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No. 46 (March 1964)
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followed with one of their own; and then all of them, hosts and visitors, joined in one great dance. After this the Awhitu people went on into the pa, waving their garments. The Maungawhau tribes followed them in, and sat down on the marae.

The visitors had not been there long when an Awhitu chief rose and made a speech of welcome, followed by a chief from Maungawhau. Then the food-bearers entered the pa with the different foods for the feast, putting them down in a long heap. A chief of high rank of the Awhitu people, with a rod in his hand, walked up to the heap of food and struck it, saying, ‘The food, the food for all the tribes of Ngaiwi in all of their boundaries.’ The father of Puhihuia rose, and with a rod struck one of the heaps of food, and said, ‘The food, the food for all the tribes of Ngati-Kahukoka,’ then the members of each of the tribes for whom the feast was intended took their own portions and ate them.

When the feast had been eaten the head chief of Awhitu rose, went up to a heap of the things which were precious in those days—huia feathers, feathers and down of the albatross, kaitaka (cloaks of fine flax with ornamental borders), greenstone, and every other precious thing—and said, ‘These treasures, these treasures are for our ancestors who have gone to the world of the spirits. These treasures, these treasures are for the priests and chiefs, and for the parents of my daughter Puhihuia.’ Having said this, he sat down. [This heap of treasures would be left on the marae until evening, when Puhihuia's attendants would distribute them amongst the Maungawhau people.]

While he was speaking, the Maungawhau people were assembling together, and were placing on the marae presents of hapuku, mackerel and eels, kiwi, dogs and rats, preserved pigeons, kaka, and snipe. These were piled into one heap. Then another heap was made of garments and weapons of war, and another of the pulp of the hinau berry (made into bread) and the pollen of the raupo (made also into bread). Then the father of Puhihuia rose, and with a rod in his hand he went to the heaps and touched them with the rod, and said, ‘Hearken, O world of darkness! And hearken, O world of light! Here are treasures for you, O gods, and ancients, and descendants of Hotunui—here is property for you; and you.

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PONGA AND PUHIHUIA—

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atua, na ena e tataia na e koutou. He matua ratou no koutou, a, ka tae tenei au ki te pakeke, he he ianei kia whai (aru) au i te ara a Kau-ataata i whai ai? Koia na hoki te take mai o koutou e noho tapu na, e noho atua na, a, moe ana a ia i tana i pai ai, i a Tiki; a ka puta na hoki ko koutou. He he toku, a he he to ta koutou tupuna matua wahine. Mei noho puku a ia, mei kore tana moe i a Tiki, e kore koutou e kitea mai ki te ao nei, a, mei kore koutou e kitea mai ki te ao nei, a, mei kore koutou te aro tau atu ki a koutou tane, e kore au e kitea mai ki konei. Ehara i a au te he; no koutou te he. Kite atu koutou i ta koutou i pai ai, rere tawhangawhanga atu, waihoki, na koutou te ara i waere, a, haere tonu atu au i a koutou tikanga waewae. Na koutou te he nei; ehara i a au. Kati ano koutou kia haere mai ki ta matou hakari. Ko tenei taku tane, taku tane ko Ponga.’

Ka mutu te hakari, noho ana te ope ra, a, ka po, ka tu te haka, te kanikani me nga takaro katoa o mua. Ao ake te ra, ka hoki te ope ra ki tana pa, ki Maungawhau, a, ka noho te iwi nei i Awhitu.

Noho nei, noho nei, a, ka whanau te tamaiti a Puhihuia. Ka nui noa, ka haere, ka mau ki te patu, ka tata ka taia ki te moko: he tautahi te potiki ra, hore he muanga ona, hore he mea i muri ona, a, ka tae ki taua wa nei, ka puta te rongo o etahi o Ngati-Kahukoka kua kohurutia e tera ki Waitara. Haere atu te taua ope o Ngati-Kahukoka ki te hoko kakahu i aua iwi i Taranaki, hopukia mai e tera, patua iho, kainga ake.

Ka rewa te ope taua a Ngati-Kahukoka ki te takitaki i te mate o era, haere ake i Waiuku nei, he kotahi rau, waiho ake hokorima i ma Waipa ki te tiki i etahi o te iwi i Waikato; ko tetahi hokorima i ma te tuauru, i ma te ara ki Karoro-uma-nui. Ko Ponga i haere i te hokorima i haere nei ma Waipa. Haere nei taua ope nei, a, ko tera i ma te tuauru, patu rawa ake i Pukearuhe, ka patu ra i reira, a, roa noa, ka hoki mai. Ko tera i ma Waipa, i haere ma roto o Waikato, a, Mokau, a, Marokopa, ka mutu atu te rongo o tera i reira. Hoki noa mai te ope i ma te tuauru: noho nei, noho nei, a, te hoki noa mai te ope i ma Waipa, a, ka nui noa te tama a Ponga, ka maranga raua ko te whaea, ka haere, ka whai (aru) i ta raua ariki. Ka haere nei raua, a, Waikato, a Mokau, ka noho. Ka hoki ano raua, a, Kawhia, ka

 

my child—here is your property; and as you have left me I sorrow for you, I weep for you, but, O you who are most precious to me, as you must leave me, go, oh, go! If you had gone to death all would have been lost with you; but as this people is one canoe of our ancestors, and we another [as we are bound to them with the ties of blood], then go, yes, go!’ Then he sat down.

Puhihuia rose, and stood where she had been sitting at the side of Ponga, and said, ‘O my elders, welcome! Come and see the one who ran away from you. Is the evil mine? Did I determine that Tiki should be a man, or did I determine that Kauataata should be a woman? No; this was done by the gods whom you have spoken of in your speeches. These gods are your ancestors, and now that I am of age is it wrong if I follow in the steps of Kauataata? She is your ancestor, and from her you take your sacredness, and receive the gods who preside over you. She took the one of her own choice, Tiki, as her husband; and hence you have life. I have done wrong, and your first mother did wrong also. If she had lived alone and had not married Tiki, none of you would have entered this world; and if you had not come into this world, and had not taken wives or husbands, I should not have been here. The fault is not mine; it is yours. When you saw the one you loved, you recklessly followed, and as you had opened the way, I followed on in your footprints. Yours is the fault, not mine. It is good that you come to take part in our feast. Now I say, my husband, yes, my husband is Ponga!’

When the feast was over the visiting party stayed on, and at night the haka and dancing began, and all the games of those ancient times. On the following morning the visitors returned to their pa at Maungawhau, and the Awhitu people settled down again.

Later, Puhihuia had a son, an only child. When he was quite a big boy, nearly of the age when he could take part in war and be tattooed, the news was received that some of Ngati-Kahukoka had been murdered by the Waitara people. The Ngati-Kakukoka party had gone to barter garments with the Taranaki tribes and had been seized by them, killed and eaten.

A war party of Ngati-Kahukoka was called together to go and revenge the murder of their friends. One hundred warriors left from Waiuku, leaving another hundred to go by way of Waipa to fetch some of the tribe from the Waikato;

 
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noho, a, ka haere ano raua ma roto o Kawhia. Kitea rawatia ake raua i runga i te maunga, na te kaitahua kuku i kite i te kourutanga o Kawhia. Tono noa taua kaitahua kuku nei i a raua kia hoki ki te kainga. Kihai noa ake i rongo, a, ka ngaro nei a Puhihuia raua ko tana tama, a, e ngaro nei.

Ko te tira haere a Ponga ma, ko te ngaronga ano i ngaro ai, a, kihai noa ake te mea kotahi i kitea mai ki te kainga, a, e ngaro nei.

Nei te waiata a Puhihuia mo Ponga:

Tera Pikihoro ka rewanga mai,
Me ra whea atu au?
Te mihi ki a Ponga ra,
Me ra konei ake.
He kino mate ra;
Auahi pu ake,
I roto taku moenga na, i.

A, ka kiia reo noa iho enei kupu o tana waiata e ia:

Ko te pari tenei e rere ai au,
Koe, e Uru-harakeke,
Ka wehea i a au
Te matua.

A ka mate atu a ia ki te Po.

 

one party of a hundred went by the west coast, by way of Karoro-umanui. Pongo went with the party of a hundred that went by way of Waipa. The hundred who went by the west coast killed many people at Pukearuhe and, after killing more in that district, returned home a long time afterwards. The party that went by Waipa went through the Waikato to Mokau and then on to Marokopa, where all news of them was lost. After the west-coast party had been home for a considerable time, all hope was lost of the Waikato party. The son of Ponga was now a young man. He and his mother set out to search for their lord. They went up the Waikato River, then on to Mokau, where they stayed for some time. They then returned to Kawhia, where they stayed for some time, and then went up the Kawhia River. They were seen on the mountains of that district by a pigeon-spearing expedition, who tried in vain to persuade them to return with them to the settlement. The two would not be persuaded, and from that time to this nothing has been seen or heard of Puhihuia and her son. Ponga's party completely disappeared, and not one of them was ever seen again.

This is the song of lament which Puhihuia sang for Ponga—

The mountain Pikihoro rises above me—
Which way shall I take
To lament thee, Ponga?
This is the way I shall go—
Alas for such a death!
Around me, in my widowed bed,
A dark mist swirls!

And she added as a recitative this portion of her lament—

This is the cliff
From which I shall throw myself—
You, Uru-harakeke, must lose me now.
Your parent.

And so she died, and went to the world of the spirits.

A Message to Secretaries of all Maori Youth Clubs

A number of readers have asked that ‘Te Ao Hou’ publish a list of all the Maori youth clubs in existence. They suggest that, especially as there are now so many clubs, such a list would be of much interest to people who are going to live in a new town and who would like to know of a suitable club to join.

We think that a list of this kind would be a very good idea, and we would be grateful if the secretaries of all such clubs would send a note to the Editor, ‘Te Ao Hou’, Box 2390, Wellington, telling us the name of the club, the place where meetings are held, the name and address of the secretary or president, and whether there are any particular circumstances (such as members' belonging to a certain church) applicable to membership of their club. Any additional information, such as the size of the group and details as to some of its activities, would be very welcome.

Please send your letter to us straight away, while you think of it. Don't let your club be left out of the list!

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A new meeting house at Otiria was opened last February by the Governor-General, Sir Bernard Fergusson. The meeting house was built largely by voluntary labour, under Messrs W. Hauraki, and G. and P. Cherrington. Mr J. C. Henare was in charge of financing the £20,000 project.

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Picture icon

Miss Ngaire Karaka, an Auckland pianist, won a notable distinction recently when she was one of eight piano students, chosen from many applicants from all over New Zealand, who attended Master Classes with the famous pianist Lili Kraus.
Ngaire also plays the double bass, playing this instrument in the Junior Symphony Orchestra (she is the only Maori to belong to it). Later, she hopes to go to London to further her music studies.
She is a teacher at Panama Road School, Otahuhu, where she takes all the music in the school and has a choir of 40 children. Her mother, Constance Kareakihi Karaka, and her father, Mr Nohowaha Uri Karaka, of the Ngati Paoa tribe, live in Auckland. Mr Karaka is well known in the Auckland Province for his work as a trade union organiser
.

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The entertainer Rim D. Paul, just back from a tour of Australia, Spain and Britain with the Maori Hi Fives No. 2 band, says he had a wonderful time overseas, but the thing he most enjoyed was getting together with other Maoris in London. Rotorua-born Rim (his offstage name is Denis) first became interested in entertainment as a pupil at Te Aute College, and started singing professionally with his father's band in Rotorua.