COOK ISLAND ORIGIN OF THE MAORI
THE MAORI tradition of his migration to New Zealand tells, in the main, little more than that he left Hawaiki and arrived at these shores. The location of this last Hawaiki, for there were of course, older and more remote Hawaiki, has been the cause of much speculation in past times but it is now well established that most of the Maori migratory canoes came from Raiatea, Tahaa, Porapora, Tahiti and some of the islands of the Cook Group. It has thus come to be recognised that the name of this Hawaiki has a wider application than was at first supposed. Hawaiki was, of course, the old name for Raiatea, and it was from here that most of the “Fleet” canoes departed. All the evidence points to the Arawa, Tainui, Aotea and Matahourua, having sailed from this point. However, many of the events connected with the 1350 A.D. migration, said to have occurred in Hawaiki, are now considered to have taken place in Tahiti, Rarotonga and Mangaia, and the Cook Group must go on record as part of the traditional Hawaiki.
Sir Apirana Ngata was of the opinion that a very considerable element of the Maori population did not come from Hawaiki direct, but had already established itself for quite a while in the Cook Group. The majority of those who settled the Bay of Plenty and East Coast areas, he considered, came from Rarotonga and Mangaia. The Rarotongan claims that certain “Fleet” canoes originated in the Cook Group, are quite persistent although as will be shown, these claims appear to have gained strength in modern times, that is, since communication was renewed between that group and New Zealand. Their claims however, are not to be dismissed, and are probably correct in so far that in the period immediately prior to the 1350 A.D. migration, several successive migrations did in fact leave the Cook Group for New Zealand. Too much evidence seems to exist to show that the celebrated canoes of the “Fleet” came from Raiatea and the west coast of Tahiti, and the Rarotongan claims in reality apply to other canoes known to have arrived in New Zealand, but of which we know little.
In order to understand the manner in which the happenings in Raiatea and Tahiti are tied up with events in Rarotonga, it is first necessary to go back to the time of Tangihia, the great Rarotongan ancestor who lived in Tahiti about 1250 A.D. The story of Tangihia, or Tangiia to the people of the Cook Group, as related by Te Ariki-tara-are, Tamuera Te Rei and Stephen Savage, tells of many adventures, not the least of which are what appear to be a series of remarkable voyages, but in the telling some confusion has crept in. With this are errors in the identification of most of the islands named in the traditions, the deduc- - 182 
tions of European investigators whose conclusions, doubtless because they enhance the fame of Tangihia as a man and navigator, have been accepted as true by modern Rarotongans.
tions of European investigators whose conclusions, doubtless because they enhance the fame of Tangihia as a man and navigator, have been accepted as true by modern Rarotongans.Thus when Tangihia's childhood scenes are placed in Kuporu, it has been assumed that he lived in Upolu, Western Samoa, and when in early manhood he visited islands called Iti-nui, Iti-ra'i, Iti-takai-kere, Iti-anaunau and Iti-raro, it has been taken for granted that these were islands in the Fiji Group, but Kuporu was both a place at Haapape in north Tahiti, and an old name for Tahaa, while place-names of a like nature to those enumerated were all found close to Tahiti, and were numbered among the many “hiti” (Iti in Rarotonga) or “borders” mentioned in Tahitian tradition.
It is doubtful whether Tangihia ever saw the western Pacific, for it is clear that Raiatea and Tahiti had become places of importance and centres of Polynesian culture long before his time. It was here at Kuporu, but whether Tahaa or Haapape it is impossible to tell although the latter is the more likely, that Tangihia appears to have been born, and here also he and his cousin Tutapu were adopted by their uncle Pou-vananga-roa. In early manhood they were taken by their elders on voyages to “islands in the east and back to Avaiki” to Iva and other places. These voyages which were not out of the way, indicate visits to the Tuamotu atolls, to the Marquesas and Raiatea.
It was in Tahiti however, that dissension arose when Pouvananga-roa in distributing his lands among his children, appointed Tutapu to the position of ariki, while Tangihia remained in a minor role. This led to a series of disputes occasioned by Tangihia seizing certain emblems of office, and in demanding, among other things, the kuru or breadfruit tribute, that portion of the breadfruit crop that was the right of chiefs. This latter act might not appear serious, but on the authority of the Rev. Wyatt Gill, the population of Tahiti was even then so numerous that no one family owned a breadfruit tree outright, but shared it with another. It was these same conditions that were to later bring about the migration of the Maori to New Zealand.
The enmity between Tangihia and Tutapu extended over several years during which time both made several voyages abroad, but on their return to Tahiti fighting was renewed and developed into a war which embroiled the greater part of the population, resulting in Tangihia being defeated and forced from the island. Not prepared to accept this reverse, Tangihia proceeded to Avaiki and sought the assistance of a number of atua of whom Tu-te-rangi-marama, Tu and Tangaroa are known in Maori tradition. Both Stephen Savage and Percy Smith have associated this Avaiki with Savaii in Western Samoa, but as Sir Peter Buck has shown, it is almost certain that in going to Avaiki, Tangihia went to Raiatea, to the great international marae of Taputapu-atea at Opoa, for there he would find the atua whose assistance he sought.
- 183 The practice of referring to certain individuals as atua, usually translated as “gods” is fairly common, but Tangihia in truth, interviewed the priesthood and leading men connected with the gods named. The god Tongaiti, that is the priest of that god, seems to have concluded that further operations against Tutapu would be inadvisable, and suggested that Tangihia settled Rarotonga, saying, “Tera to taua enua, a Tumu-te-varovaro, ka aere koe ki reira, e ki reira koe mate ei.” (There is a land for us two, named Tumu-te-varovaro; go you there and remain until you die.) The existence of Rarotonga, referred to here by its ancient name, was of course known to the priesthood who themselves were expert navigators.
According to the Maori traditions as recorded by Best, Timu-te-warowaro was one such atua, who made known the existence of unknown lands, and it was he who guided Tu-te-rangi-marama to Rarotonga. This Timu-te-warowaro, when allowance is made for the letter change of “u” to “i” characteristic of the east coast dialect in words of this nature, is really Tumu-te-warowaro, which is thus in agreement with the Rarotongan version. Timu-te-warowaro, states the Maori tradition, was also known as Timu-whenua, or to other tribes, Tumu-whenua. Although the tradition does not say so, it is possible that this Tumu-whenua is identical with the Tumutumu-whenua of Ngapuhi tradition in search of whom it is said Kupe and Nuku-tawhiti came to New Zealand. The traditions of both branches of the race indicate that Tumu-te-varovaro was made known about the time Tumutumu-whenua was alive.
To return to Tangihia, in response to his appeals the priesthood bestowed upon him great mana, and when he departed it is said, the gods accompanied him. This has been interpreted to mean that Tangihia took away with him the carved images of the gods, but later statements suggest that some of the priesthood also joined him. The account of Tangihia's movements from now on until he settled Rarotonga contains some confusing statements, but the narrative is of interest as mention is made of persons who were ancestors of the Maori in New Zealand, most noted of whom was Iro. This chief, known in this country as Whiro but who was also an ancestor of most of Polynesia, is said by the Tahitians to have been born at Hiva in Raiatea, but his early life was spent in Uporu, in the Haapape district north Tahiti, Tangihia's birthplace. The two, who seem to have been about the same age, were quite likely childhood associates. Whiro, in Maori tradition, was the father of the famous Toi, and here the traditions of Rarotonga and the genealogical records of the Maori disagree, the latter placing Whiro some 125 years prior to Tangihia. This conflict between tradition and genealogies, as will be seen, occurs frequently at this period, but in the opinion of the writer the genealogies are too uncertain to decide the question.
Iro, according to the Tahitian records, became a skilled canoe-builder and navigator, but eventually sailed away never to return. The Rarotongan version, as related by Tamuera Te Rei, seems to - 184 connect the departure of Iro from Tahiti with the troubles between Tangihia and Tutapu, for in describing this warfare he says, “Iro left for his home at Avaiki at Vavau.” The Maori version by White although the reason for departure is entirely different, agrees with his, Vavau incidently, being the modern Porapora. In returning to Vavau, Iro was in fact going to a place where he was well known. The Cook Island version of his origin, as collected by Stephen Savage, states that Moemetua went to Iva and married the two daughters of Tutumauri and Mekerere named Iti and Rai, and returned with them to Vavau. From his marriage with Iti was born Moetarauri who, on reaching manhood, heard of the beauty of Akimano, the wife of Pouariki, high chief of Kuporu. Embarking in his canoe Vakamiemie, Moetarauri crossed over and cohabited with Akimano while her husband was away. When finally Moetarauri learned that she was to have a child he instructed her to name it Iro Maoata, after the names of the nights on which he had visited her.
connect the departure of Iro from Tahiti with the troubles between Tangihia and Tutapu, for in describing this warfare he says, “Iro left for his home at Avaiki at Vavau.” The Maori version by White although the reason for departure is entirely different, agrees with his, Vavau incidently, being the modern Porapora. In returning to Vavau, Iro was in fact going to a place where he was well known. The Cook Island version of his origin, as collected by Stephen Savage, states that Moemetua went to Iva and married the two daughters of Tutumauri and Mekerere named Iti and Rai, and returned with them to Vavau. From his marriage with Iti was born Moetarauri who, on reaching manhood, heard of the beauty of Akimano, the wife of Pouariki, high chief of Kuporu. Embarking in his canoe Vakamiemie, Moetarauri crossed over and cohabited with Akimano while her husband was away. When finally Moetarauri learned that she was to have a child he instructed her to name it Iro Maoata, after the names of the nights on which he had visited her.As with the Tangihia traditions, the same pitfalls exist in the identification of the places mentioned in the above. The Iva in the story is commonly thought to mean the Marquesan Group, but this is most unlikely, for it seems clear enough that the Iva of the Rarotongan story is the Hiva on Raiatea of the Tahitian version. Similarly Moetarauri, in seeking Akimano, merely crossed from Porapora to Tahaa to give Kuporu its modern name. The only variation is that the Tahitians claim Iro was born on Raiatea while the Rarotongan version indicates Tahaa, but as the two islands are close together and enclosed by the one reef, this difference is of little consequence.
The island of Porapora has many associations with the Ngapuhi of northern New Zealand, who know it by its old name Wawau, or more fully Wawau-atea. It is recognised by them as one of the places from which their ancestors came and the crew of the Mahuhu canoe very likely originated in that island. The Ngapuhi, while they do not appear to have preserved the Whiro story as have the Rarotongans, obviously possessed knowledge at one time for most of the names of the principal ancestors appear in their genealogies.
RAROTONGAFamily Tree. Rakitu, Rakiroa, Te Ariki-tapu-kura, Moe-itiiti, Moe-rekareka, Moe-metua=Iti, Moe-tarauri=Akimano, Te Oa-o-te-rangi=Iro=Vaitumarie, Taiteariki, Taimarama, Pi'o-rongo-tane
TAHITIFamily Tree. Ra'i-te-papa, Ra'i-te-meremere, Ra'i-te-hotahota, Ra'i-a-mate-i-te-niu-ha'amea-a-Tane, Moe-itiiti, Moe-re'are'a, Moe-te-rauri=Fai-mano, Hiro=Vai-tu-maria, —Marama-toa-i-fenua-'ura, —Piho-i-te-maro-tainoa, N. Z. MAORI, Kupe, Matiu, Maea, Maahu, Nukutawhiti, Ranginui, Papa-mauku, Mouriuri, Morekareka, Morakitu, Whiro, Toi, Kupe, Nuku, Ranginui, Papa-uenuku, Moe-reka, Moe-raku, Moe-uri, Whiro, Taiteariki
It will be observed that the genealogies of both Maori and Rarotongan include Taiteariki, and while little or nothing appears to be known of him in New Zealand, the Rarotongans state that after Tangihia left Avaiki and prior to settling Rarotonga, he asked Iro for his son Taputapuatea as an ariki for them. It was agreed to and in consequence new names, Te Ariki-upoko-tini and Taiteariki were given him. It is by the latter name that he is known to the Ngapuhi. As for Toi, it is not certain that he is the same person known to the Rarotongans and after whom they have named the island road Te Ara nui o Toi, although it would seem that they are.
To describe briefly the later adventures of Tangihia, after some voyaging to elude his cousin Tutapu, and in accordance with the advice he had received from the priests in Avaiki, he sought out and settled Rarotonga, but immediately prior to this he met up with Karika. This encounter took place at Maketu, a place no longer known but which is thought to have been the island now called Meetia. As a name Maketu was later transported to New Zealand by both the Tainui and Arawa peoples, showing that they were at one time familiar with the place.
In the case of the Tainui folk, they would probably learn of the above events from their ancestor Tapae who seems to have been identical with the priest of that name who came down to Rarotonga with Tangihia. A comparative table shows that Tapae and Tangihia lived about the same time. How he became associated with Tangihia is uncertain, but as an ancestor of the Tainui people, he is almost certain to have come from Raiatea, in which - 186 case he was very likely one of the priesthood interviewed by Tangihia and who accompanied that chief when he departed. Later when Tangihia established himself in Rarotonga, Tapae became one of the priests at the famous Arai-te-tonga marae, about two miles east of Avarua, where the Mata-ao or festival of Tapae, was named after him. The district Tapae i uta, situated just below Ikurangi mountain, was also probably named after him.
case he was very likely one of the priesthood interviewed by Tangihia and who accompanied that chief when he departed. Later when Tangihia established himself in Rarotonga, Tapae became one of the priests at the famous Arai-te-tonga marae, about two miles east of Avarua, where the Mata-ao or festival of Tapae, was named after him. The district Tapae i uta, situated just below Ikurangi mountain, was also probably named after him.
Family Tree. MAORI, RAROTONGA, Tapae, Tangiia, Tuwhakararo, Motoro, Tainui, Uenuku-taputapu, Hoturoa=Whakaotirangi (Tainui Canoe), Uenuku-rakei-ora (Time of the Maori migration)
To the Maori of New Zealand however, it is the chief Uenuku who figures so prominently in their history. The name Uenuku was in a sense, a title or family name, for it was held by several generations of Tangihia's descendants, but to the Maori of this country, the lapse of over six hundred years has caused the name of Uenuku to be more or less associated with one individual. Rarotongan genealogies have preserved the Tangihia descent in detail but unfortunately the lines vary, and Uenuku-rakei-ora and Uenuku-te-aitu are each named as the great chief with whom the ancestors of the Maori were involved. New Zealand traditions support the former but more than likely both chiefs took an active part in the events of the period.
The first Uenuku, that is Uenuku-taputapu, was a grandson of Tangihia by his son Motoro. This Uenuku, states Tamuera Te Rei, had two wives who were sisters, Te Pua-ara-nui who was the elder, and Te Vaine-aru-marama who was the younger. By a trick on the part of Eturoa, a wily priest, Uenuku-tapu, the child of the elder girl, was passed off as a female; thus Uenuku-rakei-ora, the son of the younger sister, became the ariki. This substitution story, which may be taken as myth, follows an old and familiar pattern. When the two boys grew to manhood Uenuku-tapu, doubtless because he had lost his rightful position, went to Iva. This was probably Hiva in Raiatea, for it was during this generation that the Uenuku influence held sway in that island.
It was Uenuku-rakei-ora however, who became the great chief in Raiatea, who threatened Turi, and who fought against Tamatekapua, and whose power extended to Tahiti at this time. On the other hand it is not altogether certain that he was the same Uenuku in whose times arose the great waves and earth-quakes, events which seem to have occurred in Rarotonga, and it is possible that these episodes should more correctly be connected with Uenuku-rakei-ora's son Uenuku-te-aitu.
Uenuku-rakei-ora married Te Rangi-totoro, a woman of ariki rank also called Te Uira-kamokamo and Te Uira-o-te-rangi, and had a son named Toroa, who was their ariki son, and as such received by right the vakavakarangi, the tia, and the rei, certain - 187 privileges sacred to the ariki. Uenuku-rakei-ora married a second wife named Te Mata o Ina, and had Ruatapu. He then married a third wife, Te Kau-oo-ia-ki-ata, and had Tinomana Uenga Atua. Both Tamuera Te Rei and Stephen Savage give Uenuku-te-aitu as a son of Uenuku-rakei-ora, but the name of the mother is not stated. A note from the Makea book (1907) states that Uenuku-te-aitu was a tama openga, that is the last born son, and some authorities claim that it was in his time that the great waves arose.
privileges sacred to the ariki. Uenuku-rakei-ora married a second wife named Te Mata o Ina, and had Ruatapu. He then married a third wife, Te Kau-oo-ia-ki-ata, and had Tinomana Uenga Atua. Both Tamuera Te Rei and Stephen Savage give Uenuku-te-aitu as a son of Uenuku-rakei-ora, but the name of the mother is not stated. A note from the Makea book (1907) states that Uenuku-te-aitu was a tama openga, that is the last born son, and some authorities claim that it was in his time that the great waves arose.In the New Zealand tradition as recorded by White, Uenuku married Rangatoro, which name closely resembles the Rarotongan Te Rangi-totoro. From this marriage was born, among others, the celebrated Paikea. Ruatapu was the son of Paimahutonga, a slave wife, and it was this circumstance that brought about the events known in history as Te Huripureiata and Te Tai o Ruatapu. From this first episode Paikea escaped to Ahuahu, or Mangaia, on which account Mangaia would appear to be one of the original homelands of the East Coast tribes of New Zealand.
Ruatapu seems to have made a habit of swamping his canoes by removing the bottom plug, for a variation of the Huripureiata story is found on Aitutaki. In this instance however, it was a device to cause Taruia, the rightful chief, to sail on alone to Rarotonga thus leaving the way open for Ruatapu to take charge, and no sooner had Taruia gone from sight than Ruatapu righted his canoe and returned to the island.
Family Tree. Tangiia=Moetuma, Motoro=Te Pao-o-te-rangi, Te Pua-ara-nui,=Uenuku-taputapu,=Te Vaine-aru-marama, Te Kura o Iva=Uenuku-tapu, Te Rangi-totoro=Uenuku-rakei-ora=Te Mata o Ina, Tamaiva-ure-akapikia, Toroa, Uenuku-te-aitu, Ruatapu, (Tamuera Te Rei and Stephen Savage, Govt. Records, Avarua, Rarotonga.), Tangiia, Motoro, Uenuku-rakei-ora, Uenuku-te-aitu, Ruatapu
(S. Percy Smith, Hawaiki, pages 249-250.)
It will be seen from the foregoing that the Maori and Rarotongan are indeed closely allied in history and origin, but it is very noticeable that the Cook Island people now pretend to a far greater knowledge of the New Zealand canoes than their early history disclosed. It is part of a general desire on their part to prove a Cook Island origin for the Maori of New Zealand, and they have succeeded in establishing the legend among themselves associating most of the “Fleet” canoes with the islands of their group. Unfortunately so much interchange of history has taken place that Cook Island accounts are strongly impregnated with - 188 traditions they have learned from contact with New Zealand. They have naturally enough, been prone to accept and eventually believe as their own, traditions that have connected the Maori with Rarotonga, Aitutaki or Mangaia, and their desire to prove that the Maori is an offshoot from these islands is understandable, for it places the Cook Islander in the position of a tuakana, or senior, a place favoured in Polynesian society.
traditions they have learned from contact with New Zealand. They have naturally enough, been prone to accept and eventually believe as their own, traditions that have connected the Maori with Rarotonga, Aitutaki or Mangaia, and their desire to prove that the Maori is an offshoot from these islands is understandable, for it places the Cook Islander in the position of a tuakana, or senior, a place favoured in Polynesian society.The Cook Island claims to canoes having left their islands for New Zealand is of course, not disputed. Best, in Polynesian Voyages, page 44, says, “Maori traditions tell us that vessels coming to New Zealand steered a south-west course. As they always seem to have made Rarotonga their final starting-place, the definition is about correct.” The suggestion is that the Rarotongans, having learned the importance attached to the Tainui, Te Arawa, Mataatua and other canoes of the migration fleet, have come to associate their legends with these vessels. Thus in one way or another the present day people of Rarotonga have associated the Tainui with Iti-nui (Tahiti); Te Arawa with Aitutaki; Mataatua with Mitiaro and Mauke; Tokomaru with Avaiki (Raiatea); Takitumu with Rarotonga; and Aotea with Mangaia, and while a certain amount of truth is evident, many of their beliefs seem to be based on wishful thinking or the mere similarity of names.
It is said, for example, that the Mataatua came from Nukuroa, an old name for Mitiaro and Mauke, but this claim seems to depend on Toroa, the son of Uenuku-rakei-ora and Te Rangi-totoro, being the same Toroa as he who commanded and brought the Mataatua canoe to New Zealand. This can hardly be correct for it is most unlikely that the tribes of the Bay of Plenty would fail to acknowledge Uenuku as the father of Toroa, if it were indeed so. As it is they state he was the son of Irakewa. The responsibility for confusing the two names has very probably arisen from the remarks of Stephen Savage, Tuatua Taito, page 24, when in talking of Toroa, he says, “It is believed his descendants are at Avaiki-tautau (New Zealand) because they sailed away to the west, and none of his descendants can be traced at this time.”
The people of Aitutaki contend that Te Arawa called at their island on her way to New Zealand, naively stating that the lagoon off Tautu was the first “roto” or lagoon, which she entered. Rotorua, where the people finally settled, was so named they say, because it was the second “roto.” Such evidence, which has a strong modern flavour, can hardly be termed convincing.
The Tokomaru, states Piri Maoate, came from Avaiki, or Raiatea. This is in agreement with the Maori tradition, but it is a question whether the association of Raiatea with Avaiki by this authority is original or gained from modern knowledge. An example of how “Fleet” canoe legends have gained acceptance is the version that credits the Tokomaru with having been built in Rarotonga. Mr. W. McBirney, an old resident of Arorangi, west side of the island, states that the canoe was built on the banks of the Muri-a-vai stream at Paepae-raukura. In the lagoon off shore
- i 
The entrance to Ngatangiia Harbour at Te Avarua, an old name for which was Te Ava ki Avaiki.
The much photographed scene of Ngatangiia Harbour, Rarotonga, the alleged departure point for the New Zealand canoes.
The shore at Arorangi near Vaitoko, the departure point of the Tainui and Tokomaru canoes.
Looking across the Ootu passage at Te Uri tua o Tai island, Aitutaki.
is a conspicuous coral rock called Toka, while immediately inland is the mountain Rae-maru, and it is from these two landmarks, states this informant, that the vessel received its name Tokamaru. Unfortunately, apart from other arguments, Tokomaru and Toka-maru differ entirely in meaning and pronunciation, and there seems no reason to suppose that the two names are in any way connected.
A further illustration of the tendency to connect the New Zealand canoes with the Cook Group is the assertion, quite unfounded, that Turi and the Aotea canoe came from Mangaia. The Cook Islanders did in fact, have an ancestor named Turi who lived for a time at Mangaia, but there any similarity ends, and it is extremely doubtful whether they had ever heard of the Aotea until parties of them visited this country, when having learned of Turi from the tribes of Taranaki, it became a simple matter to connect him with their island. It is significant that the aged Tamarua Orometua, when interviewed by Percy Smith in 1897, disclaimed any knowledge of Turi or the Aotea canoe. The present day Rarotongans are no longer versed in the history of their people, and the truth is that their Turi was the grandson of Karii, a brother of the Maori ancestor Tawhaki, both of whom lived many generations prior to the “Fleet” migration. In any case the evidence obtained by Percy Smith in Tahiti and Raiatea is too conclusive to leave any doubts as to the Aotea's sailing point.
Of the celebrated New Zealand canoes, it is the Takitumu about which the people of Rarotonga claim to know best. Taki-tumu was the canoe of Tangihia, but according to Percy Smith it was not the same vessel that later formed part of the 1350 A.D. migration. Takitumu is said to have been a vaka purua, or double canoe, and she sailed away to New Zealand commanded by the chief Tamatea-takapini-enua who left no issue in Rarotonga. There are descendants however, from his brother Tamatea-kau-kura who remained behind. The marae was Tarai-rangi at Matavera.
It is commonly thought nowadays that the canoes of the Maori migration sailed for New Zealand from Ngatangiia, and whenever Maoris from this country visit Rarotonga, they are invariably taken to that harbour and shown the alleged departure point. It was related to the writer while in Rarotonga that the New Zealand canoes put into Te Avarau which is the main passage and which lies between the island of Motutapu and the north-west point of Ngatangiia harbour. The crews were accommodated at Pu-kuru-vaa-nui, a marae on Te Ara nui o Toi by the banks of the Turangi stream. This particular information was given in reply to a query by the writer as to where the ancestors of the Maori stayed while on the island. The question might therefore be regarded as a leading one. Mention of this place was made by the writer after his return to New Zealand, and the late Rore Erueti, a noted Tainui historian, was greatly taken up with the name Turangi which he declared was the name of Rakaiuru's wife, and who died on the voyage. Rakaiuru, according to some authorities, - 190 was left behind at Rarotonga. The migrants stayed for three weeks, states Mr. Drury Low, after which they departed from Ngatangiia for New Zealand.
was left behind at Rarotonga. The migrants stayed for three weeks, states Mr. Drury Low, after which they departed from Ngatangiia for New Zealand.It is remarkable however, that Percy Smith was not told this during his investigations in 1897, at a time moreover, when one would expect the Rarotongans to know more of their history than they do now. Instead, one gathers from Percy Smith's own statements (Hawaiki, page 265) that knowledge of the New Zealand canoes at that time was not extensive, and while the people knew of them, it was to one individual, an old man named Tamarua Orometua, to whom he was directed as the man likely to supply details. Tamarua, after some thought, recalled that a fleet, consisting of Te Arava, Kura-aupo, Mataatua, Tokomaru, Tainui and Takitumu, had sailed from Aorangi in past times. Tainui and Tokomaru had sailed from Vai-toko, an opening in the reef at that place, and all the others had left from Vai-te-kura.
Tamarua was about ninety-six at this time, and Percy Smith records that he was most particular about getting his age. The old man had therefore been a grown man, hearing and learning the history of his race before the influence of the missionaries discouraged that sort of thing. He was a descendant of Tamarua Pai, a companion of Tangiia, and represented one of the leading Rarotongan families. Tamarua was undoubtedly an authority and would seem to have been one of the few left who were well versed in the island's history. Consequently if the New Zealand canoes had departed from Ngatangiia as claimed today, it is certain he would have mentioned it.
Ngatangiia, on the other hand, is the only real harbour on the island, and facing as it does in the direction of Tahiti, it is the logical landing place for canoes coming from that quarter. Tangihia on his arrival had landed there, and had named the entrance Te Ava ki Avaiki, or “The Passage to Avaiki.” The Maori canoes very likely made the land at this spot, but lacking a definite tradition, it would be unwise to assume that they landed there. Rarotonga was also overpopulated, and furthermore the chief Uenuku, with whom the ancestors of the Maori had disputed in Raiatea and Tahiti, was or his son was, the leading chieftain. It does not mean of course, that the Uenuku family were hostile to the immigrants, but in view of the causes that had brought about the migration and the economic situation on Rarotonga, they would be alive to the danger of any landing that might develop into a lengthy stay. Because of this the newcomers may not have been free to land where they wished, but would go to places assigned to them.
An indication that the Ngatangiia departure legend is but a modern invention, may be taken from the remarks of John Williams who, in commenting on the sailing habits of the Polynesians, says, “The natives, in making their voyages, do not leave from any part of an island as we do, but invariably have what may be called starting points. At these places they have certain land-marks by which they steer until the stars become visible.” Thus - 191 when Tamarua states that the canoes of the Maori migration departed from Arorangi, it may be presumed that all canoes starting for New Zealand sailed from that point. Mr. McBirney, who favours the modern story, states that the Maori flotilla sailed from Ngatangiia, but adds that they assembled at Arorangi, the nearest point to New Zealand, before their final departure. This statement unfortunately is lacking in authorities, and would appear to be an expression of opinion.
when Tamarua states that the canoes of the Maori migration departed from Arorangi, it may be presumed that all canoes starting for New Zealand sailed from that point. Mr. McBirney, who favours the modern story, states that the Maori flotilla sailed from Ngatangiia, but adds that they assembled at Arorangi, the nearest point to New Zealand, before their final departure. This statement unfortunately is lacking in authorities, and would appear to be an expression of opinion.In explaining the absence of any tradition associating Hoturoa and the Tainui people with Uenuku, Rore Erueti states that not all canoes left Hawaiki because of war, but some as was the case with Tainui, departed in order to possess themselves of places of which they had heard. The objective however, was New Zealand, and it would appear that the “Fleet” in this case was following the procedure of previous migrations by making Rarotonga their final departure point.
Students of the Maori canoe migrations have no doubt, many times speculated as to whether the canoes in their passage from Tahiti and Raiatea, touched at some of the other islands lying on or close to the route followed. Any of the lower Cook Group might be considered convenient calling places, and their proximity to the sailing routes has come to be regarded by sections of the Cook Islanders as sufficient evidence that the New Zealand canoes called there. Possibly some of the lesser known canoes did, but on the whole it would seem that the smaller islands of Mauke, Mitiaro and Atiu, with their limited resources, were passed by in favour of the more fertile islands of Rarotonga and Aitutaki. Although not mentioned in Maori tradition, canoes apparently made Aitutaki a place of call, but none of the 1350 A.D. migration appear to have done so, in spite of present day beliefs.
This modern tendency to claim Cook Island association with the New Zealand “Fleet” canoes is again illustrated by the inhabitants of Aitutaki who have identified the voyages of their ancestor Tai' with the Tainui canoe of New Zealand. The story first came into prominence about 1946 when an Aitutaki woman, in seeking assistance from the late Princess Te Puea, recited the legend of Tai', claiming relationship, thus using an old Polynesian custom to gain her support. Te Puea was intrigued and accepted the story without question. In 1947, at the head of a small party, she visited the island where during the welcome extended by the villagers, she was claimed as kin by Ngati Tai who adopted the role of tuakana or senior relative.
As might be expected the acceptance by Te Puea of alleged relationship, gave impetus to the Tai' legend, and subsequent parties of Aitutaki people to Ngaruawahia, invariably made reference to Tai' and Tainui during the exchange of courtesies. Unfortunately however, while it may please the inhabitants of Aitutaki and some of the Tainui folk in New Zealand to recognise kinship, the tradition of Tai' in relation to the Tainui canoe is unconvincing and does not bear out the claim. The present writer during a sojourn on Aitutaki in 1950, made a point of investigat- - 192 ing the Tainui story and the following account concerning Tai' and his voyage to New Zealand was obtained from Mr. Jeffery Henry of Ureia.
ing the Tainui story and the following account concerning Tai' and his voyage to New Zealand was obtained from Mr. Jeffery Henry of Ureia.The account commences in Avaiki with a familiar theme, which for a number of reasons, probably has no rightful connection with the story. Tinirau married Ina and a still-born son named Rara-pakoro was born. It was therefore buried and later a tree grew from the grave. A second son was born to Tinirau and Ina and was named Tai-taraka, and by the time this second son had reached manhood, the tree had become large. It was then that the mother said she would like her son to return to Iva-nui, and to comply with his mother's wishes, the son sought for a suitable tree, finally deciding on the one that had grown from the grave of his brother. From this tree he built an out-rigger canoe which was named Karaea-kura.
Tai-taraka now sailed off to Taiti-iva-nui, said to be the Marquesan group, and on arrival made known his identity to his grand-parents who made him an ariki. He remained at Iva-nui and married Kaiata, from whom was born a son named Te Pu-o-te-anuanua. The Polynesian habit of voyaging caused Te Pu, later in life, to go to Taiti-nui (Tahiti), and there he married Pio-rangi-kake-ata, daughter of Marama-tupu-ariki, a chief of Taiti, and had a son who received the high-sounding name of Tai te atai nui o Taiti-iva-nui. Some years passed for the account states that Tai-te-atai' had become a man, when a canoe arrived from Taiti-iva-nui. It came from Tai-taraka with the information that should there be grandchildren in Taiti, some of them should be sent back to Iva-nui. Te Pu and Pio had other sons; Tai-te-ukuia, Tai-te-ravaru, Tai-te-ra-iva, Tai-te-nio-veri, and Raupa a daughter, and all these sailed back to Iva-nui with Tai-te-atai'.
Tai-te-atai' had heard of other canoes which had sailed away in past times, and on the voyage to Iva-nui, he became filled with the idea of going on a voyage himself, and on arrival he informed his grandfather Tai-taraka, of his desire. At first the grandfather objected but later agreed, and suggested they use the old canoe Karaea-kura. He advised them to send for Ngatoroirangi and Tamatekapua, two experts in the fitting out of ocean-going canoes, but Tai-te-nio-veri, one of the younger brothers, objected, remarking that he could see no reason why they could not do this work themselves. He was however, over-ruled.
His objection was noted and it was mentioned by the messenger to Ngatoroirangi and Tamatekapua who took offence and decided on revenge. Later while renewing the lashings of the side-boards, in which task Tai-te-nio-veri assisted, they tried unsuccessfully to catch his hand in one of the holes as he passed the lashings through. The story of priestly experts disposing of an assistant who had offended them appears in many canoe-building traditions, and somehow or other with a slight variation, it has been introduced into the story of Tai'. It is found in the Maori version of Rata, where, however, the victim meets his end by having the half-finished canoe rolled upon him.
- 193 With the refitting completed the canoe was given a new name and called I-tere (Shooting Star), upon which Tai-te-atai' embarked and set sail for Taiti, as he first wished to see his parents. Out at sea Tai-te-atai' encountered the canoe of Maio, from Taitiiva-iti, on a voyage of exploration, and the next day met Te Ra-tumai-tonga, in the canoe Takoto, sailing from Tuamotu on a similar venture. Tai-te-atai' apparently considered it would be to their advantage to join forces, and at his suggestion they formed a flotilla and proceeded to Taiti, to the home of Tai's parents on the banks of the river Vairoa.
They remained for some time refitting and stocking their canoes with provisions and finally departed from Vairoa in search of new lands. Soon after putting to sea however, they encountered a storm which separated the canoes, that of Maio landing at Manuae, while that of Te Ra-tu-mai-tonga was carried as far as Tonga, from which place he eventually made sail and finally landed at Aitutaki. Tai-te-atai' meanwhile had already landed at that island which was then known as Araura, the name given it by Ru.
It so happened that during the voyage Tamatekapua had seduced the wife of either Tai-te-pakopako or Ngatoroirangi, an act which created bad feeling, and Tamatekapua blamed Tai-te-nio-veri. Tamatekapua however, was under suspicion, but Tai-te-atai' doubtless wishing to avoid trouble while at sea, protected him and threatened to throw Tai-te-nio-veri over board. At this Tamatekapua interceded, saying the matter could be settled on shore.
They made the land at the north-east end of the island, and when they were off the passage at the southern end of the present air strip, Tai-te-atai' sent his men to the nearby island to procure popo ara (Pandanus) for use as skids. A landing was then made on the reef and the skids placed in position, after which the crew began hauling the canoe to shore, at which moment Ngatoroirangi and Tamatekapua, seizing an opportunity, tripped Tai-te-nio-veri so that he fell beneath the hull and was killed. Readers will here recognise a variation of the old legend mentioned previously, and the truth no doubt is that Tai-te-nio-veri, who seems to have met an unfortunate end, died by other means.
The landing was made at full moon on which account the passage entrance was called Ootu, and the reef at this spot, because of the Pandanus skids, was named Popo-ara. With his back to the ocean, Tai-te-atai' named the small island across the passage, Te Uri tua o Tai te atai nui o Taiti-iva-nui, and turning towards the peninsula where the southern extension of the air strip terminates, he named it Ootu, the same as the passage entrance. Leaving the canoe clear of the breakers, the party landed on the peninsula and the night was spent in lamenting over the body of Tai-te-nio-veri. Next morning the canoe was brought into the passage which received the name Tai-moana, after Tai-te-atai' himself. This channel was obstructed by rocks, and these were in after times removed, hence a later name, Au-moana (Ocean-heaped-up).
- 194 The canoe was now taken across to Vai-peka where there was a stream which was called Vairoa after the place of that name in Taiti, and the body of Tai-te-nio-veri was carried to a hill and buried at Tuarea where a marae was built. There were living here at this time two women who had been brought by Ru, and Tai-te-atai' married Upoko-ara, the elder and had a son named Tai-tumu. For those unfamiliar with Ru, it should be explained that Ru was the ancestor who, with a party of women, first discovered the island. Rima Sadaraka of Ureia, states that on the island being sighted it was called Te Ara-rau-enua, because they had been intently looking for land, but later because Ru led them to land, it was called Ru-tataki-enua, a name later corrupted by Europeans to Aitutaki. Araura was also another name given to the island by Ru.
Ru apparently had brothers who accompanied him, for they with Kupe, took the canoe Ngapua-ariki and went to New Zealand where they named a place Araura after the Araura of Aitutaki. Kupe returned bringing with him a piece of greenstone as well as the name Aotearoa, and it is perhaps significant that Arahura, in the South Island, is a place from which greenstone was obtained in former times. The inclusion of the celebrated Kupe in the story is interesting, for it supports the contention of the Tainui people of New Zealand that Kupe lived at the same time as their ancestors left Hawaiki rather than in 950 A.D. as stated by Percy Smith. His appearance in Aitutaki tradition however, must be regarded with caution in view of the many exchanges of ideas between the two people since they renewed contact in modern times. How such exchanges affect tradition is shown by the younger generation of Aitutaki people who now tend to use the Maori word pounarmu to describe greenstone, instead of the original Cook Island word toka-matie which seems in danger of being lost.
To continue, the fame of greenstone spread to Taiti and beyond, and the Arava arrived at Aitutaki from Rangiatea on her way to New Zealand to obtain the new stone. It is apparent that the Arava must have arrived soon after Tai-te-atai' and his people, for states the account, having learned of the quest, Tai-te-atai' decided to do likewise, but fearing trouble between his brothers and Tamatekapua over the death of Tai-te-nio-veri, he transferred Tamatekapua and Ngatoroirangi to the Arava, and in turn moved Oturoa from the Arava to his canoe where Oturoa became captain. Tai-te-atai' now declared he would henceforth be known as a tane rongo nui or man or great renown, and renamed his canoe Tainui, a name which one gathers from the narrator, also applied to himself. The following are the names of persons stated to have left Aitutaki for New Zealand on board Tainui: Tai-roa, Tu-te-auru, Tai-kura-vero, Tai-uenuku, Tai-mata-kino-tangata, Tai-vai-to-taki, Tai-kai-vao, Tai-tu-taua-rangi, Torere-nui-a-rua, Tai-manawa-po-atu, Rongo-mai-te-auru, Tu-ranga-nini, Tao-paenga, Te Aovavana, Te Verovero, Tai-te-tara, Te Rangi-ua-take, Tainui, Tai-te-iiri, Rongo-mai-te-auru-rangi, - 195 Tama-o-tea, Tai-pakupaku, Ineuru, Taua-i-kavai, Kurei, and Vire-nui-ariki. All left Aitutaki with the exception of Tai-tumu, the son of Tai-te-atai' and Upoko-ara, who was too young to go and stayed behind with his mother. It is claimed that the Tainui people of this country are descended from other sons of Tai-te-atai' born in New Zealand, thus making Ngati Tai of Aitutaki, the descendants of Tai-tumu, the tuakana or senior line. The Maori tradition of course does not bear this out.
Tama-o-tea, Tai-pakupaku, Ineuru, Taua-i-kavai, Kurei, and Vire-nui-ariki. All left Aitutaki with the exception of Tai-tumu, the son of Tai-te-atai' and Upoko-ara, who was too young to go and stayed behind with his mother. It is claimed that the Tainui people of this country are descended from other sons of Tai-te-atai' born in New Zealand, thus making Ngati Tai of Aitutaki, the descendants of Tai-tumu, the tuakana or senior line. The Maori tradition of course does not bear this out.It has been commonly accepted for some time past, that the canoes of the 1350 A.D. migration sailed away as one fleet, departing as the tradition says, from Hawaiki, but as this Hawaiki includes Raiatea and Tahiti, and canoes are considered to have joined the migration from both islands, at which point did they become a fleet? The Raiatea canoes were apparently at Tahiti at one stage of the venture, but it does not necessarily mean that they departed from that island in company with the others. It is possible that in preparing for the migration, the canoes sailed from their homelands more or less independently, making Rarotonga their final assembly point. The Arawa and Tainui could thus have called briefly at Aitutaki, but if so the traditions make no mention of it and in fact appear far too reliable for the Aitutaki story to be accepted in its entirety. It is very evident that if the Aitutaki claim has any merit, much confusion has crept in and only a portion can be considered as having any claim to consideration.
In the genealogical table illustrated below, Rore Erueti shows Tainui as the father-in-law of Hoturoa, and affirms that he was a member of the migration, but if by any remote chance this man and Tai-te-atai' were one and the same, he was already a grandfather before the migrants left for New Zealand, thus disposing of any Aitutaki claims to tuakana or senior rank. The table on the other hand is not entirely satisfactory for the position of Tuwhakararo, Apakura and Whakatau-potiki, is much too recent. The table however, should not be dismissed on that account as certain Tainui genealogies show Tuwhakararo at two distinct periods which suggests there may have been two persons of that name. In spite of remarkable feats of memory, the Maori mind was not infallible and a slip of memory could quite easily have advanced Apakura and Whakatau-potiki a number of generations to the period of a second Tuwhakararo. Disregarding this element of doubt the remainder of this particular genealogy appears sound, for in it are persons mentioned in island accounts known to have lived about the times indicated.
(Period of Tangihia)
Family Tree. Tapae=Momono, Tuwhakararo=Apakura, Whakatau-potiki, Tainui=Hineitepere, Hoturoa===Whakaotirangi, Taikehu, (Commander of Tainui canoe)
The part of the Aitutaki story which places Tamatekapua, Ngatoroirangi and Hoturoa in a position subservient to Tai-te-atai' is most unlikely and definitely would not be accepted by the Arawa and Tainui people of this country. The man Tainui of the New Zealand tradition, while he seems to have been of chiefly rank according to the genealogies, is certainly not regarded as a person of note by his descendants who prefer to trace their origin from Hoturoa, thus placing that chief in the position of greatest importance, and in this there can be no doubt. The Aitutaki list of crew members gives twenty-seven names, and a New Zealand list gives thirty-three, a total of sixty persons, not too many for a large ocean-going canoe, but unfortunately only three of these agree. It is perhaps worthy of note that both lists contain names beginning with Tai, the New Zealand examples being, Tai-nui, Tai-haua, Tai-kehu and Tai-ninihi. Here however, the similarity ends. According to local history, Hoturoa had a daughter named Torere who may or may not have been the same as Torere-nui-a-rua mentioned in the Aitutaki account.
Both Tamapere and Piri Maote of Avatiu, Rarotonga, discount the Aitutaki story, for according to these two authorities, Ngatoroirangi did not visit Aitutaki until after he had been to New Zealand. Ngatoroirangi, states Tamapare, came back to Tongareva or Penrhyn, one of the northern Cooks, to visit his brother Tongareva after whom the island was named. Piri Maoate here disagreed, stating he thought Tongareva was a sister, but confirmed that there was a reason for Ngatoroirangi coming back but it had been forgotten. From Tongareva, Ngatoroirangi sailed again for New Zealand and called in at Aitutaki on the way and apparently tarried a while, for he cohabited with a woman and had a son named Tongariro. This man in after years had a daughter named Uenuku-kai-ata.
It is very difficult to arrive at any conclusion from the brief account immediately above, but if in any ways true it would appear to be a reference to the Ihu-motomotokia incident of Maori history where Ngatoroirangi returned to Hawaiki to punish Manaia for insulting his sister. The story does however, cast further doubts on the Aitutaki claim, and when in doubt the version of the actual descendants must receive prior consideration, for they are the people more likely to know. On the other hand the Aitutaki and other Cook Island stories need not be entirely incorrect, and may be founded on facts which have been obscured by confusion with later events. The chiefs comprising the leaders of the Maori migration were men of middle age, and some if not all of them, of considerable sailing experience, and there thus exists the strong possibility that Hoturoa, Tamatekapua, Ngatoroirangi and other visited Aitutaki and Rarotonga on several occasions. Considering the frequent voyages at that period it would be surprising if they had not, but all in all, the voyage of Tai-te-atai' seems to point to a migratory voyage entirely separate from the “Fleet” migration, into the account of which for some unaccountable reason, the names of certain well known Maori ancestors have been introduced.
No comments:
Post a Comment