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    <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
    <Metadata name="pj.Year">1949</Metadata>
    <Metadata name="pj.Location">BRUCE BIGGS - Donations</Metadata>
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  <Content></Content>
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  <Content>&lt;pre&gt;
CHAPTER XXI1I. WHARE-TIPETI AND TAPAUE. 1700. FOR THE purpose of attacking his enemy Tautinimoko, Te Wehi, it will be recalled, had obtained the assistance of his cousins Whare-tipeti and Tapaue. Besides being noted warriors these two brothers were the hereditary chiefs of Ngati Mahuta, the most important of the river tribes, their lands comprising central Waikato with headquarters in and around Taupiri. Both brothers contracted numerous marriages, Tapaue especially, forming unions with women belonging to other tribes. His most important marriage, however, was with Ra vharangi, and it was to the issue of this union that the chieftainship descended. For some time the two Waikato leaders had their headquarters at Te Uapata, originally the home of their grandfather Mahuta, but finding the swampy nature of the Komakorau and Mangawara districts unsuitable for cultivation, they turned their eyes on the nearby river-flats opposite Taupiri mountain at this time occupied by a chief named Te Ira-nui. Having decided to seize the lands of their neighbour, they first sent a message to that chief proposing to visit him for the purpose of planting kumara, following which they went across the river, taking with them no weapons but merely their digging-implements. This was done so as not to arouse suspicion; but unbeknown to their intended victims, Whare-tipeti and Tapaue had arranged for their warriors to first sharpen both ends of their digging implements so that they could later be used as spears. Arrived at the home of Te Ira-nui, the two parties set to work cultivating a piece of land called Hoepo, Ngati Mahuta starting at one end, Te Ira-nui and his people at the other. The two parties worked industriously until the plot was nearly finished and then, when both parties were close to each other, a signal was given at which Ngati Mahuta made a sudden attack, and using their digging-implements as weapons, stabbed their enemies to death. In spite of the surprise a few escaped; and these, not content to give up their lands without some attempt to regain them, sought assistance from their friends, with the (234)

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WHARE-TIPETI AND TAPAUE 235 result that they returned with a war-party and attacked Whare-tipeti and Tapaue, only, however, to be again defeated and driven off. Whether in retaliation for this or in order to establish their rnana throughout the land, Whare-tipeti and Tapaue now attacked other tribes of Waikato, their warlike expeditions extending as far north as Tamaki. Following on this the two brothers returned and settled down on their new possessions opposite Taupiri. It was now, states Te Hurinui, that Whare-tipeti and Tapaue commenced the practice that was ultimately to bring about their downfall. Cannibalism had long been an established war-custom but it would appear that the feasts of the battle-field were not sufficient to satisfy the hunger of the two chiefs. It became their habit to linger near the bathing-pools where, at an opportune moment, they would spirit away some hapless boy or girl to provide a cannibal meal, many of their victims, sad to relate, being their own grandnephews and grand-nieces. The time came, of course, when the parents became so careful of their children that the pair  were denied their feasts. One day while the women of the village were sitting by the river plaiting flax baskets, Whare-tipeti and Tapaue were heard calling for one of their wives ; and such was the state of dread, that the women became filled with fear for her safety and hastily pushed her into the water, they concealed her under a bundle of newly plaited kono, and she escaped by floating down the river on the current. Shortly after this Whare-tipeti and Tapaue, apparently not having found a more suitable victim, decided to kill their own brother-in-law Kawharu, the husband of their sister Rangihoto. By a pretence that they were going eeling, they lured him up the Mangawara stream where, about a mile above the mouth, they treacherously murdered him. Part of the body they cooked and ate, the remainder they hung on a tree, the site still being called Te Iringa, after which they returned home, taking with them the cooked merabrum virile of their victim which they presented to their sister. Rangihoto enquired as to the whereabouts of her husband but by some excuse they succeeded in allaying her suspicions. Each day Whare-tipeti and Tapaue returned to ~sorrG ,r 2~i/~ISa 64'41w/ ko. 9

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236 TAINUI feast upon the body until one day Rangihoto, while sitting in front of her house, was struck in the centre of the forehead by a fly which came buzzing from the direction of Mangawara. This was a sign that all was not well ; and, anxious over the fate of her husband, the woman followed her brothers, and so discovered what had taken place. Whare-tipeti and Tapaue had now carried their horrid custom too far, and Te Ruinga, the son of Rangihoto, conspired with his cousin Maoa to kill them. This decision was further strengthened by the murder of another of their tribesmen at the hands of their enemies. Whare-tipeti and Tapaue were returning from a place on the lower reaches of the Waikato when they came across a man at Ahikaeo. This unfortunate had just removed his eel-basket from the river when his enemies killed him, removed his entrails and paddled up stream to their home and ate him. Ngati Makirangi, to whom the man belonged, later became concerned over the long absence of the eel-fisher, and on investigating, found his entrails caught up in the weeds on the river bank. Later the full story became known, and word was sent to Te Ruinga who was at that time at Te Akau with Maoa. When the messengers had told their story Te Ruinga asked: &quot; I whea koutou?&quot; (Where were you?) They replied: &quot; I reira tonu.&quot; (There all the time.) Te Ruinga then observed : &quot; Arera iho ano nga uma o nga taurekareka nei i nga kohua toitoi o taku kainga o Kurakehu &quot; (Verily these low-born ones were heating their breasts with boiled toitoi fish from my home at Kurakehu!) It was not uncommon when hostile action was contemplated, to first give some hint as to what was about to happen, and accordingly Maoa, while on a visit to Te Kura, a minor wife of Tupaue, said: &quot; Kia pai te tiaki i a koe. Maku koe.&quot; (Look after yourself well. You are to be mine.) Te Kura, suspecting that something was afoot, replied: &quot; Me pewhea koe e eke niai ai i te paepae tuangahuru o Uenuku?&quot; (How are you to surmount the well-guarded steps of (the house) of Uenuku?) By this expression she stated her doubts that Maoa could succeed against such a warrior as Tapaue, Uenuku being the god of war; but Maoa confidently replied: &quot;Ma

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WHARE-TIPETI AND TAPAUE 237 taku whakahihi, ma taku whakatoatoa!&quot; (By my audacity and courage!) As was to be expected, Tapaue soon learned of this visit, and some time later when the two met at Te Akau, Tapaue sneeringly said to Maoa: &quot; Ma wai ra e kawe tou ton?&quot; (Who is to carry your bravery?) Not to be outdone Maoa replied: &quot; Maku ano.&quot; (I alone.) Things remained quiet for a time, much to the concern of Te Ruinga who was living with Whare-tipeti and Tapaue with every outward appearance of friendliness. Eventually the two brothers went on an eeling expedition to the lakes in the vicinity of Waahi ; and Te Ruinga, taking advantage of their absence, immediately set out for Te Akau to persuade Maoa that the time had come for the fulfilment of their plans. Ngati Makirangi, Ngati Te Ata and other tribes who had suffered at the hands of Whare-tipeti and Tapaue, were all in readiness to attack, and Te Ruinga, having persuaded Maoa to agree to immediate hostilities, now returned to Taupiri to await the arrival of his ally. Maoa, however, first sought the assurance of the gods, and mounting on a rock overlooking the sea, he waited until he saw a cormorant dive into the water in search of fish, at which he held his breath until the bird came up again. Having succeeded in performing this feat Maoa felt assured of success, and placing himself at the head of his war-party, he commenced his March inland. He now determined to test his followers; and having crossed the ranges, he halted his party by the side of a swiftly running mountain stream and ordered his men to construct a dam. This done he instructed them to lie in the dried-up stream bed while he released the water and allowed the stream to rush over them. Not a man flinched, and Maoa was now satisfied that he could rely on his warriors to win the forthcoming battle. Meanwhile, news that they were about to be attacked had reached Whare-tipeti and Tapaue; and abandoning their eeling expedition, they set out to return, but just as they reached the mouth of the Taupiri gorge, they were met by Maoa and his followers. Te Ruinga had by this time arrived, and Whare-tipeti unsuspectingly placed him in

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238 TAINUI charge of half of his force, ordering him to take up a position in the rear where he was to be ready to repel any attack in event of a feigned retreat. This done, Whare-tipeti remained in a defensive position, for Tapaue had not yet come up. The battle now began and for the greater part of the day Whare-tipeti held his ground ; but as evening drew near he retired, intending that Te Ruinga should come into action. His call to that chief was ignored, and Wharetipeti was saved only by darkness putting an end to the fighting. As it was, his position was precarious. With many of his men killed and himself suffering from eight spear wounds, the situation for the morrow was not bright. At this stage Tapaue arrived and found his brother in the act of having his wounds dressed with tutu leaves. At his look of enquiry Whare-tipeti said : &quot; Kua tae mai to tamaiti a Maoa ; i te riri rnaua inakuanei.&quot; (Your son Maoa has arrived; we fought today.) Tapaue at this replied : &quot; Nau ano i kaihoro i te riri, to tatari ai ki ahau.&quot; (You have feasted greedily of the battle; better had you waited for me.) Meanwhile, the parties of Te Ruinga and Maoa had joined forces, and there in their camp, many of the warriors boasted of the number they had killed, but Te Ruinga observed, using an eeling term : &quot; He kore ke tenei ra. Apopo te ika kau ia &quot; (Today's catch is of no consequence. Tomorrow will bring the fish!) The next morning the battle was resumed by Wharetipeti and Tapaue taking the offensive, at which their opponents retired to a reserve. A warrior named Kawheke, belonging to this last party, now caused a diversion by challenging Tapaue to a duel ; and the latter, accepting, killed him in full view of his comrades. Fighting continued throughout the day without any advantage being gained by either side. That evening, however, when both war-parties were in their respective camps, Whare-tipeti died from his wounds, thus leaving Tapaue to meet the situation alone. The dawn of the third day saw hostilities open by Tapaue leading an attack with such vigour that, for a time, lie succeeded in driving his enemies before him ; but met by a strong reserve, he was suddenly charged and after a few brief moments of bitter fighting, his party broke and retreated in disorder. The defeat was such that the retreat  lot

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WHARE-TIPETI AND TAPAUE 239 became a rout, during which Tapaue was overtaken by a warrior named Toaangina and killed. Thus ended the careers of these two warrior chiefs, both of whom in spite of their actions, became renowned ancestors of the Tainui people. Te Putu, the son of Tapaue, who was a man at the time of the battle, now became the leading chief of Ngati Mahuta, and one of his acts was to take to wife Naho, sister of Te Kura and one of his father's widows. TE PUTU DEFEATS TUTETAWHA. 1725. When Te Putu assumed the leadership of his tribe, he established his home at Taupiri, across the river from the land originally occupied by his father Tapaue. The career of Te Putu is marked by several incidents of note, but foremost among these was his defeat of Ngati Tuwharetoa, when a war-party of that tribe, under Tutetawha, attempted to invade Waikato. The defeat in question was the culmination of a series of troubles spread over a number of generations, and to seek the cause, we must go back a hundred years or more, to the time of the celebrated Wairangi and his brothers Tama-te-hura, Upoko-iti, and Pipito. The story commences at Lake Taupo where we find, living along the shores of the lake, certain tribes who were vassals of Ngati Tuwharetoa. The chief of Ngati Tuwharetoa at this period was Ruawehea, grandson of the original Tuwharetoa, and it was his habit to prey upon these unfortunate tribes living within his domain. At certain times he would sally forth in his canoe and paddle along the lake shore, shouting through his trumpet, &quot;Pokokohua ma! Pokokohua ma! Haria mai he kai!&quot; (Boiled heads! Boiled heads! Bring hither some food!) This was a signal for the people to have ready baskets of food which Ruawehea collected on his way back. Time came when the Ngati Whakatere chief Poutu, cousin to Wairangi and his brothers, came on a visit to the vassal tribes, and learned of the activities of Ruawehea. He expressed surprise that the people had tolerated this oppression for so long, and suggested that the next time Ruawehea arrived, they should put an end to the matter by killing him. In due course Ruawehea came to collect his customary tribute, but this time the people, having decided

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240 TAINUI to follow the words of Poutu, struck him on the head as he came through the gateway, and killed him. His body was hung by the side of a stream but it fell into the water and floated out on to the lake where it was eventually found by Ngati Tuwharetoa. It was immediately decided to punish the offenders, and Waikari organised a war-party. There was in this party a noted warrior named Tumatangaua and he was instructed by Waikari to be careful not to kill Roroihape, daughter of Rongohape, as she was a well-known beauty and Waikari desired her for himself. A fight took place at Waihaha, now called Western Bay, in which the girl, Roroihape, was captured and handed over to Waikari, In retaliation, at an opportune moment, Waikari was waylaid and killed by Te Ata-inu-tai, the son of Upoko-iti. Following this Te Ata-inu-tai attacked Motu-o-apa, the pa of Te Rangi-ita. This place had high steep sides which prevented a direct assault, and a siege resulted, during which Te Rangi-ita threw a short manuka spear and wounded Te Ata-inu-tai. That chief thereupon called out, &quot; Na wai au?&quot; (By whom am I wounded?) Several who had been throwing spears claimed the honour, but on Te Rangi-ita showing himself, Te Ata-inu-tai recognized him and called for him to come down. This he did and a peace was made by To Ata-inu-tai handing over his daughter, Waitapu, in marriage to Te Rangi-ita. In the course of time four children were born to the marriage, all, however, being girls, a fact that disgusted Te Rangi-ita, who suggested to his wife that their relationship should cease. Waitapu at this returned to her father, at that time living at Kawa, a few miles south of Te Awamutu. The father listened and then told her to return to her husband, that everything would be all right. So Waitapu went back to Te Rangi-ita and, as foretold, the children that followed were all boys. On the birth of the first son, Te Ata-inu-tai, as was a grandfather's duty, went over to Taupo to perform the tohi, or baptism rite, but was waylaid on his way home and killed by the people of the late Waikari. Time passed and the son of Te Rangi-ita and Waitapu grew to be a lad. One day he was amusing himself, as lads do, by casting stones into the lake, and was careless enough to splash the face of a man who was looking into the water.

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WHARF-TIPETI AND TAPAUE 241   At this the man remarked, &quot; Mate ngarongaro to koroua.&quot; (Your old man died an unavenged death.) This caused the lad much thought and on questioning his mother he learned that the words referred to his grandfather. Some years later he decided to seek revenge and in this he was assisted by the Ngati Raukawa chief Whiti-patato. The war-party approached the pa of Tuwharetoa-turi-roa and made camp while Whiti-patato went on alone to reconnoitre the position. As Whiti-patato raised his head above the ridge which overlooked the pa, he was observed, but he remained perfectly still in the hope that the enemy would not investigate. He soon began to tire but managed to support his cloak on his taiaha, after which he sank down carefully and rested until dark when he crept quickly away. The next morning the pa was attacked and quickly fell before the onslaughts of the war-party. Tuwharetoa-turiroa, with his wife and child, fled along the shore, but finding that they were being overtaken, he ordered his wife to strap the child on her back and swim across a stream, while he kept on. This she did and Tuwharetoa-turi-roa kept running but was eventually cornered on a point by Whiti-patato. Turning he faced his pursuer and asked, &quot; Na wai te taua?&quot; (Whose is the war-party?) &quot; Naku. Naku. Na Whiti-patato, na to tangata i whakatupuria hei ngaki i te mate o Te Ata-inu-tai &quot; (It is mine. It is mine. It is of Whiti-patato, the man who was raised to avenge the death of Te Ata-inu-tai), was the reply. &quot; Ka tika,&quot; said Tuwharetoa-turi-roa, and handed over his own weapon with which to be killed, which was accordingly done. Ngati Tuwharetoa now decided to attack the Tainui tribes in force, and a strong war-party, under the chief Tutetawha, came down the river. News of their coming preceded them and Te Putu, leader of Waikato, decided not to wait for the arrival of the invaders, and advanced to meet them. The two forces met on a terrace above the Waikato river, at Taumatawiwi, just above Karapiro, or as some accounts say, at Hautapu, near Cambridge. Waikato purposely gave ground, retreating toward the river. Ngati Tuwharetoa, as intended, quickly followed only to be caught between the retreating party and another force which had taken post down below. Trapped between the two Waikato

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Mahuta = Kiringaua Mahanga= Whare-waiata KarewaTHuapiri Atutahi=Te Tiki-o-rereata Uerata Pua-ki-rangi Kawharu=Rangihoto Whare-tipeti=Ngauruw ahanui Hourua Tapaue=Rawharangi  Te Ruinga Pare-uetawhiti=Te Putu Porokitua Tawhia-ki-te-rangi Haus= Tamangarangi I  i I Kahoki Werewere Pukauae=Hourua I Parengaope=Te Umu-ki-whakatane I Whakamarurangi-----Hine-matua Paoa=Tukutuku I   I I Urumotu=Tipa Horowhenua I  I I I I I  Pare-tips Kauahi Te Kura=Tapaue=Naho=Te Putu Kopa=Porokitua i Hine-matua=-Whakamarurangi Ia

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WHARE-TIPETI AND TAPAUE 243 forces, Tutetawha and his warriors were unable to escape, and, according to the accounts of both sides, were slaughtered to a man, thus ending the fighting that had started so many years before. PAPAKA AVENGES HIS FATHER. 1725. One of the wives of Tapaue was the chieftainess Te Ata-i-rehia, granddaughter of the Wai-o-hua chief Hua-kaiwaka. The Ngati Te Ata, her own immediate tribe whose territory was the southern shores of the Manuka harbour, was one of those tribes involved in the warfare against Whare-tipeti and Tapaue, and at the conclusion of the trouble they returned to Waiuku, their headquarters, taking back with them Te Ata-i-rehia and her children Papaka, Pouate, and Te Natu. Certain bones of the slain Tapaue, as well as his skull, were also taken by this tribe. The bones were fashioned into fish-hooks, and used on fishing excursions on which occasions the skull of Tapaue was set on a pole with the lines attached so that when a fish was caught the skull rattled and drew the attention of the fishermen. Young Papaka, as he grew older, states the account of Te Puea and Te Hurinui, often accompanied his uncles on these fishing-expeditions, and he observed that after the lines had been cast, it was their practice to chant in the following manner : E tama a Ue e, Awhea ano to taua? Oh son of Ue, When shall we obtain ours? Eventually. Papaka became curious, and enquired of his mother as to the meaning of the words, and was told that they referred to his father whose bones had been made into fish-hooks. This knowledge brought to mind the actions of his uncles who, when feasting, kept their backs turned toward him and threw him only the tails and heads of the fish, keeping the best for themselves. Papaka now determined to avenge these insults ; and on making known his intention to his mother, she prepared a cake of roi (baked fern-root), and gave it to him, at the same time instructing him to exhibit it to the people he encountered when he sought assistance,

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244 TAINUI Having been given this token, Papaka then warned his mother that when he returned with a war-party, to seek refuge upon the roof of her house, when she would escape being killed. The young man now set out for the home of his half-brother Te Putu, who, as previously mentioned, was now the leading chief of Ngati Mahuta. On his way up the river Papaka called at the villages along the banks, and when food was brought for him, he would produce his roi, covered with kokowai, and place it in front of his hosts. The roi was a customary emblem of invitation, and should the people pick it up and then return it, it was a sign that they agreed to the proposal ; but should they ignore it, it indicated that they were opposed to any action. In this case, however, Papaka was delighted to discover that the people all supported him. The pa of Te Putu was at Taupiri, at the base of Taupiri mountain and just opposite Kai-to-tehe, the home of Tapaue and Whare-tipeti. His home was at Te Mata-otutonga near the foot of the pa, and here Papaka made known the reason for his coming. Te Putu was not at first impressed by the youthful appearance of his young half-brother, and before giving his answer decided to test him. Accordingly he was treated with all kinds of indignities, on one occasion being asked why his lips and chin had not been tattooed, this being the style used by women. Another time he was taken up the nearby Mangawara on an eeling expedition ; and as he and his companions returned he was forced to carry the bundles upon his back, a most unusual task for a person of chiefly rank. Meanwhile, Te Putu and a band of warriors had taken post by the track and as Papaka came past, they rushed upon him, brandishing their weapons, and making it appear that they were about to kill him. Papaka showed riot the least sign of fear, and being now satisfied that the young man could be relied upon, Te Putu agreed to assist him to avenge the death of his father. A war-expedition was prepared, and embarking in canoes, the party proceeded down the river where, near the mouth, they turned into the Awaroa stream, after which they crossed the portage to Waiuku. Arrived before the pa of Ngati Te Ata they attacked and carried the place by storm, killing and putting to flight the inhabitants. At the

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WHARE-TIPETI AND TAPAUE 245 first onslaught Papaka hurried to the house of bis uncles, and crossing the threshold, found them seated within. His war club in hand, he grimly approached the nearest uncle who realizing his intention, cried out beseechingly : tama e, ko ahau tenei &quot; (Oh son, this is I!) Papaka, however, paid no heed, but raising his club high, brought it down with a mighty blow on his uncle's head at the same time saying, &quot; To kahawai ngakonui To aroaro tahuri ke &quot; (You fat kahawai fish! Your front turned away!) It was now the turn of the second uncle and he, filled with fear, cried out: &quot; E tama e, ko ahau tenei &quot; (Oh son, this is I!) In vain he pleaded, for Papaka-likewise struck him down, saying as he did so, &quot; Te ate o to aro &quot; once again referring to the times when he had been given only the heads, livers, and tails of their fish. By this time the pa had fallen, and Papaka now sought out his mother, Te Ata-i-rehia, who, in accordance with his instructions, had saved herself by taking refuge on the roof of her house. The customary rites usual to a successful battle then took place, the bodies of the slain being cooked and eaten ; and at this time, in order to acknowledge his indebtedness for the assistance given by his half-brother, Papaka ordered that the entrails of his uncles should be presented to Te Putu to be used as canoe skids when that chief crossed the portage to Awaroa on his return home. Following this successful affair Te Putu went back to his own country, but Papaka remained with his mother and became the recognized leader of Ngati Te Ata. Although Papaka had, by this victory, succeeded in punishing his uncles for their insulting behaviour toward him during his early youth, he was not yet satisfied ; for Toaangina, the actual killer of his father, was still alive. This fact greatly exercised his mind, but owing to the relationship of his enemy with the tribes in and about that part of the country, he did not feel confident to make an immediate move. Eventually, after the lapse of quite a number of years, an opportunity presented itself when Papaka noticed that his nephew, Te Horeta, appeared very downcast. Now Te Horeta is usually given as the son of Pouate ; and all things considered, it would seem correctly so; but according to Rore Eruera, he was actually the son of Papaka. At any rate he was at this time, a married man, hence twenty years or so must have elapsed since Papaka vanquished his uncles.

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246 TAINIJI To continue with the story, on noticing the gloomy appearance of Te Iloreta, Papaka asked: &quot; He aha tau e pouri na?&quot; (What is it that darkens you?) In answer Te Horeta said : &quot; Ko taku wahine kaore e whakaae kia moe maua, i ahau e kaha nei taku hiahia ki a ia.&quot; (My wife will not let me sleep with her and my desire for her is great within me.) Papaka then asked : &quot; Kaore i whakamarama i te Lake?&quot; (Does she not explain the reason?) 're Horeta answered: &quot; Ko tana korero mai, ' Ko to moe i ahau ka kaha koe; i na taku mate e takoto tonu nei, kaore ano kia ea!'&quot; (She says, Great is your desire to sleep with me; alas when my death lies unavenged ') By this remark Hine-awa-rua, which was the woman's name, referred to the death of her father Korongoi, an aged canoe-builder who had been killed by Toaangina. The discovery that others also desired the death of Toaangina greatly pleased Papaka, and he accordingly said to Te Horeta: &quot; Ko ahau hei hoa mou ki te takitaki i to mate.&quot; (I shall assist you to avenge your wrong.) Papaka was, however, too cautious to commence open hostilities before he had ascertained the strength of his r enemy, and for this purpose he visited certain aged male .1k,..?6?.,,relatives. At th61 first place Papaka, in accordance with custom, remained for the greater part of the day before , - i.4,mentioning his real purpose. At last, when he and his host retired to their sleeping-mats, instead of composing himself for sleep, Papak remained scat d and now and again sighed deeply. 6444( 4.;&quot; e-16;c. frog 1'4'4 &quot;`&quot;). Eventually his action was noticed and his host asked : &quot; He aha tera?&quot; (What is that (troubling you) ?) Papaka replied : &quot; E whakaaro ana ahau ki a Toaangina.&quot; (I am thinking of Toaangina.) The old man asked: &quot; He aha o Toaangina?&quot; (What of Toaangina?) Papaka continued: &quot; Toaangina to wai, Toaangina te whenua, Toaangina te tangata.&quot; (Toaangina is the water, Toaangina is the land, Toaangina is the man.) To this the old man quietly said : &quot; Ehara, he kaahu noa. Ka pa tau ko nga kaahu pokere o Tamaki.&quot; (No. He is a hawk of no fixed abode; but you and yours are like the black hawks of Tamaki.) Plc( - -ez -&quot;Ce 7Wee- OK. - 7 ,e / d S ( ? te,E -.re/S/r. frt.(

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WHARE-TIPETI AND TAPAUE 247 This was very reassuring to Papaka ; but in order to be quite sure, he visited stile)another of his aged relatives .where, after adopting the same tactics as before, he was ,te. told: &quot; Ehara tena kuri purepure. Ka pa tau ko nga kuri rangaunu o Tamaki ekore e ngaro i to hinapouri.&quot; (He is 14:?..44', but a spotted dog ; whereas you and yours are the white-haired dogs of Tamaki that do not disappear in the dark.) Papaka was now satisfied that Toaangina was only a person of little standing and not likely to receive much support from the people; so selecting a small body of men, he proceeded quickly up the Waikato to an island just below Waahi where he was joined by Te Horeta and Te Wehi, the latter being the grandson of Te Wehi, the half-brother of Kawharu. Toaangina was at this time at Ahikaea, but his father-in-law was caught and held captive by the war-party. In accordance with his pre-conceived plan, Papaka now ordered a large quantity of flax to be cut and loaded into his canoe, his warriors concealing themselves beneath it, and with the father-in-law of Toaangina paddling at the stern, they proceeded toward Ahikaea where lived the Ngati Makirangi. Papaka lay concealed between the knees of his prisoner, and just as they drew near the enemy village, he suddenly  gave an involuntary snort, such an occurrence being a recognized sign that the one sought after was near at hand. In an undertone Papaka now ordered his prisoner to enquire of the people at the landing as to the whereabouts of Toaangina, but that chief, suspecting danger, immediately &quot; told those near him to say that he was not at home, but had t.:.iii left some time previously. This done, he hurriedly made off into the swamp, but ' had scarcely disappeared from view before Papaka and his warriors landed and commenced searching among the houses. Quickly discovering that Toaangina had fled, Te 4-,) Horeta ran along the margin of the swamp, his keen eyes searching intently for a possible hiding-place. Suddenly he came upon a place where the rushes had been trampled down, and quickly entering, caught the unfortunate Toaangina and killed him. Having seen the death of the man who had killed his father, Papaka now withdrew and returned to his home at eo ?01 A/4, -  ? - /prJJ .    vs.,: 

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248 TAINIJI Waiuku where he lived as chief and leader of those tribes inhabiting the southern shores of the Manuka harbour. Hua-kai-waka=Rauwhakiwhaki Huatau=Kawahi Te Ata-i-rehia=Tapaue Korongoi Pouate=Kaiaua Pa paka,--Huaki-i-te-rangi Te Natu 1 Hine-awa-rua-=-Te Horeta MATA-KAKAHO. 1750. Following on his return after helping his half-brother Papaka defeat the tribes of southern Manuka, the chief Te Putu continued to live on at his pa at Taupiri, where lived also his son Tawhia-ki-te-rangi. The time came when Ngati Raukawa, the people of Maungatautari district, began to encroach upon the territory of Ngati Mahuta. Gradually moving northward they established themselves at Nukuhau and Tamahere, on the Horotiu?or that part of the Waikato between Ngaruawahia and the vicinity of Kirikiriroa. Naturally this move was strongly resented by Waikato, and open hostilities broke out, with the result that Ngati Raukawa, under their chief Ngatokowaru, paddled down stream and attacked the chief Kakeha at Pepepe, a Ngati Mahanga village on the west bank of the river opposite Hopuhopu. Te Putu was by this time an old man, and it now fell upon his son Tawhia-ki-te-rangi to lead the people. News that Pepepe was besieged was soon communicated to Ngati Mahuta and messengers hurried off to rally their kinsmen to assist in repelling the invaders. In answer to the call a detachment of Ngati Te Ata, Ngati Tipa and Ngati Tahinga came up the river in the war canoe Taraweka and anchored opposite Pepepe, where they were joined by other canoes belonging to Tawhia-ki-te-rangi and Ngati Mahuta. A landing was now made, and a battle raged in the open in front of the palisades of the pa. Seeing their enemies attacked by fresh warriors Kakeha and his people rushed forth to assist their friends, and thus assailed, Ngati Raukawa were badly defeated, losing many of their men, the survivors being literally driven into the river. Numbers of prisoners were taken, and among those captured was Ngatokowaru ; and as he was about to be killed, he requested that

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WHARE-TIPETI AND TAPALTE 249 he should first be allowed to see Te Putu. He was therefore temporarily allowed to live. The victorious Waikato now paddled across to Taupiri, taking with them their prisoners and the heads of the slain chiefs, and these they set up on posts in a long row along the bank of the river. This part of the bank was from then on called Te Rau-angaanga. The captive Ngatokowaru was conducted into the presence of Te Putu, who was informed of what had transpired, and the request made by the prisoner. The aged Te Putu, little knowing the sinister reason which actuated the request, came over to greet Ngatokowaru. Knowing full well that his life was forfeit, Ngatokowaru had concealed beneath his cloak a tete or dagger made from the barb of a stingray, and as Te Putu leaned forward to press noses, he suddenly stabbed him in the throat; and as the blood gushed forth, quickly smeared it over himself. Ngatokowaru was instantly seized by the horrified warriors, but because he was covered with the sacred blood of Te Putu, he was beaten to death and his body buried instead of being eaten. This incident took place at the home of Te Putu, the name of which was Te Mata-o-tutonga. The site is just outside the pa by the banks of the river. The killing of old Te Putu fully aroused Waikato, and /1'., a &quot; it now became the duty of Tawhia-ki-te-rangi to avenge the death of his father. Furthermore, Ngati Raukawa had not yet been driven out of Waikato territory. Before active operations were commenced, however, Tawhia-ki-te-rangi went down the river to Waingaro, at the rear of Waahi, where he interviewed a noted tohunga and requested that he be given the assistance of a certain mane (power) that existed in the waters of the lake. The old man, after first warning Tawhia-ki-te-rangi on no account to laugh at the ceremony, immersed himself in the mud of the lake shore and recited an incantation. The sight of the old man's body threshing about in the mud proved too much for Tawhia-ki-te-rangi and he burst out laughing. When finally the tohunga had completed his rites, he instructed Tawhia-ki-te-rangi to go forward with his plans and that, when he arrived at a certain spot on the river, he would receive the maim he desired, but he at the same time warned him that as he had shown by laughing   14:

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250 TAINUI that his mind was not fully on the project in view, his revenge would not be complete. Accordingly, Tawhia-ki-te-rangi gathered his forces, and embarking in canoes, paddled up the river. As they came to the big bend opposite Taupiri, a phantom canoe appeared in front of the war-party and led them up the river. No canoe could be seen but they could clearly hear the chant of the canoe-paddling song, the swish of the paddles, and trace the course of the vessel by the disturbance in the water. With the power of this mina before them they continued up the Waikato, and landed in turn, at the villages of Ngati Raukawa where they found the inhabitants prostrate and helpless, so that in derision they put aside their weapons and killed them with the stalks of toetoe bushes. It was from this circumstance that the warfare became known as Mata-kakaho. Having destroyed the enemy settlements on the Horotiu, Tawhia-ki-te-rangi proceeded to Maungatautari and defeated Ngati Raukawa in a battle fought at Tahekeawai, a place at the foot of the mountain not far distant from Parawera. This incident ended the warfare for the time being for at this stage the maw deserted the war-party, and it was subsequently learned that this was caused by a section of Ngati Apakura coming to Horotiu and feasting on the slain. The warning of the old tohunga that the revenge of Tawhia-ki-te-rangi would not be complete thus came to pass, and Tawhia-ki-te-rangi now returned to his own country. TAWHIA-KI-TE-RANGI INVADES TAMAKI AND KAIPARA. In the days of Tawhia-ki-te-rangi, says an account by one Te Nahu, a war-party of Waikato went to Tamaki where seven villages were attacked and captured, after which the invaders proceeded to Kaipara to attack Nga-puhi. Our Maori informant gives no explanation for this expedition, but it seems quite likely that Waikato went to assist their kinsmen the Wai-o-hua, who were being threatened by the Ngati Whatua of the north, for it would be just about this period in their history that Ngati Whatua began their occupation of southern Kaipara. Tawhia-ki-te-rangi, who was a near cousin to Kiwi Tamaki, chief of the Wai-o-hua, a relationship which helps

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WHARE-TIPETI AND TAPAtJE 251. to explain the former's action, was the leader of the Waikato expedition. The war-party, which is almost certain to have gone by water, doubtless followed the customary route down the river, making the usual portages into the Manuka harbour and Tamaki river and thence to Waitemataa where they were no doubt joined by some of the Wai-o-hua. Some confusion seems to exist in respect to the seven villages said to have been captured in this area, but as Tamaki as a name seems to have been loosely applied on occasions, the villages in question were probably not in Tamaki proper, but were more likely in the territory north of Waitemataa or Waitakere. We next hear of the expedition in Kaipara, which place they would reach by proceeding to Riverhead at the extreme upper reaches of the Waitemataa, and by using the Kumeu portage arrive at the source of the Awaroa, down which they would travel with little difficulty to the Kaipara harbour. Once on the harbour waters they seem to have followed the west shore past Aotea bluff, Mairetahi, and South Head, and thence crossing the main channel laid siege to the Pouto pa which occupied a point on the inner north head. On arrival, Waikato commenced building shelters and temporary houses, their appearance causing much consternation among the inhabitants, for we are told that &quot; fear of the war-party descended upon Nga-puhi.&quot; In the use of the term Nga-puhi we encounter the habit of many southern tribes of referring to the people of the north in general by that name. In reality the inhabitants of Pouto belonged to Ngati Whatua, in all probability to that section known as Uri-o-hau. The chief of the besieged pa was named Ueoneone, and whether or not an actual descendant of the original Ueoneone who married the Waikato chieftainess Reitu as previously described, he appears to have used his name to his advantage. Girding himself and grasping his taiaha, he made to leave the pa, and seeing the people cried, &quot; E mara, ko hea koe?&quot; Oh friend, where go you?). &quot; E haere ana ahau ki to ope ra.&quot;.: (I am going to the war-party yonder.) &quot; E mara, ka mate koe.&quot; (Oh friend, you. shall be killed.)

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252 TAINIJI To this Ueoneone replied, &quot; He aha te ingoa o te tangata ka haere mei? Ko Ueoneone, i moe i a Reitu.&quot; (What is the name of the man who is going? It is Ueoneone who married Reitu.) With this he descended from the pa and arriving at the camp of Waikato, stuck his taiaha in the ground, and retiring a few paces, called for Tawhia-ki-te-rangi, arid when the Waikato leader had made an appearance, he addressed him thus: &quot; E whai mai ana koe. Ko te aha taku kupu ki a koe? 0 tangata na! To whenua na!&quot; (Searching thou art. What is my message to you? Behold thy people! Behold thy land!) The meaning of these words was that Waikato having come in search of something, had no need to use force, for by virtue of the relationship that existed between the two tribes through the marriage of Ueoneone and Reitu in past times, they had but to ask to have their wishes acceded to. The people of Pouto were, so to speak, their people, and likewise the land was theirs also. Ueoneone was in reality appealing for clemency and at the same time trying to save face, and he appears to have touched a responsive cord in the heart of Tawhia-ki-te-rangi for that chief replied : &quot; Hoki ano. E kite mai koe i aku whare kua mumura i te ahi, kua hoki au.&quot; (Return. When you see my house blazing in fire, I shall have gone back.) Ueoneone was so relieved that he expressed his gratification in song, singing a war song of Ngati Whatua and which was appropriate to the occasion. E ko te puru! E ko te puru! Ekore to riri E hold mai ki Kaipara! Ka pu, ka wau, tia koa c-e Te riri e! 'Tis the plug! 'Tis the plug! War shall not Return again to Kaipara! Hate and quarrel shall cease Ah, the war! Tawhia-ki-te-rangi thereupon returned home,

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