RAKATAURA AND KAHUKEKE
THE TAINUI TOHUNGA, Rakataura, made
a poor start on the migration to Aotearoa, then later redeemed himself and
became one of the leading figures in our ancestry.
Rakataura was a man with many faults, the
most aggravating being his thieving tendencies and an aggressive eye for the
ladies. He was also club-footed; a disability which coupled with his other
flaws would have made him even more disagreeable to his peers. Yet he must have
been an intelligent person because it was no small thing to become a qualified
tohunga. It took years of training and feats of incredible mental power. One
also had to be well born to train to be a tohunga.
It is no surprise that he was with
Hoturoa and his people on the migration, he had every right to be there and a
tohunga was a valued member of any tribe. But his liking for other peoples'
things soon got him offside with everyone. The people might have endured him
helping himself to their stuff, but when he cast his eyes on Kahukeke,
Hoturoa's daughter, things took a bad turn.
The first leg of the migration was
to Rarotonga where they visited with kinfolk and took on fresh supplies for the
final and longest part of the voyage. It was here that Rakataura's behaviour
became so intolerable that Hoturoa and the rest conspired to leave him behind
and when the Tainui pushed off he found himself stranded on the beach. As he
watched the Tainui pull away he cried out, "What am I to do?"
Hoturoa's blunt reply was, "Beg to your ancestors for help!"
Being cast off from the tribe would
have been soul destroying and it is little wonder Rakataura was so mortified
and desperate. But being a tohunga, he summoned up some supernatural help in
the form of a giant sea taniwha which carried him to Aotearoa on its back. So speedy
was his trip he arrived some time before Hoturoa and was waiting on the shores
of Aotearoa, angry and vengeful. It is more likely he either travelled with
another migrating canoe or was on the Tainui all the time. One account says he
used his powers to turn into a rat and hid under the deck boards, regaining his
human form when the canoe made landfall. This might be one way of saying he was
allowed to travel with them but was likened to a sneaky rat. Most of the
stories about Rakataura say he was in the Auckland region where Otahuhu is now
situated when Hoturoa sailed up from Whangaparoa.
For the sake of this article we
will run with the traditional account; that Raka somehow arrived at Aotearoa
before the Tainui, and from this point on refer heavily to the writings of our
ancestor, Arthur Ormsby.
In the 24 March Waipa Post he
writes: When Hoturoa arrived in New Zealand he made an attempt to haul
Tainui across the Tamaki isthmus, but failed, and as he was intent on cruising
down the west coast, he sailed northward and round the North Cape. Rakataura
then took up a position at Puketapapa and there erected a 'tuahu' (alter) which
he called Karangahape. After turning the North Cape Hoturoa proceeded southward
and attempted to enter the Manukau Harbor, but Rakataura called upon the god of
the winds which, responding, raised a bar (presumable a sand bar) at the
entrance, forcing Hoturoa to keep out and continue on down the coast. At
Whaingaroa, now Raglan, he was again prevented from entering by the
machinations of Rakataura, who had taken up a position on Karioi, the high hill
a few miles away. There he erected another tuahu which he called Tuahupapa.
Baffled again, Hoturoa continued his journey southward, and Rakataura,
determined apparently to frustrate his every endeavour to affect a landing,
journeyed in the same direction, traveling some distance inland. Arriving at
Nga-iro, he erected another tuahu, and was successful again in preventing
Hoturoa from entering the Aotea and Kawhia Harbours.
From these writings we see
that Raka was still miffed at the snub he suffered at Rarotonga
and embarked on a campaign to block Hoturoa's every move to make land. How he
actually effected this we don't know other than, as the traditional histories
say, he erected tuahus and used his priestly powers. However he did it, the
result was that Hoturoa was forced to sail all the way south to Taranaki where
he encountered the folk from the Tokomaru canoe that had arrived around the
same time as the Tainui. The Tokumaru people had made this westernmost place on
the North Island their new home.
Hotu and his people were not
welcome there so he turned the canoe north again and stopped at Mokau. Here
they beached the Tainui and after a while headed overland to Te Ranga, near
Kawhia. At Te Ranga he saw footprints on the beach and exclaimed, "Ah, I
see he with the deformed foot is here!" The impressions in the sand had
the distinctive mark of Rakataura's clubbed foot. He continued his trek to
Kawhia.
Rakataura, meanwhile, had set up a
camp at Heahea where he built another tuahu which he called Ahurei, a place
that became a famous landmark in Tainui history and Kawhia. He later went to
Moeatea and there bumped into his old nemesis, Hoturoa.
One might think that a fight would
have broken out when they met, especially after so much animosity between the
two, but it wasn't so. Somehow they reconciled their differences and joined
forces; by this time Raka had a substantial following of his own. Also, it
should be remembered that Hoturoa was always inclined to seek peace before war.
As a token of his sincerity,
Hoturoa gave his daughter Kahukeke to Rakataura as his wife and from this point
on he seems to have turned over a new leaf because he was never again a
hindrance to Hotu and his people; on the contrary, he went on to become one of
Tainui's greatest benefactors, his name from then on being associated with
grand and noble deeds.
With the rift between Raka and Hotu
healed, the people set to work establishing their settlement at Kawhia, and as
the years went by they spread out along the western coast from the Waikato Heads
in the north all the way to Mokau in the south. Raka and Kahu lived at Kawhia
and had three children. When the third child was born he and Kahu and a party
of relatives and slaves set off on a journey of discovery. He had it mind to
move inland where there was empty land that was rich and fertile and blessed
with thick forests filled with food sources. He determined to occupy these
lands and claim them for the people of Tainui.
The comings and goings of people in
the tribe (who were mostly all family) was an integral part of life in those
days. The comings were cause for joy and celebration as kinfolk were reunited,
but the goings were occasions for heartbreak and sorrow because going away
meant being gone for a very long time, if not forever. Little wonder Hoturoa
wept at their departure; he might never see his sister again. Tortured by the
pain of parting he asked Rakataura (ironically, now his son-in-law), "How
shall we know you are thinking of us?" Raka replied, "Let us look up
when the night sky is clear and whenever the feather tail of the Milky-way is
visible, let us remember each other."
Raka and Kahu's children were grown
when their parents set off on their journey. He made it clear to them that they
would not be going by dividing his land between them. To his sons he said,
"Houmea will remain and occupy Ahurei, Tuhianga is to take Moeatoa, and
Kakati will occupy Karioi. To Hoturoa he said, "I will make a covenant
between us and I will plant two rocks as a token of the covenant." He
planted the first rock by the shore and called it Puna. This rock represented
Hoturoa. When he went further inland he planted the second rock and called it
Hani, the covenant representation of himself.
After traveling a few days Raka and
his people set up camp on the eastern side of the big mountain that separated
Kawhia from the inland plains. The group planned to remain there for some time
so they set about clearing ground for cultivation. Kahukeke must have been
working hard because Raka made fun of the body odour coming from her. Indignant
at his remarks, she exclaimed, "Because of the smell of my body let this
mountain from here on be called Pirongia-te-aroaro-o-Kahu!'
That the mountain retained this
name is no surprise when we know it was common Maori practice to name places
and tribes after events, occurrences, and notable people; or something peculiar
to them. For example, the tribal name Hikairo means eaten by maggots,
obtained from when the body of a drowned chief was found covered in fly
spawn. A baby born at the time was named Hikairo to commemorate the event. The baby grew up to be a powerful chief and became the eponomous ancestor of our tribe. This method of naming would ensure the subject would be remembered
because of the history behind it, and it would also give authenticity to that
subject; especially when it came to land or customary rights. Even people were
named in such a way; occasionally more than once in a lifetime. A name given at
birth could be later changed to commemorate something important.
After residing on the slopes of
Pirongia long enough to establish a claim, they shifted down to the Kopua
flats, some distance south of the mountain. It was good land and they busied
themselves establishing some large gardens. The menfolk also engaged it bird
hunting and found the forests abundant with wood pigeons, kaka and all kinds of
other local fish and game. They lived on the Kopua flats for several years and
while there Kahu was beset by a health problem that caused internal bleeding.
It first came to her attention when she went to bath in a nearby stream. She
noticed the water around her began to turn red with blood. Knowing that the blood
was coming from her body, and that it represented a serious health condition,
she named the river Mangawhero-o-Kahu - the red blood of Kahu.
Eventually they left the Kopua site
and moved to the foot of a volcanic cone that stood up out of the plain. It was
considerably smaller than Pirongia but nonetheless impressive in its aspect.
Their fourth child was born here; they named him Hape-ki-te-Tuaraki.
Kahu's health began to worsen and a
tumour caused a pronounced lump on her stomach. It reminded her of the volcanic
cone rising from the plains so she named the small mountain Kakepuku - stomach
protuberance. After a few years at Kakepuku the tribe shifted to the foot of
the next nearest mountain where her bleeding became more constant. This
mountain was named Rangitoto - the day of bleeding.
Despite her worsening condition the
tribe made a long trek to the next mountain where she took a turn for the
worst. Overcome by the tumour and knowing her end was imminent, she said,
"Let this mountain be called Te Puke-o-Kahu." She died a short while
later and was buried there. This is the place we call Te Puke to this day.
After mourning the death of Kahu,
Raka left his people and striking out on his own moved to the top of another
mountain a long way to the east. From there he could gaze out over all the
lands he and his beloved Kahu had conquered and claimed for Tainui. In his
place of solitude high on the mountain he remembered the years of happiness he
and Kahu had enjoyed, and in her memory he named it Te Aroha - the love;
representing the love they shared for each other. Raka had come full circle;
from one who was despised by his people to a man who became a dedicated husband
and father, a great explorer, and one who claimed more territory for Tainui
than any other individual. To top it off he named a mountain after his wife; in
the eyes of every woman surely his most heroic deed of all.
In his old age Raka married
Hinemarino and saw out his days at Te Aroha.
Written by David Bell
Sources:
1. Arthur Sydney Ormsby: King
Country Sketches, an article in the Waipa Post, 29 March, 1924.
2. James Cowan: The Coming of
Tainui. The Journal of the Polynesian Society, Volume 14, No. 2, June 1905
pages 96-95.
3. George Graham: The Account of
Kupe and Tainui. The Journal of the Polynesian Society, Volume 28, No. 110,
1919 pages 111-116.
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