[continuation from part 1]
that and came to Te Poutu at mouth of Rangitikei.
During all these fights none of the people (Parakaia's people) came to greet us. Ngati Apa was our tribe.
Meanwhile Nepia had returned to Otaki and Hori Te Hanea then gave us land from NiaKowhai up to Poutu and Takiri Hitau - Maramaihoea, Mangamahoe and to Huakituore. All on this side of Rangitikei - the two last were given by Ngati Tupataua Ngati Apa and Te Whakaari at Te kakahou-o-te-raura - all in Rangitikei Manawatu block and are sold.
I left my 'hapu' there and came down to Omarupapako. I know my daughter was not born at that time - my daughter was born at the time of Archdeacon Hadfield's coming here.
I went across the Himatangi the year after, Haowhenua and Ngati Raukawa had not then begun to culivate there but I saw the place where Matene had cultivated at Himatangi - it was a 'patohe' .
On the 2nd visit I met Parakaia between Omarupapako and Himatangi coming from Te Kiri Kiri this was the 2nd year after Haowhenua - when I met Parakaia.
I was in the habit of going between Poutu and Omarupapako after Archdeacon Hadfield came. When we (my 'heke') came down and were well received by Ngati Apa - I never heard of great fighting between Ngait Apa and Ngati Raukawa the land had been taken by Rauparaha and Ngati Toa.
Did not see any slaves of Ngati Apa here at Otaki - there had been one (Kiore) who had been returned before I came here.
Rauparaha gave lands to Ngati Raukawa as follows
Waikawa was given to Moko Whiti Ngatyi Te Ihi ihi
Huritini given by Te Whetu a Ngati Toa chief Ngati Koata 'hapu' to Haerewharara
Omawhiti beyond Ohau was given by Rauparaha to Te Ahu Karamu
Katihiku and Pahiko were given by Rauparaha to Ngati Huia (Aperahama Te Ruru the present Chief)
Waitaheke at Haowhenua was given by Te Pokaitara to Ngati Kauhata
Otaki was given by Tungia to Ngati Raukawa Ngati Maiotaki - Kingi Te Aho aho.
I heard that Horowhenua was given by Rauparaha to Te Whatnui - the lands on the other side of Manawatu were not 'tapatapahia'
Ngatiapa were living on their own land - the ' mana' of Ngatiapa remained on the land - they sold North Rangitikei and Te Ahu o turanga - and it is right that they should have joined in sale of Rangitikei Manawatu block by reason of their mana and occupation.
Heard Ratana's evidence about a proverb about Parakaia. Te Ahu Karamu was the author of that proverb. He died in 1864. It was about a dispute which had arisen between me and Parakaia about land.
Told by Mr Williams
Parakaia is a friend of mine. We have had a dispute about Rangitikei. I was not jealous about the rents. Did not dispute about lands at Otaki. I did say to him that I would sell Rangitikei. I was left by Nepia as a guardian of the lands of Nepia's children. I am one of the 9 who wrote the first letter to Dr. Featherstone. (letter to Dr. Featherstone by Chiefs dated Tawhirihoe Sept. 17/64)
I did not sign the letter - did not see it but afterwards joined those who made the offer. It was the next year that I consented.
All the persons who signed that were in receipt of Government pay at that time. I also. I was a monitor of the Church once and was expelled. I sold the whole block. I sold all the lands of the children of Nepia.
Parakaia did not tell me I was wrong to sell the lands of Nepia's children.
I say that the thought for us is with Dr. Featherstone as to reserves for us - I don't know how much I am to have - they have not told me the boundaries.
I have heard that boundaries of reserves for myself - Nepia and Ihakara are to be marked off - Nepia told me before he died not be separated from Ngati Apa - (letter from Nepia to Horomona - date January 8 [18]63) with [blank] I sold Himatangi it was mine, from Himatangi to Omarupapako.
When the first 'heke' came I was at Rotorua with my Mother's tribe.
The word of Tamihana that Ngati Raukawa came down to seek protection of Rauparaha is correct. I did not run away. My tribe is a beaten one. I am a half caste between Ngati Whakane and Ngati Raukawa. Taraia came with my 'heke'. When we came to Rangitikiei did not find any Ngati Raukawa there.
Ngati Raukawa had no 'pas' at Manawatu.
Haowhenua was 2 years after I came. Ihakara was living at Whakapuni near Te Awahou. Manawatu and Te Mateawa at Kare Kare below Moutoa, catching eels. These are all I know of - they used to catch eels and come back to Ohau. Did not see Ngati Whakatere at Manawatu.
I know the 'pa' at Te Kapa ahaka - it belonged to Te Puoho a Ngati Tama Chief on this side of Manawatu near mouth.
I saw that 'pa' on my way down.
Saw Te Puoho at Te Kare kare
Mateawa was not there then but I saw Mahuri Tiwata and Te Awe awe who had gone up there after the Waimea - at Kapaahaka I did not see Purangi Mahuehue Chief of Ngati Whakatere.
Ngati Whakatere were at Kapiti. Ngati Tame and Ngati Whakatere did come together to Kapiti.
I don't know about peace having been made before we left otaki - I know it was peace when Ngati Toa came to Ohau to fetch us back - don't know of Tarewa an old woman of Ngati Awa going to the 'pa' or of Kaua another woman coming to Rauparaha.
If it had been Topeora I should have known. Te Puoho and Te Rangitakaroro of Ngati Tama did come to Ngati Raukawa's 'pa'.
Te Puoho came and 'tangi'd ' and went off. When we went to Ohau Ngati Awa were still in the 'pa' at Haowhenua - don't know whether Ngati Awa went (continued in Part 3)