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

Ngati-Ira. pp. 45-46

The Descendants of Ira the Heart Eater occupy Southern Wai-rarapa and the Harbour of Tara.


We now come to the advent of another northern tribe in this district, a migration that occurred twelve generations ago, and that had a marked effect on the Great Harbour of Tara, inasmuch as by a policy of peaceful penetration, the sons of Ira-kai-putahi became the dominant folk here, and imposed their tribal name on the mixed population of the place.

Ira was the son of Uenuku, a chief of Eastern Polynesia, and came to this land in the vessel named 'Horouta'. During his childhood, his mother, Takarita, was guilty of an indiscretion, hence Uenuku promptly slew her, took out her heart, cooked it, and fed it to his child. Such was the origin of the latter part of Ira's name ; he was Ira-kai-putahi, Ira the Heart Eater, the term putahi being applied to the heart simply because the Maori had some conception of the functions of that organ.

Pipi, the wife of Ira, is famed in history as having been an urukehu (fair-skinned and fair-haired person), a peculiarity that is said to have originated among the Whanau-puhi, the Wind Children, who meet to gambol at Mahora-nui-atea, the vast plaza of Hine-moana, the Ocean Maid. Hence the old-time saying of this people:-"He aha te uru o to tamaiti? Kāpā-taua he uru korito, he korako, he uru ariki no Pipi." (What like is the hair of your child? If it were only the flaxen, fair, aristocratic hair of Pipi). This peculiarity of the wife of Ira is said to have survived in her descendants even unto this day.

We have here no space to describe the adventures of Ira, but merely state that he gave his name to a tribe that occupied lands in the region of Waiapu. Much is said about their being a numerous people, in support of their famous tribal aphorism, which is met with in three forms :-
"He pěkěhā te moana, ko Ngati-Ira ki uta," " Ko tini o te pekeha ki te moana, ko Ngati-Ira ki uta." "He pekeha kei te moana, ko Ngati-Ira kei uta e tere ana." All of which denote that Ngati-Ira on the land are as numerous as the pekeha bird on the ocean, the same being a petrel (Prion vittatus), a bird said to appear in flocks.

As the East Coast tribes increased in numbers, many quarrels and feuds arose among them, with the result that, as we have already seen, certain clans were compelled to seek now homes elsewhere. These migrants, in nearly all cases, marched southward to regions where the population was not so dense, and the people less warlike than those in the north. Tradition seems to support the statement of the Awa folk of the Bay of Plenty, namely that the Toi tribes, descendants of the Mouriuri aborigines and the early immigrants from Polynesia, were not so warlike, or so quarrelsome a people as the Maori of later generations, subsequent to the arrival of the famous band of immigrants in the fourteenth century.

In the time of Paka-ariki, eighth in descent from Ira, the principal fortified villages of this people were Pakau-rangi and Nga Whakatatara, their lands being Tauwhare-parae, Huiarua, and other blocks, all in the Poverty Bay district. Ngati-Ira now fell upon evil days, and their enemies were numerous around them. They fought with Ngati-Kahukura-nui, Te Aitanga-a-Hauiti, Te Whanau-a-Rua; Te Aowera and other clans, until, after a troublous time at Pakau-rangi, they decided to migrate southward, though the whole tribe did not leave the district. The migrants seem to have lived some time at Tapuwae-tahi, south of Whanga-ra, north of Gisborne, where they were attacked by the Uawa (Tolago Bay) and Turanga (Poverty Bay)tribes. They also fought the Rongo-whakaata people at Tarake-wai, near Wai-mata, after, which a division of Ngati-Ira went to the Opotiki district, in the Bay of Plenty, and there settled. The descendants of this party now form a sub-tribe of Te Whakatohea in that region.

The first party of Ngati-Ira to reach, the Wai-rarapa district appears to have been under the leadership of Te Rere-kiokio, but of this party we hear little. His son, Te Wha-kumu, headed another party of migrants in later days, and is said to have gone to Wai-rarapa to seek a home among a people whom some, of his relatives had intermarried with. As eleven generations have passed away since the coming of the latter party into the vale of the Shining Waters, we must presume that the movement occurred nearly three centuries ago.

When Te Wha-kumu spoke of his desire to seek a new home in the south, some of his elders endeavoured to dissuade him, fearing that he would be overcome by the Rangitane and other peoples of the Napier district, who had suffered from prior incursions of nothern tribes at Aroaro-tahuri, Te Roro-pipi, and other places.

The following account of the march of the migrants under Te Wha-kumu has been taken from two native accounts given by Wai-rarapa experts fifty years ago. The fuller narrative of the two has been followed, but several extracts, from the second version have been included.

Ngati-Ira March Southward to Wai-rarapa. pp. 46-50


(circa 1630)


Rua-wahine rose and said to his grandson, Te Wha-kumu - "Go and dwell upon your land, which is now vacant" - alluding to Wia-mata, Hikuwai, Tauwhare-parae, Huia-rua, Te Ahi-kouka, and Wai-ngaromia (all in the Poverty Bay district). Te Wha-kumu replied to the remark of his grandfather: - "Your land shall be an affliction to you; as for me, I am afflicted by cold and I mean to go southward, there to seek the house that sheltered me." This was a reference to Tu-tapora, who had married his father, Rere-kiokio.

This was how Ngati-Ira came to leave the fallen fortified village of Pakau-rangi, the fight at which was known as Te Pueru-māku, and move away to live at Tapuwae-tahi-o-Rongokako (The Single Footstep of Rongokako), at the south end of Whanga-ra, beyond Turanga-nui (Poverty Bay). At that place Ngati-Ira constructed a fortified village, and occupied it. The area of that place occupied by them, the name of which was Te Tapuwae, was about equal to that of the field before us. As we look upon that field we estimate its area as about seven acres. Rihari states that, in the year 1837, the fosses of that fort were still seen on the coast line. Ngati-lra assembled there and collected food supplies, dried kumara, dried fish, shellfish, and crayfish, korau, and the varieties of fern root (aruhe) termed parahou and kopuwai, which are the best kinds. Ngati-Ira then divided, a portion of the people returned to live on their lands at Tauwhare-parae, Huiarua, Wai-mata, Hikuwai, Taumata-patiti, Anaura, Te Ahi-kouka, and Wai-ngaromia; among these were the younger brothers of Taue-katohia, viz., Rua-wahine and Tama-kauwae.

Another division of Ngati-Ira declared that they would not return to live on those lands, but that they would go to the place where the vessel of their ancestors came to land on their arrival here from Hawaiki, at Whanga-paraoa (east side Bay of Plenty). They are now represented by Te Tatana and Tikitiki-rangi, and their people of Ngati-Ira now dwelling at Opotiki.

The party under Te Wha-kumu, he and his clans, decided to go south to Wai-rarapa. These are the Ngati-Ira of the Tane-katohia branch now living at Wai-rarapa under their chiefs Te Miha-o-te-rangi, Te Manihera Rangi-takaiwaho, and Tutapakihi-rangi; it is sufficient to mention these.

The following is the descent of Ngati-Ira from the eponymic ancestor of the tribe. Uenuku and Takarita lived in eastern Polynesia. Ira, Pipi and their daughter came to New Zealand on 'Horouta' canoe:-

Uenuku genealogy given on page 48

Now the descendants of Rua-wahine are among Te Aitanga-a-Mahaki, Te Aitanga-a-Hauiti, and also Te Whanau-a-Rua at Tokomaru (north, of Poverty Bay). The descendants of Tama-kauwao are among Ngati-Porou at Tawhiti, in the Waiapu valley, and at Whare-kahika. Let my recital end here.

Ngati-Ira were a numerous people, whose tribal aphorism was : - " He, pĕkĕhā ki te moana, ko Ngati-Ira ki uta." The tribe was also renowned for bravery in war. Let my explanation of these matters now cease. It is not as though you were a facile writer, at this rate when the moon changes you will not have finished.

So the party of Te Wha-kumu came away to Heretaunga and constructed Nga Whakatatara, a pa situated just across the river from the Pa-whakairo (near Taradale). In the year 1853 the fosses of that pa (fortified village) were still extant.
The people of Orotu now saw that a strange folk had built a pa on their land, so the Tini-o-Orotu, viz., the Rangitane tribe, assembled at the pa of Te Puketapu, opposite Omahu, at Heretaunga. Then Pae-whenua, Te Hau-te-rangi, and Te Kowhaiwhai, chiefs of these peoples, proposed to despatch a force by way of Tutae-kuri river, another to descend by the Tauwhare ridge to Nga Whakatatara, the pa of Ngati-Ira, and so command it. Another force was to advance by the open country to Wai-o-hiki, and there await developments, it being a good place from which to observe the appearance of the forces by way of Tutaekuri and on Te Tauwhare. It was also to act as a lure to entice Ngati-Ira out of their pa, so that it might be captured by the force descending from Te Tauwhare, and so leave the Tutae-kure force free to assist them at Te Wai-o-hiki. Such were the intentions of Rangitane, Ngati-Awa, and Ngati-Mahanga.

As the stars were disappearing in the dawning light, the three forces separated, each being in numbers one hundred pairs (200 men).

As dawn broadened into daylight, Te Ahi-para and Te Horipu (of Ngati-lra), emerging from the pa, saw a force of naked men advancing across the plain. They went back into the fort and cried out:- "Ko Tu-matauenga! Ko Tu-matauenga!" (It is Tu-Matauenga; this being the name of the god of war.) Another shouted :- "Ko te whakaariki ! Ko te whakaariki ! Ko te whakaariki ! " (An invader ; a hostile party.) " Kei te mania" (on the plain). Te Wha-kumu came out of the pa to observe the enemy, while the warriors of Ngati-lra proposed to go and attack them. Te Wha-kumu remarked:- "Wait! As the day wanes we will act against Te Puketapu, only women and weaklings are left there. Let a force of four hundred make a strategical attack on that place, while the bulk of your forces remain here to protect the village. Do not go outside, but let the enemy surround it. That party now advancing is an ahi hunuhunu (decoy party), the main body is hidden from us. That is not an attack in force, it is but a lure (patoi) to draw us outside, when they would fall back on the main body, which would then attack us. Do not be misled by that mode of preceding a main force."

Even so all Ngati-lra, men, women and children, remained within the fort. Te Wha-kumu ascended one of the fighting stages to observe proceedings. He said to his companion :- " Erect two lofty stages for me, one on the inland side, and one overlooking the river." The timbers were collected and set up; those two elevated platforms were erected. Te Wha-kumu and five warriors ascended the one on the inland side, while the seaward one was occupied by Te Whanonga and five others, with their tokotoko (spears), and manuka kauoi (? darts), and their pukoro kohatu hei whaharuru ki te taua nei (? Bags of stones to throw at enemy).

Now the pa was of this form, as also the positions of the elevated platforms * -

pa plan image from page 50

It is to be understood that the sketch is made from description, not drawn from the ground itself. Probably no Maori pa was over so strictly rectangular as shown in the sketch.

Nga Whakatatara Pa. pp. 50-52



Three ramparts or earthen walls enclosed three areas, A, B and C D. Area A was narrow, a passage six feet wide. Area B was wider, but area C D was the principal residential area. The subdivision D was for non-combatants only when the pa was attacked.

1 and 2 are two elevated platforms on which men were stationed to defend the two gateways 3 and 4. Entering by either of these, it was necessary to pass along the narrow passage A between two high ramparts, and pass through a subterranean passage in order to gain access to area B. To enter area C one had to pass through another tunnel at 6, and a third tunnel gave access to D at 7. All these lines of defence were high ramparts, on the broad summits of which defenders took their place when necessary. The fosse without the outer rampart was the only moat of the pa.

The two entrances (waha ngutu) were below the two fighting stages. The two platforms were so placed in order to defend the two entrances, lest the enemy enter the fort. A secondary object was the watching of the enemy besieging the pa, and the warning of the garrison of any attempt to assault the place, or to undermine the ramparts, for there was but one entrance to pass from the outer rampart through the second one to the inner area, which was a subterranean one that passed underneath the rampart and emerged in the inner area. The passage through the third rampart, for there were three in all, was a similar one, access to the innermost area could be gained only by passing underground. Now you observe the innermost sub-dividing rampart, that was to divide off a sanctuary for women, children and old men to congregate in. The second subterranean passage emerged in the innermost area, and still another such had to be traversed in order to reach the refuge place of the women. The main part of the innermost area was reserved for the men, who were on the alert to defend the various ramparts.

The outermost rampart is said to have been three fathoms in height; the fosse outside it was four fathoms wide, and of like depth. All the ramparts within the outer one were unprovided with fosses, but they were two fathoms high, four fathoms thick at the base, and two fathoms (?) wide on top; on the top of these the warriors were stationed when the place was attacked.

The space between the outermost rampart and the second one was but one fathom; this formation was to baffle an enemy force that might enter it, in the confined space they could not manipulate their spears, tokotoko or huata, on account of the ramparts being so close together. Also warriors would be stationed on the top of the second wall to use their spears against those who had entered the passage way. Let this explanation of the defences suffice.

After some time, appeared the division of the enemy forces that had advanced by way of the Tutae-kuri river. The party approaching by way of Tauwhare was seen descending the ridge, and the forces at Wai-o-hiki had crossed the river. Thus the fort of Nga Whakatatara was now surrounded by the enemy, who strove to make an entrance, but, however hard they strove they could not prevail against the men stationed on the fighting stages, who speared and slew three of them, Te Hareta, Hauparua and Te Iwi-katea. Such were the losses of the attacking force on this day. When night came the enemy retired and camped on the river bank.

Te Wha-kumu despatched a force of two hundred twice told (400 men) against the hill fort of Te Puketapu. That place fell; the women, children and old men were brought away as captives. Slain at that place were Koura, Te Awa-para, Te Kiri-rua, Poupou and Tangi-akau, and many others, maybe as many as seventy, or more perchance.

Now, when the. victors retired from Te Puketapu, there was a certain woman who had been overlooked, she had been asleep in a kumara storage pit at the time of the attack. When the attacking force was busily engaged in capturing the inmates of the fort, she evaded them, descended the hill to a place near the (present) Omahu bridge, and went to warn the besieging force at Nga Whakatatara of the fall of Te Puketapu. These people came to the conclusion that the victors of Te Puketapu must be a force of Ngati-Whiti-kaupeka from Patea, or the Rangi-tikei tribes, hence they raised the siege and withdrew.

Scouts informed Te Wha-kumu that a messenger from Te Puketapu announced the fall of that place, and that the besieging force camped at Tutae-kuri had retired to that place (not knowing that it had been taken).

Said Te Wha-kumu to Te Okooko and Kokau, " Go ye two, hasten to get ahead of the retiring enemy and cause them to take the inland track. When they have passed on, descend to the main track; we will be following up."

Even as they spoke the smoke of burning Puketapu was seen curling upwards; that fire had been kindled by Te Nanara, and now the warriors made a start. Te Wha-kumu arranged for two hundred twice told to pursue the enemy. The pursuit was conducted during the night. On reaching Te Awatapu, the flight of the enemy became disorganised, the fighting had caused them to scatter; they were anxious to escape. Then the two hundred twice told began to surround them; they slew as they ran ; such was the fight of Marae-kakaho. (A river a few miles inland of Hastings.)

Part III - Ngati-Ira continued. (p. 53-)

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