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    <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
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  <Content></Content>
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  <Content>&lt;pre&gt;
CHAPTER XLI. THE MAORI KING. THE QUESTION of a king for the Maori people was not new. The Waikato traditions state that the idea was first conceived by a man of Te Ati A W a named Piri Kawau, who during a visit to England, observed the prestige and importance attached to the British Monarchy, and became filled with the desire of holding such a position among his own people, but beyond introducing the idea, his ambitions came to nought. Another man to visit England was Tamehana Te Rauparaha, son of Te Rauparaha, and it is claimed by Ngati Raukawa of Otaki, that he received instructions from Queen Victoria to return and set up a Maori King. The position of supreme leader of all the tribes greatly appealed to Tamehana and he expressed to his kinsmen on his return, his desire to be king, but in this he was dissuaded by his elders, it being pointed out that his tribal ancestral home, Kawhia, was now in the possession of other tribes. The question of a king, however, persisted in the mind of Matene Te Whiwhi, cousin of Tamehana, and with the idea of finding a suitable man, capable of being accepted by all tribes, he visited in 1855, various tribes and put the proposition before them. The arrival of Matene Te Whiwhi could not have come at a more opportune time. Too long had the Government delayed in answering the Maori appeal for some form of government which would end their internal strife. Faith in the Government had disappeared and the majority of the tribes now felt that their future depended on their own efforts. The idea of a king for themselves seemed the answer and consequently Matene Te Whiwhi was received with great enthusiasm. A king, it was thought, would end tribal dissension ; he would be a plug to stop the shedding of blood in tribal feuds and a solid post around which the tribes would centre. It was the Maori cry of nationalism. While the cry was for a Maori king, the task of selecting a nian suitable to hold so high an office, was by no means easy. When Matene Te Whiwhi set out to interview the tribes, he and his supporters first came up the coast from (430)

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  <Content>&lt;pre&gt;
THE MAORI KING 431 Otaki and went to Waitotara in Taranaki, where they approached the Nga Rauru chief Whitikau, but he refused them. The party then journeyed to Whanganui and requested Topia Turoa to accept the position. The first consideration which this chief brought to bear was the question of food which he realised was a very important one, for should he accept the kingship, he and his people would be called upon to act as hosts to nearly all the other tribes of New Zealand on all important occasions. Topia Turoa finally declined with the observation that the Whanganui river and the seaboard along the tribal domain was not noted as a fishing ground and that he and his people could only rely on uncertain catches of paarikoi (Diplocrepis puniceus). The deputation now visited Taupo and Te Heuheu Tukino, one of the highest chiefs in the island and paramount leader of the Ngati Tuwharetoa, was asked to accept the kingship. He conveyed his refusal by saying that in the waters of the lake the only fish that could be caught in any number were the koaro and the pangcvre or kokopu. Heretaunga, or Hawkes Bay was the next district visited by Matene Te Whiwhi and his followers, and the position of king was offered to the chief Karauria only to be refused once more. Proceeding onwards the party approached the great east coast chief Te Kani-a-takirau, but he declined with the remark that his territory was too much off the beaten track. &quot; Ehara a Hikurangi i to maunga haere.&quot; (Hikurangi is not a mountain that travels), he said, naming his tribal mountain in reference to himself. &quot; Kua kiingi mai ano au i oku tupuna.&quot; (I am already a king through my ancestors), he concluded. Once again the searchers for a king for the Maori people moved on, and this time to Rotorua, where they placed their proposition before Te Amohau, but he would not consider it, giving as an excuse that his only food was the kakahi, a fresh-water shell-fish. Matene Te Whiwhi was disappointed; it seemed no one wished for the position of king, and once again he and his followers turned to Te Heuheu. &quot; Me whiu ki roto o Waikato ki a Potatau.&quot; (You must turn to the heart of Waikato, to Potatau) , replied Te Heuheu.

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  <Content>&lt;pre&gt;
432 TAINUI Forthwith, the party proceeded to Waikato and there, Te Heuheu, in placing the matter before Potatau, addressed him thus: &quot; E Po, ko koe hei kiingi.&quot; (Oh Po, you shall be king.) Potatau, or Te Wherowhero as he was formerly called, had no wish to be king and replied, &quot; E lieu,ehara au, he miti pureti, engari ano koe hei kiingi.&quot; (Oh Heu, not I. I am but a plate licker. 1t is much better for you to be king.) Te Heuheu, however, again addressed him. &quot; Ehara au, he ririki oku ratio,engari ano koe hei kiingi, to take, he piko he taniwha, he piko he taniwha.&quot; (Not I, my chieftainship is not great enough ; far higher are you for king for the reason, there is at every bend a chief, at every bend a chief.) In his concluding remarks Te Heuheu quoted a Waikato proverb, &quot; at every bend (of the Waikato river) a chief,&quot; all of whom acknowledged Potatau Te Wherowhero as their leader. Having thus expressed their wishes, the deputation of Matene Te Whiwhi departed. About this time Tarapipipi, son of the great Te Waharoa, became interested in the king movement and became an enthusiastic supporter when he found that Potatau Te Wherowhero, the paramount chief of the Tainui tribes, and one who was acknowledged and respected by all others, was to be the chosen king. Tarapipipi, or to give him his adopted name Wiremu Tamehana, was a man of great ability and shrewdness and intensely loyal to his race, and one of the reasons which prompted him to support the setting up of a Maori king was the fact that it advocated the unity of tribes and above all, the ending of the destructive inter-tribal wars. In this latter factor Tarapipipi was particularly interested. It will be recalled that this chief, prior to becoming a Christian, had led a war-party of his people, in which raid they killed Rangianewa, younger sister of Te Kaahurangi, the grandmother of Potatau Te Wherowhero. Although there was now little likelihood of Ngati Haua being attacked for this crime, Tarapipipi was anxious to make peace with Potatau, hence his support of the king movement. In 1857 then, he sent the following circular letter to Waikato.

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  <Content>&lt;pre&gt;
THE MAORI KING 433 KI A WAIKATO KATOA. Pepuere 12th, 1857. Na, ko to whakaaetanga tenei a Ngati Haua, mo Potatau hei kiingi too Nui Tireni. E hoa ma, he nui to matou hiahia Ida whakaturia a Potatau i tenei tau ano. Kia kaua a whakaroa, Ida hohoro to runanga o nga runanga, kia hohoro to takoto to tikanga, a ka oti, Ida huihuia nga pukapuka ka karangatia to ra e whakaturia ai, kia hohoro. Ma koutou e tuhituhi atu ki nga iwi o tawhiti kia rongo ai ratou. Heoi ano. Na Wiremu Tarapipipi me Ngati Haua katoa. Ki a Waikato, ki a Te Kereihi, ki a Pukewhau, ki a Arama Karaka, ki a Horopata, ki a Tomo, ki a Ruihana, ki a Waata Te Ngatete. (Kia hohoro.) To ALL WAticaro. February 12th, 1857. This is the agreement of Ngati Haua, for Potatau to be king of New Zealand. Friends, our desire is great that Potatau should be set up in this very year. Do not delay. Hasten the assembly of the councils. Hasten the establishment of the scheme, and when it is done the documents will be collected, and the day will be fixed for instituting him. Be speedy. You will write to the remote tribes that they may hear. From Wiremu Tarapipipi and all Ngati Haus. To Waikato, to Kereihi, Pukewhau, Arama Karaka, Horopats, Tomo, Ruihana, and Waata Te Ngatete. (Be speedy,) When it had been decided that Potatau Te Wherowhero was the only man fitted for the position of king, several chiefs of Waikato visited him at Manuka where he was at that time staying, and placed their request before him. The aged leader of Waikato did not desire the kingship and informed his listeners that he did not wish to hold a position that would place him in the role of a peace maker while the death of his aunt Rangianewa, lay unavenged. At length, however, Potatau was persuaded to be present at a meeting of all Waikato, summoned to Paetai, a little up stream from Rangiriri. An account of this meeting appeared in the Southern Cross of June 5th, 1857. &quot; The guests were mustered for several days at Kahumatuku. The last to arrive were the Ngati Maniapoto. On Friday, May 10th, the whole body started down the river, at a tremendous pace, to Rangiriri (Paetai) twelve miles distant. About fifty canoes conveyed the guests. The entertainers were about equal in numbers: several Euro-

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  <Content>&lt;pre&gt;
434 TAINUI peans were with them. After the usual reception, Ngati Haua formed four deep, and proceeding to a large open space, planted in the centre the flag of the new dynasty. This was white with a red border and two red crosses (symbols of Christianity) ; upon it the words ' Potatau, King of New Zealand.' &quot; Saturday was devoted to eating and drinking. The bill of fare included bullocks, sharks, baskets of fresh and dried eels, baskets of patiki (flounder) and mataitai (shellfish), bags of sugar, kits of potatoes and kumara, etc. &quot; On Monday the 11th, business commenced. The number present was about 2,200. On Tuesday, at 10 o'clock, a long procession appeared from the southern end of the town, headed by Ngati Haua, bearing the King's flag. They planted the flag as before, and arranged themselves in long rows on one side of the open space. The leaders and chief speakers were in the centre, each man provided with paper and pencil for the purpose of taking notes. There they sat for half an hour. At last, the Union Jack was displayed on a little hill, about a quarter of a mile off. Another soon appeared, 'further inland. Presently a procession started from the hill headed by Waaka Kukutai, bearing the flag, and occupied part of the opposite side of the square. Immediately after, another body advanced bearing the second flag, joined the other party, and both flags were planted opposite to that of the King. The third side of the square was filled with natives who had not joined either party.&quot; A long discussion followed ; some favoured the Maori King, others, who had listened to European advice, were against the movement. In spite of the fact that the Government had succeeded in turning the minds of many from the king movement, fearing the very thing the Maori desired, a united nation, the majority of those present spoke in favour of a king for the Maori people. At no time did they express the desire to set up a king in opposition to the British Monarchy. They wished for a leader of their own who would dwell under the Mina of the Queen. On Wednesday, May 13th, Potatau appeared, and surrounded by his followers, occupied the fourth side of the square. &quot; Wash me my friends,&quot; he said, &quot; I am covered with mud.&quot; In this he expressed his shame that he had not

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THE MAORI KING 435 avenged the death of his aunt. &quot; Love gospel and friendship. Ngati Haua, work, continue to work. The kotuku (white crane) sits upon a stump and eats the small fish; when he sees one, he stoops down and catches it, lifts up his head and swallows it. That is his constant work. Wiremu (Tarapipipi), you understand your work. When the sun shines we see him.&quot; This final remark, directed at Wiremu Tamehana Tarapipipi, informed that chief that his endeavours to gloss over the killing of Rangianewa by becoming a keen supporter of the king movement, had been clearly understood. Potatau now sang a song in which he made reference to the death of his aunt. Tenei te noho I te rangamaheuheu a to korero E pakia atu ra Ko wai ka rongo atu? He tarawawau au Ka hapainga ki te poti ngutu He hikihiki atu ki to pahi Tana ki to tongs Kei Repanga nga manu mohio Ko &quot;Mumuhau&quot; ko te &quot;Kereto.&quot; I te raua ko waiho. E Ngaki, titiro mai Ka eke i Ruahine Ka tokotoko to ripa tauarai Ki nga mahi e kauhoe ai I taku ohinga Tenei tonu ko to heheu mai Ka eke au ko to 'hine (wahine) Ko aku rongo Ida puaia Te utu ki Mauina. Ka rongo mai to taringa Ki to korero ka whakamohoutia Hei Tarn ki ki au e-e. Here the matter of the moment lies Because of disagreement of opinion Expresed by all. Who pays heed? I am the centre of a quarrel Started by wagging tongues And conveyed from mouth to mouth Even unto the south. At Repangal are the birds of knowledge &quot;Mumuhau&quot; and &quot;Kereto&quot;. Leave it unto them. Oh Ngaki; look hither! Alights from Ruahine An obscuring mist Screening the matter Associated with my approval. Remove then the barrier And I (and Ranginewa) will be at peace. Then proclaim my news As a payment to Mauina. Listens the ear To the word of enlightenment Alas! Alas! A/Tree! 1 Repanga.?A place at Taranaki (Parihaka?). 2 Mumuhau and Kereto.?Two hills at Repanga, and here used in reference to two men, Whiti and Tohu, the &quot; birds of knowledge.&quot; 3 Ngaki.?A man from the Manawatu district and probably one of the party led by Matene Te Whiwhi. Ruabine.?The Manawatu district from which part the king party originally started.

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!I 436 TAINUI is When Potatau had completed his song, Pungarehu, or  . , Hoani Papita as he was also known, arose and addressed   the assembly. &quot; Fresh water is lost when it mingles with   the salt,&quot; he said. He then sang a song for the land, that it   should be retained, and the whole 2,000 people joined in. Ka ngapu te whenua Ka haere nga tangata ki whea? E Ruaimoko Purutia! Tawhia! Kia ita! A-a-a ita! Kia mau, kia mau! The earthquake shakes the land Where shall man find an abiding place? Oh Ruaimoko (god of the lower depths) Hold fast! Bind, tightly bind! Be firm, be firm! Hold, hold (our land)  There followed a few more speeches after which the meeting closed. On the following day the King's flag was despatched to the tribes in the south, to summon them to a larger meeting, which should either induce Potatau to accept office, or appoint someone else in his stead. The whole of the tribes at Paetai now went to Ihumatao, a village on the Manuka, and here a second meeting was held where much the same speeches were made. This meeting was not attended by any agent of the Government, but the Bishop of New Zealand, Mr. Buddle, the head of the Wesleyan body, and several other missionaries were present. Mr. C. 0. Davis warned the natives against the establishment of a Maori king. &quot; Give up your King,&quot; he said, &quot; you will be torn to pieces by the pakeha.&quot; The Maori people, however, were not to be turned from their purpose. In answer to a speech made by Te Whakaea of Ngati Apakura, Potatau arose and expressed his feelings in song. Tenei ka noho Ka hihira ngakau o tangata Ki te mahi e takoto mai nei Ki kona te raurau Tupu noa mai ai Kia piki ake au Ki runga te kiritai Nga manu e wheko Here it rests For suspicious are the hearts of men Towards the question lying here before us. Yonder loosen the soil of the cultivation That it may increase and flourish. 'Tis for me to climb the heights And reach the outer palisade. Oh ye birds, darkened

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THE MAORI KING 437 I raro o Rangiahua Homai ano koe Kia hurihia iho E tapu ana au E ihi ana I a Rongotapu-whakahirahira Ki kona e Tane Pani kara riri whanaunga He ngahere ekore pea E whakamana e te ngutu poto Pokaina ana mai E to tamaiti niho koi Nana i noho is Te ihu o Tainui Te waka o Hoturoa Nana i homai Ko te kai ki to ao-rnarama Hei aha te atua pohewa I maiva mai ai? Me hurl kau atu Ki muri ki te tua' Matatu noa ko era mahihi Takoto ana mai to Rangi' (Rangianewa) Ta &quot;whakarere-i-te-rohea&quot; He of te hurihuri E ngau ki Hauturu E ngau ki Te Whara Nga puke i ahua pohewa E takahi ki tawhiti E ngoto ranei 0 niho ki reira? Tena to kai ka riro Te pae ki Hawaiki Ki te tupuranga mai 0 te kai?he kiore. Beneath Rangiahua' Give us your opinions So that the minds of some May be turned. Restrained am I Divided by Rongotapu-whakahirahira. Behold oh Tane, A squabble among relatives. Does it not resemble a forest Suggested by the brief words Gathered and collected By the fearless youth. 'Twas he who caused it to rest The bows of Tainui, The canoe of Hoturoa; 'Twas he who gave The food to the world at large. Heed not the mistaken god Who caused the restrain. Just overturn And cast behind the back. Wakeful indeed, are the carved boards Of the meeting house. Prostrate is Rangi' (Rangianewa), Reluctant is the turning. Bite unto Hauturu2 Bite unto Te Whara, The hills with foolish appearance Stamping afar. Grips deeply Your teeth there? That is the food That disappears beyond The horizon to Hawaiki To the growth of the food. A rodent. The meeting finally concluded without any finality having been reached. Tapihana, leader of the Ngati Apakura who lived in and around Rangiaowhia, saw that the movement was in danger of collapsing, and, therefore, when Wiremu Tamehana Tarapipipi approached him with offers of peace, he accepted, for he realised that if once the Rangiahua.?A small hill at Kawhia, to the rear of the present township. 2 Hauturu.?A range running from about Te Rau-a-moa (Pirongia) to Waitomo.

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438 TAINUI obstacle of Rangianewa's death was removed, Potatau would accept the kingship. Finally word reached Potatau that Wiremu Tamehana Tarapipipi had gone to Rangiaowhia, a few miles from Te Awamutu, and had made peace with Ngati Apakura, taking with him his daughter Te Raumako, whom he gave to his late enemies to cement the peace making. Potatau now journeyed south, mounted on a white horse, and arrived at Rangiaowhia to find the two people celebrating the peace. Before Potatau dismounted, Tapihana, feeling that the time was opportune, walked up to the aged leader of Waikato and commenced an incantation. E Io! E Rangi! Tapa mai ra ia Ta taua tama, I whakatama ai taua, I o taua nonoketanga, I nonoke ai taua, I o taua momoetanga, I momoe ai taua. E Io! E Rangi! Tapa mai ra ia, ko wai? Oh Io! Oh Rangi! Wilt thou name him, Name this son of ours, A son who is indeed a son to us. A son he was When you and I strove manfully Yes, strove manfully. When you and I were at rest Yes, at rest. Oh Jo!' Oh Rangil2 Name him and call him whom? When Tapihana finished the chant with the question, &quot;Name him and call him whom?&quot; the assembled people answered, &quot; Hei Ariki Taungaroa!&quot; (A chief of chiefs!) There was no response from Tapihana, and the people cried again, &quot; Hei Toihau!&quot; (Supreme Head!) Again there was no response. &quot; Hei Kahutaratara!&quot; (High chief of scattered tribes!), but again Tapihana ignored them, and this time the assembly shouted, &quot;Hei Kingi!&quot; (A King!) Immediately Wiremu Tamehana Tarapipipi repeated the cry, &quot; Hei Kingi! Hei Kingi &quot; being joined by Tapihana. This latter, a tohunga of the old order now converted to Christianity, continued by quoting from the Old Testament, Deuteronomy 15, &quot; Thou shalt in any wise set him King over thee, whom the Lord thy God shall choose: One from among thy brethren shalt thou set King over thee: Thou mayest not set a stranger over thee, which is not thy brother.&quot; Turning to the assembled people Tapihana now Io.?The supreme Maori deity. 2 Rangi.?The Sky-father.

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THE MAORI KING 439 led them in the following quotation from the New Testament, Matthew, 2, &quot; And the multitudes that went before, and that followed, cried saying, ' Hosanna to the Son of David. Blessed is He that cometh in the name of the Lord. Hosanna in the highest '.&quot; This was followed by the hymn, &quot; Ka mahue a Ihipa &quot; (Maori Church of England Hymn 130). At the conclusion of this, Potatau removed his white top hat and threw it to the ground to signify his final consent to accept the position of King. There was great rejoicing among the tribes, and arrangements were now made at various places to have the final confirmation of the Rangiaowhia event celebrated with all due ceremony by as many as possible of the tribes of New Zealand. As a result, four meetings were held. The first, called by Hauauru and Te Kanawa, of Ngati Maniapoto, was held at Haurua, near Waitomo, the second at Pukekawa. The third was held at Pukawa, on the shores of Lake Taupo. Nearly all the tribes were represented. Te Heuheu, leader of Ngati Tuwharetoa, and on whose ground the meeting was being held, caused a high flagstaff to be erected on the village square. At the mast head he hoisted a national flag; the pattern was that of the flag given by King William IV of England to the northern tribes at the Bay of Islands some years before the signing of the Treaty of Waitangi. Beneath this flag, at intervals, he had long ropes of plaited flax attached. The flagstaff symbolized Tongariro, the sacred mountain of Ngati Tuwharetoa. The people were assembled in divisions grouped round the foot. Te Heuheu arose and said, indicating a rope, &quot; This is Ngongotahaa (a mountain near Rotorua). Where is the chief of Ngongotahaa who shall attach this mountain to Tongariro?&quot; The leading chieftain of Te Arawa rose from his place in the assemblage, and taking the end of the rope, fastened it to a manuka peg which he drove into the ground in front of his company. The next rope indicated symbolized Putauaki (Mt. Edgecumbe) the sacred mountain of Ngati Awa, of the Bay of Plenty. The next was Tawhivau, the mountain belonging to Ngati Manawa, on the western border of the Urewera country. Each tribe giving its adherence to the King had its rope allotted to it, representative to a mountain dear to its people. Hikurangi, near

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440 TAINVI the East Cape, was for the Ngati Porou tribe, Maungapohatu for the Tuhoe, Titiokura for the Ngati Kahungunu, Kapiti (island) for the Ngati Tea and Otairi for Ngati Apa. The great mountains of the South Island were also named. Each had its symbolic role?Tapuaenuku and Kaikoura, and the greatest of all, Aorangi or Mt. Cook. These were for Ngai Tahu, whose representative at the meeting was the chief Taiaroa. Returning to the North Island mountains, Te Heuheu took in turn the ropes emblematic of the west coast and the Waikato and called upon the chiefs of those parts to secure them to the soil. These mountains were Paretetaitonga (the southern peak of Ruapehu) for the Whanganui people; Taranaki (Mt. Egmont) for Taranaki, Te Ati Awa and Ngati Ruanui ; Pirongia and Taupiri for Waikato; Rakepuku for Ngati Maniapoto ; Rangitoto for Ngati Matakore and Ngati Whakatere; Wharepuliunga for Ngati Raukawa; Maungatautari for Ngati Haua and Ngati Koroki; Maunganui (Tauranga) for Ngai Te Rangi ; Te Aroha for Ngati Tamatera and finally Moehau for Ngati Maru. Each of the ropes representing these sacred mountains of the tribes was hauled taut and staked down. So in the middle stood Tongariro, the central mountain, supported and stayed by all the tribal cords, which joined the soil of New Zealand to the central authority. Above floated the flag, emblem of Maori nationality. Thus was the union of tribes demonstrated so that all might see, and then did Te Heuheu and his fellow chiefs transfer to Potatau all the sacred prestige of the soil and acclaim him as the King of the Maori tribes.' The following year, 1858, the final meeting and ceremony took place at Ngaruawahia, and here Wiremu Tame-liana Tarapipipi performed the coronation ceremony, using a Bible which has been used for every like ceremony up to the present day. At this great meeting Te Heuheu as high chief, in company with Tarapipipi, said, &quot; Potatau, this day I create you King of the Maori people. You and Queen Victoria shall be bound together to be one. The religion of Christ shall be the mantle of your protection ; the law shall be the whariki mat for your feet, for ever and ever onward.&quot; I J. Cowan's Wars. Vol. 1, Page 147.

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  <Content>&lt;pre&gt;
THE MAORI KING 441 To this Potatau, turning to his people, replied, &quot; Yes, I agree, for ever and ever onward. Kotahi te kohao o te ngira e kuhuna ai te miro ma, te miro pango, te miro whero. There is but one eye of the needle through which the white, black and red threads must pass. I muri, kia mau ki te aroha, ki te ture, me te whakapono. After I am gone, hold fast to love, to the law and to the religion of Christ.&quot; This declaration was succeeded by the anointing after the Scriptural manner. Wiremu Tamehana Tarapipipi poured the oil on Potatau's head, and all the people bowed their heads three times in obeisance at the call, &quot; Whakahonke ki te Kingi.&quot; (Do honour to the King.) It is interesting to note that the tohinga, or coronation ceremony has been performed by Wiremu Tamehana Tarapipipi's family ever since. The ceremony was performed over Potatau and his son Tawhiao, the second King, by Tarapipipi himself. When Mahuta and Te Rata were duly made Kings, Tarapipipi's son Tupu Taingakawa officiated, and lastly, when Koroki was made King in October 8th, 1933, the ceremony was performed by Tupu's son Tarapipipi II. Old Potatau died in the winter of 1860, and his place was taken by his son Tawhiao. Then in 1863 came the disastrous Waikato War which continued until April, 1864, and saw the passing of the ancient lands of Waikato into the hands of the Pakeha. With the passing of the years the power of the Maori King has slowly but surely declined, but it is pleasant to record that the flame of old Potatau's many still burns. This is in the person of Princess Te Puea, great-granddaughter of the old warrior King of Waikato. Through her unconquerable spirit, against all manner of opposition and with ill-health to add to her troubles, she managed after years of toil, to buy back from the Europeans, one tiny piece of land at Ngaruawahia, the &quot; Turanga-waewae &quot; or &quot; Footstool &quot; of her grandfather King Tawhiao. Here in her industry she has transformed a wilderness of noxious weeds into a modern Maori village containing all the best of Maori culture. With its two magnificent carved houses &quot;Turongo&quot; and &quot;Mahinarangi&quot; and surrounded by well kept lawns and beds of flowers, it stands by the banks of old Waikato, &quot; Waikato-taniwha-rau,&quot; a fitting memorial to the past glories of Tainui.

&lt;/pre&gt;</Content>
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