Whatihua had again 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
KO TURONGO RAUA KO MAHINARANGI
Ka raru ano a Turongo i tona tuakana i a Whatihua mo te wahine o Aotea mo Ruaputahanga, a ka pa mai te hinapouri ki a ia. Te kawenga a te hinapouri ka turakina e Turongo te whare i ata hanga ra e ia a ko nga pou whakairo ka totoia ki te moana.
He hanga aroha a Turongo ki te haere wairangi noa i te akau, a he mea ano ka rongona tona reo e waiata ana ano he whakapu i te taha o te haruru o te tai. Ka noho tona iwi ka mamae o ratou ngakau ki te whakarongo ki te waiata a Turongo. Ka akona atu e ratou nga kupu o taua waiata me kore noa e marie tona pouri ki te rongo mai ki a ratou e waiata ana.
Ina te waiata tangi a Turongo, ko te waiata Nama 197 kei te wahanga II o Nga Moteatea:
Hei kona ra, e whare kikino,
Tu mai ai,
Hei whakaahua ma te tangata
I te hikitanga o te poupou,
Ka hopa i tehi tara,
Ka hira kei runga.
No namata mai ano i ako mai
I te waihanga, ko Ruatahuna,
Ko ta rekoreko, rere mai te pua
Ko te ua-awha,
Ko Moana-nui, ko Moana-tea,
Ko Manini-kura, ko Manini-aro,
Tenei ka tu kei te takutai,
Ko te koha a Turongo.
Opane koanga au,
Ko te wahine nana i hari mai
Te toki pounamu,
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
Hei taratarai atu i te poupou,
Kia ngangao ai.
Na to matua koe i whangai
Ki te umu o te hotu
Mo te moe-tu, mo te moe-ara.
O kupu kei roto, a mahara i roto
To ngakau ki te mau toki,
He matawaia ki te hanga
E tu mai nei.
He aha koa he kopae tu
Ki waenga te marae,
He kahu makere, he ngongoro i roto
He moe ki raro, e.
Ina noa e marie nei te pouri o Turongo. Ka puta ona whakaaro ki te puhi atahua ra ki a Mahinarangi, o Heretaunga, kei te Tairawhiti. Ka whakaaro ia me haere atu ia i Kawhia, haere oti atu; a ka whakapuaki ia i ona whakaaro ki a Tawhao ki tona matua. Otira he kaumatua aroha a Tawhao ki ana tamariki. Ka korero ia ki a Turongo a ki a Whatihua hoki kei te ata roherohea e ia ona whenua, ko nga whenua ki te takutai mai i Kawhia ka rere whakararo mo Whatihua, a ko nga mea ki te tuawhenua mai i Pirongia ka rere ki te pae maunga o Hauturu a ki te awa o Puniu mo Turongo. Ka haere a Turongo engari i runga ano i te kupu iho ki tona matua tena te wa ka hoki mai ki te wa kainga.
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.
Ka haere ra a Turongo a ka tae ki Raukawa (e tu mai na te Kareti o Te Aute) kite pa o Kahotea i reira ra a Mahinarangi ratou ko ona matua ko Te Angiangi (Te Angi-o-Tu ranei) raua ko Tuaka. Rokohanga atu e Turongo a Tuaka te matua o Mahinarangi ratou ko tona iwi e hanga whare ana. Ko etahi ano i te ngahere i te whakarawe kai a ko etahi i te moana i te mahi mataitai hei whangai i te ohu hanga whare. Ko Turongo he toa patu kai a he tohunga hoki ki nga mahi hanga whare, e kaore i roa kua haere te rongo o te tangata nei i waenganui
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?
Every evening Mahinarangi had taken particular notice of the direction in which Turongo strolled—pre-occupied with many thoughts—on 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.
* Rau-kawa—a perfume made from the leaves of the kawakawa tree.
o Ngati-Kahungunu ki Heretaunga. E akoina ki te wawahi rakau kaore he tangata hei whawha atu ki a Turongo, e nawai ra kua poipoia tona ingoa e te ngutu tangata. I tetahi rangi ka mea atu a Te Angiangi ki tana tamahine ki a Mahinarangi—‘Me moe koe i a Turongo hei rangatira mou; he tangata kaha hoki ki te mahi kai.’
Ka haere te mahi o te whare o Tuaka me te whakamihi ano a te tangata mo te tohunga o Turongo ki te mahi. Ko Turongo ia pau katoa ona whakaaro ki te tamahine a Tuaka ki a Mahinarangi.
He wahine atahua a he wahine ringa rawe hoki ki a te wahine ki ana mahi a Mahina rangi. Hei te pukana hei te poi a hei te waiata e ka mau te wehi, rere ana te ihiihi ki te tangata.
Ka ahua tamate nga whakaaro o Turongo ki tona whakaarotanga iho e he uri rangatira taua whine. Ko Mahinarangi ia kei te whakaaro mo te korero a tona whaea engari me pehea ra tana whakatata atu ki a Turongo.
I nga tuahiahitanga ko te mahi a Mahinarangi he titiro ki a Turongo e hoki ana ki tona whare i muri mai o nga korero ki te whare-puni—hei te haere ko nga whakaaro kei whea mai nei. Taka rawa ki tetahi ahiahi ka ata whakakahu a Mahinarangi i a ia a ka ruia te hinu kakara o te raukawa ki runga i ona pakihiwi. Ka haere atu ia i te whare o tona matua me tana whakaware ano ka whakawhiti atu i te marae a pena tonu i heipu noa ka tutuki atu ki a Turongo, oho rere ana taua maia hoki rawa ake ona whakaaro ko te reo anake e warowaro ana i roto i ona taringa ‘Taku aroha e te tau; taku aroha.’
Raparapa noa ona whakaaro ko wai ra ko wai ra taua wahine engari ko te kakara o te raukawa mau tonu i roto i ona whakaaro. Ka wawata ano ia ko Mahingarangi pea? Ka takoto a Turongo me tana whakaaro mo taua wahine rokohanga ka rotua e te moe.
KO TE KAKARA O TE RAUKAWA
Ka noho na he ahiahi ke ano ka mutu ano te tohu ki a Turongo ko te kakara o te raukawa. Mau tonu taua kakara i roto i ona whakaaro katahi ia ka mea me mataara ia kia mau ai taua wahine.
Uina ake i te ata, kei te warea te tangata ki te mahi, ka ahu atu a Turongo ki a Mahinarangi ratou ko ona hoa e whakataruna ana ki te tititorea. Ka haere wairangi noa atu ia ka tu i muri i tena i tena o aua wahine.
Kua whairo ake i a Mahinarangi a Turongo e ahu mai ana a kua noho kino nga whakaaro o taua puhi. Kei te haere te takaro a nga wahine ra ka haere mai a Turongo ka tu mai i tawahi atu o Mahinarangi. Kua puhana ona
THE MYSTERY OF THE PERFUME
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 player—feigning to be engrossed in the game—Turongo 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.
paparinga i te whakama ko Turongo ia kei te titoro ke kei titoro atu kua mohiotia mai i haere tonu mai ia ki a Mahinarangi. Mehemea hoki ehara i a Mahinarangi taua wahine ka tau tetahi pouri nui ki a ia. I a ia e tu ana, ano kei te tata tonu mai te kakara o te raukawa, ka tuohu iho ia ki te wahine i mua atu i a ia he whakataruna noaiho me kore e kitea ko wai ra taua wahine. Ka whakatata mai a Turongo ki a Mahinarangi kua noho kino rawa atu nga whakaaro o taua wahine tae rawa mai ki tona taha ka makere te rakau ko tona whakatikatanga me te ki ano kua mutu tana takoro. I tona whakatikatanga ka pa ake ia ki a Turongo ka tae mai te ihiihi ki tera rokohanga ko te kakara o te raukawa i nga kahu o Mahinarangi. Tera tetahi o nga wahine ra kei te titiro korotaha ake ki a Mahinarangi raua ko Turongo a nana te whakatu o te titiro atu a tetahi ki tetahi a taua tokorua i mua o te rere patikotanga o Mahinarangi.
MA TURONGO KOE E ATAWHAI
Kaore a Turongo i atatau i tena ra. Ko tona whakaaro nui ka whakaae ano te Ariki nui ra a Tuaka kia moe tana tamahine i te tauhou penei i a ia a ka ahua hau mate ia i tenei whakaaro. Engari ra no te toto rangatira ano ia a Turongo a he oranga ngakau tenei whakaaro.
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.
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
1 Kopa-Iti—the place of honour for the local chief.
I taua po ka haere ano a Turongo ki te wahi i tutaki ra raua ko Mahinarangi. Ka whanga na ia. E kore rawa ia taua wahine e tae mai. Ka rere mai te marama kaore ano a Mahinarangi. Ka takitaro rawa e oma mai ana taua wahine rere tika tonu mai ki roto i ona ringa takamiri ai. Ka awhi raua te ki te waha te aha.
Ko Tuaka i te whare puni e korerorero ana ratou ko ona pakeke mo te kawanga o to ratou whare hou. Kua paenga nga korero mo taua take ka tomo atu a Mahinarangi tika tonu ki te kopaiti i te taha maui o taua whare, ka noho atu ki te taha o tona matua. Ka mea iho a Tuaka ‘he aha tau’? Ka korero tana tamahine mo tona aroha mo Turongo. Ka whakarongo te matua a ka mea mai ‘Ka ora koe i a Turongo’.
Ko Turongo i te mahau ano o te whare e tu ana, ka poroakitia atu kia tomo mai. Ka tu atu a Tuaka ka hongi ki taua rangatira. Ka noho a Turongo ki te ihonui ki tawahi mai i a Tuaka, ko te wahi tera i wehea mo nga rangatira o taua iwi.
Kei runga ko Tuaka e mihi ana ki a Turongo a katahi ka korero kua whakapuaki a Mahinarangi i tona aroha mo te rangatira o Tainui engari ra ma Turongo ano e korero tana take. Kei runga ko Turongo e whakamarama ana i
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
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2Iho-nui—the leading chief among the visitors sat here.
tona tatai ki Tainui waka a ka tono i a Mahinarangi hei wahine mana.
Kei runga ano ko Tuaka ka mea, ‘Me tu koutou ki te korero na koutou hoki tenei tamaiti, mokopuna a Mahinarangi. Ka tu tena ka tu tena kotahi tonu te rangi o te korero he whakaae kia moe a Mahinarangi i a Turongo. Ka paenga nga korero ko nga mahi ngahau awatea atu ana e waiata ana e haka ana. Mutu marika ka marenatia a Mahinarangi raua ko Turongo i runga ano i nga manaaki a te Tohunga.
RAUKAWA E, TA TAUA RAUKAWA
Ka tae te rongo o te moenga o Turongo i a Mahinarangi ki Kawhia ka tae mai a Tawhao te matua o Turongo, ki te mau mai i nga manaaki a Tainui. Rokohanga mai a Mahinarangi kua hapu. Ka tono a Tawhao kia hoki a Turongo ki tona iwi kia whanau atu tana tamaiti matamua ki nga rohe o Tainui. I ata korero a Mahinarangi ki a Turongo ko te ki a ona matua wahine he tane tana tamaiti ina hoki te kowatawata o tona kanohi, mehemea hoki i ta pouri i porangorango ranei he wahine, ko ta te Maori enei o mua iho.
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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
Ko te hokinga o Tawhao raua ko Turongo ki Kawhia a i te taenga atu ka poroakitia atu tana tama a Whatihua kia houhoua te rongo ki tona taina. Kua korero ra a Tawhao ko ona whenua ki te tuawhenua mo Turongo na reira ka whakatika taua maia ratou ko etahi o tona iki ka haere ki Manga-o-rongo ka hangaia tona whare a Rangiatea a ka whanga kia tae atu tona hoa rangatira a Mahinarangi.
Ka haere ra a Mahinarangi ratou ko tona iwi, kei te whakatata tana tamaiti, me nga koha, ta te rangatira tana haere. Ka haere hoki i a ia te kuri a Turongo hei hopu kai ki te huarahi a hei kaiarahi hoki mo ratou ana tae ki nga rohe kua taunga ia. I haere a Mahinarangi ma te Wairoa katahi ka piki ma nga pae maunga o Waikaremoana a ki Rotorua. I Rotorua ka haere ma Okaroire. Kua uru ratou kei nga rohe o Tainui a hei te manaki a te tangata kaingakau ana. Ka tae ki Okoroire ka whakamamae a Mahinarangi ko te nohonga iho ki reira whakawhanau ai. He puia i taua wahi. Ka whanau te tamaiti, he tane a ka huaina te puia ko Te Waitakahanga-a-Mahinarangi.
Ka pai ake i tona whanautanga, ko te haerenga o Mahinarangi a ka tae ki te awa o Waikato i raro atu o Te Hautapu a ka whakawhiti ma te kuititanga o taua awa. Kua tae te
directed 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 far—owing to the pressing invitations from the people of the villages they had passed through to tarry and partake fully of their hospitality—had taken much more
kuri a Turongo ki ona takahanga waewae ka mahue iho a Mahinarangi kua motio iho ra kei te whakatata ki Rangiatea. Ka haere te kuri ra ka tae ki a Turongo. Ko te whakatikatanga mai o taua maia me tana ope me te kawenga kai ma Mahinarangi ratou ko tana ope.
Ka tae mai a Turongo ka awhi i tana wahine ka wehe raua ki ta raua tama. Uina ake te haerenga ki Rangiatea a e pae mai ana a
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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
Tawhao ratou ko ona iwi ki te manaaki i ta ratou taonga me te mokopuna a Tainui.
Ka tohia e Tawhao tana mokopuna i te tuahu e tiro iho ra ki Mangaorongo ko Raukawa. Ko nga matua ano e tu atu ana a ka whakahuaina te ingoa mo ta raua tamaiti ka mea atu te tane ‘Kaore he ingoa ke atu mo ta taua tamaiti heoi ano ko Raukawa’ ko te wahine ‘Ae ko ta taua Raukawa.’
Ka mutu ra nga korero mo Turongo raua ko Mahinarangi, i to raua hononga ka hono hoki nga tatai nunui o te Tairawhiti ki nga tatai o nga iwi o Tainui.
Ina nga whakapapa:
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:
|TAINUI LINE:||TAKITIMU LINE:|
|Te Kawairirangi I|
|Te Kawairirangi II|
|Te Puea||Te Rata|
Evidence of a revival of Maori crafts in the Horowhenua district was the exhibition held last November at a Progress Day of Raukawa District Council of the Maori Women's Welfare League. Tuwhara, kits and taniko, as well as European knitting and embroidery were displayed. The exhibition was the result of a decision taken earlier by the District Council to start classes in craft work for the women in the leagues under its control. Quite a number of the exhibits were first attempts made during these classes. Mr T. T. Ropiha, Under-Secretary of Maori Affairs, opening the Progress Day, expressed pleasure at the display of work, and said he felt it was the forerunner of greater things to come.
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