More Info →6 April 1868

Description

Page 510

Monday April 6^th

Himatangi – continued

Court sat at 10am

Present – same judges and Rapeta Ngarongamate

Hunia Te Hakeke – sworn – Rangitikei and Horowhenua – of Ngati Apa – Rangitane and Muaupoko –I have children – two of them are married and have children – heard of the treaty and saw Mr. Williams, who were spectacles – Rangitikei was the land of my father of his ‘matua’ and ‘tupuna’ ancestors – speak of Ngati Apa the rivers on which these tribes lived at Rangitikei Oroua – Whangaehu – Turakina and Tukai take this side of Whanganui the ‘mana’ of Ngati Apa extended as far south as Manawatu and 4 ‘hapu’s’ had claims south of Manawatu – Muaupoko and Rangitane lived within one ‘rohe’ – related through same ancestors – the 3 tribes were living at peace with one another when Rauparaha came – Ngati Kokohu – Ngai Tapi iti – Ngatipouwhenua – Ngati[unknown tribe/sub tribe] and Ngati Mai Kuku had claims south of Manawatu – (5 ‘Hapu’s’ of Ngati Apa – the chief ofthese tribes is Aperahama Tipae at Turakina and myself also) – have heard from my father of the land

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Of Rauparaha it was come to Kapiti and went on as far asWairarapa – this war party came upon Whanganui and Ngati Apa unexpectedly – Purua was the ‘pa’ – the ‘ope’ came ‘ka mate purua’ whanganui were ‘mate’ – the chief Tihi, Hoani Hipango’s father and 9 Ngati Apa chiefs also – those who escaped turned and killed of the tana, 2 Ngapuhi chiefs – Rauparaha’s [unknown word] of the tribes was ‘he patu haere’ – Rauparaha came to Turakina- Rangitikei, Oroua where Arapata and Pikinga were taken – 3 were shot at Oroua – 200 werecomingto fight, were fied on, and ran away – the men of Whangaehu, Turakina and Rangitikei remained where they were – on the return of Rauparaha fromWairarapa they came by sea in canoes and landed at Rangitikei – at Poa a te rehua on the other side of Rangitikei – Rangihaeata said to Rauparaha I wish to send the ‘tungane’ of Pikinga (Arapeta go in the ‘pa’ of Ngati Apa at Te Awamate – Arapeta and Te Ratutonu(a Taranaki Toa of Rauparaha’s) the husband of Topeora – Arapeta Hiria went to the ‘pa’ and said “tenei au e ora nei i te ringaringa o Rauparaha” – chiefs of Ngati Apa and people – (200 of them in that ‘pa’) said “is that a ‘rongo mau pono’ of Rauparaha has he power to ‘pehi i te kino?’ – Hirea and Te Rotutonu said, “he has” – chief

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Pa’ said, “awa, ko wai kamohio”? – Arapata and Te Ratutonu said “we will go and [unknown word] with Rangihaeata and Pikinga for you to hear what they have to say – Te Rangihauku and Te Pauhu and Te Hanea said “go!” – told Rangihaeata and Pikinga to go tothe ‘pa’ as the Ngati Apa were suspicious – they went – Te Rangihauku said to Te Rangihaeata “let yours ‘mana’ tokeep the ‘maungarongo be equal to that of my father Te Ahuru whose ‘rongo mau’ could never be broken” – Rangihaeata assented and sadi “we will live in peace” – “I will take your daughter Pikinga, ‘moea rangatiratia’” –Te Pouhu and Hanea said “ka huia to ‘rongo mau’ and ‘to [unknown word] rangatira i a Pikinga ki taku pounamu” – the chiefs said to Pikinga, “to pounamu! – hei taonga ki to tane, ki a Te Rangihaeata” – Te Whakahia moe – a slab – it was afterwards made into ‘toki’ – they then returned to Kawhia – Te Rauparaha took an affectionate leave of them – they got to Kawhia and Tuwhare, the Ngapuhi chief, went to his house – Ngati Toa’s ‘rongo mau’ was ‘nana ano te hiahia, ehara i a Ngati Apa’ – dont know how long after, Rauparaha came back – came to Taranaki and 5 were killed by Paora Kukutai, Rere Tawhangawhanga and

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Manutoheroa said “true, dont let them be in- Pehi, great chief had jumped up and said [“dont interupt us] came on to Waitotara – some of Waitotara chiefs came to Ngati Apa and said “Rauparaha is coming” – Makomako, son of Te Ahuri – said “let us go and meet Rauparaha, lest he be ‘kohuru’ by Pehi Turoa and Paetahi” (Whanganui chiefs) – Te [unknown name] Tokouru, Hanea, Mohi Mahi and others said “they will not be killed they have guns” – Mokomoko said “they will be killed, entied to Whanganui by Pounamu and Parawai” Mohi said “you are right we will go” – these chiefs Mokomoko, Te Pauhu, Tokouru, Te Maraki and other young chiefs then went to Waitotara – greeted their ‘Tuahine’, Pikinga – Rangihaeata welcomed them and referred to the fence, “haere mai! Pikawa – au!” – Ngati Apa spoke to the same effect as when the slab of ‘Pounamu’ was given – they then came on together – came to Waipotiki, a little north of Rangitikei – were there met by other Ngati Apa chiefs – came on to Te Awamate where the greenstone was given – chiefs greeted them and referred to the place – Ngati Toa and Ngati Awa satid there a mouth – potatoes from Te Oroua which were

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Te Hanea’s – Tokouru – Hanita’s – Te Hakeke – Tamaitakatakahia – Rangikatuha (‘Tuakana o [unknown]) – cultivation [blank spot] – after a stay of 2 months – crossed with 50 of NgatiApa to Tawhirihoe on to Manawatu – there the Ngati Apa party said “whakarongomai, Tungia, Te Pehi and Ngati Toa chiefs! Be careful of Muaupoko” – “go quietly if they molest you, it cant be helped” – Rangihaeata assented – Rauparaha and his two sons assented – but ‘noho rua (since named Te Whatarauhi) a ‘ngakau kino’ said nothing – he killed a Ngati Apa and Muaupoko woman called Waimai – this was on the same day that they had parted from Ngati Apa – Muaupoko heard this and said “Rauparaha has begun to kill” --- at the time of the Haowhenua, my father and Ngati Apa came to help Rangihaeata and his’matua’ – they were all afraid that if Ngati Awa were to beat Ngatiraukawa they would kill Muaupoko – Te Whatanui, Ngati Te Kowhera came to Taupo –[Te Whatu [Kauapu] had been killed by Ngati Maru] and went to Ngatiraukawa at Maungatautari – Taraia was fighting with Ngatiraukawa – replaced Taraia – “I will go to Rauparaha

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whose fire is at Kapiti” – they came by Rangipo and over to Turakina and Rangitikei – did not fight – they came suddenly – came upon them at Turakina and Rangitikei – Ngatiraukawa came and surprised them – Te Whariki was killed at Rangitikei – surprised another party and killed Tawhiro and Tu- na- te- whiti and eat them with the ‘korau’; food being searce with the ‘heke’ – caught Te Kiore and made him carry their ‘korau’ – there was no ‘parekura’ nor [pa?] – those who escaped went to Hakeke and Turangapito and said “what ‘heke’ can this be they have their women and children with them and have taken some of our people to eat” – Ngatiraukawa came on to the coast to Manawatu – then on to Otaki – Rauparaha was at Kapiti and Mana – he went on to Rauparaha – heard that Whatanui, Te Ahu and other chiefs said “here we are” – “Te Kate to mate; Ko Taraia ki te tukituki” I heard Whatanui tell my father this – at Raumatangi near Horowhenua – Rauparaha and Te Pehi, Rangihaeata, Tungia said “it is well – “haere mai ki taku aroaro” “Kua noho rangatira au, he nui te pu, te paua, te waipiro’

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Lots of ‘hapuku’ and other food” –the ‘heke was delighted – Rauparaha said “return to Otaki; there is plenty of food for you on the main” – Rauparaha namedplaces where eels were to be had – Rauparaha told Te Whatanui – “enoho I Otaki! – kia tupato ki Muaupoko – i mate au ki Ohau” – Te Whatanui said “yes; I shall live in peace” – Whatanui and his ‘heke’ 300 or 600 then came to Otaki – about a fortnight – 100 of Whatanui’s people went up the coast – while Whatanui and Rauparaha were talking, Turangapito Hakeke’s brother was planning with Ngati Apa to come and kill Whatanui – 400 Ngati Apa came to avenge those killed by Ngatiraukawa on their way down – Whatanui party of 100 went by the beach to Manawatu – Ngati Apa’s 400, Turangapito, Marumaru and other chiefs came along inland – Mohi Mahi Te Wheke – Te Aweawe were left at an inland on the lakeHotuiti, inland of Ihakara’s place, and the women were left there – Mahuri came with the ‘ope’ – at Manawatu, Turangapito said to Mahuri, “let us take up the ‘patu’ and kill Whatanui, for

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He has taken Te Whareki” – “katito tatou kuare; hua noa; e kore e whaka[?] pakanga” – “let us go and look up Tanguru and Te Whareki to avenge them” – the scouts of Ngati Apa went to Tirotiro whatu – saw fires at Waiwiri, Ohau – Urehamama – while ngati apa were consulting women came in with the news of the surprise at Manawatu where 12 were taken – none killed – I was carried off by Mohi Mahi – Te Whatanui sent the women to Taiweherua with the message “let Taiweherua come to me” –‘he oti ano’- Tamaki and others agreed to peace – but my ancestor was not willing – Turangapito said “let us see – it is better to be killed than be slaves” – then the 200 of Whatanui came – Ngatiraukawa were up at Karekare – ‘Kotikoti whenua’d’ – there is a steam saw mill there – (Kebbells) – the Ngati Apa 200 went to Pou-ka-ia-ia – said, to Muaupoko and Rangitane – “let us go first” – Muaupoko said”let us go first” –Turangapito said, “ko wai kahua, e tupato koe!” – went to Kopuatara saw one of the canoes of Te Whatanui – saw a young chief – ‘mokopuna’ of Hape – Muaupoko tried to surprise them – but the canoe got away – Turangapito was angry – nearly

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Killed one of Muaupoko as they had put Te Whatanui and his people on their guard – after this Whatanui came down the river – came down the river firing on both sides – Ngati Apa passed up the river and let the canoes of Maukuingutu passdown the river – Te Whatanui called to say that he wanted to make peace – he let away two of the prisoners taken at the island – they (ngati Apa) came out and met Whatanui – proposedpeac-some of Ngati Apa agreed – my father said to Turangapito “let us return to Rangitikei” – Muaupoko staid at Horowhenua and Rangitane went to their places – Ngatiraukwa then returned to Otaki – there was then peace – Ngati Apa did not give up an acre of their land – Rangitane staid at Manawatu and Ngati Apa returned to Rangitikei and the other rivers – I heard that this peace was maintained afterwards – this ‘rongo mau’ of Te Whatanui – ‘kahore he mahi kino o Ngati Apa’ Te Hakeke ‘whakahonore’d’ Rangihaeata – ‘ka waiho te pai o Te Whatanui’ – Haowhenua --, Ngati Apa joined in it – came to help Ngatiraukawa, Ngati Toa and Te Wanikau – [slave/son] of [unknown word] Aperahama Tipae had been killed by Ruanui – Ngati Apa killed20 of Ngati Ruanui, between Turakina and Rangitikei – in revenge

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Tipae preserved the heads as ‘mokaikai’ then came to Haowhenua – Te Hakeke Mohi Mahi – I had guns of my own – did not get them from Te Whatanui – Te Paka[keitei] Ngati Ruanui’s ‘pa’ was taken by Te Hakeke and Whanganui and other chiefs of Haowhenua – the allies of Ngatiraukawa gained the day – the Ngati Awa and Taranaki rau out of the ‘pa’ – after the fight Ngati Apa and all the other tribes went back – Nepia said to Te Hakeke “haere ki Rangitikei” – “I shall follow you to Rangitikei with my wife and children to leave this – “it e ongaonga o tenei kainga whawhai” – Hakeke said “kei a koe te whakaaro” – Hakeke returned to Waituna having arranged with Nepia went with Te Heuheu, and my father got eels from Koputarara and Puketaua – Pukepuke and other places (in Rangitikei Manawatu block) for the Taupo chiefs at Tawhirihoe – Turangopito went to Turakina – did not careto see Waikato – my father then sent away Wikato and Taupo – my father then went to see Turangapito his brother, and asked him why he was shy of Waikato – Turangapito explained and he never was friendly with Whatanui or Rauparaha – up to his death – my father went to live at Reureu in the Rangitikei Manawatu block – Nepia came up

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10 of them, Turangapito herd and came to my father – who left Nepia at Te Reureu and came to see Turangapito – whoproposed to kill Maukiringutu, (Nepia) – (Taratoa) – “let us crush him” – “he anga mai no te taitai nui – ko wai ka mohio ka pehea ranei” (and Turangapito was right after all) – Hakeke said “kaore e tike kia tapahia e au aku korero’ pledge to a chief” – “Nepia is under my protection, if he leaves my ‘maru’ it will be different” – “if you want to ‘kawe ingoa’ go to Otaki” – Nepia continued to live there –Turangapito then gave up his designs and met Nepia – Turangapito recited a song; the meaning of it was that he gave up his evil intentions towards Nepia – this was the coming of Ngatiraukawa – after some months Nepia made friends with other ‘hapu’s’ of Ngati Apa and lived at Te Ana, on north side of Rangitikei – years afterwards Te Hakeke came to Poutu, a place near the sea – (Rangitikei Manawatu block) – he said to Nepia and Haerewharara – Te kakahi taiaho and many others – Ngati Toa – “ I am going to Poutu, you join me there” – he then invited Kawhera, Ngatipara (of Parewahwaha) – these were

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Nepia’s friends who were with him – Hakeke went and built his ‘pa’ at Poutu – ‘he pa whakairo’ – this was my fathers ‘pa’ and Kingi Hori Te Hanea’s and Mohi Mahi and Te Auahi – two years after Te Hakeke had built his ‘pa’at Te Poutu – Nepia and his people

List of persons referred to a Nepia’s followers before coming to Poutu and who accompanied him there –

Nepia
Homona Toremi
Haerewharara
Kuruho
Te Kakahi

Rongorongo

Te Rongo

Te Kauhata

Tai Parutu

Te Waha Kaitangata

Te Hioi

Came to Te Poutu – Te Hanea then pointed out a cultivation Kaitoke near Poutu – Ahipitoitoi – [mara?] – Maihoea – Mangamahoe – these are ‘motu nunui’ – Huakitaiore – Matahiwi – my father listened while Hanea named these places – Hanea said these are all the places which the axesof the people are to [unknown word]

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My father assented – the Ngatiraukawa came up afterwards in two’s and three’s, like what Turangapito had predicted – they were not ejected because it was a ‘tikanga maori’ not to interfere with the peace which had been made and there was plenty of land for us both –

Court adjourned at 1pm for an hour

Court resumed at 2pm

Humia Te Hakeke – continued – dont remember much about the time of Mr. Williams coming,at the time of the Treaty Of Waitangi – remember the ‘kuititanga’ – I was a youth at that time – the ‘pa’s’ occupied by Ngati Apa when I was young were at Oahura at Kaikokopu – it was a large ‘pa’ – my father lived at Oahura – I know and have heard from my father that it was a ‘pa whawhai’ – I could shew the remains of that ‘pa’ now – Te Awahou was a ‘pa whawhai’ – I was living there and at the mouth of Tawhirihoe at mouth of Rangitikei – it was a large ‘pa’ but not a fighting ‘pa’ – I cultivated there myself – another ‘pa’ was inland

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Of [Hikangarara] Ohinepuhiawe – Te Ika a to mate, at Waituna was a ‘pa whawhai’ where Ilived when I was 5years old till I was 10 years – one at Oroua at Karangatikei – Ilived there – Tukia=Poaka-inland of Oroua – I lived there also – Te Matehe also at Oroua – there was one Taparata a ‘pa whawhai’ before my time – some of the ‘pou’ are there now – I forgot one at Oroua – Matehiwi was not a ‘pa’ – these were all ‘pa’s’ – there were large cultivations at Karangatiko at Tukia- Poaka – cultivations outside the ‘pa’ – at Te Whinaua hapainga – large cultivation clost to the ‘pa’ – at Te Matehe also close to the ‘pa’ – there were a great many cultivations – cant give names – Hamuera can give the names – there were large cultivations at Te Putaanga – Te Auahi and were the ‘kaitiaki’ – that was the place where christianity was first brought – I know the ‘roto tuna’ – which I have been to at Kaimatarau – Whakanekeneke – Mangatitika – Waimarino – Ngakuri – Waipouri – Te Aunui – Te Rotonui-a-hau – Mangowhata – (come now to Oroua) – Tipua --- Seases – remember a lease of land

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At [Makahai] to Alexander – Mohi Mahi arranged that lease – at the experation of the year Nepia came to inquire – Mohi had received £60 – after 3 years Mohi proposed to retain the rent and to give no more to Parewahawaha – Hamuera collected the rent – Mohi said “hold on to all the rents – I see that Nepia and Aperahama are ‘pokanoa’ to let our lands” – the Rakehou and Mangaroa leases were those which made Mohi and Te Waitire jealous about Nepia’s dealing with our lands – we had nothing to do with it – it was a ‘mahi ngaro’ – ‘he whakarongo noa iho taku’ – Pukenui lease – that was by Ngati Pare – Aperahama – Te Herewini – Haurongorongo and Nepia – the money was taken but the cattle were not put on the run a [unknown word] – of the money was received by Nepia – there was no agreement concluded with Capt Daniell – there was opposition by Mohi Mahi – Hamuera and it was not carried out – they came to me at Pakepaketea – the people of Parewanui Ratana Te Waitere and others came to us at Pakepaketea –I reminded them that we were friends with Parewahawaha also that Matawhakareia was given

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As a wife for Te Rango – they said “kahore he mana’ of the children” – Aperahama then wrote to Te Waitere to agree to lease the land and divide the proceeds – the Taikoria lease was by us all – I Ratana – Te Ropiha, Kerei, Te Peeti – this wasN – Te Pou a tatua lease – Hamuera arranged that lease with Cameron of Whanganui – Te Iringa was a Ngati Apa lease, no Ngatiraukawa was in it – Kaikokopu was mine arranged with Mr. Cook – Rangitane were also parties and Kuruho – I went to Mr. Cook and asked Kuruho Tarakapi to come and witness the agreement – Omarupapako lease, Mr. Robinson, the 2^nd year of Governor Eyre I had a row with the ‘pakeha’ on account of Nepia receiving rent secretly for land outside of Omarapapako – I asked Robinson where the boundary was – hesaid “it is at Omarupapako” – I said “why dont you keepyour cattle away from Koputaara Pukepuke and Taikoria” – he said to me “Taratoa claims the ‘mana’ of these pieces” – I said “and do you think the same?” and he said “no, I remember your father” – I said “I shall burn your house” (he had a shepards hut at Kakahuwera near and south of Taikoria) “you say that man (Nepia) had

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The ‘mana’. I will burn your house in the mmrnin” I said “I shall take out your property but the house be burnt” – it was burnt – Robinson came and found his things hanging up in the trees – I and Ratana went afterwards and saw Robinson – laughed over the burning – asked “where is the boundary of your lease” he said “at Te Whakapuni near Omarupapako” – I asked “who were receiving the rents” and he said “Te Ahu Karamu and Paora Tai Kapurua and Nepia” – some ofthe ‘hapu’s’ ofNgatiraukawa did not know what Nepia was about – he was a wide awake fellow – I said “I have only burnt your house, what are you going to do, my anger is not over yet” – he kept me at his house and gave me £10 – I cautioned him to be careful not to trespass beyond the boundary of his lease – cautioned him that if his cattle trespassed the Ngati Upokoiri and Ngati Apa will kill them – he said “I will be careful” – went to Dr. Best who owned some of the cattle ( same scene about house burning) he said “go to your father and tell him to show his affection to us and I will give you £14” – I said “give it” – he said “wait till I make up the number of my cattle to 400” –

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I said “let the cattle be taken to Tawhirihoe” – and we went and saw that there were 400 – Te Hakeke said “is there a lease?” he said “I will write to governor Eyre” – Hakeke then asked for the money – it then came to the ears of other ‘hapu’s’ that Nepia was leasing lands, they beganto pu up stockyards – I did not interfere with them and their squabbles – Himatangi was Matene’s affair – Rangitane’s stockyard was put up and the cattle were impounded – the sons of Taraotea then came over from Opiki and put up a stockyard to get some money from impounding Dr. Bests and Robinsons cattle – Rangi did the same at Puketotara – Rangitane said “we will impound your cattle” – I heard that Kerei and Te Peeti had put up a stockyard and went to Mr. Robinson – I said “I want an agreement about your cattle” – he asked if all my people – I said “cattle are running at Tai Koua, Makowhai and other places” – Mr Robinson said “there is a stockyard at Pakingahau – who will talk to them they are Ngatiraukawa” – I said “I will go to Nepia and talk to him, he is their chief – he will talk to Ngatiraukawa” Robinson agreed, I went to Nepia at Matehiwi – I said “I have

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Come to arrange with you about the lease of Omarupapako” – Nepia said “how about Matene” – I said “you go to Ngatirakau I will go to Kerei and the Rangitane” – I went to Hamuera, Matene and Rawiri and [unknown word/s] our side – and Nepia and Aperahama of Parewahawaha went to Mr.Robinson – I and Nepia went in to the parlour – Robinson said “I will lease the land if your friends are willing” – Nepia was then asked by Robinson to go to Opiki but declined and said “let them come to me at Te Awahou and if they dont come, ‘hei aha!” – we sent to the Ngatirakau and they would impound the catlle – Hamuera and I then agreed to go to Rangitane – Rawiri and Matene declined to go – all that Rangitane have to do is- going up and down the river in canoes – I said “where is the woman Rewha sister of Hori Te Hanea whose grandson is Kerei?” – Rawiri then assented and we 4 went, and Aperahama and Taratoa went to Puketotara and found no on there – we were told that Hoani and Wirimu Te Aweawe” are inland on the Oroua getting eels for the church” – we were there and saw them – had a meeting and I proposed that the land should be let and that they

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Should cease to impound cattle – Hamuera said “shall I be on the side of Matene and Kerei and Te Peeti on my side?” – in the evening Nepia said to me “what does Matene say about me?” – I said “you must arrange with him” – I said “I have arranged and shall not be a party myself to Matene’s’ lease” – Te Peeti then agreed to remove the stockyard – had once a dispute with Matene – Te Matuku about Himatangi – Hakeke settled it – I knew the land was Matene’s – but he was ‘mangere’ and he had let the cattle of the ‘pakeha’s’ go on it for 8years – I went to get money from the ‘pakeha’s’ and Matene was angry about my getting the money and my father told me to cease and to confine myself to my own land north of Paepae – remember the meeting when Mr. Mc Sean bought Rangitikei north – I was with Mc. Sean – I wrote to him to come – he said to me “altho’ your father is dead, you still hold the ‘mana’ over your land” – his ‘tino kupu’ at Te Awahou was to Hori Te Anua to ask what was the Ngatiraukawa, - “ko koutou te iwi pakeke nei?” – Ngatiraukawa said “yes” – he said “you are holding the lands of Ngati Apa, is it not so?”

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Ngatiraukawa said “ae” – Nepia stood up and said “I have only thought, what is to be done about the fires of Aperahama at Maramaihoea” – Nepia was not then at Rangitikei – but had been living for a long time at Manawatu and Ohau since he left Rangitikei at the time of coming of Mr. Williams in 1840 – he left Te Pekwhiti and Te Kakahi – he came away through the quarrel between himself and Turangapito – a Wahine was ‘puremu’ by a relative of Hamuera – Parewahawaha, Te Kingi proposed to kill Hakeke’s pigs for that ‘puremu’ – Aperahama was at Mara-mai-hoea and was a friend for those left by Nepia – Hori said “it will be for me to” – “when that man says he is keeping the land for Ngati Apa – it is ‘tito’ – it is not for him to consent for me to sell my land – nor for him to keep my land” – Nepia heard and seeing that I was angry said to Ngatiraukawa – “let us go” – he went out and I then addressed Mc. Sean – I said to Mc. Sean “it is not for any third party to dictate – Pohotiraha said “sell your land and see what lots of eels you will have” “and ‘pukana’ at me - - Hou Kingi [unknown word] – Omarupapako as the boundary of

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The land – he said “ are you holding the land for Ngati Apa?” and he turned to me and asked if we agreed and I was angry with Ngati Apa for assenting – remember when we were building ‘pa’s’ in 1863 – if there had been fighting Ngatiruanui and Ngati Upokoiri and Whanganui would have come to help – there would have been only Ihakara and Henare Herekau we should have fought – but in consequence of Rangitaneliving on the other side we did not fight – my father told me not to injurethesepeople – if they had begun I should have gone on – I waited – I think they would have attacked if Dr. Featherstone and you had not come

Further hearing adjourned to tomorrow

Court adjourned at 4.30pm

Court resumed at 8pm

Tawaroa no1 – Tame Hawea (continued from page 212(continued from page 494 in this book))

Ihakara Tukumaru – sworn
live at Manawatu of Te Patu Kohuru – Ngatiraukawa – I know the Tawaroa – it is a ‘rohe’ – it divides the land of Ngatihuia from mine – the boundary

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Shown on the plan includes a portion of my land – this is an old boundary since the first coming of Ngatiraukawa here – I was in the court on Friday night and heard Tamihana say that the land I claim is his and that he cultivated it – I cleared this land and cultivated up to 1839, left it in 1842 – I object to this piece being included in Tame Hawea’s survey – I did not know before this [unknown word] came on before the court – that the claim of Tame Hawea enroached on my land – I am not willing that it should be included in the certificate to Tame Hawea

Tame Hawea stated – that he did not dispute Ihakara’s statement as to boundary

It was ordered that a certificate of the title of

Tame Hawea

To a parcel of land at Otaki containing by estimation 27 acres and known by the name of Tawaroa no1 be made and issued to the governor if within 6months Tame Hawea shall furnish a proper survey thereof – boundaries of the land comprised in the certificate to be there shown

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Upon the plan produced in court at the investigation excepting all that portion of claim which lies on the East side of the Tawaroa stream which portion is to be excluded in conformity with the decision of the court –

Court to recommend no restriction

Court to report to secretary for crown lands that the changes of Charles Godfrey Knight amounting to £2.20 are due and unpaid

Plan referred to Mr. Hughes.L.T to make the alteration of boundary required by the decision of the court

Fees demanded

[sketch]

Court adjourned till tomorrow

Identification