Te Tairaawhiti Whakapapa

Genealogies of The East Coast Tribes of New Zealand.

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1 A servant of Te Aotaihi was sent to gather pikopiko shoots from the bush in the vicinity of Takapauopapa, a kainga given by Hukarere to his youngest son Te Rawhiti. It eventuated that this servant had been captured by a hapu called Te Manukau, from the Bay of Plenty, who had migrated to the district. Eventually a messenger sent to find the servant surmised that she had been killed by the Te Manukoau. In a terrified state the messenger reported on his
discovery with the result that Tuterangiwhiu determined to kill the people of this hapu in the morning. Hukarere then determined that Te Rawhiti should go and be the guardian for these people by making them subservient to him.

'He kowhatu koe? ' Are you a boulder?

Te Aotaihi's attacking party arrived in the morning to attack the Manukoau, but on seeing Te Rawhiti standing as a shield for these subordinates, it became clear that the land, and the people who had assembled under Te Rawhiti were to be saved. After some time Rangituatini said: "I have come to get a wife from amongst your people!" Te Rawhiti agreed, and gave him two wives. Anewa, the first was the mother of Whakamaungarangi and grandmother of Tapuhi of the whanau known as the Whanau-a-Tapuhi. 
Te Rawhiti (I891)
2 Awatere was captured at Whareotai and killed in a Nga Puhi raid upon the East Coast.
To commemorate this event the Awatere River was named after him.
The river used to be called Taurangakautuku before the name change.. 
Awatere (I952)
3 Believed to have drowned at New Brighton Beach - body never found and no death certificate issued. ANDERSON, Alexander Wilfred (I2444)

The BERHAMPORE departed from London on 7 March 1849 and arrived in Auckland
on 16 June 1849, with Captain John Jermyn Symonds in command.

This was the 7th of the Fencible ships to arrive in New Zealand brining Imperal pensioned soldiers and their families settling in the villages of Onehunga, Howick, Panmure and Otauhuhu. 
GOLDSMITH, William (I1006)
5 Eileen had twin brothers and another brother/sister? One twin drowned off New Brighton Beach ANDERSON, Eileen Marion (I2438)
6 First King of Raiatea, Havaiki. Uru (I2173)
7 From Tahiti. Tawhaki (I111)
8 Haunuiapaaranga was a powerful chief living at Nukutaurua Te Mahia. He was the son of Kupe and Te Aparangihihiri and was also the older half-brother of Ruawharo and Tupia.

It was he whom removed the curse of Timuhakairihia from his younger brothers (as told in the story of Te Whiti A Poutama). 
Haunuiaaparangi (I267)
9 He gave his date of birth as 18/1/1896 on war records not 1899 AGNEW, Alexander Spencer (I928)
10 High chief of the house Tahiti To’erau. Awanuiarangi (I90)
11 Hine Hakirirangi was the sister of Paaoa, captain of the Horouta canoe. She brought kuumara from Hawaiki to New Zealand in her sacred basket, and planted vines at Manawaruu and Aaraiteuru on arrival.

Horouta began it’s journey to collect Kuumara from the Gisborne region. It traveled up to Hawaiki under the leadership of Kahukura to collect seed kumara. When they were ready to return Kahukura decided to stay on and he made Paoa captain for the journey back to Aotearoa. Hinehakirirangi was given the task of protecting the tapu of the kumara. Whenever they boarded the canoe Hinehakirirangi would always be first.

She would straddle the bargeboards of the canoe and all who followed her would pass between her legs thus removing any tapu they may possess. When they left the canoe the process was the same but in reverse. While she was onboard Hinehakirirangi would also be responsible for the kumara seed itself. When Horouta canoe eventually arrived back in Tairawhiti, Hinehakirirangi returned to her home at Papatewhai, near Te Muriwai. From there she set about looking for suitable land to grow the kumara. As she walked along the riroriro accompanied her and sang it’s favourite song. Hinehakirirangi walked the length of Oneroa beach. Then she walked along Onepoto but still she could not find a good spot. She turned inland and walked the banks of Te Arai River. After a while she climbed up into the foothills and came upon a piece of land that made her heart tremble. It was perfect and even the riroriro was impressed as it began to sing “tanu kai, tanu kai” (time to plant, time to plant). Hinehakirirangi named this place Manawaru (trembling heart) and there she dug her garden. She planted her kumara and soon the entire district had access to the valuable plant. 
Hinehakirirangi (I244)
12 His adventures are known throughout Aotearoa and many a place name has been dedicated to him, such as the longest place name in the world on the outskirts of Porangahau;

"Te Taumatawhakatangitangihangakoauauatamateapokaiwhenuakitanatahu"

The lad Tamatea was born to be an explorer.
He had in his veins the blood of a Pacific Ocean Viking, his grandfather, and the blood of one who could stride over geographical obstacles, his father.
He was an industrious lad, but blood will tell, and as soon as he came to manhood he commenced organising an expedition to explore the land.
He first built a large canoe and named it after the original Takitimu.
He chose as his crew forty able-bodied men as bold, as himself, and set out to cruise around the island.
He called at many places and made the acquaintance of the people living in many parts of the island.
It seems that he was a good and friendly fellow who had a facility for making friends.

His tour concluded at Rangaunu, near Kaitaia, where he and Kauri, his foreman of works in the building of the canoe, both settled down. Perhaps it was the beauty of the ladies of the land that caused him to make his home in the North, for he married the three daughters of Ira and Tokorauwahine, namely, Te Onoonoiwaho, Iwipupu and Te Moanaikauia, whose genealogy can be traced in the history of Kahungunu.

The importance of this marriage to the province that we now know as Hawke's Bay, and indeed the whole of the East Coast, lies in the fact that a male child named Kahungunu was born to him by his wife Iwipupu.
Other children were born to him, Whaene, a male, the child of Te Onoonoiwaho; Haumanga and Ranginui, the children of Te Moanaikauia.
A claim has been made that the child Kahungunu was born in the Tauranga district and not in the North.
However, it seems reasonably certain that he was born at Kaitaia, for around the story of his birth is wrapped the story of the turbulent period through which Tamateaurehaea and his household passed before they fled rather than face the growing wrath of the Northerners.

The fact is that Tamatea was an interloper. All might have been well had Tama used discretion in making his claims, but he seems to have taken too much for granted regarding his right to the land and its products.
Being an adventurer himself, he had already gathered around him many of the more turbulent young men of the district, and with these in his pa Tamatea probably imagined himself to be possessed of more than he had a right to.
After marrying his wife, Iwipupu, Tamatea took her to the mainland to feast on the wild pigeons of Takahue.
His pa, Tinotino, was built at Orongotea, and it was here that the boy Kahungunu was born.
When the child's navel string or umbilical cord dropped off, the father took and buried it with three sacred pebbles in the earth near the pa, thus using it as an Ihowhenua, or binding link, between the man and the soil.
Jealous of their local property rights, the Northlanders regarded the act as most high handed.
Tamatea and his men also made serious inroads into the food supply by taking the wood pigeons in very great quantity; in such great quantity indeed that the name of the district became changed from O Rungotea (bright news) to Kaitaia (food in abundance).
The Northerners commenced plans to eject Tamatea and his people before the latter should become too powerful.
These measures involved the building of fighting pas throughout the district at Whangape, Rangaunu, Herekino, Ahipara, Hukatere, and Rangiaohia.

In particular, one Northerner named Ruakerepeti led the agitation against Tamatea.
Seeing himself being slowly hemmed in, Tama realised that he could not hope to stand against such measures.
He therefore decided upon a strategic evacuation of the land, and his strategy aimed at making the land he was himself denied unfit for habitation by others.

Although this part of the Northland is only about 20 miles from coast to coast, yet much of it is very low lying and subject to floods.
Tamateaurehaea, in his "dog-in-the-manger" attitude, decided to ruin this tract by flooding it.
He and his men commenced digging a canal to allow the sea to flow inland and swamp the low country.
Another version of the story is that he made the channel to allow the Kaitaia stream to flow over the land.
Whatever the plan it was never finished. 
The tools were made of wood and stone and the undertaking was a huge one.
Obstructions were met that broke the implements and the job was abandoned.
From this incident in Northern history two sayings have been preserved and brought into more or less general use. They are: "E Kauri E! Kua whati nga toki" (Oh Kauri! these adzes are broken), and "Waiho ra kia whati ana, e whati ana ki mahi rau a tama a Tawake" (Let them break. They are broken in the numerous tasks of the son of Tawake). We are told that evidence of the abortive undertaking can still be seen in the Kaitaia district.

"Tamatea had had a splendid sea-going canoe built at Whangaroa, and there with 70 picked men he embarked in it bound for Tauranga.
From Tauranga, Tamatea sailed south on a project of circumnavigating the Nukuroa (North and South Islands of New Zealand). At times with a few companions he walked, sending the canoe forward, from bay to bay.
In that way he reached Te Whanganuiatara. He then crossed Raukawa, and reaching the East Coast of the South Island proceeded southwards in the same way, that is, partly by walking, partly canoeing.
Arriving at Muruhiku, he turned westwards and coasted down its west coast.
For he found that owing to its roughness and steeps it was impossible to walk any considerable portions of it.
On reaching its Arapaoa end, he steered a straight course for Whanganui, where he stayed awhile.
He then proceeded north, passing the Waikato and Kaipara Heads, and called in at Hokianga. From there he sailed along, rounded the North Cape, and returned to his starting point, Tauranga.

Tamatea now took his family on board the canoe, and turned again to the East Coast.
They tarried for a while at Te Aurere, from which place can be seen the rock of Nukutaurua, at the entrance to the Mangonui harbour.
Some of the local people tried to persuade Tamatea and his party to remain with them but Tamatea replied, "He rangai maomao ka taka ki tua o Nuku-taurua e kore a muri e hokia" (A shoal of Maomao fish that passes beyond Nukutaurua never returns).

On reaching Tauranga he landed at Kawhainui, where his grandfather, the earlier Tamateaarikinui had settled and died.
The party lived for some time in the pa Mangatawa.
But Tamatea was a restless spirit, and when next the urge to wander came to him he decided to travel by land rather than by sea.
With a small party he proceeded down the island via Opotiki until he reached the Heretaunga country, where he became well acquainted with the people of the land.
For a while he rested on the small island named Taputeranga in the Whanganuiarotu lagoon, now known as the Napier inner harbour.
From here he explored inland.

He was faced with starvation when he reached Pohokura on the Ruahine Mountains, and it is reported that he looked towards the sea and imagined the screaming of the seagulls over Taputeranga.
He exclaimed: "Oh, the thought of eating the thick sided flounders of Tiere (Rotookuri Island in the Napier harbour), the fern root at Pukehou (Petane) the fat rats at Ramareke (near Aropoanui), and the glutinous paua nearby."
However, to his credit he turned from the fleshpots of Hawke's Bay and continued across the ranges to the Manawatu and Wellington districts. He later returned to his starting point.
Tamateapokaiwhenua (I394)
13 Ivan was the twin of Alexander ANDERSON, Ivan Selwyn (I2446)
14 Kahungunu was born at the Tinotino paa in Oorongotea (later named Kaitaaia). His father subsequently moved to the Tauranga area, where Kahungunu grew to adulthood.
Tall and handsome, he was renowned for his charismatic leadership. He supervised the planning and building of entire villages, the irrigation and drainage of cultivations, the gathering of food, and the arts of carving, tattooing, weaving and canoe making.

Eventually Kahungunu decided to head south, leaving behind his first wife Hinetapu and their children, Tamateaiti, Haruatai and Poupoto. Kahungunu stayed a short while with his father Tamatea in Tauranga.
At nearby Ootira he seized some fish from a net being drawn up onto the beach. When his half-brother Whaene threw a taamure (snapper) at him, Kahungunu was pricked on the hand by its fin. Some time later, when his cousin Haumanga had a son, Kahungunu commemorated the incident on the beach by naming the boy Tuutaamure (pierced by a snapper).

Kahungunu next went to Whakataane, where he married Waiarai. Poo Tirohia was the child of this marriage. Further on at Oopootiki Kahungunu stayed with his cousin Haumanga. He took part in the battle known as Te Awhenga, against the people of Rotorua.

As he continued his long journey southwards, Kahungunu met and married several other women, and had many children.
• In Oopootiki he married Te Hautaaruke. Their three children were Raakei, Whakatau and Papake.
• In Whaangaaraa, he had two children with Ruarauhanga: Ruaroa and Rongomaire.
• At the Popoia fortress in the Tuuranga area, he married Ruareretai, the daughter of the principal chief, Ruapani. Their daughter was Ruahereheretiieke.
• At Whareongaonga, he married Hinepuariari, with whom he had Poowhiro (or Te Poohiro) and one other child. He also married her sister Kahukurawaiaraia, and they had two children, Tuaiti and Pootirohia.
• Intrigued by a challenging remark made by the beautiful Rongomaiwahine, Kahungunu travelled to her home of Nukutaurua on the Māhia Peninsula. He had heard reports of her beauty as well as of her rank and prestige, and their subsequent courtship and marriage became a legend in Maaori history.

Later, in his old age, Kahungunu married a woman of high rank, Pou Wharekura, who was captured at Kaiwhakareireia paa. They had a daughter, Ruataapui.
When the high-born Pou Wharekura was captured in battle, she was claimed by both the leader Wekanui and Kahukuranui, son of Kahungunu. To prevent an argument, Kahungunu himself took her for his wife. It is said that she chose him, preferring to be doted on by an old man rather than enslaved to a young one.
Kahungunu died in his Paa Maunga Akahia at Mahia. 
Kahungunu (I395)
15 At least one living or private individual is linked to this note - Details withheld. HAWKER, K.M. (I1565)
16 Killed by Te Kooti a couple of days after Matawhero massacre. RANGIWHAITIRI, Wi Te (I2539)
17 lived in the northern district of Mahina in Tahiti To’erau Nona (I91)
18 Lived with Materoa atop Titirangi Maunga, Kaiti, Turanganuiakiwa.
Tamaterongo (I606)
19 Mahaki, the eponymous ancestor of the tribe named Te Aitangaamahaki, of Poverty Bay, was the second son of Tauhei and Tamataipunoa. The marriage between Tauhei (the last child of Kahungunu and Rongomaiwahine) to Tamataipunoa was the outcome of the peace terms after the raid made by Tutamure on the pa Maungaakahia, as has been related in the history of Kahungunu.

Strange though it may seem, all the children of Kahungunu and Rongomaiwahine left their birthplace (Te Mahia) and married into prominent tribes of the Poverty Bay district: Kahukuranui (the first child) went and married Ruatapuwahine, the daughter of Ruapani, the paramount chief and owner of the whole of Turanganuiakiwa land. The next child, Tamateakota, married Rongokauae (a daughter of Rongowhakaata, prominent ancestor of Te Arai and surrounding lands), and became the parents of Kahatapere (father of the twin brothers who were murdered by Tupurupuru, grandson of Kahukuranui and second cousin to the twins). Rongomaipapa, the third child, married Ruapani himself, and begot Ruarauhanga, the mother of Tupurupuru, as has been mentioned. The next was Mahakinui, who died without issue.

The last of these famous children was Tauhei, who married Tamataipunoa, as is mentioned above. The married couple migrated to Waikohu, inland of Gisborne and in the Bay of Plenty district. The first child of the marriage was Tawhiwhi, who married Te Ahiwhakamauroa, a woman of Poverty Bay, and died in early age. The next was Mahaki, who married Hinetapuarau, a granddaughter of Kahukuranui, an uncle of Mahaki himself. By this marriage, the first child was:

1. Rakaiteawe (f.)
2. Ihu, or Ranginuiaihu (m.)
3. Hikarongo (m.)
4. Rakaiaotea (f.)
5. Whakarau, or Whakarauoratangaatutamure (m.)

The last child was so named Whakarauoratangaatutamure, or "Lives spared by Tu-tamure," in memory and appreciation of the sparing of the lives of the people in the Maungaakahia pa where Tauhei was given in marriage as a peace offering, as has been related.

Mahaki and his family lived in the pa named Pa Werawera at Waikohu, inland from Gisborne, near the present Mahaki railway station. At this time the whole of the Turanganuiokiwa territory, formerly reigned over by Ruapani, had been inherited by Tupurupuru, the celebrated grandson of Ruapani, and first cousin to Hinetapuarau, wife of Mahaki. When Tupurupuru murdered the twin brothers, as related in the history of Taraia, Mahaki with his sons took up the leadership of the avenging side, which resulted in the killing of Tupurupuru and the migration of his people to Mahia. The part of the land actually occupied by Tupurupuru and his people, that is, the western side of the Waipaoa River, fell to the two sons of Mahaki Ihu and Whakarau. The eastern side of the river was held by Hine-manuhiri (who married Pukaru, son of Ruapani) and her children, together with Rakaipaaka (brother of Hinemanuhiri) and his children, who had their pa at Waerengaahika.

Subsequently, over the killing of the dog of Tutekohi and the cohabiting of the wife of Mahaki as related in the history of Tamaterangi, a fight took place. This resulted in the driving off the land of Hinemanuhiri and Rakaipaaka and their people, which gave Mahaki and his children the sole ownership of the lands formerly owned by Ruapani. Thus it is shown that Mahaki became the prominent owner of Turanganui by wresting the lands from his own cousins. In later periods his grandchildren and descendants extended the right and mana of the tribe over a very wide territory, which made Te Aitangaamahaki the richest and most powerful tribe in the Poverty Bay district. 
Maahaki (I533)
20 Maroro is on of the ancestors by which shares in the land block Mangahauini No 7.  Maroro (I658)
21 Muriwai, who is sister to Toroa, arrived in the Mataatua canoe. Oopootiki tradition says that one night the waka broke free of its mooring and being only woman on board she seized the paddles and saved the canoe from drifting out to sea, calling out, 'Me whakataane au i ahau!' ('I must act like a man!') Whakataane is named after her act. Muriwai (I420)
22 Naming Ancestor for Ngai Taamanuhiri. Taamanuhiri (I1455)
23 Naming Ancestor for Rangiwaho Marae Tawatapu.

Ko Oraki te Maunga

Ko Tarakihinui te Awa

Ko Horouta te Waka

Ko Ngai Tāmanuhiri te Iwi

Ko Rangiwaho te Marae 
Rangiiwahomatua (I1459)
24 Naming Ancestor for Whanau Apanui. Apanui Waipapa (I813)
25 Naming Ancestor of Nga Rauru ki Whanganui. Raurunui (I130)
26 Ngaatoroirangi was raised at Te Vaitoa in Rangiaatea. He was descended from the Ngaati Ohomairangi tribe and was direct successor to the high priest of Taputapuatea marae at Rangiaatea. He also had ancestral connections to Aitutaki, Rarotonga, Rangiaatea (Raiatea) and other islands in the area.

He was trained at Taputapuaatea marae as a priest and navigator and was renowned for his skills and status. He made a number of journeys around the islands of Hawaiki and eventually rose to become a powerful high priest with the mana to carry the most powerful of deities.

The people of Ngaati Ohomairangi formed two divisions. After the various battles in Hawaiki these two divisions decided to participate in the migration to Aotearoa, and set about building the two great waka Tainui and Te Arawa.

When the Tainui waka and Te Arawa waka were constructed it was intended that Ngaatoroirangi should command the Tainui canoe in its journey from Hawaiki to New Zealand. The two waka were anchored together for the initial sea tests before launching.

However, Ngaatoroirangi was persuaded by Tamatekapua to come aboard Te Arawa with his wife to perform the final rituals that would allow the waka to make for open water. While this was happening Tamatekapua ordered his crew to head for open water, and thus Ngaatoroirangi and his wife were kidnapped.

During the course of the voyage Kearoa, the wife of Ngaatoroirangi, had been insulted by Tamatekapua. So, Ngaatoroirangi called upon a storm to drive the Arawa into Te Korokoro o Te Parata, a mid-ocean whirlpool. It was only when the shrieks of the women and children moved his heart with pity that Ngaatoroirangi relented, and let the canoe emerge safely.

Upon reaching Aotearoa Ngaatoroirangi left the waka at Te Awa o te Atua (near Matataa) and headed inland. As he went about, springs of water appeared where he stamped his foot. These springs are stills seen all over the area, such as around the Rotorua Lakes district, through to Tokaanu. He also placed patupaiarehe on the hills.

As he was crossing the plains near Tarawera, Ngaatoroirangi came across a strange figure named Te Tamahoi. He was a atua who was directing evil spells towards Ngaatoroirangi. Ngaatoroirangi struggled against the demon and eventually overcame him. Ngaatoroirangi stamped his foot opening a chasm in the mountain into which Te Tamahoi was buried. The chasm became the volcanic rent of Mount Tarawera.

Ngaatoroirangi eventually arrived at Taupoonuiaatia, and, looking southward, decided to climb the mountain nearest to him, Tauhara and looked out across Taupoonuiaatia to claim the land he saw. He reached and began to climb the first mountain along with his slave Ngaauruhoe, who had been travelling with him, and named the mountain Tongariro, whereupon the two were overcome by a blizzard carried by the cold south wind.

Near death, Ngaatoroirangi called back to his two sisters, Kuiwai and Haungaroa, who had also come from Hawaiki but remained upon Whakaari to send him sacred fire which they had brought from Hawaiki. This they did, sending the geothermal fire in the form of two taniwha named Te Pupu and Te Haeata, by a subterranean passage to the top of Tongariro. The tracks of these two taniwha formed the line of geothermal fire which extends from the Pacific Ocean and beneath the Taupoo Volcanic Zone, and is seen in the many volcanoes and hot-springs extending from Whakaari to Tokaanu and up to the Tongariro massif. The fire arrived just in time to save Ngaatoroirangi from freezing to death, but Ngaauruhoe was already dead by the time Ngaatoroirangi turned to give him the fire.

Ngaatoroirangi named a large number of places in the Central Plateau of the North Island in order to claim the area on behalf of his descendents, who would eventually return under the mantle of the tribe Ngaati Tuuwharetoa. Due to the clouds that swarmed around the mountains Pihanga, Ruapehu, Tongariro, and Ngaruahoe the desert road side was unknown to Ngaatoroirangi at this time which is why the borderlines of Ngati Tuwharetoa are one side of Mt. Ruapehu.

Ngaatororiangi eventually left the Central North Island and returned to Maketuu to conduct the rituals to bring Te Arawa waka to rest, before finally settling at Motiti Island.

However, on account of a curse uttered by his brother in law Manaia, Ngaatoroirangi led an expedition to Hawaiki, and defeated Manaia in the battle of Ihumotomotokia. Ngaatororiangi also left a son at Tongareva Island. Ngaatoroirangi then returned to Aotearoa and fortified Motiti Island, where he was attacked by Manaia, who, with all his host, perished when by mighty spells Ngaatoroirangi raised a huge storm called Te Aputahiaapawa.

It is said that as an old man Ngaatoroirangi attempted to travel to Kaawhia to visit his cousin Hoturoa who had taken command of the Tainui waka, but he never arrived. Many years later his bones were recovered from the Waikato River with his taamoko still identifiable. It is uncertain where his remains were finally buried with both Kaawhia and Motiti island being possible sites. 
Ngatoroirangi (I242)
27 Nigel died in Gisborne aged 16 years NELSON, Nigel Burke (I1181)
28 Peter died in Gisborne aged 18 months NELSON, Peter (I1185)
29 At least one living or private individual is linked to this note - Details withheld. DAVIES, J.M. (I2418)
30 Rauru-Nui-A-Toi Course: Lecture 2 Kehutikopaarae (I693)
31 Ruaihona is the son of Toroa and is in the direct line of descent to Tuhoe and Ngati Awa.
He married Mahangaiterangi, the daughter of Kanioro and Pourangahua.
Kanioro however is the sister of Hoaki and Taukata of Te Aratawhao canoe.
The two brothers came to Whakatane in search of their sister Kanioro.
They visited the famous pa Kaputerangi and introduced the people there to kumara.
It was after this that Hoaki took the canoe to the place where the kumara grew, in order to fetch kumara.
The canoe which brought back the kumara was Mataatua.
Ruaihonga (I545)
32 Ruapani was rangatira of the Maaori in Tuuranganui a Kiwa in the 15th and 16th century.
He is said to have been the paramount chief of all the Tuuranganui a Kiwa tribes around 1525. His influence was large, it extended into the Ruakituri Valley and the Whakapuunaki district as far as the Huiarau Range beyond Lake Waikaremoana.

The aristocratic lines of descent from Paaoa and Kiwa converged upon Ruapani and his rule was undisputed.
When “the Taakitimu waka called in at Nukutaurua, Kiwa left her and, with a small party, set off overland for Turanga . There he met Paaoa, captain of Horouta. To celebrate the occasion they agreed that Kahutuanui the son of Kiwa should wed Hine a Kua daughter of Paaoa. The descendants of this illustrious couple married with the issue of Paikea; and with those of Maia, and with the Toi people. When the seventh generation was reached, the head chief was Ruapani, in whom converged all the lines of Maaori greatness.”
Ruapani is also said to be descendant from Hine Hakirirangi, the sister of Paaoa. She was the ancestor who nurtured the kuumara she had carried from Hawaiki in her sacred basket.

Ruapani lived at, Popoia, near Waituhi, some 20 km north west of nowadays Gisborne. He had three wives;

1. Wairau,
2. Uenukukooihu
3. Rongomaipaapaa.

“Ruapani had three wives and, in all, twenty-five children.”

When Ruapani died, Tuuhourangi took Rongomaipaapaa as his wife and founded the Tuhourangi iwi in Rotorua, which is also part of the Te Arawa confederation of tribes.

Popoia is located north of Waituhi and is adjacent to Lavenham Road. The site is still visible today but is located on private farmland.

The legacy of Ruapani is evident in the whakapapa lines of all the tribes in the Tuuranganui a Kiwa district. In his old age the influence of Ruapani began to wane and he eventually retreated inland to the home of his relations in the Lake Waikaremoana area, where he lived out his days.

Upon his death Ruapani was interred in a sacred cave called Kohurau at Whare Koorero in the Wainui Beach area. A number of hapuu today still identify themselves as Ngaati Ruapani, including those in the Whakapuunaki area through to Lake Waikaremoana and the people of Oohako Marae in Manutuke. 
Ruapani (I189)
33 Surname Lockwood is Rakaurutu in Maori LOCKWOOD, Charlotte Drummond (I1106)
34 Tamatekapua was the commander of the Te Arawa canoe, which left the western shore of Tahiti Island about 1350. He was said to be the second tallest man to Rongokako, he is described as being of fair skin, red hair and being nine feet in height and built in proportion.

It was related that the reason of his leaving his homeland was the theft by his brother Whakaturia and himself of poroporo from a tree Rakau whakamarumaru o Uenuku, belonging to the high Chief Uenuku.

During the preparations for the voyage, while the two canoes Te Arawa and Tainui were moored close together, and the passengers were taking the places allotted them by their commanders, Kearoa, the wife of Ngatoroirangi, who was already seated in the Tainui canoe, was called to by Tamatekapua and asked to come ashore. When she reached Tamatekapua she was enticed to take her place on Te Arawa, Tamatekapua offering her a seat in front of him. Ngatoroirangi, who had already been designated as priest of the Tainui, observing this, charged Tama with his high handed action. Tama pleaded saying that his canoe was priestless, and begged Ngatoro to have compassion on him and become the high priest of Te Arawa. To this Ngatoro consented.

When the chosen passengers and crew had taken their seats, and were nearly ready to depart, Tamatekapua allured Whakaotirangi to take a seat next to his in the canoe. When Reao, the husband of Whakaotirangi, saw this, he questioned the action of the Chief. Tama having soothed the excited husband by promising him a passage also, asked him to go and fetch his comb. This he had forgotten, and had left stuck in one of the rafters of his house behind a low ridge some 40 chains away. On reaching the house, the comb could not be found anywhere. While searching for it Reao heard the people crying out their last farewell to the voyagers. Running to the top of the ridge he saw, to his horror, that his loved one was well out to sea with Captain Tama sitting alongside her.

The voyage met with no mishap until about midway between Rarotonga and New Zealand, when Ngatoroirangi learned that his domestic life was being interfered with. It turned out that while the high priest was faithfully carrying out his duty, Tama was amusing himself with the women. In his anger Ngatoroirangi called on the parata. As the canoe was being engulfed by the parata, the voice of the grand daughter of Ngatoroirangi was heard crying out: E Toro e; Tukua ra te iwi kia puta ki te ora (O Toro; Let the people be carried to safety). Ngatoroirangi, hearing the cry of his grand daughter, succeeded by a powerful incantation in drawing the canoe to the surface from the mouth of the parata.

Te Arawa landed at Maketu, where Tamatekapua settled. His descendants peopled this part and the Hot Lakes region, while those of the Priest Ngatoroirangi spread on to Lake Taupo. Today their descendants say of Te Arawa canoe that the bow-piece is Maketu and the stern-piece is Mount Tongariro.
Subsequently, through some quarrels, Te Arawa canoe was burnt by Raumati. 
Tama te Kapua (I440)
35 The ancestors of Hamoterangi arrived in a canoe called Te Ikaroa a Rauru. This is another canoe of Ngati Porou.

Porourangi married Hamoterangi and together they had three children. The eldest was Hau, followed by Ueroa, followed by a daughter named Rongomaianiwaniwa. From Hau came Ngati Porou, from Ueroa came the genealogical link between Ngati Porou and Ngati Kahungunu, Te Aitanga a Mahaki, and Tainui-Waikato, through Mahinarangi. Rongomaianiwaniwa is the genealogical link between Rongowhakaata and Ngati Porou. Kehutikoparae, daughter of Hau and Takotowaimua, married Manutangirua, her nephew. They give birth to Hingangaroa, who married Iranui, sister of Kahungunu. They had three sons. Taua (of Te Whanau a Apanui), Mahaki Ewe Karoro, and Hauiti (of Ngati Porou). Hamoterangi lived at Titirangi Pa, where her descendants would frequently return. On the death of Porourangi, Hamoterangi married Tahupotiki, Porourangi’s younger brother.

Ngata says, “Porourangi’s wife, Hamoterangi, was from Turanganui a Kiwa of the Ikaroa a Rauru migration, which settled at Kaiti and along the banks of the Taruheru stream”. According to many accounts, Hamoterangi was a female of the highest order by virtue of her direct genealogical links to Te Ikanui a Rauru, Mataatua, and other waka, and was the chief occupant of a pa on Titirangi. Her influence and mana in Turanganui a Kiwa remained for many generations with her direct descendant, Materoa, also occupying a pa on Titirangi. 
Hamokiterangi (I339)
36 The elder brothers of Hau were Te Matawharite, after whom came Tauira, then came Haunui a Nanaia, who married Wairaka.
Then Hau and his elder brothers returned across the ocean, while Wairaka remained here with her parents.
After Hau had departed his wife was carried off by his two servants named Kiwi and Weka.

When Hau and his elder brothers reached the land across the ocean they heard of the fame of Rakahanga, the daughter of Tumataroa.
So off went the elder brothers, leaving Hau at their home, and reached the home of Tumataroa and also of his daughter, Rakahanga.
On their arrival the party began to perform a posture dance.

Hau followed his elder brothers, and when he arrived at the village he came upon the people of the place collecting firewood.
Then Hau said:—“What is the purport of your fuel?” They replied:—“It is fuel for the dancing” .
Said Hau:—“Give me some of your fuel.”
So they gave him some, and off they set together; on arriving at the village the people hastened to deposit their loads of firewood on the ground, while Hau also quickly deposited his load of fuel, and then hurried forward and ensconced himself in the forepart of the house.

So the people gathered and engaged in the performing of posture dances, while Hau caught a fly, repeated a charm over it, and, having done so, placed it beneath the doorway of the house.
When it was quite dark Rakahanga came, whereupon Hau pressed forward, secured her, and so they became as man and wife.
When they awoke in the morning the parents of the woman said:—“O child! Where is your husband?” The woman replied:—“I cannot detect him among all these people, when dawn approached he hastened to conceal himself.”
Her parents then said:—“When you two are together and awake in the morning, then detain him; if you cannot hold him, then scratch his face.”

So it was arranged, and the woman now knew what to do.
When night came the woman and her husband again came together to pass the night.
In the morning the woman arose, as also did her husband, and he acted in the same manner and endeavoured to conceal himself.
The woman at once pushed forward and caught hold of the man, who strove strenuously to conceal himself.
Then he was scratched by the woman, the mark being on the forehead; he was then allowed to go.
When broad day came the parents asked:“O maid! Where is your husband?” whereupon the woman looked around, but could not see him, so she came back and said to her parents:—“I cannot see him.”
Then the woman looked around again, and then said:—“Well, well, there is my husband sitting in yonder corner;” then she called out to her parents:—“Yonder is my husband, with the mark of my scratching on his forehead.”
Then the elder brothers looked and saw that it was so, and that Hau was the person who had been so baffled.
The elder brothers arose and departed, and, on reaching their home, at once set about making a canoe.

The nephew of Hau sympathised with him, and so he returned to Hau, who said to him:—“What are you all doing?”
His nephew replied:—“Making a canoe as a means of returning across the ocean”—whereupon the other said:—“Make a place under the fore part of the vessel for me to stow myself in; let it be four [? ] long, and, when nearly completed, come and let me know, but do you secure a place for yourself at the bailing well to bail out the water.
When the cry of ‘The summit of Aotea is seen!’ is heard, do not jump up.”

Well, when the cry of “The canoe is finished” came, then the nephew returned to Hau, after which the vessel was launched and the land of Aotearoa was reached and looked upon.
Then the nephew of Hau jumped up and took his stand on the sail of the vessel.
All the elder brothers of Hau ran to the bailing well, and when the bailer was dipped in, then ordure was seen floating in the water.
So they looked about and saw the movement of eyes in the forepart of the vessel.
Then one of the elder brothers understood—“And so it is Hau”—and then the man at once struck at him with an adze, and as he aimed the blow Hau merely ran forward and took his stand on the gunwale of the vessel; he then leaped into the water.
Then Hau repeated a charm, and so assembled the fish of the ocean, in order that they might convey him to land.

While Hau was coming in from the ocean the vessel of his elder brothers was bewitched by him and so rendered helpless.
Hau drifted to Nukutaurua, to Kahutara; the precise strand to which he drifted was Rarohenga.

[In another version the following wording is noted—When the elder brothers saw Hau they attacked him with an adze, aiming a blow at him. Hau just ran and threw himself into the water; he then repeated a charm and assembled the fish of the ocean to bear him ashore. He drifted ashore at Nukutaurua, at Kahutara; Rarohenga was the sand beach to which he drifted.]

When morning dawned Popoto strolled outside the defences of the village. Looking downward, the old man saw something round which sea gulls were swarming.
He called out to one of his men:—“O man! Here is our fish thronged by sea gulls.”
So the man went down to the beach and went to look, and saw eyes moving among a mass of jelly-fish.
The man returned to the village and said to Popoto.
“The object lying yonder is a man; he says that you are his parent, and that he wishes us to provide him with fire.”
Then Popoto took some fire and maire wood as fuel and went down to the beach, where he found the man lying; then Hau was taken and warmed and dried, and so recovered.
The fire at which Hau was dried is still in evidence even unto this day, and the maire fuel still lies there.

Popoto now returned to the village, taking Hau with him, when his mother, Nanaia, enquired:—“Where are your elder brothers?” Hau replied:—“Yonder they are, like a small cloud in the distance.”

Then fire was kindled and an oven heated, then the firebrands of the oven were taken away and the winds of the heavens were assembled. Then the vessel sailed in, that is, the vessel of the elder brothers of Hau, and when it came near Hau went forward and took his stand on a rock.
Te Matawharite called out:—“There is Hau, standing on yonder rock.”
Tauira remarked:—“Who brought back the man cast overboard?”
When they came near Hau called out to the nephew:—“Come along, you.”
Then Hau laid a beam of wood in position and the nephew came ashore, when the gunwale of the vessel was stepped on and depressed, and so the vessel capsized; the name of the vessel was Papahuakina.
He returned, and, on reaching the village he asked the old woman:—“O dame! Where is your daughter-in-law?”
The old dame replied:—“Well, now, she has been taken away by your servants Kiwi and Weka.”
Then Hau started forth toward the south to seek them, and proceeded as far as Taiporutu without finding them, grieving sorely as he went.

Meanwhile the two men and their woman had ascended the ridge at Taumatahinaki, when the woman Wairaka heard the sighing of Hau. Then the woman said to the men:—“The sound of lamentation heard sounds as if it might be Hau.”
Kiwi and Weka replied:—“O! Who could bring back the man sent away across far seas.”

Hau went on his way, and, striking across to the western coast, he came out just at Whanganui. He then proceeded southward, and, on arriving at Whangaehu, baled the water as best he could, hence that place became known as Whangaehu.
On he came to Turakina, and in like manner resulted the name of that place. He came to Rangitikei, striding ever onward, hence Tikeitanga. Again he came on as far as Manawatu, where his mind was at ease, and so the place became known as Manawatu, the tranquilness of the breast of Hau.
So he came to Waiarawa, to Hokio, to Waikawa, to Ohau, to Waitohu, where he made himself known, and so the place was known as Waitohu.
Still he proceeded, and so came to Otaki, where he carried his taiaha at the trail, and that place became known as Aotaki [? Otaki].
He came on again to Waikanae, so named from the glancing of Hau's eyes; then Waimeha, whereat he was lonesome, and so we have Waimeha, though this should precede Waikanae.
Then he came on to Waikanae. He then came on to Paekakariki, where ends the sandy beach rendered compact and smooth by Hau.
He then came right on, and, looking forward, found his passage blocked, so by his powers of magic he opened a passage, hence the name of the Anaputa [Ko te Ana o Hau tenei, ko te Ana o Weka tetahi. This is usually known as the Cave or aperture of Hau; another such place is the Cave of Weka].

He then proceeded, looking about him as he went, and saw Wairaka seated before him, so he sprang forward and caught her.
Hau then enquired:—“Where are your husbands?” The woman replied:—“They are at work.”
He asked:—“Will not they return?” Said the woman:—“Ere long they will return in the evening.”
When evening came they appeared, and, when they did so, our man reached for an adze and struck a blow, striking Kiwi in the buttocks with disastrous results.
When Weka appeared Hau seized a firebrand and threw it at him, and so Weka met his end, and so we see that the weka [wood-hen] has brown feathers; even so perished the husbands of Wairaka.
Hau then said to Wairaka:—“Go and procure some paua shellfish for me”—and the woman went.
He watched her and called to her to go further out, and so the woman went out further into the sea.
When Hau deemed the time was suitable he repeated the mātāpou, a magic spell, and so Wairaka became fixed, and to this day still stands there in the form of a stone.

One statement has been omitted; when Wairaka and her husbands ascended Taumatahinaki then Wairaka took the basket of Kea and Wairakai and opened it, when the food within it was found to be decayed. Wairaka was disappointed thereat and gave it to Kiwi and Weka for them to eat, and so it is that the kiwi and the weka [birds] are seen eating decayed substances.
Haunui a Nanaia (I493)
37 The Whataupoko, Kaiti and Pouawa land blocks were claimed through Kahunoke and his sister Te Nonoiikura. Kahunoke (I553)
38 Together with 2nd husband they ran Urenui Hotel. In 1914 she was living at 16 O'Neil St, Auckland. John Higgins was a brewery worker.   
39 Twin of Hannah Espie die 5 years old ESPIE, Robert (I2330)
40 Val's married name is Kendal - no other details at this stage ANDERSON, Val (I2462)
41 Wahine Iti. Tamateatooia (I689)
42 We commence our history of Rongokako, the son of Tamateaarikinui, at the point where he was a student of the Whare Wananga. Intelligent in mind, well fashioned in body, he was, it seems, rather older than the usual age when he was chosen by his East Coast people as their candidate for scholastic honours in the University that had been set up in the Wairarapa district. The fact that he was beyond the teen age may have accounted for the fact that he proved a poor scholar. He was many times put out of the house for drowsiness, and but for the personal interest of Tupai, whom we remember as one of the high priests of the Takitimu canoe, Rongo would have been expelled. No doubt there was a bond linking the aged Tupai to Rongo. Was not this the son of his late commander with whom he had travelled from Hawaiki?

However, Rongo was looked upon by the tohunga as a failure. At the end of the final term the other students were put through their tests, and no doubt there were successes and failures. Our hero took part in none of the tests as he was already looked upon as a failure. The final test was that of the ability to take superhuman strides as a means of travel. Rongokako begged to be allowed to join the small number of students who were prepared to take this test. Permission was refused on account of his other failures. One by one the applicants for this last physical-cum-supernatural test were put through a preliminary ceremony and asked to repeat the appropriate incantation. As each entrant succeeded in the oral test so he was told to make a journey to obtain a sample piece of rimu rapa. This was the giant sea-weed known as kelp, which at this particular place grew no nearer than on the rocks of some small islands off the coast. When torn from the rocks by storm and, washed up on to the mainland beach to become dry in the sun, the name of the kelp was changed to rimu puka. This is often seen in great black ribbons along the sea beaches. One by one the students returned bringing the rimu puka, thus proving that they had not left the mainland but had picked up their evidence in a dead state on the sand.

In view of the wholesale failure of the others, Rongo made a strong appeal to be allowed to undertake the test. Out of respect for his descent, and out of curiosity to see the result, his appeal was granted. To the amazement of all he was word perfect in the recitative tests, and so was sent forth to the physical hurdle, the passage of sea separating the source of the true rimu rapa from the mainland. Again he passed the tests and returned bringing the required sample of the freshly gathered kelp. The result was that he was consecrated to the high office of priest by anointing with the sacred oil.

Days of learning past, the time had now come for lovemaking. The maiden of his choice lived beyond the hills and far away, and Rongo knew that he had many rivals. Muriwhenua, or Hauraki, near our present Thames, was by all accounts a maiden of surpassing charm. Her fame had spread to the distant school, and had been so talked of that each of the students had individually planned to woo the maid. And each secretly decided to be first to reach Hauraki. Rongokako had only one serious rival, however, one named Paoa, who belonged to Hauraki, where dwelt the lady. This Paoa is the eponymous ancestor of that great tribe Ngati Paoa, of Hauraki, and is often confused with the captain of the Horouta, whose name was Pawa, and who arrived 100 years before the Main Fleet. Paoa appeared to have the initial advantage as he had gained the highest marks of any in the college for proficiency in navigation. To do him justice he offered Rongokako a seat in his canoe for the journey up the coast. This was politely declined by Rongo, who said that he preferred to travel by land. Rongo purposefully dallied to allow Paoa to get a good start, then, when he knew that Paoa must have almost reached a certain place, he took one of his giant strides and reached the place just before Paoa. Paoa saw Rongo walking along the beach and again offered him a seat in the canoe, an offer again declined. Rongo again waited before he took a second step that this time landed him on Cape Kidnappers. His footmark on the Cape is still pointed out to visitors. So the pair proceeded up the coast, Rongo always contriving to arrive a little ahead of his rival. From Kidnappers he stepped over to Hawke's Bay to a point near Whangawehi on the Mahia Peninsula. Here again the mark of his footprint is still to be seen today. When, however, he turned up at Whangara beyond Gisborne, just ahead of Paoa, the canoeist realised that Rongo was making sport of him. He decided that if he were to win the maiden, Muriwhenua, he would have to put a stop to Rongo's giant strides. He hastily rowed on to a point past Tokomaru Bay and set about preparing a great trap, or tawhiti, to trip and hold his enemy. To the present day this place is known as Tawhiti a Paoa (Trap of Paoa). Rongo was not to be caught, and this time he took an even greater stride, high above the trap, and so continued his journey. He was first on the scene at the maiden's home and secured her as his bride.

These two ancestors were travelling up the East Coast of the North Island. Paoa rowed steadily forward, not being gifted apparently with any extraordinary powers of locomotion. Rongokako would wait until Paoa got far ahead of him and take a huge stride and so overtake him. Some footsteps of Rongo are still pointed out by his descendants. They are only about fifty miles apart.

Rongokako having married the beautiful Muriwhenua, had born to him a son, Tamateapokaiwhenua, whom he named after his own father, Tamatea. 
Rongokako (I436)