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Saturday March 28th
Court sat at 10am
present – same judges and assessors
Himatangi – continued – Parakaia Te Ponepa and on – continued
Tamihana Te Rauparaha – recalled
Cross examined by Mr. Williams – Ngati Apa, Muaupoko and Rangitane were ‘mate I a Ngati Toa’ and Ngapuhi – there were no slaves – they were ‘patu’d’ and ‘waiho’ – some were saved and left alive on their own place – I was a child when the Wairarapa affair occurred – don’t know that the Ngati Kahungnu were ‘mate’ – its true that Rauparaha left Ngati Apa – Muaupoko – Rangitane quietly in possession of their lands when he returned – don’t know that these tribes ran away to the bush – did not hear it through my father – they were left with ‘mana’ – those who were taken away went as ‘manuhiri’ and came back peaceably – the greenstones were in the Ngati Apa and Muaupoko and Rangitane houses and in the middle island – my father came to get these greenstones – the greenstones were given to him voluntarily – they were not killed when they gave the greenstones – when Ngati Toa returned the ‘manuhiri’ came back and went to their own lands at Moutoa – the greenstones – he left them quietly on the lands at Rangitikei and came on quietly – the reason why Ngati Apa and Whanganui and others came to attack Te Rauparaha
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At Kapiti was things became ‘ngakau rua I muri iho e ki ana ka tangohia o ratou whenua e taku matua’ – my father was ‘patu’d’ by Muaupoko at Ohau – it was a murder – I don’t know what was the ‘ngakau’ – I do not know why he was ‘patu’d’ – In return he left them quietly in the houses and they are there – after this Rauparaha ‘patu’d’ them – ‘he iti te patu’ – I don’t know how many – one or two perhaps were killed – my father was ‘patu’d’ at Papaitanga – he went there to get a canoe – induced to go by Muaupoko – they asked him to go get a canoe – don’t know how many – some of my fathers children went – 10 Ngati Toa’s and his children went – my father did not bring canoe – I only know of my father who came back alive – the others were killed by Muaupoko – they were killed at night – there were two ‘pahoro’ in one day – small ‘pa’s’ on two islands on Horowhenua lake – don’t know how many Muaupoko’s were killed – did not hear – don’t know whether Muaupoko were numerous or not – I did not hear of any Muaupoko murdered here – did not hear of any Rangitane ‘kohuru’d’ at Waikawa – did not hear that my father told the Ngati Awa to induce these Muaupoko and Rangitane to go to Waikawa – never heard – after the ‘pa’s’ were taken my father
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Did not turn upon the Rangitane’s – told the court of Ngatiraukawa going to Ahuriri and being beaten by Ngati Kahungunu – the cause was the double heart Ngatiraukawa towards Ngati Kahungunu attacked them in the night – I have not heard of Ngatiraukawa going back to avenge then defeat – never heard that some of Ngati Kahungunu chiefs were taken captives by Ngatiraukawa by Ngati Kahungunu – never heard that Te Hapuku was taken by Ngatiraukawa – told the court that Whatanui asked Rauparaha to protect him – don’t know how many there were of Ngatiraukawa – Ngati Toa were more numerous – dont know how many there were of Ngati Toa – know they were more numerous because of their great deeds – Mr. W you said the 60 of Ngati Toa engaged the 2000 at Kapiti? – yes! The rest were at various parts of the island and did not know of the coming of this ‘ope’ – I did not see the canoes I spoke of – old men of Ngati Toa now living here saw them – Whatanui was a relation of Rauparaha – I cant trace geneology – I dont know whether Pare Wahawaha was a parent of Te Whatanui or whether a man or women – dont know Tuhao – all I know is that Whatanui was a relation of my father’s – Rauparaha said to Whatanui that they were to be “his
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Soldiers and ‘kai mahi’, to get eels for him – Te Rauparaha was the ‘mana’ his relatives to be his ‘kai mahi’ and catch eels – Ngati Apa and Rangitane were peaceably living between Manawatu and Rangitikei on the land alleged to have been sold to the crown – I did not hear that they were ejected by Ngatiraukawa – Ngatiraukawa was living on the banks of the Manawatu – I dont know who put them in possession – dont know who put them at Otaki, perhaps it was ‘na ratou ano pea, he noho waiho’ – did not hear that my father told Ngati Awa to go to Waikanae to leave the districe [clear] for Ngatiraukawa – I did say that the ‘mana’ of Ngatiraukawa to their cultivations and ‘motu ngahere’ was their living sent by my father – it was my fatherwho sent them as ‘kai mahi’ to catch eels for him – before the treaty of Waitangi and up to the time the ‘mana’ of Ngati Apa was greater than that of Ngatiraukawa at the time of the traty and before and down to the present time – that is over the land sold to the crown – the boundary of the great ‘mana’ of Rangitane – Muaupoko and Ngati Apa is Manawatu – Muaupoko have no ‘mana’ this side of Manawatu except within their fences – at Horowhenua only – Te Rauparaha arranged this boundary – he arranged it in 1840 at the time of the treaty – heard Ihakara tell the court that he and Mr. Mc Sean
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Had arranged that boundary – that was at the time of the purchase of Awahou – it was then that I and Matene, Rawiri Puaha, Hukiki with Ihakara arranged that boundary – the ‘mana’ of Tamihana Te Rauparaha is from Manawatu to Kukutawaki on this side of Waikanae – my ‘mana’ did not [unknown word] Manawatu – the reason was because the great chiefs of Ngatiraukawa and Ngati Toa had returned that land to Ngati Apa in open day – it was done at the time of the Rangitikei block – I was present at Te Awahou- it was there that Ngatiraukawa and Ngati Toa returned to Ngati Apa the land on the other side of Rangitikei and this side of Rangitikei up to Manawatu – went to Te Awahou (‘pa’) with Nepia, Hukiki and the other chiefs – left Rauparaha at Otaki – Rauparaha and Rangihaeata were anti land sellers at that time – the thought of Nepia and Hukiki and the chiefs at that time was to sell all the land to government – Rauparaha and Rangihaeata said “I will hold the land” – it was not Ngatiraukawa who held the ‘mana’ of the land holding – it was Rangihaeata, I, Matene, Ihakara, Puaha and Hakaraia supported the anti land selling party – reached Awahou found Ngati Apa and Mr. Mc Sean, commissioner, spoke about keeping the land and giving
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Ngati Apa the other side for them to sell – I spoke and said “keep this side” Hori Te [Auara] said “will you let the ‘mana’ of this side be with Ngati Apa and you?” the great chiefs said “yes” – therefore I know the ‘mana’ of Ngati Apa chiefs is great over the land – I know that Ngati Apa fires were burning on this land – all the land and ‘mana’ went back to Ngati Apa then – there was a little bit left for Ngatiraukawa – just their clearings and ‘matinga kai’ – the whole land was all given back to Ngati Apa and Rangitane and [Paneiri] – no exception of cultivation was made – I heard the majority of the owners assenting – I said nothing - I heard Ngatiraukawa giving back the land – 100 of us and that 100 assented – I was silent myself – I listened to Ngatiraukawa bidding farewell to their lands – consented by silence – Ngatiraukawa gave assent – they occupied afterwards as ‘mokai’s’ of Ngati Apa – the land was Ngati Apa’s and the ‘mana’ – Ngatikauhata and Parewahawaha were living as ‘mokai’s’ and Nepia and Parewahawaha were living as ‘mokai’ – all the people occupying are doing so as ‘mokai’s’ – in 1840 my father fixed the end of Ngati Apa ‘mana’ at Manawatu – is was done here at Otaki and at Manawatu – it was done at ‘runanga’s’ – heard that it was settled that the ‘mana’ of the 3 tribes should end here the Pareiri and Rangitane and Ngati Apa – Muaupoko came and talked about the
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‘mana’ to Rauparaha about the time of the treaty – my father then consented to the ‘mana’ of these tribes on the other side of Manawatu – it was given back a 2nd time because of the ‘are no mua’ of the Maori – the land of Ihakara and Patu Kohuru is now under my ‘mana’ – Muaupoko and Ngati Apa consented in 1840 – hear of the coming of Humia and a Muaupoko to claim a town allotment in Otaki – it was ‘whakahihi’ and ‘porairangi’ – I wrote my name to the deed of sale – it was on account of my ‘mana’ over the plains and ‘Ngaherehere’ not bought under cultivation – I took money – I had a £1000 and distributed – Rakapa had £500 – I returned the £1000 to Mr. Buller that we might together divide it – which was done by us at Otaki – the ‘mana’ of Te Atiawa was because they came with us and shared in our ‘mana’ over the bush and plainds – 1840 my father said that Kukutauaki was to be the boundary of Ngati Awa’s ‘mana’ – I called the Ngati Awa to come, “the food is cooked I invite thee to share” – they came by my invitation to share in the purchase money – I have said Ngati Apa maintained their independence – don’t know whether Ngatiraukawa took any of them prisoners – I don’t know whether and of Ngati Apa
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Lived at Kapiti – don’t know whether Humia Hakeke’s father was at Kapiti – don’t know if I saw him – it was not as a slave – I don’t know that any Ngati Apa were living with Ngatiraukawa, Ngati Toa or Ngati Awa – they were there as visitors and chiefs – I said the Muaupoko had ‘mana’ on the Rangitikei, Mnawatu before the sale on this side of Manawatu – the only ‘mana’ of Muaupoko is in their fences – they had an interest in the Rangitikei, Manawatu block because they were related to the Ngati Apa and Rangitane – all one people – all the land up to Manawatu is under my ‘mana’ – I don’t know whether my fathers ‘mana’ went when he was taken – he was taken at night – I saw Taraotea at Opiki in 1840 on Manawatu – it is on the side – I don’t know whether it is in Himatangi – was not going to Opiki after that year – don’t know what people were living there – I did not tell you in July last that the Ngatiraukawa were foolish tribe – not to kill all these tribes – as my father had advised them – I don’t recollect your visit to me in my house – I did not say to you last winter that the Ngatiraukawa were fools to give back the land at Rangitikei to their slaves ([unknown word])
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I never said so – I did not say to you that the Ngatiraukawa “were foolish to return the Ahu-o-Turanga to their slaves the Rangitane” – you did not say to me “he kupu pai, tuhia to ingoa” – you did not say “would not your father ‘patu’ you if he knew that £15,000 went to slaves and only £10,000 to Ngatiraukawa” – I remember saying to you “it is a ‘whenua raru raru”, “it is better to sell it to the crown; all the tribes have joined to give it up to the crown” – I also said “kahore kau he whakawa ki muri iho” – the fires of Ngati Apa were burning on the land at the time of the sale and had been ‘no mua iho’ – saw them at the time – fires for cooking eels and pork – and ‘tahutahu waerenga’ – I have seen Tapa’s’ and Rangitane’s and Ihakara’s and Ngati Apa’s fires ‘tahu waerenga’ and ‘ahi tunu tuna’ and other ‘ahi’ at Himatangi – witness points to places on plan – then says, cant point out – I recollect there when going up the river in a canoe with my father – I was an assessor – am not now an assessor
Re-examined by Mr. Fox – Rauparaha acquired a ‘mana’ by his conquest – but he left the people of the 3 tribes in possession of the land – he would have been angry if any of them had attempted to sell without consulting him – at the time of the ‘heke’ 43 years ago Matene Te Whiwhi was living – don’t
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Know whether he was able to fight don’t know whether Hoani Meihana was living at that time
Further hearing adjourned till Monday at 10am
