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    <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
    <Metadata name="pj.Year">1949</Metadata>
    <Metadata name="pj.Location">BRUCE BIGGS - Donations</Metadata>
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  <Content>&lt;pre&gt;
CHAPTER X. KAIHAMU. 1575. IN RECITING the history so far related the story has proceeded once more beyond the actual sequence of events, and it is now necessary to go back several years to the ancestor Tuhianga, younger half-brother of the celebrated Tawhao. This man, we remember, occupied lands on the south side of Kawhia, his territory adjoining that of his mother's tribe, and here he married Matai-kura-waka, a descendant of Monoa, chief of the canoe Kahui-tara. His son Poutama married Panirau and to them were born two sons, Mango and Haumia. Mango became the ancestor of the Kawhia tribes and his descendants became known as Ngati Mango, a name later changed to Ngati Toa, after their chief Toa-rangatira. Like many of the Kawhia people, Mango married into the Taranaki people, taking to wife a young woman of the Nga Rauru tribe of Waitotara, named Hiapoto. After she had borne him two sons named respectively Uetapu and Kaihamu, Mango took her back to her people and left her there, where she, in due course, married again, this time to a man of her own tribe, to whom she had two more sons, named Ngu and Wheke. Time passed and finally, when very old, she called Ngu and Wheke to her and said (see John White, Ancient History of the Maori, Vol. 4, p. 80) : &quot; I to wa e mate ai au, aua au e kawea ki te ana nehu ai, engari me mahi ki te papa whakairo. Ka kuhu ai i au ki roto, a ka hanga ai he whata ki te marae o te pa nei to ai, a me hoatu au ki roto ki te papa whakairo ki runga ki taua whata tare ai, mate ka mate au, me waiho marere au ki roto ki te atamira, a aua au e hahua, aua au e mahia ki to mua mahi ki te pihe, ki te waru i aku koiwi, engari waiho marire au i runga i to whata takoto ai. Ko au tena ki reira noho pai ai, a he mea hoki ko a korua tuakana kei Kawhia, e ai te wa e puta ai he mahara ma raua kia toro mai i au i to raua whaea, a e puta raua ki te pa nei, tena taku pane ka tnakere ki raro ki te marae, ko a korua tuakana ena.&quot; (When I am dead, do not take my body and place it in a (116)

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ICAIHAMIJ 117 cave, but rather make a coffin and carve it all over and place my body in it. Then erect a stage in the courtyard of our pa and build a small house on it, and place the coffin in the house and let my body remain there. Do not touch my bones or collect them as is usual and place them in sight of all the tribes, as is the custom of halal/nix (taking up), nor sing the dirge over my bones but let them quietly rest in the house upon the stage. As your two elder brothers live in Kawhia, if ever they wish to come and visit me, when they enter this village and come to our courtyard my head will fall from the stage by which sign you will know they are your elder brothers.) Ngu and Wheke did not understand what she had commanded them, but when she died they fulfilled all she had requested in regard to the carved coffin and the house upon the stage. Uetapu and Kaihamu still lived at Kawhia and the time came, naturally enough, when they thought they would like to see their mother and to this end they journeyed south to Waitotara. Eventually they arrived at their mother's pa, and as they walked on to the courtyard, as foretold, the skull fell from the stage to the ground. The incident was not looked upon as of any importance by Uetapu or Kaihamu, for they were not acquainted with the words of their mother before she died, nor did Ngu and Wheke take much notice, for they had, by this time, forgotten quite a lot of what their mother had said. Uetapu and Kaihamu seated themselves in a spot where it was the custom for the local leaders to sit, an incident which annoyed the Nga Rauru, and they wished to kill the visitors, not realising the relationship that existed between them and their own leaders, Ngu and Wheke. The people therefore approached the two visitors, and ordered them to move, saying: &quot; Kaua te tangata ke noa atu e noho i ena nohoanga rangatira, no a matou ariki ena nohoanga na Ngu raua ko Wheke.&quot; (Men from a distance may not sit on the place usually occupied by chiefs; those places belong to our chiefs Ngu and Wheke.) Kaihamu, at this, turned to the people and chanted these words: He kai naku te ngu, He kai naku te wheke,

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118 TAINUI Ile kai ano hoki koe E Tu-kara-ngata. A food of mine is the ngu (squid) A food of mine is the wheke (octopus) And food also are you Oh Tu-kara-ngata. Angrily the Nga Rauru withdrew, and at the first opportunity quietly sent messengers to collect warriors for the purpose of attacking the visitors and their followers; but in the meantime, until assistance arrived, they covered all their fires with weeds to make much smoke, so that the visitors might be under the impression that food was being prepared for them. The smoke was also a signal to other sections of the tribe that an attack was intended. Kaihamu and his people waited in anticipation for the food which they imagined was being cooked for them, but with no sign of its appearance they became suspicious, and one of their number arose and apparently wandered about the village, approaching the fires. It was dark at the time, and as he neared one of the fires he was mistaken by those sitting round about as one of themselves, and was asked: &quot; Ko ahea te mea nei patua ai?&quot; (When are these people to be killed?) Quickly grasping the situation the spy replied: &quot; Kia tae mai Nga Rauru o waho.&quot; (When the outlying Nga Rauru arrive.) To this some remarked: &quot; A, ko apopo.&quot; (Ah, it will be tomorrow.) As soon as possible the spy returned to Kaihamu and reported all he had heard at which Uetapu said: &quot; Me mahi ki te tuahu.&quot; (Let us consult the altar of divination.) But Kaihamu over-ruled this by saying: &quot;Kaore! Ka roa; tukua mai ki au, ki te marae poto o Uenuku. Maku, e hoa.&quot; (No! It is too long; leave it to me, to the short courtyard of Uenuku (god of war). It is for me, oh friend.) So saying, Kaihamu arose and chanted the incantation which had been used in ages past by Whakatau-potiki when he burnt the great house Te Tihi-o-manono in Hawaiki. This chant Kaihamu repeated over his hand, and unbinding the girdle from his waist, he waved it on one side of himself, the effect of which killed all the people on that side, and again he waved it on the other side, and all the people

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KAIHAMU 119 on that side were killed. Thus all the Nga Rauru perished, and a great shout of triumph went up from his followers. Just prior to this however, Kaihamu had announced his identity to the people of the pa, saying: &quot; E mea ana ahau na Hiapoto ahau; e mea ana ahau na Tapu-nui-a-ngaere ; e mea ana ahau no Te-puke-ki-whauwhau ahau.&quot; (I say I am a son of Hiapoto; I am from Tapu-nui-a-ngaere, and I am from the district of Te-puke-ki-whauwhau.) At this the Nga Rauru began a wail of welcome but Kaihamu paid no heed, and killed them with his sacred belt. After the usual battle-ceremonies had been completed the warriors of Kaihamu asked: &quot; Ma wai a kawe to hau o to parekura nei?&quot; (Who shall take the vitality, essence and spoils of your battle?) To this Tu-kara-ngata, who was a close personal bodyguard to Kaihamu, replied, &quot; I will.&quot; After this Kaihamu and his people returned to Kawhia, but from the words of Kaihamu when he made known his identity, the place where this incident occurred was called Tapu-nui-a-ngaere. KAIHAMU AND TUPARAHAKI. When Te Kahureremoa, daughter of Paaka, married Takakopiri, she remained among the Arawa people, and there her daughter, Tuparahaki, was born. The young girl possessed great charm, and consequently she had many lovers and admirers. In her time she had several husbands, one of whom, Kumara-maoa, was the father of her daughter, Tamangarangi, later to become the wife of the great Haua, ancestor of Ngati Haua of upper Waihou. Another of her husbands was a man of the Waitaha tribe named Tukutehe, who met his death when the Nga Oho under Rangihouhiri, came to attack Maketu, in the Bay of Plenty. As time went by Tuparahaki yearned for revenge against Rangihouhiri, and as her admirers again flocked around her, she looked among them for a warrior who would champion her cause. Among the people of Tuparahaki, states Te Hurinui, as an old man of Ngati Tapuika named Mokaitangakotahi whose habit it was to levy tribute on a section of the people in his territory. To inform these people that he required food, it was his custom to send his dog with an empty

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120 TAINUI kono (plaited food basket), and when the dog returned without it, it was a sign that the people were complying with his wishes. Finally came the day when the dog returned, bringing with it the empty kono, the people having decided that they had had enough of this practice. Mokaitangakotahi now sent to Kaihamu, at this time living at Moeatoa, to the south of Kawhia, asking him to come and punish the people who had rebelled against his authority, and as an inducement the hand of Tuparahaki was offered to him. The fact that Kaihamu was a distant relative to Tuparahaki through her mother's Tainui connections, seems to have been the main reason why Kaihamu was invited, but at any rate, he accepted. Much to the disgust of Mokaitangakotahi and his tribe, Kaihamu arrived with only a small party and they said: &quot; Ekore e horo te hauhunga!&quot; (There are not enough to shake off the dew!) This remark was not lost on Kaihamu who replied: &quot; He iti pokeke i taka mai i runga o Moeatoa. Tini whetu ki te rangi, he iti te pokeao ngaro katoa.&quot; (A small drifting mist has glided off Moeatoa. There are myriad stars in the heavens but a small speck of dust will obscure them all.) Realizing that he and his companions were not held in much esteem, Kaihamu attacked the enemy early the next morning before they could be apprised of his intentions, Their pa at Te Teko fell before the assault of the Tainui warriors, and the news of this success was made known to the people of Mokaitangakotahi by the waters of the Rangitaiki becoming discoloured by the blood of the slain. Kaihamu now attacked the tribe of Rangihouhiri and defeated them. Rangihouhiri himself was killed in single combat by Kaihamu who cut off his enemy's head and took his mere pounamu, originally the property of Tukutehe, and his topuni cloak, as proof of his victory. After the battle the warriors returned to the village of Tuparahaki and here were recounted the deeds of valour. One by one the leading braves marched back and forth, flourishing the spoils of war. Each held aloft a gory, tattooed head, and with much boasting, proclaimed it to be the head of Rangihouhiri. Tuparahaki sat watching, and as each warrior passed by, she rejected the head exhibited, saying that it was not the head of her slain enemy.  

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KAIHAMU 121 Then it was that Kaihamu arose and produced the mere pounamu, the topuni cloak, and lastly the head of Rangihouhiri. A great sigh went up as Tuparahaki signified that it really was the correct head ; Rangihouhiri, hated enemy of Ngati Tapuika and slayer of Tukutehe, was dead. This deed made Kaihamu the acknowledged suitor of Tuparahaki and shortly afterwards the two were married. TUPAHAU OCCUPIES MAROKOPA. 1625. The result of the marriage between Kaihamu and the Arawa chieftainess Tuparahaki, was a son named Te Urutira, who married a direct descendant of Tongatea, that is Kearangi, or Takikawehi as she was sometimes called, the great-granddaughter of Tama-inu-po. From this union was born Tupahau. The time came, states Te Hurinui, when Tupahau decided to leave Kawhia and settle in the Marokopa district, the fact that his ancestor Manu-tongatea having belonged there, being regarded as justification for this action. Changes had, however, already taken place in Marokopa. After Manu-tongatea had departed and gone to the Tai-rawhiti in search of Kaiahi, the people of his mother, Peha-nui, remained in possession, but not, however, for long. The advantages of Marokopa as a dwelling-place soon became known to other tribes, and eventually two chiefs of Waikato named Tamaoho and Rakapare raised a war-party, and coming down, forced Ngati Awa out of possession and established themselves in a pa at Heipipi. Rakapare occupied a more elevated part of the village, while Tamaoho took up residence on a lower terrace. The newcomers had not been long in possession when they commenced bird-snaring. At first it was the custom to share the birds caught, but as time went by Tamaoho discovered that Rakapare was with-holding some pigeons which he secretly consumed at night when he thought the others had gone to sleep. This dishonesty would not have been discovered had not Tamaoho and his people overheard some dogs belonging to Rakapare crunching bones in the dark. Their curiosity aroused, they went to their allies' part of the pa, and the midnight feasting was discovered. Although no immediate breach resulted, later, when Rakapare was in need of assistance, this dishonesty was remembered.

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122 TAINUI It was about this time that Tupahau learned that the lands of his ancestors had been taken by Tamaoho and Rakapare, and raising a war-party, he marched down from Kawhia and built a pa at Tauhua. Then came a day when the people of Tamaoho went to catch fish. This was observed by Tupahau ; and, waiting until they had caught a great number, he then sent a party to obtain some. Arriving at the place where the people were drying the fish, they went to Rakapare and acquainted him with the reason for their coming. He looked them over and then observed: &quot; Hokowhitu koutou, kia hokowhitu ano nga ika.&quot; (There are seven times twenty of you, so there shall he seven times twenty fish.) The party thereupon returned, vexed and indignant at the scant number of fish, and the implied offence that they had received. As they passed the mouth of a stream called Turiakina, they felt so annoyed that they threw the fish on to an island known as Te Paraparaiotapu. At last, arriving home, they were asked by Tupahau, &quot; Kei whea nga ika?&quot; (Where are the fish?) &quot; Kei Te Paraparaiotapu, i whakaritea tonutia ki a matou to maha,&quot; they replied. (At Te Paraparaiotapu, exactly of the same number as we are.) Tupahau then realised that trouble was not far distant, and ordered his people to go up the river to Te Ahoroa to build canoes. The work undertaken, three canoes were constructed and hauled to the Marokopa river at Ngahuinga. It was just about this time that Tamaoho and Rakapare became acquainted with their operations. Tupahau now gave word to sail down stream, and as they were about to depart, their tohunga announced that they would meet with two obstructions down the river ; and on hearing this, several experts were placed in the bows, each with a long steering pole. They were to keep a watchful lookout for the enemy. Carefully Tupahau and his followers poled their way down the river, and at Mangakirikiri they encountered the first obstruction. Here the people of Rakapare had driven two posts into the ground on either bank, and fastened to these posts was a long cable. Running through two loops suspended from this cable was a long rope doubled so as to form a noose, with one end at each bank. Numbers of men

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KAIHAMU 123 were stationed on each side of the river in readiness to haul the noose tight. Down floated the canoes of Tupahau. As they neared the ambush they could hear the voices of the enemy raised in a hauling chant ; then at the cry &quot; Kumea &quot; they saw the men at the ropes haul furiously in their endeavours to trap the canoes as they were being paddled quickly past. It was a tense moment, an anxious moment. Only through the skill of Tupahau and his warriors in the canoe-bows was disaster averted. As the bottom part of the noose came to the surface, the long steering poles were thrust beneath it, levering it upwards and overhead. With quick sweeps of the paddles the canoes of Tupahau were free. Continuing their passage down the river the canoe-party came to Onepoto, and here they discovered a large number of the enemy, men, women and children. Here was the second and similar obstruction ; but as before, the skill of Tupahau and his men proved too great for the people of Tamaoho and Rakapare. The name of this obstruction was Te Rore-arai a Rakapare, that is, &quot; the obstructing snare of Rakapare.&quot; Tupahau now paddled down the Marokopa without further trouble to the mouth, and passing out into the open sea, sailed to Tokamapuna, a rock below the mouth, where they started fishing. When all the canoes were full they returned to shore, to their pa, Tupahau, known also as Maungaroa, which had been constructed by them when they first came down. Their precious harvest, huhumoea, tarakihi, tamure, and mango, was carried to the village, where it was given over to the womenfolk to be cleaned. The canoes were then hauled ashore and hoisted to the cliff-top where they were secured by ropes to the edge of the earth-works of the pa. Things remained quiet for a time after this affair, and then trouble broke out again. It started when Rakapare, Tamaoho, and their people went to the sea-shore to gather crabs. This was done by torchlight, each person taking with him a kit into which they placed the crabs as they caught them. The whole of the shore from Kiritehere to Rakei-mata-taniwha-rau was occupied by the crab-gatherers. On hearing of this Tupahau determined to take these crabs, but ordered his people to take them by stealth. I

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124 TAINUI According to plan the followers of Tupahau went to the shore during the night and gradually mingled with the fishermen. As the kits were filled they were being passed out to be carried ashore, and it was now that the cunning of Tupahau was to bear fruit. Pretending to be some of the carriers, the full kits were stealthily spirited away until all had been taken to the pa of Tupahau. Eventually the fishermen returned to Rakapare and Tamaoho, and to their surprise they were asked, &quot; Kei whea a koutou papaka ?&quot; (Where are your crabs?) &quot; Ha! Ka hua kua tae mai nei!&quot; (What! They should be here!) said the men. It was then, and only then, that Rakapare realised the trick that had been played upon him. His anger against Tupahau knew no bounds, and he determined on revenge. &quot; Kia pens ake na koe i au, a pakapaka ana i to haangi!&quot; (Verily your flesh shall be toasted in the earth oven!) he said. In consequence, early the next morning, just after Tupahau and his people had finished their morning meal, they saw the war-party of Rakapare and Tamaoho approaching along the foreshore. The beach was almost obscured by the number of men! The enemy, arrived at what is now Kopia, a little bay, found the tide nearly full, and in order to cross to the other side it was necessary to take to the water. About this time Tupahau desired his wife, Hine-te-ao, and accordingly they retired to his sleeping quarters. Great was the excitement in the pa as the war-party approached, and as they drew near the excitement increased. Finally the enemy entered the water and numbers of the villagers ran to the house of Tupahau. His only reply to their repeated enquiries was, &quot; Ka tongs whea ?&quot; (How far have they entered?) &quot; Ka tonga raparapa!&quot; (The soles of their feet are wet!) they replied. Tupahau was in no way disturbed and they went off, but in a very short while they came running back again, and again Tupahau asked, &quot; Ka tongs whea?&quot; &quot; Ka tonga turi &quot; (The water reaches their knees!) they cried. Tupahau still refused to come forth, and for some time the people continued to run back and forth, saying each

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KAIHAMTJ 125 time, &quot;Ka tonga hope!&quot; (The water reaches their waists!) &quot; Ka tonga mils!&quot; (The water reaches their chests!) Finally they shouted, &quot; Ka tonga kaki &quot; (The water reaches their necks!) but it was not until the enemy had left the water and were actually climbing the cliff to the attack that Tupahau finally emerged from his wife's quarters and showed an interest in the affair. By this time the enemy had nearly reached the summit and now Tupahau ordered his men to cut the ropes that secured the canoes to the parapet. Down they crashed, overwhelming all those in their path and tearing great gaps in the terrified ranks of the war-party. With the fall of the canoes came the warriors of Tupahau, and with savage yells they fell on their panic-stricken foes and put them to rout. Flying for their lives, the survivors split into two parties, one under Rakapare and the other under Tamaoho. The former, seeing his ally retreating in another direction, called out, &quot; E 'Oho e! Ki Raungawari!&quot; (Oh 'Oho! To Raungawari) indicating that they should all meet later at that place. Tamaoho, however, remembering his grievance over the pigeons eaten by Rakapare, replied, &quot; E riri kai po, ka haere kai ao!&quot; (Fight, night-eaters, the day-eaters are departing!) Rakapare was now left to bear the full brunt of the pursuit. One by one fell his leading warriors, Totara-pounamu, Kopia, Waihi, Turiakina, Tokapiko, and Tumoana, and to this day the places where they fell are known by their names. By this time the main body had reached Raungawari, closely pressed by Tupahau, and as Rakapare was crossing the Kaiwaka stream, Tupahau hurled his spear with such force that it transfixed both Rakapare and a companion.  This spot was called Nga-awa-pu-rua. With the death of Rakapare the district of Marokopa passed completely into the hands of Tupahau, for there remained only Tamaoho, and he escaped by departing Otirely from the locality and returning to Waikato. It will be recalled in the foregoing story that mention was made of the wife of Tupahau, that is Hine-te-ao. This woman was a chieftainess of the Waiohua people of Tamaki, and came from Maungakiekie (One Tree Hill). Both she

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126 TAINUI and Tupahau appear to have lived on at Maungakiekie for some time at least following their marriage, but whether prior to the conquest of Marokopa or after is not certain. At any rate, their son, Korokino, was born at Tamaki, for the celebrated tree Te Totara-i-ahua, was grown from the sprig which was tied round his waist by his mother at the time of his birth and baptism. This tree, famed among the Tainui people, stood for many years on the slope of the western crater, only to fall in modern times, to the white man's axe.

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