It was while living at Te Paka that "Ringiringi" became well acquainted with the celebrated Titokowaru, 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-Ruahiné men, and held a meeting in the _marae_, 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. Titokowaru 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--reminder 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_, his tongue-pointed staff of hardwood, ornamented with a plume of red _kaka_ feathers. 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 despatching a war-party he invariably recited the customary spells (_karakia_) to ensure their success, and the worship, or rather placation and invocation of Uenuku, 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.