TE WAKA MAORI
O NIU TIRANI. 

"KO TE TIKA, KO TE PONO, KO TE AROHA."
VOL. 10.] PO NEKE, TUREI, APEREIRA 21, 1874. [No. 8.
HE KUPU WHAKAATU KI NGA HOA TUHI MAI.
He moni kua tae mai:— £ s. d.
1874.—Na Te Kemara, Kai-whakawa o Waiapu,
mo raua tahi ko Iharaira Houkamou,
o Wharekahika, Tai Rawhiti ... 1 O O
 Na Te Wehi, he Maori kai-hanga waati,
o Waikouaiti (No. 7). ... ... 010 O
£1 10 O
Tenei kua tae mai ki a matou, he mea tuku mai na te Hekere-
tari o te " Hunga Whakanoho Manu ki uta nei, no Akarana,"
tetahi Pukapuka whakaatu i te whakahaeretanga o nga moni a
taua hunga i te tau kua taha nei. Tena pea kai te mohio o
matou hoa Maori ko taua hunga i whakaturia hei tiki hei kawe
mai ki tenei motu noho ai nga mana Kai-ngarara o Ingarani,
me nga ika o Ingarani ki nga wai o konei; a kua kite hoki nga
Maori i etahi o nga hua o te mahi a taua hunga, ara ko nga
manu hou e rerere ra i te takiwa ki Akarana, a ko etahi kua
puta ki etahi wahi o te motu haere ai, ratou tahi ko etahi atu
manu nunui i kawea mai ano. Hei hoa tino pai enei manu mo
te tangata e mahi ana ki te whakatupu kai; ko ratou hoki mana
e kai i nga ngarara e whakakino ana e whakapau ana i ana kai
e whakatupuria ana. E mea ana matou ki o matou hoa Maori
kia kaua ratou e patu i aua manu me ka kitea e ratou, me waiho
kia nui haere.
Kua tae mai ki a matou te reta a Manahi Te Karawa, he
whakaatu mai i te taenga o te Kawana ki te Niho-o-te-Kiore,
Taupo; otira kaore ona korero ke atu i tena kua taia i tetahi
atu wahi o tenei Waka, na reira i kore ai e panuitia atu.  E ki
ana a Manahi i nui rawa te whakamiharo a te Kawana ki nga
hoia Maori, e tu ana nga kapa i tetahi taha i tetahi taha o te
rori mo tona taenga mai, a e hapai ana i a ratou pu i o ratou
aroaro, ara e " purutene" ana, hei whakanui mona, mo te
Kawana.
Ko Hemi Paama, o Tauranga, e ui mai ana mehemea kua tae
mai ona moni mo tana nupepa i tukua mai e ia i te rua o
Pepuere kua taha ra. Kaore ano kia tae mai ki a matou aua
moni.
Ko Apirana Parekata o Uawa, te Rawhiti, e ki mai ana kua
tae raua ko Atirikona Wiremu, o Waiapu, ki te kura Maori i te
Aute, i te takiwa ki Nepia, kia kite i ona tamariki kei reira e
kura ana. Ka tae atu raua e mutu ana te kura, a e ki mai aua:
—" E tango ana i taku tera i taku hoiho, oho ana taku mauri i
te haruru o te tamariki e heke ana ki raro." Ka toru ona wiki
i noho ai i te Aute; a he nui tana whakamiharo ki te mohio-
tanga o nga tamariki ki te reo Pakeha.
Ko te utu mo te Waka Maori i te tau ka te 10s., he mea utu
ki mua. Ka tukuna  atu i te meera ki te tangata e hiahia ana
me ka tukua wai e ia aua moni ki  te Kai Tuhi ki Po Neke nei.
NOTICES AND ANSWERS TO CORRESPONDENTS.
Subscriptions received:— £ s. d.
1874—From J. H. Campbell, Esq., R.M.,
of Waiapu, for self and Iharaira
Houkamou, of Hicks' Bay, East
Cape... ... ... ... ... 100
 Te Wehi, a Maori watchmaker, of Wai-
kouaiti (No. 7.) ... ... ... 0 10 O
£1 10 O
We beg to acknowledge, with thanks, the receipt, from. the
Secretary of the Auckland Acclimatization Society, of a copy of
the Report and Financial Statement of the Society for the past
year. Our Maori readers are no doubt aware that the above
Society was established for the purpose of introducing English
insectivorous birds to this country, and English fishes Io its
waters, and they will have seen some of the results of the
labours of the Society in the numerous little strangers flying
about in the neighbourhood of Auckland, some of which are
already beginning to find their way to other parts of the Colony,
as well as some of the birds of a larger kind, which have also
been introduced. These birds will be of the utmost service to
farmers by devouring the insects which damage and destroy
their crops. We trust our Maori friends will not destroy any
of these birds when they see them, until they become numerous.
We have received the letter of Manahi Te Karawa, reporting
the visit of His Excellency to Niho-o-te-Kiore, Taupo; but, as
 it contains no information further than will be found elsewhere
in this issue of the Waka, we have not thought it necessary to
publish it. Manahi says His Excellency was greatly pleased
with the appearance of the Native Contingent forces, which
were drawn up on both sides of the road at Niho-o-te-Kiore to
receive him, and presented arms as he approached.
Hemi Paama, of Tauranga, inquires whether we have re-
ceived his subscription for his paper, which he says he posted
on the second of February last. We have not received it.
Apirana Parekata, of Uawa, East Coast, informs us that, in
company with the Ven. Archdeacon Williams, of Waiapu, he has
paid a visit to the Native school at Te Aute, Napier District, where
his children are being educated. They arrived just at the hour
for closing, and he says:—" As I was taking my saddle off my
horse, I was quite startled by the clatter of the boys rushing
down stairs." He remained at Te Aute three weeks, and ex-
presses his delight at the progress the boys are making in their
study of the English language.
 The Subscription to the Waka Maori is 10s., payable
in advance, per year. Persons desirous of becoming subscribers 
I can have the paper posted to their address by forwarding that
amount io the Editor in Wellington.

94
TE WAKA MAORI O NIU TIRANI.
TAKUTA RIWINGITONE.
[He roanga  no TE WAKA. o Maehe 24, 1874.]
KUA hoki mai tenei a Takuta Riwingitone ki te taha
tonga ki Koropengi. Katahi ka whakatika atu ano
ia i taua kainga, i Aperira, i te tau 1850, ratou tahi
ko tona wahine, o raua tamariki tokotoru, me te
rangatira ra, a Hekere. Tana i whakaaro ai kia ahu
whakarunga ano ia o te awa, ara o te Houka, a ka haere
tonu atu ia kia kite i te rangatira nui o tera iwi o te
Makororo,  a Hepituane; tera hoki koutou e mahara
i kiia e rua rau maero te pamamao atu o te kainga o
taua tangata i te taha nota o Roto Ngami. Otira
tokorua o ana tamariki, me ona hawini katoa, i pangia
e te piwa (kiri ka nei) i te taha ki Roto Ngami, na
 reira ka hoki mai katoa ratou ki Koropengi, haere
tonu mai hoki ki Kurumana. E heke mai ana i te
awa, i te Houka, ka tutaki ratou i tetahi Pakeha
rangatira no Ingarani, ko te Otiwera te ingoa. He
tangata rongo nui taua rangatira i roto i nga mangu-
mangu o tera whenua mo tona toa ki te patu erepata.
Kotahi te rangi i mate i a ia nga erepata e wha i taua
rangi kotahi ano, he mea nunui anake, ko nga rei
(niho nei) o aua erepata e wha i whakaritea ki te
kotahi rau pauna moni te rite.
Heoi te takiwa i noho ai a Takuta Riwingitone i
te kainga, ko tetahi takiwa hei oranga mo ana tama-
riki me ana hawini, ka whakatika atu ano ka haere i
tona haerenga tuatoru. I whiwhi kai-arahi ano ia
no nga Pirihimana, ara te iwi i ki ra matou e noho
•ana i te koraha nui, i te Karahari; a ka maha o ratou
rangi e haere ana, me te mate nui rawa hoki i te hia
wai, katahi ratou ka tae ki te awa ki Tiope, he awa
kei nga whenua o Hepituane i te taha nota o Roto
Ngami. I tika ratou na roto i tetahi kainga i te
huanui i huaina ko Panatioa; kokoti ai nga wahine
katoa o taua kainga i o ratou makawe, meremere noa
ana. He ritenga no ana atua, he whakatapu, hei
whakapai ranei i a ratou, i pera ai, kaore hoki i
mohiotia. I etahi takiwa i haere ai ratou he nui to
ratou mate i tetahi tu ngaro, he " teti " te ingoa; i
etahi wahi kaore rawa i kitea taua ngaro autaia nei.
Ka ngaua te okiha, me te hoiho, me te kuri Maori
nei ano, e taua ngaro, he mate rawa tona hanga;
engari nga kuri mohoao o te koraha, me te tangata
ano, e kore e mate, he hanga noa ia. Ko te okiha
kua ngaua e taua ngaro, he mea ano ka hirori, pera
me te kau kua kai i te tutu nei i tenei motu i a tatou
nei, a ka pohe nga kanohi, ka mate; otira ko te
nuinga ka marama noa e mate ana, nawai a ka pu ko
nga iwi anake ka mate. I tenei haerenga a Takuta
Riwingitone, mate ana o a ratou okiha e wha te kau
ma toru i taua ngaro, he okiha nui, pai, anake. Kei
nga haerenga o nga mangumangu i nga wahi kua
mohiotia e ratou e muia ana e taua ngaro, ka panipania
a ratou kuri ki te rongoa kia kore ai e ngaua e te
teti, otira e hara i te mea mau tonu te kaha o taua
rongoa. He tino nanakia taua ngaro, he tini nga
kuri e mate ana i a ia. I tetahi takiwa ka whano ka
matemate katoa nga okiha o te iwi a Hepituane, he
mano tini, he haerenga kuaretanga hoki ki tetahi
wahi e nohoia ana e taua ngaro kohura kino na.
He nui te koa o nga Makororo e noho ana i te awa i
te Tiope i to ratou kitenga i a Riwingitone ma. Ko
to ratou rangatira, a Hepituane, i ngaro i te taha
ki raro o te awa, e rua te kau maero te roa o te
kainga i noho ai. Katahi ka haere a Takuta Riwingi-
tone me te Otiwera ma runga waka ki taua kainga
kia kite i a ia. Kua rongo ia ki aua Pakeha kua tae
mai ki ona kainga e kimi ana i a ia, katahi ia ka haere
mai i tetahi o ana taone i te taha nota ki te karanga
i a raua ki ona kainga—nui atu i te kotahi rau
maero te roa o te whenua i haere mai ai ia. Roko-
hanga atu e raua e noho ana i tetahi moutere, ratou
ko ona tangata rangatira, e waiata ana. Katahi ka
DR. LIVINGSTONE.
(Continued from the WAKA of 24th March, 1874.)
IN April, 1850, Dr. Livingstone, having returned to
Kolobeng, again started from that place, in company
with his wife, their three children, and the chief
Sechele. His object was to again ascend the Zouga
River, and visit the great chief of the Makololo,
Sebituane, who, our readera will recollect, was said to
be some 200 miles to the north of Lake Ngami.
Two of his children, however; and all his servants,
being seized with fever, near Lake Ngami, he was
obliged to return to Kolobeng, and from thence to
Kuruman. On their way down the Zouga, the party
met an English gentleman named Oswell. This gen-
tleman was celebrated among the natives for his
prowess in hunting elephants. On one occasion he
killed four large elephants in one day, the tusks of
which were valued at £100.
Allowing time only for his children and servants to
recover their health, Dr. Livingstone set out on his
third journey. He obtained some Bushmen guides,
a people before mentioned as inhabiting the Great
Kalahari Desert, and after many days' travelling,
during which the party suffered very severely from
thirst, they arrived at the River Chobe, in the coun-
try of Sebituane, north of Lake Ngami. They passed
through one village on their way, called Banajoa,
where the women shave all the hair off their heads,
whether from any superstitious notion, or the im-
provement of their appearance, does not appear. In
some districts through which they passed they were
much annoyed by a fly called " tsetse," while other
parts of the country were entirely free from this,
pest. Its bite is death to the ox, horse, and dog, but
perfectly harmless to wild animals, to the mule, ass
and goat, and to man. Oxen, when bitten, are some-
times affected with staggering, in the same manner
as cattle from eating tutu in this country: they be-
come blind and soon die; generally, however, they
waste away and linger for months before they die.
In this journey Dr. Livingstone's party lost forty-
three fine oxen from the bites of this fly. The
natives, when about to pass through a district which
they know to be infested with the tsetse, smear their
animals with a certain preparation which acts as a
temporary protection. The ravages it commits are
sometimes enormous. Sebituane once lost nearly
the entire cattle of his tribe, amounting to many
thousands, by unwittingly intruding upon the haunts
of this murderous insect.
The Makololo people, on the Chobe River, were
delighted to see Livingstone and his party. Their
chief, Sebituane, was about twenty miles down the
river, and Mr. Oswell and Dr. Livingstone proceeded
in canoes to his temporary residence. Having heard
that the white men were looking for him, he had
come over a hundred miles, from one of his towns in
the north, to meet them, and to welcome them into
his country. They found him upon an island, with
all his principal men around him, engaged in singing.
He signified his joy at seeing Livingstone and his
companion Mr. Oswell, and said, "Your cattle are
all bitten by the tsetse, and will certainly die; but

TE WAKA MAORI O NIU TIRANI.
95
hari i te kitenga i a Riwingitone raua ko tona hoa,
ko te Otiwera, ka ki mai;  " Kua ngaua katoatia
o korua okiha e te teti, a mea ake mate ai; kia ahatia
atu; he okiha ano aku, maku e hoatu etahi ki a
korua."
Ko te tino rangatira nui tenei o taua whenua. Ko
ona tau e ahua rite ana ki te wha te kau ma
rima; he tangata roa ia, he tangata uaua. He
tino toa taua ia, he tangata whakawehi rawa i
roto i te whawhai. Ko ia tonu ki mua haere ai
ki te riri. Ka kite ia i te hoa riri ka whawha ki te
mata o tona patiti, ka ki;—" Ae! e koi ana; ko te
tangata oma akuanei rongo ai ki te koi." He tere
rawa tona waewae ki te oma, a kua mohio katoa tona
iwi e kore e puta te tangata haua ki te riri i a ia.
He mea ano ka tukua e ia te tangata oma i roto i te
riri kia hoki ki te kainga. Muri iho ka tonoa kia
haere mai ki tona aroaro, ka ki;—"Ha! ko tau e pai
ai kia mate koe i te kainga, kaua i roto i te riri, ne?
Me tuku ki tau." Heoi; kei taua kupu tonu ka
patua e etahi, ka mate. I mate katoa nga whenua o
reira i a Hepituane, a riro ana ko ia anake he ranga-
tira mo nga iwi e noho ana i aua whenua. He toa
rawa ia i te takiwa o te whawhai; kei te takiwa o te
rongo mau he tangata ngawari ia, he atawhai, he
manaaki rawa i te tangata. He tangata ia e arohaina
nuitia ana, e hara i te mea e tona iwi anake, engari
e te katoa atu o te tangata. He tangata atawhai nui
ia ki te tapae kai ki nga tangata katoa me ka tae ki
tona kainga; e kore rawa hoki e tukua e ia te tira
manuhiri kia haere ana, apanoa kia takoto he hakari
mana ki ia tangata ki ia tangata o ratou, te iti me te
rahi. He nui tona hiahia kia whakahoa ia ki te iwi
Pakeha; otira, i a Riwingitone ma ano i kona, ka
pangia ia e te mate ka mate. No roto tona mate, no
tona pukapuka. No tona matenga ka tu ko tona
tamahine hei rangatira, ko Mamokihane tona ingoa,
te kainga i noho ai ko Nariere i te taha nota o te
awa o te Tiope, kia te kau ma rua nga ra e haere ana
ka tae te tangata. I whakaae ia ki a Riwingitone
kia haere noa atu raua ko te Otiwera i runga i te
whenua, ki ta raua i pai ai; a, ka tae ki te mutunga
o Hune, 1851, kua kite raua i te awa i te Tamapehi,
i waenganui pu o te whenua nui katoa o Awherika.
Ko te kitenga tuatahi tenei o nga tangata o tera
whenua i te Pakeha, na reira ka muia raua e te
tinitini o te tangata. E ruarua nga pu, he mea
tawhito, i kitea i roto i aua iwi o te Makororo, he
mea i utua ki etahi tamariki tane herehere.
Ta Riwingitone i whakaaro ai, kia whakatu teihana
mihinere ia i taua whenua; otira na te nui o te piwa
i reira, i te nui hoki o nga repo, i wehi ai ia, he wehi
kei mate ona tamariki. No kona ia ka mea kia hoki
mai ki waho ki te tuku i ona tamariki ki Ingarani; a
ka hoki ko ia ano ki uta ki te kimi i tetahi whenua
ora hei teihana putaketanga mo te maramatanga, e
taea ai hoki te whakatuwhera i te whenua ki tetahi
huanui ki te takutai i te taha rawhiti i te taha hau-
auru ranei. Heoi, katahi ia ka hoki mai ki te taha
tonga ki Koropengi, ki Keepa Taone hoki. Ko te
tuatahi tenei o tona putanga mai ki nga wahi o te
maramatanga, ara nga kainga Pakeha, i roto i nga
tau te kau ma tahi.
No te rironga o ana tamariki ki Ingarani, katahi ka
whakatika ano ia, i nga ra timatanga o Hune, 1852,
kia hoki ki ana haerenga i te whenua. Ko tenei
haerenga. ana i timata atu i Keepa Taone, i te pito
rawa ki te tonga o te whenua nui tonu o Awherika,
haere tona atu i te nuku o te whenua, puta atu ki
Tini Paora te Roanato, te tino taone o te whenua i
huaina ko Anakora, i te takutai rawa ki te taha hau-
auru o Awherika. Te taenga ki reira ka hoki mai ka
poka pu ki waenga nui o te whenua nui tonu o
Awherika ki te taha tonga, ka puta ki Kirimane i te
takutai ki tetahi taha, ki te taha rawhiti, o Awherika
te roa o tena haerenga, hui katoa, kaore pea i iti iho i
never mind, I have oxen, and will give you as many
as you need."
This chief was the greatest man in that country.
His age was about forty-five years, and he was of a tall
and wiry form. He was a great warrior, and terrible in
battle. He always led his men into battle himself.
When he saw the enemy, he felt the edge of his
battle-axe, and said, " Aha! it is sharp, and whoever
turns his back on the enemy will feel its edge." He
was so fleet of foot, that all his people knew there
was no escape for the coward. In some instances of
skulking, he allowed the individual to return home.
Then he summoned him into his presence, and said,
" Ah, you prefer dying at home to dying in the field,
do you? You shall have your desire." This was
the signal for his immediate execution. Sebituane
conquered all the country round about him, and
became chief of all the tribes. In times of peace he
was as benevolent as he had been courageous in war.
He had the art of gaining both the affections of his
own people and of strangers. He bountifully sup-
plied every one with food who called at his place, and
he never allowed a party of strangers to go away
without making a present to every one of them, ser-
vants and all. He was very anxious to establish
relations with the white man, but during Living-
stone's visit he fell sick of inflammation of the lungs
and died. At his death the chieftainship devolved
on his daughter, named Ma-mochisane, who was
living twelve days to the north, at Naliele. She
gave Dr. Livingstone and Mr. Oswell liberty to visit
any part of the country; and at the end of June,
1851, they discovered the Zambesi River, in the
centre of the continent. They were the first white
men the inhabitants had ever seen, and were, in con-
sequence, the centre of attraction to prodigious num-
bers. These Makololo had a few old guns amongst
them, which they obtained in exchange for slave boys.
Dr. Livingstone had intended to form a settlement
in this district, but fever was so prevalent, from
the numerous swamps, that he feared to expose his
family to the scourge. He therefore determined to
send them to England, and then return to explore
the country in search of a healthy district that might
prove a centre of civilization, and open up the
interior by a path to either the east or west coast.
He therefore returned south to Kolobeng and to
Cape Town for that purpose. This was the first visit
he had paid to scenes of civilization during eleven
years.
Having sent his family to England, he again started
on his travels in the beginning of June, 1852. This
journey extended from Cape Town, at the southern
extremity of the continent, to St. Paul de Loando, 
the capital of Angola, on the west coast, and thence
across South Central Africa to Kilimane on the east
coast—a distance probably of not less than five
thousand miles. He was accompanied by Bechuana
and Bakwain guides, and they travelled in wagons
each drawn by ten oxen. It would be impossible in
a sketch like this, to enter into a description of the
country through which he passed, the various species
of animals, and the habits and customs of the nu-

96
TE WAKA MAORI O NIU TIRANI.
te rima mano maero. Ko ona hoa haere he tangata
no nga Pitiuana me nga Pakueeni, hei kai-arahi i a ia.
He wakona a ratou i haere ai, te kau okiha ki te to i
te wakona kotahi. E kore e taea, i tenei tu korero
poto nei te whakaatu i te ahua o nga whenua i tika
ai ia na runga, me nga ahua maha o nga tini kuri,
me nga ritenga me nga tikanga o nga tini tangata,
ahua ke ahua ke, e noho ana i aua whenua. No
reira ka tangotango matou i nga wahi o ana korero e
mohiotia ana e matou e ahuareka ai nga Maori.
Heoi—Ka rua o ratou wiki i noho ai to ratou ope
ki Kurumana okioki ai; a no te 20 o Nowema ka
haere ratou. I tika ratou i te taha o te koraha o te
Karahari, he mea ano ka taka ki roto ki nga rohe o
taua koraha haere ai i tetahi wahi. He tau nui rawa
atu te ua te tau 1852 i to nga tau te kau ma tahi, ma
rua ranei, i mua atu; no reira kua tini noa atu nga
merengi o taua koraha, a kaore hoki i mate nga okiha
i te kore wai, i te nui o te merengi hei kai ma ratou.
I te 31 o nga ra o Tihema ka tae ratou ki tera kainga
ki Rituparupa, he kainga no nga Pakueeni, he iwi no
Hekere. Kua mohio rawa taua iwi ki a Takuta
Riwingitone. Kua roa hoki ia e noho ana i roto i a
ratou i te takiwa i ako ai ia ki te reo Pakueeni, i muri
fata o tona taenga tuatahi ki Awherika. Na tona
matauranga ki nga mahi takuta, ka ora i a ia he maha
o ratou mate, a puta ana tona rongo ki tawhiti. Ko-
tahi te wahine i kotahi rau maero te roa o te
whenua i haere mai ai ia kia kite i a Takuta Riwingi-
tone, me kore ia e ora i a ia i tona mate kua kore ra
e taea e nga takuta mangumangu—a, ora rawa ana i
a Takuta Riwingitone. Kotahi te tau i muri o tona
oranga na, ka whanau he tamaiti tane mana; e
tawaitia ana hoki ia e tona tane i mua ai mo tona
puku pa. Katahi ka tukua mai e taua wahine he utu
nui ki a Riwingitone mo nga rongoa i hoatu e ia ki a
ia, ka panuitia hoki e ia i roto i tona iwi kei a
Riwingitone te rongoa pai mo te puku pa. Heoi ana
ano! Katahi tera ka mahi porearea tonu nga wahine
puku pa o te whenua katoa, me a ratou tane ano, ki
te tono ki a Riwingitone. Ko etahi, i rahi atu i te
rua rau maero te roa o te whenua i haere mai ai ki
te hoko i taua taonga nui, ara ko taua rongoa; ki noa
atu a Riwingitone he mate ke noa atu te mate i hoatu
ai e ia te rongoa ki taua wahine, he mea tupono noa
tona tamaiti, kauaka hoki, e kore ano e whakarongo
ratou. E whakorekore noa ana ia, e whakanekeneke
ana e ratou ta ratou utu e homai ai mo taua rongoa;
me whakanui rawa atu e ratou ta ratou utu mo te
" rongoa tamariki," e ai ki ta ratou. E ki ana a
Riwingitone he mea whakaaroha rawa te inoi, me te
titiro ki te roimata o nga kanohi, i te koingo a roto o
te ngakau kia whai tamariki ratou. Ka penei na te
ki a etahi o aua wahine;—" Mea ake au Ka hakuitia;
kaore koe e kite ana kua timata te hina i a au, a
kaore ano au kia whai tamariki. E mohio ana hoki
koe ki te tikanga o nga tane Pitiuana, he mea whaka-
rere ratou i te wahine kua kuiatia. Aue! me pehea
au e? Kaore rawa aku tamariki hei kawe wai moku
me ka pangia au i te mate."
Tena te ana kei tetahi wahi tutata ki taua kainga,
ki Rituparupa, i huaina ko Reperore. Kaore e to-
mokia ana e te tangata whenua i te wehi; e ki ana
he nohoanga atua. I mea a Takuta Riwingitone
mana e tomo taua ana. Ka ki mai nga kaumatua,
ko te tangata e tomo ana ki roto e kore rawa e hoki
mai, ake tonu atu; ka mea hoki ratou;—" Ki te mea
 he porangi to te kai-whakaako (ara, ko Riwingitone),
he whakamomori, tukua atu ko ia anake; e hara hoki
i a tatou te he." I tomokia ano e Riwingitone, a
kaore tahi he tikanga, he mea noa a roto. Te kau
putu te teitei me te whanui i te kuwaha, me te
whaiti haere atu ki roto, kei reira ka wahia, ka rua ai
manga, he ara wai tawhito: te mutunga mai o tetahi
o tetahi, he puta paku nei, he putanga wai no
mua.
merous races of men by which it is inhabited. We
shall therefore pass on to a few of those points of
his narrative which we consider will most interest
the Maoris.
The party rested at Kuruman for about a fortnight,
and left that place on the 20th of November. They
skirted along the Kalahari Desert, and sometimes
went within its borders. A larger fall of rain than
had been known for eleven or twelve years o occurred 
in 1852, and an unusually large crop of melons had
appeared in consequence; their cattle, therefore, did
not suffer from want of water. On the 81st of
December they reached Litubaruba, a town or village
inhabited by the Bakwains, a section of Sechele's
people. Dr. Livingstone was well known to these
people, amongst whom he had resided for a consider-
able time when acquiring a knowledge of the Bakwain
language, shortly after his first arrival in the country.
From his knowledge of medicine, he had been enabled
to effect many cures amongst them, and his fame had
spread far and near. On one occasion a woman came
a distance of 100 miles to consult him on a com-
plaint which had baffled the native doctors. A com-
plete cure was the result, and some twelve months
after she bare a son to her husband, who had pre-
viously reproached her for being barren. She sent
Dr. Livingstone a handsome present, and proclaimed 
among the people that he possessed a medicine for
the removal of sterility. The result was, that he was
teased with applications from barren women and
their husbands from all parts of the country. Some
came upwards of 200 miles to purchase the boon,
and it was useless for him to explain that he had
prescribed for an entirely different complaint. The 
more he denied, the higher their oners rose; they
would give any money for the " child medicine;"
and Livingstone says it was really affecting to hear
the earnest entreaty and see the tearful eye which
spoke the intense desire for offspring: " I am getting
old," a woman would say; " you see grey hairs here
and there on my head, and I have no child; you know
how Bechuana husbands cast their old wives away;
what can I do? I have no child to bring water to
me when I am sick."
Near the village of Litubaruba there exists a cave
named Lepelole, which no one dared to enter, from a
belief that it was the abode of gods. Dr. Livingstone
proposed to enter it. The old men said whoever
went in remained there for ever, and added, " If the
teacher is so mad as to kill himself, let him do so
alone; we shall not be to blame." Livingstone
entered, but found nothing of particular interest in
it. It was about ten feet square at the entrance,
and became gradually narrowed into two water-worn
branches, ending in two round orifices through which
the water once flowed.

TE WAKA MAORI O NIU TIRANI.
97
I te 15 o Hanuere, 1853, ka haere atu a Riwingi-
tone ma i Rituparupa. He nui nga raiona me nga
kuri ke atu o te koraha, maha noa atu, o taua whenua
e haerea ana e ratou. E ki ana a Riwingitone, kei
te kaumatuatanga o te raiona, ara ko te wa e kore
ai ia e kaha ki te. hopu i nga kuri nunui hei kai mana,
katahi ka ahu mai ki te kai i nga nanenane i te
kainga tangata; a ki te haere atu he wahine, he
tamaiti ranei, ki tahaki i te po, ka pau i a ia te kai.
Heoi te raiona kai-tangata ko te mea kaumatua,
ngoikore, kaore nei e kaha ki nga kuri nunui o te
parae. Ka puta mai he raiona ki te kai nanenane,
ka ki nga tangata;  " Kua tungurutia ona niho;
mea ake ka kai i te tangata," a ka rere katoa atu
ratou ki te patu. He hanga wehi rawa te raiona ki
te tangata. Kotahi te raiona i mohiotia i kai i ona
kuao ake ano i te hemo kai; i kainga i te wahi tata
ki nga kainga tangata, kua kore hoki nga kuri nunui
o te parae, kua oma i te wehi ki te pu. E ki ana a
Takuta Riwingitone;—" Ki te mea ka tutakina he
raiona i te awatea, ka titiro mai ia i te tuatahi, taro
kau iho ka ata tahuri marire atu ka haere, he ata
haere i te tuatahi me te titiro mai ki muri, muri iho
he toi te haere, te taenga atu ki tawhiti atu, ki te
wahi e maharatia ana kua kore ia e kitea, katahi ka
rere tonu te oma me te kuri kararehe maori tere
rawa. E kore rawa te raiona e rere mai ki te tangata
i roto i te maramatanga, ki te kore te tangata e mea
atu ki a ia. Kaore i herea e matou a matou okiha i
nga po e titi ana te marama, i waiho tonu kia takoto
ana i te taha o te wakona; engari kei te po hina-
pouri, ua nei, mehemea e ai ana he raiona i reira,
ahakoa kotahi noa nei, kua tae mai ia ki te kai i
tetahi o a matou okiha. Engari te raiona e whai
kuao ana, e kore rawa ia e wehi ki te mate."
Ka tae atu te ope a Riwingtone ki Pamanguato
katahi ka ngawari rawa mai te ahua o tera rangatira,
a Hekomai, ki a ratou; ka mauria katoatia mai e ia
ona tangata ki ta ratou karakia; ka whakamarama
e ia ki a Riwingitone  te tikanga i riro mai i a ia te
hoiho a etahi Pakeha i tetahi rangi, ara:—" Kaore
ratou i whakaae ki te hoko i tetahi paura mana, he
nui hoki nga paura i a ratou; na reira ia ka kaha kia
homai noa he paura mana e ratou, apitiria atu ki te
hoiho (ara he muru nana). E kore ia e whakorekore
ki au (ki a Riwingitone); katahi te tahae ko tena,
ko te whakorekore." Ki tana whakaaro pea he iti
iho te he o te muru taonga i to te whakorekore.
Ko nga iwi o nga Pitiuana me nga Kawhera katoa
e noho ana i te taha tonga o te awa o te Tamapehi,
he iwi kokoti katoa ratou i te kiri matamata o nga
tamariki tane; engari ko te mahinga e mahia nga-
rotia ana, he hanga tapu hoki pea. Engari kotahi te
kitenga a Riwingitone i Pamanguato i te mahinga o
nga tikanga o muri o taua mahi kokoti, ara te mahi
hei whakaotinga, koia tenei;—I te ata po ka whaka-
turia te kapa tamariki i te marae o te kainga, tu
tahanga kau; he tamariki e ahua rite ana o ratou
tau ki te tekau ma wha. He mea whakapuru o
ratou ringa katoa. Ko te kapu tangata matua e tu
hangai tonu ana ki a ratou, he mea tahanga kau ano
hoki ratou; he rakau anake kei o ratou ringa, he
mea uaua, engari he ngohengohe, me te wirou nei.
Katahi ka tutu waewae, tona ingoa he "koha." E
tutu ana te waewae, e karanga ana ki nga tamanki;
—" E toa ranei koe ki te tiaki i te rangatira? " "E
kaha koe ki te whiu kau? " E ae kau atu ana nga
tamariki, ka rere atu nga pakeke ra ka whiu, tena me
tena, i te tamaiti e hangai ana ki a ia. Ka haere ake
nga ringa, kua whakapurua ra, a nga tamariki hei
whakapuru mo te upoko, pa kau ana nga rakau a nga
pakeke ki nga whakapuru, te pikonga iho ki te tuara
motu rawa ana nga kiko, rere ana tera te toto i te
motu. Mutu rawa atu te tutu waewae kua haehaea
kua tapatapahia kinotia nga tuara o nga tamariki, a
e kore e ngaro nga nawe i roto i nga ra katoa e ora
On the 15th of January, 1853, the party left Litu-
baruba, and proceeded on their journey. The country
through which they were travelling abounds in-lions
and wild animals in great variety. Livingstone says,
when the lions grow too old to catch game, they
frequently take to killing goats in the villages; and
a woman or child who happens to go out at night
falls into their clutches. A man-eater is invariably
an old lion, which, from age and feebleness, is unable
to overpower the larger game of the plains. When
a lion comes for goats, the people remark, " His teeth
are worn, he will soon kill men," and they at once
turn out to destroy him. The fear of man is generally
strong in the lion. A lioness in the vicinity of villages,
where the game had been driven away by firearms,
has been known to assuage her hunger by devouring
her young. Dr. Livingstone says, " If a lion be en-
countered in the day time, he turns slowly round,
after gazing a second or two, walks as slowly away
for a dozen paces, looking over his shoulder, quickens
his step to a trot till he thinks himself out of sight,
and then bounds off like a greyhound. As a rule
there is not the smallest danger of a lion, which is
unmolested, attacking a man in the light. When the
moon was shining we seldom tied up our oxen, but
let them lie close by the wagon; while on the dark
rainy nights, if there was a single beast in the neigh-
bourhood, he was almost sure to attempt to kill one
of our cattle. A lion, however, with whelps, will
brave almost any danger."
When the party reached Bamangwato the chief
Sekomi was particularly friendly; he brought all his
people to their religious services, and explained his
reasons for obliging some Englishmen to surrender
up to him a horse. " They would not sell him any
powder, though they had plenty; so he compelled
them to give it and the horse for  nothing. He would
not, he said, deny the extortion to me; that would be
swindling." He thus thought the wrong he had
committed more venial than the denial of it would
be.
All the Bechuana and Caffre tribes south of the
Zambesi River  practise circumcision, but the rites
observed are carefully concealed. At Bamangwato
Livingstone was once a spectator of the second part
of the ceremony. Just at the dawn of day, a row of
boys, nearly fourteen years of age, stood naked in
the " kotla," (an open space within a circle of huts).
Each had a pair of sandals as a shield on his hands.
The men, equally naked, were ranged opposite to
them, and were armed with long tough wands, supple
as the willow. They started off into a dance named
" koha," in the course of which they put questions to
the boys, as, "Will you guard the chief well?"
"Will you herd the cattle well?" As the lads
give an affirmative response, the men rush forward,
and each aims a full blow at the lad opposite him.
The boy shields his head with the sandals, and the
supple wand descends upon his back. Each stroke
makes the blood squirt and from  a wound a foot long.
By the end of the dance the whole back  is scarred
with wheals, the scars of which remain through life.

98
TE WAKA MAORI O NIU TIRANI.
ai ratou i te ao nei. I peneitia ai, he mea kia toa ai
nga tamariki, kia waea ki te mamae, kia tupu ake ai
hei hoia toa. Kia mutu tenei, kia mate hoki i a
ratou tetahi rainoheroi, katahi ratou ka ahei ki te
moe wahine. He kuri nui te rainoheroi, he kiri
matotoru rawa, he toa. Tera he maha ke nga tikanga
whanoke a aua iwi, e kore e taea e matou te korero.
(He roanga kei muri.)
TE KAWANA I TAUPO.
KUA taia ki te Bay of Plenty Times (he nupepa
kei te taha ki Tauranga) nga korero o te taenga o te
Kawana ki Taupo, a he mea tango mai i reira nga
korero i raro nei, ara:—
Ko te Kawana, me tona wahine, me tona tira katoa,
i tae mai ki konei (ki Taupo) i te ahiahi o te Turei,
te 17 o nga ra o Maehe He nui nga Pakeha me
nga Maori i hui ki te karanga ki a ratou. Kaore ano
kia tatata noa te Kawana ma ki te paparikauta kua
timata e nga Maori ona waiata me ona puha hei
haringa ki a ia, ko te Poihipi te kai takitaki; a no te
hekenga mai o te Kawana i roto i tona hariota, katahi
ano ka whakamutua. Kua tata rawa tenei ki te po,
no reira ka ki te Kawana me kite ia i nga Maori i te
ata, i to ratou kainga ano, i tera taha o te awa. I te
aonga ake, i te Wenerei, ka eke te Kawana me tona
wahine, me ona hoa, ki runga ki nga poti patu weera,
ka hoe ki te pa ki Tapuaeharuru, ko te kainga hoki
tena i whakaritea hei huinga mai mo nga tangata kia
kite te Kawana i a ratou. U kau atu ana nga poti,
ka rere katoa mai nga tangata ki tatahi, ka waiata ki
a te Kawana. Ka mutu te waiata ka haere te
Kawana ma ki te pa, ka arahina e te Poihipi ki roto
ki te teneti nui, i whakahangaitia te tu ki te awa.
Katahi ka tu atu ki te roro o te teneti a Hohepa
Tamamutu, a te Poihipi, a te Heu Heu, me etahi atu
rangatira; a ka panuitia e Tamamutu nga korero kua
tuhia ki raro iho nei, he mea tuhituhi na ratou ki te
pukapuka, ko te langa ki te whakapakeha atu i aua
korero, ara:—
Tapuaeharuru, Maehe 13, 1874.
Haere mai! e Ta Hemi Pakitini! Haere mai! ki
te manawa o te whenua, ki Tongariro, ki Taupo, kia
kite koe i nga rangatira me nga iwi e pupuri tonu
 ana ki nga ture o Kuini Wikitoria, a e koropiko ana
 ki tona mana. Haere mai! e te Kawana! Tukua
mai to mana ki runga ki a matou, nga tangata o
tenei whenua. Haere mai koe i runga i te rangatira-
tanga o o tupuna. E kore enei tangata, e noho nei
i konei, e wareware ki a te Kuini, ki a koe hoki, e
kore hoki e mutu te aroha ki a korua. Ko matou i
piri tonu ki a te Kuini i te takiwa i whawhai ai nga
iwi o te motu ki a ia. Haere mai, e te Kawana!
Haere mai! e te manuhiri tuarangi;
Na taku potiki koe i tiki atu
Ki te taha tu o te rangi,
Kukume mai ai. Haere mai!
Na o hoa, na nga rangatira,—
Na Poihipi Tukairangi, Hohepa Tamamutu,
Perenera Tauahika, Te Heu Heu, Te
Reweti Waikato, Paora Te Rauhihi,
Eru Poihipi, Rawiri Kahia, me te iwi
katoa.
I muri i tena ka korero a te Poihipi, he karanga ki
a te Kawana ki Taupo. Katahi hoki ka korero ko
Te Heu Heu o Waihi; ko Kingi Kiekie o Waihi ano;
ko Hohepa Tamamutu, Wiripo Hataraka, Aperahama
Whitu, Aperahama Werewere, Tahau Eru Poihipi,
Rawiri Kahia, Paora Te Rauhihi, Hohepa Paraone Te
Paki, Hotiu Te Paerata, me Hauraki. Ka mutu te
korero ka waiata, ka haka, katoa nga tangata.
Katahi ka korero te Kawana ki nga Maori, ko
Kapene Mea ki te whakamaori atu, ka mea;—E te
The beating is intended to harden the young soldiers.
After this initiation has been gone through, and they
have killed a rhinoceros, they may marry a wife.
There are many other strange customs peculiar to
these people which we cannot stay to notice.
(To be continued.)
THE GOVERNOR AT TAUPO.
THE Bay of Plenty Times has a report of the
Governor's visit to Taupo, from which we extract
the following:—
His Excellency the Governor, Lady Fergusson, and
party, arrived here on the evening of Tuesday, l7th of
March. A large party of Europeans and Maoris
were present to welcome them. Long before the
party had come near the hotel, the Natives, headed
by Poihipi, began their songs of welcome and dances,
and did not conclude until the guests had left their
carriage. It being late, the Governor said he would
meet the Natives in the morning at their own settlement
across the river. The next morning (Wednesday)
the Governor, Lady Fergusson, and suite, left the
hotel, and embarked in two whaleboats for Tapuae-
haruru Pa, where it had been arranged that they
should meet the Natives. On the boats landing at
the opposite side, the whole of the Natives rushed
down to the shore and began singing songs of wel-
come. After this ceremony was over, the party
went up to the pa, and were shown into a large tent,
facing the river, by Poihipi. Hohepa Tamamutu,
Poihipi, Heu Heu, and all the principal chiefs, then
advanced in front of the tent, and Tamamutu read in
Maori an address, the following translation of which
was read to His Excellency by Mr. Young:—
Tapuaeharuru, 13th March, 1874.
Welcome! Sir James Fergusson, welcome to the
heart of the land, to Tongariro, to Taupo that you
may see the chiefs and all the tribes who are here  to
the laws of Queen Victoria, and acknowledge her
authority. Welcome, O Governor! Let your power
rest on us, the people of this land. You have come
hither bearing with you the dignity of your ances-
tors. We who are residing here are not likely to
forget the Queen nor yourself, nor to lose our affec-
tion for the Queen and you. We adhered to the
cause of the Queen when the tribes of this island
took up arms against Her Majesty. Welcome, O
Governor!
Welcome! stranger from beyond the sky;
My last born son did seek thee
On the distant horizon,
And drew thee hither. Welcome!
From your friends the chiefs—
Poihipi Tukairangi, Hohepa Tamamutu,
Perenera Tauahika, Te Heu Heu, Te
Reweti Waikato, Paora Te Rauhihi,
Eru Poihipi, Rawiri Kahia, and all the
people.
After this Poihipi Tukairangi made a speech wel-
coming the Governor to Taupo, and was followed in
the same strain by Te Heu Heu, of Waihi; Kingi
Kiekie, of the same place; Hohepa Tamamutu,
Wiripo Hataraka, Aperahama Whitu, Aperahama
Were Were, Tahau Eru Poihipi, Rawiri Kahia,
Paora Te Rauhihi, Hohepa Paraone Te Paki, Hotiu
Te Paerata, and Hauraki. Songs of welcome and
dances were again indulged in by all the Maoris.
His Excellency then addressed the Natives, Captain
Mair, N.C., interpreting. His Excellency said:

TE WAKA MAORI O NIU TIRANI.
99
Poihipi, me nga tangata katoa, he nui taku whakapai
ki a koutou. Kua rango au he iwi pai koutou, he
iwi tika, o mua iho; a ko taku kupu tenei ki a kou-
tou, e kore au e wareware ki a koutou, no te mea he
tangata tika he tangata pono koutou. E hari ana au
i taku kitenga i a koutou nga mea i piri tonu, a e
piri nei ano, ki a matou; e hari ana ano hoki au i taku
kitenga i a koutou nga toa i whawhai ki a matou
kua puta mai nei ratou i tenei rangi kua ki mai he
tangata ratou e piri ana ki a te Kuini inaianei. I
hangaia te ao kia nui e te Atua hei nohoanga mo te
tangata katoa; a, he aha i kore ai tatou e noho i
runga i te pai me te rangimarietanga tetahi me tetahi?
Me mutu nga whawhai me nga tikanga whakararu-
raru. E hiahia ana te Kawanatanga o te Koroni ki
etahi wahi whenua hei whakanohoanga tangata, ko
koutou hoki kua tono mai kia whakaturia he taone.
Kei a koutou ano te whakaaro ki te hoko i o koutou
whenua, ki te pupuri ranei. Taku kupu ki a koutou,
kaua e hokona katoatia, puritia etahi wahi e ora ai
koutou ko o koutou tamariki, no te mea ko te
Pakeha he pai etahi he kino etahi. Ko etahi o
koutou kua tahuri kua tango i te waipiro hei kai
ma koutou. Taku kupu ki a koutou mo tena,
me whakarere atu taua kai; me whakarite he
tikanga i roto i a koutou kia kore rawa koutou
e pa ki taua kai; me whakatupu i te tika me
nga tikanga pai katoa i roto i o koutou kainga
katoa, ia kainga ia kainga. Me tono kia whakaturia
he kura, kia pera te whakaakoranga i o koutou
tamariki me ta te Pakeha. E mea ana au e kore e roa
rawa te kite ai ano au i a koutou, a e pai ana kia
rokohanga mai e au kua tokomaha he Pakeha ki
konei e noho ana. Ka mahara tonu au ki a koutou
me o koutou kanohi e ahuareka mai nei ki au i a
koutou e karanga whakaaroha mai nei.
Katahi ka tangi te umere a te katoa.
Katahi ka tonoa te Kawana, ratou ko ona hoa, e
Te Poihipi, kia noho ratou ki te kai. He parera, he
ika, he taewa, he aha atu, nga kai i whakatakotoria
ki o ratou aroaro; a he nui te whakapai a te Kawana
ki te taka a nga Maori i aua kai. Ka mutu te kai ka
hoatu e te Poihipi te mere ki a te Kawana, me tona
ki hoki he takiwa rongo mau tenei takiwa, hei mere
aha mana te mere na i waiho ai, me hoatu ki a te
Kawana. Ka whakapai te Kawana ki te homaitanga
o taua mere ki a ia, hoatu ana hoki e ia tona karaihe
ki a Te Poihipi—karaihe koata nei. Katahi ka turia
te haka me te tutu waewae, mutu ana i kona.
Katahi ka haere te Kawana ma ki nga poti, me te
whai katoa atu nga Maori me nga Pakeha; no te
haerenga atu o nga poti ka umere te katoa o te
tangata i uta; i te mutunga ka hoki nga tangata ki o
ratou kainga.  
Heoi, he nui te whakapai a aua Maori ki a te
Kawana me ana korero. He nui nga Hau Hau i
roto i nga tangata i hui ki te powhiri ki a ia; a e ki
ana ratou inaianei he pai rawa he marama rawa nga
korero a te Kawana, ka mutu tenei ta ratou peau ke
ki te he, ko tenei me piri tonu ratou ki nga ture a te
Kuini.  
Ka haere atu te Kawana ma i Taupo i te ata rawa
o te Taitei, te 19 o Maehe; a i moe rawa atu i te
Niho-o-te-Kiore, ratou ko nga hoia Maori a Kapene
Mea I te aonga ake, te Parairei, ka haere tonu ki
Porekaranga, ka kai i reira, ka kite hoki te Kawana i
te iwi i Tuhourangi, ka korero ano ratou. Te taenga
atu ki Ohinemutu he ahiahi rawa, kua tae ki te ono o
nga haora. I hui ano nga Maori o taua kainga ki te
karanga ki a te Kawana i runga i nga tikanga Maori.
I te aonga ake, te Hatarei, ka tirohia e te Kawana
nga tamariki Maori o te kura, ka kite hoki ia i a
Ngatiwhakaue. Waiatatia ana nga waiata hakaa
ana nga haka; a, no te mutunga o te kai, ka haere te
Kawana me ona hoa i runga hoiho, ka anga ki te
Poihipi and all the Natives present, I heartily thank
you. I have heard that you have always been a loyal
and well-conducted people, and I tell you that I shall
not forget you, because you are loyal good men. I
am glad to meet you who are and have always been
on our side; and I am glad also to meet those of you
who have fought bravely in the ranks against us,
and who have come here this day and expressed
themselves as being now peaceable subjects of the
Queen. The Creator has made the world large
enough for us all, and why not live at peace with
each other? Let us have an end of war and trouble.
The Government of the Colony desire to acquire
lands for settlement, and you have asked to have
towns established. It rests with yourselves whether
you will sell your land or retain it; my advice to
you is, Do not sell it all, keep sufficient for yourselves
and your children, the Europeans being good and
evil. Some of you have acquired a liking for strong
drink. My advice to you is this, Keep from it; make
an agreement with each other to keep sober, and
have order and all that is good in each settlement.
Ask for a school to be established, in order that your
children may obtain the same education as European
children receive. I hope to meet you again soon,
and trust that I shall find more European settlers
resident here. I shall always remember you and
your kind faces, who have given me such a kind and
hearty welcome.
Three cheers were then given by all the Natives.
Poihipi then asked His Excellency and party to
remain and partake of some refreshments. Ducks,
fish, potatoes, &c., were placed before them, and His
Excellency complimented the Natives on the manner
in which the food had been prepared. After justice
had been done to the eatables, Poihipi presented the
Governor with a mere; saying at the same time that
as they were all at peace there was no further use
for warlike weapons, and he consequently handed
over the mere to the Governor. The Governor said
he was very thankful for the present, and in return
presented the chief with his own field glass. A great
haka and dance finished the proceedings.
 His Excellency and party then left for the boats,
followed by all the Natives and Europeans; and when
the boats left for the hotel, three ringing cheers were
given, and the different hapus left for their various
residences.
The Natives were very much pleased with the
Governor. His speech gave great satisfaction.
A great number of the Natives who took part in
the reception were Hauhaus, and who now say
the words of the Governor are exceedingly good and
very clear, and that they will no more go astray, but
adhere to the Queen's laws.
The visitors left Taupo early on Thursday morn-
ing, and camped for the night with the Native
Contingent (under command of Captain Mair) at
Niho o te Kiore. The following (Friday) morning,
they proceeded to Porekaranga, where they partook
of luncheon, and afterwards had a satisfactory meet-
ing with the Tuhourangi Tribe. His Excellency and
party arrived at Ohinemutu at 6 o'clock in the
evening. The Natives turned out well, and gave
His Excellency a hearty welcome in true Maori style.
The next morning (Saturday), the Governor in-
spected the school children, and met the Ngatiwha-
kaue. Songs were sung, dances were danced, and after
luncheon the party left on horseback for Wairoa (Tara-

100
TE WAKA MAORI O NIU TIRANI.
Wairoa ki Tarawera, a hui ana a Tuhourangi ki
reira ki te powhiri ki a ratou. Heoi.
NGA KITEA MAORI.
I MURI mai o te 'whakaturanga o te " Ture Kura
Maori, 1867," e hari ana matou ki nga Maori kua
tango nui nei i taua tikanga hei whakaakoranga mo a
ratou tamariki ki te reo o te Pakeha, a he matau-
ranga no nga Maori i pena ai. Ahakoa nui nga mea
e whakaakona ana ki nga tamariki i te kura, ko te
matauranga ki te reo Pakeha te mea hira noa ake,
hei taonga nui ia ki a ratou a nga rangi a takoto ake
nei. Ki te mea e hiahia ana kia piki haere tahi ratou
ko te Pakeha, me mohio ratou ki te reo o te Pakeha.
Ki te kore tenei e taea, penei kua tutakina ki a ratou
te ara ki te whairawatanga me te turanga rangatira.
Kaore he tikanga nui atu i te reo kotahi hei whaka-
kotahi i nga iwi e rua. Ma reira ka taea e nga Maori
te matauranga ki nga tikanga me nga ritenga o te
Pakeha, me nga tikanga o nga tini mahi hokohoko,
me etahi tini mea atu e kore ana ratou e mohio inai-
anei, a e kore ano hoki e ata taea te ako atu i te mea
he reo Maori te reo; ma te reo kotahi e whakatata
nga iwi e rua e tata ai; ka hira noa atu i to mua,
ahua te matauranga o tetahi ki nga rerenga whakaaro
o tetahi, a ma reira ka kore ai te ahua tupato kau
noa a tetahi ki tetahi; ka rite tahi a raua tikanga me
a raua mahi, ka huia kia kotahi to raua kaha, uaua,
ki runga ki nga mahi e puta ai nga painga o to raua
kainga kotahi. E tino mohio ana matou, kua kore
nga raruraru me nga whawhai i matemate ai raua
tahi i mua ai, mehemea i mohio raua ki te korerorero
tetahi ki tetahi ki te reo kotahi. Ko te reo o te
Pakeha te reo e korero ai nga Maori a mua ai, nga
tane me nga wahine; he Pakeha whanau tahi ki konei
he hoa mo ratou, a ka Pakehatia ano hoki ko ratou,
ko te ingoa anake e rere ke. Na, ki te mea e whaka-
ara nui ana nga Maori ki te oranga mo a ratou tama-
riki, me tuku i o ratou tamariki katoa ki te Kura, ia
tangata i ana, ia tangata i ana; a kaua hoki e tukua
kia mutumutu te haere a te tamariki, engari kia u tonu.
Kia mohio mai hoki koutou, kaua e waiho ma nga
kai-whakaako anake te mahi. Ma nga matua ano e
awhina te kai-whakaako, ara me kaha ratou ki a ratou
tamariki kia whakarongo ai ki nga akoranga me nga
tohutohu a nga kai-whakaako; ka kore, he hawhe kau
o te mahi e oti.
Kua tukua mai nga ingoa tangata Komiti mo etahi
Kura, ki raro iho nei, kia taia atu e matou, ara:—
WHAKATANE.
I te 14 o nga ra o Oketopa, 1873, ka tu te hui
Maori ki Whakatane, he whakatu Komiti mo te kura,
he aha atu.
Ko nga ingoa enei i raro nei o nga tangata i whaka-
turia i taua hui hei Komiti, me nga rohe o te takiwa
i whakaritea e te hui.
NGA ROHE o TE TAKIWA.
Te rohe ki te taha nota (te taha ki raro) ko te
moana tonu, timata i te taha nota o te awa o Matata
tae noa ki te kainga Maori ki Ohope; ki te taha
rawhiti, ka rere tika tonu i Ohope ka ahu whaka-te-
tonga tae ki te Rohe Potae o te Kawanatanga; ki te
taha tonga, ko te Rohe Potae tonu o te Kawanatanga
tae ki te maunga ki Putauaki; ki te taha hauauru,
ka tika tonu ki te kauru o te awa o Tarawera ka haere
tonu i taua awa tae ki te moana, hui atu ki te motu
ki Motiti.
TE KOMITI.
1. H. W. Brabant, Kai- 4. Hetaraka.
whakawa, Tumuaki. 5. Meihana.
2. Wepiha Apanui. 6. Tiopira.
3. Kaperiere.
wera Lakes), where the Tuhourangi Tribe turned out
in fine style to receive His Excellency.
NATIVE SCHOOLS.
SINCE "The Native Schools Act, 1867," was passed,
we are pleased to observe that the Maoris have
largely availed themselves of the opportunity it has
afforded them of having their children educated in
the language of the Pakeha, and therein they have
shown their wisdom. Of all the learning which the
children acquire at school, a knowledge of the
English language will prove the most valuable to
them in days to come. If they desire to advance
with the Pakeha, they must be able to speak the
language of the Pakeha. Without this, the road to
the attainment of riches and position will be closed
against them. Both races speaking one language
will be the means, more than anything else, of
making one people of them. The Maoris will acquire
a knowledge of English habits and customs, business
matters, and a multitude of other things of which
they are at present ignorant, and which they cannot
be properly taught so long as they speak only the
Maori language; both races will be brought into
closer contact; each will understand the other better
than has been the case heretofore, and, as a con-
sequence, groundless suspicions of each other will
disappear, their interests and pursuits will be assimi-
lated, and both will be enabled to unite their ener-
gies in developing the resources of their common
country. We have no doubt that, had both races
been able to converse freely with each other in days
past, many misunderstandings would have been
avoided, and the wars and troubles from which both
have suffered would never have arisen. The lan-
guage of the Pakeha will be the language of future
Maori men and women; Pakehas will be their com-
patriots, and they will be Pakehas in all but the
name. If, therefore, the Maoris are anxious for the
future welfare of their offspring, let every man send
his children to school, and make them attend
regularly. And remember, the work must not be
left to the teachers alone. The parents must assist
the teacher by exerting their influence and authority
to make the children obey him and attend to his
instructions; otherwise the work will only be half
done.
We have been requested to publish the following
list of School Committees:—
WHAKATANE.
On the 14th of October, 1873, a meeting of the
Natives took place at Whakatane, to elect a School
Committee, &c.
The following is a list of the Committee elected,
and a schedule  of the boundaries of the district as
defined by the meeting:—
BOUNDARIES  OF DISTRICT.
Bounded towards the North by the sea, from the
north of the Matata River to the Ohope Native
Settlement; towards the East by a line running due
south from the Ohope Native Settlement to the con-
fiscation boundary line; towards the South by the
confiscation boundary line" to Mount Edgecumbe;
towards the West by a line to the source of the
Tarawera: River, and by that river to the sea. In-
cluding the Island of Motiti.
COMMITTEE.
1. H.W.Brabant, R.M.,
Chairman.
2. Wepiha Apanui.
3. Kaperiere.
4. Meihana.
5. Hetaraka.
6. Tiopira.

TE WAKA MAORI O. NIU TIRANI.
101
OPOTIKI. 
Kua tu he hui no te Whakatohea i roto i te whare
kura i Opotiki i te 18 o nga ra o Oketopa, 1873, a i
whakaturia i reira nga tangata i raro nei hei Komiti
Kura mo taua takiwa:—
1. Te Awanui, Tumuaki. 4. Hori Winia.
2. Te Ranapia . 5. Te Teira.
3. Paraone. 6. Pira Te Toa.
HOKIANGA.
 Ko te Komiti tenei kua whakaturia mo te takiwa
ki Orira:—
1. Hore Karaka Tawhito, 1 4. Aporo Pangari.
Tumuaki. 5. Noa Kukupa.
2. Hone Marriner. 6. Rihari Mete.
3. Te Moanaroa. 7. Atama Tohu.
HE WHARANGI TUWHERA.
 Ko nga Pakeha matau ki te Reo Maori e tuhi mai aua 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.
Iruharama, Whanganui, Maehe, 18, 1874.
E HOA. Tena koe! me ou maharatanga tika, me ou
tohutohu tika, ki a matou, ki te iwi Maori. E tae
tonu mai ana te nupepa ki a matou me to matou iwi.
Kua tango nui hoki matou hei korerotanga hei ma-
tauranga mo matou. 1 nga ra o mua i kuare matou;
na o matou tupuna hoki te kuare, tae iho ki o matou
matua, tae iho ki a matou ki tenei whakatupuranga.
Otira kua puta he maramatanga ki a matou; na nga
minita i te tuatahi, tae atu ki nga Pakeha katoa.
Inaianei ko te Kawanatanga kei te homai i nga ture
tika ki tenei motu, ki Niu Tirani. Ko tona ture tino
tika i au, koia tenei ko te mahi whakatu kura. Ko
ta matou whare kura, ko ta Ngatihaunui o Paparangi,
kua tu noa atu ki Iruharama; a kua tuturu tera
mahi ki to matou kainga. Kua uru katoa nga tama-
riki o to matou iwi ki te kura, a kua ora matou, i te
mea ka puta te mohiotanga o a matou tamariki.
Otira kei ki koe i mutu a matou mahi, a to matou
iwi ake, i konei. Kahore. Kua mahi hoki matou i
tetahi mahi nui, ara he rori, puta rawa atu ki Muri-
motu. Na to matou iwi ake enei mahi e rua. E
kore aku mahi e mutu i konei; no te mea ma te
Kawanatanga e kimi i tetahi atu mahi tika ma ma-
tou, a ka whakamatau matou ki te whakarite.
He kupu tenei ki nga rangatira me nga iwi katoa
o Niu Tirani. Ta matou kupu ki a koutou, kia kaha
tonu tatou ki te hapai i tenei mahi pai, ara te wha-
katu kura mo a tatou tamariki, kia tupu tahi ratou
me nga tamariki Pakeha i roto i te matauranga.
Ka mutu a matou korero.
Na PAORA. POUTINI,
REMI RAUPO TOMA, me
PAURO,
Nga rangatira o Ngatihau.
Ki a te Kai Tuhi o te Waka Maori.
Purehua, Te Rawhiti, Maehe 14. 1874.
E HOA: Tena koe. Ko te tuarima tenei o aku
reta e tuku atu ana kia utaina e koe Id runga ki te
Waka, otira kaore ano kia panuitia e koe tetahi. E
mea ana au tera pea koe e hoha i te porearea oku ki
te tuhi pukapuka atu ki a koe; otira, e taea hoki te
aha? E koingo tonu ana hoki a roto i a au kia
eke aku toru kupu. Mau ia au panga atu pea i
tenei.  
E hoa, ka nui te tango purapura, paare, witi,
OPOTIKI. 
A meeting of the Whakatohea tribe was held in
the School House, Opotiki, on the 18th of October,
1873, when the following Natives were elected a
School Committee for their district:—
1. Te Awanui, Chairman. 4. Hori Winia.
2. Te Ranapia. 5. Te Teira.
3. Paraone. 6. Pira Te Toa.
HOKIANGA.
The following School Committee has been ap-
pointed for the Orira District:—
1. Hori Karaka Tawhito, 4. Aporo Pangari.
Chairman. 5. Noa Kukupa.
2. John Marriner, Esq. 6. Rihari Mete.
3. Te Moanaroa. 7. Atama Tohu.
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.
Iruharama, Whanganui, 18th March, 1874.
Friend,—All hail! to you for your faithful teachings
and advice to us, the Native people. We and our
tribe are regularly receiving the newspaper. We
patronize it largely to supply us with reading, and to
acquire knowledge. In days past we were ignorant;
an ignorance descended from our ancestors to our
parents, and from our parents to us of this present
generation. But we have received light, first from
the ministers, and then from the Europeans generally. 
Now the Government is giving us just laws and in-
stitutions for this our country—New Zealand. But
that which we more especially value is the establish-
ment of schools. We, Ngatihaunui, of Paparangi, have
long had a school house erected at Jerusalem; and that
work (education) has become a permanent institution
among us. All the children of our tribe attend
school, and we are satisfied, inasmuch as our children
are acquiring knowledge.
But you must not suppose that the efforts of our
particular tribe have ceased here, that this is all we
are doing. No. We have been engaged upon an-
other great work: the construction of a road to
Murimotu. And these two works (school and road)
are to be specially accredited to our tribe. But we
shall not stop here. If the Government direct us in
any other good work, we shall endeavour to carry it
out.
A word to all the chiefs and people of New Zea-
land. We say, Let us be energetic in supporting
this good work—the establishment of schools for the
education of our children—that they may grow up in
knowledge equally with the children of the Euro-
peans.
This is all we have to say.
From PAORA POUTINI,
REMI RAUPO TOMA, and
PAURO,
Chiefs of Ngatihau.
To the Editor of the Waka Maori.
Purehua, East Coast, March 14th, 1874. 
FRIEND.—Greeting. This will be the fifth letter I
have sent you for insertion in the Waka, but you
have not published any of them. I fear I shall
bore you with my importunity in writing to you;
but what can I do? ! have so set my heart upon
getting my few words published, that I am fretted
considerably about it. However, I suppose I must
take my chance of your casting away this letter.
My friend, the Natives of this place have procured

108
TE WAKA MAORI O NIU TIRANI.
karaihe hoki, o nga Maori o tenei whenua hei whaka-
to. He mea na ratou kei kataina ratou e nga iwi o
te motu nei ki te noho mangere; koia i mea ai kia
takoto i a ratou he tauira mamahi ma nga iwi e noho
mangere ana i te motu nei.
Kua kite noa atu au i nga reta i tuhia atu e nga
hoa Maori ki a koe, e whakaatu ana i to ratou wha-
kamutunga ki te kai i te waipiro, ka kite hoki au i a
ratou kupu tawai mo nga he e puta ake ana i roto o
taua kai, i te tika ano hoki u a ratou. Otira kihai
rawa hoki i roa ka rongona atu e rore ana ano etahi
o ratou i taua kai. No reira au i ki ai, kaua e tawai
ki te kino kai nga tangata kua waia ki te kai, kei he
ratou. " E kore hoki te kino kai e rere ki te pai
tangata, engari ko te pai tangata e rere ki te kino
kai." No reira, i taku kitenga ano i tenei, kore ana
au e tuhi atu i tetahi reta pera hoki maku, koi he
i ona henga, koi hinga au i te whakawainga, a ka
hoki mai te whakama ki te kaupapa. He tangata kai
au no taua kai i tetahi takiwa; ka kore, ka puta mai 
te hiahia, ka kai ano. E hara enei kupu aku i te
whakahe mo nga kupu a te Pokiha mo te waipiro;
engari he whakaatu tonu i o matou aitua i o te pari-
pari nei e tuhi panui ana mo ta ratou takahanga i te
waipiro, muri iho ano ka kai ano.
He kupu ano tenei naku mo tetahi mea atu. He
nui nga reta a nga hoa Pakeha o tera tau i tuhi ai ki
te nupepa o Turanga; he whakakino ingoa. Na, kia
rongo mai koe, ko te ono tenei o aku tau i noho ai ki
Waiapu i muri i taku hokinga mai i nga whenua, ko
te Kemara tonu te Kai-whakawa o Waiapu, a he nui
te pai o ana whakahaere. Na reira i nuku ake ai te
pai o tenei iwi o Ngatiporou, na tona uaua ki te
peehi i nga raruraru, ratou tahi ko nga Ateha
Maori.
He whenua tuparipari enei whenua, he hanga wha-
kawehi ki nga tira haere i mua ai; na, inaianei kua
rere ke, kua hanga houtia nga rori, kua haere pai te
tangata. Kia nui rapea te whakapai ki a te Winita;
he tohunga rawa no tana ruritanga i nga rori. Me
te whakawhetai atu ano hoki ki te Kawanatanga
Nui o Niu Tirani nana nei i aroha noa mai ki te tuku
moni hei utu mo nga tangata mahi i aua rori. He iti
te painga ki nga tira Pakeha, he ruarua hoki ratou e
haere ana i tenei ara. Hei a maua tonu ano, hei te
Maori, tona pai ake. E rua hoki pea—ko te kai i
nga moni, ko te haere hoki i runga i te rori. Otira
kaore ia etahi o aku iwi i te whakama ki te tono ki a
te Winita, ki taku i rongo ai, kia hoatu he moni ki a
ratou hei take e whakapuaretia ai tetahi rori kia ru-
ritia. Otira e motu ana ano; he ingoa ano o ratou,
he ingoa ano toku to te kuare, me toku waha puku.
Katahi ano au nei ka rongo kua tu he Huperitene
hou mo tenei Porowini. Na, ka whakawhetai atu au
ki a te Wiremuhana kua tu nei ia hei Huperitene mo
te Porowini. E pai ana kia pumau tonu ia ki tona
turanga, i runga i te atawhai me te whakahaere tika.
Heoi pea, me mutu au, kei hoha koe, te Kai Tuhi,
ki te nui korero noa kaore he matauranga.
Na to hoa
Na TAMATI POKIHA..
[No te mea kua ngakau nui te hoa, a Tamati Po-
kiha, kia "puta ia i te perehi," na kua taia katoatia
tenei reta ana e matou, ka ngata hoki pea tona nga-
kau. E ki mai ana ka mahue i a ia te kai waipiro,
ka hoki mai ano te hiahia, ka kai ano ia. He aha i
pena ai ia? Ae ra, ka hoki mai ano te hiahia; a, ki
te whakaaetia ta tona hiahia e mea ai, he hokihoki
tonu mai tana hanga, me te kaha haere tonu, nawai i
kaha te tangata, a ka kore e kaha ki te pehi. E kore
 large quantities of seed, barley, wheat, and grass, for
planting. They are afraid of being laughed at
(sneered at) by other tribes for idleness; therefore
they have determined to set an example of industry
to other tribes of the island living in idleness.
 I have read the letters of some of our Maori
friends, who inform you that they have abandoned
drinking spirits, and I have seen their railing remarks 
upon the evils which follow indulgence in its use, and
which is so no doubt. But. I heard that not long
after some of them were staggering drunk. Then I
said, men who are in the habit of taking evil drink
should not rail against it, lest they come to grief.
" Evil food will not go to the perfect (straitlaced)
man, but the perfect man will come to it." When I
saw this, I retrained from writing on the subject as
others had done, lest I too should be overcome by
temptation, and the wise man (i.e., himself) be
shamed. For I do sometimes take spirits; and when
I leave off taking them for a time, the desire for
them returns to me, and I take them again. I do
not put forward these remarks in opposition to Mr.
Fox's words respecting drink; but merely to make
known the mishaps of these people of ours who write
declaring they have trodden drink underfoot, and
who afterwards take it again.
I wish to remark on another matter. Last year a
number of defamatory letters, from Pakeha friends,
were published in the Turanga newspaper. Now, let
me inform you that this is the sixth year of my resi-
dence at Waiapu since my return from other lands
(districts), and Mr. Campbell has always (i.e. during
that time) been the magistrate at Waiapu, and his
management has been most excellent. Assisted by
the Native Assessors, he has so conducted affairs and
suppressed disturbing influences as to greatly im-
prove this people, the Ngatiporou.
This district is rugged and precipitous, and at one
time could only be travelled with difficulty and
danger; but all that is now changed: new roads have
been made, and people travel easily. Great credit is
due to Mr. Winter for the engineering skill which he
has displayed in laying out the roads. And thanks
are due to the General Government for providing the
funds wherewith to pay the workmen on the roads.
It is not much benefit the Pakehas as derive from these
roads, for but few Europeans travel this way. We
the Maoris have been the principal gamers. We are
benefited in two ways: we have received money for
making them, and we use them when travelling.
Nevertheless some of our tribes have not been.
ashamed, as I have heard, to ask Mr. Winter for
money in payment for allowing him to lay out a
road. But they are separate from us; they have a
distinct name of their own, and so have we simple
people who opened not our mouths.
I have only lately heard that a fresh Superintendent
has been elected for this Province. I must congra-
tulate Mr. Williamson upon his having attained to
the position of Superintendent of the Province. I
trust he may long retain the position, exercising
charitableness, and faithfully administering the public
affairs.
I suppose I must now conclude, lest I weary you,
the editor, with many words but little wisdom.
From your friend,
THOMAS Fox.
[As our friend, Thomas Fox, has so set his heart
upon " appearing in print," we have upon this occa-
sion published his letter in full, and we trust he will
be gratified accordingly. He says when he leaves off
drinking the desire returns to him, and he drinks
again. Why does he do so? Of course the desire
will return, and each time with redoubled strength,
if gratified, until at last he will be unable to resist it.

TE WAKA MAORI O NIU TIRANI.
103
matou e tawai ki nga tu tangata e tohe ana ki te pehi
i tetahi hiahia kino i roto i a ratou, a hinga ana i te
kaha o te whakawainga. Engari ka aroha matou ki
a ratou; ka mea matou ki te whakakaha i a ratou
kia tohe ano ratou. Ma te tohe ma te uaua te taea
ai e te tangata nga mea katoa e aheitia ana kia taea
e te tangata. Tera te korero mo tetahi rangatira o
mua. Kua nui ona matenga i ona hoa whawhai.
He tangata oma ia, he manene haere noa. E huna
ana i a ia i tetahi rangi i roto i tetahi whare tawhito;
ka kite ia i reira i te pungawerewere e tohe ana kia
pikitia te tara o te whare. He maha nga takanga o
taua mea, me te tohe tonu, nawai a ka taea a runga.
Katahi ka kaha te whakaaro o taua tangata ra kia
tohe tonu ia ki ona matenga, kia pera hoki me te
pungawerewere ra. Heoi, ka timata tonu tona
oranga i kona. Ka huihuia e ia ona hoa, a te
mutunga iho, ka hoki ki a ia ona kainga. Koia hoki
me te tangata e tohe ana ki te whakawainga; me
tohe tona ia, a, tona mutunga iho, i runga i te
awhinatanga a te Atua i a ia, ka taea e ia te tika,]
ORAITITANGA.
TENA tetahi kaipuke uta hoia e rere haere ana i mua
noa atu i te taha o te whenua nei, o Peina (Spain.)
He ra raumati, e marino noa ana te moana. Kotahi
te apiha i runga i taua puke e whakawhirinaki ana ki
te niao, e korerorero ana raua ko tetahi wahine
kua karangatia hei wahine mana. Ko te whatoro-
tanga atu o te ringa o te wahine ki te hoatu
pukapuka ki te tangata ra, he tahurihuritanga no
te kaipuke ka titaha, he taka anake te wahine
ra ki ro te wai manu haere atu ai ki muri—na
nga kahu i hapai ake i kore ai e hohoro te totohu.
Katahi ka titiro te apiha ra; muri iho ka rere
tonu ano ko ia ki ro te wai ki te tiki i te wahine
ra; kau tonu atu; ka tae ki te taha; kua mau ki te
ringa pupuri ake ai. Ko tenei kua hurihia ketia nga
kurupae o te kaipuke e nga heramana; kua whaka-
hoki mai nga ra; e meatia ana kia tukua te poti ki te
wai; ko te panga o te karanga:—" Aue! tena te
mango e haere mai nei! Akuanei ka pau nga toko-
rua na!" He mango whaitiketike rawa taua mango
i kitea atu ra—he ika kai tonu i te tangata. Ka
rongo te apiha i ro te wai ki te karanga o te hunga i
runga kaipuke, katahi ka tahuri, ka kite i te mango
e haere mai ana ki te kai i a raua ko te wahine.
Katahi ka pawera rawa tona ngakau; ka tahuri ki te
pohutuhutu i te wai—tona ta ahuri-ketanga atu o te
mango ra, ka riro iho ki raro. Kua tata rawa tenei
te apiha raua ko te wahine ki te taha o te kaipuke,
na te ia i kawe; ko te putanga ake ano o taua mango
ra, tae tonu ki te taha o nga tangata i ro te wai; kua
anga te kopu ki runga kia tika ai te ngau—kua mate
tenei raua me i kore tetahi o nga hoia a te apiha.
Titiro iho ana taua hoia i runga i te kaipuke ka mate
tona rangatira; katahi ka mau ki te koikoi o tona pu;
ko te rerenga iho ki ro te wai; werohia ana i te
tuara o te mango—ka rongo te ika ra ki te mamae,
ka ruku iho ki raro; hoki rawa ake ki runga kua taea
nga tokotoru e te poti o te kaipuke ra. Heoi, kua
ora.
KUA MATE.
I te 30 o Maehe kua taha nei, a TE WIKIRIWHI
TE RORO-O-TE-RANGI, i Maketu, te Tai Rawhiti.
Hei tera Waka roa atu ai he korero ma matou mo te
matenga o tenei rangatira taitamariki.
We would not mock at those who, endeavouring to
overcome an evil habit, have fallen through strong
temptation. On the contrary we sympathize with
them, and desire to encourage them to try again.
Perseverance and resolution will enable a man to do
anything which it is possible for a man to do. A
story is told of a certain chieftain in olden times who
had been beaten by his enemies in many battles.
He was a fugitive and a wanderer. Hiding from his
pursuers one day, in an old building, he espied a
spider essaying to climb the wall. It fell to the
ground many times; but, persevering in its efforts,
at length it reached the top. Seeing this, the chief-
tain took courage, and determined to struggle on
against his misfortunes as the spider had done.
From that time forward he was successful. He
mustered his friends, and, in the end, regained his
possessions. So with the man who struggles against
temptation; let him persevere, and in the end, God
helping him, he will succeed.]
A NARROW ESCAPE.
A TRANSPORT, with part of a regiment on board, was
sailing, with a gentle breeze, along the coast of Spain.
One of the officers was leaning over the poop railing,
conversing with a young lady who had inspired him
with the tender passion. The fair one was in the act
of handing a paper to her lover, when, overreaching
herself, she fell into the sea, and, supported by her
clothes, drifted astern. The officer lost no time in
jumping in after her, and upheld her by one arm.
The sails were quickly backed, the ship lay to, and
preparations were made to lower the boat, when a
dread cry arose, " Here comes a shark! They are lost!"
and a large shark was seen gliding towards its victims.
A shout of terror from the spectators called the 
attention of the officer to the approaching danger.
He saw the monster near him; he made a desperate
effort, plunged and splashed the water, so as to
frighten the shark, which turned, and dived out of
sight. The current had now carried the officer and
lady close to the vessel, when the shark appeared a
second time, and was in the act of turning on his
back to seize the hapless pair, when a private of the
officer's company jumped fearlessly overboard, with a
bayonet in his hand, which he plunged into the back
of the shark, which instantly disappearing, the three
were saved by the ship's boat before he dared to make
his reappearance.
DEA TH.
On the 30th of March last, TE WIKIRIWHI TE
RORO-O-TE-RANGI  at Maketu, Bay of Plenty. We
purpose noticing the death of this young chieftain at
greater length in oar next.
Printed under the authority of the New Zealand Government, by GEORGE DIDSBURY, Government Printer, Wellington.