Friday 27th March 1874
Place – the same Present – the same
Ngakaroro (continued)
Rakapa Topiora
Previous to Haowhenua, Rangihaeata came with his hapu to point out his land on the other side of Otaki. Ngati Huia was the hapu to whom he pointed out the land. Began at Dr. Hewson’s house to Waihoanga. Ngati Huia, Ngati Raukawa and Rangihaeata disputed about this land. This side was left to Ngati Huia. Otaki was made the boundary.
Ngati Huia crossed the river and lived with us. Ngati Huia, Tamehana, Matene and my hapu lived there together. Ngati Pare were on this side of the river.
After Haowhenua, Ngati Pare went over and disputed with Ngati Huia that was the commencement of the dispute about this land with Ngati Huia and Ngati Pare.
After Otaki was made the boundary, was the beginning of the disputes about the boundary lines now shown on the map. The boundary Otaki to Ngakaroro is new, fixed since the proposed sale by Matene and others. When the sale of Horo was contemplated, the land south of the line commencing at Ngakaroro was given to Matene to sell but to the north of that line he was to keep.
We continue to remain in occupation and possession of this land now. Matene’s mother never removed to any other place. I say now it is not my intention to take from the hapu’s, the places where they have cultivated.
I admit them on the places. They have labored and be---- ----- but in the first instance conquered this land and have an authority over it. Ngati Raukau’s fires have burnt there and I ---- their occupation generally over the whole land but not over the piece because this is mine by conquest and by occupation and also because Rauparaha and Rangihaeata held possession of this land through all the fighting and Rauparaha died. His and my fires are now burning on this land. All the disputes about this land have arisen on account of the desire to sell it. Ngati Pare are right but they quarreled amongst themselves and not with me.
Our right was admitted by Ngati Huia after the Kuititanga. Had the old chiefs lived, no dispute could have arisen.
It is only the young who have made trouble.
Te Hoia is even now trying to take my new house at Katihiku. Part of Ngati Huia stayed at Porotawhao and part came and stayed here. After this, Hemara said he would cut Tamehana with a hatchet. Matene was angry at this. Matene said clear out off my land. Nearly all Ngati Huia then went away only 2 or 3 stopped. Tumu out of affection to Topiora remained also Aperahama Te Ruru. Manahi was another.
Those are all of Ngati Huia that remain and Matene had ordered Ngati Huia to go. Epiha – chief of Ngati Huia, when he went, said to Matene and Topiora “Your land”. Karanama’s father died on this land and was buried on this land. Topiora – the mother of Matene died there and was buried --- at Otaki. Karanama had children born on that land. They grew up to manhood and had children there also. Those named by me are the only ones of Ngati Huia that I admit. Aperahama died there.
Survey to disputes amongst themselves at Porotawhao. Some Ngati Huia who were expelled by Matene have returned to this land.
At the time of the survey, Hoia’s brother said to Rakapa “Taranaki for you”.
Ngati Huia were admitted to the seaward portion of the land on account of connection with Rangihaeata. Ngati Kauwhata or Ngati Turanga were never admitted.
Hoani Taipua (for Ngati Pare)
Is no other entitled to this land through conquest than Ngati Raukawa? Ngati Whakatere were after me. I was first.
Who fixed the boundary at Otaki? Rangihaeata and Rauparaha and many other chiefs.
Did Rangihaeata turn people off that land? Rauparaha did.
What hapu were then driven away? Ngati Pare, who came to this side of the river.
Did rangihaeata go to turn Ngati Pare off Tuahiwi? It was after Rangihaeata went to Kapiti that Ngati Pare cultivated at Tuahiwi. The only place I have seen you is at Hakuai – quite lately I have seen you at Tuahiwi and at Te Wahaotemarangai.
Were they turned off by anybody? Ngati Huia went to turn them off under the authority of Rauparaha.
You admit Ngati Huia over this land? I won’t answer. I have said my speech to the court. I don’t admit you.
When Ngati Pare was expelled from Rereamanuku, were they also off the whole land? Yes – off the whole of the land and they are still expelled.
Matene Te Whiwhi – sworn
In the first migration, the land was divided to Kukutauaki. Ngati Tama, Ngati Whakatere, Ngati Hinetuhi of Ngati Awa came first on this land.
We were at Kapiti one year when Ngati Tama came and occupied this land – lived one year and a half – 100 of us Ngati Toa came and drove them off. Nobody was killed but they went away.
After this, the land was occupied by Ngati Awa, Ngati Rahuri, Ngati Kura and Ngati Uanuku.
Ngati Tama stayed 2 years at Kapiti. Karewa – their chief was killed there. Te Rauparaha said, don’t fight about it. Ngati Tama did not obey and attacked our pa. They were defeated. Pehitaka was killed. The people in the pa fled.
After this, another fight and they – Ngati Tama were again defeated. Te Karapa was killed then. We attacked another of their pa’s and Pehitaka’s daughter came out to Topiora and I was then sent by Rauparaha and Topiora to make peace which was made.
Ngati Tama then abandoned Kapiti and went away.
It was then Puohu came to Maraekuta. Ngati Whakatere joined Puohu. Kariritahi migration then arrived with Hukiki and other chiefs. Waitohe then called the rest of her tribe from Maungatautari. When we went with their messengers, we returned from Ohau and found Ngati Awa here at Otaki in large numbers.
Rauparaha and Rangihaeata got up and said Ngati Awa should leave the land. Ngati awa went and abandoned their cultivations.Ngati Raukawa then came in answer to Waitohe – to Kapiti where they found us in a pa.
In the summer we heard that Te Hihi was living at Waitaheke. This is the Hihi alluded to by Renao. We came to drive Hihi off. On arrival at Waitaheke, Hihi offered us 3 baskets of eels which we did not accept but ordered him off and he went. 2 years after this, we left Kapiti altogether and came to this land at the mouth of the Otaki.
We heard that some houses had been burnt at Te Rahui by Rangihaeata’s people. Ngati Raukawa were then living here altogether and had not separated. We all went to Te Rahui. Rauparaha got up and said – this piece Te Rahui and ---- to Ngati Huia. Rangihaeata confirmed his word. Whatanui, Kiharoa and others assented. Rahui is on this side of the river.
We then went to Wairarapa to clear. It was called Takapu – after his wife’s belly.
In 1829, Rauparaha went to tell Puoho to have Maraekuta. Maraekuta is just on the boundary. Puohu would not go and he occupied Maraekuta up to Haowhenua and then left.
She – Mahuronga and others thought was that they should invite Ngati Huia to come on this land and catch the eels and birds for Waitohe. Ngati Huia came and it was onlythat they went there first – they had been living on this side according to Native custom they should give the food to the owners of the land or they would be sent away and Ngati Huia did not even till now. On one occasion after a flood, Ngati Huia took the eels to Ngati ---- instead of to me and I went and drove them off.
The only place I cultivated potatoes was at Katihiku but I exercised my right to the eels all over this block. Ngati Pare claim through Te Puohu who was driven off and never returned. Had Puoho continued in occupation, I would have admitted Ngati Pare and Ngati Whakatere.
I admit Ngati Huia – Ngati Tauranga, Ngati Pare and Ngati Whakatere when they have cultivated. Tamehana brought some sheep and lived at Maraekuta. Topiora and Arapeta Hauturu saw this and were angry. Topiora said cease your living on my land – go away. Tamehana would not stay and Topiora thought to go and burn the houses. Ngati Huia consented.
A large meeting was held at Katihiku. Nepia Taratoa was present. Tamehana was whakawa’d. Tamehana would not go. I was vexed and said to Hukiki, Matenga and others – I’ll offer my piece for sale and Te Matia agreed to sell the portions in dispute with Ngati Pare.
Mr. Searancke then arrived and proposed to go along the boundary. The boundary was fixed at Ngawhakangutu. I consented.
We came to Dodds house and we were told to come in the morning for the money. I went away in the morning and Mr. Searancke said, “It is a small block, I thought it was a large piece”. I said – very well and the matter ceased. This was not on account of any interference from Ngati Huia. It was my own.
It has been said that I received £20, it is not correct.
Xed by Hapi
Who is Parekohatu? Koroputa’s mother.
Why were Nga Huia invited because of relationship? Yes. As a whole.
How many years have we occupied? I can’t tell.
Were Ngati Huia at Haowhenua? Yes. They came as workers to catch eels.
Rakapa admitted Ngati Huia’s claim? So do I, as our workers.
Xed by Hoani Taipua
Was not Pehitaka shot by Te Ao? Yes.
You admit Ngati Pare has cultivations there? Yes.
Court adjourned for an hour.
At 2 pm the court resumed.
Karanama Te Kapukaiotu – sworn
I am Ngati Huia.
I know the land before the court and have a claim to it. My tribe will be broken up through this investigation.
The people’s title to this land is through Waitohe. A number of chiefs came to see this land. Whatanui Ahukaramu, Matene and others and the Europeans were the reason.
It was Rauparaha’s land and in his possession.
On arrival at Kapiti, Waitohe invited the tribes to come and live on her land. They came here and had a right to it that of relationship and not as the servants to catch eels and birds as Matene said. Had they not been invited and that very strongly Ngati Huia would never have come. When these people came, Horowhenua was given to Whatanui and Ngati Huia lived at Waiwiri. Rotokare was given to Te Kanawa. Ahukaramu and Te Rei – Ohau to Ngati Pare because of the people buried there. Waikawa was originally Te Rei’s but not now. Ngati Wehiwehi are there. Waitawa was given to Wharemakatea by Rangihaeata.
This division of the land was told to me. I did not see it.
Ngati Huia were placed as statedly Matene at Waihoanga from the doctors place to Waihoanga by Te Rangiheata.
A house was burnt at Turangarahui which caused a very serious quarrel. What Matene said about Wairarapa is correct. After the fire, this --- was cleared and called Te Takapu – 2 years after about winter- Haowhenua was fought. Matene and Rangihaeata built O--- pa. Ngati Huia and Ngati Parekohatu lived in it – by consent – the places named by Matene where Ngati Huia caught tuna were pointed out to us by Matene. Ngati Huia lived continuousl and permanently of this land in question at the time of Haowhenua and we also occupied together – Ngati Huia, Rauparaha etc up to the Kuititanga and thence up to Rangiuru when we embraced Christianity.
If Matene had sid Ngati Huia had a pa on this side of the river, he had been laughed at.
The boundary spoken of by Matene from Otaki to Kukutauaki, it was for the purpose of fixing Ngati Huia and their name alone was known within it.
I caught the eels in the waters on this land. They were given in exchange to the people of Kapiti, Mana, Arapaoata for that and other fish. Ngati Huia and Ngati Parekohatu cultivated food.
I admit that Rauparaha, Topiora and Rangihaeata had greater authority and brought me here but Ngati Huia were of importance before they came here. Ngati Huia quarreled with Ngati Turanga at Te Kahikatea and it ended in the land being given to Ngati Huia and Ngati Turanga from Waitaheke to Kahikatea was made sacred to Matene. Then Rangitiora went on to it – caught some eels and took them to Kapiti. Ngati Huia were angry and all the land about there was given back to Matene from Ngawhakangutu to Maraekuta was given back to Matene.
From Ngakaroro to Kuruaha and Tumutumu – (an eel pa) – that was Ngati Huia’s also from Tumutumu to Otaki.
At Piri, between Waitaheke to Otaki was given by Hariuha to Matene. Hainuha was Ngati Kauwhata.
Ngati Huia heard of this and objected and went to drive Topiora away. Koronehu - of Matene’s people went to build a house at Te Piri up to the time my sife’s eel baskets and on the ground and we catch – the times there Ngati Kauwhata’s name is dead.
From Te Piri to Otaki is Ngati Huia’s. From Otaki to Te Karuotewhenua is mine. I contended with Hoani Taipua about it. I do not admit Ngati Pare up to Haowhenua. Ngati Pare saw the richness of the land in birds and fruit and desired to have it and tried to cut up a claim because the dead body of a relative had been carried over it.
Ngati Huia went to get Pareotepuoho for the purpose of cutting up the land and took the food of Ngati Tama from Te Paotaonui and this was why a war party of Ngati Raukawa went to. A canoe was taken.
Hoani Taipua’s father’s mind was dark about it. They had a fight and Ngati Huia got the canoe. Ngati Pare were ----. This was before the Kuititanga. Ngati Pare went to Kurukohatu. Another fight took place there between Ngati Pare and Ngati Huia. It was then the clearing at Kurukohatu was made.
A tree there fell on the Ngati Raukawa and crushed ---. This tree was partly cut through.
All returned to their kainga.
Next morning, Ihakara went and cut a line from Kurukohatu to Mangaone, Apa and Makahuri.
Court adjourned until 9.30 tomorrow.
