Ballads

Now Támatéa the fool was far on the homeward way,
The rising night in his face, behind him the dying day.
Rahéro saw him go by, and the heart of Rahéro was glad,
Devising shame to the king and nowise harm to the lad;
And all that dwelt by the way saw and saluted him well,
For he had the face of a friend and the news of the town to tell;
And pleased with the notice of folk, and pleased that his journey was done,
Támatéa drew homeward, turning his back to the sun.

And now was the hour of the bath in Taiárapu: far and near
The lovely laughter of bathers rose and delighted his ear.
Night massed in the valleys; the sun on the mountain coast
Struck, end-long; and above the clouds embattled their host,
And glowed and gloomed on the heights; and the heads of the palms were gems,
And far to the rising eve extended the shade of their stems;
And the shadow of Támatéa hovered already at home.

And sudden the sound of one coming and running light as the foam
Struck on his ear; and he turned, and lo! a man on his track,
Girded and armed with an ómare, following hard at his back.
At a bound the man was upon him; – and, or ever a word was said,
The loaded end of the ómare fell and laid him dead.

II. THE VENGING OF TÁMATÉA

Thus was Rahéro’s treason; thus and no further it sped
The king sat safe in his place and a kindly fool was dead.

But the mother of Támatéa arose with death in her eyes.
All night long, and the next, Taiárapu rang with her cries.
As when a babe in the wood turns with a chill of doubt
And perceives nor home, nor friends, for the trees have closed her about,
The mountain rings and her breast is torn with the voice of despair:
So the lion-like woman idly wearied the air
For awhile, and pierced men’s hearing in vain, and wounded their hearts.
But as when the weather changes at sea, in dangerous parts,
And sudden the hurricane wrack unrolls up the front of the sky,
At once the ship lies idle, the sails hang silent on high,
The breath of the wind that blew is blown out like the flame of a lamp,
And the silent armies of death draw near with inaudible tramp:
So sudden, the voice of her weeping ceased; in silence she rose
And passed from the house of her sorrow, a woman clothed with repose,
Carrying death in her breast and sharpening death with her hand.

Hither she went and thither in all the coasts of the land.
They tell that she feared not to slumber alone, in the dead of night,
In accursed places; beheld, unblenched, the ribbon of light [9 - Note 9, page 21. “The ribbon of light.” Still to be seen (and heard) spinning from one marae to another on Tahiti; or so I have it upon evidence that would rejoice the Psychical Society.]
Spin from temple to temple; guided the perilous skiff,
Abhorred not the paths of the mountain and trod the verge of the cliff;
From end to end of the island, thought not the distance long,
But forth from king to king carried the tale of her wrong.
To king after king, as they sat in the palace door, she came,
Claiming kinship, declaiming verses, naming her name
And the names of all of her fathers; and still, with a heart on the rack,
Jested to capture a hearing and laughed when they jested back:
So would deceive them awhile, and change and return in a breath,
And on all the men of Vaiau imprecate instant death;
And tempt her kings – for Vaiau was a rich and prosperous land,
And flatter – for who would attempt it but warriors mighty of hand?
And change in a breath again and rise in a strain of song,
Invoking the beaten drums, beholding the fall of the strong,
Calling the fowls of the air to come and feast on the dead.
And they held the chin in silence, and heard her, and shook the head;
For they knew the men of Taiárapu famous in battle and feast,
Marvellous eaters and smiters: the men of Vaiau not least.

To the land of the Námunu-úra, [10 - Note 10, page 23. “Námunu-úra.” The complete name is Namunu-ura te aropa. Why it should be pronounced Námunu, dactyllically, I cannot see, but so I have always heard it. This was the clan immediately beyond the Tevas on the south coast of the island. At the date of the tale the clan organisation must have been very weak. There is no particular mention of Támatéa’s mother going to Papara, to the head chief of her own clan, which would appear her natural recourse. On the other hand, she seems to have visited various lesser chiefs among the Tevas, and these to have excused themselves solely on the danger of the enterprise. The broad distinction here drawn between Nateva and Námunu-úra is therefore not impossibly anachronistic.] to Paea, at length she came,
To men who were foes to the Tevas and hated their race and name.
There was she well received, and spoke with Hiopa the king. [11 - Note 11, page 23. “Hiopa the king.” Hiopa was really the name of the king (chief) of Vaiau; but I could never learn that of the king of Paea – pronounce to rhyme with the Indian ayah– and I gave the name where it was most needed. This note must appear otiose indeed to readers who have never heard of either of these two gentlemen; and perhaps there is only one person in the world capable at once of reading my verses and spying the inaccuracy. For him, for Mr. Tati Salmon, hereditary high chief of the Tevas, the note is solely written: a small attention from a clansman to his chief.]
And Hiopa listened, and weighed, and wisely considered the thing.
“Here in the back of the isle we dwell in a sheltered place,”
Quoth he to the woman, “in quiet, a weak and peaceable race.
But far in the teeth of the wind lofty Taiárapu lies;
Strong blows the wind of the trade on its seaward face, and cries
Aloud in the top of arduous mountains, and utters its song
In green continuous forests.  Strong is the wind, and strong
And fruitful and hardy the race, famous in battle and feast,
Marvellous eaters and smiters: the men of Vaiau not least.
Now hearken to me, my daughter, and hear a word of the wise:
How a strength goes linked with a weakness, two by two, like the eyes.
They can wield the ómare well and cast the javelin far;
Yet are they greedy and weak as the swine and the children are.
Plant we, then, here at Paea, a garden of excellent fruits;
Plant we bananas and kava and taro, the king of roots;
Let the pigs in Paea be tapu [12 - Note 12, page 25. “Let the pigs be tapu.” It is impossible to explain tapu in a note; we have it as an English word, taboo. Suffice it, that a thing which was tapu must not be touched, nor a place that was tapu visited.] and no man fish for a year;
And of all the meat in Tahiti gather we threefold here.
So shall the fame of our plenty fill the island, and so,
At last, on the tongue of rumour, go where we wish it to go.
Then shall the pigs of Taiárapu raise their snouts in the air;
But we sit quiet and wait, as the fowler sits by the snare,
And tranquilly fold our hands, till the pigs come nosing the food:
But meanwhile build us a house of Trotéa, the stubborn wood,
Bind it with incombustible thongs, set a roof to the room,
Too strong for the hands of a man to dissever or fire to consume;
And there, when the pigs come trotting, there shall the feast be spread,
There shall the eye of the morn enlighten the feasters dead.
So be it done; for I have a heart that pities your state,
And Nateva and Námunu-úra are fire and water for hate.”