Aitu Island

Isle of Aitu

Some of the tribes were named after the island of Aitutaki (or'Aitu'). In the Aitu camp, Billy quickly becomes a deficit for his tribe and his fellow tribesmen in a conflict over what they should do. Ruwatapu 27 or 28 years ago a young chieftain of the King's bloody Ruatapu was living on an island by the name of Taputapuatea[on Ra'iatea or Havai'i], which lies far northerly and easterly of Ututaki Enua ['Aitututaki]. It was the only one of Uanuku Rakeiora, an Aryan or high chieftain of the island.

Ruatapu was a lover of canoeing from childhood, and he had made many brief trips to neighbouring isles. And Ruatapu has grown into a great, powerful and attractive young man. At a young age he chose to make a kayak to look for a new island where he could become Anaki.

Ruatapu made a new kayak out of a Thai palm with the help of other canoeists and when it was finally ready, he called it Te Kare-roa-i-tai (Sea Foam) and didn't lose any precious space to fill it with nourishment and inhalation. He let his kayak run in front of the predominant south-eastern trade winds and did Rarotonga eight or nine after that.

There he was received and nourished by some of the people. His first acquaintance was Potiki-taua, the chieftain of the Avana nui people. So Ruatapu asked: "Who is the head of the island? "If he hadn't been killed, Potiki-taua said it was Tangier.

Rueatapu also asked if there were many inhabitants on the island, and it was said that the island was full of them. Avana-nui, Ruatapu took up a residence in Avana-nui and soon after took a young lady by the name of Uanuku-kaiatia as his mate. You had a manly baby and called him Tamaiva. Ruatapu, who had become sleepy from Rarotonga, chose to abandon the island when the baby was about four years old.

So, once again, he went alone in his quest for other isles. He saw a big island after many long day and night at anchor. Rueatapu asked her the name of the island, how many persons lived there and also the name of the Aryans. She answered that the island of Tonga-tapu means that the name of the island is Kaukura and that it is full of its population.

When Ruatapu asked the lady her name, she learned that it was Tapotu-ki-Tonga. Rúatapu decided that since the island already had an Aryan, it was no place for him to remain, so he asked the wife if he could spend a few nights with her to relax before he continued his trip.

And Ruatapu loved tapotu-ki tonga and remained. You had a kid they called Moenau. When Moenau was still very young, Ruatapu chose to move on, but first he sent his boy Moenau with his grandpa, a well-known canoeist called Rangiura, to Rarotonga. When Ruatapu arrived in Rarotonga Moenau, Rangiura said that he should accommodate Moenau with his half-brother Tamaiva, the sons of Ruatapu's widow Rarotongan.

rangiura made a new kayak for the trip and when it was ready, he called it pouara. Rangiura said that he would find Uanuku-kaiatia, the parent of Tamaiva, in the Matavera area. Moenau had been very frightened during the trip, and as he approached the Rarotonga coral he asked Rangiura to get him on land quickly, otherwise he would perish.

Rangiura wanted to take his own sweet moment to find a good place to land, but for fear that Moenau might have died if he hadn't immediately disembarked, he tried to kill the one. He was angry and shattered, and Moenau was wiped away by the ripples.

Rangizura floated after him and took him to shore for safety, then he followed the damaged boat and took it onshore. He called the place where the kayak crashed Vaenga ("The place where we separated"); the place where they ended up, he called Pouara after his kayak. Rangiura asked some folks who had come to the shore where Tamaiva, Ruatapu's boy, was to be found.

There was a man called Anga who asked to bring Rangiura and Moenau to him. When he met Tamaiva and his mom Rangiura told them who he was and that it was Ruatapu's wish that Moenau should be living with them in Rarotonga. Tamaiva and his mom, who were envious of Moenau, did not like it.

You asked where Ruatapu is. When he was in Tonga-tapu, they said to Rangiura that they did not want to take care of Moenau and that he should better take Moenau to some other island named Ngaputoru, which refer to Atiu, Ma'uke and Miti'aro, where they said that Moenau would become a man of distinction and also have much fly fishing to have.

When Rangiura and Moenau heard this, they were very angry, and Rangiura ruled that once they had relaxed and he had fixed his boat or received another one, they would go on to Ngaputoru, as he would not abandon Moenau where the kid was not wanted. After five and a half day, after rest and repair of the boat, Rangiura and Moenau Rarotonga headed for Ngaputoru.

Moenau was saved, landed and well cared for by the Ma'uke population. A few years later, when he grew up to be a young, sturdy man, Moenau got to marry a Ma'uke wife called Te Kaumarokura. They had a boy who they called Te Aukura-ariki-ki-Mauketau. Moenau, who at that point had become a very large and mighty man, was very proud of his greatness and power and also of the fact that he was a Ruatapu sire.

After that he helped himself to all the catches he wanted, often took all the catches out of a boat and let the owners go home hungrily, without catching any for his mob. They were asked to attack Moenau and slay her with javelins, but they would not accept and say that Moenau was more than a fight for six men on the island and would certainly slay her.

At the end they chose to shoot him by using what they call "kaa natipui", a thin wire or a string of coir fibres, their intention being to capture Moenau unproud. One of the two men, who was a very good fishermen, went to fish on the date selected for the charter; the other man known as the Toka, Tara-te-kurapo, was to remain on land and set the snare.

When Tara tte kurapo was sure that Tara tte kui had got enough food, he went to Moenau's home and said that Tara tte kui had just come from angling and made a good one. Soon Moenau went to the shore and Tara-te-kurapo went with him. By the time they got to the kayak it was black and Tara-te-kui was just starting a lunch with tare and seafood.

The sling was where Tara-te-kui was supposed to be. Both Moenau and Tara-te-kui took Tara-te-kurapo to dinner before Moenau took some seafood home with him. Moenau liked it, who liked to take a seat where Tara-te-kui put his music. Soon after Moenau was overwhelmed and murdered with nearby javelins.

The next day they tell the Ma'uke men that they murdered Moenau. The Ma'uke, who had been afraid of Moenau and were happy to get him and his fish-snatching ways off their backs, liked that. Moenau's woman mourned the murder of Moenau, and for a long while it was thought that she would eventually death.

Raratapu immediately set sail from Rarotonga, and left his own Tamaiva behind. When Ruatapu recalled him, he saw a number of kids play near the helipad. He said his name was Te Kura-ariki-ki-Mauketau and his dad was Moenau. When Ruatapu asked about Moenau, and when he was informed that he was gone, he complained.

When Ruatapu asked to be taken to her, he saw Moenau's woman and found Tara-te-kui and Tara-te-kurapo there. When Ruatapu asked Te Kaumarokura if she was Moenau's woman, she replied: "Yes, he also asked her where Moenau was, and she said that he was gone.

And Ruatapu asked them if the two men were their new husband. Then she asked Ruatapu what had taken him to Ma'uke, and he said he had come looking for his boy Moenau. Rueatapu asked her how many kids Moenau had. Then Te Kaumarokura asked Ruatapu how long he wanted to stay in Ma'uke, and he said he would make a decision the next time.

Kaumarokura, Tara-te-kui and Tara-te-kurapo were preparing meals for Ruatapu, and after he had finished eating, he soon went to sleep. The two men, Tara-te-kui, Tara-te-kurapo and Moenau's woman, spoke softly to each other and said they were scared of Ruatapu, who had to be either a mighty Aryan or a gods, like never before a man like him.

You asked her if she had no pity for them and asked her not to tell Ruatapu that they had murdered Moenau. Ruatapu got up early the next day and his first question was "How did Moenau died? "Moenau's woman replied that Moenau was not murdered in battle, but fell into a cavern or a pit in Makatea.

Rueatapu said to her that he had assumed that Moenau had been murdered in battle; but if her reply was correct, he could not revenge his deaths. Then Ruatapu said to Te Kaumarokura that he would not stay long in Ma'uke, but asked to be able to take Moenau's sons with him. Te Kaumarokura would not approve and say that she had already dropped Moenau and that she would be dead if she were to drop the baby.

Then Ruatapu asked Moenau's kid if he didn't want to go with him, but Te Aukura-ariki-ki-Mauketau answered that he would also be dying there on the island where his dad had passed away. Then Ruatapu said to the mum and the kid that they were right; for if he took the kid away, Moenau's name would be left out in Mauke.

The whole Ma'uke tribe had learned that Ruatapu, Moenau's dad, had come looking for his boy, and when they saw him they were very worried that he would not know how Moenau had passed away. Ruatapu never got a single truthful statement and he abandoned Ma'uke three afterward.

The following night Ruatapu arrived in Atiu and went onshore. Since it was almost darkness when he arrived, nobody saw him and he had to find his own way to the place where the humans of Atiu had been. He got up early in the mornings and asked who the man was and where he lives.

Ratappu was said to be Mr. Rita; Ratappu was then brought to him. She was delighted to see Ruatapu, feed and welcome him and insisted that Ruatapu stay with him. Ruatapu was informed by Rena that all the humans in Atiu had been trying for a long while to make a kayak pass through the coral of a small taunganui pass.

Ruatapu asked Renga if he would help them and perhaps showed them a better and faster way. Rueatapu consented and was occupied the next few weeks to help Renga and his men to make the Taunganui Pass. Rueatapu found the work tough and there was very little to feed, so he told Renga that he and everyone else were starving, and he asked Renga to make sure they got more every single ore.

They had worked on the arcade for so long that almost all the island's meals had been consumed. Ruatapu had heard this and after that he chose to shorten his time in Atiu. Ruatapu abandoned Atiu two day later after he had ensured enough Renga's nourishment to carry on his journey.

For a farewell present Renga gave him some small coconut and two species of small bird, one species entitled cura, and the other mu; he also gave Ruatapu some root of a fragrant plant entitled diare maiori. Three-day later, Ruatapu saw two rather large islets that share a Laguna and are encircled by a rock.

Due to the large number of tavaks (boatmen) that nest there, he called these islets Manu-enua. Rueatapu found both inhabited. Rueatapu stayed four nights on Manu-enua and collected nourishment to carry on his journey. It liberated the poultry given to it by Renga, plant a Kokosnussbaum, which it called Tuiorongo, and plant also the Diare madi Wuri Wurl, to which it gave the name Aravaine ("search for a woman").

Ruatapu went out to see again and steered WNW. Two day later he saw a high mound and could soon see a big island in front of him. As he approached, he could see some small islets in the same lake that he stepped through a small arcade called Kopuaonu just before nightfall.

So he went on land and stayed the whole evening on a little island called Oaka. Ruatapu got up early the next day and when he was on his way to his kayak, he found a large Hungarian crayfish. and called the place where he had found it Kai-unga.

In the vicinity of this place he plant his last tapir muori roots and called them Ngaevaevaeva-i-te-inai-te-upoko-o-Tapotu-ki-Tongatapu ("The gray hair of his woman Tongatapu Tapotu"). You can still see this majori oak and it is by far the biggest of its kind on the Cook Islands. Then Ruatapu crossed over to the shore, and he called the place where he ended up Maitai ("The place where he rested").

From there he walked a brief way into the interior and called the place Paengamanuiri ("Where the visitors landed"). Further up-country he began building his marshmallows, which he called Aumatangi ("protected from the winds"). Ruatapu was located near the Vaitupa village; at that time it was a very small town.

Ruatapu was greeted and brought home by the local population. When Ruatapu asked for the name of the island, he learned that it was Ututaki-enua-o-Ru (now Aitutaki). So he asked her Ariki's name and found out that his name was Taruia. So Ruatapu took up residence among the Vaitupa tribe and took a man by the name of Tutunoa as his lawful wedded wife. 2.

Through her he had four sons, the first a young man called Kirikava, the second a young man called Te Urutupui, the third a young woman called Tongirau and the forth a young man called Touketa. Rúatapu asked Kirikava which of the two species he would like to do. Kyika-Kirikava said that he wanted the big one to take big ones, because he didn't want to take small ones.

Then Ruatapu gathered a large amount of the rind of the Au (hibiscus) trees and let it soak in the ocean for four whole day, after which he had everything put on land, put on, clean and hanged for drying. Thus it is named Cheriau and holds at least one year before the decay.

Ruatapu then gathered the folks of Vaitupa and began to train them how to make both the long net and the small net named Tuitu. The making of these networks took a long pause because the humans were only students; they were the first two networks ever seen on the island, and Ruatapu had to educate them all on how to make them.

At first the small net was ready, and Ruatapu gave it to his second boy Te Urutupui, which made him the proprietor. The Ruatapu men of the village were split into two parts, one for each network. He shared all the pelagic that his net had captured among those who belonged to his group. He did not give Ruatapu any.

First Te Urutupui collected the best of his catches and sent them to Ruatapu; he then shared the remainder of the fishery among those who belonged to his group. Rueatapu was very happy that Te Urutupui had not forgot him and had shown his thankfulness.

Ruatapu, on the other side, was very furious with Kirikava. Going to Kirikava, he explained to him what his sibling had done; by doing so, he had not only shown his thanks to his dad, but also ensured that the network would always be a success in the years to come.

Once again the second boy gave his dad the choice of his catches, while Kirikava, as before, gave none. That second little thing made Ruatapu even more upset. After Kirikava, he asked him how his net had thrived. Kyrikava said they had a very good haul, which included some very finely eatenish.

Then Ruatapu asked for his part and why the Maori practice of tapping the net was not followed, as the younger one had. Simultaneously he said to Kirikava that he, Ruatapu, was on his own islandriki. As Kirikava answered, he was in charge of his own network and, since Ruatapu was an Ariki, as the oldest boy, he also had to be an Ariki. 3.

Then Ruatapu said that Kirikava was no longer his boy and that he should better get out of his father's home and go and be an Aryan, but that he would not be an Aryan for long. After a few short get-togethers, Te Urutupui and his family went by Tueu-moana kayak to Manu-enua (now Manuae or Hervey).

You ended up on the smaller of the two isles. On the next day they started looking for the tiles and the Ruatapu planting there, when he found the land. Soon Te Urutupui and his spouse went to the bigger island, and she liked it better, chose to be there.

The country they called Te Au-o-Tepui. Then two years later another kayak came with only one man called Rongovei. The name of his kayak was Tane-maitai ("Tane of the Seas"). The Urutupui suggested that Rongovei should go to Ututaki-enua-o-Ru to find a wife for himself and go back to Manu-enua and reign there as Aniki, as there was room for many more there.

The Rongovei consented and took his instructions from Te Urutupui in his Tane-maitai outing. It made a quick crossing and ended up on the big pass by the name of Ruaikakau (near a village by the name of Reureu-te-matao-Te Erui). He remained there for a few nights and took two wife worshippers, one Tiapara and the other Punangaatua.

Then he went to Ruatapu and told him about his boy and his son's missus. In good wind and good meteorological conditions they arrived on the island in the evenings of the second morning. It was Te Ututupui who encountered them and set up Rongovei there as Rongovei of Manu-enua. He and his woman were sailing across the lake to their own island.

Meanwhile Ruatapu abandoned his village Vaitupa because of the difficulties with his boy Kirikava and went to the highest point of Ututaki-enua-o-Ru. Reaching this place, he settled under a large tubree, and the place where he was resting, he called Te-utu-marama ("The forest with a good view").

When he heard that Ruatapu had gone, Kirikava went in search of his sire. When Kirikava caught up with him, he asked him not to let them down, but to go back with him and overcome the difficulties between them, saying that this was now a thing of the past; he had seen his error and would not cause any more aggravation.

Rueatapu said Kirikava should go back where he had come from, and he himself would go in quest of a new home. But Kirikava still pressed his dad to come back with him. Rueatapu answered annoyed that if his boy did not abandon him, his boy would be nourishment for his javelin and ax.

Rutapu asked Kirikava to return to the home in Vaitupa where his siblings were and to stay with them and concluded: "If I become of this whole island of Aricki, I will not forgotten you, my second. "Kirikava went home, as his dad had said. Rueatapu went on until he arrived at a village called Anainga.

There, he encountered a number of persons who all went in the same directio. He was taken to Taruia, Ariki's place. When he heard that, Ruatapu sits down to think about things. Instead of Taruia, he chose to try to get off the island of Azik.

Meanwhile he stayed where he was and made a copae (a small kayak shaped like a kayak made of coir sheets with coir sheets as a sail and the coir sheets as masts). Approximately a mile from where Ruatapu had abandoned it, it was seen by one of Taruias men who had never seen it before.

Immediately he ran to Taruia with it. When Taruia took it in his hand, he turned to the man who had taken it and asked where he had found it. He' been informed it was in the lake near the bank. Then Taruia recounted to all the men who stood around him that this was an Azarius (shield), that there was another high-ranking aryki on the island, and that he had to be somewhere around a place named Te Upoko-enua from the side of the outback.

Sent some of his men in quest of this man and asked them to return him when they had found him so that he, Taruia, could find out who this man was and what he was doing on the island. As they arrived at Te Upoko-enua, the locals found a foreigner seated on the sands down by the lake.

He was Ruatapu from Taputapuatea and that he had long ago abandoned his island to visit other isles. Said that they had been sent by their Taruia to find him and take him to Taruia. Ruatapu liked that. At the Taruia encounter Ruatapu was again asked who he was and what he was doing on the island.

As before, he answered what Taruia liked, who then feed Ruatapu and persisted in remaining with him. And Ruatapu consented. A few and a half years later Ruatapu asked Taruia to divine what he was for. As Taruia asked what Ruatapu was up to, Ruatapu said he was looking for a way to stop Vai-reirei, a small stream nearby, from going into the ocean.

As Taruia consented, each of them should try to dam this brook and not drive the waters into the wastes. I think Taruia should try it first. In the next few workdays Taruia tried many different ways to stop the brook, but did not succeed. So Ruatapu won the first test of dexterity between the two and Ruatapu was sure that it was only a question of getting to become the island's own Aryan.

That made Ruatapu smile and he explained to Taruia that there are many larger and better places than Aitutaki. Taruia was interested, and when Ruatapu recounted to him that the wives on many other isles were very fair-skinned, almost whitish, with fair-haired, and that on Taruia's island the wives were obscure and hideous, Taruia was anxious to go and would not lie down until the canoeing had started.

It should also be a test of dexterity for the two guys to see whose canoes should be ready first. Ruatapu turned out to be the better man, and when his kayak was ready, he called it Te Atua-apaipai ("The god will take his kayak where he wants to go").

Ruatapu then took his boat to the side of the Laguna and said to Taruia that he was going to Rarotonga in the mornings. When Taruia asked him not to rush, his kayak was almost ready and they could go together. First Ruatapu would not consent and say that he would go first and that when he arrived in Rarotonga he would call for Taruia to come to him.

After that he consented to waiting until the next morning to give Taruia enough free rein to end his outing. Ruatapu sailed about two hrs off Taruia the next morning and when he captured his kayak about ten leagues from the shore, he knew that Taruia was coming soon, saw him and approached to find out what was going on.

Nearby, where Ruatapu knocked over his kayak, was a small island named Maina-ina-ra, and the place where he knocked over his kayak was Raukuru-vaka. My dear fellow, I said to you to stay so that we could go together, but you answered that you would await me in Rarotonga.

" Ruatapu again asked Taruia to come and help, and again Taruia smiled at him and set sail. When Taruia was out of view, Ruatapu quickly erected his kayak, jumped out of the waters and went back to Aitutaki, smiling at how easy he had gotten Taruia out of his way.

When Ruatapu came to shore, he went to Taruia's place. He convened a gathering of all Taruia's men in the mornings, and recounted to the local leaders that he was unlucky shortly after he left the country and that he had kayaked. Taruia or if Taruia was still living or not.

Some of Taruia's foes, after a few short words, proposed that it would be good to make Ruatapu their own Aryan before he went away and abandoned them because they did not know if Taruia was still intact. That was soon arranged and three after that Ruatapu was chosen to be the Ututaki enua-o-Ru Aryan, and Taruias tribe soon forgotten Taruia.

Meanwhile Taruia has reached Rarotonga, where he felt very comfortable. When Ruatapu didn't show up, he began to realise that he had been outsmarted and that he was no longer Aniki. Fearing to go back to Ututaki-enua-o-Ru alone, he went to his new mates, inviting some of the young men to make and go back with him to see his island and be his people there.

As they came off the island they were seen from the bank by the folks who said that some of the island's wildlife was coming to Ruatapu. When Ruatapu went down to the sea, and as soon as he saw the boats, he knew that it was Taruia who returned home. So he went back and quickly gathered his men together and said that Taruia returned with a warring faction to combat them.

The Ruatapu himself would have liked to have met this new arrival, but his fight was over. Kirikava remained, however, and Ruatapu finally gave his consent. Then Ruatapu and his men went to work with a large kayak to bring Kirikava and his group to Tahiti. Once the kayak was ready, the group did not lose any patience to make their way to Tahiti, and when Kirikava arrived there, they organized a power and dexterity test with Tuotakura.

When Kirikava and his group reached Tahiti, Tuotakura had agreed to encounter three more young men from neighbouring isles. Kyrikava observed all these competitions and could see that Tuotakura was far too good for the others. Kirikava took his turn two working nights later and before he met Tuotakura, Kirikava informed his men that he was worried that Tuotakura would turn out to be too good for him.

Churchkava was given the option of either battling or javelin warfare. Of what Kirikava had seen in the past competitions, he ruled that his best opportunity was in the world of wrestle. Touotakura willingly accepted and in a very little while he had Kirikava on the floor. Tuotakura Kirikava then provided another opportunity, which Kirikava rejected because he was very pleased that Tuotakura was by far the younger and strong man and also the smarter one.

Kirikava and his group abandoned Tahiti the next morning. So Ruatapu asked Kirikava how he was defeated. Kyika-Kirikava said that Tuotakura was a younger, bigger and strong man than himself, and also a smarter and better man in every way. Kirikava's loss seemed to hit Ruatapu hard, for from that point on it became clear that Ruatapu was gradually losing his life to old Age.

Realizing that he was going to die, he phoned Kirikava and all his men in front of him and said that he had only a brief period to be alive and that Kirikava, when he was gone, should be made in his place anriki. Shortly thereafter he passed away, and for many long hours his own nation mourned for him.

Kirikava was made after a while. After defeating Tuotakura, Kirikava still fought and dreamt of avenge. Tongirau, his sibling, who had marry a man called Te Araroa, had a little kid called Te Aunui-o-ota. Ruatapu had devoted all his free life to teach him the skill of playing the javelin and ring.

All the older men chose him as the upcoming Toah of the island. Churchkava persisted in teaching and training him with the concept of inviting him to Tahiti to see Tuotakura. It was easy for him to beat three powerful men on the island at once. Te Aunui-o-ota asked her why, he was said that his Uncle Kirikava had once gone to Tahiti to see a young Tuotakura, a renowned young man who had been severely defeated.

When he returned home he was ridiculed by his men and has lived in modesty ever since. Kyrikava consented and no training period was wasted to prepare a kayak and a team for Te Aunui-o-ota. Shortly after Kirikava Ayriki was made, his second Maeva-rangi got to marry a wife called Te Kura-i-oneroa.

They had a baby they called Maeva-kura. You had a girl they called Maine-Maraerua. After Kirikava's demise his grandchild Maeva-kura Ayriki was made. There, she got to marry a man called Tamaiva; this man was very good-looking and the word of his good looks had already arrived in Ututaki-enua; for this reason Maine-Maraerua had gone to Rarotonga.

Tamaiva did not want Maine-Maraerua at first, so she got to marry a man called Te Iimatetapua. You had a kid, a kid called Marouna. Under Maeva-kura's reign many canoeists came to Ututaki-enua and brought men, whom the tribe of Ututaki-enua called Aitu. Those folks came in large numbers and soon started causing aggravation.

Maevakura was scared of them and for security reasons moved out of his house to a place named Te Rangi-Atea. Now, fearing for his own survival, Mahavas decision to clandestinely sent a kayak to Rarotonga to find out if his daughters were mature and mighty enough to come to his aid, and if she had done so, to return a bash to Ututaki-enua-o-Ru in the kayak that brought Maeva-kura's embassy to Rarotonga.

When Tuoarangi arrived in Rarotonga, he found out that Maine-Maraerua had an adult boy named Marouna, who was about eighteen years old at the time. Maeva-kura had lived in Te Rangi-Atea for fear of his own survival; and if she had a baby old enough to have sent him over before it was too late, Tuoarangi said to Maine-Maraerua that Ututaki-enua-o-Ru was overwhelmed by Aitu.

Mae-Maerua quickly consented to sending Marouna and a political group in support of Maeva-kura. When Marouna asked his mum to give him a chance to make a trip in canoes, but his mum answered that when he arrived in Ututaki-enua he would only find his grandfather's bone decaying in Te Rangi-Atea.

Marouna's mum asked him to go to the village and take a pen out of his cap, which he wore as a symbol that he was a grandchild of an Aryan, and to ask for a paddle owned by a man called Angainui. When Marouna did as he was ordered, she went to Angainui, gave him the pen of his cap and asked for the man's mayoe.

It was Angainui who consented to leave the kayak to him, except that Marouna would bring it home the same evening, and that he would not change the name of the kayak, Te Mata-o-tekoviri. Marouna and his relations spend the next morning gathering nourishment and drinking for the next journey.

So Marouna selected six good canoeists to join him. On the next morning Marouna and his group set off for the lake, his mum told him to go directly to Ututaki-enua. When Marouna had left the country, he initially went to Atiu to bring a series of good fighters to help him free Ututaki-enua from the rival.

Canoeing soon arrived in Atiu and Marouna went on land to see the famed Uta, the Toka of Atiu. Marouna asked Uta to go to another part of the island known as Maoake to call a young and very mighty Tamarapaitoa because he was getting old and was no longer able to run a warmonger.

Marouna said where the Taraapaitoa home was located and also said that the home was near a large liana plant; on entering this plant, Marouna should pay particular attention to its foliage; when the foliage rushed on the windward plant, Marouna should not come any nearer, but if the foliage was still there, Marouna should go into the shelter.

Then Marouna must quickly and silently collect all the Taraapaitoa's javelins and axe, bind them into a bunch and take them away a bit and buried them. As Marouna went to Maoake and found the leafs of the trees still in the building and there, as described, Taraapaitoa slept.

He then woke Taraapaitoa, who immediately asked about his arms and chose to speak to Marouna. and Marouna said that he was not looking for anger but for help. Marouna heard everything Marouna had to say and then consented to go with him.

He asked Taraapaitoa to take some stronger ones with him, but Taraapaitoa smiled, saying that there was no man on Atiu who could match him in combat, and he did not want to struggle with weakened men. On the next morning Marouna and Taraapaitoa leave Atiu. They went from Atiu to Miti'aro to see another Taratekui by the name of Taraapaitoa, who Taraapaitoa said was Miti'aro's best fighter.

Arrived in Miti'aro, Marouna Taratekui came closer, spoke to him about his problems and asked him for help. The next day Marouna and his group went to Ma'uke. There, Taraapaitoa ordered Marouna to ask for a man by the name of Taratekurapa, who was Ma'uke's best fighter. Marouna was again a success and Taratekurapa followed the partys.

Next day they headed for Mangaia, but this day the kayak had poor rain and it took them three nights to get to Mangaia. Marouna did not lose any patience on his way to land to make known what he had come for. To the Mangaia tribe he asked for the name of their best fighter, and he was said his name was Ue.

Ue was found by Marouna and recounted his problems to him and asked him to go with them to Ututaki-enua-o-Ru. When the Mangaia allow him to leave, Ue consented to leave. Since the permit was given, Ue Marouna said that life on the island was another powerful Kavau called Kavau from the island of Niue.

He asked Marouna for Mangaia approval to take Kavau with him. Initially there was no agreement that Kavau had to stay on the island until Ue's return, but later that evening everyone came to the conclusion that Kavau should go with Marouna. On the next morning Marouna and his group set sail again, but before they abandoned their canoes, the ladies adorned them with rough tii parah and changed their names to Rau-ti-para-ki-auau.

Canoeing then went to Ututaki-enua-o-Ru. At the end of the third evening, when they were near the island, they passed another small boat and made their way to the island. Two men were inside who Marouna asked about her goal and name. Tavake was their father's name. They said that they were looking for their dad, who they thought might be on Ututaki-enua-o-Ru; they were the eldest, called Koroki-matangi, and the younger Koroki-vanan.

She was asked by Marouna to join his political group and free the island from the Aitu. After agreeing and saying to Marouna and his group that they should go on land, they would be waiting outside near the arcade to look after anyone who tried to flee by kayak. Morouna and his group arrived around noon.

Anchoring their canoes in shallow waters in a place known as Vaiora. As Marouna said, as they all had a long tough and tireful days, they should stay in the boat until dawn, then go on land and kill the Aitu. They were all supposed to go to land at once and take the Aitu by storm.

Marouna would not approve and argue that they should get some rest to be cool in the mornings. He let the others stay in the boat and went onshore. When he found the town where the villagers slept, he went calmly into the homes and felt himself until he found the minds of the asleep.

Feeling a small, delicate mind, he abandoned it, but when he found a large, heavier mind, he tarried in the knowledge that it must be owned by a powerful man. Fearing to murder the men but fearing to murder my friend and think they were my enemy, he went back to the boat where the others were still sleeping and coughing.

And he woke them up and said to come in and tell them what he had done. Marouna and the others were embarrassed and decided to escort him inland. So they took their kayak into a small stream called Tangaro and sank it there, so that it was surely out of view.

Nicknamed this place Vai-veu. Then Tuoarangi took them to where he had abandoned Maeva-kura. And they were waiting outside his home, calling out to him. Maeva-kura then opened the doors and Marouna and his folk came in; when he met his grandchild Maeva-kura, he cried. Maevakura then phoned the wives of the household to deliver a meal for Marouna and his folk; this meal was May, which was made from fermentated breadfruits and also some Coconut.

Marouna asked after they ate why Maeva-kura had sent him to Rarotonga. Maevakura answered that the island was full of aitu (people from other islands) who had constantly arrived in the canoe. It was no longer the island's Aryan and had to move out of its own home and to where they found him now.

They had found the building in barricades because he knew that it would only be a brief period before the Aitu could slaughter him. Then Marouna said to Maeva-kura not to bother anymore as he would take over the island and free it from Aitu soon. This young man also declared that all the men of his faction were renowned men from other isles; they had all come to slay Aitu.

There was a brief board of wars and it was agreed to allow another daybreak before the struggle against the Aitu began. Taraapaitoa again had a different opinion and thought it was better to capture the Aitu in his drowsiness and make sure no one made it. Márouna said it would be very simple in the darkness to murder my friend and proposed a brief nap so that they could be tough for murder.

Morouna and the others grabbed a nap while Taraapaitoa kept guard. Headed by Tuoarangi and Mama, they started in the closest homes, and as quickly as Tuoarangi pointed out the Aitu, they got a shot to battle, but none of them turned out to be opponents of Marouna's Aitu.

He often attacked a lonely home with three and four aitu. The battles continued for four whole and on the fifth they could not find another Aitu man on the continent. Taraapaitoa was the leader and the group took a canoe and set out in quest of the small islets in the Laguna.

During the fights two men should have fled to a small island called Motu-rakau. As they arrived on this island, they could clearly see the footsteps of a man who must have ended up on the shore; this man, Tangaroa-iku-reo, was soon found and beheaded. Then they went back to the continent and said to Marouna that now all Aitu were slaughtered.

For the next two nights we danced, feted and cheered about the beaten Aitu. Morouna wrote the following: "Marouna i te titti, Marouna ie te tatata, Marouna ie te tapuni enua, en varu tu tua a Marouna. "This was a triumphal hymn that sang its own hymns of praise because it had freed the island from its enmys.

Soon after Marouna gave each of the Toah who had come to his aid a large plot of ground; he gave Ue a large plot of ground in Vaipae; Taraapaitoa, the champ of all the Toas, he gave another and greater plot, also in Vaipae, named Ngaitikaura; Kavau received a plot of ground named Nukunoni; Taratekui and Taratekurapo each received a plot of ground in a place named Vaiorea.

Marouna's brainchild was to convince this little girl to stay on the island and raise a species of men called Toah. Now the island has adjusted to a time of serenity. After Maeva-kura's demise, Marouna Ayriki was made; he showed himself to be a sage sovereign and kept the island free of all warfare.

When he died, his boy, Te Tapu-o-ronga, was made an Aryan. Ruatapu's narrative was taken up and interpreted by Drury Low from the words of Timi Koro, Aitutaki' turu korrhi. Ruatapus Kanu's name was Te Kare-roa-i-tai. Further accounts of Ruatapu's life can be found in S. Percy Smith's Taranaki Coastography (.80-84); John Pakoti's "First Inahabitants of Aitutaki" in the Journal of the Polynesian Society, Vol.

4, 1895, S. 67-70 ;. und J.T. Large (Übersetzer) "Ruatapu - A Celebrated Maori Ancestor and his Cook Island Descendants", in Journal of the Polynesian Society, Vol. 15, 1906, S. 209-219.

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