436-454
Wednesday 1st April
Court sat at 10 am.
Present - same judges and assessors.
Himatangi - continued
Mete Kingi Te Rangi Paetahi
Whanganui - Ngatiapa and Whanganui. Heard eveidence of Kawana Paipai. Correct as far as I know. Remember the 1st and 2nd coming of Ngatitoa.
On the coming to Whanganui we had not heard of the coming of the 'taua' of Rauparaha and Tauwhare. They went into the swamp and made 'makihi' to cross the river. They came on their 'mokihi' in the night and attacked Purua. The 'pa' was taken but two of Ngapuhi were killed and a woman. Ngatitoa went on and Ngapuhi went, some up river and some to Whangaehu and Ngapuhi with Tuwhare went to Mangaia - took canoes. They then followed the rest down the coast. Heard that Pikinga was their 'take'.
Te Rangihauku of Ngatiapa came to us to go to Kapiti. They heard that Rauparaha was coming and wanted us to go to Kapiti to prevent Rauparaha from taking it. My father said, "it will not be well for Whanganui to go, lest they should fall upon" - the residence at Kapiti. Ngatiapa and others. Te Rangihauku returned and my father said, "let us go to Kapiti". My father and 100 Ngatiapa, 100 Muaupoko, 100 Rangitane then came to Kapiti to a 'hahunga' arrived at Kapiti. Te Rangihiwinui of Muaaupoko proposed to kill Rauparaha if he came. Paetahi said "that is my word which I came here to speak that Rauparaha should be killed lest our island Kapiti be taken by him. If he - Rauparaha lives, our land will go". Paetahi thrust his 'huata' into the ground as a sign of his wish to kill Rauparaha. Proposed to the 3 tribes and all consented.
We returned and Muaupoko stopped at Horowhenua, Rangitane at Manawatu and Ngatiapa at Rangitikei.
On our arrival at Putiki to harenui, Rauparaha was at the mouth of Whanganui river. He had been previously joined at Waitotara by Mokomoko Te Rangitikei Tokouru, Te Pauhu - Ngatiapa chiefs and Te Rangikarurua of Whanganui. There was no fighting between Ngatitoa and Ngatiapa at that time, not till afterwards. Pohepohe, of Ngatiawa, came to Paetahi at Whanganui and said, "you join to see Rauparaha, Tungia, Rangihaeata, Te Pokaitara. Paetahi was angry and refused, being annoyed at the peace made with Whanganui and Ngatiapa. He did not go but retired up the river. Rauparaha and his 'heke' came on - at Rangitikei 'noho pai noa iho' with Ngatiapa. Ngatiapa did not turn on Rauparaha nor did he turn on them. On Rauparaha's leaving, Ngatiapa asked him not to kill the Muaupoko and Rangitane (poroporoaki). Ngatiapa came on with Rauparaha as far as Manawatu and returned. Te Rangihiwinui and Tanguru, Taueki, Turangaputo, Turoa and others, Paetahi and others word for killing Rauparaha was still remembered.
Ngatiapa returned and Ngatitoa canoe went up Manawatu to a 'kainga' of Muaupoko and Rangitane caught a woman, Waimai, and the men ran away. Muaupoko and Tanguru and Taueki and Te Rangihiwinui chiefs and remembered the word settled by them with Te Paetahi and Turoa and Turangapito (then the account of Ohau affair) (when Rauparaha had a narrow escape). Waikiekie and another 'pa' of Muaupoko were taken by Rauparaha. Rangihiwinui's wife taken. He blamed the chiefs through whom this disaster had befallen him. Maraka and Tokipoto killed by Rauparaha. 3 tribes sought satisfaction for this. Attacked Ngatitoa at Waikanae. Took Pehi's gun (first gun Ngatiapa had) but had no amunition. After this the 3 tribes and others Whanganui, Muaupoko middle island - collected at Waikanae. I believe there were about 2000.
After Kapiti fight, Muaupoko staid at Horowhenua. Rangitane at Manawatu. Ngatiapa, at Rangitikei each to his own place.
After 6 months Rauparaha went in a canoe to Te Rangihauku, a chief of Ngatiapa. Rauparaha returned and that was the end of the 'patu'.
Pehi returned from England where he had gone to get guns to avenge relations killed at Waikanae. On his return found that peace had been made with Ngatiapa by Rangihaeata. He urged to go to Rangitikei to use his guns brought by him for the purpose. War party of Ngatitoa led by Te Pehi went and took a 'pa' of Ngatiapa on Rangitikei (Pikitara?). I don't know who were killed. That was the very end of the fighting of Ngatitoa with Ngatiapa.
Remember the Haowhenua affair between Ngatiraukawa and Ngatiawa, Ngati Maniapoto, Taupo, Whanganui, Ngatiapa, Rangitane, Muaupoko. Upokoiri joined Ngatiraukawa. On the other side there were the Whanganui, Ngatiawa and Ngatitoa joined Ngatiawa. Ngatiraukawa had the worst of it. Papaka of Taupo was killed. Ngatiraukawa left the 'pa' and went to Ohau. When they left their 'pa', they went to Ohau. There was no fighting at the time they left. The fighting was many days previous.
They went to Rangitikei and first occupied. It was not a 'mea whakaae' 'kahore i mohioti ka oraranei ka mate ranei'. There were 400 Ngatiapa's at the time. Ngatiraukawa went there living on this side of Rangitikei. At Pukekuhu on this side of the river. Te Awahou (Rangitikei) Tawhirihoe and Parewanui on the north side of Rangitikei - Oroua - Himatangi. Matenga had previously cultivated and his 'patohe' and other small places on this side of Rangitikei. Don't know names.
I and my tribe joined in the sale. I am a Ngatiapa and Whanganui. I had pieces of my own and that is why I consented. I had Ngatiraukawa slaves in old times. I and my tribe and my 'papa'. I first proposed the sale of this (land in Rangitikei Manawatu Block). I will tell you about it.
The 'pa's of Ngatiraukawa were standing at Tawhirihoe - of Ihakara. Ngatikauhata's 'pa' at Opopo. Ihakara first occupied Tawhirihoe at that time. Mahi and Hunia Ratana's and Matenga's 'pa whawhai' was at Te Awahou. I listened for a mouth and then came with Te Kemp Hoani Hipango, Tamati urged Ngatiapa not to fight.
Went to Opopo. Wiriharai and Te Kiko the chiefs there. Heard what they had to say. That they did not want to fight but only to take the land. Then went to Mohi's 'pa' at Te Awahou and told them not to fight but try and settle it without war. Mohi said "I will die rather than let the land of your ancestors go". I said "I don't approve of your word. I am going to Ihakara's pa". He said "go". I went there and Ihakara and he said he did not want to fight but to hold the land. I said it is well that there be no fighting. I will consider what is to be done about the land.
We returned to Parewanui and I spoke to Ngatiapa and proposed selling the land to avoid ‘raru raru’. Hoane Hipango spoke to same effect. Ngatiapa assented and Mahi and Hunia and Ratana and all the chiefs of Ngatiapa.
I told them to give Dr. Featherstone a gun and ‘hamanu’ as a sign of the end of the fight. We returned and they waited for Dr. Featherstone. When he arrived with interpreter and negotiations for sale were commenced.
Ngatiapa offered the land “ka hoatu ki to ingoa: me hook e koe ki to moni”.
I will not have it occupied by maori’s but wish it to be occupied by ‘pakeha’s.
Gave gun and ‘hamanu’ and Dr. Featherstone went on to Whanganui.
Xed by Mr. Williams
Ngatiraukawa were ‘mate’ at Haowhenua and Ngatiawa were ‘mate’ also.
After the fight, Haowhenua was left. It was not occupied. It was after this, that they returned to Haowhenua.
The Rangitikei people and Manawatu people did not suppose that Ngatiraukawa were settling permanently and there was no settling when the maori leaves the land. It is a sign of ‘mate’. It is a sign of a beaten tribe when they leave ‘marara noa atu’ and leave the place.
The land at Rangitikei sold to the crown is mine. My ‘tupuna’ and my father lived at Rangitikei. I was born at Whanganui, was brought here to Parewanui and had food from koro’s (places in Rangitikei Manawatu block).
Mohi represented my Ngatiapa relations after my ‘matua’ were dead.
I cultivated and got eels on this land. My cultivation was at Makohai when Mohi’s pa was there and before that. Cultivated there some time after the military execution at Whanganui – (about 1850). It was a ‘pokanoa’ of Ngatiraukawa to build a mill. Mohi came over and built a ‘pa’ and I came afterwards.
Afterwards that ‘pa’ was left, Nepia went and said, “let there be no fighting” and Ngatiapa returned to the other side but returned to this side to cultivate.
I don’t know Himatangi – have not been there but the money I received was partly for my claim there. Matenga my ‘matua’ had occupied it. Matene gave me eels and ‘inanga’, caught at Koputara because we were from one ancestor. Had no cultivations. Matene had. It was inherited from ancestors. Matene used to send food caught there to Whanganui. Don’t know what year ‘matua’ cultivated. He was continually going to get eels.
Ngatiraukawa are now living on the land and that is why I sold it, that I might have the ‘pakeha’s on my side against Ngatiraukawa. I commenced the sale of the land. I did not consent to have an investigation because I was the owner. There was no court – then. I told Dr. Featherstone, I did not wish a ‘whakawa’ but only wish to sell the land. I was not afraid of ‘whakawa’ but I did not assent to Dr. Featherstone’s proposal to have a ‘whakawa’.
By court
Don’t know of Matene’s cultivating since Haowhenua but know he cultivated before. He and other of his relations were there, not Ngatiraukawa. Heard that Matene burnt Ngatiraukawa houses at Himatangi. Don’t know if it was before Haowhenua, or after.
Court adjourned at 12.30 pm for 1 hour.
Court resumed at 2 pm.
Karaitiana Takamoana – sworn
Napier. Ngati Kahungungu, Ngatiraukawa – headed by Te Whatanui, Taratoa Te Ahu Karamu, Te Matia and other chiefs came peacefully to Heretaunga.
This was after Rauparaha had come here and before Colonel Wakefield came to New Zealand.
They staid at Napia. Te Waru, of Ngai terangi, came to attack our ‘pa’, Te Pakake. We patu’ed them – ‘ka mate’. While they were being beaten, Ngatiraukawa joined them and fired upon us. ‘Kahore matou i riri’. Ngatiraukawa then went to ‘patu tangata’ to Te Awa Ateatua. They were defeated there by Ngati Kahungungu.
They then went to another place. Te Puketapu, and meantime built a ‘pa’.
The chiefs of Ngati Kahungungu then knew that they had come to take the land. ‘Katahi, ka putua ka horo te pa’ and prisoners were taken. Know the names. Whatanui’s wife and sons were taken prisoners.
After this Ngatiraukawa went away and after this Whatanui returned to Heretaunga and a chief of Heretaunga, Toro Whakaero, was killed. Whatanui’s wife and children were then given back and some of the other prisoners were given up and others.
That expedition was by Pomare of Ngapuhi. Whatanui had applied to Ngapuhi.
After this, Waikato, Ngatiraukawa – Te Heuheu and others came and took Te Roteatara ‘pa’ of NgatiKahungungu. Some chiefs of these tribes were killed. Went back and returned – Ngatiraukawa with them. Pehirehe of Waikato was then killed. Pakake was then taken by Waikato. Those who escaped went to Te Mahia.
Nukutaurua Te Momo, a Ngatiraukawa chief then settled at Heretaunga.
Ngati Kahungungu came from Te Mahia and attacked Ngatiraukawa and Upokoiri and ‘patu’d them. Momo was killed. They ‘whati’d some to Taupo and some here. Te Momo’s children were taken prisoners then the war party of Te Whatanui, Ngatiapa, Te Kakeke, Rangitane, Ngatiawa and Upokoiri went to Heretaunga. Paeroa and Kutia, chief women of Kahungungu, were killed. The ‘taua’ went from here. Ngati Kahungungu followed them and killed a lot of Rangitane’s including the son of Hirawanu and a number of his people when on the upper Manawatu (ahu o turanga).
Ngatiawa were at Wairarapa. Went there and took Wharepouri’s daughters. Wharepouri escaped, went then to Taupo and took a ‘pa’ of Ngatiraukawa – Omakukara, killed there Te Wharauroa, Te Kara and Te Hauokanga. Te Heu Heu then made peace and that was the end of the fighting. Took many prisoners, brought many ‘tamahine’s’ who were after returned.
Ngati Upokoiri are partly Ngati Kahungungu and partly from north. Te Wanikau was their chief and he was of Kaue, Awa.
At the return of Ngatiraukawa, Upokoiri returned to Manawatu, they were related to Rangitane and Ngatiapa. Came here as related to them and also on account of Rauparaha. Staid there up to the ‘whakapono’. They occupied Manawatu first. They occupied all Manawatu from Moutoa upwards.
I came here the second year after the sale of Rangitikei block to Mr. McLean. I came because my father belonged to Rangitane and Muaupoko. Lived with Rangitane at Pukitotara about ½ a year when Mr. Williams told me to return to Ahuriri. Saw cultivations of Ngati Upokoiri on Te Moutoa and Te Rewarewa on this side and opposite the other side of the river at Moutoa. There were 200 of ther Upokoiri when I was here. Moutoa was the Ngatiraukawa settlement where they went to karakia. The Ngatiraukawa were cultivating. I know only of the place where Taraotea was living at Opiki on this side of the river. Don’t know where the cultivations were. The year I came here the, the Ngati Upokoiri returned to Ahuriri.
The first year the bishop came, it was proposed by Renata, who was taken prisoner by Ngapuhi at the time when Te Momo was killed, that they should return to Heretaunga and leave Rangitane land. They assented, and the year I was here, this was carried out. Renata came here to fetch his tribe and they went. They left their lands at Moutoa and other places to Rangitane and Ngatiapa.
I proposed the sale of Te Ahu o Turanga to Mr. McLean. This land was Rangitane’s and Ngati Upokoiri’s.
By court
Is related to Ngati Teupokoiri and to Rangitane and to Ngati Kahungungu.
Xed by Mr. Williams
Te Upokoiri have land at Heretaunga now. Don’t know of the land of Rangitane and Ngati Upokoiri being restored at sale of Te Ahu o Turanga.
I commenced sale of Te Ahu o Turanga block. Mr. McLean assented. It was not sold right off at once. I came here with Hirawanu who is a ‘matua’ of mine. I went back at McLeans first instance leaving Hirawanu to go on, left him as my agent. Heard that Hirawanu urged the sale and never ceased to urge sale. Did not know that the governor said Ngatiraukawa must first assent and then it will be right. I did not hear that Ngatiraukawa settled the boundaries of Te Ahu o Turanga. Did not hear that it was Ngatiraukawa who consented and enabled Hirawanu to sell. The delay was because Hirawanu wished the boundary to be at Tawhiti. Don’t know where that place is. Ngatiraukawa and Ngatitoa ‘whakakahore’ that ‘rohe.
The boundary was fixed at Oroua because it was the proper boundary. I fixed the boundary as it is now. It was proposed by me at Wharekura to give up the boundary at Tawhiti and to fix the boundaries at Oroua and that was fixed by me as the boundary of the portion to besold by Hirawanu.
It was the year of the Tataraimoka murders – 1863. I don’t know about Ngatiraukawa fixing boundaries. I fixed Oroua as the boundary. I know the boundary of the block is finally fixed. That is the boundary Hirawanu and his people fixed that. The land between that and Oroua was left for themselves.
Ngati Upokoiri had no land in the purchased block. It had been given up to Rangitane. I have signed the deed of sale. Have received £100. I belong to this place. My father is from here, a Rangitane, my mother is Ngati Kahungungu. My father lived here, my mother brought me up at Ahuriri that is why I lived there.
Ngati Kahungungu prisoners were taken by Waikato at Pakake. Don’t know Ngatiraukawa. I was taken prisoner by Ngatimahuta, a great many of my people were killed at Pakake. Don’t know how many at Te Rotoatara. Many killed and many ‘ora’. There was a ‘Parekura’ at Te Wairoa – not many killed, Parekura at Te Pukenui. Whakaari was taken by Te Heuheu. Don’t know of Ngatiraukawa being there.
Further hearing of Himatangi adjourned till tomorrow.
Court adjourned at 3.30 pm.
Court resumed at 8 pm.
Present – Thos H. Smith, Mr. B. Smith – Judges Same assessors
Allots Nos. 116, 117, 118, 119, 90 and 92 Otaki – Tamihana Rauparaha – continued from pp 180 (continued from pp 435, this book)
Riria Te Akau – counter claimant to Allot No. 90
Riria Te Akau – sworn
Otaki. Ngati Tuara.
I am a sister of Te Hokinoa. Allot No. 90 belongs to Te Hokinoa.
When the town was laid out, that allotment was assigned to him. He occupied it. The land originally belonged to Rawiri Te Wanui. Hokinoa built a boarded houseand lived on it for some years. In the year of the great earthquake (1853), he had left it. I and my ‘pakeha’ husband, Te Oti, were living there, had been there 3 years. Hokinoa gave me the house and land because I was his sister. We occupied it and then went to Port Nicholson. I gave him back the house and land andhe occupied it with his wife. My husband went to the diggings and I came back to Otaki. Hokinoa was still occupying but he wished to return to Rotorua.
Te Hokinoa sold the house to Tamihana for a cow. The land was not sold, I believe Tamihana took the house to Nga Whakangutu. The house now on the allot is Schultze’s. Hokinoa went to Rotorua and said to me “I will leave the land to you and your children”. I went to another part of the town to live. I saw that Tamihana had put up a house on the land. Don’t know the year nor how many years the househas been there. I did not ‘whakahe’ Tamihana, I waited for my ‘tungane’ to come.
Rawiri heard Hokinoa give the land to me when he went away.
I claim a grant of this allot as having been given to me by my half brother – same mother.
Xed by Tamihana
I was not present when Hokinoa sold you the land. I was living on the allot. I had a ‘pakeha tane’ there – not a ‘maori tane’. Did not live at any other place. Don’t know the year of the sale to you. I did not go to you to claim the land. I believe the cow was for the house only. There was a ‘pakeha’ put by you in the house after it was sold to you. Don’t know when the house was taken away. I saw Te One only there.
By court
Hokinoa was gone away when I saw Te One there. It was after that the house was taken away.
My children were living with their ‘tupuna’ when Tamihana built the house.
Rawiri Te Wanui – sworn
Otaki.
I know allot No. 90. It was given to Hakiaha Te Motunau. He occupied it and built a maori house upon it and died there and left his widow Ruiha there – he left children. His widow married Hokinoa and then the wooden house was built spoken of by last witness. Ruiha is at Rotorua. Her son by Hakiaha is at Rotorua. Went away with his mother. Don’t know how many years Hakiaha was there or how long Hokinoa was there.
Shortly before he went to Rotorua, I saw him with a cow from Tamihana which he told me was the payment of his house. He told me the house was to be taken away. I did not hear anything about his arrangement about the house. The house stood for some time after more than a year and I wondered when Tamihana would remove it.
Xed by Tamihana
Hokinoa told me the cow was for the house only. Don’t know the value of the cow. Don’t know whether you let it while Hokinoa was here. The shoemaker, you speak of, Heremaia lived on the allot No. 92. The shoemaker was put there by Eagar. Hokinoa was gone at this time.
I wished to have back the land after the owners had left and Tamihana.
By court
The land was mine before the township was laid out.
Case for counter claimant closed.
Tamihana Te Rauparaha – sworn
Raharuhi and Hokinoa came to my house on the 5th of January 1857. Ruta was there. Raharuhi said to me “Hokinoa wishes to sell you his house and allot”. I said “why?”. Hokinoa said “I wish to sell it to you for a cow”. Raharuhi said “I will give mine but you must pay Hokinoa”.
On the 6th of January, I went to show him the cow, worth £13. The house was not a valuable house, worth £9 perhaps, the land £4, Raharuhi said “it is well” and that was all about it.
I never heard anything about anyone claiming the land. I let it to a shoemaker for 2/6 per week. After that I let it again. Hokinoa was still here. Had not gone away. I remained in occupation and kept up the fences.
I believe it was in 1859 when Hokinoa and Raharuhi came to take leave and said “I shall not return”. I wished him to stay but he went away saying “I shall leave the land to you”.
Eagar was there 3 years after Hokinoa left.
Never heard any man or woman claim this land. I repaired fences when needed.
The year Rangitikei was sold, Hutu came to me to ask for the allotment and I agreed and took down the old house and Schultze built his house on it which now stands there.
Never heard of Te Akau’s claim before the other day, in the court. Te Akau and Riria came to me and told me while I was lying idle in my house that a great many people were instigating them to oppose my claim.
Xed by Riria
I have a ‘puka uka’ of Hokinoa about this land (document produced with marks of Raharuhi and Te Hokinoa) not witnessed.
By court
I swear that the document was written on the5th of January 1857 and that Te Hokinoa made the marks attached.
By Riria
Te Hokinoa did put his mark to the paper. It is true that Te Hokinoa was here while I was receiving rent for the house. It is true that you came to me at Te Horo and told me you had been put up to oppose my claim.
Ruta Tamihana – sworn
I am wife of Tamihana. I remember the coming of Te Hokinoa and Raharuhi to our house. The talk was about giving of Hokinoa’s quarter acre to Tamihana. Tamihana wanted them to come back as ‘Rawiri ma’ were causing confusion about the land.
I saw Te Hokinoa and Raharuhi put their names to the paper.
Xed by Riria
Repeats statement.
Allots Nos. 116, 117, 118, 119
Piripi Te Rangiatahua – sworn
I had a quarter acre allot in the town of Otaki next to Tamihana’s. I have sold my lot to Tamihana. It was one of the allots within his piece. I have been paid for it. One which belonged to his pouanga Te H. He is dead. Left his allot to me and I havesold it to Tamihana.
Decision deferred – to begin tomorrow at 8 pm.
(continued pp 472 in this book).
Court adjourned at 10 pm till tomorrow.
