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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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| 13 | <Metadata name="pj.Location">BRUCE BIGGS - Donations</Metadata>
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| 15 | <Metadata name="pj.Provenance">Bruce Biggs - Donations</Metadata>
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| 16 | <Metadata name="pj.Notes">Correspondence - Drafts "Nga Iwi o Tainui"</Metadata>
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| 65 | </Description>
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| 66 | <Content></Content>
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| 67 | <Section>
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| 93 | <Content><pre>
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| 94 | CHAPTER XX. TE KAWA-IRI-RANGI. 1625. Te Kawa-iri-rangi, the eldest son of Maniapoto, married his cousin Hine-kahukura, who after bearing him four children, Rongotauamea, Pare-uekaha, Uekaha, and Tutanumia, died leaving Te Kawa-iri-rangi a widower. Time passed, and then, hearing of the great beauty of the twin daughters of Hotu-raukawa and Tuhimata, Te Kawa-iri-rangi decided to go north to Tamaki where they lived. The father of the girls was a chief of Wai-o-hua and lived at the great pa Maungakiekie, and there Te Kawa-iri-rangi went. Hoturoa=Marama-kiko-hura Tane-nui=Te Uenga-o-te-rangi 1-- Te Apurangi=Rangi-manaaki 1 TeVlawhe-o-te-rangi-=Taakina 1 Mahuta-o-te-rangi=Hine-puhi Te Ngatoro-o-te-rangi=Pukohu 1 1 Turaungatao=Kahu-haere 1 Manaia=Maungakiekie Tahuhu=--Otaki Thenga=Nga-tai-e-rua Ruangu=Maumotu 1 1 Hotu-raukawa-=Tuhimata 1 1 Marei=-Te Kawa-iri-rangi=Maroa Runga-te-rangi Tukemata (199)
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| 124 | <Content><pre>
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| 125 | 200 TAINUI He was received with favour, and in due course he married both Maroa and Marei. It is said by some that he married Maroa in Waikato, but this need not necessarily be incorrect, for considerable intercourse was continually taking place between these tribes at this time. The result of these marriages was that Te Kawa-irirangi took up residence among the Wai-o-hua. When his wife Marei was expecting her child, however, Te Kawa-irirangi, for reasons not stated, was treacherously murdered by his brother-in-law at Maungawhau, where he was living at the time. The death of this chief, in such tragic fashion, was destined to lead to much bloodshed ; but several generations were to pass before his killing was avenged. Meanwhile Marei gave birth to Runga-te-rangi, and Mama had Tukemata. Both sons eventually returned to the country of their father, and there became leaders of Ngati Maniapoto. THE ROMANCE OF PAREKARAU AND TANGIWHARAU. At a time when Tukemata, the son of Maroa, had reached manhood, he returned to the home of his father and set up his home a short distance south of Ngakuraho, formerly the pa of Tuirirangi. The site of his house is still in existence, and is situated on a tiny hillock only a hundred yards or so north of the old pa Kotikotikaweka. The land was rich in the associations of his grandfather Maniapoto, for just at the foot of the hillock was that chief's old home, while in the valley to the east, at only a short distance, was the famous cave Te Ana-uriuri where Maniapoto had spent much of his time. At the time when the story opens, states the account of Te Ilurinui, Tukemata had married Tumarouru, and his daughter Parekarau was already a young woman. Living in the same locality was a young man, a distant cousin, the grandson of Tuhekengatao, one of the sons of Tuirirangi. A love affair had developed between Tangiwharau, the young man in question, and Parekarau, when Tukemata, having other designs for his daughter, forbade her to meet him again. The young girl became very disconsolate, and for some time the lovers met in secret. Now Tangiwharau was known to use, in place of the more common kokowai, a pigment known as pukepoto, a bright blue clay ; and one day the secret trysts of Pare-
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| 126 |
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| 127 | </pre></Content>
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| 155 | <Content><pre>
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| 156 | . KAWA-IRT-RANGY 201 karau were brought to light when Tukemata found traces of blue upon her clothing. Angered at his daughter's disobedience, the father rebuked her so severely that the girl fled the district, and went to friends at Hakerekere in Ngati Tama country. Not long after she had gone tragedy entered the district, for Tukemata was caught at his home near Te Ana-uriuri, and killed by a party of Whanganui invaders. THE KILLING OF RUNGA-TE-RANGI. The death of Tukemata naturally called for revenge, and one of those to go south for this purpose was his half-brother Runga-te-rangi. For some reason, however, Rungate-rangi first went to the Ngati Tama country, from which place his wife had originally come, and while on the seashore at Mokau, he was set upon by his wife's brothers and killed. The reason for this action is not quite clear ; but as it is claimed by some that certain of Ngati Tama had been present when Tukemata met his death, the killing of Rungate-rangi was probably considered necessary also. In any case, the deed once done, the brothers went off to prepare an oven, leaving the body of Runga-te-rangi lying on the beach, but on returning they found that the ebbing tide had carried it away. A few days later the body came floating to shore at Waikawau, some distance up the coast. It was observed by some of the local people, but not being able to recognize the deceased, they hurried to their pa for some of the old people to come and identify it. In the meantime, by a whim of fate, the body had floated off again to be cast up, after a time, at Harihari, just south of Taungatara point. The remains of poor Runga-te-rangi were by this time partly decomposed, and it was only by a well-known deformity that he was identified. On this being established the head was removed and returned to his relatives the Ngati Maniapoto who have retained it to this day. The killing of Runga-te-rangi, following so soon upon the death of Tukemata, aroused the fighting spirit of Ngati Maniapoto, and a party led by the chiefs Tangaroakino, Kahui-tangaroa, Whakapau-tangaroa and Tuhekengatao, all sons of Tuirirangi, set out to obtain revenge. Just south of Mokau, however, the war-party was met by Ngati Tama
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| 157 |
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| 158 | </pre></Content>
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| 187 | Pi 202 TAINUI and defeated, the chiefs Kahui-tangaroa, Whakapau-tangaroa, and Tuhekengatao being killed. Only Tangaroakino and a few others escaped. Back at their village the Ngati Tama warriors boasted of their victory, whereupon Parekarau, who was present, enquired as to how many of the brothers had been killed. She was informed as to those who had fallen, at which she retired, secretly pleased in the knowledge that one had escaped. The bodies of Kahui-tangaroa and Whakapau-tangaroa were now placed in a haangi, but on the oven being uncovered it was found, to the great displeasure of the people, such a happening being considered unlucky, that the bodies were not sufficiently cooked. At this, someone gazing down at them remarked: " Ma wai ra to korua mate e takitaki ?" (Who shall obtain revenge for your deaths?) This brought from Parekarau a reply that has passed down into a proverb. Turning to the killers of her relatives she said : " He iti na Motai, he uri tamawahine, tena kei te rawhiti e taka ana, many e takahi te one i Hakerekere." (One from Motai, a descendant of a daughter, now inland, shall trample the sands of Hakerekere.) In this Parekarau referred to Kapu-manawa-whiti and his elder brother Hae, the grandsons of Tama-te-hura and cousins of Tangaroakino, whom she suspected would come to avenge their relatives. Rereahu=Hine-au-pounamu Tuirirangi,--Kinohaku Te Rongorito=Tarna-te-hura I I Huitao=Hine-tore Tangaroakino Whakapau-tangaroa Kahui-tangaroa I Hae-tapu-nui Kapu-manawa-whiti KAPU-MANAWA-WHITI AND HIS EXPEDITION OF REVENGE. The arrival of Tangaroakino and the survivors from the fight against Ngati Tama caused great consternation among Ngati Maniapoto, and as Parekarau had suspected, messengers were sent to the chiefs Hae-tapu-nui and Kapumanawa-whiti apprising them of the news. These two warriors responded by raising a strong war-party and departing from their home at Mokai, on the upper Waikato
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| 188 |
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| 189 | </pre></Content>
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| 217 | <Content><pre>
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| 218 | TE 203 river, they marched to the Mokau river where, no doubt, they would be joined by detachments of Ngati Maniapoto. It should be mentioned that Hae was, as his name signifies, highly tapu, a condition that was to prove of considerable inconvenience to the war-party. When the expedition arrived at a certain village, the local people provided the provisions but just as the warriors were about to eat, Hae was careless enough to allow his shadow to fall on the food with the result that it was immediately made tape and unfit for consumption. Hae unfortunately repeated his carelessness at another village and Kapu-manawa-whiti became so incensed that he took him severely to task, and hinted strongly that it would be better for him to return home, which advice he took. The incident was the origin of the saying, " Whati nga ope a Mokau." (Mokau is the place where war-parties return.) With Kapu-manawa-whiti now in command, the war-party marched to the mouth of the Mokau; and, as Te Hurinui says in his account, "with-seven tides were attacked and captured seven pa of Ngati Tama " all of which lay between Mokau and Awakino. One of these fortifications, presumably the last, was found practically deserted, but more important still was the fact that here Kapu-manawa-whiti met Parekarau who was able to inform him that the enemy were all at the seashore gathering shell-fish. Having been thus advised, a plan was formed in which Parekarau was to walk along the cliffs, and when opposite where the leading men of the enemy were engaged in their task, she was to drop a pebble and so warn the invaders on the beach below when it was time to attack. At this stage, a man who had been caught in the pa, managed to escape and immediately rushed along the beach to his friends. He hurried straight to two celebrated warriors, who on learning of the presence of the invaders, lost no time in leaving the reef and rushing back to the beach. The two quickly ran to the path leading along the shore and reaching a narrow part of the track, took up a position on each side. Unbeknown to them, however, their movements had been observed by Parekarau on the cliff above, and she
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| 248 | <Content><pre>
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| 249 | 204 TAINUI warned Kapu-manawa-whiti and his men by casting a pebble on the beach, and directed them to take another route. The two Ngati Tama warriors were thus caught from the rear. An attack was immediately made on the remainder of the enemy, and caught on the reef, for the most part unarmed, they were quickly overcome and the majority killed. A few, in desperation, endeavoured to escape by taking to the water, but in most cases they became exhausted and drowned. This incident appears to have satisfied Kapu-manawawhiti, for he and his warriors now returned home. Before leaving Kapu-manawa-whiti (for little more will be heard of him hereafter), a few remarks will not be out of place. Both he and his brother were leading chiefs of Ngati Raukawa and occupied the territory conquered by their grandfather Tama-to-hura, that is the country in and around Maungatautari. Hae, however, renewed relations with Ngati Maniapoto by marrying Parekarewa, the daughter of Tutanumia, the youngest son of Te Kawa-iri-rangi and Hine-kahukura. By this marriage was born the chief Nga-toko-waru of whom we shall hear more later on. MANIA-TAKA-MAI-WAHO. 1625. While the story about to be related can hardly be termed an important feature of Ngati Maniapoto history, it nevertheless is interesting, seeing that it concerns numbers of people already mentioned, all of whom became ancestors of the Waipa tribes. By way of introduction it is necessary to return to Matakore, younger brother of Maniapoto. It should be mentioned, before proceeding further, that Matakore gained considerable status by his determined championship of his elder brother in his troubles with Te Ihingarangi, with the result that when Maniapoto settled in the Mangao-kewa valley, Matakore was left in undisputed possession of the upper Waipa valley and adjacent Rangitoto ranges. Matakore and his people lived a quiet uneventful life, and no fighting appears to have disturbed the peaceful life of the valley, an important factor conducive to this state of affairs being the marriage of Matakore with Waiharapepe, the daughter of Paretahuri and Marama-tu-tahi. Ngati Matakore became a prosperous and powerful tribe. Their territory was fertile ; the rivers teemed with eels, and forest foods abounded. Matakore, as befitting his
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| 280 | rank, was the recipient of the first-fruits of the soil, the rivers and forests. Unlike other chiefs, Matakore was not particularly partial to animal foods, and one day he was awakened from his noon-day rest to partake of a special repast of preserved birds. He scanned the fare placed before him with little interest, and presently he again composed himself for sleep. As he turned once more to his couch he was heard to murmur, " Kia whakaara ana koe i taku moe, ko to whatu-turei a Rua." (Would that you had disturbed my sleep for the much desired food of Rua ; , the berries of the hinau?actually however, the companionship of a beautiful woman.) A son of Matakore was Mania-taka-mai-waho, and he lived at Otewa, on the banks of the Waipa a little up stream from Otorohanga. He had married Torekauae, granddaughter of his father's brother, Tutarawa, whose name is already familiar from his part in the affairs of Maniapoto and Te Ihingarangi. One day Mania-taka-mai-waho quarrelled with his wife, and in his anger struck her on the head inflicting a wound. As a result Torekauae left him and went to her father, Tu-te-ao-marama, who was living at Te Marae-o-hine near Otorohanga. There, to make known that she and her husband had quarrelled, she asked her father to examine her hair for nits. The wound was of course discovered, and on being questioned the daughter admitted that Mania-takamai-waho had struck her. Tu-te-ao-marama was much annoyed, but hesitated about getting revenge on account of his son-in-law's standing; but finally, after some thought, he determined to kill him. One favourite pastime of Mania-taka-mai-waho was kiwi-hunting, and Tu-te-ao-marama saw in this a way to avenge his daughter. He knew it was the custom of his enemy to go forth alone with his dog, and after sending the animal into the fern, he would wait until he heard the rattle of the bones attached to the dog's collar, when it would be known that a bird had been caught. It should be mentioned here that the ancient Maori dogs did not bark when hunting, hence they were fitted with collars to which bones were attached. These rattled when the animal shook its capture, thus advising the hunter that a bird had been caught.
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| 282 | </pre></Content>
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| 310 | <Content><pre>
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| 311 | 206 TAINIJI Having made his plans, Tu-te-ao-marama, accompanied by some companions, went to the vicinity of his son-in-law's home, taking with them several bone rattles, and there they concealed themselves and awaited their enemy. In due course Mania-taka-mai-waho appeared, and after a little time, sent his clog into the fern, following which he moved slowly about listening for the tell-tale rattle that would announce the catching of a bird. This was the opportunity waited for by Tu-te-aomarama ; and when Mania-taka-mai-waho approached near to where he was hiding, he rattled his string of bones. His enemy fell for the ruse and came running forward into the trap. lie was completely surprised and had no chance to defend himself. The killing of Mania-taka-mai-waho aroused others of his people, and forming themselves into a war-party they sought out Tu-te-ao-marama, who had meanwhile fled to Puketarata, a few miles to the north. Advised of their coming, he made an endeavour to escape, and nearly succeeded, but was by chance discovered hiding in a tree and was dragged down and killed. Torekauae fled with her daughter Hine-rangi, and after evading the war-party, told her daughter to make her way back and proceed to Pohatuiri, a place at Waitomo, where she would find her cousin Uekaha. She prevailed upon IIinerangi to marry him ; for by doing so, she would be saved from any vengeance taken for the part played by her grandfather in the killing of Mania-taka-mai-waho. After some difficulty in finding her way, Hine-rangi eventually arrived at Ngakuraho. Tuirirangi had not yet returned to Kawhia at this time, and finding Hine-rangi pleasant to look upon, he attempted to make love to her. The girl refused his overtures, and leaving the pa. made her way to Waitomo, where she at last found Uekaha living in a cave which was in part used as a depository for bones of the dead. Uekaha met her at the cave-entrance, and after learning of her desire said, " Now that you have seen me, do you still desire to carry out your mother's wish ?" The reason for this question was that Uekaha felt the disparity in their ages would make him repugnant to her ; but on Hine-rangi still agreeing, he took her as his wife.
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| 313 | </pre></Content>
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| 342 | TE KAWA-IRI-RANGI 207 As for Torekauae, she managed to escape entirely from the district, and making her way to Hauraki, she settled at Te Aroha, where she married again. Uenuku-tuhatu=Tuaoroa Tuatangiroa=-Pakura-a-rangi 1 i i Rereahu=Hine-au-pounamu Tutarawa=Waitawake Te Koreke i i 1 , Matakore=Waiharapepe Tu-te-ao-marama=Hine-rangi f 1 I1 Mania-taka-mai-waho=Torekauae Hine-kahukura=Te Kawa-iri-rangi 1 / 1 Hine-rangi ts === Uekaha .,
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| 343 |
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| 344 | </pre></Content>
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| 345 | </Section>
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| 346 | </Section>
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| 347 | </Archive>
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