More Info →4 April 1868

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494-509

Saturday April 4^th

Court sat at 10 am.

Present – same judges and assessors

Himatangi – continued

Peti Te Aweawe – recalled

Xed by Mr. Williams

I am a chief of Rangitane and have a great ‘mana’ over my tribe.

I and Ngatiapa and half of Ngatiraukawa and Whanganui and Ngatitoa and some of Ngatiawa sold Rangitikei Manawatu to the government. I had ‘mana’ over that land when I sold it. Ngatitoa’s ‘mana’ was ‘kuatakoto te pa ii a ia ki reira’. Ngatiawa were the friends who came with Rauparaha. When Ngatiawa saw the ‘tika’ on our sale they came and assented.

Rangitane, Ngatiapa and part of Muaupoko were the owners of that land. These are the people who are the original owners from time of ancestors. Another tribe, the Ngatiraukawa, some of them ‘i whakauru’ with me in the sale. They uru’d because they lived among us. After Haowhenua they came to live there. They were ‘whati atu i konei i Otaki’, that was after Haowhenua. Don’t know in what year. It was long before the Kuititanga that was the first time I saw Ngatiraukawa after Haowhenua. I located only Te Whetu and Te Whata. I called them because we fought together against Ngatiawa at Haowhenua. Ngatiraukawa saw the chiefs of Rangitane were ‘ora’, they made friends. Rangitane chiefs were living in their own ‘mana’. Te Whetu and Te Whata had ‘mana’ over the land pointed out to them by my ‘matua’ (Tiweta and Te Aweawe) but not all Ngatiraukawa.

My people were ‘patu’ by Ngatitoa and mokai tua’d. Rauparaha sought to exterminate us. When Ngatiraukawa came, they found ‘pa’s of Rangihaeata. We were living quietly on our land. We were ‘patu’d’ by Te Whetu and Te Whata. Some were killed and some were spared. Hinetiti, a woman, was taken by Te Whetu and made his wife – also one by Te Whata. Hiha and Rota were the “mokai tane” of Rangitane. Takahu was a ‘mokai’ and Hekomai – am not quite sure about, Tawhanga and Nopenga. These were ‘mokai’ (others named who witness did not know of).

Paora and Te Whetu were never my masters. There were no chiefs killed or taken. They were all ‘tutua’s who were taken. These ‘tutua’ were surprised in a time of peace. It was a murder of Ngatiraukawa. The chiefs were there. My ‘kainga’ was in the bush. The chiefs were in their own kainga. Perepero was one of those killed. He is a man – a’kai puha kai hinu’ – was not a chief. I did not know of Te Whatanui’s relationship to Rauparaha. I only know that after running away from the ‘patu’ he came down here. I did go to Kapiti to attack Rauparaha. We were defeated at Wairoua. Te Rangi Mairehau of Ngatiapa, if we had fought it to the end.

Te Whetu’s ‘mana’ was over the lands I pointed out to him. Te Whata’s over the pieces, pointed out to him – not to all. The ‘mana’ of Ngatiraukawa was here at Otaki. These chiefs I name only had ‘mana’ over my territory. Rangitane and Ngati Te Upokoiri and Muaupoko and Ngatiapa were murdered by Ngatiawa at Waimea. 300 men were killed, 200 women and children. Heard of this from my father. I heard that it was Te Puru and Hihi, chiefs of Ngatiawa, who designed this. Heard that Whatanui and Ngatiraukawa chiefs tried to prevent Mahuri from going, lest they should be murdered.

My father and Tiweta came to seek revenge for the murder. He had an affair at Paetawa, inland of Waimea – Huriwhakaroto, a Ngatiawa woman of rank, was surprised by a ‘taua’ and killed. ‘Taua’ went along the foot of the hills. It was a ‘patukoraha’:- ‘taua’ returned. We were not saved by Ngatiraukawa but by my own ‘kaha’ and ‘mana’.

Know of Ngatiraukawa living at Himatangi. I don’t know anything about Ngatiraukawa living at Himatangi. There is no one at Himatangi but the residents are on the bank of the Manawatu. Matene cultivated there up to the time of the coming of Mr. Williams. Matene went from there. He was obtaining food from there – catching eels birds and fern root. His cultivations and houses were there. He went there to your father at Rangitikei at the request of Te Hakeke. He left off cultivating at Himatangi at that time but continued getting eels etc from there. I was living at Puketotara. I can’t tell how many Ngatiraukawa were there. I did not see Ngati Te Au and Ngatituranga at Himatangi at the time of sale of North Rangitikei. I only heard that Ihakara and Manukau a relation of his went and planted in Matene’s cultivation ‘ka noho tautohetohe’. They cultivated together and took eels together. Both planted and both took up the crop. I heard this; I was a boy, I don’t know when this was. It was after Haowhenua between Haowhenua and Te Kuititanga. I know only of the going of Ihakara to Matene’s plantation.

Mahuri and Tiweta gave the whole country to Te Upokoiri and that is the reason of their living at Te Rewarewa. Did not hear

That Ngatiraukawa invited them. At the sale of North Rangitikei, Rangitane had something to say. Hoani Meihana sai ‘kia tatu nga waewae o te atua ka tahuri ai kit e hook I to koutou whenua’. He said this to Hori Kingi Te Hauea. This was a ‘kupu pupuri’.

Ngatiapa sold their land themselves.

I heard that Ngatiraukawa had something to say. I was not there and can’t say what they said.

He Hirawanu sold Te Ahu o Turanga. I fixed the boundaries. At the first, I and my tribe were not willing to sell that – did not oppose of sale by Hirawanu. When Ngatiraukawa saw that I had assented they came also. The assent of Ngatiraukawa was not required because they had any right in the land – for the ‘mana’ was with Rangitane and Hirawanu. Ngatiraukawa had no right. The man who had a right was Tapa Te Whata – he is Ngatikauhata. Te Whetu and Paora are Ngati Te Ihiihi – their interest was merely at the boundary.

Taonui was the place given by me to Te Whetu (on Oroua river). Paora gave back this to me.

Mangawharara was not returned to me. It was always mine.

Te Reihana of Ngati Te Ihiihi was angry about this and wanted to take the boundary to Tinitai but I did not agree.

Te Puiti was living there and died and Te Kohu was there. His brother was married to a Rangitane woman – Te Pohipi. He is living there. He is a ‘hao hao’. Mauako is there. He is my ‘taokete’. Te Whetu, Turanga – these last are my ‘mokai’s ‘kawe kawe wai moku’. All are Ngatiraukawa’s.

The governor did say “ ---- ---- ---- ----“. The reason was because Hirawanu wanted to take the boundary to Tawhitikuri and to include all the lands at Otaki and Waikanae in his sale. Hirawanu was a great many years over the business because he was waiting for our own consent, also for the consent of Ngatiraukawa to the boundary at Tawhitikuri. Hirawanu wished to sell the whole because it was his land formerly. Hirawanu came here and asked Nepia and the chiefs to let him have all his land back. Rauparaha did not consent to give this back. I don’t know in what year the boundary at Oroua was agreed to. I did not ask for Te Oroua to be the boundary of my land. Hirawanu wished it but I did not consent.

Karaitiana did propose that the boundary should be at Oroua.

I fixed the line where it is to retain the land for myself – between the Queen’s line and the Oroua.

It was not arranged that the line should be aboundary between us and Ngatiraukawa. I and Rangitane sold the land to government. Ngatiraukawa chiefs signed the deed and it was Hoani who ‘kukume’ the Ngatiraukawa to sign. I did not ask Ngatikauhata in 1864 to give me more land on the west side of Oroua. I asked them to agree to a partition. They replied ‘taehoa e wahi to tatou whenua’.

Between Oroua and Rangitikei, there were cultivations of my father and sister at Poupowhata which Te Hirawanu was negotiating the sale of Te Ahu o Turanga. They were being cultivated.

After sale, I left these cultivations. I did not give them up but ceased cultivating.

The lands of Te Upokoiri were ‘pau’ in the ‘hoko’ of Te Ahu o Turanga. They had given back the land to us. Some of the Ngati Upokoiri land is in the Rangitikei Manawatu block because the gift of Mahuri and Tiweta included that land.

Ngati Te Upokoiri lived at Te Rewarewa on this side and at Moutoa on the other side of Manawatu. I don’t know of Ngatiraukawa taking my land. Ngatiraukawa was saved by me. They were ‘mate’ at Haowhenua and came to my land to live. They went there from fear of Ngatiawa. I heard what Burr said yesterday about Ngatiraukawa coming here through fear of Ngati Upokoiri and other tribes. Ngati Maniapoto under Taonui, Ngapuhi under Te Heuheu, Whanganui under Pehi, Ngatiapa under Te Hakeke, Ngati Upokoiri under Rawiri Whataroa and Te Wanikau, Rangitane under Tiweta and Te Aweawe, Muaupoko under Taueki came to support Te Whatanui against the weapons of Ngatiawa of Te Wharepouri and Te Rangitake, Ngatiraukawa were taken under my protection.

I refer to Haowhenua.

By Mr. Fox

Rangitane received all the purchase money for Te Ahu o Turanga from Dr Featherstone. I gave some of the money to Ngatiraukawa out of my good will.

Parakaia asked me to give him £3000. I did not give him any money.

I gave Taraotea a small sum £20 ‘he mea whakahonore ki taku iwi’.

By the court

Don’t know whether Ngati Upokoiri came with Ngatiraukawa from Heretaunga but they came alone to us. They came from Te Rotoatara. I don’t know when Ngatiraukawa came. They probably came by way, at the time of the Ngatiraukawa murders, can’t say whether Ngati Upokoiri had come or not.

It was Reupena Te One of Ngatikauhata who said ‘Taehoa e wahi to tatou whenua” He said also, “kia takoto te rohe o te taha ki Rangitikei. This was a boundary proposed to be made between Ngatikauhata and Rangitane one one side and Ngatiapa and Parewahawaha on the other.

It was proposed by Ngatikauhata (that boundary) Ngatiapa would not have it, but came and burnt the posts.

(Letter from Parakaia and others June 2^nd read to witness). I never saw that letter or heard its contents.

Court adjourned at 1 pm for an hour.

Court resumed at 2 pm.

Pirimona Te Urukahika – sworn

Heretaunga. Ngati Te Upokoiri.

Can remember the ‘pahoro’ at Te Roto a tara and the ‘whatinga’ of Ngati Upokoiri and Ngatiraukawa.

Ngatiraukawa came here. Ngati Upokoiri came to Manawatu. They came separately. There was a ‘heke’ and some came afterwards. I led one party – came to Manawatu to Rangitane. A woman (chief) of Rangitane (Hineipaia) was wife of Hori Te Kaharoa, a ‘teina’ of Te Wanikau, came first to Te Ruahine.

Chief of Rangitane came to us. Tiweta and Mahuri – they said “Haere mai, e noho ki tenei kainga” pointed out from Te Ahu o Turanga to the north of Manawatu – both sides of the river. Himatangi was included. It was to be our land. We were to cultivate and occupy it. Came to Te Iritau, below Te Ruahine. We staid there and built a ‘pa’. Then came to Puketotara. ‘Katahi au ki Himatangi’.

The cultivations were Matene of Ngatiapa, Pakura Rangitane – we eat the food.

There were no Ngatiraukawa at Himatangi. Did not see Ngatiraukawa at that time. They were all at Otaki then.

I know of Taraotea. They came to Opiki. That is on the other side of Manawatu. This was after Haowhenua. They lived there and lived above and below. Cultivated on both sides of river. Don’t know of any place called Opiki on this side.

While we were living at Manawatu, we caught eels at Himatangi. We cultivated at Moutoa and Te Rewarewa and Kuri Kautete on the bank of river – on this side, not near Himatangi. During all that time, caught eels and dug fern root and I made my road from Moutoa to Puketotara right across Himatangi.

I remember Renata coming to take us away. We went with him. He came twice. We went the 2^nd time. Karaitiana came that time.

We returned to Heretaunga. When we left, we returned the land given to us by Rangitane. There was a ‘runanga’ about it at Moutoa at the time of the coming of Karaitiana and Renata. Ngatiraukawa had been many years at Papa Kiri. They had houses there, were living also at Opiki. Their carved ‘pa’ was at Whakatero on this side of Manawatu.

When we came to the district the land from Te Ahu o Turanga – Rangitane alone gave it to us. We returned it to Rangitane and Ngatiapa. We returned Matene’s place to him, Omarupapako to Ngatiapa, Himatangi to Rangitane. Never saw Ngatiraukawa cultivating at Himatangi.

Know the part put in at Whitirea. It was put in by Ngatiraukawa. I heard of it. I don’t know what the dispute was. We Rangitane and Ngati Upokoiri had no dispute about it.

The first heke was 170 including woman and children and 50 in the second.

I did not know such a place as Papa Kiri before we went away. Te Ahi mate is the same place as Kuri Kautete. Ngatiraukawa houses were there first. The Ahi mate I know is on this side. They were not permanent. It was after I left that place was occupied by Ngatiraukawa and that name given.

I joined in sale of Rangitikei Manawatu block. I myself received £1000 from Hunia for Whakaari. It was not for the lands given to us by Rangitane. Whakaari is the place where Archdeacon Hadfield wished to get land for the church. I heard of an affair in Rangitikei in which Te Whatanui’s nephew, Nga Paki’s brother was killed. It was called Taparoto.

Te Tata and Huhi were killed there of Ngatiraukawa. Killed by me, Ngati Upokoiri, I was there. The lands were given back by us to Te Aweawe. Te Hirawanu, Tiweta and Aperahama Te Hanea, Matene Mohi of Ngatiapa were there at the meeting. Know of a ‘pou’ put in by Matene at Moutoa. It was a boundary, it was a boundary for Te Whatanui sale to New Zealand Company. Te Hanea’s ‘pou’ was at Omarupapako. It was to join on to Matene Te Hakeke’s post was at Kai iwi.

Xed by Mr. Williams

Ngatiraukawa were at Ahimate first. When I went to Moutoa I drove them away. Ahimate is on this side. We were defeated at Te Awarua I got the first battle. The men named by me were killed. 12 of us were killed, we fled to the bush. Ngatiraukawa went to Maungatautari.

I know about ‘Kuititanga’. Te Awarua was long before the Kuititanga. When I was little, after we came from ----, Te Ruahine is above, Te Kuri Paoki below Raukawa. It is in the land sold by Te Hirawanu.

Ngatiraukawa asked us to come to the Roto Kopiro (Rewarewa) on the occasion of the defeat of Ngati Mautuahi – Hirawanu’s tribe – he escaped and we were invited to come lower down the river that they might be near us ‘mo te whawhai ki a Ngati Kahungunu’ lest we should be ‘mate’ with Ngati Kahungunu.

By court

I meant to say Manawatu instead of Papakiri when I spoke of the Ngatiraukawa having been many years there at the time of the coming of Karaitiana and Renata. The Ngati Upokoiri whaeari at Otaki came with Ngatiraukawa via Taupo. The Ngati Upokoiri are connected with Ngatiapa and had claims to Whakaari which was the cause of our having part of the purchase money for Rangitikei Manawatu block.

Herewini Tawera – sworn

Ngati Te Upokoiri. Napier.

Remember ‘pa horo’ at Rotoatara. Came to Manawatu with Piriniona. When we came, Tiweta and Mahuri came to us and said to us, “Enoho i konei!”. Gave us land to cultivate. Pointed out all Manawatu from Te Ahu o Turanga to the sea.

I lived at Te Ruahine. After that at Tiaritau and then at Puketotara – staid at Puketotara. I planted potatoes at Manawatu, on this side, and at Puketotara – dug fern root at Himatangi – birds and eels there also. Sand hill covered with Manuka. Cultivations were Rangitane, Ngatiapa. We had the food, we were ‘heke. We were here 3 years before Haowhenua.

Ngatiraukawa were not there before Haowhenua. They went there after the Haowhenua fight. They came to Opiki.

Remember the coming of Karaitiana and Renata to fetch us. We went and before going, we returned land to Rangitane and Ngatiapa and Te Hirawanu. There was a ‘runanga’ at Moutoa. I was there. We said ‘Na, to whenua!”. Himatangi was included. Did not know of Papakiri before we returned to Heretaunga. Never before heard of such a place.

The Ngatiraukawa had cultivated at Opiki on this side of the river. They may have had small cultivations. I don’t know where they got eels nor do they know where I got eels. Got eels at many ‘roto’s in Himatangi. Never saw Ngatiraukawa cultivating at Himatangi.

The ‘mana’ of the land given to us was Rangitane with Mahuri and Tiweta from ancestors. Never knew of Ngatiraukawa coming to drive Ngatiapa or Rangitane away. Those who had been taken were ‘mokai’s but those who remained free in their own place were not slaves. There was no ‘Parekura na Ngatiraukawa in consequence of which Rangitane could be called ‘mokai’s of Ngatiraukawa. I never heard of the Ngatiraukawa making the assumption, after Haowhenua, of having the ‘mana’ over Rangitane. ‘Kahore au i rongo i te kupu pera’. We went to Moutoa afterwards. I know the ‘pou’ at Whitirea, it was put up after the land had been given back to Rangitane. I didn’t know what the ‘pou’ was for. ‘No tetahi whakatete a ratou’.

Know Matiu’s (of Ngati Upokoiri) ‘pou’ at Moutoa. Hunia’s of Ngatiapa at Omarupapako, Hakeke’s at Kai iwi.

By Mr. Williams

The post was the ‘mana’. Matiu at Moutoa and the others were ‘tangata’, not ‘rakau’. According to my view those ‘pou’ would have stood if they had been ‘pou rakau’.

No boundaries were named in the gift of Manawatu. It was both sides of Manawatu, both sides down to the mouth. It did not go to Rangitikei. It was the river and both banks.

At Moutoa, handed over land to Rangitane and Ngatiapa. Te Awahou belongs now to Ngatiraukawa. Rangitane gave the land to us but the Haowhenua, Ngatiraukawa went to Horowhenua. Did not drive away Ngatiraukawa from Awahou.

I disputed with Taraotea about land up the Manawatu land. My land was being taken by Taraotea. It did not ‘riro i aia, i riro ano i a au’.

When we returned to Heretaunga, Taraotea was not at Himatangi. As far as I know, he is there now. I did not hear that the Ngatiraukawa ‘atawhai’ Rangitane, not by Whatanui.

I am a chief. My father, Te Tawera and myself were ‘kai mahi’ of Te Whatanui. My sister was a ‘mokai’ of Whatanui’s. She was taken at Awarua. I was the ‘kai atawhai’ of Rangitane formerly. I never ‘patu’d them. I killed a woman of Hamua, Wairarapa. Whakarongo taiaia.

I did not say to Rangitane, “You have been left ‘hei kai mahi’ by your chiefs”. I did not wish to ‘patu’ Rangitane.

The Ngatiraukawa did not thank Te Upokoiri if they should ‘patu’ Rangitane.

By court

The dispute with taraotea took place when we were at Te Rewarewa – about on the other side of the river. The end of the dispute was that I kept the land. They wished to take Kuri Kautete, but ‘i riro tonu i a au’. He tried to take Pakingahau Waitaiepa, on this side, below Opiki. I got that too, he was then living at Opiki.

It was the year of the payment of the 3^rd instalment for Rangitikei that Ngati Te Upokoiri went to Heretaunga.

Court adjourned at 4 pm till Monday.

Identification