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Te Waka Maori o Niu Tirani 1878-1879: Volume 1, Number 42. 25 October 1879 |
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"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,
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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,
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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
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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,
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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
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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
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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
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. 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
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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
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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
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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.
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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.