More Info →28th Nov 1872

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Thursday 28^th November 1872

Present:

His Honor Judge Rogan

His Honor Judge Smith

Interpreter : T. Young

Clerk: M Frey

Assessor: H Tautari

Court opened at 10 a.m.

(Hamuera Te Raikokiritia) In 1842 or 1843 Wakefield came here and he asked for land from Raukawa Ngatiawa and Ngatitoa. Raukawa agreed to sell land to him they sold land to him here the five tribes heard that they were selling land while we were living together they heard that the proposed sale was on the other side of Tararua and up to Whanganui. We heard this. A dispute

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arose about it we said perhaps it is true that they conquered the land and they mean to sell it . We all objected to the sale. Col. Wakefield’s officers went to Huria’s father and my father asking that Rangitikei should be sold. Mr. I Pain and Mr. Clerk were the officers who went up. Kawana Hakeke, Hori Te Hania told them they objected to Raukawa selling their land by Whatanui they told them to go back as they did not approve of what they said. They replied that they intended to go on to see the whole of Ngatiapa as Watanui said he had the mana over all the land as far as Whangaehyu Hakeke said go back they have not the mana over this land I am still occupying it he said I will talk to Taratoa Rauparaha, and Watanui,. After the Europeans had gone there was trouble between us and Ngauauru. A year after the interview with the Europeans Hakeke went to see Taratoa he met him at Ohau and said to him your sale of the land is wrong he said how is it wrong? I said it is mine you have done nothing to warrant your selling it. I have not been defeated by you they argued the question for some time as each was obstinate. Hakeke and I went to Matini’s house at Pakakutu. Rauparaha was there, and he told Rauparaha what he has told Taratoa. When Hakeke found the chiefs of Ngatitoa and Raukawa were determined to sell the land they went away and our trouble commenced.

Our objections to their selling our land commenced when the objections made by Hakeke referred to the whole of the land shown on this map and extended also as far up as Mangaehu and figured himself with Kemps father to carry out their plans with regard to the land.

Ngatiraukawa intended if they had succeeded in selling Manawatu Whare sold Rangitikei and then as far up as Wangaehu the covenant given to us by our fathers was that the land was never conquered by

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Ngatitoa Ngatiawa and Ngatiraukawa Ngatikahunga are not aware that it was ever conquered neither have Rangitani Muaupoko Ngatiapa or Whanganui. My mother was taken by Ihakara and Tapa as provisions to eat on the way down to Rauparaha. When they got to Kapiti they changed their mind and showed their generosity and sent her back again in return for their good behavior my father gave them a small piece of land which was sold to the Government.

Tapa belonged to the Hapu – Ngatikawhata the tribe I stated in the Rangitikei case was nearest to me. The only hapu I showed any favor to was the one who sent my mother back and now I’ve changed my mind. I’m not well disposed towards that hapu; they said it was through them that I was able to establish my claim in the Rangitikei case. I am glad now they are all in one that Rauparaha has left us and the others so we can now fight it out fairly.

We have now come to the point where Raukawa Ngatitoa and Ngatiawa are joined together against the five tribes and I am glad of it.

I ama a Ngatiapa and I claim an interest in this land and I stated in Wellington in the Rangitikei case that I claimed an interest in this block. I was asked then where the Mana of Ngatiapa stopped. I told him at Waiarawa it is the boundary of the Mana of the Ngatiapa the line from Waiarawa up to Tararua. Muaupoko boundary commences south of Waiarawa also the Hamua, Rakaiwakairi, they are united with Muaupoko in this district also Rangitani.

I don’t wish the court to misunderstand that the five tribes have no interest in this land we all claim through our ancestors. The boundary of Muaupoko and others extends from Waiaraura to Wellington – this all I have to say

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respecting these boundary’s there are other witnesses who can describe the boundaries more fully than I can.

Hakaraia Rangipouri (Sworn) I belong to the five tribes and live at Rangitikei the boundary from Waiaraura goes straight up to Tararua to a place called Ahimaru. I could point out to the court the exact place if I were outside the boundary on the other side is Tuwhakatupua it runs to the mouth of the Manawatu and then along the sea coast to Waiarawa. Tuwhakatupua belongs to Ngatiapa Rangitani and Muaupoko the seaward portion belongs to the five tribes and we go from there right away to Wellington. This boundary from Waiarawa to Whimaru is an old boundary between the five tribes. The five tribes are interested in the land on both sides of the boundary.

I know all about the evidence given by Kemp and Huria about the battles and other affairs.

I was present at the battles and at the peace makings. There was no false statement made by Kemp or Huria their statements are perfectly correct.

The mana over this land was never gained by Raukawa. I have never been dragged along by a rope to Maungatawhare and Kawhia.

The five tribes never had any dispute with Ngatiraukawa after the peace making except that which Hamuera referred to.

It is correct as Hamuera stated that certain small pieces of land were given by members of the five tribes to Ngatiraukawa.

Pages 105 and 106 are missing from this batch

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When Tiwheta heard what Mahuri said about Whatanui having made peace a second time he concurred in what his nephew Mahuri had said and Te Aureawe agreed also, Takawa also agreed, Kaimokopuno was angry and he wanted Te Whetu to be killed.

Mahuri said to him you are wrong because Watanui’s relative has brought back our mother, Kaimokopuna said it is right you are correct but I will not make peace with Te Whetu but my slave I will take to Watanui and make peace with him. Kaimokopuna then set out for Otaki to see Whatanui to take his slave Honataupo with him. Waitanui stood up and spoke to him and said to him welcome with your peacemaking for the sins of Raukawa after our first peacemaking. Now that you have come to see me there is nothing to disturb my thoughts no evil behind that was all he said.

Kaimokapuna then spoke and said I was not willing that our fighting should cease. I was desirous that we should take vengeance for those whom you killed but as you have made peace a second time it is ended and I have brought my servant one of the Ngatiraukawa. Watanui then rubbed noses with Kaimokapuna and Kaimokapuna gave up the prisoner to Whatanui who fetched two guns and gave them to Kaimokapuna.

Tipikai was the name of one of the guns and Takiriwhitau the name of the other. Kaimokapuna then returned to Manawatu. There was firm peace after that.

When Te Wetu went to take up the prisoner he asked Mahuri if there was any place he could give him where he could catch eels. Mahuri said I have a place where you can catch eels. Taunui is the name of the place he Mahuri lived there with that chief of Ngatiraukawa after this some chiefs of Ngatirtawa and Ngatiraukawa. After this some chiefs of Ngatitama and Ngatiraukawa came up their names were Puako and Purangi. They asked for

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a place to be given them where they could catch eels and Mahuri pointed out Tokamaru to Purangi a Ngatiraukawa chief and Hotoiti to Puoho.

After that Ngatitama collected food for Mahuri and Mahuri’s people went to fetch it from Maraikuta. They were Rangitani and Muaupoko who went they came back with the food and then Rangitani collected some food. Mahurangi was the name of the feast which consisted of eels and birds.

Puaha and Ngatitama came up to fetch the food and then went back to Waikanae when they got there they collected food for Mahuri corn vegetable marrow pumpkins etc. Mahuri heard of it and went down to Otaki.

Whatanui and a number of Ngatiraukawa chief saw him. Whatanui said to him don’t you go Mahuri you will be murdered. He replied, listen Whatanui I will not pay attention to what you say it is the boast of Puoho that he will not have his forehead smeared with blood.

Puoho meant by that no one should harm Mahuri while he remained under his protection. Mahuri said this is why I’m going I want to see what his authority is to put his words to the test.

When they came to the place where Puoho and his party were Mahui and his people were killed. A chief of Natiapa (sic) named Rangiemaina was killed by a Tomahawk by one of the Muaupoko braves.

Puoko was so ashamed of himself that he ran away to the middle island. When he got to Ngaitahu they killed him. Tuhawaiki killed him (Bloody Jack).

After that Awe Awe came to see Tiwheta and they killed a woman named Muriwhakaroto at Whaikanae (sic). Awe Awe wanted to get Tiwheta to go with him, to avenge the death of Mahuri they killed this woman.

Whatanui when he heard that this Chiefteness was killed he said to Awe Awe and Tiwheta let the fighting cease.

When the Raukawa commenced heir haka then you will join with us and we will act together. The meaning of this was that when the fighting commenced at Haowhenua all the Tribes were to unite against Ngatiawa they both agreed to this.

After this was the fight at Haowhenua. After the fighting at Haowhenua the Ngatiraukawa came to the Manawatu on their arrival here Tukumaru was pointed out to Ngakawhakatere by Nekaera Poutawa. Meti Timutimu pointed out Kopiro and eel weir to Ngapari of which Te Puni Rangiruia was the Chief. Keheroa and Matea asked Awe Awe for Waitanmatoa a marakia grove both on the south of the Manawatu.

Rangihearea a Chief a Ngatiraukawa asked Awe Awe for a place to put a house on. He gave him Manaurapo also on the south side. Part of Orowa was given to Te Wata – Porotauwhao was given Tawhati a Muaupoko chief to Ngatihuia.

Ruamatangi was given by Tauwheki to Whatanui. Poutu at Rangitikei was given bhy Hakeke to Taratoa. Those were the only tribes or hapu’s of Ngatiraukawa to whome we the owners of the land gave land on account of their havnt kept to the turms of the peace making.

The hapu’s were Ngakawhakatere, Ngatepari, Ngatirwehiwehi, Ngatirkauwhata, Ngatikahoro, Ngatiparewahawaha. Ngatihua and Te Whatanui, Ngatituranga, of whom Ranihria was the Chief. We did not give any to the Ngatiraukau it was through my not being willing to admit that hapu on my land that we have always been disputing about Tuwhakatupua, Ngatirakau wandered upon to my land after being defeated at Omaturkara. They came long after peace had been made by Whatanui with Rangitani, Muaupoko, Ngatiapa.

When I saw them taking my land I disputed with them about it. They went up and occupied it when I saw them occupying it I went and occupied it too.

I said that, I the owner of the land would have to be killed before they should have possession and I wanted to fight.

This had been formerly a settlement of Rangitani. They were not willing to fight with guns against us and the Chief of Ngatiraukawa said we must only fight under the laws. I was very angry and sent my tribe to destroy the Ngatirakau Pah at Tuwhakatupua.

We smashed their Pah it is about 2 years ago, it was in 1869 that it was done which is more thatn two years ago.

Ngatirakau retired to Papakiri when their Pah was destroyed it is on this side of the Manawatu.

After I had destroyed the Pah Dr. Featherston came and told me to go to Taranaki and fight against Titokowaru.

I went and when we ceased fighting I came back to Manawatu. My sister met me she was married to Ngatirakau and she wanted permission to sow her potatoes at Tuwhakatupua. She said don’t be angry with me for I am a Rangitani.

I then gave leave to plant her potatoes if she had told me that Ngatirakau was coming to plant potatoes I would have rooted them up. She then went away after planting potatoes.

Tuwhakatupua is the boundary of the land which I proposed to sell to the Government but it was fixed further up.

After this I got a letter from Mr. McLean inviting me to go and see him about my dispute about Tuwhakatupua. I came to Foxton and found all the Chiefs of Ngatiraukawa here. Henare Te herekau got up to speak; He said, hearken Mr. McLean all the Chiefs of Raukawa are dead. The original possessors of the land should be confined to the north side of the Manawatu because Rangitikei has been consumed by the Tribes who own this land.

I think that the south side of Manawatu should be Ngatiraukawa only because you heard of the words of the old Chiefs of Ngatiraukawa who are now dead you will probably see some men go to clip the hair of Ngatiraukawa he then stopped.

Mr. McLean replied, hearken Henare and all Ngatiraukawa. I know what to do about Manawatu although the Chief are dead still I know the position of the Manawatu question.

The old Chief vowed that the south side of Manawatu was to be for the Ngatiraukawa only. You are right in what you say Henare and Ngatiraukawa and I am agreeable to that; this is all he said.

I then spoke and said, hearken Mr. McLean, Henare is correct in what he says that you will see some one go and clip the hair of Ngatiraukawa it will be myself, Paeti Te Awe Awe also Major Kemp, also Kawana Hunia. These are the young Chiefs who are now grown up. We will carry on a great fight against your Tribe the Ngatiraukawa. You say yu have agreed to what they have said, that is that they are to have the south side of my land.

I am not willing that you should give my land to them, because you (McLean) you have no land here to warrant you saying that Raukawa should have the south side of Manawatu.

Although 10 generations may pass away we shall be still able to fight for our land.

Mr. McLean then got up, said, Hearken Paeti and Ngatiraukawa. It will be for you and Ngatiraukawa to arrange about the land on the southern side of Manawatu. I asked Raukawa if they had heard what had been said, they said yes.

Court adjourned at 3p.m.

Identification

Date

1872