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    <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
    <Metadata name="pj.Year">1949</Metadata>
    <Metadata name="pj.Location">BRUCE BIGGS - Donations</Metadata>
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  <Content></Content>
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  <Content>&lt;pre&gt;
CHAPTER XXXIV. THE BATTLE OF TE KAKARA. 1820. (Or early in 1821.) TOWARDS the close of 1820 the situation on the west coast was fast approaching a climax. As we have seen, Ngati Toa, from one cause or another, had aroused the enmity of tribe after tribe until now the whole of Waikato and Ngati Maniapoto were a`rirkii against them. The long series of battles was by this time showing its effect, and following the fighting at Aotea, Kawhia and Te Totara, Te Rauparaha and his forces retired to Taharoa, the most northern of a series of lakes about four miles south of Kawhia harbour. Here Ngati Toa possessed many villages and fortified positions, the most important of which were Maukoro, Taumatakanae, Te Kawau, Araraparapa, Te Rako and Rangihura. In the meantime Waikato and Ngati Maniapoto had decided that only the extermination of Ngati Toa could put an end to the ceaseless fighting that had been going on, and now prepared themselves for a final descent upon Kawhia. In spite of their successes, the death of Te Uira, the defeat of Ngati Maniapoto at Tawhitiwhiti and other disasters, had not yet been avenged to their satisfaction and now, the latest incident, the killing of Te Unuatahu by the Ngati Tama chief Raparapa, hastened the decision. The part played by Raparapa involved Ngati Tama, but as they had been for years the bitter enemies of Ngati Maniapoto, and further, had not so long previously killed the Tainui chief Maungatautari, they cduld hardly have escaped being drawn into the warfare. When Ngati Mahanga first heard of the death of their chief Te Unuatahu, Tapatai or Te Puna-toto as he was now known, insisted that Waikato should avenge it. This, states Percy Smith, was agreed to by many of Waikato, including Ngati Mahuts, of central Waikato and personal hapu of Te Wherowhero, and also Te Patupo, Ngati Hourua, Ngati Hikairo, Ngati Apakura, Tainui and Ngati Maniapoto. These tribes assembled in great force to attack Ngati Toa. The war-party was sent forth in two divisions, one going by sea under the chiefs Te Kanawa, Te Hiakai, Kiwi, Te Awa-i-taia and others, while the second portion, under (319)

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  <Content>&lt;pre&gt;
320 TAINUI Te Wherowhero, Te Tihirahi, Te Paewaka, Hou, Peehi Tukorehu, Te Au, and Te Ake, went by way of the Waipa valley and over the ranges to the coast. This last party was to proceed to Waikawau, a pa belonging to Ngati Rarua, some fourteen miles north of Mokau, in order to punish that people for a curse they had uttered against Peehi Tukorehu on an occasion when he had been returning from a previous expedition to the south. his path had led him round the base of a pa built on a high cliff jutting out into the sea, and as he and his warriors passed beneath, an inmate of the pa exclaimed, &quot; Look at the steam rising from his bald head &quot; This allusion to Tukorehu was a deadly insult, and as a result Waikawau was stormed and taken and all its inhabitants killed and eaten by the war-party mentioned. In the meantime the first portion of the war-party under Te Puna-toto, Te IIiakai, Te Kanawa and others, had arrived at Kawhia in their canoes. Landing on the southern shores of the harbour, they proceeded overland to Taharoa where the bulk of Ngati Toa had assembled under Te Rauparaha. Some of the Ngati Koata, however, had remained in their fortifications at Kawhia with the intention, should Waikato be defeated, of cutting off their retreat or of taking them in the rear. On the arrival of Waikato at Taharoa, states Percy Smith, they attacked the pa Taumatakanae, during which incident a child of Ngati Toa was caught and killed and its body served up as a meal together with some fish. Te Puna-toto arose and stood over the food with a ko, or digging implement, in his hand. Piercing the body of the child he said, &quot; Here I will stick this ko!&quot; He thereupon recited an incantation. The words of this chant are supplied by Rore Eruera whose account, however, differs somewhat from the above in so far that he states that it occurred after the battle of Te Kakara, not before. Papa, papa te whatitiri i runga te rangi Ko taua tini, ko taua mano Ko te wai raparapa rua koia! Ko to wai o If urumakaka Te tohi a Tutia ki te ake-rautangi Te hekenga o Tu-tauarai. Ko Miria-te-kakara, ko Taiporohenui Taku aro Whiva ki te whakarua koia!

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  <Content>&lt;pre&gt;
THE BATTLE OF TE KAKARA 321 Crashes now the thunder in the sky above These miriads, these thousands. 'Tis the water flashing repeatedly, indeed! 'Tis the water of Hurumakaka The baptism of Tutia with the weapon of war. The descent of Tu-tauarai. Miria-te-kakara and Taiporohenui My front Cast it to the north-east wind, indeed! The above incantation, judging from the allusions to places in far off Hawaiki, seems to be very old. Both Miria-te-kakara and Taiporohenui are said to have been famous houses 'in that distant land, the former being, it will be recalled, the house of Tuwhakararo. Following the ceremony by Te Puna-toto, continues Percy Smith, the body of the child was divided among the warriors after which the pa Taumatakanae was assaulted and captured as well as Te Kawau, situated on a point protruding into the lake. Prior to Te Kakara, Ngati Toa were in their pa at Te Roto and saw the advancing host of Waikato, four thousand strong, with Ngati Maniapoto one thousand strong, coming to attack the place. Immediately before the battle the Ngati Tama chief Raparapa arrived, accompanied by Ranginumia, Te Puoho and some ten men from Onaero. Ngati Toa, several of whom were armed with muskets, presents from Tuwhare, now sallied forth and Raparapa insisted on joining, but Te Akau, the chief wife of Te Rauparaha, endeavoured to dissuade him by saying, &quot; E Rapa! E Rapa! Waiho ma to pu!&quot; (Oh Rapa! Let the guns decide it!) This remark on the part of Te Akau was prompted by her observation that Raparapa was armed with only a long-handled tomahawk, but that chief, annoyed at the woman's interference, exclaimed, &quot; Aha! Na wai i ki na to wahine au e ako!&quot; (Aha! Who said I am to be taught by a woman!) The opposing sides now approached, each side in companies according to tribes and commanded by their respective chiefs. Te Rauparaha, uneasy of the result, retired in seclusion, his army being led by the chiefs Te Rangihaeata, Te Peehi Kupe, Pokaitara, Te Puoho, all of whom were armed with muskets, and the famous Raparapa. Of these the last named was head and shoulders over his peers; of masterful mind and nature, he was a man of

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82 TAINUI extraordinary physique and capable of great activity and endurance. Waikato comprised Ngati Mahuta, Ngati Hourua, Ngati Mahanga, Ngati Hikairo and Tainui, under the greatest array of experienced leaders ever assembled, the most worthy of mention being Te Hiakai, Te Awa-i-taia, Te Punatoto, Te Ake, and Te Rangituatea of Ngati Maniapoto. One or two of the Waikato warriors were armed with muskets, but there is no record of how they came into their possession. The two armies met in the open and here Waikato was met by volleys of musketry by Ngati Toa. Te Rauparaha was in a small canoe on the lake of Taharoa and watched the fortunes of the fight from afar, and here his forebodings of evil were confirmed by the actions of a kuri-kura, a dog mascot of Waikato, which ran through the Ngati Toa ranks and returned unharmed. That omen was convincing, and subsequent disaster was no news to Te Rauparaha who retired in advance of his fleeing forces. Several of Waikato fell before the muskets of Ngati Toa and then Raparapa, impatient of this kind of fighting, dashed forth into the open space between the two forces. Accounts of what followed vary, but the following is the generally accepted story as preserved by the present people of Taharoa and who are the descendants of those who took part in the battle. Rore Eruera says : &quot; When Raparapa advanced to the front, one of the Ngati Mahanga warriors immediately raised his musket and taking aim, was about to fire when he was restrained by Te Puna-toto who placed his hand between the flint-lock and the touch hole, at the same time saying, Kaua whakahei puhia. Engari waiho ma to ringa tangata to koutou papa.' (Do not meet him by firing. Rather leave for the hand of man, your father.) &quot; During this interlude Te Awa-i-taia walked out and faced the great Raparapa. The former was armed with a tewhatewha, a weapon of hardwood shaped somewhat like a battle-axe, while Raparapa possessed his long-handled tomahawk. The two men fought a duel in view of their respective forces until Te Awa-i-taia, by sliding the end of his tewhatewha past the handle of his enemy's tomahawk, cleverly hooked it out of his hands and disarmed him.

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THE BATTLE OF TE KAKARA 323 &quot; At this Raparapa turned and fled, at which Te Awa-itaia, joined by several others, immediately gave chase. The Ngati Tama leader dashed along a path bordered by several tutu bushes and as he rounded a bend in the track he was overtaken by Te Awa-i-taia who leaped clean over the tutu bush which intervened, at the same time bringing his weapon down with stunning force upon the head of his enemy. Both combatants lay on the ground and Te Rangihokaia, coming on the scene at that moment, now leaped upon the unfortunate Raparapa. It was now that the latter showed his remarkable strength. Although still dazed from the blow he had received, he staggered to his feet lifting Te Rangihokaia with him, and was about to walk off when Te Awa-i-taia struck him another blow which killed him.&quot; Seeing the fall of their ally, continues Percy Smith, both companies of Ngati Toa sprang to their feet, preparatory to a rush. This move was observed by Pungarehu, a chief of Ngati Hineuru, later known by the name of Hoani Papita, and he called out, &quot; Ara, he waewae to l&quot; expressive of there being no force in reserve behind the two companies of Ngati Toa. Immediately, all Waikato rushed forward in a great charge, beating Ngati Toa back in confusion right up to the ramparts of their pa. Great numbers fell in this final charge, and for Ngati Toa the battle was over, each man trying to save himself. Many dead lay upon the field, among them being Te Rangikatukua, the elder brother of Te Rauparaha. The Ngati Toa survivors, states Rore Eruera, sought refuge in their pa Maukoro, and Waikato advanced to complete their victory. As the warriors ascended to the outer defences Te Puna-toto recited the following incantation. Whakawhiti ki toretaha Ki Maukoro pakoko, Te raho o taku taiawa Na to kore e riri pea I pakoko ai to raho o taku taiawa Pakorol Cross over to that side To Maukoro the unfruitful. The womb of my loved one! Because perhaps, it did not rise to anger Is barren the womb of my loved one, 'Tis barren.

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324 TAINU1 A rush was now made at the pa which was found to have been hastily abandoned. Thus ended the battle of Te Kakara, so named, states Rore Eruera, from the line &quot; Ko Miria-te-kakara, etc.&quot; in the incantation recited by Te Punatoto. Those of Ngati Koata who had remained in their fortifications at Kawhia, had by this time come south to assist Ngati Toa, but finding that they were too late, retired without attempting anything. Many of the survivors, especially the Ngati Rarua, fled south to their fellow-tribesmen at Waikawau, several miles down the coast. The crushing defeat at Te Kakara was a severe blow to Ngati Tea and, says Percy Smith, marked the beginning of the end, for soon after the battle, Te Rauparaha and his tribe retired to their last stronghold, a rocky point jutting out into the bay which stretches from Te Maika, the south head of Kawhia harbour, to Taungatara or Albatross Point. Here the rugged, bush-clad ranges slope steeply to high cliffs against which the ocean surges with everlasting fury. About three miles south of Te Maika, Ngati Toa established themselves at Te Arawi, a rocky, almost inaccessible fortress, with the sea on three sides and only a narrow razor-back connecting their pa with the mainland. An entrance by means of a rope and steps cut in the rock was situated on the north-eastern side. Here Te Rauparaha made his last stand, but he was not long left in peace, for the hordes of Waikato soon discovered him. WAIKAWAIL In the beginning of the chapter, mention was made that when the Waikato forces set out to attack Taharoa, it had split into two divisions, the first of which fought at Te Kakara, while the other, led by Te Wherowhero, Te Tihirahi, Te Paewaka, Hou, Peehi Tukorehu, Te Au and Te Ake, set out to attack Waikawau. This second section, having arrived at its objective, immediately besieged the pa. During the course of fighting a number of fugitives arrived from Te Kakara, and these succeeded in entering the village where they and their friends commenced a tangi or lament, for those killed at Taharoa. Their cries of lamentation were heard during the night by Waikato who now knew that their fellow-tribesmen at Taharoa had been successful. This encouraged them to such

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THE BATTLE OF TE KAKARA 325 an extent that the next morning Waikato and Ngati Maniapoto stormed Waikawau and took it with great slaughter, killing all the inhabitants including the unfortunate fugitives. After this the war-party returned home. &quot;?' A LAMENT FOR RAPARAPA BY TE MAROPOUNAMU. E Rangi i raro e aha kei ahau Ka whiwhi no au i nga paura nei Nau e Te Puoho e tioka haere Tuku ana i te is ko Taumatakanae. E haere kahu kore te kiri o te makau. Tenei matarua, maku i kaiapa Hei urupare mo Hoku Kei te titipoutia te manu a Titapu Kia haumiri au o kukuwai Ou pae tarewa to mats whakatangi Ki te uhi a Tonga. E tiki koutou na runga o Kawhia. Mo wai Tangi ma, mo Te Unu-a-tahu E takoto i raro ra. Tenei kei roto, e Rauapare, Tohitu to haere ki roto o Waikato Kei to whakaputa koe ki mua ki to upoko, Nau i kaiapa i to riri ma 'hau. Haere rawa to rongo Te Rerenga-wairua, Kia kumca mai ko to 'puke i Oropi, Kia ruku atu au nga ngaru a Kupe, Kia kai atu au i to waitakataka No Ngati Mahanga e haere i raro e. Oh Rangi there below, what have I? I am in possession of this gun powder. It is for thee, oh Te Puohol to make it known. Steeped in the river current was Taumatakana Departs unclothed, the shell of the loved one. This shark, it I coveted As a reply for Hoku. Transfixed is the bird of Titapu, That affectionately I may stroke your sharks, Your elevated bird perches, your countenance about to cry Under the tattooing chisel of Tonga. Correct shall ye be, there beyond Kawhia. For whom was Tangi and his friends? For Te Unu-a-tahu3 Lying there below. 1 Te Puoho.?A chief of Ngati Mutunga. Taumatakanae.?A pa captured by Waikato during the Te Kakara battle. 3 Te Unu-a-tahu.?A chief of Ngati Mahanga killed by Raparapa at Ngatokakairiri, Kawhia. (1').

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326 TAINUI This now within, oh Rauapare, Steadfastly go within Waikato You are making it appear in the forefront of the mind, 'Twas you who coveted the anger for me. And your fame shall be heard even unto Te Rerengawairua,4 That hither shall be drawn the ships from Europe, That I may dive through the waves of Kuper' And partake of strong water From Ngati Mahanga travelling below. THE DEATH OF TUPOKI. 1821. The death of so important a chief as Raparapa as well as the disaster at Waikawau, was not naturally allowed to pass without some attempt to obtain revenge, and consequently, some time in 1821, Ngati Tama raised a war-party under Tupoki, the brother of Raparapa, with the intention of punishing Ngati Maniapoto. Coming north, states the account of Te Hurinui, the war-party marched up the Mokau river and fell on a pa called Rangikohua, situated a little down stream from Patoka, but on the opposite bank of the Mangaotaake stream. The pa was almost deserted at the time, but the invaders succeeded in catching a woman named Parerahui whom they killed. Coming on, the war-party surprised and killed a number of people near Aria, after which they camped at Wairere falls. In the meantime news of their presence had been made known, and Wharo, leader of the Ngati Waiora, sub-tribe of Ngati Maniapoto, came inland and organised a force which assembled at the famous pa Arapae. From here Wharo marched to Wairere, on the Mokau, and there attacked the camp of Tupoki. Ngati Tama were put to flight and retreated down the river, splitting into two divisions, one party under Tupoki and the other under a chief named Ngaehe, a relative, it might be added, of Wharo. The two Ngati Tama parties crossed to the north bank of the Mokau, and after crossing the hills, dropped down into the valley of the Mangaotaake, which they crossed about a mile above its junction with the Mokau. Ngaehe and his Te Rerenga-wairua.?The extreme north-west point of New Zealand from which place the spirits departed. 3 Kupe.?The noted navigator,

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THE BATTLE OF TE KAKARA 327 party were in the lead and had already reached the summit of the opposite hills while Tupoki was fording the stream. At this moment the pursuing Ngati Maniapoto arrived on the hills behind. The Mangaotaake gorge is very narrow at this spot and Wharo was able to recognise his relative Ngaehe on the opposite side. Calling across the chasm he warned him not to wait for Tupoki but to get well on his way, advice which Ngaehe thought fit to take. That night Tupoki camped on the north bank of the Mokau near Mahoenui, at a place called Pararewa, Ngaehe being camped some distance further down stream. The following morning Ngati Maniapoto attacked, and as they rushed upon their enemies, it was seen that a man armed with a musket was standing in front of Tupoki. The possessor of this rare weapon was a man of Nga Puhi who had taken up residence among the Ngati Tama. Ngati Maniapoto also had a gun in their possession and it had been handed to the young warrior Hauauru, grandson of Maungatautari. This action was out of consideration for the fact that Maungatautari had been killed by Ngati Tama at Poutama some years previously. ;?i The Nga Puhi warrior was ordered to stand aside, it . being stated that he was a stranger and, therefore, not concerned in the quarrel. He paid no heed, however, and attempted to take aim. Immediately Hauauru fired and the Nga Puhi fell with a musket ball through his head. Reloading, young Hauauru fired again and killed Tupoki. The remainder of Ngati Tama were either killed or put to flight but several prisoners were captured in the pursuit that followed, among them being a beautiful girl named Te Waero. Her beauty aroused the envy of several of the Ngati Maniapoto warriors, among them being the chief  Wahanui (Huatare). Te Waero had been caught by a young man named Pikirangi, and he, knowing he would be forced la: to surrender her to his comrades of higher rank, killed her after treating her in shameful fashion. His action was Jr strongly resented by his jealous companions and nearly involved him in a fight with Wahanui. Besides losing Tupoki, Ngati Tama lost two other chiefs named Te Whao and Tukaweriri, the latter being the husband of Te Waero. The foregoing account by Te Hurinui contains much 4.: descriptive detail concerning the path of the war-party

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328 TAINUI and its ultimate fate at Pararewa. The claim that it was the young chief Hauauru who was responsible for killing Tupoki is contradicted by other accounts which assert that this deed was committed by the famous warrior Mama. This would appear to be correct as will be seen by the references made to Mama in the lament composed by Te Maropounamu. The defeat suffered by Ngati Tama at Pararewa was a severe blow, for in a few short months they lost their two leading chiefs, Raparapa at Te Kakara and now Tupoki at Pararewa. Paemate Maniapoto 1  Rora I I Tutaimaro=Kura-roa Urukaiweta=Tumarouru I I Paruparu Urungahoro=Tumatahuna  Hokotahi UrukIaiweta I I Te Rangituat Wharo A LAMENT FOR TUPOKI BY TE MAROPOUNAMU. Tera is te po taua te taka mai nei i Pari-ninihi, Nau te tatari kia maunu te wai i runga i Nga-motu, Kei to tamaiti, ma Rau a Matuku, hei putiki mai, Te ua o to pakanga, e tauira mai ra to hiku o to taua. Paerangitia mai o kahu angiangi, Paerangitia mai i to puke i Wharekohu. Ka nui ou tohu ki runga ki tou rangi, Ka rere nga whetu o to ata, Manu whakarewaia kia whakakau au, I to riri whatiwhati i roto o Pararewa. Kei pehia koe, to ahi o to tupua, Tenei Poutu, nau i here mai, Hd whakatu mai to whare i muri ake, Kauraka e koaia e to rahi Ati Tama, Me tuku ki raro ra, mo 'Tautari ma, Mo to wai-aruhe e taanga tonu nei, Tahurihuri ai i to papa ki Rarotaka. E home e tama ra, e tahuri to rakau tea, I ngaua putia e to ipo wahine, Ka whati i reira te puhi o taku waka. He tumu herenga waka, no runga, no ram, no Te Rauparaha e! Hurihuri kau ai te mokai o to wahine, Taku kin whakaniko, to kiri o Awanui (Whanganui) Ka whara kei muri. Ma to hau takaha, e turaki taku rata tiketike, Taku whakaruru totara, e to ki Poutarna ra. / l -/ ?;

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THE BATTLE OF TE KAKARA 329 Karanga mai, e Pare, i to tars ki Rangikohua. Tera tak-u manu, he manu takupu, He takupu matakana, he aua matawhero, Mo nga utu e hira, ki te pae ki Karaka-ura. He aha koia koe te tohi atu ai, To patu whakatu, ki to ihu o Mama? O Mama ra, i te kai a wai? 0 Hari ra, i te kai a Ranga, 0 Hau ra, i te kai a Oro, O Tiu ra, i te kai a Maene. Ka mahungahunga to whakahoro i tou angaanga, Tou angaanga e tohe nei ki to hau o to riri, Ko Kahatuatini, hei utu mo aku taro i ngaua iho nei-e-i. TRANSLATION. (Original in Journal of the Polynesian Society, Vol. II, 1893.) Behold the war-cloud settleth upon Pari-ninihi,1 Hadst thou but waited till the waters receded from Nga-motu,' It had been for thy son, for Rau a Matuku3 to gather together The storm of battle as flashed the tail (van) of the war-party. Spread forth thy floating garments, Spread them forth upon the hill at Wharekohu. Thou hadst many signs in thy heaven (or, upon thy head), The morning stars appear (or spring forth), Bring them forth, that I may swim In the midst of the flight from Pararewa. Beware, lest thou art crushed by the fire of the gods ,5 Brought by thee, oh Poutn, To cause the house (tribe) to stand in future times. Rejoice not ye (who are but the) servile dependants of Ati Tama,6 Set this down to the revenge for the death of 'Tautari and the rest, 1 Pari-ninihi, the high cliffs about thirty miles north of New Plymouth called &quot; White Cliffs.&quot; 2 Had Tupoki but waited for the arrival of Te Ati Awa from Nga-mote, Te Puni would have been present with his people and Pararewa might have ended differently. 3 Rau a Matuku, another name for Te Puni. 4 Rangi; , chieftainship. Te ahi a to tupua, literally &quot; the fire of the gods or demons &quot; and refers to the firearms lately introduced and a single specimen of which had been brought by Poutu from Nga Puhi. 6 Ati Tama, a poetical form of Ngati Tama. &quot;te rahi Ati Tama&quot; in this case probably means &quot; the great ones or chiefs, of Ati Tama.&quot; Tautari, an abbreviated form of Maungatautari, half-brother of Wahanui, and who had been killed previously at Poutama. 11 

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830 TAINvi And (payment for) long unavenged defeats,' Thou turnst aimlessly to and fro upon the rock at Rarotaka. Never, oh son, would thy unconquered weapon have failed thee But that it was bitten through by the act of a beloved woman,&quot; Then was the plume of my canoe broken,. (which was) The anchorage of the canoes from north and south, and of Te Rauparaha . Overthrown (is the embodiment of) the hopes and desires of woman,&quot; My tattooed body, the body of Awanui (Whanganui), Is henceforth lost to sight and forgotten. It was only a fierce-blowing gale that could overthrow my lofty rata,&quot; My sheltering totara which stood at Poutam, Lift up thy voice oh Pare, from the peak of Rangikohua,16 This my bird, was a great ocean bird, A wild white gannet, a red sea herring, (Slain in payment) for the many deeds at Karaka-ura.&quot; Why didst thou not strike straight, Thy weapon true, upon the nose of Mama?&quot; Of Mama, who shall be the food for whom? Of who shall be the food for Ranga, Of Hacti;?,ho shall be the food for Oro, f.; &quot;To wai-aruhe e taanga tonu nei,&quot; an expression denoting &quot;bitter memories, long enduring.&quot; o Rarotaka, a flat rock below the Kawau pa on Poutama beach. Tupoki had given orders that no one should eat until his weapon had tasted blood, but his granddaughter did so and hence the allusion and the consequences. Such an action broke the mans or tape of a premeditated deed. .&quot; Te puhi o taku waka,&quot; &quot; the plumes of my canoe &quot; is a happy simile for the pride and admiration in which Tupoki was held. This line refers to Tupoki and Raparapa, who while they lived, held Ngati Maniapoto at bay. They were the &quot; posts &quot; round which their tribe rallied, and past which no waka or tribe could proceed without meeting them. This line is said to refer to Ngaipu, an aunt of Taonui. She was a ware or plebian and, it is said, cooked and ate part of Tupoki, a disgrace which Te Maropounamu took to heart. &quot; Rata tiketike,&quot; &quot; lofty rata &quot; used here to express the high esteem in which Tupoki was held. Poutama, a celebrated battlefield on the sea beach north of White Cliffs where many a fight has taken place. Rangikohua, a pa near Patoka, Mokau district, and which was attacked by Tupoki. 17 All outstanding injuries, or utu accounts, were wiped out by the death of Tupoki, even that of Karaka-ura. &quot; Mama, chief of Ngati Maniapoto, later killed by Puaha at  Okoki. It was Mama who killed Tupoki.  .-5 76'7r  is/ kt.X &quot;.-/4,-4 ;.,':&quot;?&quot;c 4  ? -

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THE BATTLE OP TE KAKARA 331 Of Tiu, who shall be the food for Maene.&quot; Crumbled was thy head, by the stroke that overthrew thee, Thy head which rejoiced in the tempest of battle. Kahutuatini shall be payment for my taro which were consumed. (Or payment for my shattered hopes now overthrown.) TE AMIO-WHENUA EXPEDITION. 1821-22. Not long after Waikato and their allies returned from their campaign at Taharoa, states Percy Smith, there arrived in the Waikato country a war-party of Ngati Whatua. This war-party had started from the great pa Oneonenui, situated three miles north of Motutara rocks on the coast to the west of Kaipara. Coming south to Waikato they were joined at the mouth of the river by some of the Ngati Tipa and again, further up stream, by others of Waikato. Continuing on they came to the Punui river where they called in at Mangatoatoa, the chief settlement of the warrior Peehi Tukorehu. Inspired by the love of patu taragata, states his descendant Tukorehu Te Ahipu, this chief joined the expedition which now numbered 600 warriors, some of whom were armed with muskets. In two divisions the expedition marched by the old track via Patetere to the Hautere village on the edge of the forest where the track comes out on the open lands near Rotorua. Te Arawa, beyond a few young men, did not join the war-party which now proceeded by way of Paeroa and the Waiotapu valley to Orakei-korako, on the Waikato river. Their arrival caused great alarm among the local people who fled and escaped by hiding in a great cavern. Passing on, the war-party crossed the Kaingaroa plains to Runanga, but news of their approach having preceded them, the whole of Ngati Hineuru had fled to the mountains for safety. Proceeding onwards to the upper waters of the Mohaka, the expedition passed to the westward of the Titiokura pass and Ranga, the name of a dog belonging to Te Maropounamu; Harimaruru, a great warrior who defeated Ngati Tama at Tihi-manuka; Hau, or Hauauru, and Tiu, great chiefs of Ngati Maniapoto; Oro and Maene, slaves of Te Maropounamu; Kahutuatini, a chief of Ngati Rereahu; Hari was the husband of Rangi-hapainga who was treacherously murdered by Te Kawa-iri-rangi, to whom she was related, when on her way to visit him on a peaceful errand, for which revenge was obtained at Tihi-manuka. Pare, was Pare-te-korae, mother of Hauauru.

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332 TAINUI descended to Te Toikuri, near the Ngaruroro river, and thence directly onwards to the Raukawa hills, and descending by Te Ipu o Taraia, arrived at Te Roto o Tara. Here the invaders besieged the pa of the Ngati Te Whatu-i-apiti tribe which was living there under their chiefs Pareihe and Tapuhara. Seeing that the pa was likely to fall, Tapuhara cried out, &quot; E Kakahina he morehu!&quot; meaning let there be some survivors left, and so, during the night, all those who were able to travel, embarked in canoes and made their escape. Some old people whom they were forced to leave behind, however, fell into the hands of the enemy. Following this success the expedition pursued its way southerly over the Ruataniwha plains to Horehore, which is an old pa just to the east of Takapau railway station, called Nga hinaki a Tarawhata. The war-party first took up a position on a hill to the north of the pa and commenced a fusilade upon it, but without doing much damage. They then occupied a similar hill on the south side and kept up a brisk musketry fire for some days, but with no result, seeing which they moved on and arrived at Te Apiti, that is, Manawa-tu gorge. Here they captured several villages belonging to the Rangitane people, but although the fires were burning everywhere, they only captured a few old people. At the first alarm the main body of the Rangitane had taken to the wooded mountains and assembled at Te Ahu o Turanga. One prisoner of rank, Whakarongo, the sister of Hirawanu, was captured here. From the Manawa-tu gorge the expedition passed to the south-east through what is now the Pahiatua district, killing and eating all they came across until they reached Maungarake, not very far from the present town of Masterton. here they found the Ngati IIikarahui living in their pa at Hakikino, situated on the Wai-nui-o-ru river. As the pa appeared to be of great strength, the leaders of the force decided to see what strategy could effect. They camped near the pa and sent messengers with friendly words intimating their desire to visit the pa and exchange presents. Te Hopu, one of the principal chiefs of Hakikino, was desirous of acceding to these requests, but Potangaroa, a chief of celebrity, strongly advised against it.

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THE BATTLE OF TE KAKARA 333 Te Hopu, however, having faith in the invaders, proceeded to their camp with several others, only to be massacred. Potangaroa, seeing that his fears had been confirmed, decided to evacuate the pa and retire to the broken, wooded hills in the neighbourhood. This was effected, but the war-party was too quick for some of them, and these were caught in the pa and killed before they could escape. From Hakikino the party moved on southward and eventually reached Te Whanga-nui a Tara (Port Nicholson). Here they attacked and captured the Taputeranga pa which was situated on the little island which gives the name to what is now Island Bay, Wellington. The news of this expedition had preceded it however, so that when the war-party reached the shores of Raukawa or Cook Strait, they found nothing but empty villages, the Muaupoko and Rangitane tribes having taken refuge on Kapiti Island. No one was found at Porirua, but a few refugees were discovered at Horowhenua safely ensconced on the island village in the lake, and at these the invaders had to look in vain for they were without canoes with which to reach them. Near Otaki the war-party attacked a pa of the Muaupoko tribe, but before they could take it, Tungia and some companions dashed out and alarmed the enemy, but were, however, captured and made prisoner. Tungia, shouting at the top of his voice, induced the women in the pa to come down the river in canoes, which they did, making such a noise that the invaders, thinking they were about to be attacked in force, retreated, and in the confusion Tungia and his companions escaped. This incident is know as Waikotero. The war-party continued on its way up the west coast and appeared at Whanganui where they attacked the local people. Only after a hard struggle did they gain a victory in a fight which took place at Te Manuka, an island on the river. At Mangawere, or Upokopoito, some twenty miles below Mangatoa, Peehi Tukorehu and Te Wiwi came upon and killed some brothers of Te Anaua and captured a woman named Korako. In revenge Te Anaua gathered his forces and followed part of the war-party up the river, and overtaking them at Mangatoa, he attacked and defeated them. Korako, on being captured, pleaded for her life and that of her child, promising that if allowed to live, she would lead

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334 TAINUI the invaders to the place where her brothers and some of the other people were, and that she would give them a large quantity of greenstone which was hidden away. This was agreed to and she conducted the war-party up the river until they reached Te Punga, another name for Te Arero-o-te-uru, where they all landed and left the canoes. Korako led them to a deep gorge, hemmed in by perpendicular cliffs and out of which there was no escape, except either up or down, but which widened out at one spot in the middle, and here the war-party was advised to camp, it being dusk. Korako, as soon as it was dark, managed to creep away unseen, and then made all speed to her own people, some of whom were living not far from the cliffs above, while others had been following up the enemy from behind. Thus the invaders were in a trap, and although the pursuers were few in numbers, they were strong enough to hold that end of the pass, while those of their friends held the other. A large number of the invaders were killed, among the number being Te Wiwi. Peehi Tukorehu fought his way out and escaped to join the main body of the war-party. The expedition now departed from Whanganui and marched into the territory of Te Ati Awa. On passing the Rewarewa village, near the mouth of the Waiwhakaiho river, the war-party halted for a while, which gave Tautara, the chief of Rewarewa, time to send a messenger to his kinsmen at Waitara, telling them to allow the enemy to cross the river and then fall upon them in force. Huriwhenua of Waitara, decided otherwise, and as the war-party arrived at Te Rohutu, near the mouth of the river on the south side, he and his followers attacked Peehi Tukorehu and his party as they commenced to cross. Te Pokaitara of Te Ati Awa, who possessed a musket, fired into the ranks of Ngati Whatua, and killed one or more of them, which led to some confusion, and eventually caused the invaders to give up the attempt to reach the other side. The expedition now retreated to Pukekohe, a small pa. a little up stream, but were again attacked by Te Ati Awa and forced to retreat. This time they turned inland and about two and a half miles from the Waitara river they attacked the Nga-puke-turua pa, occupied by a branch of Te Ati Awa known as Puketapu. These people were only

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THE BATTLE OF TE KAKARA 335 armed with native weapons, and as Peehi Tukorehu and his warriors fired volleys, killing a great number of them, they decided to attempt to escape. Making a gallant dash for life, they succeeded in breaking through the ranks of their enemies and escaped to join their fellow tribesmen at Waitara. Peehi Tukorehu and his Ngati Whatua friends now occupied Nga-puke-turua, but had not been long in possession when they were besieged by the owners of the pa who had returned, reinforced by the people from Waitara. The invaders were trapped in turn, be', for some peculiar reason, the Puketapu and some of the Ngati Rahiri of northern Waitara, became sympathetic towards the besieged. Negotiations ensued, and then Te Manutoheroa, of Puketapu, springing into the midst of the warriors, caused the fighting to cease. Then certain of the Te Ati Awa chiefs, Pekapeka, Whakaruru, Whatitiri, Korotiwha, Te Ihioterangi Ngata, and Te Morehu, arranged that the beleaguered garrison should be conveyed by them to Pukerangiora, a strong pa situated on a cliff edge overlooking a bend in the Waitara river a few miles above its mouth. Accordingly Peehi Tukorehu and the rest of the war-party were safely conducted to Pukerangiora, but it is evident that this action on the part of the above section of Te Ati Awa did not meet with the approval of the whole tribe, for Peehi Tukorehu and his followers had hardly reached Pukerangiora when they were besieged again. This time their escape was entirely cut off and Te Ati Awa made sure of the position by constructing a palisade from one edge of the cliff completely round the pa to the edge of the cliff at the other side. It was from this circumstance that the siege was called Raihe-poaka or &quot; Pig-sty.&quot; This state of affairs dragged on for some months and the condition of the expedition eventually became desperate. Finally, states Tukorehu Te Ahipu, it was decided to try and get word through to Waikato for assistance. A dark and stormy night was chosen for the purpose, and the messenger, a young and active warrior of Ngati Mahanga named Te Orahi, was instructed by Peehi Tukorehu. &quot; Haere koe! Kei to puaha o Waikato ko Hon Kukutai, nuku atu Te Awa-amarahi, ko Te Horeta. Kei Tarahanga

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336 TAINUI ko Te Ruakiripo; kei Paetai ko Te Kanawa ; kei Taupiri ko Te Wherowhero.&quot; (Depart! At the mouth of Waikato is Hori Kukutai, further north at Te Awa-amarahi is Te Horeta. At Tarahanga is Te Ruakiripo; at Paetai is Te Kanawa; and at Taupiri is Te Wherowhero.) Having received these words, giving him the whereabouts of the leading chiefs, Te Orahi, accompanied by a companion, crept silently from Pukerangiora and was almost through the enemy's lines when he was discovered. His unfortunate companion was caught and killed but Te Orahi fav cured by the excitement thus caused, escaped and made his way north as quickly as possible. His way lay through hostile country and he was forced to exercise great care in avoiding settlements and in concealing his tracks. At Marokopa he had a narrow escape. Being detected he was pursued by two warriors and a race for life began. He quickly outdistanced one of his enemies but found himself closely pressed by the other. Reaching a bend in the track, Te Orahi leaped behind a huge boulder and as his pursuer rushed by, he struck desperately with his patu with such force that his enemy's head was cut clean from his body. Hurrying northward Te Orahi safely reached Kawhia where he made known the plight of Peehi Tukorehu, which news was immediately forwarded to Te Wherowhero. TE ARAWI. Not so very long after the battle of 're Kakara, news was received by Waikato that Ngati Toa had again occupied some of their old settlements, one of which was the pa Whenuapo, situated on the ridges between the Rakaunui and Waiharakeke streams. Here Te Poakai and his companions Raeherea and Rawaho, with their people, had established themselves. Te Rauparaha and Te Rangihaeata with most of their tribe, had retired to Te Arawi on the coast to the south of Te Maika. The occupation of Whenuapo annoyed Waikato and a war-party of that tribe, together with Ngati Maniapoto and Ngati Hikairo, attacked the place, but Te Hiakai, desiring that the lives of the inmates should be spared, called upon them to come out which they did. This done, Te Hiakai escorted them so that they should not be harmed by others of the war-party, but Ngati Te Wehi pursued them, and

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THE BATTLE OF TE KAKARA 337 Moke, discovering Te Hiakai in their company, snatched a greenstone hei tiki from the latter's neck. The people of Whenuapo were, however, led away to safety by Te Hiakai and Muriwhenua. Waikato and their allies now proceeded to Te Arawi with the intention of attacking it, and on arrival, Te VVhakaete and Takiwaru (Kati) succeeded in killing two men of Ngati Toa named Arawaka and Whakataupoki, after which incident an immediate attack was made on the pa. During the action Haututu observed one of the enemy come outside and he immediately gave chase but his quarry escaped. Returning to his own ranks Haututu now found himself cut off on all sides and was forced to leap over the cliff to escape Te Rangihaeata. Landing on a rock he seriously injured his thigh, the rock being stained by his blood which was later licked up by Te Rangihaeata in revenge. The place where he leaped is known as Parakete. During the night the pa was completely cut off and Waikato closely guarded the narrow neck of land which connected the point with the mainland. After dark Riki and Maru of Ngati Te Kore stealthily lowered one of their comrades from the pa by means of a rope. He wished to communicate with Taiawa of Ngati Mahanga, and at the interview Taiawa arranged for them to escape as they wished to do so without the rest of the garrison knowing. Te Kanawa at the same time arranged for the escape of Ngati Tuirirangi, and when morning came, Ngati Toa discovered that the garrison was decreasing by desertion. This trafficking with the enemy is not surprising when we consider the close relationship between some of the opposing forces. During the process of the siege Waikato caught Taungawai, a younger brother of Te Rauparaha, and with him were caught two women named Te Aka and Ruatahora, but these two were spared and were later conducted by Te Rangituataka and delivered to their relatives in the pa. Werawera was also captured and killed by Ngati Hikairo. Leading the Ngati Maniapoto who were present was Te Rangituatea of Ngati Rora. This chief was a distant kinsman of Te Rauparaha, being in fact, a direct descendant of Toarangatira, on which account he did not wish to see Ngati Toa completely annihilated. He therefore awaited his opportunity when the watch on the pa was slacker than

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338 TAINUI usual and approached the fortifications in the night, softly calling to the sentries that he wanted to see Te Rauparaha. On learning of this the Ngati Toa leader descended to the beach and there a consultation took place, ending in Te Rangituatea saying, &quot; Maunu! Haere! Withdraw! Be off at once before it is too late. Go all that can and leave only such that are unable to travel; leave them to be made cinders of. Go to Taranaki, to Te Ati Awa for safety &quot; Te Rauparaha replied that he thought it better to go to the Ngati Raukawa tribe who were his relatives, but Te Rangituatea said at once: &quot; Ekore koe e pahure. Engari me ahu koe ki to pa-ngaio e to mai ra, ka ora koe!&quot; (You will not be able to pass, but turn towards the pa-ngaio standing there, and you will be saved!) The pa-maio was a reference to Te Ati Awa of Taranaki. Te Rauparaha then asked, &quot; When shall we go?&quot; &quot; This very night. Do not delay &quot; replied Te Rangituatea. Te Rauparaha, however, considered that he would experience some difficulty in thus escaping unless he received some consideration from some portion of the besieging tribes. He therefore invited Te Hiakai to a conference which took place within the pa. Here the Ngati Toa leader agreed to evacuate Te Arawi and cede his territory to Waikato under Te Wherowhero, conditionally on safe conduct for himself and his tribe to the south. &quot; Behold your land! Do not follow me to the south &quot; he said to Te Hiakai. The conference ended with Te Hiakai agreeing to restrain his people and allow Te Rauparaha and his tribe to depart in peace. Te Rangituatea, in pursuance of his desire to allow Ngati Toa to escape, persuaded most of the besieging force to go fishing, while Te Hiakai and Ngati Mahuta took great pains to see that Waikato did not attack the enemy as they departed. Te Rauparaha, Te Rangihaeata, Te Kakakura and many of the garrison went by canoe, while others went by land. Some of the Ngati Toa, possibly those unable to travel, were left behind and became slaves. Soon after Te Rauparaha and his people had gone, Waikato and their allies returned home and as soon as they were gone, Te Rangituatea returned and fortified Te Kawau, at Taharoa, with the intention of establishing a claim to that territory.

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THE BATTLE OF TE KAKARA 339 TE HERE TAHUTAHU MIL SEPTEMBER, 1821. The siege of Te Arawi brought to a close the occupation of the Kawhia district by Te Rauparaha and Ngati Toa, and in accordance with the agreement made between Waikato and Te Rauparaha, the latter and his people set out to migrate to the distant lands of Manawa-tu. It will be remembered that Ngati Toa fled from Te Arawi under cover of night, and when morning came, most of them had assembled at a hill near Moeatoa, to the number of roughly 1,500, comprising Ngati Toa, Ngati Koata and Ngati Rarua, besides numbers belonging to other sub-tribes. In the account of Percy Smith we are told that besides Te Rauparaha and Te Rangihaeata, there were present also the chiefs Te Peehi Kupe, Tungia, Matene Te Whiwhi, Te Rangihiroa and others. From their lofty position near Moeatoa, the whole of Kawhia lay before them. A cry of lamentation went up as the people wept for their ancestral lands and then it was that Te Rauparaha arose and commenced singing his song of farewell. His song was that composed by his kinsman Wharetiki, altered in the first line to suit the occasion. Tera is nga tai o Honipaka Ka wehe koe i a au e, etc., etc. There lie the tides of Honipaka Thou art separated from me now, etc., etc. The commencement of the great march to Manawa-tu now took place. Proceeding southwards, the party safely reached Marokopa where they learned from Ngati Kinohaku that others of Ngati Maniapoto were in the lower Mokau. In consequence of this the women and children were left at Marokopa while Te Rauparaha and his warriors went on to Tirua and Waikawau. At the latter place they were visited by Te Rangituatea and once again this chief was to be of service to Te Rauparaha for he now warned him that Ngati Maniapoto had decided to follow the migration with the intention of attacking it. Te Rauparaha was by no means grateful to Te Rangituatea and bearing in mind his losses at Taharoa and Te Arawi, proposed to kill

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340 TAINUI him. Tiaia, the wife of Te Peehi Kupe and who belonged to the Tainui sub-tribe of Kawhia, strongly objected, and seeing that most of the people were with her, Te Rauparaha changed his mind. The migration now moved on. Crossing the Mokau river a canoe capsized, the only child of Te Rangihaeata being drowned while Topeora and others had a very narrow escape. On the south side of the river, the migration was received in hospitable fashion by Ngati Tama just at that moment lamenting their losses at the hands of Ngati Maniapoto, at the battle of Pararewa. From Poutama the migration passed on in company with some of Ngati Mutunga, who had come to meet them, and arrived at a place called Te Kaweka, near Okoki. Te Rauparaha and a party of twenty men, all picked warriors, now started back for Marokopa for the purpose of bringing on the women and children who had been left there. Marokopa was reached without trouble, it being found on arrival that Te Akau, the chief wife of Te Rauparaha, had borne him a son later to be known as Tamehana Te Rauparaha. Only a few days were spent at Marokopa before Te Rauparaha started again for Taranaki. Taking great care to conceal themselves the party made their way along the coast, and after some adventures, attended by many anxious moments, they arrived safely at Te Kaweka and joined their kinsmen. Ngati Mutunga made them welcome, assigning them places to cultivate and giving them the pa Pukewhakamaru as a dwelling place. They had not been there long when news arrived that a large force under Te Wherowhero was approaching.

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