Horowhenua land claims are heard by the Otaki sitting of the Maori Land Court.

Saturday 14th March 1874

Place – the same Present – the same

Succession

Section 10 Foxton

Claim Read – copy of C. Grant produced dated April 20th 1863. Patihona Poueke and others claim to succeed Keremeneta.

Hariaua Keremeueta – sworn

I knew Keremeneta. He is dead. He has been buried one year and 8 months. He died at Foxton. I was there when he died. I was at the funeral. I am the widow of the deceased Keremeneta. He has one child alive – named Hurupae Hepinia. Keremeneta left a will by which his land was left to his two children. It is I believe attached to the grant and with the Reverend Duncan. Part of the land he had sold the remainder was left to his wife and children – one died. The remaining child is a girl and an adult.

Objectors challenged. None appeared.

Kurupae Hapinia

I know something about the will. I do not know that my mother was in it. I alone should be in the Testamentary Order. My brother is dead. I am the only child of Keremeneta alive.

Testamentary Order in favour of Hepima Kurupae subject to agreement handed in.

Turangarahui 81,ac, Wera awhango

E. T. Woon – Interpreter

I went on to the ground as instructed by the court together with Horomona and other claimants. They took me to 3 clearings on the land – unmistakeable evidence of cultivations there years ago – pointed out several karaka trees. All persons admitted were Aperahama Te Ruru’s ---- the clearing in the bush were the places where he cultivated and lived. Horomona Toremi showed me his boundary which takes in fully 2/3 of the block.

Takitahi who also set up a claim, I followed her to where she claimed and found that her claim was outside the boundary and she told Hare Wirikake that she had not surveyed the whole of his land.

I found the pegs went along the line to N.E corner to where Pineaha claims and formed there a natural water course at that boundary where Pineaha claims. The majority of the natives present said that watercourse was the boundary between Parakaia’s land and Pineaha’s. Pineaha tried to point out a place on this land where he was born but failed to do so to my mind.

Taketahi said – what the interpreter said about the karaka trees is correct. I say that the boundary shown on the plan is that between my land and Aperahama’s.

Pineaha said – the interpreter has stated what took place yesterday. What I said yesterday about 2 chains within the boundary of the land shown on the map.

Horomona said – I wish Wirikake to admit Maka Unaiki and others then my claim will cease.

Hare Wirikake said – I admit the names I have put inonl.

Horomona Toremi – sworn

44 years have I had a right over this land since the treaty of Waitangi. I have cultivated there 3 times perhaps. I have lots of other land.

That is all I have to say. That is my land and Aperahama’s is his.

Hare Wirikake xed by court

Aperahama Te Ruru was my uncle. He is dead. He has left no children.

There are witnesses who can remember the word ofAperahama to --- respecting this land. I did not see Aperahama’s death. I am not clear about Parakaia’s claim. It is outside of this land. Aperahama said he would give me all his land according to native custom

Hururoa said – when Hare Wirikake came from the Bay of Islands to Aperahama and me – he said you have no child to succeed you. I said you are – come and I will show you the boundaries.

We went to Waiwiri and showed him the land there to Poaka, Kipa, Hare.

Aperahama said when I am dead – Turangarahui should be for them and Hare Wirikake will be the head. Winara is another. Aperahama said that a part of the land was to be given to Pukehi – that is all I heard.

Eunaiki Parata said – I wish my name inserted to the grant because Iam a near relative of Aperahama.

The claimant here left the court claim passed over.

Court adjourned until 10 am on Monday.

Monday June 2nd 1873

Place – the same

Present – the same

The crown agent said an arrangement had been completed with Wi Parata whereby the crown would be satisfied. A line had been fixed upon at an iron peg a few chains to the eastward of the Trigonometrical station at woods fence and an angle of 270 degrees east summary to Tararua.

Wi Parata said I have heard the statement of Mr. Wardell the crown agent and I on behalf of the Ngati Awa tribe accept that line as the boundary between the Ngati Awa tribe and the crown.

The court complimented Mr. Wardell for the satisfactory manner in which this arrangement had been completed.

The court decided to make an order for the Ngati Awa tribe to other parties a list of whose names Wi Parata will supply.

Case adjourned until tomorrow.

Court adjourned until 10 am tomorrow.

Tuesday March 10th 1874

Place – the same Present – the same

Court adjourned until 2 pm to give the natives an opportunity of arranging their claims.

At 2 o’clock – the court resumed.

Mr. Booth said that in pursuance of the suggestion of the court he had been able to arrange matters in part between Ngati Huia, Ngati Kauwhata, Ngati Turanga and Ngati Pare and that if the court would adjourn until tomorrow he felt ----- that this portion of the block could be amicably arranged.

Court adjourned until 10 am tomorrow.

Friday March 13th 1874

Place – the same Present – the same

Wairarapa – continued

Meretini Cook – sworn

I live at Manawatu. I belong to Ngatiraukawa.

I know the Wairarapa block of land. My ancestors and my parents are the owners. It belongs to my hapu – Ngatituara and Tuhourangi. Hape and his people.

On the arrival of my ancestors here with Ngatiraukawa, my parents divided – some Ngatiraukawa went to Heretaunga – Napier and Te Rauparaha and my parents came here. They desired to come here because of the number of whalers which visited this place. They wished to obtain powder and other goods. They did not come under the authority or protection of Te Rauparaha. My ancestors and parents had authority – arrived here – my father and Te Rauparaha killed the people on this land. My father was not a slave that they should direct him. This land was conquered by Te Rauparaha.

I have a claim to this land therefore – my hapu’s have remained permenantly on the land. I removed to Manawatu because of my marriage with a white man. I said to my pakeha, let us go there and let over land at Manawatu so that we may be free to come here on to this. Mr. Cooke did not consent. I have repeatedly asked my children to come here but they would not consent.

Rakapa said that this is the authority and that she has cultivations there. It is not correct. It is a lie. That is all I have to say.

Karipa – sworn

I live at Otaki. I belong to Ngatituara and Tuhourangi.

I know the land called Wairarapa. This land belongs to me and my ancestors to Horohi and Hurai also my parents Piripi. I don’t know Ururoa, Matene, Tamehana, Poria as living on that land.

Ururoa’s kainga is Te Rahui.

Te Rauparaha and others were living at Kapiti and Porirua and Wairau. Those were the places he lived at. Did not live at Wairarapa. Had he lived there, he may have called it his kainga. Wairarapa was my prarents and now Ngatituara and Tuhourangi are the people who live permanently there.

Our land is all this (pointing on the map) here our fathers caught ----.

Arapere said – I have nothing to say.

Hape Te Horohau said – this concluded the evidence on his side.

Adjourned for Matenes’s address.

Takapu No. 1

Ordered that in pursuance of the judgement given on the 11th March last that a memorial of ownership in favour of

Hapi Te Rangitewhata, Hohua Te Ruinui, Te Karatia, Te Oti Herei Te Hora, Hohaia Te Pakau, Nepia Te Rau, Honi Wahia Hakaraia, Tuhere Kiriona, Tia Te Rau, Witorihana Rupuha, Te Kooro Taharakau, Te Kiriama Kaiaho, Hunia Matenga, Te Hopa, Wairau, Moihi Te Humu, Akuhata Te Kapukai, Apera Te Tewe, Ngatio Te Ngaru, Matene Manuniowaka, Mihipaka Taterea, Puhiwahine Manahera, Tamara Te Hape, Ngehorihori, Ruriana Ngapuke, Iripapeti Matiu, Areta Te Popo, Meakaringi Popo, Hakiaha Paketene, Hare Teimana, Parekaurau Menehira, Pia Kakaria, Rangiwhata Matenga, Te Kapa Te Karaha, Maikora Taia, Kireona Whamara, Ahenata Hapi, Te Watere Te Karaha, Taia Rupuha, Kita Hamane, Henare Korouaputa, Te Houiana Ngapuke, Te Hanara Te Tewe, Te Manahi Hina, Hakaria Te Weraamahuta, Menehira Te Ngaropa, Te Popo Hoia, Tamihana Te Hoia, Karepa Te Kapukai, Karanama Te Kapukai, Nikorima Te Haenga, Poni Wahio Te Rakumia, Kapo and Te Hutana

Takapu No. 2

And that memorial of ownership in favour of

Karanaina Whawha, Watene Tiwaewae, Roera Hukiki, Wharetine Tuainuku, Te Hitau Tuainuku, Ngawiki Tuainuku, Hare Wirikake

Wairarapa continued

Matene Te Whiwhi addressed the court for the counter claimants.

Hape Te Horohau addressed the court for the claimants.

The court said that all the evidence had been heard and taken down and that at a future day it would announce when the judgement would be given in this matter.

Turangarahua

Hare Wirikake said these are the names in whose favour the order should be made

Hare Wirikake, Maka Pukehi, Winara, Waretini and Te Ranginui

Horomona Toremi said in this land a large number of claims have been included and we have never been consulted.

Pineaha said – I wish to go and lay off my piece in this land.

Hare Wirikake – I am prepared to show that these claims are not included within the land described on the plan.

The court instructed the claimants and counter claimants to go on the ground with the interpreter and surveyor.

Harurunui – a7 – r3 – p0

Hakarai Te Wera – I recognise the land described by this plan. It is outside the township on this side of the Otaki River. There are two other claimants with me – Hakaraia and Metera. These are all.

Our right is by occupation without interference for a long time – very many years. I live now at Porotawhao. I went there about 4 years ago. Nobody disputed my occupation of this land years ago.

Objectors challenged.

Teimi Ransfield said – I have brought this land from the parties. Part of it is mine and granted.

Wyles said – I made the survey of this land. I have complied with the instructions of the ----.

I have a claim for survey amounting to two pounds £2.0.0

Court adjourned until 10 am tomorrow.

Monday 16th March 1874

Place – the same Present – the same

Weraawhanga or Muhunoa

Claim read – tracing produced of Weraawhango

Hare Wirikake – I claim land at Weraawhango. I recognise that as the plan of the land which I claim with some relations – Roera Hukiki, Karaiama Whawha, Te Puke Te Paea, Waretini Tuaemuku.

There are many others but these are the principal people.

The court announced that the land now to be investigated would be from the sea side of Weraawhango to the mountain.

Objectors challenged

Hema Te Ao, Rapariere, Ropata, Pene Arama, Makereta, Te Katene, Patoropu, Kipa Te Whatanui, Ihipara, Tamihana Rauparaha

Roera Hukiki said – I object to Hare Wirikake being on any portion of this land. These are the boundaries of my land now under investigation – begin a Whareaho – Kuratau – Te Wii – Te Poa – Aruhetakaka – Kauangatahi Waieruhe – Weraawhango – Puketawai and follows the Horowhenua boundary to the mountain turns it meets Hare Hemi’s boundary of Ohau Block thence to Pukeatua Ohau River to the commencing point.

Te Ao said these are the boundaries of my claim. I claim over the whole of the land described by Roera.

Roera Hukiki said these are my witnesses

Eruera Te Hiapo, Rutu Roera, Kararaina, Watene, Waretini Tuainuku – I am the first – sworn

I belong to Ngati Raukawa. Hemua is my particular hapu. I live at Muhunoa.

I claim the land I have described.

Shortly after Ngati Toa migration, Ngati Toa had been here for many years. My father and Te Whatanui arrived and Te Hukiki and Wharepakau and Ngarangiorehua. The name of this migration was Te Kariritahi – arrived at Kapiti – came to see Rauparaha, Rangihaeata and others of Ngati Toa. Chiefs of Ngati Toa assembled; something was said about Ngati Raukawa hapu’s – viz – of Rauparaha and Waitohe. Waitohe said, “If you return to Waikato, bring my tribe back with you”. His hapu’s were Ngati Kauwhata, Ngati Wehiwehi, Ngati Werewere, Ngati Parewahawaha, Ngati Huia.

Whatanui, Nepia and Wharepakakaru returned - went back – Rangihaeata and other Ngati Toa came to say good bye. Waitohe said, “Will you be able to bring my tribe”? My father was the only one who replied. Other chiefs remained silent. He quoted a Maori proverb relative to Tuaranuiopaea. “My back is strong to carry them”. A description of the land was then related to these hapu’s – those named previously by me.

Waitaheke was given by Ngati Toa through Ropata to Ngati Kauwhata. Waikawa to Ngati Wehiwehi. Rotokare to Hukiki. Father Paetonga to Te Paea. Porotawhao to Ngati Huia. Horowhenua to Te Whatanui. These are the lands Waitohe said to bring the tribe here to occupy. They went to Taupo and the hapu’s there were assembled. They consented to come here. They came, their coming was called Te Hekeuririnui.

All Ngati Parewahawaha and Te Kahuhara – brother of Tuaenuku came. On arrival here, Ngati Toa sang a song – Kahuhara and party returned – then all Ngati Pare came – went to Kapiti. This part was occupied by Ngati Awa. Ngati Awa fed Ngati Raukawa. Other Ngati Raukawa migrations came and lived amongst Ngati Awa and cultivated together.

Haowhenua fight then commenced. After that, Ngati Raukawa returned again. Rauparaha and other Ngati Toa came from Kapiti to ask them to remain. They overtook them at Ohau. They remained at Ohau and then this side ofOhau was allotted to Ngati Pare thus was the second allotting of the land.

My parents then occupied Rotokare with all my hapu. They remained permenantly there. They were livingthere many years when my particular hapu went to make a clearing in the bush called Te Aruhetakaka. They left Rotokare and occupied Te Aruhetakaka extending to Whareao. They lived there many years.

Ngati Raukawa and Ngati Awa fight – Te Kuititanga fight took place – in 1839.

My hapu’s formed in this fight. After the fight, I went to Muhunoa. I have occupied up to this time from 1840 and I am there now. Nobody has ever during all this period disputed my right to this land. In 1848, I let this land – all of it – from Rotokare. I allude to the seaward block. I let it to Hector MacDonald in 1858. I let it to somebody else – that pakeha has gone away. In 1859, I let it again to MacDonald. In 1860, I let it to Nicholson. In 1868, to John Knocks. No person ever interfered in any way with my letting of these lands. Up to 1874, I have sheep running there undisturbed.

This evidence relates to the lower Block. Now I begin with the upper land. At Whareao, I have a cultivation. It was mine and my fathers. Te Kirikiri I have a cultivation, at Te Awamate, I have a cultivation. The persons who felled the trees here were Kanawa, Patukino, Tamaianewa. The children of those old men are living.

Te Aruhetakaka was Tuaenuku’s and others at Kauaepango – Whareiaia cultivated there – Te Wherawhango – Patukino and others caught birds there. I had a saw pit at Weraawhango – Pukeatua - I used and extending to the mountain. I admit as co claimants – Roera Hukiki. I admit all the hapu called Hamua – Mereana – Kararaina Waretini, Rumaki, Ani Matenga, Ngauriki, Te Hitau and others which I will write out – Tuaemuku, Hoani Kuiti and Te Koroneho are also co claimants.

Xed Hema Te Ao

Was Te Kariritahi the first Ngati Raukawa migration? I did not say it was.

Was Kareritahi before Hekewhirinui? We are young people and can’t say.

What year was Hekewhirinui? Previous to Haowhenua.

Do you know the migrations of Ngati Raukawa? I am clear about those I have given.

Had Ngati Toa the right to allot the land when it was full of people? They had to those to whom it was allotted.

Do you say you had undisputed possession until now? I do.

Have you seen my parents occupy this land? No. You have only commenced a claim in 1863.

Have you not seen my houses, peach trees and burial grounds at Muhunoa? I have told the court that you have a place at Patukino.

Do you say I had no right to this land before 1863? I have not had the places you cultivate.

Did I not interfere with your leases and sales? No.

Did we not dispute at Te Aruhekakaka relative to the letting of the land? I do not know.

Where did the boundary of your land commence which you sold to Dr. Featherstone? The land Hukiki sold to Searancke commenced at Peho. There are papers to speak of this sale.

Did you not exclude my claim from that sale? No because the first money Dr. Featherston paid was £50 on Weraawhango in the middle of the block claimed by you.

Did I not interfere with the lease to Knocks? I am not clear about your interference.

Eruera Te Hiao – sworn

I belong to Ngati Raukawa and live at Otaki.

I know the land before the court. It belongs to Hukiki according to native custom. I claim with Hukiki over this land. My occupation commenced at Rotokare very many years ago. Shortly after Haowhenua and extended to Te Aruhetakaka. Aruhetakaka is bush land. Our hapu’s felled the bush there. I cultivated it for food up to the year Bishop Hadfield came. It was up as far as Mangaohau. Weraawhango is inland to this and when the church was established I came to Ohau and left Roera there. I visited there for several years. My cultivations ceased at Mangaohau. My relatives sisters crossed to the other side of Mangaohau.

Between Mangaohau and Te Aruhetakaka, I have never seen any cultivations of Hema Te Ao. After this time when I used to go there I saw Hema cultivating on land given to him at Muhunoa by Patukino.

I still visit this land. I have no more to say.

Xed by Hema Te Ao

Before you lived at Ohau, which way did you go? I said I lived at Rotokare.

You said you never saw me or my parents on this land? No. I repeat it.

Have you heard the name Te Poa? I have.

Was not Poa the reason why this land was given? I never heard of it.

When did you cease to live at Muhunoa? When the church was established.

Were any of my relatives living on the land since then? Yes. I have seen them living at Muhunoa, the place given by Patukino.

Roera – sworn

I belong to Hamua and live at Muhunoa.

I know the land before the court. We have cultivations extending over this land. I have been in dispute with Kaperiere and a boundary was laid off commencing at Wahareao. Waretini and others were on my side. My cultivations extended to one end of Kauaepango. Kauaepango is partly mine and Hare Hemi’s where Hema has a right.

I cannot point out the place. That place was the boundary between me and Hare Hemi’s father. Hema was afterwards. The river Mangaohau, was the boundary between us and Hare Hemi and extending to the mountain – previously we commenced at Tarare now we begin at Pukeatua. Kaperiere and others have a right to that part. I alluded to as Hare Hemi’s. I have lived on this land ever since I was a child. It is my permanent place of abode.

Any claim Hema may have is through Patukino. The gift was about ¼ acre within our cultivation. I cannot give the nature of the Kararaina’s claim to Weraawhango. She claims through our parents. The claim she surveyed is jointly ours. We admit her claim over the land with us.

Xed by Hema Te Ao

Have you not seen me working at Kirikiri? That was a place I gave you for kumara cultivation.

Have you not seen my houses at Kirikiri at the present time? They are within your claim and Hare Hemi’s.

Are you clear that they are within Hare Hemi’s? Yes they are.

Did you not see me cultivating at Kauaepango? Yes, through Hare Hemi.

Who gave a portion of land to Hare Hemi? I do not know.

Is Hare Hemi first and I second hire? Yes. You were. Afterwards and your claim is through him only.

Do you know when Te Poa died? Yes but I don’t know anything about the man.

Was it not through Te Poa this land was given to Ngati Raukawa? I do not know.

Have I not a sheep pen there? I don’t know anything.

Court adjourned for an hour

At 2 pm the court resumed.

Kararaina Whawha – sworn

I belong to Hamua hapu.

I know the land described on the tracing. I claim it through Te Kanawa on my father’s side and on my mother through Aperahama Tuaenuku. The boundary of Aperahama’s claim at Muhunoa commences at Kaingapipi extending to Ngakoao thence to Kawai. I cannot point to Kawai thence by Muhunoa thence to the stream Mangaohao then goes this side of Kauwaipango thence near to Parikaurau then it arrives at Te Tahuopitoitoi then crosses the Ohau River and reaches Tarare – the southern side of Tarare and then straight to the mountain. These boundaries are of Aperahama’s side and my father’s. Aperahama was brother to my father dividing between Rotokare to Te Aruhetakaka is the claim through Te Kanawa.

I give evidence on the side of Hare Wirikake not only for Weraawhango but for all the block I have described.

Aperahama and Tuaenuku both lived at Muhunoa. I will not hide from the court, Hema’s cultivations on this land. My father cultivated at Te Aruhetakaka. Roera and his party also cultivated there. Hema has cultivations at Muhunoa. Any dispute, Hema and I had relative to Weraawhango during the time that he was at Kingiti – Weraawhango is included in my claim through Aperahama.

It is only lately that Tarare has been returned to Hare Hemi. My parents and Hare Hemi have disputed in times past about Te Weraawhango extending to Tarare. This dispute was after the dispute of Te Tahuopitoitoi. It was ended by the word of Nepia and Kuruhou the boundary was fixed on this side of Tarare.

Xed by Hema

Were you not called by Roera as a witness? I don’t know.

You admit me on this land? I admit you on accord of your cultivations.

Do you know what my claim on this land? You can tell that yourself.

Te Watene Tuwaewae – sworn

I know the land in question. I have no claim on it. My parents do.

I speak of Muhunoa where I have lived. I say it is Hukiki’s. The other portions up to the mountain and down to the sea are Hukiki’s. Hukiki’s particular claim commences at Rotokare extending to the mountain. I speak of the places I have seen myself and used as cultivations by Hukiki’s people. Hukiki was the first who sold any of this land to Mr. Searancke.

Mr Booth said – he had copies of agreements between Hukiki and Searancke for the sale of land in this locality and of receipts for monies paid thereon.

I am acquainted with Hema’s claim owing to his cultivating there. I have seen Hema’s cultivations. They were not of any great extent.

Roera Kararaina and others who hve spoken have claims and they are clear and defined so is Hema on the places where he has cultivated.

Weraawhango is a continuation of Muhunoa – boundaries as then on the plan are not old ones but were laid off by Hema. When the land was sold by Hukiki, I had been some time at Muhunoa when an arrangement relation to boundaries took place between Hema and Hukiki but this was not an old one but a modern line. I am not acquainted with the boundaries but I have heard of others. This arrangement of boundaries took place at Te Kirikiri. It is possible to point out at the present time Hema’s cultivations.

Xed by Hema

What year did you come to Muhunoa? In 1847 I came to Kapiti.

Did you live at Muhunoa? Yes.

Do you know who were living there when you came? Yes.

What are their names? Hukiki, Te Ao Patukino, Tamaianewa, Te Kanewa.

Did you see Aperahama cultivating any of this land? I have heard of and have seen his cultivations.

Did you not see Aperahama when you were there? I did see him when he came to preach.

Point out the place on the map where Aperahama cultivated? He cultivated at Pukaingatare.

Was that the only place he cultivates at? No, at Weraawhango and outside the block.

Was this up to the time of his death? Yes and previous to his death he pointed out to his nephew his portion. I do not know what year this was in.

Was Aperahama’s claims admitted at the meeting at Kirikiri? I have not heard.

Who is Te Ao whom you have named? He is a chief of Ngati Pare and your father.

Tuaenuku – sworn

I belong to Hamua, Ngati Kikopiri, Ngati Parewahawaha and Ngati Huia.

I live at Muhunoa. I know Muhunoa.

I substantiate the statements made by Roera. This land belongs to us through Te Kanawa. The claim through Kanawa commences at Kaingapipi thence to the bush thence dividing Ngakoa thence to Kaweri thence along the bottom of Muhunoa, Kauangatahi, Tahu-o-Pitoitoi then lines to Tarare. The land to the south of the boundary named by me, sketch drawn by Witness showing the land to the south to be Kanawa’s and on the other side Aperahama.

I claim with Roera through Kanawa. My father cultivated on this land Rotokare as did Hukiki extending inland to Te Aruhetakaka. There are people in court who cultivate there.

The claim from Te Aruhetakaka downwards to Rotokare is this Te Kanawa. My claim to Muhunoa is from Aperahama and Tuaemuku. That land was given by Aperahama before he left for Otaki to Tuaemuku. The first person who fixed the boundary there was Te Paenga. He was the person who looked after that boundary. Some persons who set up a claim there do so from Aperahama.

Hema Te Ao has a claim, his father cultivated there. I do not know by what right he was there.

Xed by Hema

Who laid off the boundary shown on your map? That is an old boundary between Kanawa and Aperahama.

Give the names of those who laid off this boundary? Aperahama, Ururoa, Poria, Tuaemuku and Te Kanawa.

Do you know the year? No, it was before my time.

Do you say that it is not through Hukiki that the other side claim Muhunoa? I do.

Did Kanawa’s claim extend to the mountain? No.

Did Aperahama’s? Yes it did.

Aperahama cultivations near the mountain? Yes they had at Pukeatua.

How many years did Aperahama cultivate the mountain side? I am only a boy.

Who objected to Hukiki’s sale – were you one? Yes.

Was your objection heard by anybody? No it was not. I was not a party to the sale.

Court adjourned until 10 am tomorrow.

Thursday 12th March 1874

Place – the same Present – the same

Rangihiwinui

Nerehana said the division should be in two and not in three.

The court said that was its decision.

Kararaina said I expected one third of the land.

The court said they must agree and the original order for one memo of ownership must stand.

Wairarapa – continued

Matene Te Whiwhi – sworn

I see the tracing of the land. This is my land.

After Ngati Toa left Kapiti and come on to the mainland – some hapu’s of Ngati Raukawa were located at Te Rahui. Rahui is thus (Otaki), side of Wairarapa.

In the morning, Rangihaeata ordered certain houses at Rahui to be burnt. This was done. It was then a large meeting of Ngati Raukawa – upwards of 400.

We went to Rahui. Te Rauparaha stood up and said listen all Ngati Raukawa, the boundary is Otaki – Te Rahuia for Ngati Huia extending to the mountain. We then crossed over the river to Wairarapa. On our arrival there, Rangihaeata named the place Te Takapu for himself and Te Rauparaha. It was understood Ngati Raukawa were to be on this side and the other side to Kukutauaki for himself and Rangihaeata because the grandchildren of Te Kiripaeahi – sister of Te Rauparaha were killed at Waikanae and brought to the mouth of Otaki river and cooked in an oven and eaten.

That part there extending from the mountain to the sea was made sure to Te Rauparaha. After a resident of some time at Wairarapa – Tuiorau – a sister of Te Ak---- and aunt to Tamihana came to Wairarapa. Ngati Kikopiri hapu also came. Tuhourangi also their work was letting. They leased the landand caught kaka’s and birds which they gave to Te Rauparaha.

Afterwards, Rauparaha went to see Rangihaeata asking him to give his consent that certain totara trees might be cut down and made into canoes. The canoes were made and called Ahikakariki and Parinuiowhiti. There were two others called Waikahua and Waikatohu. One – Waikahua was given to Tararoa of Otakou. Taiaroa gave in return a mere pounamu called Tuhiwai. The mere was given by Te Rauparaha to ------ --- where he was captured.

The old rangatira of this land was called Kiore-a-Muaupoko. This man was captured and placed by Rangihaeata at Wairarapa to look after and take care of the land.

That old man lived there as directed and the grandfather of Kawana Hunia came. He had a desire for Kiore’s wife. Kiore was killed and the woman was taken away as his wife by this man.

Afterwards, I lived permanently at Otaki. Ngati Raukawa had not arrived. Then Ngati Raukawa arrived. Now came Haowhenua. The fights commenced between Ngati Awa and Kau---, Te Heuheu, Ngati Maniapoto and Waikato tribes also arrived at this time – fighting three months – peace was made and Ngati Raukawa returned to Mangatautari – Rauparaha accompanied Ngati Raukawa – his mind was dark. My mother Topiora also went. I also went.

A canoe went to Kapiti after we had gone. Rangihaeata, Tungia and all Ngati Toa heard of this. Rangihaeata and 30 others followed them. The canoe came in the night. At dawn of day they reached Ohau. Orders were then given by Rangihaeata and other chiefs.

Ngati Raukawa return – they returned and lived at Otaki. It was then that Ngati Raukawa dispersed and lived at Ohau and other places. I say that Hapi Te Horohau and his party must follow behind me. That is all I have to say in this.

Xed by Hapi

Do you dispute my authority on this land? Yes. I do. I am the rightful authority over that land.

Are you not aware that I am the person who has had the direction over this land? I don’t know you.

Are you not aware that I have occupied this land for 49 years? You are living without any right. When Tamihana went to England, I laid off a boundary between Waha-o-Temarangi and Wairarapa. This is a permanent boundary and I did not see Hapi there at the time.

Are you not aware that Piripi was the person who contended with Ngatipare about that boundary? Yes. I know Piripi, Ruapuia, Ururoa and Poria.

Pipi Kutia – sworn

I will relate the history of this land which Matene has omitted.

Any claim that Hape and his people may have to this land is through our (Tamehana’s) mother and they must follow behind us. The reason they occupied Wairarapa was because Rauparaha ordered them to make certain canoes. My uncle Te Huira was a clever man at carving. Rauparaha wished him to carve the canoes. The land was Rangihaeata’s. The canoes were finished and given to Rauparaha. Rangihaeata and Rauparaha lived peaceably. Any food that people got off the land was given to Te Rauparaha and not to anybody else. The foods preserved in calabash were given to Rauparaha and gave them to Rangihaeata.

At this time I was Rauparaha’s wife, also the Upokororo’s, the trout and the snared birds which were snared on the mountain were given to Te Rauparaha. Therefore I say, Ngati Pakau and Ngati Tuara have no right. The persons left by Te Rauparaha on this land are Poria Kawana, Ururoa and Piripi Te Rangiatatua. These were left in charge of the land.

Makaora Horohau was ---- the Arawa country and accompanied us in our first migration and took fight at Muaupoko and was back again. Makaora Horohau is Hape’s father. Rauparaha had no confidence in this man. Piripi was left at Wairarapa.

Rauparaha and Rangihaeata are dead.

All this land from Wairarapa to Kukutauaki was reserved by Rauparaha and Rangihaeata. The other part of the country was taken up by Ngati Raukawa. These people did not dare to deal with the totara trees on this land without the consent of Tamihana. Totara used in building the mill was consented to by Tamihana also for the church. These people made houses of the trees on this land and were paid by Te Rauparaha in foods. Up to this time Matene, Rauparaha, Rakapa and I have authority over this land although I am married to a man at Manawatu, I have authority over this land. I am old and grey head and I have told the truth.

Xed by Hape

Do you dispute my authority over this land? Yes.

Did Ururoa and Poria come together at the time of Tuhourangi? Yes. They were one they were all Ngati Raukawa.

Did not Rauparaha have authority over all the land? No. Part of it was Ngati Raukawa’s but his authority extended over this particular portion.

You said Tuhourangi Ngatituara obtained food fro Te Rauparaha? Yes. They were getting food and food was exchanged by Rauparaha.

You said we made canoes for Rauparaha? Yes.

Xed by the court

You said that these people were engaged by Rauparaha getting birds, fish etc, would they do that now? Yes but they would not do so now. A quarrel has taken place.

Tauroa cautioned to speak the truth.

I belong to Ngati Kikopiri.

I know about the land Wairarapa.

At the time of Haowhenua Horohau came – twenty years afterwards Hape came. I had possession of the land when Hape came. These canoes that I built were off this land. I made them.

My village is the bottom end of Wairarapa. The fences and houses are now standing there. I live in and occupy those houses. We were going to build a mill at Waimanu. We commenced the dam. There was a jealousy arose with Tamihana about this. He seized the planks and we gave up and we did not build the mill there. There was a dispute about Wairarapa.

Hakaraia was sent for. A boundary was laid off from Tarenuiauhiti along Wahanui o te Marangai to the mountain. This was laid off to establish a right to see if they would interfere with it but no fear – they would not. This boundary has never been disturbed. There is a Rimu tree – the boundary is so fine that they cannot snare birds on the branches that overhang it.

At Tuapaka there is a tree the boundary between us and Ngati Pare. Te Poria and I were the only persons who went to catch birds on this tree.

Xed by Hape

Are you not aware that Horohau came at the time the land was conquered? Yes. He came and became like a coward.

You say that is your land? Yes. Your father’s hands were not it.

Are Ngati Pare aware that this is your land? Yes. They do know.

You say you went to Tuapoka to pull up the food was not huia the principal man there? There were no principal men but Rauparaha.

Were not you and children expelled from that land? Do you think you were able to do that? No.

You said you had cultivations etc at Wairarapa. Is it true? Yes I have.

Court adjourned for an hour.

At 2 pm the court resumed.

Hoani Te Okoro – sworn

My claim is the same as Tamihana’s.

My title is through Te Rauparaha and my father who was a brother to Rauparaha – my claim is the same as Matene’s, Tamihana’s and Te Rangihaeata’s.

When we came here from Kawhia – the reason for our coming was to the near the pakeha’s --- were a new people. The descendants of Te Akau were killed in carving and making canoes – canoes were built and I went to the other island. The people who made these canoes were paid in fish and other things by Te Rauparaha. Te Rauparaha bartered with different people with these canoes for trade. Things we got off this land which are valued were fish and totara trees which were converted into canoes. Rauparaha had rightful ownership over this land because he used the waters at one end for fish and the trees at the other end for canoes. There was a great demand then for canoes by the people on the other side that travelled about a good deal by sea. Rauparaha always insisted on this land being his. Some of the pa tuna’s about the public house are still in the possession of Rauparaha. Ngati Huia has never had possession of them.

This is all I have to say.

Poria cautioned to speak the truth

I was ordered to go on this land by Te Rauparaha in years past. I have continued in occupation at Waihinau. I have houses and fencing standing of which I am in possession at the present time.

I use this land at the present time for obtaining food. Ururoa, myself and children. Ururoa lives there now. That is our permanent place of abode. The food growing there now – potatoes – were cultivated by my children.

I am moving about just now from one part of the country to another. I have left persons in charge. I move about at the request of Mr. McLean.

Tamihana Te Rauparaha said – he was unable to make a continuous statement and asked leave to read one – leave given – and given to understand distinctly that in the last case (Kukutauaki No. 1), Matene objected to his coming forward to make a statement.

This closed the case of counter claimants.

Hape Te Horohau said – these are my witnesses

Kipihana, Meretini, Arapere, Paramena, Hapi Te Horohau, Karipa

Kipihana Te Keho – sworn

My mother was a Ngati Tuara and my father Ngati Raukawa. I was born at Rotorua. I came here in 1838. I came to Wairarapa. I followed those of my tribe Ngati Tuara who preceded me. That was the reason I came.

The persons who came to Wairarapa were Te Huria, Te Tuahu and Te Horohau. Those persons came at the time the fighting was going on. They came together with Ngati Toa. Rauparaha never lived on this place Wairarapa. He lived at Kapiti that was his place also at the other side of the Straits.

My parents or the persons alluded to by me never saw Rauparaha at Wairarapa up to the time that I arrived and I never saw Rauparaha on the land. The period Ngati Raukawa arrived and occupied this land Wairarapa. He then came across from Kapiti, up to the time that our dispute commenced about this land. I am not aware that Rauparaha, Tamihana or Matene ever disputed the right of these hapus to locate on this ground.

Ururoa and his brother Poria, I know nothing of them. The principal owners on this land are Huirae and Horohau. When Ripia arrived this land had been cleared by Ngati Tuara. When they first lit their fires was at the other side of Wairarapa and Rahui – (place pointed out on this side of Otaki and not on the land in question).

The fence referred to by Ururoa was Tuhia’s and not Ururoa’s – (pointed out).

These cultivations near the river were Ngati Tuara’s, Ngati Pokau’s, and Ngati Tuhourangi. Ngati Tuhara and Tuhourangi have cultivations at Waihinaru – (points out) – Te Purakau (pointed out) is Ngati Tuara, Tuhouranga and Pokau.

Tamihana, Matene, Rakapa, Ururoa or Poria have no cultivations at this place. Waioteauru is a clearing of four. My parents have kindled fires at these places which have continued to burn up to this day.

My permanent place of abode on this block is at Wairarapa. I say that there are about 20 men living here now. Now the boundary between Wahaotene and Wairarapa – this is neither Ururoa’s nor Poria’s. It is mine and Te Waiharo’s and our different hapu’s.

The persons disputing this boundary with us are people of Ngati Pare.

Matene and other Ngati Raukawa chiefs went to try and conciliate these parties. We have cultivations on this boundary. I mean trees on which we snare birds. This boundary has been defined between us and Ngati Pare. Our old boundary wents in another direction across the map lately we have taken it in a straight line to Te Pukehinau. Pukehinau is included in Ngati Pare’s boundary. We allowed it to be so.

About the canoes – it was not by Rauparaha’s authority these canoes were built. He wanted them for his own use. The first canoe – the Ngati Tuara made was Te Ahikakariki. Rauparaha did not get this canoe. This is the canoe which converged – Ngati Tuara and Tuhourangi to Putiki Wharanui to fight. We had a fight. The persons who were killed were brought away in this canoe as food. We went in this canoe again to fight at Kaiapohia. It is not true what Matene and Tamihana said about this canoe. It was Ngati Tuara who went in it on all occasions.

Ngai Tahu were killed and the canoe came back and landed at Porirua and remained there. It was badly secured and broke adrift and was broken to pieces. We returned and remained permanently at Wairarapa up to this day.

Paramena – sworn

I am Ngati Pare.

I have a claim to the land outside this boundary in the Ngati Pare land. The land adjoining Ngati Pare’s land is Ngati Tuara’s and Tuhourangi. This boundary I point to was in dispute between us and Tuhourangi.

I had a place called Reretuaki near Tuapaka marked on the map. I cultivated food there. Te Huirae and Horohau heard of this. They came up there to wait for me. I got there and found they had pulled up my potatoes. There were two whole hapu’s came at that time, Ngati Pare and Ngati Ngaro. Tuapaka is a mountain. They quarrelled there. These hapu’s abandoned this place and altered the boundary to another place. This occurred after Haowhenua.

This boundary was fixed. The boundary shown on the plan had not then been laid off. After the Kuititanga – it was then that this boundary was laid off. These hapu’s then quarrelled about this piece. Hape sent a messenger to Otaki town. We then went to save those persons. We were accompanied by a large number of people of this village. Hakaraia and Matene were with them. We arrived there and this boundary was determined. I do not know that Matene has ever lived there. Ururoa is not on this boundary. I have never seen Ururoa on Wairarapa neither did Poria. The land of Ururoa and Poria is this sided of Otaki. Te Rahui is their land.

My cultivation now is at Waha o te Marangai. I have abandoned that at Tuapaka.

Court adjourned until 10 am tomorrow.

Tuesday 17th March 1874

Place – the same Present – the same

Hema Te Ao said – My witnesses are

Myself, Hare Hemi, Kaperiere, Patoropa, Katene, Ihakara Tukumaru, Ropata Hurumutu, Nopera Te Ngiha

Hema Te Ao – sworn

I live at Ohau – and belong to Ngati Pare and Ngati Toa.

I am counter claimant in the block of land under investigation. I claim from Te Poa on one side and the Ohau River on the other to the mountain, my claim to this land is by gift from Ngati Toa to my parents, ie to Ngati Pare. They are partly Ngati Toa therefore the land was given to them. The death of Te Poa and others at Ohau is the reason the land was given to Ngati Pare by Ngati Toa. Ngati Toa were the first to arrive, afterwards Ngati Whakatere came - afterwards my parents. Te Nihoputa is the name of my parents coming.

At this time this land was allotted from Ohau to Kapiti. Been here some time when Te Puke - my uncle - returned to Waikato, my father remarried at Kapiti. Pehuitaka - a chief of Ngati Tama - was killed by him. Ngati Raukawa as a whole had not then arrived. When Te Puke returned from Waikato then Ngati Raukawa came. Kiharoa, Whatanui and Te Matia were the chiefs of that migration and it was called Te Hekewhirinui.

After this was the Kariritahi, it was at this time that some persons obtained land – the statement that Hukiki was the first is not correct. Hukiki arrived latterly.

Ngati Pare, have the first claim on this land. The first peoples who occupied Rotokare were Ngati Parewahawaha. They built houses and cultivated there. Ngati Pare said that they were there, they went and burnt their house and pulled up the growing food (crops). That land has been sacred because of the death of Te Poa and the others.

Ngati Pare returned from the burning of these houses. They saw Hare Hemi’s father on this side of Ohau, then Wi Piiti levelled his gun to shoot him. Te Puke, my uncle saw and said to Wi Piiti "that is your father". Wi Piiti said I thought he was a Muaupoko. In consequence, Te Puke gave this side of Ohau to Hare Hemi’s father. Hukiki had not occupied that land at the time. Hare Hemi and his father and hapu cultivated on this side of Ohau River. Hukiki never interfered. The other side was left by my parents for themselves and their other hapu Ngati Pare. When they __ there, my father went to Porirua. It was afterwards that Ngati Pare gave the land to Hukiki (From Te Poa to Papaitonga Lake). My father heard that this land was given after he had gone away. He objected to it. He then divided it.

A portion, he reserved and a portion he agreed Ngati Pare should have. Ngati Parewahawaha and Te Mateau hapus were with my father and assisted him in this allotment. Piahana and Ngakuku were the chiefs. Hare Hemi __ hapu occupying on their side. My father remained permanently on this whole block from Muhunoa to the mountain (he lived at Muhunoa and went to the mountains). Together his hapus - others of Ngati Parewahawaha joined him. There was no one chief any hapu greater than Te Ao.

It was been said that my father went through Patukino. It is not true. My father occupied from this time. I have stated until his death. My father died at Otaki. He was latter ill on the land in question in 1853. He had many cultivation on this land. Peach trees are now standing at Muhunoa planted by him, also planted flax on this land and which is now growing. The positions of the houses are known, the remains of plums are to be found at this day. My younger brothers are buried there; my relatives are also buried there. I have a cultivation at Te Kirikiri and my houses are standing there.

I have a cultivation at Te Kirikiri and my houses are standing there and any houses standing there. I have a cultivation at Kauaepoango, I have an orchard there, peach trees and apples trees are growing there at Te Weraawhango flax planted by my father is now growing. I have a cultivation at Te Aruhetakeke. I knew nothing of Aperahama's claim over this land. His place was Otaki. He has no cultivations at Weraawhango. I know nothing of his statement – “That Aperahama was the person with authority on this land”. I have ties on this land a long in occupation with my brothers and sisters.

I objected to Hukiki’s sale to Dr Featherston. I puts in a copy of my letter to the government objecting to that sale. I state this to rebut that portion of Roera’s in which he said no objection had been made to his occupation of or dealing with the land up to 1874. I objected to Mr Kebblers lease and gave notice of my objection the government. Copy of letter of objection put in, I also objected to Mr Knock’s lease.

I put in a letter from Mr Knocks to me, I then allowed the sheep to go the land. I put in these papers to rebut the evidence of previous witnesses. In 1847 I put my own cattle on this land. In 1866 I put sheep on this land no objection was taken to it, (at Te Aruhetakaka) I have horses running at Weraawhango, Whareao and this place named by Roera and others are this side of Ohau and on Hare Hemi’s land. Kirikiri is there also. They have been already dealt with by the court. My father never saw Aperahama on the land neither have I, and I have grown to manhood on it.

In 1862 there was a large committee meeting called a relative to this land by Hare Hemi and Hukiki, I objected to Hukiki together with the majority of Ngati Raukawa. Parakaia Te Poupa presided at the meeting and Hanita and Te Kingi, Te Ahoaho ,Te Wanui and Henare Herekau. Hukiki was objected, my line was adopted. I was to be in the middle of Hare Hemi on one side Hukiki on the other nothing was said about Aperahama at this time.

I never heard his name mentioned, Aperahama was angry with Roera about some money with connected with the sale of some land (none had been given to him), and was only then I saw him at Weraawhango. He went about a boundary. I went to object to him at the time. In 1873 I saw Hone Wirikake at Weraawhango doing something on a boundary but he was surveying. We went to objected, boundary laid sold by Roera and Hukiki – pointed out. My boundary is indicated on the map was pointed out to me by his father. The ridge pole of the church in Otaki was brought from the land in question. My father was aware whose consent was obtained previous to the tree being cut down and brought away. He had authority over the land. Nobody interfered or objected to them. That is all.

Cross examined by Roera Hukiki

You said Hukiki did not come with Kiharoa Whatanui – Ngati Pare, are you sure? I have said so.

Have you not heard the song sung by Ngati Toa women respecting Whatanui and Hukiki? I have not heard.

Did Te Puke and Te Ao come in the Hekewhirinui named? They came with Nihoputa migration.

Which was the first? Nihoputa.

Did Nihoputa come from Maungatautari or Taupo? They came first.

Did Hekewhirinui come by Whanganui?

Was it when Nihoputa came that Ngati Toa gave land to Ngati Pare? That was my statement.

Are you sure that Ngati Toa gave Ohau to Ngati Pare? Yes, because Te Poa died at Ohau and Ngati Pare is a section of Ngati Toa

Do you not know that I am a descendant of Te Poa? You Know all about your relatives.

Was Te Poa the only person who died there belonging to Ngati Parekohatu? I said and others.

Did Ngati Pare and Ngati Toa live on the land? Ngati Pare did, some Ngati Toa did also.

Can you tell the kainga occupied by Ngati Pare? They had no pa kura kainga at Muhunoa.

How many Ngati Pare lived on that land up to this time? I cannot tell they are dead, I lived there, my father lived there and I am a Ngati Pare and Ngati Toa.

Was Te Poa dead before Te Puke and Ngati Toa ascended? Yes, some time.

Who killed Te Poa and his people? Ngati Raukawa did not. Muaupoko did.

Were no persons of Muaupoko living in Ohau district when Ngati Raukawa arrived? I was a child and did not see.

Did you not hear that Papaitonga was lather by Ngati Raukawa? I have heard, but not seen.

Did you not see of a war party headed by Takeri and Paipai to revenge the death of Poa? Poa had been dead a long time, this war party was afterwards.

Were Hukiki and I in the houses which were burnt at Rototane – I stated that you had not come there.

Did Ngati Pare destroy any of my houses at Muhunoa, Te Arutakaka and Werahio? This was a long time afterwards. Ngati Pare had given Hukiki the land.

Did you not hear of a meeting called Whangaingahi relatives to lay my of a boundary between me and Piahama? No.

Were Whareaho and Kirikiri obtains by Hare Hemi? A part of Kirikiri was obtains by Hare Hemi.

Was nothing said there that I was to be one side and Hare Hemi on the other? Ihakara said something about it, but if you are referring to something else.

Did you hear about the dispute at Tarare? I, Yes.

Whose was it? That was about the pigs which were stolen from Hare Hemi by Hukiki.

Who had the greatest authority at the sales? I said that it was Hukiki's sale. I objected to it.

Did you heard of £50 being paid to Hukiki for Weraawhango? I had no notice of it.

Did you hear that Hukiki took £30 when he was at Kohimarama? I know nothing of what was said in Auckland.

Did you not hear of Roera Tuaemuku and Nerehana getting £10 from Dr Featherson? Yes and I have put papers into the court objecting to it.

Have I not sheep, horses, cows, houses at Muhunoa at this time? Tell the court yourself about that Hemi.

Hare Hemi – sworn

I live at Ohau. I belong to Mateao and Ngati Tukorehe.

Kingi Hori, Te Puke gave me my land at Ohau. I came with funeral migration – Kariritahi and Whiriana were only small parties. I came with the third party, when all Ngati Raukawa came. Te Puke and Te Ao did not come with me. They had been here some time and had been back to Maungatautari. In 1830 and 1832 we came over from Kapiti to Ohau to cut flax. The land was not then divided. Ngati Parewahawaha and Mateaho were at Rotokare in 1832. Ngati Pare were outside the boundary. Those helpers came and lived at Otaki mouth and left their houses and food growing.

I and my people were at Ohau. Ngati Pare went, pulled up the food and burnt the houses and said nothing to them, that they meant to do it. They crossed over to Whareau on my block and destroyed an eel pa, Whareao. They had not gone far when they met my father, this is the incident spoken of Hema when my father was nearly shots by Wi Piiti. Puke said to the old man “your land” there it is right up to the mountain.

In 1834 Horowhenua freight began. In 1836 we cleared some land on the other side of Ohau. We had no rights there. In 1838 Te Ao came from Porirua and visits us. My father gave all the land back to Te Ao, this was not a proper gift. We then went to lay of boundary by Muhunoa, this is the boundary between me and Ngati Pare after this. In 1842 Te Ao was located at Muhunoa, he stays there and was in continual disputes up to the time of his death. After Te Ao’s death the land was sold to Searancke, Searancke and I went to Muhunoa. Hema was young then, H Mcdonald went with us also.

Hukiki commenced to talk about the boundary – began at Peho, Tirotirowhatu, Omawhatitu, Ohau, Kirikiri, Parekawau between Whare Porepore to Tarare to the mountains to Otaki river to the sea. I objects to Hukiki boundary and, Mr Searancke did not buy this land, of the money given to Roera Aperahama and Ngati Kiropiri got none of it. Piripi therefore excluded. Kaingapipi. Aperahama then surveyed Weraawhango, it was only then that Aperahama set up a claim to Weraawhango, he had no cultivation there.

Piripi had a place at Kaingapipi where he __ flax. This land was surveyed by Aperahama because of the similarity of a brush of hairs on his head to the creet of the owl, he called it Puru. He had no right to survey there. I was the first who cultivated out at Weraawhango, I gave plums to Hema Te Ao and came this side. Aperahama had none then. We have been continually in disputes about this matter.

Court adjourns til 2pm – At 2pm court resumes. Hare Hemi continues.

In 1842 and 5th July, word came to my father that two pigs were killed, Te Kakahi and Ahuriri had killed them. These were children of Patukino and Hukiki. Whakaripa ordered a letter to be written to Hukiki to his efforts. Friend be angry with your children, to cease killing my pigs - Tuteahukaramu (that is Hukiki). Hotia took the letter to deliver it, the name of the pigs was the same as Hukiki. The letter was taken and put into the pie.

Hukiki then got up to talk. Tarare was then made sacred. Tuterangi – Pumamao was an ancestor. Keremiha and some of us went to court for this pig that was killed. We found two pigs killed and killed two others. One of the pigs was cooked and eaten, the people seen kill this pig was off the land which had them more sacred. A great dispute arose about this. Angry expressions wore by both sides. Ngati Parewahawaha at Manawatu heard of this. They came to Ngati Huia at Porotawhao, and they went to Whatanui at Horowhenua and to Hukiki and Tuaenuku at Muhunoa.

Hukiki was called Ahukaramua, they assembled at Ohau both sides were amidst Rangiuru people heard of it. Ngati Raukawa and Ngati Pare went to the old men Kiharoa, Te Mutia, Matui Roroao, Mohi Te Wharewhiti, Hakaraia and Wi Aperahama, they arrived at Ohau and commenced a dispute, they said put down your guns and war with words only. Hone Tihi got up and persisted they should fight, the dispute was not ended Te Mutia went to Muhunoa and Kiharoa and some others came back.After this they waited that all had come back to Otaki, they eventually agreed to come away, everybody then removed, men, women and children to Rangiuru and had the talk here, 200 or 300 people assembled in the space in front of the church. Rangi, Whakaripa was questioned. He got up and said that he been nearly killed by Wi Piiki and then stated what Puke had said “Your land” Puke confirmed it. No trouble ensued that.

In 1862 I commenced to put a fence on my land on this side of Ohau, my fence was finished and Roera came and cut it up and pulled it down. We put it up again, it was pulled down a second time. We all then went to where the fence was to wait and if they did a third time to resist. Kiheroa heard of this and came on to the pound. He talked to us and advised us to settle the quarrel by words, we consented, another meeting of Ngati Raukawa took place at Kirikiri on the 5th August. It resulted in confirming to me the place where the fence stood, my boundary was the Ohau. Roera to be on the other side and Hema to be in the middle, soon after this Nepia Taratoa sent for Wi Pukepuke to come from Rangitekei to come and adjudicate on this matter also Ihakara from Manawatu, this was Roera meeting since was ended. This meeting consisted of Ngati Huia, we went to Kirikiri where they were Ngati Raukawa about, but did not go.

I was asked to speak about this boundary the __ of it was that the fence that had been cut down __ again made sure to me. I was questioned what side are you? I replied on this side of Ohau, my boundary was confirmed and Hema and Roera were taken to the other side, everything ended peacefully at that time, there were no more disputes between Roera and me.

Told by Hema – Te Ao was at Muhunoa after Te Kuititanga up to the time he died.

Cross examine by Roera Hukiki.

Was it Ngati Pare authority under which you occupied this side of Ohau? It was only at the time my father’s life was saved there.

I heard it was through Te Puke ie Ngati Pare. Do you know when you went to Rauapango to live? Yes in 1836.

Did you not see me at Te Awhatakaka run? Yes we were living together but this land was the peoples.

What year did Te Ao come here? In 1842

Did you give the land to Te Ao then? Yes

Did you see me at Muhunoa when Te Ao lived there? I did, the land was the peoples.

Did not Hukiki sell all that land? Hukiki sale was of the land of other mens that is Ngati Pare, Te Ao’s and mine.

Do you know when Searancke came to lay Muhunoa? I do, I was there.

At the time of the Tarare dispute, did I not get or take all the land? Yes, you took other mens land.

Did you not see me cultivate at Tarare? I have told his counts all about that.

Do you not remember the laying of a boundary between Whaeporoporo and Tarare? This is outside.

Did you remember when Nepia and Karuwhau wents to Tarare? Yes, I do.

Did you object to the boundary when Mr Searancke came to deal for the land? Yes, I objected Wharewhiti went through my land.

Was it not H McDonald with Searancke? Yes.

Cross examine by Hone Wirikake

You said Aperahama has no right to this land, has he not a bit of land? No he had not the objected portion thus.

Why did you come to me and speak about Pukeatua if Aperahama had no right there? I did go to you.

Did you not tell me that Pukeatua had been given to you by Aperahama? Yes.

Who killed your pigs at Weraawhango? Ahuriri and Kahahi.

Through whose do __ Hikake, Tuanuku set up this claim to Muhunoa?

Court adjourned until 9.30 tomorow.

Monday March 9th 1874

Place – the same Present – the same

Takapu – continued

Ihakara Tukumarau – sworn

I live at Manawatu.

I know the land under investigation. It --- on to my land.

The time that land of mine was in dispute between Tuaimuku Te Tahuri and Te Hana, these persons prevented my going on to Horowhenua. We disputed there about 2 totara trees and my boundary was fixed. This was about the period that Manawatu was purchased by Wakefield. I ceased --- to interfere in any way about this land. My totara trees were taken away by Tuaimuku and his children. I cut up these totara trees to prevent the other party making use of them for canoes.

I refer now, to Ngati Huia claim (Hape). Their fires have been kindled on their land for a long period up to the time of court but not at the place where the totara’s stood to which I have referred. The totara’s stood behind the boundary of the land under dispute.

Ereni Hutana – sworn

I live at Manawatu.

I know the land before the court. Ihakara’s statement relative to the totara’s is correct. I felled them. I cut them up and burnt them. Our fire burnt continuously there. We had a difficulty but after the timber was cut and burnt we never returned to it again. I recognise this land (pointed out). I do not know the boundary line between Karoraina claim and Ngati Huia’s. Ngati Huia had a right to ---- their fires on the mountains. Hukiki and Nepia had settled their boundary line. The totara’s referred to are included in this boundary line. I have only heard of this boundary line. I was not present when it was laid off.

This concluded the evidence in Takapu. Court decided to proceed with Kukutauaki and deliver judgement in Takapu at another time.

Kukutauaki No. 1

Matene Te Whiwhi said – Rakapa has not yet come from Wellington. I wish the case to be adjourned because the other witness I have named decline to give evidence in the matter.

Case adjourned.

Kukutauaki No. 2 or Ngakaroro

Claim read

Hare Wirikake said I claim for Ngakaroro within those boundaries .

Hape said – Ngati Huia have a claim

Hare Wirikake said my claims are Katihuku Hinetua, Tuahuri and Karu o te whenua.

Hakaraia said – I claim Wahaotemarangai within that.

Kipa Te Whatanui said – my claims within those boundaries are Tuahuri No. 2 – Pukeramoki No. 2.

Moroati said – I claim Wahaotemarangai in that.

Tuni Ransfield said - I claim Kohetuahumai in that.

Hape said - I claim Waipukatea

Hunia Te Ao said - I claim Mangaone

Hapi Te Horohau said – I claim Wairarapa

Taia Rupuha said – I claim Tuahiwi No. 3

Pene Arama said – I claim Tuahiwi

Petera Te Kaha said – I claim Tuahiwi No. 5

Karepa Kapukai said – I claim Katihiku No. 4

Taia Rupuha said – I claim Katihiku No. 3

Wireti Te Rui said – I claim Urukaraka

Manahi Te Humu said – I claim Kurukohatu No. 2

Hakaraia Te Wera said – I claim Kurukohatu

Nutana Ngarepo said – I claim Rikiriki

Tauteka said – I claim Mangahanene No. 1

Taia Rupuha said – I claim Mangahanene No. 2

Taia Rupuha said – Iclaim Karamu

Rawiri Tame Hawea said – I claim Katihiku No. 2

Penehira Rangitiora said – I claim Kahukura

Penehira Te Teira said – I claim Karuotewhenua

The court explained that to admit of an arrangement of all these claims and to give an opportunity of having a plan of the land on a much layer scale there is not before it would adjourn until tomorrow.

Court adjourned until 10 am tomorrow.

Saturday 11th April 1874

Place – the same Present – the same

Waihoanga No. 3

Hohipuha – sworn

I live at Manawatu, I am a Ngati Maiotaki and Ngati Moewaka.

I have a claim to this land through Kingi Te Ahoaho and Matangi also through Te Hira – my father who is a younger brother of Kingi and Matangi also through Mohi. Those are the persons who commenced to divide this land.

When Tungia of Ngati Toa gave the land to Matangi and Kingi - these old men were the first to make clearings on this land.

I know nothing of Rawiri or Kepa on this land. I went on this land when I had grown to manhood. My occupation is bird catching. I have never seen or heard of Rawiri or Kepa on this land.

When Mr. Williams (Reverend) was minister here, I lived with him. I left my parents and brothers to go on this land.

The hapu’s named by Rawiri as claimants to this land – Ngati Pare and Ngati Waihurihia – have no claim. They never used the land in any manner.

In 1854, Mr. Williams was ordered to Napier. I went with him. I returned in 1855. I went again to Napier and there – used a letter from Kingi to return – I didn’t obey.

1859, Kingi ordered my brothers and Hekiera – Hekiera and Rota wrote me to come back. I went to Manawatu and have remained there until this day.

In 1862, Kingi died. I did not hear that Kingi had transferred his rights in this land to Kingi or any body else. Hira and others were then on the land. In 1872, my father Hira died.

Xed by Hoani Taipua

I don’t admit Rawiri’s claim on this land. I had objected to Rawiri junior. Hekiera’s statement relative to Rawiri made yesterday is not correct.

Which land did Tungia give to Kingi? I believe it began at Paremata on the sea beach and went to the mountain.

Hasn’t Rawiri Junior a right to any land from Paremata to the mountain? Yes. Rawiri’s claim stops at ---. Kingi and the other old men I have named above made claim on this land.

Who do you admit on this land? Myself and my side.

Rikihana Tarure – sworn

I live at Otaki and belong to Ngati Koroki and have a claim on the land. I was born here and grew up to manhood here.

I heard that Tungia had given the land to Kingi and his wife Rangiwhaea – not to the hapu but to him personally. Kingi located some Ngati Maiotaki from the beach to the mill. Ngati Maiotaki’s claim ceases at my land. I obtained the land through Kingi and Rangiwhaea. They gave it to me. I heard that Kingi gave land to other hapu’s also – from the mill to the mountain and all the cultivation was the property of Kingi and Hira. Kingi gave a portion near the mill to Ngati Ngarangi also at Waihoanga. The only person who used Pareamatangi was Hira and his people.

Hira was Hohipua’s father and used the lower part with Mohi, Kepa or Rawiri Senior never went to use the land on the Parematangi side.

I began to use this land in 1854. Wi Hopihona – the brother of Hekiera ordered me on to the land. Kingi, Wi, Hopihoua and Hira were the only persons I saw there then.

Tamati gave me his bird trees. We planted a peach tree there which is now growing beside it.

I don’t admit Ngati Parehaurangi and those named by Rawiri. I have never seen them on this land. The places they used were on Hema’s portion.

On the south boundary of this block are a number of trees which were used by Te Kingi – he pointed out this boundary to his children. It was received last December. Natana when laying of his boundary did not interfere with ours. Rawiri Senior could not point to any portion of this block which he has used.

Xed by Hoani

I have a claim to this land through occupation.

Atanahu – sworn

I live at Nelson. I am Ngati Toa and Ngati Raukawa.

I have a claim to the land through Tungia – my aunt. Tungia gave this land to Kingi on account of family connection. Kingi died without issue.

The court said it would consider the evidence now before it and that it would probably arrive at a decision which it would give on Monday morning.

Court adjourned until 10 am on Monday.

Wednesday 8th April 1874

Place – the same Present – the same

Waihoanga (continued)

Hapi Te Rangitewhata – sworn

I am Ngati Huia.

I know this land and have a claim to it. There are a great many claimants with me – all the members of the Ngati Huia hapu.

Ngati Huia occupied Ururoa’s clearing at Waihoanga. This is outside the boundary of this block. Waihoanga is a name given to a large block on either side of the Waihoanga stream. Ururoa made the clearing ne now occupies assisted by Ngati Tuara.

I do not dispute Hapi Horohau’s claim. When Ngati Huia lived at rahui and Waihoanga, I saw no one cultivating at Rahui or Waihoanga but ourselves. Pipi - the wife of Mate – was the last person who cultivated there. Since her death, the land has not been cultivated. Birds were caught in the adjacent bush and given to Pipi who cultivated wheat there. We do not acknowledge the claim of those who made their statement yesterday through Ringa and others.

Ngati Huia were not interfered with or driven away by Kingi Ahoaho.

Ngati Tuara and Ngati Kikopiri hapu’s of Ngati Huia have a right and proper claim to this land because we occupied adjacent to the claim and inside. The persons who talked yesterday is inside and beyond. It was only at the survey that I heard any other persons claim this land not before.

Xed by Pitini

Do you not admit Kingi’s authority over this land? No.

Is Ururoas’s claim within this land? No nor Ngati Ngarangi.

Did you ever see me or my people here? No. I know the hapu but I know nothing of their occupation of this land.

Don’t you know that we received money from Mr. Booth on this land? Yes and I objected to it.

Xed by Rei

I say Ngati Tuara cultivated at Ururoa’s clearing where Pipi sowed the sheats. I used the mountains for bird catching and they were given to the person on the clearing.

Do you know the nature of Ngati Maiotaki’s claim? They came to look for land.

Ururoa – sworn

I have a cultivation at Waihoanga. My right extended to the mountain.

Ngati Huia and their hapu’s have authority over this land also Ngati Toa.

I did not see any Ngati Ngarangi cultivations on this block. It is not that I have ever heard or seen anything of Ngati Ngarangi.

Mine was the first axe used on this land. Ngati Huia at the ---- of the Te Raotea migration – not a tree had been cut down previously. Ngati Huia were the first. This is all on Rahui and Waihoanga (outside). I never saw Ngati Ngarangi go into the bush to catch birds. They say they did but I do not admit it.

Manahi – sworn

I live at Otaki. I am a Ngati Huia.

I know this land and have a claim to it through occupation at Turangarahui and our Ngati Huia claim extends to the mountain previous to Haowhenua and while we lived at Turangahui – a division of the mountain side.

We were the first. On one occasion we chased one of our Ngati Kahungunu slaves into the mountain.

We went all over the block. We had cultivations at Ringawhati. Tutaki – a Ngati Huia – had a tree to catch birds on this land. Ururoa’s cultivation was made after that at Ringawhati.

I don’t know anything of Ngati Ngarangi on the Waihoanga block. I have not seen them there.

Te Ahoaho never interfered with us at Waihoanga. Ururoa sold trees to Mr. Hadfield. When the mill was built, it was for Ngati Huia, Ngati Kikopiri and Ngati Tuara.

Our rights extended over the back country – latterly Ngati Ngarangi have gone to the mountains to catch birds.

Xed by Petine

Are the tree and cultivation you spoke of within this block? I didn’t say they are. They are on the mountain and the mountain is mine. Ngati Ngarangi have the bird snares, we have the land.

Have you any houses on this land? I don’t know.

Have you any Miro trees there? No. Yours are the trees. Mine is the land.

Xed by Rei

Do you object to the line on the map between Horohau and Rawiri? That is their boundary. We did not consent.

Didn’t you hear that Kingi gave Waihoanga for the mill to Ngati Tuara? Yes. I heard so. Ngati Maiotaki had a right to the river.

Kiriona – sworn

I live at Otaki and I am Ngati Huia.

I know this land and I have a claim to it through the occupation of my parents at Turangarahui. Our claim extends to the mountain.

I know nothing of Ngati Ngarangi’s claim on this block. I consider that persons clearing land have a latter right than those who simply catch birds on it and Ngati Huia, Ngati Kikopiri and Ngati Tuara have more right over this land than any others.

By Petini

I did not object to persons going to catch birds on this land. I have no tree for bird catching there. I have no house there.

By Rei

Do you dispute Kipihana and Horohau’s boundary? I don’t. No, I did not hear that Kingi hadgiven Waihoanga for the mill. I know nothing of Ngati Maiotaki’s claim at Waihoanga.

Conclusion of Ngati Huia claim

Rawiri Wanui

Kingi Ahoaho never gave Ngati Ngarangi any of the land within my block. Kingi Ahoaho and I were the principal men of Ngati Maiotaki and this was our land and if we gave it to Whiti – We Hapi – this was in 1837 before Kuititanga. He was a clever man of our hapu and gave it to him because of relationship. Wi Hape had an equal claim with Kingi Ahoaho. Wi Hapi was a leader in land matters.

Hape and his relations were the people who used the land for ----.

We made another gift (Kingi, Hapi and I) to Kipihana and Puoho – this second gift is included in my piece. When Hapi went away, he said in this house publicly at the time Ngati Raukawa met for the death of Oriwia – I return this land to Ngati Maiotaki.

If it had been given to Ngati Ngarangi, they would have said so then when Wi Hapi gave it back to me. I objected to Ngati Ngarangi’s but Hape Te Rangitewhata’s claim was outside altogether.

Xed by Pitini

Have Te Reinga and party a claim on this land? No.

Why did you put his name in the application then? He must come after me. I have the right to the land. I allow them if they allow me to be their leader. My mana is equal to Kingi’s.

Were Ngati Ngarangi present at the second giving? Yes. They were all present.

Was not that a gift to Te Roera? No.

Haven’t you seen Ngati Ngarangi on this land? Yes. I have seen them catching birds.

Have you a house on this land now? Yes belonging to Wi Hapi and people.

Xed by Hapi

I have two cultivations on the mountain side – not exactly on this block but near to it. Those living at Rahui had no authority over the mountain. Ururoa’s clearing is outside my block.

Court adjourned for an hour.

At 2 pm the court resumed.

Natana Pipito – sworn

I am a Ngati Tapapa and Ngati Maiotaki.

I live at Manawatu and at Otaki.

My claim ---- on to Rawiri’s as shown on the plan. I also claim on this piece.

I arrived here before Te Kuititanga. Te Whatanui was a chief of my hapu. He gave me some land known as Ringawhati. Ngati Maiotaki and Te Kingi acknowledged his right and were aware of this gift. Ngati Maiotake and Te Kingi also gave us land at Waihoanga because of my connection with them. Another reason is Hotoke – a relative of ours was killed by Muaupoko and cooked in an oven. Whatanui and Ngati Maiotaki’s mana were equal over this land.

During that year, when the land was given to us, I didn’t see Ngati Ngarangi on this land. Ngati Ngarangi had arrived here before Haowhenua. I saw this hapu at Tuahiwi, Wahaotermarangai and other places on the other side of the river when they went to get food for Ngati Pare – when they had authority by Ngati Whakatere. They have had no authority since.

They – Ngati Ngarangi – did wrong to Matenga’s widow. Matenga’s wish was to spear Kaeo and Motukara – the principal persons of Ngati Ngarangi. Ripeka – Pineaha’s mother ---- this and brought Kaeo and Motukara across the river and they then occupied Rahui by the leave of Pineaha. They remained there to catch birds for Wi Perahama. Next year, they gave no eels to their patron chief and Kiharoa – Pineaha’s brother – was angry. Kaeo and Motukara then adhered to Ngati Maiotaki and lived at Haruatai (outside). Ngati Maiotaki gave land to Ngati Pikiahu and Ngati Ngarangi joined with them. It was only then they lived there and had a name.

Patoromu – already mentioned is a Ngati Kiri – another hapu and lives on another block. Pitini belongs to Waikawa. I know nothing of Kingi Ahoaho’s gift to them. The only gifts I know of were to us and to Ngati Parehauranga to which Kipihana belongs.

My brother has a house and a bird tree within this block as surveyed by Ngati Ngarangi. The only persons who dispute with Ngati Maiotaki relative to the south boundary of this claim are Ngati Kikopiri and Ngati Tuara. Waiharo and Kipihana – their chief – laid off the boundary. Ngati Maiotaki had the authority over this land to the mountain as shown on the map.

In 1871, my brother wished to go north. His name was Wi Hapi Te Whiti. Before he went he returned this land to Ngati Maiotaki in this house. No person objected. I was the only person who spoke.

Ngati Huia have no right whatever over this land. The places mentioned by Ngati Huia as occupied by them were owned by Kiharoa of Ngati Turanga.

Xed by Pitini

Rawiri’s statement that his and Kingi’s authority over this land is equal is correct. Rawiri is Kingi’s younger brother.

Ngati Ngarangi were people who worked for food for Ngati Maiotaki.

Xed by Hapi

Can you prove that Ngati Huia have no cultivations here? Yes – they are not on this land. I don’t admit Ngati Turanga on the mountain side. I claim ---- Ngati Maiotaki not Whatanui. Whatanui’s rights is at Ringawhati outside of this block.

Can Ngati Turanga object to my occupation at Te Rahui? I can’t say.

Rawiri Rota – sworn

I am a Ngati Maiotaki and live at Otaki.

I claim the land through my ancestors.

In 1855, I was taken by my father and Te Kingi to Waihoanga. They told us this land had been cut up previous to Haowhenua. It belonged to my hapu and Ngati Maiotaki and that no division had been made previously. Kingi also said that Ngati Maiotaki were the only hapu that had authority over the land. Kingi then said he would show me the bird catching trees and the water troughs. I went and they were pointed out to me.

My father asked if he were the only person who owned the land. He said I have, it was mine first. I have given it to your relative Wi Hapi.

Kingi said I have given to Wi Hapi alone and not to any other hapu of Ngati Raukawa and that some of the elders of Ngati Raukawa tribe could confirm his statement. I was told by Kingi that the division also spoken of extended to the mountain and that Puketoi had named because he had brought a branch of a Toi tree from there. He did not tell me that he had given the land to Ngati Ngarangi or that Ngati Huia, Ngati Tuara or Ngati Kikopiri had any claim on it. Kingi said that Ngati Turanga had right to land near Waihoanga. He did not admit Ngati Huia at all. The places he admitted as Ngati Ngarangi with Tuahiwi, Hakuai and Wahaotemarangai.

I corroborate the statement of Natana relative to Kaeo’s wrong to a woman. He also pointed out the boundary of the land hehad given to Kipihana and Horohau and that Ngati Huia were confined to the boundaries within which they cultivated and had no right to cross over into Ngati Turanga or Ngati Maiotaki.

In 1857, I went with my father and Te Kingi to catch birds at Waihoanga. No person of Ngati Huia orNgati Ngarangi or any one else objected. Kingi told me that he had consented to give Waihoanga Stream to Ngati Kikopiri and Ngati Maiotaki for a mill.

I was taught to snare birds by Kingi up to 1862. I have caught birds on Waihoanga. Kingi did not give any of the land to Kerehoma alias Tamatai. Kerehoma’s claim is through his wife only. Kerehoma never used the mountain land in any way whatever. Persons have gone to survey land there thinking by that means and by force of talking to affect the mind of the court.

My father told me that Ngati Huia’s claim was near the river at Rahui. I heard last year that Ngati Ngarangi had gone to survey at Waihoanga.

Court adjourned until 9.30 am tomorrow.

Saturday May 31st 1873

Place – the same

Present – the same

Ngarara - (continues)

James Mitchell - sworn

I am a district surveyor of the ---- of Wellington. I heard the Weraroa boundaries read Wainui and Mataihuke. I can indicate the Trigonometrical boundary from Weraroa Paparauponga. I have shown the south boundary of Mataihuke (line pointed out). Can you point out the north boundary of that block as described in deed – from Pukahu, commencing at north Wharemauku to Wareroa inland, Toheahuna to Tararua, the boundary of land sold to Ngati Kahungungu to Paparauponga. This land point is not fixed from thence to Wareroa thence (line pointed out).

The crown agent said it is possible that if time were allowed that an arrangement could be made that would satisfy both sides.

Court decided to adjourn the court until 12 o’clock on Monday next the 2nd June in order to give the crown agent an opportunity of coming to an arrangement with Wi Parata and the Ngati Awa tribe.

Court adjourned until 12 noon on Monday June 2nd 1873.

Contents

Te Aute 6 B – 5

Eparaina – 19

“ East – 20

“ West – 20

Huritini 3A – 23/5

Karamu – 5/12

Kainotumotu – 19

Manawatu 4D – 1. 2. 3.

Moteo Te Hapua Pirau Nol 5 – 4

“ “ “ No. 3 – 3A – 4

Mere Take – 13/18

Mangapuaka – 19

“ “ “ No. 1 – 20

Mangarera – 20

Mangaurapa – 22/3 – 26

“ No. 1 – 26/8

Omahu – 9

Piripiri – 1

Pukokonuka – 1. 3.

Personal Estate – Mere Take – 13/18

Probate – Paora Ropiha – 18/20

Porangahau – 5 & No. 1A. 3B – 20

Pukehou – 5 & No.1 – 25

Taharaiti No. 2 – 1. 2. 3. 4. 20

Tiratu – 1. 2. 3.

Tamaki No. 4 – 1

Taharaiti 1K – 2

“ 1R – 3

Tamaki No. 5

Taharaiti – 19

Tapouru Te – 19. 20

Maikopiro – 2

“B 12 – 5

“B13 – 5

Mohangaehu – 19

Kakautatahi – 19

“ 1D 2 – 20

Rawiri te Mataku – 21

Thursday March 5th 1874

Place – the same

Present – the same

Henare Herekau applied for the hearing of his claim after that of Wi Parata.

Mr. Booth said that the survey was completed but it has not been submitted for approval.

Ngarara

Wi Parata said his witnesses have not arrived and applied for an adjournment of the claim granted

Manawatu Kukutauaki No. 2 – 800 acres at Manawatu

Henare Herekau applied for subdivision. It has been surveyed. It has not been ----. The court said it must first be -----.

Hoani Taipua said it is correct, I went with the surveyor.

Maunganui – Waikanae

Wi Parata said I apply for a certificate of the title to this land in the name of the governor. I have sold the land to the government and I want to convey it to the government. It is a portion of the Ngarara Block for which an interlocutory order was made at Wellington last year. The subdivision claim has not been ?

Cannot be heard at present.

Muhunoa

Roera Hukiki said that he wished this claim to be heard. Ngati Kauwhata have no claim.

Mr. Booth said that Ngati Whakatere wished to be present at the hearing of this land.

Puaratu said I am a Ngati Whakatere and we have no claim to Muhunoa.

Herekau said all the claimants and counter claimants to this land are here in the court.

Hukiki said I wish I could have time to prepare my case and by an adjournment until tomorrow.

Granted

Piritaha No. 2

Moutere examined by Hemi Ransfield said

I have had a conversation with Hema Te Ao relative to this land. Hema? Right. I can substantiate Narati’s claim. My name should also be in the grant.

Hema Te Ao said

Moutere is married to a European and not to Ngarete. If her husband’s name be in the grant, it will be that of the European.

The court said it was not legal to insert the name of a European in the grant for Native Land.

Moutere said

I wish my name and that of Ngarete be in the grant without restrictions.

Ordered that memorial of ownerships be issued in favor of Moutere Te Aniaki, Ngarati Te Tewe.

Te Ahutangutu No. 3 - continued

Te Wiata said my title to a portion of this land I inherit from my father - portion pointed out on plan. I have not surveyed my portion - it is not mine, it is my sisters. I have sold my portion.

Ramari - (female) - said I do not understand a map. I believe a portion of my land is included in the plan.

The court suggested that bothe parties should take plan on to the ground and have the portion claimed by Ramari marked on the plan.

Case adjourned to admit of the parties to go on the ground.

Court adjourned for an hour.

At 12 o'clock the court resumed.

Te Ahutangutu No. 3 - continued

Ramari - I was a child when the boundaries were laid off. I have been on the ground with the claimants also - the interpreter and clerk to the R. M. Courts Mr. Knocks.

It was found that Ramari's claim ceasing withe the road and that her land was not included in the portion shown on the map.

The court decided that Ramari had no claim.

Ropata Ransfield said their name should be on the grant as Tiemi is our brother.

Tiemi Ransfield asked for an order in his favor only without restrictions.

Ordered that memorial of ownership to made in favor of Tiemi Ransfield.

Takapu No. 1 & 2

Claim read.

Former minutes read and translated.

Kararaina said - I will call Natana.

Hapi said - I will call Tamihana and Erena.

Natana Pipito - sworn

I know the land in dispute. I have no claim to it. I live at Manawatu at Awahou. I belong to Patikohuru on one side, I also belong to Ngati Huia. I refer to a short portion of Kararaina's statement. I agree to what she has said that she is the first - she and Roera have the prior claim to the land.

Marks were put into certain trees by their parents. This is the boundary between us and them. I am unable to indicate the boundaries on the plan. The tree which was marked is still standing. It was a hinau tree. Takapu was the name of the land. Te Pekapeka was adjoining land. This marking of trees commenced at the edge of the bush that is outside of Kararaina's boundary line is at that time. She and Ihakara disputed the boundary and that line was laid off. This is Kararaina and Roera's title. Ihakara's portion is the other side away to the boundary being marked on these trees. At that time I knew that Ngati Huia fires on a portion of that land. This is all I have to say.

Xd by Hapi

Is not this a portion of Porotawhao Block? It is not.

Did you not hear of a meeting called by Ngati Huia relative to one of the boundaries of Kararaina's land?

Were you not aware that this boundary was between Muaupoko on one side and Kararaina on the other? I have heard but do not know the position of the boundary.

Have you heard of my conversation with Ihakara relative to the pieces at Kereru? I have not heard a thing you and I conversed together.

Have you informed Ngatituara of this conversation? I do not know which you mean.

Is not Kereru Erenas? It is not.

Was not Erina's father the first to light a fire there?

Hapi said I will call

Tamihana te Koia - sworn

I live at Porotawhao - belong to Ngati Huia.

I do not know this land Takapu. The Takapu which I know is that included in Kararaina's claim which she has surveyed. Takapu is within that boundary - pointed out - grants to Kararaina. Kararaina's land we laid down the boundary together (this is the land pointed). Our survey commenced at Porokaiaoa. The boundary between Te Whatanui and Ngati Huia.

I went to point out the boundary. Kiriona went with me. We traversed this boundary to Te Uku - that line is a straight one which now shown colored pink on the map straight from Te Uku to Kereru - the inland boundary. At this time Kararaina said nothing to me about the new boundary. Kararaina was present at the time of this survey. When this survey was ended I heard of no other Takapu that that included in this red line.

I was present at the investigation of Kararaina's claim to Oturoa before Judge Munro at Otaki. I did not say anything at the time because the line was straight and it was the proper boundary. The land was granted to Kararaina and it is only during the last 12 months that I have heard of this new line of hers.

If Te Whatanui had a claim at the time of Te Kuititanga since that time none of his descendants have lit fires on this land. They have exercised no rights over this land. Any fires that have been lit there were Ihakara's. My fires were kindled and have continued to burn up to the present time.

By Kararaina

Did not Kiriona say that Takapu was within my boundary? Yes.

You said we went to another to lay off this boundary? Yes.

Did you not understand at the investigation before Judge Munro that I had a claim outside of that? I did not hear.

Have you a cultivation on that land? I have.

Have you a house? No I have not.

Why did you not build a house? I went there to catch eels.

Is your eel pa at Te Takapu? No in the stream at Te Uku.

Case adjourned for the evidence of two other witnesses - Ihakara and Erena.

Takapuokaingaraka

This claim has been ajudicated on under the name of Pukeroa and ordered to Ngati Huia.

Dismissed.

Court adjourned until 10 am tomorrow.

Wednesday March 4th 1874

Present – John Rogan Esquire – Judge Enoka Te Whanake – Assessor

William Bridson – clerk Edwin Turner Woon – Interpreter

Court opened at 10 am.

Hukiki applied that the Muhunoa claim be heard.

The court explained that the Ngati Kauhata had applied for time to complete some business before attending the court and as their interest might be required by proceeding with this case at once and as they were promised that they should be heard in this matter. Muhunoa will be adjoined for ???

Ahitangutu No. 3 – See 187 Otaki

I had a claim to land adjoining this and I ? it for this with Eru Tahitangata. My land was not adjoining. My land was near the bridge and to a block called Piritaha. This I exchanged with Eru Tahitangata. I am not aware of any dispute to the title of this. Eru is now in court and there are also no other persons present who knew of the exchange.

Eru Tahitangata

I have heard the statement of Ranapiri. It is correct. We exchanged our lands. I inherited this land from my father and elder brother – it was theirs. My fathers name was Hoani Te Pokai. They had undisputed possession and it was given over sacredly by him to me.

Ob jectors challenged.

Te Wiata said my father had an interest in this land and Eru had no right to give it away.

Claim adjourned because of dispute.

Section 187 Otaki

Claim read – Plan by Swainson produced

James Ransfield said that Mr. Smith had given judgment in this matter along with several other sections. This land was ordered in favor of Naihi and were ordered to subdivide and has six months to do it. We failed to comply within the time. Naihi applied for the title to one section. Naihi has sold this section to me and I wish to have the adjoining claims which I own heard conjointly with this.

Otaki

Sections 187. 179. 186. 178. 177

Hemi Ransfield – sworn

I claim these sections. My claim to 197 is that of purchase from Naihi Pekeia. I claim the other sections through my wife who inherited these from Hori. Hori is deas. My wife’s name is Riria Ranapiri. Hori Ngawhare was her uncle. Her matua name is Riria Motuaharama. Riria obtained it through Hori. This land has been let by us for ten years. No one has ever disputed the lease. When the case was heard previously Naihi came forward and disputed and he got one section. I have since purchased Naihi’s interest. I want one grant in the names of my wife and some of my children for that section. I will produce the names.

Naihi Pekeia – sworn

I know the land described on this plan. I have heard James Ransfield’s statement. It is correct.

Objectors challenged – none appeared.

Ordered that a memorial of ownership be issued to Riria Ranapiri, Hemi Ranapiri and children. No restrictions recommended.

Tutangatakino No. 4 – a3 – r0

Claim read – Plan by Thomson produced.

James Ransfield – sworn

This land was my mothers. She lived on this land and ? on it. I grew to be a man. My mother was a Ngati Raukawa. Nobody else occupied it besides my mother and me. No one ever disputed our title. The part which was disputed is that which I wish to be left out 2 acres. Hoeta disputed the right to the 2 acres. Hoeta is at Rangitikei. Ngahora will substantiate my statement.

Ngahora – sworn

I know the land shown on the plan between the Otaki river and the line. It is near the residence of Dr. Hewson. The person I saw in occupation of this land when I came into this country were Ransfield’s grandfather and his mother. I occupied land adjacent to this piece. Nobody ever disputed about this piece before the court. James Ransfields occupation was never disturbed.

Objectors challenged – none appeared.

James Ransfield said he wished a grant in his name without restrictions.

James Thomson applied for survey charges amount of £2.2.0.

Ransfield admitted claim.

Ordered that a memorial of ownership be issued to Hemi Ranapiri.

Maungapiharau

Claim read – Plan produced – Claim disputed – Adjourned

Pukerarauhe No. 2

Claim read – Plan by Wyles Busk produced- certified

Kipa Te Whatanui – sworn

I know the land shown on the plan.

Hepi said the lands in the neighbourhood of this piece are disputed. I allow this claim to go on.

Tamihana Te Rauparaha said this land would be disputed.

Claim adjourned.

Pahianui No. 7 – a3 – r2 – p0

Claim read – Plan by Wyles Busk produced

Hapi Te Horohau – sworn

This land is near the town, 6 chains from the Otaki river. I ordered the survey of this land. I pointed out the boundaries. It has been cultivated by my father and is now under cultivation by me. There are no other claimants. I am the only one. I have a sister who is Mr. Cooks wife. I have occupied the land for many years. Previous to my birth my parents occupied this land. No one ever disputed our claim. Kipihana will substantiate my claim.

Kipihana

I know the land described by the plan. It belongs to Hapi. I have land adjacent. I have heard Hapis statement. It is correct. Hapis father had the same claim to this piece as Ngati Raukawa have to all this.

Objectors challenged – none appeared.

Hapi

I wish to have a grant in my own name only without restrictions.

Ordered that a memorial of ownership in favor of Hapi Te Horohau.

Turangarahui – 81 acres

Claim read – Plan by Wyles Busk produced

Kare Wirikake – sworn

I know the land described in this plan. I claim this land. Maka is one Maka Pukehi. Winara is another. ? by occupation since N.Raukawa came and took possession of this country. Aperahama Te Ruru first occupied it. Aperahama is dead. He died lately. The land is not cultivated at present. I never cultivated this land. I am sure there would be no dispute. Pineaha will say something.

Pineaha said

I withdraw my objection if my name is put in the list of owners.

Wirikake said

Pineahas claim is a very small one – not exceeding ¼ of an acre. I have arranged that he shall have a portion of the money when I sell this land.

Claim adjourned for the settlement of the names in this order.

Court adjourned for half an hour.

At 1 pm the court resumed.

Ahitangutu

Turangarahui – continued

Mirikaki said we have agreed as to the named which should be in the grant – Hare Wirikake, Ihaka Pukohu, Wiriora and Matini Tuainuku said I claimed this land. My name is in the application.

Objectiors challenged – a number appeared – case adjourned.

Ahitangutu

Claim read – Plan by Thomson produced

Pekeia – sworn

Ruhia is dead. She was my sister. I know the land described on the plan. A road passes through it. It is near the blacksmiths shop in Otaki.

Ruhia’s husband ordered the survey. Wekete is her husband’s name. He is a European.

I pointed out the boundaries. I claim the land. My brother also claims. His name is Ngahora. We claim from occupation. This land was cultivated by my father. It is not cultivated now. There are houses on it. A white man’s house. I have a house on it also. We have not cultivated it for 2 years past. A portion of it is fenced.

NOW IT GETS MESSY ... i.e. not able transcribe.

Tuesday June 3rd 1873

Place – the same

Present – John Rogan. Esq – judge Hemi Pautau and Hare Wirikake – assessors

Ngarara – continued

Wi Parata said I have prepared a list of the names of the Ngati Awa tribe. Names put in and read.

Matena Waipunahau, Tamihana Te Neke, Wi Parata Te Waipunaahau, Hoani Ngapaki, Eruine Te Tape, Eruini Te Marau, Tutere Te Matau, Wi Perahama Putiki, Poihipi Hikairo, Ropata Ngapaki, Ihakara Ngarara, Horomona, Tamihana Te Karu, Enoka Hohepa, Te Hemara Waiho, Hemipiri Waiho, Hoperi Riki, Manahi Maniapoto, Poharama, Epiha Te Ngarara, Tamati Mukake, Hona Kohiri, Te Hira Maheke, Te Watene Te Awhia, Te Watene Te Nehu, Wi Ritatoria, Rihi Kopoata, Heni Karoro, Mata Te Hawe, Rakapa Te Puke, Himia Rohia, Hare Te Mao, Erine Tanu, One Waiho, Meri Tawe, Pare Tawhara, Merekai Putiki, Hema Tini, Roka Poihipi, Maiki Parata, Hariata Tutere, Tukahure Tatara, Wi Hau Te Tane, Marara Ruru, Winara Wi Parata, Metapare Ropata Tangahoe, Iria Tuhata (junior), Takarangi Te Puke (junior), Rangi Haru Tuhata (junior), Hira Wi Parata, Pipi, Reupana Takurua, Peti Hohepa Ngapaki, Uringa Ngapaki, Teina Te Ngarama, Te Werihana Tewawa, Rahera Eruini, Ramari Heperi, Panarepe Hoani, Erahiko Te Heu, Rama Pirimana, Roka Paihia, Hohepa Hoani, Tohe Tiro, Hopua First, Karaitiana Te Tupe

Ordered that a certificate of the title of Wi Parata Waipunaahau, Wi Tamihana Te Neke, Hemi Matenga Waipunaahau, Hoani Ngapaki, Tutere Matau, Tamihana Te Karu, Rihi Kapoata, Ihakara Te Ngarara be made and issued to the parties when they have furnished a proper survey thereof and that the names of all the persons interested and given in by Wi Parata and read, be registered in the court under Sec 17 Act 1867 and that whenever the said land is granted by the crown the legal estate therein shall be made to rest in the parties on the 3rd day of June 1873.

Muaupoko

Ordered that a certificate of the title of Eruini Te Tupe, Tamati Mukaka, Karaitiana Te Tupe, Eruini Tiri Te Tupe, Te Nehu Motutare, Hona Wharearauru, Te Watene Harawira, Manahi Maniapoto, Wirihana Te Awaawa, Hamiahi Erekeriehe be made and issued to the governor when the said parties shall furnish a proper survey thereof. No restrictions and that whereas the said land is granted the legal estate rest from order.

Kaiawakura

Claim called – Adjourned

Ahitangutu No. 3

Called – Adjourned

Rangihiwinui

Called – Adjourned

Kukutauaki

Called – Adjourned

Kapiti No. 3

Called – Adjourned

Puketoi

Called – Adjourned

Otaki

Called – Adjourned

Tararua

Called – Adjourned

Kukutauaki

The same as previous claim of this name – Adjourned

Ohau

Called – Dismissed

Waiorongomai

Succession – Adjourned

Court adjourned.

Thursday 19th March 1874

Place – the same Present – the same

Hare Wirikake said – I do not intend to call anymore witnesses because of an arrangement I have made with Roera since the rising of the court yesterday. We are now one.

Other objectors challenged

Kipa Whatanui said – I claim through Aperahama and if Hare Wirikake has established a claim through him I ought to be admitted.

Roera said – If Aperahama’s claim is proved, Kipa has as much right an any other. He is descended from Aperahama.

Case of claimant closed.

Hearing of the address by counter claimant and claimant adjourned until 2 pm.

Waiwiri Weraawhango – or Weraawhango No

Claimant not prepared to go on.

Adjourned

Tauatemiromiro

Claim read – Plan produced

Te Rutene said – I appear for Kamareira – my brother who is now at Waotu. I lived here previously. Went to Waikato and have returned now to sustain my claim to this block of land.

I occupied this land. My father and I cleared the bush off it. This was when fighting ceased between Ngati Awa and Ngati Raukawa. We cleared the land, put food in the ground and built houses there. It derives its name from the fact of a bird called the Miromiro perching itself on the ridgepole of one of the houses during its erection. One of the boards is to be found at this day – is now standing.It was a Wharepuni.

Myself and my fathers lived on the land up to 1840. I then put a black ---- on the land. His name was ‘Flash Jack’. Whales frequented these places.

In 1861, I went to Waikato. I left Rapana Kamariere, Hoani, Haniahona and Anaru our father and Amiria our mother. Anaru died after I left.

In 1863, Hoani, Kamariere, Hamahona and Amiria would go to Waotu. Te Naihi and Ngahora remained to look after the land.

In 1872, Kamariere returned from Waikato. I sent him to survey the land. The land was surveyed.

I now ask for an order of the court in favor of myself Te Rutene Pehiohaura, Te Naihi Pekeia and Ngahora.

Hema Te Ao said – We claim the land together from the same ancestor. If Rutene will admit – there will be no further objection.

Court adjourned until 2 pm.

At 2 pm the court resumed.

Weraawhango or Muhunoa

Hema Te Ao addressed the court for counter claimants.

Roera Hukiki addressed the court for claimants.

Court adjourned until 10 am tomorrow.

Friday 20th March 1874

Place – the same Present – the same

Weraawhango or Muhunoa

Court said that in the matter of the Weraahango or Muhunoa Block in which Hare Wirikake appeared as claimant and Roera Hukiki, Hema Te Ao and Tamehana Te Rauparaha as counter claimants, the named of the court was clear as to the judgement.

The claim of Tamehana Te Rauparaha had already been disposed of and the amalgamation claimants case with that of Roera one of the counter claimants had removed many of the penalties which at first were presented.

There was no doubt in the mind of the court as to the value of the claim of Hema Te Ao – for though Roera in his first statement said that he and his people were the only owners of the land in his cross examination he admitted that Hema had certain cultivations within the boundaries.

The decision of the court therefore is that Roera and his people have proved a claim and memorial of ownership may issue for that portion of the block lying between Peho and Mangapipi thence along the line marked out by Roera to the boundary of the Horowhenua Block.

That Block of the line fixed by the court by the last named line to the line marked out by Hema by the last named line to Te Poa thence by a line toWhareao and thence by the Ohau No. 1 block to the commencing point.

That Hema Te Ao had his people become established a claim and a memorial of ownership may issue for that portion of the block lying between Whareao and Te Poa thence by the line marked by Hema to the line fixed by the court by the last named line to the Ohau River and by that river to the commencing point –

And

That the inland portion of the Block namely that between the line fixed by the court and the mountain be equally divided by a line drawn longitudinally between Roera and his co claimants and hema and his co claimants –

And

That Nerehana and Puke having neglected to raise the question of encroachment with the close of the case must now seek consideration from Roera who to prevent future trouble may see it advantageous to admit their names.

Tauatemiromiro

Hema Te Ao said – I appear as counter claimant.

This land was my ancestors. It was given to him by Te Rurahi. Part was my ancestors and part --- and Maikara’s.

My father had the authority over the land. One of the claimants’ mothers was the wife and lived with my ancestor. My ancestor was the chief of the claimants’ party with respect to the Block. He cultivated there also my uncle and ---- claimant and his people also. My ancestor cultivated on that land for a long time – close up to the period of his death. He did not die on it.

When they went to Waikato, they left the land in charge of Hoani Maka who sold it to Jeppo Cootes.

I objected to that sale. I prevented this sale. The land had not been recently cultivated.

When they were at Waikato as stated by him, I never saw the persons come to survey the land. It is not right for people who have gone to Waikato to come back and survey land here. It should be us who remain should survey. ---- rights they have must be through us who remained.

Xed by Rutene

Do you know this land? Yes.

Do you know that I had a house? Yes. You cultivated there under the authority of my ancestor.

Who is Rurahi? A Ngati Kauwhata.

Was it Rurahi’s at time of Haowhenua and Raupatua? Rurahi was a Ngati Raukawa.

Roera Hukiki said – The land occupied by Dr. Hewson adjoined to this was mine. I have seen the claimants ------- on the land before the court. I don’t know that it has been occupied since. We are about the same age – were play fellows – relates and incident relative to this time.

Wyles

I made the survey of this land. Plan has been submitted for inspection. It has been made in accordance to the rules.

Naihi and other pointed out the boundaries. I found Mr. Knight’s line. Mr. Swainson’s peg is a fixed point. I have no idea of this encroaching on. One boundary is fenced. The line of road marked on plan is that in use.

The court decided that Hema Te Ao has not in any way proved a title – that the occupation he referred to was too far back to establish a right – that judgment would be given in favor of Rutene and co claimants – who had proved occupation at so late a period as that Roera and the claimants had been flying kites over it. No restrictions would be recommended.

Ordered that memorial of ownership be made in favor of

Te Rutene Pehiohanoa, Te Naihi Pekeia, Ngahora.

Kukutauaki or Ngakaroro

Mr. Booth said – he had been unable to arrange matters between claimants and counter claimants ---- land shown by tracing and that there seems to be no alternative but to hear the case out.

Hapi said – the claimants have been now for 7 days endeavoring to arrange their several claims of this land and now came to the court as it is utterly impossible for them to agree otherwise suggested that the chiefs and principal man of the several hapu’s should go with a member of the court on to the ground before the hearing be further proceeded with.

Hapi’s suggestion was accepted by the other parties

And

The court adjourned until Monday at 10 am to admit an inspection of the ground.

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.

Wednesday 18th March 1874

Place – the same Present – the same

Weraawhango or Muhunoa (continued)

Kaperiere – sworn

I belong to Ngati Tukorehu. I live at Ohau.

I know the land before the court. I have lived at Ohau since my childhood. Muhunoa belongs to Ngati Pare to Te Ao so far as I have heard. Te Poa the chief was killed at Te Poa. Another reason it is Ngati Pare’s is he gave this land to Ngati Tukorehu. Ngati Tukorehu is a different tribe to Ngati Raukawa. They belong to Potetere. Te Ao was the only Ngati Raukawa chief who did anything for the people.

A third reason is his continual occupation of that land to the day of his death. A fourth reason is that Hema has occupied the land shown on the map. Te Ao lived at Muhunoa. Hema lives at Kirikiri.

I know the trees on which birds were caught by Te Ao on this land. I know the cultivation Kauaepango which was Te Ao’s and Hema’s at Te Kirikiri. Houses standing, belonging to Hema. I have seen the flax planted at Muhunoa belonging to your father.

Te Ao had authority over Weraawhango. Hema has authority over that land now. I have seen Hema’s horses and cattle running over this land. I know the inland portion of this block.

I got up to object at Foxton and stated my objection to Roera before the court. I knew the land was Hema’s and therefore objected.

Xed by Roera

Point out the land given to Ngati Tukorehu. The land either side of Ohau at first.

Point out where you have cultivation on this land. Between Muhunoa and Mangaohau not Te Aruhetakaka.

Are you living there now? No. We lived there together years ago.

What year was that? Shortly after Haowhenua up to Kuititanga and when ---- was introduced.

Have you not seen me living at Te Aruhetakaka? I saw you there, we were together.

Have I any houses there now? Our houses are broken down.

Haven’t I cultivations there now? When we cultivated together I saw them since.

Haven’t you seen a house of mine at Muhunoa? That is outside of Hema’s claim.

Is that the only flax on this land that named by you? That particular flax was planted.

Is there a brand on that flax? No. It is not usual to brand flax.

Who of Ngati Pare had authority when that land was given? It was Koroniria of Ngati Tukorehe.

How did your occupation there cease? We came to Otaki because of the church. All came together.

Where are these trees now? They are at Weraawhango.

Aren’t some of them mine? Yes – ours together.

Haven’t I a cultivation this side of Ohau Ngati Kirikiri? Your cultivation is in Hare Hemi’s.

Have you heard of the Kirikiri dispute between me and Hare Hemi? Yes I have.

Didn’t you hear that a boundary was agreed upon there? That was settled by a Maori committee.

Te Katene – sworn

I live at Rangitikei and belong to Ngati Parewahawaha – Roera’s hapu.

I know the land before the court. I have a claim to this land at Rotokare and Te Aruhetakaka. My claim to Te Aruhetakaka is through Te Ao who gave it to us.

Te Ao obtained that land through Te Poa therefore we Ngati Parewahawaha have no claim on that land.

Rotokare belongs to Ngati Parewahawaha. Nepia, Aperahama Te Huruhuru and Kuruhou stayed there. We went to Rangitikei and after that land to Hukiki. After Hukiki gave us this land, he sold it to Dr. Featherston. We objected to Hukiki’s sale. I belong to Roera’s hapu. My right to Aruhetakaka was through Te Ao. 10 of us men cultivated on this land. I can give their names – Te Meihana, Patoropa, Nirae, ---- Tuoi, Rangitakauia, Kakahi, Patukino, Tauaiarangi and their wives. I did not come under the authority of Patukino.

Xed by Roera

What hapu did Te Ao belong to? Where is he from? Ngati Pare.

Weren’t your houses burnt down at Rotokare by Ngati---? Yes they were.

Have you houses and cultivations on the land now?

Where was the land Hukiki sold? At Whakapuni and Manawatu.

Patoropa – sworn

I live at Ohau and Rangitikei. I belong to Ngati Parewahawaha.

I know Muhunoa. I have a claim to this land. I have a cultivation at Te Aruhetakaka. It was given to me and my elder brother by Te Ao. Ngati Pare and Ngati Kahungunu cultivated there. These are Roera’s hapu’s. Rotokare belongs to Ngati Pare. Kuru--- Aperahama my relatives of mine cultivated there and Ngati Pare burnt down their houses. Te Ao was the chief of that land – I heard so.

Xed by Roera

Don’t you know I am cultivating Rotokare now? No.

Haven’t I eel pa’s there? I don’t know.

Haven’t I sheep and horses there? I don’t know.

Am I not letting the land there? I don’t know.

Where do you live now? At Ohau and Rangitikei.

Xed by the court

Ihakara Tukumaru – sworn

I am a chief of Ngati Raukawa and I now live at Manawatu.

I have seen Muhunoa – have travelled there on foot. I have no claim to it. I was not sent for an an arbitrator in the matter of a boundary. I came to make peace with the parties who were quarrelling. The quarrel was about the land with -----Karanama, Wi Pukapuka and others. Roera’s boundary was pointed out to me at that time. It was a fence close by Muhunoa. All I know is confirmed to the middle with nothing of either end.

The boundary we talked about was between Mateawa and Ngati Tukorehe. This was on Hare Hemi’s land. Ohau River was the boundary fixed between Hare Hemi and Hainia Te Ao and Roera. Hema and Roera were disputing about the land. Hema and Roera were on one side of Ohau. Hare Hemi on the other.

Ropata Hurumutu – sworn

I live at Porirua and belong to Ngati Toa.

I know Muhunoa. I remember the death of Te Poa at Ohau. He was a Ngati Toa. This land was given to Te Puke. Ngati Toa, Ngati Te Maunga and Ngati Tera gave it to him. Rakaherehere, Mohi and Tungia were the chiefs.

The meeting to side took place at Kapiti. Te Puke and Te Ao were Ngati Toa and partly Ngati Raukawa also on account of relationship. This was the land between Papaitonga and Ohau.

Nopera Te Ngihe – sworn

I live at Porirua and belong to Ngati Toa.

I know the land before the court. After the different migrations had arrived at Kapiti – the land on which their people had been killed by Muaupoko was given to Te Ao. This was at Ohau to Papaitonga.

Puke and Te Ao were the people who first came to see us Ngati Toa. It was then the land was given to them.

Xed by Roera

Were all Muaupoko killed by Ngati Toa when they came? No but I don’t know where those went who escaped.

Did you obtain all this land? Yes.

Was Ngati Toa on the mainland when Te Ao came? No. At Kapiti. I lived there.

Did you hear of Papaitonga Pa? Yes I have heard.

Where were Paipai and Takerei killed? At Papaitonga.

Did you hear of the sale by Hukiki? Yes. I heard also of Hema’s sale.

Concludes Hema’s case.

Tamehana Te Rauparaha said – I have a claim to this land – all over it. I want to prove the ---- of Rauparaha over this land until the present time. I call Matene, Rakapa, Ururoa, Poria, Cootes ½

Tamehana Rauparaha – sworn

I am well. My thoughts are clear. My expression is not.

I know the land on the map. I claim it with Roera.

Roera said – I admit Tamehana’s claim. His dead are buried there.

Tamehana Rauparaha said – These are claimants with me – Matene, Pipi, Karipa, Ria, Ururoa, Rakapa, Tiapo Cootes

Roera said – I only admit Tamehana.

Tamehana Rauparaha

When Rauparaha came from Kawhia, he lived at Muhunoa. He came with a large number of Ngati Toa to Ohau. He thought in his mind to take possession of all that land – reserved it to himself and made it sacred, eels and all. This was to himself and Rangihaeata.

Rauparaha went to Papaitonga to ---- Muaupoko about a canoe. While there Muaupoko attempted and nearly took his life. He escaped and killed two Muaupoko’s first. My sister and brother were killed. Ngati Toa heard of it and went there in --- body. They were angry. Rauparaha said he would neither forgive nor forget the killing of his children.

Toheriri – chief of Muaupoko was killed by Rauparaha. He returned to Kapiti after driving Muaupoko away into the bush.

He then came back again and chased the Muaupoko up to Horowhenua. Rauparaha was then a dad director of all the chief of Ngati Toa. Rauparaha had been chasing Muaupoko many years. Then Hukiki came in 1828. Hukiki went to Kapiti to Rauparaha for instructions. At this time Rauparaha lived in Uma---ohau – a large carved house at Kapiti. This house was named from the killing of his children at Ohau.

Hukiki asked if he might come to Kapiti. Rauparaha consented. Hukiki wanted to go to Maungatautari. He went and brought his children and Ngati Raukawa with him. Hukiki then occupied this land before the court. Rauparaha gave Hukiki a right with him. Rauparaha ordered Ngati Toa to live at Waikanae and Porirua. They had nothing to say at Muhunoa. Hukiki occupied this land until the day of his death.

Tiapo Cootes said – neither Tamehana nor I have any claim whatever on this land. Our rights was ceded a long time ago.

Tamehana exd by Hema

Do you dispute my claim on this land? I have not heard.

Didn’t my parents live on this land? I never saw or heard of it.

Matene Te Whiwhi

I know nothing of this land except that relating to the death of the children.

Kutia said – Tamehana’s claim is through the children killed. Rauparaha gave the land to Hukiki and to Te Ao. Muhunoa proper was given to Hukiki and the other side (Ohau) to Te Paea. Hukiki continually made presents of food to Rauparaha while he was here.

Court adjourned for an hour.

At 2 pm the court resumed.

Rakapa said – I know the land called Muhunoa.

I confirm the statemen of Tamehana relative to the death of his relatives there. I was at Ohau at the time.

I knew Rauparaha at that time. No boundaries were fixed then because Muaupoko had not been killed. Rauparaha did not live on this land then. He did not live on or cultivate this land.At the time, Sir George Frey came here and after the fight at the Hutt, Rangihaeata came and lived at Muhunoa. He was the only one of our family who cultivated there. Te Ao and Hema’s father saw him and he gave up his houses and cultivations to Te Rangihaeata. He cultivated at Papaitonga and Muhunoa not the places Hema’s father gave him. He maintained his authority over the land and went to Porotawhao. Tamehana never occupied the land.

The disputes have arisen latterly in consequence of dealings with the land.

What Hema said about the persons killed and about his occupation is correct.

Roera’s claim is through Rauparaha and the persons who were killed. Roera has a claim to his portion. Hema has a right to his piece. Hare Wirikake also has a claim.

Court decided to hear no further witnesses on behalf of Tamehana’s claim as no evidence had been brought by those he had called to substantiate his title. Roera has admitted Tamehana’s claim with his.

Counter claimants case closed.

Hare Wirikake said – I will call Ngawiki, Te Puke and Kawana Hunia.

Plan of Weraawhango produced.

Hare Wirikake said – I claim over the whole block through Aperahama Te Ruru. He lived at Waiwiri when Ngati Raukawa came here to occupy. He came to Otaki and left his sister at Waiwiri.

Muaupoko occupied Papaitonga then. Ngati Raukawa had not then occupied Muhunoa.

A was party of rangihaeata’s came from Kapiti. That was to revenge the the death of Te Poa, Te Uira and others. Rangihaeata ---- Aperahama to assist him against Muaupoko.

Aperahama went with his people Ngati Huia, Ngati Kikopiri.

Ngati Raukawa were at Otaki but the news came from Kapiti. They went in the night to Waiwiri. When they got off Waiwiri, 2 went ashore to light fires to guide the canoes into the stream. They arrived at Papaitonga – there found Hikake and Te Rei outside the pa. Hikake was Aperahama’s sister – by her means a canoe came from the pa to the shore. The persons who brought the canoe were killed. Muaupoko bolted, some were killed. Paipai and Takarei were killed. Ururoa (now in court) was wounded by Paipai then. Another man went to Ururoa’s assistance and Paipai was killed.

The slain which were lying in heaps were given to Ngati Toa by Aperahama and in consequence all the land was given to Aperahama.

After this, Aperahama occupied the land at Muhunoa. He first occupied Pukerangataru (within the island) and left Hikake and Te Paea – sister and his brother to take of it.

After this, Tuaenuku – his younger brother went to Muhunoa and lived on it. They cultivated all the land from there to Aruhetakaka.

In 1844, I came here. Aperahama had not been dispossessed of his authority over the land at that time. This extended as far as Pukeatua. This is inland.

Tuaenuku went to Weraawhango and Pukeatua to work. No person had power or did dispossess them of that land. Shortly after this, Hukiki came. Both Aperahama and Tuaenuku had authority over this land extending to the mountain. There was no dispute about Muhunoa in olden time. Hukiki and Tuaenuku claimed through Te Kanawa and Aperahama. These were disputes about Kirikiri whereas and Tarare. I heard about these disputes. Tuaenuku died and was buried at Muhunoa.

Hare Hemi put some pigs on Weraawhango. An old slave (Ruruhi) of Aperahama’s went and killed them. No ---- were put there afterwards. This was afterwards called Te Tahuapitoitoi.

In 1863, Aperahama wrote to me to come down on to these lands. When Hukiki offered the land for sale, Aperahama, Kararaina and others laid off a boundary dividing the land. When I arrived, Aperahama told me that Hema’s cultivations should stop at or nea Parikaua.

I heard at that time that Hema never obtained Te Weraawhango. Roera has many times admitted my claim over this land.

Xed by Hema

When Paea and Hikake were on the land in 1841, was anyone else here? Yes. Tuaenuku.

Did you not see Hukiki? No. They were at Whareao.

Which were first occupied, Whareao or Muhunoa? They were living at Muhunoa.

Did Tuaenuku and Aperahama live at Muhunoa? Yes. Aperahama was the first and Tuaenuku shortly after.

Was not Te Ao there then? I didn’t know him.

Ngawiki said

I live at Otaki and belong to Roera’s hapu.

I know the land before the court.

Hare Wirikake, Roera and all of us have a right to that land. I have no claim on Te Poa. My claim is on Weraawhango.

My claim is through Aperahama. He cultivated at the base of Muhunoa. Aperahama’s slaves worked at Weraawhango. I don’t know when Aperahama died. It is not long since. I don’t know when he came to live at Otaki. He lived at Waiwiri. I don’t know when he left it.

I have lived at Muhunoa. I grew up to be a woman there. We used the land – the whole of it – up to Tarare. We caught birds there. I wasn’t there since I was young. My parents and relatives died and are buried there.

Hare Hemi’s statement relative to our parents is not correct.

Aperahama cultivated also on the Papaitonga side of that block. He did not use Rotokare. He did at the mouth of Waiwiri also Hikake and Te Paea. Hukiki cultivated also Te Poa – close by where the people were buried. Hukiki lived at Whangai---- - island of Peho.

Xed by Hema

I heard something about the fight with Muaupoko after the death of Te Poa.

Who were first of Ngati Raukawa who lived at Papaitonga? Aperahama and Te Puke, Hikake and Te Rei.

Who were first at Muhunoa? Makaka and others.

Who afterwards? Hukiki and others.

Didn’t Te Ao live at Muhunoa? He did.

What did Aperahama’s slaves do at weraawhango? They built houses there.

Court adjourned until 9.30 tomorrow.

Tuesday 24th March 1874

Place – the same Present – the same

Ngakaroro

Claim read – tracing produced

Hapi Te Rangitewhata said – My boundaries commence at Ngakaroro on sea beach thence to Kapakapanui thence to north boundary of Ngarara Block thence to government boundary thence to the east thence in a straight line to Pukehinau thence to Mangaone Stream by that stream to Te Pou. A Matui turns to the east to Tawhetawheta turns to the south west to Otuwhata turns to the east through the Kohatuahumai Block to the Otaki River crosses over Otaki River to Wharekauri thence by Otaki River to its mouth turns to the south by the sea to the commencing point.

The court found that a great number of claims were included within the boundaries described and these included claims were called over (30 in all).

Hapi Te Rangawhati said – all these were surveyed claims and were principally from Ngati Huia.

Matene Te Whiwhi said – I claim the whole of the land described by Hapi.

Hoani Taipua said – I and the Ngati Pare have claims to the boundaries described by Hapi – places pointed out on tracing.

Mr. Booth said – that his efforts to arrange matters outside of the court had been unsuccessful.

Hapi Te Rangiwhati said – my witnesses are of Ngati---- Hapi, Manahi, Te Hemara, Henare, Tamehana Te Hoia

Of Ngati Turanga

(H. McDonald – written sideways)

Hare Wirikake, Maka Pukehi, Paiuru, Penehira

Of Ngati Kauwhata

Moihi and Renao

Hoani Taipua said – my list of witnesses is not ready.

Matene Whiwhi said – my witnesses are

(Karanama, Kawana Hunia – written sideways)

Rakapa, Hoani Te Okoro, Te Rei Te Parewhanake, Mr. Kirk, George Gray, Tamehana Te Rauparaha, Kutea and Karepa Te Kapukai

Hapi Rantitewhata said – I object to the Europeans called by Matene. If the other side call pakeha’s, I wish leave to call them too. I will call H. McDonald.

Hapi Te Rangawhati – sworn

We and Ngati Huia claim the land I have described.

At a meeting held at Hukiki, Kainga Kawana Hunia, Hamuera and Noa --- Rauhihi were present. This meeting was at ---- in Otaki and it was then agreed that Ngati Huia has a claim to this land and Ngati Pare was wrong. We are not aware of any other person having a right over that meeting. Ngati Huia’s claim was established by the committee – up to 1858.

Matene and all Ngati Pare want to sell that land to Searancke. Ngati Huia heard of this from a messenger which came to Porotawhao. All Ngati Huia there agreed to resist the sale. Ngati Huia ascertained that Matene, Tamehana, Hukiki and Moroati were the parties wo this sale.

At a meeting at Katihiku where Hukiki was, Ngati Huia was asked to take part in this sale. Epiha of Ngati Huia said to Hukiki, “I don’t agree to that proposal”.

The committee settled this as Ngati Huia land. The sale by the others will not be right then. Hukiki said, “Let us all join in the sale” – Ngati Pare, myself, Ngatihuia so that we may have an equal share of the proceeds. Epiha said, “You go back, I don’t agree”.

Hukiki returned to this side.

After this, we heard that Moroati had to survey – 50 Ngati Huia followed to turn him off. Moroati represented Ngati Pare. They overtook him at Te Horo. Matiu – a Ngati Huia had a dispute with Moroati there. The pole put in by Moroati was taken up. Both sides then returned.

In the morning, Ngati Pare went again and Ngati Huia followed. Te Oriori was where this dispute took place (pointed out). Next morning, Ngati Huia made a clearing in the bush called Tareta. After that, “Pa o Taranui”. After that “Te Waka”. “Te Waka hokiahia---- and “Te Horo”. These places were cleared and cultivated by Ngati Huia.

Ngati Huia heard that this land was to be surveyed by Mr. Searancke and went to Ngauhakangutu to wait for him. Mr. Searancke arrived with Hukiki and some of Ngati Toa and Ngati Pare. I seized the bridles of Mr. Searancke’s and Hukiki’s horses and said, “Go back”. Mr. Searancke acceded. Hukiki said, “It is right”.

Tamehana Te Rauparaha saw this and said to Ngati Huia, “I will join with the strongest side – to sell or not”.

Ngati Huia returned to Otaki.

Next day, Searancke came to interview Ngati Huia. He said, “I want you to consent to the sale of land by Matene and for which he has received £20. Ngati Huia said, “Let it be on Te ----.

Ngati Huia’s claim extended to Ngarara Block ----.

They gave between Kukutauaki and Ngakaroro to Matene and they said, “Let the money be for that land”.

Mr. Searancke proposed we should ---- on this line. We pointed out the line commencing at Ngakaroro. From that time until lately no other person had any right over this land and it only since the land has been surveyed that Ngati Pare have set up a claim to any portion of it – viz that pointed out by Hoani Taipua.

I admit Hoani at Tuahuri but not to the middle of the block. This land was Ngati Tama. We obtained from Te Puoho. Ngati Tama was first to cultivate.

We were really asked by Matene – who was afraid of Ngati Tama – to come on this land. We drove Ngati Tama off. We took their food. Some of the land was given to us by Ngati Tama who went to Wellington then across the Straits. Ngati Huia were living at Katihiku then. Ngati Tama and Ngati Awa were occupying the whole of the land from Manawatu this way.

Ngati Tama went away previous to Treaty of Waitangi. Ngati Huia have occupied this land from that period to the present time and nobody else – except in some small portions I have admitted to Hoani Taipua.

Xed by Hoani Taipua

This land is ours from the Treaty of Waitangi up to this day. Ngati Pare’s claim at Te Apa, I admitted to Mr. Booth and the interpreter because I then expected some arrangement might have come to – now to go in for the whole of it.

(Mr.Booth here said – that this place was very much disputed on the ground and Ngati Huia admitted Ngati Pare had cultivated on it).

At the meeting presided over by Noa and Hukiki, the paper relative to the arrangement of boundaries is with those who presided. This meeting was at the time of the sale. I gave you the cultivation at Apa and any other Ngati Pare may have are through Hinenuiotepo to whom I gave them on account of relationship. These cultivations do not alone establish my claim to the land. There are others of earlier date.

Ngati Huia withheld all the land I described from the sale. We hold this land because we cultivated it and have a right to it.

Otuohatu is Ngati Whakatere’s clearing. So is the small clearing near to it. Ngati Whakatere gave these up because they were ---- - had they been good they would have retained there until now. These clearings are within my line. Atuwhatu has been cultivated. Ngati Huia cultivated on all the places cultivated by Ngati Tama. Ngati Turanga also cultivated on these places and these are the only ones.

I heard of Karanama giving some land to Ngati Pare but this was his act only. All Ngati Huia and Epiha objected to it. Karanama is a Ngati Huia chief and so are we all. There are no mean men of Ngati Huia.

I did not see your pulling up of some late potatoes of Ngati Turanga’s at Whakahokatuahia.

Manahi – sworn

I am of Ngati Huia and I live at Katihiku.

I know the land before the court. I claim it along with Hapi.

I went to the diggings and was away during some of these times named by Hapi. I came from Maungatautari. We came at the desire of Waitohe. She sent for us to come and occupy this land. Had Rauparaha called the people would not have assented. It was at the word of Waitohe. Waitohe was Ngati Raukawa. We arrived at Turakina and killed the people there and also at Rangitikei where we divided the land. We found Te Puoho, Ngati Tama and also Ngati Whakatere at Manawatu. Horowhenua was given to Whatanui from Rakauhamama to Waiwiri was given to Ngati Huia.

I said to Ngati Huia, “Kohutuiti is your land at Manawatu”.

Ohau was Ngati Huia’s.

Waikanae was partly Ngati Huia and Ngati Wehiwehi.

A large number of us arrived and we occupied land at the mouth of the river near Mr. Kirks. We found Ngati Awa in possession of the block about here. Ngati Awa went away on our arrival. Ngati Awa occupied the other side of Kuku. Ngati Raukawa and Ngati Huia divided the land – the other side to the mountain that is from Otaki to Ngakaroro and from the sea to the mountain was to Ngati Huia.

Ngakaroro and Puruaha were pa’s of Ngati Tama. I drove them away to Maraekuta – Puoho’s place. NgatiRaukawa and Ngati Huia went and lived at Kapiti for a year and a half. We returned and occupied and cultivated the land near to the sea. Ngati Tama and ------- were living together at Kukutauaki at the time of Haowhenua. Ngati Tama ceased to occupy and the land became Ngati Huia’s.

After this, Rauparaha made war against Ngati Awa and Ngati Raukawa after that dispersed over the block, Matene also but Ngati Huia retained their hold on the land before the -----.

After this, we disputed with Ngati Pare commencing at Ngakaroro and Ngati Pare then came to Wahaotemarangai and remained there. Ngati Pare claim this land because their chief – Te Hika – was wounded by Ngati Awa in a fight.

Ngati Huia went up into the mountain to look at the place – it was previous to the occupation by Ngati Tama.

We went to Otuwhatu and cleared it thence to Tuapaka thence to Mangaone by the stream. We came out at Te Pao---- where we climbed up a tree to get food (koroi). We were as hungry; Ngati Pare heard of this and was angry. A war party of 200 people came to our place at Katihiku. They took a canoe of Ngati Huia’s. I remonstrated with Ngati Pare and they went away.

After this, Ngati Raukawa took Pahiko – a portion of our land from us. We killed one of their people and we retained possession of our land. These quarrels are with Ngati Pare properly and not with Ngati Raukawa – with Hoani and Moroati.

We then cleared Hautere – a large clearing. We occupied it and extending to Te Paotaonui and onwards.

Our dispute ended with Ngati Pare and Tuahuri was agreed to as theirs.

This brings us to the Treaty of Waitangi.

Ngati Raukawa fought with Ngati Awa. Ngati Raukawa went away but we retained possession of our land and remained at Papakutea.

Te Rauparaha and Rangihaeata came over from Kapiti and occupied this place with us. Mr. Williams and Mr Hadfield arrived about a week after this. Ngati Huia, Ngati Parekohatu and Ngati Turanga were in the pa. We embraced Christianity. Some of us went to Porotawhao and some remained.

We then went from the river mouth to Katihiku. Ngati Huia have been in possession of Katihiku from that time until the present and I am now living there.

Hoani Taipua

Ngati Huia has the mana over all this land – from Te Makahuri upwards.

My houses are now standing. At Makahuri, our house is broken down now.

Te Waka – I have given back to Skipworth. I cannot point out the boundary. This canoe – he named is from Waitotara.

I have not seen Ngati Pare at Makahuri. I have just heard of the children of Otaki which were buried at Makahuri.

Hinetepo’s places are Skipworth’s through having been given to his mother.

I have not heard of your objecting to Ngati Turanga at Makahuri.

Hamara Te Tewe – sworn

I am a Ngati Huia. I live at Katihiku and Te Horo.

I know the land before the court. It is mine.

What Manahi states are true.

I came with the Kariritahi migration to Kapiti. I substantiate the statement of Manahi. We live at the same place.

Court adjourned for an hour.

At 2pm the court resumed

Henare Korouaputa – sworn

I am Ngati Huia and live at Kapiti. I claim Ngakaroro.

I came over from Kapiti to this land. All Ngati Raukawa, Ngati Huia cultivated from Katihiku to Ngakaroro – Ngati Awa and Ngati tama then disputed with me. I obtained possession of the land. Ngati Awa and Ngati Tama went away – those were the tribes that lived between Manawatu and Waikanae.

I cultivated this land up to the time of Haowhenua. There was trouble at that time.

Ngati Huia retained them right over the land – up to the time of Kuititanga. Ngati Raukawa and Ngati Huia never went away from Katihiku. Ngati Huia’s right extended all over the block to Ngakaroro – up to this time.

Latterly a sale was proposed by Ngati Pare and Ngati Raukawa by Matene, Tamehana and Rakapa. The first meeting to talk about this sale was at Porotawhao. No chiefs were absent. Ihaka, Nepia and all assembled. Ngati Huia did not consent.

Nepia said, “Let this land be given to the pakeha”.

Epiha said, “No, it is not right”.

We came here after that meeting and assembled at Katihiku. Hukiki and others again said give it to the pakeha. Epiha objected again.

Ngati Huia retained the land. It was not parted with and they retain their right over it up to the present time. This claim of Ngati Huia extends to the mountain. Ngati Huia’s fires were kindled and have burnt from my childhood until now on this land.

That is all I have to say.

Xed by Hoani Taipua

I live at Katihiku. I live there and at Porotawhao.

At Haowhenua, all Ngati Raukawa fought against Ngati Apa.

Ngati Huia are a strong people to hold land. They kept hold of some land on the other side of Manawatu but not strong as land.

The holding through Rangihaeta is latterly – Tuahiwi is your piece – Mangaone is within the block that I claim.

Ngati Kauwhata can state their own case. Ngati Turanga can state their own case.

These hapu’s named by Hoani have aright to certain portions. Ngati Kauwhata and Ngati Huia- I have not seen you cultivating on this land.

I don’t know whose is Parekatua. It is Ngati Huia. Otuwhata is Ngati Huia’s.

I have heard of Te Pareotepuoho having been given to Hinenuiatepo out of love and affection. Ngati Tama first cultivated there latterly Ngati Huia. Kuratahis is Ngati Huia’s – it was Kuratahi’s.

I heard of Karama having given some land. He is only one man. Epiha objected to it.

Beside Tuahiwi, you claim on Pukerarauhe also. I took Ngati Kauwhata’s portion but left some to them.

Ngati Pare have claims over other portions of this block at Katihiku.

The Ngati Huia are now most numerous at Porotawhao. It was shortly after Kuititanga that Ngati Huia went to Porotawhao.

Te Hoia – sworn

I am Ngati Huia and live at Katihiku and Porotawhao.

I claim this land Ngakaroro. My father had a cultivation at Pahiko also at Puruaha.

Ngati Huia, Ngati Turanga and Ngati Kauwhata have a claim to this land. I have not seen any other hapu’s who have a right to it.

Ngati Huia lived and cultivated at Waopukatea and Katihiku.

Ngati Paukaohatu has a right – the other side of Ngakaroro and Ngati Pare at the Wahaotemarangai.

These hapu’s have cultivated on this land. They returned then right from the time they commenced up to this time.

When Mr Searancke purchased – Ngati Huia cleared bush at Paotaunui – Te Hao and Te Waka – Hamara has kept possession of Te Horo since 1858. The eels which were presented at the opening of this court were caught by Ngati Huia at Puruaha. Matene’s boundary is Ngakaroro. Mr. Searancke established it.

Hoani Taipua

Ngati Parekohatu have a right to small portions of this land. Ngati Pare have also a right to small portions. I don’t know Ngati Huia have at Makahuri now - at Te Whakahokiahiahi . I don’t know whether Ngati Huia cultivate there.

Te Apa is the place given to Hinetepo.

Ngati Kauwhata have cultivations at Mangaone. I cultivated there when a child. I did not see Te Puke cultivating there. These were Ngati Tama’s cultivations in older times.

Puratahi belongs to Ngati Whakatere. I can tell anything about the clearing at Puratahi. It was done by old men.

Xed by Matene Te Whiwhi

I have stated to the court the cultivations I know at Katihiku.

Who put me on the land from Katihiku to Ngakaroro? I don’t know.

Am I to have no portion of the land? I have stated that your boundary is from Ngakaroro downwards.

Hare Wirikake – sworn

I live at Katihiku. I belong to Ngapuhi by my father, by my mother to Ngati Turanga and Ngati Huia.

I have a claim to this land – all over it through Aperahama Te Ruru and Parakaia. Ngati Huia and Ngati Turanga commenced to occupy this land after and now.

Ngati Huia built Te Tawaroa pa. Aperahama and his hapu built Pukerarawhe pa. They lived in these pa’s up to Kuititanga.

Ngati Raukawa were beaten by Ngati Awa at Kuititanga.

Ngati Huia and Ngati Turanga built a pa at Otaki mouth to hold this land after Kuititanga.

In 1841, Aperahama came to the Bay of Island to fetch me here. I know the places where I cultivated on this land when I came there. Ngati Turanga and Ngati Huia are the people I am cultivating there.

In 1843, I returned to the Bay of Islands. In 1866, I came here again and I then saw these hapu’s living on the land.

In my latter visits to this place, I have seen Matene and Rakapa at Katihiku. I have not seen Tamehana at Katihiku. First time I came, Tamehana’s at Rangiuru. At another time, I saw him beyond Ngakaroro.

All the cultivations I saw there are Ngati Huia’s Ngati Kauwhata and Ngati Turanga and I say this is their land. I have never seen Ngati Pare on this land.

Hoani Taipua

I have heard about Kuititanga.

I heard of Ngati Pare cultivating at Tuahiwi.

The public house on the other side of the river was all Ngati Raukawa at Haowhenua.

Pukehi – sworn

I live at Otaki. I am Ngati Turanga, Ngati Toa and Ngati Tama.

I have a claim to this land.

Ngati Tama and Ngati Toa brought Rauparaha here and then returned. They all came back to this place and occupied Te Horo and cultivated to Parakahio.

When Ngati Pare wanted to sell the land to Searancke, they were prevented by Ngati Huia, Ngati Turanga and Ngati Kauwhata.

A portion of land at Apa was given to Hinenuitepo and her children by Ngati Huia – not to her tribe.

It is from that Ngati Pare set up their claim to this land. Ngati Pare came in considerable numbers and tried to obtain more. They tried to get as far as Makahuri.

We are still in dispute about the land from Apa to Makahuri. We retain possession to this land. The only portion given to them was from Te Waka to Apa.

I have not seen any Ngati Pare cultivations on this land from Otuwhtu to Ngakaroro.

Hoani Taipua

Apa was given to Hinenuitepo by Ngati Huia. The Ngati Kauwhata claim here is not right.

At Makahuri, Ngati Huia had cultivations previous to the proposal for sale. My fathers had cultivations before that time. Our seed potatoes were not taken by you. That time is not disputed.

Court adjourned until 9.30 tomorrow.

Wednesday 25th March 1874

Place – the same Present – the same

Ngaroro continued

Pauira Te Ragikakutu – sworn

I live at Wellington. I belong to Ngati Tama and Ngati Awa.

I know the land under investigation. I do not understand a map. I have a claim to the land.

Ngati Toa came to Kapiti. My parents and others came with Ngati Toa and Ngati Tama. Ngati Tama came to Otaki and went back again. They returned again with Puoho and ---- on the other side of the river. Puoho remained at Maraekuta. (Wilcox Wirikake says at Kukutauaki) - ---- were sent to Ngati Tama at Poutama – who came in large numbers and occupied the land in question.

We built 3 pa’s – Ngakaroro, Puruaha and Waitaheke. They occupied the land from Te Horo to Otaki and occupied it up to Haowhenua. We lived on friendly terms together with Ngati Huia. This was through my aunt “Te Wai” – a relative of Puke’s.

Ngati Turanga cultivated on the land – 2 years they cultivated in the presence of my father. They quarreled and divided. Ngati Turanga came to Otaki.

Ngati Tama went away. Ngati Tama occupied a pa at Haowhenua. My father gave all the land to Pukehi – that is Ngati Turanga.

I went to Waikanae and have been away ever since. I have been living at Ohariu in Wellington.

Pukehi and Maaihi are my relatives and they have had charge of the land. I don’t know any other persons there.

Aperahama Te Ruru and his people – Ngati Turanga – who have any claim on this land - I never saw any other people on this land building houses – we only – Ngati Turanga were.

By Hoani Taipua

All this land belongs to Ngati Tama. Ngati Toa have no claim to it.

Ropata of Ngati Toa had no right to give any of this land to Ngati Kauwhata.

What Hapi’s witnesses state respecting Matene’s claim is not correct. He has no land in it.

Ngati Toa and Ngati Tama came together.

My houses are gone off this land. They were not of stone. I ceased to occupy at Haowhenua. Pukehi took charge. I did not leave it to Ngati Huia but to Ngati Turanga.

Of Ngati Tama – there are 4 chiefs. We left the branch of them our cultivations on this land. The boundary between Te Puoho and my father were from Ngakaroro and the mountain – Puoho’s the other side – Ngati Tama’s this side.

Parewhanake on behalf of Matene Te Whiwhi

Ngati Toa and Rauparaha came here together.

I exercised my own authority over this land. Matene had no claim on this land. I lived 8 years on this land before Haowhenua.

Rangitiora – sworn

I belong to Ngati Harue and live at Otaki.

I know this land. I claim it.

In 1836 – I like you to know things – I know what hapu’s were there on the land.

Ngati Huia, Ngati Kauwhata, Ngati Turanga and Ngati Pare were on it. I believe they occupied up to the Treaty of Waitangi in 1840.

After that, I saw Ngati Parekohatu on small portions of this land. Reremanuka was one near the mouth of the river. Matene and Rakapa were the representatives of Ngati Parekohatu there not Tamehana.

Ngati Turanga gave Tamehana “Te Whakapawaewae” – a pa tuna. This was near Reremanuka.

Ngati Huia’s claim began at Ngakaroro and ended at Waitaheke. There were no other hapu’s within those boundaries.

Ngati Kauwhata began at Poutahi or Waitaheke and ended at Kohatupaenoa.

Ngati Turanga commenced at Kohatupaenoa and ended at Haowhenua proper. Some Ngati Huia have with Ngati Turanga a right within these boundaries.

Ngati Pare had a reserve at Pukerarauhe – that is between Ngati Turanga and Ngati Huia land.

Matene and Rakapa of Ngati Parekohatu had a reserve at Katihiku – that is within Ngati Huia’s claim.

Tuahiwi is Ngati Turanga’s – Ngati Harua and Ngati Turanga are the same.

Matene and Rakapa have a small portion within Tuahiwi – known as Kah-----. Ngati Pare had a reserve at Tuahiwi.

Waopukatea is ------------ and Kohatuahumai and other places have been surveyed by Ngati Huia by arrangement and consent of Ngati Pare.

Otuwhatu was cleared by Ngati Pare but my father divided it. Ngati Pare end at Otuwhatu.

Ngati Turanga begins at Parakahia.

My father was first at Tuapaka. Ngati Huia went afterwards. Tuapaka was in dispute by Ngati Turanga, Ngati Huia and Ngati Pare and has not been surveyed and has been severally used by them for catching birds.

It’s only latterly that Ngati Pare has disputed about the line shown through Karu-o-te-whenua. Parakahi is Ngati Turanga and not disputed. Ngati Pare disputes the boundary with me within Parakahia. Ngati Pare has a clearing – this clearing was given to Ngati Pare by Te Mata Uruahu and afterwards given by them and they have not been there since.

Wharanga--- was cleared by Ngati Kauwhata. Puoho planted a Whanga tree there.

Mangaone is Ngati Kauwhata’s. They had many cultivations there. No other hapu was with them. Paotahanui is Ngati Kauwhata’s but at the time of the sale to Searancke, Ngati Huia cleared a portion of it. Apa belongs to Ngati Kauwhata. Ngati Pare have lately been there cultivating.

Te Waka is Ngati Pare’s. Ngati Huia cleared some bush here too at the time of the sale to Searancke. Ngati Pare claimed from Whakahokihiahia to Makahuri stream where it ended.

Ngati---, Ngati Turanga and Ngati Pare have a right at Whakahokiahiahia.

Te Horo is Ngati Huia’s now. It begins at Makahuri and ends at Ngakaroro.

Pahiko is a small reserve of Rakapa’s near the Otaki. The land to Rakapa and Matene was settled on the ground by a committee.

Hoani Taipua

I admit Ngati Pare have cultivated at Apa and other places but I heard the land was Ngati Kauwhata’s. Makahuri is a boundary where Ngati Pare’s claim ceased.

Ngati Huia have not a claim from Makahuri to Te Waka. Any right that they may have is since the sale to Mr. Searancke. Ngati Huia cleared the places named by them at the time of that sale. I did not see Ngati Huia cultivations previous to 1858 but saw their eel pa’s. One was at Oruanuku – (outside).

Ngati Turanga had not a cultivation that I saw at Whakahokiahiahi previous to 1858.

I heard that you went to drive Parakaia off these but you did not succeed.

Te Rei Parewhanake

There are three hapu’s in this block - Ngati Kauwhata, Ngati Turanga and Ngati Huia. ----- sheep have been running on this land - this land of these hapu’s. Thomson pays no rent to these hapu’s. They are allowed to run without. Pahiko is Watene’s.

Enoka – sworn

I live at Katihiku and belong to Ngati Kauwhata.

I know this land and have a claim at Waitaheke.

At Poutahi is a line between Ngati Kauwhata and Ngati Huia laid down by Ropata Hurumutu - the other boundary to Haowhenua thence to Te Tarata dividing Ngati Turanga’s claim u to the mountain. Ngati Kauwhat on Ngati Huia side are occupying at Taranaki within these boundaries.

In 1858, I heard of a lie of Aperahama’s that Tarata was given to him. Ropata Hurumutu laid down the line at Haowhenua at the Kariritahi. The line at Waitaheke goes through Apa to the mountain. Tamehana and I are at Waitaheke – it is ours.

In 1858, Ngati Huia cleared Te Waka. Hinenuitepo was put there by Ngati Huia.

Hoani Taipua Skipworth are and is the persons to agree about that place. No person has any cultivations on this block. Ngati Kauwhata have authority over this land through Ropata Hurumutu.

Ngati Tama did not say to my parents at the time these boundaries were laid down that they had given that land to Pukehi. Ngati Tama went away and said no word. No man has objected up to this day.

I have not yet surveyed this land.

Hoani Taipua

From Apa to Makahuri – a burial ground of Ngati Huia is at Whakahokiahiahia. I don’t know if they have cultivations there.

Ngati Huia had right over that land previous to 1858. Matnga said the fences up in raupo not in leaves of trees.

Rei Parewhanake

Had Matene no right over this land? I don’t know.

Do you know Hairuha? Yes.

Renao – sworn

I live at Otaki and am a Ngati Kauwhata.

I know the land. I have a claim to the portion spoken by last witness.

This land was given to Ngati Kauwhata by Ngati Toa through Ropata at the time of Hekewhirinui migration. Ngati Kauwhata settled at Waitaheke. Ngati Toa were there too and cultivated there with us. Another portion extending to Taranaki was cultivated by Ngati Kauwhata. Poutahi was the boundary. Te Piri was a pa tuna of Ngati -----.

When Ngati Kauwhata came, Ngati Tama went away. Ngati Kauwhata extended to Mangaone and cultivated. They saw Puoho’s cultivations there. He was Ngati Tama. These were all abandoned by Ngati Tama and occupied by Ngati Kauwhata. Paotepuoho’s place was Maraekuta at Haowhenua. Ngati Kauwhata sent a message to Puoho. He went to Kapiti. All Ngati Raukawa went to Ohau after the fight. Ngati Kauwhata came back from Oroua to this land. My father remained at Kapiti and died there.

After that was Kuititanga. Ngati Raukawa came to Rangiuru then and after the fight Ngati Kauwhata then came back to this land and Ngati Kauwhata cultivated the places examined last Saturday. Some Ngati Kauwhata went to Oroua and some remained. Six Ngati Kauwhata are buried at Waitaheke.

In 1858, many -----. Moihi and I and the others remain with our children. The peach and apple trees were planted on the land by Ngati Kauwhata.

Hoani Taipua

Waka and Apa are my cultivations not Whakahokiahiahia.

Whose is the land outside your boundary? It is Ngati Huia, Ngati Turanga’s and yours in dispute.

Who did you hear claims to here? Puoho and Ngati Pare. I saw Te Puke a Ngati Pare cultivating at Apa. They did not cultivate at Mangaone.

Did you join in the sale to Searancke? I did and Hemi. Ngati Huia withheld that land but they had no right to withhold my land. I chose to sell.

Rei Parewhanake

I know Hairuha. I don’t know that he gave Waitaheke to Matene. I have seen Tamehana’s sheep running over the land. They were not driven off because everybody’s sheep and cattle have been there. I know Pahiko.

Court adjourned for an hour.

At 2 pm the court resumed.

Hector McDonald – sworn

I live at Horowhenua.

I have been acquainted with this country since 1832.

I first came to Otaki in a boat from Kapiti.

At that time, Ngati Huia’s lived in a large pa at the mouth of the Otaki River on the north side. On the south side, I cannot say whether there were any natives. The course of the river is changed from what it was then. It then ran down by the octors.

In 1853, I came again from Kapiti where I was whaling with Te Maturua – a Maori girl. We went from Pakakuta to Mangaone. Manahi was with us. Manahi showed us Kurukohatu then as his cultivation. Waopukatea was a pa. We went along the path to Mangaone and saw the clearing – Pahika. Potatoes were growing there then. Manahi said it belonged there. Some other clearings we saw near Mangaone. We found people there living in houses and cultivations around. I did not know the tribes but one was Tamamutu and another Hairua and I know since that they are Ngati Kauwhata. That is the farthest I went that year.

In 1847, I came here to live at Otaki. The same people were at Mangaone then as on my previous visit. I didn’t hear then of any subdivision of this land.

When I came here, Papakuta was then washed away and the people had come out from Rangiuru and lived here then they scattered about Tuahiwi, Waopukatea and Porotawhao. Matene’s mother – Tapiora lived there at Katihiku also Aperahama Te Ruru, Pukehi – the father of Karama, Pirimona Te Tewe, Te Manahi, Te Manga – sister of Hapi Rangitewhata. There were others.

I have been to Mangaone many times since. I settled here. I know all the clearings.

Kowhitiwhiti is a clearing near the Otaki River. I understood it to be a Ngati Huia clearing. I saw no people there.

Haukere was a large clearing of Ngati Huia and Ngati Turanga.

I have been to Mangaone many times the same people continued there selling me corn and wheat until 1853. I never saw any Ngati Pare people on this block.

Rei Parewhanake

I did not know that Matene has a place near Pahiko. I heard so the other day.

Concludes case of Ngati Huia

Ngati Pare

Moroati Kiharoa – sworn

I belong to Ngati Pare.

I live here and at Manawatu. I have no claim to the land before the court.

Ngati Pare land begins at Otuwhatu, Pareotepuohu, Paotaonui. At Pareotepuohu, trees are planted which are from Taranaki along a branch of Mangaonui through Whakahokiahiahia to Makahuri to Kapakapanui from Kapakapanui to the mountain.

I don’t understand a map.

Te Puoho and Ngati Whakatere arrived here first. Afterwards, Ngati Raukawa. They went across to Kapiti – cultivated at Kapiti 2 years and came back here again. They commenced to cultivate outside near the sea. Otaki was built. Puoho came from Maraekuta to Otaki. His hapu’s were living with Ngati Whakatere at Te Horo. He gave the land to Ngati Pare.

Waha-o-te-marangai, Otuwhatu, Tarehu, Te Pare-o-te-Puohu, Paotaonui, Apa, Whakahokiahiahia, Makahuri, Te Horo and Te Hapua – all these places were given. I don’t dispute Te Horo now. I am only tracing the places.

Haowhenua fight took place. People were killed. Puoho came a second time and brought powder, shot and lead. He went to Kapiti – did not take part in Haowhenua.

After the fight, Ngati Raukawa dispersed. After 12 months they returned to Otaki. We then occupied the places I have named along this boundary.

The hapu’s on this land are Ngati Pare, Ngati Whakatere, Te Hapuiti, Te Matukiwaho. These people occupied and cultivated on the land and nobody had anything to say to them.

Then these cultivations were cleared. They extended to Te Horo – ended at Te Hapua – the boundary. We afterwards put pigs on the land. No man came to object to the pigs. We dry fern root afterwards.

Haurangi of Ngati Pare died here in Otaki. Ngati Toa came to the funeral. We gave them 20 kits of fern root. This fern root was from Te Paotaonui and nobody objected to our digging it there. From that up to the Kuititanga, nobody objected to our occupation.

When the Hinau berry was right, we went to Otuwhatu to gather them for food. Ngati Raukawa – some present now in court went with us. I caught birds at Kapakapanui to Pukehinau. Huia’s were caught there also the feathers of thirty tails were given to me. My hapu went twice for Huia’s up to the Treaty I and my hapu’s occupied this land and to the settlement and Otaki.

In 1858, began trouble about this land when we offered the land for sale. That was Matene’s sale because he wanted to get rid of Tamehana who then lived at Kukutauaki. Matene came to Te Matenga and said join me and let us drive Tamehana into the sea. Matenga consented. I say, if Ngati Huia had a right to that land, why did Matene ask Matenga to join him.

All the tribe objected to the sale because of Karanama – a chief of Ngati Huia – objecting and Ngati Raukawa joined him.

We – Ngati Pare – then went to survey at Te Horo. Ngati Huia also went.

We had a dispute there. Matene and I went aside and disputed. I said to Matene – let this be the boundary at Te Horo and it was established. We cut a line from Te Horo to Paotaonui where we found Ngati Huia. For fear of quarrelling, we came away and left there.

I then went to Manawatu and assembled the people there and at Rangitikei. That meeting came here to Otaki. Our dispute with Ngati Huia was then adjudicated upon. Kawana Hunia, Noa Te Rauhihi and others presided at that meeting. Here, cross questioned. Decision was against Ngati Huia.

Karanama complained of decision being unfair and upset the whole thing. Karanama then called a meeting. About 500 assembled at Katihiku. Ngati Toa and Ngati Awa were present. Karanama said I give back this land – meaning the land before the court - from Te Horo to Waha-o-te-marangai at Otaki River. Not one Ngati Huia objected to Karanama giving the land.

Their statement relative to Epiha’s objection is not true.

I got up and said – we give back Te Horo, let the boundary be at Makahuri. Nobody objected.

After this, Parakaia went to Whakahokiahiahia. We remained at Te Wa----,Hinenuitepo and I and our children. It was then Parakaia cleared the bush. We cleared together – to drive him off. When the trees were dry, I set fire to the clearing and planted potatoes there. Parakaia never returned after that. I have people living at Makahuri. I came away afterwards with Parakaia and left Hinenuitepo and her children there.

Ngati Huia’s statement that this was land returned by them to Hinenuitepo is not true.

Xed by Hapi Rangitewhata

Have you cleared land there with your own hands? My hapu’s have.

Is this a new cultivation? No. It is an old one of mine not yours.

Have you any trees at Kapakapanui for snaring birds? Yes.

Have you not heard that I went there for birds? Yes but you had right.

Are those places not Ngati Huia? No. Mine are mine.

What was Katihiku meeting about? About Te Horo.

Did Ngati Huia occupy Te Horo after the meeting? They were there but I and Hinenuitepo ordered them off and they went.

Weren’t Ngati Pare chased away from Te Karoro to Whakahokiahiahia? I don’t know.

Is not the line between Wahaotemarangai and Ngati Huia and Hakaraia arranged? I didn’t hear.

Court adjourned until 9.30 tomorrow.

Saturday 28th March 1874

Place – the same Present – the same

Karanama Kapukaiotu – continued

I will not hide that Hairuha gave the land to Matene.

Rakapa’s house and eel pa – and which she still holds. Rereamanuku is Matene’s from time immemorial. Whakapawaewae is Tamehana’s.

Otaki pa is divided – part Matene and Huia towards the Otaki River was a cultivation of Rauparaha’s.

My cultivations – Ngati Huia’s – on the bank of the river have been washed away.

Katihiku is Matene’s, Topiora’s and Rakapa’s. Taranaki and thence inland was Rauparaha’s and Topiora’s. Ngati Huia have never interfered with their occupation lf this land and it is still theirs. It goes inland to Pahiko. The boundary at Makahuri has been constantly in dispute between Ngati Huia and Ngati Pare.

Ngati Huia removed and Matene remained and had authority.

At the sale to Searancke, this line was renewed.

The cultivations at Mangaone and Parakahia were Puoho’s only. Ngati Raukawa looked on – did not interfere.

In 1858, Awahou was sold by Ihakara – same time Matene offered Te Horo. Ngati Raukawa and Ngati Huia had a meeting at Katihiku about this. Tamehana took no part but objected. Matene asked Rawiri Puaha, Ropata Hurumutu – Ngati Toa – to aid in this sale.

My mind was dark.

I sent a letter to Porotawhao to Epiha and others – Taratoa and Humia Tekakeke – these people came. A very large meeting was held. We withheld the land and came to the pakeha – that he would lose his money if he paid it. I was using intimidating language to prevent Searancke buying. I said – don’t buy without the consent of all parties. I may be called a slave but I may advise in. I asked Ngati Toa why they should join in offering this land for sale. Matene and Tamehana then gave up the sale.

Another meeting was called when 1400 people assembled. Matene was the chief. The result of this meeting was that the land was again made fast.

Topiora said to me – the land is now made sure, let it be returned to all Ngati Raukawa.

In the morning, Heremia Te Tihi questioned me and Epiha. What were our thoughts about the land, to return it or withhold it? I said – all the land to Manawatu, I give to the Rangatira’s who want to sell. Ngati Huia did not approve. Matenga Matia replied to me and said – the land is now made fast, I give you the Horo back again.

Moroati then named Makahuri as a boundary. Ngati Huia did not consent.

After that, Ngati Huia cleared the bush and cultivated there.

In 1863, Ngati Huia ceased to cultivate at Makahuri.

During the time of the survey, Tamehana was angry with me because I laid out the original lines and these lines have been in dispute up to this time.

I said to Ngati Huia – I am growing old, let Tamehana survey the land, let the court enquire about it. They did not consent and have surveyed their pieces over the block as have been spoken about. They were deaf to my entreaty because they wished to expel Matene and me and my children. That is why my name does not appear in the subdivision of these lands. Ngati Huia begun at Tarata to Mangaone. Apa, Hautere to Mangaone is mine. Pahiko is Matene’s – Ngati Raukawa have cultivations there.

Xed by Hapi

Have you seen Ngati Whakatere on this land since Treaty of Waitangi? I saw them at the time of Puoho and Tama. I only admit Ngati Pare to two cultivations which they cleared in 1861. Hinenuitepo has been in occupation. Moroati has a clearing there. Ngati Pare are living all over the country – Manawatu and Ohau and other places. Those who were living here are those only whom I admitted.

Have Ngati Huia been possession ever since the migration? Yes.

Do you admit Ngati Tutranga on this block? Only at Karuotewhenua and (Turangarahui – outside).

Xed by Hoani Taipua

Whose is Makahuri? I have not seen you there. I heard of ----.

Have Otaki children burned there? No.

Whose is Whakahokiahiahia? Moroati and others worked there on a very small piece – ¼ acre.

Where did you see Te Uira and others working? At Te Waka. Hema cleared it. Ngati Huia gave it to Kipa and his sisters – its only ¼ acre.

The boundary to Te Horo, was it before Haowhenua? After it.

Was if after or before the clearing of Pahiko? After.

Is Karuotewhenua the only place Ngati Turanga has here? Yes.

How many boundaries are to this land? I cannot answer. I only admit them to the ¼ acre. I say that the boundary by Hape is not in accordance with the old boundary.

Xed by the court

Piri begins at Wataheke – Taranaki Karanama along beach to commencing point. I know Tamehana’s land – Te Horo – his sheep run there. It would be right for Tamehana’s relations only to turn him off after long possession.

Mr. E. Kirk – sworn

I live at the mouth of the river on the south side. I came to Otaki 20 years ago but have not lived there ever since. 18 years permanent possession had nothing to do with the natives.

Topiora and several others are now dead, lived there, Topiora was Rakapa’s mother.

I understood that Topiora and Matene were the chief owners over there.

The natives interfered with us at first. Parakaia and his people were those who annoyed us by cutting down the fence. Matene and Topiora interfered and their people never came back.

Some years afterwards, we had a little more annoyance by the same party.

Ngati Huia never interfered with us.

The 20 acre reserve is a lease. We rented a piece of land for several years at Katihiku from Topiora. We also rented from Rakapa sice Topiora’s death. Topiora offered the whole land from Katihiku to Waitaheke. Some of the inferious people were anxious to dispossess her.

Xed by Hapi

What tribe occupied this land? Rakapa, Matene, Topiora’s.

Do you know Ngati Huia? Topiora told me that a few of them lived there by her permission.

Did you rent land from Manahi? No. Hapi has come to offer to sell some land but Tamehana and his party said that he – Hapi – had no land there.

Did you hear of a dispute between Ngati Huia and Ngati Raukawa? Yes.

Court adjourned until 10 am on Monday.

Thursday 26th March 1874

Place – the same Present – the same

Ngakaroro continued

Hoani Taipua – sworn

I wish to call beside myself – Arapere, Neri, Parainihia, Kipa, Tipene, Ropata.

I am partly Ngati Pare and Ngati Huia. The boundaries of our land begin – I don’t know.

I dispute the northern boundary of the Ngakaroro claim.

Ngati Pare have a cultivation at Te Waha-o-te-marangai – a little farther on is Kiharoa’s clearing – Otuwhatu. Ngati Pare and Ngati Whakatere cultivate to seaward of Otuwhatu. Paratahihao is a clearing.

In surveying this line, I wanted to include Purathi in my Block. Ngati Huia objected and took it in.

Tareotepuoho is ours and our boundary. Maka has a waerenga. It was alluded to by Penehira and is within Ngati Turanga as he said but it is mine.

Beside Mangaone are the trees planted by Puoho. They brought them from Taranaki. Ngati Whakatere and Kiharoa have a cultivation at this place. My boundary goes on to where Tupe was killed and there Ngati Pare have cultivations also at Apa and on to Te Waka.

Before 1858, all these cultivations from Te Waka to Te Wahaotemarangai – I never heard they were disputed.

At Whakahokiahiahia, Ngati Pare had a cultivation and same as alluded to by Penehira yesterday thence on to Makahuri. Ngati Pare and Ngati Whakatere have cultivations. Makahuri was a settlement of these hapu’s. “Otaki” – a Ngati Pare – has two children buried there. When these hapu’s caught birds extended all over the land on all this land. The hapu’s who own Wairarapa know this.

The dispute which arose in 1858 was about the sale of land. Ngati Huia were averse to selling or letting. This sale was by Matenga and Matene. I heard that Topiora objected to it. I believe Ngati Huia were successful in opposing this sale through Topiora’s support.

Ngati Huia’s real reason was because Rangihaeata was averse to selling. Matene and his people and Ngati Kauwhata and Ngati Pare were the hapu’s who opposed the sale. Those places I have named were mentioned in a letter of mine to the government when this was offered for sale.

(Mr. Booth said that there was such a letter but it also stated that Ngati Huia had opposed and stopped the survey).

When we are cutting the outside line of the land, we opposed to sell, we met Ngati Huia. Moroati has told about that but he omitted some cultivations – they were Ngati Huia’s and right on the road for the purpose of stopping communication that was to intercept Ngati Kauwhata going to Mangaone.

Ngati Huia did not leave at Te Waka for a similar purpose. This is the other side of Mangaone and also between Whakahokiahiahia and Makahuri. There were about 200 Ngati Huia’s engaged in this work. There were not 70 of us Ngati Pare. Te Waka was cleared by Ngati Huia but we planted it for the purpose of establishing our claim there. Te ----- clearing, Ngati Huia cultivation, Matiu cultivated there ( a relation of mine) since 1858. No others of Ngati Huia ----- only cultivated a short time there – 3 years and gave it up because he was ashamed to cultivate on the land.

I came away and ---- and his mother cultivated at Apa after Matiu left.

In 1872, Moihi who gave evidence yesterday – was to cultivate there – he put up a fence and planted potatoes. Hakaraia – a relative of mine – went and destroyed it. Moihi then left and came this side of Mangaone – never returned to Apa. He put up the house on the road there. Parakaia went to Whakahokiahiahia to cultivate because he was pouri about Karanama giving back the land to us Ngati Pare.

We cultivated adjoining Parakaia and did not allow his potatoes to grow. Karanama was present at our dispute with Parakaia. It was confined to him alone. This dispute was brought before a Maori runanga when Parakaia expressed his grief for the wrong he had done in tears.

Our cultivations ceased from that time. Karanama joined with us against Parakaia.

Xed by Hapi

Have you cultivated these places continually? No. Not up to this day.

Where is Te Puoho’s boundary? It is for Te Rauparaha but I am not certain.

Did not Matene give you that clearing you cultivated? Yes because he acknowledged it as ours and gave it back. Hinenuitepo went to take possession of the land.

Who owns the peach trees on Mangaone? Ngati Kauwhata. I don’t object to them.

By Te Rei

Who did Topiora hold the land for? For themselves – their own party.

Didn’t you hear that Hariuha had given Mangaone to Matene? Yes. I heard.

Has Matene a right to Pahiko? I have heard he has – that he obtained it through Riaki who had a cultivation there. This I only heard on Saturday last but I have generally understood that this was Matene’s land.

Arapere – sworn

I live at Manawatu. I belong to Ngati Whakatere.

I know this land. I have a claim at Otuwhatu and Apa.

When I arrived here, Ngati Raukawa were at Kapiti – they came across and built the Maraekuta pa.

Ngati Huia built Whakapawaewae. Te Ao and Rauparaha occupied Whakapawaewae.

Otaki pa was built. Whatanui, Koharoa, Nepia and others occupied it.

Pakakuta was built. Tongia, Tahue, Te Whetu and Mohi Te Huia, Te Matangi, Te Ahoaho, Pehikino were in occupation of this pa.

The people who occupied Whakapawaewae cultivated Katihiku. Of Otaki pa – cultivated at Maringiawai on this side – Papakuta people (Ngati Toa) cultivated this side of the river.

Apa is mine and on to Wahaotemarangai. Puoho made a canoe at this last place. I lived at Apa and then saw a Ngati Tama come to clear land at Pahiko. Puoho objected. Puoho lived at Apa with me. I have never heard of Ngati Huia, Ngati Toa and Ngati Tama were the occupiers.

After Haowhenua, I lived with Matenga – Ngati Pare and I cultivated Otuwhatu. I worked also at Maka’s waerenga with Ngati Pare and Kiharoa. That waerenga extends to Te Paotaonui.

Xed by Hapi

Haven’t you seen Hautere or Aperahama’s in this boundary? Yes.

Have you cultivated these places ever since Haowhenua? Yes. After the Kuititanga and up to the building of the church.

Do you know about the sale? Yes. I came from Manawatu about it. I heard about the objection.

Xed by Rei

Do you know Pahiko? Yes.

Didn’t it extend to Mangaone? Yes. Mangaone is the boundary.

Nere Puratahi – sworn

I live at Otaki and Manawatu. I belong to Ngati Pare, Ngati Whakatere and Ngati Tama.

I have a claim to this land. My boundary goes round this land. The clearing of Kiharoa – Te Taretepuoho – is on the boundary of Karuotewhenua. Where the trees are planted is Parakahia. The stream is Mangaone following the river – where Tupe was killed by my hapu’s – Ngati Mamapoko and Ngati Hinewai – comes out at -----. It goes on to apa and Waka where a man was killed – to Whakahokiahiahia and Makahuri. All these places are cultivated by Ngati Pare and Ngati Whakatere. They are within my boundary. Puratahi is within my boundary. Ngati Huia wish to take it and have included it in their boundary. The people who went to survey were afraid because of the number who obstructed. The bush separates our claim from Ngati Huia’s. Ours are within the bush. This taking of Ngati Huia is a new one. I left Ngati Pare in charge of the land when I went to Manawatu. I went to Manawatu after the church was built.

Xed by Hapi

When did you cultivate on these places? Up to the building of the church and then left the land to Ngati Pare.

Whose are the cultivations at Hautere? Yours.

Do you know about the cultivation at Parakahia? No.

Didn’t I alone stop the survey spoken of by Hemi? No. It was done by a large number of you.

Xed by Rei

You say one side is Rauparaha’s and the other yours? Yes.

Who has the mana over that land above everyone else? Years ago one side of Waitatuke was Tamehana’s and the other Ropata Hurumutu’s. I don’t know now.

Paranihia

I live at Otaki and belong to Ngati Huia.

I have a claim to this land. Aperahama Te Ruru was my brother and I know the land he owned over the river. It did not extend to the mountain.

My land adjoins Tamehana’s and Rakapa’s. Te Takapu is their land.

The Ngati Pare boundary begins at Kiharoa’s Otuwhatu – Parakahia, Matanga o Tupe below Paotaonui, Apa, Whakahokiahiahia ended at Makahuri. Nobody objects to this boundary years ago. These troubles began when Matenga – my husband – wanted to sell the land. Ngati Huia then came forward.

Xed by Rei

Has Matene any right over the land? Yes.

By the court

Matene, Tamehana and Aperahama owned land in the middle of Pahiko.

Kipa Whatanui - sworn

I live at Otaki. I belong to Ngati Huia.

My grandmother was the last witness.

The time trouble came to this land through Ngati Huia. Some of them cultivated at Te Waka. My mother said to me – go and occupy your land and turn Ngati Huia off.

We went and began to cultivate and Ngati Huia saw my mother and me. Ngati Huia said to my mother, come to your land. They said so because they knew Ngati Pare were the owners of the land. Ngati Huia gave my mother the seed potatoes they had taken to plant there.

I lived there and have houses there now and eel baskets. I fed 100 pigs there. My right was through my mother and Matenga. I have been familiar with these cultivations from my childhood. I have trees for snaring birds at Mangaone near Otuwhatu and near Wairarapa.

Ngati Huia never interfered with my occupation.

In 1872, I went with Thomson to survey Wahaotemarangai. I told them where to survey the line shown by Neri. Ngati Huia came and stopped us.

I lived at Apa when my mother died.

Xed by Hapi

Who does the boundary divide? It is Puoho’s boundary. Ngati Pare on one side and Ngati Huia on the other.

Xed by Rei

I admit Matene’s claim at Katihiku. He has land there. I have heard of Pahiko years ago being Matene’s now it is cultivated by Ngati Huia.

I admit Matene’s right to the bush at Pahiko. I mean he has a right to Pahiko proper.

Court adjourned for an hour.

At 2 pm the court resumed.

Tipene Te Wahapiro – sworn

I live at Nelson. I am a Ngati Tama.

I don’t know the land. My grandfather Puohu and my father Wahapiro have a claim to this land. I heard that Puoho gave this land to Ngati Whakatere and Ngati Pare. I heard of the trees that were planted by my father on this land. Karaka trees and Wharangi or Rangira – They were brought from Taranaki.

Puoho was the man who had authority over the land and Te Tuaterangi. I don’t know the boundaries.

Te Puoho was my grand uncle.

Close of Ngati Pare case

The claimants’ case

Rakapa Topiora – sworn

I live at Katihiku. I am a Ngati Parekohatu of Ngati Raukawa.

I have a claim to this land. I lived on this land after we had conquered it at Pa Otaki. Ngati Raukawa had not then arrived.

Waitohe had sent for her tribe to come and live on this land. Ngarangiorehua came – the brother of Waitohe. This land was pointed out to him. He then went to Maungatautari to bring the rest of the tribe. They came to our Otaki Pa.

We went together and planted potatoes to obtain seed for this land. After 2 years we planted potatoes on this land. Matene, Topiora, Waitohe and Rakapa – the people who came from Maungatautari and Matene Topiora and Waitohe – she remained on the land. This is the Haowhenua period.

When we came back from Kapiti, Ngati Raukawa built a pa beside ours. After Haowhenua battle, Rangihaeata and Rauparaha came on this land and lived here and Ngati Raukawa returned to Maungatautari. Rauparaha went with Ngati Raukawa, Ngati Toa and Ngati Awa saw this. Rangihaeata tried to prevent Rauparaha going – so did I.

He was overtaken at Ohau and did not get leave to go. He returned. Ngati Raukawa also remained – went back to Kapiti - about a year after Matene and we came back from Kapiti to this land and then began our permanent settlements of this land up to the Kuititanga. Matene had then gone to the Bay of Islands to fetch Bishop Hadfield. Matene brought Mr. Hadfield and put him at Waikanae with Ngati Awa. They came along the beach to Otaki then peace was made.

After this, Ngati Awa and Ngati Toa sold the whole of the land. Matene, Hakaraia, Tamehana and Karanama went to Waikanae. Hakaraia was the first teacher. Matene went there because his grandmother was a Ngati Awa. A committee sat there. Ngati Awa persisted in selling the land. Matene said to his tribes – no. They consented. Matene prevailed – Ngati Toa – Matene and Ngati Awa fixed the boundary at Kukutauaki. Ngati Raukawa took their line at Kukutauaki because Ngati Parekohatu was one of their hapu’s. Matene and his mother – Topiora – lived then on the land.

At the time Wiremu Kingi left for Taranaki, the disputes with Ngati Huia and Ngati Turanga began with Topiora. This lasted 2 years. The land in dispute began at Waitaheke. Topiora sent for Wi Tako and Matene to adjudicate on this matter. Wi Tako came but Matene would not consent to Wi Tako’s proposal.

Ngati Huia then put sheep on this land so as to take it.

A big meeting was then assembled at Katihiku about the sheep. Ngati Toa and Ngati Raukawa were present. Matene wanted to speak. I got up and prevented him. Ngati Huia said to me – this is not for the purpose of taking the land but because of our connection with you and Matene.

This occupation was frequently disturbed and we then commenced to cut up the land. Pahiko was then the general name of the land and Ngati Huia and Ngati Turanga fixed the boundaries as shown by the red lines on the tracing. My mother died and I took her place in the matter of disputes.

I referred to a committee. This committee was relative to a new boundary and land on the other side of the river near the coach road. Mitai Panetauri was one of the ones who presided with many others. The judgment was given in my favor. I said you occupy your cultivations but I wish hold the whole of the rest of the land or run.

They did not consent for they had laid down their boundaries. After this meeting in 1867 – 1868, Ngati Huia went to take my land at Pahiko. Another committee was called and I again won the case. I maintained my right until Wyles went to survey these lands. I told him personally of my objections.

Angry feelings continue with us up till now about this land.

Court adjourned until 9.30 am tomorrow.

of the Otaki sitting of the Maori Land Court, for period 9th April 1868 - 2nd July 1870.

Monday May 19th 1873

Waikanae

Place – the same Present – the same

Opaekete

Ihakara Tukumaru said – I have a small piece in the extreme West of this block.

Adjourned to this afternoon.

The court invited an expression of opinion respecting the hearing of certain cases at a future session to be held at Otaki.

Ransfield said – whenever there is a notice, I will obey it.

Karanama – I would rather the whole cases deferred until the further hearing of the cases in the Paniutanga now before the court.

Wi Parata – acquiesced

Hare Wirikake said – I want to get home and would find it hard to come back in 2 months hence and I would prefer the whole of the unadjudicated cases to be done at once as I have several claims in the list before the court.

Pukehou – 15000 acres

Court said it would now deliver judgment in this case – that one of the assessors had prepared a written summary first but by some means he lost sight of it and could now lay his hands upon it in which three of its members concurred and the other assented.

And before giving its judgment this was a fitting opportunity of expressing its satisfaction with the able manner in which the case for the claimants and counter claimants to have been conducted by James Ransfield and Hoani Taipua respectively.

The decision to which every member of the court has assented is

That a portion of the block bounded towards the west to the sea towards the north by the Waiorongomai Block already granted and the Manawatu Kukutauaki No. 4 Block to Taikai towards the east by a line thence to the southern boundary of the block as delineated and the district plan before the court and towards the south by a line thence to the sea is formed to be with the exception of certain portions which Rikihana, Wiremu Manewha, Wi Piti and Te Hau have proved to have claims. The property of Ngati Kapu and that when these respective portions excepted have been marked out on the formed. The court will order a certificate of title in favour of such for this portion

And

That with respect to the inland portion, the court that an equal division be made longitudinally and that a certificate of title for the northern portion may be made in favour of Ngati Kapu and for the southern portion in favour of Ngati Pare and Ngati Kauwhata.

Ngarara

Claim read – tracing produced

Wi Parata said – I can point out the boundaries – pointed out. I object to the boundary of crown lands as shown on this district plan. It is not in accordance with the boundary laid off some time ago. My line extends to Pukemoremore and Maungakawa and which are here bouth shown to be included in crown lands.

My reason for bringing this land before the court is because a portion of it is in dispute between myself and Tamihana Te Rauparaha. The portion indispute is that a line from Huri o Te Ngarara to the sea to which although excluded from this plan I still prefer a claim. I do not wish to press this now as Tamihana Te Rauparaha is too ill to attend the court and others returned to fetch the rest of the tribe.

There were a number of migrations. The last one was when they took part in the Haowhenua fight. After that the peace they dispersed some went to Arapaea come to Wharekauri and some remained.

Afterwards Ngati Raukawa came down and found Ngatiawa occupying this land and the Kuititanga fight took place. We still remained on the land until now and were never disturbed.

I ask for the certificate of title to this land in favour of Ngatiawa who are in possession not those who are located elsewhere.

Wiremu Tamehana Te Neke – sworn

I live at Waikanae and am of Ngatiawa.

I have heard Wi Parata’s statement and claim to this land for Ngatiawa. I concur and substantiate his statement. I wish to say when Ngatiawa arrived here at Waikanae, they remained permanently in occupation up to the time of the battles alluded to by Wi Parata up to the time of the Treaty of Waitangi up to the time of the arrival of Mr. Spain to arrange tribal boundaries – this was 1842. Mr. Edward Murant was his interpreter. Mr. Spain asked where your northern boundary is. We replied Pukehou. He asked where your southern boundary is. We replied Kaihapuku – at Warerori near Wainui. We sold Wareroa portion to the government in 1847. Mr. Kemp, Major Durie and Te Koroko went to Wellington. Major Durie went to the government. He heard Governor Eyre’s word – to buy Waikanae. Major Durie informed me and proposed to return to Waikanae at 7 next mornings.

We returned to Porirua – arrived Takapuwahia – where we met Mohi Te Hua and Tamaihengia. They said to me, let the boundary be at Hapua – you inform Matapere. Wi Parata’s mother – of this – I did so.

Next morning he came in here to this place to point out boundaries of land we proposed to sell and to keep. Wiremu Kingi Te Rangitaketu put a pole on a hill close - to the other side of this pole we proposed to sell and this side to retain. We then went to the boundary the Waimea Stream. Another pole was put in there to fix the portion for sale. At that time it was agreed upon who should remain and who should return to Taranaki.

It was arranged by W. Kingi that the portions outside should be sold by the parties returning and the other to be for the parties who remained on this land. Matene Te Whiwhi, Tamihana Rauparaha and Karanama Kapakai and Hakaraia heard of this proposed sale and came to Waikanae.

In the evening we went into a house, Ngati Kura – a hapu of Ngati Awa were the only persons present – that went into the house. Matene asked Matapere which boundary you approve of. Matapere replied – Te Hapua. Matene said Rangihaeata’s boundary is from Whangaehu to Rimurepu. The question was put a second time and the same reply was given. Tuainane – a chief of Ngatiawa – his mind was dark in consequence of this. Tuainane then said to Matene, “If you agree to Paitawa, let it be there or to Rangiora, let it be there or to Kaiwaru or to Waimea, let it be there”.

Tuainane’s mind was dark. Te Matangi said, “let it be at Te Maire”.

The old men of Ngati Awa and Wiremu Kingi consented to this. It was afterwards consented to by large meeting of Ngati Awa held next day.

Objectors challenged

Henare Herekau asked – is the south boundary at Toheahumuri or Waerengapoka?

Wi Parata replied – it is at Toheahumuri. Waerengapoka is within the crown land.

Karanama Kapukai said – as a Ngati Raukawa chief, I heard of the arrangement for sale and is correct. I am satisfied with the boundary as shown on the tracing.

Te Poihipi said – the application of Wi Parata is correct. I am a Ngatiawa.

Hoani Ngapaki said – I wish to confirm the statement of Wi Parata.

Case adjourned until the crown agent can obtain such information as will enable him to fix the boundary of former purchase by the crown.

Court adjourned for an hour

At 2 pm the court resumed.

Present – John Rogan Esquire – Judge Assessors – Hemi Tautari and Hare Wirikake

Pukehou

James Ransfield asked for three certificates for the inland portion awarded to Ngatikapu – viz

Pukehou No. 1

List put in and read – no objectors

Pukehou No. 2

List put in and read – no objectors

Pukehou No. 3

List put in and read – no objectors

Court decided to order 3 certificates as applied for and in the names of the parties read without restrictions – viz

Pukehou No. 1

Ordered that a certificate of the title of

Eru Tahitangata, Tereturu, Akapita Tahitangata, Haikema, Te Raika, Te Hiwi, Aterea, Te Teira, Kipa Pataua, Te Wiata

Be made and issued for Pukehou No. 1 when the said parties shall furnish a proper survey thereof without restriction – estate to best from today.

Fees charged - £3.0.0

Pukehou No. 2

Ordered that a certificate of the title of

Tiemi Ranapiri h.c, Enoka Te Wano, Karanama Whakaheke, Riria Ranapiri, Tamati Ranapiri h.c, Arihia Wehipeihana, Mohi Heremia, Tamihana Hotene, Taniera Rehua, Raureti Te Putu

Be made and issued when the said parties should furnish a proper survey thereof without restrictions – estate to best from today

Fees charged £3.0.0

Pukehou No. 3

Ordered that a certificate of the title of

Atarea Te Waha, Te Raiti Tonihi, Akapita Te Tewe, Hoani Te Matepu, Heremaia Ngato, Ngarati Te Tewe, Hohepina Parakipane, Naihi Pekeia, Tame Tima h.c, Pene Te Hapupu

Be made and issued when the said parties shall furnish a proper survey thereof without restrictions – estate to best from today.

Fees charged £3.0.0

Opaekete

Ihakara Tukumaru – produced a tracing for a small portion of this block for which he asked for a certificated in his own name.

Atereta Taratoa said she had no objection to his Ihakara name being registered on the large piece of Opaekete and so make one certificate instead of two.

Ihakara consented – list of names read.

Certificate ordered in the name of Atereti Taratoa and that the other names be registered under Section 17 Act 1867 – viz

Atereti Taratoa, Wereta Tawhata, Nepia Taratoa, Mohi Tarapuhi, Winiata Taratoa, Hamara Te Pakaru, Winiata Taiaho, Peina Tahipara, Rangitawhia, Ruta Wereta, Katene Rongorongo, Aperahama Te Huruhuru, Hare Reweti Rongorongo, Porokoru Te Kauru, Pini Te Konga, Paranapa Te Kanohi, Paraniena Te Tewe, Kakawaero Te Napu, Moihi Te Kotu, Aterea Tauehe, Te Hiwi, Hoani Tawhiri, Makareta Pineaha, Patoropa Te Nge, Kararaina Whawha, Heni Pomare, Ihakara Tukumaru, Arona Te Hana

Fees charged

Hearing £1 Certificate £1 Total £2.0.0

Pukehou

The position awarded Ngati Pare and Ngati Kauwhata.

Hoani Taipua said – we shall not be prepared with lists of names for the inland portion until the boundaries are laid out for Rikihana and others in the seaward portion of this block.

Takapu (470 acres)

Kararaina Whawha – produced tracing of this block.

Kararaina – sworn

I live at Porokaiaia.

The land adjoining called Oturoa has been ordered in my favour. I have not yet received the grant for it. I claim this land Takapu. I claim with Roera and the others named in the application. Whatanui’s claim commenced at Oturoa and went to Waitarare at Porotawhao. On the bush boundary it commenced at Opaekete and went to Ohinekakeao to Takapu – this land – Pekapeka and Kohitane lands which were in dispute between Ihakara and Whatanui.

Ihakara wished to take all this land. When we were at Muhunoa, a messenger came from Whatanui to tell us to go on to this land. In consequence of Ihakara having gone there to take some of the totara trees to make canoes of - this land takes its name from that circumstance.

I went with Roera and others. On our arrival there, Ihakara went away to Manawatu. I remained on the adjoining land up till the present time and the trees then marked are still to the forest.

When I surveyed the adjoining land the boundaries of this piece were laid off but Ngati Huia came and interfered with us. A portion of the boundaries of this land were arranged between us and Ihakara. At the investigation of Oturoa, the boundary from Nukuwaiata to Pokuturoa was disputed by Hutana. Hutana is present now. I do not know when this boundary was laid off. It was during Te Whatanui’s life time.

I object to Hutana, he has joined Ngatihuia. I wish to call Natana Ihakara.

Objectors challenged

Hape Te Rangitewhata said – I object. I cut this out from the Ngati Huia Block as it was in dispute between us and Kararaina.

Hapi Te Rangitewhata – sworn

I claim all this land as claimed by Kararaina.

I will commence at the time of Whatanui Tutaki when this boundary between Whatanui and Ngatihuia was in dispute when a runanga was called at which Hukiki Nepia and Kuruhou were present. Whatanui sent a messenger for us to Porotawhao and we went on to this land. The boundary we went to talk about was from Wawa in a straight line inland. Whatanui wished the boundary moved to a point southward of the Oturoa boundary. Ngati Huia would not consent. We had a great dispute. Whatanui Hukiki was on one side and on Ngati Huia side Epiha and Te Hoia and I. I went forward as the mouth piece of Epiha and Te Hoia and said let the pole be fixed here – then consented and the line went direct thence to Kereru. Hukiki consented. This boundary was adopted as Kararaina’s south line when her case was heard at the court at Foxton. I disputed this line with Ihakara. I have since arranged with Ihakara respecting this claim that Kararaina makes is quite a recent one. The line was not disputed at that hearing of Oturoa. She did not attempt to have this piece included in Oturoa. It was cut out at Foxton because of Kararaina’s objection.

I wish to call Hohaia.

Hohaia Te Tahau – sworn

I live at Porotawhao. I know this land.

I have heard Hape’s statement. It is all correct.

I remember the time Whatanui sent for us about this boundary. I went with the party and was on the ground. I saw the disputing between Whatanui Tutaki and others and Te Hoia and Nepia on the Ngati Huia side. Nepia came forward and laid down the boundary. It started from Te Pou and went to Waimakaira thence to Te Uku thence straight to the mountain. It was the word of Nepia that this should be the line of boundary. We did not know at that time of it was cut off. It ended at Kereru quite lately. We have discovered a line of Kararaina’s. We did not see it before the sitting of the court at Foxton. Ngati Huia claim all this land.

Kiriona – sworn

I am of Ngati Huia and live at Porotawhao.

I remember Hukiki and Whatanui Tutaki and Epiha did the marking out of this boundary by them at the runanga. I have been on this land. It is swamp.

I have been to Kereru. At Te Uku, Ngati Huia have an eel pa. I go to catch them there and at Te Pukuohinamaru. I have caught tuna there two years.

I was present at the meeting called by Whatanui. Nothing was then said about Takapu. Aportion of the boundary at Oturoa was carried by Kararaina through a swamp called Wawa. I objected and had it moved. No objection was made by Kararaina until quite lately to the boundary between Takapu and Oturoa.

Court adjourned until 10 am tomorrow.

Friday May 30th 1873

Place – the same

Present – the same

The crown agent made explanation for his being late in attendance yesterday and apologizes for his absence – which was satisfactory.

Ropata Hurumutu – sworn

I am a Ngati Toa and live at Porirua. I know the Wainoa block. I sold it. The mountain Pouawha I gave to Mr. McLean. I do not know the year. It was previous to the war in Waikato. It was when Mr. Searancke and I asked Mr. McLean for a payment on account. He agreed that it should be paid through Mr. Searancke. This money on account was paid in Wellington. I had £50 and Poihipi – Rapihana Nopera Te Nga Rawiri Kingi (or Puaha) Eruini Te Tupae were with me in the sale. Famaihengia had nothing to with it. We understood that money was for the mountain Pouawha. After we had received the £50 Searancke wished it to include the land at the bottom. All Wainui to Whareroa. Then we agreed to receive the second payment Mr Searancke desired us to include all the bottom part --- lower portion to the sea. The Whareroa people agreed to this. There were three instalments or three divisions of the money. One to Nopera, one to me and one to Eruini Te Tupe for the maountain. I have nothing more to say. We agreed to the sale at Wareroa. I had £50, Eruini had £50 and Nopera had £40.

The land we sold was surveyed by Searancke and after it was surveyed the second payment was made. I was at the survey of the bottom portion. It commenced at Tumupo thence to ---- Pouawha on to the boundary of the block sold by Ngati Kahungungu to the ----. I know Whareroa. The Whareroa boundary was surveyed at the time of the second payment by Searancke and Swainson. I, Poihipi, Nopera and Wi Parata went to point out this boundary at Whareroa. I went with Famaihengia, Searanckeand Rapihana to lay the boundary at Pukahu. Mr. Searancke returned to Wellington. Mr. Swainson went afterwards to finish the line.

Mr. Wardell – crown agent

Was there any other payment than the £140 you spoke of? I said that 50 was paid as earnest money and afterwards a 2nd payment of £140 which was divided into 3 parts.

Did you sign a receipt for £140? I put my mark. Mr. Searancke wrote my name for Wainui and Wareroa.

Is that your writing (deed –small one)? No I can’t write. I put my mark.

Was this the last payment on account? Yes, that was all.

Is that your writing (large one)? No, I cannot form letters. I hold the pen.

On the 9th June 1859, was £800 paid to the ? for land? Yes, it was paid to me by Searancke in addition to the £50 earnest money. The £140 paid for Mataihuke outside the boundary of this block. £800 was paid at Paekakariki as the balance for the block extending to land sold by Ngati Kahungungu.

Was any complete purchase made of the block on which £140 was? After the survey at Wareroa by payment was made at Paekakariki by Mr Searancke.

Were you a party to a sale of land between Weraroa and Pukahu? Yes but I was only a secondary party. Nopera was principal.

Does Mataihuke lie north or south of Weraroa and Paparauponga? To the south of it.

Deed of November 26th 1858 produced and read.

Court adjourned until 2pm.

At 2 pm the court resumed.

The court suggested the necessity of having the evidence of Mr. Searancke the land purchase commissioner at the time in the matter of the boundary in dispute.

The crown agent accepted the suggestion of the court and Wi Parata also consented that the evidence of Mr. Searancke be obtained.

The court suggested the desirability of obtaining the evidence of Mr. Mitchell who has lately been employed as ? survey or in the ? of the land in dispute and the court decided to adjourn until 10 am tomorrow for the purpose of obtaining Mr. Mitchells evidence.

Court adjourned until 10 am tomorrow.

Thursday May 29th 1873

At the Native Hostelry – Wellington

Present – John Rogan Esquire – Judge Hemi Tautari, Hare Wirikake and Mitai Pene Pani – Assessors

Court opened at 11 am.

Ngarara

Wi Parata said – I wish to call 4 witnesses viz

Ropata Hurumutu, Nopera Te Ngiha, Rapihana Te Otetoka, Poihipi, Ihakara Ngarara.

Wi Parata – sworn

I claim the triangular piece outside of that on the large plan and shown on the tracing from Pukahue to Maingakawa and Pukemoremore where there is a try station and thence to Tararua. The boundary of the Heretaunga Block as stated in the deed produced at Waikanae.

When Ngati Toa sold the land described in the deed produced at Waikanae the boundary as stated by me to Pukemoremore was agreed upon as the land to be reserved for ourselves extending from that boundary to Kukutauaki. This boundary was clearly indicated not simply pointed out. The other boundary called at the time of this sale is Pawhakataka between Pukemoremore and Tararua Range. Mangaroa was mentioned also. It is outside the boundary. The time the adjoining land was sold, this boundary was confirmed to us and we believed it to be the boundary of our land up to the time of the survey.

Xed by crown agent

Which of the two deeds produced at Waikanae do you refer to as admitting the boundary? The big deed.

Are the boundaries described in that deed those you point out? Yes. There was land sold seaward of Pukemoremore. At the first sale, no particular boundaries were laid down. At the second sale the boundary was laid down from Pukemoremore to Pukahere (Pawhakataka – Paparaupanga and Pukemoremore)

Was there any previous sale of land north of this block? There was not a sale. The only portion is mentioned in the small deed produced by the crown agent at Waikanae. It was a survey of £140 paid on account.

You heard the deed read at Waikanae? I did. Portion of description read. This deed (the large one) was afterwards.

Is the boundary you now claim the boundary described in this (the large) deed? Yes. The inland boundary is.

Which side of the boundary line just pointes out does this deed refer to? The land outside of the inland boundary of this block, also the land outside of the boundary of the bottom portion. I do not claim the land between ------ and the boundary as indicated by me. That is crown land but the boundaries of I have stated were agreed by the chiefs.

Is this crown land? Yes.

By virtues of the sale in this deed? No. By the sale of Ngati Kahungunu.

Then this is not the line described on the deed 26th November 1858? We believe that is the boundary of what Ngati Kahungunu sold and we adopt it. The line from Pararaupanga to Weraroa was the land described in the deed of November 26th 1858.

Are you aware of a sale of land by Ngati Toa and Ngati Raukawa northward of Weraroa and Paparaupanga? Yes. That is the second sale. There were two instalments. The last deed related to the last payment.

Xed by the court

Do you know Wareroa? I do.

Is it west of road to Whanganui?

What is the distance between Whareroa and -----? 4 ½ to 5 miles. I have not seen Pawhakataka but I have heard of it. I have been to Pukemoremore. I do not know Paparaupanga. I have heard of it.

Court adjourned until 2 pm.

At 2 pm the court resumed.

Present – the same and Wi Tako.

Mr. Wardell called three times – no answer.

Court stated that in consequence of the absence of the crown agent the court would adjourn till 10 am tomorrow and that if then he (Mr. Wardell) was absent the case would go on in his absence.

Court adjourned until 10 am tomorrow.

Wednesday May 21st 1873

Waikanae

Place – the same Present – John Rogan Esquire – Judge

Assessors – Hemi Tautari, Hare Wirikake and Mitai Pene Taui

Court adjourned until 9 am tomorrow.

Tuesday May 20th 1873

Waikanae

Place – the same Present – Hemi Tautari and Hare Wirikake – Assessors

Takapu – continued

Hape Te Rangitewhata said – I have another winess to call named Erini Hutana.

The court decided to call him after hearing the claimants’ case.

Karania Whawha said – I wish to call Roera Hukiki and Nerehana and Natana.

Karania – sworn

I live at Porokaiaia.

I know the land called Takapu. I claim this land. Tauteka Waretini Tuaeruku, Hitaku and Roera claim with me. Our right is derived from Whatanui. The reason why this land has become ours is on account of our mother Tauteka because this is the only forest land about therefore Ihakara desired to --- it. My father sent Ihakara to Manawatu. Te Whatanui secured this land to us a tribe called Hamu. I caused Ihakara to return to Manawatu.

If this land were not mine, Ihakara would have included it in his survey. Ihakara was aware that my father staked off the boundary of this land takapu. Ihakara said that probably I would be prepared to take a piece of land outside this boundary but I have decided to dispute this land and give over the other.

I then surveyed this land. When ---- Mr. Munro investigated the land adjoining for which I hold a crown grant, I told them that I had this land for which I intended to apply.

Roera Hukiki – sworn

What Karania said is correct. This was Whatanui’s land. Tauteka gave this land on account of some Maori difficulty to one of my relatives. The land was in dispute between Whatanui and Taikopurua – the father of Ihakara. Taikapurua went to take the totara trees of Takapu. Tauteka said that the forest of thisplace was equal to a body (a curse) and this resulted in Taikapurua coming to take the trees. The Patukohuru tribe felled the trees for canoes. Te Whatanui heard of this and arranged to send a party to take the trees and drive Taikapurua out. 20 men went armed with guns. I was a young man at this period. A message was sent to Taikapurua to leave and not remain there. Taikapurua set fire to the canoes when he heard this armed party was coming. When we arrived the canoes were on fire and the men had gone.

This land therefore became the property of Hamua. When the boundaries of this land were determined in 1868 was when we went to fix Ihakara’s boundary.

At the time Kararania’s survey was made for her grant by ---- and Te Maki. We said that this piece was to be left out of that survey for Te Hamua – that the land in the grant was for Whatanui’s descendants.

A number of us went to Te Kereru where Ihakara was making a clearing. Ihakara said it was right that they should come to him because the land belonged to their fathers. I am aware that there are landmarks on this land by Tuaemuku. I know that you and your people came and set fire to my canoes. Ihakara said I will take you out and show you the boundaries.

He took two, one of our and one of his party and said, “When you go out into the forests and see the trees that are marked, light fires that we also are in the open may see”.

Then this boundary was laid down. We then came back to Oturoa. I have not seen Ngati Huia cultivating on this land.

Court divided in their views in respect to the decision in this case.

Adjourned.

Court adjourned until 10 am tomorrow.