TE WAKA MAORI
O NIU TIRANI.

"KO TE TIKA, KO TE PONO, KO TE AROHA."
VOL. 10.] PO NEKE, TUREI, HANUERE 27, 1874. No. 2.
HE KUPU WHAKAATU KI NGA HOA TUHI MAI.
He moni kua tae mai:— £ s.  d.
1874.—Rewi Hare o Motu Karaka, Hokianga
(No, 1, 1874.) ... ... ... O 10 O
 Rutene Taingaru o to Whakaki,
Wairoa, Haake Pei (No. 1, 1874) O 10 O
 Teira Waiotinirau o te Whakaki,
Wairoa, Haake Pei (No. 1, 1874) O 10 O
 Tamati Tautuhi o Mataahu, Waiapu,
East Cape (No. 1, 1874) .... O 10 O
 H. R. C. Wallace, Esq., o Wha-
ngara, Turanga, (No. 1, 1874.) O 10 O
 Charles Priestly, Esq., o Puatai,
Turanga (No. 1, 1874) ... O 10 O
1853-74-.—Manahi Paewai, o Tahoraiti, Tamaki,
Nepia ... ... ... ... 1 O O
 Na te Herangi, Kai-whakawa i tuku
mai mo Tuhakaraina o Tama-
here, Waikato ... ... ... O 10 O
1874.—Na te Herangi, Kai-whakawa i tuku
mai mo Erueti Hororiri o to
Kuiti, Waikato (No. 1, 1874) ... O 10 O
Na Rihari Wuunu Kai-whakawa i
tuku mai enei i raro:—
 Hone Maka o Whanganui ... ... O 10 O
 Tamihana Te Aewa, o Whanganui O 10 O
 Aperaniko Taiawhio, o Whanganui O 10 O
 Hohepa Parame, o Whanganui ... O 10 O
1373-74.—Menehira, o Whanganui ... ... 010 O
 Ngawhakatarau, o Whanganui ... O 10 O
 Kawana Ropiha, o Whanganui ... 010 O
 Kawana Hunia, o Whanganui ... O 10 O
 Ihakara Tukumaru, o Manawatu ... O 10 O
 Toma Taiwhati, o Whanganui ... 010 O
 Apera Te Keunga, o Whanganui ... 010 O
 Aperahama Tipae, o Whanganui ... O 10 O
£11 O O
Ko Aperahama Patene o Ngaruawahia, Waikato, e mihi
mai ana ki nga Maori o te motu e noho nei nga iwi i roto i te
aroha, i raro hoki i te maru o te " ture kotahi." E ki mai ana kua
korerotia e nga Maori o Waikato nga whakaatu me nga korero i
roto i te Waka Maori a nga Maori katoa atu mo to ratou kaha,
to nga iwi ata o te motu, ki te hapai i nga ritenga Pakeha, ki te
whai hoki i nga mahi a te Pakeha—a o nui ana te whaka-
moemiti a Waikato ki ana iwi. Katahi ka korero penei, ara:—
" Kia kaha tatou ki aua mahi, me kore e tupono ki te tika.
Tenei hoki matou, nga iwi o tenei takiwa, te whakamatau nei i
NOTICES AND ANSWERS TO CORRESPONDENTS.
Subscriptions received:— £ a. d.
1874.—Rewi Hare, of Motu Karaka, Hoki-
anga (No. 1, 1874) ... ... 010 0
 Rutene Taingaru of Whakaki,
Wairoa, Hawke's Bay (No. 1,
1874) ... ... ... ... O 10 O
 Teira Waiotinirau , of Whakaki,
Wairoa, Hawke's Bay (No. 1,
1874) ... ... ... ... O 10 O
 Tamati Tautuhi of Mataahu,
Waiapu, East Cape (No. 1,
1874) ... ... ... ... O 10 O
 II. R. C. Wallace, Esq., Whangara,
 Poverty Bay (No. 1, 1874) ... 010 O
 Charles Priestley, Esq., Puatai,
Poverty Bay (No. 1, 1874) ... o 10 O
1873-74.—Manahi Paewai, Tahoraiti, 70
Mile Bush, Napier ... ... 1 O O
 From W. Searancke, Esq., R.M.,
for Tuhakaraina, of Tamahere,
near Cambridge, Waikato ... O IO O
1874—From W. Searancke, Esq., R.M., for
Erueti Hororiri, of Te Kuiti,
Waikato (No. 1, 1874) ... O 10 O
 From. R. Woon, Esq., R.M., Whanganui:—
1874—Hone Maka,, of Whanganui ... 010 O
 Tamehana Te Aewa, of Whanganui O 10 O
 Aperaniko Taiawhio, Whanganui ... O 10 O
 Hohepa Parame, Whanganui ... O 10 O
1873-74.—Menehira, Whanganui ... ... 010 O
 Ngawakatarau, Whanganui ... O 10 O
 Kawana Ropiha, Whanganui ... O 10 O
 Kawana Hunia, Whanganui ... O 10 O
 Ihakara Tukumaru, Manawatu 0 10 O
 Toma Taiwhati, Whanganui ... O 10 O
 Apera Te Keunga, Whanganui O 10 O
 Aperahama Tipae, Whanganui O 10 O
£11 O O
Aperahama Patene, of Ngaruawahia, Waikato, congratulates
the Maoris of the country generally upon the amicable rela-
tions subsisting between the tribes, and the fact of their being
under the protection of " one law." He says the Waikato
Natives have read in the Waka Maori, with great pleasure and
approval, Native communications and other accounts, showing
the desire and endeavours of various tribes to adopt the
customs and follow the pursuits of the Pakeha; and be says,
" Let us all pcrsevere with energy in these works, so that per-
adventure we may attain to a position of well-being. We, the

16
TE WAKA MAORI O NIU TIRANI.
tetahi mahi o mahia ana e te Pakeha—ara he kamupane. He
hunga tangata te kamupane, he hunga whakarite rawa mo
tetahi mahi hokohoko. Ko te ingoa o tenei kamupane ko te
Raglan and Waikato Native Company. Ko nga hea i whaka-
ritea e 200, te £10 mo te hea kotahi. Kua pau katoa, enei hea
te utu inaianei, kua apitia atu ano etahi hea kia nui haere ai te
moni mo taua mahi. Kua timataia noatia atu e matou tenei
mahi, engari i mea matou kia tino u rawa nga weri ka panui atu
ai ki o matou hoa kia rongo ratou, me kore e haere mai ki te
whakamatau. Otiia tenei ano ia nga tikanga o taua Kamupane
ki hai i taea te panui atu inaianei." Kaore matou e tino marama
ana ki te korero a Aperahama mehemea na nga Maori ake ano
taua kamupane i whakatu, na te Pakeha ranei, he tango kau ta
nga Maori i nga hea. E hiahia ana matou kia tukua mai he
ata whakaatu, marama atu i tenei. Kaore ano kia puta mai ki
a matou he kupu a te Kai-whakamaori o Waikato e korero nei a
Aperahama; otira, haunga tena, kua tukuna atu e matou te
nupepa.
Ko Hori Waiti, o Tokomaru i te Rawhiti, e whakapai
ana ki te whakaaro o te Pokiha raua ko te " Hoa Tauhou " o
Waikato mo te mahi haurangi. E ki aua i kotahi rau ona
pauna, engari i pau katoa i te waipiro, kaore i kitea e ia te
ngaromanga. E ki ana kua mate ia i te kai; a e mahara ana he
mea tika kia rite te oranga mo nga tangata ware (e te Kawana-
tanga te whangai) ki to nga rangatira e whakaturia ana e te
Kawanatanga hei Kai-whakawa. E ki mai ana ko nga toto o nga
rangatira e rite tonu ana ki to te ware—he iwi pai nga tutua
mo nga mahi o te ture. E hapainga ana te ture e nga rangatira
hei whakawehiwehi i nga tangata, a ko ratou nga rangatira e
mahi he ana ano. Heoi te tangata tika o te Rawhiti hei Kai-
whakawa ko Henare Potae anake—ko etahi, he moumou
whakawa mo ratou. E mahara ana a Hori Waiti kaore e pai
nga mahi tuku whenua me nga mahi reti whenua ma nga
rangatira. A, penei tonu ana korero amuamu, me ana korero
whakahe, i roto i tona reta katoa atu. Na, ko matou e wha-
kaaro ana ki a Hori he tangata tino he ia, he tangata
tino hae. Heoi nga whenua e ahei ai nga rangatira ki
te tuku ko a ratou ake ano, a kai te pera tonu hoki
nga tangata kuware. Mo te kupu ko te ture hei wha-
kawehiwehi ma nga rangatira i te tangata, me whakaaro a
Hori na te ata whakaaro o aua rangatira ki nga ture e hapainga
ana e ratou i toa ai ia (a Hori) ki te korero penei i runga i te
wehi kore. Mehemea ko nga rangi o mua, e kore e pera—ara,
nga rangi o te ture kore, heoi te ture ko te kaha o te tangata. E
pai ana kia mate a Hori Waiti i te kai, e ki nei ia he mate kai
tona, no te mea e kaha ana ia ki te maka noa i te £100 ki te
waipiro. He mea marama rawa tenei he tangata ia e ngakau
hae ana ki nga tangata e nui atu ana te matauranga i tona, me
te tika me te rangatiratanga.
Kua tae mai te reta a Hoani Nahe o Hotereni, Akarana
Kua ngaro te matua o Pehimana Tarupeka o Whanganui.
E whakaarotia ana kua riro ki Tangoio ki te taha ki Ahuriri.
Mehemea kei kona ia, he tono tenei ki a Henare Pangopango
kia whakahokia mai ki ona whanaunga e manukanuka ana ki
a ia.
E whakapai ana matou ki a Eru Nehua o Whangarei,
Akarana, mo tona reta whakaatu mai ki a matou.
Ko Piretera o Whirinaki, kua tuhia mai ho reta
whakaatu mai i nga reihi me nga takaro i Hokianga i te tahi
me te rua o nga ra o Hanuere nei. E ki mai ana te £18 i riro
mai i te hoiho a Hone Mohi Tawhai, i a te Piriniha.
E kore e o ki tenei putanga o te Waka te reta a te Rev.
Mohi Turei o Waiapu mo te matenga o tona tamahine, a Te
Rina Turei Tangaroapeau, i mate i te 10 o nga ra o Tihema kua
taha nei.
Kua tae mai tetahi reta na Hoani Maka o Wangaehu,
he kainga e tata ana ki Whanganui, he whakaatu mai i te
tikanga o tona iwi, o te Ngawairiki, kia kore katoa te iwi o
Ngatiapa ki runga ki tetahi whenua i taua takiwa, ko nga rohe
o taua whenua i whakaaturia mai ano. He tikanga tenei ma te
Kooti Whakawa Whenua Maori e hurihuri. Kaore matou e
mohio aua ki tetahi tikanga pai e taea i ranga i te panuitanga o
taua reto; Mo te tohe a te Pokiha kia mutu te kai a te tangata
i te waipiro, e ki ana a Hoani ko te tikanga tenei o Wangaehu,
me etahi kainga katoa atu o te motu, he whangai i nga hui
me nga uhunga ki te rama; kua kite nga Maori i te kino o te
kai rama, engari kua reka rawa tera mea ki a ratou; a e mea
ana ia kia mohio tona iwi, me nga manuhiri haere mai ki tona
kainga, ka mutu ia te homai rama ki nga hui pera. E pai ana
kia kaha a Hoani ki taua tikanga ana. Ki te pera ia, he
whakatakoto tauira tana ki nga tangata o te motu hei whakanui
i a ia i roto i te whakaaro o nga tangata tika katoa, ahakoa Maori,
Pakeha ranei. Kua haea e matou te reta o te 6 o Oketopa e ki
nei ia—e kore e taea e matou te rongoa i nga roto e whakarerea
ana e matou, te whakahoki ranei.
Tenei nga reta no Rangitikei, no Whanganui, no te Rawhiti,
no Opotiki, no Waikato, no etahi atu wahi hoki, he whakapai
katoa ki te Ture Whenua Maori hou, a e whakawhetai katoa
tribes of this district, are trying a Pakeha work which is being
carried out by the Pakehas—namely a company. A company
is a body of men united for the purpose of carrying on a mer-
cantile business. The name of this company is the Raglan and
Waikato Native Company. The shares were fixed at 200 at
£10 per share; but they have all been taken up, and other
shares have since been issued for the purpose of increasing the
money to carry on the work. We commenced this work some
time ago but, until the roots took firm, hold, we did not con-
sider it advisable to publish it abroad, that our friends might
hear of it and take part in it if they chose. Further informa-
tion respecting said company we have been unable to give
publicity to as yet." We are not quite clear from Apera-
hama's account whether the company in question is one got
up by the Maoris themselves, or whether it be a company got
up by the Pakehas in which the Maoris have taken shares.
We should like some fuller and clearer information on the
subject. We have not yet beard from the Interpreter at
Waikato of whom Aperahama speaks, but we forward the paper
nevertheless.
Hori Waiti, of Tokomaru, East Coast, appreciates the senti-
ments of Mr. Fox and a " Stranger Friend," of Waikato,
respecting drunkenness. He says he had a hundred pounds, but
it all went in drink before he realized the fact. He is in want
of food, and he thinks the common people should be as well fed
(at the Government expense) as the chiefs who are appointed as
Magistrates by the Government He says the blood of the
chiefs is no better than that of the common people, who are
obedient to the laws. The chiefs use the laws to keep the
people in dread, and do not act uprightly themselves. The
only man on the East Coast fit to be a Magistrate is Henare
Potae—as for the rest, judicial honors are thrown away on
them. Hori Waiti thinks the chiefs have no right to sell or
lease land, and so he proceeds, grumbling and complaining
throughout his letter. We think Hori is very unjust, and very
envious. The chiefs can only dispose of land which is their
own, and the common people can do the same. With respect
to the chiefs using the laws to keep the people in dread, we may
remind Hori Waiti that it is in consequence of the respect enter-
tained by those chiefs for the laws which they support that he
is enabled to speak as he does without dread. It would not
have been so in the days of old, when there was no law but
the law of might. Hori Waiti deserves to be in want of food,
as he says he is, when he can throw away 6100 on intoxicating
liquors. It is quite clear that he is solely actuated by envy, and
jealous of those who have more sense and are more respectable
than himself.
We have received the letter of Hoani Nahe, of Shortland,
Auckland.
The father of Pehimana Tarupeka, of Wanganui, has dis-
appeared. It is supposed that he has gone to Tangoio, near
Ahuriri. If he be there, Henare Pangopango is requested to
send him home to his anxious friends.
We thank Eru Nehua, of Wangarei, Auckland, for the infor-
mation sent us.
Piretera, of Whirinaki, sends us an account of the races and
games at Hokianga, on the first and second of January instant.
He says Hone Mohi Tawhai's horse Piriniha (Prince) won
£18.
We have no space in this issue of the Waka  for the Rev.
Mohi Turei's letter, of Waiapu, containing an account of the
death of his daughter, Te Rina Turei Tangaroapeau, on the
10th of December last.
We have received a letter from Hoani Maka, of Wangaehu,
near Whanganui, informing us that his tribe, Ngawairiki, have
determined not to recognize any claims of the Ngatiapa to
certain lands in that locality, the boundaries of which are given.
This is a matter to be settled in the Native Lands Court. We
do not see that any good object would be attained by publishing
the letter in question. Adverting to Mr. Fox's endeavours to
abolish drinking, Hoani informs us that it has been customary
at Wangaehu, as in other places throughout the country, to
provide supplies of rum at funerals and public assemblies that
the Natives see the evil of rum drinking, but they have acquired
a taste for it; and that he himself for the future will abandon
the practice; and he wishes his people and all visitors to under-
stand that no rum will be supplied by him on any future such
public occasion. We trust that Hoani may have the resolution
to abide by his determination. He will be setting an example
to his countrymen which will raise him in the estimation of all
right thinking men—both Maoris and Pakehas. The letter of
the 6th of October to which he alludes has been destroyed—we
cannot undertake to preserve or return rejected letters.
We are in receipt of letters from Rangitikei, Whanganui, East
Coast, Opotiki, Waikato, and various parts of the Island, ap-
proving of the new Native Land Act, and expressing the thanks

TE WAKA MAORI O NIU TIRANI.
17
ana ki a to Makarini mo tona tukunga ki a ratou i tetahi
" Ture e riro ai o ratou whenua ki o ratou tamariki i muri i a
ratou"—ara mo te tikanga kua waihotia nga tangata i roto i
nga Karaati hei " tenata kamana," e hara i te " tiota tenata."
Kua kore e taea e matou te tuhituhi i roto i tenei putanga o
te Waka te roanga atu o te haerenga o to Minita mo to taha
Maori ki nga kainga ki te taha ki te Rawhiti, engari mea ake
whakaotia ai e matou taua korero.
Ko Tamati Reina o Matatera, he kainga e tata ana ki Wha-
nganui, e ki mai ana e kore e kaha nga Maori ki to whakahoki i
te moana waipiro e taiawhio nei i a ratou; a e whakaritea ana
e ia ki te matapuna wai-maori e heke tonu ana kaore o mutu.
E ki aua mai, kaore e taea e nga Maori te whakapuni—engari
ma te Pakeha, te tangata nana i whakatuwhera.
Kua tae mai ki a matou etahi reta ua Te Rangi Huatau o
Whanganui, me etahi atu tangata o etahi atu wahi, e korero
ana ki te mate o etahi Maori no runga i to ratou kore e kaha ki
to korero i o ratou take whenua i roto i te Kooti Whenua
Maori ki nga tangata tahae, matau ki te korero. Heoi ta
matou, ko te kupu kua kiia ano e matou i era rangi mo enei tu
korero katoa, ara, he tikanga tena i tino whaia i roto i te Ture
Whenua Maori hou nei, ko te tangata tika ki te whenua kia
tika ano, ko te tangata he kia he ano, ara kia kore e puta ona
tikanga. E mea ana matou kia ata korerotia e Rangi Huatau,
me etahi atu, te Ture hou kua panuitia i roto i te Waka Maori,
me nga whakaaturanga hoki mo taua Ture.
Kua tukua mai e nga Maori o Whanganui tetahi reta roa
he mea whakaatu mai i nga tangata Maori kua kohikohi moni
hei hanga Rori i Hiruharama ka hanga atu ki Tongariro. E koa
ana matou ki tenei. He tohu pai ia e mohiotia ai kua timata e
ratou te kite i te tika o nga mahi ahu whenua. Ki te watea ka
puta he kupu ma matou mo taua reta i tera Waka.
Ko Wi Pohepohe o Whatawhata, Waikato, e ki mai ana no
tetahi po ka Whakamaua e ia ona kau e rua ki te ioka ka tukuna
kia haere ana, he mea hoki kei haereere ki tawhiti. Haere
rawa atu ia i te ata e takoto ana ki te whenua kua mate. He
kau tino pai aua kau. E ki mai ana;—" Katahi au ka noho
ka tangi nui rawa, me te mea he hoa tangata e tangihia ana.
He hoa ano, he matua aua kau ki a matou; ko raua hoi mahi i
te whenua mo a matou kai." Tetahi kupu ana, e ki ana kua
kite nga Maori o Waikato i te pai o te tikanga tuku i o ratou
tamariki ki to kura. I tetahi hui i te 25 o Tihema kua mea
ratou kia kohikohi moni oranga mo te Kura i Karakariki,
Waipa, kia whakaturia he Whare Karakia hoki.
Ko te utu mo te Waka Maori i te tau 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.
HE WHAKAMARAMATANGA I "TE TURE
MAORI WHAI KARAATI, 1873."
HE MEA TUHI NA TE ROIA.
TE tikanga o te Ture Maori Whai Karaati, he mea
mo nga Maori katoa kua whiwhi Karauna karaati mo
a ratou whenua i tetahi ara ke atu i to te Kooti
Whenua Maori, he mea kia ahei ai ratou te haere
mai ki te Kai-whakawa o te Kooti Whenua Maori
kia akona kia whakamaramatia ratou e ia mehemea
ka raruraru ratou, ka pohehe ranei ki tetahi mea;
na, ko tenei, e hara i te mea e waiho ana te Kai-
whakawa o te Kooti hei kai-whakaako hei hoa mo
nga Maori anake i whakawakia a ratou whenua i roto
i tona Kooti, engari a mua ake nei hei kai-whakaako
ia hei hoa mo nga Maori katoa atu e pai ana ki te haere
mai ki a ia.
Na, kia mohio ki aku kupu i tenei tuhinga, he
kupu ia mo nga Maori katoa atu, e hara i te kupu mo
te Kooti Whenua Maori anake.
I taku whakamaramatanga i te Ture Whenua
Maori, i tera rawa ano i te tekiona 79, i ki au hei
taku whakamaramatanga i nga tikanga o te Ture
Maori Whai Karaati hei reira hoki whakamaramatia
ai e au te tikanga o enei kupu na, " tiota tenata " me
" tenata kamana," me te rerenga-ketanga o tetahi i
tetahi o aua kupu e rua ra.
Tera ka mahara koutou i ki au he maha nga Karauna
karaati i tukua, he mea ata tuhi ki roto nga ingoa o
etahi tangata; otira e hara aua karaati i te mea ata
whakaatu i te tikanga o te whai-taketanga ki te
whenua o aua tangata i roto i a ratou ake ano, kua
of the Natives to Mr. McLean for giving them an " Act which
will enable their children to inherit their property,"—that is to
say, making them " tenants in common," instead of "joint-
tenants."
We have not been able to continue, in this issue, our account
of the visit of the Hon. the Native Minister to the East Coast
districts, but we shall take an early opportunity of doing so.
Tamati Reina of Matatera, near Whanganui, says the
Maoris are unable to resist the ocean of spirituous liquors by
which they are surrounded, and which he compares to an ever
flowing, inexhaustible spring. The Maoris, he. says, have no
means of shutting up the source—that is the duty of the
Pakehas who set it flowing.
We have received letters from Te Rangi Huatau of Whanga-
nui, and various Natives of other places, complaining of the
injustice suffered by many of the Native people from their
inability to conduct their cases in the Native Land Court
against the dishonest claims of shrewder men. We can only
say, as we have said before, with respect to these complaints
generally, that every precaution has been taken in the new
Native Land Act to enable every man to obtain his rights, and
to prevent dishonest claimants from establishing their claims.
We advise Rangi Huatau and others to peruse the new Act
carefully, as published in the Waka Maori, with the explana-
tions thereof.
The Natives of Whanganui have sent us a long letter,
enclosing a list of subscribers towards the formation of a road
from Hiruharama to Tongariro. We are glad to hear of this—
it is a gratifying proof that they are beginning to appreciate
the benefits of industrial pursuits. We shall endeavour to
notice the letter in our next.
Wi Pohepohe, of Whatawhata, Waikato, informs us that one
night he yoked together two favourite bullocks; to prevent them
from rambling. In the morning he found them lying dead.
He says:—" I sat down and cried much over them, as I would
have done over a human friend. They were as friends and
parents; they prepared the ground for our crops." He further
informs us that the Natives of Waikato appreciate the advan-
tage of getting their children educated, and, at a public meeting
on the 25th of December, they determined to support the
school at Karakariki, Waipa, by subscriptions, and also to erect
a church.
 The Subscription  to the Waka  Maori is 10s., payable
in advance, per year. Persons desirous of becoming subscribers
can have  the paper posted io their  address by forwarding that
amount to the Editor in Wellington.
AN EXPOSITION OF "THE NATIVE
GRANTEES ACT, 1873."
BY A LEGAL GENTLEMAN.
THE intention of the Native Grantees Act is for
the purpose of enabling all Natives who have had
Crown grants for their land — given them from
another source than the Native Land Court — to
come to the Judge of the Native Land Court, for
his assistance and advice, whenever they are in a
difficulty; so that the Judge of the Court will be not
only the adviser and friend of all the particular
Natives who have taken their lands through his
Court, but in the future he will be the teacher and
friend of all Natives who choose to come to him.
What I shall say in this writing, therefore, will be
understood to apply to all Natives, and not merely
to the Native Land Court.
In the explanation that I gave about the Native
Land Act, especially with reference to section 79, 1
said that when I should explain the intentions of
the Native Grantees Act I. would also explain the
meaning of the words " joint tenants " and " tenants
in common," and show the difference between these
two words.
You will remember I said that a number of
Crown grants had been issued with the names of
certain persons written in them; but that those
grants did not describe the nature of the ownership
amongst themselves of the persons whose names

18
TE WAKA MAORI O NIU TIRANI.
tuhia nei o ratou ingoa ki roto ki aua karaati, a ko
tona tikanga i puta i roto i tena he mau "tiota
tenata " te mau a aua tangata ki te whenua; na, no |
reira hoki, kei te matenga o tetahi o aua tangata kua
tuhia nei o ratou ingoa ki roto ki te karaati ko tona
wahi o taua whenua kaore e riro ana ki ona tamariki,
engari ki nga mea e ora ana—ara, ki era tangata
anake kua tuhia hoki o ratou ingoa ki roto ki te
Karauna karaati.
I whakaatu ano e au te tikanga o te kupu, te
"wira" a te tangata, me te tupato o te ture kia ata
tirohia kia mohiotia ai te hiahia o te tangata i roto i
tona wira; a i ki hoki au hei te matenga o te tangata ka
whakahaerea e te ture ona taonga ki runga ki tana
i hiahia ai, kaore ki tetahi tikanga atu. I whaka-
maramatia hoki e au nga tekiona o te Ture Whenua
Maori mo te "takanga ki nga whenua o te tangata
mate," he tekiona enei e tau ana ki te tangata Maori
kaore ano kia mahia he wira mana ka mate ia. Kei
runga i enei tekiona e ahei ana te Kooti kia whaka-
rangona he korero whakaatu e mohiotia ai te tangata
e tika ana, ki ta te tikanga Maori, hei tango i nga
taonga a te tangata kua mate, a e tika ana ma te
Kooti e hoatu ki taua tangata nga taonga o te tangata
mate. Otira e kore tenei e rite te pai ki roto ki te
ngakau ki to te mea na te tangata ake ano i hanga i roto
i tona wira he tikanga whakahaeretanga mo ona taonga.
Ki runga ki te ture o Ingarani e kore e he te whaka-
haeretanga i nga taonga a te tangata mate kaore nei
i tuhia he wira mana, no te mea kua tuturu i te ture
he tikanga wehewehenga mo ana taonga. He tikanga
ano mo te wehewehenga mo te tuwhanga o te whenua
a te tangata; he tikanga ke ano mo ana moni, me ana
hoiho, me ana kau; otira e kore e poka noa te ture
ki te mea kua tuhia e te tangata ano tona wira—
engari kaore he tikanga kaore he uauatanga e mahue
i te ture i runga i te kimihanga kia ata mohiotia te
hiahia o te tangata kua tuhia ra e ia i roto i tona
wira; a ka kitea, katahi ka whakaputaia ponotia e te
ture nga whakaaro o taua tangata.
Na, he mea tika kia tuhituhi ia tangata ia tangata
i tona wira; a ka hiahia te tangata ki te tuhi i tona
wira me tango ia i tetahi tangata matau tangata tika
hei kai tuhituhi i te wira—a mana, ma taua tangata,
e ata tuhi i te wira ki nga kupu marama, tika, raru-
raru kore. Mehemea ko te ahua o te tuhinga o taua
wira he mea e marama ai nga tikanga o roto ki etahi
tamariki tokotoru mehemea ka panuitia ki a ratou,
ki te rite tahi to ratou matauranga me to ratou
maramatanga ki nga tikanga o roto, na katahi ka
mohiotia e koutou he wira tika tera, era e mohiotia
ona tikanga o roto; ka rite tonu akuanei tona tika
ki to te mea he tino roia matau rawa no Ingarani
nana i tuhi, me te mea ranei he wira nui whakahara-
hara rawa ia e tokotoru ai nga tangata hei waha e
taea ai, i te nui o nga korero o roto.
Ko aku kupu mo nga wira e tika ana ano mo nga
pukapuka-tukunga. Ko te rerenga-ketanga o te wira
i te pukapuka-tukunga koia tenei; ko te wira, he
pukapuka-tukunga taonga ia a tetahi takiwa e takoto
ake ana, a kaore ona maua i te oranga o te tangata,
engari kia mate. I a koe ano e ora ana i te ao nei e
ahei ana ano koe kia whakaputaia ketia nga tikanga
o to wira, kia hangaia houtia ranei he wira hou; a he
mea ano kua kore e tika te wira a te tangata i a ia
ano e ora ana, pena me te mea ka marenatia ia. Ki
te mea ka marenatia tetahi tangata, na kua mate i
reira te wira i tuhia e ia i mua atu o tona marena-
tanga; no te mea kua whai wahine ia hei tiakanga
mana, a ka whai tamariki ano hoki pea ia; na, no te
mea e kore e taea te whakarite oranga mo enei i mua
o tona marenatanga, e ki ana te ture me hanga ia i
tetahi wira hou i muri iho o tona marenatanga hei
whakarite oranga mo tona wahine ka pouarutia me
ona tamariki i muri i a ia, hei whakatakoto tikanga
ke atu ranei mo ana taonga ki tana e pai ai; a ki te
were written in the grants, and that therefore the
effect in law was that these persons held the land as
" joint tenants;" consequently, also, that on the
death of any one of these persons whose names were
written in the grant, his share in the property did
not go to his children, but to the survivors—that is
to say, to the other persons only whose names were
also written in the Grown grant.

I explained what was meant by a man's " will;"
that the law was very particular and careful to
ascertain from a man's will what his wishes were,
and that his property at his death would be dis-
tributed by the law in accordance with his wishes,
and in no other way. I also explained the sec-
tions of the Native Land Act regarding "succes-
sion," which are intended to apply to cases where
a Native dies who has neglected to make his will.
By these sections the Court can take evidence to
ascertain who ought, according to Maori custom, to
succeed to the person's property who has died, and
can give the property of the dead man to such
person. But this can never be so satisfactory as if
the Native had made a will to distribute his own
property. By the law of England there can be no
mistake in distributing a man's property who has
died without a will, as the manner in which it shall
be divided is fixed by a written law. A man's land
is distributed according to one rule; his money, his
horses, and cattle, are distributed according to
another rule; but the law will never interfere in
cases where a man has made a will—on the contrary,
the law will spare no pains to discover from the
writing in a man's will what his intentions were;
and having found that out, the law will by every
means have those intentions carried out.
It is therefore very necessary, not only for every
man to make his will, but also, when he desires
to make his will, to get the assistance of some good
man of experience, who will write out his will in
plain, simple, and perfectly intelligible language.
If the will be written in such a- manner that any
three children can understand the meaning of it in
the same way, you may be sure that will be a good
will; quite as good as if it were written by the best
lawyer in England, and was so big that it required
three men to carry it.
What I have said about wills also applies to deeds.
The difference between a will and a deed is this: a
will is a writing for the disposal of property in the
future, and is of no effect whatever until after death.
So long as you continue to live, you can alter your
will or make a fresh one; and in some cases a man's
will becomes no good, as in the case of marriage. If
a man marries, the will that he made before marriage
is dead, because when he marries, a man has a wife
to care for, and possibly he will have children; and as
these cannot have been provided for by a man in his
will made before marriage, the law requires that after
marriage he should make a new will to provide for
his widow and children, or otherwise to distribute his
property according to his wishes; and if he neglects
to do so, his property will be distributed by the law
according to the well-known and established rules in
cases where there is no will, but in cases of Natives,
aecording to the sections of the Act that relate to
" succession."

TE WAKA MAORI O NIU TIRANI.
19
kore ia e pera, ka whakahaeretia e te ture ona taonga
ki runga ki nga tikanga kua takoto, a kua matauria e
te katoa, mo nga taonga o te tangata mate wira kore;
engari ki te mea he Maori, ka mahia ki runga ki te
tikanga o nga tekiona o te Ture (Whenua Maori) mo
te " takanga ki nga whenua o te tangata mate."
Tena ko te pupkapuka-tukunga,  he tuhinga tuku
wawe ia i te taonga, a e mana aua i te oranga ano o
te tangata. Ka oti he pukapuka-tukunga te tuhi-
tuhi, ka mau hokinga ingoa te tuhituhi, e kore e taea
te whakakore i muri iho, te whakapehea ranei. Na,
no reira he mea tika ano hoki kia marama rawa te tuhi-
tuhinga o nga kupu me nga tikanga o taua tu puka-
puka, kia kore e hengia. Me whakaatu e au te tikanga
o tenei ki runga ki " nga tiota tenata." Kia mohio
koutou, ko aku kupu e korerotia e au akuanei e tau
tahi ana e tika tahi ana mo te " wira " me te " puka-
puka-tukunga."
Na, he kupu whakarite tenei. Tena pea he whenua
taku he hoiho aku; tera hoki pea aku hoa toko-
toru, e rite tahi ana toku aroha ki a ratou katoa;
a e mea ana pea au kia hoatu taku whenua me aku
hoiho ki a ratou i naianei ano, a ko atu ranei
me ka mate au. Na, ki te mea ka hoatu e au i roto
i tetahi tuhinga aku taonga ki aua tangata e toru, a ka
rite tahi te rahi o te wahanga ki tetahi ki tetahi o
ratou, na ka marama i reira kua toru wahanga o aku
taonga—kua kotahi ki te tangata kotahi o ratou. Ki
te mea ka hoatu e au aku whenua katoa ki te tangata
kotahi, ko aku hoiho ki nga tangata tokorua, kia rite
tahi nga mea e riro ki tetahi ki totahi; ki te hoatu
ranei e au aku hoiho katoa ki te tangata kotahi, ko
aku whenua ka wahia ki era tokorua kia rito tahi te
rahi o te wahi ki tetahi ki tetahi—na, e marama ana
tenei, a ka peratia ano te wehewehenga o aku taonga.
Engari ki te mea ka tukua e au aku taonga ki aua
tangata tokotoru, a kaore he kupu aku i roto i taua
tuhinga hei whakaatu i te tikanga e pai ai au mo te
wehewehenga o aku taonga ki roto ki aua tangata
tokotoru ra (ahakoa i ahei ano au ki te tuhi kupu
pera), akuanei te ture te mohio ai no te rite-tahitanga o
taku aroha ki a ratou tokotoru no reira i kore ai au e
pai kia tikanga ke mo tetahi kia tikanga ke mo
tetahi, no reira ka mau tahi aua tangata ki aku
taonga me te mea he tangata kotahi tonu ratou. Ara,
ki te mea ka hoatu e au i roto i te tuhinga kotahi, i
taua takiwa kotahi ano, aku taonga, (aku whenua me
aku hoiho) ki etahi tangata tokotoru—ara aua
taonga ano ki ia tangata ki ia tangata o ratou, na e
ki ana te ture me mau ratou ki aua taonga katoa me
te mea he tangata kotahi ratou. No te mea kua
huia e au o ratou ingoa i taku tuhinga, na ka huia
ano hoki ratou e te ture i runga i to ratou maurauga
ki te whenua ki te aha ranei i waihotia e au ki
a ratou — e kore tetahi mea kotahi o ratou e ahei
te ki nana ake tetahi wahi o aua taonga katoa, no
te mea e whai-tikanga ana ia tangata ia tangata o
aua tangata tokotoru ki runga ki nga wahi katoa o
aua taonga, ki runga ki aua taonga katoa ano hoki.
Me hoatu e au he kupu whakarite hei whaka-
marama i tenei. Na, ka tangohia pea e au tetahi
huka, he waina tetahi, he wai-maori tetahi, ka whaka-
hanumitia ki roto ki tetahi karaihe, ua kua whiwhi
au ki te karaihe " waina reka me te wai," he taonga
naku. Na, ki te mea ka tukua e au i roto i tetahi
tuhinga taua karaihe "waina reka me te wai" ki
etahi tangata tokotoru, ara ki a Tamati, ki a Teone,
ki a Wiremu, kaore hold he kupu aku kia tuhia hei
whakaatu i te rahi o te wahi e hiahia ana au kia riro
ma tetahi ma tetahi, na hei reira ka whai-tikanga ia
tangata ia tangata o ratou katoa ki taua mea katoa,
ki nga wahi katoa hoki o taua mea, a ka mau ratou
ki taua mea me te mea he tangata kotahi tonu ratou
tokotoru. Na, me ki ko te huka te whai-tikanga-
tanga a Tamati, ko te waina te whai-tikangatanga a
Teone, ko te wai te whai-tikangatanga a Wiremu;
A deed, on the other hand, is a writing for the
disposal of property in the present, and takes effect
in a man's lifetime. Once a deed is written and
signed, it cannot be altered. Therefore, it is quite as
important that a deed should also be written in plain
unmistakeable language. I will show you how this
applies to "joint tenants." You must remember
now that what I am going to say refers in the  same
manner to a writing which is a " will" as to a writing
which is a " deed."
Suppose I have some land and some. horses, and
that there are three men whom I love equally, and
to whom I wish either to give my land and horses at
once, or by-and-bye after my death. If in a writing
I give my property to those three men in equal
shares, share and share alike, then it is manifest that
each of those three men will take one-third of my
property. If I give ail my land to one man, and my
horses equally between the other two men,—or if I
give all my horses to one man, and my land equally
between the other two men—this is intelligible, and
the property will be divided in the manner I have
directed. But if I give my property to those three
men, and I do not make any such division of my
property among these three men, by words in the
writing, explanatory of my intentions, (although I had
the power  to do so,) the  law will understand that,
loving these three men equally, I did not wish to
make any distinction between them, and therefore
those three men must hold my property as if they
were one man. That is to say, where by one and the
same writing, at one and the same time, I give one
and the same property (my land and horses) to three
different persons, the law says that they shall hold it
as one and the same person. As, in my writing, I
have united their names, the law unites them in their
possession—not one of the three men can claim any
part of the whole property as exclusively his own,
because each of the three men has an ownership of
every part of the property, as well as an ownership
of the whole.
I will try to explain this to you by an example.
Suppose I take some sugar, some wine, and some
water, and mixing them all three together, I make a
glass of " sweet wine and water," which is my pro-
perty. If by a writing I give that glass of " sweet
wine and water" to three men, Thomas, John, and
William, without saying anything as to the shares I
wish each of them to have, then each of them will
have an ownership in the whole as well as in every
part of that property, and they will hold it as if the
three men were one and the same man. Now, let
us say that the sugar represents the ownership of
Thomas, the wine the ownership of John, and the
water the ownership of William, and pour out the
glass of "sweet wine and water " into three por-
tions. Do you not see that in each portion, and
in every drop of each portion, there is equally

20
TE WAKA MAORI O NIU TIRANI.
me riringi hoki taua karaihe " waina reka me te wai
kia toru ai wahi. Kaore ranei koutou e kite ana he
huka he waina he wai, rite tonu te rahi, kei roto i ia 
wahi, i ia pata i ia pata, o aua wahi kua ringia ra
ara ko te whai-tikangatanga ia o Tamati, me te whai- |
tikangatanga o Teone, me te whai-tikangatanga o I
Wiremu? Kaore ranei koutou e kite ana ko te
whai-tikangatanga o ia tangata o ratou e puta haere
ana i roto i taua taonga katoa? Me te whai-tika-
ngatanga o ia tangata o ratou kei roto i nga wahi
katoa o taua taonga, ahakoa wahi iti noa nei? E kore
e tika te tango i te huka, koi kino te taonga, koi tu
ke te ahua, ki te riro te huka katahi ka kore ia e kiia
he " waina reka me te wai;" e kore e tika te tango i
te waina, no te mea ki te riro te waina akuanei e hara
ia i te " waina reka me te wai; " a e kore ano e tika
te tango i tetahi wahi kotahi noa nei, koi kino te I
huinga o te katoa; e kore ano hoki e taea te wehe
atu (i runga i te wahanga kautanga o te whenua) te
whai-tikangatanga o tetahi o aua tangata kia wehe
ke mai i te whai-tikangatanga o etahi tokorua ra o
ratou, no te mea kua tino piri kua tino huihuia
rawatia  e rite ana ki te tangata kotahi.
Na, e puta ana i roto i tenei tino whakakotahi-
tanga o te katoa te whai-tikangatanga o nga mea e
ora ana i te mate; no te mea, kei runga i tenei tu
whakakotahitanga, ki te mate a Tamati, akuanei ko
tona whai-tikangatanga ki taua taonga kua whaka-
hanumitia kua huihuia ki roto ki te whai-tikanga-
tanga a Teone me ta Wiremu, e kore hoki e taea te
wehewehe—na ka riro taua karaihe " waina reka me
te wai" ki a Teone raua ko Wiremu, hei taonga ma
raua anake.
Ki te mea ka hiahia a Tamati kia pakarutia tenei
whakakotahitanga, hei tona oranga ano ka pena ai; e
kore hoki ia e ahei te tuku ke atu i tona wahi i roto
i tona wira, no te mea kaore tahi ona wahi e motu ke ana
i etahi. I te wa tonu e mate ai ko tona whai-tikanga-
tanga e hui ana ki roto ki ta Teone raua ko ta Wiremu,
na ko te wira o Tamati hei muri atu o tona matenga
ra ano te wa e whai mana ai tona wira, a tae rawa ki
reira kua riro ke atu tona whai-tikangatanga ki nga mea
o ratou e ora ana, ara a Teone raua ko Wiremu. Ki
te mea ka hiahia a Tamati i tona oranga kia whaka-
korea to ratou kotahitanga ki runga ki to ratou
taonga, ara kia unu ia ki waho, na me matua whakaae
a Teone raua ko Wiremu kia a ia kia wahia to ratou
taonga kia rua wahanga, ko te wahi rahi ki a Teone
raua ko Wiremu, ko te toenga ki a ia, ki a Tamati.
Hei reira aua tangata tokotoru ka tuhituhi i tetahi
pukapuka whakarite i ta ratou tikanga. I roto i
taua pukapuka ka tuku a Tamati ki a Teone raua ko
Wiremu tona whai-tikangatanga ki roto ki te wahi
rahi ra, a ka tuku hoki a Teone raua ko Wiremu ki
a Tamati to raua whai-tikangatanga ki roto ki te
wahi iti e toe ana. Heoi, ka hui atu te whai-tikanga-
tanga o Tamati ake ano ki roto ki taua wahi iti ki te
whai-tikangatanga o Teone raua ko Wiremu kua
tukua mai ki a ia ano i roto i taua pukapuka kua
tuhia ra e ratou, na ka taparere rawa ki a ia taua
wahi iti ra, hei mea hoko mana, hei tuku ranei mana
i roto i tona wira. Ko te wahi rahi ra ka taparere
atu hoki ki a Teone raua ko Wiremu, a ka mau tonu
raua ki taua wahi ki runga ki te tikanga "tiota
tenata " ra ano, ara ki te kore e mahia e raua tetahi
pukapuka hei wawahi a ka wahia ano e raua i to raua
oranga nei ano. Tetahi, e ahei ana ano a Tamati i
tona oranga ki te hoko atu i tona whai-tikangatanga
ki runga ki taua taonga ki tetahi tangata ke atu,
ahakoa kaore i wahia taua taonga; otira e kore a
Tamati e ahei te whakarite i tetahi tangata ke atu
hei tangata whakakapi i tona turanga " tiota tenata;"
a ko te take e mau ai taua taonga ki te tangata mana
e hoko i te wahi a Tamati he take ke i ta Teone raua
ko ta Wiremu take, he takiwa ke hoki te takiwa e
timata ai; na no reira e kore e kiia taua tangata
sugar, wine, and water—that is, the ownership of
Thomas, the ownership of John, and the owner-
ship of William? or, in other words, do you not
see that the ownership of each man runs through
the whole property? also that the ownership of
each man is in every part, however small that part
may be? You cannot take out the sugar without
destroying the nature of the property, because if
you do so it will no longer be " sweet wine and
water;" you cannot take out the wine, because if
you do so it will no Ionger  be " sweet wine and
water," &c.; in fact, you cannot take out any one
part, without destroying the union of the whole: and
you cannot, by any simple division of the property,
separate the ownership of any one of the men from
the ownership of the other two, because they are too
closely embraced together; they are like one man.
It is from this thorough union of the whole that
the right of survivorship comes; for whilst this
thorough union continues, if Thomas were to die, the
ownership of Thomas being mixed up inseparably
with the ownership of John and the ownership of
William, the whole glass of  " sweet wine and water "
remains the property of John and William.
If Thomas wish to break this union, he must
do so in his lifetime; he cannot by his will give his
share away, because he has no distinct and separate
share at all. At the moment of his death his owner-
ship is mixed with the ownership of John and
William, and the will of Thomas does not have any
effect until after his death, when his ownership has
already gone to the survivors, John and William.
During his lifetime, if Thomas wish to break
up this union of property as regards himself, he
must obtain the consent of John and William to
divide the property into two portions, one Iarge  por-
tion for John and William, and the other portion for
himself; then the three men make a writing by which
Thomas gives to John and William his ownership
in the Iarge  portion, and John and William in re-
turn give to Thomas their ownership in the small
portion. Then Thomas having his own ownership
in the small portion, and the ownership of John
and William given to him by deed in the small por-
tion, has the whole ownership in the small portion,
which he can sell or dispose of by his will; and John
and William will then have the whole ownership of
the Iarge  portion, which they will continue to hold
as "joint tenants," unless they choose in their life-
time again to divide it by another writing. Also,
during his lifetime, Thomas might dispose of his in-
terest in the property by sale to another man, with-
out making a division of the property; but as
Thomas cannot substitute anybody in his own place
as "joint tenant," and the purchaser of Thomas's
share would hold by a different title, and from a
different time, to John and William, the purchaser
would not be a "joint tenant" with John and
William, but he would be a " tenant in common"
with them, holding the same property together
promiscuously.

TE WAKA MAORI O NIU TIRANI.
21
mana nei e hoko hei hoa " tiota tenata " ia mo Teone
raua ko Wiremu, engari hei " tenata kamana " ia ki a
ratou e mau tahi ana i taua taonga.
Kua maha pea aku kupu whakaatu e marama ai
koutou ki etahi o nga tikanga o to mauranga  ki te
taonga i runga i te tikanga " tiota tenata;" a ho mea
ano he hanga raruraru aua tikanga. Engari kia
mohio tonu koutou, e hara i te mea whakarite marire
na te ture tena hanga te " tiota tenata "—engari he
mea hanga ia na te tuhituhi a te tangata ano; no
konei hoki ka tika kia ata whakaaro marire te tangata
i te mahinga o aua tu pukapuka, kia marama rawa
nga kupu whakaatu i nga tikanga o te tangata e
whakaaro ai.
Ko nga tangata TENATA. KAMANA he moa ahua ke
noa atu. He mea tenei e tokotoru ai (nui atu ranei)
nga tangata, a Tare, a Henare, a Hemi, e mau noa
aua ki te whenua kotahi, engari e hara i to mea he
tikanga whakakotahi rawa to ratou tikanga ki runga
ki taua whenua. Ka marama koutou akuanei ki te
ahua-ketanga o nga "tenata kamana" i nga "tiota
tenata" ki te ata korerotia e koutou enei kupu
whakaatu nei, ara:—
Ko nga tiota tenata e mau ana ki te whenua kotahi,
he mea timata to ratou maurauga i to takiwa kotahi,,
i runga i te mana o te tuhinga kotahi, i runga hoki i
te tikanga kotahi.
Ko nga tenata kamana e mau ana ano ki to whenua
kotahi, engari ehara i te mea e kiia ai mo timata to
ratou mauranga i te takiwa kotahi, i runga i to
tuhinga kotahi ranei, i runga i te tikanga kotahi
ranei.
Ko nga tiota tenata e kotahi ana to ratou whai-
tikangatanga ki runga ki te whenua katoa, engari
kaore e wehe ke ana o ratou whai-tikangatanga ki
runga ki tetahi wahi ki tetahi wahi ranei o te whenua.
Ko nga tenata kamana kaore e kotahi to ratou-whai-
tikangatanga ki runga ki te whenua katoa, engari e
wehe  ke ana o ratou whai-tikangatanga ki runga ki
tetahi wahi ki tetahi wahi o te whenua mehemea ka
wehea.
He korero whakarite tenei. Tena pea ka tokotoru
nga tangata, ko Tare, ko Henare, ko Hemi, e whiwhi
ana ki tetahi piihi whenua i runga i te tikanga tenata
kamana, engari ko te wahi a Tare o taua piihi whenua
e ahei ana kia taea te tino hawhe, ko ta Henare me
ta Hemi he kuata ta tetahi he kuata ta tetahi. (E
rua "kuata " kei roto i te " hawhe"—na, ka rite to
rahi o te piihi a Tare ki ta ona hoa tokorua me ka
huia a raua piihi kia kotahi.) Ko te wahi o taua
whenua e ata tika ana ki tetahi ki tetahi ranei o ratou
tokotoru kaore e mohiotia ana; a ki roto i te wa e
pai ana ratou kia mau tahi ratou ki taua piihi whenua,
kaore hoki he tikanga e kimihia ai kia ata mohiotia
te wahi o tetahi o tetahi mehemea kei tehea taha kei
tehea taha ranei; e pai ana ratou, ia tangata ia
tangata, kia tangohia nga hua o taua whenua puku a
ka tuwhaia ki ia tangata ki ia tangata o ratou i runga
i te tikanga o te rahi o ta tena o ta tena tana wahi;
kaore hoki e pai ia tangata me ia tangata o ratou ki
te raruraru o te mahi whakahaere i nga tikanga o
tana wahi iti mehemea ka motuhia mai. A he mea
ano he nui atu nga rawa e huri ana ki nga tangata
tokotoru i runga i te whenua puku e mau ana ki a
ratou tahi, i to nga whenua e toru e huri ana ki ia
tangata ki ia tangata nana aua whenua. Na, e ahei
ana te tangata kia nui atu tona whiwhinga ki te moni
i runga i tona whai-tikangatanga i roto i etahi tangata
ki tetahi whenua puku, i to to mea i motuhia mai ki
a ia anake tona wahi paku.
E ahei ana a Tare, a Henare ranei, a Hemi ranei,
tetahi mo tetahi, ki te tuku i tana wahi o to whenua i
tona oranga ano, i roto i tona wira ranei, no to mea
he mea wehe ke nga wahi a nga tenata kamana i roto
i to ratou whenua tahi; a kei te matenga o tetahi o
ratou ko tona wahi i runga i toua tenata-kamana-
I have said enough to explain to you some of the
peculiarities attending cases where persons hold as
"joint tenants;" and oftentimes these peculiarities
are very inconvenient. But it must not be forgotten
that "joint tenants" are never created by the law—
they are made so by a man's own writing; hence the
necessity of being very careful of having these writ-
ings properly made, with very clear and precise ex-
planations of a man's intentions.
TENANTS IN COMMON aro Tory different. This is a
case where three men, Charles, Henry, and James,
hold the same property promiscuously, but without
any other union between them. You will see the
difference between "tenants in common" and "joint
tenants" readily, if you read carefully the  next two
paragraphs.
Joint tenants hold the same property, from the
same time, by the same writing, in the same propor-
tion.
Tenants in common hold the same property, but
noi necessarily from the same time, nor by the same
writing, nor  in the same proportion.
Joint tenants have the same ownership over the
whole property, but have not the separate ownership
of any particular part of the property.
Tenants in common have not the same ownership
over the whole property, but have the separate owner-
ship of a distinct share of the property, whenever the
property may bo divided.
Three men, Charles, Henry, and James, may be
owners as tenants in common of a certain piece of
land, but the share of Charles may bo one half,
whilst the shares of Henry and James are only
one quarter each of the whole property The
particular portion of the property that may belong
to either of the three is not known; and so long as
they are contented to hold the property together
in common, there is no reason why any man's parti-
cular share need be ascertained; they aro satisfied
each of them to derive profits from the whole pro-
perty in proportion to their respectivc shares, rather
than each one for himself bo troubled with the
management of a small property And it often may
be the case that a Iarge  property will return more
profits to three owners in common, than three sepa-
rated properties would yield to their respective indi-
vidual owners; so that a man may make more money
by having a share in common of a Iarge  property,
than if he had the whole ownership of only a small
property.
For the reason that; tenants in common have a
distinct share of the whole property, either Charles,
Henry, or James can dispose of his share by deed in
his lifetime, or by will; and at the death of either of
them, his share, as tenant in common, will not go to
the  survivors, as it would do if he were a " joint

22
TE WAKA MAORI O NIU TIRANI.
tanga e kore e riro i nga mea e ora ana, pera me te
mea he " tiota tenata" ia, engari ka riro i tona
pouaru me ona tamariki, ki tana ranei i whakarite ai
i roto i tona wira.
Kei tena kua korerotia ki runga nei, e mau ana a
Tare, me Henare, me Hemi, ki tetahi piihi whenua i
runga i te tikanga tenata kamana; akuanei pea kua
mate a Tare, kua waiho i roto i tona wira tona hawhe
o to rato u whenua ki tona iramutu, ki a Matiu; ko
Henare pea, i tona oranga ano, kua tuku i tona kuata
ki tetahi tangata ki a Pita, i marenatia pea ki tona
tamahine; a ko Hemi pea kua hokona tana wahi ki a
Hori, hei mea moni utu i ana nama. Na, ka kite
koutou, kua tokotoru enei tangata hou, ko Matiu, ko
Pita, ko Hori, hei whakakapi i nga turanga o nga
tangata tuatahi; a ko enei tangata hou ka tu hei
tenata kamana ano. Engari he take ahua ke a ratou
take katoa; ko tetahi i uru ki te turanga o. te tangata
mate, ko tetahi he mea tuku marire ki a ia, ko tetahi
he mea hoko nana. Heoi te kotahitanga o enei
tangata ko to ratou whai-tikangatanga ki runga ki te
whenua kotahi; a e ahei ana ano tetahi, tetahi ranei,
o ratou ki te wahi i taua whenua ka wehe ke ai i o
ratou whai-tikangatanga.
Na, ka mohio koutou i konei ki te tino rerenga-
ketanga o te ahua o nga "tenata kamana" i nga
" tiota tenata;" tetahi, ka mohio ano hoki pea koutou
he nui nga meatanga e kitea ana he raruraru i runga
i te tikanga " tiota tenata," he nui hoki nga meatanga
e kitea ana he tika i runga i te tikanga "tenata
kamana." |
Ko te whakaare tonu ia o te Kawanatanga, hei te
tukunga o nga Karauna karaati ki nga Maori, me
mau ratou ki te whenua i runga i te tikanga " tenata
kamana," e hara i te mea kia rite tahi te rahi o te
wahi o tetahi o tetahi; otira no te mea i mahue i
roto i te karaati nga kupu hei ata whakaatu i te 
ahua o te take o nga tangata ki runga ki te whenua,
no reira nga Maori i whakahuatia i roto i aua karaati
kua mau ki aua whenua, i runga i te tikanga o te
ture, hei " tiota tenata." Ko tenei he kua whakati-
kaia i roto i te tekiona 79 o te Ture Whenua Maori
mo nga Karanua karaati e tukua ana e te Kooti
Whenua Maori; a ma runga i nga tikanga o taua
tekiona ka ki ai a muri ake nei ko nga Maori katoa
kua tuhia o ratou ingoa ki roto ki nga Karauna
karaati kua tukua i mua ai hei " tenata kamana "
ratou, e hara hoki i te mea kia rite tahi o ratou wahi.
Ko tenei ka taea te kimi i te wahi o ia tangata o ia
tangata o te whenua, a ki te mate ia ka riro tona
wahi ki ona tamariki ki ona whanaunga ranei, ki tana
ranei e tuhi ai ki roto ki tona wira, e kore e riro ki
era tangata atu o roto o te karaati i ora.
Tetahi tikanga pai i runga i taua Ture, ko te mahi
porori ki te tuhituhi i nga pukapuka maha hei
wehewehe i te whenua i roto i nga tangata nana, e
kore e riro ma nga Maori tena mahi raruraru. E ki
ana te ture he mea tika ma te Kooti e wehewehe te
whenua ki tetahi pukapuka he mea tuhituhi na te
Kai-whakawa, a ko te tuhituhinga a te Kai-whakawa
e ki ana kia wehewehea tetahi whenua kia hia ranei
wahanga, a kia kotahi o aua wahanga e riro ki te
tangata kotahi, he mea whakarite marire te wahi ki
tenei ki tera, ka tika tonu taua tuhinga ka rite tonu
tona mana ki nga tangata katoa ki to te mea i tuhia
mariretia e nga tangata ake ano nana te whenua.
Heoi rawa te tikanga o te Kooti, he mea kia tukua
he take tika ki nga Maori mo a ratou whenua, he
mea hoki kia iti marire a ratou moni e pau i runga i
te mahinga i aua take e tukua ana ki a ratou. Me
haere marama noa atu nga tangata katoa ki te Kooti,
ia tangata ia tangata, ka korero hangai atu i ana
mea e hiahia ai; he mana ano kei te Kooti, mana
hoki e whakarite i a ratou hiahia, a kahore he raru-
raru, kaore he he o tana whakaritenga. Ko ta te
Kooti e whakaoti ai, he mea tika, no te mea e
whakaoti ana i runga i te ture.
tenant," but will go either to his widow and
children, or as he may have appointed it to go by
his will.
As in the case stated above of Charles, Henry,
and James holding certain land as tenants in common,
Charles might die, and by his will leave his half share
to his nephew Matthew, and Henry might in his life-
time, by deed, give his quarter share to a man Peter,
who has married his daughter; and James might
sell his share to George, because he wanted money
to pay his debts. Here, you see, are three new men,
Matthew, Peter, and George, substituted for the
three original men; and these three new men will also
be as tenants in common. But all these three men
have different titles: one has inherited his share,
another has had his share given to him, and the third
has bought his share. There is no union between
these three men excepting that they hold the same
property together; and it is in the power of either
of them to divide the property and separate the
ownership.
From this, you will understand how very  different
"tenants in common" are from "joint tenants;" and,
also, you may perhaps understand that as oftentimes
there are inconveniences attaching to " joint tenants,"
on the other hand, there are oftentimes great advan-
tages attending "tenants in common."
 Now, it was always the intention of the Govern-
ment that, when Crown grants were given to Natives,
they should hold the land as "tenants in common,"
and not always in equal shares; but owing to the fact
that the words required to describe the particular
kind of ownership that was intended to be given were
omitted from the grant, the Natives named in those
grants, by construction of law, have held as " joint
tenants." This mistake has been corrected with
respect to Crown grants issued by the Native Land
Court, by the provisions of section 79 of the Native
Land Act, by which, in future, all Natives whose
names are written in Crown grants that have already
been issued will be considered as " tenants in com-
mon," and not necessarily in equal shares. Each
man's share in the property can now be ascertained,
and in all cases of death his share will descend to his
family, or as he may prescribe in his will, and it will
not accrue to the survivors in the grant.
Another exceedingly great benefit in the Act, is
that, instead of all the trouble of several deeds
between the parties, for making a division of the land,
as I have mentioned above, the Natives will not have
this trouble to do. The law says that the Court
can divide the land by a writing of the Judge, and
that the writing of the Judge which says that a
certain property is to be divided into so many shares,
and that each one of those shares is to belong to one
particular person, will be as good and binding upon
all persons, as if the deeds had been made by the
persons themselves.
The entire object of the Court is to give to
Natives good titles for their land, without making
them pay too much for those titles. Let every one
go confidently to the Court, and speak plainly their
wants; and the Court has the power, and will readily
do what they want, without much trouble, and with-
out a mistake. What the Court will do, will be as
good as possible, because it will be done by the law.

TE WAKA MAORI O NIU TIRANI.
23
TE TUBE MAORI WHAI KARAATI.—Tera he nui
nga Maori ke atu i era Maori kua whai Karauna
karaati i raro i nga Ture Whenua Maori, ara he
Maori kua whiwhi karaati whenua ano i roto i etahi
atu Kooti, e whiwhi ai ranei a mua ake nei, ara i roto
i te Kooti Whakahaere mo nga Whenua i Tangohia,
me te Kooti Whakarite i nga kereme Whenua—ara
nga whenua i hokona i mua ai.
Ko te Ture Whenua Maori i whakaritea mo nga
tikanga anake i roto i te Kooti Whenua Maori; no
reira, he mea kia taea ai te whakatika i nga he kua
meatia i roto i etahi atu Kooti, nga he pera me tera i
whakaaturia e au ki runga ake nei (ara, te tuhinga o
nga ingoa tangata ki roto ki to karaati, a kaore i
whakaurua he kupu whakarite i te wahi mo tera mo
tera,) no reira kua kiia, i roto i te tekiona 4 o te Ture
Maori Whai Karaati, kei nga mea e kitea ana he he
pera, me whakatika, ki te ahei kia whakatikaia, aua
he, a ka whakaritea hei "tenata kamana" aua
tangata.
Ma tenei Ture, me te tekiona 79 o te Ture
Whenua Maori, ka tuturu ai ki nga tamariki a ratou
wahi i runga i ia Karauna karaati i ia Karauna
karaati e tukua ana ki nga Maori, a e kore rawa te
wahi a te tangata e riro ki era tangata i roto i te
karaati i ora, me ka mate ia—engari kei nga mea
anake kua kiia mariretia kia pera, ka peratia ano ena.
Kua oti e au te whakaatu ki a koutou nga
raruraru i runga i te tiota tenatatanga  o te tangata
ki runga ki te whenua. Otira tera ano nga mea e
pirangi ai etahi tangata kia mau ki to ratou whenua
i runga i te tikanga tiota tenata, kia takoto puku ai
to ratou whenua i muri i a ratou me ka mate ratou,
ara kia kore e wehewehea; a, ki te mea e pera ana to
ratou tikanga, e kore e tika kia poka noa mai tetahi
tangata atu ki te whakahe i ta ratou e pai ai. Tetahi,
ki te mea kua hokona kua retia kua ahatia ranei
te whenua, kua mate ranei tetahi o nga tiota tenata,
na kua kore e ahei te ture ki te whakarite i reira ai
he tikanga e kore ai te tiota tenatatanga, kua tureeti
hoki. Ko tenei ture e kore e tika ki nga " kai-tiaki." 
—ara, ki nga tangata e mau ana ki tetahi whenua kia
whakahaerea kia whakapaingia e ratou taua whenua
hei oranga mo etahi atu tangata. Ko to ratou mana
ki runga ki taua whenua e rite aua ki to to mea ho
whenua ia na ratou ake ano, engari ko nga rawa
e puta ana i runga i taua whenua kaore o riro ana
ma ratou. Ki te mate tetahi o nga kai-tiaki, ko tona
whai-tikangatanga ki runga ki taua whenua o kore e
riro ki ona whanaunga, engari ka riro ki era kai-
tiaki e ora ana, ki a ratou mau ai i roto i te takiwa
kaore ano kia whakaturia totahi tangata hei whaka-
kapi mo te mea kua mate ra. I peneitia kia kore ai
e mutu ta ratou mahi whakahaere i roto i to takiwa
e watea ana te turanga o to mea kua mato ra.
Tekiona 5. Ko te whakaritenga i muri nei i roto i
taua Ture he mea takoto noa, engari hei oranga rawa-
tanga ia mo etahi Maori maha atu. He mea tau ia
ki runga ki nga Karauna karaati, e hira atu ana i to
mea kotahi nga ingoa o roto, i tukua mai ki etahi
Maori i roto i etahi Kooti ke atu i te Kooti Whenua
Maori; a e mea ana taua tekiona ko nga Maori
katoa, ahakoa kaore i ua roto mai i te Kooti Whenua
Maori a ratou whenua, me rite tonu ratou ki era
Maori i na roto mai ano a ratou whenua i taua Kooti,
a e tika ana kia haere mai ratou ki taua Kooti
ki te mea ka hiahia ratou kia wehewehea ta ratou
whenua i roto i a ratou, mo te mate ranei tetahi o
ratou, kia whakaritea te tangata hei whakakapi i te
turanga o te mea mate. Ma tenei Ture hoki ka taea
ai e nga Maori a ratou whenua kia ruritia i raro i te
tutohu me te kupu whakarite a te Kooti Whenua
Maori, a e ahei ana hoki kia utua e ratou ki te
whenua taua ruritanga, ma konei hoki ka kiia he mea
takoto noa te wehewehenga o to ratou whenua ki a
ratou.
NATIVE GRANTEES ACT.—Besides the Natives who
may have Crown Grants for land issued to them under
the Native Lands Acts, there are many Natives who
may have had Crown grants, or who may in the
future have Crown grants, for land issued to them
by other Courts, like the Land Claims Settlement
Court, or the Compensation Court, &c., &c.
The Native Land Act is only intended to apply to
matters referring to the Native Land Court, and,
therefore, to provide a remedy in cases where a similar
mistake to that I have pointed out above may have
been made by other Courts, (that is, where names
have been written in a grant, but the shares of those
people have not been defined,) the Native Grantees
Act provides, in section 4, that wherever such a
mistake has been made, the mistake shall be corrected
where that is possible, and that such persons shall be
"tenants in common."
By this Act, together with section 79 of the Native
Land Act, the share of children is secured to them
in every case of any Crown grant to Natives, and in
no case will any man's share go to the survivors in a
grant, except in cases where it is specially mentioned
that it is to do so.
I have explained to you the inconvenience that
often attaches to persons who hold as joint tenants;
but there may bo cases when persons would prefer
to hold as joint tenants, in order that their
property might remain united after their death;
in such a case, and where it is their wish, no
one has a right to interfere. And also where
the property has been dealt with in any way, or
any one joint tenant has already died, in such a
case it is too late for the law to apply a remedy.
This law also will not apply to "trustees"—that is
to say, to guardians who hold land as owners for the
purpose of managing and improving the land for the
benefit of other persons. They have all the power
of owners, but they do not get the profit of the land.
In order that the power of managing the land shall
not be interrupted when one of the guardians dies,
his ownership does not go to his family but to the
other guardians, until some other guardian is
appointed in his place.
Section 5. The next provision. of this Act is a very
simple one, but will bo found to bo of great benefit
to many Natives. It refers to all cases where there
are more names than one in any Crown grant issued
to Natives by any other Court than the Native Land
Court; and this section says that all Natives,
although they have not obtained their land from the
Native Land Court, may nevertheless have the same
advantage as Natives who have had their land from
that Court, and may come to that Court whenever
they wish to have their land divided amongst them-
selves, or in case of death, whenever they wish the
right of succession to be determined. By this Act
I also, Natives may be enabled to have their lands
surveyed by direction of the Native Land Court, and
make payment in laud for such survey, and thus
more easily make division of their lands amongst
themselves.

24
TE WAKA MAORI O NIU TIRANI.
Heoi, kua nui ke atu aku kupu i taku i whakaaro
ai hei korero maku ki a koutou. Otira kua kite au e
kore rawa e taea i roto i nga kupu ruarua taku i
hiahia ai kia whakamaramatia atu ki a koutou mo
nga " tiota tenata " me nga "tenata kamana."
E hara i te maumau tuhi noa taku mahi mehemea
kua taea e au te whakamarama atu ki a koutou i nga
raruraru e tau ana ki runga ki enei tu take ahua ke
ki te whenua; no te mea ka kitea e koutou i kona te
ata whakaaro o te Kawanatanga ki te whakamarama
i aua raruraru mo koutou, kia tika ai koutou i runga
i te mana e hoatu ana ki te Kooti kia whakaotia
noatia atu ki tana tuhituhi noa iho enei tikanga mo o
koutou whenua—enei tikanga raruraru, tikanga wha-
kapau nui i a koutou moni i raro i te ture tawhito.
Ki taku mahara tera ano koutou e mohio ki tenei
—ara, ko te tino tikanga o te tekiona 79 o te Ture
Whenua Maori, me te tekiona 4 o te Ture Maori
Whai Karaati, he mea, mo te mate etahi Maori, kia
tuturu atu ki o ratou tamariki nga wahi whenua a
nga matua, ara nga wahi e ngaro atu ki etahi tangata
mehemea kei raro i te ture tawhito.
Tetahi hoki, ko te tikanga o te tekiona 5 o te Ture
Maori Whai Karaati, he mea kia tika ai nga Maori
katoa, e whai Karauna Karaati ana te haere ki te
Kooti Whenua Maori hei Kooti awhina i a ratou ki
te wehewehe i a ratou whenua, ki te whakatuturu
i te tangata hei tango i te wahi o te tangata mate i
roto i taua whenua. Heoi.
HE RETA.
Ko tenei reta kua homai ki a matou kia panuitia
atu:—
Torere, Opotiki,
Oketopa, 29, 1873.
Ki a te Makarini,
Te Minita mo te Taha Maori.
E PA TENAKOE. —Kua tae mai to whakaaturanga
ki au o te 10 o nga ra o Oketopa mo te mahi whakahe
a nga Maori ki nga Ture kua whakatakotoria nei hei
Ture mo nga whenua Maori.
E hoa, kaore rawa aku kupu whakahe mo nga
mahi a te Kawanatanga. Ko nga ture hou i tukua
mai nei e koe ko nga ture tenei e hiahiatia nei e te
Maori o te motu nei. He teka na nga tangata e
whakahe ua ki aua ture. Kua mohio ahau ki aua
tangata e whakahe na. He tangata hoko whenua, he
tangata tuku reti; ara ko nga rangatira e kiki nei o
ratou ringa ki te pupuri i te koura i te hiriwa;
no te paunga o aua mea katahi ka mahara kua raru
ratou, na reira ka whakahe noa ki nga ture a te
Kawanatanga! No hea te he i kitea ai? Engari
me whakahe atu ki tona whakaaro.
Tenei tetahi o aku kupu, he kupu mo te roia. E
tika ana kia kaua he roia mo te Maori ina korero ki
a raua Maori. Ko tetahi tangata he ki te whenua,
tika ake i te roia; ko te tangata tika, he iho i taua
roia. Tetahi he, kei te tangata whai moni ka tika;
ko te tangata kore moni, no hea e tika? Kaore
ahau i kite i te he o te Kai-whakamaori. Kaore
hoki te Maori e tino mohio ki te reo Pakeha. Otira
kei te Kawanatanga te tikanga mo nga mea katoa.
E hoa kaore rawa he kupu o roto o enei ture e
tika ai te whakahe a enei Maori. Mehemea na nga
Maori anake taua whakahe, hei aha i whakarangona
atu ai—inahoki ko nga tangata o tenei taha o te
motu nei kaore ano i tae noa atu ki te whakahe i nga
mahi a te Kawanatanga. Ko tena taha anake pea
ki runga na e kawe tikanga atu na ki te Runanga o
te Kawanatanga.
I have written more fully than I had intended, but
I felt that it was difficult by only a few words to
explain to you what I wanted to make you under-
stand about "joint tenants" and "tenants in
common."
I shall not have written in vain, if I have succeeded
in showing you the difficulties attending these cases
of peculiar ownership, because you will then more
readily value the care the Government has taken to
simplify these difficulties for you, by giving authority
to the Court by its writing to do for you in a ready
and simple manner, that which by the old practice
would have cost you so much trouble and money.
I trust, moreover, you will be able to understand
this pretty well—that the principal object of section
79 of the Native Land Act, and of section 4 of the
Native Grantees Act, is, in cases of the death of
Natives, to secure to the children their parent's share
of land, which, under the old law, might be lost to
them.
And that the object of section 5 of the Native
Grantees Act is to give to all Natives who have Crown
grants of land the privilege of applying to the Native
Land Court for the purpose of helping them to
divide their land, or to determine the succession to
any man's share in that land. Enough!
A LETTER.
THE following letter has been handed to us for
publication:—
Torere, Opotiki,
29th October, 1873.
To Mr. MCLEAN,
The Native Minister.
Greeting. I have received your Circular of the
10th of October, in reference to the condemnation by
certain Maoris of the laws passed in relation to
Maori lands.
My friend, I have not a word to say in condem-
nation of the works of the Government. The new
laws which you have given us are just what the
Maoris of this island require. Those men who
condemn them, speak falsely. 1 know these con-
demners; they are the sellers and lessors of land
the great men (ironically) whose hands are filled with
gold and silver; men who, when their money is
spent, and they discover they are in difficulties, turn
round and unjustly blame the laws of the Govern-
ment. When has wrong (in the laws) been found?
Rather let them blame their own thoughts (i.e. them-
selves).
• I have another word to say, a word respecting
lawyers. It is right that Maoris, in cases between
themselves, should not employ lawyers. A man who
has no right to the land is made right by his lawyer
(i.e. establishes his claim); and a man who has a right
is made wrong by the same lawyer (i.e. is prevented
from establishing bis claim). A further objection is,
that the man who has money (to pay the lawyer) is
safe; but the man who has no money, what chance
has he? I know of no objection to the employment
of interpreters, as the Maoris do not fully understand.
the English language. But it is for the Government
to determine all (these) things.
Friend! There is not one word in these (new)
laws to justify the objections of those Maoris. If it be
Maoris only who thus object, why pay any attention
to them? For the people of this part of the island have
never been to complain of the works of the Govern-
ment. It appears to be only those of the South who
take complaints to the Runanga of the Government.

TE WAKA MAORI O NIU TIRANI.
25
E pa, e kore e tino whakamutua atu aku whaka-
aro i te whakama i au ki te whakahoki i nga mahi
tino pono a te Kawanatanga i te iti o toku tinana
me toku mana. Heoi ano.
Na to hoa aroha,
WIREMU KINGI TUTAHUARANGI.
TE MAHINGA ATU O TE REREWE KI
WAIKATO.
TIMATANGA O TE MAHI.
He mea whakawhaiti mai nga korero i raro nei no
roto i tetahi nupepa o Akarana, ara:—
He mea tikanga nui ki nga tangata e noho ana ki
Waikato, me nga tangata katoa atu o te Porowini,
te mahi i mahia ki Horotiu i te 12 o te marama nei,
o Hanuere, ara ko te hurihanga tuatahi o te oneone
o te manga o te rerewe o Waikato e mahia atu ana
i te Ia ka mahia atu ki Ngaruawahia. Akuanei ka
wha te kau ai maero o taua rerewe te roa, a he mea
whakatuwhera ia i tetahi whenua pai rawa mo
nga mahi o te hokohoko o te aha noa atu. I kara-
ngatia te Huperitene e te tino Kawanatanga o te
Koroni mana e whakatimata te mahi. E pai ana kia
riro tenei mahi kua timataria nei hei timatanga whak-
rawatanga mo te Porowini o Akarana. Ko nga hoa
o te Huperitene he rangatira etahi no te Runanga
Nui o te Kawanatanga o te motu nei, ko etahi no te
Kawanatanga o te Porowini o Akarana. Ko te
mahinga o tenei manga o taua rerewe ma te Kawa-
natanga Nui o te motu e whakamahi; a i roto i enei
rangi tonu kua taha nei kua whakaturia e Meiha
Kupa tetahi hunga, e whakahuatia ana he " Mirihia
Tohunga Mahi;" hei mahi i taua rerewe. Kua 130
nga tangata kua tu inaianei e tatari ana ki te mahi
kia timataria. E 60 nga tangata o te Rangapu
Nama 3, o Akarana, kua noho ki Rangiriri, ko Ka-
pene Howera to ratou Kapene; e 70 tangata o te
Rangapu, Nama 1, o Waihou, kua noho ki Taupari,
ko Kapene Ro to ratou Kapene.
I te taone ki Horotiu te whakatimatanga o te
mahi, i tera taha o te awa. I huihui nui mai nga
tangata o Ngaruawahia kia kite i te mahi. E rua
rau pea nga Pakeha i tae ki taua huinga, ko nga
Maori he tokomaha ano. Kua nui ke atu nga
Pakeha o te taha ki runga o Waikato kua tae mai ki
reira me i kore te kino o nga rangi, me ta ratou
mahi hoki ki te hauhake kai ki te tapahi witi, tetahi
mehemea i rongo wawe ratou. He teneti nui whaka-
hara i whakaaraia i te wahi i mahia ai, ko te Haki
nui a te Kuini i runga e puhipuhia ana e te hau.
Ko nga tikanga katoa o te mahi he mea whakarite
na Takuta Porena raua ko Hemi Make, teina nei.
Kei te haeretanga mai o te Huperitene ka tatata
ki te wahi hei whakatimatanga i te mahi, katahi ka
waiata nga Maori i ta ratou waiata karanga ki a ia,
ko nga rangatira ki te takitaki—ko to te Maori rite-
nga hoki tena hei karanga ki ona tino rangatira haere
mai i tawhiti;
Katahi a TAKUTA PORENA ka tu mai i te taha ki
mua o te paparahi i hangaia hei korerotanga, ka ki;—
" Kua hui mai tatou ki konei tenei rangi kia whaka-
whetaitia te timatanga o tetahi mahi tikanga nui—
he mahi tikanga nui ia kaore mo Waikato anake,
engari mo te Koroni o Niu Tirani katoa, no te mea
ko tetahi wahi tenei o nga mahi nui kua whakaritea
hei hono i te taha ki Raro ki te taha Tonga. Kua
pai te Huperitene o te Porowini ki te haere mai i te
Sir, I will not give utterance to all my thoughts,
as I am ashamed to discuss those really true and up-
right works of the Government, on account of the
insignificance of my person and my power (i.e.
comparatively). Sufficient.
From your friend,
WIREMU KINGI TUTAHUARANGI.
WAIKATO RAILWAY EXTENSION.
INAUGURATION OF THE WORKS. 
THE following is summarized from an Auckland
newspaper:—
An event of considerable interest and importance
to the settlers in the Waikato, and to the people of
the Province generally, took place at Horotiu on the
12th of January instant, namely, the turning of the
first sod of the branch of the Waikato Railway from
Mercer to Ngaruawahia, which will extend tor a dis-
tance of about forty miles, and open up to trade and
commerce a most valuable tract of country. His
Honor the Superintendent was invited by the General
Government to perform the initiatory ceremony. It
is hoped that the undertaking thus commenced will
be the beginning of a career of prosperity for the
Province of Auckland. His Honor was attended by
a number of gentlemen, some being members of the
General Assembly and some of the Provincial
Council. The construction of this branch of the rail-
way will be carried on by the General Government;
and during the last few days a body of " engineer
militia " have been enrolled by Major Cooper to work
on the line. There are about 130 men already
enrolled and prepared to begin operations. About
sixty men, known as the Auckland Corps No. 2, are
stationed at Rangiriri, under the command of Captain
Howell; and the No. 1 Corps (from the Thames),
numbering seventy men, under the command of
Captain Rowe, are stationed at Taupari.
The ceremony took place in the township of
Horotiu, on the opposite side of the river. The
residents of Ngaruawahia turned out in Iarge  num-
bers to witness the proceedings. About two hundred
Europeans were present, and the Native race was
well represented. The attendance of settlers from
the Upper Waikato would have been more numerous
had it not been for the shortness of the notice given,
the unfavourable state of the weather, and the fact
that they were engaged in harvest operations. The
scene of the ceremonial was indicated by a spacious
marquee, over which floated the Royal Standard.
The preparations, which were of a satisfactory
character, were carried out under the superintend-
ence of the Hon. Dr. Pollen and James Mackay,
jun., Esq.
As His Honor the Superintendent approached the
spot where the ceremony was to take place, the
Natives assembled, led by the chiefs, sang a song of
welcome, as is their custom when receiving distin-
guished visitors from a distance.
The Hon. Dr. POLLEN, advancing to the front of
the platform, said,—" We are met to-day to celebrate
the commencement of a very important work—impor-
tant not only for the district of Waikato, but impor-
tant for the Colony of New Zealand, as forming a
part of a scheme of works which is intended to connect
the North with the South. His Honor the Superin-
tendent of the Province has been good enough to
 come this long distance for the purpose of being

TE WAKA MAORI O NIU TIRANI.
whenua roa nei kia kite ia i te mahi nei, a kia hurihia
hoki e ia te oneone tuatahi hei timatanga mo te
mahi." Katahi ka puta i a te Porena etahi kupu
whakaatu i nga tikanga a te Kawanatanga mo runga
i taua mahi, me te whakaturanga tangata hei mahi,
muri iho ka korero penei na;—"He kupu taku mo
nga tikanga ka kitea e koutou kua whakaritea nei hei
tikanga whakahaere mo nga kai-mahi i runga i tenei
mahi. He turanga ahua ke te turanga o te Kawana-
tanga ki ana kai-mahi i to te tangata noa atu tona
turanga ki ana kai-mahi; a i whakaarotia he mea
tika kia ata whakatakotoria tetahi tikanga whaka-
haere i a ratou i runga i ta ratou mahi; ara he
tikanga whai-mana ki runga ki a ratou e kore e taea
i tetahi tikanga ke atu i te tikanga whakatu mirihia
nei—a tera ano hoki e kitea he tika tenei. No konei
ko nga tangata hei mahi i tenei mahi, kua whakaturia
hei mirihia; he pu ano a ratou pena ano me te
mirihia, engari ko te mahi ma ratou e hara i te
mahi hoia. Kua mohio ano ratou e hara ratou i te
hoia, a ma ratou e whakakite i to ratou matauranga
ki tena i runga i te kaha o ta ratou mahi. Kua kiia e
te tangata i mahia hunatia tenei mahi. Naku ra i wha-
katu nga tikanga o tenei mahi, kaore rawa i hunaia e
au nga tikanga me nga whakaritenga o te mahi—i
whakaaturia katoatia e au nga tikanga me nga wha-
kaaro ki nga tangata katoa i pa mai ki au ki te ui
tikanga. Kaore rawa he tikanga e huna ai, kaore
rawa hoki au i mea kia hunaia. Engari kua matauria
e nga tangata katoa i mahia horohorotia tenei mahi,
ara i whawhaitia kia we te rite nga tikanga kia we
te timata i te mahi. He ohorere tenei, kotahi tonu
wiki i puta ai te whakaaro ki tenei mahi, a kua oti
tenei nga tikanga katoa e tika ai te timata i te mahi
ki konei. E kore e rahi aku korero mo te tikanga
hanga rerewe i te motu nei. Kua oti tena hei mahi
tuturu. Ko te tikanga o te motu i naianei he hanga
rerewe, he tiki tangata noho mo te whenua; a e hari
ana au ki au e ahei nei i tenei rangi ki te panui atu
kia rongo koutou e whakakotahi ana te Kawana-
tanga o te Porowini o Akarana ki a matou ki te
awhina i a matou i runga i nga mahi nui me te
homaitanga tangata ki uta nei hei noho mo nga
whenua o te Porowini. E kitea ana hoki taua
kotahitanga i te taenga mai o te Huperitene ratou
ko ona hoa ki konei i tenei rangi." Katahi ka puta
etahi kupu hapai nana i te tikanga mahi rerewe me
te whakanoho tangata ki te whenua, muri iho ka
noho te Porena ki raro i roto i te umere o te
tokomaha.
Te tunga mai o te HUPERITENE ki te korero ka pa
te umere o nga tangata—roa noa atu e umere ana.
I roto i ana korero ka ki ia:—Kua tae mai tatou ki
konei i tenei rangi ki te whakatimata i tetahi mahi e
whakaarotia ana hei mahi kawe i nga painga o te
rerewe ki roto rawa ki te takiwa ki Waikato. Taku
hiahia, ko te mahi nei kia nekehia atu ano. E hoa ma,
mehemea i mohio au he mea arataki tenei mahi i a
tatou ki te he, ki te mate, ki te raruraru ranei, i roto
i a tatou ko nga Maori, penei kua ngakau kore au ki
te whakahau i te mahi. Engari taku e mohio ana ki
nga Maori o tenei wahi o Waikato, kai te pai ratou
ki te awhina i a tatou i naianei i runga i tenei mahi
tika; koia hoki me nga Maori kei ko atu, kei te taha ki
waho me te taha ki uta, tera ano e pai ki te awhina i
a tatou i runga i te kawenga ki a ratou i te oranga e
puta ki a ratou me a ratou tamariki i runga i tenei
mahi whakamaramatanga. E hari ana au i tenei
rangi ki au kua karangatia kia uru au ki roto ki tenei
mahi. E hoa ma, kaore ano kia maha nga marama
kua taha i muri o tera taenga mai oku ki tenei takiwa,
a ko aku korero ki a koutou i reira ai e hara i te
present at the ceremony, and with his own hands
assisting in the beginning of that work by turning
the first sod." After giving some explanations about
the arrangements made by the Government, and the
employment of men to carry on the works, the
honorable gentleman proceeded as follows:—"I have
a word to say about the organization which will be
apparent amongst the workmen upon this contract.
The Government, in dealing with a number of men,
is necessarily and properly in a different position
from an individual dealing with a number of men,
and it was thought better—and will be found, I have
no doubt, very much better—that amongst the work-
men to be engaged on this work there should be some
kind of organization—some authority established
which can only be established and maintained under
the semblance of military authority, which enrolment
in the Militia gives. With that view the men who
are to be employed on these works have been enrolled
in the Militia; they are armed as militiamen, but
their work is in no sense of a military character.
They know and will prove, I am satisfied, by their
industry and attention to their work, that they are
workmen, and not soldiers in any sense. It has been
said that this work was got up in a manner secretly.
Well, I am myself personally responsible for what-
ever has been done, and all that I can say about it is,
that I have made no secret at all of the procedure—
that every person who chose to inquire or ask a ques-
tion- of me was frankly informed of the whole pur-
pose of the arrangement. There could be no possible
end for concealment, and certainly there was no pur-
pose on my part to conceal anything. The whole
thing, as every one knows connected with it, was
done in a very great hurry; done so much more
rapidly than I expected that I am agreeably surprised
that, within a week from the inception of the affair,
we are in a position to commence the work here.
Upon the general question of railroads, gentlemen, I
have very little to say. The whole question is settled.
The policy of the country is railroads and immigra-
tion; and it is most gratifying to me to be able to
announce to-day, and to be certified in that announce-
ment by the presence of his Honor the Superintendent
and his Executive, that in that respect, so far as the
Province of Auckland is concerned, we shall now and
henceforth have the hearty concurrence of the Pro-
vincial Executive in the prosecution of public works
and in the still more important work of immigration
and the settlement of immigrants upon the lands of
the Province." Having made some further remarks
in support of immigration and the settlement of the
country generally, Dr. Pollen sat down amidst the
cheers of the people assembled.
His Honor the SUPERINTENDENT, on coming for-
ward to address the assemblage, was received
with repeated and hearty cheers. In the course
of his speech he said,—We are here to-day to
commence a work which we trust will convey the
advantages of the railway into the heart of the
Waikato country. I trust—and I am hopeful of
it—that before long we shall advance another stage.
Gentlemen, if I thought that this work would lead to
unhappy consequences, disasters, or disturbances
between the Native inhabitants and ourselves, I
should, for one, hesitate to encourage the under-
taking, but I feel assured that the inhabitants—I
mean the Native inhabitants of this part of the Wai-
kato—are disposed to assist us in this good work now,
so the Natives further on—in the delta, and higher
up the country—will be prepared to assist us in
conferring upon them the advantages which this
civilizing operation will be sure to bring to them and
their children. I am proud to-day in having been
called upon to take part in this proceeding. Gentle-
men, it is not many months ago since I visited this

TE WAKA MAORI O NIU TIRANI
27
korero hanga noaiho i runga i te pootitanga; i ki ra
au ki a koutou ko taku hiahia tena ko tenei mahi kia
kawea ki roto ki Waikato—a e whakawhetai ana au i
tenei rangi ki te Kawanatanga Nui nana nei au i
whakaae kia uru au hei tangata nui ki roto ki tenei
mahi i tenei takiwa—tenei mahi whakatutuki i aku
tino hiahia pono i whakapuakina e au ki a koutou i
taua rangi. He mea pai ma tenei mahi ka timataria
nei e tatou e whakakaha i te ngakau o nga tangata e
noho ana ano i konei i naianei ano, e taki mai hoki
i etahi atu ki konei noho ai i roto i a koutou; kia kore
ai tatou e kite i te tangata haereere noa mai ki konei
tirotiro kau ai a ka hoki pouri atu—engari kia mohio
rawa tatou kua whakatumautia ki a tatou e tenei
mahi nui nga painga me nga oranga o te nohoanga
tuturutanga o te tangata ki konei. Ko tenei e hiahia
ana au kia puta he kupu maku ki nga tangata e tu
nei o te iwi Maori. Ma taku hoa ma te Make e wha-
kamaori i aku korero. I taku taenga mai ki konei i
tenei rangi, i koa au i taku kitenga i etahi o aku hoa
Maori tawhito hei karanga ki au. Kaore au i
mea ki to ratou karanga, he karanga ia ki au anake.
I mea au me karanga kaore ki a matou ko oku hoa
anake, engari ki te mahi hoki kua huihui nei tatou
kia timataria i tenei rangi. Na, ka ki atu au ki a
koutou nga rangatira kei konei:—Tena koutou! Tena
koutou! Kia hari koutou i runga i te timatanga o
tenei mahi nui! Ka mahue tenei i a tatou nga
huanui tawhito, nga huanui whaiti o te motu o te
takiwa i tae mai ai nga Pakeha ki konei. Ka mahue
tenei i a tatou enei huanui taua tawhito, ka tango i
nga huanui o te rangimarietanga, o te mahi hoko-
hoko, o te mahi tika. He tikanga kuare i roto i te
mahi a nga Maori raua tahi ko te Pakeha i mua ai; i
naianei he matauranga, he matauranga ki te kimi i
nga tikanga ahuareka me nga huanui o te rangi-
marietanga mo tatou katoa hei homai i te pai me te
ora ki runga ki a koutou tahi ko o koutou hoa
Pakeha, a ka noho kotahi koutou i runga i te aroha.
Kaua rawa tetahi Maori o te motu nei e whakaaro ki
runga ki enei mahi tohunga e mahia nei he whakaaro
ke atu to te Pakeha i te whakaaro o te pai, o
te whakahoa, ki a koutou. He aha kia noho he
whakaaro tupato i roto i te ngakau o tetahi
Maori—i te tangata ra ano e kiia nei he Kingi, puta
noa mai ki etahi—mo enei mahi e mahia nei? He
aha e whakaaro ai ratou he tikanga kino ta matou ki
a ratou no runga i to matou kawenga ki o ratou
whatitoka te hanga e taea ai e ratou te mau mai ki
nga taone hokohoko nga kai e whakatupuria ana e
ratou me nga hua o to ratou uauatanga? Kaore
ienei i korero o koutou kaumatua kua mate atu nei
ki to matou whakaaro pai ki a koutou? Kaore
ranei i puta a matou kupu aroha i te matenga o nga
kaumatua pera me te Ururoa, o Wangaroa, ki te
taha ki raro? Ko au tonu ano tetahi i tae ki reira i
te huinga o ona hoa Pakeha o te whenua katoa nei ki
tona tanumanga? Tetahi ko Tamati Waka Nene.
Haere koe ki te Pei-o-Whairangi, kei reira ka kite
koe i tetahi kohatu ataahua he mea whakarite na te
Kuini raua ko tona Kawana kia whakaarahia hei tohu
no to raua aroha ki a ia mo ona mahi pai ki te iwi
Pakeha—a na Kawana Powene i hura i mua tata
atu o tona haerenga. Ko Patuone tetahi, tena teina—
i tangihia ano e. te Kawanatanga tona marenga, a i
whakaarahia ano he kohatu tohu no to matou aroha
ki a ia hoki. Tae mai hoki ki konei, ki to koutou
takiwa ano, na ka taea ano i tenei wahi e tu nei tatou
te tohutohu atu ki te urupa i whakaarahia mo te
Potatau rongo nui—te tangata tuatahi i whakaturia
enga Maori hei Kingi mo ratou, te tino rangatira nui
o konei. I tirohia taua tangata, a i matau ria e nga
Pakeha katoa me te Kawana o taua takiwa, he hoa
pono ia no te iwi Pakeha; na, i whakakitea e matou ki
te iwi Maori to matou whakaaro pai ki a ia ano. He
tohu whakaatu enei mea i to matou whakaaro pai ki a
district, and I assured you then, what was not mere
electioneering stumping and promise—I assured you
then that it was my desire to see this work carried up
to the Waikato; and I have to thank the General
Government this day for having permitted me to take
this prominent part on this occasion, which indicates
the fulfilment of my own desires—my own honest
and conscientious desires expressed on that occasion.
I trust that the work we are about to begin will have
the effect of stimulating the settlers who are here
now, and of encouraging many others to come here
and take up their abode amongst you—that instead
of seeing people coming here and going away from
these districts disappointed, we shall i have security
that we shall possess the advantage of permanent
settlement conferred upon us by this great under-
taking. When I say this much, I would wish to be
permitted to say something to the representatives
of the Maori people who are here now. I would
ask my friend Mr. Mackay to interpret what I say
to them. I was glad to find, on coming up here
to-day, that there were a number of my old Maori
friends to bid me welcome. I did not accept that
welcome merely for myself. I desired that it should
be given not to me and my friends only, but to the
work which we are about to commence here to-day.
I say, then, to the chiefs, here present: Salutations
to you; greetings to you; congratulations to you
upon the commencement of this great work. We are
about to forsake the old paths, the narrow tracks of
the country, which existed when the Europeans came
here. We are about to abandon these old war-paths
and war-tracks for the paths of peace and of com-
merce and of usefulness. Foolishness was at the
bottom of the proceedings of the Maoris as well as
of the Europeans in the old times; but now wisdom
is devising ways of pleasantness and paths of peace
for us all, which we may enjoy as good neighbours,
conferring mutually advantages upon you as well as
upon your European neighbours. I trust no Maori
in the country will consider that in undertaking and
carrying out these works there is any other motive
actuating the Europeans than that of peace and a
desire for reconciliation with you. Why should there
be any lurking of suspicion in the mind of any Maori,
from him who is called the King downwards, with
regard to these movements? Why should they con-
sider that we intend evil towards them by bringing
to their doors the means of conveying the produce
of their labour and industry to the market towns?
Have not your old men who have passed away borne
testimony to our good will towards you? Have we
not expressed our sympathy when such men as old
Ururoa, of Wangaroa, in the North, died? I was
present myself on the occasion when all the European.
settlers in the country who had been friendly with
him, assembled at his burial. And then we had
Tamati Waka Nene. Go to the Bay of Islands, and
you will see there a beautiful monument erected by
command of Her Majesty the Queen, and of her
Governor, uncovered by Sir George Bowen before he
left, indicating their good will towards him, and in
commemoration of the services which he had rendered
to the Europeans. And then we had Patuone, his
brother, whose death was als orecently commemorated
by the Goverment, and a monument erected to his
memory indicative of our great respect for him also.
Then we come up to your own district, and we can
point you from this spot to the tomb erected to the
great Potatau—the man who was first elected by the
Maoris here to be their king—the greatest chief here,
regarded by the Europeans and our Governor of the
day as the friend of Europeans; and we showed to
the Maori people that we were well disposed tovvards
him too. We can point to these things as evidence of
our good will towards you. We have received great

TE WAKA MAORI O NIU TIRANI.
koutou. Kua nui te aroha kua homai ki a matou e
aua rangatira kaumatua, kua nui a ratou mahi pai ki
a matou, a i whakanuia ano e te Kuini o Ingarani
aua mahi a ratou; me matou hoki e noho nei i o
koutou taha, ma te aha e kore ai e whakapai ki aua
mahi?—i whakapai ano ra matou, a e whakanui nei
ano matou ki aua mahi. Tetahi, ko te mahi ka
timataria nei i tenei ra, he tohu whakaatu ano ia i to
matou hiahia kia tukua mai koutou kia uru mai ki
roto ki nga painga me nga oranga e hiahiatia ana e
matou mo matou ano. Me he mea kaore i pera ta
matou whakaaro, me he mea kaore matou e tino
whakaaro ana- he mahi tenei hei whakawhiwhi i a
tatou tahi, koutou me matou, ki te pai, me he mea
kua mohio matou ko oku hoa o te Kawanatanga o
Akarana he whakaurunga tenei no matou ki roto ki
tetahi mahi whakahe i te rangimarietanga o te motu,
mahi whakatupu raruraru i roto i a tatou, penei kua
kore matou e tae mai ki konei i tenei rangi. Na, i
au ka uru ki tenei mahi akuanei, e mea ana au kia
mohio mai nga Maori katoa ko te tino whakaaro pono
i roto i toku ngakau, ko te uru au ki tetahi mahi
whakatupu oranga tuturu mo koutou ko koutou
tamariki.—Heoi, ka umere i konei nga tangata.
Katahi ka keria e te HUPERITENE ka hurihia te
pokurukuru oneone matamua o te rerewe, me te
umere nga tangata. Muri iho ka toru umeretanga
mo te Kuini. Heoi ka mutu i konei taua mahi pai
ra, ahuareka. I kitea te ngakau nui a te Pakeha
raua tahi ko te Maori ki to raua ahua ki runga ki
taua mahi, he ngakau nui kia taea nga tika o taua
mahi kua timataria nei. I te mutunga o te mahi ka
takoto te kai a te Porena ma nga tangata katoa o te
hui, ara he waina, he aha atu muri ka hoki nga
tangata. I te ahiahi rawa na te Porena ano te hakari
ki a te Huperitene me ona hoa o te Kawanatanga o
Akarana, me etahi Pakeha, Maori hoki, o Waikato.
KUA MATE.
Ko MAKARENA RANGITIPONA, tamahine na Himi-
ona Huriwaka, o Papatupu, Whanganui, i te 25 o
Tihema 1873.
Ko HARE TAMUMU, o Kai Iwi, Whanganui, i te 14
o Hanuere, 1874.
friendships from those old chiefs, and good service done
by them, which the Queen of England has appreciated,
and which we, as your immediate neighbours, must
have appreciated, and do still thoroughly recognize.
And the work which we are about to commence to-day
is another proof of our desire to afford you the
opportunity of participating with us in those great
advantages which we desire for ourselves. If we did
not think so, if we did not heartily believe that
advantages would thus be conferred upon you as well
as upon us—if my friends here, members of the
Government of Auckland, considered that they were
about to take part in anything that would lead to a
breach of the peace of the country, and to cause dis-
turbance amongst us, we should not be here to-day.
And in undertaking my share of it here now, I wish
the whole of the Maoris to understand that I believe
in my heart that I am about taking part in that which
will confer lasting advantages upon you and your
children. (Cheers.)
His Honor the Superintendent then proceeded,
amid the acclamations of those assembled, to turn
the first sod of the railway, which ceremony was
followed by three cheers for the Queen. This
terminated the interesting ceremony. There was
an earnestness and a heartiness evinced in the
proceedings by both Europeans and Maoris, which.
showed that they alike took a deep interest in the
success of the scheme which was so satisfactorily
inaugurated. At the close of the ceremony, those
present partook of a sumptuous collation, wines, &c.,
provided by the liberality of the Hon. Dr. Pollen,
after which the Iarge  concourse of persons gradually
dispersed. In the evening the Hon. Dr. Pollen
entertained His Honor the Superintendent and his
Executive, together with a Iarge  number of the
Waikato settlers and Native residents.
DEATHS.
MAKARENA RANGITIPONA, daughter of Himiona
Huriwaka, of Papatupu, Whanganui, on the 25th
of December, 1873.
HARE TAMUMU, of Kai Iwi, Whanganui, on the
14th of January, 1874.
Printed under the authority of the New Zealand Government, by GEORGE DIDSBURY, Government Printer, Wellington.