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    <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
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  <Content></Content>
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  <Content>&lt;pre&gt;
CHAPTER VIII. KOKAKO. 1560. IT WILL be remembered in the story of Manu-tongatea that, following his marriage to Wawara, a son named Kokako was born to him. This man in due course married Punanga, from whom he had two children, Urutonga who became an ancestor of Ngai Te Rangi, and Awheto, who married Puketoa. After a time, says Te Ilurinui, Kokako decided he would visit Marokopa, the home of his father, and so, with a party of followers, he set out, but for some reason or other went first to Waikato heads. From here he proceeded north to the shores of Manuka harbour, where however, he quarrelled at Awhitu with some of the local people, Ngaiwi or Nga Oho tribes of those parts. Although Kokako succeeded in defeating the people at Manuka, he now came south to Te Akau, at which place he stayed 'for the planting season, but again he became involved in a quarrel when the chief Tuheitia dispossessed him of part of his cultivation. In the clash that followed some of the local people were killed, at which Kokako thought it prudent to move and he therefore came south to Kawhia. As he approached the place where Tainui had first landed, he came to the spring which is the source of a little stream that flows down the northern side of Maketu bay. A slave belonging to a woman named Whaeatapoko was in the act of drawing water for his mistress when Kokako arrived, and the latter, having learned for whom the water was intended, seized the calabash and broke it. The unfortunate slave had to return empty-handed ; and on Whaeatapoko learning what had transpired, she angrily made her way down to the spring only to be seized by Kokako and have his attentions forced upon her. When she was eventually released Kokako said : &quot; E whanau koe he tane, waiho he ingoa ko Tamainu-po. whanau he wahine, ko Pare-inu-po.&quot; (Should you give birth to a son, call it Tama-inu-po. If it is a daughter call it Pare-inu-po.) This remark was prompted because of her thirst during the night. (89)

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  <Content>&lt;pre&gt;
90 TAINUI Following on this episode Kokako eventually returned north, and at various times lived at Waikato heads and on the shores of the Manuka. At this time the low-lying land of Paorae, which formerly stretched seaward from Manukau south head, was still in existence, and became part of the possessions of Kokako and his people. Te Pa o Kokako was situated on Manukau south head but it has long since disappeared through the action of the sea. It was probably at this time that Kokako built and occupied the pa Karorouma-nui, a fortification on the south side of Waikato heads. Mention has already been made of troubles between Kokako and Tuheitia. The latter was the leading chief of the territory to the south of Waikato heads and had his headquarters at Waikaretu. Here, in the house called Papa o Rotu, was born his famous son Mahanga, of whom more will be heard later. Naturally, the arrival of Kokako in the district was resented by Tuheitia, who feared that his tribal lands were in danger of being invaded; hence, although actual hostilities had not yet taken place, the relations between the two tribes were far from friendly. This state of affairs continued for some time until, through what might be termed an unfortunate accident engineered by Kokako, Tuheitia was drowned while on a fishing expedition off the coast. TAMA-INU-PO. To leave Kokako for the time and return to the episode in which he seduced the chieftainess Whaeatapoko, as time went on the woman had cause to remember her short romance, for she gave birth to a son who, in accordance with the parting words of the child's father, she named Tama-inu-po. When Tama-inu-po had reached early manhood, states Te Hurinui, he excelled in all manly pursuits, throwing the dart, wrestling, and so on. His skill in these directions caused much jealousy among his companions, and one day he overheard a chance remark referring to his whakaporiro or unknown birth. His feelings hurt at the unkindness of his companions, Tama-inu-po went to his mother and enquired of his origin. At last, realizing that her son had grown to be a man, she said, &quot; Kei roto o Waikato to papa.&quot; (In Waikato is your father.)

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ICOKAKO 91 Because of his skill and handsome appearance, women were greatly attracted to Tama-inu-po, sometimes with embarrassing results. It happened one day while the people were amusing themselves at throwing the dart, that Tamainu-po threw his so far that it landed some distance beyond where the others had thrown theirs, in the direction of some kumara pits. On going to recover it, Tama-inu-po discovered that one of the pits was open; and looking inside, he there found a young woman, the wife of his elder half-brother, at that time away fishing. Tama-inu-po enquired as to the whereabouts of his dart but the girl had hidden it by sitting on it, and looking up she said, &quot; Ekore koe e heke iho ki to kimi?&quot; (Why do you not come down and search for it?) Accepting the invitation, the young man descended into the pit but there being no sign of his dart, again enquired its whereabouts. With a significant gesture the young woman indicated that the dart was beneath her, at the same time moving herself in such a way that not only was the dart exposed, but also her thigh. Tama-inu-po stooped to grasp his dart and suddenly found himself caught in the girl's embrace. When finally Tama-inu-po climbed from the pit, he took his ko, or digging implement, and went to his cultivation to dig kumara. In the meantime the husband of Taiko, which was the girl's name, hooked a fish in the abdomen, a recognized sign which indicated that his wife had been unfaithful. He therefore paddled back to shore with the fish still as he had caught it, and in this manner he approached his wife, taxing her as to her actions during his absence. Learning that she had been to the kumara pit, the husband immediately went there, and caught fast to one of the ponga door posts, he discovered a red feather which he recognised as having come from the cloak of Tama-inu-po. Marching back he confronted his wife saying, &quot; Kua man koe i au! Ina taku ika Ina hoki to kura o to kakahu o Tama-inu-po!&quot; (1 have caught you! Here is my fish!&quot; [thrusting it forward]. &quot;Here is the red feather from the cloak of Tama-inu-po!) With downcast eyes Taiko could no longer conceal her guilt. Snatching up his koikoi (a short spear) the angry husband marched forth in search of Tama-inu-po with the

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92 TAINUI intention of killing him. Knowing of the disturbance the people of the village cried, &quot;Kei te maara! Kei te maara!&quot; (At the cultivation! At the cultivation ) Proceeding thither they found Tama-inu-po still at work digging his kumara. The angry husband immediately made a thrust at him with his koikoi but Tama-inu-po successfully brushed it aside with the handle of his ko. Tama-inu-po however, now found himself beset on all sides. Holding his ko straight up he parried a second thrust over his right shoulder, and then swinging his ko to the left, a third blow passed harmlessly past him. Custom in such circumstances demanded that the role of Tarna-inu-po should be a defensive one, but as the excitement rose, he began to fear that someone might be killed. It was at that moment, however, that he heard the voice of his mother calling upon him to leave the village. Hurriedly he retired and crossed over to l'akoka, a place at Aotea, after which, continuing on, he came to Te Maari stream where he found his tupuna (mother's father?) building a canoe. The old man, having learned the reason for his flight, turned the canoe over and hid Tama-inu-po beneath it, knowing that he would be quite safe, for a partly finished canoe so turned was regarded as tape, and, therefore, not to be interfered with. This done, he quickly obliterated any footprints and awaited the result. Soon the people of the pa arrived in pursuit of Tamainu-po, but in reply to their enquiries the old man stated that he had not seen him, and they passed on. Tama-inu-po now came from his hiding-place and the old man advised him to go to his tupuna (grand uncle?), a tohunga, who lived at Taharoa, on the south side of Kawhia. This advice Tama-inu-po immediately followed, and crossing over to Taharoa, approached the home of his relative. As he neared the house lie heard the voice of his tupuna. calling, &quot; Haere!&quot; (Proceed ) &quot; Me pewhea au e mohio ai kua puta au?&quot; asked Tamainu-po. (How shall I know that I am safe?) &quot; Haere ra! Rara to huarahi! Haere! Ekore e ngaro to putanga, ka puta te hau, ka papa te whatitiri, ka hikohiko to uira, ka ua to ua &quot; replied the old man. (Farewell There is your road [indicating a spur of Piriongia mountain extending down to Oparau]. Go! You will not be mistaken

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KOKAKO 93 when you get there, for the wind shall blow, the thunder shall crash, the lightning shall strike and the rain shall descend!) So Tama-inu-po went to the spur indicated, and climbing over the range, came to Pohohuka and there the words of his relative concerning the wind and rain came to pass. Tama-inu-po stopped in his flight and stood there panting, for he knew that he was now safe. On the latter portion of the journey the young chief had been accompanied by a mokai, a slave attendant given him by his tupuna, and having reached the security of Pohohuka, the two commenced bird-snaring. This occupation took them further afield, and from the top of the range they descended down the other side to the stream Kaniwhaniwha which they crossed, thus arriving close to the home of the chief Mahanga, the son, it will be recalled, of Tuheitia. To leave Tama-inu-po for the moment, Mahanga, from whom the great tribe Ngati Mahanga takes its name, had been born at Waikaretu and he appears to have spent his youth in the settlements along the coast. Eventually he penetrated into the lower Waipa valley, being, states Rore Eruera, the first of the Tainui chiefs to do so. Of his encounters with the aboriginal people of these parts we know nothing, but according to the same authority, his occupation was of a peaceful nature, and at the time of which we now speak, Mahanga was living at Purakap his chief settlement, situated at the junction of the Kaniwhaniwha stream, to the north of Pirongia mountain. We had left Tama-inu-po and his companion snaring birds; and it was while they were so engaged that Waitawake and Tukotuku, the two daughters of Mahanga, came by. Tukotuku, the younger sister, first became aware of the presence of strangers, for she heard the sound of the birds being thrown by Tama-inu-po in the branches, to the slave at the bottom of the tree. &quot; He tangata!&quot; (A man!) she exclaimed. &quot; Mei te aha?&quot; (Judging by what?) asked Waitawake. &quot; Aua. Mei te papa o nga manu,&quot; (I am not sure. Judging by the thud of the falling birds) said Tukotuku. By this time Tukotuku had detected the slave beneath the tree, but as they drew near they also heard the movements of Tama-inu-po in the branches, and looked up.

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94 TAINUI At this Tama-inu-po descended to the ground and greeted them, whereupon he was invited by the girls to visit their village. Not wishing to go at the moment, he said, &quot; Hoatu, ma maua e haere atu.&quot; (Go on ahead and we shall follow.) The girls eventually departed, and Tama-inu-po and his companion then returned to their camp, for the young chief first desired to make himself presentable before entering the village of Mahanga. Having completed his toilet by combing and oiling his hair, the two set out. Meanwhile, Waitawake and Tukotuku had both decided that they desired Tama-inu-po as a husband. &quot; He tane taku,&quot; (I have a husband) said Tukotuku. &quot; Maku ke te tone,&quot; (He should be mine) said Waitawake. When finally Tama-inu-po approached the palisades of the pa, his slave went aside and stood between the beams of the gateway, while his master walked straight through, and seeking out Mahanga, saluted him. This action made known to Mahanga that his visitor was a man of standing. After the ceremonies customary to the welcome of a stranger had been performed, Waitawake, exercising her right as the tuakaina or first born, came forward and seated herself by the side of Tama-inu-po. When Mahanga observed that the young visitor showed a decided preference for his younger daughter, however, he said to Waitawake, &quot; Waiho atu te tane a to teina.&quot; (Keep away from the husband of your younger sister.) This decision, so abruptly expressed, put an end to the rivalry between the two sisters, and Tukotuku became the wife of Tama-inu-po. The young man now asked Mahanga for some of his men to help bring in the birds which he and his slave had caught, and several men were therefore sent out, later to return with large numbers of birds carried on their shoulders. Mahanga was greatly pleased at the skill of Tama-inu-po as a fowler and congratulated his son-in-law at the result of his bird-snaring. The birds were now cooked, and when ready, were spread out, and a marriage feast took place to celebrate the union between Tama-inu-po and Tukotuku. It had been mentioned previously that Tuheitia, the father of Mahanga, had met his death at the hands of

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KOKAKO 95 Kokako, and it so happened that at the time when Tamainu-po arrived at Purakau, Mahanga was planning an expedition to avenge the death of his father. Therefore, very shortly after the marriage between Tama-inu-po and Tukotuku, Mahanga prepared his war-party, and calling upon his seven leading warriors, he put them through a test which demanded that each man should leap over his shoulders, a feat by no means easy, for Mahanga was a very tall man. When all was ready the seven warriors came forward, each anxious to show his prowess and to receive the applause of the assembled people. Mahanga then cried, &quot; Ka tu reia!&quot; (A warrior leaps!) The first man leaped forward, ran swiftly, and gave a mighty jump. There was a brief struggle and then he slipped to the ground. He had failed! One by one the champions came forward but each in turn failed to clear the shoulders of Mahanga. It was then that Tama-inu-po came forward. &quot; Ka tu reia,&quot; cried Mahanga, and immediately Tama-inu-po sprang forward, gave a short run, and the next thing Mahanga heard was the swish of his body as it passed his head. A great shout of applause arose and Mahanga felt that he had indeed found a worthy warrior. The expedition now being in readiness, the war-party marched forth from Purakau to attack Kokako. At this time Kokako was living at his pa Karoro-uma-nui, a fortification on the south side of the Waikato heads. News of the approach of Mahanga had preceded him, and on his arrival he found the forces of Kokako drawn up on the left side of the main gateway, outside the fortifications. Tama-inu-po, who had not yet disclosed the fact that Kokako was his father, searched anxiously along the enemy ranks for his parent, but seeing no sign of him, knew that he must be within. He then gave the command &quot; Kokiri!&quot; (Charge!) and the forces of Mahanga rushed forward to the attack. Tama-inu-po had purposely given this order so as to create a diversion which would allow him to enter the pa without difficulty to seek out his father. As soon as the advance started, therefore, Tama-inu-po left the scene of combat and quickly climbed the palisade, and just as the enemy were starting to retreat, dropped down on the other side and leaped to the top of the parapet.

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96 TAINUI A quick glance round and his eyes suddenly espied Kokako, whom he recognised by his red cloak, standing in the ditch. Swiftly running in that direction he stooped, and seizing his father's cloak, lifted him bodily to the parapet. Tama-inu-po now took the cloak and forcing his father into the ditch, leaped in beside him saying, &quot; Ilomai to patu!&quot; (Give me your club!) and when it had been surrendered, continued, &quot; Haere mai ki to kawhaki i a koe!&quot; (Follow me and seek safety in flight!) Kokako, not aware that he was addressing his own son, quickly said, &quot; E 'riki e! Na wai au?&quot; (Oh chief To whom am I indebted?) Receiving no reply however, it not suiting Tama-inu-po to disclose his identity at that moment, Kokako delayed no longer and swiftly making his way from the trench, joined his scattered followers and escaped. Having succeeded in his purpose, Tama-inu-po now joined in the pursuit of the enemy, and in the pursuit after the fleeing warriors, overtook and killed several men. It should be mentioned here that Kokako possessed a birthmark on his arm and it so chanced that one of the slain warriors had a similar birth-mark. Seeing this Tamainu-po cut off the arm after which he returned and joined his comrades. On arrival he found numbers of the war-party disputing among themselves as to who had killed Kokako, each producing a head as proof. Critically Mahanga went from head to head, only to pronounce that none belonged to Kokako. Only Tama-inu-po was aware that Kokako had escaped but he did not wish this fact to become known just then, and therefore, after the various claimants had retired, he produced the red cloak and war-club which he had taken from his father, and the arm of the warrior he had slain.  The cloak and war club were immediately recognised as having been the property of Kokako, and these, supported with the evidence of the arm with its tell-tale birth-mark, convinced Mahanga that his enemy had really been killed, and he therefore withdrew his forces and returned home to Purakau. MAHANGA AND KOKAKO MAKE PEACE. Some time after the events just related a son was born to Tama-inu-po and Tukotuku. Now, on the birth of a child, it was the special duty of the child's paternal grandfather to

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KOKAKO 97 perform the tohi (baptism ceremony), and with this thought on his mind, Mahanga now went to Tama-inu-po and asked him who his father was. To his great surprise Tama-inu-po answered that his father was none other than Kokako and that, contrary to general belief, Kokako was still alive. Later, when this news was communicated to Tukotuku, she said to her husband: &quot; Me pewhea?&quot; (What shall I do?) Tama-inu-po answered : &quot; Me korero e au ki a Mahanga kia tukuna taua snake kia haere ki taku matua, ki a Kokako.&quot; (I shall speak to Mahanga to allow us only to go to my parent Kokako.) Agreeing to this proposal Mahanga imposed a tapu upon them, telling them on no account to accept any invitation to land while on their way. To Tama-inu-po he said : &quot; E puts koe ki tai-atea, tou koha ki au.&quot; (Should you succeed in this venture, exercise your consideration for me.) By this statement Mahanga hinted that his anger toward Kokako had subsided and that he was willing to make peace. So Tama-inu-po and Tukotuku embarked in a kopapa, or small canoe, and paddling down the Waipa, entered the Waikato, down which they sailed until they came to Taipouri, an island near Rangiriri where Kokako was now living. Swinging their tiny craft towards the shore, they ran it up on the landing-place and alighted. They had, as they approached, observed a house standing apart from the rest; and guessing that it belonged to Kokako, made their way to it, Tukotuku leading with Tama-inu-po, a few paces behind, carrying their baby in his arms. Their action, however, was observed by the inmates of the village who immediately shouted out, &quot; Ka he! Ka he! He tapu! He tapu!&quot; (It is wrong! It is wrong! A forbidden area!) their cries being a warning that the area the visitors were about to enter was sacred to chiefs. Tama-inu-po paid no heed, but entered the enclosure which surrounded the house, and which defined the tapu area. The people of the village seeing this, followed to the edge of the enclosure and began abusing the strangers. Hearing the uproar Kokako, who had been within, arose from his resting-place near the door, but just at that moment Tama-inu-po entered, and walking straight past the takuahi, or fireplace, turned and faced him.

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98 &quot; Korero!&quot; (Speak!) said Kokako. &quot; Ko au tenei, ko Tama-inu-po.&quot; (This is I, Tamainu-po) was the answer, at the same time producing the red cloak and pate previously taken at Karoro-uma-nui. Then, indicating his wife, Tama-inu-po continued, &quot; Ko Tukotuku a Mahanga tenei.&quot; (This is Tukotuku of Mahanga) and holding out the child he said, &quot; Ta maua tamaiti tenei.&quot; (This is our child.) Without another word Kokako went outside and beckoning some of his warriors, pointed to those who had been abusing Tama-inu-po and said, &quot; Patua!&quot; (Kill them) and several were immediately struck down. Kokako then took his grandchild to the tuahu where he performed the tohi ceremony over him, naming him Wairere. He then commenced a tangi over the child but Tama-inu-po interrupted him by saying, &quot; Kaati to tangi. To koha ki au me taku whaereere.&quot; (Cease your lament. Show your regard for me and the mother of my child.) Without waiting for a reply Tama-inu-po rushed away to stop the killing of those who had been cursing him, and it was not until he had succeeded that he returned to explain his remark. Addressing Kokako he said : &quot; To koha ki au, houhia to rongo ki a Mahanga. Apopo a tahi ra ka hoki au. Taku hiahia me maanu koe.&quot; (Your regard for me is to make peace with Mahanga. Tomorrow or the day after I return. It is my desire that you accompany me.) To this Kokako agreed, and on the day appointed they left and paddled up the Waipa and on to Purakau, where, with much speech-making, Kokako and Mahanga made peace. As a result Mahanga laid down a boundary, dividing his tribal lands between his two daughters, Waitawake being given the southern half and Tukotuku the northern portion.

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