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Haumoewarangi The great chief and eponymous ancestor of Te Uri o Hau was Haumoewarangi. 1 Other spellings of his name are Haumoewharangi and Haumaiwarangi. Most commonly, however, this ancestor is known as Haumoewarangi. Hau originally lived on the east coast around Maunganui Bluff (near Dargaville) before later advancing down the Wairoa River, settling in the North Kaipara Heads.2

He is said to have lived around 1650AD, coming 32 generations after Kupe3. Haumoewarangi is said to have been Ngāpuhi, and the following are the names of his sons and the hapū who descend from him. (See the original Māori for the names of the sons and the hapū opposite them, together with the descent from Hau to the present day):4

• 1 Makawe, i puta i tenei Te Taou hapu

• 2 Whiti i puta i tenei Nga-Whiti hapu

• 3 Rongo i puta i tenei Ngati-Rongo hapu

Image 1 View from Maunganui Bluff looking south towards Kaipara Heads. Image by http://kiwitreks.com/img/endless%20beach1.jpg

• 4 Mauku i puta i tenei Ngati-Mauku hapu

1 The Deed of Settlement to Settle Te Uri o Hau Historical Claims, Office of Treaty Settlements, 13/12/2000 refers instead to ‘Haumoewaarangi’. 2 ‘The History of Ngāti Whātua’, MS 770, Auckland Institute and Museum Library, p5. 3 According to Hone Mohi Tawhai in 28/6/1862 letter written from Waima, Hokianga (as part of MS 281, S. Percy Smith Papers, Three letters from Hone Mohi Tawhai, (20) Box 5, Auckland Institute and Museum Library, p12. 4 Paora, H. 1911. Ngati Whatua Traditions: Nga korero o Mahanga. Journal of Polynesian Society, Vol 20 (2): 78-85.

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• 5 Riunga i puta i tenei Ngati-Riunga hapu • 6 Weka i puta i tenei Ngati-Weka hapu • 7 Haki-puta-tomuri, i puta i tenei Te Uri-o-Hau hapu

According to Hauraki Paora, this was part of his whakapapa: 5

Paora tells us that Makawe was a daughter and that she was the ‘great grandmother of the Taoū tribe’6. The Office of Treaty Settlements records that:7

According to the traditions of Te Uri o Hau, the eponymous ancestor of Te Uri o Hau is Haumoewaarangi. From the marriage of Haumoewaarangi with Waihekeao [see also file on Waihekeao and Mahanga in www.tewehinui.com] came seven offspring: Makawe, Mauku, Whiti, Weka, Ruinga [also spelt Riunga], Rongo and Hakiputatomuri. From Hakiputatomuri came many descendants known to this day as Te Uri o Hau.

And so while Te Uri o Hau literally means ‘the descendants of Hau’, the actual hapū are the descendants of the youngest child, Hakiputatomuri.

5 Paora, Hauraki, ‘This was the beginning: Ko te timatanga tenei o ana korero nei’, MS 359, Auckland Institute and Museum Library, p74. 6 Paora, Hauraki, ‘This was the beginning: Ko te timatanga tenei o ana korero nei’, MS 359, Auckland Institute and Museum Library, p74. 7 Deed of Settlement to Settle Te Uri o Hau Historical Claims, 13/12/2000, Background, p3.

Iho-o-te-rangi

Te Aweawe

Haumoewarangi

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One story of Haumoewarangi told by Hauraki Paora is of his desire to extend his territory into the fertile lands of Kaihū. When his brother Houtara made a visit to some relatives there, he came back to his own people at Te Wairoa speaking of all the kūmara, taro and hue which grew in abundance at Kaihū. Haumoewarangi desired such wealth for himself and his own people so he prepared his army and journeyed there. Taking them by surprise, Haumoewarangi and his people were able to take possession of the land, though this inevitably led to more fighting.8 Another version of this story is provided by Paora Tuhare. In this account, which also relates to the fertile lands of Kaihū, he tells of Haumoewarangi’s brother Papapounamu returning from a visit to his family there. Kūmara, taro and uwhi (yam) grew in abundance at Kaihū. Haumoewarangi was keen to acquire mana (authority) over these lands and resources and led a military expedition to seek control: 9

Maunga-nui was the pa which stood between these tribes the Nga-Ririki, Ngati-Whatua, Te Uri-o-Hau, Te Roroa, Ngati-Pou and Ngati-Rongo. The Roroa and Ngati-Pou spread out as far as Wai-Kara and Wai-mamaku to Hokianga. The Nga-Ririki were at Kaihu, Tutaki at Ripiro. The Ngati-Rongo at Motu-Wheteke and Te Wairoa, Te Uri-o-Hau at Pouto. The reason these tribes attacked one another, was a quarrel about food. Nga-Ririki were a tribe which cultivated the kumara, the taro and the uwhi.

Now Ngati-Rongo, Tutaki and Te Uri-o-Hau were a fern-root

Ko Maunganui te pa i wehewehe ai enei iwi Nga-Ririki, Ngati-Whatua, Te Uri-o-Hau, Te Roroa, Ngati-Pou, Ngati-Rongo. Ko Te Roroa, ko Ngati-Pou i ahu atu ki Waikara, Wai-mamaku ki Hokianga. Ko te Nga-Ririki ki Kai-hu. Ko Tutaki ki Ripiro, ko Ngati-rongo ki Motu-wheteke, Te Wairoa. Ko Te Uri-o-Hau ki Pouto. Ko te take i tahuri ai enei iwi kia raua ano, he kai te take, ko Nga-Ririki he iwi mahi kumara, taro, uwhi.

Me Ngati-Rongo ko Tutaki ko Te Uri-o-Hau he iwi Kai-roi.

8 Paora, Hauraki, ‘This was the beginning: Ko te timatanga tenei o ana korero nei’, MS 359, Auckland Institute and Museum Library. 9 Tuhaere, P. 1923. An Historical Narrative Concerning the Conquest of Kaipara and Tamaki by Ngati Whatua. Journal of Polynesian Society, Vol 32 (1): 229-237.

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eating people. The Uri-o-Hau were not aware that the Nga-Ririki grew kumaras.

Now Papa-pounamu desired to go to Kaihu. Arrived there, he saw the kumara, taro, uwhi, the roroi and kao. The man ate thereof, and thought of the goodness of the foods they lived upon. This idea became firmly fixed in his heart.

Returned to his home at Pouto, he spoke to his younger brother (Haumoewarangi) about the abundance of the food. Hau-moe-wharangi said:

“Never mind, oh elder brother, why run after the food of the feet of Tu-kaheke. Just leave things be, gather it up into crates made of kahikatoa.”

After that the Uri-o-Hau dug up the crops, and began to kill the people, this was an act of treachery. Te Nganaia of Nga-Ririki was killed. Thereupon followed a great war, Te Uri-o-Hau were defeated.

Kahore Te Uri-o-Hau i mohio kei te mahi kumara a Nga-Ririki.

Ka hiahia a Papa-pou-namu ki te haere ki Kaihu. Ka tae, ka kite i te kumara, i te taro, i te uwhi, i te roroi, i te kao. Ka kai te tangata ra, me te whakaaro ki te pai o nga kai e kainga nei e ratou. Mau tonu i roto o tana ngakau.

Hoki noa ki tana kainga ki Pouto, ka korero ki tana teina ki te nui o te kai. Ka ki atu a Haumoewhārangi :

“He aha koa, e tuakana, te kai a te waewae o Tu-kaheke i whai, wai ho ra, me rori ki te rori kahikatoa.”

Muri iho kua huaki i te Uri-o-Hau, kua timata te patu tangata, he kohuru. Ka mate ko Te Nganaia no Ngaririki. Muri iho he whawhai nui, ka mate ko Te Uri-o-Hau.

From this event Paora Tuhaere recalls the naming of the Te Taoū hapū of the Ngāti Whātua tribe (for differing versions of this account see Hakiputatōmuri):

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10 Tuhaere, P. 1923. An Historical Narrative Concerning the Conquest of Kaipara and Tamaki by Ngati Whatua. Journal of Polynesian Society, Vol 32 (1): 229-237.

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Then it was that Toutara perished, being pierced by a spear which struck (her) on the breast. Hence this name Te Tao-u. Tou-tara belonged to the Uri-o-Hau.

Ka hinga Toutara i konei-i werohia ki te tao, i tu ki te u. Koia tenei ingoa te Tao-u. Koia tenei ingoa te Tao-u; i roto i Te Uri-o-Hau a Tou-tara.

This next story presents a brief account of Haumoewarangi’s ultimate death, perhaps around 1700. The reason for Haumoewarangi leaving his home in northern Kaipara was to visit his daughter Makawe:11

About that time Hau-moe-

warangi left Te Wairoa on a

visit to his daughter, Makawe,

who lived at Kaipara. After his

arrival he stayed there some

time, and then there arose

some trouble amongst the local

people which very much

troubled Hau.

In consequence, the old man

left for O-moko-iti—a place

about four miles south of

Okaka, the inner south head of

Kaipara. (Raro says the reason

of Hau's going there was on

account of the affection he had

for his daughter Makawe,

whose brothers had objected to

her making use of their canoes

to carry her crops.) It was seen

that the “dust was flying” in the

pa at O-moko-iti, i.e., a row

was going on. In consequence,

I tera wa ka taka te haere a

Hau-moe-warangi ka ahu ki

Kaipara atu i te taha ki Te

Wairoa, i haere kia kite i tana

tamahine, i a Makawe. Ka tae

ki reira ka noho; a, i te mea

ano e noho ana ia i reira, ka

tupu ake tetahi raruraru i reira i

pouri ai te ngakau o Hau'.

Katahi te kaumatua ka haere,

tae noa ki O-mokoiti; he pa

tera no nga iwi o reira i aua ra.

(E ki ana a Raro ko te take o

tana haere e tae atu ai ia ki O-

mokoiti, he aroha nona ki nga

kai a tana kotiro, a Makawe, he

kore no nga tungāne i pai me

uta ki runga i o ratou nei

waka.) Kitea rawatia mai e tutū ana te puehu o te pa. No reira

ka rapu nga tamariki i to ratou

papa. Kahore i kitea. Katahi ka

whakataua, ka kitea kua mate

11 Parata, H. 1892. Te Atua raua ko Hinga-mai-rangi. Journal of Polynesian Society, Vol 20 (2):94-99.

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his children went to look for

their father, but could not find

him. Finally, it was ascertained

that Hau was dead.

a Hau-moe-warangi.

Another version of Haumoewarangi’s final demise is recorded by Percy Smith:12

Hau-mai-wharangi came down the Wairoa River from his home at Kaihu with an expedition, the nature of which we do not know. It might have been to visit Kawerau or what was more likely a marauding expedition. His daughter Rangi-te-ipu was with him. The party landed at Manunu-tahi (about two miles south of Kaipara south head), and there Hau-mai-wharangi took some food belonging to Wai-o-Hua (or Kawerau); took it, that is in a manner not according to the sense of right held by its owners. The result was that Hau-mai-wharangi and his daughter were both killed by the people of the place.

And another account of Haumoewarangi’s last journey and the events that led to his death is provided by Kena Brown of Pouto, as recorded by C.J Halfpenny: 13

Now there came a day when Hau said to his women and slaves, “Make the kits.” From this saying all knew that they must prepare to raid/confiscate. That is they were to take by force, the food supplies of another tribe. The people, against whom this invasion was to be directed, were those residing in the villages on the South Head, Kaipara. When all the kits were finished, Hau said to his sons, “Now prepare”, each son had his own canoe and when all were ready, they set off, down the Wairoa River. At length they reached Pouto, the home of the chief, Te Atua, who was a relative of Hau. Te Atua invited them all to come ashore, while they prepared and fortified his pa. Hau and his people accepted this invitation, and stayed at Pouto for a time.

All of Hau’s men helped in the palisading of the pa and Haki worked with the rest. Te Atua had a younger brother, who was very jealous of him, for when the slaves went to fish, Te Atua, as

12 Smith, S. P. 1898. The Peopling of the North. Whitcombe & Tombs, Wellington, New Zealand. 13 Halfpenny, C.J. and Graham, G. Maori Tribes in the Kaipara District. MS 1185. Auckland Institute and Museum Library.

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the ariki, claimed all the best fish. While Haki was engaged digging holes for the posts of the palisades, this brother came to him saying “Do not dig deep holes for the post.” Haki therefore dug them very shallow. Soon Te Atua came around inspecting the work and asked how deep the holes were. Haki thrusting his arm into the hole, but bending it at the elbow, replied ‘so deep’. Te Atua, thinking it was as deep as the full length of his arm, went away satisfied.

After a time, Hau and his people continued their journey. They raided all the pa from Okaka to Otakanini, taking from the people the kumara, the dried sharks, and all the provisions they had. At last the kits and canoe were full, and they were ready to return home. There was in the parts, a daughter of Hau, but her other was from Waikato, and was mother to any of the sons. Her brothers did not consider her to be their equal, and looked down upon her. She had no canoe for her to share the plunder, so she asked them to take it in their canoes, but they refused saying that she was their sister. On hearing this Hau gave her his own canoe and the set off. As Hau now had no canoe he followed along the beach walking. When the canoes reached Te Kawau (Bucklands) the sons looked back, and saw their father coming behind. Then they saw people rushing down towards him. In a few minutes there were signs of a great battle being waged on the beach, with water splashing, and men running about. Quickly they turned their canoes and hurried back, and his body floating in the water…

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Map: Kaipara Harbour. © Google Maps 2011.