TE WAKA MAORI O NIU TIRANI.
71
e tohe ana kia uru ia hei Kuru Temepara; otira e whanga ana
ia kia tae mai a te Make, Komihana, kia rongo ia ki tona
whakaaro ki taua mea. E mahara ana ia he mea tika kia
panuitia ki te reo Maori, e nga tumuaki o nga Kuru Temepara,
nga tikanga me nga ritenga o taua hunga.
Kaore e pai te reta a Himiona Ngawaka o Arekahanara mo te
Waka. Kua ki ano matou i mua ai kaore matou e pai ana ki
nga tu reta e tautohetohe aua ki te rangatiranga ake o tetahi iwi
i tetahi.
E ki ana a Ngawharau , o Waikato, ka nui te whakapai a nga
tangata o Waikato ki te rironga mai o etahi moni ki a ratou mo
te pai o a ratou mea i whakakitea e ratou i te mahi Whakakite-
kite Hua o te tau i Waikato.
Ko Tutehorangi e korero mai ana ka nui te mate o Petera te
Huia, o Whanganui, me etahi tokorua, kaore nei e marama nga
ingoa i a matou i te kinokino o te tuhituhi; he takanga i
runga i te rakau, he mahinga huahua ma Mete Kingi. Taka
rawa atu kua 6, 000 a ratou huahua.
Ko nga reta a Horomona Hapai, Manahi te Karawa, Paora
Poutini, me etahi atu, me waiho marire.
Ko te utu mo te Waka Maori i te tau ka te 10s., he e 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.
TAKUTA RIWINGITONE.
He roanga no te WAKA o Maehe 10, 1874.
Tena e mahara o matou hoa Maori, i whakaputa
kupu matou, i tetahi wahi atu o tenei korero, mo
tetahi takiwa whenua nui kei te taha nota o Kuru-
mana e takoto ana, e huaina ana ko te Koraha
Karahari; a, i ki ra te rangatira, a Hekere, ki a
Takuta Riwingitone e kore rawa e taea e ia taua
Koraha te haere. Kua rima te kau nga tau i matau
ai nga Pakeha he roto kei taua koraha, he roto wai-
maori nui whakaharahara; he mea korero na nga ma-
ngumangu—tona ingoa e whakahuatia ana ko Roto
Ngami. Ko te takotoranga o taua roto kua ata tohuto-
hungia ano e nga mangumangu kua tao ki reira i mua ai,
i era takiwa i nui atu ai te ua i taua Koraha i to nga
tau o muri nei; a he tokomaha i whakamatau ki te ara
i tohutohungia e aua mangumangu kia taea e ratou te
roto ra; otira kaore rawa i taea e tetahi kotahi noa
nei, ahakoa nga mangumangu nei ano, te iwi nui atu
te manawa nui i to te Pakeha ki te haere wai kore,
kaore rawa tetahi i tae. Ko Takuta Riwingitone i
tohe me tao ano ia ki taua roto, i mea ia me taiawhio
pea tana haere ra tahaki, e kore e poka pu tana haere
i waenganui taua Koraha.
Ko Hekomai, te rangatira o tetahi iwi e huaina ana 
ko te Pamanguato, i mohio ki tetahi ara ngaro Id taua
roto, a i huna tonu hoki ia i taua ara kei mohiotia; he
mea, i huna ai, he whenua nui to rei erepata (niho
nei) taua whenua i to roto ra, a he nui o aua mea e
riro mai ana ki a ia i roto i nga tau katoa mo te utu
iti. (He taonga nui aua niho erepata ki te ao katoa;
he maha nga mea e hangaa ana ki taua mea. Tona
ingoa ki te Pakeha he " aiwori." E rua tonu nga rei
o te erepata, pera me te poaka, taki ono putu te
roroa.) Ko te iwi ko te Pamanguato, he rerenga no
nga Pakueeni e noho ana i te takiwa ki nga maunga
e huaina ana ko nga Paakaa. Katahi ka tukua e
Hekere etahi tangata ki a Hekomai, he tono kia tukua
a Takuta Riwingitone ma taua ara ngaro ra; ka
tukua hoki te okiha hei hakari ki a ia. Te taenga
atu ka riria e te whaea o Hekomai, kaore i whakaaetia
mai; he kore okiha hoki mana. Katahi ka tukua e
Hekere ko to raro tonu i a ia, me nga okiha e rua;
tetahi ki a Hekomai, tetahi ki tona whaea. Ka
whakakahoretia mai ano. Te kupu whakahoki mai
tenei;—"Ko te Matepere, te hoa whawhai o nga
Pitiuana, kei nga whenua i te taha ki te roto e noho
ana; ki te patua te Pakeha e ratou, ko matou e he i
tona iwi."
the  Good Templars; but he is awaiting the arrival of Mr. Com-
missioner Mackay, so as to get his opinion on the subject. He
thinks the leading men of the Good Templars should cause the 
regulations and objects of their Society to be published in the
Maori language.
The letter of Himiona Ngawaka, of Alexandra, is not suitable
for publication in the  Waka. We have before stated that we
do not approve of letters disputing about the supremacy of one
tribe over another.
Ngawharau, of Waikato, says the Natives of Waikato are
much pleased at having obtained some prizes for some of their
exhibits at a late agricultural show in the Waikato.
Tutehourangi informs us that Petera Te Huia, of Whanganui,
and two others, whose names we cannot decipher, have been
seriously injured by falling from a tree in which they were
snaring small birds to preserve for Mete Kingi. They had
succeeded in catching some 6, 000 when the accident happened.
The letters of Horomona Hapai, Manahi Te Karawa, Paora
Poutini, and others must stand over.
 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.
DR. LIVINGSTONE.
(Continued from ihe WAKA of 10th   March, 1874.)
OUR Native friends will remember that, in a previous
part of this sketch, we alluded to a great tract of
country lying to the north of Kuruman, and called
the Kalahari Desert, which the chief Sechele assured
Dr. Livingstone it would be impossible for him to
pass. For fifty years the Europeans had been aware,
from information received from the Natives, that a
 large lake existed in this desert, called Lake Ngami.
Its position had been correctly pointed out by the
Natives, who had visited it when rains were more
copious in the desert than in more recent times, and
many attempts had been made to reach it by passing
through the desert in the direction indicated; but it
was found impossible even for Natives, who were
more capable of enduring thirst  than Europeans.
Dr. Livingstone determined to penetrate to this lake,
if possible, by going round instead of through the
desert.
Sekomi, the chief of the Bamangwato tribe,
a section of the Bakwains, residing in the Bakaa
Mountains district, was acquainted with a route
which he kept carefully to himself, because the lake
country abounded in ivory, and he obtained large
quantities thence periodically at but small cost to
himself. Sechele sent men to Sekomi, asking leave
for Dr. Livingstone to pass along bis path, accom-
panying his request with the present of an ox.
Sekomi's mother refused permission, because she had
not been propitiated. This produced a fresh message;
and the most honorable man in the Bakwain tribe,
next to Sechele, was sent with an ox for both Sekomi
and his mother. This, too, was met by refusal.
It was said, "The Matebele, the mortal enemies of
the Bechuanas; are in the direction of the lake, and,
should they kill the white man, we shall incur great
blame from all his nation."

72
TE WAKA MAORI O NIU TIRANI.
I kiia he koraha kino te Koraha Karahari no te
mea kaore ona wai e heke haere ana, ara he awa, me
ona wai i roto i nga puna e iti rawa ano. E hara i
te mea kaore he tarutaru, kaore he tangata; he nui ano
te patiti, me etahi atu taru toro haere i te whenua;
a he puia rakau rarahi ano ona, he tino rakau tetahi
i etahi wahi. E takoto papatahi katoa ana taua
koraha, he mania katoa; ho nui ona awa tawhito kua
pakihi rawa, kua kore noa atu ona wai; he tinitini
noa nga "atcropi" e haere a kahui ana i taua
koraha kaore nei kia pehia e te waewae tangata;
he hanga manawa nui ia ki te kore wai. He kuri te
"ateropi" e rite ana te ahua ki te tia, kua rongo
nei koutou e kainga ana e te tangata. Ko ona
tangata, o taua Koraha, he Puihimana etahi, he Paka-
rahari etahi. He kai na ratou nga kuri o taua
koraha, me nga tini pohawaiki, me etahi kuri rite ki
te ngeru, e kai ana i aua pohawaiki—he kai anake
na aua tangata. Ko te oneone he tu a onepu nei.
Engari he oneone momona kei roto i nga awa ta-
whito, he para no nga wai o mua; he mea maro i te
kainga a te ra, na reira ka tu tonu nga wai ua i roto
i nga wahi hapua, taea noatia nga marama rua, toru
atu, i roto i te tau.
He nui nga taru toro whenua e tupu ana i taua
koraha; he mea hohonu ki te whenua ona putake, no
kona i kore ai e rakia i te ra. He nui o aua taru e
ahua puku ana nga putake, e makuku ana a roto; a
e kainga ana e te tangata i te takiwa raki; te takiwa
e kore aua te wai i etahi atu wahi. Kotahi te taru, ko
te Reroihua to ingoa, he taonga nui ia ki nga tangata-
o taua Koraha. Ko ona rau he mea roroa, iti marire;
ko te tata, kati ano me te tata paipa nei te rarahi,
engari ka keria te whenua, kia kotahi putu me te
hawhe te hohonu, ka kitea te puku kei raro, he mea
ano ka rite ki te upoko tamariki te rahi; ka tihorea
te kiri, ka kitea he mea angiangi noa a roto, he mea
putaputa me te pungorungoru; he wai kau, me te
wai korau te reka. Na te hohonu o taua mea ki te
whenua i pai ai, i mataotao rawa ai ki te waha. He
Mokuri te ingoa o tetahi taru. He maha nga puku
o ona pakiaka, pera me te upoko tangata te rahi,
kei te whenua i tetahi taha puta noa ki tetahi
taha o taua taru, kotahi iari te mataratanga mai i te
kakau o te taru. To te mangumangu tona tikanga,
he patupatu i te whenua ki te kohatu, ka rangona te
ahua ke o te tatangi ake, ka mohiotia te wahi e noho
ana, katahi ka keria.
Otira ko te tino taru whakamiharo rawa o taua
Koraha, he " Kengue," he "Keme" tetahi ingoa,
ara he merengi nei ano. Kei nga tau e nui rawa
ana te ua, ka ngaro rawa te whenua i taua me-
rengi i etahi wahi nui o taua Koraha. I mua
ai he pera tonu te" ahua i roto i nga tau katoa,
ara i nga tau ua nui o mua e korerotia ana. I
taua takiwa i haere tonu etahi o nga Pakueeni
ki taua roto hokohoko haere ai i roto i nga tau
katoa. Inaianei e kotahi tonu ana te tau ua nui e
puta ana i roto i nga tau kotahi te kau, te kau ma
tahi ranei. Hei reira ka hari katoa nga kuri o te
koraha, me te tangata ano, ki te hua o te kai. He
tino reka rawa taua merengi ki te erepata, te kuri e
kiia ana ko te rangatira ia o te ngaherehere. Me
etahi atu kuri katoa, te iti te rahi, he mea mate nui
ratou katoa ki taua kai. Otira, e hara i te mea pai
hei kai aua merengi katoa; he mea reka etahi, he
mea kaua etahi. E kore e kainga nga mea kaua, he
kino tona, he mate; ko nga mea reka e pai ana.
Ko nga tangata e noho ana i taua Koraha e
huaina ana he Puihimana, he Pakarahari. Ho mea
ahua ke nga Puihimana, tona reo, tona iwi, ona
tikanga, me tona tu. E kore ratou e ngaki i te
whenua, kore rawa; kaore he kuri e whangaitia
ana, e whakatupuria ana, e ratou, ko te kuri
Maori, kinokino nei, anake ano. To ratou oranga,
e ora nei ratou, ko nga kuri o te koraha, me
The Kalahari Desert has been called a desert
simply because it contains no running water, and
very little water in wells. It is not destitute of
vegetation and inhabitants, for it is covered with
grass and a great variety of creeping plants; besides
which there are large patches of bushes and even
trees. It is remarkably flat, but intersected in dif-
ferent parts by the beds of ancient rivers; and pro-
digious herds of certain antelopes, which require little
or no water, roam over the trackless plains. The
"antelope" is. an animal similar to the deer, which
you have heard is used for food. The inhabitants,
Bushmen and Bakalahari, prey on the game and on
the countless rats and small species of the feline race
which subsist on these. In general, the soil is a light-
coloured soft sand. The beds of the ancient rivers con-
tain much alluvial soil; and as that is baked hard by
the burning sun, rain water stands in pools in some
of them for several months in the year.
Numbers of creeping plants grow in this region,
which, having their roots buried far beneath the soil,
feel little the effects of the scorching sun. Great
numbers of these plants have tuberous roots, which
supply nutriment and moisture when, during the long
droughts, they can be obtained nowhere else. A
small plant, named the Leroshua, is a blessing to the
inhabitants of the desert. It has long slender leaves,
and a stalk not thicker than a pipe stem; but on
digging down a foot or eighteen inches, a tuber is
found, often as large as a child's head; when the
rind is removed, this is found to be a mass of cellular
tissue, filled with fluid much like that in a young
turnip. Owing to the depth beneath the soil at
which it is found, it is generally deliciously cool and
refreshing. Another plant, named Mokuri, deposits
underground a number of tubers, some as large as
a man's head, at spots in a circle a yard or more from
the stem. The Natives strike the ground on the cir-
cumference of the circle with stones, till, by hearing
a difference of sound, they know the water-bearing
tuber to be beneath. They then dig down about a
foot, and find it.
But the most surprising plant of the desert is the
Kengwe, or Keme, the water-melon. In years when
more than the usual quantity of rain falls, vast tracts
of the country are literally covered with these melons.
This was the case annually when the fall of rain was
greater than it has been of late years. The Bakwains
then send trading parties every year to the lake. It
happens commonly once every ten or eleven years.
Then animals of every sort, including man, rejoice in
the rich supply. The. elephant, the true lord of the
forest, revels  in this fruit, and so do the different
species of other animals, both large and small. These
melons, however, are not all eatable; some are sweet,
and others very bitter. The bitter are deleterious
but the sweet are wholesome.
The human inhabitants of this tract of country
consist of Bushmen and Bakalahari. The Bushmen are
exceptions in language, race, habits, and appearance.
They never cultivate the soil, nor rear any domestic
animal, save wretched dogs. Their chief subsistence
is the flesh of game, and what the women collect of
roots and fruits of the desert. The Bakalahari are
traditionally reported to be the oldest of the Bechuana

TE WAKA MAORI O NIU TIRANI.
73
nga putake rakau me nga hua rakau o mahia ana
e o ratou wahine i to Koraha. Ki ta te korero
tukunga iho ko nga Pakarahari te matapuna i puta
mai ai nga iwi Pitiuana katoa, ara ko ratou
te putake mai; a e korerotia ana he tinitini noa
atu a ratou kau i mua ai, engari na etahi iwi, he uri
ano no ratou, nana i muru, a aruarumia atu ana
ratou ki taua Koraha noho ai. He iwi ngaki
ratou i a ratou maara kai, ara he merengi he paukena
anake. He nanenane tana kuri e atawhaitia ana;
utuutu ai e ratou, ki te hua pakaru o te Oterete,
he wai i roto i nga puna papaku hei whakainu i o
ratou kahui ui nanenane. To ratou tikanga he whaka-
hoa ki nga tangata rangatira o nga iwi Pitiuana e
noho ana i te taha o taua Koraha; he mea kia taea
ai he tao, kokiri nei, he naihi, he tupeka, he kuri
Maori nei, me etahi atu mea ma ratou, hei utu mo
nga kiri o nga kuri o te koraha e patua ana e ratou.
He mea papai rawa etahi o aua kiri; hanga ai e nga
Pakueeni hei kahu, ko etahi e kakahuria ana e ratou
ano, ko etahi e hokona ana ki nga kai-hoko; e tae
rawa ana ki Haina etahi o aua kahu. Hoko ai e nga
Pakueeni aua kahu ki nga iwi i to taha tonga, riro
mai aua he uwha kuao kau te utu. He kau hoki te
tino taonga nui i taua whenua, pora me te moni i te
iwi Pakeha. Ui tonu ai hoki aua iwi ki a Takuta
Riwingitone mehemea "he nui nga kau kei a Kuini
Wikitoria."
Ona wahi e noho ai nga Pakarahari, ko nga wahi
kei tawhiti atu i nga puna wai; a he mea ano ka
huna i a rato u taha wai ki raro rawa ki te whenua,
ka tapukea ki te onepu ka tahuna he ahi ki runga
kia kore e mohiotia. Ko te tikanga o taea ana he
wai i nga wahi e makuku ana te onepu koia tenei.
Ka herea e te wahine ho tarutaru patiti nei ki te
pito o te kakaho, ka rua pea putu te roa o te kakaho,
ka whakakoruatia  te oneone ki te ringa, ka kuhu i
te kakaho ki roto, ko te pito i te tarutaru ki raro,
katahi ka tapukea katoatia nga taha o te kakaho ki
te onepu, ka pehia rawatia hoki kia u te onepu, tu
ana te kakaho i waenganui; katahi ka momia ake te
wai ki te waha ka puwhaia ki roto ki nga taha. He
hua na to oterete (manu nei) aua taha, he puta kei
tetahi pito, pora me te taha Maori nei ano. Kia
maha o aua taha kua ki i te wai, ka kawea ki te
kainga tanu ai.
He nui nga iwi i ora ki taua Koraha nui, a te
Karahari, i te rironga o a ratou whenua i tetahi iwi e
huaina ana ko te Matepere, he rerenga no tera iwi
nui rawa no nga Kawhera. I oma katoa ki taua
Koraha nga Pakarahari, nga Pakueeni, nga Pangua-
kete, me nga Pamanguato. Ko te Matepere, he iwi
i haere mai i nga whenua wai nui i te taha rawhiti, i
mate i te whainga ki aua iwi i taua Koraha, he tini-
tini i mate rawa atu i te kaha o te ra, i te kore wai
hoki. I whakawaitia ratou e nga kai arahi, arahina
hetia aua ki tahaki, puta noa atu ki te nuku o te
whenua, rau maero noa rau maero noa e haere ana,
me te kore e kite i te wai kia iti noa nei, a mate ana,
pu ana nga iwi i te koraha. He nui ano hoki o nga
Pakueeni i mate.
Heoi, ko te ahua tena o te Koraha e meatia ana e
Takuta Riwingitone kia haerea e ia, kia puta ia ki
nga iwi i Roto Ngami. He whenua taua koraha e
wehingia ana e nga iwi Pitiuana  katoa o mua iho, i
te nui o nga nakahi kai Hore ki reira, i te nui hoki o
te mate wai o te tangata i te haerenga roa ki
waenganui o nga puna wai, me ka pau nga wai o
nga taha e haria ana hei o. I taua takiwa ka tae
mai ki Koropengi etahi tangata o nga iwi e noho ana i
te roto. He kainga a Koropengi e rua rau maero te
pamamao atu ki te taha nota o Kurumana. Ka ki
mai aua tangata i tonoa mai ratou e to ratou ranga-
tira, a Returatepe, ki a Riwingitone kia haere ia
kia kite i to ratou whenua. Ka korero rato u ki te
nui o te aiwori (rei erepata nei) i to ratou kainga;
tribes, and they are said to have possessed enormous
herds of large cattle, until they were despoiled of
them and driven into the desert by a fresh migration
of their own nation. They hoe their gardens annu-
ally, though often all they can obtain is a supply of
melons and pumpkins. They carefully rear small
herds of goats; lifting water for them out of small
wells with a bit of ostrich egg-shell, if they have no
other utensil. They generally attach themselves to
influential men in the different Bechuana tribes living
adjacent to the desert, in order to obtain supplies of
spears, knives, tobacco, and dogs, in exchange for the
skins of the animals they may kill. Some of these
skins are very handsome, and the Bakwains make
them up into mantles, some of which aro worn by the
inhabitants, and some sold to traders. Many find
their way to China. The Bakwains sell these mantles
in the South for heifer calves, cows being the highest
form of riches known,—as money is with the Euro-
peans. They often asked Dr. Livingstone " if Queen
Victoria had many cows."
The dread of visits from Bechuanas of strange
tribes causes the Bakalahari to choose their residences
far from water; and they frequently hide their sup-
plies by filling the pits with sand and making a fire
over the spot. The manner in which they obtain
water from the wet sand is as follows:—The women
tie a bunch of grass to one end of a. reed about two
feet long, and insert it in a hole dug as deep as the
arm will reach; then they ram down the wet sand
firmly round it, and suck up the water through the
reed into the mouth, from which it is discharged into
the water vessels. These water vessels consist of
ostrich-egg shells, with a hole in the end of each, like
a Maori calabash. When a number of these egg-
shells are filled, they are taken home and carefully
buried.
The great Kalahari Desert has proved a refuge to
many a fugitive tribe as their lands were overrun by
the tribe of the Caffres called Matebele. The Baka-
lahari, the Bakwains, the Bangwaketze, and the
Bamangwato, all fled thither; and the Matebele
marauders, who came from the well-watered East,
perished by hundreds in their attempts to follow
them. False guides led them on a track where, for
hundreds of miles, not a drop of water could be found,
and they perished in consequence. Many Bakwains
perished too.
Such was the desert which Dr. Livingstone was
now preparing to cross,—a region formerly of terror
to the Bechuanas, from the numbers of serpents
which infested it, and fed on the mice; and from the
intense thirst which they often endured when their
water vessels were insufficient for the distance to be
travelled before reaching the wells. At this time a
party of the people of the lake came to Kolobeng, a
settlement distant about 200 miles north of Kuruman,
stating that they were sent by Lechulatebe, the chief,
to ask Livingstone to visit that country. They brought
such flaming accounts of the quantities of ivory to be
found there, that the Bakwain guides became exceed-
ingly anxious to succeed in reaching the lake. This
was fortunate, as the way the strangers had come was

TE WAKA MAORI O NIU TIRANI.
na reira ka tino hiahia nui nga tangata o te iwi o
Pakueeni, nga kai arahi i a Riwingitone, kia taea
e rato u taua roto. He pai hoki tena, to ratou hiahia,
kia ai he hoa mo Riwingitone, no te mea e kore
e puta nga wakona (nga kaata) ra te ara i haere mai
ai nga manuhiri.
I te  mutunga o Mei ka tae mai ki a Takuta
Riwingitone tokorua o ana hoa Pakeha, ko Awera raua
ko Mare, a i te tahi o nga ra o Hune, 1849, ka whaka-
tika to ratou ope katoa ka haere whaka te tauwhenua
ra. E rua te kau ratou nga tangata, e waru te kau o
ratou okiha, e rua te kau nga hoiho. Ko to ratou
kai arahi mohio rawa, he tangata no te iwi o Hekere.
Ko Ramotopi tona ingoa; he kainga tupu nona,
i tona tamarikitanga, te Koraha ka haere nei rato u.
E kore e taea e matou te ata whakapau i nga
korero o to ratou haerenga i te nuku o taua Koraha.
I nui ano te mate o a ratou okiha me nga hoiho i te
kore wai i etahi wahi; otira i ora ai ratou he tupono-
tanga ki te takiwa i whai wai ai nga puna. I pohehe
tonu ratou ki nga parae tote he roto wai, me tona
ahua i roto i nga hihi o te ra. He mea ano, rite
rawa te ahua ki te roto wai; a rere kau atu ana nga
okiha e haere noaiho ana, me nga hoiho, me nga kuri,
me nga Hatenetata (mangumangu nei) ano, rere
katoa ki taua ahua moana e whakawai nei i a ratou.
Heoi, no te 4 o nga ra o Hurae ka tae atu rato u ki
tetahi awa i huaina ko te Houka, e heke ana ki te
taha whakama. He kainga tangata e tu mai ana i
tetahi taha. no te iwi no te Pakuruti. I pai mai taua
iwi ki a ratou, a korero mai ana he mea heke mai te
awa ra i roto i Roto Ngami. Ka ora o ratou ngakau
i reira, ka mohiotia hoki mea ake ka taea e ratou te
roto. I ki mai nga tangata o taua kainga kia kotahi
pea te marama e haere ana ka tae ki te roto, engari
ko te awa e takoto tonu ana hei kai whakaatu, me
whai tonu ratou ki te taha o te awa.
I te aonga ake ka tae mai nga Pamanguato toko-
rua ki te taha o to ratou ahi korerorero ai. He mea
tono mai raua na Hekomai hei kai aruaru atu ki ta-
haki nga Puihimana me nga Pakarahari e noho ana i
te ara, Ida kore ai e arahina, e awhinatia ranei, e
ratou te ope o Takuta Riwingitone. Korerorero pai
ana raua ki aua Pakeha, no te mutunga ka haere ano
ki te mahi i tonoa mai ai raua e to raua rangatira.
Ka haere raua ki mua, ki te taha whaka runga o te
awa, te Houka, ka korero haere i roto i nga iwi e
noho ana i te taha o te awa, ko te tikanga a te ope o
Riwingitone e haere na he muru i nga kainga o nga
tangata. Otira no te taenga atu o aua tangata ki te
taha ki runga atu ka pangia tetahi o raua, te mea
rangatira, e te mate piwa (kiri ka), katahi ka tahuri
mai kia hoki mai, ka rokohina e te mate i te huanui,
ka mate rawa iho. Ka mea nga tangata whenua na
tona mahi whakapae teka ki te ope o Riwingitone i
mate ai ia. Kua mohiotia e ratou te tikanga a
Hekomai i tohe ai kia kore e taea e Riwingitone nga
whenua i te taha o te roto I te tuatahi i mau ano
ratou ki a ratou rakau patu; muri iho, no te kitenga
i te ahua pai me te whakaaro pai o nga Pakeha me o
ratou hoa mangumangu, ka pai hoki ratou, kua kore
te ohiti, te aha.
Ka taea te iwa te kau maero e haere ana ratou i te
taha o taua awa purotu, katahi ka waiho iho a ratou
okiha me nga wakona ki tetahi kainga i huaina ko
Ngapihane, kia ora ai mo te hokinga, ka haere tonu
ko ratou ki te roto; kotahi tonu te wakona i riro i a
ratou ko te mea iti marire, me nga okiha ano hei to.
Katahi ka tonoa mai he tangata e te rangatira
o nga iwi Pitiuana e noho ana i te roto, nana
nei era tangata i tono ki a Hekere, hei tiki
i a Riwingitone kia haere ki tona kainga, ka
tonoa mai e ia he tangata ki nga iwi i te taha o te
awa kia atawhaitia te ope o Riwingitone, a atawhai-
tia nuitia ana rato u e te iwi e nga Pakopa e noho
impassable for waggons.
At the end of May, two European friends of Dr.
Livingstone joined him—Oswald and Murray; and,
on the 1st of June, 1849, all the party made a
start for the unknown region. The party consisted
of about twenty men, and they had with them some
eighty oxen and a score of horses. Their most ex-
perienced guide was one of Sechele's people. His
name was Ramotobi, and he had spent his youth
in the desert upon which they were now about to
enter.
We cannot pretend to give a detailed account of
the progress of the party through the desert. Their
oxen and horses sometimes suffered greatly from.
want of water, but upon the whole they were fortu-
nate in finding water in the wells. They were fre-
quently deceived by large plains of salt, which under
the rays of the sun appeared like lakes of water. In
some cases the resemblance was so perfect that the
the loose cattle, the horses, dogs, and even the Hot-
tentots, ran off towards the deceitful pools. At
length, on the 4th of July, they arrived at a river
called the Zouga, running to the north-east. There
was a village on the opposite side inhabited by a tribe
of the Bakurutse. The people were friendly, and
informed them that the river came out of" Lake
Ngami. This gladdened their hearts, for they were
now certain of reaching the lake. The inhabitants of
the village told them they might be a moon on the
way, but that they had the river at their feet, and by
following it they would at last reach the lake.
Next day two of the Bamangwato, who had been
sent on before by Sekomi to drive away all Bushmen
and Bakalahari from their path, so that they should
not assist or guide the party, came and sat down by
their fire. After an apparently friendly conversa-
tion, they proceeded to fulfil the instructions of their
chief. They ascended the Zouga in front, and circu-
lated a report that the object of the party was to
plunder all the tribes living on the river and lake;
but when they got half way up the river, their
principal man sickened of fever, turned back some
distance, and died. The villagers connected his death
with the injury he was attempting to do Livingstone's
party. They saw through Sekomi's reasons for wish-
ing to prevent the progress of the party; and though
they came at first armed, kind and fair treatment
soon produced perfect confidence.
After proceeding about ninety-six miles up the
bank of this beautiful river, they left all their
oxen and waggons, except one team and one small
waggon, at a place called Ngabisane, in the hope that
they would be recruited for the home journey, and
then pushed on for the lake. The Bechuana chief of
the lake region, who had sent men to Sechele for
Livingstone to visit him, now sent orders to all the
people on the river to assist them, and they were well
treated by the Bakoba people on the river. These
people have never been known to fight. They have
a tradition that their forefathers, in their first essays
I at war, made their bows of a species of palm tree,

TE WAKA MAORI O NIU TIRANI.
75
ana i te taha o te awa. E hara taua iwi i te iwi
e kite ana i te riri; kaore ano kia rangona he whawhai
(parekura nei) ta ratou o mua iho. Ta ratou korero
tukunga iho, no nga tupuna, e ki ana i mua ai i
whakamatau ano o ratou tupuna ki te whawhai,
hangaa ana he kopere ma ratou ki te nikau, no te
whatinga ka whati ka whakarerea atu e ratou te
whawhai, mahue ana. Ka puta mai he taua no nga
whenua tutata ki nga awa e nohoia ana e ratou, ka
koropiko. iho ratou ki aua iwi, e kore e tahuri ki
te riri. E hara ratou i te iwi tohunga ki te
tarai waka. He mea tarai a ratou waka ki te toki
rino nei ano, a ka piko te rakau i taraia ai, piko tonu
iho hoki te waka. I haere tahi atu a Takuta Riwingi-
tone i a ratou ki runga o te awa i runga i tetahi o a
ratou waka; he pai atu hoki tena ki a ia i to te haere
ma uta i runga i te wakona. Tahu tonu ai ratou i te
ahi i runga i nga waka me ka hoe ki tawhiti; ka po
ka moe tonu i runga waka, e kore e haere ki uta moe
ai. E ki ana ratou:—" He raiona kei uta, he
nakahi, me nga kai patu tangata; tena kei runga te
tangata i tona waka, kei raro i te tuparipari puka-
kaho, ka ora tonu, kaore o taea e te mate."
Te kau ma rua nga ra i muri mai o te waihotanga
o nga wakona i Ngapihane ka tae to ratou ope ki te
pito o Roto Ngami ki te taha whakama. I te tahi o
Akuhata, 1849, ka haere ratou ki te wahi whanui mata-
kitaki ai; a katahi ano ka tirohia taua roto e te kanohi
Pakeha. To ratou tirohanga atu i te pito ki te wha-
karua, ka ti tiro ki te taha tonga, kaore i kitea he
mutunga, a kaore hoki i mohiotia e ratou te nuinga
o te roto. I mahara ratou, ki nga korero a nga
tangata whenua, e iti iho ana te taiawhiotanga i te
kotahi rau maero. E papaku ana te wai i te pito ki
te whakama; inahoki i kite ratou i tetahi tangata e
toko haere ana i tona waka tae noa ki te whitu, ki te
waru maero, e haere ana. Ka ki to roto i te wai, e
reka ana; ka mimiti, e ahua toto ana. Ka rua rau
maero o te Houka (te awa) e heke atu ana i te roto,
e ahu ana whaka te taha tonga, katahi ka maringi ki
roto ki tetahi roto paku iho e huaina aua ko Kuma-
tau, e wha maero te whanui, to kau ma rua maero te
roa. Kei nga wa e nui ana te wai, ka haere tonu
taua awa ki ko atu o Kumatau whaka te taha wha-
kama. Ko te wahi tena i kitea tuatahitia e Riwingi-
tone ma i Ie wha o Hurae; otira kaore e mau ki
tawhiti atu o Kumatau kua mimiti to wai i te taha ki
runga, pakihi ana, ko te wai takoto i roto i te awa ka
ngaro noaiho.
Te tino tikanga i haere ai a Takuta Riwingitone
ki Roto Ngami, he hiahia nui nona kia kite i a Hepi-
tuane, te tino rangatira nui o te Makororo, he iwi
nui; e rua rau maero te pamamao atu o tona kainga
i Roto Ngami, i tera taha. Ko Returatepe te ingoa,
o te rangatira o te iwi i te Ito to kua tae nei a
Riwingitone ki to ratou kainga—he rerenga ratou no
nga Pamanguato, ko te Patauana te ingoa o to ratou
iwi. I te ra i muri tonu o te ra i tae atu ai te ope
ra ka tonoa e te Riwingitone kia tukua mai e taua
rangatira ra he tangata hei arahi i a ratou ki te
kainga o Hepituane. Heoi, he wehi nona, he hae
tetahi, ki a Hepituane i kore ai e whakaaetia; he
mea kei kitea te huanui e etahi atu Pakeha, ka kawea
he pu ki a Hepituane; engari ki tana whakaaro me
haere mai ki a ia anake nga Pakeha hokohoko " ai-
wori" ki te homai pu mana anake, kia rangatira toa ia,
kia wehi a Hepituane ki a ia. Ki hai ia i whakaae kia
haere he tangata arahi i a Riwingitone, engari i tonoa
e ia he tangata ki nga iwi i te awa kia kaua e whaka-
whiti i te ope o Riwingitone. Heoi, katahi ratou ka
mea kia hoki mai ki Koropengi, ki te taha tonga.
Katahi ka heke ano ratou i te Houka, a e korero
ana a Riwingitone ki te pai o nga rakau i nga taha-
taha o taua awa. Te mahi a nga tangata whenua he
kari rua i te taha o te awa hei hopu i nga kuri o te
koraha me ka haere mai ki te inu wai. E waru putu
and when these broke they gave up fighting alto-
gether. They have invariably submitted to the rule
of every horde which has overrun the countries
adjacent to the rivers on which they specially love to
dwell. They are not at all skilful in making canoes.
They hollow them out of the trunks of trees with an
iron adze, and if the tree has a bend so has the canoe.
Dr. Livingstone ascended the river with them in one
of their canoes, in preference to sitting in the waggon.
They always have fires in their canoes, and prefer
sleeping in them while on a journey to spending the
night on shore. " On land you have lions," they
say, " serpents, and your enemies; but in your canoe,
behind a bank of reed, nothing can harm you."
Twelve days after the departure of the party from
the waggons at Ngabisane they arrived at the north-
east end of Lake Ngami; and on the 1st of August,
1849, they went down to the broad part, and, for the
first time, the lake was beheld by Europeans. Look-
ing S.W. from the N.E. end they could detect no
horizon, nor could they form any idea of the extent
of the lake. Judging from the Native reports, they
supposed its circumference to be less than one hundred
miles. The water is shallow at the north-east end,
tor they saw a Native poling his canoe along for seven
or eight miles. When the lake is full it is perfectly
fresh, but brackish when low. The Zouga River
flows from the north-east end of the lake some
200 miles in a south-easterly direction, where it
enters a small lake called Kumadau, about four miles
broad and twelve long. When the water has been
more than usually abundant, it flows some distance
beyond Kumadau in a north-easterly direction, in the
bed first seen by Livingstone's party on the 4th of
July; but before it finds its way much beyond
Kumadau, the upper supply ceases to run, and the
rest becomes evaporated.
Dr. Livmgstone's chief object in going to Lake
Ngami was to visit Sebituane, the great chief of the
Makololo, who was reported to live some 200 miles
beyond. Lechulatebe was the chief of the people at
the lake were Livingstone now was, a section of the
Bamaugwato called Batauana. On the day after
arriving at the lake, Livingstone applied to this chief
for guides to Sebituane. As he was much afraid of
that chief he objected, fearing lest other white men
should go thither also, and give Sebituane guns;
whereas, if the traders went to him alone, the pos-
session of firearms would give him such a superioritv
that Sebituane would be afraid of him. He refused 
to permit any guides to go, and sent men with orders
to the natives to refuse the party a passage across
the river. The party then determined to return south
to Kolobeng.
They again descended the Zouga, and .Livingstone
describes the trees which adorn the banks as magni-
ficent. The natives make pitfalls on the banks, to
entrap the animals as they come to drink.  These
are about eight feet deep, about four feet wide at the

76
TE WAKA MAORI O NIU TIRANI.
te hohonu o aua rua, e wha putu te whanui ki runga,
a e whaiti haere ana tae rawa ki raro kua kotahi tonu
putu te whanui. I peneitia ai, he mea kia u rawa te
kuri ki roto i tona taimatanga, i tona ekenga hoki. He
mea whakauwhi a runga ki te kakaho, ki te tarutaru;
ka tapukea a runga rawa ki te onepu, ka ringia
ki te wai kia ahua rite ki etahi wahi. He mea kawe
ki tawhiti te oneone o roto o te rua, kei mohio nga
kuri. Kua kitea e te tangata he mea ano ka haere
mai tetahi erepata kaumatua, mohio, ki mua o te kahui
tahitahi haere ai, i tetahi taha i tetahi taha, nga otaota i
runga i nga rua tae noa mai ki te taha o te wai. He
mea ano ka hikitia pukutia e nga mea pakeke nga
kuao taka ki ro rua, ka toia ki tahaki. Ko te ngutu
o te erepata he mea rere ke noa atu i to etahi atu
kuri. Ara, ko tona iho he mea tuku kia roa rawa,
tae ki te waru putu te roa, ko nga pongaponga, ara
nga puta ihu, kei te moremorenga, kei te pito.
Otira e hara i te mea he hongi anake tona tikanga;
e oti ana i taua mea nga mahi katoa, me te mea ra
ano he ringa kaha, kakama. He mea kaha ia ki te
huhuti rakau ahua rahi ano, ki te tango ake hoki nga
mea pakupaku rawa. He tokomaha nga Maori kua
kite i te erepata mokaikai a te tama a te Kuini i
mauria mai e ia ki Akarana nei. E ki ana a Riwingi-
tone he mano tini nga erepata i kitea e ratou i te
taha ki te tonga o te Houka. Haere mai ai i te po
ki te kaukau, ki te inu hoki, ka makona ka hoki tika
tonu atu ki te koraha, tae ki te waru ki te tekau
maero e haere ana, kaore e peau ke kaore e aha, i te
wehi ki nga rua keri. He nui hoki o etahi atu tu
kuri i kitea e ratou i nga tahataha o taua awa.
He nui noa atu te ranga ika e heke ana i taua awa
i nga tau katoa, me ka puke te wai. Mau ai ki te
kupenga. Kotahi te ika nui rawa; ka amohia e te
tangata taua ika, ka tae te hiku ki te whenua. He
mea momona ia; tona ingoa he " mohara." Wero ai
ano hoki nga tangata whenua i etahi tu ika; he mea
mama te kakau o te koikoi, he mea kia rewa ai ia ki
runga. He mohio rawa ratou ki te wero i te hipo-
poteemaehi, pera me te wero weera; a mau ana ki te
waka i te taura, te taea e ia te whakarere; me wawahi
ra ano e taea ai—a e peratia ana ano e ia i etahi
meatanga, ngaua ai ki ona niho, he mea ano ka takahi
ki tona waewae. I korerotia ano te ahua o tenei
kuri i te timatanga o tenei korero, i te Waka  o te 24
o Pepuere.
(He roanga kei muri.)
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 Eai Tuhi o te Waka Maori.
Werengitana, Maehe 12, 1874.
E HOA,—Kia pai koe ki te tuku mai ki au, i roto i
to wharangi tuwhera, tetahi takiwa hei tukunga maku
i tenei reta hei whiriwhiringa ma nga iwi Maori o
Niu Tirani.
E hoa ma, kua kite koutou i nga tini utanga o te
Waka Maori. Ko etahi he kupu tohutohu, ko etahi
he kupu aroha, a ko etahi he kupu whakatupato i a
koutou kei tahuri koutou ki te tango i nga mahi kino,
tutu, e whakamate nei i te tangata. Ko tetahi tani-
wha nui, whakapau tangata, he kai waipiro. E kore
au e whai korero i runga i tera mea whakamate
tangata inaianei, no te mea kua maha noa atu nga
kupu whakatupato i a koutou i roto i te Waka  Maori
mo taua mea, kia whakarerea taua mahi kino, whaka-
ngaro i te tangata, kia tahuri ki te mahi i nga mahi i
pai ai te Atua mo tona pononga mo te tangata. Me-
hemea e noho tika ana te tangata i runga i nga ture i
tukua mai e te Atua hei whakaako i a ratou, e kore e
top, and gradually decrease till they are only about
a foot wide at the bottom. This is intended to make
the animal wedge himself more firmly in by his weight
and struggles. Reeds and grass are laid across the
top; above this the sand is thrown, and watered so
as to appear exactly like the rest of the spot. The
excavated earth is removed to a distance, so as not to
excite suspicion in the minds of the animals. Old
elephants have been known to precede the herd and
whisk off the coverings of the pitfalls on each side all
the way down to the water. There have been in-
stances in which the old among these sagacious animals
have actually lifted the young out of the trap. The
muzzle of this animal is very different to that of any
other quadruped. It is, properly speaking, the nose,
extended to about eight feet long, and terminated by
a couple of nostrils. But besides serving as an organ
of smell, it performs all the functions of a strong and
dexterous arm. It is capable of uprooting small trees,
and of laying hold of the most minute objects. Many
of the Maoris have seen the pet elephant which the
Duke of Edinburgh brought with him to Auckland.
Livingstone says they found the elephants in pro-
digious numbers on the southern bank of the Zouga.
They came to bathe and drink by night; and after
having slaked their thirst, they evince their horror of
pitfalls by setting off in a straight line to the desert,
and never diverge till they are eight or ten miles off.
The party observed also a great variety of other ani-
mals on the banks of this river.
Great shoals of fish come down annually with the
access of water. They are caught in nets. There is
one kind so large that when a man carries one over
his shoulder, its tail reaches the ground. It is very
fat, and is called by the natives " mosala." They also
spear fish with a javelin having a light handle, which
readily floats to the surface. They show great de-
terity in harpooning the hippopotamus with a barbed
blade, and the canoe is attached to him in whale
fashion, and the animal cannot rid himself of it, ex-
cept by smashing it, which he not unfrequently does
by his teeth, or by a stroke of his foot. We referred
to this animal at the commencement of this sketch,
in the Waka of 24th February.
(To be continued.)
OPEN COLUMN.
European correspondents who have a knowledge of Maori
are requested to be good enough to for ward their communi-
cations in both languages.
To the  Ed if or of the Waka Maori.
Wellington, 12th March,  1874.
SIR,—Will you be good enough to afford me space
in your open column to submit the following letter
for the consideration of the Native people of New
Zealand.
My friends, you have seen that the Waka Maori
contains a diversity of matter bearing upon various
subjects. You have advice given you in a spirit of
love, and you are warned against evil and vicious
practices which lead to the ruin and destruction of
man. Drunkenness is one great destroyer of the
human race. But it is not my intention, at this time,
to speak upon that scourge of mankind; because you
have frequently been warned against it in the pages
of the Waka Maori, and exhorted to abandon drink-
ing habits and devote yourselves to the  pursuit of
such things as were intended by the Creator for the
employment of his creature man. If men would but
observe the laws given to them by God for their

TE WAKA MAORI O NIU TIRANI.
77
kitea etahi o nga mate kino o te ao e pa nei ki te
tangata, e kore e hoki te tupu o nga iwi. E kore! I
pehea koia te kupu a te Atua ki a Arama raua ko
Iwi i te timatanga: " Kia hua, kia tini, kia kapi hoki
•te whenua i a korua, kia mate hoki ona  tara i a
korua;" tetahi hoki, ki a Noa: " Kia hua, kia tini;
kia nui to koutou uri ki runga ki te whenua, kia tini
hoki ki reira." He ture pumau tenei na te Atua, e
kore e hapa, Inahoki nga whenua e ngaro nei i te
haupapa, e tupu iti nei te kai; na te kaha o te mahi
a nga tangata o aua whenua ka tupu te kai ki era
wahi, ka nui haere te tangata. Ki te mea hoki ka
tiakina paitia e te tangata tona tinana, ki te kore e
tutu, e pa ki te mahi i nga mahi kino, engari ka whai
i nga ara o te pai, o te tika, ka ora tonu hei tangata,
ka nui ka rangatira haere hei iwi. Otira, mehemea ka
pera te whakaaro o te tangata me te whakaaro kara-
rehe, ka whakarere i te matauranga i tukua mai e te
Atua hei whakarangatira i te tangata, i hangaia nei e
ia ki tona ahua, ka tau te mate ki runga ki a ratou,
ka iti haere nga iwi, ka ngaro.
E hoa ma, me tahuri tatou ki te whakatika i to
tatou mahi; ki te whakatakoto i tetahi ritenga e ora
ai te tinana me. te wairua. E kore tena e taea e te
kaha o te tangata anake; engari me kimi ki te Atua,
mana e whakakaha ka tika ai te whakahaerenga,
mana e whakakaha, e tohutohu, i a tatou, katahi ka
tika o tatou whakaaro me a tatou mahi.
Ko te tinana o te tangata i ata whakakitea o te
Atua kia rite ki nga mahi e mahia ana e to tangata.
Ko to te tane tinana e rite ana ki nga mahi mo te
tane; ko to to wahine ki nga mahi mo te wahine.
Na, kotahi  te he nui kei a koutou, kei nga iwi
Maori, e hiahia nei au kia whakakitea ki a koutou.
Ara, ko a koutou wahine e whangaitia kinotia ana, e
whakamahia ana ki nga mahi taimaha kaore e rite
ana ki to ratou kaha. He tikanga puta ke tenei i to
nga ture i whakaritea e te Atua mohio rawa hei
tikanga mo tatou; he takahi rawa i ona kupu i ki ai
ia i te timatanga hei hoa pai te wahine mo te tangata.
Nohea i tika ai tenei mahi he, e waiho nei te wahine
hei tonotono ma te tangata, hei kai mahi i nga mahi
uaua mo Ie tangata? I hangaia te wahine hei hoa
aroha mo te tangata, hei hoa whakakaha, whakanga-
kau, i a ia ki runga ki ana mahi, ki a te tane. Ko
nga iwi e whakanui ana, e manaaki ana, i a ratou
wahine, ka noho rangatira ka nui haere; ko nga iwi
e whakakuare ana, e takahi ana, e tu kinotia ana i a
ratou wahine, ka kuare, ka heke te tupu, ka he noa
iho. '' Whakawhiwhia te wahine ki te honore, ko te
mea kaha kore hoki ia."
Ko te iwi Pakeha e whakarongo; ana ki ana wahine,
e manaakitia nuitia ana. Ko te tangata e kore e
whakarongo ki ta te wahine, e kore e whakanui i te
wahine, ka kiia he tangata tutua, he kuare. E wha-
kaakona paitia ana hoki te wahine e te iwi Pakeha.
Ko te whakaako wahine, he whakaako tane ano ia
tona tikanga; no te mea ko wai ia nga tino kai wha-
kaako i a tatou? Hua atu, ko o tatou whaea, ite
tamarikitanga o to tangata. Kei nga iwi e whaka-
rangatira ana i a ratou wahine, e rangatira haere ana
hoki ko te iwi tonu; no te mea ko te wahine e wha-
karite ana i te ahua o te tangata e ahua tika ai, ko ia
te tauira tirohanga mo te iwi nui tonu.
Koi mea koutou ki aku korero e korero nei au, he
mea pai ki au kia whakarerea e te wahine ana mahi
ake ano e tau ana ki a ia, e rite ana ki tona kaha. E
kaha ana ia ki te tiaki tamariki, ki te taka kai,
ki te mahi hoki i nga mahi whakapai whare
guidance, they would entirely escape many of the
ills which afflict mankind, and there would be no 
deterioration of the races. What did God say to
Adam and Eve in the beginning?—" Be fruitful, and
multiply, and replenish the earth, and subdue it;"
and again to Noah;  " Be ye fruitful, and multiply;
bring forth abundantly in the earth, and multiply
therein." This is an immutable and unchangeable
law of God. Take for example, those frigid and ice-
bound regions of the earth where vegetation barely
exists; there, by the labour and care of the inhabi-
tants, the earth is made to yield her fruits for the
subsistance. of man, that he may increase and mul-
tiply. And if men take proper care of their bodies,
not indulging in vices and evil habits, but pursuing
the paths of virtue and morality, as individuals they
will be healthy and happy, and united as nations,
they will be great and prosperous. But if men, made
by the Creator in bis own image and likeness, act as
mere brutes, not using or cultivating the intelligence
with which He has endowed them in the scale of
creation, the necessary consequence will be disease
and suffering, deterioration and extinction.
My friends, let us determine to correct our ways;
let us adopt a rule of conduct which will benefit us
materially and spiritually. Man cannot do this in
his own strength alone; but we must seek help from
God, and with His aid we shall be enabled to direct
our course aright, by His strength and guidance we
shall be enabled to think rightly and act rightly.
The human frame has been adapted by the Creator
to the duties which man has to perform. The man
is fitted for his peculiar duties, and the woman for
hers.
Now there is one great evil existing among you
Maori people to which I wish to direct your atten-
tion. Your women are badly fed, and have to per-
form work beyond their strength. This is quite
contrary to the laws instituted for our guidance by
an all-wise Creator, and in direct opposition to his
words, spoken in the beginning, that woman was to
be a help meet for man. There can be no excuse for
making woman do all the drudgery  and perform all
the hard work for man. Woman was created to be
a companion and a loving friend for man, and to
strengthen and encourage him in his labours. Those
people who reverence and respect their women are
prosperous, and increase and multiply; but those
who despise and ill-treat them become degraded, and
diminished. " Give honor unto the wife as unto the
weaker vessel."
The Pakehas treat their women with attention and
respect, and great care is given to their education.
Any man who does not treat a woman with proper
respect and deference, is looked upon as an ignorant,.
low fellow. In educating the woman we are, in fact,
educating the man; for from whom do we receive
our earliest lessons but our mothers? Where the
woman's position is recognized and raised, the
character of the nation is elevated with it, for she
gives a tone to society, she is a model for the people.
You must not suppose, from what I have said,
that I approve of the woman neglecting her own
proper duties, for which she is peculiarly fitted. She
is strong enough to nurse children, prepare food,
and attend to household duties generally. European

78
TE WAKA MAORI O NIU TIRANI.
katoa atu. Ko nga mahi katoa enei e mahia, ana e te
wahine Pakeha; engari kaore e tino whakataimaha-
tia ana he mahi mana; a e tokomaha ana ona tamariki
e whanau ana, e ahua pai tonu ana hoki te ahua o te
wahine taea noatia nga tau maha. Ko nga wahine
Maori hoki i marenatia ki te Pakeha e tokomaha ana
ona tamariki kaha, ora. Ko nga wahine kainga
Maori, e takitahi ana, e takirua ana, o ratou tamariki.
Heoi te tikanga i pera ai ko te atawhai e atawhaitia.
nei ratou, ko te kore hoki e whakamahia ki nga
mahi  taimaha, uaua. Whakahonoretia  a koutou
wahine.
NA G. D.,
He hoa no nga Maori.
Ki a te Kai Tuhi o te Waka Maori.
Timaru, Katapere, Pepuere 13, 1874.
E HOA.—Tena koe. Mau e uta tenei reta ki runga
ki te Waka Maori, hei titiro ma o taua hoa e manaaki
ana ki taua nupepa.
Tenei he mea pai kia ata titiro kia ata whakaaro
nga Maori e noho ana i te rua o nga moutere ki enei
korero ka tuhia nei e au mo nga ritenga a nga Maori
o te Waipounamu, a ka waiho hei tauira mo rato u.
Koia te take o taku whakaatu.
Ko nga mea i kitea e ahau i toku haereerenga ki
nga kainga o enei tangata, i te 7 o Pepuere me nga
ra o muri mai, ka kite au e kore taua iwi e pa atu ki
te kai i te waipiro. Ahakoa ki te rau o te iwi ko nga
taitamariki hei whakaahuareka ki te kai i te waipiro,
me etahi o nga kaumatua, me etahi ano o nga kau-
matua rangatira; taka ki tenei iwi nei e hara i te
hanga ake to ratou kaha ki te pehi i taua kai i o
ratou kainga katoa. Tera ano ia nga tangata e kai
ana i te waipiro, ki hai i tokomaha. Tokorua pea o
aku i kite ai i Otakou, tokorua i Kaiapoi hoki, pena
ano. Otira, hei aha koa ena tangata torutoru i te
tokomaha o taua iwi kua kore e pa ki taua kai. E
hoa ma, he mea whakamiharo rawa tenei mea ki au,
no te mea kua nui noa atu nga korero a nga tangata
o te rua o nga motu nei kua taia ki te nupepa hei
whakakore mo te kai i te waipiro; heoi, kaore ano
kia mana aua kupu. Koia nei te take o enei korero
i tuhia ai, hei meatanga ma etahi atu tangata. Koia
hoki he tangata nei aho enei kua hopukia e ratou
tenei taonga nui te whakarere i te kai waipiro. E
hara i te mea, e hoa ma, i rongo a korero ahau, i kite
tonu ano oku kanohi. Ahakoa he hiahia toku ki
tetahi karaihe maku kia kotahi nei, ki hai rawa i taea
e au i te nui o toku whakama, ka pokanoa hoki i roto
i a ratou. Mehemea pea ka mau tonu te pupuru a
tenei iwi nei i ta ratou ritenga penei, heoi, ka mea au
he aha ra te mea pai atu i tenei ritenga kua kitea nei
e ratou? Kaore ra hoki. E hara ta ratou tikanga i
te mea i ahu mai i roto i te tikanga e kiia nei he
" titotara." Kahore. Na ratou ano i kite he kai
kino taua kai. E ki ana ratou he nui noa atu to
ratou kaha ki te kai i mua; hei te kitenga i te kino
katahi ratou ka whakauaua ki te whakarere i taua
kai; ka hapainga e ratou ko te Whakapono hei whaka-
kaha kia puta ai to ratou kaha ki to ratou hoa riri, ki
te waipiro. E kore e taea e au te korero i te ahua o
to ratou whakapono, te peheatanga ranei; engari
kotahi te mea e marama ana, ara kua kaha ratou ki
te whakarere i te waipiro, he taonga nui rawa tenei.
Me korero hoki e au te ahua o tenei moutere, te
pai me te kino o te whenua. Ki hai au i kite i tetahi
wahi kino i nga wahi i haerea e au. Tera atu pea
nga wahi kino, ki hai ia i oti i au te haere te
whenua katoa. Ko nga wahi i kitea e au, hei aha
koa i kiia ai. Heoi te wahi maunga kei Otakou
haere mai ki Moeraki. Haere mai i Moeraki
tae mai ki Oamaru, tae mai ki te taone nui
ki, Karaitiana, he mania katoa. Tena ra ia te mea
pai hei titiro ma te tangata tauhou penei me au nei,
women do all this, but they are not overworked; and
they bear many children and retain their good looks
to a great age, Native women too, who are married
to Europeans have many strong and healthy children,
whilst the women of the Maori settlements rarely
have more than two or three. This is entirely owing
to the care which is taken of them, and their not
having to perform labour beyond their strength.
Honor, therefore, your women.
From
G. D.,
A friend of the Maoris.
To the Editor of the. Waka Maori.
Timaru, Canterbury, February 13th, 1874.
FRIEND—Greeting,—Will you insert this letter in
the Waka Maori, for the information of our friends
who read the newspaper.
It will be well for the Maoris of the North Island
to give careful consideration to what I have to write
about the Maoris of the Waipounamu (Middle
Island), and to follow the example set by these people.
Therefore do I write.
During my rambles among the settlements of these
people, on and after the 7th of February, I found
that they would not touch intoxicating drinks.
Whilst in other tribes not only the young, but old
men and chiefs, are led away by its allurements, these
people exhibit extraordinary energy and determin-
ation in suppressing the use of it throughout all their
settlements. It is true that some few do still indulge
in its use, but very few. I think I did not see more
than two persons at Otago and two at Kaiapoi who
use intoxicating liquors. But they are nothing in
comparison to the numbers who entirely abjure its
use. My friends, this fact is a pleasing surprise to
me, because so much has been written in the  news-
paper by the people (Natives) of the North Island
against drinking habits, yet without effect—those
habits still remaining. Therefore I write, in the hope
that some may be induced to consider this matter.
These people who have attained to this state of
blessedness—the suppression of drinking habits
among themselves—are merely mortal, like other men.
This is not a matter of which I have merely heard; I
have seen it with my own eyes. During the time I
was among them, although I felt an inclination to
take my glass, I was restrained from doing so from
very shame of breaking through their rules. If these
people persevere in their present course, to what
greater good, I ask, could they attain? None what-
ever. This state of things has not been brought about
amongst them by the exponents of teetotalism, but
by their own experience of the evil of intoxicating
liquors. They themselves say that at one time they
were greatly addicted to drinking, but, seeing the evil
of it, they made a determined effort to withstand the
temptation; they held fast to the Christian religion
to aid them in overcoming their enemy, strong drink.
I will not pretend to say whether their religion be
genuine or not; one thing is plain: they have been
enabled to resist the temptation to drink, which is ia
itself an inestimable blessing.
I shall now say something about this (Middle)
Island; its soil, and the general appearance of the
country. I saw no inferior country in the districts
which I visited. There may be some poor country in
some parts, but I did not go everywhere. What I
saw was most excellent. The most mountainous part
is from Otago to Moeraki. From Moeraki to Oamaru,
and on to Christchurch, is all level country. To me
a stranger, it was most pleasant to look at the  ex-
tensive farms, and cultivations of wheat, oats, barley,

TE WAKA MAORI O NIU TIRANI.
79
ko nga mahi a te paamu, o te witi, o te oti, o te
paare, o te riwai. Ka tae pea ki te mano eka o
te maara, a te tangata kotahi, neke atu pea etahi;
haunga ia nga, mea iti iho. Tetahi mea i ahuareka
ai au ki te matakitaki, ko nga mahi a te mihini tapahi
witi, oti, paare, me nga mea ano e patu ana, o a te
Pakeha ana mahi. Ahakoa he maunga, he raorao,
rite tonu te ahua o te whenua; kei runga kei aua
maunga nei te witi, to oti, te paare, e tapahia ana.
Takoto mai i Moeraki tae mai ki Karaitiana, koia
ano kei te moana e takoto nei ko tona rite. Katahi 
ano te whenua i tika mona te whakatauki nei:—" Ko
te whenua tenei  i harm e te kaahu." E rua rau,
200, pea maero te whenua i haerea nei e au, i rite
tonu te mahinga o te kai. No konei au ka mahara
mehemea kaore te kai e whakatupuria ana i tenei
motu, e kore tatou e ora i Niu Tirani i te kai. I
mua i rongo a korero kau ahau: i tenei wahi kua ata
kite ahau. Heoi nga wahi e takoto kau ana, ko nga
wahi e araia ana enei e te iwi nei e te hipi. Mehemea ka
waiho nga. hipi ki uta  ki nga maunga noho ai, ka riro
ma te tangata e mahi aua whenua papai e nohoia ana
e te hipi, kaore he whenua e haere ai nga kai o tenei
motu.
Ka nui te pai, kua whakaputa nga Kawanatanga e
rua i o raua mahara mo nga mahi nunui e mahia ana
i reira, ara mo te Reriwe hei harihari mai mo nga
kai o uta ki te taha o te moana ki nga kaipuke.
Mehemea ka oti nga reriwe o tenei motu, tera e kiki
nga wahapu i te kaipuke haere mai ki te utauta i te
tini o nga hua o te whenua.
Na to hoa,
WIREMU KATENE.
[Ko te Hon. Wiremu Katene e hiahia ana kia
whai nga tangata o tenei motu ki te tauira pai, kore
e kai waipiro, kua takoto i nga tangata o tera motu i
te taha tonga. E kore ra te nuinga o te tangata e
whakarere i te kai waipiro ki te kore e whakatako-
toria he tauira e nga rangatira, ka whakaputa hoki i
o ratou maua ki te pehi i te mahi haurangi i roto i o
ratou iwi, to tena me to tena. E pai ana mate Hon.
Wiremu Katene e arataki i tenei mahi nui i roto i
tona iwi ake; kia takoto ai hoki i a ia he tauira hei
tirohanga mo etahi atu rangatira —e kore pea ratou
e taringa hoi. He mahi nui, he mahi rangatira,
kei mua i tona aroaro; a e tuwhera ana te ara o te
tika e hangai ana ki taua mahi, ki tetahi ingoa nui
mona hoki e kore e ngaro tae noa atu ki era whaka-
tupuranga. Me whai ia i taua huanui, a ka tino mea
rawa matou " ma te Atua ia e whakakaha."]
Ki a Te Kai Tuhi o te Waka Maori.
Werengitana, Maehe 3, 1874.
E HOA,—Kaore au e mohio ana mehemea ranei e
matau ana nga hoa Maori he. mea ahei ratou kia uru
ki roto ki te Hunga Whakakite Taru o Po Neke nei,
me te mea ra ano he Pakeha ratou. (Nga taru e
whakatupuria ana hei kai) E tika ana ki taku
whakaaro kia uru ano ratou ki taua mahi. Ahakoa,
ki te kore ratou e tino uru ki taua hunga, e ahei aua
ano ratou ki te whakakite i a rat ou mea e whakatu-
puria ana e ratou, ki te tango moni  hoki mehemea
ka kiia e nga tiati na ratou nga mea i pai. Engari e
utu ana te tangata o waho o taua hunga me ka
whakakite mea ia. Te utu, kotahi herengi mo tera
tu mea, mo tera tu mea, e whakakitea ana. E momo
ana au ko nga Maori e noho mai ana i Heretaunga
nei, e hokohoko haere tonu ana i te taone nei i a
ratou mea e whakatupuria ana e ratou; a ko etahi o
aua mea e kitea ana e au e pai aua, e tika ana hei
whainga ki a te Pakeha e whakakitea ana.  I tera
whakakitenga a matou he Hainamana tetahi i whaka-
kite, a riro ana he moni i a ia.
and potatoes. Some of these cultivations, the pro-
perty of one man, probably exceeded a thousand acres,
and some less. I was very much pleased and in-
terested with the work performed by the reaping
and threshing machines of the Pakehas.  The whole
country appeared teeming with grain, whether on the
hill-tops or the plains, the reaping machines were at
work everywhere. The country from Moeraki to
Christchurch is level as the surface of the sea. The
old saying:—" Land, the sweep of the hawk," is very
applicable to this country. I travelled, I suppose,
some 200 miles over this country, and I found it every-
where cultivated. I imagine, were it not for the
quantity of grain raised in this Island,  we should not
have sufficient for our own consumption, in New
Zealand. I had heard before of the large amount of
food produced in this Island, but now I have seen it.
The only uncultivated country is that which is oc-
cupied by sheep. Much fine country is thus occupied.
If the sheep were kept on the hills, and the good land
which they occupy cultivated by man, there would be
more grain grown in this land than could be disposed
of.
The two Governments are together carrying on the
construction of public works, such as railways for
the conveyance of the productions of the interior to
the coast  for shipment. When the railways of this
Island are completed, no doubt its harbours will be
filled with the ships which will come to carry away
the abundance of the fruits of the land.
From yours,
WILLIAM KATENE.
[The Hon. William Katene is desirous that the
people of this Island should follow the praiseworthy
example of temperance set by the people of the South
Island. The people, as a rule, will not abandon their
drinking habits unless the chiefs set the example, and
use their influence to promote sobriety in their re-
spective tribes. We trust the Hon. William Katene
will take the lead in this great work amongst his own
people; thereby setting an example which many
other chiefs will not, we think, be slow to follow.
There is a great and a noble work before him; and
the path of duty is open which leads to it, and to a
fame which will not be lost to succeeding generations.
Let him follow it. and we earnestly wish him " God
speed."]
To the Editor of the Waka Maori.
Wellington, 3rd March, 1874.
SIR,—I do not know whether our Maori friends
are aware that they can become members of the
Wellington Horticultural Society just the same as if
they were Pakehas. I think it would be well if they
were to avail themselves of the opportunity. Without
becoming members, they can exhibit at. the shows,
and contend for prizes, by paying an entrance fee of
Is. for each thing, or lot of things, entered for com-
petition. I know that the Maories living at the Hutt
supply the town with vegetables; and, from me
that I have seen brought into market, I believe they
could compete favourably with European competitors.
At our last show a Chinaman competed for some of
the prizes, and came off successful.

80
TE WAKA MAORI O NIU TIRANI.
Tera tetahi whakakitenga kua whakaritea hei te 12
o nga ra o Maehe nei whakakite ai (kua taha atu nei
taua ra inaianei). Ka pai tonu •an ki te whakaatu i
nga tikanga ki o tatou hoa Maori me ka pa mai ki au.
Ko tenei whakakitenga e takoto ake nei, ko te mea
whakamutunga ia i tenei takiwa o te tau.
Na to hoa,
Na C. K. TIEWHI.
[Tae rawa mai tenei reta ki a matou kua pahemo
ke atu te wa e taea ai te panui ki roto ki te Waka.
Otira, ka panuitia atu inaianei hei tirohanga ma nga
Maori. E pai ana Ina ngakau nui ratou ki tenei
tikanga; a kia whakakitea e ratou i tetahi atu takiwa
etahi taru me etahi hua rakau he mea whakatupu na
ratou. Nga tino tikanga o te Hunga Whakakite
Taru, he mea kia pai haere te whakatupuranga o te
taru katoa, te mea whakapaipai mo te mea kai; tetahi,
kia kimihia nga tikanga e tino tika ai, e tino pai ai,
te whakatupuranga mea ki tenei kainga ki Po Neke
nei. Kua pai mai a te Tiewhi kia whakaaturia nga
tikanga ki nga tangata e pa aua ki a ia; heoi, me
haere ki a ia ui ai. Ko toua whare kei te taha tonu
o te whare o te Hainamana kai whakairo rakau, i tua
mai o Kumutoto, i te taha ki Te Aro.]
KIRIKETE. 
KUA kite matou i roto i te New Zealand Herald,
nupepa, e korero ana, no te Parairei, te 13 o Pepuere,
ka purei kirikete tetahi te tekau ma tahi o te Kura
Maori i Otamatea, ki tetahi te tekau ma tahi o te
Kura i Paparoa. He whakamatauranga tuatahi tenei
ua nga tamariki Maori o te kura ki tetahi tekau ma
tahi Pakeha; na reira, na te pai hoki o te whakaaro
o te katoa ki te Kura Maori, ka hiahia te tangata kia
riro i nga tamariki Maori te otinga; otira i riro te
kaha i te tekau ma tahi o Paparoa. I pai tonu te
ahua o era ka mate ra ki to ratou matenga, me te
whakaaro tonu kia riro i a ratou te kaha i tetahi atu
rangi—ko te ratou tena i wawata ai. Na te taenga
mai o etahi rangatira pakeha ki taua purei, nga wa-
hine me nga tane, i ahuareka ai, tetahi wahi. Nga
tamariki i hira ake te mohio ki te purei. ko Reeta, ko
Reweti, ko Marina, o Paparoa; a ko Pene, ko Pitama,
ko Kepa, o Otamatea. He mea pai rawa te tina (te
kai) i whakatakotoria i roto i te whare Kura; ko te
whare ano hoki i whakapaipaitia rawatia mo taua ha-
kari. I reira katoa a te Rev. W. Kitohi, me te Wiri-
hana, me Arama Karaka; a i korero whakamihimihi
ano ratou ki taua mahi a nga tamariki. Te mutunga
ka whakawateatia te rumu mo nga mahi whakaahua-
reka o te ahiahi. I te aonga ake ka hoki te tekau
ma tahi o Paparoa, me te whakapai nui ratou ki te
atawhai o a ratou, hoa Maori ki a ratou; a i mea kia
whakahokia te atawhai ki te atawhai ano me ka tae
ake era ki to ratou kainga ki Paparoa purei ai.
E ki ana te Evening Post (nupepa) o Werengi-
tana:—" He marenatanga ahua pai, ahuareka, kua
oti i te ata nei (te 10 o Maehe) te mahi e te Tiaka,
Minita, i roto i te Whare Karakia o Tini Pita. He
iramutu ki a te Hon. Wi Tako te wahine, he hawhe-
kaihe, ko Ani Tiria te ingoa; ko te Pihopa te tane,
te kai tiaki o te Tari Maori. Ko Ani te kai-whaka-
maori a Takuta Petitone i paingia rawatia e ia i ona
mahinga katoa i nga Maori ki Otaki ki Waikanae i
mua ai. Na Wi Tako te parakuihi hakari mo taua
marenatanga, a ko ia anake te tangata Maori i tae ki
reira; he pai rawa te whakatakotoranga o taua kai. I
whakahonoretia te tane me te wahine, ki ta te Pakeha
tikanga inu karaihe, e nga tangata i tae ki reira—
mea ana kia ora roa raua. Tera he nui nga tangata
o tenei Porowini e whakaaro pai ana ki a raua; no te
mea he tokomaha nga tangata e mohio ana, e whaka-
pai ana hoki, ki a Ani."
There is to be a show on the 12th of March
instant; and I shall always be happy to give any of
our Maori friends such information as they may
desire. The coming show will be the last of the
season.
I am, Sir,
Yours respectfully,
0. K. JEFFS.
[We received the above letter too late for inser-
tion in the last Waka; but we publish it now for the
purpose of bringing the subject before the Natives.
We trust they will take an interest in this matter, and
be prepared to exhibit some vegetables and fruits of
their own growing next season. The objects of the
Horticultural Society are to improve horticulture in
all its branches, ornamental as well as useful, and to
discuss the systems of cultivation best adapted to the
climate of Wellington. Mr. Jens has kindly offered
to give any Natives who may call upon him such
information as may be necessary; we, therefore,
refer them to him for further particulars. He
resides next door to the Chinaman wood-carver»
Lambton Quay.]
CRICKET.
WE learn from the New Zealand Herald, that, on
Friday, 13th February, a friendly match was played
between eleven of the Native School in Otamatea,
and eleven of the Paparoa School Club. This was
the first attempt by the Native School boys against a
Pakeha eleven, and on that account, and from the
general interest taken in the Native School, hopes
were expressed that the Natives might win; victory,
however, favoured the Paparoa eleven. The losers
took their beating in good humour, hoping to win
another day. The presence of several European
ladies and gentlemen added much to the pleasure of
the day. Slater, Davis, and Marriner, of Paparoa,
and Pene, Beecham, and Kemp, of Otamatea, deserve
special mention as most proficient in the game. A
sumptuous dinner was laid out in the school-room,
which was decorated for the occasion. The Rev. W.
Gittos, Mr. Wilson, and Arama Karaka, exchanged
compliments suitable to the occasion, and the room
was cleared for the further amusements of the even-
ing. The Paparoa team left next morning, deeply
impressed by the kind treatment they had received,
and determined to reciprocate the generosity of their
Native friends when they shall be prepared to risk an
encounter at Paparoa.
The Evening Post, of Wellington, says:—" A
marriage of a rather interesting character was cele-
brated in St. Peter's Church this morning (10th
March) by the Yen. Archdeacon Stock. The bride
was a niece of the Hon. Wi Tako, a half-caste, of
the name of Ani Tiria, and the bridegroom, Mr.
Bishop, the manager of the Native hostelry. Ani
was well known as Dr. Featherston's favourite in-
terpreter in all his dealings with the natives at Otaki
and Waikanae. The wedding breakfast was given
in splendid style by Wi Tako, who was the only
Native present. The health of the bride and bride-
 groom was duly honoured by the guests, and there
are many in the province who will join in wishing
them well, Ani being well known and deservedly
esteemed by a large number of settlers."
Printed under the authority of the New Zealand Government, by GEORGE DIDSBURY,  Government Printer, Wellington.