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11 <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
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122CHAPTER VI. HOTUROA AND HIS DESCENDANTS. 1350-1450. THE people of Tainui, in common with other tribes, take great pride in tracing their ancestry from those who came hither in their tribal canoe. Not unnaturally they prefer to trace back to the most important personage on board, that being of course, Hoturoa, rather than to other members of the crew. In fact, when one considers the number of people who took part in the migration, few other lines of descent are now remembered. Unfortunately, the passing of time has wrought much confusion in the genealogies showing the immediate descendants of Hoturoa, and present day beliefs do not appear reliable. In the tribal records of Ngati Toa and other tribes of the west coast, as preserved by Sir Maui Pomare, Motai is shown as the son of Hoturoa, but elsewhere the lines of descent are lengthened by several generations, Waikato showing Hoturoa, Hotuope, Hotumatapu, Motai, while Ngati Maniapoto claim Hoturoa, Hotuope, Hotuawhio, Hotumatapu, Motai. The longer lines of the two latter tribes, however, do not appear at all favourable when compared with the genealogies of other tribes, most of which, but Te Arawa in particular, support the beliefs of Ngati Toa, by being much shorter. Some evidence, however, does exist to show that Tainui is an older and consequently a longer line than Te Arawa. The common ancestor of both Hoturoa and Tamatekapua was Ruamuturangi. This man first married Hapaikura from which he had Taraao, after which he married again and by this second wife had Taunga, ancestor of Tamatekapua. Taraao, ancestor of Hoturoa, was, therefore, the tuakana or senior, and we may perhaps presume from this that Hoturoa was older than his cousin Tamatekapua. In Tainui tradition we are informed that Hotuhope, or Hotuope as he is known to Ngati Maniapoto, the eldest son of Hoturoa, was a fully grown man before leaving Hawaiki, and had there married Hineihi, daughter of Pumaiterangi, elder brother of Hoturoa. He must, therefore, have been (67)
123
124&lt;/pre&gt;</Content>
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15368 TAINIJI much older than Kahumatamomoe, son of Tamatekapua, for as tradition tells us, his mother, rightfully the wife of Ruaeo, was kidnapped by Tamatekapua just prior to the departure from Hawaiki. Thus the Tainui line was at least one generation longer than the Arawa when they first landed in this country. Be that as it may, we find on reviewing certain marriages at a later date between Tainui and Te Arawa, so great a difference in the number of generations of the parties concerned, that the feat is nothing short of impossible if the genealogies are correct. This tends to support the Ngati Toa claim that Hoturoa, Hotuope, lIotuawhio, and Hotumatapu were in reality brothers, and not, as is generally believed today, generations. To return to the doings of the people, the early history of this period is very hazy, and little has been preserved of the happenings which took place during the first five or six generations following the migration. For some years the centre of settlement remained close to Kawhia, but by the time of Kakati the occupation of the country had extended to Whaingaroa in the north and to Moeatoa in the south, but so far no determined effort had been made to penetrate into the interior. Kakati had strengthened the position of his tribe by two important marriages, the first to Ururangi, of the Kurahaupo people, to which union was born Tawhao, and the second to Kurawakaimua, great-granddaughter of Turi of the Aotea canoe. From his second wife was born Tuhianga, ancestor of Ngati Toa. Kakati lived at Karioi, near Whaingaroa, but his possessions extended to Aotea and Kawhia. Aotea and Kawhia were also occupied by Tawhao, while on the south side of the harbour and on to Moeatoa lived Tuhianga. The latter's territory thus adjoined that of his mother's people. The kinship resulting from these early alliances with other tribes was to have a great bearing on future events; and when in later times, the people of Kawhia were in need of assistance, Ngati Mutunga and Te Ati Awa always came to their aid. Ell
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155&lt;/pre&gt;</Content>
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183 <Content>&lt;pre&gt;
184HOTLTROA AND HIS DESCENDANTS 69 Hoturoa 1 I Hotuhope Kahukeke=--Rakataura I I Hotumatapu Ngare I I Motai Hare Taumauri Rangaiho Tuoho Puhi-rere Ue Kaimpeka Puhi-anu I Turi Puhi-arahina Rakarnaomao Turi-mata-kino Hoea 1 Turi-mata-oneone Ururangi Kakati Kurawakaimua I I Tawhao Tuhianga TAWHAO. 1475. Tawhao, being the first-born son of Kakati, naturally inherited the power and chieftainship of his father. His childhood and early youth were spent in the Kawhia district, but as a young man he lived at Te Whaanga, a rock-bound bay between Whaingaroa and Woody Head. About this time, states Rore Eruera, he married a young woman of the district named Punui-a-te-kore, but as time went by and no children came to bless their home, Tawhao expressed his disappointment and Punui-a-te-kore, after some thought, suggested that he marry also her younger sister, Maru-tehiakina, who at that time was living at Horea, a pa on the northern shores of Whaingaroa. To this proposal Tawhao agreed, and one summer day he went to the seashore at Te Kaha and launched a tiny raft to which he had attached a pounamu kahurangi (green-stone ear pendant) as a sign which he knew Maru-te-hiakina would understand. The raft drifted away on the current and some time later floated on the tide to Horea, where its rising and falling attracted the notice of some of the younger people. There was a rush to obtain it but in each case it floated out of reach until Maru-te-hiakina managed to get near and grasp it. She then discovered the greenstone pendant and recognizing that it belonged to Tawhao, understood its meaning, and accordingly went and joined Tawhao as his second wife. Strange to say, both sisters conceived about the same time, and in due course, each gave birth to a son. The child
185
186&lt;/pre&gt;</Content>
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21570 TAINUI of Maru-te-hiakina was, however, born first, and thus the boy, by name Whatihua, was superior in rank to his half-brother Turongo. The descendants of Turongo were not at all deterred, contending that as Punui-a-te-kore was older than Maru-te-hiakina, they were thus equal in rank. DESCENT OF PUNUI-A-TE-KORE AND MARU-TE-HIAKINA. (Because of their great difference it is necessary to include two tables. The writer has been unable to find out which is the correct version, but is inclined to favour that supplied by Rore Eruera.) (Peehi Te Hurinui) Hoturoa=Whakaotirangi Kaparangi=Paparangi Papa-ahuahu=Waiharapepe Te Aopiki=Kuranui Te Aorere=Kuraheke Punui-a-te-kore MaIru-te-hiakina (Rore Eruera) Hoturoa=Whakaotirangi Hotuhope=Hineihi Hotumatapu=Hineraku Motai Puhanga=Tapuirangi Hotuawhio=Tapurangi Putetere === Hine-te-moa Uetihi=Parekawakawa Uenoho=Wawana Ueraki Uetapu=--Tokotoko Punui-a-te-kore Maru-te-hiakina
216
217&lt;/pre&gt;</Content>
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245 <Content>&lt;pre&gt;
246HOTUROA AND HIS DESCENDANTS '71 WHATIHUA AND TURoNGo. 1500. As Whatihua and Turongo, the two sons of Tawhao, grew to manhood, great rivalry sprang up between them, occasioned no doubt in the first place by their respective ranks, but later by little tricks and feats of skill as one tried to outdo the other. As a rule Whatihua came out the victor as is illustrated by the following. One of the occupations in which the two took part was the snaring of kuaka, a species of snipe, and for this purpose they would adjourn to a small rocky island just off the Waipapa foreshore. Should Turongo take up a likely position on his side of the island, Whatihua would immediately commence incantations to make the birds fly to his side, and then, waiting until Turongo had moved to a new position, he would repeat the performance. In this fashion they passed their early youth. Finally the two reached manhood, and Turongo decided to extend his knowledge by travelling to other parts of the country. His journey carried him toward the south and it was during his wanderings in Taranaki that he met, at Pates, the celebrated beauty Ruaputahanga. This woman possessed that fair complexion known as urukehu, and Turongo determined to make her his wife. His attentions were favourably received, and it was eventually arranged that Turongo should return to Kawhia to prepare a suitable home for Ruaputahanga who, in keeping with her rank, was to follow at a later date. Accordingly, Turongo went home and after arriving at Kawhia, proceeded to enlarge his house at Whare-ongarere, a place now part of Kawhia town. Whatihua, on learning of the coming romance, became secretly envious of his half-brother, and determined, as he had done with other things, to cheat Turongo and win the lady for himself. With this in view, and knowing that Turongo was engaged in building his house, Whatihua came to Whare-ongarere, and finding Turongo in the act of fashioning the ridge-pole, remarked that it was too long and suggested that it be made smaller. Respecting his half-brother's opinion Turongo cut the pole in half and accordingly made his house smaller. Again on the advice of Whatihua, Turongo had his store-house filled with only the small kumara, as he had been told that these were what Ruaputahanga preferred.
247
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27772 TAINUI Pleased with the success of his scheme Whatihua returned to his home at Aotea and there by the foreshore at the place now called Whare-nui, he secretly constructed a house of the finest quality, after which he collected large supplies of food, sufficient to maintain a multitude. In the meantime Ruaputahanga, accompanied by a large number of attendants in accord with the custom of kawe-wahine (bringing-the-bride) had set out for Kawhia. The party first travelled up the Whanganui river, after which they proceeded by way of Ohura and Tangarakau to Mahoenui district. Here the dog of Ruaputahanga, by name Ruahinahina, caught and killed a kiwi, which Ruaputahanga placed in an oven to cook. When opened the bird was found to be only half cooked, so the place was named Umu-kaimata. At the next camp however, the bird was cooked again so the name Tao-rua was given to that place. Eventually the party arrived at Kawhia, and to his great dismay Turongo discovered that his new house was far too small to accommodate so large a company, nor was his food-supply sufficient to feed them. This was as the crafty Whatihua had planned, and as if to help his half-brother, suggested that the visitors go to his home at Wherenui, and Turongo could do nought but agree. Here was food in plenty, the accommodation was ample, and Whatihua saw to it that Ruaputahanga was given the best of food, delicacies from the sea, the forests and rivers, and from the cultivations, until it seemed that the hospitality of Whatihua was boundless. The marked difference in the possessions of the two brothers was not lost on Ruaputahanga, and as a result she turned from the unfortunate Turongo and married Whatihua. Turi I ' Turi-mats-kena Tarmm ea i l Turi-mata-oneone Ranui i i Turi-mata-o-rehua Whrea-toko-nui Whrrerua Te Koutu-o-te-rangi ,===.\_\_?\_, Kaokao 1 Te Kapunga-o-te-rangi Houtaepo 1 Tongatea Ruaputahanga
278
279&lt;/pre&gt;</Content>
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308HOTUROA AND HIS DESCENDANTS '73 TURONGO JOURNEYS TO THE TAI-RAWHITI. Too late did Turongo discover the trick which had been played upon him by his cunning half-brother Whatihua, and having lost Ruaputahanga, he turned his thoughts to other women he had heard of. It was then he remembered the east coast beauty Mahina-a-rangi, and he thereupon decided to try his fortune at the Tai-rawhiti. Before departing from Kawhia however, he composed a song concerning the house which he had constructed for the unfaithful Ruaputahanga. Hei kona ra, e whare kikino Tu mai ai. Hei whakaahua ma te tangata I to hikitanga o to poupou, Ka kopa i tehi tara, Ka hira kei rungs. No nomata no i aka mai I to waihan atahuna Ko to rckorek e mai to pus Ko to ua-awha Ko Moana-nui, ko Moana-tea Ko Manini-kura, ko Manini-aro. Tenci ra ka to kei te taku-tai. Ko tc koha a Turongo. Opa na koanga au! Ko to wahine nana i hari mai Te toki pounamu Hei taratarai atu i to poupou Kia ngangao ai Na to matua koe i whangai Ki te umu o te hotu Mo te moe-tu, mo to moe-ara. 0 kupu kei roto, o mahara i roto To ngakau ki to mau toki He matawaia ki to hanga E tu mai nei He aha koa to kopae tu Ki waenga to manse He kahu makere, he ngongoro i roto He moe ki raro. E-e-e. Remain oh evil houses Stand ye there As an object for man's gaze. When the centre poles were erected And the sides closed in You stood forth imposingly above. From time immemorial
309
310&lt;/pre&gt;</Content>
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33974 TAINUI Was taught the knowledge of Ruatahuna.' Sparkling were you, like the wind-blown petals, Then came the storm. Moana-nui, Moana-tea, Manini-kura and Manini-aro, Lie scattered upon the ocean strand. Behold the bequest of Turongo! Which gave me so much joy. 'Twas a woman who brought the adze of jade With which the poles I so carefully fashioned. Thy father has fed thee From the oven of sighs. Restless is thy sleep, Your words remain unspoken And thy thoughts remain within. Denied is thy desire To again grasp the adze, By the blinding tears And there ye stand Like unto a lonely nest Within the courtyard. Unclothed am I Within my soul I sleep And now I lay me down. Having expressed his feelings thus, Turongo set forth and journeyed across to the island of Raukawa, or Kahotea as it is sometimes called. Here lived Mahina-a-rangi and her parents Angiangi and Tuaka. It so chanced that at the time Turongo arrived the people were busy building a house, some splitting timber, others again snaring birds to provide food for the workmen. Turongo was fortunate in being an expert fowler as well as being very skilled in the art of splitting timbers for house-building, and it was this knowledge that was to establish him in the regard of his hosts. He no sooner arrived than he joined in with the work and his skill soon attracted the attention of Angiangi who remarked to his daughter, &quot; Me rime koe i a Turongo; hei rangatira mou. He tangata kaha ki to mahi kai.&quot; (You had better marry Turongo; let him be a husband for you. He is a reliable person to support you.) Meanwhile, the house was still in course of construction, the skill of Turongo again coming to the fore, and it 1Ruatnhuna, gods who founded the carving cults. 2 Monne-nal. Moans-Ica. Maninura and Manini-oro. All names of designs used in lacing reed work in interior of houses.
340
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370H0TUR0A AND HIS DESCENDANTS 15 was while engaged in this work that he became the object of interest to Mahina-a-rangi. Every evening, after the day's work had been completed, she observed that Turongo made a practice of using one particular path when returning to his sleeping-place, and one night, pretending that it was necessary for her to go outside, she evaded her attendants and purposely tarried by the path until Turongo came along. These chance meetings were repeated for several nights and a romance developed. So far Turongo had not discovered the identity of his lover, but always knew it was the same person from the sweet scented raukawa leaves which she used as a perfume. Eventually, when she thought the time was right, Mahina-a-rangi disclosed her identity to Turongo and the two were married. About this time Turongo was visited by his father who, on learning that his son had married Mahina-a-rangi, expressed his approval of the match. Tawhao prevailed upon his son to return to his own country and make a suitable home for his wife, and this being agreed to, father and son set out together. Before leaving, however, Turongo requested Mahina-a-rangi to follow soon, as he desired the coming birth of his child to take place in Tainui territory. Tawhao and Turongo now returned to Kawhia, and on arrival Tawhao called his two sons together and made a division of the land. The line drawn was practically the same as that followed by the northern boundary of the King Country, and the land north of that was given to Whatihua and his people, while that to the south was given to Turongo. Remembering his father's wish, Turongo now moved inland and at a hill called Rangiatea, situated on the southern bank of the Manga-o-rongo, a tributary of the Waipa, he built a village and awaited the arrival of Mahina-a-rangi. By this time Mahina-a-rangi was fast approaching her confinement, and according to her husband's wishes, she set out to join him. Leaving Kahotea she first went to Wairoa after which she travelled inland by way of Waikare-moana and Rotorua to Okoroire but on arriving at the last place she found her condition would not permit her to continue her journey, and she stopped at a hot spring in the locality to await the birth of her child. Here her son was born, and remembering her raukawa perfume and the circumstances da
371
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40176 TAINUI under which she had met Turongo, she named her child Raukawa. A nearby spring in which she bathed herself was named Te Waitakahanga a Mahinaarangi, by which name it is known to this day. For some time Mahina-a-rangi rested and then, when she was strong again, she came on to Waikato and crossed the river at what is now the Narrows. Throughout her journey Mahina-a-rangi had been accompanied by her dog, originally the property of Turongo ; and when she had safely crossed the river, the animal disappeared. She at this suspected that she was near Turongo and so made camp to await the arrival of her husband. Eventually the dog turned up at Rangiatea where it was immediately recognised by Turongo. The faithful animal now safely guided his master to the camp of Mahina-a-rangi, and Turongo was united with his wife and baby son, after which they journeyed to their new home at Rangiatea. As will be observed this marriage was a very important one, for it formed an important alliance with the tribes of the east coast. Kupe (Matahourua Canoe) Tahaunui Paikea (Horouta Canoe) Popoto Pouhinu Uehae Tarawhakati Kahukurataepa Nanaia Tamangenge Porou-rangi Kauwhataroa Ueroa Awhirau Tokerau Rapa Iwipupu=Tamatea (Takitumu Canoe) Rongomaiwahine === Kahungunu Kahukuranui Rakeihikuroa Tupurupuru Te Rangituehu Tuaka=Angiangi Mahina-a-rangi=Turongo TONGATEA. To return to the doings at Kawhia, in due course Ruaputahanga, the wife of Whatihua, gave birth to a son who was named Uenuku-tuhatu. Te liurinui in his account states that on the news of this event reaching her relatives at Patea, her eldest brother Tongatea set out for Kawhia with the intention of performing the tohi rite over the new born child. Tongatea however, did not reach Kawhia ; for when he arrived at Marokopa, he fell in love with a woman of that
402
403&lt;/pre&gt;</Content>
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432HOTUROA AND HIS DESCENDANTS 77 place named Manu, and as a result remained there and forgot the purpose for which he had set out. Tongatea had brought with him a stone image, a mauri ika (charm to attract fish), and the result of this was that vast numbers of fish gathered at the mouth of the Marokopa river. When it was netting-time, it was the custom for a man to climb to the summit of a certain rock on one of the headlands, and should shoals of fish be observed, no one was allowed to approach the sandy banks of the river, for should they do so, the fish would pass the mouth without entering. As the fish came up stream the net was cast from bank to bank, the bottom of the net being kept down on the river bed by the feet of the fishermen who took careful note of the number caught. Only a certain number was taken, the rest being allowed to escape, a precaution no doubt, to conserve future supplies. The bottom of the net was then hauled over and lashed to the top after which it was dragged ashore. Marokopa was also noted for its bird life, large numbers of kuku (native pigeons) being found in its forests from which also came large supplies of bush foods. Tongatea indulged himself to the full on the delicacies of Marokopa, a fact noticed by the local people, Ngati Awa, and he soon acquired a reputation as a glutton. So greedy was he that he even ate the peha (peelings) of the kumara and karaka when served with those foods. So impressed was Tongatea with the abundance of Marokopa that he decided to return to Taranaki in order to raise a war-party to conquer the district for himself. Having thus decided, he informed his wife Manu that he was going home. She was somewhat surprised and said : &quot; Kaore ano taua i roa noa e moe ana, kua haere rawa koe?&quot; (Although we have been but not long married, you are going?) His only reply was: &quot; Ka haere au.&quot; (I am going.) Manu was first at a loss to understand the reason for his going ; but, her suspicions aroused, she informed her brothers of her fears, and they, wasting no time, immediately set out in pursuit. They soon overtook Tongatea and Without waiting for any explanations, put him to death.
433
434&lt;/pre&gt;</Content>
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46378 TAINUI Subsequently a daughter was born to Mann ; and remembering Tongatea and his habit of eating the peho (peelings) she named her child Peha-nui. RUAPUTAHANGA LEAVES WHATIHUA. Following the birth of Uenuku-tuhatu, Ruaputahanga again conceived and another son named Uenuku-te-rangihoka, was born to her. While this child was still an infant Ruaputahanga began to find fault with her husband Whatihua, considering that he was showing a decided preference for Apakura, his second wife. In a fit of jealousy she decided to return to her own people. So early one morning before the people were astir she strapped her youngest child on her back, and set off. Her flight was soon discovered, however, and Whatihua set out in pursuit, hoping that she might be persuaded to come back. Ruaputahanga was just turning Matatua point when Whatihua came in sight at Kawhia, and hastily burying her baby Uenuku-te-rangi-hoka, neck deep in the sand, she quickly covered the rest of the distance to the harbour-entrance and taking to the water, swam across to Te Maika. Whatihua came on, but was delayed in order to exhume his small son. He, however, did not abandon the chase, but followed along the coast, and by the time he had reached Marokopa, he was close on the heels of Ruaputahanga. Hastening to the beach at Moeatoa, Ruaputahanga sprang in desperation across the yawning chasm at the base of which surged the incoming tide. By the time Whatihua arrived the inrushing breakers had formed an insurmountable barrier and he was only able to gaze upon his wife as she stood on the other side. Poised on a rock Ruaputahanga replied to the pleadings of Whatihua in a manner that has been passed down as a proverb. Refusing to return she said : &quot; Ka to nga tai a Rakei-mata-taniwha-rau.&quot; (The tides of Rakei-of-the-hundred-demon-eyes, have now arisen.) Having failed in his purpose, Whatihua left her to continue her journey, and returned slowly to Kawhia. Here he collected his tribe, and crossing the Aotea harbour he settled at Manuaitu, a flat-topped hill well elevated above the contiguous country. His youngest son Uenuku-te-rangi-
464
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494HOTUROA AND HIS DESCENDANTS 79 hoka, was now taken and reared by Apakura, and on this account he is often referred to by the name Uenukuwhangai. As an example of the discrepancies that creep into Maori history, the name Uenuku-whangai has come to be identified as a separate son by some sections of the Tainui tribes, but this is incorrect, and is the result, states Te Hurinui, of the change in names. Not far distant from Manuaitu is the high headland known as Pohotangi which takes its name from the whining and whistling caused by escaping air as it is forced by the ocean rollers through a cavern-like vent at the foot of the cliffs. Far above on the face of a limestone cliff is a small cave and here in his old age Whatihua was wont to retire, and it was here that, in the end, his remains were laid to rest. KAIAHI. 1520. When Peha-nui, the daughter of Manu and Tongatea, had grown to young womanhood, there arrived at Marokopa a party of Mataatua people from Whakatane, among the party being a man named Kaiahi. Te Hurinui says that during their stay Kaiahi formed an attachment with Pehanui, and by the time they decided to depart she 'found she was to have a child. She thereupon informed Kaiahi of her condition and he replied : &quot; Hei konei noho ake. Maku e haere, ka hoki mai.&quot; (Stay here. I go but I shall return.) Kaiahi then departed with his companions and returned to Whakatane and subsequently a son was born to Peha-nui. After the lapse of several years Kaiahi again appeared at Marokopa but this time at the head of a war-party. With the approach of the expedition the local people fled, only one person, the son of Peha-nui, being captured. Kaiahi did not pursue the others and little thinking that he had captured his own son, gave orders that the boy should be securely bound and placed in a large kit until the morning when it was intended that he should be killed and eaten. During the night the warriors of Kaiahi amused themselves by dancing their halm, and eventually becoming overheated, went outside to cool themselves. It was while there that they heard a voice saying in a sad wail, &quot; Te kiri o Manu-tongatea ka tokia e to hau. Peha-nui a Manu, Peha-
495
496&lt;/pre&gt;</Content>
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52580 TAINUI nui a Kaiahi.&quot; (The skin of Manu-tongatea is cut by the wind. Peha-nui of Manu. Peha-nui of Kaiahi.) This was the voice of Manu-tongatea in the kit, speaking in the hope that he would be overheard by his father Kaiahi, whom he suspected was with the party. The warriors immediately returned inside the house and informed Kaiahi of what they had heard, and he thereupon ordered them to release the boy and bring him to him, for he now knew that the prisoner was his own son. When Manu-tongatea was brought before his father, Kaiahi said: &quot; Hei konei e noho. I muri nei mau e haere ake ki to takitaki i to mate.&quot; (Stay here. Afterwards you shall come and obtain revenge for your insult.) Kaiahi then withdrew his war-party and retired from the district. MANU-TONGATEA SEARCHES FOR His FATHER. Several years went by following this event, during which time Manu-tongatea often thought of his father, and finally he said to his mother : &quot; Kei whea, to takiwa o taku papa?&quot; (Where is the district of my father?) Peha-nui replied : &quot; Mau e whai ki te uranga o te ra.&quot; (You must search where the sun rises.) Having been thus informed Manu-tongatea determined to find his father, and raising a party of warriors, he set out toward the east, on his way spearing kokako for food. Crossing the island the party came to Te Roto-iti and here they learned that the people of that place had just suffered at the hands of Kaiahi. When the chief of Te Roto-iti learned of the mission of Manu-tongatea, he offered him his daughter Wawara in marriage, a move, no doubt, in the hope that such a union would save his people from further hostilities. Wawara had already been promised to a man of her own tribe, but this appears to have been smoothed out to the satisfaction of all concerned with the exception of the girl herself who, on being informed of the arrangement, expressed her feelings in song.
526
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556HOTUROA AND HIS DESCENDANTS 81 Tera te tai uru, ka hura i Whitikia. Te roimata i rote, me he waituru kei aku kamo. Kaati to aroha, te kai mounga mai. Ka moth nga whenua, nga korupe whare. Okapua i ram ra, ki nga mahinga, He maru i eke mai no Matotoru. E Rake ma e-e, homai he au tui. Ka wehi taku kiri, me he tara-ongaonga. Waiho taku hika Hei tiriwhana ki te ihonui. Ka tuku i rite Whakakopinga i-i. Behold the western tide. Flows hard by Whitikia.' My pent-up emotions From my tearful eyes do flow. Cease thou, my all consuming love.' Severed is the land, The carved lintel lies asunder. Okapua there below With thy eventful past! A shelter provided now by Matotoru. Oh Rake give unto me The valued heirloom. Recoils this form of mine As from a stinging nettle For sacrificed shall be my love Upon the stranger's honoured couch An offering to his passion shall I be Alas! Ah me! As had been expected, on receiving Wawara, Manutongatea took up the cause of her people, and himself led the warriors against the tribe of Kaiahi with whom he fought two battles. On the occasion of the second engagement Manu-tongatea, on learning that his father was an actual inmate of the pa being attacked, went forward and sought him out, with the result that peace was made between Kaiahi and the father of Wawara. By this marriage with Wawara, Manu-tongatea had two sons, the first named Kokako because these birds had Western title, a reference to Manu-tongatea. 2 Whitikia, a village. 3 A reference to her lover. 4 ?karma. short for Okapunrangi, a former village on the shorn of lake Rottl. 5 Matotoru, another name for Manu-tongatea. a Rake. a near relative to the lover of Wawara. 7 au tut., actually a whalebone cloak pin, but in this case a reference to hes lover.
557
558&lt;/pre&gt;</Content>
559</Section>
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58782 been speared for food during his search for Kaiahi, and the other Te Matau. Toros (Mataatua Canoe) Ruaihono Tahinga-o-te-ra Awa-nui-a-rangi =.=\_-= ira-roa (of Takitumu) Rongotangiawa Irapeka Awatope Kaiahi===Peha-nui Manu-tongatea=Wawara Kokako To Matau
588
589&lt;/pre&gt;</Content>
590</Section>
591</Section>
592</Archive>
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