More Info →12 May 1873

Description

124-133

Monday May 12^th 1873

Waikanae

Place – the same Present – the same

Manawatu Kukutauaki No.4 B

Akapita Te Tewe handed in a list of names of persons whose names had been agreed upon to be put in the certificate. Names read.

Rawiri Te Rangitikehua, Pohe Te Rangitikehua, Kipa Toka, Hakaraia Te Whena, Maikara Te Whena, Manahi Pohotiraha, Horopapera Te Kaukau, Winia Pohotiraha, Ihakara Te Kaukau and Moko Hikitanga.

Akapita said – we want two certificates, one to be restricted, the other to be unrestricted and the same names in both orders. Boundaries of block pointed out. The restricted portion is that nearest the sea, the unrestricted inland.

Manawatu Kukutauaki No. 4 B

Ordered that a certificate of the title of

Rawiri Te Rangitikehua, Pohe Te Rangitikehua, Kipa Toka, Hakaraia Te Whena, Maikara Te Whena, Manahi Pohotiraha, Horopapera Te Kaukau, Winia Pohotiraha, Ihakara Te Kaukau, Moko Hikitanga

Be made and issued to the governor when the said parties shall furnish a proper survey thereof – to be inalienable and the estate to best from today.

Fees charged

Hearing £1 Certificate £1 Crown Grant £1 Total £3.0.0

Manawatu Kukutauaki No. 4 G

Ordered that a certificate of the title of

Rawiri Te Rangitikehua, Pohe Te Rangitikehua, Kipa Toka, Hakaraia Te Whena, Maikara Te Whena, Manahi Pohotiraha, Horopapera Te Kaukau, Winia Pohotiraha, Ihakara Te Kaukau, Moko Hikitanga

Be made and issued to the governor when the said parties shall furnish a proper survey thereof – to be inalienable and the estate to best from today.

Fees charged

Hearing £1 Certificate £1 Crown Grant £1 Total £3.0.0

Pukehou

Rikihana Te Tarure – recalled

We the descendants of Te Puke did not go to interfere with that lease up to the expiration of the lease neither Ngati Pare or Ngati Kapu interfered with the occupation.

In 1860, I built a bridge on which to cross horses. No person of Ngati Kapu interfered with me. In the same year, I built a house there by the bridge. Nobody came to destroy my house or knock it down. I had peaceable possession. That house is not standing now. The site can be found. There are some boards there. It is the seaward side of the stream.

I never heard the name of Ngati Kapu as having any claim to that land. Kingi Hou or Te Puke was the only name I heard of.

Ngati Kapu had a claim between Paruauku and Pukehou.

In 1858 when I made the clearing, the boundary of Hone Te Pokai was agreed upon this was the land given in exchange for the cows. The --- boundary for myself and father Wiremu. Te Oha pointed out these boundaries – they have not been surveyed. The boundary was laid off between Hoani Pokai and myself and no Ngati Kapu interfered with it neither with Wi Piti did Ngati Kapu interfere. Wi Piti is a Ngati Pare. I had peaceful occupation of my portion. No Ngati Kapu interfered with me. Now Ngatikapu.

I planted food there – potatoes, corn wheat and my peaches are now growing there. Its now sown and covered with grass. My potato cultivation there ended in 1871 because it was such a distance from town. I know the site of the Ivy station Pukehou. I know of Kingi Hori or Te Puke has the principal right to the land. No other hapu had any claim to that mountain. I still have the ---- of gathering fruit from the trees at Paruauku. A willow grows on the boundary between Hoani Pokai and Wi Piti thence to a peach grove thence to a row of quince trees thence to a ---- thence to a Rata and --- the Paruauku swamp following the centre of the Paruauku swamp then to the stream by the Totara thence it turns to the North following the road to Waitawa to a --- thence to the east to a dry tree following the side of Otipua to a tuhituhi tree turns then to the south in a straight line to the willow tree - the points of commencement. Ransfield statement relative to that land – ancestors – my father never told me that was the land of Ransfield’s ancestors. I have not seen – nor my father – Ransfield’s mother, Tahawaiki working there. I have not seen Ransfield’s father working there. We have been luring together. Ngati Kapu and us lived there in 1858 – the time that they lived there they did not use Pukehou. I was there first before that time. We cultivated food on the land sold by Te Oha to Hoani Pokai. Te Oha is a Ngati Kauwhata and a Ngati Pare. The same time I went tup Pukehou to catch birds. I did not see Ngati Kapu working there. I went of my own will and rights from Paruauku. The time I went there, I saw places where we snared birds and the places where Kereru drink. These waters were used by the former occupants.

I heard that these people were Ngati Kauwhata’s, Ngati Pare and Akatohea’s. The persons alluded to by Renao. The boundaries I have described from the willow tree were agreed to by a runanga as between me and Wi Piti. Te Oha lay off the boundary - Hoani Pokai’s boundary. I substantiate Renao’s statement relative to Te Mameao. It is quite correct. This is outside the boundary. This place Te Ahiarangikawhi I never heard of until the time the application was sent for hiding. I have bird snaring trees there. They belong to Wiremu Ihaka and Heta and Pita. Those people went there through Te Puke’s Right. Those trees could be found at the present time. I could point them out. Ngatikapu did not use that mountain. Te Puke’s boundary is Waitohu. That boundary extended to the mountain. Otipua is the northern boundary. I was with the assessor and interpreter of the court when they went to see this land. I pointed out my line.

I heard Ransfield say then that Ngati Kapu owns all the land. I told the ---- of the court that my land was that on which the house stands.

I heard Ransfield say then that Ngati Kapu owns all the land. I told the ---- of the court that my land was that on which the house stands. They saw it. I pointed Wi Piti’s portion. I myself pointed out the land. That land given in payment for the ---- alluded to in Renao’s evidence at Manawatu.

My land is within the boundaries shown on the map and my name is not included in the list of persons of Ngati Kapu hapu put in by claimant. I am not aware why it is excluded. I have lately let this land for persons horses are grazing there now. I have not a lease.

By James Ransfield

Was not this land given by Te Puke from the first to Te Rarure? Yes.

Where does Tarure come from? Ngatikoroki.

Did you not say that Puke gave this land to Wiremu Te Manawha? I did.

Which is the right giving to Te Tarure or to Wiremu? Both are right. One was a gift the other a sale.

Did you not say that you had a clearing at the base of Pukehou? Yes. My clearing is at Paruauku and close to the base of Pukehou. I can state the distance. It is not far off.

Have you a clearing at the base of Pukehou? I have one in Wi Piti’s piece close to the base of Pukehou. It is at Paruauku.

Do Ngati Kauwhata or Ngati Pare cultivate Pareauku now? Wi Piti cultivated there. He belongs to the tribe Ngati Kauwhata. Cultivation are on top of Pukehou. They have at Waerengapoke outside the boundary.

Who consented to erect the ---- station at Pukehou was it Ngati Pare? I don’t know.

You admit that the cultivations at Pareauku are Ngati Kapu’s? Yes. Hoani Pokai purchased from Te Oha.

When Ngati Kapu commenced to cultivate, were they interfered with? No.

Did you not go to Hori Pokai for permission to let the land? No, I did not.

Were not your cattle driven off by Ngati Kapu? I did not see.

Did you not give Eru and othere a £1 for your placing cattle there without any right? Yes. I paid 15/- for the trespass of my cows on his land, Pukerauhe.

Were not your cattle driven off in 1871 which were in my fence? I did not see, that is not my land and I do not know.

You said to the court today that you had cultivations with Ngatikapu at Pareauku, which part of Pareauku? The part within portion on Hoani Pokai’s piece.

You said that Te Puke gave this land to your parents. What was the reason for its being given to them, why had Te Oha point out the boundaries? Because Puke was dead.

Did you not say that you had a house on your land? I did, it was not burned down by Ngatikapu.

You said Otipua was Te Puke’s, have they any eel weirs there? I do not know.

Are you not aware that Ngatikapu have eel weirs there? I am not aware they have. I know of Waitawa. I do not know whose it is.

Do you know Piritaha or Taikai? No, I have not been there.

Xed by the court

I was able to hear what was said when I first went to Paruauku. Muaupoko occupied part to me. I followed. At that time Ngati Kapu was living at Rangiuru.

Court adjourned for an hour.

At 1.15 pm the court resumed.

Hema Te Ao – sworn

I declare to speak the truth. I live at Otaki and belong to Ngatipare.

I know the land under investigation. I am a claimant. I know the Pukehou station. The land there is Ngati Pare’s and Ngati Kauwhata’s. The principal man of those hapu’s is Te Puke. Te Puke is my uncle.

Rinao has given his evidence at Manawatu and mine will be of the same nature.

This land was not gift land. Land was taken from Muaupoko the original owners by these hapu’s. This was before I was born. That is the reason why these two hapu’s lived on this block. They exercised ownership over it. No other hapu of Ngati Raukawa had any right. They occupied this land up to the time of the death of Te Puke. Outside the boundary of the land, now under investigation. They lived at Waitohu and Mameao – adjacent to the boundaries of this block on the south boundary. There were no tribes who had any claim to the land inside of this block. They were the only people.

Ngati Pare and Ngati Kauwhata’s boundary commences at the mill thence to the Pukehou. People, who had claims inland on the mountain side of this boundary, claim by gift. Did not extend to the mountain, they were boundaries, were confirmed with certain limits – not more than 10 acres each.

James Ransfield’s statement that they had possession of this land is false. A portion of this land was given by Te Puke to Paiahi and Maka. Wiremu’s was also given. William’s paid for a portion of it. Hoani Te Pokai purchased from the people who owned the land. It was given out of affection. These people, Maka and Paeahi, never interfered or had anything to say about this sale or gift nor Wiremu either. This was bush land when it was sold to Hoani Pokai. I believe this land was purchased by Hoani Pokai and cleared in 1858.

Kerei Te Puke objected to this sale and Te Oha. It ended because it did not go further that Pukehou. Hoani Pokai’s claim did not extend to Pukehou. Ngati Kapu had no claims extending to Pukehou. Their claims were outside (seaward) with these tribes were the claims at Pukehou and had cultivations there. Those cultivations were for the purpose of snaring birds. They were not cultivations.

The time they had a right to this land they – Ngatikauhata and Ngatipare commenced to cultivate at the station. Ngatikapu’s, afterward, came in by Hoani Pokai’s purchase. Te Oha gave them the right to snare birds – not to the land. Renao parted with this. I heard of Te Oha consenting to the catching of birds but not from Te Oha’s own mouth.

After Ngati Kauwhata went to Oroua, a person was agreed to catch the birds on this mountain. He belonged to Ngati Raukawa. Renao has given their names – Whakatohe and others, Heta, also. Those people who only exercised the right to the land of catching birds. They were Ngati Waihuriaha and one was Ngatiparehaurangi. They continued to use this place up to the time of their death. They died in 18--.

The southern boundary is a new one – not old. The Ahiarangikahuri was not Kahuri’s first but Otaki’s – going to overtake slaves on of them was Haurangi’s. These were not Ngati Kapu slaves. They were not Rangikahuri’s. Subsequently this land was cut up before the search for slaves. I don’t know anything about the south boundary line.

I acknowledge Ngati Kapu’s title to the land seaward. It commences at Ngatotara thence by the side of the Waitawa and thence to the base of Pukehou. Ngatipare have a claim within Paruauku. It bears no distinct name but is a part of Paruauku. ---- I ----- to the boundary at the base of Pukehou. I mean across the other side at Otipua to the portion given by Te Oha. Hoani Pokai – the piece purchased by ----. We have not interfered with those portions ---- or sold. I remember the time of the erection of Te Pukehou try Station. We did not interfere. Only lately the land was surveyed have I seen ----- or heard of their setting up any claim to the top portion of this land. I objected to the erection of Te Pukehou try station. I informed the government of my objection by letter and also to Mr. Mitchell. I was desirous to cut it down. I was told it was only for the survey of the country and not for taking the land.

I asked for payment for the trees that had been destroyed. I wrote and demanded payment on receipt of a letter I ceased my demands. Europeans erected the station.

Court adjourned until 10 am tomorrow.

Identification