Tuesday 26th March 1878
Court opened at 10 am.
Present – the same
By Watene Ranginui
I did not hear of the division of the land between Ngati Kauwhata and Hamuera which has been referred to that is I was not present.
I objected when I heard of it and I still object.
I heard from tamati Renau that he had given Ngawahine, Kai Iwi to Ngati Kauwhata. The quantity given was defined.
It was a gift for ever.
Tapita Matena – sworn
I belong to Ngati Apa and Rangitane. I live upon this land. It belongs to Ngati Apa, four hapu’s mentioned by Keepa.
I have great rights over this land, the whole of it, I claim from my ancestors down to the present time and never had my authority questioned.
I do not admit Tapa at all. He ran away from Waikato and came on my land but he never obtained a right to it.
I never heard of any conquest by Ngati Kauwhata. My grandmother is just dead and she never told me about such conquest. Tapa went straight to Kapiti. My father’s name was Matena and my mother’s was Maraea Te Rangiputangatahi.
I heard what I have stated from my grandmother. I live on this land near the bridge. I have always lived there with my grandparents and parents who are buried there.
The Ngati Kauwhata were servants of my father.
I can point out the cultivations out to the court (places pointed out by witness).
The Ngati Kauwhata have no authority over the Aorangi side of the River.
Hinaawapaina and Otoko are named after my ancestors. I was at home when the meeting took place. I never was informed of it.
Xed by Hema Te Ao
I was not born when Ngati Kauwhata came down and went to Kapiti.
We lived with Ngati Kauwhata on this land under the mana of our ancestors. The old people know how we were on friendly terms with Ngati Kauwhata. I never heard of their conquest. I know nothing of their capture of the women.
I never heard of Aorangi being given or of Kai Iwi being given to Ngati Kauwhata.
I saw the surveyor going to survey and I took away his chain and was proceeded against.
I heard nothing about the division of my land. I was at Foxton at the time but did not know that the court was subdividing the land.
Totaranui is not far from Awahuri. The cultivations by Ngati Kauwhata were by invitation of my parents. They have cultivations at Totaranui. I know of no gift from them to one at Tautaranui.
I claim in my own right. My husband’s name is Hori Te Mohe of Ngati Apa. He was away at Rangitikei at the time of these meetings we are only just married. I was not married at that time.
Hakaraia Te Rangipouri – sworn
I belong to Ngati Apa Tuanini is my hapu. I live at Rangitikei.
I know this land it belongs to the whole tribe it always has belonged to them. It was ours from ancestry. Therefore the land is mine. All the land shown on the plan is mine.
I am one of the old men still living and confirm what Keepa has said. I was present at the battle of Haowhenua and Kuititanga. We were driven away from the latter place by Ngati Raukawa. I lived at Rangitikei before the battle of Haowhenua but my father and brothers and children lived on Aorangi.
Xed by Hema
I had authority over all this land. Tuwhakauta was the hapu that owned the land commencing at Orungarea.
The land from Manawatu to Rotonuiohau was given to Ngati Kauwhata because they liberated the women. I saw the Ngati Kauwhata arrive here. Some were at Waikawa and other places. I brought them here on account of the good disposition shown by Whatanui. We were at enimity with Ngati Raukawa.
I was not at the place where these women were captured.
The only land actually given to Ngati Kauwhata was Rotonuiohau.
It is long ago since I went to Rangitikei. I used to come backwards and forwards.
I know nothing of any gift of Aorangi and Whakaari to Ngati Kauwhata. I know nothing of their cultivations. They were working on my land.
I was present at Awahuri when the sale by Hirawanu was discussed. I do not know anything about the ------ to subdivide Aorangi. I came to Awahuri while they were discussing the question. I heard the decision but did not recognize it.
Hoani Hakaraia is my son.
I never heard of the gift of Kai Iwi to Ngati Kauwhata. Te Whiti and others lived there. I don’t know a place called Papatere. I know Taunui but it is a separate question.
I know the land at the mouth of the Taonui stream. Ngati Kauwhata cultivated there and lived permanently. I know Te Mahau. They also cultivated there. I know Ngakoromatua. I don’t know if they cultivated there. I know Ruamano it is mine. I can’t say if they cultivated there or not. I know Pakapehu they cultivated there at the beginning.
I don’t know Tapuae. Hamuera’s party of Ngati Apa also Hunia and others with Ngati Kauwhata lived together also Keepa. Rangiora, I know but can’t say if Ngati Kauwhata has a cultivation there.
I have seen their cultivations up the Oroua River. I agree to admit Hunia and Keepa to the Ngati Tauera portion. I was at a meeting long ago at Hinauapaina. There were present Whanganui, Ngati Apa, Ngati Kauwhata and Upokoiri.
Ropiha Te Auwahi – sworn
I live at Pariwanui. I belong to Ngati Apa. I claim the whole of Aorangi.
I know my rights over it. I can point out the places where I caught birds and exercised other acts of ownership.
Iwiroa was a cultivation of ours. There one at Pakapeu one at Rangioru. Pohui was one also.
I cut down a totara tree to make a canoe as a present to Te Puke a Ngati Raukawa at Kapiti.
Totarua was a cultivation of Ngati Apa. Takapuwahia was a cultivation down to the time of our parents. Kopani was a cultivation of ours. Whitianga Te Ra was a cultivation down to the time of my parents also Kai Iwi. Kohanga was also cultivated down to our time. Pikau was a cultivation of Ngati Apa.
Otoko was a fighting pa. Inanaapaena was also a cultivation and pa. Tukiapoaka also, Tawiriteririki also a cultivation, Karitake also, Otuwhakaruru was also a cultivation.
I have cultivated on all these places before Haowhenua, after that up to the time the missionaries came in 1839, after that I went to Rangitikei and left my parents living on the land.
Xed by Hema Te Ao
Ngati Kauwhata did not cultivate on this land or any I contradict Hakaraia’s evidence when he states that Ngati Kauwhata cultivated on this land.
Kerei Te Panau – sworn
I belong to Ngati Tauera hapu of Ngati Apa and a Rangitane on my mothers side. I live at present at Hokowhitu at Palmerston.
I need not go over my claims for I'm admitted in the original order. The reason we divided the land was that Ngati Kauwhata should have the upper Aorangi. We should have the middle and Rangitane the lower.
We agreed that although we had cultivations in upper Aorangi to give them up to Ngati Kauwhata and vise versa. The Maori subdivision was confirmed by the court.
I had a mana over the land and I divided it. I don't want middle Aorangi interfered with.
Xed by Hema Te Ao
I am a chief of the soil and in a position to subdivide. I consider that Ngati Kauwhata have an equal mana as myself over Aorangi.
Reweti Mateti
I belong to Ngati Apa. I live at Rangitikei, Whanganui and Taranaki.
I know this land it belongs to me and my people.
I know the land between Orungarea and Ruapuha.
I have heard the names of the cultivations mentioned. I do not know the localities.
I heard the land was ours from my parents. We snared pigeons at Kopani many years ago. I reserved this land from the sale proposed of Hirawanu no one had anything to do ith it except Hirawanu and myself the affair was finally settled by Ngati Raukawa, Ngati Apa and Whaganui, Upokoiri, Rangitane.
Xed by Hema
I was not present at a meeting by Mr Searancke at Awahuri about the sale of this land.
Case of Ngati Apa closed
Ngati Kauwhata case
(see Pro Gazette No. 35 1869 – Pages 166 -167)
Hema Te Ao on behalf of Ngati Kauwhata stated that he wished the judgment of the court held at Wellington on the 25th September 1869 read and afterwards informed the court the manner in which the Ngati Kauwhata intended to conduct their case he then called
Hoani Meihana – sworn
I am a Rangitane and live at Oroua Bridge and all my tribe live in the vicinity I am a chief as regards dealing with Aorangi. That judgment which part has just been read was my words at Wellington. I gave evidence in support of Ngati Kauwhata there were three others who gave the same evidence. They were –
Kawana Hunia, Peete Te Aweawe and Major Keepa
The chief of Ngati Kauwhata were Tapa Te Wata and Koro Te One.
I can tell you when the three tribes lived together on this block. It was from before the time of Haowhenua the time when those women were restored they belonged to Ngati Tauera some members of Rangitane were restored to their people at the same time it was Ngati Kauwhata who restored the women and Ngati Wehiwehi a sub section of same tribe restored the Rangitane’s.
The chief of Ngati Kauwhata was Te Whata. The chief of Wehiwehi was Te Whetu Te Weta and Te Aweawe and Mahuri were the chiefs of Rangitane who were friends of Te Whetu. The chief of Ngati Tauera section of Rangitane who stuck to Te Whata were Te Hania, Te Auwhati and Raikokiritia, Te Ropiha who gave evidence is son of Auwahi.
After this Mahuri was invited by the Ngati Awa to a feast at Waikanae and they killed and ate him.
After the Ngataranui came down and killed some of our relatives the same year was the battle of Haowhenua.
Ngati Kauwhata, Wehiwehi, Ngati Apa, Whanganui, Upokoiri went to a fight at Otaki. Rangitane and others went to avenge the death of Mahuri assisted by Ngati Kauwhata.
After the fight they all came back to their own places on this land.
The cultivation of my elder relation was at Kautaki and from this place came the seed for other cultivations.
Tawiatiriri was the name of the cultivation occupied by Ngati Tauera.
Rangitane and Wehiwehi Te Kiriwera Hakeke’s hapu, worked at Karitaki along with Muaupoko and also other tribes.
Ngati Kauwhata were at this time cultivating along the Oroua when the time came to take up the crop Ngati Raukawa appeared. There was a meeting of different tribes to take up bones of deceased persons a dispute arose during the meeting between Ngati Apa and Hirawanu’s section of Rangitane just as they were coming to blows Ngati Kauwhata and the other section of Rangitane and Wehiwehi interfered.
Hakeke also interfered and the fight was staged the cause of the fight was a murdr by Ngati Tauera.
When the crops were collected and were stored the whole of Ngati Raukawa came up. All the principal chiefs of Ngati Raukawa came up to get seed. Muaupoko from Horowhenua were there this was about 2 years after Haowhenua. They supported themselves on their way with food obtained from cultivations of Ngati Kauwhata, Rangitane and Ngati Tauera.
Rangitane and Ngati Tauera cleared land at Piriauwhakapainga. Te wetu’s people were also there. Keepa’s relatives were there.
Next season Ngati Raukawa came up again.
I don’t include Ngati Kauwhata because they were in permanent occupation.
The next year the Ngati Tumokai cultivation was removed to Ruapuha. A party of Ngati Kauwhata, Ngati Apa, Rangitane went on a war party to Hawkes Bay and on the way they put in seed at Ruapuha.
A number of Ngati Kahungunu were killed by them.
Ngati Apa and Rangitane were working down the river and Ngati Kauwhata were working upwards on the river, Tanguru and Hakeke worked at Karangatiko and Ngati Tauera at Haowhenua and Rakautahi some of the persons cultivating at Ruapuha by a Rangitane and then Moko Moko’s death with another was heard of and a messenger to write the assistance of Ngati Kauwhata, Rangitane and Ngati Apa to avenge them.
Some of the Ngati Apa and section of Ngati Tauera went to Horowhenua some years after.
The Ngati Kauwhata remained as their cultivations had extended along the river.
Ngati Tauera or properly Ngati Tumokai was the only lot of Ngati Apa who remained on this land or in vicinity of it.
In 1838 – 9 the battle of Kuititanga was fought. Ngati Kauwhata went to fight afterwards they came back.
In 1840 Mr Hadfield came and found the three tribes at Oroua. I went in that year to Rangitikei leaving my tribe here. I went to be educated and the three tribes remained and have lived on the land right through as brothers to this present time.
Te Auwahi a chief of Tauwira died he was buried by Ngati Kauwhata, Ngati Apa came from Rangitikei to the Uhunga and went back again.
Kereopa after this died and the same ceremonies took place and then Ngati Apa went away again.
When Kepa died the same thing took place also when Tahana died. All the elders are dead except Roka Parai now in court.
Tapita and her sister they remain. The division of the land was arrived at on account of the tribes having lived together so long. They cultivated as far up as Putaanga and then there was a blank which had not been cultivated by anyone.
The three tribes worked together at Tangaroawetu.
Agreement produced and read on which court based judgment previously.
The children of those who died on the ground subdivided the land and the persons who signed the agreement had a perfect right to divide the land.
It is quite false that Ngati Kauwhata were servants of Ngati Apa.
Court adjourned at 4.10 pm.
