Te Arataki Manu Koorero

TTAK102.10a Level 4 Certificate 12/11/2010

He Pukapuka Mahi
TTAK102.10a

Units
WTTAK 426.1 Hangaia Ngaa Waka- Waka Construction

WTTAK 427.1 He Taputapu, He Rakai-General Equipment and Adornments

WTTAK 401.2 Hangaia Ngaa Wharenui-Wharenui Construction

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Table of Contents
He Pukapuka Mahi ........................................................................................................................................................... 1

WTTAK 426.1 Hangaia Ngaa Waka ..................................................................................................................................... 3

WTTAK 427.1 He Taputapu, He Rakai ................................................................................................................................. 3

The Mataatua Ancestral Canoe. ........................................................................................................................................ 4

Ngaa Waka, Ngaa Kaihautu, Ngaa Tohunga. ........................................................................................................................ 9

List of Maaori waka ........................................................................................................................................................ 10

Waka equipment ........................................................................................................................................................... 12

Paddles ................................................................................................................................................................. 12

Sails...................................................................................................................................................................... 12

Poling or punting ................................................................................................................................................... 12

Anchors ................................................................................................................................................................ 12

Bailers................................................................................................................................................................... 12

WTTAK 401.2 Hanga PtC................................................................................................................................................. 13

Mahinarangi and Turongo ............................................................................................................................................... 14

An Industrious Food Gatherer. ................................................................................................................................ 14

The Mystery Of The Purfume. .................................................................................................................................. 15

Turongo Will Cherish You ....................................................................................................................................... 15

Raukawa, Our Raukawa. .......................................................................................................................................... 16

Te Whakapapa o Turongo raaua ko Mahinaarangi ............................................................................................................. 18

Ngaa Whakaahua ........................................................................................................................................................... 19

TTAK 102.10a Te Pai O Hauraki Noho Marae ..................................................................................................................... 21

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 Te Arataki Manu Koorero
TTAK102.10a Level 4 Certificate 12/11/2010

He Pukapuka Mahi
TTAK102.10a

Units
WTTAK 426.1 Hangaia Ngaa Waka- Waka Construction

WTTAK 427.1 He Taputapu, He Rakai-General Equipment and Adornments

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 Te Arataki Manu Koorero
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The Mataatua Ancestral Canoe. 1

Traditional oral history says that during the Great Migration undertaken during the fourteenth century, the Te Arawa,
Tainui and Mataatua canoes along with others of the fleet, sailed for Aotearoa. They left from Havaii, an island
situated on the lee side of Tahiti and known today as Raiatea. At that time the island was the religious and cultural
center of Polanesia; and at Opoa, on its southern end, the center of Government was established. There too stood the
celebrated temple of Taputaputea. It appears that the reason for the migration was over-population and increasing
tribal warfare.

For this particular migration two giant trees were chosen for a double canoe that was to take selected representatives
of the tribe to the land of Kupe covered in the mist in Tiritiri o te moana, the great open sea that lies to the south."
Special rites were performed, tapu lifted and the work began. The two hulls, roughly shaped, were hauled into the open
for finishing off and the addition of fittings. In the course of time, the craftsmen with their rude and blunt stone axes
produced a masterpiece of art, carved and beautifully inlaid. It was a two masted vessel with a thatched deckhouse built
amidships. This is similar to the Te Arawa, a magnificent double canoe.

Bailer Stone Anchor

The vessel was equipped with paddles, bailers (left) and stone anchors, painstakingly drilled. Triangular lateen sails
were made of woven coconut fibre. When the sails were required, each was rigged with the apex towards the bow and
the yardarm slung from the mast. At the appropriate time, invocations were offered up to Tane to endow the sails with
strength to endure fierce gales.

1
http://www.jillsjottings.orconhosting.net.nz/Kennedy%20History.htm

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Prayers of protection and blessings were offered over every part of the preparation, down to the most minute detail.
Everyone was involved in contributing their skills to the work. When the canoe was ready for launching, special skids
were laid down and the warriors of the tribe assembled to haul it to the sea with chanting and prayers. After more
ceremony the vessel slid quietly into the sea and was tested until the crew were satisfied with its seaworthiness. It was
drawn up onto the beach and the ceremonial feasting began. What celebration!

Fish Hook Maori Paddle

But there was more yet to be done to be prepared for any eventuality that may arise during a long, strenuous ocean
voyage. Stowed in the vessel were long necked gourds filled with drinking water; fish dried in the sun; poi wrapped
tightly in leaves to protect it from heat and salt water. Fishing gear, lines of fibre and woman's hair; shell hooks for
bonito; wooden hooks tipped with shell, for shark; fine nets for flying fish and sea birds; fishing spears and much other
necessary equipment were all loaded and safely secured, including caged birds and dogs. Each man was carefully chosen
for his strength and power to endure with little to eat and less water to drink under the hot sun of the day and cold of
night. Not only had these men to possess such stamina but also had to prove themselves skilled in the handling of a
craft, adept at snaring seabirds and fishing; expert at mending sails, joining and splicing ropes, sewing together of
planks. Months were spent in practicing and preparing for the numerous tasks each was responsible for. Typically there
would be about 52 oarsmen or more, 4 to prepare food, 2 in charge of the anchor, 4 for the ropes, 2 for steering and 2

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appointed to keep the fire smouldering (no small undertaking in a wooden boat without the aid of any metal container
and contending with wind and water) until at last the day came when the weather gods smiled, the wind and tide
were right and all the stars were aligned correctly. One can only begin to imagine the great ceremonies for protection
and guidance (including human sacrifice) performed as time drew near for the perilous voyage to begin. Amongst the
leading men who sailed from Hawaiki on the Mataatua where Toroa the Araki (Superior Chief) son of Hikaroa
(Irakewa) and his brothers Puhi and Taneatua. Tama-K-Hikurangi was appointed Tohunga and Navigator. The women
included Toras sister Muriwai and his daughter Wairaka. The fleet sailed south west and after many days arrived at
Rarotonga in the Cook group, where their food and water supplies were replenished and minor repairs affected. It is said
that they left from the mouth of a stream called Waitekura. The Navigator, to quote tradition, "understood the
language of the stars and kept the prow pointed in the direction that was a little to the left of the setting sun. He
was acquainted with the prevailing winds of the seasons and the stars that were visible each month. He knew that when
his ancestors had sailed from the north to Hawaiki new constellations appeared over the horizon; and that when they
reached the Pito-o-watea (equator) they lost sight of the north star. Then the south star, with the constellation of
Humu would appear as their guide. He also knew that the voyages to the south of Hawaiki were carried out between
December and March when the north west trade winds were strongest. Kupe's sailing instructions were that from
Rarotonga the course to Aotearoa was a little to the left of Venus in the month of February. Navigators where schooled
with a wealth of knowledge, knowing the names of more than 200 stars and heavenly bodies and understanding
prevailing currents or wind direction with amazing accuracy. The canoe would leave in the day, setting a course by
aligning two prominent land features (hills, tree or headlands) that were appropriate for the particular trip. At sea, the
stars were the Tohungas principal tool. He would identify one star near the horizon ahead and near the horizon astern,
using these positions to keep the canoe on course. During the day he resorted to less accurate methods such as
observation of the sun and the direction of wind and waves. Nearing journeys end he kept watch for tell tale signs of
land, noting differences in wave patterns, phosphorescence and the color of the water; the presence of birds and coastal
fish, seaweed, floating leaves and driftwood; land cloud, smoke and even the smell of land. With these signs he could
detect land 40 or 50 kilometres away. Without written language much was memorized in word pictures, chant and
song of the stars to navigate by.

Translation:

You came hither from the realm of Rigel,

From the assembly of Pleiades,
From Jupiter and from Poutu-te-rangi [Antares]
These alone, O child, are the stars
Which provide food at Aotea.

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Octopus Compass

In the years since Kupes discovery, many tribes had migrated to Aotearoa and some had even made the return voyage
back to Hawaki in search of Kumera and Taro; men like your ancestor Hikoroa (Irakewa) whos family then made the
journey back to Aotearoa in the Mataatau canoe.

The Te Arawa, Tainui and Mataatau canoe and others of the Main Fleet, rendezvoused at Great Mercury Island and
there decided plans for settlement in the new land. As a result, the island was called Ahuahu, meaning to shape a
course. It is recorded that the Te Arawa canoe, amongst others, also touched in at Cuvier Island and released two birds.
Tradition says that this was done to forecast the winds for future voyagers. They also encountered a severe storm
during the voyage and lost cargo and were in peril of their lives. This was of course the wrath of the gods for
someones wrong doing! It is thought that the Tainui and Te Arawa canoes where in fact one double canoe lashed
together with a platform connecting them and people living under shelter. Before arriving in New Zealand the canoes
were un-lashed. Much traditional history is common to both canoes. Between November and February, when the red
Pohutakawa tree was in bloom, the Mataatau canoe arrived at Whangaporoa, the harbour of the Whale, north east of
the present town of Opoitki. There had already been tribes settled there for several generations. When the sea-worn
voyagers arrived, prayers and offerings (including human sacrifice) were made for their safe arrival:

I arrive where unknown earth is under my feet,

I arrive where new sky is above me;
I arrive at this land, a resting place for me.
O Spirit of the Earth!
The stranger humbly offers
His heart as food for thee!

Chief Toroa was a Tohunga with extraordinary powers and he was asked to assist the Te Arawa canoe, with over 100
men and women aboard, which had landed before them and become stuck. Toroa accompanied them to where it was
stranded and recited this incantation:

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Whakamoe, whakamoe au maroro whenua,
There is sleeping over the desolate land
Hina, pera, hoki ra
As seen in the glimmering light.
Ko Ruiho,
There is Ruiho,
Ko Ruake,
There is Ruake,
Ko Manu,
There is Manu,
Ko Weka,
There is Weka,
Ko TOROA,
There is TOROA,
Ko Ruaihona,
There is Ruaihona,
Ko Tahingaotera
There is the slanting ray of the sun.
Tenei te maro ka huru,
Here is the loincloth of hair,
Huruhuru nui no te wahine,
Of thick womans hair.
Tutapori atu, tutapori mai,
It moves that way and this way.
Wero noa, wero noa,
He prods and again he prods,
Wero noa, Tamatekapua
Tamarekapua prods
I tona rakau.
With his staff.
I te rakau na wai?
Whose staff is it?
I te rakau ne tipua;
It belongs to a genie;
I tiki ki Hawaiki.
And obtained from Hawaiki.
I homai nei rakau mo taku waka
It is given as a staff
Mo Waimimiha
For my canoe Waimimiha
I mate i Tukaniwha,
It died at tutaniwha,
I mate Tutatua.
It died at Tutaua.
Whano! Whano!
Proceed! Proceed!
Haramai te toki,
Come hither the axe!
Haumi-e,
The bow of the canoe!
Hui e,
All together!
Taiki e!
There she floats!
naa Te Kapooterangi.

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Ngaa Waka, Ngaa Kaihautu, Ngaa Tohunga.2

-Yr-AD CanWaka Name rKaihautu PaTohunga Departurei LaLanding at Settled
nt
- TE MAMARU Pou - - Rangiaohoa
Peninsula
- MOTUMOTUAHI Puatautahi - - Whanganui

- PANGATORU Rakewanangaora - - Whanganui

- W(H)AKARINGARI Mawakeroa - - Whanganui

NGA
- RINGAUAMUTU Tamatearokai - - Whanganui

1125 RANGI-MATORU Hape - - - -

1225 - Pae-rangi Paoa - - Whanganui
1225 NUKUTERE Paikea - - Ahuahu (Gt Whangara
(whale) Mercury Is)
*1350 HOROUTA Pawa Kiwa - Ahuahu (Gt through
Mercury Is) Turanganuiokiwa
(Gisborne harbour)
*1350 KURAHAUPO Popoto (or Te Ruatea - Rangitahua through Auckland
Moungaroa?) (Kermedecs) Peninsula
1350 TE RIRINO Potoru - Mahaena Boulder - -
Bank on
Nelson Coast
1350 AOTEA Turi Te Kapuatoru Mahaena Rangitahua through Nth of
(Kermedec Kawhia, Aotea
Is) (Raglan harbour)
1350 MATAATUA Toroa Tamakihikurang - Whakatane through Northland
(Toroa) i River
1350 TAINUI Hoturoa Rakataura - near Maketu (on the shores of
Kawhia harbour)
1350 PUKATEAWANUI Ruaeo - - Ngapuna -
River?
1350 TE ARAWA Tamatekapua Ngatoroirangi - Bay of Plenty through Maketu,
Ngapuna River
1350 TOKOMARU Whata Rakeiora - Bay of Plenty and then Mokau
(BOP) River

1350 TAKITIMU Tamatea-ariki-nui Ruawharo, Pikopikoiw Whangaparo through Tauranga

Te Rongopatahi hiti a, Awanui and Murihiku
& Tupai (South Is)

2
http://www.kaimaiview.co.nz/ocean_going_canoes.htm

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1350 KARAERAE Tamatea - Waiau through on to Taupo
(Tamateapokaiwhen River (NZ) Whanganui
ua) River
- MAHUHU Rongomai - - Whangaroa Kaipara Heads
to
- MAMARI Nukutawhiti - - Hokianga -
Heads
(N.Auckland)
- TE RUAKARAMEA Te Uriparaoa Papawi - Mangonui -
- WAIPAPA Kaiwhetu Wairere - Rangiaohia -
(Doubtless
Bay)
- KAHU Kahuti - -

List of Maaori waka3

Below is a list of Maaori waka (canoes). Many carried Polynesian migrants and explorers from Hawaiki to New Zealand;
others brought supplies or made return journeys to Hawaiki; Te Riirino was actually lost at sea. The information in this
list represents a compilation of different traditions from around New Zealand.

List of canoes

Name of Canoe Regional Traditions Associated Iwi or Hapu

Whanganui, Taranaki, Te Ati Haunui a Paparangi, Ng Rauru Ktahi,
Aotea
Waikato Ngti Ruanui
Aotearoa Bay of Plenty, Waikato
Arahura South Island Ngi Tahu
raiteuru South Island Ngi Tahu
Arautauta Bay of Plenty Te Whakathea
Bay of Plenty, East Coast,
Arawa Ngti Twharetoa, Te Arawa
Waikato
Hnakipkau-o-te-rupe Bay of Plenty
Ngti Porou, Ngti Ruapani, Rongowhakaata, Te
Horouta East Coast
Aitanga-a-Hauiti, Te Aitanga-a-Mhaki
Kahutara Taranaki
Kraerae South Island
Kurahaup Northland, Taranaki Ngati Apa, Ngti Kur, Ngati Ruanui
Mahangaatuamatua Bay of Plenty
Mhuhu-ki-te-rangi (also
Auckland, Northland Ngti Whtua
Mhuhu)
Mnuka South Island
Mmari Northland Ng Puhi, Te Aupuri, Te Rarawa

3
http://en.wikipedia.org/wiki/List_of_Maori_waka

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Ng Puhi, Ngi Te Rangi, Ngti Awa, Ngti
Mataatua Bay of Plenty, Northland
Pkenga, Te Whakathea
Matahourua (various) Ngapuhi, Te Ihutai
Moekkara Northland Te Kawerau
Motumotuahi Taranaki Ng Rauru or Ngti Ruanui
Ngtokimatawhaorua Northland Ng Puhi, Te Aupuri, Te Rarawa, Te Ihutai
Nuku-tai-memeha East Coast Ngti Porou
Nukutere Bay of Plenty, East Coast Ngti Porou, Te Whakathea
koki Taranaki
trereao Bay of Plenty
Pangatoru Taranaki Ng Rauru or Ngti Ruanui
Riukkara Northland
Ruakaramea Northland
Tahatuna Taranaki
Taikria Taranaki
Auckland, Bay of Plenty, Ngti Raukawa Ngti Maniapoto, Ngti Maru,
Tainui Taranaki, Waikato and Ngti Poa, Ngti Rongo, Ngti Tamater, Ngti
Hauraki Whanaunga, Ngati Haua
Bay of Plenty, East Coast, Muriwhenua, Ngti Kahungunu, Ngti Ranginui,
Tkitimu
South Island Ngi Tahu
Tauira Bay of Plenty, Northland Te Whakathea, Te Whnau-a-Apanui
Bay of Plenty, South
Twhirirangi
Island
Te Aratauwhiti Bay of Plenty
Te Aratwhao Bay of Plenty
Te Hoiere South Island Ngti Kuia
Te Khatuwhenua Taranaki Ng Rauru or Ngti Ruanui
Te Paepae-ki-Rarotonga Bay of Plenty Ngti Tuwharetoa
Te Rangimtoru Bay of Plenty Ngi Tranga, Te Hap-oneone
Te Rangiuamutu (also
Taranaki Ng Rauru or Ngti Ruanui
Tairea)
Te Rrino Taranaki
Te Wakaringaringa Taranaki Ng Rauru or Ngti Ruanui
Te Wakatwhenua Northland
Tinana (also Te Mmaru) Northland Te Rarawa, Ngti Kahu
Tokomaru Taranaki
Ttara-i-kria Bay of Plenty Ngti Tuwharetoa
Tnui--rangi Auckland, Northland Ngi Thuhu
Twhenua Bay of Plenty
Uruaokapuarangi (also
South Island
Uruao)
Waipapa Northland

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Waka equipment4
Paddles

Paddling was the most common method of propelling canoes. The paddle was known as the hoe, or hrau. Longer
paddles were known as hoe whakatere, hoe whakahaere or urungi. They were usually made of kahikatea wood, although
mata could also be suitably light and strong. Tuta Nihoniho, of the Ngti Porou tribe, noted that paddles could also be
made of mnuka, maire, the heart of pukatea, and tawa.

The steering oars were straight, but on properly formed paddles the blade was set at a slight angle. The side of the
blade used for pushing against the water was flat, while the other was rounded. The handle was straight, though in the
Waikato district curved handles were used. Generally paddles were unadorned, but occasionally they were painted with
scrolled kwhaiwhai patterns. Paddles for purely ceremonial uses were usually carved.

On coastal trips one man would usually steer. However, on voyages in the open ocean there could be up to four two
at the stern, and two near the bow.

Sails

Triangular r (sails) were sometimes used. They were usually made of the light raup leaf, but could also be of flax or
supplejack. Sails were often attached to a main mast with a sprit by which they could be extended or retracted. Another
type, r kaupaparu, was held on a short mast with two booms. It is not clear whether this was an indigenous or
introduced form. Ordinarily one sail was used, but a large canoe could take two, or even three.

Poling or punting

On rivers, canoes were often propelled upstream by a toko (pole). Poling was difficult work hence the saying, He waka
tuku ki tai, truru ana ng tngata o runga; he waka toko, tau ana te kohakoha. (When the canoe drifts downstream,
the people on board crouch; with a poled canoe, expect exertion.)

Anchors

Anchors were known as punga. The main anchor at the stern was the punga whakawhenua, while the smaller anchor at
the bow was the punga krewa, lowered to steady a vessel when the sea was rough. A lighter stone known as a punga
terewai, although not strictly speaking an anchor, was used in sounding, and determining the currents.

Stones were made into anchors by various methods. Sometimes a rope was run through a hole in the stone, or wrapped
around the stone where the middle was narrower than the ends. A stone might be enmeshed in flax or vines, or one or
more stones were put into a basket. A long, thin stone could be tied to two sticks lashed in the form of a cross.

Bailers

In waka with a floor or deck, places for bailing were set aside and known as puna wai or tinga wai. Generally a person
would be assigned to each bailing well when needed, and sometimes two people would bail from the same well. Bailers
were made from a variety of woods, and were often carved. They were known as tat, theru and t wai.

4
http://www.teara.govt.nz/en/waka-canoes/7

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Units
WTTAK 401.2 Hanga PtC Hangaia ngaa Wharenui- Wharenui Construction

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Mahinarangi and Turongo5

WHATIHUA had triumphed over his younger brother in the affair of the Aotea lady, Ruaputahanga, and Turongo was
disconsolate. He was very much depressed in mind, and to ease the pain in his heart the unhappy Turongo proceeded to
pull down his house, on which he had lavished so much care. After he had completely dismantled the building, he
dragged the carved pillars to the beaches and threw them into the sea.

Turongo was a tortured soul, and often he was seen on the wind-swept sand dunes gazing wildly out to sea. Now and
then he would raise his voice and chant his melancholy song into the teeth of the gale. The people listened in awe to
this cry of anguish from their young chieftain. In time the words of the song were memorised, and in order to soothe
the great sorrow in Turongo's heart they popularised his song; and parties often got together to sing it in chorus.

This plan worked well, and enabled Turongo to take a grip of himself. He now recalled to mind the stories that he had
heard of a noted beauty of the name of Mahinarangi, who lived on the East Coast in the Heretaunga (now Hawke's Bay)
District. He made up his mind to leave Kawhia for good, and he discussed his plans with his father. Tawhao was a wise
old man, and he told his son that he had decided to divide the tribal domain in two. The lands on the coast from Kawhia
northwards were to be for Whatihua, and the territory on the eastern and inland side of the Pirongia and Hauturu
ranges, with the northern boundary on the Puniu River, were to be for Turongo. Then, before bidding his son farewell,
Tawhao also spoke to Whatihua. Before Turongo left on his journey his father earnestly enjoined on him that whatever
might befall he was to return and claim his inheritance. Turongo expressed his gratitude to his father, and promised
that after his travels he would return.

An Industrious Food Gatherer.

After a long and uneventful journey Turongo eventually arrived at Raukawa (the district around the present site of the
Te Aute Maori Boys' College, in Hawke's Bay), and there he called at the village of Kahotea. Kahotea was the home of
Mahinarangi, where she lived with her mother and her father, Te Angiangi (also called Te Angi-o-tu) and Tuaka. Turongo
found Tuaka, the father of Mahinarangi, busily engaged with his people in the building of a large tribal house. Some
members of the tribe were away in the forest ranges snaring birds, whilst others were on the coast, collecting seafoods
for the house-builders. Turongo's knowledge of the art of the fowler was unsurpassed, and this knowledge, together
with his skill as a house-builder, soon established a reputation for him among the Ngati-Kahungunu tribes of
Heretaunga. He was particularly adept in the splitting of timber, and could do twice as much of this work as any other
man. Before very long his skill was being freely commented upon, and one day Te Angiangi spoke to her daughter,
Mahinarangi, and said; Me moe koe i a Turongo hei rangatira mou; he tangata kaha hoki ki te mahi kai. (You should
marry Turongo and let him be your lord; for he is indeed an industrious food-gatherer.)

The building of the house proceeded, and Turongo's services were in great demand. Meanwhile, the young Tainui
chieftain was taking careful note of the behaviour of the Chief's daughter. Mahinarangi was not only beautiful, but she
was also skilled in weaving and other womanly arts. She carried herself proudly in the pukana, or posture dances, and in
the poi (the famous stringed-ball dance of the Maori). She sang the rousing songs of her people with an alluring sparkle
in her eyes; and when she gestured, and her supple young body swayed, and she accompanied each graceful turn of her
head with a side-long, haughty stare of her lustrous eyes, Mahinarangi was altogether irresistible.

Turongo was subdued in the face of such a captivating beauty, and he could not forget that she was of the best blood in
the land. In the meantime, Mahinarangi had thought over her mother's advice, and she had decided it was good. But
how to begin?

5
http://teaohou.natlib.govt.nz/journals/teaohou/issue/Mao03TeA/

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Every evening Mahinarangi had taken particular notice of the direction in which Turongo strolledpre-occupied with
many thoughtson his way home from the assembly house, after the evening talks with the menfolk of the village.
Early one evening, before the rising of the moon, Mahinarangi carefully bedecked herself, and put on her finest woven
garments. Over her beautiful shoulder feather cloak she carefully sprayed the famous raukawa * perfume. Making some
excuse to her companions, she left her father's house and hurried across the village marae, or courtyard; and, as if by
chance, she ran breathlessly into the arms of Turongo. The young man was startled out of a deep reverie, and before he
could collect his thoughts the young lady had quickly hidden her face against his ear and whispered: Taku aroha e te
tau; taku aroha! (My love, O beloved; my love!) Turongo was about to speak when she tore herself away and
disappeared into the night.

He had no idea who she was; but that fragrant perfume lingered, and assailed his thoughts. Could it be Mahinarangi?
With a mind full of fanciful thoughts, Turongo went off to sleep that night with a burning feeling in his breast, and the
sweet words of love in his brain.

The Mystery Of The Purfume.

Some evenings later the same thing happened, and Turongo again recognised the raukawa perfume he was never to
forget; and, there and then, he made up his mind that he would not be caught unawares again.

The following morning, when most of the people of the village were occupied with the every-day life of the tribe,
Turongo walked over to where Mahinarangi and a merry group of the young maidens of the pa were engaged in the
game of titi-torea (game played with sticks). Assuming as casual an air as possible, Turongo became an interested
spectator as he sauntered around the group and stood over each player in in turn.

Mahinarangi had seen Turongo approach, and she found it increasingly difficult to concentrate on their game. Sitting
cross-legged or kneeling, the maidens deftly threw the smooth titi-torea sticks around the circle, in time to the tune of
a lilting refrain. Turongo came around the circle, and presently stood behind a player on the opposite side of the ring to
Mahinarangi. The colour had by now mounted to the young lady's cheeks. But Turongo was not looking at her. He could
not, as he was afraid he would betray himself. If Mahinarangi were not the maiden of the raukawa perfume, he would
indeed be a very disappointed man. As he moved and paused behind each player in turn, every now and again he
thought he had caught the fragrant aroma of that distinctive raukawa perfume of his breathtaking evening encounters
with the maiden of his dreams. Stooping low over the nearest playerfeigning to be engrossed in the gameTurongo
tried to trace the elusive scent to its source.

As Turongo drew near, Mahinarangi became flustered, and her companions were moved to chide her laughingly for
dropping the sticks when it was her turn to catch and pass them on around the ring. By the time Turongo had reached a
position behind her, Mahinarangi could not control her agitation any longer, and, hurriedly springing to her feet, she
announced that she was finished with their game. In rising she brushed against Turongo, and his whole being quivered
when, as he caught his breath at her nearness, he recognised that unmistakeable raukawa perfume in the flurry of her
garments. One of the players was very observant, and it was she who delighted in telling the story later of how she had
been almost blinded by the burning ardency with which Turongo and Mahinarangi exchanged looks, before the
chieftain's daughter, with studied blitheness, hurried off.

Turongo Will Cherish You

For the rest of that day Turongo was in a turmoil. Would the great Ariki, or High Chief, Tuaka, consent to his beloved
daughter marrying a stranger? With this thought his spirits fell; but he, too, was of ariki line, ran his thoughts, and his
spirit rose again.

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That night Turongo hurried to their trysting-place. For a long time he waited. Would she never come? Presently the
moon rose, and Mahinarangi had not come Perhaps he was mistaken It might be someone else. Then, as the full
moon lit up the landscape and threw romantic shadows across the marae, a lithesome figure came running up to him. In
the moonlight he recognised none other than Mahinarangi, as, with a sob of joy, she threw herself into his arms. In
wordless ecstacy Turongo and Mahinarangi clung to each other

Tuaka was in the tribal whare-puni (assembly house) that night, discussing with the elders the plans for the festivities
that had been arranged for the dedication of the new house. The talk had finished when, in the ensuing silence,
Mahinarangi entered and made her way to her father's side at the Kopa-iti 1 on the front left-hand corner of the
building. Taking a seat next to her father she nestled against him, and presently she let her head slip down on to his lap
and she looked up into his tattooed face. He aha ai? (What is it?) the father softly asked. Mahinarangi did not need
further prompting; in a low but excited voice she poured out her story of love for the handsome Tainui man. Tuaka
beamed down on the flushed face of his beloved daughter, and her eyes sparkled with joy when she realised that her
choice of a husband found favour with her father. Ka ora koe i a Turongo. (Turongo will cherish you) was Tuaka's
comment, as he quietly patted Mahinarangi's burning cheeks.

Turongo, who had lingered at the mahau, or porch-way, of the house, was invited to enter. As he came in through the
sliding doorway, Tuaka gravely rose from his place and greeted Turongo with the hongi (touching of noses). Turongo
then took his place on the right-hand side of the house, at the ihonui, 2 opposite the place of the chief, Tuaka. As this
was an important occasion, Turongo had taken the place of honour for visiting chiefs.

Tuaka arose from his place at the Kopa-iti, glanced slowly around the house, and began to speak. First of all he greeted
Turongo as a chief of the Tainui people, as was proper on such occasions, and then addressing his people, he announced
that his daughter, Mahinarangi, had imparted some important news to him, and that he was expecting Turongo to
follow him, and to verify what he had been told by his daughter about their love for each other. When Tuaka had
finished, Turongo rose from his place and spoke up manfully. It was now proper for him to give an account of himself;
and he gave the history of his Tainui people, and concluded his speech by boldly asking for the hand of Mahinarangi.

Tuaka again rose, anud turning to the tribal elders and his fellow-tribesmen, he said: I invite you all to speak, for
Mahinarangi is a daughter of the tribe. She is as much your child as mine. Each in his turn, the tribal orators spoke, and
it was evident that the union of Turongo and Mahinarangi found favour among the tribe. Through the long night they
sang the tribal songs, and joined in the haka, or posture dances. After a lively and joyful poi dance by a troupe of young
ladies, Mahinarangi was conducted from her place alongside her father, and with much banter from her high-spirited
companions, she was led to a place specially laid out with the best mats of the tribe, alongside the place where Turongo
sat. The Tohunga, or priest, then came forward and recited the marriage ritual. And so they were married.

Raukawa, Our Raukawa.

The account of the marriage of Turongo and Mahinarangi in time reached Kawhia, and when Mahinarangi became an
expectant mother, Turongo was visited by his father, Tawhao, who had come across the ranges from the West Coast to
bless the union. Tawhao asked that his son be allowed to return to his own people, and to make a fitting home for his
wife. Plans were accordingly made, and it was arranged that Mahinarangi was to follow soon after the departure of
Tawhao and his son, as Turongo was particularly anxious that his first-born should be born on Tainui soil. Mahinarangi
had confided in Turongo, and told him that the mothers of the tribe had assured her that the child would be a son,
because of her clear complexion. If her face had been blotched or had become freckled the child would be a daughter
so believed, and still believe, the Maori mothers.

Tawhao and Turongo now returned to Kawhia, and on their arrival Tawhao called his two sons together and brought
about a reconciliation. In accordance with the arrangement he had previously spoken of to his sons, Tawhao directed

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Turongo to go inland and there set up his home. Accompanied by a number of his people, Turongo then left the
ancestral home at Kawhia and went inland, and on the banks of the Manga-o-rongo, a tributary of the Waipa River, he
established his new home on a hill, which he called Rangiatea. And there he awaited the coming of Mahinarangi.

Meanwhile, Mahinarangi, her time then being near, set out from her home with a large retinue. She was loaded with
tribal gifts, as was befitting the daughter of a high chief. She also took with her Turongo's dog, which he had left with
her, as it would be helpful in catching game on the way, and would also be able to guide them when they reached
territory it was familiar with. The party first went to Wairoa, and then proceeded inland over the ranges. Skirting the
shores of beautiful Waikaremoana, the party continued on, and finally reached Rotorua. Everywhere Mahinarangi was
made welcome, and she was an honoured guest at the several villages they called at on their way. From Rotorua the
party went on to a place near Okoroire. They were now in Tainui territory, and the journey thus farowing to the
pressing invitations from the people of the villages they had passed through to tarry and partake fully of their
hospitalityhad taken much more time than had been expected. By the time the party reached Okoroire, Mahinarangi
realised that her condition would not permit her to travel any further. Preparations for her comfort were accordingly
made, and near the hot springs at that place Mahinarangi gave birth to a son. The warm bathing pool where she bathed
herself and her baby son was named Te Waitakahanga-a-Mahinarangi (The Waters-wherein-Mahinarangi-bathed).

Mahinarangi found this spot most restful, and she stayed there until she was quite recovered. From Okoroire the party
went on until they reached the Waikato River at what is now called the Narrows, below the modern town of
Cambridge; and here Mahinarangi crossed over. Turongo's dog was now in land familiar to it, and shortly after they
crossed the river the dog went off. Mahinarangi knew that they did not have much further to travel, and at the next
likely looking place she decided to encamp, and announced to her party that she would there await the coming of
Turongo. The dog, in the meantime, following the tracks it knew, went in a southerly direction, and on reaching the
Kawhia Track it turned eastwards, and finally came to Rangiatea. Turongo wasted no time, and with a party he set off,
with his dog in the lead, in the direction of the Waikato, laden with food for Mahinarangi and her visiting party.

Arrived at the encampment, Turongo had a happy reunion with his beloved Mahinarangi. She was a joyful mother when
she saw the look of pride in Turongo's eyes, as he clasped his son to his breast. Early the following morning they broke
camp and, headed by the proud young Tainui chief with his wife and son, the party proceeded on to the journey's end at
Rangiatea, where Tawhao awaited their coming with a selected body of warriors, to give Mahinarangi and her party a
fitting welcome to her future home.

At the sacred tuahu 1 overlooking the Mangaorongo, Tawhao performed the tohi, or baptismal rites, on his grandson.
Turongo and Mahinarangi stood by arm in arm, and when the priestly Tawhao pronounced the name they had chosen
for their baby son, Turongo pressed Mahinarangi's hand as he whispered into her ear: It could not be any other name
but Raukawa. Mahinarangi blushed, and with tears of joy in her eyes she looked up into his eyes, and said simply:
Raukawa, our Raukawa.

The great love story of Turongo and Mahinarangi is nearly ended. Turongo and Mahinarangi lived happily at Rangiatea
all their days, and in all the annals of the Tainui tribes this marriage is spoken of as one of life-long bliss. It was also a
golden period in the history of Maoridom. No wars took place to mar the peaceful life of Turongo and his people in
those far-off days. From this union sprang the great tribes of Ngati-Raukawa, Ngati-Whakatere, Ngati-Maniapoto, and
various other Tainui tribes. Today the blood of Turongo and Mahinarangi flows in the veins of the great ones of the
land. By this union, too, were joined the leading lines from four famous canoes; and we end this account by tracing out
the descent of the Maori Kings through Turongo and Mahinarangi:

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Te Whakapapa o Turongo raaua ko Mahinaarangi

TAINUI LINE: TAKITIMU LINE:
Hoturoa Tamatea
Hotuope Kahungunu
Hotumatapu Kahukuranui
Motai Rakeihikuroa
Ue Tupurupuru
Raka Te Rangituehu
Kakati Tuaka
Tawhao
Turongo = Mahinarangi
Raukawa
Rereahu
Maniapoto
Te Kawairirangi I
Rungaterangi
Uruhina
Te Kawairirangi II
Te Kanawa
Parengaope
Rangimahora
Te Kahurangi
Te Rauangaanga
Potatau
Tawhiao
Mahuta
Te Rata
Koroki

Te Atairangikaahu

Tuheitia

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Ngaa Whakaahua

MAHINARANGI'S tale has special meaning in an issue of Te Ao Hou, which is devoted to the memory
of Princess Te Puea. Not only was Mahinarangi a great ancestress of Te Puea's, but the famous
meetinghouse at Turangawaewae Pa, whose construction was inspired by Princess Te Puea, bears
Mahinarangi's name. Mahinarangi, no doubt, had very special significance to Te Puea. The version of
the story presented here was written some years ago by Pei Te Hurinui Jones, and published in a
booklet called The Story of Mahinarangi. We are indebted to Mr Jones for permission to reprint this
story.

6
nzmuseums.co.nz

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Turongo House,
Tuurangawaewae Marae,
Ngaaruawahia

Mahinaarangi,
Tuurangawaewae,
Ngaaruawahia

7
picasaweb.google.com
8
skyscrapercity.com

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TTAK 102.10a Te Pai O Hauraki Noho Marae9

TTAK 102.10a

TTAK 102.10a

Hari huri tau Whaea Christine

9
Photos taken by Moko Potaka

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TUU MAHI
TTAK102.10a
Units: WTTAK 426.1
Hanga PtA.
Hangaia Ngaa Waka,
Waka Construction.

Name:_____________________

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Tuu Mahi
1. Demonstrate understanding of the pre-migration history of a Tuupuna waka and its
construction.

1.1. Analyse the preparation undertaken prior to the migration of a Tuupuna waka.

1.2. Demonstrate understanding of the construction of a Tuupuna waka

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2. Identify key people associated with the Tuupuna waka during the migration until
final settlement in Aotearoa.

2.1. Identify key people responsible prior to and during the migration of a Tuupuna waka

2.2. Demonstrate knowledge of the roles played by key people during the migration of a Tuupuna waka..

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TUU MAHI

TTAK102.10a

Units
WTTAK 427.1 Hanga PtB
He Taputapu, He Rakai.
General Equipment And Adornments

Name: ____________________

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Tuu Mahi
1. Describe the waka general equipment and navigational aids and their purposes.

1.1. Demonstrate knowledge of the general equipment utilized and the purposes.

1.2. Demonstrate navigational aids utilized foe the purposes of migration.

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2. Demonstrate knowledge and understanding of waka adornments and their

symbolic representations for the purposes of migration.

2.1. Demonstrate knowledge of waka adornments.

2.2. Demonstrate understanding of the significance of specified waka adornments used and their
purposes.

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TUU MAHI

TTAK102.10a

Units
WTTAK 401.2 Hanga PtC
Hangaia Ngaa Wharenui
Wharenui Construction

Name: ____________________

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1. Identify and demonstrate the ability to whakapapa from an ancestor representd by a selected
wharenui.

1.1. Demonstrate knowledge of an identified ancestor represented by an associated wharenui.

1.2. Demonstrate knowledge of the whakapapa of an associated ancestor represented by an associated

wharenui.

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2. Demonstrate the significance of an associated ancestor represented by an

associated wharenui.

2.1. Demonstrate knowledge of historical koorero surrounding an associated ancestor represented by an

associated wharenui.

2.2. Demonstrate the importance of an associated ancestor for an associated whaanau, hapuu or iwi.

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