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    <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
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CHAPTER XV. MAKI AND HIS WAR AGAINST KAIPARA. 1600. AMONG THE chiefs of Kawhia who flourished about this time was a person named Maki, a man who was to distinguish himself by migrating to Kaipara, where he became a renowned leader and fighter. Unfortunately, there existed several men of this name, hence we find that the adventures about to be related are assigned by some to Maki-nui, and by others to Maki-taua, a great-grandson of the chief Mahanga. As the former, however, appears in the genealogical tables of the Ngati Whatua tribe of Kaipara, the evidence points to Maki-nui as being the correct person, the authorities claiming Maki-taua, having apparently been mistaken by the similarity of names. It will be remembered that when Poutama married the Tokomaru chieftainess Panirau, they had three children, Mango, Haumia, and Te Ketekura, the last named, a girl, becoming the wife of Uenuku-to-rangi-hoka and mother of the chief Tama-a-io. Haumia, like his father, married a Tokomaru woman named Mawake, and had Whatakai, whose son, Whare-rere, married Kurawari, the daughter of Raukawa. From this last marriage was born Whaita, the companion of Tama-te-hura, Wairangi, Upoko-iti, and Pipito. Haumia had also another son named Taongaiwi, and from him descended Maki-nui. Although belonging to Kawhia, the close relationship of Maki with the Tokomaru people caused him to spend much of his time in Waitara and other parts of Taranaki. The time came, states Te Ao-te-rangi, when Maki decided to move inland, and this he did by going to Waikato ; but there he found the tribes hostile and he was forced to fight his way through to get past. In canoes, Maki and his people, to the number of three hundred, paddled down the Waikato river to Tirangi and Purapura where they settled. While here Maki was visited by a chief from Kaipara named Hauparoa, who, having heard of the fame of Maki, came to obtain his aid in subduing his enemies. In order to make a good impression Hauparoa had brought presents of dried toheroa and patiki, and these he personally placed (151)

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152 'r AINU1 before Maki at the same time saying: &quot; Ka nui te paheke o te ara, e kapi ana tee the ai.&quot; (Great is the slipperiness of the path ; it is much encumbered [by hostile people] so that it cannot be arrived at.) Maki, at the sight of the sea-food, was eager to comply with the invitation of Ilauparoa, but cautiously refrained from giving a definite answer, and dismissed Hauparoa by saying: &quot; Waiho maku e kimi atu he ara e tae atu ai ahau.&quot; (Leave it for me to find a path that I may arrive.) Some time after his visitor had gone Maki announced to his people: &quot;Ka haere tatou ki te titiro kainga mo tatou i te whenua o te Wai o Hua.&quot; (We shall go and look for a home for ourselves in the land of the Wai o Hua.) Accordingly, Maki and his tribe started out and proceeded to the vicinity of Manurewa, where they settled for a time with the chief Whauwhau and his section of the Wai o Hua people. Maki had not been there long when there arrived from Tamaki a distant relative named Taihua, whose son had just been murdered. Taihua had brought with him his son's heart, which he carried in a carved ipu (wooden water vessel) ornamented with dogskin and red ochre. Throwing this ipu towards Maki he said: &quot; E hoa, ko to ngakau Lena o to taua tamaiti. Tenei ano te kopu.&quot; (Oh friend, that is the heart of our son. This is the stomach.) Maki asked: &quot; Na whea i patu ?&quot; (Where was he killed?) Taihua answered: &quot; Na Rarotonga.&quot; (At Rarotonga.) He went on to explain that the boy had been done to death on the track leading southward to Koheraunui, the south-western hill of the Three Kings, Auckland. Taihua now returned to Tamaki and shortly after, Whauwhau came to Maki and said: &quot; E hoa, he mahinga kai ma taua kei to Waipuna.&quot; (Oh friend, let a cultivation for us be at Waipuna.) To this Maki agreed, and preparations were soon in hand for the coming work. Maki and his people commenced shaping spades, and when Maki saw some of the finished articles, he said: &quot; E he ana, erangi me koi a runga o to ko me raro.&quot; (They are wrong; rather make sharp the top of the spade and the bottom also.) Likewise, he instructed them to fasten the footrest with slip-knots so that they might be removed easily and quickly.

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MAKI AND HIS WAR AGAINST KAIPARA 153 This was done with deliberate purpose, for Maki had decided to kill Whauwhau and his people and take possession of their lands. When all was ready both parties proceeded to Waipuna, a spring on the western side of Panmure basin, Tamaki, and commenced their cultivation, but they had not been long at work when a quarrel arose, no doubt purposely provoked by Maki and his people. Biding his time, Maki waited until Whauwhau and his followers were about to eat at which he shouted : &quot; Unuhia nga teka! Whakaekea! Patua!&quot; (Remove the footrests! Attack Kill them!) Immediately the footrests were slipped off, and using the handles as spears, Maki and his warriors fell upon Whauwhau and his people and killed them. This episode became known as Waewae-kotuku (Cranes-foot) from the manner in which the footrests were fastened to the ko handles. It was now that the words of Hauparoa, the Kaipara chief, were given consideration by Maki, and he and his followers marched to the lower Kaipara, to the great west coast pa, Oneonenui, situated three miles north of Motutara rocks, in the district of Muriwai. On his arrival, a message was sent to the chief Tukaiuru at Marama-tawhana, and food was brought to the party ; and on this being done, Maki proceeded to a place close to one of the enemy villages where, after selecting a site for a fortification, he left the food which had been given him. Trees were now felled and split into posts and a palisade erected, and then, when the pa was completed, word was sent to Hauparoa and he came to view the finished fort. The combined forces of Maki and Hauparoa now moved to attack the enemy, and as they approached the first village, Maki said to his companion-in-arms : &quot; E Poa, mau e tomo nga pa.&quot; (Oh Poa, you assault the fortifications.) This was intended to draw the enemy from their villages, so that Maki, who proposed to remain in hiding, should surprise them. To this Hauparoa agreed, and consequently he and his followers began the fighting. After making the attack they retired according to plan, and, as had been hoped for, the enemy rushed out in pursuit, only to fall into the trap so skilfully laid by Maki. Thus fell the first of the enemy forts, which Maki set on fire and burned to the ground.

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154 TAINUI In similar fashion all the other pa of the enemy were attacked, captured, and their inhabitants killed or put to rout, thus avenging the past defeats of Hauparoa. Throughout the campaign Maki had been supplied with food by the chief Tukaiuru, but with the warfare over and Maki established once again in his village, these supplies were no longer forthcoming. Consequently, Maki and his people were soon in need of food, and in searching, came upon two large pits of kumara called Roiho and Roake. These pits they raided ; and Maki, taking some nikau leaves with which the pits were lined, plaited a carrying-strap for himself and made off with the kumara. The theft was noticed, however, by a woman of the local people, and she immediately informed Hauparoa. That chief thereupon assembled both tribes, and the woman was questioned as to whom she had seen ; with the result that she named Maki as the thief. Maki became ashamed, and later indulged in threats, saying that he would kill IIauparoa for his meanness in respect to food. This manifested itself in a hake of defiance by Maki, the words of which were: Noho ana mai Tukaiuru i tone pa I Marama-tawhana a-haha! Ka mahi, ka tia, ka pou, ka wero, Ka whakareina. Kei waho kei a Hau. A-haha I o maua aitanga i te whenua. Nana i o te ram turaki He hue hapara mai Te ngohi nei a te kahawai koropeke Koia tope raro i waenui o te tuatua Taweke i rungs i te awaken. Ko tana ure na Tunouho waewae tahi e Ki tenei hanga e tote penei He tini tara pea, he tonetone tara pea, Ko ai takahia e. Te paparinga whenua ki Tauoawa, Ki a Wahahuri e. Waiho re hika E waiho ra koe Ki te were titi Ki te wero tata Ko te pokopoko ti To ho i to warn. Maki now attacked Hauparoa and defeated him, thus retaining the lower Kaipara in his undisputed possession.

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MAK/ AND HIS WAR AGAINST KAIPARA 155 The account of Te Ao-te-rangi does not give the name of the pa occupied by Hauparoa on this occasion, but according to Percy Smith it was Otakanini, in the Haranui district, about seven miles west of Helensville. The name Maramatawhana is unfamiliar, and it is doubtful whether the site of this fortification can now be located. Among the pa-sites of the range to the west of Helensville is one noted for an unusually large pit which may possibly be one of those plundered by Maki. The name of this fortification, which is situated at the end of the Te Heke road, is Te Taipu-a-temarama. Maki made several marriages while in Kaipara, and to one such union was born a son who received the name Kawe-rau from the fact that Maki made a carry-strap from nikau leaves when he robbed the kumara-pits of Hauparoa. From this son, claim the Tainui authorities, originated the Kawe-rau tribe of Waitakere and those parts. From another wife named Rotu descended the famous Ngati Whatua chief Te Murupaenga, thus through Maki, Ngati Whatua were able to claim relationship with the people of Tainui. Some Tainui authorities contend that Maki remained in Kaipara; but according to Sir Maui Pomare, he eventually returned to his own country by marching back over the way he had come. On arrival at Kawhia, Maki found remnants of Ngati Tuirirangi still occupying parts of their old lands; and as they appeared friendly, he stayed among them, only, however, to be taken unawares and killed. Hauraiar---Mawake Taongaiwi Tanekoreka Maki-nui.--Kota Ngawhetu Taumutu Tira-waikato Te Whaita Te Ahiwera Te Murupaenga I.

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