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    <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
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  <Content>&lt;pre&gt;
CHAPTER VII. TAINUI PENETRATION INLAND. THE EXPEDITION OF TAMA-A-IO. 1575. IN reciting the adventures of Manu-tongatea the story has advanced somewhat ahead of the correct sequence of events, and it is now necessary to leave the adventures of Kokako until later on, and return to the happenings at Kawhia. According to Rore Eruera it was not until the times of Tawhao that the Tainui people made their first attempt to settle the interior. There had been excursions, of course, but no apparent attempt to form villages until Turongo settled at Rangiatea, in the upper Waipa valley. In giving his account of this period Te Hurinui states that the first hostile expedition carried into the interior was undertaken by Tama-a-io, a son of Uenuku-te-rangi-hoka, in order to assist Rereahu. Rereahu was a son of Raukawa and was thus a cousin to Tama-a-io, and it appears that one of the former's weaknesses was a fondness for the young fronds of the mamaku tree-fern. Having heard that this fern grew in abundance in the mountain country in the vicinity of Tiroa, Rereahu decided to go there, but he found his way barred by hostile people. These people were led by three brothers named Ha-nui, Ha-roa, and Ha-kuhanui, and having just recently been forced to leave the Taupo district, had fled to Tiroa for refuge. Naturally they were not prepared to give up their new home without a fight, and Rereahu, finding them unfriendly, sent word to Kawhia for assistance, with the result that Tama-a-io marched to his aid. Having joined his relative, the combined force proceeded to the upper reaches of the Mokau where they discovered some of their enemies in a pa. For some time the position was observed by Tama-a-io from an adjoining bush-clad hill, and having decided that the pa was too strong for his small force of seventy men, decided to use strategy. Advancing his party to a fern-covered ridge which was in view of the enemy, he then descended into a valley out of sight. Entering the bush (83)

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84 TAINUI Tama-a-io and his warriors returned unobserved to the starting place and advanced again. This performance was repeated three times, each time he and his men changing their garments in various ways. The result was as Tama-a-io had anticipated. Believing that the invaders were in great force, the people of the Ha brothers abandoned their fort and fled in the direction of Tiroa, where they again occupied a fortified hill and awaited the advance of Tama-a-io. Arriving at this second position Tama-a-io determined to force the issue, as a siege did not suit his purpose. Again he resorted to strategy. From his camp he sent his men to the nearby bush to collect firewood, a proceeding watched with interest by the inmates of the pa. At last the enemy observed the warriors of Tama-a-io return laden with wood, but they did not however, notice that each man had his patu or war club tied to his leg. Seeing the warriors of Tama-a-io apparently unarmed, the people of the pa fell for the ruse and attacked them. Dropping their firewood, the invaders drew weapons as if from nowhere and turning on their enemies, took them by surprise, badly defeating them and killing at the same time, the three brothers. This defeat ended their resistance, and the survivors fled, some to Taupo from where they had originally been driven by the descendants of Tia, and others under the chief Hoata, down the Waimeha and Ongarue rivers to their relations, a section of the Whanganui who were occupying a pa called Whiritoa near Taumarunui. The refugees were not long left in peace for they were quickly followed by Tama-a-io, who, on arrival, took up a position on a bend of the Ongarue river near its junction with the Whanganui, and just below the bluff on which the pa was situated. Seeing this and anxious to avoid further fighting, Hoata made overtures for peace, and offered his daughter Hinernata, Of Tainui descent on her mother's side, as a wife to Tama-a-io. This offer was eventually accepted, and Tamaa-io retired. The result of this marriage between Tama-a-io and Hinemata was a daughter named Rangianewa who subsequently became the wife of Rereahu.

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TAINUI PENETRATION INLAND 85 Hiaroa (Tainui Canoe) Ra Kemo Punanangana Ruawaiho Waihaere Ruanui Hinewhata===Te Hoata Hinemata===Tama-a-lo Rangianewa=-==Rereahu REREAHU AND HIS SONS TE IHINGARANGI AND MANIAPOTO. 1575. When Raukawa, the son of Turongo and Mahina-arangi, grew to manhood, he married for reasons not now remembered, a woman named Turongoihi, a direct descendant of Tia, one of those who came in the Arawa canoe. We know very little of the circumstances surrounding this marriage, but it doubtless was of some importance as it appears to be the first union of any note between the people of Tainui and Te Arawa. At any rate, the result of this marriage was Rereahu, Whakatere, and Takihiku, all sons, and a daughter Kurawari. We are already familiar with Rereahu, and of the others we shall hear more later on. As related in the previous chapter, Rereahu eventually married Rangianewa, daughter of Tama-a-io, and a son named Te Ihingarangi was born. For reasons now hard to fathom this first marriage of Rereahu is not now regarded as having been of any moment, and it is his second marriage that assumes importance. It would seem that some considerable time elapsed, certainly not until after Te Ihingarangi had reached man's estate, that Rereahu married again, this time to Hine-aupounamu, a daughter of Uenuku-tuhatu, and it was by this second marriage that were born the eight famous children, Maniapoto, Matakore, Tuwhakahekeao, Turongotapuarau, Te lowananga, Kahuariari, Kinohaku and Te Rongorito. As the children grew up, states Te Hurinui, they settled in various parts of the Waipa, Manga-o-kewa and adjacent ranges, with headquarters at what is now Te Kuiti. Time came when Rereahu was on his death-bed, and it was necessary for him to confer his mama on one of his sons. The old chief had given careful thought to this question, and

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86 TAINUI had studied the characters of his two eldest sons and his choice fell to Maniapoto. Accordingly, when Rereahu felt the end was fast approaching, he sent his eldest son Te Ihingarangi to prepare a tuahu where, so the father said, he would perform the necessary rites for conferring his mina upon him. Te Ihingarangi hesitated and then said, &quot; Why not send my teina Maniapoto, to do that?&quot; &quot; Leave your younger brother by my side to attend to my smaller needs. What I have asked you to do, only you should do,&quot; replied the father. So Te Ihingarangi departed, and while he was occupied at his task, Rereahu called Maniapoto to his side, and after he had had his head anointed with kokowai, he directed Maniapoto to bite his head, the recognised sign indicating the surrender of a dying chief's nzana. Maniapoto remonstrated, saying that his elder brother was more entitled to the honour, but old Rereahu persisted, saying, &quot; He tuakana hapupu noa iho to tuakana.&quot; (Your elder brother was conceived haphazardly.) This expression is rather obscure and has been the subject of endless discussion among the descendants of Te Ihinagrangi and Maniapoto. It owes its origin probably in the fact that Hine-au-pounamu, the mother of Maniapoto, was much superior in rank to Rangianewa, a fact which, more than likely, influenced the decision of Rereahu. Eventually Te Ihingarangi returned, and learning that his father had in the meantime, passed away, entered the house. There he saw Maniapoto with his lips stained red with kokowai, and knew immediately what had occurred. Feeling that he had been tricked he there and then vowed that he would subdue his brother and assert himself as leader of the people, but he did not reckon with his brother's determination to retain the chieftainship. Some time after the death of Rereahu, Te Ihingarangi, thinking the time opportune, and being desirous of providing some reason for a quarrel, acted in a most provoking manner toward Tutarawa, brother to Hine-au-pounamu. Tutarawa, whose son Uetarangore had married Hinewhatihua, the great-granddaughter of Te Ihingarangi, had come from Kawhia to attend the taingi over Rereahu, and after the body had been deposited in the special burial cave at

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TAINUI PENETRATION INLAND 87 Pungarehu, he accompanied Te Ihingarangi to the latter's home at Ongarahu. While there, Te Ihingarangi presented him with a dish of hualtua (birds preserved in their own fat), but Tutarawa noticed that only the heads of the birds had been offered him, the better portions having been retained by Te Ihingarangi. In an unguarded moment also, Te Ihingarangi gave vent to his bitter feelings toward his half-brother, and said he would kill him. Some days later Tutarawa visited Maniapoto, who was then living in the Waipa valley at Mohoaonui, where he had built a house called Hikurangi. His nearest neighbour was a younger brother Matakore. In contrast Tutarawa received whole birds to eat, not merely the heads, and this greatly pleased him, so that he revealed to Maniapoto the threat that Te Ihingarangi had made, and also of the treatment that he himself had received. Maniapoto thereupon requested Tutarawa to inform Te Ihingarangi that he, Maniapoto, was proposing to leave his home and go eastward to a new place. &quot; It will be known that we have left when only our dogs are found in our kainga,&quot; said Maniapoto. This story Tutarawa duly reported to Te Ihingarangi and the latter, as soon as he found that Maniapoto had departed, moved to Mohoaonui and took possession. In the meantime Maniapoto and his people, instead of continuing eastward, had returned by a circuitous route and had concealed themselves on the wooded banks of the river. As soon as it was observed that Te Ihingarangi had settled down, Maniapoto carefully approached, and before any resistance could be organized, he and his men fell on Te lhingarangi and his followers and several of them were killed. It had been previously arranged that Te Ihingarangi should be spared, and having captured the village, Maniapoto walked to where Te Ihingarangi was sitting and spat on his head, thereby lowering his half-brother's maw and raising his own standing among the people. In consequence of his defeat at the hands of his half-brother, Te Ihingarangi decided to leave the Waipa, and with his sons, Kahuiao, Uehaeroa, and Turakiwai, he went to Maungatautari to live; and here another son, Te Kuri, was born to him. Te Ihingarangi was already an aged

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88 TAINUI man and a great-grandfather when he left, and was only away a few years when he died. His sons brought his body back for burial at Tutuhauhau near Tiroa. With them came also their families, and they remained to settle in the Waimeha valley and upper reaches of the Ongarue river. Te Kuri remained in the Maungatautari district and it is through him that Ngati Haua of those parts trace their descent from Te Ihingarangi. Maniapoto indeed, had many advantages over his less fortunate half-brother for he and his younger brothers had been raised mostly in the Kawhia district, whereas Te Ihingarangi had been reared in the inland settlements at Tiroa, and was little known by the bulk of the Tainui people. To add to his standing Maniapoto had married into the Tupahau family, his first wife Hine-mania being a daughter of Te Rueke, the younger brother of Tupahau. She was a woman of high standing, and held in much esteem by the southern Tainui tribes, so high in fact that in season, special parties went to procure birds from the Tuhua ranges for her. This special attention was not viewed with pleasure by Maniapoto; he interpreted it as being derogatory to his mana, and in consequence he named his first born son Te Kawa-iri-rangi.

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