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Maori Folk-Tales of the Port Hills - James Cowan · Short Stories by Hans Christian Andersen

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Speaker 1: Preface of Mauri Folk Tales of the Port Hills. This
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Speaker 1: is a LibriVox recording. All LibriVox recordings are in the
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Speaker 1: public domain. More information or to volunteer, please visit LibriVox
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Speaker 1: DoD l read by bees Frescandal Mauri Folk Tales of
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Speaker 1: the Port Hills by James Cullen preface. In this little book,
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Speaker 1: I have endeavored to interweave with descriptions of the most
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Speaker 1: picturesque parts of the Canterbury Port Hills, some of the
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Speaker 1: Mauri poetic legends and historical traditions which belonged to the range,
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Speaker 1: and which have not previously been recorded. These stories, I
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Speaker 1: hope will invest with a new interest for many Canterbury
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Speaker 1: pakuihas the scenic beauties of the Port Hills now opened
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Speaker 1: up from end to end by the Summit Road. Here
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Speaker 1: I desire to record, also with feelings of gratitude, the
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Speaker 1: name of the principal narrator of the legends, mister Horne
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Speaker 1: tare Tikhal of Rapaki, a Ngaitahu gentleman whose uncommonly retured
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Speaker 1: tentive memories a storehouse of information on local history, and
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Speaker 1: to blend it himself the gifts of the folklorist and
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Speaker 1: the genealogist. Some of the place names were supplied by
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Speaker 1: the late mister T. E. Green, Dame Guidiny of tuihewe Chiapoi,
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Speaker 1: one of the last good native authorities on the ancient
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Speaker 1: history of the plains. For the priceless gift to free
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Speaker 1: access to these grand tops of the Port range, the
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Speaker 1: people are indebted to the efforts in the gifts of
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Speaker 1: a few public spirited residents, but most of all to
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Speaker 1: the exertions of mister H. G. L. Whose enthusiasm, prescients
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Speaker 1: of vision and singleness of purpose in developing the Summit
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Speaker 1: Road along this mountain park have properly earned him the
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Speaker 1: admiration the thanks of thousands of his fellow citizens, who
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Speaker 1: daily lift up their eyes to the hills and to
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Speaker 1: find on those hills their pleasure and their solace the
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Speaker 1: town tired body and brain. And maybe if mister L's
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Speaker 1: name were bestowed, like Tamatan of old, upon one of
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Speaker 1: these monumental crags still unchristened, it would but fittingly preserve
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Speaker 1: the memory of a man whose title to such local
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Speaker 1: honor and fame is certainly greater than that of some
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Speaker 1: of his forerunners, whose names the Landscape Dares JC end
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Speaker 1: of preface Chapter one of Maori folk Tales of the
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Speaker 1: Porthills by James Cohen. This Librovos recording is in the
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Speaker 1: public domain. Writ by Beeswack Scandal Chapter one the story
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Speaker 1: of the Rocks. With the opening of tracks along the
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Speaker 1: bold range of heights between the Canterbury Plains in Littleton
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Speaker 1: Harbor and the acquisition of new reserves for the public,
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Speaker 1: mainly through the efforts of one tireless worker, mister H. G. L.
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Speaker 1: Christ Church residents are perhaps coming to a more lively
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Speaker 1: sense of the value of the Port Hills as a
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Speaker 1: place of genuine recreation. The Summit Road has made city
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Speaker 1: people free of the grandest hilltop pleasure place that any
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Speaker 1: New Zealand city possesses within easy distance of its streets,
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Speaker 1: and the worth of this mountain track, so easily accessible
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Speaker 1: and commanding, so noble a lookout over sea in plains
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Speaker 1: and alps, will increase in proportion to the growth of
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Speaker 1: the christ Church population. The fragments of the native bush
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Speaker 1: which survive in the valleys will be of surpassing botanical
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Speaker 1: interest in another generation or two, but the vegetation of
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Speaker 1: the hills inevitably will suffer many changes, and an exotic
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Speaker 1: growth will, for the most plant replace the ancient trees.
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Speaker 1: With all the alterations which man's hand may make of
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Speaker 1: the reserves and along the public tracts, however, the monumental
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Speaker 1: rock beauty will remain the great peculiar feature of the hills,
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Speaker 1: their most wonderful and unalterable glory. The Port Range and
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Speaker 1: the Bank's peninsular system of mountains are indeed to the
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Speaker 1: most remarkable heights in the whole of the South Island,
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Speaker 1: not excepting the Snowy Alps. There is nothing like them
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Speaker 1: outside the northern volcanic regions, and in some aspects they
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Speaker 1: carry a greater scientific and scenic value than even the
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Speaker 1: crater cones around the city of Auckland. What the Canterbury
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Speaker 1: Coast would have been like but for the vast volcanic
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Speaker 1: convulsions which formed these ranges and huge craters is not
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Speaker 1: difficult to imagine. It would have been a uniform billiard
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Speaker 1: table on an enormous scale, very gently sloping to the sea,
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Speaker 1: with scarcely a break. But for the snow rivers, and
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Speaker 1: with never a usable natural harbour, volcanic energy gave us
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Speaker 1: Littleton and acorroa harbours and shaped for us also the
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Speaker 1: ever marvelous hills that are at once a grateful relief
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Speaker 1: to the eye from the eternal evenness of the plains,
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Speaker 1: and a healthful place of pleasure for our city dwell.
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Speaker 1: The passage of untold ages are so little altered these
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Speaker 1: fire made rangers that build a picture like ring about
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Speaker 1: Littleton Harbor, that their origin and history are plainly revealed
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Speaker 1: to the climber and the summit roads stroller. The story
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Speaker 1: of the rocks can scarcely be mistaken. Geologists from the
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Speaker 1: days of Fonhast have written much of the Littleton and
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Speaker 1: Ecuadro of volcanic systems, and in truth it is an
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Speaker 1: ever new and ever fascinating subject. There is hardly a
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Speaker 1: more interesting specimen of volcanism in New Zealand, for example,
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Speaker 1: than the strange wall of gray white lava rock, which
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Speaker 1: Europeans call the Giant's Causeway, and the malis the fire
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Speaker 1: of Damadea, which protrudes from the hilltop just above Rapaki,
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Speaker 1: and which may be seen again on the far side
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Speaker 1: of the harbor of volcanic Dike, that the ancient people,
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Speaker 1: with surely some perception of geological truth connected in their
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Speaker 1: legends with the internal fires of the North Island. Along
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Speaker 1: the craggy hill faces again, and particularly well in such
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Speaker 1: places as Red Cliffs in the sumner end of the range,
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Speaker 1: it is easy to read the history of the rocks
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Speaker 1: and the alternate strata, a solid volcanic rock and the
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Speaker 1: soft rubble that seems almost to glow again with the
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Speaker 1: olden fires. The most wonderful example of the stratified formation
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Speaker 1: is the face of the south head of Accuadora Harbor,
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Speaker 1: but it is possible to study similar pages in the
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Speaker 1: volcanic chapter of Canterbury's history without going many yards from
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Speaker 1: the summit road anywhere from the sea to the hills
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Speaker 1: above the harbor head. Most perfect local example of an
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Speaker 1: ancient crater, perhaps is one that does not seem to
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Speaker 1: have attracted much attention from scientific writers and lecturers, and
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Speaker 1: this may be mentioned as a type of the remarkable
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Speaker 1: places which build up the romantic, ruggedness and savagness of
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Speaker 1: our harbor palisading hills. It is to be studied especially
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Speaker 1: well from the Governor's Bay Road, above Corsair Bay and
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Speaker 1: Cass Bay, there is a group of bold rocky peaks
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Speaker 1: which as the traveler passes onward from Littleton, is seen
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Speaker 1: to curve inward in a huge half cup open to
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Speaker 1: the south. And down this open side are strewn the
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Speaker 1: disorderly remains of the old lava stream which flowed from
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Speaker 1: the core of the volcano, and which ran out into
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Speaker 1: the harbor at Cass Bay in a tumbled black reef.
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Speaker 1: It does not require a great effort of imagination to
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Speaker 1: reconstruct that fire cup, as it must have appeared in
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Speaker 1: the era and the fantastic hills were still in the
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Speaker 1: making and shaping. The Maoris with a quick eye for
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Speaker 1: such significant topographical features gave the place a name which
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Speaker 1: blend's history with legend Fegue's sleeping Place. Indeed, that strange
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Speaker 1: hollow in the hills might have made fit cradle for
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Speaker 1: a thin mucle like the crater topped cones of the
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Speaker 1: Tamiqui isnus, softly grasped astraying nile is the one remnant
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Speaker 1: of the bush that once covered the volcanic detritus. For
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Speaker 1: the hugely ramparted and square hewn rim of the basin
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Speaker 1: stands indomitable and unchangeable, an unmistakable memorial of the active
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Speaker 1: volcanic age. Such bold crags are the eyebrows of the hills,
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Speaker 1: the give what would otherwise betame landscape's dignity and force
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Speaker 1: in wildness, and an exploration of these fastnesses of nature,
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Speaker 1: so near our doors and opened up by the summit road,
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Speaker 1: is not merely pleasurable, but is fruitful in an intelligent
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Speaker 1: appreciation of the amazing forces which help to mold the
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Speaker 1: land in which we live. All along the fire fused
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Speaker 1: line of these summit peaks, from the lighthouse to the
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Speaker 1: Seven Sleepers and beyond, there are amazingly bold bits of
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Speaker 1: rock and cliffs, scenery abrupt to scarpments like huge redoubt
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Speaker 1: walls bearded with mountain flex and flaky from the attack
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Speaker 1: of ages of winter frost, straight smooth cleavages that seem
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Speaker 1: almost artificial, so sharply and finely are they worked by nature,
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Speaker 1: the great sculptor, rounded buttresses like enormous pillars shoring up
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Speaker 1: the mountain side caves. Here and there, old bubbles in
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Speaker 1: the molten lava caves that might have sheltered some cannibal highwaymen,
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Speaker 1: and the days with stone club and faced tattoo, strangely
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Speaker 1: shaped projections of the cliff edge, some remindful of animal forms,
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Speaker 1: tomahawk faces of gray storm beaten rhyolite dipping down to
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Speaker 1: the green arms of the little woods, with the tuoyes
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Speaker 1: rich echoing bing bong and gurgling chuckle are still heard
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Speaker 1: in the shady depths when the bush fruits are ripe.
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Speaker 1: Here and there a little watercourse its fountain head waters
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Speaker 1: dripping silently from some cool crevice in the rocks, all
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Speaker 1: arboured over by the matted roofing of kotukutuku, twisty in
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Speaker 1: witchy of branch and mohoe and glos green karaka of
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Speaker 1: the plenteous foliage watercourses that fit the bold mountain pictures
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Speaker 1: about them. Dry in summer, they come down in tumultuous
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Speaker 1: little cataracts and time of heavy rain, plunging over the
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Speaker 1: piled fragments of lava rocks and filling for a day
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Speaker 1: or two. The age worn pockets and pools and potholes
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Speaker 1: in the winding valleys, all arched over with the close
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Speaker 1: growing light timber. Deep down in these twisting gullies below
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Speaker 1: the straight cut harbour facing cliffs, there lingers still a
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Speaker 1: certain quality of primitiveness, and a suggestion of the ancient adventure,
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Speaker 1: an atmosphere still in keeping with the legendary of these hills.
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Speaker 1: Here in the leaf thatched hollows of Tangohara, or the
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Speaker 1: woven thickets that blanket the precipice fronts of the Seven Sleepers.
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Speaker 1: Still shall you have intimate glimpses of wild nature up
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Speaker 1: on the tussocks, swarded mountains of the Hawk, and deep
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Speaker 1: in the sudden valleys. Still may yew, though so near
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Speaker 1: to the city, breathe the mind refreshing fragrance of the
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Speaker 1: grand out of doors, Hold healthy commune with or the
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Speaker 1: still eyed soul that broods in wide wind, whispering solitudes,
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Speaker 1: each cloud chase, checkering hill and plain, moonshadows, sunny silences,
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Speaker 1: lone mists on fire, and glens profound old, half lipped
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Speaker 1: trunks of twisted trees, and stealthy gleams in gloomy woods.
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Speaker 1: End of chapter one, Chapter two of Moory Folk Tales
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Speaker 1: of the Port Hills by James Carran. This LibriVox recording
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Speaker 1: is in the public domain. Read by Beeswax Scandal, Chapter two,
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Speaker 1: The Port Hills and their Names. It is the Port
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Speaker 1: Hills nomenclature perhaps that carries the most poetic suggestions of
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Speaker 1: any of the Canterbury place names. And here perhaps the
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Speaker 1: dwellers on the heights and the days to come, when
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Speaker 1: all these plain wared looking slopes adotted with pretty homes
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Speaker 1: will seek inspiration in such legendary and history of the
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Speaker 1: soil as we of the present generation have preserved. There
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Speaker 1: are names of dignity and beauty clustered about those old
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Speaker 1: lava built crags and rubened towers and tours past which
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Speaker 1: the Summit Road goes a thousand feet above the city.
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Speaker 1: Finest of all is the Maori name of Castle Rock, that,
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Speaker 1: from one point in the Heathcote Valley looks like a
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Speaker 1: colossal howitzer threatening the plains. To the old Maoris, it
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Speaker 1: was Tetihi o Kahukura, the Citadel of Kahukura, otherwise the
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Speaker 1: pinnacle of the Rainbow. The explanation brings in a reference
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Speaker 1: to the religion of the tattooed pagan pioneers who explored
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Speaker 1: those hills and plains and planted their palisaded hamlets by
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Speaker 1: creek side and in the sheltered folds of the ranges.
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Speaker 1: Kahukura Unuku in the North Island was the principal deity
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Speaker 1: for what may be termed every day use among the
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Speaker 1: ancient Gai Tahu. He was the spirit guardian most frequently
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Speaker 1: invoked by the tohungers, and he was appealed to for
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Speaker 1: auguries and omens in time of war. Each harpu had
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Speaker 1: its image of Kahukuru, a small carved wooden figure which
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Speaker 1: was kept in some tapu place remote from the dwellings,
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Speaker 1: often a secluded flax clump or in a high stilt
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Speaker 1: legged platform or fattha. The celestial form of Kahukura was
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Speaker 1: the rainbow. Literally the name means red garment. Omens were
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Speaker 1: drawn in days of war from the situation of the
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Speaker 1: arch of the Red Garment when it spanned the heavens.
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Speaker 1: The name is sometimes applied to that phenomenon of days
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Speaker 1: of mist in the mountains, the sun dog from which
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Speaker 1: auguries were drawn. So when the natives gave the term
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Speaker 1: to the castle rock, they were conferring upon it a
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Speaker 1: name of Hai Tapu, befitting its bold and commanding appearance.
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Speaker 1: And this is not the only Hills name that holds
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Speaker 1: a memory of the cult of the rainbow God. On
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Speaker 1: the Tussaki slope, where the track goes over from the
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Speaker 1: Saint Martin's Tram terminus to the Summit Road above Rapaki,
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Speaker 1: joining the Hill Trap, near which hill the Dolhung is
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Speaker 1: kept in a sacred place, one of the wooden figures
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Speaker 1: representing Kahukuru for Karakia consultation and time of need, and
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Speaker 1: the spot became known as te Erika o Kahukura, or
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Speaker 1: the uplifting of the rainbow God. In time, the name
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Speaker 1: was applied to the Kashmir Hills generally, and the lofty
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Speaker 1: sugarloaf peak immediately to the north of Daya's pass was
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Speaker 1: Tehiu o Kahukura, which being interpreted, is Kahukura's head comb.
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Speaker 1: So the olden folk occasionally displayed a fine taste in names,
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Speaker 1: and although some of those names may be a trifle
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Speaker 1: long for pakiha use would be well to save them
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Speaker 1: from oblivion. O Tokitoki, the pla place of axes, is
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Speaker 1: the name of godly head, the lofty cliff upon which
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Speaker 1: the lighthouse stands. In its early days, Pakia name was
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Speaker 1: Cachelot Head. Working south from the lighthouse, we presently come
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Speaker 1: to the deep bay of te Awa Parahi, where a
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Speaker 1: small farmstead stands in its well hidden nest. Between the
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Speaker 1: lowering peaks near Littleton, just where the zigzag road goes
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Speaker 1: over Evans past Desumna are the precipitous summit rocks of
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Speaker 1: Tapu Huai Haruru, the resounding footsteps the place name met
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Speaker 1: with in more than one locality in the Volcanic country
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Speaker 1: of the North. Far below is the little indent of
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Speaker 1: te Awa Doyetoy or panthers grass stream near the artillery barracks.
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Speaker 1: Mount Pleasant, where a nate mamwei Pa once stood, was
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Speaker 1: known to the Maoris as Tohino Kurokio, a combination of
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Speaker 1: two names of shrubs common to the rangers passing Castle Rock,
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Speaker 1: te Tihi o Kahukura. Just on the right hand or west,
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Speaker 1: as we travel towards Daya's pass, we have on the
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Speaker 1: other hand, Mwango or fake or face sleeping place, and
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Speaker 1: Ottu Nui or big Peak, the towering rough hewn crests
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Speaker 1: of the range looking down on cas Bay and lying
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Speaker 1: east of the summit track. Then comes which hill with
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Speaker 1: the ashes of Tamatia's camp fire, of which a legend
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Speaker 1: later and Tepoho or Tamataea or Tamataya's breast overlooking the
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Speaker 1: Rapaki's native settlement or Katupoco or to divide it into
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Speaker 1: its component woods or GeTe Uporco, is the Maori name
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Speaker 1: for the rocky heights immediately above the town of Littleton.
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Speaker 1: It means the place of the basket of heads, and
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Speaker 1: a sufficiently grim name. This remindful of the Fangoropo's red
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Speaker 1: and cannibal pass for the heads were human ones. When
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Speaker 1: the old warrior in terra Ifacoputta set out to make
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Speaker 1: the shore of the Ropo harbor his own, he encountered
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Speaker 1: numerous parties of Nati Mamwe who put up a fight
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Speaker 1: for their homes and hunting grounds. One of these parties
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Speaker 1: of the tanat Te Fenoo, the people of the land,
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Speaker 1: he met in battle on the rocky beach of Ohiniho,
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Speaker 1: where the white man's breakwaters and wharfs now stand. He
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Speaker 1: worsted them, and the heads of the slain he and
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Speaker 1: his followers hacked off with his stone patus and axes,
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Speaker 1: some those of the chief men Terrangi Facoputa, placed in
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Speaker 1: a flax basket, and bearing them up to the craggy
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Speaker 1: hill crest that towered above the beach. He set them
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Speaker 1: down on a lofty pinnacle, an offering to his god
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Speaker 1: of battles. There they were left, said the mares he
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Speaker 1: Kai Morterra Morte Manu, food for the sun and for
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Speaker 1: the birds. Oh signifies the place of Gette basket and
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Speaker 1: Upoco hid, and thus the place was named to memorize
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Speaker 1: the tattooed brown conqueror of old and the ancient people
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Speaker 1: whom he dispossessed on the shores of the fungal Opo Orrongubay.
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Speaker 1: A melodious name when properly pronounced, is the old Naitahu
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Speaker 1: name of cass peak the rhyolite height which lifts one thousand,
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Speaker 1: hundred and eighty feet above the waters of Governor's Bay,
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Speaker 1: overlooking the remnant of the ancient forest at Kennedy's Bush.
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Speaker 1: It means the place where voices are heard, or literally
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Speaker 1: place of sounding Hitherwood. The name has fittingly enough been
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Speaker 1: given by mister l to the stone house for visitors,
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Speaker 1: which stands under the ribbon wood trees at the head
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Speaker 1: of the Kennedy's Bush valley. The story is that when
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Speaker 1: terag Ifakopuza and his followers landed in their search for
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Speaker 1: the Nati Mambwey, updating the par at Ohinetahi in Governor's Bay.
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Speaker 1: The scouts enter the bush and at the foot of
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Speaker 1: cass Peak heard the voices of a party of men
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Speaker 1: and the bush. These men were Nati Mamwey, who had
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Speaker 1: come across from their par at Monica on the plains
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Speaker 1: side of the range. Led by the scouts to Doro Toru,
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Speaker 1: the invaders rushed upon Yati Mamway, some of whom they killed.
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Speaker 1: The survivors fled over the hills to Monica, a large
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Speaker 1: par which it is believed stood in a knoll at
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Speaker 1: the foot of the range, not far from Tai Dapu.
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Speaker 1: Mister l On, being told of this tradition, said that
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Speaker 1: he believes the site of Monica would be found to
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Speaker 1: be the spur running into an old swamp upon which
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Speaker 1: mister Holmes homestead is built, on the old coach road
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Speaker 1: south of Lansdowne, at about two miles from Taitapu. The
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Speaker 1: Monica village, though a strong defensive position, was stormed and
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Speaker 1: taken by Tarangefakaputta. At the vicinity, it is said by
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Speaker 1: the Maoris there was a shallow cave under the rocky hillside,
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Speaker 1: which was used by some of the Nati Maamwey as
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Speaker 1: a dwelling place. It is known in tradition as Topo
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Speaker 1: Pato Facairo, or the carved rock. No doubt it was
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Speaker 1: so called from the natural marking sometimes seen on the
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Speaker 1: faces of those overhanging rock Shelters, such as were used
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Speaker 1: as dwelling in camping places in many parts of the
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Speaker 1: South Island by the ancient people or Hinitahi Pa defended
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Speaker 1: with a palisade of split tree trunks and with ditch
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Speaker 1: and parapet, stood near the shore at the head of
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Speaker 1: Governor's Bay. Two hundred years ago, after the place had
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Speaker 1: been captured from Ghatimmwe by terrag Ifakoputta, his son Manofiri
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Speaker 1: occupied it with a party of Natahu. This chief, Manafuri,
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Speaker 1: had many sons but only one daughter, and he named
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Speaker 1: his par after his solitary girl, the place of one daughter.
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Speaker 1: The Governor's Base School now occupies the spot where this
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Speaker 1: long vanished stockaded hamlet stood, the name of Cooper's Knobs.
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Speaker 1: The highest of the three tooth like crags lifting abruptly
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Speaker 1: above the head of Littleton h Arbor to an altitude
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Speaker 1: of eighteen hundred and eighty feet memorizers, like so many others,
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Speaker 1: an incident of the head hunting cannibal. Days after Rangifakaputa
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Speaker 1: and as merry men had conquered the various Nati mamhway
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Speaker 1: paths around the harbor, they found frequent diversion in hunting
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Speaker 1: out stray members of the fugitive Hupus and converting them
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Speaker 1: to a useful purpose through the medium of the oven.
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Speaker 1: Often there were bush skirmishes, and although Nati Mamwe frequently
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Speaker 1: put up a good fight, they usually got the worst
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Speaker 1: of the encounter. Mowete, the chief of Gnati Mambwe, and
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Speaker 1: a party of men from Manakapa, were on their way
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Speaker 1: across the ranged Littleton harbored a fish for sharks when
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Speaker 1: they were ambuscarded in the bush just below Cooper's Knobs
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Speaker 1: by a band of Naitahu warriors. The Nati mambwey chief
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Speaker 1: that most of his followers were killed in the skirmish
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Speaker 1: that followed. With the Mali weapons of wood and stone,
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Speaker 1: the spear, the tayaha and the sharp edged patu, and
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Speaker 1: their bodies went into the op for the Mare's commissariat
22:02
Speaker 1: at that age was the flesh of his foemen, and
22:06
Speaker 1: the Mamwey leader's name still clings to the wild kraky
22:09
Speaker 1: spot where he met his death blow. For the peak
22:12
Speaker 1: which the Pakuiha has named Cooper's Knobs, was called by
22:16
Speaker 1: the naight Tahu conquerors or Mawete, meaning the place where
22:20
Speaker 1: Mahuette fell beyond again at the peaks of Otto Hakai
22:26
Speaker 1: and tetara O Terrakitiaya, below the harbor head curves into
22:31
Speaker 1: the Bay of Terrapu. Next, as we go up to
22:34
Speaker 1: meet the hills of Bank's Peninsula, is the bold precipice
22:38
Speaker 1: of Tepari Matar or obsidian cliff, with the great volcanic
22:43
Speaker 1: dyke of ot Toahaka. And then our present pilgrimageans, for
22:47
Speaker 1: we are right under the hugely parapeted castle hill of
22:51
Speaker 1: tere Atu Patiki Mount Herbert with its level top but
22:55
Speaker 1: a lofty par of nat Mamwe stood three centuries ago.
23:00
Speaker 1: De Fakarapo is the ancient name of Port Coopa or
23:04
Speaker 1: Littleton Harbor. The name has been sometimes given as it
23:08
Speaker 1: tewaka Rapo, which means the canoe of raupole reeds, otherwise
23:12
Speaker 1: a raft or mokihi of the type so often used
23:15
Speaker 1: on the South Island rivers. This, however, is not correct
23:19
Speaker 1: Facca here is the Naitahu dialectical form of funga, which
23:24
Speaker 1: is a harbor or bay, as in Fangorola and Fanganui.
23:28
Speaker 1: Fakarapo therefore means harbor of the rapo reed. The dno
23:33
Speaker 1: or exact place from which the harbor takes its name
23:36
Speaker 1: is Governor's Bay, at the head of which there was
23:39
Speaker 1: a swamp filled with a thick and high growth of
23:42
Speaker 1: these reeds. It was here at the head of Governor's
23:45
Speaker 1: Bay that the stockaded pa or Nahi stood. It was
23:49
Speaker 1: occupied by Tirragi Fakopulta's son out of the dispersal of
23:53
Speaker 1: the Gnatimamwe tribe in these parts more than two hundred
23:57
Speaker 1: years ago. Corsair Bay in caspe As the Calmato Rapaki,
24:03
Speaker 1: tells us of Mali names which contain a reference not
24:06
Speaker 1: only to the ancient forests which closed the slopes of
24:09
Speaker 1: the porthills and descended to the sandy beachside, but to
24:12
Speaker 1: one of the vanished practices of the native people, fire
24:15
Speaker 1: making by wood friction. Corsair Bay was named by taragifakoputo
24:21
Speaker 1: motu kaouiti iti, meaning little fire making tree grove, and
24:26
Speaker 1: casbe was Motu kouiti raji, or great fire making tree grove.
24:32
Speaker 1: The bays were so designated because on the shores and
24:35
Speaker 1: the slopes above there were plentiful thickets of the chai
24:37
Speaker 1: comaco panantio columbosa, the small tree into which Mahuika, a
24:43
Speaker 1: Polynesian prometheus, threw fire from his fingertips, so that it
24:48
Speaker 1: should not be extinguished by Maui's deluge, a myth which
24:52
Speaker 1: to the Mauri quite satisfactory, accounts for the readiness with
24:55
Speaker 1: which fire can be obtained from the kaikomako by the
24:58
Speaker 1: simple process of taking a dry block the wood and
25:00
Speaker 1: rubbing a grooven with a stick of hard wood, with
25:04
Speaker 1: of course an incantation to give more power to the elbow,
25:07
Speaker 1: until the dust and the shavings become ignited. The cacolmaco
25:12
Speaker 1: wood is used as the kohidi, the piece which is rubbed.
25:16
Speaker 1: The pointed rubbing stick which the operator works to and
25:19
Speaker 1: fro is the coole rima motto in these two names
25:23
Speaker 1: is a tree, clump or grove. There are none of
25:26
Speaker 1: the ancient fire trees on the bay shores. Nowadays, the
25:29
Speaker 1: parhas pinus and signas and coxsfoot grass have long supplanted them.
25:36
Speaker 1: Ripapa is the full and correct name of Ripa Island
25:40
Speaker 1: in Littleton Harbor. It is an historic and appropriate name,
25:44
Speaker 1: carrying one back to the ancient days when the Brown
25:46
Speaker 1: sailors hauled their long canoes up on its little shelving beach.
25:51
Speaker 1: Ri means a rope, the painter of flax by which
25:55
Speaker 1: canoes were dragged up on shore, and Papa is a
25:58
Speaker 1: flat rock. Ripa is a white man's fort these days,
26:03
Speaker 1: but centuries before a British gun was planted there, it
26:06
Speaker 1: was a fortified place that the weapons of its garrison
26:09
Speaker 1: would hardly carry as far as those of the present
26:12
Speaker 1: coast Defense force. The natim Mamwe three hundred years ago
26:17
Speaker 1: had a small village on this rocky island, commanding the
26:20
Speaker 1: harbor gate, who was defended with the palisade. But when
26:23
Speaker 1: the rang Ifakoputta conquered the inhabitants of Tefakaropo, he took
26:28
Speaker 1: the island and named it Ripapa. Its first name is forgotten,
26:32
Speaker 1: and he built a par on the spot where the
26:35
Speaker 1: fort of the Paquiha military men now stands Quail Island.
26:40
Speaker 1: The dark clifft isle of the Lepers is known by
26:43
Speaker 1: the mares as Olta Maha. Herein is a reference to
26:47
Speaker 1: an era when the island was a birding ground of
26:50
Speaker 1: the olden race, wheny sea birds, gulls and puffins and
26:54
Speaker 1: divers bred in the crannies of its fire made rocky shores,
26:58
Speaker 1: and the mainland maris canoed across. On fowling expeditions, the
27:03
Speaker 1: eggs kua of the sea fowl would esteemed delicacies, especially
27:08
Speaker 1: by the children Tamariki, who were fond of roasting them
27:11
Speaker 1: on their island expeditions. Manu HuaHua or birds cooked and
27:16
Speaker 1: preserved in their own fat and done up in sea
27:19
Speaker 1: kelp receptacles, as is the way in the Stewart Island.
27:21
Speaker 1: Mutton bird industry to day also formed a large portion
27:25
Speaker 1: of the native supply of winter food in these parts.
27:29
Speaker 1: Looking out from the port hills, the old and Maori
27:31
Speaker 1: wayfarer surveyed the far spreading plains, and the name handed
27:35
Speaker 1: down from the days of the Waitaha tribe, the forerunners.
27:38
Speaker 1: Looking at I Mamwe came to his lips N'apakihi, fakateka
27:43
Speaker 1: teka or Waitaha. It is abarved by a fence, perhaps
27:47
Speaker 1: to the average pakiaha it abbreviated it is not inappropriate
27:51
Speaker 1: as a plain's homestead name. And the long ago, before
27:56
Speaker 1: water races and artesian wells, the trails across the plains
27:59
Speaker 1: from the Waimakariri to the Selwyn and the Selwyn to
28:02
Speaker 1: the Rakayah and the Ashburton were weary and thirsty tracks,
28:07
Speaker 1: for there were very few springs of drinking water, and
28:10
Speaker 1: the mally disliked the water of the cold glacial torrents.
28:14
Speaker 1: So the tired and thirsting trail parties swagging it across
28:17
Speaker 1: the wastes of tussocks and cabbage trees, came to call
28:20
Speaker 1: the district the deceptive Plains of Waitaha, for they discovered
28:25
Speaker 1: that it was unwise to rely upon springs and streams
28:27
Speaker 1: on the long tramp. They made water bags of sea
28:31
Speaker 1: wheed the great bull kelp, which they split and made
28:33
Speaker 1: water tight. And these poha henceforth became as necessary to
28:38
Speaker 1: the kit of a trans paquihi traveler as a water
28:41
Speaker 1: bottle is to the soldier in the field. To day,
28:45
Speaker 1: the Heathcote River, whose native name has been abbreviated to
28:48
Speaker 1: a Pawa, was originally the opah Wahle, which means the
28:53
Speaker 1: outer or seawood pa, otherwise an outpost. A tribe section
28:58
Speaker 1: or hapu of the Naitahu about two hundred years ago
29:01
Speaker 1: built a village on the left bank of the river,
29:04
Speaker 1: on a spot slightly elevated above the surrounding swampy country.
29:08
Speaker 1: The exact spot must have been close to the present
29:10
Speaker 1: of Pawa railway station. The name of the village was
29:14
Speaker 1: Poho Aariare or pigeon breasted out of some chief of
29:17
Speaker 1: those days, and was because of its situation the outermost
29:22
Speaker 1: cayinga of the plains and swamp dwellers commanding the passage
29:25
Speaker 1: down the Heathcote to the sea, that the river became
29:28
Speaker 1: known as the stream of the outpost. Here it may
29:31
Speaker 1: be recalled The Happus who lived where Christos City now
29:34
Speaker 1: stands be given a nick name by the outer tribes.
29:37
Speaker 1: At Caiapoli and elsewhere. They were called o Rotorepo, or
29:42
Speaker 1: more briefly or roto Rey, which means in the swamp
29:46
Speaker 1: or the swamp dwellers. They lived in a marshy region,
29:50
Speaker 1: which had its compensations in the way of abundant food
29:53
Speaker 1: for the swamps and creeks swarmed with eels and wild duck.
29:58
Speaker 1: The upper part of the heathcote was the om Okii,
30:00
Speaker 1: or the place of flax stalk rafts. The Dino of
30:04
Speaker 1: the name. The place where it had its origin was
30:07
Speaker 1: an ancient lagoons swamp at the foot of the Cashmere Hills,
30:10
Speaker 1: which the river drained. Another version of the heathcut name
30:14
Speaker 1: is Waimokii or flax stalk raft Creek. Lower down the heathcote,
30:20
Speaker 1: where the broad tidal shallows are. The Maoris gave the
30:23
Speaker 1: place an equally appropriate name they calldered or Hikaparoparu, which
30:28
Speaker 1: may be translated as the spot where so and so
30:30
Speaker 1: fell in the mud or stick in the mud, which
30:33
Speaker 1: serves equally well to day. About Red Cliffs, where the
30:37
Speaker 1: tram line passes round from the broads and under the
30:40
Speaker 1: great cave riddled lava precipice, there belongs a rather beautiful name,
30:45
Speaker 1: a Rai Kura, which is more modern than most of
30:48
Speaker 1: the other native designations. It means red glowing headland or
30:53
Speaker 1: let us say, rosy point immeasurably more ancient Arapa Nui,
31:00
Speaker 1: which is the name of shag Rock in the Estuary,
31:03
Speaker 1: a place name that could very well be appropriated by
31:05
Speaker 1: some of the nearby residents. It is a far traveled name,
31:09
Speaker 1: for it was brought by the first Maori immigrants from Hawaiki,
31:13
Speaker 1: just as our white settlers brought their canterburies and heathcotes
31:16
Speaker 1: and avons with them. We find it on the map
31:19
Speaker 1: of the Pacific, some thousands of miles away, as one
31:22
Speaker 1: of the native names of Easter Island, that strange relic
31:26
Speaker 1: of a drowned Polynesian land in eastern Oceania. And further
31:30
Speaker 1: out still there is Turuira, the cave rock at Sumner,
31:34
Speaker 1: to which belongs a legend of love and wizardry and
31:37
Speaker 1: revenge to be narrated at another time, which the chief
31:41
Speaker 1: figures were a girl from Akaroa named hine Ao or
31:45
Speaker 1: daughter of the Dawn, the chief Turakipo of the outpost village,
31:51
Speaker 1: and te Ake, the Tohunger of Akoroa. End of chapter two,
32:02
Speaker 1: chapter three of Moory Folk Tales of the Port Hills
32:05
Speaker 1: by James Carwen. This LibriVox recording is in the public domain.
32:09
Speaker 1: Read by Beeswax Scandal, Chapter three, Round the Sugar Loaf,
32:15
Speaker 1: the crest of the Rainbow. The saying that the best
32:19
Speaker 1: place to see the mountains is from below, not from
32:21
Speaker 1: their summits, may properly be qualified in its application to
32:25
Speaker 1: our Port Hills by the opinion that the finest view
32:29
Speaker 1: of the craggy range of old volcanic upjuts is that
32:32
Speaker 1: to be had from a few hundred feet below the
32:34
Speaker 1: range crest on the Littleton Harbour side. Really, to appreciate
32:40
Speaker 1: the special and peculiar beauty of the hills, their nippled
32:43
Speaker 1: peaks and crags, and their age wathered cliffs, one must
32:46
Speaker 1: travel along the Littleton Governor's Bay Road, rather than view
32:50
Speaker 1: the range from the plains. With the smoothed and settled
32:53
Speaker 1: ridges like a series of long whalebacks, give little hint
32:57
Speaker 1: of the sudden, rocky wildness of the precipitous dip to
32:59
Speaker 1: the hur slopes. There on the white Road that curves
33:04
Speaker 1: along the hillsides well above the waters of the fungeralpo
33:07
Speaker 1: It is easy to understand some of the fiery history
33:11
Speaker 1: of these hills. When the hollow that is now Littleton
33:14
Speaker 1: Harbor was one terrific nest of volcanoes, and when the
33:18
Speaker 1: tremendous forces of confined steam and gases hurled whole mountain
33:23
Speaker 1: tops skyward and helped to give savage shape to the
33:27
Speaker 1: walls of fryer light rock that stand today little altered
33:30
Speaker 1: by the passage of the untowed centuries of years. Better still, truly,
33:36
Speaker 1: to understand this most wonderful part of Canterbury, one should
33:39
Speaker 1: make a traverse of the upper parts of the eastern
33:42
Speaker 1: dip by the new tracks, two or three hundred feet
33:45
Speaker 1: below the pinnacles of the ridge. Off the tracks, if
33:48
Speaker 1: you care for the exercise, there is rock climbing in plenty,
33:52
Speaker 1: and there are scrambles under the low growing trees and
33:55
Speaker 1: along steep faces, hanging onto the flax clumps and the
33:58
Speaker 1: tough branched cotomie. And about this level on the hills
34:02
Speaker 1: side there are aspects of Crag's scenery and crag and
34:06
Speaker 1: woodland combined that are altogether missed by the stroller who
34:09
Speaker 1: keeps to the beaten track. Our Christchurch artists need not
34:13
Speaker 1: go further away than the inner dip of the range.
34:16
Speaker 1: The battered rim of the ancient fire cauldron, the impressions
34:20
Speaker 1: of bold rock faces, straightly grand and honeycombed with curious
34:23
Speaker 1: caves in whichy looking weathered old trees pictures that approach grandeur,
34:29
Speaker 1: and the storm clouds swirl about the tussock topped toes
34:32
Speaker 1: of Kakukura, the rainbow God, giving the dark cares of
34:36
Speaker 1: the old and volcanoes an added height and mystery. Or
34:41
Speaker 1: when they drift softly and mistily from the deep gullies
34:44
Speaker 1: between the ridges, like steam masses from some hidden geyser,
34:48
Speaker 1: the Mitchell Track that winds alone northward between the tumbled
34:52
Speaker 1: rocks and among the hill flacks, gives the explorer start
34:56
Speaker 1: on his traverse from Dyer's Pass. It begins just opposite
35:00
Speaker 1: the picturesque stone built teahouse with its swinging sign board
35:04
Speaker 1: and its quaint inscriptions in the saddle of the pass,
35:08
Speaker 1: and it splendidly opens up the seaward face of the
35:10
Speaker 1: sugar Loaf, whose rounded summit lifts directly over us, yonder
35:15
Speaker 1: more than sixteen hundred feet above the harbour level immediately
35:20
Speaker 1: below us, in the gully that long ago was a
35:22
Speaker 1: channel for lava flow. The rocky depths are softened by
35:26
Speaker 1: the foliage of a fragment of the olden bush, a
35:29
Speaker 1: green covering for the valley floor. The valley is more
35:33
Speaker 1: attractive outside, for almost every vestige of the moss and
35:37
Speaker 1: ferns and underbrush has disappeared before grazing stock and the
35:41
Speaker 1: sudden torrents that are poured down from the ridge to
35:44
Speaker 1: make the little storm Creek flowing into the harbour. Beside
35:46
Speaker 1: the grassy mound of Parachiraki, the lava builded, noted and
35:52
Speaker 1: caverned walls of the sugar loaf shoot up above us,
35:55
Speaker 1: just here, like a parapet in regularly marked layers. Tufts
35:59
Speaker 1: are flax and tussock and wiry veronica beard the face
36:03
Speaker 1: of the old fire cliffs looking back at the pass
36:06
Speaker 1: just before we round the first bend in the rocky traverse,
36:09
Speaker 1: the cliff makes a terraced halt in its descent. And
36:13
Speaker 1: here on this tussock grown tiny level, broidered with flax
36:17
Speaker 1: bushes and their honey sweet corrari blossoms, there is an
36:20
Speaker 1: eye taking prospect of the dyer's past dip to the
36:23
Speaker 1: soft blue sunlit harbor, and of the black rock faces
36:27
Speaker 1: and strong folds of the port hills southward. Immediately southward
36:31
Speaker 1: of the pass road the land goes easily swelling up
36:34
Speaker 1: into Maley's Hill, a little higher than our sugar loaf.
36:37
Speaker 1: And now a story of old time explaining the meaning
36:40
Speaker 1: of the moldy name that airy saddle, comes to mind.
36:44
Speaker 1: The original name of the ridge leading southward from Dyer's
36:47
Speaker 1: Pass and including Marley's Hill, says hone tare tikal of
36:52
Speaker 1: Rapaki is ottu tohu Kai, which being translated is the
36:57
Speaker 1: place where the food was pointed out. The tradition is
37:01
Speaker 1: that nearly two century ago, when the Naitahu from the
37:04
Speaker 1: north conquered this part of the country from the Ghati Maumway,
37:09
Speaker 1: a chief named Whitai ascended this height from Onahi now
37:14
Speaker 1: Governor's Bay, taking with them on Afiri and other of
37:17
Speaker 1: the children of the chief tang Ifakoputto, who had taken
37:21
Speaker 1: possession of the harbor shores, in order to point out
37:23
Speaker 1: to them the good things of the great plains. Whiteai
37:27
Speaker 1: had already explored the country and was able to tell
37:30
Speaker 1: of its worth as a home from Gae Tahu. When
37:34
Speaker 1: Whitetai and his companions emerged from the bush and topped
37:37
Speaker 1: the lofty round of the range, he halted and bade
37:41
Speaker 1: them look out over the wide, silent country. He pointed
37:45
Speaker 1: to the reedy lagoons and streams that silver, the flax
37:48
Speaker 1: and tussock desert, where Krishchak City in its suburbs now
37:52
Speaker 1: spread out leisurely and shade off into the rural lands,
37:55
Speaker 1: and said, yonder, the waters are thick with eels and
37:59
Speaker 1: lamp and their margins with ducks and the other birds.
38:04
Speaker 1: In the plains beyond there are wackers for the catching.
38:07
Speaker 1: The plains, as he showed them, but plentifully studded with
38:11
Speaker 1: the deep palm from which the sugary carol could be obtained. Then,
38:15
Speaker 1: turning in the other direction, he spoke of the fish
38:18
Speaker 1: teeming waters of the harbor, where flounders, shark and other
38:21
Speaker 1: Kaimatai Thai food of the salt sea were to be
38:26
Speaker 1: had in abundance. Such were the foods of this way Punamu,
38:31
Speaker 1: and so good seemed the land to those conquistadors as
38:35
Speaker 1: they stood there on the windy height, surveying the great
38:37
Speaker 1: new country fallen into their hands, that they decided to
38:40
Speaker 1: remain in so promising a place. And it is their
38:43
Speaker 1: descendants who people Rapaki and other kayingers today now return
38:50
Speaker 1: and passing a rugged cornice in the lava wall, descended
38:53
Speaker 1: to the gully to examine for ourselves the tree covering
38:56
Speaker 1: of old Kahukuru's shoulders. There is a thick growth of
39:00
Speaker 1: flax on the little terraces and steep slopes above the bush,
39:04
Speaker 1: And in one place we force our way through a
39:06
Speaker 1: regular jungle of it, growing so thickly as almost to
39:10
Speaker 1: encourage the idea that a flax mill would find profitable business.
39:13
Speaker 1: Here some of the tall korrari stalks are well and
39:17
Speaker 1: flower and bees are busy. On others, the long, dark
39:21
Speaker 1: sheathed buds are just unfolding flax flower. Honeywater makes a
39:25
Speaker 1: pleasant enough drink, and the boy's scout tastes and pronounces
39:29
Speaker 1: it good. There is a pretty moory love lament which
39:33
Speaker 1: a girl compares her sorrowing self to this blossom of
39:36
Speaker 1: the flax. My eyes alight. The wind waved korrari blossoms.
39:41
Speaker 1: When the breeze shakes the flowers down for the honey showers,
39:45
Speaker 1: so flow my tears a little lower. And we are
39:50
Speaker 1: in the bush, taking care as we enter it to
39:53
Speaker 1: give a wide berth to the insinuating moory nettle. The
39:56
Speaker 1: onger onger, with its unhealthy looking, light colored leaves covered
40:01
Speaker 1: with a thick growth of fine spines or hairs. The
40:04
Speaker 1: boys scout sidles wearily past those bushes of onger onger
40:08
Speaker 1: when he is told of its poisonous qualities and of
40:11
Speaker 1: an experience the narrator had with it years ago in
40:14
Speaker 1: the King Country bush up away yonder in the Ohura Valley,
40:19
Speaker 1: between the open lands of the king Country and the Taranaki.
40:22
Speaker 1: The oner onger grew into tall shrubs ten or twelve
40:26
Speaker 1: feet high, and its virulence apparently was in proportion to
40:30
Speaker 1: its growth. All of our exploring party was more or
40:33
Speaker 1: less badly stung and suffered the effects for a day
40:36
Speaker 1: or two. The unfortunate horses suffered most two of them
40:40
Speaker 1: went mad with the poisonous stings, which swelled their sides
40:42
Speaker 1: and legs, and a packle was actually drowned itself by
40:45
Speaker 1: bolting into a creek and lying down on the water
40:48
Speaker 1: in its desperate need of ease from the pain. Really
40:51
Speaker 1: bad onnger onnger stings provoke feverish sickness, and so it
40:55
Speaker 1: is prudent made a detour on these hill slopes rather
40:58
Speaker 1: than encounter over closely, even these insignificant little specimens. If
41:04
Speaker 1: you are on a steep, slippery slope and reach out
41:06
Speaker 1: for a hand grip, as likely as not instead of
41:09
Speaker 1: a friendly flax or tussock bunch, the ongleonger will be
41:13
Speaker 1: there waiting for you with his devilish little stinging hairs.
41:17
Speaker 1: And don't attempt to apply to our molry land nettle,
41:21
Speaker 1: the amiable council of old Aaron Hill that was given
41:24
Speaker 1: out to us in our school days. Tender handed stroke
41:28
Speaker 1: a nettle and it stings you for your pains, Grasp
41:32
Speaker 1: it like a man of metal, and soft as silk remains. Don't,
41:38
Speaker 1: if you value your skin, try that on the oner
41:43
Speaker 1: lower down. However, the way is clear of this bush plague,
41:47
Speaker 1: and we find ourselves under a shady roof of thick foliage,
41:51
Speaker 1: dwoven of the cool green leaves of the broad leaf,
41:54
Speaker 1: a small bookah, the mahoe, and coffe, and other minor
41:58
Speaker 1: trees of the moly bush. With so much of the kotukutuku.
42:02
Speaker 1: The native fusia now COmON to flower with its masses
42:06
Speaker 1: of slender, pendulous blossom, giving promise of abundant Kornini berries
42:10
Speaker 1: for the birds. Like several other New Zealand trees. The
42:13
Speaker 1: fruit of the kotukutuku is given a different name from
42:16
Speaker 1: the plant itself. The graceful lace bark or ribbon wood, too,
42:21
Speaker 1: is here in plenty. There are some beautiful specimens on
42:24
Speaker 1: these hills and slopes, and the finest of all, perhaps
42:27
Speaker 1: is the grand old hue which overshadows the little Maulri
42:31
Speaker 1: church at rapaki Aka. Vines interlace the close growing trees,
42:36
Speaker 1: and here and there present tangling obstacles to a passage
42:39
Speaker 1: along the gully sides. The place lacks the softness of
42:42
Speaker 1: moss and fern under foot to which we are accustomed
42:45
Speaker 1: in the real bush. Nevertheless, it has something in the
42:48
Speaker 1: atmosphere of the old and forest. Wild grateful bush scents
42:52
Speaker 1: are in our nostrils. The leaf covering is close, so
42:55
Speaker 1: the trees are not tall, and the twisting character of
42:58
Speaker 1: growth and the matting of breapers helped to make compact
43:01
Speaker 1: the tentage of green making northeast with the general curve
43:06
Speaker 1: of the sugar loaf slopes believe the first bush patch
43:09
Speaker 1: and breasting another wild garden of flax, with here and
43:12
Speaker 1: there a cabbage trees sweetening the air with its creamy flowers,
43:15
Speaker 1: discover a deep trend to the northwest into the main valley. Here,
43:20
Speaker 1: under a steep to uplift of the ancient igneous rock
43:23
Speaker 1: curving out above our heads and savage cornices and rude
43:26
Speaker 1: attempts at gargoyles, we look down upon a picture of
43:29
Speaker 1: surprising beauty, one of the many surprises folded in among
43:33
Speaker 1: these porththills. On this side of the hirou O Cahukura.
43:38
Speaker 1: The range is deeply bitten into by a cup shaped valley,
43:43
Speaker 1: with one side of the cup that facing the harbour,
43:46
Speaker 1: cut away for the passage of the old lava streams
43:48
Speaker 1: and now the rainy seasoned water courses. The inside of
43:52
Speaker 1: the valley, too, is given the semblance of a fan
43:55
Speaker 1: by the numerous converging tributary gullies, separated by grassy and
44:00
Speaker 1: flax grown ridges. There are perhaps half a dozen of
44:03
Speaker 1: these subsidiary valleys, and each one is filled with a
44:06
Speaker 1: sweet green mass of light bush, similar to that behind us.
44:10
Speaker 1: The higher the little valleys, too, the more bush there is.
44:14
Speaker 1: The gully bottoms are hidden everywhere with many tinted foliage.
44:17
Speaker 1: A tall a tree here and there, protruding its head
44:19
Speaker 1: above its fellows, and these remnants of the ancient forest
44:23
Speaker 1: climb to the very parapets of dark and gray rock
44:26
Speaker 1: that seem to form the main defenses of Cahukura's citadel.
44:31
Speaker 1: The curving lines converge, the shouldering ridges give ways that
44:35
Speaker 1: our dry water courses blend into one hundreds of feet
44:38
Speaker 1: below the rocky elbow of ours, it is perhaps half
44:42
Speaker 1: a mile across the main gully. We fix a course
44:45
Speaker 1: for the summit track on the ridge northwards, and strike
44:48
Speaker 1: down through the bush. Here in the shadowy depths that
44:51
Speaker 1: are some bird life. The trill of the rearery room
44:54
Speaker 1: the little gray warbler is almost constant, and the occasional
44:58
Speaker 1: fantail flits about us. But the thrush is more numerous
45:01
Speaker 1: than any native bird. When the bush bird foods are ripe,
45:05
Speaker 1: the tui sometimes pays this valley a visit from the
45:08
Speaker 1: larger woodland tracks. There is a curious wildness in the
45:12
Speaker 1: valley bottom under the thicknesses of the broad leaf. In
45:14
Speaker 1: the Mahoe and Kotukutuku, it is half dark in the
45:18
Speaker 1: deepest part, and great rocks lie hurled about, fireborne and
45:22
Speaker 1: water worn. The floods that sometimes tear down have worn
45:26
Speaker 1: potholes here and there, and there are shallow caves obscured
45:30
Speaker 1: by tangles of roots and coiling stems. There is a
45:33
Speaker 1: venerable kotukutuku, a wizard of a tree, its white and
45:37
Speaker 1: bark hanging in strips like shaggy bits of beard, its
45:40
Speaker 1: trunk all knotted and twisted, standing sentry to the entrance
45:44
Speaker 1: to a little dusky cavern. Its misshapen branches, storm battered
45:49
Speaker 1: go searching around the broken top of the black and
45:51
Speaker 1: gray rock. Other of the trees take goblin like shapes
45:56
Speaker 1: and stretch out their bare roots and feelers, unsoftened by
46:02
Speaker 1: carpet of moss or ferns, to trip the intruder into
46:04
Speaker 1: their dim solitudes. It is but a little bit of
46:08
Speaker 1: a wood, this bush and the gully, but its aloofness
46:11
Speaker 1: and solitariness are made complete by the close growing habit
46:15
Speaker 1: of the small timber and the great tossed about rocks
46:18
Speaker 1: that helped to seclude it. Toutre of some size we
46:21
Speaker 1: observe once grew here. It was the tall, smooth barrel
46:25
Speaker 1: of a tree now dead. In the next main gully
46:28
Speaker 1: to the northward, the Tongueahara bush on the native reserve.
46:33
Speaker 1: There is at least one fine toutre, and some big
46:35
Speaker 1: fellows were cut down there not so very long ago
46:38
Speaker 1: by the Rapaki people for fencing posts. As we make upwards,
46:42
Speaker 1: with care evading the diabolical onlong that haunts the bush outskirts,
46:47
Speaker 1: we strike a steep face, with here and there a
46:50
Speaker 1: dripping of water glistening on the moss crusted rock, and
46:53
Speaker 1: on the little flax and coromico plants that root themselves
46:56
Speaker 1: in tiny crevices. To gain the grade and formed tree. Again,
47:00
Speaker 1: we swarm up the fifty foot cliff with coromiico and
47:04
Speaker 1: arka and flax for hand grips. Above there is a
47:07
Speaker 1: jungle of coromiko a veronico, which here assumes subalpine habit
47:12
Speaker 1: and weaves a wire entanglement, fortunately minus the barbs. The
47:17
Speaker 1: tataramoa or bush lawyer in the thicket below supplies those
47:21
Speaker 1: in plenty. The butte here is topped by a rock
47:25
Speaker 1: formation so regular and resembling a ruined fortification that the
47:29
Speaker 1: boy scout obinds that it would be a splendid place
47:32
Speaker 1: for a fight, And certainly the old shattered tor of
47:36
Speaker 1: the fire kings, with its copses of wire branched Coromiico
47:39
Speaker 1: and its thick flax clumps suggests itself as a first
47:43
Speaker 1: rate natural redoubt where a few riflemen might hold out
47:48
Speaker 1: among their rocks and shrubby cover against a score of
47:51
Speaker 1: times their number. The little bush on either hand here
47:55
Speaker 1: runs almost to the ridge top and becomes suddenly out
47:58
Speaker 1: of the Coromico thicket on to the cave worn ramparts,
48:02
Speaker 1: and have a clear track to the summit road. Again,
48:07
Speaker 1: the picture from the breezy ridge is worth the warm
48:09
Speaker 1: scramble up through the matted bit of woodland, the long
48:12
Speaker 1: smooth rolls of hills go down to the plains on
48:15
Speaker 1: the one hand. On the other the harbor, and beyond
48:18
Speaker 1: the cloud belted heights of the peninsula, a misty shawher
48:23
Speaker 1: is sweeping over the far Indigo Hills, and a rainbow
48:26
Speaker 1: shines out grandly, spanning a sector of the peninsula from
48:29
Speaker 1: the back of Puro to the ocean. And as we
48:33
Speaker 1: turn southward, the thought comes observing the evenly symmetrical round
48:37
Speaker 1: sweep of the Sugarloaf Summit. From here of the Maoris
48:40
Speaker 1: of old time, who, like the ancient incers, soar in
48:43
Speaker 1: the rainbow. The personification of a deity they very well
48:47
Speaker 1: have caught from the peak's likeness to the iris Arch
48:50
Speaker 1: the poetic fancy that induced them to name it to
48:53
Speaker 1: Heru or Khukura, the comb or crest of the rainbow God.
49:00
Speaker 1: By way of the easy return trail, we work back
49:02
Speaker 1: southward under the upper cliffs. Out near the pass. The
49:06
Speaker 1: crannied walls of old Kahokura echo to the voices of
49:09
Speaker 1: a party of girls, a botany class from the city.
49:13
Speaker 1: The instructor is improving the half holiday with a practical
49:16
Speaker 1: talk on the native flora, and twenty notebooks around and
49:20
Speaker 1: pencils busy. This announces the mentor as the class gw
49:25
Speaker 1: asters round is a very peculiar plant Ertika ferox, so
49:29
Speaker 1: called because Wow interrupts one of the earnest learners as
49:33
Speaker 1: she stoops to rub the plunk ankle. It stings like billyo.
49:37
Speaker 1: She has made the acquaintance of the truculent ongohonger. Jogon,
49:43
Speaker 1: jogon the foot pathway and merrily hent the styler. A
49:47
Speaker 1: merry heart goes all the way, your sad heart tires
49:50
Speaker 1: and a miler Shakespeare, end of chapter three, Chapter four
50:01
Speaker 1: of Maori folk Tales of the Port Hills by James Cohen.
50:04
Speaker 1: This Librevox recording is in the public domain. Read by
50:08
Speaker 1: these west Candles. Chapter four. Rapaki, a village by the sea,
50:14
Speaker 1: little Marikango of Rapaki, folded away in a valley fan
50:18
Speaker 1: of Littleton harborside. There is a tiny steep roofed church
50:22
Speaker 1: of old fashioned build and by the side of this
50:25
Speaker 1: church stands a twisty branched old ribbon wood tree. Then
50:28
Speaker 1: a summer showers over porch and steeple at sweet snowy
50:31
Speaker 1: blossoms scentered like the orange tree. On the lower most
50:36
Speaker 1: bowled is knotty ribbon wood. The Huhi or Hui of
50:40
Speaker 1: the natives that stood here before the church was built
50:43
Speaker 1: over fifty years ago, hangs the bell that calls the
50:46
Speaker 1: remnant of noati Iriquehu to worship. And it is this
50:50
Speaker 1: Sylvan belfry that symbolizes for me the intermingling of modernism
50:55
Speaker 1: and ancient tree in the Rapaki of to day. At
50:58
Speaker 1: the other Harpoos of the Naitahu tribe, the gnati Irakehu
51:02
Speaker 1: and their kin and our half pakahar and blood, theyve
51:06
Speaker 1: bentermarried with their European neighbors and the little township with
51:09
Speaker 1: its sixty yard souls is scarcely to be taken at
51:12
Speaker 1: first site for a Moori settlement. The communal house, of
51:15
Speaker 1: characteristic native build with its carved frontal barge boards and
51:19
Speaker 1: its gargoyle like tecoteco perched above the entrance, familiar to
51:23
Speaker 1: travelers in the native districts of the north, is wanting here.
51:27
Speaker 1: But a survey of the village scheme, with its tree
51:29
Speaker 1: shaded cottages grouped sociably about the central green space, and
51:33
Speaker 1: the hall, and the schoolhouse and the church soon makes
51:36
Speaker 1: it plain that he has stood an old time mary
51:39
Speaker 1: kyanga of totara slabs and rolpo thatch, and may be
51:43
Speaker 1: a tall stockade guarding its landward side and stretching from
51:47
Speaker 1: cliff to cliff of the little bolder beached bay. The
51:50
Speaker 1: plan is the same, the buildings have changed for Raurpaki
51:54
Speaker 1: to day believes in sanitation and modern comforts. Here and
51:57
Speaker 1: there a moorry tree like our ribonwoods yonder, and a
52:01
Speaker 1: tattered clump of light bush in the gullies or on
52:03
Speaker 1: a rocky cliff top remind us of the different setting
52:06
Speaker 1: when Rappaki was tumultuous with wild Moori life. When tATu
52:10
Speaker 1: and Kai Tahu were in a fighting flower, an in
52:13
Speaker 1: dense and beautiful forest covered the feet and shoulders of
52:16
Speaker 1: all those dark volcanic crags and tours lifting above us
52:20
Speaker 1: there like so many ruined castles, battered by the artillery
52:24
Speaker 1: fire of the gods. A remnant and moro who now
52:28
Speaker 1: a tribe and forest alike. They have dwindled to a
52:31
Speaker 1: shadow as the woods are swept away, says the Mari,
52:35
Speaker 1: So shall the people vanish? The young people are so
52:39
Speaker 1: anglicized that they use the Paki heart tongue. Chiefly the
52:42
Speaker 1: older ones only cling to Mari among themselves. Yet a
52:46
Speaker 1: brave little remnant with a fighting heart worthy of their
52:49
Speaker 1: warrior ancestry. For of these descendants of the fierce old
52:54
Speaker 1: Do rang Ifaca, Putta and Fekee, every eligible young man
52:58
Speaker 1: went to the great war, and some salted with their
53:01
Speaker 1: burns the world's greatest battlefields. No kipling monopoly in the phrase,
53:06
Speaker 1: bury me heres, says the old major Poquiha of the Aruwa,
53:11
Speaker 1: a fighting chief of the last generation, Bury me here.
53:14
Speaker 1: Result for the lands of my heroes. One eighth of
53:18
Speaker 1: the population the little Rapaki voluntarily enlisted the well plucked
53:22
Speaker 1: nati Iraquihu and their kinsmen have title to say, as
53:26
Speaker 1: Nelson said of old of his fighting sailors, we are
53:29
Speaker 1: few but the right sort. The carmatur of Rapaki, the pleasant, mannered,
53:35
Speaker 1: kindly graybeard hon ettare Tical, a gentleman of true Rangatira
53:41
Speaker 1: breeding and demeanor, is the best informed man of his
53:44
Speaker 1: tribe remnant on the peninsula. In Port Hill's History and
53:47
Speaker 1: Legends and genealogical recitals, Faccapapa in the Maur tongue the
53:52
Speaker 1: cow was born at Akaroa over seventy years ago. He
53:56
Speaker 1: is of the gnati Irique hu Haapu of the Naitahu Trae,
54:00
Speaker 1: and he is descended by several lines from Tarangifakaputa and
54:04
Speaker 1: other of the warrior chiefs who rested the Fangaropo and
54:07
Speaker 1: the Fangora akor Roha is the modernized contraction from the
54:12
Speaker 1: dusky men of Nati Mamwe, from his parents, and from
54:16
Speaker 1: Pa'oru Taki, a picturesque old Rangatira who once was native
54:21
Speaker 1: Assessa at Rapaki and kindred people of the generation that
54:24
Speaker 1: is gone. He learned the history and legends of these parts.
54:29
Speaker 1: The old man tells us first, how this village came
54:31
Speaker 1: to be named Rapaki, not Ropaki, as it is erroneously
54:35
Speaker 1: spelt on the maps. The full name of the place
54:38
Speaker 1: is der Rapaki eer te Ranghi Fakaputa, which means the
54:42
Speaker 1: waist mat of Taragifakaputa. And to it, obviously, there hangs
54:48
Speaker 1: a story which, when told, leads on to the tradition
54:51
Speaker 1: of the conquest of this district from the Nati Mamwe
54:54
Speaker 1: a little over two centuries ago. Tarrangifakaputa's name these parts
55:01
Speaker 1: is associated with Homeric exploits, with the weapons of old.
55:04
Speaker 1: His long gone tattooed hero was the hector of the Fakarogpo,
55:08
Speaker 1: and this well hidden valley curving down from the crags
55:12
Speaker 1: was a spot where he settled awhile when the Harboside
55:14
Speaker 1: fighting was done. He was one of the Northern Invaders,
55:18
Speaker 1: a kinsman and contemporary of Molki tall rako Htahi and
55:22
Speaker 1: other beer Sak warriors. At the end of the seventeenth century,
55:27
Speaker 1: on the beach below the present village, he left his
55:30
Speaker 1: waist garment a quilt of flax or toy leaves, probably
55:33
Speaker 1: in connection with the act of tapa ing who places
55:36
Speaker 1: his possession. And from the fact of this rapaki, which
55:40
Speaker 1: would be a tapu one being cast there, the place
55:43
Speaker 1: received its name d rang Ifakopulta's name has been translated
55:47
Speaker 1: as day of daring or day of energy. It suited
55:51
Speaker 1: this enterprising warrior, who was described by his descendant tare
55:54
Speaker 1: E Tiko as a great door or brave. He was,
55:59
Speaker 1: indeed a fine figure of a man, nearer seven feet
56:02
Speaker 1: than six feet, it is said, very powerful and his
56:05
Speaker 1: most skillful man are the use of the tayaha, the
56:08
Speaker 1: Mali broad sword of hard tough aka ake, and the
56:12
Speaker 1: spear and the stone mere. All these harbor front villages
56:17
Speaker 1: and camping grounds he captured from Mangnati Mamwe, who, as
56:20
Speaker 1: Takal says, were the fourth ib race or tribe to
56:24
Speaker 1: occupy the South Island. The first people were the Haware,
56:28
Speaker 1: the second the Rappauwai, the third the Waitaha, and the
56:32
Speaker 1: fourth Mangnati Mamwe, whom the Naitahu dispossessed in their turn
56:38
Speaker 1: to be supplanted by the white skins with their bags
56:41
Speaker 1: of gold, sovereigns and their land sale deeds. And this
56:45
Speaker 1: Homeric figure of two centuries ago, greater stature and terrible
56:50
Speaker 1: in fight, had a son whose name is scarcely as
56:52
Speaker 1: famous in the little written traditions of the conquest of
56:55
Speaker 1: the fung of Raupo. His name was Feke, which means octopus.
57:00
Speaker 1: Like his father, he spread terror among the Gnatimamwey. With
57:04
Speaker 1: his war parties. He scoured all these ranges and tracked
57:08
Speaker 1: the frightened fugitives into their most secret valleys and caves.
57:12
Speaker 1: One of his camping grounds on a war expedition was
57:14
Speaker 1: Yon fought like nest of basalt towers and up juts
57:17
Speaker 1: above casp Bay, overlooking our Littleton road. He slept one
57:22
Speaker 1: night near the summit of one of these crags, a
57:25
Speaker 1: wild hard camping place, and it is still known as
57:28
Speaker 1: temwanga o Feke or Feke's bed. And over the doorway
57:33
Speaker 1: of the large meeting hall and the village of Rapaki
57:36
Speaker 1: you will see the name of Feke painted in memory
57:39
Speaker 1: of a brown hero whose bones have been dust these
57:42
Speaker 1: two hundred years. When first I went round the high
57:46
Speaker 1: bend and the harbor side of from Littleton and saw
57:48
Speaker 1: Rapaki village a slumber in the afternoon some below, all
57:52
Speaker 1: in its green and gold of groves and flowers, grassy
57:55
Speaker 1: fields lapped about it in soft folds, the sea coming
57:59
Speaker 1: up in gentle breathings at the foot to the little cliffs,
58:02
Speaker 1: and the grand old crags above, with one huge tire
58:06
Speaker 1: ahead of a peak lording it century wise. Overall, I
58:10
Speaker 1: thought that for beauty of setting, very few molry coyngers,
58:14
Speaker 1: even in the romantic bushlands and highlands of the North Island,
58:17
Speaker 1: were peers of this hamlet of the Naytahu, almost jostled
58:21
Speaker 1: off the map by the crowding hordes of the Pakah.
58:25
Speaker 1: Down the bend, into the hollow, where the ghost of
58:27
Speaker 1: a mountain stream goes tinkling through the little gully, and
58:31
Speaker 1: the towns that are so near seem a hundred miles away.
58:34
Speaker 1: The mate kilted conquista d'Or of old, who gave his
58:37
Speaker 1: name to the place and an eye through a secure,
58:39
Speaker 1: well hidden sight for his power, he could scarcely have
58:43
Speaker 1: chosen a spot more snug about these savage port hills,
58:46
Speaker 1: the dominating tours and marline spikes of fire born rock,
58:50
Speaker 1: and the great upswell of land on all sides. But
58:54
Speaker 1: the sea warred off, the cold winds loftiest of all,
58:58
Speaker 1: and nearest that towering spear head to poho O Tamata,
59:04
Speaker 1: a dark gray triangle of ryolight, thrusting its naked apex
59:08
Speaker 1: into the warm sky a thousand feet and more above
59:11
Speaker 1: the groves and dwellings of the Kao's people. It looks
59:14
Speaker 1: what it is, the mountain garden of Rapaki. Its presence,
59:19
Speaker 1: grimly grand on dark, lowering days from the mists trail
59:22
Speaker 1: about it and give it added height and dulness, is
59:26
Speaker 1: no less overpowering in the night when it leans over
59:29
Speaker 1: the deep cut Valley of Dreams, a huge, rugged blade
59:32
Speaker 1: of darkness etched against the sky. And even in this
59:36
Speaker 1: day of sunshine, when every cave and cranny in the
59:39
Speaker 1: poho A Tamatia were searched by the golden light, and
59:43
Speaker 1: when the mystery of its fiery birth stood revealed, the
59:46
Speaker 1: great spear rock still seemed a place of eeriness. And Tapu,
59:51
Speaker 1: that old ribbonwood tree that quite overshadows the little Rapaki church,
59:55
Speaker 1: holds memories of the vanished forests that once clothed all
59:58
Speaker 1: these port hills, and of the the flitting generations of
1:00:01
Speaker 1: mankind is so long outlived it is a dignified survivor
1:00:06
Speaker 1: of the woods of the Rapaqi ater Rangi Fakaputta. Once
1:00:10
Speaker 1: upon a time, the indigenous timbers thickly covered all these
1:00:13
Speaker 1: now grassy slopes, planting quickly from the rhyolite hilltop crags
1:00:18
Speaker 1: to the quiet waters of the Fakaropo. There were big
1:00:22
Speaker 1: trees toltre, Rimu, Kahikatea and matai, but all have gone
1:00:27
Speaker 1: long ago. Remains there but a remnant from the general
1:00:31
Speaker 1: slaughter with fire and axe and cross cut saw. A
1:00:34
Speaker 1: copse on yonder rocky Point, on the Littleton side of
1:00:37
Speaker 1: the hamlet, with a poetically named aki Rottangi the ake
1:00:41
Speaker 1: of the crying leaves, and a few other shrubs hold
1:00:44
Speaker 1: their little stony fort. An entaire Tikhao's garden for Kalmatua
1:00:49
Speaker 1: has some treasured plants, such as the handsome roll tafiri
1:00:52
Speaker 1: shrub and the flowering hakeke, a variety of ake, the
1:00:57
Speaker 1: leaves of which, when crushed in the hand, have a
1:00:59
Speaker 1: lemon like perfume. The natives used to boil them for
1:01:03
Speaker 1: the hino kakura, the fragrant oil expressed. But the old
1:01:07
Speaker 1: ribbon wood or lace bark or thousand jacket as the
1:01:11
Speaker 1: bushmen variously calls it is the tree that takes the eye.
1:01:15
Speaker 1: The Malreis of the north called it Falfi and hohere
1:01:18
Speaker 1: here it is Houhi or Hooi Texas Pakiha name from
1:01:22
Speaker 1: the peculiar characteristics of the inner bark, which is tough
1:01:26
Speaker 1: and strong of fiber, and beautifully netted and perforated. Nearly
1:01:31
Speaker 1: Colonnists have been known to use it for the trimming
1:01:33
Speaker 1: of ladies, hats and bonnets. I have seen a war
1:01:36
Speaker 1: dance party of Talpo natives more than a hundred strong,
1:01:41
Speaker 1: kilted with short rapakis made of this lace bark, deafly
1:01:44
Speaker 1: twisted and woven by their womenfolk for the ceremonial leaping parade.
1:01:49
Speaker 1: That is the tree that extends its malory mana tapu
1:01:52
Speaker 1: and its twisting flowery branches over the village church a
1:01:56
Speaker 1: little spire like an old time candle extinguisher. And it
1:01:59
Speaker 1: was under shade that takaal So told something of the
1:02:02
Speaker 1: past of these parts. The church itself, as he remembered,
1:02:06
Speaker 1: was built in eighteen sixty nine by the Wesleyan natives,
1:02:10
Speaker 1: but the Anglicans used it also, for in those days
1:02:13
Speaker 1: there was no Puhai haei no violent jealousy of sex,
1:02:17
Speaker 1: and in its very shadow from the sun westers is
1:02:20
Speaker 1: a tangled, grassy spot sacred to the memory of the
1:02:22
Speaker 1: heathen chief, who would have none of the white man's
1:02:25
Speaker 1: church or the white man's beliefs. Mahuraki was his name.
1:02:31
Speaker 1: A shaggy, tattooed pagan of the first half of the
1:02:33
Speaker 1: last century. He was exceedingly tapu, steeped in wizardry and mysticism.
1:02:39
Speaker 1: Often the missionaries besorten to become a Christian, but the
1:02:42
Speaker 1: grim old war ocks scoffed at the wrong old pai,
1:02:45
Speaker 1: who he grunted? What is your Kharhiti? Who was he?
1:02:50
Speaker 1: My god is cahu Kuru, the god whose sign is
1:02:53
Speaker 1: the rambow? As for yours yo Karahiti is a pouriro,
1:02:58
Speaker 1: a misbegotten and at last the sorely pained missionary abandoned
1:03:03
Speaker 1: despair the hopeless task of plucking the ancient man from
1:03:06
Speaker 1: the burning. Mahoraki died sixty years ago and was buried
1:03:11
Speaker 1: in a hole dug in the floor of his thatched hut,
1:03:13
Speaker 1: twas left to decay as he lived. He died a sturdy,
1:03:19
Speaker 1: unregenerate pagan, and the faith of Iho Karaiti prevailed. The
1:03:24
Speaker 1: bell of the rong Wu Pai caused the Kayinga to
1:03:27
Speaker 1: prayers within a few paces of Mahoraki's grave. The Torhunger's
1:03:31
Speaker 1: mumblings are a forgotten creed. The Dorhunger himself is by
1:03:35
Speaker 1: no means forgotten. For one of the names of yonder
1:03:38
Speaker 1: lofty arrow head of a crag that overlord th Rapaki,
1:03:41
Speaker 1: is Mahoraki's head. The original names we have seen is
1:03:46
Speaker 1: tapoho Atamata, which means Tamatay's breast, so named by this
1:03:50
Speaker 1: bare footed pioneer of Maori land surveys by way of
1:03:54
Speaker 1: claiming that land for his tribespeople. In about eighteen forty
1:03:58
Speaker 1: nine to fifty, when the commander of a British surveying
1:04:01
Speaker 1: ship made the first survey of Littleton Harbor and named
1:04:05
Speaker 1: the landscape Saliencies, his Mauri interpreter asked the name of
1:04:09
Speaker 1: this sharp peak, whereupon our old savage claimed it was
1:04:13
Speaker 1: named after himself. To Upoco or Mahoraki, it was his
1:04:18
Speaker 1: name of perpetuating his name and fame. But long distance
1:04:22
Speaker 1: pedestrian Tamatare fairly has prior claim, so by the foot
1:04:28
Speaker 1: of the Greenwood tree was begun the talk of olden
1:04:31
Speaker 1: days that ended as the sun declined behind the historic
1:04:35
Speaker 1: crags of Tamataa on Dare Tikhao's hospitable verandah, overlooking the
1:04:40
Speaker 1: little village and the soft, blue placid waters of the Facoropo.
1:04:45
Speaker 1: It was a rambling corrodal wandering deviously from Paquihar times
1:04:49
Speaker 1: into romantic ancient tree, when the wild men lived in
1:04:52
Speaker 1: the woods, and when war canoes filled with fierce tattooed
1:04:55
Speaker 1: eaters of men swept up and down the shining harbor
1:04:58
Speaker 1: of ours. For Colmato, describing the old industrious age of
1:05:03
Speaker 1: his people, told by way of example of the tribal
1:05:06
Speaker 1: communistic energies, how great flax nets, fully a quarter of
1:05:10
Speaker 1: a mile long, used to be made for the catching
1:05:13
Speaker 1: of the shark in this sea arm. These immensely long
1:05:17
Speaker 1: saints were six or eight feet deep and were worked
1:05:20
Speaker 1: by canoes which would take one end out into the
1:05:23
Speaker 1: mid harbor, the other end being made fast, and sweep
1:05:26
Speaker 1: the great Kupanga round the shoals of fish making their
1:05:29
Speaker 1: way up the harbor with the flood tide. Huge quantities
1:05:33
Speaker 1: of sharks and other fish were caught in this manner
1:05:35
Speaker 1: a fishing fashion, which was only possible under the old
1:05:38
Speaker 1: tribal system, when the whole strength of the harpu was
1:05:41
Speaker 1: available for such tasks. Lest readers should question the dimensions
1:05:46
Speaker 1: of that quarter of a mile saying, let me say
1:05:49
Speaker 1: that in quite recent times, up to within the last
1:05:52
Speaker 1: thirty five years or so, an old Nati Picao chief,
1:05:56
Speaker 1: the late Poquiha Tarunui, better known as Major Fox, had
1:06:00
Speaker 1: a net nearly a mile or length. She was used
1:06:02
Speaker 1: on special occasions, such as the gathering of food for
1:06:05
Speaker 1: native meetings. The locality was Makatou Village on the shores
1:06:09
Speaker 1: of the Bay of Plenty. But these enormous kupeyas will
1:06:13
Speaker 1: never again be hauled through the fish teeming waters. From
1:06:18
Speaker 1: Takao too, we hear something of the poetic legend and
1:06:21
Speaker 1: nature myth that steep these swart hills above rapaki Yon,
1:06:26
Speaker 1: savage poho of rhyolite, and the peaked and pinnacled caws
1:06:29
Speaker 1: of old volcanoes that break through the grassy hills for
1:06:32
Speaker 1: mile after mile, all heavy tales of pre Pakiha years
1:06:37
Speaker 1: of which we shall chronicle something again. Just now we
1:06:40
Speaker 1: may content ourselves with the gentler scenes in the Rapaki valley,
1:06:44
Speaker 1: where the coffe has shed its showers of gold, and
1:06:47
Speaker 1: the pakiha fruit trees and blossoms sweetened the soft air deliciously.
1:06:51
Speaker 1: That patch of plowed land behind the settlement, before long
1:06:55
Speaker 1: will show the first shoots of khanga or maize. There
1:06:59
Speaker 1: is not much grown in this island except by the natives.
1:07:02
Speaker 1: The water front, in spite of its smart new jetty
1:07:05
Speaker 1: for the launches, is lonelier than in the old days.
1:07:08
Speaker 1: For there was a time long after the war Canoe era,
1:07:11
Speaker 1: when three long whale boats were hauled up on the
1:07:13
Speaker 1: sand where the boulders were piled aside yonder and often
1:07:18
Speaker 1: these could be seen pulling down to Littleton, laden with potatoes,
1:07:21
Speaker 1: corn and fruit. That bit of beach is over rough,
1:07:25
Speaker 1: but a little way to the north, under the lee
1:07:27
Speaker 1: of a wild bit of a rocky headland, thick with
1:07:29
Speaker 1: beautiful light bush is a gem of a white beach,
1:07:33
Speaker 1: clean and hard and shining, a sandy alcove that must
1:07:37
Speaker 1: have been made for picnicking. And from this hill side
1:07:41
Speaker 1: turn in the road where we get our first glimpse
1:07:43
Speaker 1: of Rapaki, we may also most fitly take our sunset
1:07:47
Speaker 1: farewell of the cayinga of an artist's stream. The sun
1:07:52
Speaker 1: is over the range, and Tamater's gloomy peak is outlined
1:07:56
Speaker 1: in sharp symmetry against the burning west and the deep
1:08:00
Speaker 1: gullies between the spear head and the ridge of the
1:08:03
Speaker 1: Sacred Fire. The smoky blue mists are already forming and
1:08:07
Speaker 1: wreathing and creeping around the tangled shrubberies of bush that
1:08:10
Speaker 1: have escaped the general massacre. The harbor lies a sheet
1:08:14
Speaker 1: of scarcely moving, tender turquoise, just a shade lighter than
1:08:17
Speaker 1: the face of the famous Tikitapu, inaccurately called the Blue
1:08:21
Speaker 1: Lake by the parkinghar high beyond the shark's teeth of
1:08:25
Speaker 1: the peaks that some one has named the Seven Sleepers
1:08:28
Speaker 1: are drawn and soft blue upon the rows of the
1:08:31
Speaker 1: heaven above. Their feet are bathed and violet, and the
1:08:35
Speaker 1: purple mists swim wraith like from their hidden hollows. The
1:08:39
Speaker 1: sun goes, and the delicacy, the tenderness of color, the
1:08:43
Speaker 1: fading of landscape details into a haze like the camp
1:08:46
Speaker 1: fire smokes of the legendary Patu Paihire, weave a vale
1:08:50
Speaker 1: of fairy over the valley. In the darkening sea, the
1:08:53
Speaker 1: little boys and girls of the settlement are still at
1:08:55
Speaker 1: play around the meeting hall, and every call and every
1:08:59
Speaker 1: laugh come clear through the soft velvet air. Down in
1:09:03
Speaker 1: a nearer dwelling, a girl is rehearsing a Poi dance song,
1:09:06
Speaker 1: and the lite is familiar, the half sad chant that begins,
1:09:10
Speaker 1: Hoki hoki to numai tiwaiu o teto return return again
1:09:17
Speaker 1: to me the spirit of my love. It is the
1:09:20
Speaker 1: song crooned by the women and the children in every kanga, that,
1:09:24
Speaker 1: like slumbrous Little Rappaki dan Yonder sent its young men
1:09:28
Speaker 1: to use rifle and bayonet beside their Pakihar brothers and
1:09:31
Speaker 1: arms on the thundering battlefields half a world away. End
1:09:37
Speaker 1: of chapter four, Chapter five of Mali Folktales of the
1:09:46
Speaker 1: Porthills by James Cowan. This LibriVox recording is in the
1:09:50
Speaker 1: public domain. Read by be space Can Chapter five the
1:09:55
Speaker 1: ahi Atamater. How the sacred fire came to which hill?
1:10:00
Speaker 1: As we travel northward along the summer track from the
1:10:02
Speaker 1: boho old Tomathea, observing from this commanding height a thousand
1:10:07
Speaker 1: feet above little Rapaki village lying in its grassy nest below,
1:10:12
Speaker 1: how that great spear head of rock has in reality
1:10:15
Speaker 1: and almost level top. We come to a remarkable broken
1:10:19
Speaker 1: wall of gray lava, moss crusted and shrub tufted, protruding
1:10:23
Speaker 1: from the grassy flanks of the craggy knoll called Witch Hill.
1:10:27
Speaker 1: It is in fact a huge dike of once molten lava,
1:10:30
Speaker 1: cutting wall like through the old lava flows and trending
1:10:34
Speaker 1: southward across the shoulder of its parent hill. From the
1:10:38
Speaker 1: very crest of the range, it shoots in a palasade
1:10:40
Speaker 1: of frost shattered rock, towering thirty feet and more in
1:10:44
Speaker 1: places above the stone strewn tussocks, and it stretches some
1:10:48
Speaker 1: distance in irregular cyclopean steps down the steep slope towards Rapaki.
1:10:56
Speaker 1: There is an old stone quarry on the face of
1:10:58
Speaker 1: which hill where this dike juts out like a broken
1:11:01
Speaker 1: castle wall of the Patupahayri, the dim people of long ago.
1:11:06
Speaker 1: And just there the old wagon track goes down over
1:11:09
Speaker 1: the smooth dart hills to the Canterbury Plains and the
1:11:12
Speaker 1: green banks of the Oppawahu, the Giant's causeway. Some fanciful
1:11:18
Speaker 1: pakah is named as wall of lava. To the Mari,
1:11:22
Speaker 1: it is the ahi Atamata or the fire of Tamata
1:11:27
Speaker 1: and a strange nature legend. There is Thereto, a folk
1:11:30
Speaker 1: town which fable and geological myth are curiously blended. It
1:11:35
Speaker 1: is a volcano myth which closely resembles and is no
1:11:38
Speaker 1: doubt a copy of the North Island legend Unato Irangi
1:11:43
Speaker 1: and the origin of the Narajoe Volcano. The march downhill
1:11:48
Speaker 1: of this curious upstanding dyke of lava, gray against the
1:11:51
Speaker 1: more somber tints of the range, may be traced in
1:11:54
Speaker 1: the masses of lava boorders through which the Rapaki watercourse
1:11:58
Speaker 1: has cut its way in its lusty as days. And
1:12:01
Speaker 1: if you turn your face southward and look far across
1:12:04
Speaker 1: the upper part of the harbor, near the western slopes
1:12:07
Speaker 1: of Mount Herbert, you will plainly see what seems a
1:12:10
Speaker 1: continuation of the remarkable wall of lava which welled ages Ago,
1:12:14
Speaker 1: quite hot from the cauldrons of rue Imocho. Those gray
1:12:18
Speaker 1: white parapets of fire made rock are the ashes of
1:12:22
Speaker 1: the fires of Tamatare. And this is the wonderful tale
1:12:25
Speaker 1: of Dambatare and as magic fire, a tale of old
1:12:29
Speaker 1: which brings in to our great Arrowhead peak towering yonder
1:12:33
Speaker 1: on Rapaki's western side, Yon huge upjut lauding its sentrywise
1:12:39
Speaker 1: over the malory Kinga. The peak of Tamatare's breast is
1:12:44
Speaker 1: one of the very few landscape saliencies in these parts
1:12:47
Speaker 1: which still remain in the hands of the people of
1:12:49
Speaker 1: Takatimo descent. A venerable name this, for it is quite
1:12:54
Speaker 1: six hundred years old and is a connecting link with
1:12:57
Speaker 1: the greatest land explorer in Maury Polony story, a prototype
1:13:01
Speaker 1: of the adventurous Kaiuri, the white surveyor of Pakeha pioneering days,
1:13:08
Speaker 1: Thamadaea seems to have been possessed of the true wander hunger,
1:13:12
Speaker 1: for when he arrived on the shores of the North
1:13:14
Speaker 1: Island in his ocean going canoe the Takatimu or Takadumu
1:13:18
Speaker 1: from his eastern Pacific home Tahiti or one of the
1:13:22
Speaker 1: neighboring islands via Rudongo, his restless heart impelled him to
1:13:27
Speaker 1: more adventure. First making the land in the far north,
1:13:31
Speaker 1: he voyaged on down the east coast, sailing and paddling
1:13:35
Speaker 1: from bay to bay, leaving here and there some of
1:13:37
Speaker 1: his sea weary crew who intermarried with the inhabitants, and
1:13:41
Speaker 1: he did not cease his sailorly enterprise until he had
1:13:44
Speaker 1: reached the foggy shore of Muruhiku. The tale of the
1:13:48
Speaker 1: land which the white Man calls Southland. Here the Takatimu
1:13:53
Speaker 1: was hauled ashore and of one as to accept literally
1:13:56
Speaker 1: the legend of the Malri. There she is to be seen,
1:13:59
Speaker 1: now metamorphosed in marvelous fashion into mountain fall, the lofty
1:14:04
Speaker 1: blue range of the Takatimo misspelled Tacatimos on the maps,
1:14:09
Speaker 1: and locally spoken of as the Tacatimos. It is curious
1:14:13
Speaker 1: that this isolated range fairy haunted in native legend, lifting
1:14:18
Speaker 1: abruptly on all sides from the Tussackee Plains that sloped
1:14:21
Speaker 1: to Lake Manapuri from more than one point, bears a
1:14:25
Speaker 1: resemblance to the form of a colossal canoe upturned. Legend, too,
1:14:30
Speaker 1: says that Tamadair settled while at the foot of the
1:14:33
Speaker 1: Canoe mountains, that he had a camp village at the
1:14:36
Speaker 1: lower end of Lake Tiano, where eels and birds were abundant. Then,
1:14:41
Speaker 1: wearying for the trail of the Pico, he set out
1:14:44
Speaker 1: on a march which was nothing less than heroic from
1:14:47
Speaker 1: Southland to the newly settled homes of his people in
1:14:50
Speaker 1: the north. With a number of companions and food bearers,
1:14:54
Speaker 1: the bear fought and explore. A trudged across country through
1:14:57
Speaker 1: the unpeopled tussock prairies of Otago and the plains now
1:15:01
Speaker 1: known as Canterbury, fording or swiming the rivers or crossing
1:15:05
Speaker 1: them on rude rafts Mukihi made of bundles of flax
1:15:09
Speaker 1: stalks or of dried raupo, until he reached the hills
1:15:12
Speaker 1: that wore in Littleton Harbor. He traveled along the range
1:15:15
Speaker 1: top as was the way of the Mori explorer, until
1:15:18
Speaker 1: he neared the dip in the sharp ridge at the
1:15:20
Speaker 1: back of Rapaki, over which the Morris and the Pioneer
1:15:23
Speaker 1: of white Men made a track. Natamata had carried with
1:15:28
Speaker 1: him in a section of a hollow rata log, as
1:15:31
Speaker 1: was the fashion of the Mari, a smoldering fire for
1:15:33
Speaker 1: his nightly camps. No common fire. This it was an ahidipur,
1:15:40
Speaker 1: a magic blaze, a sacred fire directly kindled from that
1:15:43
Speaker 1: treably tapu fire which U Nuku, the great high priest
1:15:47
Speaker 1: of far Hawaiki, had sent with his canoe voyages. The Dakadimu,
1:15:52
Speaker 1: being a tapu canoe, carried no cooked food, and the
1:15:56
Speaker 1: only plants the people brought in her were ornamental ones
1:15:59
Speaker 1: for scent and beauty, and sweet flowers. She was a
1:16:03
Speaker 1: great double canoe and could carry two hundred people. Her
1:16:06
Speaker 1: consort was the canoe Arai te Uru, which carried te
1:16:10
Speaker 1: Ahi a Unuku unuku's fire and all kinds of food plants,
1:16:16
Speaker 1: even says takaal a grain which is said to have
1:16:19
Speaker 1: resembled the pakiaha's wheat. Coming round Tomato Almaui hawk's bay,
1:16:25
Speaker 1: the Arai te Uru nearly capsized. She went over on
1:16:28
Speaker 1: her side and continued in that attitude until she finally
1:16:31
Speaker 1: overturned at Matakaya point near O'amburu, where she still lies
1:16:36
Speaker 1: turned to stone. The sacred fire was saved and was
1:16:40
Speaker 1: taken by the chiefs up the wait Taki River and
1:16:43
Speaker 1: placed there in the ground, and there until about forty
1:16:46
Speaker 1: five years ago it was still actually burning, issuing from
1:16:50
Speaker 1: the earth in a little undying flame, and it was
1:16:53
Speaker 1: called to Ahi a Unuko. A scene of lignite has
1:16:57
Speaker 1: said to have been found burning in the locality by
1:17:00
Speaker 1: the early settlers and explorers, and this the Maoris identified
1:17:03
Speaker 1: with the harbor Eken sorcerer's magic blaze. But it seems
1:17:08
Speaker 1: that Tamataer's fire, so carefully tended by the gods, went
1:17:12
Speaker 1: out as he traveled slowly up the hills from Otago,
1:17:16
Speaker 1: and none had been kildled again when he reached the
1:17:18
Speaker 1: port hills. And as he and his companions came out
1:17:21
Speaker 1: of the bush and passed out on to the summit
1:17:24
Speaker 1: of the mountain above Rapaki, a great storm of wind
1:17:27
Speaker 1: and rain, followed by hail and snow, burst upon them
1:17:29
Speaker 1: from the south, and they were like to perish from
1:17:32
Speaker 1: the cold. It was freezing cold, and Thamataire was without
1:17:37
Speaker 1: fire or the means of making one, for no fire
1:17:40
Speaker 1: making timbers grew in that spot. In his extremity, he
1:17:43
Speaker 1: stood upon the tall crag top yonder, the one that
1:17:46
Speaker 1: is now called the Breast of Tamatare, and called aloud
1:17:50
Speaker 1: and Karakid, and made incantations for sacred fire to be
1:17:54
Speaker 1: sent from the north Island, the land of active volcanoes,
1:17:57
Speaker 1: to save the lives of him and his companions. He
1:18:00
Speaker 1: called to his elder relative yatro Irangi, and to the
1:18:04
Speaker 1: guardians of the ah tipur the volcanic fires, and the
1:18:08
Speaker 1: chief's fervent prayer was answered. In a moment, the fire,
1:18:13
Speaker 1: sent by the gods and the heart of the North Island,
1:18:15
Speaker 1: burst forth from Tongariro, and, speeding down the rift of
1:18:19
Speaker 1: the Wanganui River valley, it touched a spot near Nelson,
1:18:22
Speaker 1: and again it touched Moltunao, the small island close to
1:18:26
Speaker 1: the Canterbury coast, and it appeared again in a magic blaze,
1:18:29
Speaker 1: on the side of which Hill and the Maori explorers
1:18:32
Speaker 1: warmed their frozen limbs and were saved. The fire did
1:18:36
Speaker 1: not stop here in its wonderful flight, for it went
1:18:39
Speaker 1: on across the harbor, and the white chute of rock,
1:18:42
Speaker 1: a huge sheep dip trough shining yonder above the Bay
1:18:46
Speaker 1: of Wayaki, is the last of the sacred flames of tamaterr.
1:18:52
Speaker 1: And when the Chief left the spot next day to
1:18:54
Speaker 1: continue his journey, he said, let this place be caught,
1:18:57
Speaker 1: the place where Tamata's fire ashes life. And so to
1:19:01
Speaker 1: day the rocky wall which the White Man is named
1:19:04
Speaker 1: the Giant's Causeway, is to the Malri to Faka Takanga
1:19:08
Speaker 1: or Te Karahu Atamataea, and the volcanic fire itself is
1:19:13
Speaker 1: ta ahi Atamata, such as the story of Tamata's fire
1:19:18
Speaker 1: is told by Jne tare Tiko in reciting the legends
1:19:22
Speaker 1: learned from the long dead elders of his tribe, a
1:19:25
Speaker 1: legend embalming a distinct perception of the geological history of
1:19:28
Speaker 1: these hills. The Kalmata truly says that the magic walls
1:19:32
Speaker 1: of Tamatia's fire ashes are of later origin than the
1:19:36
Speaker 1: volcanic crags and hills which lie about them and across
1:19:39
Speaker 1: which they cut. The Wanganui River down which the sacred
1:19:43
Speaker 1: fire came from the crater of Naruhoe, was then dry
1:19:47
Speaker 1: to the rift opened for it by the volcano gods.
1:19:52
Speaker 1: Takao speaks of a time with the lower part of
1:19:54
Speaker 1: Littan Harbor was not an eruption, but when the upper
1:19:57
Speaker 1: part was from the southern side of Quaili and to
1:20:00
Speaker 1: the head of the bay was a furnace, there was
1:20:03
Speaker 1: no water in it at that immeasurably distant day. There
1:20:07
Speaker 1: are lava rocks, he says, like those of the Ahi
1:20:09
Speaker 1: Attanata on the shore of Quail Island, and then there
1:20:13
Speaker 1: are always the wonderful cliff of Parimata and the wall
1:20:16
Speaker 1: of ott Rajaka on the Mount Herbert side of the
1:20:18
Speaker 1: upper harbor of the Lava dikes, Professor R. Spett writes
1:20:24
Speaker 1: in his account of the geology of the port Hills
1:20:26
Speaker 1: that they radiate from the harbor as a center and form,
1:20:29
Speaker 1: as it were, the ribs of the mountain, holding it
1:20:32
Speaker 1: firmly together and helping it to resist the enormous strains
1:20:35
Speaker 1: to which it was exposed before and during eruptions. Judging
1:20:39
Speaker 1: from the persistent nature is these dikes, he adds, it
1:20:43
Speaker 1: is clear that the mountain must have been split to
1:20:46
Speaker 1: dives from top to bottom, and the liquid materia which
1:20:49
Speaker 1: wailed from the fishes must have looked at night like
1:20:51
Speaker 1: a red hot streak across the country. And so, by
1:20:55
Speaker 1: way of the long Moulry song, the one solitary example
1:20:59
Speaker 1: of volca Y no legendary the writer has heard from
1:21:02
Speaker 1: the South Island, we come to the Rapaki peak's guardian name,
1:21:06
Speaker 1: te Poho or Tamaterre. The explorer bestowed his name upon
1:21:11
Speaker 1: the height Tapa, eying it after himself and his sacred breast,
1:21:16
Speaker 1: much as a present day traveler justly might claim the
1:21:18
Speaker 1: right to map name some peak after himself. Damataire's travels
1:21:23
Speaker 1: led him far. After he turned his back on the
1:21:25
Speaker 1: Port Hills, he marched up the coast to Kaikoura, and
1:21:29
Speaker 1: there or further north, he built a canoe, what is
1:21:32
Speaker 1: more probable borrowed or forcibly appropriated one belonging to the
1:21:36
Speaker 1: tongue at the Fenoa, who must already have been living
1:21:38
Speaker 1: in the Marlborough country, and crossed to the North Island.
1:21:42
Speaker 1: He canoed up the Wanganui River. There is a curious rock,
1:21:46
Speaker 1: the end of which the natives used to paint red
1:21:48
Speaker 1: with cockawhite oca, projecting from the eastern bank many miles
1:21:52
Speaker 1: above Peperriki, still known as Tamatare's Rock, and crossed the
1:21:57
Speaker 1: central plateau to Lake Tapo, thence went on on to
1:22:00
Speaker 1: the east coast. There are innumerable stories illustrating his genius
1:22:04
Speaker 1: for exploration, and from end to end of New Zealand
1:22:08
Speaker 1: placed nomenclature memorizes his travels and justifies the name by
1:22:12
Speaker 1: which he is known in history, damadr Porkay Fenua or Damadeir,
1:22:17
Speaker 1: who travels through the land. He was a true type
1:22:21
Speaker 1: of the pioneer and the Pathfinder, the Fremont of Alteroa,
1:22:25
Speaker 1: and the Waipunamo, the man who heard the one everlasting whisper.
1:22:30
Speaker 1: Something hidden, Go and find it, Go and look behind
1:22:34
Speaker 1: the rangers, Something lost behind the rangers, lost and waiting
1:22:38
Speaker 1: for you. Go. End of chapter five, Chapter six of
1:22:49
Speaker 1: Maori folk Tales of the Porthills by James Cohen. This
1:22:52
Speaker 1: LibriVox recording is in the public domain. Read by Beeswax Scandal,
1:22:57
Speaker 1: Chapter six, Hills of Fairy, The little people of the
1:23:01
Speaker 1: mist Our talk turned one day to the poetic, legendary
1:23:06
Speaker 1: past of the port hills above us at the Bank's
1:23:08
Speaker 1: Peninsula peaks yonder hemming in Littleton Harbor, in an annular
1:23:12
Speaker 1: line of dead fire crags. They were the hills of
1:23:15
Speaker 1: an artist's dreams. Golden afternoon, all their asperities of crag
1:23:20
Speaker 1: and bare bluff, softened and gilded by the mellow light
1:23:23
Speaker 1: of a calm, bright, windless day. There was just the
1:23:27
Speaker 1: faintest of hazy films drawing over the nearer hills from
1:23:30
Speaker 1: the waters. The sea below us at Raapaki lay in unbreathing, quiet,
1:23:35
Speaker 1: as soft as bright and blue as Kipling's Indian Ocean.
1:23:39
Speaker 1: The rich purple of distance painted the most remote of
1:23:42
Speaker 1: the peninsular peaks, and here and there a wispy tale
1:23:45
Speaker 1: of mist floated about the head of a gully that
1:23:48
Speaker 1: cleft the crumpled hills, swelling up into the rocky summits
1:23:52
Speaker 1: of the Pohoe and the Ahupatiki, just where the land
1:23:56
Speaker 1: went steeply up from the head of the bay to
1:23:58
Speaker 1: the shoulders of Te Ahupatis. Otherwise Mount Herbert, we could
1:24:02
Speaker 1: see the curious light gray rock wall of the Tarahatka,
1:24:05
Speaker 1: above the parimtar obsidian cliff, like a great shoot down
1:24:10
Speaker 1: the mountain side, gleaming in the sun, the tipur rock
1:24:14
Speaker 1: of the fire Gods. Nearer in the middle of the
1:24:17
Speaker 1: picture were the black volcanic cliffs, and the green slopes
1:24:20
Speaker 1: and pine groves of the Leper's Isle, the island which
1:24:23
Speaker 1: the Maoris of old caught Ottomahua, mapped by the pakuiha
1:24:27
Speaker 1: as Quail Island. There was one tragic spot in the picture,
1:24:32
Speaker 1: a place of living death, the Ramatua spoke of the
1:24:36
Speaker 1: hilltop homes of the Patubahire, the fairies, whose craggy castles
1:24:41
Speaker 1: defended by the thick, dark woods, and the fogs and
1:24:44
Speaker 1: mists wringed all this harbor round and made the high
1:24:48
Speaker 1: places of the peninsula in an uncanny land, given up
1:24:51
Speaker 1: to all manner of enchantments. Not that he reposed implicit
1:24:55
Speaker 1: faith in the fairy stories himself. He told them as
1:24:59
Speaker 1: he had heard them from his elders in the days
1:25:00
Speaker 1: of long ago. We are half Pakihar ourselves. Now we
1:25:04
Speaker 1: naight tahoo, he said, and our young people to ride
1:25:07
Speaker 1: these notions about the Pato Pahiri. Yet these hills were
1:25:11
Speaker 1: different in my young days, and the mists came down,
1:25:14
Speaker 1: and the fog enveloped the little streams, tumbling down all
1:25:16
Speaker 1: the valleys. From the gloomy places, we went birding into
1:25:20
Speaker 1: the forest. We made clearings for cultivations, and cut firewood
1:25:23
Speaker 1: and the bush for sale to the Pakiaha. Sometimes, when
1:25:27
Speaker 1: the mists came down of the fogs enveloped the hills,
1:25:29
Speaker 1: on still calm days, our old men and women would say,
1:25:33
Speaker 1: the fairies were out the sun shining Pato Pahiri, and
1:25:37
Speaker 1: it were well not to venture up the range. On brooding,
1:25:41
Speaker 1: quiet days, our people would hear the thin voices of
1:25:43
Speaker 1: the little folk. They were small fair people, as all
1:25:47
Speaker 1: the elders said crying out to each other and singing
1:25:50
Speaker 1: fairy songs and playing little songs on their wooden or
1:25:53
Speaker 1: bone flutes. The Koawo and putor Rino. This po automatr
1:26:00
Speaker 1: the high peak behind the gaying O Rapaki, was one
1:26:02
Speaker 1: of their homes, their pas. But there were others, the
1:26:06
Speaker 1: high places of the fairies, all round these hills. From
1:26:09
Speaker 1: my peak above there, right away along the peak tops
1:26:12
Speaker 1: touched by the summit road, right round to Cooper's Knobs,
1:26:15
Speaker 1: and then on to the peninsula, even to Otoki, the
1:26:19
Speaker 1: haunted mountain which the Paquiaha calls Braze Noose. On the
1:26:22
Speaker 1: southern side of Akooa town. The Comatua swept his finger
1:26:27
Speaker 1: across the southern sky line, the wild and broken peaks
1:26:30
Speaker 1: of Bank's Peninsula, rising up in powerful slants from the
1:26:34
Speaker 1: soft blue of the harbor, creased with the gullies of watercourses.
1:26:39
Speaker 1: Over yonder, he said, are the chief pas of the Patobahiri,
1:26:43
Speaker 1: which I shall list for you. There is the rock
1:26:46
Speaker 1: of Te Pohue, which pakihas called the monument, between Purao
1:26:50
Speaker 1: and Port Leve. There is the Houkuika peak on the
1:26:54
Speaker 1: hill road between Pigeon Bay and Little River. There is
1:26:57
Speaker 1: the mountain top of Teu Kura, which kammand all the
1:27:01
Speaker 1: hill country of the peninsula. It is just at the
1:27:04
Speaker 1: back of the stopping place called Hilltop on the road
1:27:07
Speaker 1: from Little River to Akioa Town. Also there are the
1:27:10
Speaker 1: high rocky peaks which overlook Akoroa Harbor, pu Waitaha or
1:27:14
Speaker 1: French Hill between Wuanui Settlement, buchanans Ottohore, a rocky flat
1:27:20
Speaker 1: topped height above French Farm on the upper part of
1:27:22
Speaker 1: the harbor, the summit heights above Acioa Town, Purple Peak,
1:27:26
Speaker 1: Mount Barard and Braisnose. These we call Otte Pattu, Tarre, Terrejo,
1:27:32
Speaker 1: and Otoki. Lastly to Hiraki, the sky penciling peak, which
1:27:36
Speaker 1: the French named Mount Bossu, on the western side of
1:27:40
Speaker 1: the harbor. All these, for the mountain pars are the fairies.
1:27:44
Speaker 1: Now amongst the fairy pars, the word of mouth historian
1:27:48
Speaker 1: went on, there were two places of particular enchantment. One
1:27:53
Speaker 1: is that lofty pallisade of a peak, which you call Brasenose,
1:27:56
Speaker 1: and the level topped hill above French Farm or Tolki.
1:28:00
Speaker 1: The place of the axe is the name for braised nose,
1:28:03
Speaker 1: but there is an ancient burying ground there upon the
1:28:06
Speaker 1: misty mountain immediately above the little Mauli village of Onuko.
1:28:10
Speaker 1: On this beach side, which is called Ottohore, the Wahitapo
1:28:15
Speaker 1: or cemetery, makes it doubly sacred. This place and the
1:28:19
Speaker 1: height above French Farm were both called Ottehore, and the
1:28:23
Speaker 1: people of the mists loved them well. On the small
1:28:26
Speaker 1: piece of level ground on that Otahore, which stands above
1:28:29
Speaker 1: French Farm, the fairy hupu of those parts had their
1:28:33
Speaker 1: par and there they would gather at night for their
1:28:36
Speaker 1: fairy meetings, and gather by day also in the foggy
1:28:38
Speaker 1: weather when no maury eye could see them, and then
1:28:41
Speaker 1: will be heard their sweet fairy songs. The wayatas and
1:28:44
Speaker 1: the dunes they played upon their flutes, sounding faintly from
1:28:48
Speaker 1: the cloudy mountain. Indeed, on din and foggy days and
1:28:53
Speaker 1: when the wet vapors becloud the long dead volcano land,
1:28:56
Speaker 1: it's not difficult to enter into the spirit of the
1:28:58
Speaker 1: Moli fancy in imagination, people all these craggy pinnacles, with
1:29:02
Speaker 1: the part of Bahiri and the wooded gultures, with my
1:29:06
Speaker 1: eire Eru, the wild man of the bush, when the
1:29:10
Speaker 1: mists steal down of the rhyol like knobs of the
1:29:12
Speaker 1: fire fused port hills, and the peninsula craggy beyond description,
1:29:16
Speaker 1: peaked in a hundred fantastic shapes, with great black and
1:29:19
Speaker 1: gray nipples of lava protruding from the grassy slopes and
1:29:23
Speaker 1: the woody ridges. The land has an eerie look, fit
1:29:27
Speaker 1: playground for the forgetful people, as the old Irish would
1:29:30
Speaker 1: have called them. In the early morning too, when the
1:29:33
Speaker 1: fogs are lifting from the bays, and here and there
1:29:36
Speaker 1: a black broken thumb of a peak juts out above
1:29:39
Speaker 1: the trailing vapors, or the mist wreaths, drape and torn veilings,
1:29:44
Speaker 1: the huge rampart like scarps, And when the first rosy
1:29:47
Speaker 1: sunbeams glorify the half revealed mountains, the poetic mind can
1:29:52
Speaker 1: well conceive of this region as one of fairy wizardry
1:29:55
Speaker 1: and all manner of dusk time magic. One day, when
1:29:59
Speaker 1: it rained, we were motoring over the hills from the
1:30:01
Speaker 1: plains to Akaroa, scarcely able to see twenty yards in
1:30:05
Speaker 1: front of the car. When we ran cautiously round to hilltop,
1:30:08
Speaker 1: Suddenly the dense masses of fog were rented aside by
1:30:12
Speaker 1: the wind and right above us, with a foreground of
1:30:15
Speaker 1: blackened tree stumps remnant of the ruined forest. We caught
1:30:19
Speaker 1: a glimpse of the black jagged tour which the marl
1:30:21
Speaker 1: recalled Tepuha, thrust up like a great spearhead by ruha Imocho,
1:30:27
Speaker 1: the fire god. The light of the Comato's stories, it
1:30:31
Speaker 1: was easy to imagine at a century tower of the
1:30:33
Speaker 1: Fairies were of such a place of witchery as the
1:30:36
Speaker 1: ben Bulben of which we read in w. B Yates
1:30:40
Speaker 1: Celtic Twilight. There is another ragged, dark volcanic crag wooded
1:30:46
Speaker 1: about its base, crowning one of these peninsular ridges of
1:30:49
Speaker 1: which the old Man of Rapaki has a poetic story.
1:30:53
Speaker 1: This is the pinnacle above and to the north of
1:30:55
Speaker 1: the hilltop hotel on the divide, where the traveler gets
1:30:59
Speaker 1: his first sight to Vakuoa, lying more than a thousand
1:31:02
Speaker 1: feet below. The Kalmatua gave it as one of his
1:31:06
Speaker 1: fairy peaks. Its native name is te U Kura, and
1:31:11
Speaker 1: as far as I've been able to ascertain, it bears
1:31:13
Speaker 1: no official Pakiha name. Te U Kura, he says, is
1:31:18
Speaker 1: an exceedingly ancient designation, is a name given by the fairies.
1:31:22
Speaker 1: It means the resting place of the ruddy light. In
1:31:26
Speaker 1: his younger days, when he lived at Takao Bay on
1:31:29
Speaker 1: the shores of Akaroa Harbor, he frequently observed for himself
1:31:33
Speaker 1: the peculiar fitness of the hilltop name. Often at sunset,
1:31:36
Speaker 1: a cloud cap would rest lightly on the dark skull
1:31:39
Speaker 1: of the fairy crag, and to this cloud, the declining
1:31:42
Speaker 1: sun would impart a bright red glow the kura of
1:31:46
Speaker 1: the mol This was assigned to the weatherwise that a
1:31:50
Speaker 1: northwester was blowing on the Canterbury Plains. A tohu, or
1:31:54
Speaker 1: token that was seldom astray U means to rest as
1:31:59
Speaker 1: a canoe upon the beach. If surely is a name
1:32:02
Speaker 1: that the Paki how should imprint upon its peninsular maps,
1:32:06
Speaker 1: lends itself to more than one euphonius variant in the
1:32:09
Speaker 1: Parquiha tongue, as red clouds rest or place at the
1:32:13
Speaker 1: sunset's glow. Behind the town of Accua, the grassy hills
1:32:18
Speaker 1: lightly wooded here and there, like a beautiful wild park,
1:32:21
Speaker 1: culminate in a craggy skyline. More than a thousand feet
1:32:24
Speaker 1: above the fields and orchards on the town outskirts, dark
1:32:28
Speaker 1: toors of rhyolite grasped to the base of their nippled upswells,
1:32:33
Speaker 1: dreaming on sunny days in their delicate wash of hazy blue.
1:32:37
Speaker 1: Here near the Stony Bay Road saddle is the legend
1:32:41
Speaker 1: haunted o Tepattu, the old chimed ridge of the fairies
1:32:45
Speaker 1: and the Titi. The Titi or mutton bird has long
1:32:49
Speaker 1: since disappeared from the Port and Peninsula hills, but in
1:32:52
Speaker 1: the malory days it was plentiful on many such high places.
1:32:56
Speaker 1: It loved to build on lofty hills, but the soil
1:32:58
Speaker 1: was soft enough to enable to make its burrows. There
1:33:02
Speaker 1: was a cliff at Otepattu, says the Carmatua, where the
1:33:06
Speaker 1: Titi lived and bread in great numbers. In the long ago,
1:33:10
Speaker 1: the Maori tribes, who lived on the beaches and on
1:33:12
Speaker 1: the trenched and parapeted promenentaries, made expeditions to the hilltop
1:33:16
Speaker 1: in the season when the young birds were fat and corked,
1:33:19
Speaker 1: cooked and preserved them in kelt baskets and pottles. Just
1:33:22
Speaker 1: as the Fovo Strait and Stuart Island malis do at
1:33:25
Speaker 1: the present time. But the Patupahire who lived on the
1:33:29
Speaker 1: crags of Otepatitu and Tara Terrehu also hunted these Titi
1:33:35
Speaker 1: and slaughtered them in such numbers in a most unfairy
1:33:38
Speaker 1: like manner that presently these fishy petrels became extinct in
1:33:43
Speaker 1: that locality. A woman of the Naitahu or ngatimamwe at Akaroa,
1:33:49
Speaker 1: who was said to be in love with the fairy,
1:33:51
Speaker 1: but who no doubt also loved the palatable mutton bird,
1:33:54
Speaker 1: chanted this little wayata a song of fairy times, which
1:33:58
Speaker 1: is still to be heard at Rapaki and other native villages.
1:34:02
Speaker 1: Titi fakatai aro rua joki ra kuei qui o Tepato
1:34:09
Speaker 1: tu qui te pa fakatangi quite kowau qui tawa wende
1:34:16
Speaker 1: i erraro e o a translation O Titi bird of
1:34:23
Speaker 1: the sea, bird of the hill top cave, come back
1:34:26
Speaker 1: to o Tepatatu to the lofty dwelling with the sweet
1:34:30
Speaker 1: sounds are heard, the sound of the fairy flute, the
1:34:33
Speaker 1: music of the mountains that thrilled me through and through
1:34:38
Speaker 1: the soft and plaintive flute, song of the fair skinned
1:34:40
Speaker 1: folk who lived on these misty mountains seems to have
1:34:43
Speaker 1: appealed to the native heart, for it is described as
1:34:46
Speaker 1: sweeter by far than the fakatangi tangi making sound upon
1:34:49
Speaker 1: sound of the ordinary Maori flute players. Distance aided by imagination,
1:34:56
Speaker 1: no doubt, lent it additional enchantment, and the Patubaihiri men
1:35:00
Speaker 1: appear often to have made themselves agreeable to the waking Mali.
1:35:03
Speaker 1: The stories are told of women being taken as wives
1:35:06
Speaker 1: by the fairy chiefs, and of girls from the maulry
1:35:08
Speaker 1: villages wandering away into the woods to meet their fairy lovers.
1:35:12
Speaker 1: The offspring of such unions were always known by their
1:35:15
Speaker 1: extremely fair skins, unnaturally pale, and their light flaxen hair.
1:35:21
Speaker 1: They were coraco or albinos. And then there was another.
1:35:25
Speaker 1: People of the wilds. Sometimes on dark nights, the Maori
1:35:29
Speaker 1: villages would see the light of torches moving about in
1:35:32
Speaker 1: bays across Littleton Harbor, then the Bay of Raupo, where
1:35:36
Speaker 1: they knew there was no settlement of their tribe, and
1:35:39
Speaker 1: they would say to each other, see that my arrow
1:35:42
Speaker 1: arrow are out spearing. Partiki my ero arrow were the
1:35:47
Speaker 1: wild men of the woods, fierce hairy giants who sometimes
1:35:51
Speaker 1: captured maulor women and carry them off to be their
1:35:53
Speaker 1: wives in the bush at the port hills. For my Ero,
1:35:56
Speaker 1: eerro are described as having very long and sharp finger nails,
1:36:00
Speaker 1: so long that there were great claws, and it was
1:36:02
Speaker 1: with these long talons that they speared the flat fish
1:36:06
Speaker 1: and caught the birds in the forests. To the matter
1:36:10
Speaker 1: of fact, Pakiha and the modernized Mari was a very
1:36:13
Speaker 1: simple explanation of these fairy tales. The Poto Bahiri and
1:36:17
Speaker 1: the Mayiro were simply the remnants of Aboriginal tribes such
1:36:21
Speaker 1: as the Nati Mamwe or the Waitaha or their predecessors,
1:36:24
Speaker 1: driven away into the heart of the mountains and the forests,
1:36:27
Speaker 1: where they lived a wild, secluded life, existing on the
1:36:30
Speaker 1: foods of the wilderness. The old English and Scottish belief
1:36:33
Speaker 1: and fairy people arose in much the same way. The
1:36:36
Speaker 1: very word pixie comes from the name of the picts
1:36:39
Speaker 1: who were driven into the hills and caves. Nevertheless, for
1:36:43
Speaker 1: those who liked to preserve their peter pan fancies and illusions,
1:36:46
Speaker 1: this theory may cheerfully be disregarded, and we may still
1:36:50
Speaker 1: on days of mist and cloudy calm. Imagine the little
1:36:53
Speaker 1: tribes of the rocks flitting out from their caves and
1:36:56
Speaker 1: hollow trees, and raising as of old, their thin voices
1:36:59
Speaker 1: and their bayats, and piping their fairy, sweet kao music
1:37:03
Speaker 1: of the level hilltop of Otahore, or the dark rock
1:37:07
Speaker 1: at Tamataea's breast, Mount Pleasant and its tapu. Now the
1:37:13
Speaker 1: old man's memories taken back seawards across the Port Hills
1:37:16
Speaker 1: to the familiar knolls of Tauhinu Krocchio. This is the
1:37:20
Speaker 1: native name of Mount Pleasant, the great grassy upswell of land,
1:37:24
Speaker 1: lifting sixteen hundred feet above sea level, looking down serenely
1:37:28
Speaker 1: on the vast, curving sand line of Pegasus Bay. The
1:37:31
Speaker 1: Maori name is a combination of the names of two
1:37:34
Speaker 1: native shrubs which were very plentiful on that portion of
1:37:36
Speaker 1: the hills in former times, and specimens of which may
1:37:39
Speaker 1: still be seen there. Tauhinu is a heath like plant
1:37:44
Speaker 1: found all over New Zealand. It is the Pomaderus philisipodia
1:37:47
Speaker 1: of the botanists. It grows two or three feet high,
1:37:50
Speaker 1: or sometimes higher. It is so plentiful and so prone
1:37:53
Speaker 1: to spread that it has been placed on the Agricultural
1:37:56
Speaker 1: Department's Index expurgatorious as a noxious weed in spite of
1:38:01
Speaker 1: all the sweet heathery perfume of its blossoms which the
1:38:03
Speaker 1: bees love. The kurocchio is a small, bushy, black branched
1:38:08
Speaker 1: growth which the Tohinu, as the Maoris say, often embraces
1:38:13
Speaker 1: and smothers, as the rata eventully smothers the tree which
1:38:17
Speaker 1: it clasps. Tahinu Kurocchio was an ancient part of Nati Mamwe,
1:38:22
Speaker 1: which stood on the site of Major Hornbrook's old homestead
1:38:26
Speaker 1: and the present house estay for visitors, just below a
1:38:29
Speaker 1: remnant of the ancient bush of the northern and sunny
1:38:32
Speaker 1: slope of the Green Mountain. There was a good spring
1:38:34
Speaker 1: of water close by, and this important fact no doubt
1:38:38
Speaker 1: determined the situation of the Nati Mamwey Hillmen's village Natahou.
1:38:43
Speaker 1: Times after tarang Ifakoputa had conquered this par in the
1:38:47
Speaker 1: course of his subjugation of the Facaropo aborigines. The vicinity
1:38:51
Speaker 1: was found by the Naitahou to be a very suitable
1:38:53
Speaker 1: spot for such vegetable foods as the coral and the
1:38:57
Speaker 1: pora or pohata, now extinct. The roots, which were sweet
1:39:01
Speaker 1: were dried in the sun, installed in ruers or underground pits,
1:39:05
Speaker 1: and earthed in store houses as potatoes and kumra are
1:39:09
Speaker 1: now kumra and taro. The tropic foods of the north
1:39:13
Speaker 1: did not flourish in the hill country of the south,
1:39:15
Speaker 1: though they did well enough with care on favored parts
1:39:18
Speaker 1: of the Canterbury Plains. In the coast. There is a
1:39:22
Speaker 1: maory belief, an exceedingly tapu spot on Tauhino Korrocchio, close
1:39:27
Speaker 1: to where the old Nati Mambwe pass stood. It was
1:39:30
Speaker 1: probably either a tuihu or a burying place. The tuihu
1:39:34
Speaker 1: was the spot where the tribal gods, or rather their
1:39:37
Speaker 1: symbols and wood and stone were kept, where the wise
1:39:40
Speaker 1: men the Tohungas resorted for incantation in occult ceremonies, and
1:39:44
Speaker 1: the black art of the makutu, by which enemies might
1:39:47
Speaker 1: be slain, though they were at a great distance, by
1:39:49
Speaker 1: thought transmission and the malignant projection of the will. It
1:39:54
Speaker 1: is not well to camp there even now, should you
1:39:56
Speaker 1: have moory blood in your veins. The flax clumps and
1:40:00
Speaker 1: the Tohino bushes still murmur the name of Gnati Mamwe.
1:40:03
Speaker 1: And though Pakiahaw sheep have long grazed over the sight
1:40:06
Speaker 1: of Tohino Korrocchio and Pakuihaw voices make lively the mountain side.
1:40:11
Speaker 1: The soil holds the mysterious spell of the Tapu. Maurias,
1:40:15
Speaker 1: who have camped on the side of the track which
1:40:17
Speaker 1: goes over the hills there have spent a night of
1:40:19
Speaker 1: inexplicable discomfort. Inexplicable, that is, but for the presence of
1:40:24
Speaker 1: the tapu and the unseen spirits of Maurium. Tare Dikaos
1:40:29
Speaker 1: himself says that many years ago, when he was shearing
1:40:32
Speaker 1: at Major Hornbrooks, he was taken suddenly and mysteriously ill,
1:40:36
Speaker 1: and that the illness was probably the effect of the
1:40:38
Speaker 1: local Tapu. However, these fancies need not trouble the Pakiha,
1:40:43
Speaker 1: whose constitution is not effected even by the most virulent
1:40:47
Speaker 1: of Mauri bedevilments. End of chapter six, end of Mauri
1:40:53
Speaker 1: Folk Tales of the Port Hills by James Cowan