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NOW this man, Wairangi, belonged to Ngati-Raukawa. His home was at Rurunui, in the district of Whare-puhunga. 1 Wairangi had two wives, Pare-whete and Puroku. Whilst Wairangi was absent at Kawhia there arrived a certain man of rank of the Ngati-Maru tribe, Tupeteka by name, and he was kin to Pare-whete. This man remained as a guest at Rurunui. Having stayed two nights at the village, in the morning, when Puroku glanced at him, she noticed adhering to the cheek of Tupeteka some red ochre which came from (the face of) Pare-whete. Then Puroku knew that that woman had yielded to Tupeteka. Tupeteka returned to his home at Te Aea. Immediately after his departure Wairangi arrived. Puroku told him “Your wife has committed sin with a man named Tupeteka. I knew it by Pare-whete's red ochre adhering to the cheek of Tupeteka.” Then Wairangi became angry and he beat Pare-whete.

In the night Pare-whete fled, taking with her some red ochre. She fled along the path taken by Tupeteka. When she came to a plain she painted some of the ochre upon a manuka, hence the name Manuka-tutahi. On she went until she came to Aniwaniwa, 2 on the Waikato River, where she left one of her cloaks, taking the others with her. She crossed to the other side of the Waikato and went on. She painted some more red ochre upon a cliff at Pari-karangaranga, in the district of Turanga-moana 3; she crossed the river Waihou and reached Te Aea. There she married Tupeteka.

The Ngati-Raukawa people searched for Pare-whete, and some followed the path taken by her, whilst others wandered aimlessly about. The manuka painted with red ochre, the Manuka-tutahi, was found. Going on they came to Aniwaniwa and saw the cloak. Then they knew she had gone in the direction of Te Aea, in the district of Te - 202 Aroha. They returned to Rurunui and told the tribe and Wairangi also, “Pare-whete has gone to Te Aea. We know by the red ochre and the clothing that we found.”

Ngati-Raukawa immediately gathered together and were all assembled. The men (of importance) amongst the people were Tama-te-hura, then Wairangi, then Upoko-iti, and youngest (of the brethren), Pipito. The number of the people (selected) was one hundred and forty. The weapons they were armed with were whalebone, greenstone, and ordinary stone clubs, whilst the longer ones were tewhatewhas, taiahas, pouwhenuas, spears, and other weapons. Then they set out for Te Aea.

The people of Te Aea knew that Ngati-Raukawa would visit them. The thought occurred to Tupeteka to build a house for murdering (them in). When Ngati-Raukawa arrived the house had been completed—a wharau which was built upon the flat land beside the Waihou River and below the pa of Te Aea. The party of one hundred and forty men entered this house. Wairangi was the last man to enter. Wairangi looked and noticed that the side posts supporting the rafters were composed of the solid trunks of white pine. Then he threw his weight against the side of the house to shake it, but it never yielded in the slightest. Then he spoke, “This is a house for murder.” This was the first sign by which Wairangi knew that that people planned treachery.

When the one hundred and forty men occupied the house, the pa sent a messenger to Hauraki that they should come and kill Ngati-Raukawa. The home people prepared food and the visitors went to partake thereof. There was one small round basket containing one kumara, to two men. When their food was eaten they rested in this house. In the morning more food was given to these people. There was one kumara to each man. When it was eaten they sat on through the forenoon until night. Next morning there was heard the howling of dogs, and their thought was, “Ah, by and by, a feast will be given.” Then they saw dried eels being carried (on a pole held horizontally over the shoulders of two men). They were seen emerging from one side of the pa, going towards the other side of the pa, and turning behind the houses. Then they were seen again and disappeared again, and the visitors said, “There are two carryings of fish.” They appeared several times, though in reality they were the same fish, but different men carried them on each re-appearance. The dogs were beaten to make them howl; they were not killed. This was for the purpose of keeping the Ngati-Raukawa until the war-party to kill them arrived.

As it approached evening the man from Hauraki returned and said, “The Waihou River is crowded with the canoes of the people of Hauraki. In the morning they will arrive and attack.” Then it was - 203 that Pare-whete heard these words, and her love revived for Wairangi and his people. Then she descended and came to the Ngati-Raukawa. She wept, and Wairangi and all Ngati-Raukawa wept also. When the woman had finished her crying standing, she came over to Wairangi and leant across his knees, cutting her arms with obsidian flakes so that the blood would trickle down upon Wairangi and render him sacred that he might not be eaten. As she cut her flesh, these were her words:—

When the woman had finished weeping she went back. Wairangi had listened to the words of the lament of Pare-whete, and this was the second sign that he received. The people consulted, and as a result of their consultation suspected treachery. Then they sent their slave to go amongst the people of Tupeteka, who were gathering ferns and stones for the hangis (ovens) for the feast. The slave was not working very long before he asked his neighbour, “When will the feast be given to Ngati-Raukawa?” He was answered, “We are waiting for the party which is paddling up the Waihou River. When they arrive the Ngati-Raukawa will be killed. The feast we are preparing is for them, the Ngati-Maru.” “Ah, and when will they arrive so that we may speedily destroy these Ngati-Raukawa?” The other replied, “In the early morning they will arrive and attack.” Then the slave gradually worked away and went back, for it had become dark.

When he got back to the Ngati-Raukawa he told them, “In the morning they attack. This feast that is being prepared is for the others, for Ngati-Maru.”

For a considerable time the people remained silent; they never spoke and they never stirred. After some time Tama-te-hura stood up and cried, “Let us (beguile them) with a haka.” Wairangi stood up and consented, and then Upoko-iti and Pipito. All agreed that they should dance hakas. Then arose Tama-te-hura and repeated a haka:—

He said his haka should be the signal to attack. He sat down. Then arose Upoko-iti and recited his haka:—

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He said at his haka they should attack. Then Pipito arose and recited his haka:—

He demanded that the attack be made at his haka. Then Wairangi arose and recited:—

The people agreed that Wairangi's haka should be the signal for attack. Wairangi sent his slave to Pare-whete to tell her to climb on to the roof of her house in the morning, so that she would not be killed. This was Wairangi's token of regard for his wife. The slave accomplished his object and returned.

The hakas were practised by the one hundred and forty until the breaking of dawn. Then they went outside. The one hundred and forty were drawn up in seven ranks. When the ranks were dressed correctly outside of their house, they began to tramp and to make a noise. When the people of the pa heard the thud of feet they rushed down to view the haka. Then out sprang Tama-te-hura to the front with loud yells, grimacing at the heavens above and at the earth beneath. Out (of his house) came Tupeteka and sat with Pare-whete upon his raised platform of state. He saw Tama-te-hura with eyeballs protruding upwards and then downwards. He asked Pare-whete, “Is that your husband?” The woman replied “No.” Tama-te-hura was the director of all the hakas. When Tama-te-hura had finished his haka, out sprang Upoko-iti and led his haka, “It is Te Aea of every-day fame.” Again Tupeteka asked, “Is that your husband?” The answer came, “He is not.” Then appeared Pipito. Again Tupeteka asked, “Is that your husband?” Again the woman answered, “He has not yet come out.” When Pipito's haka had ended, then came the appearance of Wairangi. When he emerged from the house his eyes were so large and bright, that, as the star Kopu is in the heavens, so was Wairangi below on the earth. Again the question flew, “Is that your husband?” Back came the answer from the woman, “Yes, that is he.” Then Tupeteka descended, and thrusting aside the crowds of people, he came quite close to the front of the (ranks of the) haka. - 205 Here he lay down upon his back to watch. Then Wairangi began:—

“The first is for battle, the third and the fourth.” Now the one hundred and forty men held their short clubs concealed behind their backs, stuck in their war-belts. When they came to the concluding words of Wairangi's haka—“ā te”—their hands grasped their clubs; “ā ta”—the clubs were drawn forth; “ā tau”—the party attacked and began to kill. The first man to be slain was Tupeteka, who was killed by Wairangi. The people of Te Aea were killed and that pa was taken by the force of Wairangi. Some were slain in the water. The thatch and rushes from the houses were thrown into the river. Three bends of the river remained ere the forces from Hauraki would arrive. They met the blood, the thatch, and rushes from the pa (drifting down), and knowing the pa had fallen, they fled.

Pare-whete had climbed upon the roof of her house and was saved. Thus Wairangi regained his wife and returned to his home at Rurunui.