu ki te karere, e pai ana au ki te haere.’

Kihai i roa, ka tae mai te karere; katahi ka ki atu te wahine:—‘E Pa! kua tae mai o taokete ki te tiki mai i a taua kia haere atu.’ Ka ui mai te tane:—‘Kei whea?’ Ka ki atu te wahine:—‘E tu mai nei to taokete!’ Ko taua tangata, ehara, he mokai no Kahuhunu. Te kitenga atu o taua tangata i te nanakia nei, kahore i kaha ki te whakatata atu i a ia, engari ko taua tangata he horo ki te oma, na reira ka ngarea ko ia hei karere; mo te whai a te ngarara, e kore e mau. Katahi te ngarara ka ki atu ki te wahine; ‘Kii atu, kaua ratou e karanga mai, “haere mai ra, E Te Ngarara-Haurau,” ko te karanga moku—“haere mai ra, E te Wairangi e i, haere mai ra e te Wairangi e i”.’

Ka hoki te karere i mua ai; katahi raua ka haere, ka puta i te kurae, ka kitea mai e te pa e haere atu ana. Te tirohanga mai o te pa. ‘E! He whakahouhou!’ Katahi ka haere, ka tata, ka pa te tawhiri a te pa:—‘Haere mai ra e te manuhiri tuarangi, na taku potiki koe i tiki atu ki tahapatu o te rangi, kukume mai ai e i!’ Katata, ka karanga ano te iwi:—‘Haere mai ra E Te Ngarara-Huarau e! haere mai ra E Te Ngarara-Huarau e!’ Ka rongo te ngarara i tera karanga, katahi ka ruru te upoku, ka puta te mamaoa ki te riri; ko te mamaoa i rite ki tetehi pu nui, te kaha o te putanga ake; e toru pakutanga. Ka rongo te iwi i te toru pakutanga, katahi ka hoki te karanga:—‘Haere mai ra e te Wairangi e! haere mai e te Wairangi e!’ Katahi ka haere ki te whare ka uru ki roto. Katahi ka hoatu te papa, ka tutakina rawatia, katahi ka titia nga pakitara o te whare, ki te wahie, ki te rarauhe, ki te manuka; ko etehi ki te whakangau i nga kuri. Ka rongo te ngarara i te haruru o te iwi e whiu ra i te wahia ki nga pakitara o te whare, ka oho ake te ngarara, ka ui atu:—‘He aha tenei mahi?’ Ka ki iho te wahine:—‘Ko ou taokete kei te patu kai mau, ma to ratou taokete.’ Ka moe ano te ngarara. Ka rongo iho te wahine nei i te kaha o te ngongoro o te ihu, e tia ano, ko etehi taramutanga kaha, ko te rite o te tangi o te ihu o taua nanakia. Katahi ka karanga mai te wahine:—‘E te iwi e! tahuna! kua kaha te moe.’

 
 

fleet of foot and was sent as messenger on that account, so that should the reptile give chase, his fleetness of foot would enable him to escape. The reptile told the woman to tell the messenger that his people must not call out ‘Welcome the reptile-with-the-numerous-progeny!’ but to call out, ‘Welcome, oh demented one! Welcome, oh demented one!’ The messenger then went on in front and the pair followed, and after rounding the point they came in sight of the settlement. When the people looked, lo! they were coming and the sight that met their gaze was most repugnant. Nearer and nearer the reptile came — and then the people burst forth in a chorus of welcome, thus:

‘Welcome, stranger! from beyond the sky,
My last-born-child did seek thee.’
On the distant horizon —
And drew thee hither: Welcome!’

When the guest had approached still nearer, the people again shouted, ‘Welcome the reptile-with-the-numerous-progeny! Welcome the reptile-with-the numerous progeny!’ Upon hearing this the monster shook his head in anger, whereupon steam issued forth accompanied by three loud reports. When the people heard these, they shouted instead, ‘Welcome, Oh Demented One! Welcome, Oh, Demented One!’ The guest then advanced, and entered the house. As soon as he had entered, a board was placed against the opening. The dry wood, fern, and manuka were heaped against the sides of the building. While some were doing this, others were making the dogs yelp and bark, so as to create as much noise as possible. The noise caused by the wood thrown against the sides of the house roused the reptile from sleep, and he asked, ‘What are the people doing?’ The woman replied, ‘They are your brothers-in-law killing food for you.’ On hearing this the reptile relapsed into sleep again. By-and-by he began to snore sonorously, so that the sound resembled that of a great big drum when beaten. Then the woman called out, ‘Oh my people! Set fire to the house! He is asleep!’ The people thereupon took up their lighted torches, such as are generally used by the natives, made from the resinous wood of the Rimu and Kahikatea. The people surrounded the building and, at the word ‘Fire!’ plied their torches to the house, and very soon the whole place was in a blaze. When the reptile felt the warmth of the fire, he began to snore louder than ever, so that the sound produced resembled the roaring of the sea. It was not until burnt bits of wood fell upon him that the reptile woke up, and when he looked lo! fire was all round him. Then the woman shouted ‘Spear him!’ ‘Spear him!’ Then the spears were used and, in this manner, the monster

 
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Katahi ka mau te iwi ki te ahi, he rama, ara, ko a te Maori rama, he ngapara. Katahi ka tahuna, ka ka; katahi ka haere rauna noa te whare, rite rawa nga tangata, katahi ka karanga:—‘Tahuna!’ Katahi ka tungia te rama; tana kainga a te ahi! ka rongo te ngarara i te mahana o te ahi, katahi ka kaha rawa te tangi o te ihu, e tia he haruru tai moana! No te mea ano ka horo te ngarahu o te whare ki runga i te ngarara, katahi ka ohooho noa ake, kua ngau katoa te ahi i taua koringa.

Katahi te wahine ka karanga, ‘Werohia! Werohia!’ Katahi ka werohia; ka mate te ika nei, ka tika te tao ki te hiku, ka motu te hiku; ka rere, noho rawa atu i roto i te roto iti; engari kaore te hiku i whai mahi mana. E hoa ma! ka mate tenei nanakia. I muri, ka hapu te wahine, ka whanau kotahi te tamaiti, kotahi taha ngarara, kotahi, he kiri tangata. Ko nga waewae, he ngarara katoa, me te upoko, me te ihu, me te waha, me nga karu, ko te kiri anake i riro i te tangata.

E hoa ma, ko taua tamaiti i mate, kaore he waha; ko te ahua kau o te waha i hanga, no reira i mate ai. Ka mutu tenei korero patunga ngarara.

 

reptile was killed. A portion of its tail, which one of the spears severed, flew off and took up its abode in a little lake,1 but the tail could find nothing to do. Thus, my friends, the monster reptile, Ngarara-Huarau was killed.

In due time the woman conceived, and brought forth a child. This child was partly human and partly reptile. The feet and legs were all reptile, so also were the head, nose and eyes; the skin alone was human. Friends, the child above-mentioned died, and this because it had no mouth, although to all appearance it had one. Ended is this story.—Reprinted from the Journal of the Polynesian Society.

(6) A small lagoon near Moawhitu.