CHAPTER X: SONGS
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CHAPTER X.
SONGS.
MANY of their Songs, which are extremely numerous, contain very beautiful ideas. The metre is difficult to describe; there being no regular measure of verse. The chief object is to make the lines suit their tunes, which a musical gentleman described as reminding him of the Gregorian chants. 1
They have songs on every subject, on love and war, as well as incantations, laments, and traditions, and no man would be esteemed an eloquent orator if he could not introduce several quotations from them, containing allusions applicable to the subject on which he is speaking. In addition to these there are numerous nursery and boat songs. The deeds of their warriors are thus handed down.
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ITINERARY AND TRADITION SONG.
| Ko te popo a Te Rangitakoru mo tana tamahine, mo Wharaurangi.
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Te Rangitakoru's nursery song for his daughter, for Wharaurangi.
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| E hine aku, ki to kunenga mai i tawiti,
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0, my daughter, when you came from afar,
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| Ki te whakaringaringa, ki te whakawaewae,
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And your hands were formed, and your feet,
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| Te wakakanohi-tanga, ka manu, e hine, te waka i a Ruatea,
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And your face, you floated, 0 daughter,
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| Ko Kurahaupo, ka iri mai taua, i runga i Aotea ko te waka ia Turi,
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In the Kurahaupo, Ruatea's canoe, When you embarked in the Aotea, the canoe of Turi,
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| Kau mai taua te ngutu whenua kura,
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You forded the whenua kura at its mouth,
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| Hanga iho te whare Rangitawi;
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Thence was made the house of Rangitawi;
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| Tiria mai te kumara,
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Let us plant the kumara,
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| Ka ruia mai te karaka ki te taiao nei;
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And sow the karaka, in the land bordering the sea;
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| Karia iho te pou tamawahinei,
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Sink deep the post,
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| Ka waiho i Nga tua hine, i a Nonoko-uri,
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Leave it for Nga tua hine, from Nonoko-uri,
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| I a Nonoko-tea, ko te Hererunga, ko te Korohunga.
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From Nonoko-tea, the Hererunga and Korohunga.
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| Kapua mai e Hau ko te one ki te ringa,
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Hau took up some sand in the palm of his hand, and his staff.
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| Ko te tokotoko. Ka witi i te awa,
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When he crossed over the river,
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| Ka nui ia, ko Wanga-nui;
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Finding it was wide he called it Wanga-nui;
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| Tiehutia te wai, ko Wangae-hu;
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Splash the water, that will reach Wangae-hu;
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| Ka hinga te rakau, ko Turakina; Tikeitia te waewae, ko Tikei;
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The length of a fallen tree, is Turakina; Having many times lifted up his feet, Tikei;
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| Ka tatu, e hine, ko Manawatu;
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When his heart sank within him, Manawatu;
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| Ka rorohio nga taringa, ko Hokio;
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When the wind whistled past his ears, Hokio;
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| Waiho te awa iti hei ingoa mona ki Ohau;
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The small river he called, Ohau;
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| Takina te tokotoko, ko Otaki;
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When he carried his staff in a horizontal position, Otaki;
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ITINERARY AND TRADITION SONG.
| Kamehameha, e hine, ko Wai-mea;
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When he prayed, O daughter, it was Wai-mea;
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| Ka ngahae nga pi, ko Wai-kanae;
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When he looked out of the corner of his eye, Wai-kanae;
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| Ka tangi ko to mapu, o hine, Ka kite koe i a Wai-raka:
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When he became weary, my daughter, he reached Wai-raka.
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| Matapoutia; poua ki runga, poua ki raro,
Ka rarau, e hine. Ka rarapa nga kanohi,
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He repeated an incantation,
She became fixed above, and fixed below,
And she remained immovable.
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| Ko Wai-rarapa --te rarapatanga o to tupuna,
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My daughter, when his eyes glistened with delight,
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| E hine --ka moiki te ao,
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He called the place Wai-rarapa,
It was the rejoicing of your ancestors, my daughter.
The sky became cloudless,
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| Ko te pai a Waitiri;
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On account of Waitiri's good will.
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| Kumea kia warea Kaitangata
Ki waho ki te moana:
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She then enticed Kaitangata out to sea:
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| Hanga te paepae, poua iho, te pou
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She placed the plank across,
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| Whakamaro te rangi, ko Meremere:
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And drove in a post to hold on by, called Meremere.
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| Waiho te Whanau, ko to punga
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She left to her offspring, Punga, the anchor of his canoe,
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| 0 tona waka ko te Awhema.
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As his name, Awhema.
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| Kati, ka waka mutu, o hine.
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Enough, it is finished, 0 my daughter.
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Hau came in one of the canoes above mentioned. The cause of the journey he undertook was to look for Wai-raka, his wife, who had eloped with a man named Weku. Upon reaching the first river, he named it, from its great width, Wanga-nui (the great mouth). Passing on to the next river, he describes it as being so near that he could splash the water of the Wanga-nui as far, and, therefore, named it Wanga-ehu (the splashed mouth), from tiheu, which signifies to splash, or bale water. The next was so near, that if he felled a tree growing on the banks of the Wanga-ehu, the head of it would reach the river which he called Tura-kina (felled), from turaki, to throw down. Having to walk a considerable distance to the next river, he called it Tikei (a pace), from tikei, the
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SONGS.
action of the legs in walking; it is now called Rangitikei. Passing on, he came to a large river, which he feared he should not be able to cross; this, therefore, he named Manawa-tu, (the depressed spirit). As he proceeded on his way, the wind whistled past his ears, and he called the place where he was at the time Hokio. The next small creek he called Ohau, perhaps after himself. He now carried his staff in a horizontal position; the next river was, therefore, called Otaki, from taki, to level a spear when making a charge. When he strengthened himself by praying and repeating karakia, he called the place Wai-mea, from mekameka, to make sacred. At the next river he looked out slyly from the corner of his eye to see if he could discover his wife, and called the place Waikanae. He breathed hard when he reached the place, where Wairaka was sitting with her paramour, at Te Paripari, the termination of the Tararua range. He said to her, "Wairaka, I am exceedingly thirsty; fetch me some water." She got up and walked down to the sea with a calabash in each hand. When she was up to her knees, she commenced filling them. He called to her to go further; she went in up to her waist; he bid her go still deeper, and she went on again till the water nearly covered her shoulders. He then repeated a karakia; she became petrified, and has remained so ever since. Leaving her there, a rock in the sea, still bearing her name, he joyfully went on his way, and called the next place Wairarapa (the river of joyfulness), from rarapa, the glistening of the eyes with delight. The poet then informs his daughter that it was the rejoicing of her ancestor.
A reference is here made to the myth of Waitiri's erection of a temple of Cloacina, which is a chief Maori constellation. "Hanga te paepae" means, literally, to form a barrier, but is here a large plank, for which the stake called meremere 2was also required. This and the remainder forms a portion of the myth of Tawaki.
The song is a very interesting one as it gives the origin of the name of every place from Wanganui to Wairarapa. In another version, it is attributed to Turi, and begins at Patea.
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SONGS.
He Waiata Aroha.
A love song, composed by a young woman of the Nga-ti-kahununui tribe.
Mapunapuna ai, He wai kei aku kamo; Noho mai i roto na, Kei korerotia nahaku tonu koe. Kei ringa mau, o!
Mo te Maunu ra, E kai nei i au. Me tangi atu au, E hika, ki a koe, Te tangi a Tinirau, Ki tana mokai, kia Tutunui, Ka mate i a Ngae. Na!
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The tears gush from my eyes, My eyelashes are wet with tears; But stay my tears within, Lest you should be called mine. Alas! I am betrothed (literally, my hands are bound). It is for te Maunu, That my love devours me. But I may weep indeed, Beloved one, for thee. Like Tinirau's lament For his favorite pet, Tutunui, Which was slain by Ngae. Alas!
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He Waiata Aroha.
A song, composed by a person whose friend had been taken prisoner by Hongi Hika, at the River Thames, in 1823.
| Takotomai to marino, Horahia i waho na; Hei paki omanga Mo Waowaotupuni. Noku te wareware, Te wai rangi au, Te hukanga wai hoe, Nau, e Ahurei! Kai tonu ki te rae, Ki Kohirae; Marama te titiro, Te puia i Wakaari. Kei te ruru tonu mai, Ka wehe te marino! Hei kawe i a koe, Te pou o te kupenga. Na Taramainuku, Kowai au ka kite. Kurehu ai te titiro,
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Smooth is the sea, Spread out in open space; Fair and clear For Waowaotupuni to run. The forgetfulness is mine, That I do not follow, In the splash of the oar, Of thee, O Ahurei! With the eye to the point, Even to Kohirae; From whence can be seen The steam on Wakaari. 3 How fine and how calm, How smooth and how fair! To carry you, To the post of the net. Of Taramainuku, A stranger to me. The sight has become dim, |
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SONGS.
| Ki Moehau raia. Me kawe rawa ra, Hei hoko paura; Ki tawiti riro ra, Ki te ketunga rimu.
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By looking at Moehau. He is taken to extreme distance, To buy powder; Yea, to extreme distance, From whence the sea-weed is broken up.
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Be Waiata Aroha.
A love song.
| E to e te ra! rehu ki te rua,
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0 set thou sun! sink into thy cavern,
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| Ringiringi a wai, te roimata i aku kamo.
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Thou causest to gush like water the tears from my eyes.
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| He mea mahue au te hikoinga wae,
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I am a deserted one through the stepping out of the feet,
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| Nou, e Taratiu, wakangaro atu ana.
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Of thee, Taratiu, long hidden from my sight.
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| Nga kurae koe, o Waiohipara, wakaahu ahi ana te tara ki miti tai.
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Thy distant hills, Waiohipara, and the flowing surface of the water, appear bright like a fire.
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| Kei raro taku atua e aroha nei au.
Kati te Wairua te mahi te haramai;
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My idol, whom I love, is below.
Let thy spirit cease from visiting me;
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| Ka mutu iaranei te rangikanetanga.
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If, perchance, I may forget my sorrowing.
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Te Tangi a te Rangiwakaurua.
Te Rangiwakaurua' s Lament.
| Nei ka noho i te po roa o Matiti.
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Here I sit through summer's long-night.
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| Mokohiti noa te tau o taku ate.
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My heart is always beating for my beloved.
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| Nuku mai, e hine, kia piri mai koe;
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Come near me, my daughter, and keep by my side;
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| Wakarukeruke noa i runga i aku ringa.
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Thou art ever restless when I nurse thee.
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| Kia marama au, me titiro ki uta,
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Obstruct not my vision while gazing inland
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| Ki te waka tuku mai, ki te ao rere mai.
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At the approaching canoe and the cloud drawing near.
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| Paneke ake ana to tara ki Hau-mapu.
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Its edge, as it rises, approaches Haumapu.
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SONGS.
| Ko o tipuna i ora, i hoki mai ki au;
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Thy ancestors lived and remained with me;
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| Ka ruia ratou ki raro ki Paerau.
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But they are driven downwards to Paerau. 4
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| E Toko ma, e! nau mai ki konei:
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0 Toko and thy party welcome me:
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| Ka puhangarua au, nga toro a tawiti.
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I am afflicted with a disease from afar.
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| He maka wiu au kia turakina atu
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I must haste to hew down
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| Nga uru rakau ki Tahoraparoa;
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The thicket of spears at Tahoraparoa;
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| Kia mauru ake ai te aroha,
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That my spirits may be soothed,
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| I au ki taku wenua.
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Which are excited for my land.
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The natives consider their lands as their ancestors, because they always remain in the family. Though the original possessors have passed away, the lands are still the same, and descend from the fathers to their children. Te Rangiwakaurua's possessions had been overrun by the Ngatimaru, who had burned his forests and destroyed his property. He therefore, informs his daughter, Te Oiroa, that though he belonged to her ancestors, they were now destroyed and sent down to Paerau, one of the abodes of departed spirits.
The words "nga uru rakau" means literally a thicket of trees, though used here for a thicket of spears, in allusion to the great number of invaders. Tahoraparoa is the general name given to his land.
Ko te Tangi a te Ngahuru.
Te Ngahuru's Lament.
| E muri ahiahi ka totoko te aroha,
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In the evening my love melts within me,
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| Wairua o te hanga ka wehe i ahau.
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For the spirit of the being who is separated from me.
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| Wai te teretere, e rere i waho ra?
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Whose is the company that sails along yonder?
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| Nou, o te Kohu! E hoki koutou,
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It is thine, 0 Kohu! But do you return,
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| Ripa ki te whenua, ki Maketu raia.
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Towards the mainland, even to Maketu.
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SONGS.
| Tenei matou, kei runga i te toka.
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Here are we, clinging to a rock.
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| Me rauhi mai te wairua kau,
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We may weep over the wreck
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| Te waka ra e! i tataia mai.
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Of the canoe, which was gaily adorned
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| Toroa i te wai, kia paia atu koe,
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With albatross feathers, to excite admiration,
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| Haere ki raro ra, ki Hauraki raia,
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When we went northward to Hauraki,
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| Hei matakitaki mate nui a Timaru.
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And be looked upon with envy by the Ngatimaru.
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| Nei ka pae noa ki Maukaha raia, i!
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But now it is wrecked upon Maukaha, Alas!
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Waiata Maori.
Te Tangi a te Uira 5
| Ra te haeata, Takiri ana, Ki Tauwara ra; Pae tau arai ki a koe, E Amo e aroha nei au. Waiho ra mata, Kia mihi au, -- Kia roa i te mihinga-- Ka tuku tenei, Ki te tai pouri, Ki taku makau mate.
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The bright sun-beams, Shoot down upon, Tauwara, whose, Lofty ridge veils thee from, My sight. O Amo, my beloved, Leave me, that my eyes, May grieve, and that, They may unceasingly mourn, For soon must I descend, To the dark shore-- To my beloved, who has gone before.
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Since their acquaintance with Europeans, it is interesting to notice the changes which are constantly taking place in the language, and the facility with which they naturalize not only
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MOTTOES.
English words, but even whole sentences. The following song is an instance of it: --
| Ra te marama, ka mahuta, I te pae na runga mai koe, Ko au hei raro nei, Tiro noa atu ai, ki wahoki, I te moana, he purenga poti mai,
Nau, e Tapora, e ahu ana, I a te tai ki, i nga motu, Ko au te eke atu te tera, o waho, Mokai taupiri nana i arai mai te kite atu au, Te waki a Pehi toro mai to ringa, Hari ru taua, wara wara tai Toi ha.
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There the moon appears, From the range above you, Whilst I remain below, Looking in vain for your return. From the sea I hear a pulling of the Boat (by the oar) towards me! Thine, O Tapsall, approaches, From the sea from nga motu The sprit-sail is not seen by me, For the Mokai Taupiri shades, It from the view, but my heart, Confesses it is Pehi. Stretch out your hand, how do you Do, very well I thank you.
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One peculiarity in their songs is the cutting short different words to avoid harshness, and adding syllables for euphony.
Every tribe has also its Motto, some of which may, perhaps, be regarded as war cries, others as terms of reproach.
Some of these mottoes are given them by other tribes. These are generally reflecting on them: of this kind is the following:
1. Waikato hoehoe waka nukenuke. --Waikato paddles are crooked. A simile drawn from their shape, which, unlike others, are crooked; this is applied by their enemies to their general character, as being deceitful, and is a term of reproach.
2. Waikato taniwa rau. --Waikato has its hundred taniwas; which signifies, that it has its hundred great and powerful chiefs; a great man being called "he ika," a fish, or "he taniwa," a fish god.
3. Te wai nui a Tarawera. --The great water of Tarawera is a name to express the number and power of the Wanganui natives.
4. Te koura puta roa. --A simile drawn from the cray fish, which, though the legs may be pulled off, escapes amongst the stones; so the Wanganui natives cannot be taken.
5. Nga keri keringa a Ruauoko. --The digging of Ruauoko. Ru is the father of rivers; it is an exclamation of admiration for the Wanganui river.
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MOTTOES.
6. Mo tai tangata rau. --A saying for the number and power of the Nga ti rau kawa.
7. Nga ti awa te tohi, te tanga tanga i te ra. --The fastening or tying of the toki (hatchet) cannot be loosened by the heat of the sun, to show that no attacks would weaken them.
8. Te karaka i ruia mai i runga 0 Rangi atea. --The karaka, which was sown on Rangiatea, a mountain of Hawaiki, too great to be overlooked.
9. E kore Taranaki e ngaro he harakeke to ngai nui, no roto no Waiwiri. --Taranaki cannot be destroyed; it is like the flax plant, which is nourished every year by the dead leaves of the former, which lay around the roots.
10. Rangi tihi te upoko, waka herehere. --A motto for Rotorua.
11. Nga ti Maru kohao rau. --Nga ti Maru is like a hundred eel holes, referring to the many little scattered divisions of this tribe.
12. Waikato horo pounamu. --A bluff at the Waikato heads, where many canoes have been lost, and chiefs drowned; hence applied to Waikato, as a chief-destroying tribe.
13. Nga ti paoa taringa rahi rahi. --Nga ti paoa have thin ears, or sensitive ones; they cannot brook an insult.
14. Puhi taniwa rau. --A saying for the Nga puhi, similar to that for Waikato.
15. Nga puhi o te arawa. --The bunches of the pigeon's feathers of the arawa. The Nga puhi are very indignant at this saying.
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