THE STORY OF TAMARANGI (Explanation by Patrick Nicholas)

When Arawa heard of the Ngapuhi campaign a large meeting was held to discuss the whole question. Hikairo, leader of Ngati Rangiwewehi declared adamantly that his tribe would fight against Ngapuhi. The rest of Arawa stated just as fervently that they would assist Ngapuhi.
Wi Maihi Te Rangikaheke stated that Arawa should join Ngapuhi to reduce the power of Tupaea over the lands at Maketū. His ownership was undisputed, but the flax swamps in that area had taken on a new value with the arrival of Tapsell. If Ngapuhi could reduce the power of Tauranga Moana then Te Arawa would be in a better position to claim Maketū. Ngati Rangiwewehi proceeded to Maungatapu through the Pyes Pā /Taumata direction. The rest of Te Arawa went to Maketū and travelled along the beach to the Mount where they joined Ngapuhi.
The Arawa and Ngapuhi decided to lay an ambush at the mudflats at Tokitoki in Welcome Bay. They were successful in ambushing Ngati Rangiwewehi/Ngāti hē but found they had bitten off more than they could chew. One Tauranga man was killed. Weriweri and two Arawa: Tuhoto and Tamarangi were also killed.

To avoid desecration Tamarangi’s body was carried up one of the hills at Ranginui where he was beheaded and his body placed on a pyre and cremated. Tamarangi’s relative Haerehuka it has been said composed this song while Tamarangi body was being consumed by the fire. The middle verses refer to the smoke floating in the air. Tamarangi was from Ngati Tunohopu.

Tunohopu
Taioperua
Te Manunui
Te Moko —Parehuia
Tamarangi

Many people have stated that Tamarangi was Haerehuka’s son, unfortunately this is not correct. As you can see with the whakapapa, Tamarangi’s father is Te Moko. But Tamarangi could qualify as a Tamaiti of Haerehuka. Tamaiti being a much broader term than son. Haerehuka’s daughter married Tamarangi’s brother Tamaiwhakangaro. Tamaiwhakangaro descendants include the Te Kōwhai family of RotŌrua and the Māori woman Author Ngahuia Te Awe Kōtukutuku. Haerehuka was a frequent composer and one of great skill. This song in particular being a master piece. Many parts can have several meanings. Only Haerehuka himself would know the full meaning. Here is an attempted translation.

He aha rawa te hara i whiu ai a Tamarangi kite mate ra,
For what reason did Tamarangi die?
Ko te Kaoreore Ko te Rau o te huia he hinu para ngahoro mirimiri kite kin e,
We had the Kaoreore and the Rau o te huia and the oil was massaged into the
skin,
Hoatu rawa nei taku Matakāhi ka wahi kite angaanga o Tamapahore nohea e
ngawha e,
I gave my wedge to smash the head of Tamapahore, why did it not burst?
Ehara i te tangata he auarere kaharunga no te pou Rākau o te Kupenga a
Tūtānekai,
It is not a man, but a Ariki from the pole that holds the clouds in strata taunt,
Ka hoka i te rangi e,
Soaring in the sky,
E Hinearangi hikoia mai ra ta taua manu, ka Mōtū i te ringa e,
Lady of the sky snatch our Rangatira, who has been broken by hand,
Me ahu ki uta ra e kau i te wai nga matarae i waho o Ōpounui e,
Go shŌrewards swim the waters to the headlands off Ōpounui,
Aua tu ana Nga Matakerewhana i raro o Matakāna e,
Shrouded in the haze is Nga Matakerewhana below Matakāna,
Ma tou tuahine e taki kite ara nga roro wharenui Te Umu ki Maketū e
Your sister will guide the way to the meeting house porch to To Umu ki
Maketū,
Tangi te powhiri a tou tupuna nau mai e, e pā e.
Your Ancestor welcomes you, by calling welcome sir welcome.

Line one: is the frequent thought of Māori, when someone has died they look for a misdeed that has caused it.
Line two: refer to two clubs the Kaoreore and the Rau o te huia. The Kaoreore is one of the most sacred taonga of Te Arawa. The Kaoreore is now in the Auckland Museum.

Line 3: Possibly refers to the battle, an advantage or surprise was taken and described as a wedge(Matakāhi) to destroy the descendants of Tamapahore but the advantage was not driven home and was to no avail.

Line 4 “Ehara i te tangata he auarere kaha runga no te Pourākau o te kupenga a Tūtānekai” paints an image of him not being a man but a herring trying to get over the top rope of the pole holding Tūtānekai’s net taunt. But “Auarere kaharunga”is also a figuratively way of saying a chief(as is Manu in line 6) and we believe “Te Kupenga a Tūtānekai” refers to “Kupenga a Taramainuku “(clouds in strata). Haerehuka replacing Taramainuku with his Tupuna, Tūtānekai in a play of words.

Nga Matakerewhana, Te Umu ki Maketū and Matakāna are place names on Matakāna Island.