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    <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
    <Metadata name="pj.Year">1949</Metadata>
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  <Content></Content>
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  <Content>&lt;pre&gt;
CHAPTER XXX. HINGAKAKA. 1807. WE NOW come to that period when there occurred, judging from the number of tribes involved, what must have been one of the greatest battles ever fought prior to the introduction of the musket. This was the great battle known as Hingakaka, or Hiringakaka as it is sometimes called, and which was fought at Te Mangeo, a place a little to the south of Ngaroto lake and just west of Ngaroto railway station. Here Waikato and their allies, in a decisive action, heavily defeated a combined force representing practically all the tribes of the middle and southern portions of the North Island. The date of this momentous affair has been assigned by Percy Smith to about the year 1780, this date having been arrived at from the position of certain chiefs as they appear in the tribal genealogies, but from the evidence of the Maori accounts and the fact that quite a number of the participants were alive well into European times, the year 1780 would appear much too early. The chief Te Murupaenga, who led his party of Ngati Whatua in the battle, was judged by Marsden to have been about fifty years of age when he saw him in 1820. He would thus have been but a child of ten in 1780. Referring to the genealogical tables and from which Percy Smith determined his date, we find that Pikauterangi, who originated the trouble, lived only one generation prior to Te Rauparaha, which chief did not reach the height of his fame until about 1820. Again Te Rauangaanga and Te Tuhi-o-te-rangi, two of the Waikato leaders at Hingakaka, both saw service in the wars against Ngati Toa when that tribe was later expelled from Kawhia. In the account of Noka Hukanui, however, we have a statement that provides a direct clue to the exact' year in which this battle took place. According to this authority Ngati Whatua, who had come to assist Waikato, returned immediately after the battle, to their own country where they arrived just in time to take part in the battle of Moremu-nui. Now, as the missionaries at the Bay of Islands were able to determine that this engagement took place two (287)

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288 TAINUI years before the taking of the Boyd, it follows that Hingakaka must have occurred in 1807, the same year as Moremunui. It will be remembered that in former times Tupahau came down from Kawhia and conquered Marokopa, and now, some time during the year 1804, we find his descendant Pikauterangi living with his tribe at the mouth of the same river. As in the time of Tupahau, fishing was still an important occupation in the lives of the people and, states Te Ilurinui, it became the custom during the fishing season for Ngati Kauwhata and Ngati Apakura to hold periodical feasts, first one tribe acting as hosts and then the other. At one such feast a large number of kahaivoi had been caught and these were divided into the customary piles and shared out among those present. Pikauterangi, however, took offence at what he considered the poor quality of the fish proportioned out to his party, and at his instigation, Poraha and his companions, all members of Ngati Apakura, were murdered by the malcontents. A slightly varied account is supplied by Rore Eruera who says that on the occasion of the division, Pikauterangi appropriated all the large fish for himself, leaving only the small ones for his cousins and they, annoyed at this procedure, informed Te Mahutu, their uncle, who remarked, &quot; Ki te tae mai ano, me rumaki ki te wai.&quot; (When he arrives duck him in the water.) In accordance with this advice, when Pikauterangi again came to gather fish, he was promptly seized and ducked in the water so severely that he was nearly drowned, after which his assailants departed, taking with them both the fish and the nets. Which of these two versions is correct is hard to say, but in any case Pikauterangi, in order to punish his relatives, decided to bring down upon them the wrath of another tribe and this he did by instigating the murder of Poraha and his companions. His act, instead of gaining the censure of the tribe, actually raised him in the esteem of the people, and they, true to Maori custom, cut up the bodies of the unfortunate Ngati Apakura and distributed the cooked remains among the sub-tribes of Ngati Kauwhata and Ngati Raukawa. Meanwhile, Pikauterangi, in order to still further appease his injured feelings, set out down the coast to enlist

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HINGAKAKA 289 the support of other tribes to make war against Waikato. He was absent three years, during which time he travelled right down the west coast to what is now Wellington, raising 4,000 men to his cause. He then went up the east coast and persuaded Ngati Porou and Ngati Kahungunu to assist him, and this they did by sending 3,000 warriors. During the absence of Pikauterangi, however, an expedition of Ngati Maniapoto, under the chiefs Tipi and Inuwai, marched south and proceeded to attack and kill the tribes on the Whanganui river. After defeating these people in a battle at the mouth of the river, they went east through the Ngati Kahungunu country and gradually made their way home where they arrived just in time to take part in the battle of Hingakaka. About this time a large war-party, known as Tahuraho, and consisting of Te Ati Awa, Ngati Ruanui and Whanganui, invaded the Ngati Maniapoto country. Whether their action premeditated the expedition of Tipi and Inuwai or whether their invasion was in retaliation for that war-party is hard to determine, but according to Noka Hukanui, the Tahuraho expedition attacked and captured Tauwhare, a pa on the north bank of the Mangapiko, and another at Ngaroto. At these defeats the southern Waikato were forced to retreat and the aged Te Paeahi, father of Te Wawahanga, was left behind concealed in a food-pit at Parakoko. He was, however, discovered by the invaders who killed him at Ohaupo. News of his death reached Waikato and the various tribes assembled at Whaingaroa after which they went to the pa Te Hinau a Tamatea, where a tangi was held. Here Te Wawahanga arose and said his farewell to his departed father. &quot; Haere atu e koro, ko au ki muri i a koe. Kia pena ra, noho ana au i Maungatautari.&quot; (Depart oh sir. I shall came after you. Until it is so, I shall be abiding at Maungatautari.) After this Waikato marched to Rotopuna and falling on the Ngati Kauwhata pa Waipatito, killed many of the inmates, including the chief Whatatupari. Several other engagements took place ending in another victory for Waikato at Otatau. In this last battle, however, Waikato lost the chief Te Wawahanga. It was then that Te Rauangaanga, grandson of Te Wawahanga, said : &quot; Kaati e koro e Te 

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290 TAINUI Paeahi, kia moe koe i au wahine punarua i to ra kotahi.&quot; (So be it oh sir, oh Te Paeahi, may you sleep peacefully with your two wives on the same day.) We now come to the time when the tribes of the east and west coasts, having been instigated thereto by Pikauterangi, assembled to attack Waikato. Te Ati Awa, Ngati Ruanui and Whanganui came by way of the Mangapu valley to the place of assembly near Kahotea, a little north of Otorohanga, and here they were joined by Ngati Toa, the tribe of Pikauterangi, and detachments of Te Arawa, Ngati Raukawa, Urewera and Ngati Porou. As has been shown, nearly all of these tribes had some score to settle with either Waikato or Ngati Maniapoto. Ngati Toa and their allies the Ngati Raukawa, to which tribe the former were closely related, had been fighting with Waikato for some time, while Te Arawa were no doubt eager to avenge their recent defeat at the hands of Hikairo. As the west coast forces approached the meeting place, states Rore Eruera, they were observed by Wahanui. The two war-parties joined forces at Haurua, close to Hangatiki, and Wahanui now concealed himself by the banks of the Waipa, along which the enemy were expected to pass. Then as the vanguard of the war-party appeared, Wahanui suddenly stood up, his appearance so startling the enemy that they immediately scattered, a circumstance which Wahanui regarded as a good omen. Retiring to the pa Totorewa, at the junction of the Manga-o-rongo and the Waipa, Wahanui awaited the enemy expedition but as soon as they made an appearance, he again withdrew, leaving the fortification deserted. Not wishing to engage the invaders, Ngati Maniapoto, says IIoka Hukanui, continued to retire before the enemy and eventually joined Waikato in the vicinity of Ngaroto. In the meantime Waikato had hurriedly sent messengers to their various kinsmen as well as to the Ngati Whatua tribe of southern Kaipara calling on them for assistance. Te Rauangaanga himself went to interview Ngati Whatua, and going to Te Ruarangi-haerere, a village near the present Rewiti railway station, he saw the chief Te Murupaenga. He conveyed his request in the form of a song and exhibited as emblems of invitation two weapons, a taiaha named Matahurinoa, and a greenstone war club named Hukanui.

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IIINGAKAXA 291 As a result Ngati Whatua immediately raised a war-party, and under the chiefs Te Murupaenga, Titahi and others, marched south, being joined by Ngati Tai under Tara-te-irirangi, and Ngati Tamaoho under Te Whare-aitu. Passing through the lower Waikato the force was increased by detachments of Ngati Te Ata and Ngati Tipa, and the combined war-parties continued southwards where they joined the Waikato main body. The Waikato army now proceeded to Te Rore and took up a position at Tauranga-mirumiru, about half way between Paterangi and Ngaroto. The next morning however, they moved forward, 1,600 strong, to Te Mangeo, a place on the ridge about a mile to the south-west of Ngaroto railway station. Here, in the open fern land, the forces of Waikato and their allies took up position, the various tribes and sub-tribes being arranged in ranks, each in charge of its respective chief. Waikato and their sub-tribes were under the command of Te Rauangaanga, Te Kanawa, Te Tuhi-o-terangi, Hikairo, Tiriwa and Te Wano, while Ngati Maniapoto was led by Wahanui, Tipi, Inuwai and Huahua. As the site was on Ngati Apakura territory, that tribe was given pride of place, Te Wano, the actual owner of the land and whose home Te Rua-kotare, was situated only a few miles towards the east, being given a place in the forefront among the other leaders. Aware that their army was seriously outnumbered by the enemy, the Waikato carefully arranged bunches of feathers on the top of the fern and as they fluttered in the breeze, they gave the appearance of head feathers as worn by warriors on such occasions. To add to the deception, men were posted at intervals in the fern and these made warlike speeches to imaginary warriors in order to impress the enemy. Eventually, as evening closed, the great enemy army approached, consisting of Ngati Toa, Ngati Kauwhata, Ngati Raukawa and their allies Te Arawa, Urewera, Ngati Porou, Whanganui, Ngati Ruanui and Te Ati Awa, the whole under the command of Pikauterangi, Te Rakaherea, Maui, Tahuaroa and Te Maunu. Coming to a halt they sat down, seeing before them the assembled ranks of Waikato and behind whom what appeared to be another large force in reserve, but which was actually only the bunches of feathers so skilfully arranged in the fern.

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292 TAINUI As the two armies faced each other, the southern party commenced the following song, expressive of the defeat of Waikato. Huria, hurihia ki tua ki to aro; Tikina taku ika Id waho ki te moana nui, Akina e takoto mai nei. He horonga nooku, Kia tae au Ki nga uru kahika', Ki o uru, ki o awa. Kia kata noa mai e, Te kotikotipa. Kikipounamu E tangi ana Ki tona nei whenua Ka tupungia nei e te maheuheu Tangi kau ake te mapu. I-i-i. Overturn, overturn to beyond your front; Bring forth my fish outside to the great ocean And smitten let it lie. Haste shall be mine That I may reach The kahikatea groves, Your clumps of bush, your rivers, That may laugh in vain The bittern. The kikipouname insect Is crying now For his land Overgrown with weeds. Swells now the cry of anguish. I-i-i. The words of the song were repeated in a weird supernatural voice and this was interpreted by the Waikato tohunga as an evil omen for the invaders and they knew that the enemy would be &quot; food for the war club.&quot; That night both camps rested but ere the day broke both sides drew up in battle order. The chiefs, says Noka llukanui, were distinguished by the feathers of the toroa and hula with which they bedecked their hair. Te Rauangaanga now sang the following song of encouragement to the Waikato warriors.

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HINGAKAKA 293 E Awa e, ka to te to o te kauri, Ka tupu to pukatea i to wai, Ka ngoungou to iwi o to tau, Ka ruperupe to kereru, Ka warn to kao Ka patu to rou Ka reka to kaomiti al Oh Awa oh, the stern of the kauri shall grow, The pukatea shall grow in the waters, Softened in water shall be the bones of thy ones beloved, The pigeon shall tremble violently The dried kumara shall be crushed The fern-root shall be beaten And sweet shall be the kumara preserve. Ali! When the song had finished and just before the battle opened, the chief Tiriwa called to Huahua, of Ngati Matakore, &quot; E Hua e! Mau te titi, maaku te whewhera!&quot; (Oh Hua! Be you the wedge, I will open up the hole!) it being the wish of Tiriwa for Huahua to lead the first charge, but the latter, observing the large numbers of the enemy, shouted in reply, &quot; Mau te titi, mau te whewhera!&quot; (You be the wedge and you open up the hole!) Tiriwa now leaped to his feet and grasping two calabashes, threw them into the air and as they fell, smashed them to pieces with his taiaha, at the same time shouting the battle-cry, &quot; Kei ahau te matangohi!&quot; (Mine is the first man!) This performance was watched with some misgivings by the enemy who knew that the calabashes were intended to represent men's heads and the fact that Tiriwa had successfully broken them portended an evil omen for the outcome. As the broken calabashes fell to the ground, the Waikato army, led by Te Rauangaanga, pressed forward in a mighty charge against the enemy ranks which, after considerable slaughter, broke and fled, leaving large numbers dead upon the field. It is said that Ngati Raukawa alone lost 1,600 men, among whom being their chiefs Iwituha and Tahaearoa. Ngati Toa also lost heavily in men and chiefs, among the latter being none other than Pikauterangi himself, his brothers Te Rakalierea and Maui, and Tahuaroa and Te Maunu.

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YI 294 TAINIJI The battle is known in history as Te Mangeo, after the name of the locality, but from the large numbers of men killed, it is also called Hinga-kaka, or the &quot; Fall of the parrots,&quot; for as the kaka is slain in large numbers at one time, so fell the warriors at Te Mangeo. Following their victory the Waikato and their allies held a great cannibal feast. The dead were collected and laid in heaps from which the bodies of the chiefs were claimed by those who had killed them, the warriors saying, &quot; Naaku e mea rangatira i patu,&quot; to which Hikairo, who was standing by, would say, &quot; Ko tau.&quot; (It is yours.) The site of this great engagement is on the wide ridge immediately to the west of Ngaroto railway station, the road from Ngaroto to Paterangi and Te Rore, passing through the battlefield. The land is now given over to farms but in those days it was open fern land, part of the territory of Ngati Apakura. It is said by Hongihongi that the bones of the slain whitened the fern for many years after the battle and that it was only after the coming of the white man that this grim evidence was ploughed into the soil. From all accounts, after the defeat of the southern party, Waikato and their allies discussed the question of following up their victory and attacking the tribes who had made war against them, but according to Noka Hukanui, this was abandoned when Te Murupaenga returned home. This decision on the part of Ngati Whatua was decided when their tohunga Titahi, a noted matakite, had a dream in which he imagined that a sand storm was blowing on the coast of Kaipara, driving clouds of sand before it from Maunganui, and that Te Murupaenga had stopped its southern progress by erecting a screen. This was interpreted as an impending attack on Kaipara by Nga Puhi, and only by the immediate return of Te Murupaenga might that attack be resisted. Te Murupaenga remarked, &quot; Na wai i ki ka haere mai to riri ki rote to pae o Kaipara?&quot; (By whom has it been said that war shall enter the confines of Kaipara?) Ngati Whatua thereupon departed, and hurrying back to their own country, met Nga Puhi and defeated them in the great battle of Moremunui. Hikairo, of Ngati Apakura, was insistent that the war be continued, especially against Ngati Raukawa, which tribe,

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HINGAKAKA 295 after Hingakaka, had fled to Maungatautari, and finding that his appeals lacked support, he said, &quot; E Waikato, ka hua au ma matua iwi, ka kiia koe he tangata!&quot; (Oh Waikato, I see one must have the support of the people before one is called a man!) Waikato, however, had had enough of fighting for the time being, and Hikairo, who was still determined to carry out his plan, set out for Maungatautari with only a small war-party. Arrived at Pukerimu, near Cambridge, his expedition suddenly encountered a mixed force of Ngati Raukawa and Ngati Whakaue of Rotorua, and was badly defeated, Hikairo, Te Riunui and Irohanga all losing their lives. It was after this incident, states Te Hurinu , that Maungatautari assumed his name, it being in commemoration of the fact that his father Irohanga, had been killed at that place. Maki Toarangatira=Parehounuku Kawharu Kuruwhare 1 Hinewairoro Marangaiparoa==--,--Rakahura Kahutaiki==Te Maunu Kimihia=Waitohi 1 1  Werawera Pikauterangi Pikauterangi Maui Rakatierea Wailtuoro 1  1 I Waitohi Te Rauparaha sy., Ngatolcowaru=Te Ruwaioterangi .14(e44,414A,Orit ? num /4,i 4/d4r4 Koryputa 40 M VV rot- a 7 i,a &quot;c7 -` THE DEATH OF MAUNGATAUTARI. 1810. On one occasion, the exact time of which is not certain, a party of Waikato set out down the west coast on a raiding expedition. Having made the coast at Mokau, the party proceeded along the coastal track as far as Te Kawau where, however, at Rangikaiwaka, the hard sandy beach on the north side of the pa, they were met by a force of Ngati Tama. A pitched battle took place in which several were lee--44r f Werawera==-Pa  -r 1 ohatu wthi, Te Raup aha

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296 TAINUI killed, among the number being the Ngati Haua chief Taiporutu. The body of this unfortunate man was carried back in triumph by Ngati Tama and suspended, head downwards, in the gateway of Te Kawau pa, from which circumstance Te Waharoa, a near relative of the deceased man, received his name. A direct result of the killing of Taiporutu was that, about 1810, another war-party set out with the express purpose of punishing Ngati Tama. This expedition, stated to be a large one, was commanded by Te Waharoa, Pohepohe, Tuterangipouri and Maungatautari, chiefs of Ngati Haua and Ngati Maniapoto, but all of whom were more or less related. Very little is known concerning this expedition, but it appears that on their arrival before Te Kawau, Ngati Tama, led by their warrior chief Raparapa, descended to the beach and in the battle which followed, the northern party was defeated, among their losses being none other than Maungatautari. This was a severe blow to the Tainui tribes and to the family of Maungatautari in particular for as we have seen only a few years had passed since his father, Irohanga, fell in battle at Pukerimu. Coupled with this was the death of Wahanui, who either just before this event or very soon afterwards, met his death in a fight at Otewa, near Otorohanga.

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