Myth and Legend of Tuwhakairiora

TUWHAKAIRIORA
Na Mohi Turei

Translated by Archdeacon H. W. Williams

This story is a real classic of Maori literature, and the bestknown literary work of Mohi Turei. It is reprinted by the kind permission of the Journal of the Polynesian Society, where it first appeared in 1911, in an issue now extremely rare and valuable. The circumstances leading up to Tu-whakairiora's conquest of the Ngati-Ruanuku, sometime in the sixteenth century, are told in Colonel Gudgeon's paper,

The Maori Tribes of the East Coast of New Zealand, also to be found in the Journal of the Polynesian Society (Vol. IV). The places mentioned in this story may still be found near the East Cape today.—Editor.

Poroumata and his wife Whaene were well born, being descendants of Porourangi. Their tribe was Ngati Ruanuku. The chief clans of the tribe were Horo, Mana, Te Koreke, Te Moko-whakahoihoi, Te Pananehu, and Pohoumauma.

When the tribe procured food, they brought for Poroumata game, fish, and all other kinds of food. When the tribe made a catch of fish, the attendants of Poroumata's pa went to the landing places to fetch the fish day by day; for some time all went well with the fetching then trouble arose. It had come to be the habit for them to take the fish themselves from the thwarts: the fish that were left they cut off the tails, the belly-fat, and the heads of the hapuku. * His sons had been taking part it this business; for himself, he knew nothing of it; he cherished only kindly feelings for the tribe.

The tribe laid a plot to slay Poroumata. One night he looked at theclouds beyond the crayfish beds, resting close and compact, at the Milky Way and the Magellan Clouds, at the flakes of mist running together and settling in masses on the mountains. He said: 'It will be settled calm to-morrow, the wind will be a light sea-breeze making gentle ripples on the water; I shall put to sea.' In the morning he embarked in one of the canoes and reached the fishing ground. A number of canoes made up the fleet. While he was occupied with baiting his hooks, the men in the bow exchanged knowing glances with those in the stern, and those in the stern with those in the bow.

*These were the choice portions of the hapuku.

All the men of the canoes exchanged similar glances, indicating that he was to be slain. They slew him and he died. They tore out his entrails and vitals, and threw them into the sea, and they were cast ashore. The place where they were cast ashore came to be called Tawekatanga o te ngakau o Poroumata (the place where the vitals of Poroumata hung entangled). The fishing ground was called Kamokamo (knowing glances). Those names still remain.

So Poroumata died, and who was there to avenge his death? For the tribe was rejoicing, and ate its own food with no one to interfere. His daughters, Te Ataakura, Materoa, and Tawhipare, mourned for their father. Long was the mourning and grieving of these women for their
father. Enough of that.

Tumoana-kotore was also a descendent of Porourangi, he as well as Poroumata. Tumoana-kotare married two sisters; Rutanga was the elder, Rongomai-tauarau the younger. They were both of them his wives. The elder had a child, Hinemahuru. The younger had a child, a son,
Ngatihau.

When Tumoana-kotare died, the days of his mourning were such as befitted the mourning for a chief. They wrapped him up and took him and suspended him in a puriri near to Waiomatatini.

The resting place for the bones, Parororangi, was a little above on the mountain. When a year had passed and the flesh decomposed, they would carry away the bones to that resting place. The men who had suspended him in the tree returned home. They had crossed a small stream when a voice reached them. They stood and listened. The cry was repeated. They said, 'It is just as if it were the voice of our old man.' They shouted, and the voice protested from above, 'I am still alive; let me down.' His relatives returned, let him down, and undid the wrappings. He looked
up to the puriri and went on to say, 'My eyes were still open, and yet you suspended me alive.' Many years passed, then he really died. Enough of that.

His son, Ngatihau, took Te Ataakura, the daughter of Poroumata, as his wife. She was still mourning for her father. She conceived and bore a child, a daughter; she mourned deeply for her pains, and her hopes that it might have been a son to avenge the death of her father. She gave her the name Te Aomihia (the cloud that was welcomed); that is, the clouds which her father welcomed when he put to sea to his death.

She conceived again while she and her husband were living away at Opotiki. She was still mourning for her father. As she was mourning, the child moved violently in her womb. Then she uttered this saying:

'Ah, move thou violently within me, a son, It is for thee to avenge the death of my father.'

The child was born a son. She gave him as a name the name of his grandfather, Tumoanakotare-i-whakairia-oratia (Tumoana-kotare, who was suspended alive). This was shortened, when they called him, to Tuwhakairiora.

She cherished her child, having constantly in mind that the death of her father will be avenged by her child. She performed the ceremony following his birth and the place where she did so was called Te ewe o Tuwhakairiora. The tohungas tended the child with their incantations — Whakanihoniho, Whangawhangai, Ihotaua,* and other incantations. He grew up and came to man's estate, constantly hearing the tohungas who were tending him speaking ever of the saying of his mother.

He had taken part in sportive contests,† and had smitten his man. He had taken part further in serious engagements; he had gone into the very heat of the battle; he had gathered in a bundle‡ and turned aside the weapons which beset him on all sides like faggots in a fire. He
had won the pitched battle at Paengatoitoi. His fame as a warrior had gone abroad; he had acquired the emblems of bravery in battle whereby the enemy is overcome. At last he bade adieu to the tribe. 'Farewell! I go in accordance with the saying of my mother, which is still repeated, and which I still hear; it was perhaps because I was moving violently within her that she said:—

"Ah, move thou violently within me, a son, It is for thee to avenge the death of my father'."

The tribe knew that the death of his grandfather, Poroumata, was the reason Tuwhakairi-ora was going. The tribe wished that there should be a large force to conduct him to avenge the death of his grandfather, Poroumata. He said, 'Enough, I alone will go. There will be the tribes connected with him to conduct me.' Alone he set out.

*The names of incantations intended to produce strength and courage.
†These contests beginning in sport ofter ended in bloodshed.
‡The okooko was a regular form of karo.

The tidings of the beauty of the daughters of Te Aotaki, Ruataupare, and Auahikoata, had spread even to Opotiki. When he arrived at the mouth of the Wharekahika River these women were gathering cockles, while the girls who accompanied them were sitting beside the fire, with the clothes lying in a heap. He questioned the children, and they told him it was Ruataupare and Auahikoata. He called to mind the tidings which had reached him of these women. He had taken his seat upon the clothes, and the children expressed their disapproval, the women looking on.

The children went and told them and they said, 'Well, tell him that you must bring us our clothes.' When the children came he got up at once and gave them up, and sat down again. While the women were putting on their clothes, they gazed intently at him and the emblems of high birth and bravery which he bore with him. He was asking himself why he had not questioned the children as to which was Ruataupare.

The two women clothed themselves, and the children took up the cockles. They made their way to the south end of the bay, to Nukutaharua; the beach there is called Kaiarero. When they were some distance off, he rose up. He was walking, treading in their footsteps, and saying to himself, 'Are these Ruataupare's, or are those?' So he walked on, treading in their footsteps. When they turned round he was treading in this way in their footsteps. When he reached the turning he turned also, and continued following them till they reached the pa, Te Rahui. This was the pa of Uenuku-te-Whana, but he knew that the pa of Te Aotaki was above, on the mountain-face. When they had passed this pa he still walked on, following the women. Then Ruataupare and her companions hastened their pace to carry the news quickly to their father, and he walked on slowly.

They described to their father the emblems of high birth and bravery, and how he had persisted in following after them. Te Aotaki drew a long breath* and then sighed deeply. 'Ah, well, he is perhaps your cousin Tuwhakairiora; it seems so from the emblems you describe.' 'Where is he?' he asked. 'Here he comes.' 'Was he not detained at the pa yonder?' 'No!' Then he uttered this saying, 'Enough, let him come hither to Hikurangi, to the mountain on which rests the snow.' He said to his daughters, 'Adorn yourselves, and go to call a welcome to your cousin.' He had divined it with that deep sigh of his that it was Tuwhakairiora. His daughters stood at the right of the front of the house, in the court, with their mother, Hinemaurea. He (Te Aotaki) was in the space by the window, reclining on the beam in the front of the porch, gazing with an intent look.

The tribe with his daughters were waying a welcome. He (Tuwhakairiora) stood in the court and remained standing a long time. The tribe was gazing at the emblems of high birth and bravery, the plumes of white crane, and crest of sparrow-hawk feathers, ranged close together, and stuck into his hair; with the highly ornamented cloak, and dog-skin cape worn over it, and the decorated taiaha in his hand.

*The pumanawa was a process of divination.

The tribe and the daughters were still standing, being in awe of Te Aotaki. He was still reclining and gazing at Tuwhakairiora. Some time passed, then he rose, grasped him by the left shoulder, and took him behind the left wall of the house without, where they descended together to the running stream, and Te Aotaki performed the tohi* rite over Tuwhakairiora. When Te Aotaki had ended his invovations [sic: invocations] he invoked Rangipopo. It was not long before she spoke with the voice of the thunder-clap to the tribes on the west side of Pukeamaru, including the tribes inland from Wharekahika, and the tribes on the sea-coast at Taungaihe and Owhiunga, the multitudes of Ngutuau. Those tribes said, 'Eh, whoever is this man, that Te Aotaki keeps agitating the thunder-clap?' They were both still standing when he called again to Rangipopo, 'Old lady, old lady, old lady, arise, arise, arise; announce thy son; give voice.' The sound of the thunders turned to the south side of Pukeamaru, over the pas at Puketapu, Kotare, Te Rangihuanoa, Tarapahure, Totaratawhiti, Okauwharetoa, and the other pas. They both remained standing. There spake the voice of the first thunder, Haruru-ki-te-rangi, and the pas were listening.

When that ceased, there spake the voice of the second of the thunders, Whetuki-ki-te-rangi, over the same pas again. When that ceased, there spake the voice also of the third, Ueue-ki-te-rangi. Thereupon the chiefs and the tribes in those pas said, 'What a disturbance Te Aotaki is making, rending asunder his mountain Pukeamaru; to-morrow we shall hear the tidings.'

When all the incantations of Te Aotaki were ended, they returned; when they came, the food had been arranged on the stands. They ate the food out of doors, and a tohunga was appointed to feed Tuwhakairiora. When that was over they entered the house. Ruataupare's sleeping place was immediately beneath the window, but she betook herself to the inner end of the house to sleep, and left her sleeping place for Tuwhakairiora. As for the old man, he was beside the fire on the narrow side† of the house, making his greetings to him. After some time he called Ruataupare, and his daughter arose and sat beside him. After some time, when she had finished her ngunguru‡ incantation, he then said aloud, 'Go down to your cousin that he may stretch his
feet.' Ruataupare arose and married Tuwhakairiora, then she went outside. Smoked by the vast majority

*Tohi was a rite for causing bravery.
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Long ago a great ariki from the East Coast was drowned by tribesmen at Whareponga. His youngest daughter eventually gave birth at Opotiki to a son whom she vowed would revenge the death of her father. The boy was named Tuwhakairiora. When he became a young man Tuwhakairiora travelled around the coast and came to Wharekahika where he found two
young women bathing. One of the women, Ruataupare, took Tuwhakairiora to her father, the local chief, who lived at Tokomapuhia overlooking the Waihirere Falls. Tuwhakairiora was welcomed and blessed at the Nukutaharua Stream. Shortly after there was a great thunderstorm at the mountain Pukeamaru indicating to the people of the area that an important visitor had arrived among them. Tuwhakairiora married Ruataupare and went to live at Te Araroa. In due course all the hapu of the area assembled and Tuwhakairiora called upon them to help him avenge the death of his grandfather. The warriors travelled with him to Whareponga where they successfully attacked and sacked the pa and the people. Thus the murder was avenged and

Tuwhakairiora became a famous warrior chief making his home at Kawakawa. During his lifetime he became the dominant figure on the East Coast from Cape Runaway to Tolaga Bay. All the original Maori families of the area can trace their descent from Tuwhakairiora. The meeting house at Hicks Bay is named after him.

The volcanic rocks which form the peaks around Hicks Bay and west towards Cape Runaway are named the Matakaoa volcanics and erupted under the sea before being uplifted. Two well-preserved marine benches on Matakaoa Point provide evidence of recent uplift. Limestone and grey papa containing shell fossils occur throughout the district.

There are numerous historic pa sites in the Hicks Bay region and many have excavated fortifications. They are in varying states of preservation and differ greatly in size. During the Hauhau uprising of the 1860s several of the pa sites on Matakaoa Point were modified for
gun fighting.

On 31 October 1769 when Captain James Cook in 'Endeavour' travelled around East Cape, some distance from the shore, Lieutenant Zachariah Hicks sighted a bay. Captain Cook 'named Hick's Bay because Lieutenant Hicks was the first who discoverd it'. Haupara Point was not clearly seen, so for many years the coastline from Awatere River in the east to Matakaoa Point in the west was known as Hicks Bay.

Christianity was brought to this area on 8 January 1834 when a group of Ngati Porou returned from Northland after having been converted to Christianity while slaves of the Nga Puhi. The original St Barnabas Church is reputed to have been built in the 1860s and was destroyed during a severe southerly storm in April 1974. In 1979 it was replaced by the present St Barnabas which stands in the marae grounds. Traditional Maori decorations adorn the interior while the building
has a blend of modern and traditional architecture.

Tuwhakairiora whare runanga is one of the finest meeting houses in the East Cape area. The outstanding century old carvings were part of an earlier house. The mangopare kowhaiwhai design on the rafters represents a hammerhead shark, a species which is very hard to kill and has become the symbol of bravery. The only tukutuku pattern throughout the building is poutama which signifies growth and the quest for knowledge. This house was completed in 1955.

Hinemaurea, the dining hall is the second of this name to be erected on this site and is dedicated to Hicks Bay soldiers who fell during the two World Wars.

The original dining hall was the first modern whare kai to be built on a Ngati Porou marae.

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One day a man by the name of Tumoanakotore was sleeping . The people of his tribe thought that he had died, so they wrapped him up in a piece of material, and they hung him up on a branch in a tree. This was their custom in those days.

The townspeople started to walk back to their homes when suddenly they heard a voice calling out: "Help me! Come back! ... for I am not dead! I am alive!" so they went back to the tree and untied Tumoanakotore and apologised to him because of that really big mistake. Tumoanakotore also had a grandchild called Tuwhakairiora. Tuwhakairiora was named after Tumoanakotore.

Tuwhakairiora was named as Tu - whakairi - ora
Tu = Tumoanakotore
whakairi = whakairi
Ora = Oratia
So we get: Tumoanakotore i whakairi oratia.
Which means that Tumoanakotore was actually buried alive.

Tuwhakairiora was born when the sky was red. The pre-dawn is what we call te atapö in New Zealand.

Tuwhakairiora is well known in the North Island around the Ngati-Porou area.