Ngātoro-i-rangi

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In Māori mythology, Ngātoro-i-rangi (Ngātoro) is the name of a Tohunga (priest) prominent during the settling of Aotearoa (New Zealand) from Hawaiki.

Ngatoro-i-rangi was the son of Rakauri and Hineruarangi and raised at Te Vaitoa in Rangiatea. He was descended from the Nga Ohomairangi tribe and was direct successor to the High Priest of Taputapuatea marae at Rangiatea and also had ancestral connections to Aitutaki, Rarotonga, Rangiatea (Raiatea) and other islands in the area

He was trained at Taputapuatea marae as a priest and naviagtor and was renowned for his skills and status He made a number of journeys around the islands of Hawaiki and eventually rose to become a powerful high priest with the mana (authority) to carry the most powerful of deities.

The people of Ngā Ohomairangi formed two divisions. After the various battles in Hawaiki these two divisions decided to participate in the migration to Aotearoa New Zealand and set about building the waka Tainui and Te Arawa.

When the Tainui waka and Te Arawa waka were constructed it was intended that Ngatoro-i-rangi should command the Tainui canoe in its journey from Hawaiki to New Zealand. The two waka were anchored together for the initial sea tests before launching.

However Ngātoro-i-rangi was persuaded by Tama-te-kapua to come aboard the Arawa with his wife to perform the final rituals that would allow the waka to make for open water. While this was happening Tama-te-kapua ordered his crew to head for open water and thus Ngatoroirangi and his wife were kidnapped.

During the course of the voyage Kearoa, the wife of Ngātoro-i-rangi, had been insulted by Tama-te-kapua, so Ngātoro-i-rangi called upon a storm to drive the Arawa into Te Korokoro o Te Parata (The throat of Te Parata), a mid-ocean whirlpool. It was only when the shrieks of the women and children moved his heart with pity, that he Ngātoro-i-rangi relented and let the canoe emerge safely.

Upon reaching Aotearoa Ngātoro-i-rangi left the waka at Te Awa o te Atua (near Matata) and headed inland. As he went about springs of water appeared where he stamped his foot. He also placed patupaiarehe (human-like spirit beings) on the hills.

As he was crossing the plains near Tarawera Ngatoroirangi came across a strange figure named Te Tama-hoi, a demon (atua) who was directing evil spells towards Ngatoroirangi. Ngatoroirangi struggled against the demon and eventually overcame him. Ngatoroirangi stamped his foot opening a chasm in the mountain into which Te Tama-Hoi was buried.

Ngatoroirangi eventually arrived at Taupo and looking southward decided to climb the mountains he saw there. He reached and began to climb Tongariro whereupon he was overcome by a blizzard carried by the cold south wind. Near death he called back to his sisters in Hawaiki to send him fire which they did sending the geothermal fire in the form of two tupua (powerful spirits) named Te Pupu and Te Hoata. These two formed the line of geothermal fire which extends from the pacific and beneath the Taupo Volcanic Zone and is seen in the many volcanoes and hot-springs extending from Whakaari (White Island) to Tokaanu and up to the Tongariro massif. Ngatoroirangi named a number of places in the Central Plateau and claimed the area on behalf of his descendents who would eventually return under the mantle of Ngati Tuwharetoa.

Ngatororiangi eventually left the central north island and returned to Maketu to conduct the rituals to bring Te Arawa waka to rest before settling at Motiti Island.

However on account of a curse uttered by his brother-in-law Manaia, Ngātoro-i-rangi led an expedition to Hawaiki, and defeated Manaia in the battle of Ihumoto-motokia. and left a son at Tongareva Island. Ngatoroirangi returned to New Zealand and fortified Motiti Island, where he was attacked by Manaia, who, with all his host, perished when, by mighty spells, Ngātoro-i-rangi raised a storm called Te Aputahi-a-Pawa.

It is said that as an old man Ngātoro-i-rangi attempted to travel to Kawhia to visit his cousin Hoturoa who had taken command of the Tainui waka, however he never arrived and many years later his bones were recovered from the Waikato river with his tamoko (facial tattoo) still identifiable. It is uncertain where his remains were finally buried with both Kawhia and Motiti island being possible sites

[edit] References

• R.D. Craig, Dictionary of Polynesian Mythology (Greenwood Press: New York, 1989) 185
• E.R. Tregear, Maori-Polynesian Comparative Dictionary (Lyon and Blair: Lambton Quay 1891), 280-281.