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1101/4 TAIN111 &quot; They are married?&quot; I answered, &quot; Yes.&quot; He asked, &quot; How is Tama-te-po? Did he say nothing?&quot; Then he said, &quot; In the morning I shall arrive to see them.&quot; This is the reason I came here to you this night; it is for you two to consider. This is what I think, the best thing is to go; if you go you will survive, if you stay, you shall die.) This concluded the words of the mother to her children at which Tama-te-po said: &quot; Haere mai e kui. Ka tika to whakaaro. E mea nei koe me haere maua, ko to pai tena mo matou tae atu hoki ki a koe. E whakaae ana ahau me haere te tangata he i te po tonu nei. Me noho ahau ; mana ka patu ahau e toku teina. E pai ana. Nau mai, haere.&quot; (Welcome oh mother. Your thought is correct. You say we must go; that is good for us all and for you also. I agree that the man in the wrong should go this very night. I shall stay and (risk) being killed by my younger brother. It is well. Greetings and farewell.) Tama-te-ra consented to these proposals and departed from the village. He eventually settled at Ohoroa, a place at Katikati, where he married again and where live his descendants. From his marriage with Pare-moehau however, he had Te Aokurinahe and Te Hihi. The former married Tonumoho of Ngati Awa, from which union was born Pukeko, ancestor of Ngati Pukeko of the Bay of Plenty. Prior to the coming of Maru-tuahu, the Coromandel peninsula and a great part of the Hauraki Gulf had been, to a large extent, the undisputed territory of a group of tribes known as Ngati Huarere, Ngati Hako, Nga Marama, Kahui-ariki and Uri o Pou. These people were tongatawhen,ua, but also claimed descent from ancestors who arrived in the Arawa and Tainui canoes. Ngati Huarere, occupying the land from Moehau to Hauraki, were mainly of Arawa origin, Huarere being himself a son of Tama-tekapua who ended his days in Moehau. Closely related to them were the Ngati Hako of Hauraki and Ohinemuri, and the Uri o Pou, the tribe adopted by Hotunui. The latter tribe were the descendants of Poutukeka, a chief also of Arawa origin, for he descended from Mapara, a brother of Tama-te-kapua. The Nga Marama, on the other hand, were descendants of Marama-kiko-hura, the second wife of Hoturoa and who, as previously related, left Kawhia and returned to Tamaki,
111
112&lt;/pre&gt;</Content>
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141CHAPTER XVII. THE TROUBLES IN HAURAKI. 1650. WE LAST left Maru-tuahu and his people at the conclusion of their warfare against the Uri o Pou. Eventually Marutuahu died of old age, and Pare-moehau, his second wife, was taken and married by his son Tama-te-ra. At the time when Maru-tuahu passed away, his son Whanaunga was away on a visit to Kawhia, and did not learn of his father's death until he returned. On being apprized of the fact he said to his mother : &quot;Kaore he kupu iho a te kaumatua na?&quot; (Was there no word left by the old man?) And the mother replied: &quot; Ki te the mai koe ka hura i a is me tapahi tana ure hei mea koauau mau.&quot; (If you arrive uncover him and cut off his membrum virile as a nose flute for you.) His mother then continued: &quot; Ko to koutou whaea kua moe i a Tama-te-ra.&quot; (Your aunt has married Tama-te-ra.) Whanaunga was very angry at what had transpired and said: &quot; Kei te ata ka tae atu ahau kia kite i taku tuakana.&quot; (In the morning I shall arrive to see my elder brother.) The mother knew from this that it was the intention of Whanaunga to kill his brother, and so at midnight she arose and went to Tama-te-ra. Tama-te-ra and Tama-te-po were surprised to see her and asked: &quot; He aha i haere mai ai koe i te po?&quot; (What brought you here in the night?) The mother answered : &quot; Kua the mai to korua teina i to ahiahi nei ; ka mea atu ahau, Kua mate te kaumatua nei.' Ka patai, kupu ranei tana?' Ka ki atu ahau, Kan.' Ka mea mai, Kaore he raruraru?' Kao.' Kotahi ano ra te korero, Kua moe ano e Tama-te-ra i to koutou whaea.' Kua moea?' Ka mea atu au, ' Ae.' Ka mea mai, ' E pewhea ana a Tama-te-po? Kaore ana kupu?' Ka mea mai, Kei to ata ka tae atu au kia kite i a raua.' Koinei to take i haere mai nei ahau ki a korua i to po nei ; ma korua hei whiriwhiri. He mea atu naku, pai atu te haere; ki to haere, ka ora koutou, ki te noho, ka mate koutou.&quot; (Your younger brother arrived this evening; I said, &quot; The old man is dead.&quot; He asked, &quot; Did he leave any word?&quot; And I said, &quot; No.&quot; Then he asked, &quot; Was there no trouble?&quot; &quot; No.&quot; This was the talk, &quot; Tama-te-ra has married your aunt,&quot; (173)
142
143&lt;/pre&gt;</Content>
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172THE TROUBLES IN HAURAKI 175 It is not surprising, then, that these tribes viewed with alarm the intrusion of Ngati Maru, and the defeat of the Uri o Pou at the instigation of Maru-tuahu only aroused further anxiety and hostility. The remnants of the Uri o Po, states Gudgeon, were forced to take refuge among the lower Waikato tribes living in and around Papakura. The chief Korohura, also a descendant of Mapara, was one of those responsible for driving them to their relatives the Nga Marama. In spite of the hostility between the Hauraki tribes and Ngati Maru, some inter-marriage took place. Tauru-kapakapa, son of Maru-tuahu, had taken to wife Waenganui, a woman of Ngati Hako and Ngati Huarere, and eventually, because of the strained relations existing between these tribes and Ngati Maru, Waenganui was abducted by Ngati Huarere. Concerning this incident and the warfare that followed Tukumana says : &quot; After the departure of Tama-tera, a time came when a canoe containing several women, among the number being Waenganui, set out along the coast on a flax-cutting expedition.&quot; The flax, of the kind called awanga and famed for the quality of its fibre, grew at Warahoe. &quot; On their return the women passed close to Oruarangi, a pa of Ngati Huarere, and received an invitation to land. This they did, and as the canoe touched the shore a call came for Waenganui to proceed up to the village. Her friends, after waiting some time, followed in search of her, and were eventually informed that Waenganui was being detained and that they were to go without her.&quot; The site of Oruarangi is about a mile to the west of the Thames-Paeroa railway and almost between the two stations Matatoki and Kirikiri. The pa and the neighbouring fortification of Paterangi occupied two elevations surrounded by low-lying swamps from which flow the streams Tuitahi and Pipi, both of which enter the Waihou nearby. &quot; When Tauru-kapakapa learned that his wife was held captive by a chief of Ngati Huarere, he went to Kerepeehi and arrived at Ngahinapouri (the pa called Te Wheturoa), informed the chief Taharua of his reason for coming and asked for his assistance. To this Taharua agreed and supplied a canoe and a number of warriors. Tauro-kapakapa thereupon paddled to Oruarangi and demanded the
173
174&lt;/pre&gt;</Content>
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203176 TAINUI release of his wife, but her captor replied in the following words: 'Na wai te tara whai ka uru kei rote, e tae te whakahoki ?'&quot; (By whom the barb of the sting-ray has entered into, can it be withdrawn ?) While Tukumana makes no mention of it, George Graham states that after declining to surrender Waenganui, the woman was brought forward and killed in view of Tauru-kapakapa by Paeko who impaled her with a hoeroa, a weapon made of a whale's rib. The reason for this killing, it was stated, was the murder of relatives of Ngati Hako by Hotunui and Maru-tuahu in past times. Later the body of Waenganui was cooked, cut up and distributed among the tribes extending from Moehau to Ohinemuri and Tauranga. Continuing the account of Tukumana, he says: &quot; Taurukapakapa now returned to Taharua and informed him of what had transpired to which that chief replied: Mau te tai pari, maku to tai timu ; kia roto te marama i te rawa, kua you te kupenga a to kaharoa i te paru.' (Yours shall be the flood tide, mine shall be the ebb tide; when has entered the moon to its full, then will be staked the dragnet upon the mudflat.) By this reply Taharua informed Tauru-kapakapa that he would come to his assistance and meet him at the full moon, at which time the tide would be favourable for an attack on Oruarangi. Likewise at full moon the Oruarangi people were in the habit of going fishing, hence the reference to the staking of the drag-net. &quot; To this Tauru-kapakapa agreed, and set out for home, but not before he and Taharua had made complete arrangements for the forthcoming expedition. Then, when the tide was right, as arranged between them, the descendants of Maru-tuahu arose and paddled to Oruarangi where, arriving at the outer side (on the banks of the Waihou) they hauled their canoes ashore. &quot; At this stage Kairangatira said : Maku e tiki to pa nei. E rotu kia kaha te moe. Kaua e kai i muri i ahau ; kia hoki mai rano ahau ka kai ai '.&quot; (By me will be reconnoitred this fortification. Lull yourselves that you may sleep soundly. Do not eat after I am gone but when I return then you shall eat.) By way of explanation it should be stated that Kairangatira, because of close relationship to both sides was,
204
205&lt;/pre&gt;</Content>
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234THE TROUBLES IN HAURAKI 177 therefore, a suitable person to undertake such a task. He was a descendant of Tama-te-po, elder half-brother of Tauru-kapakapa, and was, therefore, the latter's greatgrand-nephew. He was obviously quite a young lad at the time of this episode. His warnings to the war-party in respect to the eating of food was in accord with the customs pertaining to war, when it was essential to maintain a condition of nolzo-puku (fasting), an act necessary to ensure success. Thus in sound sleep the war-party was bound to observe this custom. The chief Taharua was also closely related, for he was a son of Tama-te-ra. Tukumana proceeds : &quot;Kairangatira departed, but soon after he had gone the war-party ate a meal, with the result that as Kairangatira was returning he became listless and drowsy. He became so overcome with the desire to sleep that he sought refuge in a shed used by the people of Oruarangi for storing fishing-nets. Here he concealed himself among the nets. Suddenly he was awakened by someone pulling at the nets, and his first thought was that he was trapped. In desperation he began tearing holes in the nets, hoping that the person would pass them by. &quot; In dread he heard the man examine two nets and finding them damaged put them back. Then he came to the very place where Kairangatira lay concealed, and grasping hold of the net, began hauling it forth. Suddenly he discovered the holes which Kairangatira had made in the the netting and therefore cast it aside at the same time shouting to those outside : Kua pakarukaru katoa enei kupenga!' (The whole of these nets are damaged!) Thus Kairangatira narrowly escaped discovery. &quot; As soon as it was evident that the man had departed, Kairangatira came forth and shouted to the people that the tide was ebbing fast, and to make haste and launch their canoes. It was dark at the time, and no one noticed the strange voice, and quickly the canoes pushed off to take advantage of the tide. As the canoes came out to midstream they were observed by the war-party of Taurukapakapa, who immediately gave chase; and there ensued a battle on the water in which the people of Oruarangi were badly defeated, the survivors being pursued and killed as far afield as Hikutaia (ten miles up the Thames river).&quot;
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237</Section>
238<Section>
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265Zi 178 TAINUI Following on the capture of Oruarangi, the situation remained quiet for a time until, on the occasion of a visit to relatives, Kairangatira fell into the hands of Ngati Huarere and was killed. It is difficult to say just how long after Oruarangi that this event took place, but apparently Ngati Huarere had been awaiting their first opportunity to seek revenge. In his account Tukumana says: &quot; After this (Oruarangi) Kairangatira went to visit his matua (in this case a senior cousin) named Puha, and when passing through Tararu, was seen by Ngati Huarere who remarked, Koinei te tangata nana a Oruarangi.' (This is the man who caused the fall of Oruarangi.) They thereupon followed him. &quot;Kairangatira arrived at the home of Puha, and as he set out on his return, he was again followed by Ngati Huarere. He arrived at Te Totara with Ngati Huarere still following, and proceeded on to the pa Waikauri, in the Kupata district. When close to Kupata (Ngati Huarere at last thinking the time opportune) Kairangatira was struck by one of the spearmen with a timata (short throwing spear). It was then that Kairangatira uttered the proverbial saying: Na wai te ki, maku, maku anake.' (Whose was the word, mine, mine alone.) Shortly after this the rest of Ngati Huarere came up, and Kairangatira was put to death. &quot;Then commenced the attack (by Ngati Maru-tuahu) on Onepuhia, Tararu, Te Totara, and Waikauri, and the killing of Ngati Huarere who were broken and scattered to Waiau where they were allowed to remain.&quot; Describing these last events George Graham states : &quot; Maru-tuahu then sent a war-party and a battle was fought at Kupata where Ngati Huarere were defeated and driven away to Puriri and Hikutaia; the pa at those places being subsequently stormed and the people destroyed. Ngati Huarere then organized a war-party to obtain revenge for their above mentioned reverses, and a battle was fought at Warahoe in which Maru-tuahu were defeated. &quot; Maru-tauahu then gathered in great strength and sent war-parties in several directions. Ngati Huarere and Ngati Hako met them in battle at Te Rae-o-te-kowhai (also called Te Motu-kowhai) between Manaia and Waikawau. Marutuahu defeated them, and all the district of Hauraki as far
266
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269<Section>
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295 <Content>&lt;pre&gt;
296THE TROUBLES IN HAURAKI 179 as Moehau was conquered, and peace was made with the survivors.&quot; These defeats, however, did not mean that Ngati Huarere were finally subdued, for much subsequent fighting took place before they were driven from the district. Intervals of peace occasionally occurred during which time the two tribes inter-mingled and some friendly intercourse, resulting even in occasional marriages, took place. During one of these periods a feast was given at the village of Taharua, at Waitakaruru, and among those who attended was a company of Ngati Huarere, one in particular being a young chief named Manaia. Besides the feast, games and other amusements were indulged in, but by far the most important of the attractions as far as the young man was concerned, was Tukutuku, the handsome daughter of Taharua. Tukutuku was a young woman at the time, and soon made it evident that she preferred Manaia to any of the others. This eventually aroused their jealousy and the rejected suitors determined to kill him. One of the amusements was that of long diving, and going to the spot where Manaia was wont to make his dive, several young men of Ngati Huarere stationed themselves in the water and as Manaia came up on his way to the surface, he was seized, emasculated with a shell, and his body trodden into the mud. On the young men returning to the shore they were asked by the onlookers if they had seen Manaia ; to which they jeeringly replied that he had dived right out to sea and had gone round Moehau! Tukutuku immediately suspected that her lover had been subjected to foul play and so, every day, went to the place where the diving had taken place, watching for the body. Eventually it rose to the surface, and she swam out and brought it to the shore where she discovered the outrage that had been perpetrated upon it. Ngati Maru-tuahu now, at the instigation of Tukutuku, once again turned on Ngati Huarere with great ferocity, and inflicted several severe defeats upon them. Following this Ngati Huarere and their allies took the first opportunity to seek revenge. It will be remembered that when Tama-te-ra took to wife his father's widow he incurred the wrath of his half-brother Whanaunga, and to avoid trouble, migrated from the district. Tauru-kapakapa,
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299</Section>
300<Section>
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326 <Content>&lt;pre&gt;
327IAINU1 in an endeavour to make domestic peace, set out to visit Tama-te-ra while the latter was staying with Taharua at Te Komata. He came with a large party of chiefs by canoe from Whakatiwai. At Hikutaia, Tauru-kapakapa was invited by Ngati Hako to visit the pa, and on complying, was killed by Tawhirau and his people. This act led to further retaliation ; and Ngati Marutuahu, under the chiefs Te Hihi, Rautao, Kiko, Whanga, and others, marching in company with certain of the Uri o Pou, attacked the Ngati Huarere at the pa Puriri, which place was destroyed. The fugitives fled in all directions to Whangamataa and Hikutaia. In due course these villages were captured, and the pa at Matai was then besieged. In the fall of this place large numbers of the inhabitants were captured and killed, among them being Tawhirau, the murderer of Tauru-kapakapa. It is said that about 4,000 people of Ngati Huarere and related tribes perished here, and the general massacre was proceeding when the chiefs Taharua and Taiuru intervened. Taharua requested that the fighting should now cease, as the death of Tauru-kapakapa had been amply avenged, and he drew a line on the land beyond which the war-party might not pass. The Maru-tuahu chiefs agreed to the peace-making, for Taharua uttered this saying: &quot; I thought it would be left for the four winds of heaven to carry away the soot from my house. But no! You, my grandson oh Rautao, have done this ill!&quot; Rautao was the grandson of Te Ngako, but was related on his mother's side to Ngati Huarere. In answer to Taharua he said: &quot; Yes; when I return home, I will hang up my weapon Kahotea ' on the ledge of Ngawhakapekapeka &quot; (a sacred puriri tree at his home). The reason for Taharua wishing to end the fighting was that it should have been left for strange tribes to bring warfare into this territory, not his grandchildren, a desire prompted by the close relationship between the two tribes. Rautao by his reply, indicated that he understood this point, and would withdraw his war-party. Te Hihi, the actual leader, confirmed this, and the line marked by Taharua was respected and made a boundary for future time. Kapuahamea, grand-daughter of Te Hihi, was placed in possession of the conquered area, and at a subsequent meeting to confirm peace, Maitikitiki was given in marriage to Te Ikate-waraki, a chief of Ngati Maru-tuahu.
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330</Section>
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358THE TROUBLtS IN HAURAKI 181 In the fall of the Matai pa, numbers Of the fugitives fled in the direction of the village of Paeko, among them the chief who put to death the wife of Tauru-kapakapa at Oruarangi, and as they ran by they called for help. Paeko, remembering how he had been slighted by these people in the division of food on a previous occasion, called from the summit of his village: &quot; Karanga riri, karanga ki a Paeko, karanga kai, ka hapa Paeko &quot; &quot; When the call is war, the call is for Paeko, when the call is for food, passed over is Paeko!&quot; The survivors remained in their fortifications and villages beyond the conquered territory on the east coast; Otahu pa at Whangarnata,9. and Te Rae-ate-papa, and other places in the Katikati, Tauranga, and districts south of the Waihou. Paeko also left, for he feared that he and his people were not safe, either from Ngati Maru-tuahu or Ngati Hako whom he had declined to assist as they fled from Matai. With his hapu he returned to Ohiwa, in the Bay of Plenty, whence he originally came. THE DEATH OF KAHURAUTAO AND ITS CONSEQUENCES. 1650. It will be recalled that the Tamaki isthmus had been peopled from a very early date, there being numerous fortifications and villages in evidence when Riukiuta, Horoiwi, Te Kete-ana-taua, and others left the Tainui canoe as it passed through on its way to Kawhia. Tainui, how- . ever, was not the only canoe to have its influence on Tamaki. Wairaka, daughter of the Mataatua chief Toroa, lived at what is now Mt. Albert; hence its native name Owairaka, and at Orakei lived Kahumatamomoe, son of Tama-te-kapua, the bay there being on this account, called Okahu. The tribes who eventually occupied this area were known as Ngai Tai, said to have been named after Taihaua, son of Te Kete-ana-taua, Nga-iwi and Wai o Hua. Concerning these people Te Wheoro says : &quot; Nga-iwi is a sub-tribal name from Te Whatu. It is fully Nga-iwi Oho (the people of Oho). Te Whatu was of Tainui and was a descendant of Te Matau, elder brother of Kokako. On the death of Hua, son of Te Whatu, was applied the name Te Wai o Hua. This was from a water gourd of that man. Uri o Pou were also descendants of Te Whatu. Te Whatu married the sister
359
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361</Section>
362<Section>
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389182 TAINVI of Hape-kai-tao. They (Uri o Pou) lived together with the descendants of Hape-kai-tao and the sub-tribal name was Ngati Hape.&quot; The following tables show the descent of the chief Hua, or Hua-kai-waka as he was fully called. TABLE I. TABLE II. (By Tukumana) (By Gudgeon) Houmaitawhiti Houmaitawhiti Mapara Mapara Whakatere Whakatere Hine-wairangi Hine-wairangi Hine-mapuhia Hine-mapuhia Hikaraeroa Te Ikaraeroa Kuranoke Kuranoke Poutukeka Poutukeka I Whatu-roto Hua Whaorakiterangi Whatu-tu-roto Hua-o-kai-waka Hua In the time of Hua-kai-waka the principal stronghold of the Wai o Hua was at Maungawhau (Mt. Eden) although of course, they had other strong villages at Maungakiekie (One Tree Hill) and, in fact, on most of the other volcanic cones for which the Auckland isthmus is noted. Now the brother of Tauru-kapakapa was the chief Te Ngako whose son was named Kahu-rautao. The last named was the father of the chiefs Kiwi, Rautao, and Whanga, of whom mention has been made in the warfare against Ngati Huarere and Ngati Hako at Matai pa. Kiwi, the eldest, married Ngawhakawanga, daughter of the Waikato chief Hape, the son of Koroki. Kahu-rautao was therefore closely connected with the people of Waikato. Soon after the marriage of Kiwi, records John White, Kahurautao went to Waikato to visit the people to whom his son was related, and also to fetch a pataka or carved storehouse which was the property of the parents of his daughter-in-law. This pataka was known as Te-hunga-o-te-toroa, but also had another name?Hinewai. Kiwi accompanied Kahu-rautao, and on arrival at Waikato the pataka was taken to pieces for them and put into a canoe to be brought by way of Awaroa and Manuka to Tamaki on its way to Hauraki. There was a reason for wishing to return by this route, however, for they desired to visit relatives at Waiuku. Accordingly at Waiuku they sojourned for a time, after which they crossed the Manuka to Pukaki, a little south of Mangere, with the intention of
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393<Section>
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419 <Content>&lt;pre&gt;
420THE TROUBLES IN HAURAKI 183 4 visiting the Wai o Hua, which tribe was to present them with a greenstone mere named Whakarewa and a hei tiki named Taiparoro. These objects were in payment for a pet whale belonging to Ngati Maru-tuahu named Ureia, and which had been killed and eaten by Wai o Hua. Arrived at Tamaki, Kahu-rautao and Kiwi visited the great Maungawhau pa, and from all outward appearances they were greeted with a show of hospitality. The Wai o Hua, who it will be remembered, were closely related to Ngati Huarere, apparently thought this too good an opportunity to miss, and decided to kill them. Probably so as to later disclaim any part in the murder, it was not proposed to kill them in the pa, and in consequence a party of warriors posted themselves at the side of the track leading to the Tamaki river, along which Kahuraut and Kiwi would pass on their return to their canoes. The business at Maungawhau concluded, the two Hauraki chiefs set out on their way and arrived in the vicinity of the present St. John's College, where they were set upon and killed and the body of Kiwi hung up on a tree at Orere, a point on the Tamaki river. The site of the murder later became known as Patu-tahi from the circumstances under which they met their deaths. News in due course reached Ngati Maru-tuahu, whereupon Tara-waikato, in reference to the hanging of Kiwi to a tree, composed the following dirge. E tama a Kahu e, Oh son of Kahu, Tena pea i a koe Maybe you are Te katoa mai na i to hau. Now nipped by the cold wind's blast. The wife of Kiwi was now a widow, and in accordance with custom, she was taken to wife by Rautao. Rautao and his younger brother Whanga lived in constant sorrow for the loss of their relatives, and eventually Ra-muri, a son of Iwituha, composed a song, the words of which drew attention to the fact that the murders had not yet been avenged. E tarna a Kahu e Oh son of Kahu Tena pea i a koe Perhaps you are Te moe pepeke mai na Sleeping with your feet drawn Tenei i a au to moe wharoro up atu nei. While I am here with my feet extended.
421
422&lt;/pre&gt;</Content>
423</Section>
424<Section>
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451184 TAINUI On hearing this song Rautao became filled with the urge to avenge his father and brother, and now raised a war-party with the intention of attacking Wai o Hua. His first move was to fall on the people living in and around Wairoa (Clevedon) and these he either slaughtered or put to rout. He then crossed the water to Waiheke where he attacked and conquered the Ngati Huarere who were living there. Following these successes Rautao marched on the Tamaki, laying waste the country as he advanced. A successful attack was made on the riverside fortifications at this place after which the invaders sacked the great forts of Maungarei (Mt. Wellington), Maungakiekie (One Tree Hill), Maungawhau (Mt. Eden), and Maungataketake, a hill near Papatoetoe. The inhabitants of Maungawhau were primarily blamed for the murder of Kahu-rautao, the attack on this pa was specially severe and resulted in the hill being abandoned for all time. The invaders now crossed the harbour, where they overran the country as far north as Mahurangi, after which they returned to Hauraki. The result of this defeat of the Wai o Hua caused that tribe to make overtures for peace ; and at One, near Duder's beach, Pare-kai-angaanga, a woman belonging to the Wairoa people, was presented as a wife to Rautao, thus bringing the warfare to an end. Subsequently to these events another invasion of Tamaki took place at the hands of Ngati Maru-tuahu. After the defeat of Ngati Huarere at Waiheke, that island was taken over by Ngati Paoa, and the time came when a young lad of chiefly origin named Kapetawa came across from Waiheke to visit his sister, Taurua, who had married Taramokomoko, a chieftain of Kohimaramara. During his stay the young lad, in company with other boys, mischievously plundered the kumara store of his brother-in-law. As a result Taramokomoko punished him by marooning him on the Bean Rock, some distance off shore. Kapetawa was, however, rescued by his sister, and he returned home to Waiheke where he eventually grew to manhood. It was then that he organized a war-party to avenge the long-remembered insult, and crossing to the mainland, lie surprised the villages at Kohimaramara and Orakei. Taramokomoko escaped and fled across the harbour to
452
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481 <Content>&lt;pre&gt;
482THE TROUBLES IN HAURAKI 185 North Head but Kapetawa pursued him and finally killed him at Raho-para, a pa on the north headland of the Wairau creek (Milford). After destroying several other pa in the vicinity, Kapetawa and his warriors returned home. To return once again to the time of Rautao, not long after his invasion of Tamaki and his warfare against Ngati Hako at Matai pa, Ngati Maru-tuahu were attacked from another quarter. The Ngati Tai of Aotea (Great Barrier), assisted by the Kawerau of Mahurangi and Whangaparaoa, came to avenge the deaths of some of their people, for they were inter-married with Ngati Iluarere of Moehau. A war-party of these tribes attacked Ngati Maru-tuahu at several places along the coast, and at Harongatai a battle was fought in which Ngati Maru-tuahu were defeated, the chief Hihi, leader of the attack at Matai, being killed. Then the Ngati Huarere people of Otahu pa, Whangamataa, murdered Taia who was related to both Ngati Ilako and the Ngati Tutea hapu of Ngati Maru-tuahu. At this Ngati Maru-tuahu arose and a war-party, led by the chiefs Te Ika-a-te-waraki, Kurere, and Tutonu, attacked with success several of the Nga Marama forts, among them being the stronghold at Otahu which was destroyed. Another war-party under the chief Toi-whare completed the destruction of Ngati Iluarere at Mataora, and with these defeats the majority of those left fled to their relatives at Katikati and Tauranga. In Te Aroha district the Ngati Huarere of these parts were spared at the intervention of the chief Kiko. These people became vassals of Ngati Maru-tuahu and were known as Ngati Hinewai because Hinewai, daughter of Hihi, had married a chief belonging to that section of Ngati Iluarere.
483
484&lt;/pre&gt;</Content>
485</Section>
486</Section>
487</Archive>
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