Origin of the Tribal Name Ngati-Kahungunu
Origin of the Tribal Name Ngati-Kahungunu.
Kotore with his family being the grandparents of Tapuwae and his wife Ruataumata, lived at his pa, Omaruhakeke (this side of Marumaru). The pa was raided and Kotore was killed by Apanui, a chief, who originated the tribal name "Whanau-a-Apanui," and who lived at Te Kaha, Bay of Plenty.
Being wounded and about to be killed, Kotore looked up and saw Apanui standing alongside him. Noticing the ugliness of Apanui, Kotore remarked, "Ehoa, ko te weriweri ai ka takoto ai an ki roto ki to puku" ("Friend, what an ugly man like you, for me to lie in your stomach"). Apanui then asked, "Kei whea ia?" ("Where is it then?" or "Where is a better looking man?"). Kotore, looking along the battlefield, saw his two sons, Umurau and Tamahikawai, being led up to Apanui to be killed. He then said, "Ara, kia pera me nga tukemata-nui o Kahungunu e arahina mai ra" (There, be like the broad handsome face of Kahungunu being led towards us").
The name Nga Tukemata-nui o Kahungunu was then applied to Tapuwae, his wife Ruataumata and their descendants, and in later generations it was made to apply to the whole of the descendants of Kahungunu as Ngati-Kahungunu. Prior to this page 119the Ngati-Kahungunu proper was called Nga Tokirima a Hinemanuhiri, and later Ngati-Hinemanuhiri. The section that migrated to Mahia and Nuhaka was called Ngati-Rakaipaaka, and the section that migrated to Heretaunga was Ngai-Te-Whati-apiti.
The spelling of the name Tapuae is incorrect; Tapuwae, which means foot-prints or prints, is correct.
Parua of Uawa succeeded in killing Tama-te-rangi (as has been related in the history of Tama-te-rangi). During the battle Parua was wounded by the spear of Paaka, which necessitated his being carried on a stretcher as his people fled homeward. When Tukutuku heard that his grandfather, Tama-te-rangi, was killed by Parua, and Parua was fleeing to his home and had reached the sea coast at Te Poti at the eastern end of the lagoon on the eastern bank of the mouth of the Wairoa River, Tukutuku, with his party of warriors, chased them. On reaching Ohuia Lake, Parua opened the outlet, which delayed Tukutuku and his warriors and gave the fleeing party a good lead. On reaching Whakaki lagoon and the Nuhaka River the same thing was done, which caused a considerable delay. However, the pursuers forded the rivers, and on reaching the top of the last hill, the other side of what is now called Bartlett's Camp, they sighted the fleeing party at this side of Wairakaia plain.
Seeing his pursuer close at his heels, Parua ordered his carriers to let him down on the ground. He commanded his men to carry him into the middle of the boggy swamp, and with his taiaha-couched alongside of him, and with his back against a flax bush, he ordered his men to leave him. His purpose was to entice his enemy into this boggy place so as to give him the advantage of killing some of them, and by giving up himself as the price of victory to the enemy, the lives of his followers would be spared. He ordered his followers to continue their march, but they hid themselves behind some flax bushes behind him.
Tukutuku did not remain with the rest of the pursuers, but with a few of the swift runners broke away to the front. Tukutuku, with a few of his men, made a flying rush at Parua, but they sank down to their armpits. Parua then got up and easily dispatched Tukutuku, while his warriors, concealed behind the bushes, killed the rest, and then went on their march.
When the main body of the chasing party came to the place where Tukutuku and the others lay dead, they gave up the chase. There is a song of lament which refers to the death of Tukutuku, but it is too long to insert here.
Now the wife of Tukutuku (Hine-pehinga) was pregnant. page 120Having no one to keep her warm and comfort the unborn child (Hei awhi), it was arranged that the younger brother of Tukutuku named Te Okuratawhiti was to do so, and they were married. When the child was born it was a female, and she was not honoured by the erection of a whare kohanga (nursing house). It was only when a male child was born that a whare kohanga was erected. The child was named Tapuwae, or Tapuwae Poharu-tanga-O-Tukutuku (the bogged feet of Tukutuku).
Tapuwae was the first child of Te Okuratawhiti and the second of Hine-pehinga (his wife). Their second son was named Te Maaha. Both were born at Taumata-o-Hine-pehinga in a pa called Te Whata-koau on the sea coast next to the old homestead of Whakamahi. The real name was Whakamahia, meaning "made to work." It originated at the time of Te Apatu (who was seven generations after Tapuwae). During Te Apatu's occupation of the pa, besides his own hapus, he called on certain other tribes to cultivate and plant Tarewa-a-runga and Tarewa-a-raro. During their time of labour Te Apatu used to kill some of his slaves to feed the workmen, and on their return to their homes they reported, "Katahi tera, Whaka-mahia ai tera matau, Ko nga kai he tangata tonu" ("We were made to work and the food was human flesh").
Tapuwae from the time of his birth was looked up to as an Upoko Ariki (Head Lord), not only by his intimate tribe but by surrounding tribes.
Tapuwae and his younger brother, Te Maaha, as was usual with high born males, were both too ambitious concerning the construction of fighting pas. As they grew up, they decided to put their theory into practice by going to the sea next to Whaka-mahia to mould a model pa on the sand. Tapuwae maintained that being the elder brother he should be the engineer. Te Maaha insisted that he should be the engineer as he knew better. There arose a heated argument which resulted in one challenging the other as to who was the quickest and the best. Te Maaha had his pa finished first and gave the sign, which made Tapuwae jealous and angry. He criticised the building of the pa and destroyed it, which made Te Maaha angry. A fight resulted, neither being victorious, but both suffered severe injuries, which made them hate each other the more.
As they grew up to manhood their father, Te Okuratawhiti, noticed their hatred, and came to the conclusion that they would not combine in defence of themselves and the people. He led them along the beach, and on reaching Rangi-houa pa at the page 121western side of the mouth of the Wai-roa River he turned to Te Maaha and said, "Na ko koe e Te Maaha, me whakawhiti koe ki tera taha o te awa, a, oti atu, a, kei noho koe a ka ari mai ki tenei taha" ("You, Te Maaha, you shall cross to the other side of the river and remain there and never show your shadow on this side"). He then turned to Tapuwae and said, "Na ka koe Tapuwae, me noho koe i tenei taha, a, kei, noho koe ka ari atu ki te taha kia te Maaha" ("You, Tapuwae, you remain on this side of the river, and never show your shadow on Te Maaha's").
After the separation the names Te ari a Te Maaha and Te ari a Tapuwae were bestowed respectively on the eastern and western sides of the mouth of the Wairoa River. The brothers remained separated until the intermarriage of their descendants brought them together again. To the present day the above names are still used when speaking of the respective sides of the river.
When Tapuwae grew up to manhood two women of high rank were chosen for his wives. The first was Te Rauhina, who was the sister of Te Huki, second outstanding ancestor to Tapuwae, whose history, is given in this book. By this wife he begat three sons, Te Rangi-tuanui, Hikatu and Whenua. Te Ruataumata was the second wife (first cousin), who was known and called Te Wahine kai-tangata (Man-eating wife), who lived on human flesh. Their children were: Te Matakainga-i-te-tihi (f.), Te Wainau (m.), Kai-momona (f.), Hikawai (m.), Matawhaiti (m.), Toine (m.), Whiu-ite-taepa (f.), and Kaaka-ite-taepa. When their first child was born, Tapuwae made her the greatest and the highest of his children (Queen), and she was named Hei tihi. Matakainga-i-te-tihi means "a face to be gazed at as the highest pinnacle."