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| 11 | <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
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| 12 | <Metadata name="pj.Year">1949</Metadata>
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| 16 | <Metadata name="pj.Notes">Correspondence - Drafts "Nga Iwi o Tainui"</Metadata>
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| 97 | </Description>
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| 125 | <Content><pre>
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| 126 | CHAPTER XVI. MANIOPOTO KILLS HOUTAKETAKE. 1600. WE LAST LEFT Maniapoto at the conclusion of his quarrel with his elder half-brother, Te Ihingarangi, which left him as undisputed leader of his tribe. It will be recalled that Maniapoto married Hine-mania, the daughter of Te Rueke. At a later date he made two further marriages, and as the relationship of all concerned was rather unique, the following table is supplied. Rangianewa Rereahu = Rine-au-pounarnu Te Ihingarangi Maniapoto-=Iline-mania (lat wife) 1 Uehaeroa Tutarawa Waerenga Uetarangore,-----Hine-whatihua=Maniapoto (2nd wife) Paparauwhare=Maniapoto (3rd wife) The explanation for the fact that Maniapoto was not only contemporaneous with the great-granddaughter and great-great-granddaughter of Te Ihingarangi, and that he married both, is due to the great disparity between the ages of Te Ihingarangi and Maniapoto, the former being already a grandfather when the latter was born. Iline-whatihua had already married Uetarangore before her grandfather quarrelled with Maniapoto, and when she became a widow, Maniapoto took her to wife. The last marriage of Maniapoto followed the practice of supplying aged chiefs with young wives; and Paparauwhare was taken to wife as soon as she reached marriageable age. These marriages, among other considerations, raise the speculation as to the age of Rereahu when he died. He must have been a particularly long-lived man, for he was the father of seven other children after Maniapoto, and lived to see his great-great-granddaughter Hine-whatihua. When first married to Paparauwhare, Maniapoto was living in a village at the mouth of the Manga-o-kewa gorge called Taupiri-o-te-rangi. Some time previously there had arrived in the district a man named Iroutaketake together with his people, refugees from their territory in the east. (156)
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| 127 |
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| 128 | </pre></Content>
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| 156 | <Content><pre>
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| 157 | MANIAPOTO KILLS HOUTAKETAKE 157 They first came to Te Wairere, near Piopio, on the Mokau river, but did not stay long before moving to Manga-o-kewa. Here they occupied the south end of the Puke-nui range and built a pa called Paoneone on a lofty hill overlooking the present Awakino road. They also built another fortification, probably Patohe, nearby. As the newcomers did not appear to have any hostile intentions, Maniapoto and his tribesmen tolerated them for a season, during which time the strangers settled down and made several kumara plantations. Houtaketake and his followers, however, mistook the attitude of Maniapoto ; and when the crops were ready to be harvested, some of them started to behave presumptuously. It happened one day that some of Ngati Maniapoto met a party belonging to Houtaketake carrying a long, curved ridge-pole, and on being asked what it was for, they replied that it was to be a ridge-pole for one of their kumara-pits ; but quite unnecessarily and in an insulting manner, added that it was one of the ribs of Rereahu. These proceedings and the insult were reported to Maniapoto who, deciding to bring matters to a head, sent one of his younger brothers to get the ridge-pole. This was done, and the pole taken to Taupiri-o-te-rangi. When Houtaketake learned of this action, he became so angered that he gathered his men and descended into the valley with the intention of attacking Maniapoto. At the critical moment when the war-party arrived, Maniapoto was enjoying the company of his recently wedded wife Paparauwhare; but fortunately his younger brothers had organized their forces, and were awaiting the advance at one end of the courtyard. When the two forces were face to face with only the clear space of the courtyard between them, the enemy halted and Houtaketake advanced alone, flourishing his taialia, grimacing and hurling challenges at Maniapoto to come forth and engage in single combat. Presently Maniapoto emerged from his house, and coming forward, he knelt down, his taiaha by his side, to await Houtaketake who was gradually coming nearer and nearer. Houtaketake was rather nonplussed ; and as he stood glaring at his enemy, Maniapoto suddenly sprang forward, at the same time scooping up sand and dust in his hands and dashing it in his antagonist's eyes.
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| 158 |
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| 159 | </pre></Content>
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| 187 | <Content><pre>
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| 188 | 158 Houtaketake was taken completely by surprise, and was hopelessly at a disadvantage. Grasping his adversary, Maniapoto threw him to the ground where he knelt on him and bit his head so that his nut= might be lowered. Tangaroakino, son of the chief Tuirirangi, now stepped forward, and picking up his uncle's taiaha, asked for and received permission to kill Houtaketake, which he did. The enemy became panic-stricken at the unexpected and sudden end of their leader, and took to flight. This move was their undoing; for the warriors of Maniapoto immediately fell on them and in the engagement completely defeated them, so badly, that few escaped. THE DEATI1 OF RORA. After the defeat of Houtaketake, Maniapoto returned to his old home at Hikurangi on the Waipa. Then, states Te Hurinui, at a time when his son by Paparauwhare had reached manhood, a messenger, Matariri by name, arrived to invite Maniapoto and his people to a feast which was being held by a Ngati Hia chief named Te Wharautahi. Maniapoto, accompanied by his two sons, Te Kawa-irirangi and Rora, the latter the son of Paparauwhare, attended. Rora was a widower at the time, his wife Kuranui, having died some time before, leaving him a son named Tutaimaro. After the feast, and when the visitors were about to depart for their homes, Te Wharautahi presented a young woman, Kuramonehu, to the visitors. Maniapoto now asked his sons which of them would take the girl for a wife, and on Rora agreeing, the marriage took place. Maniapoto and Te Kawa-iri-rangi then departed, leaving Rora behind. Rora and his newly-wedded wife now took up residence at Motakiora, a fortified hill jutting out at the northern end of the Puke-nui range, just above the Tokipuhuki flats, now the present Te Kuiti railway settlement. For some time the two lived together, and then Kuramonehu, finding that her husband's demands were excessive, excused herself by expressing a wish to visit her relatives in the Mokau district. She was away some time; and when she returned she was accompanied by some of her relatives, as well as a party of Ngati Taki, a sub-tribe of Ngati Tama from Poutama.
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| 189 |
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| 190 | </pre></Content>
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| 218 | <Content><pre>
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| 219 | MANIAPOTO KILLS I-1011TAKETAKE 159 Among the visitors, also, was a handsome young man by the name of Tuatini. Contrary to what might be expected, considering the length of her absence, Kuramonehu was not particularly attentive to her husband, a fact which caused Rora some concern. Later in the day when food was being presented to the visitors, Rora noticed that his wife was particularly attentive to Tuatini, always giving him the choicest portions. As a result of his suspicions, Rora taxed his wife in respect to her behaviour, and a quarrel took place, in the heat of which, Kuramonehu confessed that Tuatini had been her lover. The following morning Rora confided in his cousin Tangaroakino, saying that he proposed to kill the handsome young stranger, and warning Tangaroakino to be ready for any eventuality. The people were all assembled in the marae when Rora coolly walked up to where Tuatini was sitting, and grasping him by the hair, killed him there and then. The friends of the slain man were horrified at this bloody deed, and hurrying from the village, they proceeded a short distance along the Puke-nui range to a hill northwest of Paoneone, where they built a fortification called Tihi-manuka. A messenger, telling of the fate of Tuatini, was despatched to Mokau, and in three days a war-party arrived and joined the people in Tihi-manuka. A man named Te Heru was now sent to Motakiora, the pa of Rora, where he met Kuramonehu in secret, and was told that out of fear of her husband, she had become reconciled to him. Learning, however, that she was anxious to be rid of Rora, Te Heru propounded a scheme; Kuramonehu was to resist any advances he might make that night until well toward morning and then, if necessary, she was to humour him so that he would fall into a deep sleep. She was then to throw gravel over the palisade of the pa as a signal. That night the hostile war-party moved up to Motakiora, and when the signal, as planned, was given, they rushed in and killed Rora in his sleep. News of the death of Rora was quickly conveyed to Maniapoto, who at once organized his forces, and under cover of night surrounded Motakiora before the enemy had departed. At dawn, Tuwhakahekeao, younger brother of Maniapoto, who was in active command of the war-party, climbed
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| 221 | </pre></Content>
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| 248 | </Description>
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| 249 | <Content><pre>
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| 250 | 160 a rata tree which was in bloom, and here his red feather cloak mingling with the flowers of the rata, allowed him to observe the movements within the pa unseen. The unsuspecting enemy were preparing their morning meal ; and on this being reported to Maniapoto, he said, " Wait until the food is cooked and being eaten before we attack." Accordingly the war-party waited; and then, when the ovens had been uncovered and the inmates of the pa were about to eat, the attack was made, and so suddenly and unexpectedly was it delivered, that the majority of the enemy were killed, only a few escaping. Te Heru and another named Powhero were spared, and later released to cement a peace-making which followed. This was done because Maniapoto had discovered that only Rora had been killed, his son Tutaimaro being unharmed. There had, also, been some justification for the killing of Rora. After this episode, Maniapoto, taking with him his grandson Tutaimaro, retired again to Hikurangi. Then followed an uneventful period of some years, and Maniapoto moved about his domain following the peaceful activities of his people. He spent much of his time in a cave called Te Ana-uriuri, about two miles south of Hangatiki. Because of his association with the place, the cave is also known as Te Ana o Maniapoto. Now an aged man, and feeling that the end was near, Maniapoto went to Hangatiki, to what is now the junction of the Waitomo road and the main highway, and here he arranged for his brother-in-law, Tuirirangi, to call the tribes together. There was a great gathering. After addressing them as to how they should behave in the future, he asked the various clans to give their war dances. The last performance was given by his immediate next of kin, led by his son Te Kawa-iri-rangi. They gave a wonderful exhibition, and old Maniapoto was greatly pleased. Addressing them he said: "Kia mau ki tena. Kia mau ki to kawau maro!" (Hold fast to that. Hold fast to the swoop of the cormorant!) The kawau ura was a military term, and in using it Maniapoto was expressing his wish that his people would continue to be a tribe of warriors. These were his last words in public, for before the tribes dispersed old Maniapoto passed away, and so ended the life of the founder of one of -the most numerous tribes
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| 280 | <Content><pre>
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| 281 | MANIAPOTO HILLS HOUTAKETAKE 161 of the Tainui people. His last saying, " Te kawau maro," became, and still is, a tribal motto of Ngati Maniapoto. THE CHIEF TUIRIRANGI. 1600. The chief Tuirirangi, of whom some mention was made in the chapter dealing with Maniapoto, had originally come from Kawhia. He was a man of some consequence, for he was none other than the grandson of Whaita, the companionin-arms of Wairangi and his brothers. Whaita married Tapuaereinga and had Huiao, who married Mapau and had Tuirirangi. Some time prior to the events about to be described, Tuirirangi had married Kinohaku, sister of Maniapoto. The marriage was considered an important one at the time, and the feast in celebration of the event was on a lavish scale. Sea-foods in great abundance were supplied by the people of Tuirirangi, a circumstance which made the descendants of Tuirirangi and Kinohaku very proud, and the conceited manner in which this great feast was spoken of, led to other sections of the Tainui tribe coining a saying in respect of it: " He tupuna hoko pipi." (An ancestor paid for with shellfish.) Tuirirangi made his home with his wife's people, and with his aged father, Huiao, and other members of his tribe, he occupied, among other places, the pa Ngakuraho, a rocky pinnacle near Hangatiki. Here also lived his three sons by Kinohaku, Tangaroakino, Kahuitangaroa, and Whakapautangaroa. The first-named son has already received mention. He also made a marriage of some note, for he took to wife Waipare, a daughter of Wairere. One summer, states Te Hurinui, when the majority of the people were away at the coast on a fishing-expedition, a war party of Whanganui people, under the chief Pakira, invaded the district. The hostile party had come up the Ongarue river, and crossing over the Tangitu ranges to the headwaters of the Mokau river, had descended into the valley of the Manga-o-kewa. Because of the absence of Zany of the menfolk, Pakira and his warriors met with no opposition, and they arrived before the ramparts of Ngakuraho without trouble. The pa was situated on a small but rocky pinnacle of limestone a short distance from the southern limits of the
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| 283 | </pre></Content>
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| 310 | </Description>
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| 311 | <Content><pre>
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| 312 | 10 30 30 i0 feat NGAKURAEO PA. The home of Tuirirangi. (162)
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| 314 | </pre></Content>
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| 315 | </Section>
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| 343 | MANIAPOTO KILLS HOUTAKETAKE 163 Hangatiki railway station, and on the eastern side of the line. The position had been well chosen, for on several sides the limestone dropped sheer to the ground below, hence the enemy did not attempt to make an assault but contented themselves with besieging the inhabitants. For a time, Huiao and Tuirirangi, by resorting to the strategy of rushing from point to point inside the pa and hurling defiance at the enemy, were successful in deluding Pakira in respect to the actual numbers within the village. This was kept up for some days in the hope that the absent tribesmen would return and put the invaders to flight. During this time the enemy, determined to wear down the resistance of the besieged, were taking it in turns to prevent the sorely pressed defenders from taking much needed rest. Without intermission relays of men kept up a continual uproar by performing haka choruses on the level piece of ground at the foot of the southern slope of the pa, and just above the spring called Nga-roro o Te Huaki. Huiao and Tuirirangi anxiously discussed the position. For Tuirirangi to leave the pa and proceed to the coast to obtain help was ruled out on account of the length of time he would be absent, and the danger that in the meantime the enemy would storm the pa. Finally, Huiao made overtures for peace which Tu-pito, one of the leaders of the war-party, decided to accept; and as a peace offering, the sister of Tuirirangi, Hine-moana, was given to Tu-pito as a wife. In the account by Kerehoma Tu-whawhakia, the circumstances are described somewhat differently. In this version, the invaders, finding the position too strong to attack, and the resultant siege not producing any noticeable effect, arranged the performance of a haka with a view to drawing some of the inmates from the defences. This was not at first successful, but on Turanga-pito stepping to the front, his exhibition was so good that the people of the pa all came out to witness it. Hine-moana was so filled with admiration that she descended to the Whanganui camp where, having seen the handsome Turanga-pito, she immediately fell in love with him, and married him, peace being made at once. Following the peace-making, continues Te Hurinui, the Whanganui war-party, taking with them Hine-moana, returned to their own country. It is important to note, as later events will disclose, that some of the warriors who
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| 344 |
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| 345 | </pre></Content>
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| 373 | <Content><pre>
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| 374 | 164 TAINUI formed part of the expedition belonged to the Ngati Tama tribe of Pari-ninihi, Taranaki. A year went by, and then news was received at Ngakuraho that a child had been born to Hine-moana, whereupon the three sons of Tuirirangi, Tangaroakino, Kahuitangaroa, and Whakapautangaroa, determined to visit her with the intention, should the child be a son, of killing it lest Tu-pito should boast of having the first-born son. Accordingly the three brothers set out and travelling southward, made their way to Whanganui. When they arrived, states Tu-whawhakia, Turangapito was away preparing eel-weirs in the Whanganui river, only his wife being at home, where she was recovering from her recent confinement. As evening fell lline-moana heard the noise of footsteps and at first thought it was her husband ; but as the noise increased she knew it must be other people, and became filled with alarm. Then her nephews appeared and she seized her child and pressed it to her lest they should take the child and kill it. After they had greeted her and the rest of their party had arrived, they asked her, " He aha to tamaiti?" (What is your child?) Hine-moana knew full well, states Ye Hurinui, what would be the result should her nephews once discover that her child was a son and so, holding the baby in such a way that its sex was concealed, she answered, " He wahine to korua potiki." (Your child is a girl.) She was then asked, " Kei hea to tane?" (Where is your husband?) Once again she thought quickly, and fearing that it was their intention to kill Turanga-pito, she said, " Kua riro noa atu to korua taokete ki te tutu mai i ona iwi kia kite i te whanautanga mai o to korua potiki, ki te tua hoki i te ingoa." (Your brother-in-law has been gone some time to invite the people of his tribe to the birth of your child, and also to the naming.) " Awhea ka hold mai?" (When will he return?) they asked. " Kei apopo i te ata ka tae mai," (Tomorrow in the morning, he will arrive) she answered. Persisting with their questions, they asked again, " I mutu mai tona haere i hea rawa?" (Where will be the end of his journey?)
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| 376 | </pre></Content>
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| 377 | </Section>
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| 405 | 1 MANIAPOTO KILLS HOUTAKETAKE 165 " I tai o Whanganui, i uta o Manga-nui-te-ao; whatiwhati nga rau o Whanganui nei, o Manga-nui-te-ao nei ; koia ano e haere mai na i a Turanga-pito. Haere mai to tangata me to kai, hei tuanga i to ingoa o to korua potiki." (From Whanganui at the sea, to Manga-nui-te-ao inland, will be flitting the hundreds from those places; that was why Turanga-pito went. They will come with food for the naming of your child.) The visitors stayed the night, but at dawn, that being the day on which they had been informed Turanga-pito and his tribe would arrive, they left for their homes. Soon afterwards Turanga-pito made his appearance, and on coming to the canoe landing-place, he discovered plenty of evidence in the form of many footprints, to show that a party had been there during his absence. Quickly he proceeded to his house and was there informed by Mine-moana of what had transpired. With a hastily organized war-party he set out in pursuit of Tangaroakino and his brothers, and eventually succeeded in getting quite close to them. The sons of Tuirirangi, however, were equal to the occasion, and on finding themselves in danger of being overtaken, set fire to the fern behind them, with the result that Turanga-pito and his men were so delayed that they made good their escape, and finally arrived home safely at Ngakuraho. TUIRIRANGI RETURNS TO KAWHIA. In spite of the lavish celebrations connected with the marriage of Tuirirangi and Kinohaku, an incident eventually occurred which brought their domestic relations to a sudden end. After several years of married happiness Kinohaku very foolishly indulged in a love-affair with none other than Paiariki, her husband's younger brother, and as such affairs rarely remained long concealed, Tuirirangi quickly learned of it. Filled with anger against his brother, Tuirirangi set out for the home of Paiariki, situated a little to the west of Te Kumi, and which was called Rua-o-te-manu, with the firm intention of killing him. When Paiariki observed him coming, weapon in hand, he stood up unarmed and appealed to him: " Let your weapon be your younger brother in the future," thus appealing to Tuirirangi through their relationship.
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| 436 | 166 TAINUI It had its desired effect; for Tuirirangi halted and his anger subsided, and he knew then that should he kill Paiariki he would be without a brother. He therefore turned and walked away, and shortly afterward Paiariki left the district and went to Kawa, several miles to the north, where he later married two women named Kuo and Hinengako. Tuirirangi refused to be reconciled with Kinohaku, and now departed from Ngakuraho and returned again to Kawhia, his birthplace, where after a time he married again, this time to Mamaua. From this marriage were born Tuahu-mahina, Ruateatea, and Ritaumatangi. THE DEATH OF TUIRIRANGI AND ITS CONSEQUENCES. 1625. One day Tuirirangi departed from his home in Kawhia and went over to Waitete, a stream on the south side of Aotea, for the purpose of cutting Oulu, a shrub used for making floats for fishing-nets. When it was known that Tuirirangi and some of his people were in the district, states Te Ao-te-rangi, a man from the pa Manuaitu, named Whanowhanoake crossed over and killed him. He struck him on the head with a weapon known as a kotiate, after which he returned to Manuaitu. Te Ariari, a son of Tuirirangi, escaped and brought the news to Kawhia, with the result that a war-party marched over to Aotea and assaulted in turn the forts Tatahi, Koreromai-waho, and Te Rau-o-te-huia. The garrisons, in each case were successful in beating off the attacks, and the war-party returned to Kawhia without accomplishing its purpose. Reorganized and supplemented by reinforcements, the war-party invaded Aotea again, but were beaten off a second time. After some consideration on the part of the Kawhia people, a man named Ika-tamure departed from his home and journeyed to the home of his uncle, Taunga-ki-temarangai, the brother of his mother, Raruatere. This place was Nukutaurua, on the east coast near Mahia peninsula, and when Ika-tamure arrived he went straight to his uncle who was an expert in matters pertaining to witchcraft, and requested that he give him the words of the matataketake, an incantation of reputed wonderful powers to the possessor. Taunga-ki-te-marangai replied that this knowledge was already known by Mania-tiemi, father of Ika-tamure, and
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| 437 |
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| 467 | MANIAPOTO KILLS IIOUTAKETAKE 167 on learning this Ika-tamure returned home. When asked by his son for the matataketake, Mania-tiemi, fearing that the power might be abused, pretended that he did not know it. Ika-tamure was not convinced, and now considered plans whereby he could prevail upon his father to surrender the much-desired knowledge. So the next day he called his wife and told her to enter the house of Mania-tiemi and there commence spinning her flax-fibre. While preparing her flax she was to raise her garments and expose herself in order to incite the old man to approach her. Accordingly, while Ika-tamure watched from the window, his wife entered the house and quietly commenced rolling her flax fibre on her thigh, the usual method employed. She was careful, however, to draw her clothing higher than usual and when she observed Maniatiemi chuckling to himself, she softly said: " He aha tau e kata?" (At what do you laugh?) The old man replied : " Ko to aroaro." (Your person.) With a look of invitation the woman said: " E hiahia ana koe?" (Do you desire [me] ?) " Ae," (Yes) replied Mania-tiemi, whereupon the woman reclined herself. Mania-tierni needed no further invitation, and rising to his feet, moved over to her, at which moment Ika-tamure suddenly appeared. Observing with satisfaction the look of fear upon his father's face he said : "Kaua e wehi. Homai to matataketake." (Do not fear. Give me the rnatataketake.) Glad to agree, old Mania-tiemi now taught Ika-tamure the words of the much desired incantation. When Maniatiemi died then began the manifestation of the knowledge now possessed by Ika-tamure. Through the power of his incantations, he caused a dog to bite a certain rtgatrara (reptile) named Whatumanawa, so called because it had eaten the son of Whatumanawa. After this Ika-tamure went to Kaingaroa where he cast spells over the enchanted kahikatea, trees and caused them to wither. These trees were six in number, and grew on the broad tussock plains of Kaingaroa. Said to be continually in berry, they were never approached by man through the fact that they receded before oncoming travellers. Then Ika-tamure heard of the power of a rival tohunga who lived on the banks of the Waikato river, and he deter-
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| 468 |
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| 469 | </pre></Content>
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| 498 | 168 TAINUI mined to go and contest the powers of witch-craft with him. The name of this man was Kiki; and so celebrated was he that Waikato have a proverb concerning him. " Nga uri o Kiki whakamaroke rakau," (The descendants of Kiki wither trees) the origin of which lay in the fact that Kiki was such a magician that should his shadow fall on any place unprotected from his magic, all the trees there withered. Kiki was thoroughly skilled in the arts of makutu (witch-craft) and should any canoe parties call at his village, he remained quietly at home and never troubled to come out, but just drew back the sliding door of his house so that it might stand open, and all the strangers stiffened and died. When finally Ika-tamure decided to visit the great Kiki, he selected two of his people as his companions; and taking his young daughter with him, set out, after having arranged, in his own mind, a fortunate season for his visit. Crossing over the ranges from Kawhia, Ika-tamure descended into the Waipa valley, and embarking in a canoe, paddled down the river to Waikato, continuing on until he came to the village of Kiki, where he was careful to land undetected, and as a precaution he had repeated an incantation known as matatawhito to preserve himself from all the arts of makutu. As soon as the strangers were seen, Kiki himself appeared and invited them to his village where he conducted them to the manse. Some of the village people were sent to prepare food in an oven over which makutu spells had been recited, but while this was taking place /ka-tamure availed himself of the opportunity of casting spells over the threshold of his enemy's house so that Kiki might be enchanted as he stepped over it to come out. At last the food was brought forward and placed on clean mats upon the ground, whereupon Kiki came from his house and invited Ika-tamure to partake with him. Ikatamure declined, but stated that his daughter was very hungry and would be glad to eat some of the food. So while his daughter ate, Ika-tamure repeated incantations of the kind known as matatawhito, whalcaingungu, and parepare, as a protection against this form of makutu. Kiki now returned to his house and awaited the news that the strangers had died, but fka-tamure now repeated spells over the door so that Kiki would be prevented from
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| 499 |
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| 500 | </pre></Content>
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| 529 | MANIAPOTO KILLS HOUTAKETAKE 169 escaping. The daughter had by this time completed her meal, and Ika-tamure and his party embarked in their canoe and made haste up the river. As they fled they passed a village and Ika-tamure requested the people to inform any pursuers that his canoe had long since gone up stream. Not long after his departure Kiki became very ill, and his people knew that he was suffering from the effects of makutu at the hands of Ika-tamure. Immediately a canoe party set off in pursuit and at the village above they enquired whether a canoe had passed, and were told that one had but it had been gone so long that it would by that time, be far up the river. The pursuers thereupon returned and not long after Kiki died. KAREWAREWA AVENGES TUIRIRANGI. On his return to Kawhia, states Te Ao-te-rangi, Ikatamure, secure in the knoweldge that his power was supreme, now took his nephew Karewarewa, the son of his elder brother, and instructed him. After this Karewarewa sent a messenger to the Te Ati Awa people of Taranaki asking them for reinforcements to help obtain revenge for the death of Tuirirangi. Two thousand fighting men of Te Ati Awa marched to Kawhia and there joined the war-party of Karewarewa. The combined forces then went to Aotea and attacked the fortified villages at Te Rau-o-te-huia, Korero-mai-waho, Puangi, Puke-rangaranga, Puke-wharangi, and Manuaitu, all of which fell to the invaders. Before the last-named pa was captured, Whanowhanoake, the man who had killed Tuirirangi, escaped with thirty of his companions and fled in a northerly direction, but Karewarewa organized a pursuit and marched to Whaingaroa where he attacked the well-populated pa Otahaki, in which lived the chief Tuku. Living in this pa was Kirirua, his wife Potete, who was a daughter of Karewarewa, and -their children Tuwhakahautaua and Hineaki. Consequently, when the pa was captured, these people were spared, as were also the near relatives of Tuku, his son Koropake, and his sister Rawaengrthe mother of Kirirua. All others were put to death in revenge for their killing of the people of Tahinga. The pursuit of Whanowhanoake was now resumed, but it would appear that no great haste was made in the
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| 530 |
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| 531 | </pre></Content>
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| 560 | 170 TAINUI endeavour to catch him. Making their way north, Karewarewa and his followers reached the mouth of the Waikato river and crossed to the other side, where they settled for quite a long time before they proceeded on to Manuka (Manukau). Their arrival, however, caused Whanowhanoake, who had been residing in the district, to hurriedly make his departure and take refuge among the Kawerau tribes of Waitakere and southern Kaipara. These tribes must have been induced to take up his cause, for several battles took place between these people and the war-party of Karewarewa. The lower Kaipara tribes were defeated by the invaders, and retreated across the Kaipara harbour to the Wairoa district. With them went Whanowhanoake, and when he arrived he spoke thus to the local chiefs, Ripaoa and Nganaiawa: " E Ripaoa! E Nganaiawa! Ki te puta te anu o Karewarewa, huna ki Tangihua, he hanga he kainga e hokia." (Oh Ripaoa! Oh Nganaiawa! If the breath of Karewarewa should come here conceal yourselves at Tangihua and there make a home.) Tangihua was a mountain range at northern Wairoa. The chiefs, however, apparently felt themselves quite capable of dealing with the war-party for they replied: "Ma wai is e kawe mai ki Kaipara? Hika piro ki to Pokopoko-nui a Rotu ki te au te awhea." (Who will bring him to Kaipara? He will sink bodily in the loathsome quicksands of Pokopoko-nui a Rotu [a sandbank in Kaipara harbour] and there be surrounded by its whirlpools.) Seeing that Ripaoa and Nganaiawa were not inclined to heed his advice, Whanowhanoake left them and took refuge at Tangihua, thereby escaping, for when Karewarewa arrived he again defeated the Kaipara tribes. Following up this success Karewarewa attacked and defeated the people living on the Ripiro beach. The survivors fled to the mountains, and the war-party marched on to Hokianga, where they met and defeated the local tribes. They continued right to Muriwhenua, the region at the extreme end of the island, but not finding any trace of Whanowhanoake, commenced their return march. The expedition of Karewarewa finally disbanded, returning to their respective homes at Te Akau, Kawhia, Mokau, and Taranaki. One portion, under Raekauri, embarked in canoes and went to Whakatane, in the Bay of
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| 561 |
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| 562 | </pre></Content>
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| 591 | MANI0PoT0 KILLS k10TAKETAKK 171 Plenty, where they settled. Tuwhakahautaua and Hineaki, the children of Potete and grand-children of Karewarewa, settled at Waikato heads, Te Akau, and beyond Whaingaroa as far as Aotea. As for Ika-tamure, it was his daughter Paratai who married Mahanga and became the mother of Mihi-rawhiti, Waitawake, and Tukotuku. When Karewarewa and his war-party had passed through Kaipara on their return, Whanowhanoake had a narrow escape from being killed, the local people considering that it was through him that they had been attacked. He pointed out, however, that he had warned them by saying: " Ehara i a au, na Ripaoa, na Nganaiawa. I ki ano au e muri e puta to anu o Karewarewa, huna ki Tangihua, he kainga e hokia." (It was not through me but through Ripaoa and Nganaiawa. I said if the breath of Karewarewa should come here, hide yourselves at Tangihua as a home and place to seek refuge in.) It was, therefore, agreed to spare him, and after that he lived on in Kaipara. Te Ao-te-rangi, in his foregoing account, has supplied us with much interesting information, and if his statements are correct, and there certainly appears no reason to doubt them, then the return of Karewarewa seems to coincide with one of the Ngati Awa migrations from the north. We are informed by Percy Smith in his Peopling of the North, that a party of Ngati Awa under the chief Kauri, departed from the vicinity of Kaitaia, one of the places by the way which was visited by Karewarewa and his war-party, and came south to Tauranga and Taranaki. Now it seems more than mere coincidence that Te Ao-te-rangi should say in respect to the return of Karewarewa that " some of the war-party got some canoes and went to the East Coast. The chief of that party was Rae-kauri. He settled down at Mataatua, that is to say, at Whakatane." The names Kauri and Raekauri are so similar, if we take into account the habit sometimes practised, of shortening names, to suggest that they refer to the one person. If this is so, then it seems quite likely that Ngati Awa, having suffered at the hands of more powerful enemies, took advantage of so large a war-party and returned south under its protection. The fact, also, that Karewarewa had a contingent of Ngati Awa from Taranaki with him, and who doubtless would be able to recognize
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| 592 |
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| 593 | </pre></Content>
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| 621 | <Content><pre>
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| 622 | 112 TAINUI some relationship with Kauri and his people, would ensure them a welcome reception to the war-party. Of the tribes encountered by Karewarewa and his expedition, they would be the ancestors of Nga Puhi and Ngati Whatua, the descendants of the Mahuhu and other canoes. Unfortunately the Waikato account tells us very little of these people. Ika-tamure Paratai==mahanga Tukotuku waitawake=Karewarewa 1 Tahinga=Potete t
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| 623 |
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| 624 | </pre></Content>
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| 625 | </Section>
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| 626 | </Section>
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| 627 | </Archive>
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