NGATATA, WIREMU TAKO (1815-87) was the son of Ngatatai-te-Rangi (q.v.) and was also called Te Teoteo, or Makoere. Born in Taranaki during the wars against the Waikato, he came south with the heke Nihoputa (1824) or the heke Taua (1832), and lived on the shores of Port Nicholson. There Wakefield met him in 1839, a handsome young chief in the prime of life, owning two pas on the site of Wellington (Pipitea and Kumutoto). When the pakeha arrived Ngatatai-te-rangi was ageing and Wi Tako, who was taking his part in the leadership of the tribe, signed the deed of sale on his father's behalf. A year or two later (1842) he succeeded Honiana Te Puni as the paramount chief of Ngati-Awa. Wi Tako's standing amongst the natives appears to have been high. He led the speeches when acting-Governor Shortland visited Port Nicholson in 1843, and supported the pakeha in the Wairau crisis. In the forties he and his followers removed from their pas in Wellington to a new position at Ngahauranga.

When Boulcott's farm was attacked in 1846, Wi Tako took command of a strong body of his people, and assisted in driving the attackers across the range, through the Horokiwi valley, and beyond Paekakariki. After the peace he was appointed a native assessor, and in that capacity assisted Sir Donald McLean in the acquisition of many thousands of acres of land in the Hawkes Bay district. That he was not unmindful of the wrongs of his own people was evident in the early sixties, when he was drawn by the injustice of Waitara towards the King movement. In a heated interview with Sir George Grey (9 Oct 1862) he said: "Listen to me, Governor; to the first of my thoughts about joining this King work. It was the crookedness on the side of the pakeha. This is the crookedness of which I complain-Rawiri's death when he was following after the work of the Government, and the driving of Wi Kingi off his own land. This is the reason I left the side of the pakeha, because I saw the wrong. Then I took up the King's work." Wi Tako's mana was widespread. A nephew of Kekerengu, he married Ngawhawha, a grand-daughter of the exalted East Coast chieftainess Tamairangi. At some risk to his mana he persuaded his own people not to join the King movement, merely asking that they should be given employment. When the Waikato campaign had made some progress he made peace with Sir William Fox for himself and his men, and was allowed to retain his gun. He persuaded the King chiefs in Wairarapa to lay down their arms, exercising an influence which Featherston considered decisive. Thereafter he was a beneficent factor against Hauhauism even on the East Coast, whither he went with Archdeacon S. Williams and Matene te Whiwhi to neutralise the propaganda of Patara and Kereopa, and at other times with McLean to promote the purchase of lands.

Wi Tako's co-religionist M. S. Grace (q.v.), speaking in the Legislative Council, said: "There was a time when Wi Tako held the balance of power between the Maori King Potatau and the English Queen; a time during the war when he had 2,000 armed men under his control, and had he thrown his tomahawk to the right or the left, and lent his influence to the Maori King, I do not know what would have become of this settlement. I say we have lost in him one of the greatest natives this country, rich in great men, has ever borne. He imperilled by his loyalty to us the whole of his influence with the native race. It was when Wi Tako, failing to be carried away by the passing impulse of the moment, holding the scales between the two races, gave us the full advantage of his sympathy and, ultimately, of his support. I have heard Dr Featherston say of him, 'Wi Tako is the cleverest man, black or white, in the country.' He had no two tongues-what he promised he performed. I remember to-day with glowing admiration the chivalry, valour, and magnanimity of this great race of people, who are dying out from our midst, leaving but the memory of their achievements behind them!" In 1872 Wi Tako was called to the Legislative Council, where his quiet dignity and common-sense won him the respect of his fellows. He was a member of the board of native trustees. On his death, which occurred on 8 Nov 1887, he was accorded a state funeral. Speaking at the graveside, Archbishop Redwood said: "We are here to-day to do honour to the remains of one who has earned the esteem, admiration, and gratitude of all New Zealand. He saw from the beginning the great advantages of civilisation and culture. As a citizen, a legislator, and a great leader of men he showed himself worthy of all honour from both races during his life and of this splendid demonstration in his behalf to-day. He embraced cordially the saving truths of Christianity; he died a Christian death. As a man I admired him. As a Christian I admired him still more." (See WHAREPOURI and TE PUNI.)

Wellington Gaz., 24 Jun 1864; Wellington Independent, 7 Jun 1864; personal information from W. H. Love; N.Z.P.D., pass. and 10 Nov 1887; Wakefield; Cowan; Bowen; Ward (p); H. T. Kemp in N.Z. Herald, 23 Mar 1901; Evening Post 10 Nov 1887, 19, 22 Oct 1929 (p); N.Z. Times, 6, 21 Nov 1887.

Reference: Volume 2, page 64

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