Te Ngahuru was born at Te Purenga, in Ruatoki, the elder of the two sons of Pahiko (his father) and Kau (his mother). He inherited the fighting characteristics of his ancestors, Hao-ki-taha, Tu-whenua-kura, Romai-whare-rakau and Kourakino, who, in their time, were the scourge of the Waimana, Ohiwa and Ruatoki districts. He was raised partly in Ruatoki and partly in Ruatahuna, although he spent most of his life in Ruatoki. He came into prominence through his marriages, particularly to Te Utu and Kumara, whose hapu affiliations allowed a wide range of alliances to be established.

The tribal name that has been adopted by the descendants of Te Ngahuru is Ngati Koura, although it would have been more appropriate to have used Te Ngahuru's name as the ancestor. Of his ancestor Kourakino, little is known except that he belonged originally to Ngati Te Ehutu, more commonly known as Te Whanau-a-Te-Ehutu, a branch of Te Whanau-a-Apanui tribal group.

Te Ngahuru and his contemporary Te Rangimowaho were regarded as two of the greatest warriors of the Ruatoki, Waimana and Ruatahuna districts. Te Ngahuru was taught in Mairerangi, the famous whare wananga of Tuhoe at Te Honoi, between Ruatoki and Ruatahuna. As a pupil of Te Whatupe, Taokaki and the noted tohunga Tauaiti, he was well versed in tribal history and traditions. He involved himself in many disputes, some of his making, some where he had been requested to offer assistance, and others which he simply made 'his business'. By nature he was sometimes very short-tempered, and at other times kindly or reclusive. People seeking his assistance or advice always approached him cautiously, not knowing the reception they were likely to receive. He was famed for his skill in the use of various weapons, in particular the taiaha.

Around the year 1800 Tuhoe experienced a good deal of warfare, both between Tuhoe hapu and between Tuhoe hapu and other tribes. Te Ngahuru rose to prominence in this period. The battle known as Whatawhatatu, at Ruatoki, was important because of the way in which various leaders realigned their tribal alliances. Ngati Rongo, a hapu of Tuhoe, applied to their kinsfolk of Tamakaimoana, in Maungapohatu, for assistance in attacking the large Ngati Raka hapu of Tuhoe, who were then occupying lands now known as Opouriao and Ruatoki. Ngati Rongo chiefs Te Rohi and Te Au-ki-Ohiwa were killed by Ngati Raka people; however, Ngati Rongo of Tuhoe sought a much greater defeat of their relatives than simply avenging the two chiefs. Te Rangimowaho, who was both Ngati Rongo and Te Mahurehure, applied to Ngati Koura for assistance. Te Ngahuru did not join, although his relatives, Te Raha and Tohi-a-manu, did.

Te Rangimowaho made his approach to Ngati Koura by means of an appeal for assistance in war. He took his cloak, a horihori with twisted black strings, and burned several holes in it, spoiling the garment. Then he travelled to a pre-arranged meeting place, known as Otamahaka, and there found Te Ngahuru, Te Raha and Tohi-a-manu. Te Ngahuru immediately knew the object of Te Rangimowaho's mission. The cloak was placed on Te Raha's shoulders and by allowing the garment to remain there for some time, he signified that he would assist in battle. Tohi-a-manu then placed the cloak on his shoulders, indicating he would also wear the trappings of war. For reasons known only to himself, Te Ngahuru did not show himself willing to participate. The battle that took place at Whatawhatatu was followed by a defeat for Ngati Raka at Otenuku, so severe that they left Ruatoki for ever and lost their tribal lands to the hapu of Tuhoe still living there.

About the year 1821 Te Ngahuru took his people, Ngati Koura, to Raehore pa on the banks of the Mana-o-Rongo Stream at Ruatahuna to prepare for an expected invasion by Te Arawa. While there he killed Rangiruru of Ngati Rongo. Ngati Rongo sought vengeance, and Te Ngahuru's relative, Titi, was slain. About 1823 he returned with his people to Ruatoki, occupying Te Koau pa at Waikirikiri in the south. He also took part in the killing of some Te Whakatohea people on the eastern boundaries of the Ruatoki Valley. This led Te Whakatohea and the former inhabitants of the Ruatoki lands, Ngati Raka, to march against Tuhoe at Te Koau pa. These retaliatory raids also involved Ngati Rongo, Ngati Tawhaki and Ngai Turanga hapu, who were defeated by Te Whakatohea and Ngati Raka at Te Koau and Otairoa. At Otairoa Te Ngahuru's father, Pahiko, was killed, and many Tuhoe women were captured and carried off to Opotiki. The women were of high rank: among them were Hinekura, wife of Te Purewa; Mamaka, wife of Te Umuariki; Te Mihinga; Matarau; and Tirahaere. Most were released and returned to Ruatoki. But the defeat of Tuhoe was a severe blow, and the Ruatoki hapu sought to avenge the Otairoa defeat. Te Ngahuru led a party of the related hapu of Ngai Turanga, Ngati Rongo, Te Urewera and Ngati Koura to the Waimana Valley and attacked Ngati Raka at Tiwhana. The two senior chiefs of that tribe, Te Moana-waipu and Rangi-tu-matarau, were slain. Then, at the battle known as Te Pou-o-Urutake, Ngati Raka were completely expelled from the Ruatoki and Waimana areas. Remaining Ngati Raka, related to and intermarried with Tuhoe hapu, do not have any mana under that tribal name.

After the battle Tapoto, the leader of Ngati Raka, saw very little chance of regaining lands that had been lost, and so took part in peace negotiations. He stayed at Ruatoki for some days, visiting Te Ngahuru at Otamahaka pa. Tapoto gave Te Ngahuru a friendly warning: 'Remain here at our home. I am returning to Opotiki. After I am gone, do not accompany any war parties to the east.'

Te Ngahuru's influence over the destinies of Tuhoe people at Ruatoki and Ruatahuna continued. He was very friendly with another influential chief, Te Kea, and his son, Te Aho, who belonged to Ngati Rongo. Paiterangi of Ngati Rongo decided to kill Te Kea because of some previous offence. However, he was killed by Te Kea and his body buried in a swamp. Ngati Rongo sent a second party and this was successful in killing Te Kea. Te Ngahuru and his younger brother, Te Kauanga, went to Te Tawa in Ruatoki, and slew a Ngati Rongo chief called Te Hiakai, as an act of blood vengeance. While returning home, they encountered Te Wahamianga, who was killed by Te Ngahuru. Two people had now been slain to equalise the death of Te Kea, as a mortuary sacrifice. There was much talk of revenge, but as Te Ngahuru had a numerous following and was a member of several hapu, nothing came of it.

Te Ngahuru's success, especially in the battles against Ngati Raka, remains significant. The territories which are now claimed by Tuhoe as confiscated lands are those areas in which Tuhoe hapu were involved in conflict with Ngati Raka. The period is crucial to the Tuhoe claim in establishing the territorial sovereignty which it had prior to the confiscation of land in January 1866 under the New Zealand Settlements Act 1863. When the Urewera Commission held its sittings in the Tuhoe area after 1896, Ngati Koura claims to land were often based on the places where Te Ngahuru lived and the extent of his mana during his lifetime. One of the most important pa in the Ruatoki district, which Te Ngahuru occupied, was Te Tapuwae. It was decided, after the battle of Otenuku, that this pa would be used as a burial place for chiefs. Te Tapuwae remains the most important burial place in the Ruatoki district; by 1955 it had become too crowded for further burials. Any chief who was in command of this pa was generally regarded as possessing great military prowess, and as influential in tribal decision making.

Te Ngahuru spurned the use of firearms, although recognising their destructive power. When the Nga Puhi invasion took place, it was obvious to him that his people would suffer great losses if they did not retire into the safety of the forests at Ruatahuna. During this period the planting of maize began in the fertile soil of Opouriao and Ruatoki. This suggests that while Te Ngahuru found some novelties were unacceptable, others such as food, clothing and cooking utensils were seen as useful. Te Ngahuru, although steeped in the traditions of his people, was by nature receptive to new ideas.

The exploits of Te Ngahuru's children also provided the basis for the settlement of hapu, in particular Ruatoki and Ruatahuna. His son, Piki, was a famous fighter and bard. Another son, Te Ahoaho, became a fighting chief, a highly respected tohunga and historian of both Ngati Koura and Te Urewera hapu. From his daughter, Te Kura, came the descendants who have been vested with the mauri of the meeting house at Mataatua in Ruatahuna, known as Te Whai-a-te-motu. This house was built for Te Kooti Arikirangi in 1888. Te Ngahuru's third son, Waiari, gained a reputation as a fearsome fighter, but his fame has been overshadowed by that of his older brothers and of his son, Tamarau Waiari.

Three tribal aphorisms are credited to Te Ngahuru. It is said that when asked whether he would assist in battle against Ngati Raka, he replied: 'Ko Ngati Koura tenei, he kiri kawa ki te rakau' (I am of Ngati Koura, we are ever sensitive to weapons raised against us). In another, he said: 'Kei takahia te pae hiwi o te Tahu-o-Haokitaha' (Do not presume that the Haokitaha ranges are open territory). This was a warning that his mana extended from the Ruatoki Valley into Waimana and anyone crossing through his territory would need his approval. The third saying is similar to the first, but uses an expression peculiar to Tuhoe: 'Ngati Koura touareare' (Ngati Koura ever ready to participate in battle).

Te Ngahuru died possibly in 1823, at the time when Pomare I and his Nga Puhi war parties were invading the Urewera. His death is recorded as having been the result of influenza during an epidemic, at Ohaua-te-rangi, north of Ruatahuna, on the banks of the Whakatane River. He is buried there and his grave is known to several Tuhoe historians. It is used as a chronological aid in determining the occurrence of events in Tuhoe history and the location of tribal boundaries.

Best, E. Tuhoe. Wellington, 1925

Tuhoe--Waikaremoana Trust Board. Manuscripts and interviews. Private ownership