GK—2a

38

He was also brought back on to the land by Hanita Kowhai; Muaupoko turned him away again because he interfered with their women ; he returned about three years ago. Petera te Ha has no right from my ancestors; Ido not know his hapu; he lived at Horowhenua. Porana Muruahi: Same position as Hori Muruahi; I leave him to the Court; I have never seen him on the land. Pirihira te Whata has an ancestral right; I object to her because she deserted the land with her husband, Noa te Whata, in the time of trouble. Te Eangirurupuni has no right; descended from Te Ngarue ; lived on southern portion of Muaupoko territory permanently until Ihaia Taueki. married his daughter; he then lived at Horowhenua. Eaneira te Whata: Same objection as to Noa. Biwai te Amo, I think, is a Ngatipariri, but lam not sure ; I remember now he is a descendant of my ancestors, and has good rights to Horowhenua. Eangipo Hoani, son of Te Eina :No right. Euahoata, child of Mere Karena :No right; a Ngatiapa and Ngatirangi. Eihari Tarakihi, a Hamua or Whatuiapiti: No right; lived on the land after he married Ema te Whango, but not constantly. Te Eangimairehau : Taken prisoner by Te Eauparaha at Te Puoho ; did not return till he married Makere ; he is her third husband ; he has good ancestral rights. Eatima Potau, a Ngatiapa and Ngatikahungunu :No right; never lived on the land. Eihipeti Tamaki: Same position as Te Matenga; I have never seen her living on this land, and I have been on the land twenty-five years ; when these people hear that there is any money coming from Horowhenua they soon appear. Eawinia Matao, a Ngatipariri: No right; has occupied since peace was made. Eoreta Tawhai: Same position as Mananui Tawhai; she is buried on the land. Buihi Wuna: Same position as Mere Mionga. Eakera Potaka: Same position as Te Eina, a Ngatipariri; no right. Tamate Maunu : Never lived here till he married Te Eau ; he was a Ngatiapa and Ngatipariri; his children are in the Waipu Block, at Whangaehu. Tahana Muruahi: Same position as Hori and Te Porana. Tamate Muruahi: The same. Tiaki Tikara : Same as Perie and Pero. Te Oti-te-hou : Has never lived here ; I think he has ancestral rights, but none by occupation. Tarn ati Taopuku has no ancestral rights; he was a Ngatiapa ; died here. Topi Kotuku Ido not know about; I think he was a descendant of Tireo. Turuki I cannot give any information about. Wirihana Paeroa has no right; he is a Ngatipariri. Warenate Hakeke : Same as Wirihana. Waata Murahi: Same position ; same as Hori and Porana Muruahi. Watarawi te Hau has ancestral rights, but has not occupied the land. Te Whatahoro, a Ngatikahungunu, but I believe he is also a descendant of Tireo ; he has never occupied the land. Wi Waaka, a Hamua, has no right by ancestry or occupation. Amorangi Eihara has ancestral rights ;no occupation until after Christianity ; father was a Ngatimaniapoto. Ani Patene has no right; has occupied—at least, her elders did—after they were chased here. Hana Eata : Same position as Pene and Pero Tikara; no right. Hetariki Matao :No right by ancestry ; has occupied. Meihana Tupou has an ancestral right, but Tupou ran away to Arapaoa. Meihana returned after Christianity was introduced. Mere Nireaha : Same position as Eihipeti Nireaha. Nati Amorangi: Ancestral rights, but parents ran away to Arapaoa, and did not return until peace was made. Ngahuia Bruera : Ancestral rights ; daughter of Paki; they are ignoring their proper rights. Oriwia Maiangi: Taken prisoner ; ancestral rights from Te Ngarue; did not come on the land till 1890. Pane Korama : No ancestral rights; has not lived on the land until within the last six years. Pere Korama :No ancestral rights ; has not lived at Horowhenua. Pirihira Nireaha : Same as Eihipeti; no ancestral rights. Eawea Taraua, child of Te Eina :No right. Eawinia Ihaia :No right from my ancestors ; lived on land. Eipeka Winara; Ancestral rights, but no occupation. Tuhi Hori: Ancestral rights good ; she is living on the land. The Court adjourned till the Bth instant.

Levin, Satueday, Bth May, 1897. The Court opened at 10 a.m. Present: The same. Horowhenua No. 11 resumed. No. 4, Keepa te Bangihiwinui and others, claiming to be beneficially interested. Case of Rawiri Rota —continued. Baeaku Hunia's examination in chief continued. Witness : I wish to explain the origin of name " Muaupoko." It was taken from a lake and locality beyond Waikanae. When Ihaia married the daughter of Te Bangirurupuni, or shortly after Taueki died, Ihaia Taueki and Te Bangirurupuni then returned to Horowhenua, and the latter suggested that the people should take the name, and they did. They were previously known as Bangitane and Punahau; their principal name was Bangitane. Wirihana, the brother of Hunia, was brought here from Bangitikei; he was very ill, and died on the way. Hanita Kowhai fetched him from Bangitikei because Hunia was always quarrelling with him. His body was placed in Tanguru's house. He had not lived at Horowhenua. He married the daughter of Te Ahuru, of Ngatiapa, and lived with that tribe. He had no cultivations here. When Taueki died the Ngatiapa came to the tangihanga. Wirihana was brought here by them, and Hanita kept him as a tamaiti whangai ; not as a chief for Muaupoko —that is an invention of Wirihana's. When Wirihana was about twelve years of age he went back to Bangitikei. He has often said in Court that he was the chief of Ngatiapa, but that was when Ngatiapa lands were before the Court. Cross-examined by Henare te Apatari. Witness : I have heard of a post called " Ngatokorua." Te Peeti te Aweawe spoke of it. Te Aweawe and Taueki erected it. It was to fix the boundary between Ngatihuia and Muaupoko. I heard that Ani Kanara Tihore was taken at Waioru. Do not remember what year she came back.