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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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CHAPTER XIII. REITU AND REIPAE. 1600. IN THE chapter dealing with the adventures of Whatihua and the Taranaki chieftainess Ruaputahanga, reference was made to his second wife Apakura. By this second marriage Whatihua had the twin sons, Raka-mahanga and Marumahanga. Of these two sons Maru-mahanga made an important marriage, for he was given as a wife a celebrated Wai o Hua puhi named Tuimeto, from the great pa. Maungakiekie. The result of this union was Pikirangi who eventually married a woman named Waitawake. Many Tainui authorities have confused this woman with the daughter of Mahanga who, it will be recalled, bore the same name; but as the marriage of Pikirangi took place several generations prior to Mahanga, it is clear, as Rore Eruera points out, that the Waitawake who married Pikirangi, was an entirely different person. At any rate, the result of this marriage was the chief Tuihu, father of twin girls named Reitu and Reipae. In the far south of the Waikato territory, and not far distant from the northern border of the Ngati Maniapoto country, is a number of small lakes known under the general name of Nga-roto, and here, in their various villages, lived the descendants of Whatihua and Apakura. The home of Tuihu was at Taurangamirumiru, lying to the west of the present railway-line and not far distant from Paterangi. The story about to be related describes how the two daughters of Tuihu, Reitu and Reipae, actuated by their love of the northern chief Ueoneone, left their home and migrated to the north, where they eventually became ancestors of Nga Puhi. Like many Maori stories there exist a few variations ; and, as we shall see, a little of the marvellous has been introduced. The following is the version of Mare Tuhapi and is supplied by George Graham. ;,. &quot; It was the murders of Uri o Pou by Maru-tuahu, thittigated by his father Hotunui, that caused the survivors iiritauraki to migrate to Nga Puhi. There they settled with iiiitives. Then, due to further troubles at later times, Obere of Ngati Pou left Waikato, from Whangape, to Atitite also. They called their home there Whangape, in of this home in Waikato. (139)

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140 TAINIII &quot; Then came Ueoneone to Hauraki and to Tamaki, and here to Waikato, coming to renew relationship. Returning home, there followed him the sisters Reitu and Reipae, with their tuagane Raka-moana. Raka went by land ; the sisters were conveyed on a bird which came from Nga Puhi. Reipae alighted at Whangarei, hence that place was named Te Whanga a Reipae (the tarrying or abiding place of Reipae). There she married a husband of Ngati Rongo of Kaipara. Reitu went on to Whangape and there married Ueoneone. These things happened in the days of the grandchildren of Maru-tuahu and of Maru-mahanga. &quot; Reipae alighted at One-rahi because she had overheard her sister remark to the bird that perhaps it was weary of them both. To this Reipae took secret offence and asked to alight in order to relieve herself. This done she declined to continue further, and stated she would await the return of her tungene Raka-moana. She, however, never did return to Waikato. Hence was that place-name Te One-rahi (the beach of quick in over-hearing, , rahirahi).&quot; It would appear, from the foregoing tradition, that the chief Ueoneone was not of pure northern strain, but was, apparently, closely related to those of Ngati Pou who had fled from Waikato to those parts. Unfortunately the only genealogical table in which Ueoneone figures, gives no indication of his Tainui origin, nor, in fact, do any of the northern tables now recognize a Tainui origin about this time other than that of Reitu and Reipae. The name of Ngati Pou, however, still persists as a tribal name among Nga Puhi, showing that the Tainui tradition contending that's portion of their people migrated to the north is not without foundation. The name Whangarei, said to have originated because Reipae settled there, was, states Mr. W. Fraser, really the name of a village situated about three miles within the harbour heads, and not, as might be supposed, at the site of the present town of that name. A conspicuous feature of the landscape in these parts are the high peaks of the north head known by the name of Manaia. This Manaia was actually an ancestor, and we learn, from northern sources, that it was a descendant of this man who became the husband of Reipae. His name was Tahuhu-potiki, fourth in descent from Manaia, and he is, doubtless, the Ngati Rongo

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REITU AND REIPAE 141  chief referred to by Mare Tuhapi. If so, he would appear   to have been in reality a Ngati Tahuhu, a tribe of those parts   which, although related to Ngati Rongo, were more correctly   the people of Whangarei, being descended from Tahuhu-nui,   the son of Manaia.  Preserved by the Nga Puhi is a song entitled &quot; He   whakatangi putorino tenei na Ueoneone i tana taenga   tuatahi ki Waikato, ka kite nei is i a Reitu raua ko Reipae.&quot;   (This was a playing of the flute by Ueoneone on the occasion   of his first arrival in Waikato when he then saw Reitu and   Reipae.) Apart from the fact that Ueoneone appears to   have entertained the two girls with his putorino, the stress   laid on a first arrival seems to indicate that that chief made   more than one visit to Waikato. The following are the   words of this song.  E tai, e tai, e hine,   Makururangi.  Kia oti, kia oti,   To koikoi.  Ahorua.  Ka whanatu ake   Kei koikoi au  Kei te horo taku kainga  E whakamau atu ana   Ki te huka o te tai   E te to hohoo. In the account by Rore Eruera we learn some of the details concerning the departure of Reitu and Reipae from their own country. He says: &quot; After the departure of Ueoneone, there one day alighted on the front porch of the girls' house, a kaictia or sparrow-hawk. As soon as it was observed by the two girls, they decided that it had been sent by Ueoneone, and both began to quarrel, each claiming that the bird had been sent specially for her. Hurriedly the girls prepared for their journey, and finally departed on the =:,Yaipa in a canoe, a koroi, that is, a small canoe made from \_,i he trunk of a young white pine. On reaching the waters -lithe Waikato, Reitu and her sister continued down stream as 'far as Tuakau where they landed, to continue their journey overland.&quot;

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142 TAINUI On reaching Whangarei, as we have seen, the sister Reipae became enamoured by the chief Tahuhu-potiki, with the result that she left Reitu to continue her journey alone. In telling of the final adventures of the latter, Hami Maioha of Nga Puhi says: &quot; At the time when Reitu arrived, Ueoneone was living at Whangape, to the north of Hokianga. His home was at Te Toma pa, a fortification situated on the point facing the harbour entrance, and which separates the inlets Awaroa and Rotokakahi. Reitu first arrived at the south side of the harbour, in the vicinity of Maukoro, a large pa opposite Te Toma. Here she was made welcome and then, after arrangements had been made for her reception, she was conducted across the water to Te Toma and married to Ueoneone. Through her marriage Reitu became a famous ancestor of Nga Puhi. Her two daughters, Te Kauae and Tawakeiti, were both given in marriage to the high chief Tupoto, and there are few indeed of present-day Nga Puhi, who are unable to trace their origin to this famous pair.&quot; Rahiri=Ahuaiti Uenuku-kuare=Kareariki Maikuku Uewhati Hauhaua Uetaroa Ueoneone-=Reitu

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REITU AND REIPAE 143 Whatihua=Apakura 1  i Raka-mahanga Maru-mahanga=Tuimeto (of Wai-o-Hua) Pikirangi,---Waitawake ' / 1 Tuihu=Waikauhoea  1  Tualwhio1 Te Aotutahangai Reitu1 Remae 1 Raka-moana Manaia Tahuhu-nui-a-rangi Tahuhu-peka Tahuhu-potikl=mpae 1 Reitu-kuao Rongomate Te Ngaio Tauraiti Konom. Pae Ruarangi Waihurangi Waimirirangi Whitiao Tuwhakatere Whitiao Tirarau (Table by George Graham.)

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144 TAURANGAIIIRUMIRU Ek ',. t,--'0 0 t DI I/ 4v i ED I r 1 T2 ,..., i I., ,, : 0 71 --------,:------,-f=':-t.-.-t \_ ...... \_ la

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