The bombardment of the fortress by the British, and its effect on the defences as has been described by historians, must be accepted as correct, heaviest and most powerful cannons were brought against this pa. A woman was decapitated by being struck by a cannon ball. Otherwise nothing of real interest hapepned till one Sunday, feeling the need for rest after the pounding that had been going on for some time, and thinking that no attack would be made by the British, the Maoris left the defences in order to hold a church service behind the pa. Fortunately for them they did so, for had they retired into the dug-outs they would have been trapped like rats. Instead, they retired to a position nearly 100 yards from the front line trenches. Prepared for immediate action they were able to take up the attack from outside the pa when the alarm was given. Kawiti and his slave were the only ones in the Cannon used in the war against Hone Heke and Kawiti, not at Ruapekapeka Pa. (Dominion Museum Photograph) pa when it was entered. It is said that he was asleep in his own dugout near the look-out position and close to the rear of the pa. This probably saved him as it would have taken a while for the soldiers to reach this area which was close to Kawiti's fighting men encamped outside. Maori warriors, using their muskets, taiahas, patitis and other weapons quickly returned to join in the fighting outside the pa. Toughened by experience, Mataroria, Ruatara and Motiti would equal many men. A fierce but brief encounter took place, and before long the soldiers and friendlies took to flight. Casualties were suffered by both sides. Ruatara was fast and it is stated that he alone slew a number of men. An incident or rather a series of incidents is described regarding the escape of Pukututu from possible death by Ruatara's tomahawk. Pukututu was a local chief, a relative of Kawiti, but owing to tribal differences, found it convenient to be on the opposite side.

TUKUTUTU SAVES HIS LIFE Ruatara found him in the general retreat. Being fast Ruatara was rapidly gaining on the more powerful but slower warrior. Pukututu realised only too well the seriousness of his position. Ruatara close behind him making the most hideous yell imaginable, added speed to the pursued. Pukututu, realising that he had to do something however, stopped. There was no time to call out to Ruatara for mercy. He might not hear anyhow because of the noise that he himself was making. Time was running out, when a soldier suddenly appeared right in front of him. Pukututu thrust him back with the barrel of his gun and thereby propelled himself ahead of Ruatara. The last words the soldier uttered were, “Kapai Maori, Kapai Maori,” but there was no mercy. Ruatara, temporarily distracted from his main objective, of slaying the Maori chief, gave Pukututu the much needed respite. He had reached a position of safety, and was kneeling in the ready position. Ruatara though a tried warrior, dared not attack. So Pukututu together with Ruatara escaped, to relate the above story some years afterwards. In a friendly rivalry Pukututu was said to have challenged Ruatara to a wrestling bout, so sure was he that he could beat him, but at the same time admitting that speed was the only advantage to Ruatara.

END OF BATTLE Blood has been spilt in the pa, so to the Maori it had become tapu, and no longer a fit place in which to live. Some of the men would therefore return to their own homes, and some, according to the custom, would stand by in the event of a further call to arms. The dead and slain would be taken to the kainga's, where tangis or mourning ceremonies would take place, before the remains were taken to the Toreres or ancestral burial caves. During the night that followed, Kawiti and his followers with their dead left the pa for Waiomio, some four miles north-west. This is the ancestral home of the Ngatihine tribe, where, for seven generations the remains of Hineamaru and her descendants lie buried in the Pauaka-a-Hineamaru. Because the Maori forces were fighting always in separate groups and never under the one command, no complete count of casualties was ever kept. Neither was the loss of slaves included in the “wananga” (recitals by tohungas relating tribal history) which refer only to those of some consequence. The “tangis” or funeral dirges, usually composed by the widow or some female relative, are the only records handed down. For it must be remembered that at this period, there would be a very limited number of Maoris able to write. To Kawiti, there was in relation to this battle nothing of importance to relate, for no pakeha chief was killed here. Had there been one, this would have been some “utu” at least. To show his disappointment he composed a chant and it is here recorded.