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The Land of Tara and they who settled it, by Elsdon Best

PART III. pp. 53-


NGATI-IRA remained at Nga Whakatatara for some time after the above fight, but made preparations to continue their march to Wai-rarapa, as by collecting provisions for the journey. Their descendants state that the above described defeat of Rangitane, Ngati-Awa, and Ngati-Mahanga was never avenged.

The pa of Nga Whakatatara is known as Otatara locally. But few signs of earthworks are now seen there, except innumerable hut sites on the slopes of the hill. It has been a large settlement and must have been occupied by a very large number of people. The earthwork defences of another old fort still exist, about three quarters of a mile from the bridge below Otatara. When the Rangitane people first arrived in this district, they found the Ngati-Mamoe tribe in occupation of the Karaka-nui pa, or rather a section of that tribe known as Te Koau-pari. This place was situated on a hill westward of the inner harbour (or Port Ahuriri, Te Whanga-nui-a-Orotu, so named after a Mamoe chief). At the time of the arrival of Ngati-Ira at Heretaunga, the Puketapu pa is said to have been occupied by some of the Kahungunu tribe.

Another account of the sojourn of Ngati-Ira at Otatara states that the Puketapu pa had two tihi or hill tops within its defences, and, at that time one of these was occupied by the chief Koura and his followers, the other by Manuruhi and his people. Koura led his followers against Ngati-Ira at Otatara, but this force was defeated, and pursued by Ngati-Ira. The two fought at Marae-kakaho, inland of Hastings, under Puketapu. Manuruhi, who took no part in the fight, called down from the hill fort:- "Koura E ! Unuhia ! E kore e iaea. He uru ngaherehere." (O Koura! Withdraw! You cannot prevail. They are are as numerous as trees in a forest). Then Koura replied :- "E ta ! Nawai te koura ka kai ki roto ki tapui e kore e taea te whakaunu ; ina ia koe e kai kanohi mai." ( O man! After the crayfish has eaten the bait in a lobster pot he cannot withdraw, as you merely look on).

In this remark, Koura, who knew that his time had come, made a pun on his own name (koura - crayfish) prior to lifting the last trail that leads to the spirit world. (Tapui is a term sometimes used to denote a pouraka, or pot trap for taking crayfish. It is a descriptive name for such, not a specific one. It is also employed as a verb). So died Koura of Puketapu.

Te Whakumu, of the children of Ira the Heart-Eater, now said, "Our sun has now set; let us be moving." For he knew that the Heretaunga tribes would combine to expel Ngati-Ira from the district, hence he and his people resolved to march south to Wai-rarapa by way of Wai-marama, on the coast south of Kidnappers, ere they were attacked by superior forces. They choose the coastal route because fuller supplies of food could be obtained from the sea than from the forests of the interior.

A party of Kahungunu and Rangitane pursued or followed Ngat-Ira as far as Pourere, but the Sons of Ira had passed on. Then Rangitane sent word forward to their tribesmen living at Wai-rarapa to attack Ngati-Ira. The message was despatched by one Pou-o-rongo, a Rangitane chief.

Rangitane of Wai-rarapa had three fortified positions in the Whareama district, viz." - Te Upoko-o-Rakai-tauheke, Nga Wahine-potae, and Oruhi, the latter being near the mouth of the river. The Rangitane folk assembled at these forts from Kahu-mingi, Tauweru, Wainui-oru and other places.

Ngati Ira, on arriving at the Whareama river camped at Wai-mimiha, and demanded the use of canoes to ferry them across the stream. These were refused by the local people, hence the invaders had to resort to a stratagem in order to secure them. They sent a number of their women to the bank of the river, there to perform a haka or posture dance to attract the local folk. It did so, and some of the latter entered their canoes and crossed the river to obtain a closer view of a fine performance. The women withdrew somewhat from the bank but continued their efforts, whereupon those in canoes followed them, leaving their canoes. A party of Ngati-Ira now dashed forward and secured four canoes, the former occupants of which had to swim back to the south side of the river. Ngati-Ira now crossed their whole force to the south side, and they were a numerous people, hence the oft heard expression: - " Tena, tera a Ngati-Ira te haere na i uta me te mea tera he tere pekehā i te moana." (Behold Ngati-Ira are moving about on the land like a flock of pekehā on the Ocean.)

Now the news of the invading party had reached all parts and caused much fear. People living on open lands fled to the forests of the interior, driven by fear. They built or renovated forts to withstand Te Whakumu and his party. One such was the pa of Rakaitauheke that was situated inland of Whareama to intercept the invaders if they took the inland route to Wai-rarapa, the track pasing over the ascent of Ihu-tu. A party of the Rangitane and Whatumamoe clans assembled in that fort to repel the enemy.

One of the forts, Nga Wahine-potae, was on the range east of the Manga-pakia stream, and Te Upoko was at no great distance from it. The Oruhi pa was situated on a small hill at the mouth of the Whare-ama river. Yet another fort, a larger one, was Take-whenua, situated at Tupapaku-rua on the track ot Maungarake (near Masterton). Oruhi and Take-whenua were really old fortified positions, so also was Nga Wahine-potae, which belonged to Ngati-Wairehau and Ngati-Takawa. Whata was the chief of these two clans, he after whom Te Kai-hinaki-a-Whata at Waipukurau, Heretaunga district, was named. Te Upoko-o-Rakai-tauheke was a newly built fort. Enough; you are now clear in regard to these things.

You have seen that Te Whakumu and his band reached Whareama and that all crossed the river to the south side. Then Oruhi was attacked, and ere long, the place was taken, at night, and the chiefs Te Poki, Kaikore, Te Whatu-rakau and Hau-taruke were slain. Many fled to Take-whenua, at Tupapaku-rua, already mentioned by me.

Ngati-Ira remained for some time at Oruhi, collecting food supplies, products of the ocean, as also fern root. Some of the prisoners taken by Ngati-Ira said to their captors: - "Inland of Whareama are two fortified places awaiting you, the fame of your victorious march having reached them, the pa of Rakai-tauheke and Nga Wahine-potae. Another place that lurks for you is Take-whenua, beyond yonder range; at these places the warriors of this coast await you."

Te Honoiti reported to Te Whakumu: - "We have now a supply of food products prepared; what is our course?"

Te Whakumu remarked to Te Honoiti, and to all Ngati Ira: - "The mind ponders over the reports of our prisoners, of how people await us in fortified positions to bar our march and to test your courage famed from Heretaunga even unto these parts. Now should we avoid these two forts, then Rangitane and Mamoe will say - 'Why did they avoid us? Lo, we now have them in our power.' That is what they will say of our action, hence I propose that we divide our force, four hundred to Ngati Wahine-potae and four hundred to the Pa of Rakai-tauheke, let both forces attack. Inasmuch as they will have heard that we have avoided these two places in our march, the people will have scattered, and the attacking force will easily succeed. Let some remain here to protect the women and children while we march to the two forts."

The two forces divided, one advanced southward of Whareama, the other by way of the north eastern side of Whareama, and, as it drew near to the Pa of Rakai-tauheke, camped to await the arrival of the other party at their objective. When the force marching by Mangapakia (a stream) arrived at Papa-kowhai, below the ascent of Ihupiri it camped to await daylight. At dawn the forts were surrounded and assaulted. Two persons, a man and women, were captured outside, they were Kapukapu and Hine-whiri, of the Pa of Rakai-tauheke.

The prisoners were questioned:- " What are the folk in the fort doing?"
The reply was: -"The people have returned to their homes inland and out in the open country, to their women and children. "
Again were they questioned: - "What about those of Nga "Wahine-potae ? "
"They have acted in like manner. "

Now Kapukapu and Hine-whiri thought that the attackers were a party of another clan of Rangitane, hence did Kapukapu enquire: - " Has the invading force of Te Whakumu and Ngati-Ira passed by way of Tupapaku-rua ? "
An invader replied:- " This is the army of Te Whakumu of which you speak."
The eyes of the captive glanced wildly, as he thought of escape. Te Hono-iti, reading his design, said: - " Do not run, lest you be slain. Remain quiet that you may retain life."

As dawn reddened the heavens the Pa of Rakai-tauheke was assaulted, and the chief of that name was slain. It is said that many persons were there slain, the majority being men. The head of Rakai-tauheke was carried away because he was a good looking man; it is said that he was a person of very fine appearance; hence his head was taken to be shown to Ngati-Ira.

As this fort fell, the other, Nga-Wahine-potae, was being destroyed by fire. As in the other case, there were not many people in the latter; most of them were inland, up the Mangapakia valley. A force of Ngati-Ira was lurking there, camped on the bank of the stream, while others attacked the fort.

The different forces returned to the main body at Oruhi, where Te Whakumu remarked:- "Enough! Release the captives taken at Nga-Wahine-potae and the Pa of Rakai-tauheke ; let them depart." Hence all prisoners were released. Te Whakumu said to Kapukapu and the other captives : - " Go! Tell Rangitane and other clans to keep clear of my path by way of Tupapaku-rua. I am going to Potaka-kura-tawhiti, to Te Wharaunga-o-kena, to my elders Te Whakamana and Te Rerewa. I did not come hither to slay people; persons have been slain by me as I came merely that my road might be cleared for me. I raided inland of Whareama to avert an attack, for it had been said that fear caused my party to avoid Tupapaku-rua, such was the cause of my attack on Nga Wahine-potae and the Pa of Rakai-tauheke. Now go; turn not your eyes behind you, go direct and keep away from my paths."

So Kapukapu and his companions, men, women and children, in number two hundred and upwards, departed and went their way.

Great was the joy of these captives at having been released to return to their homes. And, as they left, Kapukapu and Te Whao said:- "Farewell! We will go to Take-whenua and there deliver your message. Should it be agreed to, we will return to you. If they do not consent, then we shall return to Puketoi, inland of Whareama, and Mataikona, and Owahanga." Puketoi is the name of a range.

For two nights the party of Ngati-Ira awaited the arrival of Kapukapu and Te Whao, but they did not return. Then said Te Whakumu to Te Honoiti. " Let us rise and go. " So they started, and, as they came near to Take-whenua, a voice from the fort was heard: - "Aue ki au! E koro ma, e ! Te takoto kino mai ra i ro o Whareama, ei!" Such, was the greeting of the women of the place, a greeting for the people slain at the forts of Whareama.

Before the marching force emerged from the putaanga (place where a track passes from a forest out into open country) Te Whakumu said: - "Let us advance in file; one hundred men as an advance guard, then a hundred women. When these are well advanced let another hundred men proceed, to be followed at some distance by a hundred women, until all are on the move, the rear guard to be composed of four hundred men." Such were the instructions of Te Whakumu to Ngati-Ira.

The people within the fort waited to see the rear end of the marching force, but when the shades of evening fell the invaders were still passing. Then the folk of Take-whenua said: - " True indeed is the success of this people whose fame has reached us, inasmuch as in numbers they are like the trees of the forest. " And fear came upon the folk within Take-whenua. No man moved, nought was heard save the voices of women wailing for the dead who had fallen at Oruhi, at the Pa of Rakai-tauheke, at Nga Wahine-potae.

When Ngati-Ira reached Wainui-oru, Kapukapu and Te Whao came to their camp and stated that their errand had been a fruitless one, their people would not abstain from hostilities: - " Men and women have but one thought, to come forth and attack you, O Ngati-Ira ! But, when they saw the marching column streaming past until nightfall, then the warlike desires of the men of Take-whenua were subdued by the never lessening procession. And so that is over, and you may now advance to the vale of Wai-rarapa; there is no obstacle before you. All the people are assembled at, Potaka-kura-tawhiti, where the news of your advance caused them to congregate. When you arrive at Maungarake, halt there and despatch a messenger to your elders dwelling within Potaka, that they may know it is you."

"It is well" said Te Whakumu. "And I think it were well that you two remain with us, and act as messengers for me, to proceed to Potaka."

This was agreed to, and when the force reached the summit of Maungarake, whence the eye swept Wai-rarapa even from the ocean to the head of the valley, it halted there, and Te Whao and his companion were despatched on their errand.
On their arrival at Potaka-kura-tawhiti, they found there the chiefs Te Whakamana and Te Rerewa, with their people. The first chief addressed the messengers :- " Inu tai?" (A singular ceremonial interrogative, now obsolete. It was put by a person of rank to an approaching messenger, perhaps only when the latter seemed to be the bearer of important news.)
Kapukapu replied:— "It is Te Whakumu ! The travelling party is that of Te Whakumu. "
Said Te Whakamana:- "E Kapu ! Hokia ano." (O Kapu ! Repeat it.)
Again Kapukapu cried:- "It is Te Whakumu. The travelling party of Ira is that of Te Whakumu, offspring of Tu-tapora. "

The younger brothers of Te Whakamana and their sister were despatched to bear food to Te Whakumu ; the food carriers numbering fifty twice told. These were the persons sent to Maunga-rake, apart from the carriers whose names do not signify. The food supplies so presented were dried korau and sweet potatoes, piharau (lampreys), dried eels, fish and paua (a shellfish, Haliotis), crayfish, whinau cakes, preserved whitebait and foods preserved in fat. Such were the foods.

After these happenings, Hine-tu-wawe, sister of Te Whakamana, said to Te Whakumu.: - " O Son! Let us proceed to the plaza of your elders and young relatives, to set their minds at rest in regard to yourself, you, whose fame has preceded you like a forest fire as you advanced, slaying Rangitane, Ngati-Awa and Ngati-Mahanga. No survivors stood before you as you marched down the coast. But now, cease this man-slaying, or where shall you find a shelter from the winds?"

Replied Te Whakumu: - "O woman! Your words are true. I now refrain ; I did but ward off blows directed at me ; Had I not warded off blows aimed at me, then truly I would not have seen you."

Te Whakumu then agreed that they should proceed to Potaka, adding :- " The tree you see yonder has hitherto been simply a rata tree; let it henceforth be known as the Rata of Te Whakumu. "

The force arrived at Potaka, where Te Whakumu married Hine-ipurangi, one of the principal chieftainesses of Wai-rarapa of those days.

Ngati-Ira then settled at Potaka, near Otaraia, and at Te Kawakawa on the shores of Palliser Bay. They gradually increased in numbers until they became an important tribe, though they do not appear to have extended their settlements far up the Wai-rarapa district, but moved along the coast and occupied the shores of the Great Harbour of Tara (Port Nicholson). This movement seems to have been largely one of peaceful penetration and intermarriage, so that, ere Cook visited these shores, the descendants of Ira had imposed their own tribal name on the mixed population of this district. In the nineteenth century the tribal name extended as far as Pukerua, north of Porirua harbour, beyond which lay the lands of the Muaupoko tribe.

It has been said that one Mahanga-puhua was the leader of one party of Ngati-Ira from the north, but it is hardly probable, for he was a descendant of Tara. His mother, Moe-te-ao, was the eponymic ancestress of the sub-tribe Ngati-Moe of Wai-rarapa, at which place Mahanga-puhua and his twin brother were born. The birth of Mahanga-tikaro was a difficult one, hence the mother was conveyed to the sacred place called the Toko-a-Hine-moko, where a singular rite was performed over her. She was then taken to Te Wao-kai-rangi, where the second child was born, wherefor that place has ever since been known as Nga Mahanga, or ' The Twins.'

genealogy, p. 59

Mahanga-puhua became an important chief of the Great Harbour of Tara and Porirua districts, his mĕna extending to Otaki. He died at Whetu-matarau, and his remains were laid with those of his forbears in the Wharekohu cave at Kapiti Island, where there is a place named Te Taumata-o-Mahanga-puhua. His brother lived at Wai-rarapa.

Ngati-Ira attacked at Porirua and the Harbour of Tara. pp. 60-61


genealogy, p. 60
About the middle of the eighteenth century a chief of Ngati-Ira named Kainga-kiore (also known as Kiore) was living in this district. At that time a feud was in progress between Ngati-Ira on the one side, and Mua-upoko and Rangitane on the other. This would be the division of Rangitane living in the Rangi-tikei district. A party of these northern folk under Tamahao attacked Ngati-Ira, and suffered defeat. Tamahao called out to Kiore : - " O Kiore! Let one of our children be spared."
Kiore replied: - "None shall survive, lest he develop into an ake rau, tangi" (a tree of the wood of which weapons were made). The meaning is obvious.

Now the child of Tamahao, Poki, was at home at this time. When he grew up, and had learned the use of arms, Tamahao said to him : - " Ki te pona mai to papa ki a koe, kia mate i a koe." (By this he meant that, should the young man - in any future fight - have Kiore at his mercy, and should the latter crave mercy, he was to disregard the appeal and slay him. The above curious use of the word pona (a knot) suggests the idea that it is a survival of the practice of transmitting messages by means of knotted cords, which was at one time apparently a Polynesian custom.)

A force of Rangitane and Mua-upoko marched down the coast and attacked and defeated Ngati-Ira at Te Pourewa. These raiders then attacked Paua-tahanui (called Pahautanui by us), where Ngati-Ira and Ngati-Kai-tangata were defeated. Coming on to Papa-kowhai (site of an old time hamlet, on section 103, between the Porirua and Paremata railway stations) they killed more of Ngati-Ira.

The survivors fled to the Harbour of Tara, and all Ngati-Ira now retired to Matiu, or Somes Island, an old sanctuary of the local tribes. Kiore remarked to Te Rangi-aukaha, chief of Ngati-Kaitangata, a local clan : - " I thought that you bore an appropriate name. Not so ; it is a name given to no purpose." The meaning of this remark seems to hinge on the last part of Te Rangi-aukaha's name (kaha = strong), Kiore being disappointed with his prowess in battle.

The answer of Te Rangi-aukaha to this jibe is essentially a Maori one, and a difficult passage to render into English. " Waiho ra kia tauwha te rangi ki tua, koi tatai noa Autahi i te tau, ka ngaro te Huihui o Matariki." It seems to imply that, under certain circumstances, discretion is the better part of valour.

The enemy force now appeared, advancing, thirty twice told, but the bulk of that force had been left behind in the gully at Te Puarere where it now lay. Kiore said: - " This is the force of which we have heard; let us go to the mainland, that man may perform his work in daylight."

Those who had fled hither to the island interposed: - " O Kiore ! Let us remain here, that we may have the sea to act as a defensive stockade for us."
Kiore replied: - " O ! Let the kiore (rat) of Rakai-mahiti go forth and chatter (or quarrel) on land."

Kiore and the fighting men went over to the mainland, being fifty twice told. When the canoes reached the shore, the raiders appeared to fly, but were merely enticing them toward their main body at Puarere. Katakata and Mohio, two of the raiders were slain, when the force concealed at Puarere dashed forward and attacked Ngati-Ira, and men were arrayed like unto trees in a forest. Kiore was captured by Poki, and asked: - " "Who are you ? "
Poki replied: - "It is I, your young relative; Te Poki, son of Tamahao."
Kiore asked : - "Let me be spared by you."
But Te Poki said :- "You will not be spared by me; it is a behest from Tamahao (he pona na Tamahao)." (In this usage the word, pona evidently implies message or behest.)

Kiore was now slain, he to whom Tamahao had said : - "O son ! If you slay one of our children, let the other survive to open tile gates of the spirit world for us."
To which Kiore had replied: - " I will spare no one, lest he develop into a weapon."

And Tamahao had remarked: - " I thought when I spoke to you that you would have responded, but as you treat my request in that manner, well, let it be so. Let the red plume of your taiaha (a weapon) gleam this day, in the days that lie before its redness shall be deepened."

And here the Rat of Rakai-mahiti passes out of our story.

The Story of Tu-Te-Kawa, a Cannibal feast and Poetical Justice. pp. 61-63


This Tu-te-kawa is said to have been a chief who reached these parts from Turanga (Poverty Bay), at the head of a party proceeding to the South Island to procure greenstone. If, as stated by one authority, he was a contemporary, of Rakai-hikuroa, the following incidents must have occurred about the beginning of the sixteenth century, but a more reliable authority states that they took place since Ngati-Ira settled here, in the time of one Tahi-a-rangi, son of Te Wha-kumu, who flourished ten generations ago, say about the middle of the seventeenth century.

In passing through the Wai-rarapa district Tu-te-kawa aand his party appear to have run short of food supplies, and to have been by no means particular as to how they replenished them. Thus they slew a hapless family found in a fowler's camp at Te Awatapu in the Whakapuni district, on the track to Te Awa-iti. It was merely a temporary camp, where persons stayed when fowling and obtaining fern-root, which food supplies were taken to their homes and there stored. On this occasion the men folk were away at Te Pounui, at Aorangi, in quest of kakapo birds (Stringops habroptilus, which were found at Puke-whinau.

When Tu-te-kawa and his party reached Tuhi-rangi, he asked Whakaiho, who had come with the party to point out the track: - "Where are the people of this district?" The reply was : - "They are collecting food supplies".

On reaching Te Whakapuni they saw smoke arising at Te Awa-tapu. Said Tu : - "Yonder is smoke arising; let us go there."

On reaching the camp they found there Poike, Marohi, and the children. Whakaiho enquired: - "Where are all the men, O women!". Poike merely remarked : - "Why do you ask?" For it was not correct to bring visitors to a rude temporary camp, especially when the men folk were absent. She knew that the party wished to be given food.

So food was prepared by the women, and placed before Tu-te-kawa. But Poike said to Whakaiho: - "What foolish act is this of yours, to bring strangers to a bush camp. You should have left them at one of the villages you have passed." She said in her greeting to Tu-te-kawa : - "Greetings to you all, you who are being led about the forest by Whakaiho".

The travellers now partook of the food served to them, the eels, dried fish, greens, and a calabash of preserved birds.

The travellers encamped for the night at Te Awatapu, and next morning the women again prepared food for them. Then Tu-te-kawa and his party attacked and slew the helpess women and children, Poike, Marohi, Te Awhe, Kairangi, Miroi and Paku, a slaying of six. The flesh only of the four adults was taken, but the two children, Miroi, and Paku, were carried off bodily.

The travellers now made for the coast, and took the beach track to the Great Harbour of Tara. They saw Te Hau-torino, a Ngati-Ira chief, who was living on Matiu (Somes Island), and asked him for a canoe wherein they might reach the South island. They were given a canoe named 'Te Whakarae', a vessel having two haumi (the hull consisting of three pieces), a Ngati-Ira war canoe, belonging to Tahi-a-rangi and his brother-in-law Whakaahu, who had married his sister Hine-moana. Tu-te-kawa and his party then left Somes Island and sailed across Raukawa Straits to the South Island.

When the kakapo hunters, Tauwhare and others, returned to their camp, they found nothing but the heads of the murdered ones. The elder men collected the heads and carried them to Nga Ipu for burial. Others went to search out the murderers. On reaching Te Karaka, at Pahawa, they were told of a party of travellers from Turanga, under the leadership of Tu-te-kawa, having passed. Also that Te Whakaiho of Te Hika-o-papa-uma, had acted as a guide for the party, which consisted of twenty persons. Maybe the Pahawa folk feared that they would be suspected as having committed the murder.

The pursuers passed on as far as Matakitaki, where they met Te Rakau and Kapukapu, of the Ngati-Hika clan, just returned from fishing at sea. Te Rakau addressed them : - "O Sirs! Whither is your party going?"

The pursuers sai : - "We came to trace a certain party. Have you not heard of it? It is from the East Coast; Te Whakaiho is the guide?"

Te Rakau explained : - "They slept here and, in the morning, continued their way along the coast. They are going to the other island, to the Wai-pounamu, and the party consists of Tu-te-kawa and companions, while Whakaiho is their guide. When they left, they saluted us with the hongi (nose pressing salute) and, as Te Whakaiho saluted me, he whispered, 'When you see Tauwhare and Hiki-to, tell them that (the death of) Poike and the family lies with Tu-te-kawa'".

The pursuers were now clear as to a line of action ; they returned to Nga-Ipu and raised the clans of Kahukura-nui, Parera and Maahu. The first of these marched to Motu-o-Pakaa and explained the tragedy to the Kahukura-awhitia clan, to which people Miroi belonged, being a daughter of Hine-tukia. She had been a foster child of Tauwhare. The Hine-raumoa, Moe, Hinewaka and Ira clans also joined in the avenging of the murdered ones at Te Awatapu. The warriors assembled, and sailed for the south in four vessels named Maramatitaha', 'Mahirua', 'Tama-a-rangi,' and 'Te Momimomi-a-Hineraumoa.'

The avengers sailed down the east coast of the South Island until they found the party of Tu-te-kawa at Okiwi, said to be at or near to Bank's Peninsula. They landed at night and attacked at dawn. As the sun rose it shone upon a desolate land, for Tu-te-kawa and his party had traversed the broad way of Tāne that leads to the spirit world.

Part III continued - The plucked parakeet of Hataitai. (p. 64)

Korero o te Wa I Raraunga I Rauemi I Te Whanganui a Tara I Whakapapa