More Info →20th Nov 1872

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Wednesday November 20th 1872

Present:

His Honour Judge Rogan Presiding
His Honour Judge Smith
Assessor: Hemi Tautau
Clerk to the Court: M Grey
Native Interpreter: T Young

Court opened at 10 a.m.

Major Kemp’s evidence resumed

Major Kemp:

The man who was killed at Turakina was not a chief. His name was Waraki. Those pahs at Okapou and Awamate were permanent ones and had been occupied by Ngati Apa and their ancestors for some time. I am speaking of Raukawa who came by way of Rangitikei. That party under Whatanui found Hakaria Pouri, Kiori and Tamatawhiti. They were eating birds.

Kiori was caught and Tamatawhiti was killed. Tamatawhiti was not a chief. Hakaria was a chief but was not aware the party was coming down. They came on to Oroua and Hamuera’s mother was caught there. Three persons were caught there. Whatanui did not see the work of Ngati Raukawa in catching and killing these people. The name of the Ngati Apa was Kiripaka.

The Raukawa party then went on toward the south. They then came back and when Ngati Apa heard these people had been killed they came down in a war party. They came to Manawatu and left a few of their women here.

They went on from here to Horowhenua. This war party was under Kawana Te Hakeke. They had Rangitanes with them as well as Ngati Apa. Whatanui was at this time at Otoiti. He came by the coast. They caught these which had been left here. They were not killed. They were not left in a pah. They had no men with them. Some of them escaped. I know who they were. Arahura was one. She went to Horowhenua and reported that her party had been taken. The war party of Muaupoko, Ngati Apa and Rangitane had gone on to Rotowhetua near the Ohau River. A messenger was sent to them to say the women had been caught.

The war party returned. They were approaching Horowhenua when Whatanui sent out a woman named Konehi. She was one of those who had been taken, and she stated to the party that some of them had been killed and that she had been sent out by Whatanui. The war party came on to Manawatu. They came with the intention of fighting fairly in open daylight. This woman Konehi was the wife of Taiweherua who was the companion of Te Whatanui met the party of Muaupoko and Rangitane at Karikari. They did not fight. One party was anxious to fight but Whatanui was not agreeable. He made peace at Karikari and released the women. Whatanui went away in peace and these other tribes returned quietly to their own tribes. These tribes gave their consent to the peace making as they looked upon Whatanui as a chief and thought the peace would be lasting.

After this peace some of the tribes lived about in pah and others in an undefended state. They did not think any further evil would occur to them. They thought it a permanent peace. The women who were taken were not in a pah. Whatanui went away to Kapiti. Rauparaha told him to come back to Otaki at the same time warning him to be careful about Muaupoko Ngati Apa and Rangitane. He said they were peaceful tribes. Some of Raukawa joined with the Muaupoko after this peace and lived with them. Te Reu was one. He lived Papaitonga.

That man lived with them for a long time. Some of Ngati Raukawa lived with Muaupoko at Horowhenua. After they lived with them some time they went to Te Rangihaeata and Aperahama Te Ruru. A party of Te Rangihaeata’s people then came as far as Waiwiri a Lake.

Rangihaeata was a chief of Ngati Toa. The Ngati Raukawa chief was Aperahama Te Ruru. They came up to the lake and planned ambushes and Te Reu who knew these people called out to the people in the pah to send him a canoe. Takari then sent the canoe. He did not anticipate any danger thinking the man who was calling out was the same as themselves. As soon as the canoe touched the shore they seized it and killed those in her. It was a murder and a very foul one. Rangihaeata then retired to Kapiti. This killing took place while peace was made by Whatanui. It was not kept because Ngati Raukawa had no mana.

Te Rangiohea grandfather of myself and Hunia went to his place Pukehou above Ohau.

The Ngati Raukawa went out again to hunt for people. Te Hotoke was caught and killed. He was a chief of Ngati Apa. This man went out to catch someone to eat and was killed himself. When Whatanui heard this he came to Horowhenua and took no notice of this man’s death.

Muaupoko and Rangitane lived quietly at this time. Muaupoko and Ngati Raukawa were on friendly terms and visited to and fro. There was peace made between Rangihaeata and Muaupoko after the killing of the people in the canoe on the lake.

When Rangihaeata came to Horowhenua he saw Taiweherua. He saw the whole party. They took up the two spears and broke them in the presence of all the people as a sign that there was no more fighting. Ngati Toa ceased altogether to kill and they returned to Kapiti. After these peace makings Ngati Raukawa were living at Otaki.

Some were at Kapiti. The most were at Kapiti. They used to sell their daughters to the Pakeha for pipes and tobacco. Tautahunia a slave of Whatanui’s was living at Horowhenua. Te Whatanui of Raukawa lived occasionally with Muaupoko. They gave him a woman as a token of peace.

Not many years after this the Ngati Ruanui, Taranaki and Ngati Awa came down through fear of Waikato. They came as far as Waitotara and Patea. Te Puaho was living with his brothers-in-law at Manawatu. They belonged to Rangitane. Half castes of Whanganui. They took food and other things to [blank] at Waikanae. At harvest time they prepared a feast. The food consisted of pumpkins. It was a new kind of food. A messenger was then sent up to Mahuri. Our place was then at Karikari. The Rangitane went down for the food Kukutauaki. My father said to the young men to stop, not to go. He refused to go himself. They disputed for a long time. Each party was obstinate.

Mahuri went to Horowhenua with all the Rangitane and my father told [blank] to Horowhenua and prevent Muaupoko form going. They would not listen to him but went. They went on to Otaki where Te Whatanui told Mahuri to return home. He did not listen. There were 200 in his party composed of Rangitane and Muaupoko. If the women and children were included it would make the party very large. The principle number was Rangitane Muaupoko but there were some of Ngati Kahungunu. They went to Kukutauaki where Pihoi was. They had some feasting there and then went on to Waimea. They went into the houses. They were then captured and murdered.

These 200 men were killed by Mr Tamihana. I refer to him and his tribe. They were induced to come for food. The Ngati Raukawa, Ngati Toa and Ngati Awa had guns when acted in this way. The news of Mahuri’s death came to us at Karikari. Te Ota a chief of Ngati Hipokowhira told us. Our numbers were very much reduced.

After some time we set out with a war party under Tureta went out. They went on to Waikanae. They made an attack and caught the sister of Mr Kingi. They then retired. Ngati Ruanui, Taranaki and Ngati Awa were coming down in canoes (the balance of them). When they arrived here they killed Te Raro, Ngati Apa tribe. They went on to Waikanae plundering and stealing as they went. The chief Whakaheke of Raukawa found out these people were taking his food. He caught one called Tawhaki and chopped him up for payment for his food.

Then Ngati Ruanui, Taranaki, Ngati Awa and Ngati Toa turned against Raukawa and fought at Haowhenua. They were besieged by these tribes. Those on the side of Raukawa were Rauparaha and Tepi, but, the others under Pehi were with Ngati Awa. Rangihaeata was with Raukawa. They were beginning to be afraid of the number of tribes surrounding them. They sent Pehi Nakaho to collect all the tribes between this and Taupo and this man went in the night. He slept at Waiaraura. He was followed up by the Taranaki tribe and killed.

Te Heu Heu heard that Raukawa was in danger and he came, also Ngati Maniapoto under Tainui. They came to Whanganui where they saw Hori Kingi, Pehi Turua and they came. Next they came to Ngati Apa, Rangitane and then to my tribe the Muaupoko and then went to Rangiuru at Otaki. Then preparations were made for fighting. All these tribes joined the party from Taupo to assist the Ngati Raukawa and save them. I was present at the time.

When the corn was filling out we were fighting. Papaka, a younger brother of Heu Heu was killed. He was a great chief. Our tribe the chiefs of the other party killed were Te Kautehoro, Mere and [blank]. There were many more fights going on every day. Some rested and fought. The people in the Pakatuka pah between the Whanganui and Ngati Raukawa had to give in on account of hunger. Rauparaha deceived Ngati Ruanui and killed [blank]. Pakatuka pah was abandoned. Wharepouri and others left in canoes. Those who remained were captured and killed by the Whanganui, Muaupoko, Ngati Apa.

After that pah was taken these tribes went away and dispersed to their several homes. Ngati Raukawa came up in this direction. I was grown up and engaged in the fight. I was taken by my father. My father and I returned afterwards to Horowhenua. Ngati Te Hopuwhiri a hapu of Ngati Kahungunu joined in this war party. As the Ngati Raukawa were going away we thought it would be left alone as they were following after te Heu Heu. There was no Ngati Raukawa at Horowhenua at this time. Rauparaha was brought back from Ohau and he returned to Kapiti. The Ngati Awa retreated. Some went to the middle island and some to the Chathams. Afterward the Ngati Ruanuis returned home.

We continued to live here. Christianity was introduced amongst us. The mana of Ngati Toa was overthrown during this fighting at Horowhenua. None remained. The same with regard to Ngati Awa and all those
tribes. We lived in a state of independence. These tribes never said anything about moving off separate pieces of land for us. Ngati Raukawa would have been beaten if they had to fight without assistance against Ngati Ruanui, Taranaki and other tribes.

Court rose for ¼ of an hour.

After this Ngati Raukawa came down to the lamenting at Waitohu. The tribes who came were Raukawa, Muaupoko, Rangitane, Ngati Tapokohiri, Ngati Apa. These tribes went to Mana Island and returned from there. Kawana Hakeke went to Kapiti. Ngati Apa, Muaupoko and Rangitane knew of the words Raukawa that they were going to fight against Ngati Apa, but these three tribes refused to join in this fighting. My father Tangaru objected also. They came right to Horowhenua at night. Raukawa went back to attack Ngati Apa. They were at the time on their way to Otaki.

In the early morning they attacked. This fight is known as Kuititanga. The point where it joins the Waikanae. A Whanganui pah was beyond the Ngati Awa on the other side of Waikanae. Kurukanga was the chief also Rangiwhakauru and Rurai Atua younger brother of Kawana Papai of Whanganui. The native teachers were Matahau. He was the man who had the direction of the fighting. The people from Kuhuititanga fled into the Whanganui pah and then the men of the other pah turned to fight against Ngati Raukawa. This was heard of by persons in pahs at a distance. The fighting now commenced by Ngati Awa and Kurukanga. Ngati Raukawa were defeated, and they fled to Otaki. Haere. Haere.

That was the end of that fighting. The Ngati Awa gained it. Ngati Raukawa chiefs killed were Ngaikuku and [blank]. The Raukawa were now decreasing in numbers (degenerating). The Ngati Apa, Rangitane and Muaupoko would not aid them in this last fighting. It was through their own presumption that they were killed and defeated. Then they began accept[ing] Christianity.

I now speaking of their dispute between them and Ngati Awa. There was another matter between the tribes of Whanganui and Turoa. Pa kainga Manawanui was opened by Pehi Turoa and Ngapara was sent to collect a force of Ngati Raukawa. Tawhito was with his tribe the Ngati Ruahine. He has the father Kawana Paipai Amorangi, and went from Horowhenua to Whanganui. We had ten companions. They had come from Whanganui to fetch me. I had been sent for by Hori Kingi. I went and remained there and Amorangi returned. Ngati Raukawa went up and met Amorangi at Rangitikei. His brother-in-law was on the other side of the river. There was a flood commencing in the river. The brother-in-law (Amorangi) went across to take their clothing and then crossed again to fetch the food. The reason he did not with Amorangi because he was too short. Amorangi said to his brother-in-law wait and I’ll fetch you across. But Amorangi went away. When the Ngati Raukawa came across Amorangi they murdered him. His brother-in-law waited until night to be taken across but as no one came he went back. It was not known by him that Amorangi had been killed. He went to Whanganui and reported that Amorangi was missing. Some thought he was drowned. Others thought he would not.

A long time after the Missionaries came and they had embraced Christianity Aopui told them that the war party had killed Amorangi and it was Parareka who killed him. See how this tribe act. They act in a disgraceful manner.

That war party went on to Whanganui. Some of the hapus of Whanganui tribe were waiting at Koharapaoa waiting for Ngati Raukawa. Arriving there Hori Kingi came out to the war party and they went up the Whanganui River to see Pehi who had been sent to collect them. They returned from there. Tawhito was coming down with the Ngati Ruahine. The chiefs were Putakarna and Te Awaroa. The people of Whanganui had affection for these people and did not wish them to be taken by the Waikatos.

The Ngati Raukawa met the Ngati [blank] who had come from Waingongoro at the mouth of the Whanganui River. The Ngati Raukawa attacked them and killed them all. Tawhito was not killed. This is another murder by Ngati Raukawa. The Raukawa party then returned home to Otaki. Ngati Ruanui heard of this and 800 started to come down and 400 of Whanganui. When they got to Parewanui they met Mr Williams the missionary. Wiremu Naera the native teacher of Ngati Ruanui knew Mr Williams. Mr Williams and Kawana Hakeke sent the war party back. They insisted on coming on but were prevented. When Mr Williams got to Whanganui he asked that Hoani Wiremu should be sent to get a minister. He said to Hori Kingi he would send them a missionary. When this was arranged Mr Williams said to Hori Kingi if anyone comes here do not write with J. Wakefield’s pen. He said write with my pen and I will give the chiefs some blankets. I was present and heard this. That was all he said. Hori did not ask him what he meant. They were glad to get the blankets, and he said reserve all this place at Putiki for the church. Hoani Wiremu of Hipongo went with Mr Williams.

Those from Taupo were Iwi Kau and Pohipi. They went up to the Ngapuhi. This was about the time of the Treaty of Waitangi. After Mr Williams had gone Wakefield’s vessel arrived at Whanganui. Te Kurakahanga called a meeting of the chiefs to sell the land (this chief came with Wakefield). Some asked that all should be sold for blankets. Hori Kingi wanted guns and powder because the Waikatos would soon be near them. This could not be settled as so many chiefs wanted payment in different articles. Hori Kingi agreed to give his consent if a portion was given in guns and powder. The goods were given. The goods were all lain out and when they were all collected together the

Maoris seized the lot. Those goods went. Some of the chiefs of Whanganui were at Waikanae, Te Maurai and Pehi Turoa.

Two missionaries from Whanganui had now arrived, Mason and Matthews. The blankets which Mr Williams had promised were given to Te Maurai who returned to Whanganui and turned to drive off the Europeans living in the country. These were two missionaries living at Whanganui. After this I returned to Horowhenua and afterwards I heard about the sale of which Ihakara has been a party. Those chiefs did not sign any notice that they intended to sell any land. There was none made by the purchasers that they intended to purchase. So there was no notification on either side to show that he had any authority to sell before we heard of it. Whatanui had got the payment for the land at Manawatu. Muaupoko heard that Whatanui had got the proceeds of the sale. My father and Rangihohia proposed that the payment (goods) should be fetched from Whatanui. Te Wiki came. 10 were his party and they seized 4 kegs of powder. They came from Horowhenua to Oturu where Whatanui was. They got 4 shovels, 2 pots, 2 cloaks. That was all. They got also 2 double barrelled guns.

After that the surveyors came and first they were seen was at Horowhenua. Hana Teni was the European surveyor. There were others with him. They were sent away and their bill books were taken from them. Muaupoko drove them off. These surveyors then went up Manawatu. When they got to Parekairau the Rangitane came down and drove them off. They then returned. The chief who had been negotiating the sale Te Ahu Karamu was now sent for and urged that the Manawatu land should be surveyed. When the surveyors got near Te Peki Rangitane came down and sent them away and burnt their houses. Puti Karanama, Kerei and Muro did it. They then returned.

The Europeans persisted in surveying. Europeans now began to settle on the North side of Manawatu. Kawana Hunia when they saw it came down and burn their houses. The dispute commenced now and went on continuously in this district. A horse named Makimana belonging to a European in payment for Omaru bush was given to Nepia. A great dispute arose with Kawana Hunia and his tribes in this district.

After this I returned home to Whanganui. The disputes grew and Mr Spain was sent from England and Meurant was his interpreter. He investigated different claims in the island, at Wellington, Manawatu, Whanganui. Some of the tribes did not know Mr Spain was investigating questions respecting their lands. No notice was given. It was not notified to these that an investigation of a certain piece of land would be heard.

Europeans saw names to the deeds and thought those were the persons interested. Now matters are more clear people can attend themselves. We did not know in those days the boundaries of the land sold and what part was given in consideration of Wakefield’s goods. We were not aware of Ihakara’s second sale or rather we thought it was the land given in satisfaction of Wakefield’s foods. After Ihakara sold the land we heard he received some money and we went to Wellington. Kawana Hunia, Meti Kingi theirs went to Whanganui. Ngati Apa were represented. We went to bring the case before the Supreme Court. We arrived at the Manawatu and crossed to the other side. Kawana Hunia asked me to see Ihakara. I went to see him at Opikipoito. At this place I asked him if he had spent the advance received by him on account of his land. He said he had. I then went on after Kawana and the others and told him that there was no money. I did not tell Ihakara I was going to ask for some money in Wellington.

We asked Mr McLean to give us ₤50. He wanted to know on account of what land we said on account of the lands of the Europeans at Manawatu. Mr McLean gave us ₤50. We divided it amongst our party. We remained in Wellington some time and then came back to Manawatu and then went to our different houses. When we heard that the money from the Awahou Block was to be paid we all came back here. When we arrived we found Mr McLean had given Ihakara the money. We could not dispute as he had the money in his hand. Some of the Ngati Raukawa also came up. Muaupoko also came also some of the Rangitane. Ihakara got the money before the tribes came up. He afterwards divided it amongst the tribes. The tribes invited were Rangitane and Muaupoko. The Ngati Apa were not. Ihakara was annoyed at our receiving money in Wellington. Nepia gave ₤90 to Ngati Apa and Whanganui.

When the money was given Nepia stood up and turning towards the party, held forth his hand and said Ngati Raukawa you are on that side of me. Do not come behind my back. He spoke but we did not follow it up because we knew the words of the chiefs of Ngati Raukawa be carried out.

The people after this dispersed. Disputes occurred every year and you heard we were building pahs. When offered to refer the matter to (undecipherable) they equated down and afterwards wrote to Government and said we were creating disputes and disturbances. We were in distress about our place. We believe the land to be ours. It was on account of these things and that they state we are slaves and that they have conquered us. They never conquered us. They said many evil things against us. They have done evil against Ngati Apa, Rangitane and Muaupoko. They want all the mana. They do not care what becomes of us. Now we’ve grown up to be men we have determined to do our best to keep our land. A piece of land after the sale of Awahou Block called Taikoria was leased to Alexander. This was disputed by Kerei and Ratana and others (Rangitane) about the rent. Afterwards

Kerei went up to Whanganui and Te Ropiha and Ratana went up also. They spoke to me there. I recommended them to be quiet and have no dispute about their money. They agreed to this and stayed with me. In the morning Ratana went went across the river and was followed by Ropiha. After some time we went over. When we arrived at the place where one ferry is we saw Ropiha and Ratana coming back. They had received the money and they took it with them to Rangitikei. We were told this by Mr Alexander.

Court adjourned at 3 pm.

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