Kimble [Kimball] Bent An Unusual European Who Deserted The British Army And Joined The Hau Hau #12

in #history5 years ago

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The year 1867 was one of little activity amongst the Hauhaus with whom “Ringiringi” lived, except in respect of their interminable meetings and Niu-parades and prophesyings.

Hostilities had been suspended by both sides for the time, but the temporary peace was only the prelude to the fiercest fighting of the Ten-Years War.

The white man worked for his master Rupe all that year, digging and planting, carrying wood and water, and performing, in fact, the duties of a household slave.

But it was a slavery that had its privileges and its compensations, and there were long days of abundant food and little work, in the intervals between the seasons of communal labour in the potato-fields and the periodical birding and eeling and pig-hunting expeditions.

It was while living at Te Paka that “Ringiringi” became well acquainted with the celebrated Tito-kowaru, the great war-chief of the Hauhaus.

Titoko, as his name was usually abbreviated, came riding into the little bush-village one day at the head of an armed band of Ngati-Ruanui and Nga Ruahinemen, and held a meeting in the marae, [meeting ground] urging the people to renew the war.

He was travelling from village to village, haranguing the Hauhaus, and explaining his new plan of campaign, which briefly was to make surprise attacks on small isolated redoubts garrisoned by the white soldiers, and to lay ambuscades.

]He declared, too, that his tactics would be, not to build any more stockaded forts in positions where the Europeans could easily reach them, but to entice the troops into the midst of the forest, where the Maori warrior would have the advantage.

This scheme met with general approval, and the tribespeople signified their intention of joining Titoko and fighting his battles for him whenever he gave the word to begin.

Tito kowaru was the most brainy, as well as the most ferocious, of the Taranaki chiefs who led the Hauhaus against the whites.

It was his strategy that was responsible for the most serious defeats inflicted on the Government forces in the war of 1868–9.

In appearance, he was a stern, commanding man, with a countenance disfigured by the loss of an eye, areminder of the Battle of Sentry Hill.

He was not tattooed. “When roused,” says Bent, “he had a voice like a roaring lion.”

In his attire, he was often quaintly pakeha, for he frequently appeared in a black “hard-hitter” hat and a full suit of European clothing.

He carried no weapon but his sacred taiaha,

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his tongue-pointed staff of hardwood, ornamented with a plume of red kaka feathers.

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The war-chief revived many a half-forgotten savage practice in the campaign that followed.

Besides being a Hauhau “prophet,” he was a tohunga, or priest, of the ancient Maori religion.

Before dispatching a war-party he invariably recited the customary spells (karakia) to ensure their success, and the worship, or rather placation and invocation of Uenuku,

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the war-god was resuscitated in every armed camp and on every battle-field.

Titoko possessed, in a strong degree, what the Maoris termed mana-tapu, personal tapu, or sacred prestige, heritage from his priestly forefathers of Ariki rank.

His body was sacred in Maori eyes, and he was accredited with many a singular supernatural attribute, “Even the winds of heaven are his,” said the Hauhaus.

When the whakarua, the north-east breeze, blew, it was a fitting time for the war-parties to set out, for the whakarua was the breath of Uenuku, Titoko's deity, and his familiar spirit, and it was an omen of success in battle.

Bent gives some curious instances of Titokowaru's mana-tapu.

Once, when the white man was travelling through the forest with Titoko and his band of Hauhaus, the chief's shoulder accidentally struck against a flax kit containing some cooked potatoes which an old man was carrying on his back.

Titoko immediately ordered the man to throw the potatoes and basket away, for the food had become infected, through contact with the priest, with the mysterious and deadly microbe of the tapu, and consequently unfit to be eaten.

So the old fellow had to cast his day's rations into the bushes and go fasting.

Titokowaru would suffer no rivals in the pa.

Now and then it happened during the war-days that some budding tohunga would arise and prophesy things, in bold opposition to the chief, and announce that his familiar spirit, or his ancestral gods, had conferred priestly powers upon him.

Titoko had “a short way with dissenters.”

His usual and most effective method of silencing the pretender was to take a basket of potatoes in his hand and seek out his rival.

“What,” he would say, “have you then an atua, a god of your own?” Should the Hauhau be so imprudent as to answer “Yes,” Titoko would lift his potato-kit and set it on his rival's head.

“That for your atua!” It was enough.

The other's tapu, if he ever had any, would be immediately destroyed by such an act, for the head of man must not be touched by food, and any self-respecting atua would desert a tapu-less Maori without delay.

But no man dared, by way of retaliation, to try the potato-basket trick on Titokowaru.

“Ringiringi” had now been nearly three years with the Maoris, and spoke their language well.

“I lived exactly like a Maori,” he says, “worked like a nigger, and always went about bare-footed.

They would not give me a gun, nor did they make me fight, for Titokowaru made me tapu, and would not permit me to go out on the war-path, but I had to make cartridges for them.

They managed to get plenty of gunpowder; I have often seen it brought in in casks and in 25 lb. weights.

They got a good deal of it from the neutral and so-called ‘friendly’ tribes, who procured it from the pakehas.

The Puketapu tribe and some of the Whanganuis helped us in this way.

I know there was a white man, Moffatt, living on the Upper Wanganui River, who made a coarse powder for the Hauhaus there, but I don't think any of it came our way.

I had a wooden cartridge-filler, and we always had plenty of old newspapers to make the cartridge-cases.

Bullets were plentiful, too, as a rule, but sometimes in the bush, when the Hauhaus ran short, they would use old iron, stones, and even pieces of hardwood.

I have sometimes loaded my cartridges with bits of supplejack, cut to size when I had no lead bullets.”

In those bush-whacking days, the Hauhaus made use of some remarkable devices against their enemies.

One of these Maori engines of war was called a tawhiti, or trap.

It was a sapling of some tough and elastic timber, matipo for choice.

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When a suitable one, about ten feet long or so, was found growing in a likely position outside a pa or alongside a bush-track by which the enemy were expected, it would be stripped of its branches, and bent down and back without breaking it, until it was lying in as near as possible a horizontal position, so that it would sweep the road.

The end was fastened with flax in such a way that any unsuspecting person marching along the track or approaching the village and touching the trap, would cause the flax to slip, and release the tawhiti.

The tree in its rebound could inflict a terrible blow.

In 1866 Bent saw ten or twelve of these tawhiti set on the tracks just outside Te Popoia, a small pa near Keteonetea.

The place was attacked by the Government forces in the night, and in the darkness several of the Kupapas, or Government Maoris, who formed the advance guard, were injured by the unexpected release and rebound of these savage traps.

[Compare this with the ingenious form of “spring-gun” which an English exploring expedition found in use in 1910 amongst the Negrito pigmies on the slopes of the Snow Mountains, in New Guinea.

This spring-gun is made by setting a flattened bamboo spear against a bent sapling, fastened to a trigger in such a way that it is released by the passer-by stumbling against an invisible string stretched across a game-track.

These hardened bamboo spears inflict serious wounds, as they are launched with considerable force.]

Early in 1868 “Ringiringi” and his Hauhau comrades took up their quarters in the stockaded village of Te Ngutu-o-te-Manu (“The Beak-of-the-Bird”), soon to be the scene of the sharpest action of the war.

This settlement was deep in the rata forest, about ten miles from where the town of Hawera now stands, in the direction of Mount Egmont.

Out on the fern-lands on the edge of the bush were the European redoubts of Waihi and Turuturu Mokai, the smaller of these, Turuturu, was singled out by Titokowaru as a position which could apparently be easily stormed, he, therefore, laid his plans to attack it, and gathered in his best fighting men in the forest-fort.

Te Ngutu-o-te-Manu was now the headquarters of the Ngati-Ruanui and Nga-Ruahiné belligerents, and all hands were set to work to fortify the village and to gather in food-supplies for the hapus [sub tribes] who crowded the “Bird's-Beak” pa.

The front of the village faced a cleared stretch of fern-land, but the forest surrounded it on the other sides, at the rear ran a little creek.

There were no trenches or earth parapets, the principal defences were stout palisades, solid tree-trunks and split timber, eight to ten feet high, sunk firmly in the ground, and connected by cross-ties of saplings, fastened to the posts with forest vines.

Close to the palisades were some great rata-trees,

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very ancient and hollow, several of these the Hauhaus converted into miniature redoubts.

Some of the hollow trees were cunningly loopholed for rifle-fire, and within them, stagings were made for the musketeers, rough stages, too, were constructed up among the rata branches, where the dense foliage and the interlacing boughs formed a perfect shelter for the brown-skinned snipers.

One of the tree-platforms, just inside the pa walls, was used as a taumaihi, or look-out tower.

At one end of the village was the large Hauhau meeting-hall and praying-house called Wharé-kura (“House of Learning,” or “Red-painted House”), after the olden Maori sacred lodges of priestly instruction.

This building, built of sawn timber in semi-European style, was about seventy feet in length. It was erected by Titokowaru's working-party in six days, in obedience to the Scriptural command “Six days shalt thou labour”, they finished it on the sixth day, and religiously rested on the seventh, and for many days thereafter.

The Wharé-kura was consecrated by Titokowaru in the ancient heathen fashion, it was the temple of the Hauhau ritual, and here the high chief assembled his men when he wished to select war-parties for assaults and ambuscades.

At the rear end of the great house was his sacred seat and sleeping-place, laid with finely woven flax mats and hedged by the invisible but potent barriers of tapu.

Info From

The first of the below posts has a list of the previous posts of Maori Myths and Legends

https://steemit.com/history/@len.george/how-war-was-declared-between-tainui-and-arawa

https://steemit.com/history/@len.george/the-curse-of-manaia-part-1

https://steemit.com/history/@len.george/the-curse-of-manaia-part-2

https://steemit.com/history/@len.george/the-legend-of-hatupatu-and-his-brothers

https://steemit.com/history/@len.george/hatupatu-and-his-brothers-part-2

https://steemit.com/history/@len.george/the-legend-of-the-emigration-of-turi-an-ancestor-of-wanganui

https://steemit.com/history/@len.george/the-continuing-legend-of-turi

https://steemit.com/history/@len.george/turi-seeks-patea

https://steemit.com/history/@len.george/the-legend-of-manaia-and-why-he-emigrated-to-new-zealand

https://steemit.com/history/@len.george/the-love-story-of-hine-moa-the-maiden-of-rotorua

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