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NGĀ HĪTORI

History

This following is intended for all generations. It represents a Kahikatea Tree which figuratively blooms seeds of our history. Like the Kūkū and the many other bird life of Te Nehenehenui, which digest the Kahikatea seed, we invite you to partake in the fruits of this tree. Just as the Kahikatea tree grows, our history will undoubtedly produce yet more captivating stories to share and contribute to the regrowth of the great forest.

Te Kooti

Te Kooti Arikirangi Te Tūruki was the founder of the Ringatū religion and a renowned Māori prophet who possessed many skills – ingenuity, navigational knowledge and an ability to lead effectively. Hailed from Rongowhakaata and Ngāti Maru, Te Kooti was imprisoned for being a spy in 1865. Nonetheless, he escaped his imprisonment from the Chatham Islands three years later.

During the wars in 1869, Te Kooti crossed twice into Te Nehenehenui. In July 1869, Te Kooti came looking for reinforcements from within Ngāti Maniapoto as fighting support. When he came again in December, it was thought he had alternative motives surrounding King Tāwhiao. Instead, Te Kooti came before King Tāwhiao wanting to continue the fight the Pākehā. He was greeted hospitably,and told by the King that the war was over – that peace was upon them.

Up until 1873, he stayed under their peaceful shelter within the regional borders of Ngāti Maniapoto. During this time, Te Kooti built Te Tokanga-nui-a-noho. The construction of this house began with Ngāti Haua. Te Kooti oversaw the carvings and gifted the erected house as a gift to Tāwhiao for the sanctuary he had provided.

Ko Te Kooti Arikirangi Te Tūruki te tuatupuna i te Hāhi Ringatū me te poropiti Māori i rongonui ai i ōna tini pūkenga – mātauranga whakatere me te tātaki tangata.  Kāti, nō Rongowhakaata me Ngāti Maru a Te Kooti, heoi, i mauheretia a Te Kooti, i te mea he tūtei ia i te tau, 1865.  Nō muri i ngā tau e toru, i puta mai anō ia i ōna hereherenga i te moutere o Rēkohu, Wharekauri.

I te wā o ngā pakanga whenua i te tau, 1869, e rua ngā wā i  hoki mai ai a Te Kooti ki roto i Te Nehenehenui i te Hūrae, i te tau 1869., i hoki mai ia ki te whai tauā o roto o Ngāti Maniapoto hei taunaki. I tana hokinga mai i te Hakihea, i pōhēhētia he take huna ki a Kīngi Tāwhiao.  Heoi i tana tatūtanga ki a Kīngi Tāwhiao, i hiahiatia kia whawhai tonu ki te Pākehā.  Engari i kī atu te Kīngi, kua takoto kētia te pū, ā, kua houhia te rongo

I noho mai a Te Kooti i raro i te whakamarutanga o Ngāti Maniapoto tae noa ki te tau, 1873.  I tērā wā, i hanga a Te Kooti i te Tokanga-nui-a-noho.  E kī ana, nā Ngāti Hauā i tīmata te hanga te whare nei.  Nā Te Kooti ngā mahi whakairo i whakahaere, ka mutu ka tuku te whare hei koha mō Kīngi Tāwhiao mō āna manaakitanga katoa ki a ia, ki a Te Kooti.

References:
Judith Binney, Redemption Songs: A Life of Te Kooti Arikirangi Te Tūruki. Auckland: Auckland University Press, 1995, pp. 174-178.
Judith Binney, Stories Without End: Essays 1975-2010. Wellington, New Zealand: Bridget Williams Books Limited, 2010, pp. 134-144.

Tags:
Te Kooti Arikirangi Te Tūruki; Ringatū; Prophet; Rongowhakaata; Ngāti Maru; Chatam Islands; Te Nehenehenui; Tāwhiao; Tokangamutu; Te Tokanganui-a-noho; Te Kūiti; Ngāti Hauā;

Wahanui

Born in the late 1820s, Wahanui Huatare also known as Te Wahanui or Reihana Te Huatare – was the son of Te Ngohi-te-arau from Ngāti Maniapoto and Tārati from Ngāti Waiora. Wahanui was a natural orator who was open to new diplomatic ideas, provided that they were in full support for the growth and enhancement of his people.

After the New Zealand Wars ended in 1872, the King Country kept its doors closed to Pākehā because they strongly opposed the presence of the Government and their motives for land. Subsequently a decade later, Ngāti Maniapoto chiefs such as Wahanui, Rēwi Maniapoto, and Taonui saw the inevitability of their land being released and free to the Pākehā. Therefore, they formed a new powerful group to control the process and negotiations with the Government, while safeguarding Ngāti Maniapoto enterprises and maintaining their mana.
In June 1883, a petition was signed by Wahanui and 412 others who represented Te Rohe Pōtae, and presented to Parliament in Wellington. It voiced strong criticism from Ngāti Raukawa, Ngāti Maniapoto, Ngāti Tūwharetoa, and Whanganui iwi towards the Government for legislation which ran contrary to the Treaty of Waitangi. The Government was trying to open up their country by making roads & railways which disregarded the territory and possession of Ngāti Maniapoto, and Waikato lands.

The Government seemingly did not desire to meet the requests outlined in the 1883 petition. However, they partly met some of the Māori concerns pertaining to land legislation and policies that made great progress for both the Government and Te Rohe Pōtae. Wahanui was a distinguished leader who fought strongly for Ngāti Maniapoto and remains a vital part of its history.

I whānau mai a Wahanui Huatare i te kaumātuatanga mai o ngā tau 1820’s. Ko Te Wahanui, ko Reihana Te Huatare anō ōna ingoa. He tama nā Te Huatare (Te Ngohi-te-arau anō tōna ingoa) rāua ko Tārati o Ngāti Waiora. He toki whakairo i te kupu. Nāna hoki i manaaki ngā whakaaro o tēnā, o tēnā, mehemea he kaupapa hei oranga, hei whanaketanga mō tōna iwi.

Whai muri i ngā pakanga whenua o Niu Tīreni i te tau 1872, i tū te raina aukati kia kore ai te Pākehā e uru mai ki te whenua o Kīngi Kanatere. I te mea, kīhai rātou ngā tūpuna i whakaae kia eke mai te Kāwanatanga me ō rātou kaupapa huna mō te whenua. Ā, nāwai rā, ka kitea e ngā rangatira whaimana, e Wahanui, e Rēwi Maniapoto e Taonui hoki kei riro ō rātou whenua i te Pākehā. Nā konā, i whakatū tētehi tira mana nui hei whakahaere i ngā whakaritenga i ngā nekeneke me te Kāwanatanga, kia mau tonu ki ngā taonga katoa o Ngāti Maniapoto me ōna mana.

I te marama o Pipiri, i te tau 1883, i hainatia tētehi petihana e Wahanui, e ētehi tangata 412 i whakakanohitia te Rohe Pōtae, ā, i hoatu ai te petihana ki te Paremata i Pōneke. Ko tō te Petihana kaupapa he whakatakoto i ngā nawe a te iwi ki ngā kupu taurangi o runga i te Tiriti o Waitangi, kīhai te Kāwanatanga i manaaki. I te pīrangi te Kāwanatanga kia huakina te tatau Kakepuku kia takotoria ngā huarahi me ngā ara tereina, heoi, kīhai te Kāwanatanga i aro atu ki te mana whenua o Ngāti Maniapoto me Waikato.

Kīhai te Kāwanatanga i pīrangitia te manaaki ngā hiahia o roto i te Petihana o te tau, 1883. Heoi, i manaakitia ētehi nawe a te Māori mō roto i te ture whenua me ngā kaupapa here i puāwai mai ai mō rāua, mō te Rohe Pōtae me te Kāwanatanga. He rangatira whaimana a Wahanui i mau ki te kawaumārō mō Ngāti Maniapoto te take, ā, ka mau tonu i te mahara, ake ake.

References
Cathy Marr, The Alienation of Māori Land in the Rohe Potae (Aotea Block), 1840-1920. December 1996.

Tags
Wahanui Huatare; Reihana Te Huatare; Te Ngohi-te-arau; Ngāti Maniapoto; Tārati; Ngāti Wairoa; King Country; Te Rohe Pōtae; Pākehā; Rēwi Maniapoto; Taonui; Government; Petition; Parliament; Wellington; Ngāti Raukawa; Ngāti Tūwharetoa; Whanganui; Treaty of Waitangi.

Haurua

In 1857, Ngāti Maniapoto held a historical meeting at Haurua, near Ōtorohanga. The purpose of this meeting was to announce and confirm their support and selection for Pōtatau Te Wherowhero as the first Māori King – to cease inter-tribal warfare, to retain the land and Māori sovereignty

Pōtatau Te Wherowhero was selected to be the first Māori King by many noble chiefs from around the country. Prior to his acceptance, Pōtatau sought the approval of his senior elders of Te Nehenehenui. The chiefs who attended in support at Haurua included Wahanui Hauāuru, Haupōkia, Taonui, Tūhoro, Te Wētini, Te Kanawa and Tanirau.

The meeting held at Haurua to support Pōtatau as the first Māori King was named Te Puna o te Roimata, meaning the well spring of tears or figurative tears of joy.

I te tau 1857, i whakatūria tētehi hui e Ngāti Maniapoto ki Haurua, he wāhi tata ki Ōtorohanga. Ko te kaupapa o tēnei huihuinga, he tautoko, he whakapūmau hoki ko Pōtatau Te Wherowhero hei Kīngi Māori tuatahi – hei puru i te toto, hei pupuru i te whenua, hei pupuru i te mana Māori motuhake.

I whiriwhirihia ko Pōtatau Te Wherowhero hei Kīngi Māori tuatahi e ngā mana nui huri noa i te motu. I mua i tōna whakaaetanga, i hoki mai a Pōtatau ki ōna mātua, ki ōna tuakana o Te Nehenehenui. Ko ngā rangatira whaimana i hāpaitia te kaupapa me te reo karanga, arā ko Hauāuru, ko Haupōkia, ko Taonui, ko Tūhoro, ko Te Wētini, ko Tanirau rātou ko Te Kanawa.

I tapaina atu ai te hui whakapūmau ki a Pōtatau hei Kīngi Māori tuatahi, ko te Puna o te Roimata. Ko tōna tikanga, ko te harikoa o te ngākau ki te kaupapa whakakotahi i a tātou te iwi Māori.

References
Pei Te Hurinui Jones, King Pōtatau: An Account of the Life of Pōtatau Te Wherowhero, the First Māori King (Polynesian Society Memoir). Wellington, NZ: Polynesian Society, 1959, pp. 198.

Tags
Ngāti Manipoto; Haurua; Ōtorohanga; Pōtatau Te Wherowhero; Māori King; Hauāuru; Haupōkia; Taonui; Tūhoro; Te Wētini; Te Kanawa; Maniapoto; Te Puna o te Roimata.

Te Kanawa

Te Kanawa whatupango, also reffered to as Kanawa, was the eldest child born to Te Kawairirangi II and Urunumia.  Te Kawana was a descendant of the ancestor Maniapoto, and a notable Ngāti Maniapoto warrior known within Tainui history.  Te Kanawa lived at Hauturu, near the upper reaches of the Kāwhia Harbour.  This location was chosen specifically for its strategic protection against potential aggressive neighbours such as Toa Rangatira of Ngāti Mango.

Because of his Maniapoto and Kinohaku ancestry, Te Kanawa was chosen to lead Ngāti Maniapoto against neighbouring foes.  His skills in warrior traditions were illustrious and dreaded by Toa Rangatira whose land lay nearby on the west side of the Kāwhia Harbour.
Toa Rangatira wanted to expand their territory into Maniapoto lands.  This brought about frequent battles, however, Te Kanawa and Maniapoto withstood all attempts.

Leadership changes saw Te Rauparaha claim his title as the chief of Ngāti Toa Rangatira and his descendants. Yet his activities created more conflict among the Waikato and Maniapoto tribes. This led to the dispatch of Waikato and Maniapoto forces, which expelled them from Kāwhia.
Te Kanawa whatupango (Te Kanawa-of-the-baleful-eye) is considered one of the principal ancestors because of his noble acts for Ngāti Maniapoto.

I te rau tau 1600, i whānau mai a Te Kanawa (ko Kanawa anō tēnei). Ko ia te mātāmua o ngā tamariki a Te Kawairirangi tōmuri rāua ko Urunumia. I mōhiotia whānuitia e te motu ko Te Kanawa he hoariri taiea o Ngāti Maniapoto i roto i ngā hītoria o Tainui. Otirā, he uri whakaheke i a Maniapoto. I noho a Te Kanawa i Hauturu, kei te hauāuru o Kāwhia moana. I whiriwhirihia e Te Kanawa tēnei wāhi hei whakamarutanga mōna i onā hoariri huānga i a Toa Rangatira o Ngāti Mango e noho tata ana ki a ia.

Nā tōna whakapapa ki a Maniapoto rāua ko Kinohaku, i whiriwhirihia ia hei tātarariki mō Ngāti Maniapoto hei hoariri hoki ki ngā iwi e noho tata ana. Nā ōna pūkenga tauā whakamataku i wehi ai a Toa Rangatira ki a Te Kanawa. Nō Toa Rangatira te whenua pātata i te hauāuru o Kāwhia moana. I hiahiatia ai e Toa Rangatira te hora te remu o tōna kākahu ki ngā whenua o Maniapoto hei whenua mō rātou. Nā tērā hiahia tōna i whakatūtū ai te puehu. He otinga, i tū mārō ai te ope tauā o Te Kanawa me Maniapoto.

Nāwai rā, i ara mai ai a Te Rauparaha hei rautātaki i a Ngāti Toa Rangatira me āna uri kārangaranga. Heoi, nā āna mahi i tū ake te puehu i waenga i te iwi o Waikato me Maniapoto. Nā ēnei kairiri ka panaia rātou ko Waikato me Maniapoto i te whaitua o Kāwhia. Ko Te Kanawa whatupango, he tupuna rangatira i āna mahi whakahirahira mō tōna iwi, mō Ngāti Maniapoto.

References
Rohe Potae and Wahanui, Paramount Chief, John Reihana Kaati. Te Kūiti: John Reihana Kaati, 1997, pp. 15-16.

Tags
Te Kanawa; Kanawa; Te Kawairirangi; Urunumia; Ngāti Maniapoto; Tainui; Maniapoto; Hauturu; Kāwhia; Toa Rangatira; Ngāti Mango; Kinohaku; Te Rauparaha; Waikato; Te Kanawa whatupango.

Reitu & Reipae

Reitū and Reipae were known to be two beautiful twins that hailed from Tainui. They were both young and famous women who lived in Waikato and were described as red-haired with green eyes. Word of their immeasurable beauty spread to the far North, to Ngāpuhi, where the handsome chieftain Ueoneone resided. Ueoneone hoped to sweep Reitū off her feet and take her hand in marriage. Therefore, he cast a spell over his messenger falcon, a Kārearea, which would fly to Reitū and safely guide her back to Pawarenga, to the home of Ueoneone.

The Kārearea soon arrived at Tauranga-mirumiru, the house where Reitū and Reipae settled. It directed Reitū across great distances to reach beyond Tāmaki to Kaipara. Unknowingly, Reipae had followed Reitū, and when they arrived in Kaipara, Reipae met a man known as Korowharo. Reitū continued to pursue the guiding Kārearea, leaving Reipae to take Korowharo as her husband. Reitū eventually reached Pawarenga and met Ueoneone at a place known as Ngutu-pakapaka. This led to their marriage and the birth of two children, Kauae and Tawake-iti. Ngāpuhi and Tainui are forever connected through Reitū and Reipae.

He māhanga ātaahua a Reitū rāua ko Reipae nō Tainui. He rongonui ngā tokorua nei i nōhia i te rohe o Waikato. E kī ana te kōrero, he panewhero, he kākāriki ō rāua mata. I rongonuitia ai tō rāua ātaahua i te Tai Tokerau, i roto o Ngāpuhi, i roto hoki o te kāinga i nohoia ai e te rangatira purotu e Ueoneone. I te hiahia a Ueoneone i a Reitū hei wahine mōna. Nā, i karakiatia e Ueoneone kia rere mai ai tana Kārearea ki te tiki i a Reitū, ā, ka ārahina kia haere atu a Reitū ki Pawarenga, ki te kāinga o Ueoneone.

Kāre i roa, ka tau mai te Kārearea ki runga o Tauranga-mirumiru, ki te kāinga o Reitū rāua ko Reipae. I ārahina a Reitū e te Kārearea i runga i te mata o te whenua, ki tua atu i a Tāmaki, ki Kaipara. Kīhai a Reitū i mōhio, i whai hoki atu a Reipae i a ia ki Kaipara. I tō rāua tāenga ki Kaipara, ka tūtaki atu a Reipae ki tētehi tāne, ki a Korowharo. Na, i whai tonu a Reitū i te Kārearea, i mahue atu a Reipae kia piri tahi rāua ko Korowharo hei tāne mōna. Nāwai rā, ka tae atu a Reitū ki Pawarenga, ka tūtakina ki a Ueoneone ki tētehi wāhi e kī ana ko Ngutu-pakapaka. Ka mutu ka moe tahi rāua, ā, ka hapū a Reitū, kātahi ka puta mai a rāua tamariki tokorua, ko Kauae rāua ko Tawake-iti. Nā, ka mau tonu te hono a Ngāpuhi me Tainui i roto i ēnei moenga, ake tonu atu.

References
Pei Te Hurinui Jones and Bruce Biggs, Ngā iwi o Tainui. Auckland: Auckland University Press, 1995, pp. 136-137.

Tags
Reitū; Reipae; Tainui; Waikato; North; Ngāpuhi; Ueoneone; Kārearea; Pawarenga; Tauranga-mirumiru; Tāmaki; Kaipara; Korowharo; Ngutu-pakapaka; Kauae; Tawake-iti;

Mokau Ki Runga

‘Mōkau ki runga, Tāmaki ki raro’ is a proverb that derived from historic Ngāti Maniapoto deaths that occurred between 1600-1700. The story follows the deaths of Te Kawa-irirangi (Maniapoto’s eldest child) and his son Runga-te-rangi.

Te Kawa-irirangi was a widower of four children after his wife Hine-kahukura died. He was told of the beautiful twin sisters called Mārei and Māroa from Tāmaki. So, he ventured to the tribe of One Tree Hill, Wai-o-hua, where he married the twins who were of Tainui blood. As time passed, Mārei became pregnant with Runga-te-Rangi and Māroa with Tukemata. However, Te Kawa-Irirangi was executed at Maunga-whau by one of his brothers-in-law.

Runga-te-rangi suffered a similar fate when he sought vengeance for the death of his brother Tukemata. He journeyed to Mōkau, to the lands of Ngāti Tama. There, it is said that he was slained by the hands of his brothers-in-law. As a result of these deaths, emerged a proverb in remembrance

Nō te kōhurutanga o Te Kawa-irirangi, te mātāmua o ngā tamariki o Maniapoto me tana tama a Runga-te-rangi i ngā tau 1600-1700, i hua ake te kōrero nei ko, ‘Mōkau ki runga, Tāmaki ki raro’

Whai muri mai i te matenga o Hine-kahukura, te wahine o Te Kawa-irirangi tōmua, ka pouarutia, ā, ka noho hei matua takitahi mō āna tamariki tokowhā. I rangona e Te Kawa-irirangi ngā kōrero mō ngā māhanga ātaahua i nōhia i Tāmaki. Nā konā, i wehe atu ia ki te iwi o Wai-o-hua; ki reira moe tahi ai ngā māhanga, nō Tainui rāua. Ka taka te wā, ka hapū a Mārei. Ko tana tama ko Runga-te-Rangi. Ka hapū hoki a Māroa, ko tana tama, ko Tukemata. Heoi, i kōhurutia a Te Kawa-irirangi e tana taokete hāmene i Maunga-whau.

He pērā te mate a Runga-te-rangi i tōna ngaki i te mate o tana teina i a Tukemata. Ka waewae atu ia ki Mōkau, ki ngā whenua o Ngāti Tama. Ki reira hinga atu ai a Runga-te-rangi mā te ringa o tana taokete. Nā aua kōhurutanga rā, i hua mai ai te whakataukī nei hei maumaharatanga ki ēnei mate.

References
Pei Te Hurinui Jones and Bruce Biggs, Nga iwi o Tainui. Auckland: Auckland University Press, 1995, pp. 62–64.

Tags
Tāwhao; Tainui waka; Hoturoa; Whāingaroa; Pūnui-a-te-kore; Maru-tē-hiakina; Kāwhia; Whatihua; Tūrongo.

Turongo & Whatihuia

Tāwhao was a chief who descended from the commander of Tainui waka, Hoturoa. This ancestor lived in Whaingāroa and had two wives who were sisters, Pūnui-a-te-kore and Maru-tē-hiakina. When both wives became pregnant, they returned to Kāwhia moana. The younger sister, Maru-tē-hiakina, gave birth to Whatihua first. Then the eldest sister, Pūnui-a-te-kore, gave birth to Tūrongo.

Throughout their youth, Whatihua and Tūrongo constantly competed against each other. It is said that the main dispute concerned who was the oldest, and who was the youngest. Whatihua believed that he was the older brother because he was born first. Whereas, Tūrongo believed he was older because Maru-tē-hiakina was the youngest sister. When Tūrongo grew up he became a traveler, leaving Kāwhia he travelled south to Taranaki and met a woman of famed beauty named youngest sister. When Tūrongo grew up he became a traveler, leaving Kāwhia he travelled south to Taranaki and met a woman of famed beauty named Ruapūtahanga. Ruapūtahanga hailed from Aotea waka and Tūrongo thought to please her by building a home back in Kāwhia. Therefore, Tūrongo set out to Kāwhia to build her a home. Once ready, she would venture with her fitting retinue.

Upon Tūrongo’s return to Kāwhia, Whatihua became jealous of the unspeakable beauty that Tūrongo had planned to bring home and decided to take Ruapūtahanga as his own. Tūrongo was deceived by advice from Whatihua in building a house and preparing hospitable food. The advice given was designed to mislead Tūrongo and when Ruapūtahanga arrived with her entourage, they found the food scanty and the house overcrowded.

Ruapūtahanga and her entourage consequently shifted to a place called Te Wharenui, at Aotea Harbour, that Whatihua had created. This was a building of larger scale and held an abundance of food purely to entice Ruapūtahanga from Tūrongo’s grasp. Whatihua was then congratulated by Ruapūtahanga and her entourage for his fantastic hospitality. Recognising Whatihua’s superiority, she was now his, and she became Whatihua’s wife.

Tūrongo realised he had been tricked by his brother and made to look a fool. In his sadness, he departed Kāwhia.

He rangatira a Tāwhao i heke mai i te hautū o Tainui waka i a Hoturoa. I nōhia e te tūpuna nei i Whaingāroa, ā, he wāhine tokorua ōna, he tuakana, teina rāua. ko Pūnui-a-te-kore rāua ko Maru-tē-hiakina. I hapū tahi rāua, ngā wahine, ā, i hoki atu rāua ki Kāwhia moana. I whānau tuatahi mai a Whatihua i te teina i a Maru-tē-hiakina. Kātahi ka whānau tuarua mai a Tūrongo i te tuakana i a Pūnui-a-te-kore.

I a Whatihua rāua ko Tūrongo e tamariki ana, i kaha tautohetohe ki a rāua anō. E kī ana, ko te ngako o ngā wāwautanga, arā, ko wai te tuakana, ko wai hoki te teina. I whakapono a Whatihua ko ia te tuakana, i te mea i whānau tuatahi mai. Heoi, ko tā Tūrongo, ko ia te tuakana, i te mea ko Maru-tē-hiakina te teina o ngā wahine. A kāti, i pakeke mai a Tūrongo, ā, i takahia te nuku o te whenua. I wehe atu i Kāwhia. I haere ki te tonga, ki Taranaki, ki reira tūtataki atu i tētehi wahine ātaahu rawa o reira, arā, ko Ruapūtahanga. Nō Aotea waka a Ruapūtahanga, ā, i whakaarotia e Tūrongo kia hanga he whare mō Ruapūtahanga i Kāwhia hei tohu i tana aroha. Nā konā, ka hoki mai a Tūrongo ki te hanga i tōna whare ki Kāwhia. Kia mutu mai te hanga i te whare, ka whai mai a Ruapūtahanga me tōna ope apataki.

I te hokinga mai o Tūrongo ki Kāwhia, i pūhaehae a Whatihua i te rangona atu kua kimi hoa a Tūrongo hei wahine mōna. I hangarautia a Tūrongo e ngā tohutohu a Whatihua ki te hanga whare me te whakarite kai. He toki huna i roto i ngā kupu a Whatihua, kia tae mai a Ruapūtahanga me tana ope, ā, he iti te kai, he iti hoki te whare i pōhātia rawatia.

Nā, ka hūnuku a Ruapūtahanga me tana ope ki tētehi atu wāhi ko Te Wharenui, i hangaia e Whatihua i te whanga o Aotea. He whare nui atu i tō Tūrongo whare, ā, he whare i maringi mai ai te kai he poapoa mai a Ruapūtahanga i a Tūrongo. I mihia te manaaki nui a Whatihua e Ruapūtahanga me tana ope. I mārama te kite atu i te mana o Whatihua hei tāne mōna. Nā konā i moe tahi rāua.

I mōhio pai a Tūrongo, I hangarautia ia e Whatihua. I mamae tana ngākau, ā, I hinapōuri. Nā, ka wehe atu a Tūrongo I Kāwhia moana.

References:
Pei Te Hurinui Jones and Bruce Biggs, Ngā iwi o Tainui. Auckland: Auckland University Press, 1995, pp. 228-235.

Tags:
Mōkau; Tāmaki; Ngāti Maniapoto; Te Kawa-irirangi; Maniapoto; Runga-te-Rangi; Hine-kahukura; Tāmaki; Mārei; Māroa; Wai-o-hua; Tainui; Tukemata; Maunga-whau; Ngāti Tama.