ARBITRATION COURT.

Maori Messenger : Te Karere Maori, Volume III, Issue 2, 30 March 1863, Page 5

ARBITRATION COURT.

Present:H.Walton, Te Hemara, C. Heath, Eruena Te Horo. January 13th, 1863. Hare Hikairo: This is the question I have to put—ls it allowable for me to read my written statement? statements, they ean read them off. Hare Hikairo: Concerning the statement made by Tirarau—that he was living on that land (the land in dispute) when Te Hira made an aggressive movement and blood was made to flow. Now this is the real reason why that blood flowed. Matiu and his people were living at Mangakahia—when he heard that Maungatapere had been sold, that Tangihua had been sold, that Maucgaru had been sold, that a trench (land mark) had been dug at one—then Matiu became concerned about his land, that the remaining portions of his land should go back to him he then appointed the meeting at Mangakahia—Matiu thought after the meeting at Maungahia that that was the time he would lose the remaining portions of his land which still remained to him; he had never received anything, that was the reason that blood was spilt. I will now read my written statement. This is the writing of the ancestors of Matiu written at the great meeting at Mangakahia on the 20th of April in the year 1858, commencing atßangij—from Rangi came Tahinganui, Te Whakatangaroa; from Tahinganui came WhitikaingarKahukura, Ngati Hinej from Whifikainganui came Rangionewaru Atuahaere, Whawhakia; from Rangioruawaru came Maturoa came Whawhakia, Waiheke; from Whawhakia came Tuwhewhe; from Tu whewhe came Harata Kowhawha; from Waiheki came Paikea, Puatawhaki, Hohepakopa; from Hohepakopa came Te Koui; from Te Atuahaere came Kupu, Teopu, Kiriwehej from Kiriwehe came Te Ao; from Te Ao, Kirewehe, Biamoe; from Hiamoe, Toroauruj from Toroauru came Putangarau; from Putangarau

came Te Rapu; from Kiriwehe came Te Ahiterenga, Koikoi,Tuka, Atuahaere, Parangi; from Te Ahiterenga came Peti; from Te Koikoi came Ngakirikiri; from Toka came Vlaakino; from Te Atuahaere came Kokij from Paraugi came Heratoru. Here commences with Whawhakia:-~from Whawhakia came Te Raroa, Taupuhij Kurarere. Taipupuhi the son of Taupuhiis dead, his nephew is Matikikulia. From Kurarere came Harata Kowhawha. Here commences with Kahaukura:—from Kabaukura came Tawatahi; from Tawhatahi came NgaojfromNgao cameTahoki, Waibapa; from Tahaki came Kiko, Waiorau, Mimnga; from Kiko came Te Hia Kinpj from Te Hia Kino came Te Kauri, Huiia, Ngohi; from Kauri came Mihi; from Mihi came Mitai; from Huna came Paora Kiwi, Horitetaunga; from Paora Kiwi came Akuhata; from Ngohi came Karu, liritaua, from Karu came Pera, from Wairoau came Te Huarahi and Puatata;. from Te Haurahi came Te Pou; from Puatata came Haripuhikura; from Mihinga came Uinga, Kauerej from Te Uinga came Wao; from Wao came Te Ngahuru, HineMoa; from Kauere came Tukutahi; from Tukutahi canie ; Matiu Te Aranui; from Matiu Te Aranui came Komene. Here commences with Waipapa:—from Te Waipapa came Hirij from Hiri came Ngapoerua, Taro; from Ngapoerua came Hakaraianui; from Hakaraianui came Te We'tere; from Taro came Hatewira Te Puka, Hepana H amu. Here commences with Whakatangaroa: from Te Whakatangaroa carae PatumjhV, Hakoki, Mingo; from Hakoki came Hani; from Hani came Whakamarurangi, Tanahika, Mene, Haki, Whata; from Whakaruarurangi came Paetoka, Tupinia, Tata; from Paetoka came Pou; from Tupinia came Puriri; from Tata came Kara, liitana; from Mene* came Hakuene;'from Bakuene came Rewiti Paru, Te Tai Hope, this is a woman. Here commences with Mingo:—from Mingo came Whakataha, Wakaahua; from Whaka taha came Ripakr, Te Koiri; from Koiri came Puarau; from Puarau (from his rister) came Tuawhakino, Moearatu; from Whakaahua

came WaUawjja, 'ft Ngere Hwaj from WaiMfig«L<»fne Karahbai from Karabina came Pari; from Te,Ngere came Wiremu Whatipu; from Hira earn* Te Awa ? from Te Awa came now. present. Hew commences with Taururangiatea (that man belonged to Ngatemperoa):— the younger brother of was Mqrekai, from Morekai cilne Mohity Ngau; from Morao came Te Auru ; from Te Auru came Tukutuhi; from Tukutuhi came Matiu te Aranui; from Matiu Te Aranui came Komene; from Ngau came Te Whata, Itineuruj Haki, Ngapoerua, Mangakahia Taro, Poha Ataata, Whanaonga, Te Jnij from Hurinru came Te Aral, Ruarangi, Tuiti, Moenga, Rpku. . Here commence* witt Haki:—from Haki came Hupatahi, Tahutiiuy Powha, Toea; from Powha came Te Rangi; from Ngapoerua came Hakaraianui; Te Rauatehuia, Maruia, Taupoki,; theseare the decendants of the ancestors of Matiu, of Taupuhi, of Paikea of Msiikikuh& Then are all the ancestors that •re written in tbi* book—this is the land comf2en?iaeT** Mangakahta, thence to Whatitiri, thence to the To, thence following into the waters of the Wairoa—this is the land in disEttte. Tixeat are the people to whom the land Bloßged' formerly in the days of our forefathers. Hiri Kingi Tahua: I will give my evidence dearly—there shall be no turning in mine—a certain man named Tomoaure lived at Tangihua. ThUman had a wife from the Rawhiti of the xJgaretaumate tribe—for this reason: he went to take bis wife to see her people, on returning be called, at Orauta to see the Ponoharakeke and the Waifceri. Tomoaure remained at Orauta until he returned to his own home at after he had left,'the Ponoharakeke beard that the murderers had gone to waylay Tomoaure. on the road, f e Ponoharakeke e A*sP*«nd when he eame up he found killed by Ngati Tu. Te Ponoharakeke then took bis Huau and of the man, therefore W.J«W:|fl»;|aW.Wni left the body and it w ** *ot «»ten, it was made sacred on account of the U.VBU(ue., being covered by the garment prevented it from being eaten). Tauru w »: W wmving Chief of the man who was this Waikeri and Ponaharakeke W? * with their cniidren TT*tf b?. f awna-—be. was decended from the j QU "K er brother. Te Kahore was the son of Te Panobarakeke—they lived in peace—there was 00 :W» Petween them and that tribe the Njraitanuhu. s Thare was a certain man wanted a certain woman for « wife-they both belonged to the aaalo tribe, the Ngflitahuiui; the woman was not

willing to have him. The man therefor* went to the Ngapuhi, country— Miripokai. was, his name—that man went for the Ngapuhi to come and exterminate the tribe—all the Ngapuhi arose and came. Te Waka was the name of their Chief. The Ngaitahuhu, the inhabi* tants of Whangarei were then destroyed—thus were they killed. Te Kahore arose and gathered together the remnants of the tribe and saved tbem, thus he took the people whom he had saved and the ••mana" of the land to himself—all. one side of Whangarei. No other man saved these people, it was done by himself, by Te Kahore—then that tribe who had been saved by Te Kahore proposed to give Whatitiri to the Kahore. Whatu of Ngai. tahuhuwasthe rata who went with him all the way to Whatitiri round the other side of Kawanui all round with all Wairua; the whole of the*country described was included in the gift. That man Te Kahore had Pae the daughter of Hikurangi for a wife. This is all 1 have to say, this is the root of Whatitiri, of Mangakahia—of the places about which there is trouble. When Tewha reflected that he. had no place for himself in Whatitiri, the thought struck him that he wouldgo to Tauru —he kept in mind the Hum with whiqh he had covered Tomaure; he went to Kaitaringa. Tauru then asked him, what have you come for? Tewha answered, I have come for a karaka ground, for myself. Tauru then remembered it was on account of the Burn which had covered Tomaure. Tauru then said to the whole of his people, do you all hearken, your land is going from you—l am. going to give it away. In the morning the people, Ngatemoera, arose, and they went to. Hora-hora, then Tauru made use of the words to Tewha, this is to be the boundary of your land at Hora-hora, Te Maw, Te Ripo, Oumateanui, Te Pawera, Ohiropopo, Hokirhaji, Te Titoki, Waitomotomo, Hapairua, he and his sister Kirimanga then went by canoe toi Terotokauacj Ngatoka, Te Rakautahi until they came to One, the Tauru said to Tewha, Friend, this is the end of your piece. The end was at One—that is the root of that piece Mangakahia, it is the Hum.

January Htb, 1863. Tirarau ; this is what I hare to say to those people, never mind the absence of Matikikuhai let what they have to say be disclosed, Hautakere; As regards the Hutfu wo never were aware that Mangakahift was given as payment for the Huroj bat only the fcarakas tney were obtained from Taurangieeaby Tewha asjood for the people at the lifting of his dead bodies, not the land only, thoKarakas. Tewha asked for them for food for the people at the

hahunga (disinterring and removing the bones of the dead); here the following documents nere read. No. 1. Kavpara, February 17th ISSB. Friend Matiu, Salutations to yon, great is .my love to you. I have received your letter, telling me that there was an investigation going on about the laud, or rather that it has been taken by force; be very bold about your land. J tell you I know of no other roan's ancestors having land in that place. Kawanui was the only place given up by your ancestor by To* tara to their ancestor,-to the Kahor*. The reason that Te Wha came to Tauru Rangitea was, togetKarakas for the hahunga, (for those employed in taking up the bodies) and your ancestor Taruru Rangiatea eousenfed for them to gather Karakas only. Friend the land belongs to us, to your Father, to Paikea, to the descendants of Ngatirangi Whakapaeahi of Ngatenioeroa ; theirs are the rocks of the -land, of Mangakahia, of Te Wairoa, of Tahgihua, of Mauugaru of Tutamoe of Urwhao of Whatiliri, of Tarai-o-rahiri; do you attend to me. One is the boundary of your land, as for them let them go back to their own-land, to Poena, to te Ahu Aihu, to Orakau, to Kaikore, let them go to their original place to Tara Hi; i these are all their places they have no place here, none, none, at all. Friend, hear, your Friend Matikikuha is unable to go to you, he cannot go on account of his trouble, this is his trouble, ao it is, disputing is always going on, you hear about it, the hakis (ironcksps which are used for dragging out spars) are being fastened on Tangihua, on the Wairoa, it is kept down by ironj it is tied to the law. Friend do you work that side-of the land, your relatives Paikea, and Matikikuha, and the council of Uriohau will work this side of the land, do you hearken. The money received by Tirarau for Mangihua, for Maungaru for Te Houto, will not be allowed. to rest on those places, but rather will have to be numbered amongst his debts; let him pay it back with money or with a piece of his own land; now the Pakehas have agreed to this I tell you, I know nothing of that ancestor who was covered by the hum at that fight at the Kiripaka. I know nothing about it. That is all from Parafcene Taupuhi Te Raroa to Matiu Te Aranui Ngawhau.

N0.2. Hakuene says, that he knows nothing about this hum, he knows nothing about the

giving ot MangakaHk to Tewha hot he fcnowi of the Karaksw, but Huarabi know* about it Hakuknb.

No. 3. Te Huarabi says, he knows nothing about the hunt, he never knew that Mangakabia was given to the Tewha bat only the Karakas., TEHUAitAHit

No. 4. Hakaraia's -word is this, he knows, nothing about the hunt, he does not know that Mangakahia was given to Tewha, only the Raiakas not the land, he never heard of any than the Kakaras, tliat was all he ever heard of froni his Father. Mate will corroborate it. i?his writing was in 1858. Hakaraia,

lfa. 5. This is the word of Mate, do you hew, he says I never knew that Mangakahia was paid for by the hunt, I am ignorant of this hunt, I am Tewha's descendant, only theKarakas I hare "heard of. not about the land, the story of the huru is false, the story of the land having been given false, thai is all his word jTe Hou< taewa will corroborate it. ' Mat*,

No. 6. This is the word of the Houtaewa, he knows nothing about the hunt he never knew that Mangakahia had been given to Tewhsv-onJfr the Karakas, no land, that is all he knows, that is all he has to say Atere, wilUorofcotale, No. 5. 1858, Houv&sw**.

N0.7. Kurarere's word is this, he knows nothing about the huru, he does Dot know that Manga - lcahia was ever given to Te Wfca, all that ho ever knew or heard of was the Karakas, not the land, that is all} Taupuhi wili corroborate it; this letter is No. 6. 1858.

No. 8. Taupuhi gays he never heard of the hvrti, he never knew that Mangakahia tad been given to Tewha, only the karakas, not the land. That is all he knows-alxmt it, No, T. of 185* is this letter that is all. Pabatene TAtffrum.

Hon Kingi Tabua: Now, I have heard those letter*, they say they know ooffity of

the statements of this party, but that Tewha asked the land from Tauru and that he save him only the karakas, and not the land. Matiu told this to me with his own mouth, likewise Whatitiri ; I hare possession of it, and Kawanui only was the place they gave, that W what he thei> told me. I now for the learn his denial about the land and the huru and his consent to the karakasj there is another, the word of Mate in the letter, that he was the principal descendant of Wha. I am not aware of that. All that I know is the reason Tewha went to Tauru was the A«r«,that was the reason the land was given, and the karakas. ffautakere : I read the letters at the meeting at Manyakahia, George King heard them read, the second letter read at Mangakahia was *H fcter "** b y "a" yesterday. Mitai was the person who read that one. Te Tirarau: This is my word for you, I say, I npwseethat your knowledge has been collected £?? ,?i her P^°P le » now » Vhis is what I think, God did not make the land for one man, he made the land for all men ; therefore I say that this man's ancestor/and that man's ancestor, each have their place for their respective 5 el ™' ," 0W » * hen lhe former men die, their descendants remain sitting down j and when these other Ancestors are dead the Fathers remain, and when the Fathers are dead I remain on the laud, (my party) down to the present time, and nowthe land is attempted to be dragged from me; but if I had stept across the boundary, there it would «have been wrong. I have no knowledge of their grandfathers, of their fathen having lived with my fathers, or with me, how can I kno£.them, therefore I say the land is mine, that is all I have to say to the other side. J Hare Hikairo: I witf answer to the remark of Tirarau, that our knowledge had been searched out, that our knowledge had been col--sfe.' fefore w * ** unaDle to reply by wordof mouth. Now this is a questionl have to put to you the arbitrators. WhiA is most correct to give unto a court; a speech by word, or a matter committed to writer j that it may be found correct when it is adjudicated, that is what I think right when two men strive together about anything, they each stave to make out a case that may prove ffi■?!»£ before the court and when one sees » poinitha.t will make him right he writes it dow^before ; the court. They then go before the Court taking with them their several writJ n e^ a PA give .them to the Magistrate. It is for you,--for the assessors, to gainsay what I have sad, that i< all. • y tipiniHari: Ngaitahuhu were the original possessors of the land, "myspeech commences

or I will talk of the olden times, when men were great and could move mountains. I will take you back to past ages but I will commence in the middle age. From Tahuhu came Tahuhupeka j from Tahuhupeka came Tahuhupotiki; from Tahuhupotiki came Te AoMatangi; from Te Ao Matangi came Bongo mate; from Rongomate cameTuangiangi; from Tuangiangi came Te Ngaio ; from Te Ngaio came Ruarangi; from Ruarangi came Huter; from Te Hutu came Waiehurangi; from Waiehurangi came. Waimirirangi; from Waimirirangi came Whitiao ;. from Whitiao came Tuwhakatere ; from Tuwhakatere came Whitiao; from Whitiao came Te Tirarau, the descendant now present. . From Tamatuao came Tamariki, from Tamariki came Kairuru, from Kairuru came Toapaheke, Rangihere, from Rangihere came Te Uho, from Te Uho, came Ngarokiteuru, from Ngarokiteuru, came Tupohouri, fromTupohouri came Rangi, from Rangi came Te lwitahi, from Te lwitahi came Te Manihua here present. Here commences at Wai Mirirangi, from Wai Mirirangi came Kaka,j(this is the genealogy of the Inhabitants of Tangitiua) the descendant of Kaka is Maraia Te Hoia, here pre* sent Let us go back to the Ao-matangi, from Te Ao-matangi came Tanuru Moana, from Moana, came Huka, from" Huka came Kawa, from Kawa came Tawbiti from Tawhiti came Maru, from Maru came Te Hutu, from Te Hutu came Hinewai, from Hinewai came Te Hum; from Te Huru came Raki, from Raki came Pae, from Pae came Rangi au Marie, from Rangi au Marie came Kopaki from Kopaki came Hemi, and Hoera Tautoro now present. | Let us go back to the Ao-Matangi, from Te Ao-Alatangi came Tauru; from Tauru came Papa; from Papa came Te Waite. Let us go back to Kawa, from Kawa came Te Hutu; from Te Hutu came Rangi-korero; from Rangi-korero came Mohi te Peke: here present. From Kawa came Te Hoetotara; from Te Hoetotara came Kautaeawa; from Kautaeawa came Paratene Manu; now present. From Kawa came Maru; from Maru came TeHutu; from Te Hutu came Kuhi; from Kuhi came Hone Tekahanga; he is livine at Patana. 6 From Kawa came Maru; from Maru came Hinewai; from Hinewai came Te Huru; from. Te Huru came Ngahura and Paeke; from Paeke came Te Huru; from Te Huru came Puke; from Puke came Ngahuru; from Ngahuru came Haimona kaikou; here present. Let us go back to Hinewai, from Hinewai [came Mihiao;from Mihiao came Ngarokiteuru;

fHm Ngarokiteuru came Matatake; from Malatake came Te Pare; from Pare ciune Monaariki and William Pohe. Let us go tack to Rongomate, from Rongoninlejrame Tuangiangi andTe Ngaso; about him was the proverb, ** Rongomate a Tahuiti Te Ngaio Tu-angi-angi o te .Tonga?" from Te : Ngaio came Wharepaia; from Wharepaia came Pania and Toka; from Tokacame Wakawaka and Kukupa; (ka kai kukopa te ori o Pabia?) ! from Wakakahu came Paikea; from Kukupa/came Te Pitarati. Hari Ifrkairo*. In the days when Rangi lived at Tahgihua and Whatitiri and the Wairoa, Rangi died and was succeeded by his descendant, Tahinganui, he lived at Tangihaa and the Wairoa; Tahingarmi died and was succeeded by Tawhttikainga, and lived on Tangihua, oh Whatitiri and on the Wairoa,—

the reason that man was named Whitikainganui, was the' great extent of his possessions. When . WHitikainganui died, the Atuahaere succeeded, and Tauratangitea and Potars. They lived on Whatitiri, on Tangihua on the VVairoa, during the times of these men, To Kahore and Te Wha, came, begging some hind for themselves from the people to whom chiefly the land belonged, Tewna came to ask for a Karaka Bash and Kahore came to beg for a cultivation, from the owners of the land, the price which Totara gave up to the Kahore'.was Kawanui that alone was the land given up, it has its defined boundaries they remain still, the Earaki Bush given to Tewhawas at Mangakahia; it was gjven for food at the hahunga. Tauru-rangi-atea,gave the Karakas for the people engaged in the hahunga..