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| 11 | <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
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| 12 | <Metadata name="pj.Year">1949</Metadata>
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| 97 | <Content><pre>
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| 98 | I CHAPTER III. THE BUILDING OF THE CANOE. THE decision having finally been made to leave Hawaiki, the leaders of those who intended to take part in the migration now commenced preparations for their great undertaking. Among those who played a prominent part in the construction of Tainui was a chief and tohunga by the name of Raka-taura, also called Raka-i-uru. Unfortunately, much confusion has been caused by the fact that both names have, from some cause or another, been associated with two entirely different persons. The traditions, physical appearance, and other factors however, in connection with these two men, are so identical that it seems certain they apply to the one man and that Rakataura and Rakaiuru were in fact, the same. The first task which confronted the. people was the construction of ocean-going canoes. At his time, states Rore Eruera, it was reported that the tree which had grown from the burying-place of the child Tainui, had grown to the required size. The following is the account of Te Tahuna Herangi: " There was an aged priestly woman named Mahurangi (also called Maruanuku) and it was she who directed Rakataura to build a canoe. " Rakataura then asked her : ' Me pewhea te mahi o to waka?' (How shall the canoe be made?) She replied: ' Me titiro e koe ki to aranga o te marama hou, kia ara a mua, kia ara a muri.' (Look you to the rising of the new moon ; make a rising at the front and a rising at the rear.) " Rakataura forthwith assembled his friends and proceeded to Maungaroa to the tree which had grown from the hole in which the still-born child had been buried. This tree they felled to the ground." Te Tahuna now repeats the tradition in which the tree returns to its original position after which he continues : (34)
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| 129 | THE BUILDING OF THE CANOE 35 "Rakataura now returned to Mahurangi and said : Te iwi e whakaara nei i taku rakau, he manu.' (The people who cause my tree to rise up are birds.) "Mahurangi then said: ' I to ata, me hoki ano ki to tua. Ka hinga ki raro, poroa to kauru, ka whakatakoto i taku roi ki to waahi i poroa ai.' (In the morning, return straight to the work of felling. When down, cut off the head of the tree; and lay my menses on the place where it was cut.) " Accordingly Rakataura returned to the forest, and having felled the tree, placed the menses of Mahurangi on the place indicated by the old priestess. This time the tree remained fallen and the shaping of the canoe was commenced." By way of explanation it should be remembered that the forests and things connected therewith, were all highly tapu (sacred) to Tane, the forest god, and the taking of some of his property could be accomplished only after the due observance of the correct rites. Ceremonial incantations were repeated and offerings left near the spot, as also were certain articles known to be potent combatants of tapu. Of the last-mentioned, the menses of a high-born or priestly woman would ensure the immediate flight of any forest gods from the vicinity. Te Tahuna continues : " There were eight canoe-builders, all of whom were tohunga (experts), the whole under the directorship of Rakataura. The general mass of the people were engaged in preparing food for the canoe-experts, and these were under the leadership of Hoturoa. The place where the food was prepared, that is the fireplaces, was at a distance, this having been done lest the steam from the ovens should reach the canoe." This last precaution was very necessary ; for a canoe under construction was in a continual state of tapu, on which account it had to be protected from anything likely to interfere with that condition. In describing the felling of the tree Rore Eruera says: " The men who cut down the tree Tainui were, Taikehu, Hoturoa, Rakaiuru (Rakataura), Whakatau-potiki, and Rotu. They were at first unsuccessful in their efforts on account of their neglect to perform the necessary ceremony
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| 130 |
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| 160 | 36 TAINUI to remove the tape. Whakatau-potiki therefore recited the following incantation. g No whea te waka? No uta te waka, No to nehenehe nui. I kimihia, i hahautia. Koia ra ka kites Nga rau nuku o to whenua. Ka riri hoki au Ki a Tane-i-te-wao. Kei to kotikoti au I nga uaua o Papatuanuku, I nga taero o Tainui, I nga tau rori o Hinekura, Ka hinga i te whenako Ka whatu petia Ka takoto i te tapairu ariki Ki o to taia Whatiwhati ana iwi. From whence is the canoe? From inland is the canoe, From the great forest. It was sought for, intently sought for And behold! It wars-discovered By the moving multiterles,of the sarth. Lk./ I now anger; -Unto. Tane-in-the-forest. I am severing The sinews of Papatuanukul The obstructions of Tainui? The knotted fastenings of Hinekura,` Yielding to the forceful taking - Slowly leaning Laid low by the high-horn woman To your position by and by Broken are its bones. "As Whakatau-potiki concluded his chant the adze of Taikehu struck the first blow against the trunk. These ceremonials over, the serious work of felling the tree commenced and all worked with energy until the tree lay upon the ground, after which a start was made in the adzing out of the hull. At last the roughly-shaped canoe was completed, Papatuanuku. Emblematical for the earth. 2 Tainui, the still-born child of Tinirau and Iiinekura. and which was buried in the hole from which the tree later grew. a Hlnekura, the sister of Maui and wife of Tinirau.
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| 161 |
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| 162 | </pre></Content>
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| 191 | THE BUILDING OF THE CANOE 37 and the people assembled to haul it from the forest to the sea." " When all was ready," states Te Tahuna, "Rakataura chanted the following incantation." Kotia te pu, ka waiho i uta, Kotia te kauru, ka waiho i tai, E ai ra ko te umutuhi Kihai i tae ki nga pukenga, Ki nga wananga, ki nga tauira. He kura! He kura! He kura to winiwini! He kura te wanawana! Ki tua o Rehia Ki tua o Rena. Ki taku whainga makau e-e. Keke! Keke! Ana mai te keke! Hara mai te toki, Hatuni e-e! Hui e-e I Taiki e-e! Sever the root and place it landward, Sever the head and leave it seaward, 'Tis said that the ceremonial oven Did not concern the learned ones Nor those versed in ancient knowledge. An ornament, incomparable, is the kura! Awe-inspiring, the kura! Beyond Rehia, Beyond Rena. The result of my search For a loved one. 'Tis stubborn! Behold! 'Tis stubborn! Bring forth the adze! 'Tis finished! Now together, yes together! The ceremony is complete! The people strained at the ropes but the heavy canoe refused to move. Seeing this Hoturoa came forward and chanted another incantation. Hiore! Hiore! Tapotu anu to ngaru ki tatahi. Ma wai e whai? Ma te whakarongo ake E whakarongo nei, Ki to taha o to rangi.
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| 192 |
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| 222 | 38 TAINUI He tarawa i nuku He tarawa i rangi Puhia te ahi e-e. Nau mai e Tane Ka kau taua i te wai Ki matakitakina taua E te tini e te mano. Miroi e Tune! Koakoa e Tane! Ka turuturu haere te wai 0 te hike o Mahurangi Patua ana mai E te komuri hau Na rungs ana mai 0 Waihihi, o Waihaha. Turuki! Turuki! Paneke! Paneke! Hiore! Hiore! The breakers sweep the ocean strand. Who shall brave them? List then all ye that stand around List unto me. Unto the far side of heaven. Hills and mountains beset the path Therefore with your breath Revive the sacred fire. Salutations oh Tame!, You and I shall bathe in the waters Viewed and admired by the multitudes. Ornamental art thou, oh Tune! Joyful art thou, oh Tane! The water drips from Mahurangi2 It is blown hither and thither Even unto the heights Of Waihihi and Waihah It moves! It moves! Once again the people strained at the ropes, and this time the canoe moved slowly over the skids. After much labour the unfinished hull was hauled from the forest of Maungaroa to the sea. Te Ao-te-rangi in his account says: " The new canoe of Hoturoa was now launched on the waters of the sea and I 'ram, gad of the forests: here. emblematical of the canoe itself. 2 Possibly a reference to the placing of the menses of Mahurangl by the fallen tree. 3 Waihthl and Wailtaha, two hills In Havralkl. Walbibi sometimes said to base been a village.
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| 253 | THE BUILDING OF THE CANOE 39 paddled about to test her seaworthiness. Then arose one of the wives of Hoturoa, Marama by name, who said : ' E Hotu' e, e Tainui ana to waka. Ka toia ano ki uta, ka waruhia, katahi ano ka whakamaanutia, ka tino pai rawa.' " (Oh Hotu', your canoe is Tainui. If you haul her ashore and scrape the hull again, on launching her she will go much better.) In accordance with this advice, the new canoe was hauled back on land and after some adzing here and there, was again launched in the sea. Few details are now preserved of this famous vessel. Certainly the modern conception of Tainui can hardly be considered as correct, for present day Maori elders are prone to picture their ancestral canoe as consisting of a single hull, complete with spiral carved sternpost and elaborate bow-piece, a type which there is every reason to believe was evolved in New Zealand. No amount of argument can change this belief, and any suggestion that Tainui was anything but a single canoe, is strongly resented, such a suggestion being taken, apparently, as a slur on their tribal pride. Fortunately, one or two descriptions have been handed down to us from bygone times, and from these we are able to gain a fair idea of what Tainni was like. From the two limestone pillars at Kawhia, marking the resting-place of Tainui, we find that the length was approximately sixty-six feet. The hull, states Te Ao-te-rangi, was built up by the addition of side boards, and fitted on one side was an outrigger in the form of a smaller canoe named Takere-aotea, this outrigger being described as being a " shelter from the waves." Finally, according to Patara Te Tuhi, there were three masts and- three sails supplemented by the usual supply of paddles. With the completion of Tainui the preparations for the departure were now proceeded with. Of those who took part in the migration we have mentioned in tradition, about thirty names, but it would be difficult to arrive at the exact number, for some of the persons listed are claimed by other canoes, while the names of quite a number of females appear to have been left out. On the other hand, the inclusion of Whakatau-potiki, for the reasons already given, is definitely A c: ,
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| 284 | "~
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| 315 | 40 TAINUI MEN / ,r Hoturoa 4 Ngatoroirangi Hotuyope Rangiwhakairiao /Hotuawhio Kahutuiroa ,Taikehu I ,4(1 Marukopiri Rotu //:) )e, 4ryTanewhakatia Poutiikeka # ViTe Keteanataua jRtukiuta , Taihaua a" t 4 ,4 J.:Jr /Hapopo Kopuwai /Horoiwi Mateora Whaenemu rutto j ,414 Taiki VrTaininihi Hineihi Arai #,,k- /Whakatau-potiki Hiaroa Oa A4mOsc..,, 4 ,A t , / By the time those who intended to take part in the voyage had assembled, states Te Tahuna, the other canoes comprising the fleet had already sailed, and those who were to remain behind, knowing that the day which usually saw the commencement of bad weather was close at hand, said : " E Hotu' e, taihoa e haere! Ko Tamatea tenei." (Oh Hotu,' delay going! This is Tamatea. (The day on which bad weather could be expected).) To this, however, Hoturoa replied: " Tukua atu maua ko Tamatea ki to moans, whawhai ai!" (Let Tamatea and me go to the ocean and contest there!) When all was ready the people took their places in the canoe. In the bows sat Rotu, behind him was Hiaroa, then Mateora, who carried the token of the birds. After Mateora sat Taikehu who was in charge of the renowned paddle Hauhauterangi. He is also said to have been in charge of baling operations and had a portion of the crew assigned to him for that purpose. Behind Taikehu sat Taininihi who carried the kura, after which sat Taihaua, Kuiamara, Whakaotirangi, and Marama, and last of all, in the stern, sat Hoturoa. The positions of the other members of the crew has not been remembered. The departure from Hawaiki was not without unpleasantness. Tradition tells us that Rakataura (Rakaiuru in some versions), was a notorious thief, hence, in the preparation for the voyage, no provision had been made for wrong. The following is a list of persons said to have formed the crew of Tye": /./ . WOMEN Whakaotirangt Marama Amonga Torere Kahukeke Takahiroa Keataketake (Kearoa) Hinewai
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| 346 | THE BUILDING OF THE CANOE 41 him. There is, however, reason to believe that Rakataura did actually come on Tainui and that his dispute with the other members of the crew occurred after their arrival in New Zealand. According to Rore Eruera however, as Whakatau-potiki was stepping into the stern of the canoe, Rakaiuru called out: " Me pewhea atu ahau?" (What shall I do?) To this Whakatau-potiki replied: " Karanga atu ki to tupuna, ki a Tumatauenga!" (Call upon your ancestor, Tumatauenga!) [To assist you.] The reply of Rakaiuru was in the form of the following incantation. (?7, 1 Haere e koro i tau Paki-o-Hewa, MaVethoatu)to tapuwae nei. Tu to hapainga, Tu mai kfrere. Te told mafa whatu a Tumatauenga. Mauri Tu-mai-hihi, Tu-mai-haha, Waiho i muri nei, Ea-ma/10 noa ana Ki to haukainga. E papaki rua ana Nga hau e wha o to ao. E koro, e Tumatauenga! Homai te jaarr Homai to tapu! Homai to marcarca! Tenei ka turia E au e Rakaiuru! Te mataitaua o Rangawhenua, Kia rukutia i to po uriuri, Kia rukutia i to po tangotango, Kia kumea mai Te ewe o Rangawhenua Whakairihia ki runga Ki nga ngaru whakakeko Whaia atu ra Tc kanapu o Hauhauterangi. Kia pikitia i Te Ika-a-Maui, Kia turia i maui, Kia turia i matau, Kia tauria i to upoko whakahirahira, Kia ea ake ana. Ti-i! He-c! Mauri ora!
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| 377 | 42 TAINUI Depart oh sir, in your tranquility, Let then your footsteps go. Stand! Lifted up! Stand! Elevated to fame! Stand! A messenger! The stone edged adze of Tumatauenga.' An emblem is Tu-mai-hihi and Tu-mai-hahat Left here behind dwell in vain at home. Twice, gently blows The four winds of the world. Oh sir, oh Tumatauenga! Give hither the power! Give the inaccessible power! Give hither the indistinct haze. Here then, raised up, By me, Rakaiuru! The ever watchful of Rangawhenua. To be enfolded by the dark night, To be enwrapted by the black night, To be drawn hither By the " Placenta of Rangawhenua." (The land of his birth.) Elevated on high Unto the freezing waves, Pursuing after The flashing of HauhauterangP To be overlorded by Te Ika-a-Mau To commence on the left, To commence on the right, To begin at the highly important head. To avenge! Ti-i! He-e! Emblem of life. 1 Tumatauenga. god of war and also the god from whom mon descended. 2 Th-rnai-hibi and Tu-mai-haha, two mountains. 3 Hauhauterangi, a famous paddle taken on Tainui. 4 Te Ika a-Maui. the North Island of New Zealand.
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| 379 | </pre></Content>
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| 380 | </Section>
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| 381 | </Section>
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| 382 | </Archive>
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