More Info →6th Dec 1872

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Friday December 6^th 1872

Court opened at 10 am.

Present – His Honour Judge Rogan, Judge Smith

Assessor – H. Tautaru Interpreter – T. Young Clerk – W. Grey

Crop ex. of Herekau by H. Meihana

I was at the Pa – Onepoto when the fight took place between Ngatiwhakatere and Whanganui. I have told what Hori Te Hanara went into the Pa for. There was another Pa besides Onepoto. Nahokokoti was its name. That Pa was attacked. Some people inside were killed and others spared. I don’t know anything about the prisoners being sold for bundles of potatoes. I don’t know the number killed or of those spared. The Pa was taken by Whanganui and Taupo people, in revenge for this, the Ngatiraukawa killed Hotutiketeke – a Whanganui. Afterwards they had a fight with them and killed 30. Kuramate was their chief.

There was an attack on Raukawa and 50 of them were killed. Afterwards an attack was made at Murimoto. This attack was on Taupo people as well.

Afterwards, an attack at Atapataroto, near Rangitikei. 800 of the Upokoiri. This was still part of satisfaction for Makokoti. Hoera was their great chief who killed.

Afterwards was the taking of the Pa at Putikiwharanui. There were 3 tribes who attacked that Pa. Ngatiawa, Ngatitoa and Ngatiraukawa.

I was not amongst the party who caught Rangihiwinui.

I was not with the party who killed Maru at Paiaka nor was I with the party who captured Kaiawa.

I was not one of the party who killed Taheke at Horowhenua.

I was not amongst the party when Rangitarike was killed by Muaupoko.

I was not amongst the party at Horowhenua who killed Matapehi.

These fights were by our others.

I stated correctly that Muaupoko and other tribes ran away.

I stated that Matapehi was killed on the banks of the Horowhenua and no one was afterwards left in the Pa.

We had to hunt for the people after this.

The evidence I gave, I obtained from my friends.

There are people in court who were engaged in those fights and can corroborate what I say, there Turongo Pouri and others.

I know the time when we built the Pa at Kapaihaka. This pa was built the year before we went to Putikiwharanui to fight. I do not know the year Putikiwharanui was fought. Ngatiapa, Ngatitoa and Muaupoko commenced to live in peace when Watanui came. I don’t know whether the killing of Mahuri was before or after Putikiwharanui. I don’t know how long Watanui had been here before we went to Putiki. He was here before this and he fought there. I don’t know how long he was at Kapiti prior to his going to Putiki. Kapahaka Pa (was/I think) built before Watanui came because the parties who were migrating down used to rest at the Pa and then go on to Kapiti. I know when it was built. I saw it built. It was built after we had been killing the people. It was built with a hope that the people of this place some and fight against us. While we are Maungatautari, Waikato was our enemy and all the other tribes – not all at once but at different times. Ngatimaru’s were our enemies while fought against. We did not run away from those tribes. We did run away after the death of Mata Karaka who was killed by Ngatimaru. When they heard that he had been killed and came to his funeral and laid the guns that killed him on him, it was a fright amongst the people in the district not amongst strangers. Teraia, the great chief and Te Rohu – son of Tuteranginarimi came down here to visit us.

I know we ran away after the capture of our pa at Hangahanga. After this fight we made peace with the Waikato and lived together quietly. We ran away after the capture of our pa at Tarua. It was in the same way as Hangahanga.

I did not run away from fear of Ngapuhi – our enemies were armed with guns. Those I killed here were killed with Maori weapons not guns. The tree tribes only used Maori weapons. It was not through fear of guns I ran away. We left some of the Ngatiraukawa behind us.

We have the mana over Maungatautari. I don’t know whether Waikato or Ngatimaru admit our mana. The Waikato’s often wished us to go back. Te Wherowhero has done so and they have wanted us ever since. We have wanted to come before N. L. court about land on that district.

I don’t know that it s for us to assist Waikato against the Europeans that they wished us to go back. I know that a Waikato flag was hoisted in 1861 at Otaki by some lunatics who went up for it.

I saw Raukawa, Muaupoko and Ngatikahungungu go up to Waikato to fight. Muaupoko went to Taranaki to fight on the king’s side. In the year 1856, I saw Ngatiwehiwehi and Rangitane living outside the pa near Rotopiki. They were not living inside it.

I am a minister also a chief. I was born at Taupo. My mother was Ngatituwharetoa, Whanganui and Ngatiraukawa. I am a Ngatiraukawa. My father was a Raukawa. I know the year in which I arrived here. I cannot name it. It was at the time of the Hekeiririnui. We came during Watanui’s time.

I saw the three tribes. Their chiefs and hapu’s in a state of subjection to Watanui. He took some and some crawled in as his slaves. They were the same as a Tame Kaka. The first that were taken were used as a decoy to the others.

I saw Mahuri living with Watanui. Hirawamu and all the other chiefs were living under subjection to Watanui.

Hoani Meihana is a minister. It was through the works of this work that he ceased being a minister. The defeats of Raukawa in other parts of the country had no reference to their title to this land. These tribes have taken no satisfaction for the killings from the time of Rangihiwinehi up to the Nohoia. I am perfectly certain that no satisfaction has been taken.

Court rose for ½ hour at 12.30.

Araperi Tukuwhare – sworn

I live at Takapu and belong to Ngatiwhakatere. I know the land described on the plan before the court at Opepe.

The Ngatiraukawa separated from Rauparaha and went to Hawkes Bay. Ngatiwhakatere accompanied Rauparaha to Whanganui and he left them there and said get the canoes ready and when you hear of one at Waitotara then come there. When he came to Okupe, the canoes came down the river. There were Tahure Rewe in charge of the canoes. They were Ngatiwhakatere and they let him go on to Kapiti. These chiefs returned to Whanganui and remained there and when it came to the time when Rauparaha showed his affection to Puaho and Purangi, the Ngatiwhakatere came down. The chiefs of Ngatiawa who came with them were Tuterangiwhakataki, Rangitokau o Rangi and Te Hori of Whanganui. We came on to Kapiti and we found Rauparaha. We found he had ceased fighting with the people in this district. Rauparaha said when you go come back and live on the land where your mother and sister were killed. We agreed to that and we went away and returned.

We left two of our party at Kapiti. We went to Whanganui. We commenced making canoes. At this time Ngatiraukawa arrived at Whanganui. Hikitana was murdered by the Whanganui’s. Next morning the Whanganui’s went to fight with Raukawa. Hikiawai of Whanganui was killed. The Whanganui’s made an attack on our pa (Onepoto). It was not taken by them. We then went to Taranaki. Some of us were murdered at a pa called Makokoti. There were 30 killed including women and children. They were killed by Turoa of the Potutokotoko tribe. The Ngatiraukawa had not been attacked at this time. They returned to a pa called Wharereki. Henare has said what took place there. Rauparaha had gone to Whanganui without our knowing. Rauparaha sent up the two men whom we had left behind. They were eaten on the way. A chief of Whanganui named Tahukumatea went to see Rauparaha and told him that Ngatiwhakatere were surrounded.

Rauparaha returned to Kapiti. He did not come up to us. It was Ngatiraukawa and the Ngatiwhakatere who were surrounded. The Ngatiwhakatere went to Taranaki leaving the Raukawa on the pa.

We then came to Whanganui and on to Rangitikei and then to Manawatu. We cropped and went up the river and killed Rangihurinui. He was killed by us – the Ngatikohata. Ngatimaru was killed by the same party – Haumearoa.

We then went to Oroua and caught Mokomoko Kaiawai Rairua. Hakeke ran away into the bush. The party then came back to Manawatu and then we went to Waikanae.

On reaching Ohau, one of our party went inland to look for Tawhara. He saw Muaupoko. This man Rangitaieka was killed by Paipai of that tribe. I was present at the killings. Spoken of by Herekau and of which I myself has spoken. Henare Herekau’s evidence is correct. We all took part in the catching of these people.

Crop exd by Meihana

I heard what Ihakara and Matini said. Their evidence is correct. I have heard the objections raised to this land by the original proprietors but what do I care for them.

I don’t know anything about your attempt to drive us off the land. I don’t heed anything that was about driving us in Wakefield’s time because I had possession of the land myself.

All the land within these boundaries is mine. Our mana and conquest comprised from Wangaehi to Tawhitikuri.

You were constantly crying for some land that I allowed you to have some. I have ceased to attend to your cryings. I have ceased to have any regard for you.

Re – exd Hari Wirikaki

Ngatiapa, Rangitane and Muaupoko since Horowhenua have not attempted to drive us off.

By the court

Te Whetu was protecting Rangitane. Te Whata also. They were there as Watanui’s agents.

Huru Te Hiaro – sworn

I live at Manawatu. I am a Rangitane and I know the land now before the court. I am connected with the five tribes.

I claim an interest in this land.

These killings described by the witnesses for Ngatiraukawa did take place.

After the killing was the peace making. After the peace making, the people in this district made friends with our parents. During the time they were friends, they obtained part of the land by conquest and part of it our parents gave them. They obtained part by conquest and part by gift. There is also land at the other side of Tararua which I took before the court at Masterton and submitted some Ngatiwhakatere and judgement in their favour. The part given to the Raukawa, Ngatiwhakatere by ourparents is marked on the plan as the Ngatiwhakatere claim.

In the time of our ancestors we were one tribe with Ngatikahungungu but now we are separate and I don’t admit their claim this side of Tararua.

I heard parts of the evidence of Matini, Herekau and Ihakara. The northern boundary of this land, from Rotopiko to Mangawharawhara and thence to Arawaru, the Ngatiraukawa gave to Hiromarama. It formerly belonged to Te Upokoiri but they went away to Hawkes Bay then N.Taramaru got it and the southern side of the boundary was for Ngatiraukawa. Matini is correct when he saw the mana of the five tribes. It did not extend beyond the south of Manawatu to Tuwhakatupua.

Crop exd by Meihana

It was not Herawanui who fixed that northern boundary. It was the Ngatiraukawa. He gave his consent to that boundary.

I who had the ancestral title gave my consent.

Rangitane disputed the boundary amongst themselves.

My party wanted it at Tupopo but the other Rangitane wanted it where it is now so it was fixed there at Rotopiko. The boundary being fixed there, shows that the mana of Rangitane ceased on the other side.

I was not present at the time it was fixed by them but Hirawanu and several others told me Rangitane had nothing to do with fixing one side or the other of the boundary.

Ihakara said that if Rangitane came south of the river they would be thrown in and if he went on the north he would be thrown. This had no reference to my party of Rangitane but to yours. Hirawanui told me what Ihakara had said when I came back from Potangaroa’s place. The three tribes have stated that the mana of the five tribes did not extend beyond the north of Manawatu. I admit it does not notice Rangitane dispute of Tuwhakatupua. Muaupoko claim Horowhenua.

There has been no general meeting of the five tribes about keeping their mana on this side of the river. The tribes have worked separately for themselves.

I have not been put up to say what I have said by the Ngatiraukawa. I was grown up before my father died.

Muaupoko have been in continuous occupation of the part at Horowhenua. The piece I have spoken of as the piece of land given by my fathers is the only part given to Raukawa.

Francis Robinson – sworn

I live at Manawatu. I came here in 1848.

I was told that Ngatiraukawa had the land. They had possession at the mouth of Manawatu and had the power to lease it. I negotiated with Takaparua.

I did not know the different claims.

The Raukawa, Takaparua, Taratoa Te Ahi Karumai were the persons with whom I negotiated for the land.

I came first in 1843. I came with Colonel Wakefield, same time he said if I could make any arrangement with the chiefs at the mouth of the river he would confirm it.

I came up and put up a house and on my way back heard of the Wairau Massacre. I came back again and having no stock I left for a time and came back in 1845 and saw Taratoa and others at Ohau. They told me at the time that Taikaparua was the person to deal with on this side of the river. I then took a lease from Taikaparua (lease produced). I only had dealings with them on the north side of the river – (lease produced dated 18^th August 1845).

Crop exd by Meihana

The land I have leased is from Manawatu to Koputaroa since the original lease (since that was assented). I have had other leases on the same side of the river. It is much the same as the other. Only other claimants came in and I satisfied them. Taratoa assented this last one.

I do not recollect any Ngatiapa coming to me to interfere with my first lease. Another lease assented in 1861 was made, I was no party to it. I thought my original lease was valid and that this was no use.

I can’t say on my first arrival here I ever heard of the five tribes. I have heard of Ngatiapa on the land north of Manawatu.

I never had any transactions on the south side. I heard of some huts being burnt at Rangitikei but not on this land here.

Court adjourned at 3.30. am.

Identification

Date

December 6, 1872