"KO    TE TIKA, KO   TE   PONO, KO TE   AROHA. "

VOL. 1. ]      NEPIA, HATAREI; OKETOPA   25, 1879. [No 42.

  HE KUPU WHAKAHOKI KI NGA HOA TUHI MAI.

                                               



   He nui enei reta kua tae mai, e lore e taea te panui inaianei.

                                                  '                                      

   Kua tukua mai he moni e etahi tangata hou. Mea ake whaka-

hokia ai aua moni.

   Ko te perehi o te WAKA MAORI e takoto ana inaianei mo te

 hoko. Ki te mea e hiahia ana etahi o a matou hoa Maori ki te

 mahi i tetahi nupepa ma ratou, tenei te perehi pai rawa, hou

 tonu, ko te utu he iti rawa. Tena pea a Kingi Tawhiao, me te

 hoa aroha o  te Hihana, a Rewi, e pai ki te mahi nupepa i te

 Waikato " hei oranga mo te motu katoa. " • Tera pea te Hihana

 * pai kia haere ia hei Kai Tuhi mo ta raua nupepa, no te mea

 kua kore he mahi mana inaianei.



 \_\_\_\_Te     Waka  Maori.

      NEPIA, HATAREI OKETOPA  25, 1879.



 HE whakaatu tenei ki o matou hoa i tetahi huinga o

 nga tangata whai hea o te Kamupane o te WAKA

 MAORI, i Nepia i te & o nga ra o Oketopa nei, i kiia

 kia whakamutua te mahi i te WAKA. Ko konei he

 mea whakamutunga tenei WAKA ka tukua atu nei ki

 a koutou. Te take i mutu ai, he kore kaore e wha-

 ngaitia ana kia ora. He nui nga tangata o etahi wahi

 o te koroni  e tuhituhi tonu mai ana kia hoatu he

 nupepa ki a ratou; otira he tokoiti o ratou e homai

 moni ana. Me i kore te manaaki a te Pakeha kua

 mate noa atu te WAKA. Kua whakamatau matou ki

 te mahi i tenei taonga hei kawe korero ki nga Maori

 mo nga tikanga e pa ana ki te oranga mo ratou, hei

 ara whakapuakanga hoki ma ratou i o ratou wha-

 kaaro, otira kihai i rite ta ratou manaaki mai i ta

 matou i mahara ai. Ko  tenei ki te mea ka hiahia

 ratou kia whiwhi nupepa ratou a mua ake nei, ma

 ratou ake ano e mahi; kaua e ki ma te Pakeha e

 mahi.

 NOTICES AND ANSWERS TO CORRESPONDENTS.

          ——————. ——————

  Many letters have come to hand lately, but of course we.

cannot now publish them.

Several new subscribers have sent money, which will be re-

turned in due time. ------

  The plant of the WAKA MAORI is now for sale; so that if

any of our Native friends would like to start a paper of their

own, they have an opportunity of purchasing a really excellent

plant, nearly new, and very  cheap. Possibly His  Majesty

King Tawhiao  and Mr. Sheehan's friend Rewi may feel in- 

clined to start a paper in the Waikato " for the benefit of the

whole island. " As Mr. Sheehan is now in want of employment.

he might be induced to edit it for them.



        Te Waka  Maori..

     NAPIER, SATURDAY, OCTOBER  25, 1879. '



WE  have to inform our readers that at a general

meeting of shareholders of the WAKA MAORI news-

paper Company, held at Napier on, the 6th of

October  instant, it was unanimously   decided to

discontinue the publication of the WAKA and to, place

the affairs of the Company in the hands of a liquida-

tor without delay. Under   these circumstances

the publication of the WAKA   will cease with the

present issue. It has been found necessary to take

this step in consequence of the very inadequate sup-

port we have received. Numbers of Natives from

various parts of the colony send orders for the paper,

but it has been, found that very few of them pay up

their subscriptions Were it not for the liberal sup-

port we have received from European gentlemen, the

WAKA   would have been, defunct long ere this. We

have made  an effort to supply, the Maories with a

medium  for the conveyance of information to them

respecting matters and things affecting their interests,

and for the expression of their own opinions thereon,

                   TE  WAKA  MAORI O  NIU TIRANI.

  He  tokomaha nga tangata i korero i te WAKA, a e

whakawhetai nui ana matou  ki nga mea o ratou i

whakaaro mai ki ta matou maihi. He tukino tonu i

a matou te mahi a tera Kawanatanga hara whanoke;

otira kihai rawa matou i wehi i korero tonu matou i

ta matou  i mohio ai he pono; kihai rawa matou i

whakakuare i a matou ki tie whakapati i era tangata

e tu ana i nga turanga whai mina, e hara hoki ratou

i te tangata e tika ana kia whakapaingia.. Ko tenei,

totohu rawa ake te WAKA kua titia rawatia ona kara

ki runga ki te rewa mau kita ai kaore rawa i tukua

ki raro.

E KI ana nga nupepa Pakeha, i tetahi wehenga i roto

i te Whare ina tata ake nei, i whakarerea te Kawana-

tanga e Henare Tomoana, pooti ana i te taha o te

hunga turaki i te Kawanatanga. Tera pea kua wha-

 kawaia e te Hihana, kua kiia kia homai ki a ia nga,

mea  katoa o te ao e pai ai ia—ko to te Hihana ahua

 tonu hoki ia. I mahara matou kua mohio a Tomoana

 ki te ahua o tena tangata i Mua ai a e kore pea e

 ware tona whakaaro. I ki a Henare Tomoana ki

 nga tangata na ratou nei ia i pooti me pooti wha-

 kahe tonu ia i a Kerei raua ko te Hihana, no reira

 hoki ia i pootitia ai hei mema. He  nui te riri o

 Tareha mo tona whakarerenga i te Kawanatanga 

 ko nga tangata katoa hoki o konei nana ia i tuku ki

 te Paremete e mahara ana he mahi whakakuare i a

 ratou tana mahi. I tu rawa ia hei Minita, a e kiia

 ana i tuhituhia rawatia e ia ki te pukapuka tona

 whakaaetanga kia piri pono ia ki a ratou i roto i te

 wa o te raruraru. Kaore rawa he Minita e whaka-

 pono ki a ia a muri ake nei e kore -hoki ia e whai-

 maua i roto i te Whare i tona mahi taware.

   Ko  nga korero o muri rawa  nei e kiia ana kua

 kitea inaianei i he te pootitanga mai o Ta Hori Kerei

 hei mema, a kua whakakorea tona mematanga, kua

 kore ia e uru ki te Whare -inaianei. Ko te Pakeha

 o raro iho i a ia i te pootitanga kua tu ki te Whare

 inaianei hei whakakapi i tona turanga—no te taha

 Kawanatanga taua Pakeha. Kua   tokomaha nga

 mema  o tera taha kua rere mai ki te taha Kawanata-

 nga, kua tuturu rawa nga Minita inaianei. Ko Tomoa-

 na tetahi e kiia ana kua hoki mai ki te taha Kawanata-

  nga, he kitenga pea nona e kore e hoki mai a te Hi-

  hana ma ki te turanga whai mana. I mea matou kia

 kaha he kupu ma matou mo te mahi a Tomoana, ka

  tenei kua hoki mai nei ia ki te mahi tika kati, kei

. tona ngakau ake ano he whia mona, kei ona tangata

  hoki nana ra i tuku ki te Paremete.

            OTAMAKAPUA.

              ————————+——; ———-

    Ko tenei whenua nui kotahi rau e rua te kau

  mano  eka te rahi, i whakawakia i roto i te Kooti

  Whakawa  Whenua  Maori ki Omahu. Ko  Kapene

  Hiiri te Tiati whakahaere i te whakawa. Ko Takuta

  Pura  te roia i whakaritea e te Kawanatanga hei

  whakahaere i te whakawa mo te taha ki a ratou. Ko

but we have not received from them that material

support which, we think we had  a right to expect.

Henceforth, if they require a paper they will them-

selves have to bear  the expense of publishing it

they need not expect the Pakehas to do it,

  We  have had many readers, and, in taking our leave

of them we beg to thank most  sincerely those of

them who have afforded us material support in our

undertaking. We   have been bitterly persecuted by

an  unscrupulous Government, but  we have ever

fearlessly spoken What we honestly believed to be the

truth we have never abased ourselves by stooping

to flatter men in power, for whom we entertained no

respect, and who were undeserving of respect; and

 although we have now to go under, from the pressure

 of adverse circumstances we do so with our colours

nailed to the mast,

 WE  read in the Pakeha papers that, on a late division

 in the House, Henare Tomoana deserted the Govern-

 ment  and voted with the Opposition. We suppose

 Mr Sheehan, in is usual reckless way, had been mak-

 ing him promises of  anything and everything he

 wanted, We  should have thought his past experi-

 ence of that gentleman would have saved him from

 being so easily gulled. Henare Tomoana promised

 Us constituents that he would vote against the Grey

 and Sheehan party and in consequence of that promise

 he was  returned. The chief Tareha is highly indig-

 nant  at his desertion of the Government, and his

 constituents generally in this district consider them-

 selves disgraced by his conduct, He accepted a seat

 in the  Ministry, and  it is stated that he gave a

 written pledge that he would stick to them till all

 difficulties were over. No Ministry can possibly place

 any  reliance in Mr Tomoana  henceforth and his

 influence in the House will be nil

    The latest political news is that Sir George Grey

  was not legally, elected that he has been unseated in

 consequence and is no longer a member of the House.

 Mr  Richardson, a Government supporter, has taken

 his place. Several members of the • Opposition -have

  come over to the Government side, and the Ministry

  is now quite safe Henare Tomoana too, we hear, has

  returned to the Government party, seeing doubtless

  that there was no chance, of Sheehan and Co. again

  getting into power. We  intended to criticise severely

  Mr Tomoana's conduct, but, as he has returned to his

  duty, we shall leave him to his own conscience and

  his constituents.

        THE OTAMAKAPUA CASE

                     •—————+—————'

    This very important claim, comprising an area of

  120000 acres; was heard before the Native Land

  Court at Omahu. Captain Heale  was the presiding

  judge. Dr. Buller conducted the case as counsel

  tor the Crown, and Mr Andrew Duncan acted for

  the counter-claimants. Mr. Booth was in attendance,

                   TE WAKA   MAORI  O NIU  TIRANI.

Anaru  Taukena te roia whakahaere o te taha ki

Ngatiapa. I reira ano hoki a te Puutu, te Komi-

hana. Hoko Whenua  a te Kawanatanga I tu te

Kooti. i roto i te Whare Kura a Renata. Pai ana te

whakapaipaitanga a roto o taua whare mo te whaka-

wakanga. Ko  tetahi wahi i araitia; ki te rakau hei

nohoanga mo  te Kooti, me nga. apiha me nga roia

He  kahu Maori, he kara Pakeha hoki, i whakairia ki

nga tara.



  I  whakatuwheratia te Kooti i te Wenerei, te

17. o Hepetema, muri, tonu, iho ka nekehia ki te

Manei, he mea tono hoki na Ngatiapa kia whai taki-.

wa  ai ratou hei tikinga roia mo te taha ki a ratou;

  He maha  nga kawenga mai o tenei whenua ki te

aroaro o. te Kooti Whenua i roto i nga tau e wha

kua taha ake nei. He inaha nga panuitanga, i roto i

te, Kahiti kia whakawakia taua whenua ki Tutaenui,

ki te Arataumaihi hoki, kei Rangitikei; engari na

Renata, Kawepo  i kore ai e whakawakia, he mahi

tuku  nana i ona karere ki reira ki te whakahe i te

whakawakanga, a whakarerea ana e te Kooti  ko ia

hoki tetahi o nga tino tangata whai take ki runga ki

taua whenua. I Tutaenui te kawenga o muri rawa

nei o taua whenua ki te aroaro o te Kooti, i a Pe- 

puere i te timatanga o tenei tau, I tae ano a Nga-

tiapa; ki reira whakahe ai, tonoa ana e ratou kia

whakawakia i te Arataumaihi, Nawai, a ka whakari-

tea, i runga i te whakaae a te katoa, kia tu te Kooti

ki Omahu, mea ana hoki a Renata kei a ia he oranga

mo  nga tangata katoa ina haere ki reira ki te whaka-

wakanga. Heoi, he nui nga tangata o Ngatiapa i

tae ki Omahu, a atawhaitia ana e Renata ratou: ko

tona iwi i roto i nga wiki maha I haere mai ratou i

 Rangitikei, i Turakina; no Ngaiteupokoiri etahi

 Ka toru nga ra e korero, ana aua iwi i waho; he nui

 te, hiahia o Renata kia mau tonu te pai me te aroha i

 roto i a ratou, no reira ia ka whakapuaki nui i enei

 kupu na. I kii ia kei a ia e mohio ana ki nga hapu

e tika ana ki runga ki taua whenua; tena hoki e

 taea e ia te whakamarama i o ratou take i roto i te

 Kooti; e pai ana ia kia whawhaitia taua mea i roto

 i te Kooti. Engari he whenua nui taua whenua, he

 moni nui te moni e homai ana e te Kawanatanga

 (£60, 000); tera e rato katoa nga tangata. No kona

 ia i mea ai kia. whakamutua te tautohetohe a nga

 iwi; kaua e whakawakia te whenua, engari me tono

 kau ki te Kooti kia tukua mai he tiwhikete take ki a

 raua ko Aperahama Tipae anake—ko ia ko Renata

 hei kai-whakahaere mo te taha ki tona iwi, ko Ape-

 rahama Tipae hei kai-whakahaere mo te taha ki ona

 hapu ano. Ko  tenei tikanga i whakapaitia e etahi

 tokomaha, a whakaaetia ana hoki e Ngatiapa. Otira

 i te ahiahi o taua rangi ano kua puta he whakaaro

 ke Ao  ake ka ki mai a Ngatiapa kia tokoono mai

 hoki nga rangatira o ratou e whakaurua ki te tiwhi-

 kete, ka kore tena e whakaaetia e kore ratou e pai

 kite korero a Renata Pouri ana a Renata ki to

 ratou whakapono, kore ki to. ratou rangatira ake ano,

 no kona ia i kore ai e whakaputa kupu tuturu mo te

 wahanga o nga moni, a mahue ana i a ia tana kupu i

 whakaaria ki a Ngatiapa; he  whakaaro manaaki

 tangata hoki nana taua kupu, ehara i te mea he tika

 no Ngatiapa ki te whenua, kaore hoki o ratou take.

 Katahi ka kiia ma te Kooti e mahi, a tahuri ana te-

 tahi taha me tetahi taha ki te whakahaere i o ratou

 take me o ratou tupuna.

   I te Manei, te 22 o Hepetema, ka tuwhera te

 Kooti i te 10 o nga haora o te ata, a kaore i roa kua

 tomo rawa i te tangata.. Karangatia ana te ingoa o

 te whenua mo te whakawa; katahi a Utiku Potaka

 ka ki atu ki te Kooti ma Takuta Pura e whakahaere

 i te taha ki a ratou, ko ona hoa.

   Katahi ka tu mai a te Taukena, ka ki mai ko ia te

 roia kua tu mo te taha ki Ngatiapa, a tahuri ana ki

also as Land Purchase Commissioner. The Court

was held in Renata's Schoolhouse, which was very

nicely prepared: for the purpose, a portion having

been railed off for the convenience of the Bench,

officers of Court and counsel and the walls hung

round with fine Maori mats-and English flags

 The Court was formally opened on Wednesday,

September 17, and then adjourned till the following

Monday, on the application of the Ngatiapa, to en-

able them to procure the assistance of counsel.

  We  may   explain that this claim has been before

the Land  Court from time: to time for some four

years past. It has been, gazetted for hearing several

times' at Bulls: and at Marton (Rangitikei District),

but on every occasion Renata Kawepo, who Is one of

the  principal claimants, has sent representatives

across to • protest. against the hearing and the case

has then been adjourned sine die. The last time the

case was brought before the Court was in February

last at Marton when the Ngatiapa  attended and

opposed the: hearing; demanding that the case should

be  taken at Bulls; At length it was arranged by

common   consent: of the tribes concerned to have the

Court: at Omahu, where Renata offered to entertain

all comers; A large number of the Ngatiapa, from

Rangitikei and Turakina, and of the Ngaiteupokoiri

were congregated  there for several weeks,

 enjoying  Renata's hospitality. This   old  chief

was  so anxious to  preserve the goodwill. that

exists among these tribes at present, that after three

days korero in the  open air he publicly made the

•following proposal to them. He said that he had his

own opinion  as to what hapus were entitled to the

land: and. would Be able to prove their title in the

 Court, and that he was not afraid to fight the ques-

 tion there. But as the block of land-was a large one

 and the purchase money agreed to be paid by the

 Government  (£60, 000) ample for all, he proposed

 that they should sink all tribal differences, dispense

 with a Court enquiry, and merely apply for a certi-

 ficate of title the joint names of himself as repre-

 senting one section of the claimants, and Aperahama

 Tipae as representing the other section. This offer

 was accepted by the Ngatiapa. The same evening, how-

 ever, other counsels prevailed, and on the following

 morning the Ngatiapa intimated that unless six more

 of their chiefs were admitted into the certificate of

 title they would decline the offer. Renata, annoyed

 at their want, of confidence in their own chief, de-

 clined to bind himself to any particular mode of

 dividing the money, and  ultimately withdrew the

 offer altogether on the ground that it was an act of

 grace on his part, the right or title of the Ngatiapa

 being absolutely denied. It now became  necessary

 for the Court to decide the. issue, and both parties

 began at once to prepare their proofs of title, and to

 trace out their genealogies.





















   On  Monday, the  22nd September, the Court

 opened at 10  o'clock, and in a few minutes every

 part of it was crowded. On the claim being called,

 Utiku Potaka informed the: Court that Dr. Buller

 would conduct the case for himself and co-claimants.

                                                                               

   Mr. Duncan, who said he appeared for the Nga-

 tiapa, then proceeded to raise several objections. He

                  TE WAKA  MAORI O  NIU TIRANI,

te whakapuaki kupu  whakahe i te mahi a te Kooti,

mea ana kia whakanekehia te Kooti ki tetahi rangi

mo te matenga o Ripeka Ngaio.

  Whakahengia ana tenei e Takuta Pura, kiia ana

kua maha rawa nga  whakanekehanga; a kaore i

whakaaetia e te Kooti taua tono.

  Muri iho ka whakahe te Taukena ki te whakawa-

kanga i konei, engari me kawe ki Rangitikei whaka-

wa ai. Tera atu ana mea i whakahe ai, rere katoa

ana i te Kooti.

  Katahi a te Pura ka karanga ki a Utiku Potaka,

a i runga i te tono a te Pura ka korerotia e taua

tangata etahi kupu whakamarama kau i te tikanga o

te whenua. Kii ana Hoki a te Pura  taihoa ia e

karanga i taua tangata ano (a Utiku) ki te whaka*

pau marire i ana korero.

  Whakahe   ana te Taukena ki tena, engari i kii te

Kooti e tika ana, e haere ana i runga i nga tikanga

a te Kooti. Katahi te Kooti ka karanga kia tu mai

etahi tangata e tohe ana ki taua whenua.

  Ka tu mai ko Aperahama Tahunuiarangi mo te

taha ki a Aperahama Tipae me etahi atu, a tonoa

ana e  ia a Ihakara Te Rangiahua kia tu mai. Ta

taua tangata i korero ai he mea rongo kau nana; i

ki ia ko Aperahama  Tipae me etahi tangata o tona

hapu kua noho i etahi wahi o tana whenua i mua

atu o te putanga  mai o  te Whakapono. Pataitia

 ana e nga roia, a kitea ana he iti rawa tona mohio ki

 nga rohe o te whenua me te take o tona hapu. Heoi,

 ka whakatika te Kooti i te 5 o nga haora o te ahiahi.

   I te aonga ake (te Turei) kaore i ta te Kooti, he

 mate no te Tiati, he ngaro tetahi no te Kai-whaka-

 maori.

   Ko nga hapu enei i whakaaetia e Utiku Potaka,

 ko Ngatihinemanu, ko Ngatihauiti, ko Ngatitama,

 ko Ngatiwhiti, ko Ngaiteupokoiri, ko Ngatitumokai,

 katahi ano hoki te tupuna  o ratou katoa, ara ko

 Hauiti. Ko Aperahama  i tu mo te taha ki Ngati-

 rangiwhaiao, he hapu no Ngatiapa, e ki ana ko Hauiti

 to ratou tupuna, ko taua Hauiti ano, tupuna o nga

 hapu e ono i whakaaetia e Utiku, Potaka. Ko te

 Taukena i tu mo te taha ki te iwi nui tonu o Nga-

 tiapa.

   Ka whano ka pau nga wiki e toru e whakawa ana

 te Kooti i nga take o Ngatiapa me Ngatirangiwhaiao,

 otira kaore rawa i taea e aua iwi te whakamarama i

 to ratou take, to ratou nohoanga tuturutanga ranei,

 ki runga ki taua whenua. He nui rawa nga korero

 o taua whakawakanga i tuhituhia e matou i roto i te

 Kooti, a tera ano matou e pai kia panuitia katoatia

 hei tirohanga ma o matou hoa Maori, otira e kore

 rawa e o, he roa rawa hoki.

   I te 1 o Oketopa kua mutu te korero o te taha ki

 a Ngatiapa. Katahi a Takuta Pura ka timata i tana

 korero mo te taha ki nga hapu e ono. I ki ia heoi

 te mea, i puaki i te taha ki a ia ko te whakahua kau i

  te take (ara, ite korerotanga a Utiku), ko te whaka-

 aturanga i nga rohe o te whenua me nga hapu e tika

  aua ki taua whenua. Ko tenei, katahi ia ka wha-

  kaari i te ara o te korero e whakamarama ai ia i te

  tika o aua tangata ki te whenua, i te hee hoki o

  Ngatiapa, o  Ngatirangiwhaiao. E  rua  marire

  nga take e   korerotia ana e  ana iwi e rua, he

  mea  takoto ke  tetahi, he mea   takoto  ke  te-

  tahi—ko  Ngatiapa e mea ana  he take rau-patu ta

  ratou, He take noho hoki i runga i te whenua, tetahi

  ko to ratou tupuna ko Tonganui; ko Ngatirangi-

  whaiao e ki ana ko  to ratou tupuna ko Hauiti to

  ratou take. Ko  Whaiao   tana e korero ai i te tua-

  tahi. Akuanei ma etahi tangata mohio rawa ki nga

  korero me nga whakapapa tupuna e whakaatu ki te

  Kooti ko te Hauiti o Ngatihauiti me era atu hapu i

  whai take ai ki te whenua  ehara i te Hauiti o te

  hapu o Whaiao—ina  hoki; e toru rawa nga Hauiti,

  ehara i te mea he tupuna kotahi tonu nona taua i

asked for a farther adjournment on the ground of

Ripeka Ngaio's death.



  This was opposed by Dr. Buller on the ground

that there had already been too many adjournments,

and the Court refused to grant it.

  Mr. Duncan  next objected to the jurisdiction, say-

ing that the case should be remitted to Rangitikei,

and raised other points, all of which were overruled

by the Court.

  Dr. Buller then  called his first witness, Utiku

Potaka, and  took just enough  of his evidence to

establish prima facie case, explaining that he would

afterwards recall him to give his evidence in full.



   

  Mr Duncan  objected to this, but the Court ruled

that it was in accordance with the established prac-

tice of the Court, and then  called" for counter-

claimants.

  Aperahama  Tahunuiarangi said he appeared for

Aperahama  Tipae and others, and called Ihakara Te

Rangiahua. This witness gave only hearsay evidence

to the effect that Aperahama Tipae and other mem-

 bers of his hapu had occupied certain portions of this

 block before  the introduction of Christianity into

 New  Zealand. He   was cross-examined by the

 lawyers, and had to admit that he knew very little

 about the boundaries of the land or about the title

 of his hapu. The Court adjourned about 5 p. m.

   On the following day (Tuesday), owing to the in-

 disposition of the judge and the absence of the in-

 terpreter, the Court was unable to proceed.

   The hapus admitted by Utiku Potaka as the real

 owners were Ngatihinemanu, Ngatihauiti, Ngatitama,

 Ngatiwhiti, 'Ngaiteupokoiri, and Ngatitumokai

 all descended from  a common   ancestor named

 Hauiti. Aperahama  claimed for Ngatirangiwhaiao,

 a hapu of the Ngatiapa tribe claiming descent from

 Hauiti, the ancestor of the six hapus admitted by

 Utiku Potaka. Mr. Duncan  claimed for the Nga-

 tiapa tribe at large.



   The Court was engaged nearly three weeks inves-

 tigating the claims of Ngatiapa  and  Ngatirangi-

 whaiao, but neither of  those tribes were able to

 prove any title to or permanent occupation of the

 land. We took • very voluminous notes of the evi-

 dence given, and we should be very glad to publish

 them for the information of our Native readers, but

 want  of space precludes any such idea.

   On  Wednesday, the 1st  day of October, the

 case  for Ngatiapa  was  closed, and Dr. Buller

  opened the  case for the original claimants. He

  said that in  setting  up  the 'prima facie  case,

  in compliance  with  the rules of the  Court, he

  had confined himself to  a bare  allegation of title,

  specifying the boundaries of the land claimed, and

  showing generally, what hapus were entitled to share

  in the block. He would now  indicate the kind of

  evidence by which he proposed to prove the title in

  his clients to the exclusion of the Ngatiapa  and

  Ngatirangiwhaiao. These counter-claimants had set

  up two  separate and distinct cases—the Ngatiapa

  claiming partly through conquest followed by occu-

  pation, and partly through their ancestor Tonganui;

  and the  Ngatirangiwhaiao claiming through their

  ancestor Hauiti. In  presenting  his evidence he

  would  first meet the Whaiao  claim, and  would

  show by the testimony of men  well versed in the

  traditions and  genealogy  of the tribes that  the

  true Hauiti, through  whom  the Ngatihauiti and

   the  associated  hapus  * derive their title is not

  the Hauiti  of  the Whaiao  hapu—that, indeed,

                   TE  WAKA  MAORI  O  NIU TIRANI.

ngoa. He tama na Uengarahupango ta ratou Hauiti;

he tama na Whakaruruhau te Hauiti pono. Ahakoa

ki mai a Ngatirangiwhaiao kotahi tonu te tupuna o

ratou tahi, kihai rawa i taea e ratou te whakamarama

i te nohoanga, te tohenga ranei, o nga uri o to ratou

tupuna ki runga ki taua whenua. Tetahi, ko te take

e korero nei a Ngatiapa. Heoi te tangata o tera

taha i korero ki te take rau-patu, ko Kawana Hunia

anake ano. Ko  etahi atu tangata katoa i karangatia

e to ratou roia, a Taukena, i ki katoa kaore e tika

tena take, engari i ki ratou ko Tonganui to ratou

take, he take tupuna; tetahi, ko te nohoanga o Taha-

taha me etahi atu rangatira o Ngatiapa i te pito ki te

tonga o taua whenua i era whakatupuranga. Kua

kitea i runga i a ratou korero ake ano kihai rawa

ratou, a Ngatiapa, i kitea i runga i taua whenua i

mua  atu o te takiwa o to ratou tupuna a Tairapanga.

 Na, ki ta ratou ano hoki i whakapapa ai, e rima nga

whakatupuranga i muri mai o Tonganui ka tae mai

 ki a Tairapanga; otira e ki noa ana ratou ko Tonga-

nui to ratou take ki te whenua. Na, ka kore e taea

 e ratou te whakaatu mat i tetahi take ki te whenua,

 rau-patu, aha ranei, i te takiwa o Tairapanga, heoi,

 kua nee ratou—e kore ano  hoki ratou e tika i tera

 tupuna, i a Tonganui. Katahi  a te Pura ka ki,

 mana, ara ma nga korero a ona tangata, e whaka-

 marama ki te Kooti i nga tikanga i noho ai tena iwi,

 a Ngatiapa, i tenei whenua; mana e whakaatu i te

 kainga i haere mai ai ratou i mua ai, te takiwa nae te

 take i haere mai ai ratou; te wahi i tau ai ratou, me

 te iwi nana i roherohe he whenua nohoanga mo ra-

 tou. Ka  whakaatu ia ko Ngatihauiti anake e noho

 ana i taua whenua i te takiwa o te riri o Haowhenua

 1826); i taua takiwa tae noa mai ki te riri whaka-

mutunga   i te Kuititanga (1839) i reira tonu ratou e

 noho ana; kihai ratou i taea te pana, te aha; i noho

 tonu ratou ki reira tae noa mai ki tenei rangi Ka

 whakaatu ia ko nga kohurutanga katoa a Ngatiapa,

 te patunga i a Hauiti i Tirohanga, me etahi i muri

 nei, i ngakia katoatia. Kotahi tonu, te matenga ki-

 hai i ngakia, ko te matenga o te Kepa Tanga ma i ta

 ratou haerenga ki te mahi huia i Tapuae, na te Wha-

 kapono kua  tae mai i kore ai tena e ngakia. Ka

 karanga ia ki etahi tangata kaumatua i kite i nga

 riringa me nga mahinga—ehara i te tamariki, pera me

 nga tangata i korero i tera taha—ma ana kaumatua

 e korero na Ngatihauiti me era atu hapu nga pa me

 nga mahinga kai e ki nei a Ngatiapa na ratou, kua

 nohoia noatia atu aua kainga e Moeroa me etahi atu,

 a kei taua whenua ano hoki ratou e tanu ana. Ko

 te pito i te taha ki Waitapu anake ta Ngatiapa e

 korero ana  i nohoia tuturutia e  ratou, me etahi

 mahinga kai ki runga iti ake o te awa. Otira, ma

 nga tangata o tona taha e whakahua i nga ingoa o

 nga rohe, me nga pa, me nga mahinga katoa, me nga

 wai tuna, me nga tanumanga, me nga pukepuke, me

 nga  wairenga katoa, i runga i taua whenua; ma

 ratou hoki e whakaatu i runga i te mapi nga ara taua

 i roto i te ngaherehere o mua, kua haerea tonutia

 hoki e ratou aua ara i muri nei ki te mahi kai, ki te

 patu huia. No  to ratou tamarikitanga rawatanga

 hoki i noho ai etahi o ratou ki reira. Ka karangatia

 e ia tetahi tangata o Ngatiraukawa hei tautoko i enei

  korero katoa o te taha ki a Hauiti; ka karanga hoki

  ia ki tetahi Pakeha i noho riihi i runga i tetahi wahi

 o taua whenua i roto i nga tau kotahi te kau kua

  taha ake nei, he mea riihi ki a ia na Utiku; ma taua

  Pakeha e korero kaore a Ngatiapa i tono ki etahi o

  nga moni reti o taua wahi, kaore hold i riro etahi i a

  ratou. I ki hoki a Takuta Pura, kia takoto katoa ki

  te aroaro o te Kooti nga korero o tona taha, akuanei

  ka rere rawa a Ngatiapa i a ia, ahakoa i te taha ki

  Waitapu ka  rere ano. ka tika ko Utiku Potaka me

  pua hapu ki runga ki taua whenua katoa atu.

there were  three Hauitis instead of one common

ancestor of that name. Their Hauiti was the son of

Uengarahupango; the true Hauiti was the son of

Whakaruruhau. The  Ngatirangiwhaiao, although

setting up the common  descent, had however, en-

tirely failed to show that the descendants in their

line had  ever occupied the land  or asserted their.

ownership. Next, as to the claim set up by the

Ngatiapa. The only witness on that side who had

attempted  to prove any conquest was  Kawana

Hunia. All the other witnesses called by Mr. Dun-

can had  admitted that -the claim by conquest was

untenable, and had  therefore limited their title to

that derived through their ancestor Tonganui, sup-

ported by actual occupation, two generations ago, of

certain pas in the south-west corner of the block by

Tahataha  and  other chiefs of the Ngatiapa tribe.

Even  by their own evidence it was clear that the Nga-

tiapa  never appeared   in this district at all till the

time of their ancestor Tairapanga, who, according to

 their own genealogy, was five generations later in

time than Tonganui, through whom they were now

 claiming. Unless, therefore, they could prove some

 sort of conquest or right to occupy  at that later

 period, the claim through descent from Tonganui

 must fail. Dr Buller went on to say that in order

 to make the Court clearly understand the status of

 the Ngatiapa in this part of the country, he proposed

 to go fully into their origin and  history—to show

 where they came from, at what; period and under

 what circumstances; where they located themselves,

 and by whom  their territorial boundaries were fixed.

 He would show that at the time of the great Hao-

 whenua fight (1826) the Ngatihauiti were in undis-

 puted possession of this land  that from that time

 down to the last, great fight, the Kuititanga (1839),

 they were not  disturbed; and that to the present

 day they had continued to exercise acts of owner-

 ship. He  would show  that every kohuru by the

 Ngatiapa, from the killing of Hauiti at Tirohanga

 down to later times, had been followed by reprisals,

 with the exception of the last attack on Te Kepa

 Tanga's party of Huia-catchers at Tapuae, which was

 not avenged because of the introduction of Chris-

 tianity. He   would call witnesses—old  men  who

 could speak  of events within their own recollection,

 and not mere youths  like those who had given evi-

 dence on the other side—to prove that the pas and

 cultivations referred to by the Ngatiapa   as theirs

 had  belonged actually to the Ngatihauiti and the

 other hapus, and had been occupied by Moeroa and

 others, whose graves were  still to be found on the

 land. The  Ngatiapa had only attempted to show

 any permanent occupation by their tribe in the south-

 western  corner of the block towards Waitapu, and

 occasional cultivations a short way  up  the  river.

 The witnesses on the other side, some of whom had

 lived from childhood on the land, would be able to

 give not only the boundaries but the names and

  localities of all the pas and  mahingas, of all the

  wai-tunas and burial places, of every hill and clear-

 ing; and would  trace on the map all the paths

 through  the forest by which war parties came in

 former times, and along which they have since been.

  accustomed to travel in search of  food or to kill

  huias. An independent Ngatiraukawa witness would

  be called to corroborate all this Hauiti testimony,

  and a  Pakeha  witness to prove that during  his

  tenancy of a part of the block for ten years back,

  under a lease from Utiku, no Ngatiapa has ever

  received or even demanded any part of the rent. Dr.

  Buller concluded by saving that when he had un-.

  folded all his evidence to the Court he believed he

  would succeed in dislodging the Ngatiapa even from

  the south-western corner, and would  completely

                    TE WAKA  MAORI o NIU TIRANI,

  Ka mutu  te korero a te Puira i konei. Katahi ia

ka karanga ki ona tangata kia tu mai ki te korero, a

tae ana ki te Hatarei, te 4 o Oketopa, te Kooti e

whakarongo ana ki nga korero a Utiku Potaka me

etahi atu tangata.

  Katahi ka karangatia a Te Ritimona te Rango.

Ko  tona korero tenei: —No Ngatitama au. Taku

kainga kei te Hou-Hou Rangitikei. E mohio ana

ahau ki a  Ngatiapa. Ka  taea e au te korero i nga

korero mo  tena iwi. to tatou kainga i haere mai ai,

me nga ahatanga katoatanga atu o te taha ki a ratou.

I haere mai a Ngatiapa i raro, i Putauaki, te Awa-o-

te-Atua. Te take o to tatou haerenga mai he riri

mo tetahi maara kumara. I whawhai ratou; aia ana

mai e te Awatope. Ka haere mai tatou ki Rotoaira.

E noho ana i reira, a ka patua e ratou te kuri, ko

Koputakere te ingoa; na Ripoarangi taua kuri, he

wahine. Ka haere ia ki ona tungane korero ai; ka

whawhai ratou ki Ngatiapa, ka hinga e rua nga pa—

ko Tauwharepapauma, ko Moturoa. I hinga enei pa

i nga uri o Tuwharetoa. Katahi ka houhia te rongo;

ka  hoatu a  Hinemihi  hei  wahine ma Matangi o

Ngatiapa. Ka hae a Matangi ki a Miromiro, he ta-

ngata no Ngatiapa; ka patu i tona wahine, a Hine-

mihi; ka oma taua wahine ki ona whanaunga me

tona iwi, a Tuwharetoa. Katahi ka whakatika nga

 taua e rua a Tu-te-Tawha me etahi atu o Tuwhare-

 toa; ka haere tetahi o aua taua i tetahi ara, na

 Waihukahuka, ka tae ki Rotoaira, ka whakapae ki

 te pa; ko tetahi taua i tika na tetahi ara, na te Po-

 nanga. Tokorua o enei i eke ki runga waka, hoe

 ana ki te whawhai ki Ngatiapa. Ka tata ki te pa ka

 haere atu ki te riri; kitea ana raua e te wha rau

 topu o Ngatiapa, patua ana, ka mate. Ko Tu-te-

 Tawha, ko te Rapuhoro, o raua ingoa. Kua mohio

 to raua iwi ki te tangi a te tui kua mate raua. Ka-

 tahi ka rewa te taua ki te patu i a Ngatiapa,; tae

 rawa atu ki te pa kua oma nga tangata. Te ingoa

 o taua  pa, ko Rangiteetaea. Ka  whaia a Nga-

 tiapa, ka mau ko Matangi  (te tane a Hinemihi)

 me tona tama, a Te Rehu. Ka patua a Matangi, ko

 Te Rehu i whakaorangia. Ko Tairapanga, he tama-

 iti ia i reira ai, i mau i a Tupakihi, me tona iwi

 katoa hoki i mau ano. Ko te iwi o Tuwharetoa i

 mea kia patua katoatia hei utu mo te matenga o Tu-

 te-Tawa raua ko Rapuhoro; ki ana a Tupakihi me

 waiho hei taurereka mana. I kainga katoatia nga

 tangata i mate o te iwi o Matangi. Ka mauria e

 Tupakihi nga herehere ki Patea, ka manaakitia ratou

 ki reira e ia. Muri iho ka haere mai te Rehunga o

 Ngatikahungunu ka ki  mai ki a Ngatiwhiti, Nga-

 titama, Ngatihauiti, me te Upokoiri, kia whakaritea

 he wahi whenua hei nohoanga mo nga herehere o

 Ngatiapa. Katahi ratou ka arahina e aua iwi ki te

 ngutu awa o Rangitikei, ka whakanohoia i Parewa-

 nui, i Tawhirihoe, nga kainga i haere mai ai ratou

 inaianei (kite Kooti nei). Ka poua e te Rehunga

 tana pou ki reira, a kiia tonutia ana taua wahi i

 muri nei, ko te "Pou-o-te-Rehunga. " Te rohe o te

 whenua i tukua ki a ratou, ka timata ki Whakatara,

 i te taha ki Turakina, haere ki Tutaenui: Pokaka,

 Ngutu-o-Rangataua, he awa  e heke ana ki roto ki

 Rangitikei; te Puta; Taumatapatiti; tae ki Oroua,

 ka mutu, Ka noho  a Ngatiapa ki reira, ka nui

 haere. Ka noho hoki a Hauiti i tona whenua i Ota-

 makapua i waho atu. o te rohe o te whenua i tukua

 ki  a Ngatiapa—i  te taha ki te moana hoki taua

 whenua. I muri iho ka haere a Hauiti ki Taupo ki

 te ngaki utu mo  te matenga o Haere-te-Kura (he

 tamaiti nana). Ko tona teina ko Kaama i waiho ki

  muri hei tiaki i te pa i Taueru. Ka ngaro atu a

  Hauiti ka kohurutia a Kaama e Ngatiapa, noho ana

 i roto i tona pa. Ko Moana, he wahine, i honea,

establish the title of Utiku Potaka and the hapus

Claiming with him to the whole of the block.

   Dr. Buller then proceeded to  call his witnesses*

and the Court was occupied till Saturday, the 4th of

October, in taking the evidence of Utiku Potaka and

a number of others.



  Ritimona te Rango was  then called, and gave his

evidence as follows: —I belong to Ngatitama. I live

at the Hou-Hou, Rangitikei. I know the Ngatiapa

tribe, and I can give their history, as to where they

came from originally &c. Ngatiapa came from the

north, from Putauaki at te Awa-o-te Atua. The

cause of their coming was a quarrel about a kumara

field. They fought, and were driven from that place

by Awatope. They then came to Rotoaira. While

living there they killed a dog named Koputakere,

which belonged to Ripoarangi* a woman. She went

to her brothers and told them; they attacked Nga-

tiapa, and two pas  fell—Tauwharepapauma  and

Moturoa. These pas were taken by the descendants

of Tuwharetoa. Peace was  then made, and Hine-

mihi was given as a wife to Matangi of Ngatiapa.

 Matangi, becoming jealous oi Miromiro, a Ngatiapa

man, beat his wife Hinemihi, who then ran away to

 her relatives and tribe, Tuwharetoa. Tu-te-Tawha

and a number of the Tuwharetoa tribe then formed

themselves into two  war parties, one of which pro-

ceeded by  way of Waihukahuka to Rotoaira and

 surrounded the pa; the other advanced by another

road, by way  of the Ponanga. Two of the latter

 got into a canoe and paddled on to attack Ngatiapa

 They landed near a pa and advanced to the attack

 they were Seen, however, by 800 of the Ngatiapa

 and killed. Their names were Tu-te-Tawha and Te

 Rapuhoro. Their tribe knew by the song of the Tui

 that they had been killed. They  immediately ad-

 vanced against the Ngatiapa pa and found it de-

 serted—it was named Rangiteetaea. The Ngatiapa

 were pursued, and Matangi (the husband of Hine-

 mihi) and his son Te Rehu were caught. They

 killed Matangi but spared Te Rehu. Tairapanga,

 then a boy, was caught by Tupakihi, and has tribe

 also were all taken prisoners. The  Tuwharetoa

 people wanted to kill them in revenge for the death

 of Tu-te-Tawha and Rapuhoro, but Tupakihi said he

 would keep them  as slaves. All the killed of Mata-

 ngi's people were  eaten. Tupakihi  afterwards

 brought the prisoners to Patea, and they lived there

 with him  under  his protection. Subsequently, the

 Rehanga, one of the Ngatikahungunu people, came

 and proposed that Ngatiwhiti, Ngatitama, Ngati-

 hauiti, and te Upokoiri, should set apart a block of

 land for the Ngatiapa prisoners; those tribes, there-

 fore took them to the mouth of the Rangitikei river

 and  located them at Parewanui  and Tawhirihoe,

 where they have now come from. The Rehunga

 erected a post there, and it has always been known

 by the name of the " Pou-o-te-Rehunga" (Post of

 the Rehunga). The boundary of the block allotted

 io them commenced at Whakatara on the Turakina

 side, going thence to Tutaenui (Marton); Pokaka;

 Ngutu-o-Rangataua, a creek running into Rangiti-

 kei; te Puta; Taumatapatiti; thence to Oroua, river,

 where  it ended. Ngatiapa lived and multiplied

 there. Hauiti also lived upon his own land, Otama-

 kapua, outside of the boundary of the land allotted

 to Ngatiapa, which was seaward of his district. In

 course of time Hauiti went to Taupo to take revenge

 for the  death of Haere-i-te-Kura (one of his child-

 ren), leaving his younger brother, Kaama, in charge

 of his pah  at Taueru. Taking  advantage  of his

 absence, the Ngatiapa treacherously killed Hauiti's

 brother and took possession of the pah. A woman

 named Moana escaped and fled up the Rangitikei

                                                                                                                                                                                                                                                    



                      TE WAKA  MAORI   O  NIU TIRANI

  oma atu ana ki te taha ki runga o Rangitikei ki,

  Otara. I reira ka tutaki ia i a Hauiti e hoki mai

 ana i Taupo, ka korerotia atu te matenga o Kaama.

  Katahi ka haere tonu atu te taua a Hauiti ki te wha-

 whai ki a Ngatiapa, whawhaitia ana ko Rongomotu-

  motu, ko Taporapora, te Ara-a-Tawhaki, Puapuatau-

  aki, he pa riri anake na Ngatiapa. I hinga katoa

  enei pa. Ko nga mea o Ngatiapa i mawhiti i rere

  ki Paparangiora, hui katoa ana ki taua pa noho ai.

  Ka riria e Hauiti taua pa, ka mate ia ki kona. Ka

  whaia ia e Ngatiapa  i roto i te awa o Rangitikei

  whiti noa i te awa o Makaraka, katahi ia ka tahuri

  mai ka, karanga ki a Pukeko e whai ana i a ia, " E

  hoki i kona. I) kore e mau i a koe te hape a Para-

  tuai. " Ka karanga a Pukeko, " Haere; haere! E

  kore koe e  tae ki Parepare o Taha, ka tapahia to

  hope e au. " Ka whaia tonutia e Pukeko, a ka mau

  a Hauiti i a ia ki Tirohanga, ka patua i reira ka

  kainga. Muri  iho ka kiia taua wahi ko te Papa-o-

  Hauiti. Muri iho kua nui haere te iwi o Hauiti, ka

  tikina te pa Potakataka, ka patua; tetahi, ko te pa

  Parawharariki i te awa o Waituna, me te pa Otihau,

  ka mate taua rua. Ka whakaorangia ko Rangiawhio-

  whio, ko Hatea, ko Puao, waiho ana hei taurekareka.

  E ora nei ano o ratou uri (ka tuhi tona ringa ki

  etahi tangata i roto i te Kooti e noho ana) kua iwi

  kotahi ki a matou. I moe ratou ki a matou wahine,

  a ka rangatiratia. Ko etahi o nga tangata o aua pa

  i patua hei utu mo te matenga o Hauiti. Muri mai

  ka haere toai a Ngatiapa ka kohuru i te wahine a

  Tunuhau  i Tapui-a-te-Urukarere. I kainga e ratou.

  Ka haere ano te taua a te iwi o Hauiti, ka hinga te

  parekura i Tauapara, ka mate a Ngatiapa. Ka riro

  tetahi pa i a ratou, ko Kakarikitaumutu te ingoa.

  Heoi kua ngata te ngakau, hoki ana ki o ratou kai-

  nga. Muri iho ka kohurutia e Ngatiapa tetahi wa-

  hine ki Poukiore, ki runga ake o Pourewa, ko Toto-

  hu te ingoa o te wahine. Ka rongo nga iwi ki tena,

 ka tikina te pa Pakihiroa ka patua. He parekura

  tetahi i Tutaenui, mate ana ko Ngatiapa ano. Ka

  hinga hoki i a ratou te pa Taumatamaire* heoi ka

  ngata, ka hoki. Muri iho haere ana te taua moke a

  Ngatiapa i roto i Rangitikei; nga kainga i patua e

  ratou, ko Kawakawa, ko Makina, me etahi atu wahi

  i roto i te awa o Rangitikei. Kotahi te wahine, ko

  Ripoarangi, i patua ki reira; ko tona tamaiti ko Tu-

  hohe i whakaorangia. Ko Tamakaitangi, te tane a

  Ripoarangi i honea. Ka whaia ano ratou e te iwi o

  Hauiti, ka mau ki Karewarewa, patua ana i te ata,

  ka mate. Eo  te tamaiti tane, ko Tuhope, i riro

  mai ano ki tona papa, ki a Tamakaitangi. I Hopu

  taua  tamaiti i   te  hope   o   tona, ariki  o

  Ngatiapa, karanga ana, "Maku    rawa  tenei

  wahi!"—no   kona  ka  mauria  te hope  o  taua

  tangata ki Taupo  kia kainga e te iwi o Ripoarangi.

  I patua katoatia nga herehere o Ngatiapa i mau i

  taua riringa. Katahi ka haere te taua a Tuwharetoa

  ki te ngaki utu mo  Ripoarangi. I haere ratou ki

  Patea, hui atu ana ki era iwi o Hauiti i O tara. Ka-

  tahi ratou ka haere ki te taha ki waiho o Rangitikei,

  ka tae ki Takapuiro ka whakatakoto tikanga ma ra-

  tou. • I reira ano a Ngatitumokai. I taua hui ka

  tiwhaia te taha huahua, tui nei; ko tetahi rangatira,

  ko te  Maatai  i hapa. ' Katahi ka haere, ka tutaki

  ratou i a Ngatiapa ki Koreromaiwaka, wahi tara ki

  Tutaenui. Ka riri ki reira; ka whano ka whati a

  Ngatiapa, ka oma a te Maatai. He kohuru nana i

  tona iwi mo tona hapanga i nga huahua tui. Katahi

  ka whati nga hapu o Hauiti, mate ana etahi o a ra-

  tou  rangatira. Ko Irahamori i honea, engari i tu,

  a amohia ana ki Murimotu, ka mate ia ki reira. Ko

   tona tinana i kawea ki roto ki te ana takoto ai, ko

  Pohee  te ingoa o te ana. Ko  " Takuterangi" te

  ingoa o taua parekura. Heoi, ka haere ano nga

I taua o nga hapu o Hauiti ki te riri  ka hinga te pa

river towards Otara. She met Hauiti at Otara, re-

turning from Taupo  and told him what had hap-

 pened. Hauiti immediately led a party Against the

 Ngatiapa, and attacked in succession Rongomotu-

motu, Taporapara te Ara-a-Tawhaki, and Puapua-

tauaki, all fenced pas of Ngatiapa. All these places

were taken, and those of the Ngatiapa who escaped

fled before him and took refuge in the Paparangiora

 pa or stockade where they mustered in great force.

Hauiti advanced against this pa and attacked it, but

he was beaten there. The Ngatiapa then pursued

 him up the Rangitikei river until he crossed Maka-

raka stream, then he turned and called to Pukeko,

who was  heading the pursuit, " You had better go

back. You  will never overtake the wry-footed son

of Paratuai. "   (Paratuai was his mother. His feet

were turned inwards). Pukeko answered, " Go on;

go on!  You  will not proceed far before I shall cut

you  asunder. " Pukeko  continued the pursuit and

overtook Hauiti at Tirohanga, where he was killed

and eaten. That  place was  afterwards, called the

Papa-o-Hauiti. Hauiti's people, having increased in

numbers, subsequently attacked Potakataka pa and

took it: also Parawharariki pa on Waituna   creek,

and Otihau pa, and took both. They spared Rangia-

whiowhio, Hatea and Puao and kept them as slaves.

Their descendants are now living (pointing to several

people  in Court) and incorporated with our people.

They  intermarried with pur people and became free!

-The rest of the people in the pas were killed in re-

venge for Hauiti s death. The Ngatiapas came after-

wards and murdered the -wife of Tunuhau at Tapui-

 a-te-Urukarere. They eat her. Hauiti's people then

 sent out another war party, and a battle was fought.

in the open at Taipara and Ngatiapa were defeated

 They then took a pa called Kakarikitaumutu. Hating

 obtained this revenge, they were satisfied and re-

 turned to their homes. Ngatiapa then murdered

 another woman, named Totohu, at Poukiore above

 Pourewa. The  tribes heard of this, and attacked

 Pakihiroa pa and took it. They also fought in the

 open at Tutaenui and again defeated Ngatiapa. Next

 they took Taumatamaire pa, and then returned satis-

 fied. Afterwards  a surprise party  of Ngatiapa

 attacked Kawakawa, Makina, and other places up

 the Rangitikei river; A woman named Ripoarangi

 was killed there, but her child Tuhope was spared.

 Tamakaitangi, the husband of Ripoarangi, escaped,

 Hauiti's people again pursued the enemy, overtook

 them at Karewarewa, and attacked and conquered

 them in the morning. The boy Tuhope was retaken

•from  Ngatiapa by its father. The  boy seized his

 Ngatiapa master  by the waist, and shouted, " I'll

 have this part!"—so the lower part of his body was

 taken back to Taupo for Ripoarangi's people to eat.

 At that fight all prisoners taken from Ngatiapa were

 killed. A  party of  Tuwharetoa  then, started to

 avenge  the death of Ripoarangi. They  went to

 Patea  and joined the other Hauiti tribes at Otara;

 from that place they descended to lower Rangitikei

 and settled their plans at a place called Takapuiro.

 Ngaitumokai hapu was with them. At the meeting

 a calabash of cooked Tuis was distributed. All re-

 ceived a share of the Tuis except a chief named Te

 Maatai. Proceeding, then, on their expedition, they

 met the Ngatiapas at Koreromaiwaka. near Tutaenui

 (Marton). An  action ensued and Ngatiapa was on

 the point of. retreating when the Maatai fell back.

 Because he had not received a share of the Tuis he

 victimised his party. The Hauiti  tribes then re-

 treated, and some of the  allied chiefs were killed.

 Irahamori escaped wounded, and  was carried to

 Murimotu where  he died. His body was deposited

 in a cave named  Pohee. The name of. the battle

 was   " Takuterangi. "   War   parties of the  allied

. TE WAKA  MAORI  O NIU  TIRANI.

Oaepuehu hei utu mo Takuterangi. Ka mate i reira

a Ketunga  -o Ngatiapa, papa o Kotiri; tera atu

etahi. I mau  etahi, ko Karoro tetahi i mau. Ko

Titikura, he wahine, i hopukia. Ko  taua wahine

i hoatu  ki runga  ki te tahua taewa takoto ora

ai, hei  kinaki, ka   tapaetia  atu   ma   Paora

Kaiwhata aua taewa me te wahine ano. Ka whaia

nga  iwi o Hauiti e  Ngatiapa, tae ki Pareroa; ka

whawhai ki reira, hinga ana a Ngatiapa, patua ana a

Takiau hei utu mo Takuterangi. I mate hoki a Nga-

tiapa i a Ngatitumokai ki Whatiwhatitokotoko, mo

Takuterangi ano. I muri o te riri ki Pareroa ka hoki

nga iwi o Hauiti ki o ratou kainga, a ka roa e noho

ana kaore he riri. Ka noho, ka oma mai a Ngatiapa

ki Otara, he wehi ki te Ra-o-Tuwhare, he rangatira

no tetahi iwi. Ka kainga e ratou nga kai a nga iwi

o Hauiti, ka riri aua iwi, ka  ki kia wahia o ratou

angaanga, ka wehi a Ngatiapa, ka haere he kainga

ke. Katahi ratou ka mahi ki te makutu i a Ngati-

hauiti. Nga tohunga nana i makutu, ko Tumata-

whiti raua ko Moko; ka mate i kona nga tangata o

Ngatihauiti—e korerotia ana 100 tonu nga morehu i

ora. Muri mai ka puta he ope no Tuwharetoa, ka

noho  ki Kai Inanga, wahi tata ki Otara. Muri iho

ka nono ratou ki Otara I oma mai i etahi iwi. Ka

mate kongenge  i reira a Poto, he tamariki rangatira

ne Tuwharetoa; ka hoatu tona upoko ki tetahi tohu-

nga kia mahia ki ta te Maori tikanga. He tapu taua

 tohunga; e kore e pa ona ringa ki te kai. I whaka-

 paea kua whatoro ia ki te kai, kiia ana kia patua.

 Tona ingoa, ko te Hiakai. Haere ana te iwi o Tu-

 wharetoa ki te patu i a ia; patu ke ana ko te Porae,

 ka mate. No reira ka patua e Ngatihauiti a te Hia-

 kai raua ko Hopu, no Ngatitamatea, hei utu mo to

 ratou tangata, mo te Porae. Ka haere mai a Ngati-

 apa ki te patu tangata hei utu mo te Hiakai raua ko

 Hopu—kaore  te Porae, e ki nei a Kawana Hunia.

 He noa riri a te Porae na Ngatiapa; he kai tetahi

 na tetahi. Ko te Porae tetahi o nga mea i puta i Taku-

 terangi; i. kainga etahi o ona whanaunga i reira e

 Ngatiapa. I haere mai ratou ki te ngaki utu mo te

 Hiakai; ka riri ki nga hapu o Hauiti i Kai Inanga.

 Nga wahine rangatira o Tuwharetoa i mate i a ratou

 ki reira, ko Reremai, Tiore, te Aotuhi, me etahi atu.

 I horo te pa i a Ngatiapa, a he nui nga rangatira i

 mate. Na te Hakeke tena taua, te matua o Kawana

 Hunia. Muri iho ka haere a Ngatiapa ki Maunga-

 araki, Wairarapa. I  muri o tena ka hui  ki Otara

 nga hapu o Hauiti, me te Heu Heu, me te Whatanui

 o Ngatiraukawa; he ngaki utu mo te matenga ki

 Kai Inanga. Haere ana ratou, ka tae ki te ngutu-

 awa o Pourewa; ka mau i reira a Tawhiro, he ranga-

 tira no Ngatiapa; ko  ona tangata i patua. He

 kotire tetahi i mau. Ka hoki mai te taua ki te ma-

 tua i te ngutu-awa o Pourewa; ka tauria nga mea i

 mate; ka tukua nga herehere me nga tupapaku ki a

 Pikirangi raua ko te Aue, he whanaunga no nga mea

 i mate. Ka  kite a Pikirangi i a Tawhiro ka okaia ki

 te naihi, ka inumia te toto. He tane a Pikirangi no

 tetahi wahine i patua. Ka tu mai a te Aue, patua

 ana a Tawhiro kia mate rawa. I reira ka rere mai a

 Pikirangi ka hopu i te tamaiti wahine ra ka whiua ki

 runga ki te ahi; ka hopo te tamaiti ra ki nga kohatu

 wera, ka karanga, " Taku papa, taku whaea, e ora

 ana!"   I haere ano hoki taua taua ki te patu i a

 Muaopoko   i Horowhenua, riro herehere mai ana

 Kowhai  raua ko Whakahangi. I muri o tena ka

 whawhai  a Pehiroa, ara a Turoa, ki Turakina awa,

  hinga ana te pa Whareroa. He utu anake enei mo

 Kai Inanga. 1 taua riringa ka ngaua te iho o Raama

  e Ruatera, motu rawa; kiia ana tona ingoa ko

  " Ngau Ihu. "  1 roto a Rakinga i te pa Whareroa i

  te matenga; he wahine rangatira ia. I whati a Nga-

  tiapa ki Maungaaraki, Wairarapa. I whaia me  te

  

hapus again took the field, and a fortified pa named

Onepuehu   was  taken in satisfaction for the defeat

they  had sustained in the last action. Ketunga, a

•Ngatiapa chief, the father of Kotiri, was killed, and

several others., Some prisoners were taken, among

whom  was Karoro. A woman named Titikura was

taken, and  placed alive on a heap of potatoes, as a

relish to be eaten with them. She was then handed

 over with the potatoes as a present to Paora Kai-

whata. (Paora  Kaiwhata now  resides at Moteo.

 The witness omitted to say what became  of the

 woman. Probably her life was spared by Paora. )

 After this, Hauiti's people were pursued by Ngati-

 apa to Pareroa, and another engagement ensued in

 which Ngatiapa were defeated and Takiau killed in

 revenge for Takuterangi fight. The Ngaitumokai

 hapu also attacked and defeated Ngatiapa at Whati-

 whatitokotoko in retaliation for the same fight. After

 the Pareroa affair Hauiti's people returned to their

 homes and there was no  more fighting for some

 time. In course of time the Ngatiapa sought refuge

 at Otara from a leader (of some other tribe) named

 Te Ra-o-Tuwhare. They  appropriated some food

 belonging to Hauiti's people, who threatened to split

 their skulls in consequence, and the Ngatiapa, be-

 coming alarmed, fled from that place. They then

 commenced  to bewitch Ngatihauiti. Tumatawhiti

 and Moko were the magicians who bewitched them,

 and a number of Hauiti's people died—it is said that

 only about  100 survived. Subsequently a party of

 Tuwharetoa  made  their appearance  and located

 themselves at Kai Inanga, near Otara. They were

 fleeing from other tribes. Afterwards they removed

 from Kai Inanga to Otara. A young chief of Tu-

 wharetoa, named  Poto, died a natural death at that

 place, and his head was given to a professor to em-

 balm, according to Native custom. This professor

 was to be sacred and [not to touch any food with his

 hands while engaged in that work. He was charged

 with having touched food with his hands and threa-

 tened with death for having done so. His name was

 Te Hiakai. The people of Tuwharetoa came to kill

 him, but killed instead another man named Te Porae.

 Hauiti's people then killed Te Hiakai and Hopu

 belonging to Ngatitamatea tribe, in revenge for their

 man  Te Porae. Ngatiapa then came to avenge the

 death  of Te Hiakai and Hopu—not   of Porae, as

  stated by Kawana Hunia. Porae and Ngatiapa were

  enemies, they were food for each other. Te Porae

  was one of those who escaped from the slaughter at

  Takuterangi; Ngatiapa killed and eat some of his

  relatives there. They came to avenge the death of

  Te Hiakai, and attacked the  allied hapus at Kai

  Inanga. Tuwharetoa women  of rank killed there, by

  them on  that occasion were Reremai, Tiore. Te

  Aotuhi, and others. The pa was taken by Ngatiapa

  and many  chiefs were killed. Kawana. Hunia's

  father, Te Hakeke, was  the leader of that party.

  Ngatiapa, after that, went to Maungaaraki in the

  Wairarapa. Te Heu  Heu   (Taupo chief) and the

  allied tribes, also Whatanui of Ngatiraukawa, then

  assembled at Otara to take revenge for the slaughter

  at Kai Inanga fight. They advanced to the mouth

  of the Pourewa river, and there took prisoner a Nga-

  tiapa chief named Tawhiro and killed his people. A

  female child of Tawhiro's party was also taken pri-

  soner. When   the attacking party returned to the

  main body at the mouth of the Pourewa, they counted

  their slain and handed over the prisoners and dead

  bodies to  Pikirangi and Te  Aue, relatives of the

  slain. When   Pikirangi saw Tawhiro he stabbed hini

  with a knife and drank his blood. Pikirangi was the

  husband of a woman who had been killed. Te Aue

 I then stepped forward and put an end to Tawhiro.

   Pikirangi then rushed forward and catching the

                   TE WAKA  MAORI; O NIU TIRANI

Tuna, Nga mea i haere ki Maungaaraki i patua ki

Ngutu  Koukou  e Ngatikahungunu—e, te iwi o

Henare Matua rawa ko te Harawira. Hei utu ano

hoki. tenei mo Kai Inanga. Muri iho ka rongo a

Pehiroa kua oma; te Aokehu o Ngatiapa ki Waito-

tara, a ka hoatu tona patu  ki a Rongatikitiki kia

haere ia ki te patu i taua tangata. Hei utu hoki

tenei mo Kai Inanga. Muri mai ka  kohurutia te

Ngange e Ngatiapa, I haere tahi ratou ki Maunga-

araki hoki tahi mai ana, katahi ka kohurutia ia ki

Oroua. Muri mai ka kohurutia e Ngatiapa tetahi o

nga tangata o te Kepa Taanga; i hopukia hoki e

ratou te. Oiroa, wahine i Nga Niho Pu, tona kainga

ake ano. Kaore tenei i ngakia, no te mea kua tae

mai te, Whakapono; kua houhia hoki, te rongo e te

Wanikau  o te Upokoiri, me nga rangatira o Ngati-

raukawa Ka hoatu a Ruta ki a te Hakeke, hei wa-

hine ma tona iama, ma Hunia. Na te Upokoiri a

Ruta. Heoi, i mutu te riri i reira. Kaore rawa he

riri i muri; nei

  Na ka mutu tena korero, ka nga ra e whakarongo

ana te Kooti ki nga korero a etahi tangata; ka mutu

aua tangata te korero, ka whakamutua te whakama

ino te taha ki a Ngatiapa. Kotahi ra e hurihuri ana

te Kooti, ka puta te kupu whakatau, koia tenei; —

   Te tino take i tonoa kia kimihia i roto i tenei wha-

kawakanga ko te take o te taha ki etahi hapu e ono

i puta mai i a Hauiti, he tupuna i noho tuturu i

runga i taua whenua, a patua ana hoki i runga ano i 

taua whenua. Ona  uri, ko Ngatihauiti, Ngatihine-

manu, Ngatiwhiti, Ngatitama, Ngati-te-Upokoiri, me

Ngatitumokai.

  Ko  tetahi take, i tohea mo te taha ki Ngatirangi-

whaiao hapu, ara ia mo Aperahama  Tipae te tino

rangatira o taua hapu. I roto i te roanga haeretanga

o tenei whakawakanga kua kitea i runga i nga mahi-

nga me nga whakahaeretanga a aua iwi e ono o mua

i whai tikanga nui ano. a Aperahama  (Tipae)' ki

runga  ki taua whenua; na kona  e kore e ahei te

Kooti te kii kaore e nui tona whai-wahitanga ki taua

whenua. Engari, kaore he tikanga i whakaaria mai

 e "kii ai i whai take  te iwi o Ngatirangiwhaiao ki

runga ki taua whenua; tera pea, he take ke. atu i pa

 ai a Aperahama ki taua whenua. Tera pea kai te

roanga atu o te whakawa te marama ai tena taha.

   Tera atu  hoki tetahi iwi e  tohe ana ki taua

whenua, ko Ngatiapa. E  ki ana taua iwi kua noho

ratou i runga i tetahi wahi o taua whenua kei te

taha tonga o te awa o Mangamako, a kua puritia e

ratou taua wahi i runga i to ratou maiatanga. Ko

to ratou rangatira, a Kawana Hunia te Hakeke, i

 ki e whai take, ana ratou ki te tahia ki raro ano hoki

 o taua whenua i runga i te ara o te raupatu; otira

 kaore i tautokona a ana kupu e ona kai-korero heoi,

 kaore he tikanga e korerotia ai: tena taha

   Kua kitea i roto i nga korero o tetahi taha o te-

 tahi taha, he wahi whawhaitanga tenei taha ki te

 tonga na Ngatihauiti raua ko Ngatiapa i roto i nga

child threw it on the hot fire  it grasped the heated

stones crying out " My father and mother yet live!"

The same  war  party then went  and  attacked

Muaopoko  at Horowhenua  (related to Ngatiapa)

and took Kowhai and Whakahangi prisoners. After

that Pehiroa or Turoa fought at Turakina creek

and the Whareroa  pa fell. All this was in revenge

for Kai Inanga, Ruatera, at that fight (Whareroa)

hiti off Raama's nose* and was  afterwards called

" Nose Biter, " Rakinga, a woman   of high rank,

was in the Whareroa pa when, attacked. The Nga-

'tiapa retired to Maungaaraki  in the  Wairarapa.

They  were: chased like pigs and some were killed at

Whareroa, and  some at Wai Tuna creek. The sec-

tion that went to Maungaaraki were overthrown at

Ngutu. Koukou by Ngatikahungunu—the people of

Henare  Matua and Harawira—this also was in re-

venge for the slaughter at Kai Inanga. After that,

Pehiroa heard that Te Aokehu, of Ngatiapa, had

fled to Waitotara, and he gave his patu to Rongati-

kitiki to go  and kill him with it. This also was in

revenge for Kai  Inanga. Afterwards Ngatiapa

murdered  the Ngange. They travelled together to

Maungaaraki; and returned together, when he was

treacherously killed by them at Oroua. After that,

Ngatiapa  killed one of the Kepa Taanga's people,

and  they took Te Oiroa prisoner: at Nga Niho Pu,

her own home. No  revenge was  sought, because

 Christianity had then been introduced, and the Wani-

kau of Upokoiri (brother of Renata Kawepo), and

the Ngatiraukawa chiefs Lad made peace, Ruta wae

given to Hakeke as a wife for his son Hunia. Ruta

belonged  to the Upokoiris and other hapus. There

has not been any fighting from that time down to the

present time.

: After this the Court was occupied several days in

 hearing the evidence of a number of other witnesses,

 on the conclusion of which the  case, as between

 Ngatiapa and the sir Hauiti hapus before mentioned

 was closed. The Court then, after a day's considera-

 tion, gave the following judgment—



   The  claim in this, case is made oa behalf of six

 hapus which trace their descent from Hauiti, who

 lived and was killed on this land, having begat Nga

 tihauiti,. Ngatihinemanu, Ngatiwhiti, Ngatitama

 Ngati-te-Upokoiri, and Ngatitumokai.. 



: An attempt, has been made to set up a counter-

 claim on behalf of a hapu called Ngatirangiwhaiao,

 and especially of Aperahama  Tipae its principal'

 chief. In the course of the investigation it has been

"shewn that  the claimants have by  their acts at

 various: times so fully admitted extensive rights in:

 Aperahama. (Tipae), that the Court cannot doubt;

 that he is largely interested in the land but no

: proof whatever was brought of any right of Ngati-

 rangiwhaiao and it would appear that Aperahama's

right must be derived from another source. It is

 possible that; this doubt may be cleared up in the

•further, progress of the case.



 The only other counter-claimant  is the Ngatiapa;

 tribe which claims  to have occupied and held by

'force: of; arms: that portion of the block which lies

 south; of: the Mangamako stream. Their leading

chief Kawana Hunia te Hakeke, did indeed make ft

 claim to the northern' 'part, by conquest, but none of

 his witnesses'. supported him; and that pretension 

 needs no further remark.

                                               

It   has Been shown  by: the evidence on both sides

 that this southern piece was a battle ground between

 the Ngatihauiti tribe and the Ngatiapa for many

                   TE WAKA   MAORI  O NIU TIRANI.

whakatupuranga maha; ko Ngatiapa hoki te iwi

tohe ki te riri, a i kaha ano hoki ratou i etahi riri-

nga; muri iho, i te matenga ka mate o to ratou hoa

riri, i noho ano pea, i mahi ano, i runga i taua wahi 

engari kihai i taea e ratou te whakamarama mai i

to ratou nohoanga tuturutanga i runga i taua wahi,

kaore i nui o ratou tanumanga tupapaku  i Teira,

kihai hoki i mohio o ratou kai-korero ki te ahua o

taua whenua, heoi te wahi i ahua mohio ai ratou ko-

te wahi ki te taha tonga rawa e tata ana ki te awa o

Waitapu..:

 Ahakoa, me he mea i rite tahi ano te kaha o ratou

ko aua iwi o Hauiti i mua ai, no te taenga mai o

Ngatitoa me  Ngatiraukawa katahi ka riro te kaha i

nga iwi o Hauiti, no 'te mea i noho tonu ratou i o

ratou kainga i uta, kihai i taea auautia e te noa riri

engari i nui rawa te mate o Ngatiapa i aua iwi wha-

 kaeke hou. •

  No konei e marama rawa ana ki te whakaaro o te

Kooti ko aua iwi e ono, kua whakahuatia nei no

Hauiti, i noho tonu i runga i taua whenua, i tika

ratou ki tana whenua  katoa, a ka whakataua e te

Kooti ki a ratou taua whenua; engari ko Apera-

hama  Tipae me whakauru ki roto ki nga tangata i

tika ki te whenua.:

   Ki te mea e hiahia ana te nuinga o nga tangata no

 ratou te whenua, katahi te Kooti ka mahi inaianei

 ki te kimi i te rahi o te wahi o ia hapu o ia hapu o

 aua hapu e ono; engari ki te mea ka whiriwhiria i

 runga i te whakaae; a te katoa, etahi tangata hei

 upoko mo Tatou ki roto ki te Pukapuka Whakama-

 haratanga Take, katahi ka kore he tikanga e roa atu

 ai te whakawakanga.

   Muri iho o tena ka hoki a Tiati Hiiri ki Akarana,

 he mate nona. Noho iho ana ko Tiati langa hei

 whakaoti i te mahi. Heoi te mahi i toe ko te whiri

 whiringa i nga tangata e uru ki te Whakamaharata-

 nga Take, hei upoko mo nga hapu e ono o Hauiti.

 E tika katoa ana nga tangata o aua hapu kia uru

 ratou katoa; engari he whenua ia e korerotia ona e te

 Kawanatanga raua ko Renata Kawepo kia hokona,

 no reira kaore i pai taua tikanga ki te whakaaro a

 taua rangatira; a tera ano hoki e nui te raruraru me

 he mea i pera, e kore ano e oti wawe te hoko, no te

 mea  kia tuhituhi katoa nga tangata o aua hapu ka

 tika ai te hoko—e   kore e tika kia mahue   tetahi

 tangata kotahi noa. No kona, i te tuwheratanga o

 te Kooti  i muri, ka ki a Takuta Pura kua rite i a

 Renata ko te ingoa o Utiku Potaka anake e whaka-

 urua hei upoko mo nga hapu e toru; a Ngatihauiti,

 Ngatitama, me Ngatiwhiti; Wi te Ota mo Ngatite-

 upokoiri; Hoani Meihana  mo Ngatitumokai; ko

 Renata anake mo Ngatihinemanu. Ka  uia e te kai-

 whakamaori  me he mea e pai ana nga iwi ki aua

  tangata hei " kai-whakahaere mo ratou; kaore he

  tangata i whakahe mai, no reira ka tuhia iho e te

  Kooti aua ingoa i whakahuatia ra e Takuta Pura.

  Ka. tu te Kanawhata hei roia mo Haromi, me etahi

  atu tangata, ka tonoa kia tuhia 6 ratou ingoa kia

  whakaurua  ratou ki roto ki te tiwhikete, a tuhia ama

  e te Kooti. Muri iho ka kitea kaore i marama nga

  tangata ki te tikanga o te kupa i kiia ra hei " kai-

  whakahaere. " I mahara ratou hei kai-whakahaere

  aua  tangata i roto i te Kooti anake, a ma ratou e

  hoatu ki te Kooti nga ingoa o nga tangata mo roto i

  te tiwhikete, kua oti noa atu hoki te tuhituhi i nga

  ingoa ki waho. Kihai, rawa ratou i mohio ko Renata

  raua ko Utiku anake nga kai-whakahaere mo te nui-

  nga  o  ratou ki roto ki te tiwhikete. No to ratou

  rongonga  ki te tikanga ka tu te puehu i roto i a

  ratou, a kitea ana e te Kooti he tika kia whakatu-

  wheratia ano taua. mea. Na, ka pau i konei etahi ra

  i te mahi tautohetohe i roto i a ratou ano, me te

generations, and that the Ngatiapa, who were gener-

ally the attacking party, were on many occasions

successful; and it is probable that after defeating

the enemy they may have occasionally occupied and

exercised rights of ownership on the land; but they

have failed to show any permanent settlement on it;

they had no  considerable burial, places, and the wit-

nesses shewed very slight acquaintance with it ex-

cept the extreme south-west corner near the Waitapu

stream:



  Even if the two parties had been about equal in

this warfare in former  times, it is certain, that after

the advent of the Ngatitoa and Ngatiraukawa the

balance must have been turned finally in favor of the

Ngatihauiti tribes who occupied their inland places

without molestation; while it is notorious that the

Ngatiapa were  very generally weakened by the in-

vaders. 

  The  Court has therefore no difficulty in finding

that the six tribes named as descended from Hauiti

remained the owners of the whole of the block, and

 a judgment will be recorded in their favor, but sub-

ject to the condition that Aperahama Tipae must be

included among the successful claimants.



   If the majority of the claimants require it, the in-

 vestigation will now be  extended to ascertain the

 amount of the share of each of these hapus, but if

 names can be selected by universal consent to repre

 sent them in the memorial of ownership, the further

 investigation will be unnecessary.

   After the above judgment was given Judge Heale,

 who was suffering from ill-health, returned to Auck-

 land, leaving Judge Young to conclude the business.

 It only now remained to decide what names should

 be inserted in the Memorial of Ownership as repre-

 sentatives of the six Hauiti hapus Of course every

 individual member of those tribes had an undoubted

 right to have his name inserted; but the Govern-

 ment being in negotiation with Renata Kawepo for

 the sale of the land, such an arrangement did not

 meet the views of that chief, and certainly it would

 have complicated matters very much and rendered

 the acquirement of the block a much more difficult

 matter, as all the signatures would have to be ob-

 tained before the  purchase could  be completed.

 Therefore, when  the Court sat again, Dr. Buller

 stated that it had been arranged by Renata  that

 Utiku  Potaka's name alone  should be inserted to

 represent the three hapus of Ngatihauiti, Ngatitama,

 and Ngatiwhiti; Wi te Ota to represent Ngaiteu-

 pokoiri;: Hoani Meihana to represent Ngatitumokai,

 and Renata  himself to represent his tribe of Ngati-

 hinemanu. The  question was asked through the

 interpreter whether  the people  were willing that

 those  men should be  their  "representatives" or

  " agents, " and, no objection being made, the names

  were taken down by the Court as given, by Dr. Bul-

  ler. Mr. Cornford  applied on behalf of Haromi

  (Mrs. Donnelly's mother) and one or two others to

  have their names taken for insertion in the Memo-

  rial of Ownership, which was done accordingly. It

  afterwards appeared that the Natives had not under-

  stood what was meant by the term " representative"

  or "agent"  (kai-whakahaere). They thought that

  the persons named were to act as their representa-.

  tives or agents, in Court only, and in that capacity

  hand in the names of those who were to be inserted

  in the Memorial of Ownership, lists of which had

. been previously  prepared. They   had  not the

 slightest idea that Renata and Utiku alone were to

                  TE WAKA MAORI O NIU TIRANI

mahi whakanekeneke te Kooti. Ka  ta mai a te

Kanawhata hei roia mo tetahi wahanga o Ngatihine-

manu na Tonore ia i tono hei roia mo ratou; Ka

tono taua roia kia tuhia o ratou ingoa kia whaka-

urua  ratou ki te tiwhikete a tuhia ana e te Kooti.

 Nawai a ka nui noa te korero ka nui hoki te mana-

 wa-nui o Tiati Ianga katahi ka tuhia nga ingoa, ka

 whano rite ki te kotahi rau, Hei upoko mo nga hapu

 e ono ki roto ki te tiwhikete. Kua tae tenei ki te

 Hatarei te 18 o nga raj ka oti hoki te mahi

   E hiahia ana matou kia whakapuakina inaianei ta

 matou whakaaro whakatika ki te mahi a Tiati langa,

 ara tona whakaaetanga kia whakatuwheratia ano te

 korero mo nga ingoa ki roto ki te tiwhikete: Me he

 mea  i waiho i te kupu tuatahi ara kia rua tonu

 ingoa, penei ka riro aua tangata anake hei tango i

 nga utu mo te whenua kua whakarihariha rawa hoki

 etahi tangata i tika ki taua whenua a kua tino nui

 Haere te rongo kino o te Kooti Whenua i roto i te

 ngakau Maori. Tena e kiia e haere ana, i te wha-

 kaaro kotahi te mahi a te Kooti raua, ko te Komi-

 hana Hoko Whenua  a te Kawanatanga Na te tika

 o te mahi a te langa i kore ai e tika tena whakaaro

 He aha kia korerotia te pai o te mahi A Takuta Pura ?

 Kua  rongo te katoa he mohio ia ki nga tikanga

 Maori  E kore e taea te whai tona mohio ki te patai

 ki nga kaiwhaki korero me tona kaha ki te turaki i

 nga korero. a Ngatiapa He kupu whakamutunga

 tenei. E tika ana kia whakawhetai rawa nga hoa o

 Tonore (Pakeha) ki a ia mo tona kaha tonu ki te

 tiaki i te oranga mo ratou i runga i taua mahi—-ara

 ona hoa 6 Ngatihinemanu. Kua whakapaua nuitia

 e ia ona ra me ona moni ki te whakarite tikanga e tu

 tika ai ratou i roto i te Kooti, a kua kitea inaianei he

 tangata tika ia kia whakaponohia e ratou e whaka-

 pono nei ano hoki.

                           

             PANUITANGA.





  HE    PANUI   tenei kia rongo mai nga tangata katoa e kopi-

         kopiko mai ana kia kite i a MERE HOHEPA ko te

  Turei me te Parairei i roto i nga wiki katoa nga ra e noho ai ia

  i tona kainga—ara i te kainga e te Hahi Katorika i Miani. Me

  haere mai nga tangata i aua ra, kia rokohina ia i te kainga.

                    NA MERE HOHEPA





         MIHINI TUI KAKAHU:

  E    500 werowerohanga  o te ngira i te mineti kotahi. Te

               utu, e £5 tae ki te £6.





        KEI  A  KOROKOTI

 Kei te taha o te Tari o te "Waka Maori" kei Nepia

 J. LE QUESNE



  COAL  AND  TIMBER       MERCHANT

 PORT AHURIRI, NAPIER



                                   



         EDWARD   LYNDON

  AUCTIONEER, LAND AND COMMISSlON AGENT,



      PUBLIC ACCOUNTANT & ARBITRATOR,

                     NAPIER.



     Government   Broker under the Land Transfer Act.

    N. JACOBS,

 IMPORTER OF FANCY GOODS

        Musical, Cricketing, and Billiard Materials,

                   Tobacconist's Wares, &c.

               HASTINGS  STREET, NAPIER.





       JAMES       MACINTOSH,

                                                                                 •                                                                                                                                                                                                                                                                                                                                                                                                                    •                                                 •                                                               ••                                                                            •

                      NAPIER,

  ENGINEER, BOILER                 MAKER

               Iron and Brass Founder,

 General Jobbing  Blacksmith,, hopes  by strict, attention to

 business, and. supplying  a first-class article at a moderate.

 price, to inerit a fair share of public patronage. 

                   TE  WAKA  MAORI  O NIU TIRANI.



 E HOA MA—E  nga tangata Karaitiana, me era atu

 tangata, tena koutou. He karanga atu tena ki a

 koutou, ara, ki nga iwi, ki nga rangatira, ki nga hapu

 o ia iwi kia hui mai ki Otaki i te ra tuatahi o Hanu-

 ere, 1880, ki te whakamoemiti, ki te whakapai atu,

 ki te Atua, he whakamaharatanga ki te taenga mai o

 tona Rongo Pai ki to tatou motu, i mutu ai te tahuri

 tona Rongo Pai ki to tatou motu, i mutu ai te tahuri

 marie. He karanga atu tena ki a koutou kua oti i te

 Komiti o Ngatiraukawa ki Otaki taua hui Iupiri a,

 ko nga iwi me nga rangatira kua whakaae mai ki

 taua karanga a Ngatiraukawa me haere mai ki Otaki

 a taua ra. E hoa ma, kei rapurapu te ngakau he aha

 tenei karanga. E hoa ma, Haere mai ki Otaki taka-

 hia mai nga raorao; pikitia mai nga maunga; kauria

 mai nga awa;, haere, mai ki te Marae-o-Hineterakahia

 ara ki Rangiatea—ki te pou herenga o nga, kii, ki te

 pou i ripekatia ai nga kino. Haere mai ki Rangiatea

 ki  te totara i huna ai a Maru. Kua tino tuturu rawa

 i te Komiti o Ngatiraukawa ki Otaki taua hui He

 karanga atu tenei ki nga iwi, ki, nga rangatira, kua

 uru mai ki tenei karanga, "Haere mai ra e te

 manuhiri tu a rangi; na taku potiki koe i tiki ki te

 taha tu o te rangi, kukume mai ai. " Haere mai !

 haeremai!      

   E hoa ma, tena koutou. Ka te Atua tatou katoa

 e tiaki kia tae atu ai ki taua ra iupiri...

             Na te KOMITI ARIKI o Ngatiraukawa

                Na RAWIRI ROTA TE TAHIWI.

 Kai-tuhi o te Komiti Ariki,

   Otaki, Akuhata 12, 1879.

 IMPORTERS OF DRAPERY

:

 BOOTS and SHOES





                MERCHANTS,

                NAPIER.



T. WATERWORTH

 CEMETERY  MARBLE  WORKS

                 DICKENS STREET, NAPIER

   Plans furnished and executed in any  part of the colony

 for all kinds of Tombstones, Railings, Monuments, Stone

 Carvings, &c.



            GRAHAM & CO,

GISBORNE,



 STOCK, STATION AND  GENERAL COMMISSION

          AGENTS AND IMPORTERS.



  Cash purchasers of Wool, Tallow, and all Colonial Produce

          consigned to their Home Agents for sale.



                    Importers of

              Stock and Station Requirements

               Groceries and Oilmen's Stores,

             Ironmongery, •

              Agricultural Implements

               Saddlery,

             • Wines  and Spirits,

              Men's Clothing and Drapery Goods.

 

  FRIENDS, Christians and others, I salute, you

This is a call to you all, each tribe each chief, and

each, family to assemble at Otaki on the first day of

January 1880 to offer praise, and thanksgiving to

God in commemoration of the introduction: of the

Gospel to our country which has with-held us from

warring  against each other, and secured  to us the

blessings of peace. You  are hereby informed that

the Committee  of Ngatiraukawa has determined

that this jubilee meeting shall be held at Otaki; and

all the tribes and chiefs who respond to this call of

Ngatiraukawa are requested to come to Otaki on the

day named. My   friends, do not perplex yourselves

about the meaning of this invitation. Come, my

friends, come to Otaki; journey hitherward over the

low-lands, climb the mountains, ford the rivers, come

to the Marae-o-Hineterakahia i. e. to Rangiatea the

post to which wisdom is secured, the post where evil

was crucified. Come to Rangiatea, the totara where

Maru was destroyed. It has been finally fixed by

the Committee of Ngatiraukawa that the gathering is

to be at Otaki. This is  a call to the tribes and chiefs

at a distance, who respond to the call; to come here.

Come   hither! Come hither!



My friends, I salute you all. May the Lord pre-

serve us all until that day of jubilee.

  From the CHIEF COMMITTEE of Ngatiraukawa

   By RAWIRI ROTA TE TAHIWI

Clerk of the Chief Committee

 Otaki, August 12, 1879



SOLICITOR & NOTARY PUBLIC NAPIER.

EDWIN TURNER WOON

NATIVE  AGENT  & INTERPRETER



\_\_\_\_\_OFFICES —Cooper's     Buildings, Gisborne.

                    W. G  O   O  D.

PRACTICAL   WATCHMAKER   AND  JEWELLER,

              GLADSTONE ROAD, GISBORNE.



Clocks, Watches, and  Jewellery, of every description bought

sold, or taken in exchange



          KO A. RAHERA,

ROIA, KAI TUHITUHI  HOKI I NGA PUKAPUKA

       WHAKARITE  TIKANGA. KATOA



 Ka haere ano te Rahera ki te Kooti kei Kihipone ina tonoa

     POROWHITA HOKI, ME ERA ATU MEA PERA.

  E  ki atu ana ki nga tangata o Kihipone kua oti toha Whare

inaianei, a kua whiwhi hoki ia ki nga Mihini me nga mea

tohunga-tanga katoa e ahei ai ia te mahi i nga mea rino katoa.

 Kua oti hoki tona          

             WHARE HANGANGA KARETI,

 A, ka hanga  ia inaianei nga tu Kaata katoa, me nga Terei

 nga Kiki, me era atu mea pera katoa. He tohunga rawa ona

 kai mahi katoa Ko tona

              WHARE  HU HOIHO   

 kuia oti hoki inaianei. Ka mahia paitia nga. hoiho e kawea

 mai ana ki a ia—he tangata hou no Akarana te kai mahi, he

 tino tohunga.