TE WAKA MAORI
O NIU TIRANI.

"KO TE TIKA, KO TE PONO, KO TE AROHA."
VOL. 10.] PO NEKE, TUREI, APEREIRA 7, 1874. [No. 7.
HE KUPU WHAKAATU KI NGA HOA TUHI MAI.
He moni kua tae mai:—
Na Rihari Wunu, Kai-whakawa, i tuku mai £ s. d.
mo
1874—R. W. Wunu, Kai-whakawa, Meiha
Kepa, Edward Broughton, Esq.,
Mete Kingi, Aperahama Tipae,
Pehi Turoa, Poma Haumi, Hone
Hira, Aperahama Tahunuiorangi,
Himema Huriwaka, Haimona te
Ao-o-te-Rangi, Pama Poutini, Re-
mi Raupo, Pehira Turei, Te Rangi-
huatau, me Hone Tumango, o
Whanganui katoa ... ... ... 8 O O
Na H. R. C. Warahi, o Turanga, i tuku mai
mo
1874.—Apiata te Hame raua ko Kerehona Pi-
waka, o Whangara, Turanga,
anake. (No. 5, 1874.) ... ... ... 1 O O
£900
Ko Rutene Tainguru, o te Wairoa, Haake Pei, e ki mai ana
kua raru a Rapaia te Apu i nga Maori o taua kainga, e whaka-
paea ana he tangata makutu ia. E ki ana ratou nana i whai-
whaia etahi tangata kua mate ki reira i mua tata atu nei. I tu
marire ano he hui hei titiro i taua korero, a whakapaea ana e
etahi tangata i taua hui nana o ratou whanaunga i makutu i
mate ai. Kaha noa ia ki te whakorekore, kaore e whakarangona
ana korero; a kitea ana e taua hui whaimatauranga he tika te
he o taua tangata, he nanakia ia i roto i a ratou, he mea tika
kia mate ia; kotahi tonu te tangata ki hai i rite tona whakaaro
ki to ratou. Katahi ka ki ratou ki a ia na te whakaaro ki te
ture i waiho ai ia kia ora ana; engari me noho ia i te wahi i
whanau ai ia, kaua ia e puta ke atu ki etahi wahi, ko te mate
mona kei reira. Ko Rutene Piwaka anake, kaore i whakaae ki
ta ratou whakaaro. Ki tana, he mate noa ano nga mate e
whakapaea ana ki a Rapaia; inahoki kua ki te Atua ki a
Arama, i to raua haranga ko Iwi, " he puehu koe, a ka hoki ano
koe ki te puehu," a kua pena tonu i muri mai nei. Heoi, ki ta
matou whakaaro kua whai matauranga nga Maori o te Wairoa,
kua kore ratou e whakapono ki aua tu whakaaro i tenei takiwa—
he mea ia no te takiwa o mua o te kuaretanga raua ko te whaka-
aro ki te makutu. Kua mahue noa atu, e nga iwi whai matau-
ranga o Niu Tirani nei, te whakapono ki te whaiwhaia. Ki te
mea ka patua a Rapaia e nga tangata o te Wairoa, he tino
kohuru kino ta ratou. Heoi te tangata i tika tona whakaaro i
taua hui ko Rutene Piwaka.
Ko nga nupepa ma Hoani te Amorangi, o Horowhenua, kua
tukuna tonutia ki a Kita, ki tana hoki i ki ai.
NOTICES AND ANSWERS TO CORRESPONDENTS.
Subscriptions received:— £ s. d.
From R. Woon, Esq., of Whanganui, R.M., for
1874.—R. Woon, Esq., R.M., Major Kemp,
Edward Broughton, Esq., Mete
Kingi, Aperahama Tipae, Pehi
Turoa, Poma Haumi, Hone
Hira, Aperahama Tahunuio-
rangi, Himema Huri waka, Hai-
mona te Ao-o-te-Rangi, Pama
Poutini, Remi Raupo, Pehira
Turei, Te Rangihuatau, and
Hone Tumango, all of Wha-
nganui ... ... ... ... 800
 From H. R. C. Wallace, Esq., of
Poverty Bay—For Apiata te
Ham e and Kerehona Piwaka,
both of Whangara, Poverty
Bay (No. 5, 1874) ... ... 1 O O
£900
Rutene Tainguru, of the Wairoa, Hawke's Bay, states that
Rapaia te Apu has fallen under the ban of the Natives of that
place as a sorcerer. They ascribe the death of a number of
persons, who have died lately in the district, to the operation
of his magic arts. A public meeting was convened on the
subject, at which he was charged by several individuals with
having brought about the death of certain of their relations by
witchcraft. His indignant denials were disregarded, and the
meeting, with one exception, came to the sage conclusion that
he was guilty, and that he was a pest in the district, who ought
not to be suffered to live. He was then informed that it was
only out of consideration for the law that his life was spared,
and warned to be careful not to move about from the place
where he was born, otherwise he might come to grief. Rutene
Piwaka alone dissented from the decision of the meeting. Ho
said the deaths  charged upon Rapaia arose from natural causes;
the Lord had said unto Adam, when he and Eve sinned, " Dust
thou art, and unto dust shalt thou return," and so it had ever
since been. We thought the Wairoa Natives had more sense
than to encourage such ideas—the growth of a past age of
superstition and ignorance. The belief in witchcraft and necro-
mancy has long been discarded by the more intelligent tribes of
New Zealand. If the Wairoa people were to take the life of
Rapaia, they would be guilty of murder. Rutene Piwaka
appears to have been the most sensible man at the meeting.
The papers of Hoani te Amorangi, of Horowhenua, have been
regularly forwarded to Mr. Hector McDonald, as requested.
•

82
TE WAKA MAORI O NIU TIRANI.
Kua tukuna tonutia ki te meera nga nupepa ki a Aperahama
Taonui, o Te Aratapu, Wairoa, Akarana. Kaore matou e mohio
ana ki te tikanga i kore ai e tae atu ki a ia. Inaianei kua tukuna
houtia etahi, he mea timata mai i a Hanuere kua taha nei; kua
tukua ki a Te Kepa, Komihana, kei Akarana, mana e tiaki.
E ki ana a Tuhakaraina, o Kemureti, Akarana, e rua nga
hoiho a te Hemara raua ko Ngatau i whakaaturia e raua i
te whakaaturanga o nga mea hou o te tau i te Awamutu, a kitea
aua te pai o aua hoiho, meatia ana kia riro he moni; no te
kitenga kua riro i aua hoiho te pai, katahi ka hae etahi Maori,
ka kiia no te Pakeha aua hoiho, a no reira ka puritia aua moni.
Ko te Waka ki a Tuhakaraina kua tukua atu e matou ki a Te
Herangi, Kai-whakawa, kei Waikato, he mea timata i a Hanuere
kua taha nei.
Hei tera nupepa puta ai te reta a Paora Poutini, me etahi atu
tangata, o Whanganui.
E hiahia ana a Manahi Te Karawa, o Te Niho-o-te-Kiore,
Taupo, kia tahuri pono nga Maori o tenei motu ki te whakapono
ki te Atua, ki a Ihowa. Ki tana whakaaro ko te Arawa te iwi
kua he rawa, kua iti haere to ratou mahi ki te Whakapono. I
mua ai ko te Arawa te iwi nui te whakapono; i tu he whare
karakia nunui ki nga wahi katoa o to ratou takiwa. Inaianei
kua kore he minita, Pakeha ranei Maori ranei, me nga whare
karakia kua kore; kotahi tonu kei Maketu, me tona minita,
ano, kotahi hoki kei te Wairoa, Tarawera, me tona minita ano.
Kei etahi kainga i tu ai nga whare karakia i mua, kua whaka-
turia he whare kai waipiro.
Ko Horomona Hapai e ki mai ana no te 9 o nga ra o Maehe
kua taha nei i huihui ai nga tangata e toru rau ki Tokomaru, he
whakawhetainga rno te whanautanga o te mokopuna a Henare
Potae. He haringa ki taua tamaiti, ka mea ratou ki te whaka-
tika i a ratou mahi; no reira ka korerotia e ratou enei tikanga
i raro nei, ara; he mihi ki te iwi mo te oranga i roto o te tau
hou; he powhiri manuwhiri; mo nga kura, kia puta te pai mo
nga tamariki; mo nga whare karakia kia whakaturia i roto i te
takiwa; mo te kai rama kia mutu, kia rite ai ta nga hoa Pakeha
e" tuhituhia ana ki a ratou; mo nga ture, kia mau ki te ture; te
whakamutunga, mo nga reti whenua kia pai kia tika te mahi.
He nui te kai i taua hui, ko tona tikanga tonu hoki ia. Heoi,
e pai ana kia pono te mahi a o matou hoa Maori o Tokomaru; e
pai ana kia whai hua a ratou tikanga pai na. Ki te pera,
katahi ka kiia te whanautanga o te mokopuna a Henare Potae,
he mea rite ki te whitinga o te ra—hei tuku i te maramatanga,
me te mahanatanga, me te oranga, i roto i to ratou kainga katoa.
Kua kore e taea e matou, i tenei Waka te korero i nga korero
o nga haerenga o Takuta Riwingitone, engari kei tera putanga.
Ko te utu mo te. Waka Maori i te tau ka te 10s., he mea utu
Id mua. Ka tukuna atu i te meera ki te tangata e Mahia ana
me ka tukua mai e ia aua moni ki te Kai Tuhi ki Po Neke nei.
MAHIA TO WIRA.
HE MEA TUHI NA. TE ROIA.
HE whakaaturanga ruarua enei ki a koutou, kia
mohiotia ai e koutou te mahinga wira; a e hiahia
ana au kia ata whakarongo mai koutou ki aku kupu.
1. Me tuhi te wira ki te pukapuka nei ano, ki te
kiri hipi ranei, me tuhi ki te mamangu. Kaua he
whakatikatikanga, kaua he haenga ki te pene, ara he
horoinga, kaua he kupu apiti, ki taua tuhinga.
2. NGA TANGATA.—Kei to tuhinga i nga ingoa
tangata ki roto ki to wira, me tuhi katoa te roanga o
te ingoa, te kainga e noho ana, me a ratou mahi e
mahia ana e ratou, tetahi tohu ke atu ranei e mo-
hiotia ai ratou. Akuanei pea ka tokorua nga tangata,
kotahi ano te rite o nga ingoa; engari ki te mea ka
ata whakaaturia o raua kainga nohoanga, e kore ano
e hengia.
Te Wahine.—Me whakahua marire ano te ingoa o
to wahine; ara, Ka hoatu e au ki taku hoa wahine
aroha, ki a Hera.
Nga tamariki—tane, wahine.—Kaua nga ingoa
anake o o tamariki, engari me whakamarama marire,
nga mea. tane me nga mea wahine; ara, Taku tama
matamua, a Ropata; taku tamaiti tane tuarua, a
Tamati; taku tamahine matamua, a Irihapeti; taku
tamaiti wahine, tuarua, a Heni. Ki te mea kua
The paper has been duly posted to Abraham Taonui, of Te
Aratapu, Wairoa, Auckland. We cannot explain why ho has
not received them. We now forward others from the 1st of
January last, addressed to the care of H. T. Kemp, Esq., Civil
Commissioner, Auckland.
Tuhakaraina of Cambridge, Auckland, states that Hemara
and Ngatau exhibited two horses, their own property, at the
late Agricultural Show at the Awamutu, to each of which was
awarded a prize; but the other natives, being jealous of the
successful exhibitors, declared the horses were the property of
Pakehas, and the prizes were withheld in consequence.
We have posted the Waka for Tuhakaraina, from 1st January
last, to the care of W. Searancke, Esq., R.M., of Waikato.
The letter of Paora Poutini, and others, of Whanganui, will
appear in our next.
Manahi Te Karawa, of Te Niho-o-te-Kiore, Taupo, would like
to see the  native people of this country embrace the Christian
religion in sincerity. He fears the Arawa people, in particular,
have sadly fallen away from their Christian profession. In days
past they were very attentive to their religious duties, and large
buildings for public worship were to be seen in every part of
their district. Now they have no ministers, neither European
nor Maori, and the places of worship have disappeared, except-
ing only one at Maketu, where there is a minister, and one at
the Wairoa, Tarawera, where there is also a minister. Some
places which once possessed churches have erected public houses
in their stead.
Horomona Hapai informs us that, on the 9th of March last,
some 300 Maoris assembled at Tokomaru to celebrate the birth
of a grandchild of Henare Potae. In recognition of the birth of
this child they determined to amend their ways, and the follow-
ing subjects therefore were the topics of discussion at the meet-
ing, namely,—the prosperity and safety they were experiencing
as a people this year; the extension of hospitality to strangers;
support of the schools for the education of their children;
establishment of churches in the district; suppression of rum
drinking, as counselled in letters from their Pakeha friends;
obedience to the laws; and, lastly, fair and equitable arrange-
ments in regard to leasing of lands. A great variety of edibles
was provided for the use of the meeting, as is usual in such
cases. We trust our Maori friends of Tokomaru may faithfully
carry out their good resolutions. If they do so, the birth of the
grandchild of Henare Potae may be compared to the rising of
the sun—shedding light, warmth, and happiness, throughout
their district.
We have been unable to continue our account of Dr. Living-
stone's travels in this issue of the Waka, but we shall return to
it in our next.
  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.
MAKE YOUR WILL.
BY A LEGAL GENTLEMAN.
THESE are a few short directions to you, to show you
how a will should be made; and I wish you to pay
particular attention to my words.
1. Your will must be written in ink  on paper or
parchment. There must not be any alterations, or
erasures, or additions to that writing.
2. PERSONS.—When you have to put the names
of any persons in your will, give their names in full,
their residence, and also their trade, or some distin-
guishing mark. There may be two men of the same
name; but if you give their residence, that will suffice
to identify the person you refer to without mistake.
Wife.—Always give the name of your wife; e.g., I
give to my dear wife Sarah.
Sons and Daughters.—Always give a description of
your sons and daughters, besides giving their names;
e.g,, My eldest son Robert; my second son Thomas;
my eldest daughter Elizabeth; my second daughter
Jane. If any of your daughters are married or widow,
give the description of the husband in every case; e.g.,

TE WAKA MAORI O NIU TIRANI.
83
marenatia etahi o o tamariki wahine, me whakahau
marire i te ingoa o te tane o tena o tena o nga
mea kua marenatia; ara, Taku tamaiti wahine tua-
toru, a Meri, te wahine a A. E., o Pitoone, Were-
ngitana, Kai-mahi paamu.
Taku tamaiti wahine tuawha, a Makareta, te pouaru
a te tangata kua mate nei, a H. I, o Makara,
Werengitana, Puiha.
3. TE TAONGA, e rua ona ahua: he tino taonga,
e kore e taea te whakanekeneke—ara, he whenua, he
whare, he aha; he taonga tangata, e taea ano te
whakanekeneke—ara, he moni, he taputapu, he hoiho,
he hipi, he kau, he aha atu.
Na, no konei, ki te mea ka tukua e koe he taonga
i roto i to wira, kia tika rawa to whakaatu i te taonga
e tukuna ana e koe, kaua rawa e he te whakaatu-
ranga, kia pera ano hoki me te whakaaturanga i te
tangata; ara, Taku whare i Kaiwara, e tu ana ite
taha ki Werengitana o te Awa o Kaiwara; tetahi,
taku whenua i Kaiwara, e takoto aua i te taha ki
Ngahauranga o te Awa o Kaiwara. Me pera ano
hoki nga taonga tangata; ara, Taku wati hiriwa, me
taku mekameka koura (tau nei); aku whakakai
taringa; taku tera hou me taku paraire hou; taku
hoiho pango, i paranitia he mea; taku kau whero, i
paranitia he mea, a pera tonu.
4. NGA KAI-WHAKAHAERE; ko nga tangata ona e
whakahuatia ana e koe ki roto ki to wira hei kai-wha-
kaoti i o hiahia kia oti, i muri iho o to matenga. Ki to
kore e whakaritea e koe ano i roto i to wira ho kai-
whakahaere, akuanei ka riro ma te Hupirimi Kooti e
whakarite he tangata hei whakaoti i tau i hiahia ai
koe, a he mea whakapau moni tona. No reira e tika
ana kia whiriwhiria e koe, i roto i o hoa pono rawa,
kia tokorua nga tangata hei tangata whakaputa i nga
tikanga o to wira. Me pa koe ki a raua tono ai
kia whakahaerea kia tuwhaia e raua o taonga i muri
o to matenga. Ki te mea ka whakaae raua, katahi
ka tuhia e koe o raua ingoa i roto i to wira hei kai-
whakahaere. Na, kei muri o to matenga ka mauria e
raua to wira ki te Hupirimi Kooti; a ma te Kai-
whakawa raua e whakaae hei kai-whakahaere, hei
whakarite i o nama, hei kohikohi mai i o moni e
takoto atu ana i te tangata atu, hei aha noa atu;
a ka oti i a raua te tuwhatuwha i o taonga ki tau
i mea ai koe, hei reira ka meatia kia whakakitea
e raua ki te Kooti te tika o ta raua mahi. Na, ka
kite koe, ma te Hupirimi Kooti e tiaki i a raua kia
tika ai ta raua mahi.
5. NGA KAI-TIAKI; ko nga tangata ena ka whaka-
ritea e koe i roto i to wira hei tiaki i nga taonga
o nga mea o o tamariki kaore ano kia tae ona tau ki te
rua te kau ma tahi. Mehemea he tamariki rawa
o tamariki, he tika kia whakaritea e koe tetahi o nga
kai-whakahaere hei matua mo aua tamariki; me wha-
karite hoki e koe ko aua kai-whakahaere taua rua hei
kai-tiaki mo nga taonga a o tamariki. Hei reira,
i roto i to wira, ka tukua e koe o taonga ki aua kai-
tiaki, a ka whakahaerea e raua me te mea na raua ake
ano aua taonga, otira he mahi kau ta raua i aua
taonga mo o tamariki ano. Ka tae o tamariki ki nga
tau e rua te kau ma tahi, katahi ka tukua e nga kai-
tiaki ki ia tangata ki ia tangata o aua tamariki te
wahi o aua taonga e tika ana kia riro mana,
hei reira ka mutu rawa te mana o aua kai-tiaki
ki runga ki aua taonga. Ma to whakaturanga
i etahi kai-tiaki hei tiaki i o taonga, ka kore
ai e hangakinotia; e maumautia ranei aua tao-
nga.
6. MAHUETANGA. — Akuanei pea tupono ai i to
matenga he tamariki rawa o tamariki katoa; tetahi,
kua kore e taea nga tau rua te kau ma tahi, kua kore
hoki e marenatia, ka rokohanga e te mate, ka mate
katoa ratou. No konei he mea tika rawa ia kia
whakahuatia e koe i roto i to wira tetahi hoa pai
nou, whanaunga ranei, e pai ai koe kia riro o rawa i
My third daughter Mary, the wife of A.E., of Pitoone,
Wellington, farmer.
My fourth daughter Margaret, the widow of the
late H. I, of Makara, Wellington, butcher.
3. PROPERTY is of two kinds: reaI property, which
cannot be moved—that is, laud, houses, &C.; personal
property, which can be moved—that is, money, furni-
ture, horses, sheep, cattle, &c.
Therefore, when you give away any property in
your will, you should describe the particular property
without any mistake, in the same way as you should
describe persons; e.g., My house at Kaiwara, which
is on the City of Wellington side of the River Kai-
wara; or my land at Kaiwara, which is on the Nga-
hauranga side of the River Kaiwara. Also the same
with personal property; e.g., My silver watch and
gold chain; my ear ornaments; my new saddle and
bridle; my black horse, branded, &c.; my red cow,
branded, &c., &c.
4. EXECUTORS are the persons whom you name in
your will that are to carry out your wishes after
your death. Unless you appoint executors in your
will, the Supreme Court will have to appoint some-
body to carry out your wishes, and this is always
expensive. Therefore, you should select from among
your most trusted friends two persons for the pur-
pose of giving effect to your will. You should ask
them to consent to distribute your property after
your death. If they consent, then you put their
names in your will as executors. After your death,
they will have to take your will to the Supreme
Court; and the Judge will authorize them to act as
executors, to pay your debts, to collect money owing
to you, &c., &c.; and when they have distributed
your property according to your wishes, they will
have to prove to the Judge of the Supreme Court
that they have done so in a satisfactory manner. So
you see the Supreme Court will see that they do their
duty properly.
5. TRUSTEES are persons appointed in your will to
take charge of the property of any of your children
that are not twenty-one years of age. When you
have young children, you should appoint one of your
executors to be guardian of the children; and you
should also appoint your two executors to be trustees
of the children's property. Then in your will you
give your property to these trustees, who will use it
as their own, but only on behalf of your children.
When your children become twenty-one years of
age, the trustees will have to hand over to each
child his share of your property, and then the trus-
tees will have no more control over it. By appoint-
ing trustees to take charge of the property, you
avoid the chance of the property being destroyed by
negligence or waste.
6. REMAINDER.—It may happen that at your
death all your children are young; and it might
happen that they should all die before they were
twenty-one years of age, and before they had married.
Therefore it is always best to name in your will some
particular friend or relation, to whom you would
wish your property to go in the event of the death of

84
TE WAKA MAORI O NIU TIRANI.
a ia me ka matemate katoa o tamariki. Ma tenei
tikanga ka kore ai e waihotia o rawa hei take tauto-
hetohe i roto i o whanaunga.
7 TUHITUHINGA INGOA. ME NGA KAI-TITIRO.—KO
te tino tikanga nui rawa tenei o te mahi katoa, a me
ata whakarongo mai koe ki enei kupu whakaatu. I
era tuhituhinga aku i ki au ka ata kimihia e te ture
ka ata rapua nga tikanga e tino mohiotia ai te hiahia
me te whakaaro o te tangata i roto i tona wira, a
ka tohe tonu te ture kia whakahaerea nga tikanga
ki runga ki ta taua tangata i mea ai. Engari kei
runga kei te tuhituhinga o to ingoa ki te wira, me
nga ingoa o nga kai-titiro, e rite ana te ture ki te
pohatu, he mea u tonu ia, e kore e korikori, e kore e
aha. Kua tino whakaritea e te ture te tikanga mo
te tuhituhinga o to ingoa me o nga kai-titiro ki te
wira; na, kia marama rawa koutou ki tenei, ki te
kore koe e whakarite i te mahinga kia rite tonu ki ta
te ture i ki ai, penei e kore rawa atu to wira e whai
tikanga.
E ki ana te ture ko te ingoa o te tangata nana te
wira me tuhituhi i te taha ki raro rawa; ko taua
tuhituhinga ingoa me tuhituhi i te aroaro o etahi
kai-titiro tokorua, rahi atu ranei, e te tangata nana
te wira; ka kore e tuhia e taua tangata tona ingoa i
to raua aroaro, me whakaae ia i to raua aroaro ki
taua ingoa nana ano, a katahi raua ka tuhituhi iho e
raua o raua ingoa i te aroaro o te tangata nana te
wira, me nga kupu whakapono ki te tuhinga.
Na, no reira, me ka oti i a koe to wira te tuhituhi,
me tono koe ki etahi tangata, kia kaua e iti iho i te
tokorua, kia haere mai kia kite raua i to tuhituhinga
i to ingoa ki taua wira. Katahi koe ka tuhituhi i to
ingoa ki raro, kia piri tonu ki te kapa tuhituhinga
whakamutunga rawa, kia kore ai hoki e whai takiwa
hei whakaurunga atu i etahi kupu ke i waenganui o
to ingoa me taua kapa whakamutunga. Katahi koe
ka mea ki aua kai-titiro tokorua ra, " Ko taku wira
tenei; e hiahia ana au kia tuhia e korua o korua ingoa
hei kai-titiro." Katahi raua ka tuhituhi i o raua ingoa
ki te pukapuka ra hei ingoa kai-titiro. Me kite rawa
raua i to tuhituhinga i to ingoa; me kite rawa koe i
to raua tuhituhinga i o raua ingoa; me kite hoki
raua i to raua tuhituhinga ano, tetahi i to tetahi
tuhituhinga i tona ingoa, tetahi i to tetahi. Kaua e
tahuri  ke te kanohi o tetahi o koutou tokotoru nei,
kia oti ra ano te tuhituhi i to ingoa me o raua ingoa
hoki ka tika ai koutou te tahuri ke. E kore e tika
te mea noho tahi anake i roto i te rumu kotahi i te
tuhituhinga, engari me kite koutou katoa i te tuhi-
tuhinga o nga ingoa.
Ki te kore e mohio te tangata nana te wira ki te
tuhituhi, me tono ia ki tetahi tangata hei kai-tuhituhi
i tona ingoa. E ahei ana ano tetahi o nga kai-titiro
hei pera; otira ko te tikanga pai, ma tetahi tangata
atu e tuhituhi. A, kia mohio koe, ki te mea ka riro
he tangata ke atu i a koe maua e tuhituhi te ingoa
ki to wira, kaua ia e tuhi i tona ingoa ake ki te taha
ki raro o te wira, engari me tuhi ia i te ingoa o te
tangata nana ake te wira.
8. NGA KAI-TITIRO.—E tika ana te tangata noa
atu hei kai-titiro wira, ahakoa tane, wahine, tamaiti
ranei, mehemea ano ia he tamaiti ahua pakeke, he
tamaiti mohio ki te tikanga o tana e tuhituhi ana.
Kaore he tikanga e tirohia ai, e korerotia ai, e nga
kai-titiro nga korero i roto i te wira, e kore ano hoki e
pai kia pera. Kati ki a raua ko to whakaaturanga
atu ko to wira tena; e tika ana kia mohio raua he
wira te mea e tuhia ana e raua ki o raua ingoa.
Kia kotahi tonu hoki te kupu mo nga kai-titiro,
engari he kupu nui ia, E kore e tika kia tonoa e
koe to wahine, o tamariki, tetahi atu tangata ranei
kua waihotia e koe he rawa mana i roto i to wira, hei
kai-titiro mo te wira; no te mea e ki ana te ture, ki
te tuhituhi ratou hei kai-titiro, akuanei ka tika ano
to ratou kai-titirohanga, ka tika ano hoki te wira,
all your children. By doing this you avoid altogether
the chance of your property being made the subject
of dispute among all your relations.
7 SIGNING AND WITNESSING THE WILL.—This is
by far the most important part of the whole pro-
ceeding, and therefore pay particular attention to
these words. In my previous writings, I said that
the law would take great pains to find out what your
real wishes and intentions were from your will, and
would do its best to give effect to those wishes.
But, with regard to the signing and witnessing of
your will, the law is like a stone, fixed and immov-
able. The law is imperative that your will shall be
signed and witnessed in a particular manner; and
therefore you may be assured of this, that if you do
not obey that law to the very letter, your will will
not be of any good whatever.
The law says the will must be signed at the foot
thereof, and such signature must be made or acknow-
ledged by the man who makes the will in the presence
of two or more witnesses, who shall attest and sub-
scribe such will in the presence of the man who
makes the will.
Therefore, when you have made your will, you
must ask two witnesses at least to see you sign the
will. Then you put your name at the foot of the
will close to the last line of the writing, so that there
will not be room for any new matter to be written in
between the last line and the signature. Then you
say to the two witnesses, " This is my will; I wish
you to witness it." Then they put their names on
the paper as witnesses. They both must see you
write your name; you must see both of them write
their names; and they must see each other sign.
Until the will is signed and witnessed, not one of the
three persons ought even to turn his back. It is
not sufficient to be in the same room; you must all
see the names written.
If the man whose will is made cannot write, then
he should ask somebody else to sign the will for him.
One of the two witnesses could do this, but it is
better to get a third person to do so. And mark
this, if anybody signs your will for you, he is not to
write his own name at the foot of the will, but he is to
write the name of the man who is making the will.
8. WITNESSES.—Anybody can be a witness to a
will, whether man, woman, or child, so long as the child
is old enough to understand what the writing means.
None of the witnesses need read the will, indeed they
ought not to do so. It is sufficient if you tell the
witnesses that it is your will; the witnesses ought to
know that what they are signing is a will.
Only one word more about witnesses, but this is
very important: you must not ask your wife, or
children, or anybody to whom you have given any
property by your will. to witness it; for, if they do
so, the law says that the witnessing will be good,
and the will also will be good, but that particular
witness shall not have the property you may have

TE WAKA MAORI O NIU TIRANI.
85
engari e kore e tukua kia riro i taua kai-titiro te
rawa kua waihotia e koe mana i roto i to wira, mehe-
mea ai he mea e waihotia ana mana e koe. I peneitia
te tikanga kia kore e whakawaia te tangata e takoto
mate ana, e tetahi tangata i tona taha, kia mahia
ngarotia he wira tuku i ona rawa ki taua tangata.
Heoi aku kupu mo te mahinga i to wira. E mohio
ana ano au e kore koe e matau ki te hanga wira i
enei kupu. Kaore hoki e pai kia whakamatau ko
koe ake ano ki te mahi i to wira. Me haere koe ki
tetahi roia, tetahi atu tangata whai matauranga
ranei, mana e mahi e tika ai. Engari kei aku kupu
nei ka kite pea koe he nui te tupato he nui to
matauranga e whakapaua ana ki runga ki te mahinga
wira, kia kore ai e hetia nga ingoa tangata me nga
whakaaturanga taonga; ma aku kupu hoki, kua
korerotia nei e au, te tupato ai koe i to tuhituhinga i
to ingoa ki te wira, kia rite ai nga tikanga.
Kua nui noa nei aku kupu mo te mahinga wira, ka
apitiria tenei e au tetahi "Ahua Wira," ara, he
tauira wira e tika ai te mahinga.
Ma tenei tu wira (i raro nei) ka rite tahi ai to wehe-
wehenga ki o tamariki katoa o whenua me o whare;
me nga hoiho, me nga kau, me nga aha, ka rite tonu
ano te tuwhatuwha i roto i a ratou, otira hei muri atu
ia i te utunga i o nama. Ko tenei wira e whakarite
ana ko o nama e utua i te tuatahi, me nga moni e pau
i runga i te mahinga o to tanumanga. Ko tenei wira
e whakarite ana kia riro o rawa i o tangata kai-wha-
kahaere me te mea na raua ake ano, kia ahei ai raua te
hoko atu, ko raua hoki hei kai-tiaki ano mo aua rawa
ma nga tamariki; engari heoi te wahi e tika ai raua
te hoko ko tetahi wahi e rite ai o nama, kaore tetahi
wahi atu. Ko te tino tikanga tenei e mana ana i te
tuatahi e te tangata Whakapono, ara ko te whaka-
rite i ona nama. E mea ana hoki tenei wira e pai
ana kia hokona e o kai-whakahaere tetahi whenua
noa atu mehemea e homai ana he utu ki a raua mo
taua whenua e tau ai he pai he tika ki runga ki o
tamariki. Otira e kore e tino kiia e te ture me hoko
ano raua i te whenua, ahakoa pai te utu; kei a raua
ano te matauranga me te tikanga.
AHUA. WIRA.
Ko te wira tenei me nga kupu whakamutunga aku, a
A. E., o Karori, Werengitana, i te Koroni o Niu
Tirani.
E hiahia ana au ko aku nama tika katoa, me nga
tikanga o te tanumanga i au, me te mahinga katoa-
tanga o nga tikanga o taku wira, kia whakaritea
katoatia.
Ka hoatu e au ki taku hoa wahine aroha nei, a
Ani, kia whitu whare, kia rima kau, kotahi tern me te
paraire.
Ka tukua ka waihotia e au aku tino taonga (real
property) katoa me aku taonga tangata (personal
property) katoa, kaore ano kia tukua ketia i roto i
tenei wira, ki a H. I, o me K. M., o
 kia mau ki a raua me nga mea o muri i a
raua e tika ai kia riro i a ratou o raua mana ki to te
ture tikanga (heirs) ake tonu atu, ki a raua ranei
me o raua tangata kai-whakahaere i muri i a raua
ake tonu atu, kei te ahua o nga taonga te tikanga, ki
runga ki enei tikanga tiakanga ki raro iho nei
kia whakahaerea e raua, e o raua uri ranei i muri i a
raua, to raua uri ranei i muri i a raua, me nga mea o
muri i a ia e tika ai kia riro tona mana i a ratou ki
to te ture tikanga (heirs), ona tangata kai-whaka.
haere i muri i a ia, a ratou ranei e whakarite ai, tana
ranei e whakarite ai.
Ara, i runga i aua tikanga tiakanga; kia waihotia,
kia whakawhaititia mai ranei kia whakahokia mai,
aku moni kua whakamahia atu e au, a (i muri iho o
te utunga i aku nama, me nga mahi o toku tanu-
given him in your will. This is done to prevent
secret influences over a man who may be ill, who
might be persuaded by somebody near him to make a
will in his favour.
This is all that I have to say about making your will.
I know it will not teach you how to make a will. You
ought not to attempt yourself to make your own will.
Go to a lawyer, or some educated man, who will do it
properly for you. But I have said enough to show
you that great care is requisite in making a will, so
as to avoid all chance of mistake in names of persons
or in description of property; and I have also said
enough to put you on your guard when signing the
will, to make you careful that you should have it
signed in the proper manner.
Having said so much about the making of a will, I
have added to this writing a " Form of Will,"—that is
to say, an example of a will that I think you will find
useful.
By this will all of your children will have equal
shares in your land and houses, and also will divide
the horses, cattle, &c., equally between them, but  only
after your debts have been paid. This will provides
that your debts are to be paid in the first case, and
also your funeral expenses,—that is, the cost of your
burial. This will provides that your executors, who
aro also trustees of the property of the young
children, shall have your property as if it were their
own, for the purpose of being able to sell, but they
will only be entitled to sell as much as may be neces-
sary to pay your debts. The payment of debts is one
of the first laws obligatory on a Christian. The will
also provides that your executors may sell any land if
they have a price offered to them that would benefit
your children. But your executors are not forced to
sell.
FORM OF A WILL.
This is the last will and testament of me, A.E., of
Karori, Wellington, in the Colony of New Zealand.
I desire that all my just debts, funeral and testa-
mentary expenses, shall be paid.
I give to my dear wife Annie seven houses, five cows,
one saddle and bridle.
I devise and bequeath all my real and personal
property not hereby otherwise disposed of, to H.I.,
of and K.M., of to hold to them
and their heirs for ever, or to them and their execu-
tors and administrators, according to the several
natures of my said property, upon the following
trusts to be performed by them or their survivors or
survivor of them, his heirs, executors, or adminis-
trators, or their or his assigns.
Upon trust to retain or realize my invested
personalty, and (after paying my funeral and testa-
mentary expenses, debts, and legacies,) to invest the
proceeds, with the sale moneys of my personal or

86
TE WAKA MAORI O NIU TIRANI.
manga me te mahinga o nga tikanga o taku wira, kia
riro hoki nga rawa e waiho ai e au ma te tangata te
hoatu ki a ratou,) ko aua moni, (ara, nga toenga,)
hui atu ki nga moni e riro mai mo aku rawa tangata
me aku tino rawa, kia hokona atu ki etahi pukapuka
whakaaetanga moni a te Kawanatanga o te Koroni,
(Government securities).
I runga i aua tikanga tiakanga, kia hokona atu
aku tino taonga me te mea na ratou ake ano, ki te
kitea he tika kia pera.
Na, i raro i te mana o aua tikanga tiakanga kua
kiia i runga ra, ko nga taonga, hui atu etahi tino
taonga hoko hou ki aku tino taonga kaore ano kia
riro i te hoko kua waihotia nei i runga i aua tikanga
tiakanga hei hoko, ka puritia i runga i aua tikanga
tiakanga kia rite tahi mo aku tamariki katoa, taku
tamaiti kotahi ranei o inaianei, o a mua ake ranei,
mehemea e hira atu ana i te kotahi, e tae ki te rua te
kau ma tahi o ratou tau, ona tau ranei, e marenatia
ranei, e ora ana ranei i te wa e mate ai au, e waiho
iho ranei e ratou he tamariki ora i te ao nei i muri
i au.
A ki te he aua tikanga tiakanga (i te mate), ka
waiho (aua rawa), i runga i te tikanga tiakanga ano,
mo N.O., o hei rawa tuturu ki a ia; ki te
mate ia, hei ana tangata kai-whakahaere i muri i a
ia hei mea apiti atu ki ona rawa.
Ka whakaturia e au ko taua H. I. me taua K. M.
hei kai-whakahaere mo tenei, mo taku wira nei, hei
matua hoki mo aku tamariki kaore ano kia taea nga
tau e rua te kau ma tahi, a ka hoatu e au ki ia
tangata o raua kia hei whakarite mo
tana mahi.
TIKANGA O TE TUHITUHINGA INGOA KI TE WIRA.
Ki te mea he tangata mohio ki te tuhituhi, me penei.
KUA tuhia i te pito ki raro nei, ara i te mutunga
o nga korero o tenei pukapuka, e te tangata e tuku
ana i ona rawa, ara a A.E., i tenei ra tuatahi o
Hanuere, i te tau 1874, ki Makara, Werengitana,
Niu Tirani, i to maua aroaro i a maua ano hoki e
titiro atu ana, a ko maua hoki, i runga i tana tono,
i tona aroaro hoki, i a ia ano e titiro mai ana, i a
maua ano hoki e titiro ana tetahi ki tetahi, ko tetahi
i te aroaro o tetahi, kua whakamaua kua tuhituhia o
maua ingoa hei kai titiro.
Ka kore e mohio te tangata ki te tuhituhi, a ka riro
he tangata ke atu mana e tuhituhi i tona ingoa.
Kua tuhia e H. I, o Karori, i te tirohanga mai, i
te aroaro hoki, i runga i te tono hoki, a A, E, o
Makara, te tangata e tuku ana i ona rawa, hei wira
hei kupu whakamutunga ma taua A. E., a ko taua
tuhinga ingoa kua whakaaetia e taua A. E. nana, i to
maua aroaro, i a maua e titiro atu ana, a ko maua
hoki, i runga i tana tono, i tona aroaro hoki, i a ia
ano e titiro mai ana, i a maua ano hoki e titiro ana
tetahi ki tetahi, ko tetahi i te aroaro o tetahi, kua
whakamaua kua tuhituhia o maua ingoa hei kai
titiro.
TE TAENGA, O MEIHA ROPATA KI
WAIHOU, HAURAKI.
(He mea tuku mai na te Maori.)
KG nga korero enei o te taenga o Meiha Ropata kia
kite ia i a Te Hira te Tuiri raua ko Te Moananui i
Waihou, Hauraki, i te 4 o Pepuere, I874.
Ko te take i haere ai ia, he mea kia kite i a raua
me te iwi katoa hoki o Hauraki, mo te korero i
rangona e ia, me he ahua whakapae nei te ahua, e
kiia ana tera a Ngatiporou e haere ki te whakarite i
nga nama o mua, ara i nga patunga o te taha ki raro
nei i nga iwi o runga. Koia ra te take i haere ai ia
ki reira, kia whakahangaitia mai ki tona kanohi aua
real estate, in or upon the Government securities of
the Colony.
Upon trust, to sell my real estate with the dis-
cretion of absolute owners.
Subject to the foregoing trusts, the premises
including as well any purchased real estate as my
unsold real estate devised in trust for sale, shall be
held in trust for all and every my present or future
children or child equally, if more than one, who shall
attain twenty-one years of age, or marry, and who
shall be living at my death, or shall leave children
surviving me.
And on failure of the foregoing trusts, in trust for
N.O., of absolutely, or if he be dead, for his
executors or administrators for the benefit of his
estate.
I appoint the said H.I. and K.M. executors of
this my will, and guardians of my children under age,
and I bequeath to each of them for his trouble.
HOW TO SIGN A WlLL.
When a man can write, say,—
Signed at the foot or end hereof by the testator
A.E., on this first day of January, in the year 1874,
at Makara, Wellington, New Zealand, in the sight
and presence of us, who at his request, and in his
sight and presence, and in the sight and presence of
each other, have set and subscribed our names as
witnesses.
When a man cannot write, and somebody else signs
for him.
Signed by H.I., of Karori, in "the sight and pre-
sence of, and by the direction of the said A.E., of
Makara, the testator, as the last will and testament
of the said A.E., and such signature, acknowledged
by the said A.E., in the sight and presence of us, who
at his request, and in his sight and presence, and in
the sight and presence of each other, have set and
subscribed our names as witnesses.
VISIT OF MAJOR ROPATA TO THE THAMES
HAURAKI.
(Communicated by a Native.)
THE following is a report of a visit of Major Ropata
to Te Hira Te Tuiri and Te Moananui at the Thames,
Hauraki, on the 4th of February, 1874.
His object in going there was to see those two
chiefs in particular and the people of Hauraki gene-
rally, with respect to a rumour which had been
circulated that it was the intention of his people,
Ngatiporou, to attack the northern tribes, in retalia-
tion and by way of reprisal for raids made by them
on the southern tribes in former days. This, there-

TE WAKA MAORI O NIU TIRANI.
87
korero me te tangata, te iwi ranei, nana i korero i
rongo ai ratou.
TE HIRA TE TUIRI, e korero ana ki a Meiha,
Ropata, ka mea: " Haere mai! e Ropata Wahawaha.
Ko nga tangata ano ena hei arahi mai i a koe, ko
Riria Karepe, ko Ropata Ngatai, ki tenei wahi. Kua
tika to haere mai. Hahaua mai te tangata, no te
mea  e tauira tonu ana ki te korero, kaore ano kia
mohio noa. Haere mai! e Ropata. Haere mai kia
kite i a Ngatiporou. Tera ke nga tangata nana i to
te waka ki utu—e hara tenei, he iti rawa no ratou."
MEIHA ROPATA.: "Karanga mai, e taku hoa.
Tenei te haere nei kia kite i a koe, me te iwi hoki. I
tika ai koa te haere mai, kua Haurakitia nei hoki a
hau. E hara koa iana, e kapi katoa nei Hauraki
i a Ngatiporou? Ko wai ianei hei whakahe? Kaore
ra pea. E noho nei hoki i to aroaro. Koia hoki te
take o taku haere mai kia kitekite i a ratou. Na te
raru ka hangai mai ki te aroaro, na koia ra tenei e
noho nei e korero nei taua, I hiahia ano hoki au kia
kite i a koe i era haramaitanga oku kia kite i a ratou,
i te puta auau tonu ake hoki o te rongo raruraru o
ratou ki nga takiwa o runga ra; na reira te take i
haere mai ai ki te hoatu noa i tetahi kupu ki a ratou,
kia ngawari ai ta ratou noho i tou aroaro. Na, e
noho pai nei hoki ratou."
TE MOANANUI: " Haere mai! e Ngatiporou, e
Marutuahu. Kawea mai te tauhou, e ki nei ia he
matakitaki whenua tana haere mai. Haere mai, ka-
wea mai to rahi, me to iti. Ka pai to haere mai.
Whai mai i runga i te iwi kua marenatia nei hoki
maua. Kaua au e whakawakia. Engari te take
tika, ka tika; ko tenei kaore au e mohio. Ka mare-
natia taua e au; ka takoto tahi au ki a koe, ka takoto
tahi koe ki au. Haere mai ki Hauraki! He kainga
wairangi, he tutua anake nga tangata."
MEIHA ROPATA: " Karanga mai e taku hoa. Tenei
te haere nei kia kite i a koe me te iwi katoa. Tenei
ra to iwi a Ngatiporou, a Marutuahu hoki, te haere
nei. Kua pai to huanga i te ingoa mo te iwi, koia ra
tena e huaina mai na e koe ko Marutuahu, e ki ra
hoki au kua Haurakitia to iwi. Mo tena kupu au,
kaua koe e whakawakia. Ae. E kore au e whakawa
i a koe. He aha tau kia whakawa au i a koe? Heoi
taku i haere mai ai he patai, no te mea i ahu ake i
runga i a koe taku rongonga i tenei korero.
E pa ra he urutuwhenua,
Ka papatu ki te rae Rangataua;
Ko te wai whero ki hai ra i ara, i maruatata.
Kia tau e Pango te mau mai to patu,
Whakaki nui ai, he wai kai aku kamo.
He whatinga rakau, tohu ake ai au ko Hanganui.
Ki hai au i kite, i poka waenga noa i te ara.
Nga urutawairiki o nga tamahine—
He mea nei e Mau, nana nei i hoatu,
Puta rawa i tawhaiti,
Nga rae toka o Moehau,
Kau ana i te wai o Hauraki ra, o Waihou.
Kia tutakitia te rangi o te korero e tarawaua nei—
Tenei roto kai te wareware e.
Otira e kore e whakapono wawe taua ki nga ritenga
o tenei waiata. Engari me ata kimi marie ano e taua
ki nga take mai o tenei korero, ahakoa kei hea, kei
hea ranei; no te mea he tangata tonu te utu o tenei
korero. Tenei te tangata te haere noa nei tera te
ngakau mauahara, aha ranei, te whakahe i tetahi
fore, was his object in going thither, that he might
talk with them face to face, and learn from them-
selves from what person or tribe they had received
the report.
TE HIRA TE TUIRI,  addressing Major Ropata,
said,—Welcome! Ropata Wahawaha. Those men,
Riria Karepe and Ropata Ngatai; are the proper
persons to accompany you hither. Your reason for
coming is a just one. Come and see us, for we are
in ignorance—we are but acquiring the power of
debating. Welcome! Ropata. Come and see Ngati-
porou (a section of Ngatiporou residing at Hauraki).
There are others who drew the canoe on shore; these
are but few in number (i.e. other people of more im-
portance, descended from ancestors who first landed
in New Zealand).
Major ROPATA: Your words of welcome, my
friend, are right and proper. I am here to see you
and the people generally. I have a right to come
here, as it may be said that I am a resident here
(alluding to some of Ngatiporou residing there). Is
not Hauraki everywhere occupied by Ngatiporou?
And who is there to object? No one. Are they
not living in your presence (i.e., under your protec-
tion)? Therefore I come to see them. But as a
troublous matter has arisen, you and I are thus
brought face to face. I was desirous of seeing you
on the occasions of my previous visits to them,
because we of the  South had heard reports that dis-
turbing influences were at work amongst them, and
therefore I came to caution and advise them to con-
duct themselves with propriety before you; and I
find they are doing so.
TE MOANANUI: Welcome! Ngatiporou and
Marutuahu. (Riria Karepe and Ropata Ngatai, who
accompanied Major Ropata, belonging tu the Maru-
tuahu Tribe.) Bring hither the stranger (Major
Ropata), who says he comes (only) to see the land.
Welcome! (addressing Major Ropata.) Bring your
dependants, great and small. Your coming is good.
Follow hither your people to whom we are married
(united in friendship). Do not call me to account.
It would be proper to do so if you had just cause;
but in this matter I am innocent. We and you will
henceforth be united, and hold friendship together as
one people. Welcome to Hauraki! It is a foolish
place, and its people are ignoble and obscure.
Major ROPATA: Welcome us here, my friend.
We come to see you and all the people—we, your
friends of Ngatiporou and Marutuahu. You do well
to call us all Marutuahu, as I have said we may be
said to be residents here at Hauraki. With respect
to calling you to account, it is not my intention
to do so. What have you done that I should call
you to account? I have merely come here to inquire,
because this report came to me from you (i.e., your
people).
With loud resounding roar,
'Gainst Rangataua point,
Fierce blows the southern gale,
With echo sounding far—
E'en tho' distant yet the blood -red tide
Of battle.
Curb yet a while thy rude attack, O Pango!
Whilst open wide the sluices of mino eyes
Suffused with tears.
I heard a sound of breaking twigs,
In the shadowy forest.
Me thought 'twas Hanganui,
Approaching straight—
Yet naught appeared, save slander,
Athwart my path.
The latter part of the song refers to the publicity the slander
against him had attained in certain places, and the necessity of
putting a stop to it, as he was innocent.
But we will not hastily adopt the conclusion to

86
TE WAKA MAORI O NIU TIRANI.
manga me te mahinga o nga tikanga o taku wira, kia
riro hoki nga rawa e waiho ai e au ma te tangata te
hoatu ki a ratou,) ko aua moni, (ara, nga toenga,)
hui atu ki nga moni e riro mai mo aku rawa tangata
me aku tino rawa, kia hokona atu ki etahi pukapuka
whakaaetanga moni a te Kawanatanga o te Koroni,
(Government securities).
I runga i aua tikanga tiakanga, kia hokona atu
aku tino taonga me te mea na ratou ake ano, ki te
kitea he tika kia pera.
Na, i raro i te mana o aua tikanga tiakanga kua
kiia i runga ra, ko nga taonga, hui atu etahi tino
taonga hoko hou ki aku tino taonga kaore ano kia
riro i te hoko kua waihotia nei i runga i aua tikanga
tiakanga hei hoko, ka puritia i runga i aua tikanga
tiakanga kia rite tahi mo aku tamariki katoa, taku
tamaiti kotahi ranei o inaianei, o a mua ake ranei,
mehemea e hira atu ana i te kotahi, e tae ki te rua te
kau ma tahi o ratou tau, ona tau ranei, e marenatia
ranei, e ora ana ranei i te wa e mate ai au, e waiho
iho ranei e ratou he tamariki ora i te ao nei i muri
i au.
A ki te he aua tikanga tiakanga (i te mate), ka
waiho (aua rawa), i runga i te tikanga tiakanga ano,
mo N.O,, o hei rawa tuturu ki a ia; ki te
mate ia, hei ana tangata kai-whakahaere i muri i a
ia hei mea apiti atu ki ona rawa.
Ka whakaturia e au ko taua H. I. me taua K. M.
hei kai-whakahaere mo tenei, mo taku wira nei, hei
matua hoki mo. aku tamariki kaore ano kia taea nga
tau e rua te kau ma tahi, a ka hoatu e au ki ia
tangata o raua kia hei whakarite mo
tana mahi.
TIKANGA O TE TUHITUHINGA INGOA KI TE WIRA.
Ki te mea Ite tangata mohio ki te tuhituhi, me penei.
KUA tuhia i te pito ki raro nei, ara i te mutunga
o nga korero o tenei pukapuka, e te tangata e tuku
ana i ona rawa, ara a A.E., i tenei ra tuatahi o
Hanuere, i te tau 1874, ki Makara, Werengitana,
Niu Tirani, i to maua aroaro i a maua ano hoki e
titiro atu ana, a ko maua hoki, i runga i tana tono,
i tona aroaro hoki, i a ia ano e titiro mai ana, i a
maua ano hoki e titiro ana tetahi ki tetahi, ko tetahi
i te aroaro o tetahi, kua whakamaua kua tuhituhia o
maua ingoa hei kai titiro.
Ka kore e, mohio te tangata ki te tuhituhi, a ka riro
he tangata ke atu mana e tuhituhi i tona ingoa.
Kua tuhia e H. I., o Karori, i te tirohanga mai, i
te aroaro hoki, i runga i te tono hoki, a A. E., o
Makara, te tangata e tuku ana i ona rawa, hei wira
hei kupu whakamutunga ma taua A. E., a ko taua
tuhinga ingoa kua whakaaetia e taua A. E. nana, i to
maua aroaro, i a maua e titiro atu ana, a ko maua
hoki, i runga i tana tono, i tona aroaro hoki, i a ia
ano e titiro mai ana, i a maua ano hoki e titiro ana
tetahi ki tetahi, ko tetahi i te aroaro o tetahi, kua
whakamaua kua tuhituhia o maua ingoa hei kai
titiro.
TE TAENGA O MEIHA ROPATA KI
WAIHOU, HAURAKI.
(He mea tuku mai na te Maori)
Ko nga korero enei o te taenga o Meiha Ropata kia
kite ia i a Te Hira te Tuiri raua ko Te Moananui i
Waihou, Hauraki, i te 4 o Pepuere, 1874.
Ko te take i haere ai ia, he mea kia kite i a raua
me te iwi katoa hoki o Hauraki, mo te korero i
rangona e ia, me he ahua whakapae nei te ahua, e
kiia ana tera a Ngatiporou e haere ki te whakarite i
nga nama o mua, ara i nga patunga o te taha ki raro
nei i nga iwi o runga. Koia ra te take i haere ai ia
ki reira, kia whakahangaitia mai ki tona kanohi aua
real estate, in or upon the Government securities of
the Colony.
Upon trust, to sell my real estate with the dis-
cretion of absolute owners.
Subject to the foregoing trusts, the premises
including as well any purchased real estate as my
unsold real estate devised in trust for sale, shall be
held in trust for all and every my present or future
 children or child equally, if more than one, who shall
attain twenty-one years of age, or marry, and who
shall be living at my death, or shall leave children
surviving me.
And on failure of the foregoing trusts, in trust for
N.O,, of absolutely, or if he be dead, for his
executors or administrators for the benefit of his
estate.
I appoint the said H.I. and K.M. executors of
this my will, and guardians of my children under age,
and I bequeath to each of them for his trouble.
How TO SIGN A WILL.
When a man can write, say,—
Signed at the foot or end hereof by the testator
A.E., on this first day of January,  in the year 1874,
at Makara, Wellington, New Zealand, in the sight
and presence of us, who at his request, and in his
sight and presence, and in the sight and presence of
each other, have set and subscribed our names as
witnesses.
When a man cannot write, and somebody else signs
for him.
Signed by H.I., of Karori, in "the sight and pre-
sence of, and by the direction of the said A.E., of
Makara,  the testator, as the last will and testament
of the said A.E., and such signature, acknowledged
by the said A.E., in the sight and presence of us, who
at his request, and in his sight and presence, and in
the sight and presence of each other, have set and
subscribed our names as witnesses.
VISIT OF MAJOR ROPATA TO THE THAMES,
HAURAKI.
(Communicated by a Native.)
THE following is a report of a visit of Major Ropata
to Te Hira Te Tuiri and Te Moananui at the Thames,
Hauraki, on the 4th of February, 1874.
His object in going there was to see those two
chiefs in particular and the people of Hauraki gene-
rally, with respect to a rumour which had been
circulated that it was the intention of his people,
Ngatiporou, to attack the northern tribes, in retalia-
tion and by way of reprisal for raids made by them
on the southern tribes in former days. This, there-

TE WAKA MAORI O NIU TIRANI.
87
korero me te tangata, te iwi ranei, nana i korero i
rongo ai ratou.
TE HIRA TE TUIRI, e korero ana ki a Meiha,
Ropata, ka mea: " Haere mai! e Ropata Wahawaha.
Ko  nga tangata ano ena hei arahi mai i a koe, ko
Riria Karepe, ko Ropata Ngatai, ki tenei wahi. Kua
tika to haere mai. Hahaua mai te tangata, no te
mea e tauira tonu ana ki te korero, kaore ano kia
mohio noa. Haere mai! e Ropata. Haere mai kia
kite i a Ngatiporou.  Tera ke nga tangata nana i to
te waka ki utu—e hara tenei, he iti rawa no ratou."
MEIHA ROPATA: "Karanga mai, e taku hoa.
Tenei te haere nei kia kite i a koe, me te iwi hoki. I
tika ai koa te haere mai, kua Haurakitia nei hoki a
hau. E hara koa iana, e kapi katoa nei Hauraki
i a Ngatiporou? Ko wai ianei hei whakahe? Kaore
ra pea. E noho nei hoki i to aroaro. Koia hoki te
take o taku haere mai kia kitekite i a ratou. Na te
raru ka hangai mai ki te aroaro, na koia ra tenei e
noho nei e korero nei taua, I hiahia ano hoki au kia
kite i a koe i era haramaitanga oku kia kite i a rat o u,
i te puta auau tonu ake hoki o te rongo raruraru o
ratou ki nga takiwa o runga ra; na reira te take i
haere mai ai ki te hoatu noa i tetahi kupu ki a ratou,
kia ngawari ai ta ratou noho i tou aroaro. Na, e
noho pai nei hoki ratou."
TE MOANANUI: " Haere mai! e Ngatiporou, e
Marutuahu. Kawea mai te tauhou, e ki nei ia he
matakitaki whenua tana haere mai. Haere mai, ka-
wea mai to rahi, me to iti. Ka pai to haere mai.
Whai mai i runga i te iwi kua marenatia nei hoki
maua. Kaua au e whakawakia. Engari te take
tika, ka tika; ko tenei kaore au e mohio. Ka mare-
natia taua e au; ka takoto tahi au ki a koe, ka takoto
tahi koe ki au. Haere mai ki Hauraki! He kainga
wairangi, he tutua anake nga tangata."
MEIHA ROPATA: " Karanga mai e taku hoa. Tenei
te haere nei kia kite i a koe me te iwi katoa. Tenei
ra to iwi a Ngatiporou, a Marutuahu hoki, te haere
nei. Kua pai to huanga i te ingoa mo te iwi, koia ra
tena e huaina mai na e koe ko Marutuahu, e ki ra
hoki au kua Haurakitia to iwi. Mo tena kupu au,
kaua koe e whakawakia. Ae. E kore au e whakawa
i a koe. He aha tau kia whakawa au i a koe? Heoi
taku i haere mai ai he patai, no te mea i ahu ake i
runga i a koe taku rongonga i tenei korero.
E pa ra he urutuwhenua,
Ka papatu ki te rae Rangataua;
Ko te wai whero ki hai ra i  i maruatata.
Kia tau e Pango te mau mai to patu,
Whakaki nui ai, he wai kai aku kamo.
He whatinga rakau, tohu ake ai au ko Hanganui.
Ki hai au i kite, i poka waenga noa i te ara.
Nga urutawairiki o nga tamahine—
He mea nei e Mau, nana nei i hoatu,
Puta rawa i tawhaiti,
Nga rae toka o Moehau,
Kau ana i te wai o Hauraki ra, o Waihou.
Kia tutakitia te rangi o te korero e tarawaua nei—
Tenei roto kai te wareware e.
Otira e kore e whakapono wawe taua ki nga ritenga
o tenei waiata. Engari me ata kimi marie ano e taua
ki nga take mai o tenei korero, ahakoa kei hea, kei
hea ranei; no te mea he tangata tonu te utu o tenei
korero. Tenei te tangata te haere noa nei, tera te
ngakau mauahara, aha ranei, te whakahe i tetahi
fore, was his object in going thither, that he might
talk with them face to face, and learn from them-
selves from what person or tribe they had received
the report.
TE HIRA TE TUIRI, addressing Major Ropata,
said,—Welcome! Ropata Wahawaha. Those men,
Riria Karepe and Ropata Ngatai; are the proper
persons to accompany you hither. Your reason for
coming is a just one. Come and see us, for we are
in ignorance—we are but acquiring the power of
debating. Welcome! Ropata. Come and see Ngati-
porou (a section of Ngatiporou residing at Hauraki).
There are others who drew the canoe on shore; these
are but few in number (i.e. other people of more im-
portance, descended from ancestors who first landed
in New Zealand).
Major ROPATA: Your words of welcome, my
friend, are right and proper. I am here to see you
and the people generally. I have a right to come
here, as it may be said that I am a resident here
(alluding to some of Ngatiporou residing there). Is
not Hauraki everywhere occupied by Ngatiporou?
And who is there to object? No one. Are they
not living in your presence (i.e., under your protec-
tion)? Therefore I come to see them. But as a
troublous matter has arisen, you and I are thus
brought face to face. I was desirous of seeing you
on the occasions of my previous visits to them,
because we of the South had heard reports that dis-
turbing influences were at work amongst them, and
therefore I came to caution and advise them to con-
duct themselves with propriety before you; and I
find they are doing so.
TE MOANANUI: Welcome! Ngatiporou and
Marutuahu. (Riria Karepe and Ropata Ngatai, who
accompanied Major Ropata, belonging tu the Maru-
tuahu Tribe.) Bring hither the stranger (Major
Ropata), who says he comes (only) to see the land.
Welcome! (addressing Major Ropata.) Bring your
dependants, great and small. Your coming is good.
Follow hither your people to whom we are married
(united in friendship). Do not call me to account.
It would be proper to do so if you had just cause;
but in this matter I am innocent. We and you will
henceforth. be united, and hold friendship together as
one people. Welcome to Hauraki! It is a foolish
place, and its people are ignoble and obscure.
Major ROPATA: Welcome us here, my friend.
We come to see you and all the people—we, your
friends of Ngatiporou and Marutuahu. You do well
to call us all Marutuahu, as I have said we may be
said to be residents here at Hauraki. With respect
to calling you to account, it is not my intention
to do so. What have you done that I should call
you to account? I have merely come here to inquire,
because this report came to me from you (i.e., your
people).
With loud resounding roar,
'Gainst Rangataua point,
Fierce blows the southern gale,
With echo sounding far—
E'en tho' distant yet the blood -red tide
Of battle.
Curb yet a while thy rude attack, O Pango !
Whilst open wide the sluices of mine eyes
Suffused with tears.
I heard a sound of breaking twigs,
In the shadowy forest.
Me thought 'twas Hanganui,
Approaching straight—
Yet naught appeared, save slander,
Athwart my path.
The Iatter part of the song refers to the publicity the slander
against him had attained in certain places, and tho necessity of
putting a stop to it, as he was innocent.
But we will not hastily adopt the conclusion to

90
TE WAKA MAORI O NIU TIRANI
TE MOANANUI: Kaore  au i rongo ki a rato u i enei
korero. Erangi ko matou katoa, ko ratou, i rongo
anake ki aua tangata ka mutu ake ra o ratou ingoa.
MEIHA. ROPATA: I timata mai ena korero i O potiki,
Maketu, me Tauranga; kaore ano i nga takiwa ki a
Ngtiporou. Kei te pai ano. Ka mohio au ki te
putake o enei korero. Te take, e noho mauahara ana
ena wahi; inahoki te mohio ki te whakatakoto tikanga
hei mea e he ai tetahi iwi. Me te mea tonu na
Tamatekapua, na te tangata i hira ake ana mahi i nga
iwi o te motu nei. E taku hoa—kaore ano aku mea
pokanoa o roto o to taua ture e noho nei. Na te
Kawanatanga anake aku whakatikanga i whakatika
ai au, ara na te he ano o te tangata. Na reira ka
puta he kupu a te Kawanatanga kia whakatika, ka
whakatika; kia kore; ka kore.
TE MOANANUI: Kei maharahara koe ki ta taua
korero. Heoi ano, kua korerotia nei te korero i
haere mai ai koe ki konei; kati, rukea rawatia atu,
whiua atu kia ngaro. No te mea ka mohio atu a hau
ki te ritenga o tenei korero e whakapaea ana ena ha-
mumu ki a koe; kaore ia, na ou hoa whawhai ano, he
whakatakoto riri mo to ratou matenga i a koe. E
penatia ana ano hoki matou nei, i enei rangi i mua
ake nei. Te pai, ko to taenga mai ki konei; katahi
ka rukea enei mea, kua mahue inaianei, e kore hoki e
taruatia. Erangi, e koe, ko nga ritenga moku i he ki
to aroaro, nana tana he; e hara hoki i te mea no te
whakatupuranga i a taua, no mua tonu iho. I te
whawhai ano au ki a Ngatiporou o Mataora mo te
kakahu o Paora te Putu i kakahuria ai ki runga ki a
ratou, kia kaati ano ki a ratou ko taua kakahu. Ki
hai ratou i whakarongo, mahue iho i a ratou, katahi
ka whaia e ratou ko te kakahu o te Kooti. He. mea
naku me kati he kakahu i to Paora, kia tika ai ta
ratou noho i roto o Hauraki.
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.
Werengitana, Aperira 3, 1874.
E HOA., —Kia pai mai koe ki te tuku ki runga ki te
Waka tenei reta, he mea tuhi naku ki te iwi Maori
katoa.
I tera reta aku i mea au ki a koutou, ki aku hoa
Maori, kia manaakitia, kia whakahonoretia, o koutou
hoa wahine hei mea whakatika, whakarangatira, i a
koutou hei iwi. Otira e kore e tino tika i tena
anake. Tera ano tetahi mahi nui ma koutou, ko te
ata whakatupu, ko te ata whakaako, i o koutou
tamariki. Tenei ano au kai te whakaae ki te mea
ka rangatiratia te turanga o te wahine, ka rangatira
te tu o te tamariki, tetahi wahi. O tira, tukua au
kia korero i etahi kupu ako, a ki te whakarangona,
hei tika ia mo ratou, mo nga tamariki.
Kaore he taonga mo te tangata e nui atu i te
tamariki; a ki te mea ka ata manaakitia o koutou
tamariki i te pakunga, ki te tika hoki te whakatupu-
ranga, ka ai ratou hei awhina hei manaaki i a koutou
me ka tae koutou ki te kaumatuatanga me te kaha-
koretanga. He nui rawa nga tamariki i ngaro i te
whakaaro kore o nga matua, i te kore hoki e horoia
nga tinana me nga kahu kia kore te paru, te aha; a
mate he noa iho ana nga matua i te kore uri hei noho
mo tona whenua, hei hapai i tona ingoa i muri—ka
warewaretia te maharatanga ki a ratou i te ao nei.
I wish to inquire further of you whether you heard
any such report from Ngatiporou, who returned from
the South, and who are now residing at Mataora,
Harataunga?
TE MOANANUI: I heard nothing of it from them,
but they together with us heard it from those whose
names I have given.
MAJOR ROPATA: It originated, then, at O potiki,
Maketu, and Tauranga, but not in the Ngatiporou.
districts. It is well. I understand the reason of it.
Those people cherish ill-feeling, as appears by their
readiness to work evil to others. This is as bad as
Tamatekapua (an evil-minded ancestor), whose doings
exceeded that of any other people of the island. My
friend, I have never acted without the sanction of
the laws under which we live. My operations have
always been undertaken with the sanction and
authority of the Government, in consequence of the
evil doings of men. Therefore when I have been
ordered by the Government to arise, I have done so;
and when restrained I have obeyed.
TE MOANANUI: Think no more of this matter.
The explanations to obtain which you came here
have been given. Rest satisfied; cast the thing;
away from you altogether; let it be forgotten. I
can see that it was a false charge made by your
enemies for the purpose of embroiling you (with
others) for having beaten them in war. We too, not
very long ago, have been treated in the same way.
It is well that you came to see us; we now cast away
the whole thing, never to be referred to again. If,
however, you observe anything objectionable in our
conduct before you, it must be ascribed to our natural
imperfection, which is not of to-day, but of old. I
have had to reprove Ngatiporou, of Mataora, in
reference to the garment of Paora te Putu (a man of
peace and charity), which they had taken upon them-
selves to wear. I wished them to retain it, but they
cast it aside and sought after the garment of Te
Kooti (the rebel Hau Hau). I am desirous that
they should wear only the garment of Paora, that
they may live worthily and correctly in Hauraki.
OPEN COLUMN.
European correspondents who have a knowledge of Maori
are requested to be good enough to forward their communi-
cations in both languages.
To the Editor of the Waka  Maori.
Wellington, 3rd April, 1874.
SIR,—Will you kindly insert in the Waka the fol-
lowing letter, addressed to the Maori people gener-
ally.
In a former letter I recommended you, my Maori
friends, to cherish and honor your women, as a means
of raising and improving your character as a people.
But that alone is not sufficient. There is another
very important duty devolving upon you, namely the
care and education of your children. I admit that if
the position of the women be elevated, the effect will
be, in a great measure, to improve the character of
the children. Permit me to offer a few remarks and
suggestions which, if attended to, will be for their
advantage.
A man can have no more valuable a gift than chil-
dren; and if your children be well cared for when
young and properly reared, you will, in your old age
and declining years, have some one to tend and nurse
you. How many parents have lost their  children
through neglect and want of proper attention to their
health, and have died with none to occupy their lands
and bear their names after them—the memory of
them is forgotten in the world. The Maori chiefs
are well aware of this, and are greatly concerned on
account of the diminishing numbers of their children-

TE WAKA MAORI O NIU TIRANI.
91
E mohio ana ano nga rangatira Maori ki tenei, a e I
pouri nui ana ratou ki te ngaro haere o o ratou tama-
riki. Te tikanga e kore ai tenei heke o te tupu, me
whangai i te pakunga ki te kai e tika ana ma te
tamariki, me kore hoki te paru o te tinana. Kua
puta he kupu i mua ai i roto i te Waka mo tenei, mo
te mahi horoi. Kaua koutou e ki—" Kua whiwhi
kura inaianei; kei nga kai-whakaako te tikanga mo
nga tamariki." Kaore; ma koutou ano e ata tohu-
tohu te tikanga mo ratou. Kei te pakunga, kei te
wa e tiakina ana e tona whaea, ko te wa tena e hohoro
ai ia te hopu i te pai, i te kino ranei; tae rawa atu ki
te kura ka mau tonu taua pai, taua kino ranei, tae
noa atu hoki ki te pakeketanga. Ma te whaea te
purapura o te pai e whakato, pakeke rawa ia ka whai
hua, ka ngakau tika. Ki te he te mahi a te whaea,
tona tikanga he he ano hoki mo te tamaiti; apitiria atu
hoki ko te kore whakaakoranga tika, ko te tuku noa
atu kia whai ki ana tikanga e pai ai, katahi ka tupu
ake i roto i te kuaretanga, tona mutunga iho he kino,
he he noa iho. He iwi hohoro te tamariki ki te hopu
tikanga mana; a ki te mea he hoa pai ona hoa, he
hoa whakaaro tika, akuanei hoki ia, me ka pakeke, ka
tangata pai ano, ka tangata whakaaro tika ano. Ko
te tino tauira o te tamariki, i a ia e tamariki aua, ko
tona whaea; a kei te ahua me te ako a te whaea te
tikanga e tika ai, e he ai ranei, te ahua o te tamaiti
me ka pakeke. Ko Hori Hapata (he tangata whai
matauranga nui no Ingarani, he tohunga karakia, i
whanau i te tau 1593), ko taua tangata i ki:—" Kei
runga noa ake te pai o te kotahi whaea tika i to to
rau tangata kai-whakaako."
Kai runga noa ake te pai o te tauira kua takoto i
to te kupu tohutohu kau. E hara te tamariki i te
iwi kuare; e mohio ana ano ia ki to whiriwhiri i te
mea tika, i to mea he; a ka kite ia he kupu tohutohu
kau ta tona matua, ko ana mahi ake e rere ke aua i
ana kupu tohutohu, e kore e whakarangona e ia. I
ki tetahi tangata, ko nga whakaaro me nga tikanga e
hopungia ana e te tamariki i tona pakunga, e rite ana
ki etahi reta kua kotia ki te hiako o te rakau iti;
tupu ana te rakau tupu ana hoki aua reta, pakeke
rawa ake te rakau kua whanui haere aua reta.
He mea nui rawa te aroha o te whaea ki ana tama-
riki. E timata ana i te whanautanga, a e kore e
mutu tae noa ki tona matenga. Kei ana pouritanga,
kei ana tangihanga, o a te tamariki e tangi ai, ko
tona whaea tonu tana e rere ai hei kai-whakamarie,
hei kai-whakaora, a kei nga rarurarunga o te pake-
ketanga ka pera tonu ano. Ko te whakaaro ki nga
mahi aroha o tona whaea e kore e warewaretia e te
tamariki, a " ka whakatika ana tamariki he kupu
manaaki ta ratou mona."
" He kupu tika tenei, a e kore e taea te whakakore,
ara ko to haringa me te pouritanga, te maramatanga
me te kuaretanga, te rangatiratanga me te tutuata-
nga, o te ao nei, kei te wahine he tikanga nui e tu ai;
kei tona ahua pai, pehea ranei, i a ia e noho ana i
tona kainga, i tona kainga."
E! koutou, nga whaea o te tangata! he mahi nui
ta koutou, he mahi tapu. Ko te oranga e ora ai to
koutou iwi a mua ake nei, kei a koutou he tikanga
nui; kei te tika o ta koutou mahi ki o koutou tama-
riki. Te ahua o te tamaiti me ka pakeke, kei nga
akoranga a tona kai-whakaako tuatahi te tikanga,
tona kai-whakaako i arohaina nuitia e ia, ara ko tona
whaea; tona " Whaea!—te ingoa reka rawa o to te
ao katoa! " Heoi, kia kaha koutou ki te whakatupu
i o koutou tamariki hei tangata pai, tika, pono; a ka
whiwhi koutou i te utu mo ta koutou mahi i roto i te
turanga rangatira ka taea e ratou.
NA G. D.,
He hoa no nga Maori.
As a means of preventing this decrease you must,
while your children are young, see that they have
food suitable for them, and that proper attention is
paid to keeping them clean. You have already re-
ceived advice in the Waka  on the subject of cleanli-
ness. Do not say, " We possess schools now; the
teachers can look after the children." No; it is
your duty to advise and direct them. It is during
the period of childhood, when the child is under its
mother's immediate care, that its mind is most sus-
ceptible of outward impressions, whether for good or
evil; and impressions  then received cling to it through
all its school days, and up to manhood's estate. It is
for the mother to implant the good seed which in after
life bears fruit. If the mother fail in her duty, the
child, as a natural consequence, suffers; and if, in
addition to this, its education be neglected, and it be
allowed to follow the bent of its own inclination, it
grows up in ignorance, and eventually turns out bad.
A child is naturally susceptible of outward impres-
sions, and if it be surrounded by honest and virtuous
companions, it will most likely become an honest and
virtuous man. Now the model almost always present
to a child is its mother, and it is from the example
and precepts of the mother that the child's after life
is modelled. George Herbert (an English poet and
divine, born in 1593), said " One good mother is worth
a hundred schoolmasters."
Example is better than precept. Children are not
fools; they are good judges of what is right and of
what is wrong; and the word of the parent who tells
them one thing and does another, is not regarded by
them. Early impressions have been compared to
letters cut in the bark of a young tree, which grow
and widen with age.
A mother's love for her children is very great.
It begins with the child's birth, and never ceases till
her death. The child instinctively flies to its mother
for comfort and consolation in all its childhood's
troubles and pains, as well as in those of more mature
age. The memory of a good mother's loving deeds
are never forgotten, and her children " rise up and
call her blessed."
"It is quite true, and cannot be questioned, that
the happiness and misery, the enlightenment and
ignorance, the civilization and barbarism of the world
depend, in a very high degree, upon the exercise of
a woman's power within the special kingdom of her
home."
Mothers, you have a sacred duty to perform! The
future prosperity of your race depends, in a great
measure, upon yourselves, upon the manner in which
you perform your duty to your children. What the
child will be depends on the influence brought to bear
upon it by its earliest and best loved teacher, its
mother—" Mother! the sweetest name on earth."
Exert yourselves, therefore, to make your children
good, honest, and true men, and you will receive your
reward in the elevation and position to which they
will attain. From
G. D.,
A FRIEND OF THE MAORIS.

92
TE WAKA MAORI O NIU TIRANI.
TE MATENGA O HAPURONA.
HE mea tango mai enei korero i raro nei no tetahi
nupepa Taranaki, ara:—
"Ko tenei rangatira ko Hapurona i mate i te
Taitei, te 26 o Pepuere, i te paraki o te Arei, kua
whakaaetia tona nohoanga ki reira i roto i nga
marama nui atu i te kau ma rua kua taha nei.
Tona ingoa i mua atu o tenei, o Hapurona nei, ko
Ngawakawawe; i tona Hau Hautanga ko Tuahu-
terangi toua ingoa. Ka rua ona marama i takoto
mate ai i mua atu o tona matenga. Ko Pukewhao
tona papa, he rangatira no Pukerimu, Taranaki; he
Ngatiawa tona whaea no  Pukerangiora, he uri no
Whatitiri, rangatira o taua kainga, he tuahine hoki
ia no Nepetarima o Pekatu. Koia pea tenei te
tikanga i noho ai a Hapurona ki Pukerangiora, he
whanaungatanga. I te rironga o taua kainga i a
Waikato, ko ia i puta, ki hai i riro i te herehere. He
tangata whai matauranga ia, he tangata kaha ki te
whai korero. Kaore he rangatira o te Hau Hau i
whawhai ki a tatou i nui atu i a ia. Kotahi tona
tama i mahue ki muri nei, ko Horopapera.
WHANGANUI.
Maehe 10.
Kua tu he hui Maori ki Waitotara, e 600 tangata;
te tikanga, he whakaoti i te tautohetohe mo te whenua
a nga iwi o Whanganui, o Ngarauru. I oti pai taua
raruraru, a whakarerea atu ana e Whanganui tana
tohe ki te whenua katoa o waenganui o nga awa o
Kai Iwi o Waitotara.
PANUITANGA.
Tari o te Kooti Whakawa Whenua Maori,
Akarana, Maehe 16, 1874.
NOTEMEA i tetahi Kii Runanga i puta i te 7 o nga
 ra o Mei, 1873, i mea te Kawana ratou ko tona
Runanga i runga i te tikanga o " Te Ture mo nga
Whenua Maori, 1865," me "Te Ture mo nga
Whenua Maori, 1867," me " Te Ture mo nga
Whenua Maori, 1870," ko te paanga o te Raika
Whakarongotai raua ko Te Honiana Te Ngangai ki
tetahi piihi whenua ko Ipuwhakatara te ingoa, i
'Warahoe, i te takiwa o Hauraki, i whakawakia e te
Kooti Whakawa Whenua Maori, i Kauaeranga, i te
takiwa o Hauraki, i te 4 o nga ra o Tihema, 1872, me
whakawa hou ano i te aroaro o tetahi Kaiwhakawa o
taua Kooti me tetahi Ateha hoki kia kotahi, a me tu
taua whakawa tuarua ki mua mai o te toru tekau o
nga ra o Aperira e takoto ake nei.
Na, he Panuitanga tenei kia mohiotia ai, ka noho
te Kooti Whakawa Whenua Maori ki Kauaeranga,
Hauraki, a te 29 o nga ra o Aperira, 1874, ki te
whakawa ano i tenei piihi whenua.
NA TIKI,
Tino Kaituhituhi.
PANUITANGA.
Kua meatia mai kia Panuitia atu e matou ko
tetahi Hui o nga Maori e noho ana i te Takiwa Kura
o Iruharama, Whanganui, ka tu ki Iruharama i te
Manei, te 13 o nga ra o Aperira e takoto mai nei,
i te 9 o nga haora o te ata; te tikanga, he pooti
tangata hei Komiti mo te Kura Maori o Iruharama
mo te tau e haere ake nei.
KUA MATE.
Ko RIHI HINEWHAI, e toru te kau ona tau, he
tamahine na Taurerewha. I mate ki Whanganui, i
te 29 o nga ra o Hanuere. He wahine whakamoe-
miti na tona iwi, na Ngatiuenuku.
Ko TE HEREWINI KOAO, i te 28 o Hanuere, 1874,
ki Amuri Bluff, i tera moutere i te taha Tonga. He
kaumatua i manaakitia nuitia e tona iwi.
DEATH OF HAPURONA.
THE following is from the Taranaki News:—" This
chief, known as Ngawakawawe before he was known
as Hapurona, and as Tuahuterangi while he was a
Hau Hau, the greatest Maori general that fought
against us, died on Thursday last, the 26th February,
at the Te Arei blockhouse, where he has been per-
mitted to reside for more than a twelvemonth. He
was seriously ill for a month previous to his death,
and ailing for a month before that. His father was
a Taranaki chief, Pukewhao, of Pukerimu; his mother
was a Ngatiawa, of Pukerangiora, of the same stock
as its chief, Whatitiri, and sister of Nepetarima, of
Pekatu. It was probably this relationship that
located Hapurona at Pukerangiora, from whence he
escaped when it was taken by the Waikatos, without
going into slavery. He was a clever man, and a
spirited orator. He leaves one son, Horopapera."
WHANGANUI.
10th March.
A native meeting, attended by 600 natives, ha»
just been held at Waitotara, to settle a land dispute
between the Whanganui and Ngarauru tribes. An
amicable decision was arrived at, by which the
Whanganui relinquished all claims to any land be-
tween Kai Iwi and Waitotara Rivers.
NOTICE.
Office of Native Land Court,
Auckland, 16th March, 1874.
WHEREAS by Order in Council issued on the
7th day of May, 1873, it was directed by His
Excellency the Governor in Council, in accordance
with the provisions of " The Native Lands Act,
1865," "The Native Lands Act, 1867," and "The
Native Lands Act, 1870," that the claims of Te
Raika Whakarongotai and Te Honiana Te Ngangai
to a certain piece of land called Ipuwhakatara, at
Warahoe, in the District of Hauraki, heard before
the Native Land Court at Kauaeranga, in the
District of Hauraki, on the 4th day of December,
1872, should be reheard before a Judge of the said
Court and one Assessor, on a date previous to the
30th of April next:
This is therefore to notify, that a sittings of the
Native Land Court will be held- at Kauaeranga,
Hauraki, on the 29th day of April, 1874, for the
purpose of adjudicating on the said piece of land.
A. J. DICKEY,
Chief Clerk.
NOTICE.
We are requested to notify that a Meeting of the
Natives residing in the Iruharama School District,
Whanganui, will be held at Iruharama, on Monday,
the 13th day of April next, at 9 o'clock a.m., for the
purpose of electing a School Committee for the
Iruharama Native, School.
DEATHS.
RIHI HINEWHAI, aged 30 years, the daughter of
Taurerewha, at Whanganui, on the 29th of January,
1874. She was highly esteemed by her people,
Ngatiuenuku.
TE HEREWINI KOAO, on the 28th of January, 1874,
at Amuri Bluff, South Island. He was an aged man,
and much respected by his people.
Printed under the authority of the New Zealand Government, by GEORGE DIDSBURY, Government Printer, Wellington.