TE NUPEPA O TE TAIRAWHITI • 11
KŌRERO O TE TAIRĀWHITI
Hineteariki – The River Mist Maiden
Kōkōariki the pā of Hineteariki
HINETEARIKI was a chieftainess of noble birth who was
born about 1625. Her husband Tūmokonui, on the other hand,
was a commoner. They lived at a place called Kōkōariki, which
is on the property owned by the Holdsworth family on State
Highway 2 just west of Te Karaka.
Hineteariki bore three sets of twins, however none of the
children lived. Saddened by these events, Hineteariki went to her
father, Whanatukurangi, for advice. He said to her, “Are you aware
that I am descended from a taniwhā (non-human element)?” By
implication, therefore, Hineteariki was also descended from a
taniwhā. Her father continued his explanation and said that it was
the spirits of her ancestors, who hid in the mist of the waters that
flowed past her home, who were taking her children. Therefore,
if she were to become pregnant again, she would need to protect
her children from the mist.
Rāwiri Tamanui
and Herehereuma
– Against All Odds
IN about the year 1820, an ope taua (war party) from the
Whakatōhea tribe in Ōpōtiki laid siege to Ōtūhawaiki Pā atop
Herehereuma, a steep, rocky mountain ridge in the Mangatū
Forest. Whakatōhea encircled the lower reaches of the hilltop
fortress in an effort to starve out its defenders, the Ngā-arikikaipūtahi. However, a single act of bravery by Rāwiri Tamanui,
the leader of the besieged occupants, was to change the course of
the battle.
During the night, and under the cover of darkness, Rāwiri
was able to lower himself down the cliff to gather water from an
internal spring which seeped out of the cliff wall. He was able to
do this many times and thereby provided a lifeline for his people
besieged in the pā above. Rāwiri accomplished his task by binding
himself around the chest with a rope and being lowered to the
water source with the help of his followers. So, against all odds, the
band of Ngā-āriki was able to repel the Whakatōhea attack by the
bravery of its leader, Rāwiri Tamanui.
The name Herehereuma commemorates Rāwiri’s actions —
“here” meaning “to tie” or “bind” and “uma’” meaning “chest” —
to “bind around the chest”. The mountain ridge is also known
as Areoma. A carving of Rāwiri Tamanui can be found in the
meeting house, Te Ngāwari, at Mangatū Marae. The descendants
of Ngā-āriki-kaipūtahi and Rāwiri Tamanui continue to occupy
lands in the Mangatū area to this day.
Te Poho-o-Pikihoro at Takipū Marae
In time, Hineteariki did become pregnant, followed her father’s
instructions and protected her children from the mist. Her first
child, a daughter, she named Tonoa-ki-aua, which means, “I asked
for advice”, recounting the advice she sought from her father.
Tonoa-ki-aua married Whaka-au-ika, the son of Taupara and
therefore great-grandson of Māhaki. When Tonoa-ki-aua became
pregnant everyone hoped that she would bear a son to continue
the aristocratic bloodlines of their descendants. But upon seeing
a daughter born, the people were disappointed and the child was
named, Pikihoro, meaning, “Climbing over slips”. This recounted
how the people who came to witness the birth had climbed steep
cliffs and crossed over slips only to be disappointed by seeing the
birth of a girl.
Tonoa-ki-aua had another child, alas, another daughter, who
was given the name Hine-a-uru, meaning, “The girl of gathering”.
Again the meaning reflected the disappointment of those who
had gathered gifts only to witness the birth of another girl.
Disappointed at not being able to produce a male child, Tonoa-kiaua visited her mother, Hineteariki, who advised her not to cross
any river, or drink or wash in any river. She heeded her mother’s
advice and her next child was a boy, who she named Tama-i-uia,
meaning, “The boy asked for”.
In time Tama-i-uia grew up and became the leader of his
people of Te Whānau-a-Taupara hapū of Te Āitanga-a-Māhaki.
His sister Pikihoro also married and her name was to be given
to the meeting house at Takipū (correctly, Takepū) Marae near
Te Karaka called Te Poho-o-Pikihoro (The bosom of Pikihoro).
Their grandmother, Hineteariki, who had long since died, made
her final resting place in the river that had taken her three sets of
twins. That river we know as Waikohu — the “River of mist”.
The Horseriders’ Request
and Te Kooti’s Response
Whakahau
Whakahaungia te Rongopai i runga i te Ngāwari me te Aroha
Proclaim the gospel, the gentler faith and the love of God
IN about the year 1886-87, a group of eight elders departed
by horseback from Gisborne to seek an audience with Te Kooti,
the charismatic leader of the Ringatū faith, who at this time
was living in Te Kuiti in the Maniapoto district. They went to
ask him to hold a Rā (ritual period of prayer) in Gisborne. Te
Kooti, who had been pardoned by the Government in 1883,
was dedicated to entrenching the protocols and practices of
his church to make it more responsive to the needs of his ever
increasing number of followers.
The horse riders, who included Hāronga of Rangatira
Marae, Tāwiri Penehā of Mangatū, Ōriwia Tūterangi-Whaitiri
of Tapu-i-hikitia, Wī Pere and his son Moanaroa of Waituhi,
rode through the night and upon reaching Te Kuiti met with Te
Kooti. Te Kooti listened empathetically to their request and gave
them the following response:
“He huhua ngā rangatira e nonoke nei ki ngā rā whānui. Kei
te pai. E tōna wā ka ngenge rātou. Nā reira, haere mai, karangatia
he rā mā koutou. Hoki atu. Whakahaungia te rongopai i runga
i te ngāwari me te aroha.” (There are many including the rich who
want to have their Rā. Soon they will tire and that’s when you will
fulfil your hopes and wishes. Return to your homes and proclaim the
gospel, the gentler faith and the love of God).
The elders returned, somewhat puzzled by Te Kooti’s response,
but each part of his message was taken by them and enshrined
in the building of four meeting houses dedicated to Te Kooti
and the Ringatū faith. The photos at right show each meeting
house in turn: Whakahau is at Rangatira Marae in Te Karaka;
Rongopai at Rongopai Marae in Waituhi; Te Ngāwari is at
Mangatū Marae in Mangatū; and Te Aroha is at Tapu-i-hikitia
Marae in Pūhā. The Ringatū faith is still practised today by the
people of these marae.
Rongopai
Te Ngāwari
Te Aroha