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    <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
    <Metadata name="pj.Year">1949</Metadata>
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  <Content>&lt;pre&gt;
CHAPTER II. THE CLOSING PHASE IN HAWAIKI. THE history concerning the events in Hawaiki has now arrived at the period associated with the expulsion of the Maori ancestors from Hawaiki and their migration to New Zealand, and here we find frequent mention of a chief named Uenuku. The traditions surrounding this man refer to him as Uenuku-rangi, Uenuku-nui, and occasionally as Uenukukopako, and it is by no means clear whether or not these names rightly apply to one individual. According to Tainui genealogies and those recorded by White, Paimahutonga, the slave-wife of Uenuku-rangi and mother of Ruatapu, was a grand-daughter of Rata. If so then Uenuku-rangi could not have been the same man who fought against Turi and Tama-te-kapua, for both these men lived many generations later. Unfortunately while these genealogies indicate an earlier Uenuku, the traditions at the same time embody the names of persons known to have flourished at the time of the migration. The position is thus very confusing; and of the genealogies, the best that can be said is that they are far from satisfactory. Taken altogether, and as Percy Smith has remarked, Uenuku, around whom centres so many legends, appears to have been but one person, who was, as we shall see, a leading chieftain in Hawaiki at the time of the migration. Tainui authorities tell us that their ancestors came to New Zealand on account of a great war in which multitudes of people joined, and great numbers of men fell in battle. In order to find the origin of this warfare, it is necessary to go back from fifteen to twenty years to a time when Uenuku-rangi and another chief named Heta were living on the island of Tahiti. Heta, known also as Ta-whets or as Whena, lived in large villages of his own called Matiko-tai and Porangahau, and had a sister named Takarita who was One of Uenuku's wives. This woman one day committed adultery with two men, for which act she and her paramours 2/pre put to death by Uenuku, who further assuaged his injured feelings by cutting out her heart, cooking it in a sacred fire in his house Te Pokinga-o-te-rangi, and feeding A to their son Ira. This ruthless punishment was in accord (23)

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24 TAINUI with custom, and Uenuku thought no more of it, but Heta, on the other hand, grieved for his sister, and while he took no immediate action, he secretly vowed to avenge himself on Uenuku should the opportunity offer. The summer passed by, and one day Uenuku sent some of his children to the district of Matiko-tai and Porangahau to gather fruit and other produce for which that part of the country was noted. The children, not suspecting any evil, called at Heta's village ; and Heta, instigated by Poumatangatanga, thought the opportunity too good to miss and ordered them to be killed. One of the children, the lad Rongoueroa, was not quite dead when he was thrown on the heap, and as he lay there he heard Heta planning to attack his father. That night the boy crawled away to the canoes and there, by some effort, he managed to conceal himself beneath the floor of one of them. At dawn of day Heta and his party embarked and paddled round to Aotearoa, the home of Uenuku, where they were welcomed in customary manner and taken to the guest-house while food was being prepared for them. In the meantime Rongoueroa, with much difficulty, crawled to the vicinity of the village, where he finally succeeded in communicating with his father. Having learned of the fate of -his children, Uenuku now asked Heta how his children were getting on, to which the latter replied that all was well with them. Uenuku then produced Rongoueroa and upbraided Heta with his treachery and lying, upon which the visitors, seeing their intentions frustrated, made preparations to leave at once. Uenuku, however, insisted that they should partake of the food that had been prepared for them, and then as they finally made their departure, he warned Heta that he could expect a visit from him in the near future. Heta, showing a bold front, said : &quot; Ma te aha koe e kawe ake ki reira, ki to kainga o te wiwi o to wawa, o to tumatakuru o te ongaonga?&quot; (&quot;What will conduct you there, to the abode of indefinite location, of thorny shrubs and stinging nettles?&quot; , by what means could Uenuku attack successfully a place so well guarded as the village of Heta.) To this Uenuku called in reply:

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THE CLOSING PHASE IN HAWAIKI 25 &quot; Haere e po raumati, e rehua e au, tena au to whanatu na. PP (These are summer nights: they will be light enough to suit my purpose. I shall be with you.) In the days that followed Uenuku was very busy having his war-canoes made ready in preparation for his attack on Heta. It was then that Whativa, a brother to the slain children, asked that he be given a command, and suggested that Uenuku should proceed by sea while he and a party went immediately by a land-route. This was agreed to, and the next morning Whativa and his half-brother Paikea, at the head of a hundred and forty warriors, set off on their way with the parting injunction from Uenuku that should they capture Paimahutonga, the daughter of Poumatangatanga, they were to spare her and bring her back as a wife for him. The war-party marched by way of the mountains, past Arowhena, camping on route, and on the third day came in sight of Rangi-kapiti, a great house belonging to Heta. Halting until dark, the invaders carefully approached the house and were able to hear Hapopo, the enemy tohunga, encouraging the people by questioning his god in regard to the expected war-party. The reply received was that there was no enemy approaching, and the people thereupon retired to rest. At the first streak of dawn, Whativa and his warriors rushed on the house on all sides and a fearful slaughter took place, only the more active, among whom was Heta, making their escape. The remainder, including the tohunga Hapopo, were all killed, and their bodies cooked and eaten. After this the expedition returned home, taking with them Paimatutonga whom they presented to Uenuku on their arrival. Notwithstanding this first success, Uenuku determined to continue hostilities, and ordered another war-expedition to be made ready. This time the war-party was to go by sea. War-canoes were launched and under the direction of Uenuku, were fitted with extra anchors and long cable-ropes, after which the warriors embarked, and, under the command of Uenuku himself, set forth to attack Heta. Paddling along the coast the expedition drew up off Matiko-tai and Porangahau, the villages of their enemy, and

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26 TAINUI cast their anchors a little outside the waves breaking on the coast ; then, by paying away the cables they let their canoes drift in close to the beach. Heta and his people, having witnessed this, rushed down to attack them if they landed, and even waded out into the surf. One of them named Putua-ki-te-rangi ventured too close and was seized by the warriors of Uenuku and dragged into one of their canoes. Uenuku at once ordered his men to pull on their cables and draw the canoes out to sea, where they killed their prisoner, removed his heart, and cooked it in a sacred fire. This seems to describe the battle-rite known as wharrigaihau, in which fire was applied to the heart of the first slain of the enemy. As the smoke from the burning heart curled upward it was watched carefully ; should it drift towards the enemy it was regarded as a good omen and signified success in the coming battle. The first encounter between the forces of Uenuku and Heta was called Te Ra-kungia. Uenuku now stood up in his canoe, and by his incantations caused a series of fogs to descend from the summit of the mountain Tiri-kawa. It was under cover of one of these fogs that Uenuku, according to one version, sent his dogs ashore, that is, presumably, certain of his warriors, and these attacked and killed many of Heta's people in an engagement known as Te Mau-a-te-kararehe. Again a fog settled on the land, and this caused so much confusion that the people of Heta turned one upon the other, fighting and killing among themselves, until few were left alive. This battle was called Te Ra-to-rua. Uenuku and his warriors now attempted to land, but the movement was observed by Heta, who launched his canoes, and the two parties met in battle on the sea, where after fierce fighting, Heta was forced to withdraw, leaving many dead floating on the water, on which account the battle was called Te Moana-waipu. Following this victory, Uenuku landed and commenced killing the few survivors on the beach, but Heta and his immediate followers rallied and again attacked, only, after further desperate fighting, to be finally overcome, Heta himself being among the slain. This last engagement, known as Tai-paripari, ended the warfare for the time being The foregoing account, describing the wars between Uenuku and Heta, tells of events which, there is reason to

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THE CLOSING PHASE IN HAWAIKI 27 believe, took place on the island of Tahiti, this assumption being drawn from the close similarity of the name Arowhena, in the Maori story, with Orofena (7,237 ft.), the highest mountain in Tahiti, the two being considered one and the same. There are, however, several confusing features in the various traditions which have caused several to think that the warfare, while originating in Tahiti, was carried farther afield, but taken altogether the evidence points to the incidents as having all taken place on Tahiti, in spite of the version which introduces the name Rarotonga as one of the places attacked by Uenuku. The Maori traditions, unfortunately, are not clear enough to decide this question. The name Aotea or Aotearoa, mentioned as the landing-place to Uenuku's village, is rather interesting, as it possibly has some connection with the Aotea political group, which in company with Te Aouri, divided the peoples of Polynesia at this period in their history. These two groups, Te Uira Henry records, formed what was known as the &quot; friendly alliance &quot; whereby the priests, scholars, and warriors of the various islands, met periodically at Ra'iatea in convention for religious observances and political deliberations. Te Ao-uri, or &quot; dark world,&quot; took in the area to the east and comprised the islands of Iluahine, Tahiti, Mo`orea, Mai'ao, and Tupuai, while Te Ao-tea, or &quot; light world,&quot; was that area towards the west which encompassed the islands of Rotuma, Taha'a, Porapora, Rarotonga, to as far off as Aotearoa or New Zealand. Possibly when Uenuku, in the Maori story, is said to have returned to Aotea, it may mean he returned to some island within the political area of that name, quite likely to Taha'a or Ra`iatea, for as we shall now see the scene of his next exploits was in that locality. It will be remembered that when first the troubles between Uenuku and Heta commenced, the latter met defeat at Rangi-kapiti and Paimahutonga, daughter of Poumatangatanga, was brought back as a captive and presented to Uenuku. She became a slave-wife to him and bore him a son named Ruatapu, whose adventures will now be described. As these events did not take place until after Ruatapu had reached young manhood, it is necessary to move ahead some twenty years, over a period of which we know very little beyond the fact that constant communication appears to

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28 TAINIJI have taken place between Ra'iatea, Tahiti, Rarotonga and adjacent islands. At the time in which we speak Uenuku appears to have been still living in Tahiti, in all probability at Papara, from which place some of the migratory canoes are known to have departed for New Zealand, and which district is also associated in Tahitian tradition with Ruahatu, the Tahitian form of the Maori Ruatapu. One day Ruatapu, there being several versions given, greatly displeased his father by aspiring to attain the same social level as his more highly-born half-brothers Ka-hutia-te-rangi, Paikea, and others, forgetting that he himself had been born of a slave. Uenuku upbraided him and concluded his remarks by saying: &quot; He tama meamea noa iho hoki koe naku, ka pa ko to tuakana ko Ka-hutia-te-rangi ko tangata i aitia e au ki runga ki to Takapau-vithara-nui ; i titia hoki ki titi- reia.&quot; (You are but an ill-born son of mine whereas your elder brother Ka-hutia-te-rangi was conceived by me upon the sacred mat (., in lawful wedlock) and has been adorned also with the head-comb of state.) Ruatapu, filled with resentment, determined to be revenged, and with this end in view, built a fine canoe and invited the sons of several chiefs belonging to his father's tribe, Paikea being among the number, to go sailing with him. A hole fitted with a temporary plug had previously been cut in the canoe-bottom by Ruatapu, and when they had gone far out on the sea he drew the plug out and put his foot over the hole, and asked his companions to watch and say if the canoe leaked. Water was seen in the hold of the canoe, it increased, and her head was put towards the shore, and all paddled with the utmost exertions to gain the land, Ruatapu all the while pretending to bale the water out. The canoe got near to the shore when she capsized and all were thrown into the sea. Ruatapu thereupon drowned many of them by pressing their heads under water ; other accounts say he speared them; but by their deaths Ruatapu received some satisfaction for the slight he had suffered. Of the party Paikea alone survived, and when he parted from Ruatapu the latter warned him to seek refuge on the mountain Hikurangi, adding that he himself could be expected in the eighth month, that is, during January. In

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THE CLOSING PHASE IN HAWAIKI 29 some accounts Paikea is stated to have landed at Ahuahu, others again merely say that he, Uenuku, Ka-hutia-te-rangi, and certain of their people, went to Hikurangi when the time drew near. As predicted, in the eighth month the sea rose and a great wave swept over the coast, destroying much property and drowning many of the inhabitants. None but those who had fled to the hills escaped the flood, known in history as Te Tai a Ruatapu. Hikurangi, as we know, is the name of a mountain in Rarotonga not far from Avarua, while Ahuahu, according to Percy Smith, is an old name for Mangaia, on which account it has been supposed that the drowning of the young chiefs took place at Rarotonga or thereabouts. The flood-legend, however, is widespread ; and again, Hikurangi, at Rarotonga, is said by some to have been so called after a mountain of that name in Tahiti. Tahitian tradition definitely connects Ruatapu with the Society group, for they say that after the flood Ruahatu, that is Ruatapu, arrived at Papara, on the south-west coast of Tahiti, having come, according to one version, from Raivavae, in the Austral group. When asked by the Tahitians who he was, he replied : &quot; E atua vau i to maha`i atea.&quot; (I am a god of extensive mitigation.) Shortly afterwards Ruahatu laid the foundation-stone of the famous Maha'i-atea temple, so named from his remarks on his arrival. We now come to the events leading up to the departure of the Tainui, Te Arawa, and Aotea canoes, and here we must turn to the island of Hawaiki itself, that is Ra'iatea, where we find the chief' Uenuku engaged in a dispute with Turi, Tamatekapua, and other ancestors of the Maori people. The chief Turi, we are informed by island tradition, had his home at Fa'aroa, a long, deep inlet on the eastern side of the island, and his domains appear to have included most of the lands on the east coast, stretching from the vicinity of his home northward as far as Avarua and the land within the strait which separates Ra'iatea from Taha'a. It was at Motutapu, on the shores of this strait, according to Rore Eruera, that Iloturoa and the Tainui people had their homes, and from the close relationship which existed between them and Te Arawa, it is probable that Tamatekapua, Ngatoroirangi, and their people lived there also.

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30 TAINUI Hostilities between Turi and Uenuku broke out when the latter seized upon some lands at Avarua, and in the fight Kewa, the younger brother of Turi, together with his warriors, succeeded in killing Uenuku's brother Kemo. Things seemed to have quietened down after this until the time came to harvest the kunitzra. It was customary on these occasions to present the first fruits to the god Rongo, the ceremony naturally being performed by the high priest, that person in this case being Uenuku. Now Hoimatua, a near relative of Turi, had a little boy named Potiki-roroa, and when everything was ready, the lad was told to take the kumara offering to Uenuku ; but unfortunately, as the boy was about to enter the priest's house, he accidentally tripped and fell in the doorway. Such carelessness while engaged in religious affairs was too serious a matter to be passed lightly, and in consequence Uenuku killed him. Some time after this Uenuku's child Hawepotiki was waylaid and killed by Turi, while bathing at Waima-tuhirangi, a place across the strait on the island of Taha`a. Removing the child's heart, Turi cooked it, and while he and his friends were eating it, a woman of rank named Hotukura decided to send a present of food to Uenuku. Some kumara were placed in a basket and when no one was looking Turi put in some portions of the little boy's heart in order that Uenuku should have the added humiliation of consuming, unknowingly, part of his own offspring. Uenuku eventually learned of the terrible insult he had suffered, but as befitted his rank, he gave no outward sign of anger, nor did he give any immediate indication of his intentions. One evening however, when Turi and his people were assembled in their house, Rongorongo, the wife of Turi, went outside and there she heard the voice of Uenuku chanting a song, the words of which informed her that Uenuku was preparing to exterminate them. The warning thus conveyed seems to have convinced Turi that he and his people were no longer safe, and he therefore decided to seek a new home across the sea, a decision which apparently satisfied Uenuku, for he appears to have made no further move against them. Doubtless, he was content with his moral victory ; for having removed the menace on this quarter, Uenuku was able to attack his other enemies with renewed vigour.

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THE CLOSING PHASE IN HAWAIKI 31 The last three years in Hawaiki, state the native accounts, were marked by continual quarrelling and fighting, in which the powerful Uenuku took a leading part. Trouble blazed forth when a dog belonging to Houmaitawhiti, in wandering about the village, licked up the matter which had sloughed from an ulcer of Uenuku. This was an act of desecration ; and the animal, which was known as Potakatawhiti, was killed by Uenuku and another chief named Toi. Eventually Houmaitawhiti and his sons learned of the fate of their. dog, and going to Uenuku they upbraided him and warned him he would hear more of it. The sons of Houmaitawhiti, that is Tamatekapua and Whakaturia, now made stilts, and under cover of night, made a raid on the breadfruit trees growing by the side of Uenuku's house. For some nights these raids continued, the people of Uenuku being quite puzzled over the way in which the fruit was disappearing ; but one night they set a watch and caught the robbers in the act. Tamatekapua succeeded in getting clear away, but Whakaturia was made prisoner and taken inside the house, where after some discussion, he was suspended to the roof. In the meantime Tamatekapua had returned and having learned how things were, climbed to the top of the building and making a hole in the thatching, whispered to his brother. He was informed that Uenuku's people were engaged in singing and dancing, whereupon Tamatekapua devised a plan for his brother's escape, after which he descended to the ground and took his post near the door. Whakaturia now commenced jeering at the singing and dancing of the people below him, and at last his remarks so annoyed them that they lowered him down and challenged him to do better. Given a cloak and a weapon with which to perform, Whakaturia commenced to dance, moving backward and forward to the measure of his song. After a time he requested that the door be opened on the plea that he was overheated ; and his enemies, confident that he could not escape, obliged. Again Whakaturia started to dance, moving backward and forward as before, but each time approaching nearer and nearer to the door. Suddenly he sprang over the threshold and Tamatekapua, who had been waiting outside, immediately closed and secured the door.

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32 TAINUI Uenuku was very angry at the escape of Whakaturia, and soon afterward he and Toi attacked the pa of Houmaitawhiti and Tamatekapua. Some details of this fight are given in a manuscript written by Aperahama Taonui of Nga Puhi in 1849. He says : &quot; The pa of Tamatekapua was defended with strong thatching. The second line of defence was a parapet surmounted by a palisade of kahikatoa stakes inside of which was an open space. After some fighting the first line of defence fell, from which came the saying ' Ka eke i te Wiwi!' Then fell the second line of defence, from which arose the saying' Ka eke i te wawa!' Finally Uenuku charged forward and entered the open space where Tamatekapua and his chiefs were assembled. Hence arose the saying ' Ka eke i te papara huai!'&quot; Taonui thus explained the origin of his tribal war-song, a hakes chant preserved among the Nga Puhi to this day. Ka eke i to wiwi Ka eke i te wawa Ka eke i te papara huai Rangi turnu huia Ka eke! Reach the outer defences Capture the inner palisade Storm then the very citadel And the chiefs shall fall! It is said that as the warriors of Uenuku were forcing their way through the breach in the defences, the cry went up, &quot; E Hou e! Ka ngaro kei roto te taua!&quot; (Oh Hou! The war party is pressing its way in!) To this Houmaitawhiti shouted, &quot; Tukua mai, tukua mai, kia eke ki te paepae poto a Hou!&quot; (Let them in, let them in, until they reach the short threshold of Hou!) At last up rose Houmaitawhiti and his sons and after a heavy struggle, the enemy were driven out leaving their slain behind them. The bodies of these unfortunates were cooked and eaten, for which act, tradition tells us, cowardice and fear seized upon the tribe, and Houmaitawhiti and Whakaturia both died, leaving Tamatekapua who sued for peace in order that some remnant of his people might be saved. Of the part played by Hoturoa in this final warfare in Hawaiki, history is strangely silent. The close association

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THE CLOSING PHASE IN HAWAIKI 33 of the Tainui folk with the people of Te Arawa has given cause for the belief that Hoturoa and his kinsmen must have fought along with Houmaitawhiti and Tamatekapua in their three years of fighting with Uenuku ; but if this be true tradition has preserved no details. Indeed, few details of any kind connecting Hoturoa with these troubles have survived the passing of time. It would seem that the Tainui people were involved to some extent, for Gudgeon records that Hoturoa left Hawaiki on account of a dispute over two cultivations named Tawaruarangi and Tawaruararo. That their ancestors were concerned in this last named dispute is admitted by Tainui authorities, but they at the same time deny that their people left Hawaiki on account of war. According to them their real reason was to search for a new home in New Zealand, the existence of which was known to them. Such a claim however, could only be partly true. Rore Eruera, in remarking on the migration from Hawaiki, says that some left because of defeat in battle; others, again, left of their own free will. Taken on the whole the evidence seems to indicate that while Hoturoa had so far managed to keep his people clear of actual warfare, he found his position so precarious that when he saw Turi and Tamatekapua preparing to migrate, he and his companions wisely decided to do likewise. a

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