TE WAKA MAORI

O NIU TIRANI.

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

VOL. 10.]

PO NEKE, TUREI, HUNE 16, 1874.

[No. 12.

HE KUPU WHAKAATU KI NGA HOA TUHI MAI.

He moni kua tae mai :— £ s. d.

1874.—Henare Pangopango o Tangoio, Ahuriri O IO O
1873-74.—Matenga Tukareaha o Nuhaka, Haake

Pei ... ... ... ... ... 100

„ J. G. Holdsworth, Esq., Komihana o

nga Whenua Kuini, Werengitana ... O 10 O
1874.—W. J. Birch, Esq., Ranana, Ingarani ... O IO O
„ Henare Keepa, o Kereru, Patea ... O 10 O

£300

Ko Te Nihotahi o Parekarangi, Rotorua, e mea ana kia mo-
hiotia he ngaherehere nui tana kei waenganui o Taupo me
Rotorua. Ona rakau he rakau nunui, he totara, he rimu, he
miro, he matai—ko etahi e ono putu te matotoru, he teitei rawa
hoki. Ki te mea e hiahia ana tetahi Pakeha, tetahi Maori ranei,
ki to rakau, me haere ki a ia.

Ko Henare Pangopango me tango he Karauna Karaati mo
tona whenua, muri iho ka tuhi i tona Wira hei whakatumau i
taua whenua ki ona tamariki. Ma tenei ka kore ai e riro i te
tangata ke, e wehi nei ia kei pera.

Kua tae mai ki a matou tetahi reta ingoa kore no "Uawa, he
whakaatu mai i te mahi he a etahi tangata haurangi i taua 
kainga, a e tono ana kia panuitia e matou o ratou ingoa. Ko te
tangata nana i tuhi mai taua reta me whakaatu mai i tona ingoa
kia mohiotia ia.

Ko Henare Keepa o Kereru, Patea, e mea ana kia rangona i te
takiwa ki Ahuriri ko te utu mo te rau o te taewa i tona kainga
ka kotahi pauna, hei te tahi o Hurae timata ai taua ritenga.
I rakia hoki nga kai.

Kua tae mai te reta a A. K. Patene, Hekeritari o te " Raka-
rana me Waikato Maori Kamupene," he tuku mai i nga
"Tikanga me nga Whakaritenga" a taua Kamupene. Otira
kaore matou e kite ana i te tino tikanga a taua Kamupene, ara
tikanga ke atu i to te mahi moni ma ratou; kaore hoki he kupu
whakaatu mai i te tikanga e taea ai tena mea te raneatanga o te
moni. Ki te pai mai te Hekeritari ki te ata whakaatu mai i te
mahi ma te Kamupene, he mahi hokohoko, he mahi ki tetahi
mea ahu whenua pehea ranei, katahi ka marama nga tangata
ki te ahua o taua mahi; e kore hoki e tino marama i te panui-
tanga o nga "Tikanga me nga Whakaritenga" kua tukua

mai nei.

Kua tae mai nga reta a Hetaraka te Tawhero, Hamiora Tu-
paea, Horomona Hapai, Mohi Horua Taharangi, me nga Maori
o Rotorua mo te hui i Tama-te-Kapua.

Ko te utu mo te Waka Maori i te tau ka te 10s., he mea utu
ki mua. Ka tukuna atu i te meera ki te tangata e hiahia ana
me ka tukua mai e ia aua moni ki te Kai Tuhi ki Po Neke nei.

ANSWERS AND NOTICES TO CORESPONDENTS.

Subscriptions received:— £ s. d.

1874.—Henare Pangopango, of Tangoio, Ahuriri O IO O
1873-74.—Matenga Tukareaha, of Nuhaka, Hawke's

Bay ... ... ... ... ... 100

„ J. G. Holdsworth, Esq., Commissioner

of Crown Lands, Wellington ... O IO O
1874  W. J. Birch, Esq., Royal Colonial Insti-
tute, 15, Strand, W.C. London ... O IO O
„ Henare Keepa, of Kereru, Patea ... O IO O

£300

Te Nihotahi of Parekarangi, Rotorua, wishes it to be known
that he is the owner of a fine timber bush, situate between
Taupo and Rotorua, containing large totara, rimu, miro, and
matai trees, some of which are six feet in diameter, and tall in
proportion. Any European or Maori in want of timber can be
supplied on application as above.

Henare Pangopango should obtain a proper Crown title to
his land, and then make a will leaving it to his children. This
would prevent others from defrauding them of their rights, as
he fears.

We have received an anonymous letter from "Uawa, com-
plaining of the drunken conduct of certain Natives there, and
requiring us to publish their names. The writer must send his
name.

Henare Keepa of Kereru, Patea, wishes it to be known in the
Ahuriri district that the price of potatoes at his settlement,
from the 1st of July nest, will be £1 per cwt., owing to a failure
in the crops.

We have received the letter from A. K. Patene, Secretary of
the " Raglan and Waikato Native Company," enclosing the
" Rules and Regulations " of the Company. We cannot, how-
ever, discover what object the Company have in view, further
than making money; and we are not told how this is expected
to be done. If the Secretary will be good enough to give us
some fuller information on the subject, whether the Company
intend to engage in mercantile speculations, or to inaugurate
some local industry, our readers will then be in a better posi-
tion to judge of its merits than by the mere publication of the
" Rules and Regulations " as forwarded to us.

Letters received from Hetaraka te Tawhero, Hamiora Tupaea,
Horomona Hapai, Mohi Horua Taharangi, and from Rotorua
Natives, respecting a meeting held at Tama-te-Kapua.

 The Subscription to the Waka Maori is 10s. payable
in advance, per year. Persons desirous of becoming subscribers
can have the paper posted to their address by forwarding that
amount to the Editor in Wellington,

144

TE WAKA MAORI O NIU TIRANI.

TAKUTA RIWINGITONE.

He whakaotinga no tera Waka o Mei 5, 1874.
KAORE i taea e matou te korero i era Waka e rua i
te roanga o te korero mo nga haerenga o Takuta
Riwingitone i Awherika i te nui o nga korero ke atu
nana i whakakapi i te nupepa. Ko tenei ko era iwi
ke atu i taea e ia te haere, me ona haerenga me ona
oraititanga katoatanga atu, e ahua rite ana ki era
kua oti ake nei te korero : a e mea ana matou e kore
pea e ahuareka nga hoa Maori ki te korero roa atu
mo aua mea, no konei matou ka mea kia whakapotoa
katoatia mai ki roto ki tenei korerotanga kotahi nei
aua mea katoa, kia awe hoki te mutu.

I ki matou i tera Waka (te 5 o Mei) kua whaka-
tika, atu a Takuta Riwingitone i te taone i Rinianati
i a Nowema, 1853, ratou ko Hekeretu me ona ta-
ngata rangatira, e haere ana ki te awa ki te Tiope hei
ara mona. Heoi, ka heke ratou i taua awa ka tae ki
tona huinga ki tera awa ki te Tamapehi, katahi ka
hoe whakarunga i roto i taua awa tae noa ki Heheke i
te 19 o nga ra o Nowema. Ko tenei kainga kua
taea ano e Riwingitone i mua atu ano, a kua kore-
retia ano e matou i era nupepa. Ko Hekeretu me ona
tangata i noho iho i taua kainga, ko Riwingitone me
ona tangata i haere tonu whaka-te-taha nota tae noa
atu ki te huinga o nga awa e rua, a te Riipa me te
Tamapehi, a i tae ratou ki reira i te 27 o Tihema.
Katahi ratou ka ahu whaka-te-taha kapekape, a tae
atu ana ki Roanata i te 31 o nga ra o Mei, 1854, he
taone tena no te iwi Potukihi kei te takutai o Awhe-
rika ki te taha hauauru. I haerea a waewae e ratou
te roanga o te whenua, otira he roa ano te wahi i
haerea i runga waka, i nga wahi ano hoki i tika te
takoto o nga awa. He tini nga iwi nui nana nga
whenua i haerea e ratou, a i manaakitia i atawhaitia
ratou e nga rangatira o etahi o aua iwi, ko etahi i
riro ke te ahua. I etahi wahi i puritia ratou, i tonoa
he utu kia tukua ratou ki te haere i te whenua.
Otira, te tino tikanga o te nuinga o aua iwi ki a ratou,
he atawhai ano. He mate tororere to Takuta
Riwingitone i a ia e haere ana i taua takiwa, he
toto. I atawhaitia nuitia ratou i Roanata, i homai
noa he kahu mo ratou, me nga kai hoki i ora ai
ratou. I whakauwhia ki te kahu nga mangumangu
katoa i haere i a Riwingitone, kaore tetahi i hapa;

he hoiho te mea i homai ma Hekeretu, me etahi atu
taonga hoki. I a Riwingitone ma ano i reira ka
puta mai ki roto ki te wahapu etahi o nga kaipuke a
te Kuini, a ka mea nga rangatira o aua kaipuke kia
whakahokia a Riwingitone ma runga kaipuke ki nga
kainga Pakeha ; otira kaore ia i pai ki te whakarere
i ona hoa o te iwi Makororo kia hoki ko ratou anake
ki to ratou kainga, kaore ia. He mea hoki kua kite
ia i nga mate o te huanui, me te kino o nga iwi e
noho ana i te taha ki nga rohe o te iwi Potukihi.

I whakatika mai ratou i Roanata i te 20 o Hepe-
tema, 1854, he hoki mai ki Rinianati, te taone o te
rangatira ra, a Hekeretu; a i tae mai ratou ki taua
taone i Hepetema, 1855. He nui o ratou oraititanga
i nga iwi hianga o te huanui, me nga mate noa iho o
tera whenua. I nui te koa o te iwi Makororo i te
kainga ki te huanui kua tuwhera i a Riwingitone ma
ki te takutai o te taha hauauru; a ka tonoa tonutia e
Hekeretu tetahi ope kia haere ano ki Roanata ki te
kawe rei erepata hei hoko ki reira. I tae ora ano
taua ope ki Roanata, a i atawhaitia nuitia ratou e te
Keepiriere, te Komihana o te Kawanatanga o Inga-
rani i whakanohoia ki taua taone ki runga ki nga
tikanga pehi i te hokohoko tangata hei herehere. I
homai noa e ia he taonga ki taua ope, pera me tera
homaitanga a ana i te taenga atu o Riwingitone ma
ra i te tuatahi. Engari ko taua ara, kitea ana e kore
e tika mo te kaata, mo te wakona. Katahi ka kimi-
kimi te whakaaro me whakatuwhera he ara ki tehea
wahi o te takutai rawhiti, ki tehea wahi ranei ? Ka

DR. LIVINGSTONE

(Concluded from THE WAKA of 5th May, 1874.)
WE have been unable, from a press of other matter
to continue in our last two issues the history of Dr

Livingstone's travels. As the other tribes amongst
which he travelled were in all respects very similar
to those already described, and his further adventures
in Africa of a similar character to those already re-
lated, we do not consider that a lengthened descrip-
tion of them would be interesting to our Maori
readers, therefore we propose to briefly epitomize
the whole subject in the present chapter.

In our last chapter (Waka, 5th May), we said that
Dr. Livingstone started from the town of Linyanti in
November, 1853, with Sekeletu and his principal men,
to embark on the Chobe river. They descended this
river to its confluence with the Zambesi, up which
they ascended to Sesheke, where they arrived on the
19th of November. This place, it will be remembered,
was before visited by Dr. Livingstone, and is described
in a previous chapter. Sekeletu remained at this
place, and Livingstone and his party travelled in a
northerly direction to the confluence of the river
Leeba and Zambesi, where they arrived on the 27th
of December. They then proceeded in a north-west
direction, and arrived at the Portuguese town of
Loanda, on the west coast of Africa, on the 31st of
May, 1854. They travelled the greater part of this
journey by land, but by taking advantage of the
courses of the rivers, when favourable, they were en-
abled to get over a considerable distance by canoe.
They passed through the territories of numerous large
tribes, the chiefs of which received them more or less
favourably. In some places they were detained, and
asked to pay for permission to pass on. But on the
whole, they were treated with kindness. Dr. Living-
stone suffered much from dysentery on the way.
They were well received at Loanda, and gratuitously
supplied with necessaries and clothing. Every one
of the natives who accompanied Livingstone had a
suit of clothes given to him, and a horse and other
presents were given for Sekeletu. Some of Her
Majesty's cruisers came into the port whilst Living-
stone was there, and offered to convey him homewards;

but he would not allow his Makololo friends to at-
tempt a return to their country without his assistance,
now that he knew the difficulties of the journey and
the hostility of the tribes living on the Portuguese
frontier.

They left Loanda on the 20th of September, 1854,
on their return journey to Linyanti, the town of the
chief Sekeletu, which place they reached in September,
1855, after many perils from hostile tribes, and much
suffering from sickness on the way. The Makololo
people expressed great satisfaction with the route
which had been opened up to the west coast, and
Sekeletu immediately made arrangements to send a
fresh party with a load of ivory to Loanda. This
party in due time arrived safely at Loanda, and Mr.
Gabriel, the English Commissioner at that place for
the suppression of slavery, behaved very generously
to them, and made them presents, as he had previ-
ously done to Dr. Livingstone's party. The road,
however, was impracticable for carriages or waggons
of any kind, and it then became a question as to
which part of the east coast they should endeavour
to open up communication with. After much con-
sultation it was determined to take the route by the
north bank of the Zambesi River, which flows out on

TE WAKA MAORI O NIU TIRANI.

145

roa e hurihuri ana te iwi ra, katahi ka tuturu te
whakaaro ki te taha nota o te awa o te Tamapehi, ki
reira he huanui. Ko te putanga o taua awa ki te
moana nui, kei Kirimane, he kainga kei te takutai
ki te rawhiti. I whakaritea e Hekeretu etahi tangata
hei hoa haere mo Riwingitone ki taua kainga. Ko
Hekewepu te ingoa o tetahi o aua tangata. I riro
herehere ia i tona tamarikitanga rawatanga i tetahi
iwi e noho tata ana ki Tete, he kainga ia kei uta rawa
no nga Potukihi e noho ana i te takutahi rawhiti i te
wahapu o te Tamapehi. Kua haerea tonutia e taua
tangata nga tahataha o te Tamapehi, a he mohio ia ki
nga reo o nga iwi maha e noho ana i reira.

I te 3 o nga ra o Nowema ka haere atu i
Rinianata a Riwingitone me tona ope, ka ahu
whaka-te-takutai rawhiti. I haere tahi i a ratou
a Hekeretu me ona tangata e rua rau. Ka
tae ratou ki Heheke ka homai e Hekeretu ki a
Riwingitone nga okiha kotahi te kau ma rua; me
nga rakuraku, ngaki whenua nei, me nga piita
karaihe nei, (e tuia nei hei mea hei kaki) hei hoko
waka me ka tae ratou ki te awa ki te Tamapehi i te
taha ki raro atu o te rere e huaina ana ko te " Rere
o Wikitoria," na Riwingitone ano hoki taua rere i
whakahua. I te 13 o Nowema ka mahue a Heheke e
ratou, ka heke etahi i te awa i runga waka tae atu
ki te huinga o te Tiope ki te Tamapehi, ko etahi ki
te a haere i nga okiha i te tahataha. Kotahi te kau
maero e heke ana ka tae ki te timatanga o nga
taheke, katahi ka haere i uta i te tahataha. Ka rua
ra e haere ana i uta ka tae ki tetahi moutere i huaina
ko Hekote, e tatata ana ki taua rere o te Tamapehi.
Ko Riwingitone raua ko Hekeretu, me etahi atu, i
haere ki te matakitaki i taua rere. He ngatatatanga
taua rere ra i te toka maro, e 80 putu te whanui, e
takoto whakapae ana ki te ia o te awa, timata i te
taha katau o te awa puta noa ki to taha maui, a
takoto tonu atu ana i te taha maui puta atu ana ki
tawhiti i roto i te whenua maunga haere ai, e toru te
kau tae ki te wha te kau maero te roa. Ko te awa
katoa, tona kotahi mano iari te whanui, o rere katoa
ana ki roto Id taua ngatatatanga kotahi rau putu nei
te hohonu. Te huinga o te wai ki raro he whaiti
rawa—te kau ma rima tae ki te rua te kau putu te
whanui. He moutere kei te koinga tonu o te ngata-
tatanga, ki waenganui pu o te awa. I u a Takuta
Riwingitone ki taua moutere; a ka titiro atu ia, i te
taha maui o taua moutere, ki te wai e kohuka haere
atu ana ki tawhiti, e koropupu ake ana, i roto i taua
ngatatatanga. E haere ake ana tera te mamaoa i
taua rere ra, ano he mamaoa ngawha, e 200, tae ki
te 300, putu te teitei, tona hekenga iho he rite tonu
ki te pata o te ua, maku rawa ana taua hunga ra i
haere ki te matakitaki. Na Riwingitone i tapa taua
rere, ko te "Rere o Wikitoria."

Heoi, kua tae mai nei a Hekeretu. me tona nuinga
ki tenei wahi, ki te arahi i a Riwingitone, kua
whakaritea hoki e ia kia 114 nga tangata hei haere i
a Riwingitone ki te waha rei erepata ki tatahi, hei
mea hoko taonga mo te iwi, katahi ka hoki atu i te
moutere i Hekote i te 20 o nga ra o Nowema, ka
hoki ki tona kainga i haere mai ai; ko Riwingitone
me tona ope i haere tonu whaka-te-taha rawhiti.

E kore e korerotia e matou nga korero o te
haerenga ki te kainga nei ki Tete, he roa hoki. I tae
ratou ki taua kainga i a Maehe, 1856. He nui to
ratou mate i te huanui i te ngaro autaia nei i te
"teti," i korerotia ra e matou taua mea i era Waka.
Te oranga o nga tangata o Riwingitone i roto i nga
rangi maha, he hua rakau, he mea ahua ke etahi he
mea ahua ke etahi. Engari ko te tino hua pai he
hua no tetahi rakau i huaina he moihuka, kitea ana e
ratou he tinitini noa iho taua rakau e tupu ana i nga
whenua tata ki te Tamapehi. E pena ana te ahua o
taua rakau me te aporo pakupaku nei, engari ko te
reka i rite ki to te pea. He ika tetahi o a ratou kai,

the east coast at Kilimane. Sekeletu appointed a
party of men to accompany Livingstone on this
journey, amongst whom was one named Sekwebu,
who had been captured when a little boy by a tribe
living near Tete, the most inland station of the
Portuguese settled on the east coast at the mouth of
the Zambesi. This man had travelled along both
banks of the Zambesi several times, and was inti-
mately acquainted with the dialects spoken by the
tribes on its banks.

On the 3rd of November Livingstone and his party
left Linyanti to commence their journey eastward to
the coast. They were accompanied by Sekeletu and
200 of his followers. At Sesheke Sekeletu supplied
Dr. Livingstone with twelve oxen, also some hoes and
beads to purchase a canoe when he should strike the
Zambesi, below the falls of Victoria, so named by
Livingstone himself. On the 13th November they
left Sesheke, some sailing down the river to the
confluence of the Chobe, while others drove the
cattle along the banks. Some ten miles down the
river they came to the beginning of the rapids, where
they were obliged to leave the river and proceed
along the bank on foot. After a couple of days
journeying along the banks they came to an island
named Sekote, near to the Zambesi Falls. Living-
stone, accompanied by Sekeletu and others, visited
these falls. They are caused by a crack about eighty
feet wide in the hard rock from the right to the left
bank of the Zambesi, and then prolonged from the
left bank away through thirty or forty miles of hills.
Into this fissure the Zambesi, a thousand yards broad,
leaps down a hundred feet, and then becomes com-
pressed into a space of fifteen or twenty yards. There
is an island just at the edge of the tissure in the
centre of the river. Dr. Livingstone landed upon
this island, from the left bank of which he could see
the seething rolling mass of white water moving
away through the prolongation of the fissure. From
the fall a great jet of white vapour, exactly like
steam, mounted up a height of 200 or 300 feet, and
then condensing came down in a constant shower,
wetting the party to the skin. Livingstone named
these falls the " Victoria Falls."

Sekeletu and his large party having conveyed Dr.
Livingstone thus far, and furnished him with 114
men to carry elephant's tusks to the coast to pur-
chase various commodities required by the tribe,
started on their homeward journey from the island
of Sekote, on the 20th of November, whilst Living-
stone and his party pursued their course eastward.

Brevity compels us to forego any description of
the journey to Tete, where they arrived in the
month of March, 1856. They were much annoyed
on the journey by the troublesome tsetse fly. The
men often lived for days together on various kinds of
fruit, more particularly that of a tree called moshuka,
which they found growing on the Zambesi in pro-
digious numbers. The fruit resembles small apples,
and has a taste like that of a pear. They also ob-
tained fish and various kinds of water fowl, wild
geese, &c. They killed some elephants on the way,
the flesh of which was eaten by the natives. Living-
stone gives some interesting accounts of the wild

146

TE WAKA MAORI O NIU TIRANI.

he manu haere i te wai etahi—ara he kuihi maka, he
aha atu. I mate i a ratou etahi erepata i te ara, a
kainga ana nga kiko e nga mangumangu e haere tahi
ana i a Riwingitone. E rekareka ana nga korero a
Riwingitone mo te ahua o nga kuri o te koraha e noho
ana i te takiwa ki te Tamapehi, me te ahua hoki me
nga tikanga me nga ritenga a nga tini iwi nana nga
whenua i haerea e ratou, engari kaore he wahi i te
nupepa e o ai, e korerotia ai e matou.

I atawhaitia nuitia ratou e te Rangatira o Tete.
He kainga a Tete no te iwi Potukihi. Nga whare o
taua kainga e tae ana ki te kotahi mano e rua rau,
nga tangata, hui atu ki nga mangumangu, e ahua
rite ana ki te wha mano e rima rau. I noho a
Riwingitone i taua kainga tae noa ki te 22 o Aperira;

katahi ka heke i te Tamapehi, a i te 20 o nga ra o
Mei, 1856, ka puta ki waho ki Kirimane i tatahi—ka
whano ka rite te wha tau o te takiwa i whakatika atu
ai i Keepa Taone i te timatanga o tenei haerenga. I
Kirimane ka eke ia ki runga ki tetahi kaipuke a te
Kuini, ko te Parariki te ingoa, a tae rawa atu ana ki
Ingarani i a Tihema 1856. Ko ona hoa haere,
mangumangu nei, i waiho iho i Tete, ki reira tatari ai
ki tona hokinga mai i Ingarani. I whakaritea ano e
ia he oranga nui mo ratou ki reira mo te wa e ngaro
ai ia. Ko Hekewepu i tohe rawa kia haere tahi ia i a
Riwingitone i runga kaipuke, a tukua ana; engari ka
mau to ratou kaipuke ki tawhiti ka pangia ia e te
mate, ka porangi, ka rere ki roto te wai whakamomori
ai, a mate ana. Kotahi te kau ma ono tenei nga tau
i ngaro ai a Riwingitone i tona kainga i Ingarani; a
hui ona haerenga katoa, kua kotahi te kau ma tahi
mano nga maero o nga whenua o Awherika kua
haerea e ia

Ko tenei i raro tonu na, he mea kohi mai no roto i
tetahi nupepa Ingarihi, ara:—

"Ia Maehe, 1858, ka hoki ano ia (a Riwingitone)
ki Awherika, me etahi hoa ano hei kai-awhina mona,
he mea whakarite ratou na te Kawanatanga o te
Kuini kia haere i a ia. Katahi ka puta ia, i te 2 o
Hepetema, 1861, ki te roto i huaina ko Roto Naiaha;

a pau ana i a ia te toro te nuku o te whenua i taua
wahi. Ko tona wahine, i haere tahi hoki raua i etahi
o ana haerenga, i mate i te piwa ki Hupanga i te 27
o Aperira, 1862, a i tanumia ano ki reira. I a Hurae,
1863, ka tonoa ratou e te Kawanatanga o Ingarani
kia hoki atu, a hoki ana. Ko Takuta Riwingitone i
tae ki Ranana, Ingarani, i te 20 o Hurae, 1864.
Katahi ka panuitia ki reira ona haerenga katoa, me
nga whenua hou kua kitea e ia. Muri iho o tena ka
whakaritea nga tikanga mo te hoki ano ki Awherika,
a hoki ana, mahue ana a Ingarani i Aperira, 1865. I
puta mai ki Ingarani i a Maehe, 1867, he rongo mate
o Takuta Riwingitone ; i kiia he riringa na ratou ko
tetahi iwi mangumangu i te taha ki Roto Naiaha, a
mate ana a Riwingitone ; otira kaore i tino whakapo-
 nohia e nga pakeha. Katahi ka tukua atu i Inga-
rani, i a Hune, 1867, tetahi hunga kia haere ki roto
rawa o Awherika kimi haere ai i taua toa haere
whenua na, a Riwingitone—ko te langa te rangatira
i haere i taua hunga. I a Hanuere, 1868, te 18 o nga I
ra, ka tae mai te korero a taua hunga i haere ra, i
mea mai ki ta ratou i mohio ai e ora tonu ana a
Takuta Riwingitone ; a i te 8 o nga ra o Aperira, i
taua tau ano, ka tae mai etahi reta a Riwingitone ake
ano, he mea tuhi mai i ko atu o te wahi i kiia ra i
patua a ia, i ki mai ia i roto i aua reta he nui tona
ora. I a Hurae, 1868, kua tata ia ki Roto Pangu-
eoro, i te wahi o Awherika e huaina ana ko te taha
Tonga o Awherika ki Waenganui; i tuhia mai hoki
e ia i reira tetahi reta, a i taia taua reta ki roto ki te
Taima nupepa i te 10 o Nowema, 1869. Ko tetahi
reta ano a Takuta Riwingitone i tae mai i a Mei 13,
1869, he mea tuhi mai i Utiitii."

Heoi, kua rua, tae ki te toru, tau i kore ai e puta
mai he rongo tuturu o Takuta Riwingitone me ana

animals frequenting the banks of the Zambesi, also
of the habits and customs of the numerous tribes of
natives through whose territories they passed, but
which our space precludes us from noticing.

The party was hospitably received by the Com-
mandant at Tete, a Portuguese station containing
about 1,200 houses, built of stone, and numbering
some 4,500 inhabitants, including natives. Living-
stone remained at this place till the 22nd of April,
and then descended the Zambesi to Kilimane on the
coast, which he reached on the 20th of May, 1856,
being very nearly four years since he started from
Cape Town. From Kilimane he embarked in H.M.
brig " Frolic," and eventually reached England in
December, 1856. His native followers he left at
Tete, to await his return from England, having made
the necesaary arrangements for their comfortable
subsistence during his absence. Tekwebu, at his
own earnest request, accompanied Livingstone on
board ship ; but on the passage he became insane,
jumped overboard, and was lost. Dr. Livingstone
had been sixteen years absent from England, and in
his various journeys had travelled over no less than
11,000 miles of African territory.

The following is extracted from an English
paper:—

" In March, 1858, he returned to Africa, accom-
panied by a small band of assistants, sent out by Her
Majesty's Government. He entered Lake Nyassa,
September 2, 1861, and made further explorations.
His wife, who had accompanied him in many of his
perilous journeys, died of fever at Shupanga, April
27, 1862, and what was termed the Zambesi expedi-
tion was recalled in July, 1863. Dr. Livingstone
reached London, July 20, 1864, and after giving
interesting particulars respecting his discoveries, and
making arrangements for other explorations, again
quitted England in April, 1865. A report reached
England in March, 1867, to the effect that Dr. Liv-
ingstone had fallen in a skirmish with the natives
near Lake Nyassa, but the accuracy of the rumour
was questioned. An expedition to the interior of
Africa in search of this distinguished traveller, left
England, under the Command of Mr. E. D. Young,
June 9, 1867. On January 18, 1868, intelligence
was received in London to the effect that the mem-
bers of the, Search Expedition were satisfied that Dr.
Livingstone was still alive, and this conclusion was
soon shown to be correct, as on the 8th of April
letters were received here from the great traveller
himself, dated from a place far beyond the district
where he was said to have been murdered, and an-
nouncing that he was in good health. In July, 1868,
he was near Lake Bangweolo, in South Central Africa,
from whence a letter was received from him, and
published in the Times of November 10, 1869.
Another communication was received from Dr.
Livingstone, dated Ujiji, may 13, 1869."

For some two or three years nothing authentic
had been heard of his movements; although in

TE WAKA MAORI O NIU TIRANI.

147

haerenga. Engari i a Hanuere, 1871, i kiia kua
haere ki tawhiti rawa ia, ki te taha hauauru o Roto
Tanganaika—he roto nui kei te taha ki roto o
Awherika, e nui atu ana i te kotahi rau maero te
roa, he hohonu rawa hoki; e maharatia ana kei te
taha ki te nota e toru mano putu rawa te hohonu.
Nawai, a ka tukua tetahi Pakeha ki te kimi i a
Riwingitone, ko Henare M. Tanare te ingoa. Ko
Hemi Kotana Peneti te tangata nana ia i tuku ; he
tangata whai rawa taua Peneti no Niu laaka,
Amerika, nana tetahi o nga tino nupepa o Amerika.
Katahi ka haere taua maia, puku tohe ki te haere, ka
haere i tona haerenga oraititanga ki te taha ki roto
rawa o Awherika. E wha te kau ma waru nga hoia
mangumangu i haere hei hoa mona, me nga kai waha
kawenga, he tokomaha. He nui nga kakahu katene
i mauria e ia; nga mea e tangohia ana e nga kamura
mo ta ratou mahi, ara he kani, he wiri, he aha; he
paura, he pu, he pitara takataka nei, e ono nei nga
waha ; me etahi mea katoa atu hei oranga mo ratou
ki te roa atu ta ratou haere i ta te whakaaro i mahara
ai. Tokorua tonu nga Pakeha i haere i a ia, he

tangata maia anake, a i mate taua rua i te piwi, mato
rawa atu. I maha hoki nga paanga o te piwa ki a
Tanare ano, engari na te kaha o tona tinana ka puta
ia. Tokorua hoki o nga hoia mangumangu, me nga
kai waha kawenga tokowaru, i mate katoa ; me nga
hoiho e rua, me nga kaihe e rua te kau ma whitu, i
mate katoa a.no. He nui nga oraititanga o te Tanare
i etahi iwi kino, kohuru, o te mangumangu i tona
haerenga i roto i o ratou rohe, e whawhai ana hoki ki
a ratou ano i taua takiwa. Nawai, a ka pahemo atu
ia i enei mate me enei raruraru katoa, a he oranga
ngakau rawa nona tona tuponotanga ki a Takuta
Riwingitone i Utiitii i te 10 o Nowema, 1871. He
taone a Utiitii kei Roto Tanganaika. I haere tahi
atu raua ko Riwingitone ki te taha ki runga o taua
roto, hoki noa mai hoki ki Utiitii, e 28 o raua rangi i
ngaro ai i taua haerenga. Katahi ka unga mai e ia a
Riwingitone kia hoki mai raua ki Unianiemi ki nga
taonga i mahue iho ki reira, a turia mai ana e to
ratou ope katoa i te 26 o nga ra o Tihema. E 54 o
ratou ra i haere ai ka tae mai ki taua kainga, ki
Unianiemi. He nui to ratou mate-kai, no te mea i
tika ratou ra tahaki, ra te ara kai kore ; a e ki ana a
Tanare i nui ona matenga i te piwa i taua ara. Ko
Riwingitone i haere tonu i raro i te whenua tae noa
ki te kainga. Te taenga mai ki Unianiemi ka hoatu
e Tanare ki a Riwingitone nga taonga i mauria atu e
ia mana—he pu he paura etahi. Ka mutu, kua nui
tenei nga taonga i a Riwingitone hei oranga mo ratou
ko ona hoa ; heoi te mea ki muri e tika ai tana haere
ano ki te toro whenua, he tangata—i mea hoki ia kia
rima te kau tangata kaha hei hoa mona. Na te
Tanare i tuku atu i muri aua tangata i tatahi, me
etahi atu taonga hoki. Heoi kua taea e te Tanare te
tikanga i haere ai ia, na katahi ia ka hoki mai ki
luropi. I waiho atu e ia a Takuta Riwingitone e ora
rawa ana-; ko ana reta i mauria mai e ia. Ko nga
moni i pau i runga i taua kimihanga a Tanare i a
Riwingitone, i pahika atu i te £4,000, na Hemi
Kotana Peneti anake i utu.

Na, kaore i tae mai i muri nei he rongo tuturu o
nga haerenga a Riwingitone i taua takiwa i mahue ia
e Tanare tae noa mai ki tona matenga kua korerotia
i te timatatanga o tenei korero i tera nupepa noa atu.
I whakawhetai te Kuini ki a Tanare mo tona " mohio
me tona tohe ki te whakatuwhera he ara korero ki a
Riwingitone." A, i whakanuia i whakahonoretia ia i
nga wahi katoa i haere ai ia i Ingarani, i etahi atu
whenua katoa hoki.

Kua tae mai i nga meera o muri rawa nei etahi
korero o te matenga o Takuta Riwingitone. I mate
i te 4 o Mei, 1873, ki Muirara, i ko atu  o Eoto
Pemapa. I haere ia i runga i te kaihe, muri iho ka
amohia e ona hoa, a tae mai ana ki Muirara. Te

January, 1871, it was reported that he had made an
extensive journey to the west of Lake Tanganyika—
a great lake in the interior of Africa, over a hundred
miles in length, and of great depth ; it is thought
that in the north it is 3,000 feet deep. At length a
wealthy proprietor of a newspaper in New York,
America, Mr. James Gordon Bennett, despatched a
gentleman named Henry M. Stanley, in search of the
lost explorer. This intrepid and indefatigable man
started on his dangerous journey to the interior of
Africa with forty-eight native soldiers, and a large
number of baggage carriers. He took with him a
large quantity of cotton goods; carpenters' tools ;

ammunition, guns, and revolvers, and everything
likely to be of service to the party should the search
extend beyond the time originally calculated upon.
Two white men only accompanied him, both strong
able men, but both were stricken with fever and died.
Stanley himself was also several times stricken with
fever, hut his iron constitution enabled him success-
fully to withstand its attacks. Two also of the
native soldiers and eight luggage-carriers succumbed,
also two horses and twenty-seven asses. Mr. Stanley
was also subjected to great danger from hostile and
treacherous tribes, who were then at war with each
other, and through whose territories he had to pass.
At length, surmounting all these difficulties and
dangers, he had the satisfaction, on the 10th of
November, 1871, of finding Dr. Livingstone at
Ujiji, a town situated at Lake Tanganaika. He
accompanied Dr. Livingstone on an expedition to
the head of the lake, and then returned to Ujiji,
having been twenty-eight days absent. He then
persuaded Livingstone to return with him to Unyan-
yembe for the purpose of taking charge of the stores
lying there, and the whole party set out on the 26th.
of December. They were fifty-four days accomplish-
ing this journey. As the route lay out of the way
where supplies could be had, the expedition often
suffered for want of food, and Mr. Stanley writes
that he was fever-stricken on many occasions during
the march. Dr. Livingstone travelled on foot the
whole of the way. On reaching Unyanyembe, Mr.
Stanley presented to the Doctor the goods he had
brought for him, including guns and ammunition.
Being now well stocked with barter articles, Living-
stone only wanted fifty good men to enable him to
continue his explorations. These men Mr. Stanley
afterwards sent to him from the coast; also a further
supply of goods for barter. As Mr. Stanley had
accomplished the object of his mission, he returned
to Europe, bringing with him letters from Dr. Living-
stone, whom he left hale and well. The expenses of
this expedition, amounting to over £4,000, were
defrayed by Mr. James Gordon Bennett.

From that time no certain information was received
of the movements of Dr. Livingstone up to the time
of his death, as related in the first chapter of this
sketch. Stanley received the thanks of the Queen
for his " prudence and zeal in opening a communica-
tion with Livingstone," and he was lionized every-
where he appeared, both in England and in other
countries.

By late mails we have information that Dr. Living-
stone died on the 4th of May, 1873, at Muilala,
beyond Lake Bemba. He rode a donkey, but was
subsequently carried, and thus arrived at Muilala,
when he said, " Build me a hut to die in." The hut

148

TE WAKA MAORI O NIU TIRANI.

taenga tonutanga mai ki reira ka ki ake ki ona hoa,
" Hangaia he whare hei matenga moku." Katahi ka
hangaia e ratou te whare, ko te takotoranga mona i
wharikitia i te tuatahi. He nui tona mamae, i aue
tonu i te ao i te po. I te toru o nga ra ka hamumu
ake ia ka mea, " Ka nui te mataotao i au; homai ano
he rau hei uwhi mo te whare." Kaore i kuihi nga
waha o ana tangata, kaore hoki ratou i tata atu ki te
taha. I te wha o nga ra kua whakaaro-kore ia, tae
rawa atu ki te weheruatanga ka mate. Kua toru tae
ki te wha marama e paangia ana ia e tona mate, he
mate tororere toto nei; a, ahakoa nui ana rongoa e
haere ana i a ia, me nga oranga atu, kua mohio tonu
ia era ia e mate. I rongoatia tona tinana e ona
tangata; i panipania katoatia ki te tote, muri iho te
kau ma rua nga rangi e whakamaroketia ana ki te ra.
No muri mai nei i kawea mai ai ki Ingarani, tanumia
iho ana ki roto ki Wetaminita Ape, i te 18 o nga ra
o Aperira, 1874, i korerotia ra hoki i te Waka o te 5
o Mei kua taha nei.

TE HAERENGA O TE KAWANA KI TE
TAHA KI RARO.

Ko nga korero i raro nei o te haerenga o te Kawana
ki te taha ki raro, he mea tango mai no roto i te New
Zealand Times nupepa o te 8 o Hune nei; i taia
tuatahitia mai i roto i te Southern Cross, nupepa o
Akarana, he mea tuhi mai ia i Rawene, i te 25 o nga
ra o Mei kua taha nei, na te tangata tuhituhi korero
ki taua nupepa, ara :—

" I era wiki, e rua nei kua taha atu, ka tae mai ki
tenei kainga (ki Rawene) te karere, i haere mai i
Pei-o-Whairangi, hei whakaatu mai ki a matou i te
haerenga mai o te Kawana, mea ana hei te 18, te 19
ranei, o nga ra te tae mai ai. I te Turei, te 19 o nga
ra, ka haere nga tangata ki te whakahei i te ope o te
Kawana ki Taheke, he kainga te 15 maero te matara-
tanga atu kei te taha ki runga o Rawene. Ko te
Kai-whakawa, a te Wana Tama; ko te Wepiha ; ko
te Rauhi, Minita Weteriana o te takiwa; me te
rangatira o Ngapuhi, o Mohi Tawhai ; me te
rangatira o te Rarawa, a Wi Tana Papania, i tae
katoa ratou ki reira, me nga Maori katoa atu, e rima
rau pea ratou, aua Maori. I reira ano hoki nga
tamariki o te Kura i Waima; a waiatatia ana e ratou
te waiata o te iwi o Ingarangi, ara,  E te Atua
Whakaorangia te Kuini'—he nui te whakapai a te
ope o te Kawana ki te mahi a aua tamariki e waiata
ra. He tokomaha ratou nga manuhiri. Ko te hoa
o te Kawana, rangatira hoia e haere tahi nei i a ia,
tetahi; ko te Keepa, Komihana nei, tetahi; ko Hone
Wiremu, mema o te Paremete nei; ko te Hon.
Wiremu Katene; ko te Hon. Kapene Ekatana ; ko
Kapene Himihona; me etahi atu rangatira o te tima
manuwao a te Kuini, a te Paranihi.

I whakatakotoria he kai ma ratou i Taheke. Ka
mutu te kai ka haer e katoa mai ratou i runga poti ki
Rawene—tae rawa mai he ahiahi. Na te Kawana te
tina i te paparikauta ki ona hoa i haere mai i a ia. I
te ata ka haere ratou katoa kia kite i a te Wepiha
(pakeha nei) i Kohukohu. E 300 pea nga Maori i
hui mai ki a te Kawana i taua kainga. No te ho-
kinga mai ki Rawene ka huihui ano nga tangata ki
waho mai o te paparikauta. He nui nga tangata i
korero ki a te Kawana, ko te Keepa, Komihana, ki te
whakapakeha atu i nga korero. Katahi ka whaka-
whetai te Kawana ki a ratou mo ta ratou mahi
whakanui i a ia i tona taenga mai ki to ratou kainga.
Ka mea ia, he nui tona koa ka kite nei ia i to ratou
rangatira tika rawa, a Mohi Tawhai, me nga
tangata tokomaha o te iwi o Tamati Waka; a i ki
hoki ia ko ena rangatira tokorua i marama tonu to
raua titiro ki te tika ki te ora i roto i te maru o te
tare o Ingarani. Tona hiahia, kia pera tonu he

was built by his followers, who first made him a bed.
He suffered greatly, groaning day and night. On
the third day he said, c< I am very cold ; put more
grass over the hut." His followers did not speak or
go near him. On the fourth day he became in-
sensible, and died about midnight. He had been
suffering with chronic dysentery for several months
past, and, although well supplied with stores and
medicine, he seems to have had a presentiment that
the attack would be fatal. His followers preserved
his body in salt, and dried it in the sun for twelve
days. It was subsequently conveyed to England,
and interred in Westminster Abbey on the 18th of
April, 1874, as stated in the Waka of 5th of May
last.

THE GOVERNOR'S TRIP TO THE NORTH.

WE make the following extracts from the account of
the Governor's late visit to the North by the corres-
pondent of the Southern Cross writing to that paper
from Herd's Point on the 25th of May last, and re-
published in the New Zealand Times of the 8th of
June instant:—

"About a fortnight ago a messenger came here
from the Bay of Islands to tell us that his Excellency
would be down among us about the 18th or 19th of
this month. On Tuesday, the 19th, several of the
inhabitants went to meet the arriving guests at
Taheke, about fifteen miles above Herd's Point. The
Resident Magistrate, Mr. Von Sturmer; Mr. John
Webster; Mr. William Rouse, Wesleyan Missionary
in this district; and the head of the Ngapuhi tribe,
Mohi Tawhai, as well as the Rarawa chief, Wi Tana
Papahia, were there, together with about 500 Maoris,
and the children of the Native school at Waima were
there, and sang in English " God Save the Queen,"
to the great surprise and pleasure of the visitors.
The number of the latter was very considerable.
The Governor was followed by his aid-de-camp, by
Mr. H. T. Kemp, Civil Commissioner, Mr. John
Williams, M.H.R., the Hon. Wiremu Katene, the
Hon. Captain Egerton, Captain Simpson, and several
officers of H.M.S. ' Blanche.'

A luncheon was provided at Taheke, after par-
taking of which the company went down in boats to
Herd's Point, where they arrived at about sunset.
His Excellency gave a dinner at Hokianga Hotel for
his followers, and the next morning the party made
a visit to Mr. John Webster, at Kohukohu, where
about 300 Natives were to meet them. After their
return a meeting was held outside the hotel. A great
number of Maori chiefs addressed the Governor,
their speeches being interpreted by Mr. Kemp. The
Governor then thanked them heartily for the kind
reception that they had given him. He was very
glad to see present their highly-respected chief, Mohi
Tawhai, and so many of the Natives and followers of
Tamati Waka, and he reminded them strongly that
both these chiefs always saw in the British law the
protection of their rights and interests. This, he
hoped, would always remain so ; and he impressed
on their minds the necessity of obeying the law in

TE WAKA MAORI O NIU TIRANI.

149

tikanga. I kaha tona kupu kia whakarongo ratou ki
te ture ki runga ki nga mea nui, tuku iho ki nga
mea iti; kaua e haere ki te Kooti Whakawa mo nga
hara iti anake, tahae nei aha nei, ko nga hara nui ko
te kohuru, ko te whakaheke toto ka mahia i roto i a
ratou ano. Tana kupu mo nga mea katoa atu e
hiahiatia ana e ratou, kei a ratou ake ano he kaha e
taea ai; kaua ratou e whakaaro ma te Kawanatanga
anake e whakaputa nga tikanga me nga oranga katoa
mo ratou. I te mutunga e te korero tangi ana te
umere a te katoa mo te Kawana, whakakitea ana
hoki etahi o nga rangatira Maori ki a ia. Katahi ka 
tukua te hakari ki aua Maori, he tupeka. I te
ahiahi ka haere katoa nga manuhiri i runga poti ki
Taheke; a, i te atatu o te Taitei, ka haere atu ki
Pei-o-Whairangi.''

MANGONUI.
He mea tuhi mai i Mangonui, ki taua nupepa ano,
tenei i raro nei, i te 26 o nga ra o Mei, ara:—
" He ngahau tonu te mahi i Mangonui i roto i
tenei wiki. Nga tangata o uta, me nga Maori toko-
maha noa atu, i konei katoa e tatari ana, i tena rangi
i tena rangi, ki te taenga mai o te Kawana, i te nui o
te hiahia kia kite i a ia. I te Parairei ka tae mai te
tima a te Kuini ki roto ki te whanga, ara a te Para-
nihi, ko Kapene Himihona te Kapene. Ao ake, i
waenganui ra, ka tae mai te Kawana, i runga i tona
kaipuke ake ano. I whaka-u mai ia ki uta i te waapu
hou. Ka.tahi ka panuitia te korero karanga ki a ia,
ka utua mai e ia; ka powhiritia hoki e nga Maori, ki
ta te Maori tikanga. Katahi ka haere a matua te
katoa o te tangata ki te arahi i a te Kawana, tae atu
ana ki te Paparikauta ; hei reira ka whai korero nga
Maori i te marae o te whare, ko te Kawana ma ki te
whakamahau noho ai—ko te Keepa o Akarana,
Komihana, te tangata whakamaori. Te tikanga o a
ratou korero, he iwi piri pono ratou ki a te Kuini,
ahakoa i te takiwa o te whawhai a Hone Heki, tae
noa mai hoki ki tenei takiwa, i pai tonu ratou. I
whakapai ratou ki te mahi tuku moni a te Kawana-
tanga hei hanga i nga rori, hei whakatu kura ako
i a ratou tamariki hoki. He nui to ratou hiahia
kia mahia nga rawa o to ratou takiwa, ara nga waro,
nga koura, nga aha atu, e whakaarotia ana kei te
whenua e noho ana. I ki te Kawana ka whaka-
takotoria ano i te aroaro o te Paremete nga tikanga
e hiahiatia ana i to ratou takiwa. I whakawhetai te
Kawana ki nga Maori mo to ratou whakahoatanga
ki te iwi Pakeha, me a ratou tikanga pai katoa atu.
Muri iho ka whakakitekite nga tangata katoa ki aia."

WHANGAROA.
Ko tenei i raro nei i tuhia mai i Whangaroa,
i te 28 o nga ra o Mei, ara:—" I te titahatanga
o te ra, i te 24 o nga ra, ka puta mai te Para-
nihi me te kaipuke a te Kawana ki roto ki te
whanga tu mai ai. I whakaaro matou na te
tupuhi i rere mai ai ki roto, no te mea kaore ano
matou i rongo ko te haere mai te Kawana ki konei—
he nui hoki te tupuhi i te awatea, tuku rawa iho ki
te po he whatitiri, he uira. Ao ake ka tae mai te
Kawana ki uta. Ko nga Pakeha e noho tata ana ki
te whanga i haere atu ki a ia, me etahi Maori hoki
no te Kaeo no Pupuke—he karere hoki i tukuna atu
ki a ratou i te ra inanahi atu o te ra i u mai
ai te Kawana ki uta. I whai korero etahi o nga
rangatira o Ngapuhi ki a te Kawana. Te tikanga o
a ratou korero ko te pai anake, ko te noho tonu i
runga i te pai, ko te piri tonu ki a te Kuini. Ko
Taniora o Ngatiporou i mea, kua taka ano tona teina
ki raro ki te ture, mo tona hara hoki ; a kia tukua e
era iwi o ratou tangata kohuru e puritia ana e ratou,
katahi hoki ia ka tuku i tona teina. E ruarua tonu
nga kupu a te Kawana. Ka nui tona pai ki te aroha
me te whakaaro pai o te Pakeha raua ko te Maori,

great matters as well as in small, and not go to Court
only about petty cases of stealing, and reserve to
themselves the settlement of cases of murder and
bloodshed. With regard to their wants of many
kinds, he gave them to understand that it lay chiefly
with themselves to obtain them ; and told them that
they must not expect the Government to do every-
thing for them. After the speeches were over, loud
cheers were given to the Governor, and several of
the chiefs were introduced to him.  A handsome
present of tobacco was then given to the Maoris.
Later in the evening the party left again in boats for
Taheke, whence they started at daylight on Thursday
morning to the Bay of Islands."

MANGONUI.
The Mangonui correspondent of the same journal
writes under date May 26:—" Mangonui has had an
exciting week. Settlers from the country and a large
body of Natives have been anxiously waiting in daily
expectation of the arrival of His Excellency Sir James
Fergusson. On Friday H.M.S. Blanche, Captain
Simpson, R.N., steamed into the harbour; on the
following day, about noon, the Governor arrived in
his yacht. He landed at the new wharf. An address
was read and replied to; then the usual mode of
reception of Maoris took place. A procession was
formed, which walked through the village to the
Settlers' Hotel, on the large space in front of which
(His Excellency and suite sitting on the verandah)
the Maoris delivered their speeches, which were ably
interpreted by Mr. Commissioner Kemp, of Auckland.
Their purport was to the effect that they had always
been loyal, even at the time of Hone Heki's war in
their vicinity. They were grateful for the expen-
diture of Government money in forming roads, and
for schools for the education of their children. They
were most anxious that the resources of the district,
which was considered to abound in minerals, should
be developed by the Government. His Excellency
replied that the wants of the district should be laid
before the Colonial Government. He thanked the
Natives for their loyalty, and hoped ho should pay
repeated visits to the district. Afterwards there was
a reception."

WHANGAROA.
The Whangaroa correspondent, writing on the 28th,
states:—" Shortly after noon of the 24th instant, the
yacht Blanche, escorted by her iron namesake, made
her appearance and anchored in our waters. As no
intimation had been received of His Excellency's in-
tended visit, it seemed at first as if the vessels had
merely run in for temporary refuge from the foul
weather which had been brewing all the morning, and
which culminated in a severe thunderstorm at night.
Next morning His Excellency came on shore, and was
met by those of the European inhabitants who have
their residence in the harbour, and several of the
Natives from the Kaeo and Pupuke, to whom in-
timation of the Governor's arrival had been sent the
previous day. Several of the Ngapuhi chiefs ad-
dressed the Governor, expressing their loyalty and
determination to live in peace. Taniora, of Ngati-
porou, said he considered bis brother amenable to the
law, and he would give him up when other tribes gave
up the murderers they were keeping. His Excellency
gave a very short address, in which he said he was
glad to perceive the cordiality and good feeling be-
tween the white man and the Native, and he trusted

150

TE WAKA MAORI O NIU TIRANI.

tetahi ki tetahi; tana i hiahia ai kia hoki rawa mai
ia ki tenei kainga, a tetahi takiwa, kua kaha haere
taua whakaaro pai. I mea ia he pai kia ata mohio a
Taniora he mea tika te whakamana i te ture, ahakoa
mamae tona ngakau i te tukunga o tona whanaunga
tupu rawa kia whakawakia e te ture. Heoi, tangi
ana te umere a te katoa i te mutunga o te korero a
te Kawana. Katahi ka haere ka hoki ki nga kai-
puke, me te hamama nga waha a te katoa i runga i
te waapu ki te ' hurehure.' "

NGA KORERO A KAWANA HEMI PAKITINI MO TE
WHAKAAKORANGA TAMARIKI.

I te tahi o nga ra o Hune ka tae te Kawana ki
tetahi Kura whakaako tamariki Pakeha ki Akarana,
nana hoki i tuwhatuwha nga taonga whakautu i nga
mea matau rawa i roto i te kotahi rau e toru te kau
o te tamariki i taua kura. I te tuatahi ka korero te
Kawana ki nga tangata katoa i hui ki reira, ki nga
tamariki hoki, muri iho ka tuwhaina nga taonga. Ko
tenei kei raro nei he mea kohi mai no roto i aua
korero tika a te Kawana, kua taia ra i roto i nga
nupepa o Akarana, ara :—

WHAKAAKORANGA, o RUNGA.

He nui rawa taku pai ki te haere mai ki konei
whakapuaki ai i taku whakaaro nui ki nga tikanga
penei me to tenei whare i whakaturia ai. Ki taku
whakaaro kaore he tikanga mo tenei Koroni nui, a e
nui haere nei hoki, kaore he tikanga e nui atu ana i
to te manaaki nui i nga whare whakaako i a tatou
tamariki ki nga matauranga o runga rawa. Me
titiro tatou ki mua, ki te takiwa rangatira e takoto
mai ana mo Niu Tirani; a me tohe tatou kia rite nga
tamariki rangatira rawa, me nga tamariki o raro iho
ano, ki te turanga rangatira kei mua i a ratou. Otira
e hara i te mea ko ratou anake, engari ko te katoa
tonu atu o te tamariki; ahakoa tamariki kuare, rawa-
kore ranei, kia tukua e te Koroni he tikanga ki a
ratou e taea ai e ratou he rangatiratanga mo ratou,
ki te mea he hiahia nui, he kaha, kei a ratou e taea
ai te piki ki nga turanga teitei. E whakapai ana
ahau ki te matauranga o te Kawanatanga i wha-
katuria ai tenei kura i mua ai ano ; e hari ana hoki
au ki te raneatanga o nga moni o te kura i roto i nga
wa kua pahure ake nei, i taea ai te whakaputa i nga
tikanga; he pai hoki kua manaakitia ano e te ta-
ngata. He oranga ngakau tenei ka nui haere nei
te kura—ka nui haere nga tamariki, ka nui haere te
tika o nga tikanga. He nui rawa taku hiahia kia
puta rawa nga tikanga o te kura nei ; a, ko te tika-
nga i haere mai ai ahau ki konei i tenei rangi, he
manaaki, he awhina ki te iti o taku e ahei ai, kia taea
ai he oranga nui, he mana nui, e te kura nei—tetahi,
he whakaputa kupu maku mo taku whakaaro nui ki
tenei taonga nui.

Na, kia mohio koutou, e hara i te mea ma te hunga
kotahi mana e hapai i tenei tu taonga. Kua oti ta te
Kawanatanga; ko tenei ma te iwi nui tonu tetahi
wahi e awhina, e whakahau, kia kite ai e manaaki ana
ratou e whakaaro nui ana ki tenei taonga. Kei nga
matua he tikanga e kitea ai he ngakau manaaki to
ratou i te taonga mo a ratou tamariki; kei nga
tamariki o te kura hoki he tikanga e mohiotia ai he
whakanui ta ratou i te taonga i te matauranga e
hoatu ana ki a ratou.

WHAKAAKORANGA I NGA TAMARIKI MAORI.
E kore au e whakaroa rawa i a koutou; otira he
hanga whakaaro nui na te tangata te taenga mai a
te Kawana, koia au i mea ai e kore. e tika kia wahangu
au ki runga ki tenei tikanga, ara te whakaakoranga i
te tamariki Mao ri. Engari me whakaputa kupu au
ki taku i mahara ai e tika ana kia puta i au mo runga
i tenei tikanga. Te tuatahi—ko nga tikanga e whaia
ana e tenei kura. E kitea ana e au i roto i nga

that those feelings would be strengthened by his next
visit. He hoped that Taniora would see the neces-
sity of acting in accordance with the dictates of the
law, however painful it might be to his feelings having
to deliver so near a relation up to justice. His Ex-
cellency was loudly cheered at the conclusion of the
address, and left almost immediately, amidst renewed
cheers from the spectators who lined the wharf."

SIR JAMES FERGUSSON ON EDUCATION.

AT the Auckland Grammar School on 1st June, his
Excellency the Governor, Sir James Fergusson, pre-
sented the prizes to the successful competitors among
the 130 scholars attending the institution. His
Excellency, before distributing the prizes addressed
those assembled, and afterwards the scholars. The
following are extracts from bis interesting speech as
reported in the Auckland papers :—

HIGHER EDUCATION.
I am most glad to attend so as to testify the value
I set upon such institutions as these. I believe there
is nothing more important to this great and growing
Colony than that institutions for the higher education
of our youth should be fostered and encouraged.
We must look forward to the great future which is
before New Zealand, and endeavour that the young
men of the higher and middle classes shall be well
fitted to take that position which awaits them; and
not only so, but that all, to whatever class they
belong, who have energy and the anxiety to rise,
shall have the opportunity afforded them by the
State. I am glad to know that this institution was
early founded by the wisdom of the Government, that
it has been sufficiently provided with the means of
carrying out its objects, and that it has met, on the
whole, with a fair amount of encouragement. I am
gratified that the school is now steadily progressing,
not only in numbers, but also in efficiency. It has
my very best wishes for its success, and in attending
here to-day, I am only endeavouring, in the humble
way in which it is in my power, to aid its prosperity
and testify my sense of its value.

Allow me to point out that the duty of supporting
such an institution as this rests upon more than one
section. The Government have fulfiilled their part,
but it devolves upon the public, by their support and
encouragment, to show that they rightly estimate the
value of the institution. It belongs to the parents
to show they value the education provided for their
children, and it belongs to the members of the insti-
tution to show that they appreciate the privileges
extended to them.

EDUCATION OF NATIVES.

I shall not detain you with more than a few words,
but the importance which is attached to the visit of
the Governor induces me to think I ought not to pass
such a remark without saying some words which ap-
pear to me not only applicable but my duty to utter.
First, with regard to the objects of the institution.
I notice by its fundamental provisions that it is in-
tended to be available not only to us Europeans, but

TE WAKA MAORI O NIU TIRANI.

151

tikanga kua oti te whakatakoto hei tikanga mo tenei
kura, e kiia ana e hara i te mea he kura motuhake ia
mo tatou mo nga Pakeha anake, engari e aheitia ana
ano hoki mo nga Maori o te motu katoa atu. Na, ki
runga ki taku uinga ki te mananga i mana ai tenei
tikanga, akuanei au te ki ai kaore ano kia taea ta te
hunga nana i whakatu i whakaaro ai. E kite ana
tatou i nga Maori e mahi ana i nga mahi he, kuare ;

a kia pehea hoki ia ki te kore e ata akona o ratou kai-
arahi (nga rangatira) o te iwi, kia tika ai hoki ratou
hei kai-pehi i nga tikanga kino, hei kai-whakahau i te
pai? Ko te aha e taea e nga tamariki rangatira a 
tatou ake ano ki te mea ka waihotia i roto i te hanga
kura noa iho tupu kau ai, ki te mea ka tukuna kia
haereere noa iho aua, kaore e tiakina, kaore e akona
paitia kia tau ai ratou ki te turanga rangatira e
whakaarotia ana hei turanga mo ratou ? A, tena
ranei e pai ake i a tatou nei tamariki nga tamariki
Maori, nga tamariki a te. iwi kaore ano ratou ake ano
nga matua kia akona, nga matua ra kua hihiri nei
etahi tokomaha te rere ki runga ki nga whakawainga
e tino he ai e tino mate ai to ratou iwi ?

Ki taku whakaaro he tikanga nui tenei hei tino
whakaarotanga i enei rangi mo te Kawanatanga me
nga Pakeha katoa atu o tenei Koroni. He tika kia
ata kimi tatou ki te ara e taea ai te whakatupu i nga
tamariki tane a nga rangatira Maori kia tika ai ratou
hei tauira mo te iwi, kia tika ai hoki ratou to uru
mai ki roto ki a tatou whakahaeretanga tikanga, o
hara i te mea ko nga tikanga o te taha Maori anake,
engari ko nga tikanga katoa a te Kawanatanga me a
te motu katoa atu. He tika kia akona ratou ki nga
matauranga rangatira rawa. Engari ki te mea ka tukua
noatia nga tamariki Maori ki te kura penei, ahakoa
tamariki rangatira rawa, hei he tena mo ratou, mo to
kura ano hoki. Ki taku whakaaro he mea tika kia
whakaritea tetahi whare nohoanga mo ratou, ki
Akarana rawa ano hoki, ki reira tiakina ai i runga i

nga tikanga e tau ana ki a ratou, ki o ratou ahua
hoki, to tera me to tora; kia haere mai ai ratou, i
raro i te akoranga tika, ki tenei tu kura ki runga
ake, kia whakatupuria paitia ai ratou e hira ake ai te
tika me te pai o a ratou whakaaro me a ratou tikanga
i a o ratou matua i mua i a ratou, kia tika ai ratou
hei tauira arahi i o ratou iwi ki runga ki nga tikanga
rangatira.

E hara ta tatou i to mahi tika ki te iwi Maori ki
te kore e ata whakaritea tetahi tikanga pera. Ko to
tika, ko te aroha, ko to atawhai, ki hai i ngaro i
runga i a tatou whakahaeretanga tikanga mo te iwi
Maori; engari kaore i ata marama te takotoranga o
nga tikanga.

HE KUPU AKO EI TE TAMARIKI.

Kua korero nei au ki nga pakeke, me whakaputa
hoki tetahi kupu ki nga tamariki e noho nei—ara
nga tamariki o tenei kura. Taku kupu ki a ratou,
me whakaaro ratou ko te takiwa tenei o to ratou
oranga i te ao nei e tika ai ratou, e he ai ranei, i te
roanga atu o o ratou tau; ki te mea e whai ana kia
tino tika rawa te whakaakoranga i a ratou, na, me
mohio ratou, he nui nga ara o te matauranga ; a ki

te kaha ratou te tango tikanga mo ratou inaianei,
kei reira te tohu o to ratou whai-tikangatanga me to
ratou rangatiratanga i te ao a mua ake nei. No te
mea kei to koutou kaha ki te hopu, ki te whakarere
ranei; i nga painga e tukua ana ki a koutou i tenei
takiwa, kei reira te tikanga e tika ai koutou, e he ai
ranei, i roto i nga tau e takoto ake nei. E kore ano
e tumau to ahua o te taitamariki i to rangi kotahi; he
mea ata tupu marire ake ia, me te rakau—e ata haere
ana—a ki te kore e hohonu nga pakiaka, ki to kore e
mahia tonutia nga tikanga ke atu, e kore e taea e ia
tona pakaritanga. No konei au ka tohe rawa ki a
koutou kia kaha koutou te hopu inaianei i nga oranga
© takoto ana i o koutou aroaro. Kaua e whaka-
to the Natives of the country. Now when I ask how
far it has fulfilled the latter portion of its perform-
ances, I venture to think it has fallen short of that;

which its original promoters had hoped from it. We
see, unfortunately, the Natives to a great extent in-
dulging in bad habits ; and how, I ask, can we hope
that it can be otherwise if their natural leaders are
not fitted to encourage and restrain them from in-
jurious practices ? What could wo hope of our own
youth of the better classes were they allowed to grow
up in the village schools without restraint or disci-
pline, or without being fitted in any respect to occupy
the position of eminence and responsibility to which
they are expected to aspire ? And can we look for
better things—can we expect so much—of the child-
ren of those who are themselves uneducated, and who
in many cases have yielded to the temptations that
are calculated to prove fatal to their race ?

I think this is a matter which ought to come seri-
ously homo even at this day to the Government and
people of this Colony. We ought to look diligently
for means by which the sons of Maori chiefs might
be brought up to set an example to their people, and
to take part not only in their management, but in the
General Government, and service of the country. They
ought to have the best education that the country
can afford. But to turn even the best born Maori
boys loose in a school like this would be injurious
both to themselves and to the school itself. It seems
to mo that there ought to be, especially here in
Auckland, a boarding-house in which the sous of
chiefs could be managed in the manner best suited
to their condition, their previous education, and their
characters, in order that they might attend, under
proper tutorship, this higher class of school, and so
be gradually brought up to do better than their
fathers have done before them, to set an example to
their people, and to lead them to higher and better
things.

Unless something of this sort is done systematically,
we will not be fulfilling our duty to the Native race.
Justice, kindness, and generositv have not been absent
in our treatment of the Maoris, but to a great extent
system has been wanting.

ADVICE TO YOUTH.
But while I say these things to our older friends,
the public, I would address a few words to those I
see before me—the present pupils of this institution.
I would ask them to remember that the period of life
through which they are now passing is that which is
to fit them for their future career; that if their
education is to be thorough it has many sides to it,
and that the degree in which they take advantage of
it will be, to a great extent, the test of their future
success and excellence in life. For in proportion as
you now embrace the opportunities extended to you,
or neglect them, you may depend upon it to a great
extent will be your comparative success, or failure,
in after life. The character of a young man is not
made in a day ; it grows up like a tree—by slow
degrees—and unless the roots are spread deeply, and
unless the outward influences are steadily exercised,
he will not attain that degree of perfection for which
he was designed. Therefore I say to you, with all
the earnestness in my power, take advantage of the
opportunities now before you ; don't despise them
however small they may seem to you ; but remember

152

TE WAKA MAORI O NIU TIRANI.

parahakotia, ahakoa he mea iti ki ta koutou titiro;

engari kia mahara tonu koutou ko ta koutou mahi
inaianei he mahi whakatakoto ia i te putake o te
oranga mo koutou a mua ake nei, a kei nga tau katoa.
e ora ai koutou i te ao nei ka hari tonu koutou, ka
pouri tonu ranei, i te tirohanga mai ki muri ki te
ahua o to koutou mahi i tenei takiwa e noho nei
koutou.

A me whai koutou ki nga tino matauranga o runga
rawa. Kaua e ngata te ngakau i te mea kaore
koutou e whakahengia e o koutou kai-whakaako ;

kaua e ngata i te matauranga mea noa iho. Me
whakaaro tonu, tena me tena, e ahei ano ia te wha-
kanui haere i tona mohiotanga kia tutuki rawa ki te
matauranga rawatanga, a kia kotahi tonu te whaka-
aro o tetahi o tetahi, ara ko te matauranga nui kia
riro i a ia. A, ki te kore e taea e koutou tetahi
tikanga e whaia ana e koutou, kaua e pouri ki tena;

no te mea he tikanga ano kei roto kei te tohe noa,
ma reira hoki te mohiotia ai nga tikanga i kore ai e
taea, a hei whakatupato ia i a koutou mo muri iho.
Kia mahara koutou, e rua nga tikanga o ta koutou
mahi—ko te tikanga ki a koutou ake ano, me te
tikanga ki etahi atu. He mahi nui ta koutou ki a
koutou ake ano ; a, kua ki ra hoki au, ko te mea
kaore e hopu ana i te oranga mona, apopo waiho ai
hei pouritanga mona i roto i nga ra o tona oranga
katoatanga atu.

Otira he mahi ano ta koutou ki etahi atu tangata
hoki. He mahi ta koutou ki te taha ki o koutou
matua nana koutou i whakatupu, a i whakarere
rapea hoki etahi o ratou i te oranga mo ratou kia
hua ai he tikanga he oranga mo koutou; he mahi ta
koutou ki o koutou kai-whakaako, kei te kaha hoki o
ta koutou  hopu i te matauranga he rongo tika mo
ratou ; he mahi ta koutou ki to koutou kura nei ano,
-kei puta he rongo kino o te kura i runga i nga mahi
hara a te tangata; he mahi ta koutou ki o koutou
hoa tamariki nei ano, kei he ratou i te tauira kino ka
takoto i a koutou. E mea ana au kia mohio koutou
kei te tohe kei te kakama te tino tikanga. Me pena
tonu koutou ki runga ki nga mahi o te kura, me nga
mahi takaro noa atu ki waho ; no te mea ko te tika
kaore e tupono ana ki nga tamariki anake e pai ana
i roto i te kura, engari kei nga mea hoki e ngahau
ana ki nga takaro o waho—e ngahau ana ki te takaro
e ngahau ana ki te matauranga.

TE TAUIRA KUA TAKOTO I A PIHOPA PATIHONA.

Kia kotahi te toa tangata e whakaatu ai au ki a
koutou, he tangata e matauria ana e te katoa; he
tangata ia e whakahonoretia tona ingoa i roto i nga
takiwa katoa atu o Niu Tirani  ae ra, o Ingarani
amo hoki—ake tonu atu. He toa ia, he toa i runga
i te Whakapono; kaore tetahi o nga tangata e wha-
kawhetaitia ana e te Kuini, e te Paremete hoki, e
nui atu ana i a ia—ara ko Pihopa Patihona kua mate
nei. (Ka pa te umere ki konei). Me titiro koutou
ki te ahua o tera tangata i tona oranga i te ao nei.
(I kohurutia a Pihopa Patihona e nga tangata o
tetahi o nga moutere i tenei moana i te taha Tonga
o te ao nei—he iwi Maori ano taua iwi nana i
kohuru). Ko ia te mea ngahau rawa i te kura ki
nga mahi takaro; ko ia te tuarua o te tekau ma tahi
o te purei kirikete i te kura ki runga ake; tae rawa
ki te kareti ko ia te tangata i paingia e te katoa ; a i
nga tau katoa o tona oranga i matenuitia ia e te
katoa o te tangata e pa ana ki a ia. E hara ia i te
moke piri tonu ki ona pukapuka anake, kaore he
maramatanga kaore he taha ahuarekatanga o tona
oranga—e hara ia i te pera; otira he tangata kaha,
tika, pono, ia i runga i ana mahi katoa atu.

He aha i tika ai tera tangata ? E hara i te mea
he ngakau mohio rawa ia, e ai ki tana ano i ki ai.
Tenei ra te tikanga, he puku tohe tonu nona i te
timatanga kia whiwhi matauranga ia, koia ai i hohoro

that you are laying the foundation of the future, and
that all your life long you will look back with satis-
faction or regret to the degree in which you did take
advantage of them.

And let excellence be your object. Be not con-
tent with simply escaping censure or taking a toler-
able place. Let each one feel that he has abilities of
his own which can be turned to the best account, and
let his one aim and object be to make the best of
them. And if you fail in any contest, whatever it is,
let not failure discourage you; because the mere
effort to attain success is in itself beneficial, and in
failure you see the deficiencies which were yours and
those which you have to guard against for the future.
I would ask you to remember that you have two
separate classes of duties—to yourselves and to
others. Every one of you owes a high duty to him-
self, and, as 1 have said, the regret which will attend
him, if he neglects his opportunities, will be as long
as his life lasts.

But you have duties to others not less than to
yourselves. You have duties to your parents, who,
in many cases, have made great sacrifices for your
interests ; you have duties to your masters, whose
credit is, to a great extent, involved in the use
which you make of their teaching; you have duties
to your school, that it lose not credit by the faults of
individuals ; you have duties to your companions,
that no evil example of yours may do them injury.
I would ask you to remember that earnestness is
everything, and to carry it into your sports as well
as into your school duties, and that the best boys are
not only those who are most steady in school, but
that they are often distinguished by being first in the
field.

THE EXAMPLE OF BISHOP PATTESON.

I would put before you one well-known hero,
whose name will be honored as long as New Zealand
—I would almost say as long as England—lasts :

one who was a hero, a Christian hero, and a hero as
great as any one who has received the thanks of his
Sovereign and of Parliament—the late Bishop
Patteson. (Cheers.) I would ask you to think
what Bishop Patteson's life was. At school he was
the first in games; he was second at Eton; at Oxford
he was the most popular under-graduate, as in after-
llfe he gained the affection of all by whom he was
surrounded. He was not a mere book-worrn who
had not a bright side to his life, but was most earnest
in his pursuit of duty, most conscientious in its dis-
charge.

But how was it he was so successful ? In the
first place, his abilities, and as he told us himself,
were not of a first-rate order. It was because he
was diligent in the acquisition of scholarship, in the

TE WAKA MAORI O NIU TIRANI.

153

ai i muri nei te mohio ki nga reo uaua ki te Pakeha
—a kua kore ano hoki e waingohia ki a ia aua reo
me i kore tona kahaki te kohikohi matauranga mona
i tona tamarikitanga. I tika ai ia he whai tonu nona
ki te tika i mua i a ia. Tana mahi tonu, he whaka-
anga i tona kanohi ki te ara tika. Ka kite ia i te
mahi tika mana, ka kaha tonu ia ; ka kite i te mahi
he, ka tahuri ke ia.

Me pa.nui au ki a koutou tetahi wahi o te puka-
puka korero i nga mahi o tona oranga, kia kite
koutou i toua ahua. E ai ki te whakatauki, Kei te
kotahi he matauranga mo te katoa. Koia tenei:—" E
hara ia i te tangata whakakake i a ia; i ngahau ia ki
nga ahuarekatanga katoa, kei nga hakaritanga o te
hunga purei kirikete ka waiata ia i nga waiata I
whakahari, i rito tonu ia ki nga mea tamariki rawa o
ratou tona ahuarekatanga; engari, ki te puta i roto i
ta ratou mahi he korero kino, manuheko, whakari-
hariha, heoi, hei reira tonu ia kua maro, kua maia ki
te pehi. Na etahi o aua tamariki i timata he mahi
pera i aua hakaritanga, he waiata i nga waiata kino ;

katahi ka panuitia e te Patihona e kore e tukua e ia
taua tu mahi kia puta, ko ia hoki, ko te tuarua o te
tekau ma tahi, tetahi o nga kai tuku i aua tina hakari
nei. Katahi ka timataia e tetahi o ratou he waiata
pera; ka karanga atu te Patihona, " Ki te kore e
whakamutua ka mahue i au te mumu nei" ; a, no te
korenga e mutu, ka haere ke atu ia, ratou ko etahi
tamariki ngakau toa ki te pai. Muri iho ka rongo ia
e ki ana ratou, he "tangata whakakake" ia, ara ko
nga o mea o ratou kaore e matau ana ki te ahua o
ona whakaaro e ki pera ana. Katahi ka ki atu ia ki
te Kapene o te tekau ma tahi ki te kore ratou e
tukua mai ki a ia he kupu ripeneta, he kupu
whakaae ki to ratou he, akuanei ka mahue i a ia te
tekau ma tahi—he maiatanga rawatanga tena nona,
no te mea e koingo tonu ana tona ngakau, u a te
tamariki, ki taua mahi purei kirikete nei. Otira i
riro te tikanga i te whakaaro tika o nga mea
whakaaro rangatira o ratou, ki hai hoki te tekau ma
tahi i pai kia mahue ratou e ia, he maia hoki ia,
heoi tukua ana te kupu i tonoa e ia, noho tonu ana
hoki ia hei tuarua mo te tekau ma tahi."

Ko taku tenei e mea ana kia tirohia e koutou, ara
ko te turanga o te matauranga me te tika i taea e
Pihopa Patihona e hara i te mea he hua no te
ngakau kaika, whakaaro kore, ki runga ki ana mahi—
ahakoa ra, na tona ngakau ia i kukume ki te whaka-
momori i muri nei i runga i nga mahi ate Ariki rawa.
E hara ia i te tangata taka ki muri o tetahi tangata
maia noa atu, engari ko ia he kai mahi na te Kingi o
nga Kingi katoa. Otira ki hai i taea e ia tenei
turanga tiketike i te rerenga kotahi. Engari na te
mea he tamariki kaha ia i te kura, he tamariki rongo
ki ona matua, he minita tika rawa ki runga ki nga mea
pai katoa, he mihanere kaha., he ata mahi pai marire
i ana mahi katoa, a tae noa Id te mutunga ka patua
nei ia i runga i tona mahi Whakapono, mate maia
tonu ana. Na, ahakoa, kore te katoa atu o te tangata
e tae ki te nui i taea ra e ia, engari he tauira ano
tenei kei a koutou kei Niu Tirani nei ano. Titiro
hoki ra ki te Pihopa o Niu Tirani o mua ra. Kaore
he tangata o Ingarani katoa inaianei e nui ake
ana te whakahonoretanga i a ia i tona, i to taua
Pihopa ra. Titiro ki te tokomaha e whai ana i muri
i ona takahanga, e whakarongo ana ki ana korero i
korero ai ia, ahakoa he ara ke he mahi ke ta ratou i
ta koutou e haere ai e mahi ai. Engari he huanui
ano kei mua i a koutou katoa e taea ai e koutou he
oranga he haringa i tenei ao, he ingoa nui hoki e
arohaina e te tangata me ka ngaro atu koutou.

first place which enabled him in after-life to master
so many languages most difficult to Europeans, one
by one, with a facility which he could not have at-
tained had he not been most attentive to his early
cultivation. He succeeded because he always set
the right thing before him. As his biographer said,
his face was always set in the right way. Whatever
was his duty, he did it heartily; and whatever was
wrong, that he knew to be wrong, he turned away
from.

I will read you an extract from his life that will
show you what his character was. Ex uno disce omnes.
" There was no Puritanism in him; he was up to any
fun, sang his sons: at a cricket and football dinner as

joyfully as the youngest of the party; but if mirth
sank into coarseness or ribaldry, that instant Patte-
son's conduct was fearless and uncompromising A
custom had arisen among some of the boys of singing
offensive songs on these occasions, and he, who as
second of the eleven, stood in the position of one of
the entertainers, gave notice beforehand that he was
not going to tolerate anything of the sort. One of
the boys, however, began to sing something objection-
able, Patteson called out, " If that does not stop, I
shall leave the room," and as no notice was taken, he
actually went away with a few other brave lads.
He afterwards found that as he said, fellows who
could not understand such feelings, " thought him
affected," and he felt himself obliged to send word to
the captain, that unless an apology were given, he
should leave the eleven—no small sacrifice, consider-
ing what cricket was to him ; but the gentlemanlike
and proper feeling of the better style of boys pre-
vailed, and the eleven knew their interests too well to
part with him, so the apology was made, and he re-
tained his position."

What I wish to point out to you is, that Bishop
Patteson's success was not the result of impulse
although in after life he yielded to the call to sacri-
fice himself in the highest service. Second, as I
have said, to no hero, Bishop Patteson's service was
in that of the King of Kings. But he did not rise
to such a height by one flight. It was because as a
schoolboy he was earnest, as a son he was dutiful, as
a clergyman he was eminent in all that was good, as
a missionary he was painstaking and hardworking,
until at last he became a sainted hero and a martyr.
And although it is not given to all to rise as high as
he rose, yet you have examples even here in New
Zealand of heroes. Look at the late Bishop of New
Zealand, who is as highly honored now as any man
in England. Look at many who are following in his
footsteps and obeying his precepts, although perhaps
in a different walk of life to that which you will
travel; yet you have all open before you a career
which may be calculated to make you happy in this
world, and leave a happy remembrance of you when
you are gone.

154

TE WAKA MAORI O NIU TIRANI.

HE WHARANGI TUWHERA.

Ko nga Pakeha matau ki te Reo Maori © tuhi mai ana ki
tenei nupepa me tuhi mai a ratou reta ki nga reo e rua—te reo
Maori me te reo Pakeha ano.

Ki a te Kai Tuhi o te Waka Maori.

Waipiro, Mei 5, 1874.
E HOA.—Tena koe. Tukuna taku kupu ako ki te
mano tangata e nui nei te kai i te waipiro. Tenei
tetahi tangata i kite au, he pai ano te korero a te
tangata o roto o te paparakauta ki a ia. I ki mai ia
ki taua tangata kia ata kai, kia tae tika ai ia ki tona
kainga, me ona taonga ki tona whare ; kaore hoki i
whakarongo. Ko nga moni toenga a taua tangata e
£3 15s, e £4 i hokona e ia ki te te kakahu mo tana
wahine me ana tamariki tokorima; na te nui o tana
haurangi ka riro i tetahi te tahae. Ae ra, ka riro
hoki tona kai-whakamahara te kukume e te rama ki
waho, takoto kau ana ko nga iwi ko nga kiko anake o
te tangata haurangi, Ko ana moni me ona taonga
kua riro, me tona Wairua ora kua riro ano, takoto
mate ana ko te tinana kau. No te hokinga mai o
tona wairua ki roto i a ia kua kite iho ia kua kore ona
taonga, kua riro. Te taonga i hoki mai ki a ia he
miti i te papa o te koura o te moana, he ngete
hoki me te pouri noa iho ki te £7 15s kua pau te
tahae.

Ko tenei mea ka kawea ki nga Ateha kia whaka-
wakia; whanatu rawa e haurangi ana ia te Ateha i
kiia atu ai ra hoki ! Koia tenei te putake o te mate
mo tatou. Ki ta te Pakeha tikanga he mea ruri
mane tana kai i te rama ; ko nga mea o ratou kaore
e ruri i tana kai, mona tetahi wahi o te whare herehere.
Kaore he kupu ako a nga Ateha ki te tangata e kaha
ana tana kai i te rama, hei hoki mai hoki te kupu ki
taua Ateha, " he kai rama tonu hoki koe." Heoi ano
te Ateha e mohio ana ahau kaore e kai rama, ko te
Iharaira Te Houkamau anake. Tena ko te tini o nga
Ateha, he nui to ratou hiahia ki te waipiro. Ko te
rite hoki o te tangata kai waipiro ki taku mahara i
rite ki te kararehe e here ana i te toa o te whare o
tona rangatira ; waihoki ka herea te tangata e te
karaihe ki te toa o te Paparakauta. E hoa ma, ma
koutou e whakahe mai, e hara tenei i nga mahi a te
haurangi.

Tetahi haurangi hei whakamate i a tatou, he kaha-
kore no nga rangatira ki te pehi i nga raruraru
whenua. Ka haurangi ano te tangata i tena rama, a
te rama whenua. Ko taku mahara nui kia pehia te
tini o nga raruraru katoa, kia whakatupuria tena
taonga nui mo tatou, ko te kura; kia pehia to tatou
kuaretanga e a tatou tamariki ina mohio ki nga
tikanga Pakeha.

Na to hoa

NA HUTANA TARU.

[Ahakoa whakapai te ngakau ki nga korero  a
Hutana Taru, kua tuhia mai nei e ia i roto i
tona reta, ko te whakaaro ia e mea ana kaore
pea i tino rite te kino o nga Ateha ki tana
I whakaatu mai ai. He nui nga Ateha whakaaro
tika, whakaaro rangatira, e mohio ana matou;

a e tino mohio ana hoki matou ka hari rawa aua
Ateha me ka whakarerea rawatia e nga Maori te
mahi kai waipiro. Tera ano pea etahi kei te taha
Rawhiti e pera ana ano. Ko etahi, kua rongo matou,
kaore e whakaaro ana ki to ratou turanga rangatira,
a e kai nui ana i te waipiro. Na, ta matou kupu mo
aua tu tangata, ki hai ratou i whakaturia hei Kai-
whakawa kia aratakina e ratou nga tangata ki runga
ki te mahi kai waipiro, engari hei pehi ratou i nga
kino katoa, hei whakatakoto tauira mo te kore e kai

OPEN COLUMN.

European correspondents who have a knowledge of Maori
are requested to be good enough to forward their communi-
cations in both languages.

To the Editor of the Waka Maori.

Waipiro Bay, 5th May, 1874.

MY FRIEND,—Greeting. Allow me to offer a word
of advice to the multitudes who indulge to excess in
the use of intoxicating drinks. I know a man who
was honestly advised by the landlord of the public-
house to drink moderately, so that he might be able
to get safely to his home with his goods, but ho would
not hearken. This man had left in cash £3 15s. of
his money, £4 he had expended in clothing for his
wife and five children ; but, in consequence of his
state of helpless intoxication, all was stolen from him.
Yes, rum had stolen away his perceptive faculties,
and left his drunken body an inert mass of bones and
flesh only. His money and his goods were gone, and
his living soul was gone too, leaving the body a life-
less mass. When the spirit returned again to his
body he was enabled to perceive that his goods were
gone, and that the only thing left for him was to lick
the flat rocks upon which had crawled the cray-fish
of the sea (i.e., lick the glasses which had contained
the nectar in which he so much delighted), and to
bemoan and grieve over the loss of his £7 15s.

It was resolved to take this case before the Native
Assessors to have it inquired into by them; but the
one before whom it was taken was drunk too ! This
is the cause of our ruin (drinking to excess). The
Pakeha usually drinks by rule, and when he does not
do so a lodging is provided tor him in gaol. The
Assessors speak no word of reproof to the drunkard,
lest he should retort upon them that they also drink.
The only sober Assessor I know is Iharaira Te Hou-
kamau; all the rest rejoice in strong drink. To my
mind, a drunkard is like a dog chained to the door of
his master's house ; so, by his appetite for glasses, is
the drunkard held a prisoner at the public-house
door. Let my friends say if this be not the character
of the drunkard.

There is another kind of intoxication which is de-
stroying us, and that is the absence of determination
in the chiefs of the people to suppress land disputes
and troubles. Men become intoxicated by these land
questions as well as by rum. It is my earnest desire
that all disturbing influences and annoyances should
be put down, and that we should promote and foster
among us that great blessing, education, so that our
ignorance may be dispelled by our children when
they shall have acquired a knowledge of the ways
and civilization of the Pakeha.

From your friend,

HUTANA TARU.

[Although duly appreciating the sentiments of
Hutana Taru, as expressed in his letter, we never-
theless doubt, whether the Native Assessors be so
bad as he has represented them. We are acquainted
with many who are highly respectable men, and who,
we are quite sure, would rejoice if the Native people
would abandon drinking habits altogether. Doubt-
less, there are some such on the East Coast. We
have heard that there are others who, not considering
the position which they hold, do sometimes indulge
to excess in intoxicating drinks. To such, we would
say, that they were not appointed as Magistrates for
the purpose of leading their people into habits of
drunkenness, but to put down all evil, and to set an
example of sobriety and virtue. They should re-
collect that, from the exalted position in which they

TE WAKA MAORI O NIU TIRANI.

155

i te waipiro, mo te pai me te tika katoa atu hoki.
Me whakaaro ratou e titiro katoa ana nga kanohi ki
a ratou, no te mea hoki he turanga ikeike to ratou ;

a no ratou te tauira e mana ana mo te pai mo te kino
ranei. Ki te mea e whakaaro ana ratou ki a ratou
ano, ki to ratou rangatiranga, ki te oranga ranei mo
te iwi, penei ka whakarerea rawatia atu e ratou,
inaianei tonu, nga tikanga kino e tae ana tona tutu-
kitanga ki te mate mo te tinana, mo te wairua ano
hoki.

Ta matou kupu mo te iwi, kaua e whakapaea ki
nga rangatira o koutou hara ake ario; no to mea
ka whakaritea te whakawa mo tetahi tangata, he mea
whakarite ki ana mahi ake ano. Ki te mea e hiahia ana
koutou kia iwi ora koutou kia iwi rangatira, kia hari,
kia whai-rawa, me whakarere rawa atu te mahi kai
waipiro. Kua nui noa nga rau mano o te Pakeha
kua he noa iho kua rawakore noa iho i taua mahi ; he

mano tini nga tamariki hara-kore, ngoi-kore, u a
ratou, kua he noa iho kua mate rawa i te hemo kai, i
runga i te mahi haurangi a nga matua; kua tinitini
noa nga Wairua ngaro o te tanga.ta kei te REINGA i
tenei rangi tonu, ara kei te poka torere, e kanga
mutunga-kore ana, e aue tonu ana, e whakapaea ana
ko te waipiro nana ratou i whakahe. Ae ra, ka pera
ano te ki mo Kingi Waipiro me tera mo Haora raua
ko Rawiri, " Na te Whawhai na te Mate Uruta a
raua mano, na Kingi Waipiro ana tekau mano i patu."
A ki to koutou whakaaro, tena e puta te iwi Maori i
tenei Kingi horo tangata, a te Waipiro? Me ki
marire atu rapea matou ki a koutou ki te kore o
mahue rawa atu e koutou te kai i te waipiro, akuanei
e kore e roa koutou e ora ana hei iwi i to ao nei.
Ko matou kua kite i nga mate me nga mamae nui a
te waipiro i homai ai ki roto ki te iwi Pakeha,
no reira matou ka mohio rawa ki te whakaatu ki a
koutou kia tupato ai koutou. Na, kia mohio koutou,
he nui atu to matou pai ki te titiro atu ki a koutou e
noho ana mai he iwi ora, iwi hari nui, iwi whai-rawa,
a e noho tahi ana e mahi tahi ana i a matou ki te
whakaputa i nga mahi ahu-whenua, e tohe tahi ana
ki runga ki nga tikanga e nui ai to tatou motu, he
nui rawa atu to matou pai ki tena i to te mea
ka mahue ko matou anake i te whenua noho ai.
Heoi, ma koutou e hurihuri,]

Nga tangata e whakamahia ana i o Wi Wi i tenei
takiwa ki te mahi i nga ika pakupaku nei e hokona
ana i ro pouaka nei, e tae ana ki te 20,000 heramana
ki te moana ; ko nga tangata e mahi ana i uta, hui ki
nga wahine me nga tamariki, ka te 18,000.

E meatia ana i roto i te Whare ki raro, o te
Paremete o Ingarani, kia whakaaetia nga moni e iwa
rau mano pauna, £900,000, hei whakarite mo nga
moni pau i runga i te whawhai ki Ahanati.

Kua rongo matou e whakatu Kura Maori ana i te

Wairoa, Haaki Pei.

E korerotia ana tera tetahi manu hawhe-kaihe kua
hua haere i te takiwa ki Waitara, i te  Porowini o
Taranaki. He hua taua manu no te aitanga a te
pikaokao nei ano raua ko te kiwi o ro ngahere. Tera
hoki taua manu kei etahi wahi atu ano.

HE TANGATA MATE.

Ko Te KOTIRA. KUIA, tamahine a Himiona Hun,
ki Papatupu, Whanganui, ite 7 o Maehe kua taha nei

Ko WINIATA. MOKAI, tamahine a Hori Mokai, ki
Uawa, te Rawhiti, i te 9 o Mei kua taha nei.

are placed, the eyes of all the people are upon them,
and their example is powerful for good or evil. If
they have any respect for themselves, and regard for
the welfare of their people, they will at once abandon
habits which must ultimately lead to the ruin of both
body and soul.

To the people, we would say, blame not your-
chiefs for your own vices, for every man shall
be judged according to his own works. If you wish
to be a happy and a prosperous people, you must
eschew drinking habits altogether. It is a habit
which has ruined hundreds of thousands of Pakehas ;

the drunkenness of parents has brought misery and
starvation upon thousands of innocent and helpless
children ; myriads of lost Spirits in HELL this day
ascribe, with never-ending curses, their fall to the
intoxicating draught; in short, it may be said of King-
Alcohol, as of Saul and David: " War and Pesti-
lence have slain their thousands ; but King Alcohol
has slain his tens of thousands." And will the Maoris
think you, escape the ravages of this all-destroying
King? We tell you, that unless you altogether
abjure habits of drinking, your days, as a people, are
numbered. We know the misery and suffering which
it has produced in our own race, and, therefore, we
are the better able to warn you. Rest assured, we
would far sooner see you a happy and a prosperous
people, living side by side and uniting with us in
industrial pursuits, and in striving to make our
common home a great country, than be left alone by
ourselves in the land. See ye to it.]

In France there are at present employed 20,000
sailors, and some 18,000 men, women, and children
on land, to prepare the small fish called Sardines,
which are sold in tin boxes.

The House of Commons in England has been
asked to vote £900,000 on account of the expenses
of the Ashantee war, an account of which was given
in a late issue of the Waka.

We learn that a Native school is to be instituted
at the Wairoa, in Hawke's Bay.

It is reported that crosses between the common
domestic fowl and the kiwi are commonly met with
in various places in the Waitara district, in the
Province of Taranaki. They occur in other places
also.

DEATHS.

Te KOTIRA KUIA, daughter of Himiona Huri,
at Papatupu, Whanganui, on the 7th of March last.

WINIATA. MOKAI, daughter of Hori Mokai, at
Uawa, East Coast, on the 9th of May last.

Printed under the authority of the New Zealand Government, by GEORGE DIDSBURY, Government Printer, Wellington.