TE WAKA MAORI
O NIU TIRANI .

"KO TE TIKA, KO TE PONO, KO TE AROHA."
VOL. 10.] PO NEKE, TUREI, PEPUERE 10, 1874. - [No. 3.
HE KUPU WHAKAATU KI NGA HOA TUHI MAI.
He moni kua tae mai:— £ s. d.
1874.—Wi Wharepa, Waitangi, Whare-
kauri ... ... ... O 10 O
 Rev. James Buller, Christchurch,
Kaiapoi (No. 1) ... ... O 10 O
 Riria Te Ririkotahi, Rakarana, Wai-
kato (No. 1) ... ... O 10 O
 Arama Karaka Haututu o Otamatea,
Kaipara (No. 1) ... ... O 10 O
 Na H. W. Brabant, Kai-whakawa i
tuku mai mo:—
Hetaraka o Whakatane, Te Hata o
Te Kaha, taha ki Opotiki;
Wiremu Kingi o Torere, taha
ki Opotiki; Te Tatana o Ma-
raenui, taha ki Opotiki (No. 1) 2 O O
Hutana Taru o Waipiro, Tokomaru,
Te Rawhiti (No. 1) ... O 10 O
 Paurini Karamu o Tokaanu, Taupo
(No. 1) ... ... ... O 10 O
 Na W. J. Birch, o Patea, ituku mai
mo:—
Kingi Topia, Hakopa Te Ahunga,
Horima Paerau, me Ihakara ... 2 O O
Kohiti, o Patea katoa (No. 1)
Ma te Kereru, Nepia
£700
I tera putanga o te Waka i ki matou kua tukua mai e nga
Maori o Whanganui tetahi reta roa, he mea whakaatu mai ko
nga Maori o reira kua kohikohi moni mo te hanganga i tetahi
rori atu i Hiruharama ka hanga atu ki Tongariro. E ki ana
taua reta kua tu te hui a nga Maori ki Hiruharama mo taua
mea i te 19 o Tihema kua taha nei; a he nui nga tangata i
korero i taua hui, ko a ratou korero i whakapaua katoatia ki
roto ki taua reta. I rite katoa nga kai-korero te whakapai ki
taua rori kia mahia, i kaha hoki ratou te tohe kia kohikohia he
moni i roto i a ratou hei apiti ki a te Kawanatanga e wha rau
pauna, £400, e ki ana ratou e hoatu ana e te Kawanatanga.
Engari ko etahi i ahua whakaaroaro, i ki kati pea nga moni e
homai e nga Maori ko nga " moni keeti"  me ka haere ratou i
roto i nga " keeti" i taua rori. I te mutunga ka kohikohia nga
moni £38 5s. E toru te kau ma iwa, 39, tonu nga tangata
nana aua moni, ko o ratou ingoa kua tuhia mai ki roto ki taua
reta. Tera atu hoki etahi moni e homai e etahi atu tangata.
I korerotia ano i taua hui te tikanga whakaakoranga tamariki,
NOTICES AND ANSWERS TO CORRESPONDENTS.
Subscriptions received:— £ s. d.
1874.—Wi Wharepa, Waitangi, Chatham
Islands ... ... ... O IO O
 Rev. James Buller, Christchurch,
(No. 1.) ... ... ... O IO O
 Riria Te Ririkotahi, Raglan, (No, 1) O 10 O
 Arama Karaka Haututu, of Ota-
matea, Kaipara, (No. 1) ... O 10 O
 From H. W. Brabant, Esq., R.M.
For Hetaraka, of Whakatane,
Bay of Plenty; Te Hata, of
Te Kaha, near Opotiki; Wi-
remu Kingi, of Torere, near
Opotiki, and Te Tatana, of
Maraenui, near Opotiki, (each
No.1) ... ... ... 2 O O
 Hutana Taru, Waipiro Bay, Toko-
maru, East Coast (No. 1) ... O 10 O
 Paurini Karamu Tokaanu, Taupo
(No. 1) ... ... ... O 10 O
 From W. J. Birch, Esq., Patea—
For Kingi Topia, Hakopa Te
Ahunga, Horima Paerau, and
Ihakara Kohiti, all of Patea,
via Kereru, Napier, (No. 1)... 200
£700
In our last issue we said that the Whanganui Natives had
sent us a long letter, informing us that the Natives of that
place had subscribed a sum of money towards the formation of
a road from Hiruharama (Jerusalem) to Tongariro. The
letter in question states that the Natives held a meeting
on the subject at Hiruharama, on the 19th of December last,
when a number of speeches were delivered, which are given
verbatim in the letter. The speakers were unanimous in sup-
porting the making of the road, and in urging the collection of a
sum of money amongst themselves as a subsidiary contribution
to a sum of £400, which they said the Government had set
apart for the formation of the road; albeit some had their
doubts whether the " tolls " they would have to pay in passing
through iho " gates " ought not to be sufficient without any
other contribution from them. At the conclusion a sum of
£38 5s. was collected amongst thirty-nine persons only, whose
names are given in the letter. Further  subscriptions will bo
forthcoming from others. The question of education for their

30
TE WAKA MAORI O NIU TIRANI.
a i kaha rawa te whakaaro o nga tangata kia tukua nga tamariki]
ki nga kura kua whakaturia e te Kawanatanga. I ki a Aperaniko
ko ona tamariki katoa i uru ki te kura ki Po Neke kua mate
katoa, otira ka tohe tonu ia ki te kawe ano ki te kura nga mea
i ora. He nui nga kai i kainga (i maumautia noatia ranei) i
taua hui—tona hanga tonu ia. A, e pouri ana matou ki te
mea e kiia mai nei he nui te waina me te waipiro i taua hui.
Awhea nga Maori whai matauranga ai, ka pana rawa pea i taua
mea kino kia kore i roto i a ratou?—" Ki te tango te tangata
i te ahi ki roto ki tona uma, e kore ranei ona kakahu e wera? "
Te Rangihaeta o Mokoia, Patea, e ki mai ana kua homai e ia
nga moni mo te nupepa ki tetahi Pakeha (a Maki Mata) mana
e tuku mai ki a matou. Kaore ano aua moni kia tae noa mai
ki a matou.
Me homai e Pene Topia o te Mira muka i Kaihu, Wairoa,
Akarana, kia te 10s.
E ki mai ana a Henare Potae, o Turanga, kua pau i te ahi te
Kura i Uawa, i te tai Rawhiti.
He nui enei reta kua tae mai e kore rawa e taea e matou te
tirotiro i tenei putanga 6 te nupepa.
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.
TE HAERENGA O TE MAKARINI KI TE
TAI RAWHITI ME TE TAKIWA KI
ROTORUA.
[ He roanga no TE WAKA o te 13 o Hanuere.]
I TE mutunga o te korero ki nga Maori, i te ahiahi
o te 5 o Tihema, ka rere atu te Makarini, me ona 
hoa, i runga i a te Runa, ka rere ki Tauranga, a tae
atu ana ratou ki taua kainga i te ata o te Ratapu, te
7 o nga ra. I roa te tima ki Ohiwa, ki Whakatane
hoki, ki te ruke ki uta nga pou mo te waea. I te
ata o te Mane ka hui a Ngaiterangi ki a te Makarini
ki roto ki te Whare-whakawa, tomo rawa taua whare
i te tangata. Ko etahi enei o nga rangatira i taua
huihuinga, ara;—ko Hori Tupaea, Hori Ngatai,
Hamiora Tu, Enoka te Whanake, Hohepa Hikutaia,
Wi Parera, Raniera te Hiahia, te Kuku, Akuhata,
Harawira, Tareha, Maihi, Pohepohe, Menehira,
Ranapia, Meiha Ropata, Henare Potae, Ihaka,
Whanga, me etahi atu, a i ahua pai ratou katoa ki
te whakarongo ki aua korero. Ko te tikanga o nga
- korero o taua hui kua tuhia ki raro iho nei; otira
ko nga kupu tonu i tona ahua i puta mai ai i te
waha o te tangata e kore e taea e matou te korero.
Te tangata i korero tuatahi ko HAMIORA. TU. Ka
karanga ia ki a te Makarini; ka mea, e kore ia e
mohio ki te ahua o tana haere mai, mehemea e haere
totika mai ranei, whakatakariri ranei, he ngakau
pouri ranei.
Na WI PARERA raua ko HORI NGATAI i whakama-
rama te kupu o Hamiora Tu. Ka ki raua na nga
kupu o Karaitiana ki a Ngaiterangi ratou i whaka-
wai, a tuhia ana e ratou tetahi pukapuka ki a ia, he
whakaae no ratou kia piri ratou ki te Kawanatanga
o te Tapeta. Inaianei kua pawerawera o ratou
ngakau kei ngakau mauahara te Makarini mo te
rere ke o o ratou whakaaro. Ka mea a Hori,
he pai rawa no nga korero i minaminatia ai
e ratou  me pehea e turi ai te tangata i te pai
o te korero pera? He mea nui ki te whakaaro o
nga tangata o Tauranga te whakahokinga mai o nga
whenua riro i te rau o te patu. Ka rongo ratou e
kiia ana kia whakahokia ki nga tangata nana nga
whenua i tangohia i runga i te rau o te patu, katahi
ratou ka mea me piri ratou ki te Kawanatanga nana
taua tikanga—kahore hoki ratou i ata whakaaro.
Tetahi, i korerotia ki a ratou kua kore te Makarini,
kua kore ia hei tumuaki mo nga tikanga Maori ; no
reira ratou ka whakaaro me whakahoa ratou ki te
Kawanatanga hou.
children vvas also discussed, and a strong determination
evinced to send the children to the schools established by
the Government Aperaniko said all the children he had
sent to school in Wellington had died, but he was none the less
determined upon sending to school those who remained. A
 Iarge  quantity of provisions were consumed (or wasted) at the
meeting, as is usual on such occasions; and we are sorry to
hear wine and spirits formed a not inconsiderable portion of
them. When will the Maoris be wise, and banish this evil
thing from among them? " Can a man take fire in his bosom,
and his clothes not be burned?"
Te Rangihaeta, of- Mokoia, Patea, says he has given his sub-
scription to -a Pakeha to forward to us for the Waka Maori.
We have not yet received it.
Pene Topia, of Kaihu Flax Mills, Wairoa, Auckland, must
send 10s.
We hear from Henare Potae, of Turauga, that the school-
house at Uawa, on the East Coast, has been burned down.
A number of letters have come to hand, which we are
altogether unable to notice in this issue.
 The Subscription to the Waka Maori is 10s., payable
in advance, per year. Persons desirous of becoming subscribers
can have the paper posted to their address by forwarding that
amount to the Editor in Wellington.
TRIP OF THE HON. THE NATIVE MINIS-
TER TO THE EAST COAST AND ROTORUA
DISTRICT.
[Continued from TE WAKA of the 13th January last.]
ON the evening of the 5th of December, after the
meeting with the Natives was over, Mr. McLean and
party left Opotiki in the " Luna" for Tauranga, where
they arrived early on the morning of Sunday, the
7th, the steamer having been delayed at Ohiwa and
Whakatane landing telegraph poles. On Monday
morning Mr. McLean met a Iarge  number of Ngaite-
rangi tribe in the Court-house, which was literally
crammed. The principal chiefs present were:—
Hori Tupaea, Hori Ngatai, Hamiora Tu, Enoka te
Whanake, Hohepa Hikutaia, Wi Parera, Raniera te
Hiahia, te Kuku, Akuhata, Harawira, Tareha, Maihi,
Pohepohe, Menehira, Ranapia, Meiha Ropata, Henare
Potae, Ihaka Whanga, and some others, who all
appeared to be much interested in the proceedings.
We are unable to give a verbatim  report of the
speeches at the meeting, but the following is a fair
statement of what passed.
The first who spoke was HAMIORA. TV. He
cordially welcomed Mr. MCLEAN; but, he said, he
was in doubt as to the manner of his coming, whether
in a friendly spirit, in anger, or in darkness of soul.
W. PARERA and HORI NGATAI explained the allu-
sion made by the former speaker. That, through the
specious statements of Karaitiana, they had been led
to write a letter telling him that they would adhere
to Mr. Stafford's Government They were afraid
that perhaps Mr. McLean still had a feeling against
the Ngaiterangi for the apparent ingratitude they had
shown. Hori wished it to be understood that the
promises held out were so tempting that it was un-
natural for anyone to expect that they would turn a
deaf ear to the inducements held forth. The restora-
tion of confiscated lands was a matter in which
Tauranga natives were interested. When they heard
that confiscated lands were to be restored to the
original owners, they, without giving the matter con-
sideration, said they would support any Government
who would give them back their lands. Again, they
were told that Mr. McLean was no longer at the head
of affairs, and they thought that the best they could
do was to make friends with the powers  that be.

TE WAKA MAORI O NIU TIRANI.
31
Hei konei ka korerotia te reta a Karaitiana, e
Hohepa Hikutaia.
Katahi ka korero TE MAKARINI: Ka mea; kua
rongo ia kua tuhituhia e ratou tetahi reta ki a
Karaitiana, he mea whakaatu i to ratou pai ki a ia
ka eke ki tetahi turanga whai-mana; a kua kite ano 
e ia i tetahi kapi o taua reta. I mea ia kia mohio
ratou ki nga korero whakaae tikanga ki a ratou e
puta mai ana i runga i nga mahi tautohetohe a te
tangata i roto i te Paremete. Ko te tikanga o aua
tu korero a te tangata e hara i te mea pono, engari
he mea patipati e taea ai tetahi tikanga atu e
hiahiatia ana e te ngakau. Akuanei, kei roto i te
huinga o te Paremete ko aua tangata nana nei aua
tu korero ka riro hei tangata whawhai ano ki aua
korero. Ko tona whakaaro ki a te Ngaiterangi, he
whakaaro aroha tonu. I pai tonu ia ki taua iwi i mua
iho, a i pouri ia ki to ratou waingohiatanga ki te
whakawai a te tangata. Kaore ia i tono ki a ratou
kia piri mai ki a ia hei tuara mona, no te mea kaore
tahi he tikanga o te pera. E hara i te mea ma nga
tangata noa atu o waho e ki kia hinga kia tu ranei he
Kawanatanga. Kei nga tangata o roto o te Paremete
te tikanga. Na, ko te tikanga tango i nga whenua i
runga i te rau  o te patu, e hara i nga Kawanatanga i
uru ai ia ki roto taua tikanga i whakarite. Tu rawa
ia hei Minita mo te taha Maori, kua riro ke atu nga
whenua te tango; a e kore ano hoki e tika mana, ma
te Kawanatanga ranei, e whakakore i ta tetahi
Kawanatanga i whakarite ai. Ko nga minita he
kai-whakahaere kau rato u i ta te Kawana raua ko te
Paremete i mea ai. Kaore ho tikanga e amuamu ai
nga Maori. Kua ata korerotia ano ki a ratou ki te
mea ka tutu ratou, ka whawhai ki te Kawanatanga
o te Kuini, ka tangohia o ratou whenua. Na i
whawhai ano ratou, a i tangohia ano hoki a ratou
whenua, otira etahi wahi. No konei ia ka ki, kaore
he tikanga e amuamu ai, e whakahe ai ratou. Ka
mea atu ia ko o ratou mate me ata kawe mai ki te
aroaro o te Kawanatanga ma runga i te ara tika,
ma reira ka ata whakarangona. Ki te mea ka tukua
mai a ratou korero i a Hori Tupaea, to ratou ranga-
tira kaumatua, mana e kawe mai, akuanei ata
tirohia ai. Engari kei te mea ka kitea e whai ke aua
ratou he ara ke hei oranga mo o ratou mate, e whai
ana ki etahi atu huanui he tikanga tohe ki te
Kawanatanga, na kaua ratou e mahara he pehea
ranei te tikanga i kore ai e taea e ratou te mea e
tonoa ana. Heoi, ka ki ano ia e kore e waihotia e ia
tena mea hei mauaharatanga mana ki a Ngaiterangi.
ENOKA TE WHANAKE: E pai ana matou ki te
kupu e ki mai na koe kaore koe e mauahara ana ki a
Ngaiterangi. Tenei tetahi mea e whakaaroaro nei
matou, ara ko te pootitanga tangata hei reo mo matou
ki roto ki te Paremete. Ko nga tangata e tono pooti
ana mo te Huperitene i ki mai ki a matou kaore ano
kia maha he mema mo matou i roto i te Paremete.
Kua rongo ano matou ki te whakaaro i kiia kia rohea
he takiwa pooti hou, engari kaore i whakaaetia e
tetahi o nga Whare o te Paremete; ko te tikanga i
kore ai kaore matou e mohio ana. He aha to matou
he i peneitia ai matou? Heoi taku e ui ai inaianei,
mehemea e hapainga ana ranei e te Kawanatanga
taua mea. E pai ana ano matou ki te tatari marire
ki tetahi tau atu; engari ko te rongo, kia rongo
matou inaianei ano.
Ko RANAPIA. i ki, ki tana whakaaro me Maori
tetahi hawhe o te Paremete, me Pakeha tetahi
hawhe.
Ka ki te MAKARINI i konei, he mea whakaaro nui
nana te tikanga whakauru mema Maori ki te Pare-
mete. Tana whakaaro tonu, he mea tika rawa kia
uru te reo o te iwi Maori ki roto ki nga ture e tau
ana ki runga ki a ratou ake ano. Nana ano i whaka-
takoto ki te Paremete te Ture whakarite kia tokowha
HOHEPA HIKUTAIA. read Karaitiana's letter.
Mr. McLEAN replied that he had heard that they
had written a letter to Karaitiana, in which they had
expressed gratification at his accession to power, and
that he had seen a copy of the letter. He warned
them against any promises made under political
pressure  or for political purposes. That it was
frequently the case that such promises were only
intended for an object, and that the persons who had
made them would be the parties to oppose them when
brought before Parliament. That, with regard to his
own feeling towards the Ngaiterangi, it was un-
changed. He always liked the tribe, and he only
pitied them for being so easily misled. That he had
never come to them to ask them to support him,
simply because it was useless to do so. No possible
good could result from any such proceeding. It was
not for outsiders to say that a Government shall
stand or fall. It was a matter entirely in the hands
of the representatives of the people. That with
regard to the question of confiscation of lands, it was
not the act of any Government of which he had been
or was a member. That when he became Native
Minister the lands had been confiscated, and it was
not for him or any Government to annul what the
Legislature had ordered. That Ministers were simply
the Executive of the Government and Parliament.
That the Natives had no cause to complain. They
were plainly told that if they went into rebellion and
fought against the Queen's Government their lands
would be taken from them. They did go into rebel-
lion, and their lands, or part of them, were taken
from. them. Therefore, he said that they had no
cause to complain. That, with regard to their own
grievances, he advised them to lay any cause of com-
plaint they had before the Government through the
proper channels, and they would always receive
attention. That if they made any application
through their aged chief Tupaea it would be re-
spected. But when it was seen that they sought aid
through other sources, and tried to bring pressure
upon the Government by political influences, they
could not be surprised if they could not get the
relief they sought. He (Mr. McLean) again stated
that he had no feeling against Ngaiterangi.
ENOKA TE WHANAKE then said: We are satisfied
with your assurance that you have no sort of ill feel-
ing against Ngaiterangi. There is another subject
that is uppermost in our minds, and that is, the
representation of this district in Parliament. We
have been told by those canvassing for the Superin-
tendent that we are not fairly represented. We are
aware that it was the intention to create a fresh
district, but that it was not carried in one of the
Houses of Legislature; but for what reason we are
not aware. What crime have we committed that we
should be treated in this way? All I ask for on
behalf of Ngaiterangi is that we may be informed
whether the Government are going to take up the
question. We do not mind waiting even for another
year, so long as we know that we are not to be
neglected.
RANAPIA. said that he thought the General Assem-
bly should be composed of one half Maoris and the
other half Pakehas.
Mr. McLEAN explained that, with regard to
Native representation, he had taken a great deal
of personal interest in the question. He had
always felt that the Maori race should have a voice
in the laws affecting themselves. That the Act
providing seats for Maori members had been in-

32
TE WAKA MAORI O NIU TIRANI.
mema Maori e tukua ki roto; a no te mea ka nui
rawa te korero ka whakaaetia taua Ture. Ko nga
mema Pakeha i whakaaro he mea tika kia tokowha
mema mo nga Maori; ara, kia tokotoru mo tenei
motu, kia kotahi mo tera i  Ngaitahu. Ki ta ratou
whakaaro he tikanga tenei e rite ana ki runga ki te
tokomahatanga o nga tangata Maori i nga motu e
rua. Kua tauria nga Maori o nga motu e rua ka
40, 000; ko nga Pakeha ka 270, 000. E kore ia e tika
ki te ki atu ki a ratou tera e whakaaetia e te Pare-
mete tetahi atu mema mo ratou; engari kahore he
 tikanga e kore ai rato u e whakarite i tetahi tangata
e paingia ana e ratou, a ka karanga ki etahi iwi hei
awhina i a ratou i runga i te pootitanga. Kotahi
tana kupu ki a ratou, ara kei te wa e noho ana ia ki
te Paremete ka whai hoa ano ratou ki reira, ko ia
ano.
Ka korero a HENARE POTAE, he whakaae tana ki
ta te Makarini.
Katahi ka karanga a HORI TUPAEA. ki a te Maka-
rini, ka mea ko nga korero a te Makarini he pera ano
me ona korero o mua, he ako i nga Maori; a mehemea
i whakarongo nga iwi kua kore nga raruraru me nga
mate i pa mai ki a ratou. Ko te ahua o Ngaiterangi
he pena tonu, he whakaaro kore; he iwi ia e hohoro
ana te rere ki runga ki etahi tikanga hou, hei arataki
i a ratou ki te mate.
Muri iho ka korero ano etahi rangatira. Katahi
ka ki atu te Makarini he korero ano tana ki o ratou
hoa Pakeha; engari e pai ana kia korero ano ratou,
i taua rangi ano, a te tahanga o te ra.
Hei konei ka pakaru te hui.
I te Wenerei i muri tonu iho, ara i te 10 o nga ra,
ka haere a te Makarini ratou ko etahi o nga rangatira
Maori, i runga i a te Buna, kia kite i te Pirirakau
hapu ki Raropua, he kainga Hau Hau i te taha ki
raro o te whanga o Tauranga. No te unga ki uta ka
rere mai nga Maori ki te powhiri, ki te karanga. No
te taenga ki te kainga, i tua tata o tatahi, ka noho
te Makarini i roto i te waha o te teneti, he mea
whakaara na nga Maori mona, a ka timata tonu te
korero.
Kai runga ko ROPI: Haere mai taku hoa Te
Makarini! Haere mai kia kite atu kia kite mai.
E pai ana matou kia kite i a koe, te tangata o te kino
o te pai. Haere mai kia kite! he tangata tahi taua-
Haere mai! te Arawa, Ngatiporou, Ngatikahungunu!
Haere mai ki Waikato, te pukenga o te mahara o te
whakaaro. Aku Pakeha! haere mai kia kite i au te
tangata kino! otira he tangata pai.
TE RIRI: Haere mai! Ngaiterangi me te Maka-
rini, me ou manuhiri. Kahore he tangata hei karanga
atu ki a koe. Haere mai ki to taua moana ki
Tauranga. Tenei te karanga atu nei te whenua ki a
koe.  Te Makarini, te Karaka, haere mai! Kahore
he ki ki a korua; ko te ki tenei, haria mai nga
tangata kua mate atu ki te po i te wa o te mate;
whakahokia mai ki au i tenei ra. I tera kitenga
o tatou i konei i kite tatou i runga i te riri. E pai
ana kia kite atu kia kite mai i tenei ra.
HOHEPA TAMAMUTU: Karanga mai ki a te Maka-
rini! te tangata nana nei i whakawhiti te ra. (Song,
" Kia mutu te tautohe.") Ko te kupu ka whakati-
kaia e au ko te kupu tuatahi. "'Haere mai te
tangata o te kino." Me penei te kupu, " Haere mai!
te tangata o te pai ki a tatou nga tangata kino." He
troduced by himself, and, after a good deal of
discussion, it was carried. The Pakeha represent-
atives considered, by giving the Natives four mem-
bers (three for the North Island and one for the
Middle Island) they were doing them substantial
justice in proportion to the number of the Native
inhabitants. It was calculated that the number of
Maori inhabitants in the two islands was not over
40, 000, whereas the Pakehas numbered some 270, 000.
That he could give them no hope that the Legislature
would give them another member; but that there
was no reason, should they be so inclined, why they
should not nominate a man of their own choice, and
invite the co-operation of the other tribes. Of one
thing he could assure them, that so long as he
remained in Parliament they would not want an
advocate.
HENARE POTAE spoke in support of what Mr.
McLean had said.
HORI TUPAEA gave Mr. McLean a hearty welcome,
| and, amongst other matters, observed that Mr.
McLean was now talking and giving them advice
as he used to do; which advice, if it had been taken,
would have saved the various tribes from the troubles
that had since overtaken them. That, with regard
to Ngaiterangi, it was a characteristic of the tribe
that they took up ideas without giving them suffi-
cient consideration, which afterwards led them into
trouble.
After some other chiefs had spoken, Mr. McLean
informed the meeting that he had appointments to
keep with their Pakeha friends; but that he would
be glad, later in the day, to see any of them who
might have subjects to bring under his notice.
The meeting then separated.
ON the Wednesday following, the 10th, Mr. McLean, 
accompanied by some of the chiefs, went in the
"Luna" to see the Pirirakau hapu at Raropua, a
Hau Hau settlement on the north side of Tauranga
harbour. On landing, he was met by the Natives,
who received him with great cordiality and en-
thusiasm, shouting and waving garments, &c. On
reaching the settlement, a few yards from the beach,
the Native Minister seated himself in the opening of
of a tent, which the Natives had erected for his ac-
commodation, and the "korero" commenced forth-
with.
ROPI arose and said: Welcome, my friend Mr.
McLean! We are glad to see you, the author of
both evil and good to us. Come and see and be seen.
Come and see us, we are all equally human. Wel-
come! the Arawa, Ngatiporou, and Ngatikahungunu!
Welcome to Waikato, the source from which proeeeds
the thoughts which actuate the people. Come, my
Pakeha friends, and see this evil people! yet, in
some sense, not evil, but good.
TE RIRI: Welcome! Ngaiterangi, and Mr.
McLean, and your friends. There are few here left
to welcome you. Come to our waters of Tauranga
(i. e,, yours and ours). Our land welcomes you.
Welcome! Mr. McLean and Mr. Clarke. We have
nothing to say to you further than to request you to
bring back the dead who passed away during the
time of trouble, (those who were banished); restore
them to us this day. When we last met at this place,
it was as foes. It is a gratification to us to see you
here to-day.
HOHEPA TAMAMUTU: Yes! Bid welcome to Mr.
McLean. Welcome!—the man who brings sunshine
among you. (Song, expressive of a desire that all
differences should cease.) I must correct the words
first used respecting Mr. McLean, viz.: " the author
of evil to you," You should have said, " Welcome!

TE WAKA MAORI O NIU TIRANI.
33
kore whakaaro no tatou penei me te Pakeha, ka ki
tatou nana na te Pakeha te he. Karanga mai ki to
koutou pakeha ki a te Makarini; ko ia te kai hanga
i a tatou i nga tangata o tenei tai.
ROTA TE RIPA.; Haere mai te Makarini ki au te
tangata kuare. Haere mai! te tangata mohio ki nga
mea katoa. Haere mai kia kite i au i tenei ra hou,
he ra pai tenei—kua mutu te ra kin o te ra kuare, kua
mahue nga ra kuare (Waiata). Haere mai kia kite
i o hoa o tua iho, kua hoki ano ki to aroha. Haere
mai! kia kite taua he kanohi he kanohi. Tena ko
nga ra o mua, i nga ra o te kino, kahore au i kite i a
koe. Haere mai! me to manuhiri.
KIHAROA: Tena koe e te Arawa (Waiata). Ae,
aku hoa, korerotia ki to tatou hoa ki a te Makarini,
ki au hoki o te Arawa. Tena koe, Ngaiterangi, me
aku tuakana. Kaua tatou e tautohe pera me te
tautohe o te mango me te ngarara. Korero aku hoa,
korero i te ra nei ki to koutou hoa, ki au hoki; he
tika ko au hoki tetahi o o koutou hoa riri i nga ra o
mua. O tira kaua e mahara ki nga mea o mua. Hoki
ki to moana ki Rotorua,  ki runga ki to waka ki te
Arawa—utaina. Me hoki koe ki to waka i runga i o
tatou kupu. Kei te ngaro etahi o o tatou hoa.
Haere mai, Tauaro! Haere mai ki te oneone. Tenei
te nohoanga o o tuakana. I te whareherehere koe i
Poneke, e hara i a koe nana koe i whakaora, naku ke.
Ko tenei, hoki mai ki to waka ki te Arawa.
KIORE: Haere mai! te tumuaki o te motu nei.
Haere mai! nga Pakeha i whanau i Ingarangi. Haere
mai! te Karaka i whanau nei ki Niu Tirani. Haere
mai kia kite i au, te Hau Hau. Haere mai ki Tau-
ranga—ki Waikato, nana nei i titari nga tangata o
te motu nei. Aku potiki me ou manuhiri, haere
mai! He ki ta te Makarini kia whakakotahi i tenei
ra, e pai ana. Haere mai! te Arawa. Haere mai!
Hohepa Tamamutu, ahakoa no Taupo, he Arawa ano
koe. Ko au i whakatupu kino, otira e hara i au i
hua, i whakataki na Raukawa, na Kiheru, na te
Otina.
TAUARO: Haere mai! ki te kawe mai i te tangata
nui o te ao; tangata mohio ki te whakahaere i te pai,
tangata nui. Haere mai kia kite i au, tenei tangata
kino. E kore au e mea he tangata kino, e rua tangata
kino. Haere mai! te taonga o te tangata. Kawea
mai te pai, te ora. Kua oti te wakatakoto te rangi-
marie ki te ao. Haere mai! koutou.
Hei konei ka tu a TUPARA., ka korero ki a ratou
whaka-maori ano, ka mea,—he korero ki a tatou ano,
me mutu o tatou takitaki penei; kua kite hoki me
whakapuaki i o tatou tino kupu.
PARATA.: Na te whawhai tatou i wehewehe, inaia-
nei kua kotahi tatou ki runga ki te aroha. He maha
o tatou hoa kua mate; e taea hoki te aha? e kore
era e taea te whakaora. Haere mai! te Makarini,
haere mai!
TUPARA.: Kei a te Makarini te kupu ki a tatou
Hau Hau aianei.
TE MAKARINI: Tena koutou, nga hoa whawhai
o te Pakeha i era rangi. Kua kite, kua rongo, kua
mihi tatou. Kaua e ki naku te he, me ki kei a tatou
tahi te he. Kua memeha nga kohu, kua whiti pai te
ra inaianei, kua marama. Kahore aku tikanga, ma
koutou te kupu. Na koutou te karanga kia haere
•mai au ki konei, a ahakoa kaha te tupuhi kaore au i
noho atu, i haere tonu mai au. Ko nga hiku o te
whawhai to tatou e mahi nei. Heoi ano te whawhai
inaianei ko te whawhai ki te whenua, kia nui ai he
the author of good to us who commit evil." Because
our knowledge is not equal to the knowledge of the
Pakehas we accuse them of evil. It is right that
you welcome Mr. McLean, for he is the man to ad-
vance and establish us the people of the coast.
ROTA. TE RIPA: Come, Mr. McLean, to us, an
ignorant people. Welcome to the man who
possesses all knowledge! Come and see us on this
new and bright day. The old days of evil and igno-
rance have ended—the days of ignorance have passed
away. (Song.) Come and see your old friends who
have again returned to your love. Come, let us see
each other face to face. In past days, when there
was strife between us, we could not see you. Wel-
come to you and those with you.
KIHAROA, an Arawa chief: I greet you, the Arawa
people. (Song.) Yes, friends, address our friend
Mr. McLean, and me also who am of the Arawa. I
greet you, Ngaiterargi, and my elder and younger
brethren. Let us not quarrel as did the shark and
the lizard, in the fable. Address your friend (Mr.
McLean) this day, and me also, for I (i.e., my people)
bore arms against you in the days gone by. But let
the past be forgotten. Return to your own lake,
Rotorua, and to your own canoe the Arawa. Return
upon this invitation. Some of our friends have de-
parted (i.e,. are dead). Welcome Tauaro! (Lately
returned from Wellington.) You are welcome to
the soil. It is here that your elders have their home.
You were in prison at Wellington, but through my
(our) intercession you were released, not through
your own. Return now to your canoe, the Arawa.
KIORE: Welcome! the man who presides (in
Native affairs) over the island. Welcome! to the
Pakehas who were born in England. Welcome! to
Mr. Clarke, who was born in New Zealand (i.e. with
whom they were more intimately acquainted). Come
and see us, the Hau Haus. Come to Tauranga, and
to Waikato, the tribe who caused disunion among
the people of the island. Welcome! my children
with your guests. Mr. McLean desires us to be
united this day; it is swell. Welcome! the Arawa,
and Hohepa Tamamutu, who, although from Taupo,
is nevertheless an Arawa. I (i.e. we) enconraged
and practised evil, although I did not originate it; it
sprang from Raukawa, Kiheru, and Otina.
TAUARO (a released Waikato prisoner); Welcome!
(addressing the Natives who accompanied Mr.
McLean). Introduce to us the man who, above all
others, understands how to promote good. Come
and see us who are evil. We are not the only evil
ones; there are others. Welcome! to you (to Mr.
McLean), the treasure of the people. Bring peace
and prosperity with you. Peace is now established
on the earth. Welcome! all of you.
TUPARA. (addressing the Natives): Now we have
seen and complimented each other, let us proceed
to more serious business.
PARATA.: We were disunited by war; we are now
one in love. Many of our friends are dead, but that
cannot be helped; they cannot be brought to life
again. Welcome! Mr. McLean, welcome!
TUPARA: Let Mr. McLean address us, the Hau
Haus.
Mr. MCLEAN then said: I salute you, the foe of
the Pakeha in days gone by. We have now met and
exchanged compliments. Do not say that the evil
originated with us only; perhaps both were wrong.
The mist has cleared away; the sun is now shining
brightly, and there is light. I have nothing to sug-
gest to you. It is for you to introduce any subject
you may desire to have discussed. You invited me
to come and see you, and I did not allow the tem-
pestuous weather to deter me. I came in response

TE WAKA MAORI O NIU TIRANI.
tupuranga kai ma koutou. E mohio ana koutou ki
te whakatauki o mua:—" Ko te. toa taua he toa
pahekeheke, tena ko te toa mahi kai, e kore e
paheke;" heoi ano he hoa riri. Mahia kia papa, hei
kata mo te wahine, mo te tamariki, ki te nui o te
kai, me te kaha o te tupu. Mehemea he kupu ta
koutou me whiriwhiri i etahi, me haere atu ki te Papa
korero ai ki au, hei reira au ka pai ki te whakarongo
ki a koutou korero e tukua mai ana e koutou i a
ratou.
HENARE POTAE: Karanga mai ki a Ngatiporou!
Na te mea i haere matou i to te Pakeha haere i kitea
matou ki konei ki Tauranga, he wai anake. Katahi
au ka mohio he hoa riri koutou. Na koutou te
karanga i haere mai ai matou. Hakaraia—mehemea
ka tutu taua i te marae o to whare, ko au pea e toa.
Kaua taua e whai i nga ritenga o tatou tupuna;
erangi me rapu he whakaaro hou hei whakahaere i a
tatou tikanga. A nga takiwa e haere ake nei me
tahuri ki te ahu whenua hei oranga mo tatou; me
mahi hoki i nga tikanga e taea ai he whairawatanga
mo tatou. He tika to koutou korero ki te kino o te
Pakeha i te homaitanga o te pu, engari na koutou te
putake
PENE TAKA: Haere mai Ngatiporou! E hara i
au te karanga ki a koe kia haere mai ki konei hei
whakaako i au; i whai mai koe i te Pakeha. Haere
mai, Hohepa! Haere mai, te Kani-o-Takirau! He
ngakau tumanako to Tuwharetoa kia kumea au ki
Taupo. Haere mai ki te whakarongo ki a te Maka-
rini. Ko tana kupu tenei, kia mahi nui matou i te
whenua. Me pehea te mahi i te kore whenua? Ae!
e tika ana, ka mahi nui au, ka haere taku parau i
konei a tae noa ki Otumoetai. Mau te kupu e Ma,
ka timata tonu au inaianei. Taku mahi, naku te
Makarini me tana tima i karakia i kitea ai ia ki
konei.
TUPARA: A te tau e haere ake nei hei Otumoetai
te mutunga mai o taku parau. Kua tutuki te
korero.
KIHAROA: Tama-te-kapua kua ara. He waha ano
taku i a koe ki reira. Kei au te mutunga o te ki o te
motu nei. Ko te kupu mo te parautanga. Ae! me haere
atu i konei ki Otumoetai, tae atu ki te Papa, tae atu ki
Wairakei te hokinga mai. Kaua koe e korero; ma
te Aitanga-o-Tiki te kupu. Ko au te tangata o tena
ki—"Te toa o te tangata kei runga ko Kaeaea."
He karanga taku ki a koutou kia haere mai ki te
hui, engari ina koutou ano ta koutou kai.
RAWIRI TANGITU: Haere mai! ahakoa Pakeha,
ahakoa Maori, haere katoa mai, kia kite tahi tatou.
(Waiata.) E ki ana koe me haere atu au, me
Tupara, me etahi atu, ki te Papa. E kore au e
haere! I tutuki ki konei, e kore au e haere.
TE KARAKA: Utua! Ka pai to koutou karanga
mai ki a te Makarini, te tangata nana i hora te pai
puta noa ki te motu nei. Ko tana hiahia tenei kia
mau tonu te rangimarie. Taku kupu ki a koutou,
kei neke nga korero i kumea mai ai te Makarini.
Tena ano pea te korero. Engari ko taku e mea
nei, waiho i te kupu a te Makarini kia haere atu ki
te Papa korero ai. Kihai te Makarini i turi ki to
koutou kupu kia haere mai ki konei—haere mai ana ia.
Koia au i mea ai whiriwhiria etahi o koutou kia haere
ki te Papa.
TUPARA : Whakarongo koutou! Kua puta te ki
a te Makarini kia haere tatou ki te Papa. Ko te
to your invitation. This discussion is a consequence
of the war. Let us now turn our attention  to fight-
ing the soil, so as to get as much as possible under
cultivation. You remember the old proverb—" The
fame of a warrior is short-lived, while that of a man
strong to cultivate food is lasting." Apply your
strength to the soil and overcome it, that the women
and children may rejoice at the sight of abundance of
food. If there be anything of which you desire to
speak, I would suggest that you select some of your
number to go to Te Papa, where I shall be very glad
to hear what you have to say through the chiefs de-
legated by you for that purpose.
HENARE POTAE: Shout out your cry of welcome
to Ngatiporou! It is because we come on the occa-
sion of the Pakeha's visit that you see us here at
Tauranga, which is all water. You have said that
formerly we were enemies. I was not previously
aware that you were at enmity with us. We are
here at your invitation. Hakaraia, if we dispute
before the threshold of your house, probably I may
prove the victor. Let us not act in accordance with
the customs of our ancestors; rather let us seek
some new method of managing our affairs. In future
let us turn our attention to the cultivation of the
soil, and to those pursuits which tend to our pros-
perity. What you say about the culpability of the
Pakeha in having introduced fire-arms is correct, but
you were the prime movers.
PENE TAKA.: Welcome, Ngatiporou! We did not
ask you to come here to instruct us—you followed
the Pakeha. Welcome, Hohepa! Welcome, Te
Kani-o-Takirau! Tuwharetoa was anxious that we
should go to Taupo. Come and listen to the words
of Mr. McLean. He says we are to cultivate
largely; but how are we to do so when we have
no land? Yes; we will cultivate largely. Our
plough shall traverse the land from here to
Otumoetai. You, Mr. McLean, say the word, and
we shall commence at once. (Song of welcome.)
This is our doing—we have brought Mr. McLean
and his steamer here by enchantment.
TUPARA.: This year now coming our plough will go
as far as Otumoetai. It is a settled matter.
KIHAROA.: Tama-te-Kapua (a large  assembly house)
has been erected. I desire to take you there. Ques-
tions affecting the island will be finally settled with
us. With respect to the ploughing. Yes; let it
extend from here to Otumoetai, on to Te Papa and
Wairakei, and thence back again. It is not for you
to speak—it is for (us) the " offspring of Tiki" (a
superior race). We are the people to whom is
applied the proverb, " Man's valour is centred in
Kaeaea." I invite you to the meeting, but you
must bring your own provisions.
RAWIRI  TANGITU: Welcome to all! whether
Pakeha or Maori. that we may see each other face to
face. (Song.) You ask me, Tupara, and others,
to go to Te Papa. We shall not go. We have met
here this day—we shall not go.
Mr. H. T. CLARKE: I rise to reply. Your welcome
to Mr. McLean is good. He is the man who has
spread abroad peace throughout the extent of the
island. It has ever been his desire that peace should
be maintained. I advise you not to put off what you
have to say, and to hear which Mr. McLean was
induced to come here. No doubt you have some-
thing further to say. I think you should act upon
Mr. McLean's suggestion, that some of you come to
Te Papa and talk over matters. He was not deaf to
your invitation for him to come here, but he came;
therefore I say select some of your number to go to
Te Papa.
TUPARA: Listen, every one. Mr. McLean has
asked us to go to Te Papa. Tangita desires us to go

TE WAKA MAORI O NIU TIRANI.
35
kupu a Tangitu, me haere ki uta. He haere aha to 
tatou ki te Papa? Kei a Tangitu te whakaaro. He
whakarongo kau taku.
HORI TUPAEA.: Kai pai to koutou korero, pai
rawa. E pai ana au ki a koutou korero ki a te
Makarini. Ka nui taku whakamoemiti ki te tika o
te ki kia haere ki te Papa. Ko roto ko to whare e
- kore e taea e te Makarini, ko te kanohi kau e kitea.
E whakatika ana au i te kupu a te Makarini; ko taku
 kupu ki a koe me haere koe, me haere ki te Papa.
 Ko te ahua o waho o pai ana, engari ko roto e ahua
kino ana. " He kokonga whare ka kitea, ko te
kokonga ngakau e kore e kitea." Ka whai au ki tau
e Pene i ki nei koe ka tutuki to parau ki Otumoetai;
kua tae te parau ki runga whenua, tae noa ki Kati-
kati; kahore he whenua i mahue i a tatou te mahi ki
te parau.
PENE TAKA: E tika ana taku—ki Otumoetai te
mutunga mai mo taku parau. He whenua pakanga
tenei na maua ko te Karaka; ko te pohehe o te
Karaka ki te kawe mai i nga tangata ki konei noho
ai. Peia rawatia atu taua tangata Wiwi, kei pera au
me Purukutu; no te mea ki te Pakeha ko te kupu ki
mua, muri tata atu ko te meke. Kaore au e pai
kia hoatu nga whenua o konei ki te tangata ke
atu, ahakoa Pakeha ahakoa Maori; kaore au e pai.
E ki ana Enoka kia tangohia te hawhe o te whenua.
Kaua e whakarongo ki a ia e te Makarini  he nui
ona whenua, kaua e hoatu.
ENOKA: Ko taku kupu tenei ki a koe Tangitu,
haere ki te Papa, kaua te korero hanga noa iho. E
hara i te mea ka haere ki te Papa ka mate.
ROTOHIKO: Ka tika ra te kupu a te Makarini kia
mahia te kai. Me ata noho a Tangitu, ka waiho ai
he mahi mana he purei mapere.
RAWIRI TANGITU: He titiro ki to kupu kia
haere au ki te Papa. He aha te mea kia haere atu?
Mehemea he korero ta korua ko te Karaka, korerotia
i konei. E kore au e haere ki te Papa. Kahore aku
manawa pa; e kore au e mate ki to korua kainga ki
te Papa. Mehemea ka hiahia au ki te haere, maku
ano te haere. Mehemea he korero ta tatou, ka taea
ano te whakaoti ki konei.
TE MAKARINI: E kore au e tuarua i taku kupu
kia haere atu koe ki te Papa. He ora ki konei, he ora
ki reira—he ora anake. E mea ana au kia whaka-
 maramatia atu e au ki a koutou te tikanga o taku
kupu mo te mahinga o te kai. E kore au e pai kia
 mahara koutou he whakaae taku kia mahi atu koutou
i etahi atu whenua i ena kua homai nei e te Karaka
ki a koutou. Kua rongo hoki au he nui he pai nga
whenua kua rahuitia mo koutou; he whenua nui
rawa atu i to te mea e taea e te Pirirakau te mahi.
Kati hoki ra he whenua mo koutou.
Ko te mutunga o te korero o te haerenga o te
Makarini, ka tukua atu ki tera Waka.
HOROWHENUA.
I KORERO matou i roto i te Waka o te 24 o Tihema
ki te ngangare o Ngatiraukawa raua ko Muapoko mo
te whenua i Horowhenua, a i ki matou e kore pea
e whawhai pu. A, inaianei e hari aua matou ki
te ki atu, na te urunga o te Makarini hei kai-
wawao, kua pai, kua whakakorea te tikanga whawhai
o aua iwi. I tae ano te Makarini ki nga kainga o
aua iwi i te takiwa ki Horowhenua, a nana i houhia
ai to raua rongo. I Otaki ka whakaae a Ngatirau-
kawa kia uru mai ratou ki te pehi i te hara me te
tutu a te tangata, ki te hapai hoki i te ture; a homai
ana ki a te Makarini te hamanu, ki tonu i te kariri,
hei tohu mo to ratou whakarerenga i to whakaaro
whawhai. Ko Kawana Hunia me etahi atu i tamana-
tia e te rangatira o nga Pirihi kia haere mai ki te
Kooti o te Kai-whakawa Tuturu i Po Neke nei kia
inland. For what purpose are we to go to Te Papa?
Let Tangitu decide whether we are to go. My busi-
ness is only to listen.
HORI TUPAEA: What you all say is good—very
good. I approve of your words to Mr. McLean.
The proposal to go to Te Papa is, in my opinion, a
most excellent one. Mr. McLean cannot reach the
inside of your houses—your faces alone can be seen.
I approve of what Mr. McLean says; and I advise
you to go to Te Papa. Externally things look
bright, but internally evil exists. " It is possible to
search the corners of a house, but the corners of the
heart are unsearchable." You, Pene, say that your
plough must go to Otumoetai; but it has gone fur-
ther than that—it has gone as far as Katikati.
There is no land which we have not ploughed.
PENE TAKA: What at I say is just—my plough
must go as far as Otumoetai. Mr. Clarke and I
have often quarrelled about this land, and he had no
right to locate settlers here. Remove the French-
man away from this place, lest I become a second
Purukutu, because with the Pakeha it is but a word
and a blow. I object to the land here being given
to people from other places, whether Pakeha or
Maori. Enoka wants half the land to be given back
to him. Do not listen to him, Mr. McLean; he has
plenty of land, do not give him any more.
ENOKA: I say to you, Tangitu, cease talking non-
sense, and go to Te Papa. Going to the Papa will
not kill you.
ROTOHIKO: Mr. McLean's advice to cultivate food
is good. Tangitu had better keep quiet, and occupy
himself playing marbles.
RAWIRI TANGITU: In reference to your proposal
that we should go to the Papa, I ask, for what pur-
pose? If you and Mr. Clarke have anything to say
to us, let it be said here. I shall not go to Te Papa.
It is not fear which prevents me from going there:
if I wished to go I would go. If we have anything
to talk about, we can do it here.
Mr. MCLEAN: I will not a second time ask you to
go to Te Papa. You would be just as safe there as
here. I wish to make clear to you what I meant
with regard to cultivating the soil. I do not wish
you to suppose that I give you leave to cultivate any
other lands than those which have been allotted to
you by Mr. Clarke. I have heard that large  and
valuable reserves have been made for you—much
more than the Pirirakau can ever use. You must
not, therefore, expect more land.
We must defer the conclusion of our report of Mr.
McLean's trip till the next issue of the Waka .
HOROWHENUA.
IN the Waka of the 24th of December, we alluded
to the quarrel between the tribes Ngatiraukawa and
Muaupoko, about the land at Horowhenua, and we
said it was not probable there would be an appeal to
arms. We are glad to be able now to state that,
through the intervention of the Hon. D. McLean,
all danger of a collision between the tribes has been
removed. Mr. McLean visited the tribes in the
Horowhenua district, and succeeded in inducing
them to make peace with each other. At Otaki the
Ngatiraukawas promised to assist in repressing crime
and outrage and in upholding the law, and they pre-
sented to the Native Minister a cartouche box filled
with ammunition, as a token of their having given
up all thought of fighting. Kawana Hunia and some
others were summoned by the Inspector of police to

36
TE WAKA MAORI O NIU TIRANI.
whakahoki kupu ratou mo te whakapae tahu whare
ki a ratou—ara mo te tahunga o nga whare a Nga-
tiraukawa ki te ahi i Horowhenua. No te 20 o nga
ra o Hanuere kua taha nei ka tae mai ratou ki taua
Kooti, a i reira ka whakapaea ki a Kawana Hunia
nana i whakahau i etahi tangata kia tahuna te whare
o Te Watene Tiwaewae i Kouturoa, Horowhenua, i
te 28 o nga ra o Hune, 1871; ko Karaitiana Ngatara,
ko Te Hapimana Tohu, ko Riwai Te Amo, i whaka-
paea na rato u i tahu tetahi whare no Karaipi Te
Puke i Horowhenua i te 8 o nga ra o Tihema nei ano.
Ko te Hon. Wi Tako Ngatata, M.L.C., te Hon. Wi
Parata, M.H.R., Petera Te Pukuatua, he rangatira
no te Arawa, no te taha ki Whakatane, me Tamihana
Te Rauparaha, no Otaki, he rangatira no Ngatitoa, i
noho katoa ratou i te taha o te Kai-whakawa, engari
he whakarongo kau ta ratou. No te mutunga o
tetahi wahi o te korero ka whakaritea e te Kooti ko te
Parairei, te 23 o Hanuere, hei ra whakarongo ki nga
korero e toe ana. Ko nga herehere i peiratia ki waho
e etahi rangatira Maori; nga moni i whakaritea e te
Kooti mo te peira e rua rau e rima te kau pauna.
(Tirohia nga kupu whakaatu ki raro o tenei korero
mo te tikanga o te kupu peira ki waho.)
No taua ra, te 23, ka tae mai ano aua herehere ki
te Kooti.  Ko te Kaihi to ratou roia. I mea ia
taihoa e timata ano te whakawa kia puta he kupu
mana ki te Kooti. Katahi ia ka ki, he tika ano te
tututanga i Horowhenua, engari e pai ana ki tana
whakaaro kia titiro te Kooti ki te kuaretanga
o nga Maori ki te tikanga o ta ratou mahi, kaore
ratou e mohio ana he takahi ta ratou i te ture. Ka
korero ia ki te tikanga Maori mo te tangata
e noho he ana i runga i te whenua; a he wha-
kaatu tana ki te Kooti i te pouri o ana tangata 
i tu ai ia hei roia mo taua mahi kua mahia ra ki
Horowhenua; ko tenei, kua mohio nei nga Maori ki
te mea ka noho he te tangata ki runga ki te whenua
o tetahi me ata whakawa marire i roto i nga Kooti,
heoi ka tono ia kia whakarerea e te kai-whakapae
tana whakapae ki ngaherehere—ara kia whakamutua
te whakawa.
Katahi ka korero a te Aehata, te Roia Kai-wha-
kapae a te Kawanatanga, ka mea e hiahia ana ia, ki
te pai te Kooti, kia whakarerea nga whakapae ki aua
herehere; engari me whakaatu e ia te take i wha-
karerea ai. He korero tana i runga i te whakaaro o
te Kawanatanga i tukua mai ki a ia. Na, ko te
tikanga a te Kawanatanga i whakaritea ai tenei
whakapaetanga, he mea kia mohio nga Maori ko te
ture me whakamana ano; kia mohio hoki ratou ko
nga mahi takahi i te ture, penei me tenei kua wha-
kapaea ki a ratou, e kore e tukua kia mahia ana i
waenganui o te iwi kua tikanga-maramatia ona
ritenga me ona tikanga. Ko tenei kua taea pea, ki
tana whakaaro, te tikanga i whakaritea ai tenei wha-
kawakanga; tetahi; no te mea kua ki mai tona hoa,
a te Kaihi, kua mohio nga Maori inaianei ki te ti-
kanga o te Ture mo enei tu mahi, a ka kore hoki i a
ratou a muri ake nei enei tu mahi takahi i te ture, e
pai ana -tenei kia whakakorea te whakapae. Kua ata
titiro te Kawanatanga ki te tukunga o aua tangata i
a ratou ki roto ki te mana o nga ture Pakeha, me to
ratou haerenga pai-tanga mai ki Po Neke nei ki te
tuku i o ratou tinana ki to whakawa—e hara i te mea
i tikina atu ratou i toia mai. Tetahi, e mahara tonu
ana te Kawanatanga ki nga mahi pai a Hunia mo te
motu i mua ai. No runga i enei tikanga kua mea te
Kawanatanga kia whakarerea te whakapae ki aua
tangata; he mea hoki kua whakaritea nga tikanga o
te ture, kua whakamanangia te ture, kua whakakitea
hoki ki nga Maori ko tenei tu mahi kua whakapaea
nei ki a ratou e kore o aheitia, a e kore ano hoki e
tukua kia mahia, a muri ake nei.
Katahi ka ki te Kai-whakawa, e ahei ano ia te
whakarite kia whakawa tonu, ahakoa te whakaaro o
appear before the Resident Magistrate's Court at
Wellington to answer a charge of arson—burning
Ngatiraukawa houses at Horowhenua. On the 20th
of January ultimo, therefore, they appeared in Court,
and Kawana Hunia was charged with inciting others
to burn down the house of Watene Tiwaewae, at
Kouturoa, Horowhenua, on the 28th of June, 1871;
and Karaitiana Ngatara, Hapimana Tohu, and Riwai
Te Amo, were charged with having burned down
a house belonging to Karaipi Te Puke,- at Horo-
whenua, on the 8th of December last. The Hon. Wi
Tako Ngatata, M.L.C., the Hon. Wi Parata, M.H.R.,
Petera Te Pukuatua, an Arawa chief from the Bay
of Plenty, and Tamihana Te Rauparaha of Otaki, a
chief of Ngatitoa, had seats on the bench, but did
not take any part in the proceedings. After some
evidence had been taken, the case was remanded to
Friday, the 23rd of January. The prisoners were
bailed out by several chiefs in the sum of £250.
(See note below for meaning of the term bailing
out.)
On the 23rd, the prisoners having surrendered to
their bail, Mr. Cash, who appeared for them, said he
wished to address the Court before the hearing of
the case was resumed. There was, he said, no doubt
that disturbances had taken place at Horowhenua,
but the Maoris might, he thought, be credited with
having acted in ignorance of the fact that they were
committing a breach of the law. He referred to the
action taken by Natives against those who were
wrongfully in possession of the land, and desired to
express to the Court the sincere regret of those for
whom he appeared that certain matters had taken
place, but now that the Maoris knew that if a person
attempted a trespass upon a Native's land, the
dispute must be submitted to the ordinary tribunals
of the country, he would ask that the prosecution
should withdraw the charges against the prisoners.
Mr. Izard, Crown Prosecutor, said he desired, with
the permission of the Court, to withdraw the infor-
mation that had been laid against the prisoners, and
he would like to state the ground upon which the
cases would be withdrawn. He spoke upon instruc-
tions from Government when he said that the object
of the Government in laying the informations was to
show the Maoris that the law must be upheld; that
lawless acts of the description with which they were
charged could not be tolerated in a civilized com-
munity. The object of the proceedings, had, he
thought, been attained, and after the statement his
learned friend had made—namely, that the Maoris
fully appreciated the law upon the subject, and as
they would in future abstain from lawless acts of
that description, the prosecution might well be with-
drawn. He was instructed, moreover, to say that
Government fully recognized that these men had
surrendered themselves to European jurisdiction, and
had without any compulsion come voluntarily to
Wellington and submitted themselves. Moreover,
the Government fully recognized the fact that Hunia
had on former occasions rendered good service to the
country. Taking those things into consideration, the
Government had determined to withdraw the infor-
mations, and they did so on the ground that the law
had been sufficiently vindicated, and the Natives had
been shown that lawless deeds of the description
with which the men were charged could no longer
and would no longer bo tolerated.
The Resident Magistrate said of course it would
be competent for him to force on the prosecution,

TE WAKA MAORI O NIU TIRANI.
37
te Kawanatanga kia kore; otira e kore ia e pai kia
tu ke i te turanga o te Kawanatanga i runga i nga
tikanga whakahaere a te Kawanatanga mo te motu.
E mea ana ia kua tika pea te whakaaro o te Kawana-
tanga, a e kore ia e mea ko tona whakaaro hei patu
i to te Kawanatanga. E hara i te mahi hou ki Niu
Tirani tenei hanga te tahu whare hei tikanga whaka-
puta i te take o te tangata ki te whenua, engari e
kore e kitea e te whakaaro tetahi tikanga nui atu i
taua mahi hei whakatupu i te whakatakariri, hei
whakaheke toto hoki pea, a e hiahia ana ia kia mutu
rawa taua mahi i te takiwa e takoto ake nei. E pai
rawa ana ia ki te whakaae kia whakamutua te wha-
kawa i te tangata penei me Hunia—he tangata kua
nui nga rongo o ana mahi pai o mua kua tae mai ki a ia.
Heoi, mutu ana te whakawa i runga i te whakaae
a te Kooti.
Kupu Whakaatu.—Ko tenei whakaaturanga, ki
raro nei, i te tikanga o te kupu nei " peiratanga o te
tangata e whakapaea ana," he mea tango mai no
roto i Nga Ture o Ingarani; he mea ia mo te mea e
tukuna ana ki te Hupirimi Kooti whakawakia ai me
ka mutu te uiui i te aroaro o te Kai-whakawa noa.
Ko Hunia, kaore i tukua ki te Hupirimi Kooti kia
whakawakia ia; engari i nekehia kautia atu ki tetahi
rangi whakarongo ai ki te roanga atu o te korero, a
i homai peira ia kia puta mai ano ia ki taua Kooti
nei ano i te rangi i whakaritea hei hokinga mai
mona. Otira e rite tonu ana te tikanga o te peira,
ahakoa Hupirimi Kooti, Kooti ke atu ranei:—
Kei etahi Hara Kirimina e ahei ano te waiho te
tangata i whakapaea kia haere noa, kaore e puritia
ki te Whareherehere; engari, me tino whakaae ia
kia haere mai ki te Kooti i te ra e whakaritea hei ra
whakawa, kia whakawakia ia mo te hara i whakapaea
ra ki a ia. Me pukapuka whakaae-moni, ana, a ona
hoa hoki hei whakakapi mona; ara, me whakarite he
moni kia utua ki a te Kuini e ia, e ona hoa hoki, ki
te ngaro ia i te ra e noho ai te Kooti Hupirimi ki te
whakawa Hara-Kirimina.  Na, ka waiho nga puka-
puka ra ki te Rehita o te Kooti Hupirimi, ka tukua
ia (a te herehere) ki ana hoa whakakapi mo tana;
na, ma rato u ia e whakaputa a taua ra kia whaka-
wakia. Ki to kore e whakaputaia,  e whakaturia ki
te aroaro o te Kooti, i taua ra; ko o ratou moni i
whakaritea mo te hapa o te korero, ka meinga kia
whakaputaina. Ki te kore moni, ki te kore e utua,
ka tikina ka hokona atu o ratou taonga, aha; kia
rite ra ano nga moni i meatia ra. Te ingoa o tenei,
he Peira i te tangata e whakapaea ana ki te Hara,
kei puritia ki te Whareherehere i te wahi e tatari ana
ki te nohoanga o te Kooti hei whakawa i tona hara.
Kei nga Hara nui, e kore e ahei ta te Kai-whakarite-
whakawa tango i te Peira. Kei etahi, ka waiho
mana te whakaaro, kia tango, kia kauaka ranei.
Kei etahi, e kore e tika kia whakakahore atu ia,
engari me tango ano, ki to meatia e te tangata e
whakapaea ra kia homai. Ko te nui o te moni e
whakaritea hei Peira, ma te Kai-whakarite-whakawa
te whakaaro, kia hia ranei, kia hia ranei. Kia ata
nui ano ia, kia wehi ai; kei hapa hoki te korero mo
te tangata i whakapaea, engari, kia tae ano ia ki te
Kooti whakawa kia whakawakia; otira e kore e pai
kia nui whakaharahara rawa.
HE WHARANGI TUWHERA .
Ko nga Pakeha matau ki te Reo Maori e tuhi mai ana ki
tenei nupepa me tuhi mai a ratou reta ki nga reo e rua—te reo
Maori me te reo Pakeha ano.
Ki a te Kai Tuhi o te Waka Maori.
Tongaporutu, Kaipara,
Hanuere 21, 1874.
E HOA,—Tenakoe. Tenei nga utanga mo runga i
to tatou Waka Maori. E hara i te tino keti; he
notwithstanding the wishes of the Government, yet
it would be an extremely absurd thing if he were to
set himself against the wishes of the Government in
a matter of policy. Thinking that probably the action
of the Government was extremely right, he of course
did not oppose his opinion to theirs. These matters of
burning houses to assert titles to land had not been
uncommon in New Zealand, but people could
imagine few things more likely to lead to irritation
and possibly bloodshed, and he hoped that from this
time henceforward the custom would cease. He was
extremely glad to be able to allow the withdrawal of
a charge against a person of whom he heard so much
good as he had of Hunia.
Cases withdrawn by permission of the Court.
Note.—The following explanation of " bailing the
accused," taken from The Laws of England, refers
to where there is a commitment to the Supreme
Court for trial after the examination before the
Magistrate has been completed. Hunia was not
committed to take his trial at the Supreme Court;
the further hearing of the charge against him was
merely adjourned to another day, and he gave bail
that he would appear in the same Court on that day.
In both cases the manner of taking bail is the same:—
In some criminal offences the accused may be
allowed his liberty, and is not detained in prison;
but he must engage to come to the Court on the day
appointed for a trial, that he may be tried for the
offence laid to his charge. He, and sureties on his
behalf, must sign bonds binding himself and them to
pay certain moneys to the Queen if he fail to appear
in Court at the time therein specified. These bonds
are taken by the Magistrates and sent to the Regis-
trar of the Supreme Court; the accused is then
allowed to go to his sureties. who must produce him
on the day named for his trial. If they fail to do so,
both he and they will forfeit the sums mentioned in
the bond. If unpaid, the goods of the parties may
be seized and sold until the amount required be
raised. This is called " Bailing" the accused;
whereby he is spared detention in prison while
awaiting the sitting of the Court to take his trial.
In some serious cases, the Magistrates cannot take
bail. In others, there is a discretion left with them
to do so or not, as they may think proper; and
again, in other cases, it is compulsory on them to do
so, if bail be offered by the accused. The amount of
money in the bonds is always at the discretion of the
Magistrates. It must be sufficient to insure the
production of the accused to take his trial, but it
must not be excessive.
OPEN COLUMN.
European correspondents who have a knowledge of Maori
are requested to be good enough in future to forward their
communications in both languages.
• To the Editor of the Waka Maori.
Tongaporutu, Kaipara,
January 21st, 1874.
FRIEND,—Greeting. I send you the following as
cargo for our Waka Maori. It is not a large  package

38
TE WAKA MAORI O NIU TIRANI.
rourou iti nei, me kuhu atu e koe ki raro i te taupo-
poki o te ihu, kei marere ki te moana; ka u ki uta
maka atu ki te taha tika o te wahi e u atu ai te waka,
me kore e kitea e te tangata haere, tera pea e mana-
kohia e ia hei mokai mana—otira hei mere pounamu
e kuhu ai ki tona manawa titi ai.
He tohe na enei tangata na te Matauranga raua ko
te Maharatanga kia whakaraaia ki runga a Ruakuare
raua ko Maharakore; a ko te Matua o enei tangata,
a te Matauranga raua ko te Maharatanga, ko te
Runga Rawa ko Ihowa. Ko te hua o Tamakuare
raua ko Maharakore, ko Ngaro-Wiwi raua ko Ngaro-
Wawa. Na, e hoa ma, e hara oti te matauranga i te
mea hei whakanui i te tangata, hei whakahoki
mai i te mana ki runga ki te whenua? E hara
oti ranei te kuaretanga i te mea e ngaro ai te
tangata raua ko te whenua? Ki taku mohio he
whakahoki te kuare i to tatou tupu, e hoki nei.
Kei waenganui tatou i te ra o te matauranga e noho
ana, a ka piri tonu ano tatou ki te kuaretanga. Koia
ahau ka ki ai ko to te kuare mutunga he ngaro-wiwi,
he ngaro-wawa. Ko to te matauranga tona mutunga,
he nui he mana. Tera pea oku hoa e mea mai, me
pehea? Tenei te kupu, me rapu atu e tatou ki a
Ihowa, ko ia te Putake o te matauranga. I pakaru
mai i a ia te matauranga ki Ingarani, na te whaka-
pono o ona tangata ki te Atua. Titiro hoki tatou ki
a te Kuini—kaore ia i whakahi ki tona Kuinitanga,
whakaiti ana a ia i raro i te ringaringa kaha o te
Runga Rawa, a na te Atua ia i mea hei Kuini mana
mo te ao katoa. Tera ano pea oku hoa e ki mai, me
pehea? Me tuku i nga tamariki ki te kura, kia
mutu ai te kuaretanga i nga ra i a tatou, kia tupu ai
ratou i o ratou ra me o ratou whakatupuranga hei
Pakeha, kia uru tahi ai ratou ki nga mahi maha
a te Pakeha. Tera pea etahi o ratou e tu hei roia,
hei Kai-whakawa, hei minita; ko etahi hei parakumeti,
hei kamura, hei aha atu, ki ta ratou e pai ai e matau
ai, ki ta ratou matauranga hoki ki te reo Pakeha.
Ko reira ratou pea ka marena ki nga wahine Pakeha
—kowai ka mohio? Ae ra! no ta tatou kuaretanga
i tangata ke ai ratou i a tatou. Me titiro hoki tatou
ki Ingarani, ara ki nga iwi katoa, ki Marikena, ki
Wiwi, ki Puruhia, me etahi atu—he marena noa atu
ratou, kaore he whiriwhiringa.
Tenei tetahi mea. Tena koa, e hoa ma, titiro tatou
ki tenei taniwha, ki te mahi haurangi, e tere nei i te
ao katoa, e rapa ana i te tangata mana. He patai
tenei, he aha ra i whakanuia ai e te tangata Maori
tenei kai te waipiro? Erangi ma te Pakeha anake
tana kai, no te mea he iwi nui ratou; i pena ratou
me te puna wai e pupu mai ana i roto i te kamaka, e
kore nei e mimiti—tena ko tatou ko te Maori,. e
ngaro haere ana. Kei te arohatia hoki tatou e te
Kuini, e te Kawana, me nga rangatira o Ingarani.
Te take i aroha ai ratou kua ngaro te Maori; a ki ta
ratou whakaaro kei to tatou kuaretanga me te mahi
kai waipiro te mea i ngaro ai. E tika ana pea, e hoa
ma, to ratou matauranga. Inahoki, titiro ki nga
tangata e kai ana i tera kai, ahakoa rangatira te
tangata, ka rite ki nga kupu o nga Karaipiture, "ka
hoki te poaka ki tona pitakatakatanga i te paru," a
ki te whakakino i tona tinana. Me nga wahine hoki,
to ratou takoto kino i roto i te paru, a kaore e
whakama. He aha ra te pai o tenei? Titiro ki nga
wahine Pakeha. E kore nei ratou e kai penei i te
waipiro. He ture tenei no ratou kia tupu ai nga
tamariki a nga wahine e hapu ana. Koia pea i ngaro
ai a tatou tamariki—he kai waipiro na nga whaea.
E pai kia whiriwhiria e nga tangata matau i roto
i nga hapu o Niu Tirani tenei mate, ara to tatou
ngaronga; a me inoi tonu tatou ki te Atua kia tupu
ai tatou i a ia. Tera pea e mea mai etahi, " kei te
mohio ranei ia ki te Atua?" Ae! Ko toku Hepata
tenei e pupuri nei au—ko te Hepata o te Tikanga.
it is but a small basket, which, lest it be lost over-
board, you can stow away in the bows to "be cast
ashore wherever the canoe may touch on the coast,
where possibly it may be found by some wayfarer,
and may serve to amuse him—or, rather, as a (pre-
cious) green stone weapon, may he take it to his heart
and keep it there.
Knowledge and reflection will raise men from a
position of ignorance and thoughtlessness, and the
Parent of knowledge and reflection is the Most High
Jehovah. The offspring of ignorance and thought-
lessness is loss of everything. Now, my friends, is it
not true that knowledge will exalt men, and bring
back power over the land? Are not men and land
both lost through ignorance? I believe that igno-
rance is causing the decline of our race. We are
living in an age of knowledge, nevertheless we cling
to ignorance. Therefore 1 repeat that the end of
ignorance is loss of everything; but the end of
knowledge is greatness and powers . Some of my
friends may ask what is to be done. I say, let us
inquire of Jehovah, who is the Source of knowledge.
From Him England received knowledge, because her
people serve God. Look at the Queen; she was not
puffed up by her position as Queen, but she hum-
bled herself under the strong hand of the Most High,
and God extended her power as Queen throughout
the whole world. If I be asked what is to be done,
I say let us send our children to school, so that
ignorance may be confined to our day alone, and so
that they in their day and generation may grow up
as Pakehas, and join with the Pakeha in his varied
pursuits. Some of them may perchance become
lawyers, magistrates, and ministers; and some black-
smiths, carpenters, and so forth, according to their
taste and ability and knowledge of the English
language. Then perhaps they may marry European
ladies; who knows? Yes! it is our ignorance
which keeps them aloof from us. Look at the Eng-
lish and other nations—the Americans, the French,
the Prussians, and others—they all intermarry, they
have no particular choice.
Here is another matter. My friends, let us look
at this monster, intemperance, which is traversing
the world seeking victims. Let me ask, why do the
Maoris favour this drink—ardent spirits? Let the
Pakehas alone use their own drink, because they are
a numerous people; they are like a stream of water
gushing from a rock, inexhaustible—but the Maoris
are dwindling away. The Queen, the Governor, and
the gentlemen of England sympathize with us because
they know that we are a declining race, and they
believe it is owing to our ignorance and to our in-
dulgence in spirituous liquors. And, my friends, no
doubt they are right. For example, look at those
who drink, whether chiefs or not, they are, in the
words of Scripture, like " the sow that turneth to
her wallowing in the mire," wherein they pollute
their bodies. And the women are as bad; they lie
down in the dirt and are not ashamed. What good
is there in all this? Look at the white women.
We do not see them drinking in this way. They
abstain from drink, so that the children which they
bear may grow to maturity. This may be the reason
why our children die off—the drinking habits of the
mothers. It would be well for the intelligent men
of the tribes of New Zealand to search out the cause
of our declension as a race; and let us pray inces-
santly to God to enlarge and increase us. Some may
say, " does he know God?" Yes! He is my
Shepherd, to whom I cling—the Shepherd of
Righteousness. My old men are gone; but they

TE WAKA MAORI O NIU TIRANI.
39
Ngaro noa oku kaumatua; ko to ratou kupu tonu
tenei, tae noa ki a Paikea, i mate i te 11 o Maehe
1873, "kia u ki te Whakapono." Ko te kupu
poroaki tenei a Paikea,—" I muri nei, e te whanau,
kia u ki te karakia ki te Atua hei tiaki i a koutou ki
te whenua; kia atawhai hoki ki te Pakeha hei hoa
mo koutou." Heoi, takare tonu ano taku ngakau ki
te Kawanatanga mo aku tamariki kia hohoro te
whakarite ki te kura. No Akuhata nei ka tu te kura
o aku tamariki ki konei ki Tongaporutu nei. Tera
koutou e kite i nga tamariki o tenei kura a enei ra e
haere ake nei. No Oketopa nei ka whakaaraia to
matou whare karakia. Ko nga tangata i hui ki te
whakatakotoranga o te kohatu o te kokonga kua 120,
me nga Pakeha. Na, ko aku taonga nunui enei o
tenei ao—hei taonga mo aku tamariki.
Na to koutou hoa aroha,
ARAMA KARAKA HAUTUTU.
TE KIRIHIMETE I WAITOTARA.
Ko te korero i raro nei he mea tango mai na matou
i roto i te Wanganui Chronicle, he nupepa no
Whanganui; he mea tuhi mai ki taua nupepa na
tona kai-tuku korero, o Waitotara, ara:—
Ka takoto te hakari a nga Maori ki Kaipo i te ra
o te Kirihimete. Ko nga Maori o Oeo puta noa ki
Whanganui, me nga Pakeha o te taone o Waitotara
me te takiwa katoa ki reira, i rupeke katoa ki taua
kai—hui katoa ratou nga Maori ka wha tae ki te
rima rau, ko nga Pakeha, hui ki nga wahine me nga
tamariki, ka toru te kau.
Ko nga tepu kai i whakaturia ki roto ki tetahi whare
i hangaia mariretia mo taua hakari ano. I nui rawa
te ahua pai o te whakapaitanga o taua whare ki nga
rau nikau, me nga rakau pua atu o te ngaherehere—
pai ana tena. Ka titiro te Pakeha me ona tamariki ki
te Haki o te Kuini e tu ana i te whatitoka o taua whare,
kua ora tona ngakau, kua mohiotia he awhinatanga
tena mona kei roto i te arohatanga katoatanga o te
tangata o taua kainga.
Ko te ahua o taua whare katoa, a roto a waho, he
mea e ahuareka ai te tangata, e ngahau ai te ngakau.
Katahi ka puta mai nga wahine kai-hapai i te
kai, ka whakatakotoria ki nga tepu he mea
whakauwhi katoa ki te kahu ma,—ki katoa nga
tepu i te kai. Ko te hanga wahine e hapai ana i te
kai, he tamahine kau, he mea whakapaipai katoa—
anana! piwari ana! Muri iho ka whakatakotoria ki
runga ki nga tepu nga patara waipiro, waina, pia, me
te hirapu, e nga tangata i whakaritea hei hawini
harihari kai, kia kai noa atu te tangata i te wai e
pai ai ia. I te tahi tonu o nga haora ka huihui ka
haere a matua mai nga rangatira katoa me nga
Pakeha ki te whare i takoto ai te kai; ko Pehimana,
te tino rangatira o Waitotara, ki mua haere ai—ko ia
te kai-whakahaere o te hakari. Ko Meiha Kepa, ko
Ngahina, ko Tuoro, ko Hare Tipene, ko etahi atu
nga rangatira. Ko nga rangatira anake ratou ko
nga Pakeha, me te wahine Maori rangatira kotahi, i
noho ki te kai i te tuatahi; ko te nuinga atu o te
tangata no muri iho ka hui ki te kai.
I te mutunga o te kai ka karangatia e te tumuaki
he whakanui mo te Kuini, ara he karanga " kia ora
te Kuini," katahi ka inumia e te katoa a ratou
karaihe hei whakahonore i a te Kuini, ki ta te Pakeha
tikanga. Katahi ka karangatia e Pehimana ko nga
"Pakeha e noho ana i reira" kia whakahonoretia
ano. Ka korero taua tangata, a Pehimana. ki te hari
o tona ngakau ki te tokomahatanga o nga Pakeha i
tae mai ki taua kai; me tona pai hoki ki te
kotahitanga me te aroha o te iwi Pakeha katoa raua
ko te Maori, me te nui o tona ngakau kia mau tonu
taua tikanga pai, kia kore rawa e mutu. Na te Kera,
Pakeha, i whakautu i taua korero. Ko te tino
all, down to Paikea, who died on the 11th of March,
1873, said, "hold fast to the Faith." Paikea's
last words were:—" After I am gone, my people,
hold fast to the worship of God, that you may be
preserved in the land; and cherish the Pakehas as
your friends." And the earnest desire of my heart
towards the Government has ever been that a school
for my children might speedily be established. In
August last a school was erected for them here at
Tongaporutu. It is probable the children of this
school may be known to you (to fame) at some
future day. In October last our church was raised
up. The number of persons, exclusive of Pakehas,
who attended at the laying of the corner-stone was
120. These are my great treasures in this world—
treasures for my children.
From the friend of you all.
ARAMA KARAKA HAUTUTU.
CHRISTMAS AT WAITOTARA.
[We extract the following from the Wanganui
Chronicle, communicated to that paper by its own
correspondent at Waitotara.]
THE Waitotara Natives gave a feast at Kaipo on
Christmas Day, to which the Natives from Oeo to
Wanganui were invited, together with the white
residents in the township of Waitotara and neigh-
bourhood; between four and five hundred Natives
and about thirty white people, including ladies and
children, responded to the invitation.
The tables were laid in a large  temporary whare
neatly made and tastefully ornamented with nikau
fern tree and other native plants and flowering
shrubs, and the Union Jack planted at the entrance
to the whare made the white settler and his family
assured if they wanted any assistance that loyalty
reigned everywhere about.
The whole appearance of the whare, both inside
and out, was such as to predispose to enjoyment.
A procession of young women, in some cases very
tastefully, and in every case well dressed, placed food
in abundance on the tables, previously covered with
clean white table linen. After which the men
appointed to wait at table placed spirits, wines,
bottled beer, and syrups, to suit every inclination.
At one o'clock precisely, the signal being given, the
chiefs of the different settlements and the white
people marched in procession to the banquet, headed
by Pehimana, the principal chief of Waitotara, who
presided. Amongst the chiefs were Major Kemp,
Ngahina, Tuoro, Hare Tipene, and others. None
but chiefs and one coloured lady of rank sat down to
dinner with the white people, the rank and file
waiting to dine afterwards.
After dinner the chairman proposed the health of
Her Most Gracious Majesty, which I need hardly
say was drank with loyalty. The toast of the
day, " the white settlers," was next proposed
by Pehimana, in a very appropriate speech in-
dicative of the pleasure he felt at the existing
good relations  between the white settlers and the
Natives generally, and he expressed a hope that
those relations might never be disturbed again.
This toast was responded to by Mr. F. Kells. The
speech of the day was made by Major Kemp, es-
pressive of what he is and always has been, a loyal
and a brave man. Several other chiefs spoke and

40
TE WAKA MAORI O NIU TIRANI.
korero o taua rangi, na Meiha Kepa; he korero
whakaatu nana i ona whakaaro me ona tikanga— ara
he tangata pono ia, he tangata toa ki te pai. Tera
hold etahi rangatira Maori i korero ano, a i whaka-
utua ano a ratou korero e etahi. Ko etahi enei o
nga rangatira i korero, ko Toma, ko Hare Tipene,
ko Aperahama, ko Ngahina—he korero pai tana.
I te toru o nga haora ka whakatika nga tangata
ka haere ke, kia watea he nohoanga mo te katoa atu
o te tangata—ka whakatakotoria hoki he kai hou ma
ratou, engari e hara i te tino whakapaipai rawa pera
me te takotoranga o te kai tuatahi. I tenei kai i
muri nei, kaore i whai korero nga tangata, engari i
ahuareka noaiho a ratou korerorero ki a ratou ano.
I te mutunga o te kai he takaro te mahi ki waho;
ara he omaoma, he tupeke, he aha noa atu, o a te
Maori ana mahi. I uru tahi te Pakeha me te Maori
ki aua mahi.
Otira ko te nuinga o nga Pakeha, nga mea whai
tamariki ano hoki, i haereere noaiho i te ahuareka
ki te pai o te rangi, me te pai o te whenua, ki te
matakitaki hoki ki te takitini o te tangata.
Kua nui aku huinga tangata ki nga mahi
whakaahuareka i kite ai au; otira kaore ano au kia
kite i tetahi hui i tino pai atu i tenei ona tikanga.
Kaore rawa i kitea tetahi tangata haurangi, kaore kia
kotahi noa nei; kaore he kupu kino kia rangona,
kaore hoki te hanga ngangahu whakakino nei i te
tinana o te tangata—kaore rawa atu. He tohu
whakaaro rangatira tenei no nga Maori o Waitotara.
were responded to. Amongst them. were Toma,
who made a neat little speech, Hare Tipene, Abraham,
and Ngahina, who spoke well.
About three o'clock the company withdrew from
the dinner table to make room for the generality of
the Natives to come and dine on a fresh supply
of provisions, less orderly formed than that which
carried in and served up the first banquet. There
was no speech making at this table, but there was
a good deal of chaff and repartee.
There were sports outside, such as foot racing,
leaping, and other amusements common among the
Natives, both white man and Native taking part in
the exhilarating exercise.
The white men, however, particularly those with
families, mostly contenting themselves with enjoying
the fine day, the charming natural scenery of the
neighbourhood, and the picturesque groups about
them.
I have been at many gatherings of people for
amusement and recreation, and a better conducted
assemblage of people I have rarely seen. There was
not a single drunken man to be seen, or offensive
attitude or expression, used during the whole of the
festivities, much to the credit of the Waitotara
Maoris.
Printed under the authority of the New Zealand Government, by GEORGE DIDSBURY, Government Printer, Wellington.