Ō-Tū-Pō-Tehetehe

TE NUPEPA O TE TAIRAWHITI • 23 KŌRERO O TE TAIRĀWHITI Ō-tū-pō-tehetehe — The Ngutu-au — Fishing Anyone? The Lake of Taikehu UCKED away in the hills of the Waikura valley, just north of Wharekahika and Ta few kilometres short of Pōtaka, lies Ō-tū-pō-tehetehe, a bubbling mud lake that rises and falls with the tide — a strange phenomenon indeed, since the lake is about 20 kilometres Mud fissures at Ōtūpōtehetehe. from the sea. It is said that an underground vent runs from the lake to the coastline, emerging at Realising his dilemma, he summoned the power Tokatā near Lottin Point. Locals have another of the gods through karakia (incantation) and, explanation of this occurrence — they say the lake with one almighty stamp of his foot, the ground was formed by an early traveller to this district by opened beneath him — creating a subterranean the name of Taikehu. channel all the way to the sea, emerging at Taikehu was a member of the crew of the Tokatā. Taikehu was thus able to transport his Tainui waka that landed at Whangaparāoa tāruke to the ocean. In time, Taikehu returned (Cape Runaway) about 1350AD. Together with a to Whangaparāoa where his deeds have been handful of crew members, Taikehu was left ashore immortalised in other stories of that area. Te Rāhui pā, the home of Uenukutewhana, keeps vigil over Matakaoa — the home of the Ngutu- while the Tainui continued on its journey. Being The origin of the name Ōtūpōtehetehe isn’t au. Te Whai-a-Pāoa or Matakaoa Point is at top left, beyond which is located Te Tapuwae-a- an inquisitive man, Taikehu decided to explore clearly known, nor whether it is associated with Rongokako, Maroheia and Ihutoto. the new lands around him. Together with his the Taikehu story at all. The lake is sometimes companions he trekked inland and eventually into referred to as Te Roto-o-Taikehu (The lake of Nā Kaiaho te Ngutu-au i raru ai Making a large hook from the kaikaiatua tree and the Waikura valley, where he came upon a grove Taikehu) in reference to the story told above. It was Kaiaho that brought trouble to the Ngutu-au a line from toetoe fibre, the Ngutu-au fishermen of long, slender manuka trees, ideal, he thought, The bubbling mudpool fissures give off sailed out during the night to test their skills. for making tāruke (crayfish-pot). With the help of methane gas and resemble somewhat the thermal Ka mahi ngā mahi a te Ngutu-au Well, they hooked Kaiaho but did not let on to the his companions, he busily got to work and made pools of Rotorua — but without the heat. While Those are ways of the Ngutu-au Ngāi Tūiti about their catch. The next day, when several pots. Well satisfied with their effort, it the water level in the lake rises and falls with invited to join Ngāi Tūiti to try and catch Kaiaho, suddenly dawned upon Taikehu — just how will the tide, it rarely overflows. However, oozing T is little wonder that many people made they politely turned down the invitation. The they get the pots to the sea? Being so far inland, mud occasionally runs off the sloping hillside, their home in Wharekahika. Its abundant Ngāi Tūiti fished for two days, initially oblivious having to traverse through rugged bush and hills smothering all growth in its wake. Bubbling food resources, both on land and sea, to the fact Kaiaho was no longer there. However, with such a heavy load would take ages. I mud pools in the backblocks of Wharekahika — made it an obvious place to settle. In addition, its because the lines and hooks were untouched, their Now Taikehu was also a man of many talents. believe it or not! temperate climate and sheltered recesses provided suspicion turned to the Ngutu-au. Returning to ideal growing conditions. As the number of settlers shore they visited the Ngutu-au, who denied they increased, so did their demand for resources. In had caught Kaiaho. The Ngāi Tūiti didn’t believe time, this inevitably brought them into conflict them and planned to exterminate them. with each other. Such was the case of the Ngutu- The next day when the Ngāi Tūiti returned au, a mysterious people who lived at Matakaoa. to the Ngutu-au village at Matakaoa they found Their speech and mannerisms were different, and it deserted but for three people — brothers so too the way they constructed their waka. It is Mou-te-rangi and Whare-kohe and their sister said that they were from Motiti in Rarotonga. Hine-te-ao. They said all of their kinfolk, fearing For much of the time the Ngutu-au lived retaliation, had provisioned their waka and slipped peacefully among the locals, still residing at away under the cover of darkness in search of the Matakaoa at the time of Te Aotaki, Hinemaurea homeland from whence they had come. The fate and Uenukutewhana of Ngāi Tūiti (circa of the Ngutu-au remains a mystery, however the 1625AD). The two groups often joined in fishing three siblings who remained lived out their days expeditions and enjoyed much success. However, in Wharekahika among the Ngāi Tūiti. Hine-te- at a particular fishing spot a giant hāpuka (groper) ao became a wife to Uenuku-te-whana and had a proved their undoing, snapping their lines every daughter named Te Hāroto, and Kaiaho remains time they fished there. The hāpuka ruled this part the name of a fishing ground off Matakaoa. of the ocean and had done so for a long time. The two whakatauāki (proverbs) quoted at the No line or hook was strong enough and the fish beginning of this article have since been used in acquired the name Kai-aho, or line eater. reference of people who recklessly interfere with The Ngutu-au, who were regarded as expert the property of others, or who trespass on fishing Ōtūpōtehetehe, or Te Roto-o-Taikehu fishermen, were intent on catching the giant fish. or hunting grounds. Pāoa or Pawa? — Two Men or One? EVERAL landmarks in the Wharekahika area bear the name of one of the earliest known travellers to the district S— Pāoa of the Horouta waka . or was it Pawa? Two stories involving two men with similar names that have been enshrined in various local landmarks? Or were they one and the same? The first story concerns Pāoa of the Horouta waka (circa 1350AD) and his journey to Te Tairāwhiti. This story appeared back in Issue 4 of Maunga Kōrero — Maungahaumi ( June 2007). During that journey the Horouta capsized and came ashore at Ōhiwa, near Ōpōtiki. The crew split into groups to make the journey overland to a destination point on the eastern coastline. One group, led by Pāoa, set out to explore the hinterland for wood suitable to repair the damaged haumī (hull piece) and pūnake (bow). Another group, led by Hine-ka-ui-rangi, consisted of women and children, and still another group, called Te Tira Tapū-a-Pouheni (The Sacred Group of Pouheni), travelled separately carrying calabashes containing the mauri (spiritual essence) of their atua (gods) to set down in the new settlement. Meanwhile, Kiwa and a skeleton crew refloated the Horouta and sailed around the coastline. Rongowhakaata Halbert in his book Horouta picks up this part of the story. The Wharekahika river flows near other Pāoa landmarks in Pīpīwhākao and Te Umu-tao-roa-a-Pāoa. From Ōhiwa, Pāoa and his party followed the coastline to Te Kaha and turned inland up the Te Kereu stream. Traversing beautiful Muriwhenua, who lived in the Hauraki district. Starting Te Tapuwae-a-Rongokako — located near Te Whai-a-Pāoa. the Raukumara Range they entered the Tapuwaeroa valley and from the Wairarapa, Pāoa got off to a great start paddling Halbert’s version of Pāoa and Rongokako has the event occurring continued on to Tūpāroa (near Ruatōrea). The group continued confidently away from his rival, who didn’t appear too concerned. at the time of the arrival of the Horouta in Tūranga. He says Pāoa their search of the land, keeping a watchful eye out for Pouheni But when he came ashore to rest at Te Matau-a-Māui (Cape was upset that he wasn’t told of the Horouta’s arrival in Tūranga by and his party. From Waitekaha to Waipiro then to Anaura, Pāoa Kidnappers) he was stunned to find Rongokako there waiting for the official messenger, Rongokako. Pāoa searched for Rongokako, eventually arrived at Whāngārā where he came upon Pouheni and him. It continued this way all up the coast before Pāoa realised firstly in Māhia, then the Wairarapa, to the South Island, back to his group who, by this time, were close to death through starvation. Rongokako had the unique ability to take gigantic strides. This Cape Kidnappers and the other places already mentioned in the Because of their tapū (sacredness) they could not prepare food, nor frustrated Pāoa and, seeing his chances of winning the hand of story above. Pāoa gave up his search at Wharekura (in the Bay of were there any commoners among them to cook food for them. the beautiful Muriwhenua diminishing, he schemed to slow Plenty) and returned to Tūranga via Matakaoa, where his young After reviving the group, Pāoa turned inland again towards the Rongokako’s progress. At Tokomaru Bay he set a trap — Te son Maroheia drowned and was found on a rock that Pāoa called Raukumara ranges and, in the area of the Mangatū stream, found Tawhiti-a-Pāoa — but Rongokako spotted it and sprung the trap.

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