Te Hemonga o Taurua Te Tawaroa, Te Patukirikiri, Waiau (Coromandel)


Published Te Karere Māori, 1857, Vol 3, No. 1, p. 7

http://www.nzdl.org/gsdlmod?gg=full&e=d-00000-00---off-0niupepa--00-0----0-10-0---0---0direct-10---4-------0-1lpc--11-en-50---20-about-mataora--00-0-1-00-0-0-11-1-0utfZz-8-00-0-0-11-10-0utfZz-8-00&a=d&cl=search&d=03_3_1.7


TE HEMONGA O TAURUA TE TAWAROA
Nui atu te panga o te pouri ki te ngakau mo te matenga o te rangatira o Te Patukirikiri, e noho ana ki Waiau, a Taurua Te Tawaroa Makuini. Ko to matou hoa ka mate nei no te whakatupuranga tangata e piri ana ki te taha Maori, whakawhirinaki ana ia ki runga ki nga tikanga o nga tupuna, no konei pea i karangatia ai e nga Pakeha ko Te Ruruhi Makutu. Otiia, he nui tona whakahoatanga ki nga Pakeha katoa, a, nui atu tona hiahia kia piri nga whakaaro ki runga ki te kawanatanga o tenei whenua. Kua nui te kite o te kaituhituhi o tenei pukapuka i nga mahi o Taurua, a, e whakaaro ana ia ko nga tikanga katoa o tenei wahine rangatira i kitea e ia, i haere i runga i te pai. I te huihuinga nui i Patapata i Waiau mo te koura, ko nga korero o tenei kuia rangatira i waiho hei mea ahuareka mo te tokomaha; otira, kahore i pera te tika o te whakaaro o te tokomaha ki runga ki te kawanatanga me ta Taurua. Ko te kainga i keri ai nga tangata i te koura i Whangarahi na Taurua i whakaae, a, taea noatia tona hemonga, kahore kau ana tikanga kia araia e ia taua mahinga koura, pera ia kua karangatia e Taurua i reira hei rangatira hei kaitiaki mo nga Pakeha keri koura, i Waiau. I matenui nga iwi o Hauraki ki a Taurua, ae ra, i manaakitia hoki tona ingoa e nga iwi o tawhiti. I marere a Taurua i te 25 o nga ra o Tihema i te tau 1856, te aroaro o ana whanaunga i reira e tangi ana. I nga ra o muri iho ka haere mai te uhunga ki a ia, ki te whakaoti i te pito o to ratou aroha ki a ia, Ko te tangi mo Taurua koia tenei na tetahi o ana hoa i tito;— 

Tera ia te kapua e hokai ana mai, runga o Maungataururu 
Ko te ara pea ia, i haere ai a Makuini, 
Haere ra, e Tawa, i te ara o te pai! 
I o wai korero tau atu ki tawhiti, 
Kei Patapata ra te huinga rangatira 
Hei whakamoumiti mo te te tini o te iwi, 
Hei whakarongo mai ma Kerei i te tonga. 
Kei hea hoki ra taku maire tu wao, 
Taku taumaru nui i roto o Hauraki, 
Na te toki o te po, ka hinga ki raro ra na! 
Ngaro noa ko te hoa i te turanga nui, 
Maranga mai ki runga kia ata tirohia 
To mata i haea te uhi a Mataora.
Moe mai, e whae, i te ao o te muri 
Te rahi ati Tama, me te nui o ti Kiri 
Ka panga i te ao na, i, 

I karangatia a Taurua ki tera ingoa, Te Kuia Makutu; otira, ko tetahi o ona ingoa ko te Kuini, he rangatira no ona tupuna, he ngahau nona ki te wai korero i nga turanga o nga iwi ki runga. Kotahi tama e waiho ana e ia hei whakakapi mo tona turanga, ko Pita tona ingoa, he tangata whakaaro tika, —ko ia ka whakaturia nei e te iwi kua pania nei i te matenga o Te Tawaroa.

Translation, edited.

DEATH OF TAURUA TE TAWAROA. 
It becomes our painful duty to record the demise of the Cheftainess of the Patukirikiri tribe, residing at Coromandel. Taurua Te Tawaroa Makuini. Our lamented friend was one of the old Maori school, wedded to her native superstitions, owing to which we presume she was dignified by the appellation of the Old Witch, She was, however, most friendly to the European settlers, and manifested the greatest anxiety in regard to the cultivation of kindly relations between her tribe and the Government of the country. The writer has had frequent opportunities of noticing her conduct, and he feels happy in the reflection that all he knew of Taurua commanded his respect. At the great Coromandel meeting in reference to the gold question, the speeches of the aged chieftainess excited considerable merriment; but there were few in that assembly more willing to give up their lands to the Government on that occasion, than Taurua. The locality known as the Wynyard Diggings belonged to Taurua, and up to the time of her death not the slightest obstacle was offered to their working, nor any advantage taken of her novel position as Cheftainess of the Coromandel gold diggers. Taurua was highly venerated by the tribes of the Thames; and indeed her name was respectfully mentioned by remote tribes in various parts of the country. 

Taurua expired on the 25th of December 1856, surrounded by her weeping relatives, and some days afterwards the tribes inhabiting the surrounding country assembled to pay their last tribute of respect to her memory. The following is a lament composed by one of her friends:— 

Lo the cloud is lingering o'er the mountain Of Taururu 
May be it was the path by which Makuini made her exit. 
Do hence in peace O Tawa, since the fame 
Of thy great speeches has extended o'er the land. 
Lo. when the assembled Chiefs stood forth 
At Patapata, the people listened, 
And approvingly thy name was uttered by the tribes; 
While the tidings were borne along to Grey, Far in the South. 
But where is now my Maire that stood So gracefully in forest shades? 
My covert,— the covert of the people Thro' Hauraki's shores? 
The axe of death has felled it, and now it lieth low. 
Lo in the great assemblies of the people 
The friend is absent now! 
But rise again and let us see thy face Marked with Mataora's chisel. 
Sleep on, O Mother, in that world beyond 
While the tribes Ti Tama and Te Kiri Are in this world, motherless and sad. 

If Taurua was called the Old Witch, she was also called the Queen, in consequence of her rank and the active part she took in the public discussions of the Maori race. She leaves one son named Pita, a discreet young man, who is to be duly installed into the office of Chief of the bereaved tribe. 


He Hui whakanui i te Kīngi Māori, Ōhinemuri, 1895

Here is a description of a hui welcoming Kīngi Mahuta to Ōhinemuri, Hauraki, 1895.

TE HUI NUI KI
Ohinemuri.
He mea tangotango mai i etahi o nga korero o taua Huihuinga. KOIA-TENEI
[No te 21 o ngara o Hune] Ka tae a Kiingi Mahuta Tawhiao, raua ko tona Teina ko te Wherowhero Tawhiao, me o raua Iwi mo Waikato: I tata pea ratou nga Iwi haere atu ki te 200 Waihoki ko Ngaiterangi kua tae ke atu ki Hauraki, i te 19 o nga ra. T tae hoki pea a Ngai- terangi ki tu 200. Otira ko Ngati Kahungunu kua tao ke atu ki Hauraki; Ara a Peni te Ua Mai- rangi, i haere mai ano ia he whai mai kia kite ia i taua Hui ka tu nei ki Hauraki. Kiingi Mahuta, Marutuahu


Ohinemuri; Hauraki, Hune 21, 1895. KIINGI MAHUTA TAWHIAO POTATAU TE WHERO- WHERO :—— Haere mai! haere mai!! haere mai!!! Haere mai e te Kiingi, o Aotearoa o te Waipounamu; e huaina nei ko Nui Tireni, me era atu motu i waho atu. "Haere mai e te Kiingi " Haere mai ki Hauraki, haere mai ki nga haerenga a to Matua a Kiingi Tawhiao, nona nei te Mana! nui e nei ki runga ki nga motu kua korerotia i runga ake nei. Ara. a Aotearoa, me te Waipou- namu:— E whaka-honore atu ana matou ki a koe, Mou kua tae a Tinana mai nei ki a matou, ki te hari mai i te aroha, I raro i te "Mano" o tou Kii- ngitanga e tau nei ki nga Iwi katoa, e noho nei i runga i te Rangimarie:—— Haere mai! haere mai! haere mai!!!:—— Haere mai ete Kiingi, haria mai nga kupu a to Tupuna a Potatau, e ki nei kia mau ki te Aroha, ki te Atawhai, me te Whakapono, Haere mai e Kiingi Mahuta Tawhiao Potatau te Wherowhero, Haere mai koutou ko to Kawanata- nga. Ma te Atua koe e awhina, mana e homai te Maramatanga ki a koe i nga wa katoa.
NA HAORA TU-TE-RANGI-A-NINI. W. H. TAIPARI. NA MARUTUAHU KATOA.


TE WHAKANUI A KIINGI MAHUTA. Ohinemuri,
Hauraki.
K. MAHUTA TAWHIAO III. No te 26 o nga ra, Ka werohia e Marutuahu, a Waikato, me nga Ngaiterangi:— Ka tu te Haka, a Ngaiterangi, me Waikato, koia tenei.
Huakina Huakina ra, to Putea a Tawhiao, kia rere Arorangi ki runga ki Aotearoa, a-haha— A homai ra o Iwi, kia tuhituhia ki te Kawenata: I aue, i aue :— Tahi ka ri-ri, toru ka-wha! E koi te mata hopukia homai ra o kupu kia Wete-wetea, Wete-wetea ; A te— a ta— a— tau.
2 !• a mahue Waikato ka puta mai Rotokuhu, a-haha— Ma nga Iwi e ki mai koia tenei e koia tene-i. Ma Pare-Hauraki e kii mai koia tene-i a-haha. Ma Waikato, mu Ngaiterangi, Kauhanganui.
ka tu mai ko Marutuahu.



KO NGA HAKA TENEI To rongo o te hui, hau ana mai runga o Te Kauhanga na Taingakawa, a-haha :— Hare mai nei te Kiingi o te Rangi-marie ki roto o Hauraki, ki runga ki o Iwi e tau nei, a-haha— K rutua nei e te Kotahitanga:— A te— a, ta— a, nowhia:


Mangakahia To ngaro nga-re, to ngaro nga-re, N'Huarere. Tauranga, Waikato Aotearoa Hauraki,


Published in Te Paki-o-Matariki, 1892-1895: No. 4, p.4

http://www.nzdl.org/gsdlmod?e=d-00000-00---off-0niupepa--00-0----0-10-0---0---0direct-10---4-------0-1lpc--11-en-50---20-about-marutuahu--00-0-1-00-0-0-11-1-0utfZz-8-00-0-0-11-10-0utfZz-8-00&cl=search&d=29__4.4&gg=full 
x

Epiha, Ngāti Hako



Te Korimako, Vol 0, No. 12, p.2

http://www.nzdl.org/gsdlmod?gg=full&e=d-00000-00---off-0niupepa--00-0----0-10-0---0---0direct-10---4-------0-1lpc--11-en-50---20-about-marutuahu--00-0-21-00-0-0-11-1-0utfZz-8-00-0-0-11-10-0utfZz-8-00&a=d&cl=search&d=25_0_12.14

Ngā Pou Kīngi o Hauraki

Here is another text, this time from 1893, which lists the poukīngi of Hauraki:




The Hauraki poukīngi are:

  • Te Aroha, for Ngāti Maru
  • Moehau, for Ngāti Tamaterā
  • Kohukohunui, for Ngāti Whanaunga
  • Rātāroa, for Ngāti Pāoa
Rātāroa is a small peak near Miranda and Waitakaruru.


Kohukohunui is the highest peak in the Hunua Ranges, inland from Waharau, north of Kaiaua. Te Aroha and Moehau are well known.


This list was published in Te Paki-o-Matariki (published by the Kīngitanga) on 25 July 1893. It is part of a larger discussion concerning relationships between the Kīngitanga and various iwi at that time.


http://www.nzdl.org/gsdlmod?e=d-00000-00---off-0niupepa--00-0----0-10-0---0---0direct-10---4-------0-1lpc--11-en-50---20-about-marutuahu--00-0-1-00-0-0-11-1-0utfZz-8-00-0-0-11-10-0utfZz-8-00&cl=search&d=29__9.4&gg=full

Te Aroha Maunga, he whakamārama

Here is some kōrero found in Te Korimako concerning Te Aroha mountain. It contains an interesting description of the healing that can take place there. It also includes a waiata.

Ko tenei maunga ko Te Aroha i a e tu mai nei a-waenga mania i nga mahinga kai a Marutuahu, he hanga mana ki te taha Maori; ko te mana o tera maunga ki te taha Pakeha ko nga tahua monikoura e kerikeria mai nei i nga hiwi i runga atu o te awa, te kongutu i tapa nei e nga Maori ko Waiorongomai. Ko Pokomiha pea ianei te kauru o te awa, heoi, tapa iho e te Pakeha, ko Waiorongo katoa. Tetahi nui o tera maunga ki te Pakeha, ko nga waiariki, ko nga ngawha. Haere ai ki reira nga Pakeha turingongengonge, nga kopa, nga piko, me te tini atu. Ka kitea nei ra hoki te haere-tokotoko, te haere-hape, te haere wharara, ki nga waiariki o Te Aroha, ka na uta mai, ka na te moana, hui atu, hui atu; a, kua panuitia e nga Pakeha, ka nui te mana o aua waiariki ki te whakamatutu i nga mate, ki te whakamahu i nga mate. No tua iho, no nga tupuna Maori te mana o tera maunga, hau atu ai te rongo ki hea whenua, ki hea whenua. Ko Te Aroha te maunga, ko Marutuahi te iwi. Ka nui nga waiata Maori mo Te Aroha; nei tetahi: - E piki ana i te pikitanga, ka whano ka tautuku aku turi, ki konei hoki koe e te tau, ki konei au whakamau ai i te auahi i na ra runga o te utu mana ki Te Aroha i na reira taku wairua moe rawa iho nei ki te po, me he wai au e maringi ana. E kei whea te tau i nga, rangi ra? e whano mawehe ana; tenei, ka eke nei au i te huirangi, kia kauria te wa-moana, ki a Pakaurangi i te tai-tonga, nona, pea e te wairua, hara mai nei whakaoho rawa, i taku moe kia whiti rere hoki atu i waho naka kitea to kino e te tau ki ahau i ia. 




Extracted from Te Korimako, 1882-1900, Volume 0, No. 37, p. 6

See here:

http://www.nzdl.org/gsdlmod?e=d-00000-00---off-0niupepa--00-0----0-10-0---0---0direct-10---4-------0-1lpc--11-en-50---20-about-marutuahu--00-0-1-00-0-0-11-1-0utfZz-8-00-0-0-11-10-0utfZz-8-00&cl=search&d=25_0_37.6&gg=full

Te Taniwha, Forebear of Tukumana, the fall of Maungawhau










AUCKLAND STAR, VOLUME LX, ISSUE 291, 9 DECEMBER 1929

Fairfax Media is the copyright owner for the Auckland Star. You can reproduce in-copyright material from this newspaper for non-commercial use under aCreative Commons New Zealand BY-NC-SA licence . This newspaper is not available for commercial use without the consent of Fairfax Media. For advice on reproduction of out-of-copyright material from this newspaper, please refer to the Copyright guide.


Papakauri, a taniwha

An extract from 'THE TIPUA-KURA, AND OTHER MANIFESTATIONS OF THE SPIRIT WORLD.' By Lieut.-Colonel Gudgeon, C.M.G., published in Journal of the Polynesian Society, Volume 15, 1906, pp 27-57.

...Papakauri is an enchanted tree, whose history is even more mysterious than that of Papataunaki, related in a previous article. It is, moreover, surrounded by such a web of superstition of a truly unexplainable nature that it will be difficult to make myself intelligible to Europeans. I am, indeed, conscious that the pakeha side of my brain does not understand the tale as related to me, whereas on the Maori side it is clear enough. I think I have already remarked that tipuas are an exception to the rule, that all things are subject to the great laws that govern the universe. Tipuas obey no law, whether human or divine, but are somewhat amenable to karakias when uttered by a tohunga of reputation. With this preliminary warning, I will commence my tale by saying that at one period of its history Papakauri was a tree pure and simple, and that subsequently it became a tipua; but at what particular stage of its existence it changed its nature and became possessed of a spirit is not known. Still less is it known why it did all those things which I am about to record, and all of which are matters of history among the Ngati-Maru of Hauraki.

At that remote period when, as I have said, Papakauri was a tree, it grew and flourished at Opokura, near Okauia, on the Waihou River; but after many years it came to pass that this tree was uprooted, and lay where it fell for several generations, until a flood of more than ordinary magnitude floated the trunk down stream towards Hauraki. With the tree came a certain ngarara known as Hinarepe (probably a lizard), who, it would seem, was also a tipua, inasmuch as on its way down the river it landed at Te Konehu, a tunga uira (a place where lightning is frequently seen to flash), and there bit a stone which was the shrine of the lightning at that place. Now, this act had the greatest possible significance, since the mere fact of biting any object has the effect of depriving the person or thing bitten of his mana, and that mana is by such action removed to the biter thereof. Therefore this act of Hinarepe removed the mana (which in this instance was the lightning) from the stone at Te Konehu. This done, Hinarepe returned to Papakauri, and the two floated down stream until they reached Te Kairere, where the former landed and established another tunga uira with the lightning taken from Te Konehu, and when it had done these things the two tipua floated out into the Hauraki Gulf and touched at Hauturu (Little Barrier Island), where Hinarepe landed and passes out of this story.

Papakauri, deserted by its familiar spirit, returned to the Waihou River, and was moving quietly back to its old home at Okauia when it was seen by Maiotaki, a chief of the Ngati-Maru, who, being a man of experience, recognised that the log was a tipua of great mana, since it was moving up stream against the current; he therefore stopped it by a powerful incantation. Meanwhile, the chief Tamure at Okauia had missed his sacred tree, and had therefore opened up communications with his gods in order to ascertain the whereabouts of this errant member of the tribe. In a very short time he was told that his tipua was at Waihou, and he at once started off in his canoe in order to recover this much-valued spirit. While yet a long way off, at Huirau, he stood up in his canoe and chanted a most potent ngare (spell) of such mana that it even affected Maiotaki, who thus became aware that Tamure was trying to recover Papakauri. Then began the great struggle between the rival tohungas. In vain Papakauri struggled to free itself; the gods of Maiotaki held it fast until Tamure (who by this time had arrived upon the scene) had to confess himself vanquished, and yielded gracefully, saying, “You have our ancestor, behave generously to him.”

The dispute having ended amicably, Maiotaki invited Tamure to his village, and on the following morning permitted him to obtain a share of the lightning from the shrine at Te Kairere. This done Tamure covered his head with some of the garments which had been propitiatory offerings to Papakauri, and returned to Te Konehu, where he restored the lightning to the stone at that place. Certain - 31  it is that Tamure did not rob Te Kairere of all its mana for it is still a tunga uira. And the lightning never fails to record the occurrence of any serious misfortune to the chief descendants of Maiotaki. The flashes were seen on the instant that Kohu fell in battle at Otama-rakau, and the same omen of death and disaster marked the fact that Whaiapu had been drowned off the island of Waiheke.

I may explain that the expressions tuna uira or rua kanapu are used to denote places where lightning is frequently seen to quiver as though hanging over that particular place, and these names have reference to one of the most deeply seated of all Maori superstitions, viz., that every tribe of mana has one or more places where, in the event of actual misfortune happening to the leading members of the tribe, the lightning is seen to flash like a column downwards to the earth. It is said that the lightning does even more than this, that it will actually foretell coming misfortune, and that tohungas who are learned in such matters could, by the appearance of the flashes, determine whether the misfortunes were present or to appear in the near future. Should men of the tribe be absent on some distant warlike expedition and meet with a serious reverse, the lightning would in such case notify the fact to those remaining at home. Tunga uira are not always tribal; in some cases where the family is of exalted rank, it will be found that they are the proud owners of a place of this sort in their own right, and I need hardly say that it is a very great distinction, for if a family has a tunga uira it is proof positive that their rank and social status is recognised not only by the powers above but also by those of the nether world...

http://www.jps.auckland.ac.nz/document/?wid=646