TOMO O HOTUNUI.

Auckland Star, Volume LX, Issue 281, 27 November 1929, Page 13

TOMO O HOTUNUI.

ORIGIN AND HISTORY OF HOUSE. IMPORTANT GENEALOGICAL SYMBOL. AUCKLAND'S ACCEPTANCE OF GIFT. •Thousands of Maori hearts will teat with pride on Friday when the carved house "Hotonui," which symbolises the tradition, lineage, and folk lore of many Northern tribes, will be ceremonially re-dedicated in accordance with full native dignity and decorum for such an important occasion at this period in the life of the race. The house being kept for the Maoris 3s a treasured heirloom of worthv branches of the people who are descended from Hotunui 11., whose ancestor of that name commanded the migrants who came by the Tainui canoe to C Ao-tea-roa from Tahiti in the 14th century. The history of the Hotunui line is one of romance and adventure, disclosing that both male and female of the family were dominating, independent, and courageous. Therefore it is not surprising that the tribes which claim Tainui blood have played an important part in the earliest Maori settlement of this country up to the present time. The "' Tomo " or opening of "' Hotunui this week is a solemn festival. Like the momentous Waitangi Treaty of other days, the approaching Museum assembly brings Maori and European a step nearer in the mutual goodwill and trust of an enlightened civilisation. Erected at Parawai. In the 'seventies and 'eighties of last centurv—a mere detail in Maori history —the building of Hotunui house was a matter of intense interest to the native people. It was. Hoterene Taipari, of Thames, who conceived the idea of the erection of a great- assembly house for and in honour of the four sub-tribes of Marutuahu, viz., Ngatis-Paoa, Tamatera, Whanaunga, and Maru. The NgatiAwa of Whakataue were summoned to carve the timber, which was from the Turua and Tekirikiri districts, this work being commenced in 1575. The Ngati-Te Aute gave assistance, and the carving was completed in the next year. The main portion of the house was then shipped by the steam coastal steamer Staffa and landed at the foreshore at Thames for transfer to Parawai, the home of Taipari. The old chief himself earved the ridge-pole, at the end of which,, overlooking the verandah entrance, is a well-carved representation of the figure of the ancestor, Hotunui. Tutara, uncle of Taipari on his mother's side, Hoane Nahe and Hone Eopiha named the uprights after ancestors—. Whanaunga, Kahurautao, Kiwi, Rautao, and other descendants. It then happened that Taipari was appointed a major in the Maori militia in the interests of the Hauraki district. Some of the Ngati-Awa doing duty in the militia, having returned to Wliakatane, were handsomely rewarded by Taipari for their craftsmanship on the house which, it is stated, cost the originator one way way and another well over £1000—a big price in. those days. i

Noted for Assemblies. In 18S0, on the occasion of the death of Taipari, a considerable tangi took place at the house the building of which had been superintended by his son, William Hoterene Taipari. Hotunui was patronised by Tawhiao, the second Maori king, aiid many notabilities amongst the natives and Europeans. It was the scene of tribal gatherings, sessions of Anglit-an Synod and missionary meetings, the mana of its founder and the monumental purpose of its erection being thereby perpetuated. When W. H. Taipari died, in 1897, he bequeathed the house to the Ngati-Maru. This caused a great deal of heart-burn-ing amongst the related tribes, who considered themselves deprived of their inherited right. It transpired that the wording of the bequest was left to legal advisers, who did not adequately complete the task according to native requirements. All the other hapus of Taipari— Ngatis-Paoa, Tamatera, Whanaunga, and Kahuraotao —should have been included, instead of which the house ostensibly was left to a single descendant of Whanaunga. As the result of this . unfortunate confusion, proposals for the transfer of the house to some other village marae were made. However, on the score that the authority of Taipari would be lost if the place was shifted, Hotunui remained on the original site. By 1900 it was showing the need of repair. Negotiations for Museum. Mr. George Graham, of Auckland, who has always taken a keen interest in the welfare of the native race, got in touch with Eruini Taipiri (son of W. H. Taipari), and suggested that the historic house should not be allowed to deteriorate and become lost to the Maori people, it being emphasised that Hotunui would make a valuable exhibit amongst the other fine heirlooms in the Maori Court. Eruini welcomed this idea, but years elapsed before the natives would actually part with the structure. The curator of the Auckland Museum at this time, the late Mr. T. F. Cheeseman, heartily agreed that the house should find a place in the city's custody. Later Mr. Graham was asked to continue the negotiations to this end, and went to Thames to consult with the natives, accompanied by Mr. Gilbert Archey, who had succeeded Mr. Cheeseman. These gentlemen were present at the gathering at Parawai about two years ago, when, the decision to hand Hotunui to the city was arrived at, representative people of the various tribes being also in attendance. The Maori people were given to understand that the duty and object of the Museum was to guard the house for all time.