6. The Journey of Tainui - a Hauraki View

The most well known version of the story of the journey of Tainui from Hawaiki to Aotearoa is that written by the great Ngāti Maniapoto scholar, Pei Te Hurinui Jones. Pei's presentation of this history can be found in Tainui by Leslie Kelly (Polynesian Society 1949) and Nga Iwi o Tainui by Pei Te Hurinui Jones and Bruce Biggs (University of Auckland Press 1995). It also appears in a number of articles and smaller publications. See here, for example.

Relying on both oral and written accounts by important Tainui authorities - such as Te Nguha Huirama, Roore Erueti and Raureti Te Huia (among others) - Pei tells us that Tainui first arrived in Whangaparāoa (eastern Bay of Plenty) where a number of incidents of mana whenua took place. The waka then travelled in a north-westerly direction through Te Moana-o-Toitehuatahi (Bay of Plenty) before entering Hauraki. A great meeting with Te Arawa took place on Ahuahu (Mercury Island) after which the waka continued northward and turned to enter into what we now know as Tīkapa Moana-o-Hauraki (Hauraki Gulf).

Tainui continued into Tīkapa, making its way southward along the western edge of the Coromandel Peninsula toward the Waihou River. Arriving at the mouth, it turned westward and then northward to proceed along the western shores of Tīkapa. It entered Waitematā (where again certain incidents took place) before travelling down the Tāmaki River to arrive at the Tauoma portage (Ōtāhuhu). Here the crew discovered another harbour just beyond. They dragged the waka across this narrow area of land and into the harbour that became known as Manukau. The waka travelled as far south as Mōkau in northern Taranaki before returning to Kāwhia Harbour where it was finally dragged to shore. It is said that the waka remains there (at Maketū) to this day. 

This is the general shape of the narrative as presented by Pei Te Hurinui and it is the most well known version of the Tainui story. Pei offers many details - such as the story of Tōrere and of Marama, of the kura (treasure) discovered by Māhina, of the meeting upon Ahuahu and much more. He also mentions a number of other versions - notably one which states that Tainui travelled via Muriwhenua (the northern tip of Aotearoa) before making its way Kāwhia on the west coast.

Naturally, the version presented by Pei builds upon his own Ngāti Maniapoto traditions taught to him by his elders (notably his granduncle Te Hurinui Te Wano) and expanded through consultation with authorities from other iwi. For our purposes, it is interesting to note similarities and differences between the Hauraki version of the Tainui story to that held in other parts of Tainui. 

A Hauraki View - a version by Hoani Nahe of Ngāti Maru

The following section discusses aspects of the Hauraki version of the story of Tainui’s journey from Hawaiki to Aotearoa. Some aspects of the Tainui story are shared by all Tainui iwi; however, there are some aspects of the story that are distinctive to particular Tainui iwi. This is the case in Hauraki where Hauraki authorities include details in their version of the Tainui story that are not found in the accounts of other iwi.

The best sources containing a Hauraki view of the Tainui story is that written by the Ngāti Maru scholar Hoani Nahe. Whilst there are other sources, Hoani’s writings are the most comprehensive and authoritative from a Hauraki perspective. For the purposes of our discussion here, we will use an extract from a manuscript written by Hoani entitled:

'Account of the Emigration of the Maoris from Hawaiki' by Hoani Nahe, Auckland Library, Manuscripts and Archives, NZMS713

(See also here. An English version of this text entitled 'Legendary History of the Maoris' can be found here.)

For convenience, the passages concerning the journey of Tainui from Hawaiki to Aotearoa have been extracted here. The reader is encouraged to read the original texts.

Hoani's version follows the same general shape as that described by Pei Te Hurinui - first landing at Whangaparāoa, travel in a north-westerly direction through Te Moana-o-Toitehuatahi (Bay of Plenty), toward Hauraki, travel around the peninsula and into Tīkapa Moana, journey into Waitematā, crossing the Tāmaki isthmus and then eventual landing at Kāwhia. These aspects are all featured in Hoani's version.

However, the distinctive aspects of Hoani's version are as follows:

• The presence and identity of an ancestor on the waka called Hotunui
• A sail (whakawhiti) from the waka is left at Whitianga
• Te Anaputa o Tainui
• Waiwhakarukuhanga
• An anchor stone, called Te Pungapunga, is left at a location between Waihou and Piako
• Arrival at Whakatīwai and Wharekawa, the departure of Marama
• Trouble with moving the waka at the Tāmaki isthmus
• A sled (used for moving the waka across ground) is left at Awhitu

Hotunui

Hotunui is an interesting identity in the various whakapapa tables of the Hauraki iwi. He is a tupuna of particular significance in Hauraki and does not appear with the same prominence in the whakapapa tables of other Tainui iwi. For this reason, Hotunui in Hauraki is somewhat similar to Hotuāwhio in Ngāti Maniapoto tradition - a tupuna of particular importance and distinctiveness to their respective iwi and who does not appear in the whakapapa tables of other iwi (or to the same degree).

The name 'Hotunui' is known primarily because of the magnificent whare whakairo (carved meeting house) bearing the name Hotunui and now standing in Auckland Museum. The whare originally stood at Pārāwai near Thames. Hotunui is also known as the father of the eponymous ancestor, Marutūahu, and thus appears in the story concerning Marutūahu's journey from Kāwhia to Hauraki in search of his father.

One of the less well-known aspects of the identity or identities of Hotunui concern references to a Hotunui who travelled on the Tainui waka (from Hawaiki to Aotearoa) and Hotunui, the father of Marutūahu, some 11 generations later. Hoani Nahe includes a Hotunui on board Tainui, however, the identity of this first Hotunui is less well known and subject to further research.

Various Places and Sites of Significance

Hoani's narrative refers to a number of locations and sites of significance. This includes a place called Te Anaputa-o-Tainui, located to the north of Thames township, near Tararu. Te Anaputa is said to have been a large rock with a hole (puta) in it that one could pass through. Unfortunately, Te Anaputa was destroyed when the road was built. The location is now called 'Tainui Cove' on modern maps.

Another place noted in Hoani's narrative is Waiwhakarukuhanga. Unfortunately, the location of this site is not known. I have mentioned this place here as the name of this location appears incorrectly in both Tainui by Leslie Kelly and Nga Iwi o Tainui  by Pei Te Hurinui Jones as 'Waiwhakapukuhanga'.

Finally, Hoani mentions that one of the anchor stones of Tainui was left at a location somewhere between the mouths of the Waihou and Piako Rivers. Unfortunately, that location is also not known (although Hoani says that the stone itself remains there 'to this day'.)

Marama

Marama was Hoturoa's junior wife and she makes a number of entries in the story of Tainui's journey from Hawaiki to Aotearoa. When Tainui arrived at 'Whakatiwai, Wharekawa', Marama left the waka with her slave. Tainui continued into the Waitematā and down the Tāmaki River. When they got to Ōtahuhu and discovered the Manukau Harbour, they attempted to drag the waka across the isthmus, however, the waka got stuck and the crew couldn’t move it. Some time later Marama and her slave arrived and saw that the crew were having trouble with the waka. Consequently, she climbed onto the waka and chanted the following:

Toia Tainui te patu ki te moana ma wai e
to ma te whakarangona ake i te taha o te rangi, he
tarawai nuku, he tarawai rangi puna? teina nau mai
Nau mai a Tane koakoa e tane Rangahau e tane
takoto atu ana te ngaro ki tatahi turuturu haere
mai ana te wai o te hika o Marama e patua ana
mai e te komuri hau na runga o Waihi kei reira te
iringa o Tainui mairea? Uura? te ra wewero te ra
nga tangata i whakaririka mamau ki te taura, Mamau
ki te taura kia tumatorohia atu taku tumatatoro
hoi? Hoa Turukiruki panekeneke ihu o waka turuki
turuki....Panekepaneke

With these words, the waka was able to be moved. Hoani further explains that through these words, the Tainui crew came to understand the reason that the waka wouldn’t move - namely that Marama had committed adultery with her slave. (The words ‘Turuturu haere mai ana te wai o te hika o Marama...’ refers to Marama being aroused by this man. The crew knew that it referred to Marama’s slave through the words ‘E patua ana mai e te komuri hau na runga o Waihi...’ This refers to a gentle breeze at Waihīhī where Marama first left Tainui waka.)

This chant is famous throughout all of Tainui. It is sometimes referred to as a ‘tō waka’, a canoe dragging chant and it is valuable to read Hoani Nahe’s version here. Further information about Marama and the implications of her actions are presented below.

Plants brought from Hawaiki by Whakaotirangi and Marama

Another useful text is a letter, again written by Hoani Nahe and dated 22 October 1872. It was published in Te Waka Maori o Niu Tireni and can be read here.

This letter was written in response to Rōpata Wahawaha of Ngāti Porou and Iraia Tūtange Waionui of Whanganui regarding who was responsible for bringing kūmara to Aotearoa. Wahawaha states that Kahukura of Horouta brought the kūmara whereas Waionui argues that it was Turi of Aotea waka. Hoani Nahe responds by saying that Tainui - particularly the women of Tainui, Whakaotirangi and Marama - brought the kūmara (sweet potato), the hue (gourd), the aute (paper mulberry) and the para (type of orchid used as a food) to Aotearoa. Tainui also brought lengths of karaka should the crew need to drag the waka across ground at any point. These karaka lengths were used as sleds (rango). Hoani states that both Wahawaha and Waionui are incorrect when they say that their respective tupuna only were responsible for bringing the kūmara. In Tainui tradition, numerous tupuna from various waka brought the kūmara including tupuna aboard Tainui waka.

Hoani continues by explaining that Whakaotirangi and Marama took their plants to a place at Kāwhia called Te Papa-o-Kārewa where they established some gardens. Marama's garden, unfortunately, was ill fated owing to the adultery she had committed with the slave in Hauraki. Hoani explains that when Marama came to plant her plants, they did not grow as expected. Her kūmara seedlings grew but eventually sprouted as pōhue (calystegia sepium, a climbing, trailing plant). Similarly, her hue sprouted as māwhai (sicyos angulata), the aute as whau (entelea arborescens) and from the para came horokio (blechnum capense, a fern).

The garden of Whakaotirangi, on the other hand, grew correctly and the quality of Whakaotirangi's garden is commemorated in the expression 'Ka hari koe, e te rukuruku a Whakaotirangi' ('You are pleased, the small basket of Whakaotirangi') referring to the bounty that was created by Whakaotirangi from her modest basket of seedlings.

A Version by Maihi Te Kapua Te Hīnaki of Ngāti Pāoa

An interesting version is that attributed to Maihi Te Kapua Te Hīnaki of Ngāti Pāoa and published in an article by George Graham in the Journal of the Polynesian Society. The full article can be read here:

'Tainui' by George Graham, in Journal of the Polynesian Society, Volume 60, No. 1, 1951, pp. 80-92

Unfortunately, we do not have the original document written at Maihi’s dictation or guidance and instead must rely on the published journal article.

Maihi’s version (as presented by Graham) contains many interesting details some of which are captured below (readers are encouraged to read the article linked above):

• The account begins with the failed attempt by Tainui to go around Muriwhenua (Rerenga Wairua) as a way of reaching the west coast of the North Island. Maihi explains that Tainui was prevented from going around the cape because of high winds and stormy seas which were referred to as 'Ngā Taero a Kupe'
• Tainui thus returned, entered Hauraki (Tīkapa) and eventually landed at Waihīhī where they were hosted by the people called Te Tini-o-Toi. At this location, an easterly gale (marangai) blew and one of the taniwha that accompanied Tainui on its long journey - called Paneiraira - left the waka and went out to sea. The people of Tainui saw this as an ill omen relating to some hara or sin that had yet to be disclosed.
• Leaving Marama and a group at Waihīhī, Tainui departed while the storm was still raging assisted by members of the tangata whenua. The waka continued northward and eventually sought shelter in the Waitematā at a place called Te Haukapua (Torpedo Bay).

A map showing the Tainui journey through the Waitematā Harbour, into the Tāmaki River  across the Tāmaki isthmus and into the Manukau (Mānuka) Harbour. Published in the Journal of the Polynesian Society, Volume 60, No. 1, 1951, p. 80

The next part of Maihi’s account contains a host of interesting details regarding Tainui’s time spent in Tāmaki. Some of these aspects are different to accounts of other writers, such as Pei Te Hurinui. Of particular interest is Maihi’s account of Tainui’s journey into Te Wai-o-taiki (Tāmaki River) and the significance this holds for Ngāti Pāoa and for Ngāi Tai - the descendants of Taikehu, the ancestor who features prominently in this version of the story. Again, readers are encouraged to read the article here and elements of the story are summarised as follows:

• Tainui was welcomed by the people of Maungauika and then found water at a place they called Takapuna (in memory of a spring in Hawaiki).
• Various points at that locality were named by members of Tainui, particularly Taikehu. Locations such as Takarunga, Takararo, Takamaiwaho, Te Kurae-o-Turae were named by Tainui. Other locations named by Taikehu include Te Ranga-o-Taikehu, Te Kauanga-o-Taikehu and Te Tāhuna-o-Taikehu (see text).

Another map published in the Journal of the Polynesian Society
Volume 60, No.1, 1951, p.92

• After this, Tainui encountered Te Arawa at Orawharo, a point between Rangitoto and Motutapu Islands. Here Hoturoa fought with Tamatekapua of Te Arawa owing to the latter’s unwanted interest in Hoturoa’s wife, Whakaotirangi. The two fought and Hoturoa shed Tamatekapua’s blood, an incident commemorated in the name ‘Te Rangitoto o Tamatekapua’ , used now for the whole island.
• Maihi mentions the marriage of Horoiwi of Tainui with Whakamuhu, a woman of the tangata whenua. They settled at a pā called Te Pane-o-Horoiwi (on the mainland, opposite Rangitoto and Motutapu).
• Tainui was then brought to a place called Waiarohe (Tāmaki west head) and moored there. 
• Maihi’s version of the story contains details not present in other versions. Maihi explains that after Tainui moored at Waiarohe, Taikehu left the waka and journeyed down Te Wai-o-taiki (Tāmaki River). Consequently, the area was first explored by Taikehu and not by the entire Tainui crew as stated in other versions. 
• Taikehu travelled down the river and came to a lagoon called Te Roto. There they found their taniwha ‘Te Mokoikahikuwaru’ swimming and eating fish. Thereafter the lagoon became known as ‘Te Kai o Hiku’. The taniwha then left Tainui permanently and made his lair (rua) at the entrance to that pool which subsequently became known as ‘Te Kopua o Hiku’. The name of the pā there is Mokoia, however, its earlier name was Mokoika. Taikehu and his group also drank from a spring there which they called ‘Te Waipuna o Rangiatea’.
• Taikehu continued on his journey crossing a place called Te Taututu where he saw Ōtahuhu and then Mānuka (Manukau) beyond. They made their way to Mānuka where they found an abundance of seafood particularly the kanae. They claimed this fishery by calling it ‘Ngā Tamariki Toa o Taikehu’. After leaving various signs claiming a right to these places, Taikehu then returned to Waiarohe and to Tainui bringing them news of their discoveries.
• Tainui was then ‘poled’ (poutai) down Te Wai-o-taiki and dragged across the isthmus in an attempt to reach Mānuka (Manukau Harbour). On the Mānuka side, they had laid sleds (of karaka) but they got to a point where the waka would not move any further. This place was named ‘Ngā Rango-takoto-kau’ referring to the sleds being laid on the ground yet the waka would still not move.
• Maihi states that at this time Te Arawa arrived. They did not stay long, however, owing to the ill feeling that remained owing to the earlier incident at Rangitoto. Te Arawa then left for Tīkapa.

This is how the area where Tainui was dragged across the Tāmaki Isthmus is shown on maps today.
The map shows ‘Ngā Rango o Tainui’ island, referring to the sleds (rango) that the crew used to drag the waka.

• At the time, the Tainui tohunga, Rakataura, was at nearby Puketutu Island. He was sent for and duly arrived. Upon arrival, he recommended that they wait for Marama to arrive from Waihīhī (in Hauraki) and a place was named there ‘Te Whanga-i-makau’.
• Maihi explains that Rakataura was a clairvoyant (matakite) and he had a dream where he saw a sacred red bird (manumea) fighting a reptile (ngārara) at Waihīhī. He knew that the dream concerned some trouble that involved Marama and is what caused the men of Tainui to lose their strength. Rakataura awoke in the morning and explained the dream to his people.
• Later, Marama and her group arrive and she asks why the canoe can not be moved. The manner of her questioning confirms to Rakataura that Marama was indeed involved in trouble of some kind, at which Marama admitted her indiscretion with her slave (a man called Te Okaroa) while at Waihīhī.
• A host of purification ceremonies were undertaken which involved the slaying of Te Okaroa. His body was hung on a tree there called 'Te Iringa o Te Okaroa'. 
• Marama then discarded her clothing. Only the inferior marohukahuka (a frontlet apron) remained (she had given her superior maropurua to her husband, Hoturoa) and she climbed onto the waka and chanted the following tapatapahau:

He tarawai—rangi.

Pu-nui-e teina ma!

Kumea!

Turuturu haere ana

Heke ana te wai

O te hika o Marama.

E takina-mai ana

E te komuri hau,

No runga o Waihihi,

No runga o Waihaha

Turuki! Turuki!

Paneke! Paneke!

Ihu o te waka e

• After this, Tainui could finally be moved. It entered the Mānuka and “her prow dipped into and drank of the water of Manuka.” A place there was subsequently named Te Inuwai o Tainui (where Tainui drank the water). Tainui then travelled along the west coast, to as far south as Mimi before being brought back to Kāwhia.
• Maihi completes his account with further details regarding the fate of Marama. Because of her hara (sin), she was disrespected and given various nicknames. She gave birth to a son (called Tamaroa) in Kāwhia, endured the embarrassment of her ill fated gardens and cultivations and eventually left Kāwhia following an argument she had with Hoturoa. She joined others of Tainui in Tāmaki and became the ancestress of the Ngā Marama people.

Haere mai ki Hauraki, he aute tē awhea

As we see from the versions by both Hoani Nahe and Maihi Te Kapua Te Hīnaki, Marama figures prominently in the Hauraki versions of the story of Tainui's journey from Hawaiki to Aotearoa. This is further confirmed in the circumstances which lead to the adoption of the Hauraki pepeha (tribal saying) which reads as follows:

Haere mai ki Hauraki, he aute tē awhea

Welcome to Hauraki, where the aute (paper mulberry) was not overcome (did not perish)

Another aspect of Marama’s story - and related in an explanatory note written by George Graham sourcing information from Tukumana Te Taniwha of Ngāti Whanaunga in 1912 - concerns her departure from Tainui at Waihīhī. Tukumana explains that when she came ashore, she planted an aute plant which was used as part of a tūahu or tribal altar where the ceremonies of uruuruwhenua (securing the mana of the land) were conducted. This aute plant eventually grew to become a grove of aute and was called ‘Te Uruaute-o-Maramatahanga’.

The explanatory note reads as follows:

He aute tē awhea (i.e., the aute (Broussonetia papyrifera) not beruffled). The aute was a shrub or small tree brought to New Zealand by the immigrants of 1350 A.D. This attempt at acclimatisation was, however, unsuccessful, due to the adverse climatic conditions, hence the aute gradually died out. At Hauraki, however, it lingered on till the early decades of the 19th century. At Waihihi (Wharekawa) a grove of aute grew, said to have been planted by Maramatahanga, and was known as “Te uru aute o Maramatahanga.” A hapu of the Ngati Whanaunga was known as Ngati Aute. Kiwi Te Aute was a lineal descendant of Marama (also known as Ngati Aute). He died about 1900 A.D. This adage of the aute, in Hauraki thriving here unruffled, was symbolic of the comparatively peaceful and prosperous conditions formerly said to have been prevalent among the peace-loving tribes of Hauraki.

'Pare Hauraki Pare Waikato' by George Graham in Journal of the Polynesian Society, Volume 58, No. 2, 1949, pp.68-76

The symbolism of 'he aute tē awhea' refers to the fertility, that is, the mana of the lands of Hauraki. Whereas the Tainui people were unable to successfully grow the aute they had brought with them from Hawaiki in other parts of the country, the aute survived in Hauraki. The resilience and survival of the aute plant thereby became a symbol for the mana of the lands of Hauraki - and this is a significant aspect of the meaning of the pepeha, 'Haere mai ki Hauraki, he aute tē awhea'.

6. Hotunui and Marutūahu

How to cite this article

How to cite this article: 'The Journey of Tainui - a Hauraki View', an article by Te Ahukaramū Charles Royal, published to the Hauraki Iwi History Blog (www.haurakiiwihistory.blogspot.co.nz), 8 March 2021.

Please note that the author reserves the right to alter, change, edit and delete any content in this article without notice and at any time.

(c) C Royal 2021

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