WAIRANGI he tipuna no ngati-raukawa

Te Ao Hou, Spring 1952, Page 18

WAIRANGI he tipuna no ngati-raukawa Ko tenei tangata ko Wairangi no Ngati Raukawa. Ko tona kainga ko Rurunui i te takiwa o Wharepuhunga. Nga wahine a Wairangi tokorua ko Parewhete, ko Puroku. I a Wairangi e ngaro ana i Kawhia, ka tae mai tetehi tangata rangatira o Ngati Maru, ko Tupeteka te ingoa, he whanaunga ki a Parewhete. Ka noho manuhiri te tangata nei i Rurunui. E rua nga po e noho ana i te kainga, i te ata ka titiro atu a Puroku a piri ana to kakowai i te paparinga o Tupeteka, no Parewhete. Kua mohio a Puroku kua taea te wahine ra e Tupeteka. Ka hoki a Tupeteka ki tona kainga ki Te Aea. I muri tonu i a ia ka tae mai a Wairangi. Ka korerotia e Puroku, ‘Ko to wahine kua hara ki tetehi tangata, ko Tupeteka te ingoa. I kitea e au ki te kokowai o Parewhete e piri ana i te paparinga o Tupeteka.’ Katahi ka riri a Wairangi ka patua e ia a Parewhete. I te po ka oma a Parewhete; haria ana e ia etehi kokowai; ka haere tonu i te huarahi o Tupeteka; ka tae ki tetehi mania, ka pania te kokowai ki te awa o Waikato, ka pukaia iho tetehi o nga kakahu, ka haria etehi. Ka whiti ki tera taha o Waikato, haere tonu. Ka tuhia tetechi kokowai ke te pari ki Parikarangaranga, kei te takiwa o Turangamoana. Ka whiti i Waihou ka tae ki Te Aea. Ka moe i tana tane i a Tupeteka. Ka kimi te iwi nei a Ngati Raukawa i a Parewhete, na ka haere etehi i te ara o Parewhete, ka haere noa atu etehi. Ka kitea te manuka i pania ki te kokowai—Te Manukatutahi. Haere tonu Ka tae ki Aniwaniwa ka kitea nga kakahu. Ka mohiotia kua riro ki Te Aea ki te takiwa o Te Aroha. Ka hoki era ki Rurunui, ka korerotia atu ki te iwi, ki a Wairangi hoki, ‘Kua riro a Parewhete ki Te Aea, i kitea e matou ki te kokowai, ki nga kakahu.’ Huihui tonu iho a Ngati Raukawa, ka rupeke. Ko nga tangata kei roto i te iwi ko Tamatehura, muri iho ko Wairangi muri iho ko Upokoiti a muri rawa ko Pipito. Ko te nui o te iwi nei, hokowhitu. Ko te rakau a te iwi ra, he patu paraoa he meremere, he patu kowhatu, me a ratou patu roroa, he tewhatewha, WAIRANGI an ancestor of ngati raukawa Collected and Translated by Te Rangihiroa, m.b., ch.b., m.p., from Hitiri te Paerata and others Now this man, Wairangi, belonged to Ngati Raukawa. His home was at Rurunui, in the district of Wharepuhunga.*About thirty miles S.S.E. of Cambridge. Wairangi had two wives, Parewhete and Puroku. Whilst Wairangi was absent at Kawhia there arrived a certain man of rank of the Ngati Maru tribe, Tupeteka by name, and he was kin to Parewhete. This man remained as a guest at Rurunui. Having stayed two nights at the village, in the morning, when Puroku glanced at him, she noticed adhering to the cheek of Tupeteka some red ochre which came from (the face of) Parewhete. Then Puroku knew that that woman had yielded to Tupeteka. Tupeteka returned to his home at Te Aea. Immediately after his departure Wairangi arrived. Puroku told him, ‘Your wife has committed sin with a man named Tupeteka. I knew it by Parewhete's red ochre adhering to the cheek of Tupeteka.’ Then Wairangi became angry and he beat Parewhete. In the night Parewhete fled, taking with her some red ochre. She fled along the path taken by Tupeteka. When she came to a plain she painted some of the ochre upon a manuka, hence the name Manukatutahi. On she went until she came to Aniwaniwa, †These falls are about fifteen miles S.E. of Cambridge. on the Waikato River, where she left one of her cloaks, taking the others with her. She crossed to the other side of the Waikato and went on. She painted some more red ochre upon a clift at Pari-karangaranga, in the district of Turangamoana ‡Near Matamata Railway Station.; she crossed the river Waihou and reached Te Aea. There she married Tupeteka. The Ngati Raukawa people searched for Parewhete, and some followed the path taken

he taiaha, he pouwhenua, he koikoi me era atu rakau. Katahi ka haere ki Te Aea. Kua mohio te iwi o Te Aea tera a Ngati Raukawa e haere atu. Ka taka te whakaaro i a Tupeteka kia hanga he whare hei kohuru. Te teanga atu o Ngati Raukawa kua oti te whare, he wharau; i hanga ki te tahatika o Waihou i raro iho o te pa nei o Te Aea. Ka whaona te wharau nei e te hokowhitu ra. Ko Wairangi te tangata whakamutunga ki te tomo i te whare. Ka titiro a Wairangi, ko nga poupou o te whare he kohurihuri kahikatea. Katahi ka rere a Wairangi ki te tute i te whare, kore rawa i ngaoko. Katahi ia ka whai kupu, ‘He whare kohuru tenei!’ Ko te tohu tuatahi tenei i mohio ai a Wairangi, he kohuru te mahi a te iwi ra. Drawing by H. D. B. Dansey. Te nohoanga o te hokowhitu nei i roto i te whare, ka tukua e te pa te karere ki roto o Hauraki kia tikina mai kia patua a Ngati Raukawa. Ka whiu te kai a te tangata whenua, ka haere te iwi ra ki te kai. He kotahi te kumara i roto i te rourou ma nga tangata tokorua. Ka pau, ka noho i to ratou whare. Hi ake te ata, ka hoatu ano he kai ma te iwi ra. He kotahi kumara ma te tangata kotahi. Ka pau, ka noho awatea noa, ahiahi noa. I te ata ka rangona te ngawe o te kuri, e ai te whakaaro, ‘El taihoa, ka whiua te kai nei’. Na kua kitea te amoamo o te tuna kaui. Ka by her, whilst others wandered aimlessly about. The manuka painted with red ochre, the Manukatutahi, was found. Going on they came to aniwaniwa and saw the cloak. Then they knew she had gone in the direction of Te Aea, in the district of Te Ahora. They returned to Rurunui and told the tribe and Wairangi also, ‘Parewhete has gone to Te Aea. We know by the red ochre and the clothing that we found.’ Ngati Raukawa immediately gathered together and were all assembled. The men (of importance) amongst people were Tamatehura, then Wairangi, then Upokoiti, and youngest (of the brethren), Pipito. The number of the people (selected) was one hundred and forty. The weapons they were armed with were whalebone, greenstone, and ordinary stone clubs, whilst the longer ones were tewhatewhas, taiahas, pouwhenuas, spears, and other weapons. Then they set out for Te Aea. The people of Te Aea knew that Ngati Raukawa would visit them. The thought occurred to Tupeteka to build a house for murdering (them in). When Ngati Raukawa arrived the house had been completed—a wharau which was built upon the flat land beside the Waihou River and below the pa of Te Aea. The party of one hundred and forty men entered this house. Wairangi was the last man to enter. Wairangi looked and noticed that the side posts supporting the rafters were composed of solid trunks of white pine. Then he threw his weight against the side of the house to shake it, but it never yielded in the slightest. Then he spoke, ‘This is a house for murder.’ This was the first sign by which Wairangi knew that people planned treachery. When the one hundred and forty men occupied the house, the pa sent a messenger to Hauraki that they should come and kill Ngati Raukawa. The home people prepared food and the visitors went to partake thereof. There was one small round basket containing one kumara, to two men. When their food was eaten they rested in this house. In the morning more food was given to these people. There was one kumara to each man. When it was eaten they sat on through the forenoon until night. Next morning there was heard the howling of dogs, and their thought was, ‘Ah, by and by, a feast will be given’. Then they saw dried eels being carried (on a pole held horizontally over the shoulders of two men). They were seen emerging from one side of the pa, going towards the other side of the pa, and turning behind the houses. Then they were seen again and disappeared again, and the visitors said, ‘There are two carryings of fish’. They appeared several times, though in reality they

kitea kua puta i tetehi taha o te pa, kua haere whakatetehi taha o te pa ka huri ki tua o nga whare. Na ka puta ano ka huri ano, kua ki te ope ra ‘E rua nga amo ika’. He maha nga putanga; kaore ia ko aua tuna ano, engari he tangata ke nana i amo i tena putanga, i tena putanga. Ko nga kuri he mea patu kia ngawe, kahore i patua kia mate. He mahi nei he pupuri i a Ngati Raukawa kia tae ake te ope patu i a ratou. Ka haere ka ahiahi kua tae mai te tangata o Hauraki, kua korero, ‘Kiki tonu a Waihou i nga waka o nga iwi o Hauraki. Kei te ata ka eke mai ka patu.’ Heoi ano, ka rongo a Pare-whete i te korero ra, katahi ka puta te aroha o te wahine ra ki a Wairangi me tona iwi. Katahi ka heke iho, ka tae mai ki a Ngati Raukawa. Katahi ka tangi, ka tangi hoki a Wairangi me Ngati Raukawa katoa. Ka mutu te tangitu a te wahine ra katahi ka tapapa atu ki runga i nga turi o Wairangi, ka haehae i nga ringa ki te mata kia heke iho ai te toto ki runga i a Wairangi, kia tapu ai i ana toto, kia kore e kainga. E haehae ana ko ana kupu enei: He aha koe i haere mai I te rourou iti a Haere, Te noho atu ai koe I te tokanga nui a Noho. Ka mutu te tangi a te wahine ra, ka hoki. I whakarongo a Wairangi ki nga kupu o te tangi a Parewhete, ko te tohu tuarua tenei i tae mai ki a ia. Ka rapu te iwi ra, kitea iho e ta ratou rapu, he kohuru. Katahi ka tukuna ta ratou taurekareka kia haere i roto i te iwi o Tupeteka e whawhati rautao ana, e kohi kowhatu ana mo te hakari. Haere ana te tangata ra, uru ana a ia ki roto ki te hunga whawhati rautao, a e mahi tahi ana. Kaore i roa e mahi haere ana kua patai ia ki te hoa, ‘Mo awhea ra te whiu kai nei ma Ngati Raukawa?’ Ka kiia atu, ‘E tatari ana kia tae ake te ope, kei te hoe ake i roto o Waihou. Ka tae ake ka patua a Ngati Raukawa. Ma tera ke te kai e mahia nei, ma Ngati Maru.’ ‘Na, hei awhea ra te tae mai ai kia hohoro ai te patu iho i enei, i a Ngati Raukawa?’ Ka ki mai te hoa, ‘Kei te ata po, ka eke, ka patua.’ Katahi ka wehe haere te taurekareka nei ka hoki, kua po hoki. Ka tae ki a Ngati Raukawa ka korerotia, ‘Kei te ata ka huaki. Ko te kai e mahia mai nei ma tera ke ma Ngati Maru.’ I roa te iwi nei e nohopuku ana kaore he hamumu, kaore he aha. Roa rawa kua tu a Tama-te-hura ki runga, ka ki, ‘Me haka’. Ka whakatika mai a Wairangi ka whakaae; muri iho ko Upokoiti, muri iho ko Pipito. Whakaae katoa me haka. Ka tu a Tamatehura, ka whakahua i te haka: were the same fish, but different men carried them on each re-appearance. The dogs were beaten to make them howl; they were not killed. This was for the purpose of keeping the Ngati Raukawa until the war-party to kill them arrived. As it approached evening the man from Hauraki returned and said, ‘The Waihou River is crowded with the canoes of the people of Hauraki. In the morning they will arrive and attack.’ Then it was that Parewhete heard these words, and her love revived for Wai rangi and his people. Then she descended and came to the Ngati Raukawa. She wept, and Wairangi and all Ngati Raukawa wept also. When the woman had finished her crying standing, she came over to Wairangi and leant across his knees, cutting her arms with obsidian flakes so that the blood would trickle down upon Wairangi and render him sacred that he might not be eaten. As she cut her flesh, these were her words: Oh, why didst thou come With the small basket of the Traveller, But rather stay away With the large basket of Stay-at-home. When the woman had finished weeping she went back. Wairangi had listened to the words of the lament of Parewhete, and this was the second sign that he received. The people consulted, and as a result of their consultation suspected treachery. Then they sent their slave to go amongst the people of Tupeteka, who were gathering ferns and stones for the hangis (ovens) for the feast. The slave was not working very long before he asked his neighbour, ‘When will the feast be given to Ngati Raukawa?’ He was answered, ‘We are waiting for the party which is paddling up the Waihou River. When they arrive the Ngati Raukawa will be killed. The feast we are preparing is for them, the Ngati Maru.’ ‘Ah, and when will they arrive so that we may speedily destroy these Ngati Raukawa?’ The other replied, ‘In the early morning they will arrive and attack.’ Then the slave gradually worked away and went back, for it had become dark. When he got back to the Ngati Raukawa he told them, ‘In the morning they attack. This feast that is being prepared is for the others, for Ngati Maru.’ For a considerable time the people remained silent; they never spoke and they never stirred. After some time Tamatehura stood up and cried, ‘Let us (beguile them) with a haka.’ Wairangi stood up and consented, and then Upokoiti and Pipito. All agreed that they should dance hakas. Then arose Tamatehura and repeated a haka:

Puhi kura, puhi kura, puhi kaka Ka whakatautapa ki Kawhia Huakina, huakina. Ka ki tera, hei tana ka huaki. Ka noho ki raro. Kei runga ko Upokoiti, ka whakahua i tana haka: Ko Te Aea o ia rangi e Ko Te Aea o ia rangi hui ake Ko Te Aea o ia rangi. Ka ki hei tana ka huaki. Ko Pipito, ka whakahua i tana haka: Ka whakakopura rua a Rangi-hape, Teina o Tupeteka, e Huakina, huakina. Ka tohe hei tana ka huaki. Katahi ka tu ko Wairangi ka whakahua: Tahi ka riri, toru ka wha E matamata hopukia Homai ra to whiri kaha, toro kaha Kia wetewetea, wetewetea A te, a ta, a tau. Ka whakaaetia e te iwi hei ta Wairangi ka huaki. Ka tukuna e Wairangi tana taurekareka ki a Parewhete kia piki ki runga i te tuanui o tana whare i te ata, kia kore ai e patua. Ko te koha tenei a Wairangi ki tana wahine. Tae ana te taurekareka, hoki mai ana. GENEALOGY OF WAIRANGI Ka akona nga haka e te hokowhitu tae noa ki te hahaetanga o te ata. Katahi ka whakaputaina. Hokowhitu, e whitu ano nga kapa. Ka tika te haka i waho o te whare, ka timata te takahi me te aue noa iho. Te rangonga o te iwi o te pa i te haruru, ka oma iho ki te matakitaki haka. Katahi ka puta a Tamatehura, ka Red feather, red feather, feather of kaka. The battle will rage towards Kawhia. Attack! Attack! He said his haka should be the signal to attack. He sat down. Then arose Upokoiti and recited his haka: It is Te Aea of every-day (fame), ah, It is Te Aea of every-day fame, we meet together, At Te Aea of every-day fame. He said at his haka they should attack. Then Pipito arose and recited his haka: Defeated (?) will be Rangi-hape, Younger brother of Tupeteka, O! Of Tupeteka, O! Of Tupeteka. Attack! Attack! He demanded that the attack be made at his haka. Then Wairangi arose and recited: At the first comes the battle, the third and the fourth, Oh grasp (their) spear points. Give us your strong rope, your strong snare To be unfastened, (to be) torn apart. A te! A ta! A tau! The people agreed that Wairangi's haka should be the signal for attack. Wairangi sent his slave to Parewhete to tell her to climb on to the roof of her house in the morning, so that she would not be killed. This was Wairangi's token of regard for his wife. The slave accomplished his object and returned. The hakas were practised by the one hundred and forty until the breaking of dawn. Then they went outside. The one hundred and forty were drawn up in seven ranks. When the ranks were dressed correctly outside of their house, they began to tramp and to make a noise. When the people of the pa heard the thud of feet they rushed down to view the haka. Then out sprang Tamatehura to the front with loud yells, grimacing at the heavens above and at the earth beneath. Out (of his house) came Tupeteka and sat with Parewhete upon his raised platform of state. He saw Tamatehura with eyeballs protruding upwards and then downwards. He asked Parewhete, ‘Is that your husband?’ the woman replied ‘No’. Tamatehura was the director of all the hakas. When Tamatehura had finished his haka, out sprang Upokoiti and led his haka, ‘It is Te Aea of everyday fame’. Again Tupeteka asked, ‘Is that your husband?’ The answer came, ‘He is not’. Then appeared Pipito. Again Tupeteka asked, ‘Is that your husband?’ Again the woman answered, ‘He has not yet come out.’ When Pipito's haka had ended, then came the appearance of Wairangi. When he emerged from the house his eyes were so large and bright, that, as the star Kopu is in the

hamama te waha, ka pukana ake ki te rangi, ka pukana iho ki te whenua. Kua puta a Tupeteka noho ana i runga i tana atamira raua tahi ko Parewhete. Ka kite i a Tamatehura e mawhiti ana nga karu i runga i raro. Ka patai ki a Parewhete, ‘Ko to tane tera?’ Ka kiia atu e te wahine, ‘E hara’. Ko Tamatehura te kai whakahau i nga haka katoa. Ka mutu te haka a Tamatehura, ka puta ko Upokoiti, e tataki ana i tana haka, ‘Ko Te Aea o ia Rangi’. Ka patai ano a Tupeteka, ‘Ko to tane tera?’ Ka whakahokia mai, ‘E hara’. Ka puta ko Pipito. Ka patai ano a Tupeteka, ‘Ko to tane tera?’ Ka ki atu ano te wahine, ‘Kahore ano kia puta’. Te mutunga o te haka a Pipito, ko te putanga o Wairangi. Te putanga mai i te whare e mawhiti ana nga karu, ko Kopu ki te rangi, ko Wairangi ki raro ki te whenua. Ka rere ano te patai, ‘Ko to tane tera?’ Ka whakahokia e te wahine, ‘Ae! koia tera’. Katahi ka haere iho a Tupeteka, me tana wawae haere i te tangata, a ka puta ki mua tonu ki e aroaro o te haka. Takoto tiraha ana i reira ki te matakitaki. Ka tahi ka timataria e Wairangi. ‘Tahi ka riri, toru ka wha.’ Ko nga patu poto a te hokowhitu nei i huna ki muri i nga tuara, i titia iho ki roto i nga tatua kotara. Te taenga ki nga kupu whakamutunga o te haka a Wairangi ‘A te’—kua mau nga ringa ki nga patu, ‘a ta’, kua maunu mai—a tau, kua huaki te ope, kua patu i te tangata. Te tangata tuatahi tonu ko Tupeteka, i mate i a Wairangi. Ka patua te iwi o Te Aea, ka hinga tera pa i te ope a Wairangi. Ko etehi i patua ki roto i te wai. Ko nga rauwhare me nga wawa i rukea ki roto i te awa. E toru nga piko e toe ana, ka eke eke ai te iwi o Hauraki. Ka tutaki i te toto, i te rauwhare, i te wawa o te pa, kua mohio kua hinga te pa, ka whati. Ko Parewhete i piki ki runga ki te tuanui o te whare, ka ora. Ka riro mai i a Wairangi tana wahine, ka hoki ki tona kainga ki Rurunui. heavens, so was Wairangi below on the earth. Again the question flew, ‘Is that your husband?’ Back came the answer from the woman, ‘Yes, that is he.’ Then Tupeteka descended, and thrusting aside the crowds of people, he came quite close to the front of the (ranks of the) haka. Here he lay down upon his back to watch. Then Wairangi began: ‘The first is for battle, the third and the fourth.’ Now the one hundred and forty men held their short clubs concealed behind their backs, stuck in their war belts. When they came to the concluding words of Wairangi's haka—‘a te’—their hands grasped their clubs; ‘a ta’—the clubs were drawn forth; ‘a tau’—the party attacked and began to kill. The first man to be slain was Tupeteka, who was killed by Wairangi. The people of Te Aea were killed and that pa was taken by the force of Wairangi. Some were slain in the water. The thatch and rushes from the houses were thrown into the river. Three bends of the river remained ere the forces from Hauraki would arrive. They met the blood, the thatch, and rushes from the pa (drifting down), and knowing the pa had fallen, they fled. Parewhete had climbed upon the roof of her house and was saved. Thus Wairangi regained his wife and returned to his home at Rurunui. From Vol. XIX, No. 4, Journal of the Polynesian Society. A custom practised by the Maori people to revive persons apparently drowned was recently found most efficacious. The Maori custom is to hang the drowned person by the heels with the head down, and just clear of a fire, from which the smoke can circulate freely to the drowned person. It was recently tried on a child in the far south, and was successful.