TE WAKA MAORI
O NIU TIRANI.

"KO TE TIKA, KO TE PONO, KO TE AROHA."
VOL. 10.] PO NEKE, TUREI, MEI 5, 1874. [No. 9
HE KUPU WHAKAATU KI NGA HOA TUHI MAI.
He moni kua tae mai:—
Na Rihari Wunu, o Whanganui, Kai-whakawa, i tuku mai mo:
£ s. d.
1874.—Reihana Terekuku o Kai Iwi me Anaru
Patapu o Koriniti (he nama 8 taua
rua). Poari Wharehuia, Harihona,
Te Koroneho, Ihaka Te Iringa,
Hakaraia Korako, Tahana Turoa,
Topia Turoa, me Wirihana Puna,
no Whanganui katoa ... ... 5 O O
 Na H. W. Pihopa, o te Tari Maori, i
tuku mai mo Wiremu Kingi Tute-
pakihirangi o Wairarapa (No. 8).... O 10 O 
 Tamihana Aperahama o Kaipara, 
Akarana ... ... ... ... O 10 O
£600
He whakaatu tenei ki nga tangata o te taha ki Whanganui, kua
tuhia nei o ratou ingoa ki raro iho, kia rongo ratou kua horoia
e matou o ratou ingoai te rarangi ingoa o nga tangata tango nupepa,
he mea kaore i mana i a ratou ta ratou whakaaetanga ki te utu
nupepa ma ratou, ara:—Ko Te Watene o Ngatiapa, Paurini
Te Rangiwhakaruru, Rihari Wunu o Ngarauru, Hohepa Poke,
Puketehe Te Raeke, me Mahirini o Tapapa, i te taha ki runga
o Whanganui. I roto i nga kai tango nupepa tokomaha o te
taha ki Whanganui ko aua tangata anake i kore e whakarite i a
ratou nupepa; ko etahi katoa atu i tika katoa ta ratou utunga
mai, rite tonu ratou ki te Pakeha e utu nei i a ratou nupepa.
Tera ano hoki etahi atu tangata kei etahi atu wahi o te motu e
peratia ano e matou o ratou ingoa apopo ake nei ki te kore ratou
e whakaaro mai. E whakapai atu ana matou ki a Rihari
Wunu, Kai-whakawa i Whanganui, mo tona kaha ki te hapai i
tenei hanga te nupepa i roto i nga Maori o tona takiwa.
Ko Te Wehi, he tangata Maori kai hanga waati, e noho ana i
Waikouaiti, Otakou, e mea ana ki te nui o nga whenua momona
e waiho ana kia takoto kau ana, e maumautia ana i Niu Tirani,
e tupuna kautia ana e te rakau e te otaota, me te noho noa
mai te Pakeha, te iwi kaha ki te mahi i aua whenua kia tupuna
e te kai hei oranga mo te tangata me nga kuri katoa. Ki tana
whakaaro me tuku pai atu e nga Maori te nuinga o te whenua
takoto kau ki te Pakeha, te iwi kaha ki te mahi, te iwi e whai
moni ana hei whakaputa tikanga e taea ai te whakapai i
te whenua. Tana kupu tenei, ta te Wehi:—" He aha te mahi
nui e pahure i te tangata Maori? Kaore pea. Heoi ano tana he
pupuri i te whenua, he korero, he whakararuraru noa iho,
kaore he mahi e pahure. Te marama hoki ena ritenga, a he
noa iho. Kaore hoki e kaha te mahi i nga whenua e whakaho 
 NOTICES AND ANSWERS TO CORESPONDENTS.
Subscriptions received:— £  s. d.
From R. W. Woon, Esq., Whanganui, for
1874.—Reihana Terekuku, of Kai Iwi, and
Anaru Patapu, of Koriniti (both
No. 8), Poari  Wharehuia, Hari-
hona, Te Koroneho, Ihaka Te Iringa,
Hakaraia, Korako, Tahana Turoa,
Topia Turoa, and Wirihana Puna,
all of Whanganui ... ... ... 500
 From H. W. Bishop, Esq., of Native
Hostelry, for Wiremu Kingi Tute-
pakihirangi, of Wairarapa (No. 8.) O IO O
 Tamihana Aperahama, of Kaipara,
Auckland ... ... ... ... O IO O
£600
We beg to inform the undermentioned parties, of the Whanga-
nui District, that their names have been struck off our list of
subscribers, they having refused to pay their subscriptions as
promised, namely:—Te Watene  of Ngatiapa, Paurini Te
Rangiwhakaruru, Rihari Wunu of Ngarauru, Hohepa Poke,
Puketehe Te Raeke, and Mahirini of Tapapa, Upper Whanga-
nui. Of all our numerous subscribers in the Whanganui
district, the above-named are  the only defaulters; every one
of the others have houourably paid their subscriptions as
regularly as the Pakehas do for their newspapers. There are
others also, in other districts, whose names we purpose to
expunge from our list if they do not fulfil their engagements.
We take this opportunity of expressing our appreciation of the
active assistance R. W. Woon, Esq., R.M. at Wanganui, has
rendered in promoting the  circulation of the Waka amongst
the Natives in his district.
Te Wehi, a Maori watchmaker, residing at Waikouaiti,
Otago, thinks it a great pity that so much good land in New
Zealand should lie waste, producing nothing but scrub and
weeds, when there are so many Pakehas able to turn it to
account, and make it produce food for man and beast. He
thinks the Natives should allow their waste lands to pass into
the hands of the Pakeha, the people whose money and active
industrious habits would enable them to make good use of it.
He says, "What great work can the Maoris accomplish?
None whatever. All they can do is to hold on to the land,
make a great fuss and talk about it, and do nothing. This is a
very unsatisfactory state of things. They are not even able
to make use of the reserves returned to them by the Govern-
ment. The quantity of land cultivated by a Maori in a year

106

TE WAKA MAORI O NIU TIRANI.

kia mai ana e te Kawanatanga. Ko te wahi whenua e mahia
ana e te tangata Maori he iti nei i roto i te tau kotahi ; e kore
e kaha te mahi, pera me ta te Pakeha." E ki ana kia ata
whakaaro ona iwi i Taranaki ki enei tikanga, ara a Ngatiruanui
me etahi atu. Tana kupu tenei:—" Heoi nga iwi nui te taonga
i mua ai ko nga iwi o Taranaki; he nui te kau, te hoiho, te
poaka; he kaata a ratou, he parau, he aha noa atu; he maara
witi a ratou, he mira huri paraoa, kua nui haere te moni a te
tangata. Ki hai i ngata, na te mahi whakararu ki te pakanga
kua hoki ratou ki te timatanga whakatuputupu mai ai i te
taonga. Ka tupu ranei ; e kore ranei e tupu ? No te mea kei
te hoki haere te tangata ki te kore i naianei." Heoi tena.
Katahi ka korero a Te Wehi ki te pai me te rangatiratanga o
Ngaitahu. Ana kupu :—Ka, nui te kaha ki nga mahi katoa, ka
nui te hipi, te kau, te hoiho ; ka nui te witi, te oti, te paare; ka
nui te mohio o taua iwi ki te kokoti hipi, ka taea te 120 hipi ma
te tangata i te ra kotahi; kaore hoki ratou e kai ana i te rama;

he iwi pai rawa ratou, me nga wahine, pai katoa, ataahua ana,
me nga tamariki ka nui te ora. Kia penei tonu te pai i roto i
nga tau katoa me nga tau kua pahure ake nei, heoi, ka tupu
tenei iwi hei iwi nui, hei hoa mo nga Pakeha."

Ko Hare Takerei Kapara e whakaatu mai ana i te taenga atu
a te Kerehi ki nga hoia Maori i te Niho-o-te-Kiore karakia ai.
He nui tona whakapai ki tenei, a e mea ana ia ki nga Minita o te
Rongo Pai kia kaua e mutu te haere ki reira, kaua ratou e
whakarerea a mua ake nei, no te mea kua kore noa atu e kau-
whautia ki a ratou nga Kupu o te Atua, i te takiwa i mua atu o
te Kerehi na.

Tenei kua tae mai te reta a Hamiora, he whakapai ki
te taenga o te Kawana ki Tauranga, me ana kupu whakaaroha ki
nga iwi Maori e noho ana i taua takiwa.

E ki mai ana a Henare Kingi Tipuaki o Torere, Opotiki, ka
toru nga wahine i mate i taua kainga i te rangi kotahi, i
& Maehe kua taha nei ; a he ana te manawa i te nui o te tangata
haere mai ki te uhunga, ara ki te tangi, he ra he whakaeke he ra
he whakaeke, nawai a mimiti ana te kai, mimiti ana te poaka, me
nga kai katoa. Noho nui ana nga ingoa o nga tangata whenua
i roto i nga pukapuka nama a nga Pakeha mo te waipiro ma nga
tangihanga; a no te mutunga o nga tangihanga, no te haerenga
o nga tangata, katahi ka rapu nga whakaaro ki te paunga o ana
kai, ki te mea hoki hei whakarite i nga waipiro a te Pakeha. E
mea ana a Henare he tika kia whakamutua rawatia tenei hanga
te haere nui mai o te tangata ki te tangihanga, ko nga tangata
tino whanaunga o te tupapaku anake e haere mai; a e mea ana
ia kia puta i roto i te Waka he kupu whakahe ma matou ki taua
tikanga. Kua korero ano matou i mua ki te he o taua mea, a
kia pehea atu he kupu ma matou inaianei ? He ritenga tawhito
ia na nga Maori, mea ake ka mahue, pera me etahi atu ritenga
tawhito kua mahue. A te wa e tino marama ai nga iwi ki nga
tikanga, e mohio ai ki nga tikanga nui o te moni raua ko te kai,
hei reira ratou te kore ai e pai kia maumautia a ratou mea ki
nga tangata whakaaro nui ki te kai mo a ratou puku, nui atu i te
aroha ki te tupapaku. Te whakatauki a aua tu tangata, koia
tenei;—"He nui tupapaku, he nui kai." Tana pai hoki
tena.

Ko nga moni kua homai e Apiata Te Hame raua ko Kerehona
Piwaka, o Whangara, Turanga, mo a raua nupepa, kua panuitia
i te Waka o te 7 o Aperira, a ko nga nupepa ki a raua, timata i
te Nama 5, kua tukua mariretia ki te kainga i whakaatu mai ai e
te Warahi.

Ko Hare Takerei Kapara o te Niho-o-te-Kiore, Taupo, e
whakahe ana ki te tikanga e moe nei nga wahine Maori
i te Pakeha. E whakaaroaro aua ia na nga matua, na o
ratou tamahine ranei, te he; otira ki tana i mohio ai na
nga matua te tino he. E ki ana ia e hara ta te
Pakeha i te tohe hai wahine tuturu mana; he mau noa tana i
te wahine a he mahue te mutunga. Ahakoa kua whanau he
tamariki, ka mahue ano ratou tahi ko te whaea. Tana e tino
whakahe ana ko te tikanga e tuku nei i nga wahine kaore ano
kia pakeke kia moea ana e te Pakeha, e ki ana he mahi he
rawa tenei na nga matua me te Pakeha ano hoki.

Ko te utu mo te Waka Maori i te tau ko te 10s., he mea utu
lei mua. Ka tukuna atu i te meera ki te tangata e hiahia ana
me ka tukua mai e ia aua moni ki te Kai Tuhi ki Po Neke nei.

TAKUTA RIWINGITONE.

(He Toanga no te Waka o Aperira 21, 1874.)

I waiho e matou, i tera Waka, a Takuta Riwingi-
tone i Pamanguato. Heoi, whakarerea ana e ratou
taua kainga i te 28 o Hanuere 1853, haere atu ana
na runga i nga whenua raki, nga parae onepu wera

is very small indeed in comparison with that of a Pakeha.'
He urges these facts upon the consideration of his own tribe
at Taranaki—the Ngatiruanui and. others. He says, "No
tribes enjoyed more advantages than the Taranaki people did
in times past ; they had numbers of cattle, and horses, and
pigs ; they had carts, ploughs, and other agricultural imple-
ments ; they had cultivations of wheat, and they had flour
mills, and money was becoming abundant among them. But
they were not satisfied, and, by engaging in war, they lost
everything ; and now they have to go back to the beginning
and make a fresh start. Will they succeed, or not ? It is
doubtful, because the (Native) race is dwindling away." Te
Wehi then launches out into a panegyric on the Ngaitahu, the
South Island Natives. " They are very industrious and pros-
perous; they have numbers of sheep, cattle, and horses;

abundance of wheat, oats, and barley ; they are skilful shearers,
they can shear 120 sheep per man in a day ; and they do not
drink rum; they are a fine race ; their women are all pretty, and
their children healthy. If they advance in the future as they
have done in the past, they will become a great people, and
worthy to take a position by the side of the Pakehas."

Hare Takerei Kapara informs us that the Rev. Mr. Grace
has visited the Native contingent at Te Niho-o-te-Kiore, and
conducted Divine Service there. He expresses his pleasure at
this, and hopes they may not be neglected in future by the
Ministers of the Gospel, as, before the arrival of Mr. Grace,
they had not heard the Word of God preached for a long time.

We have received Hamiora's letter expressing his gratifica-
tion at the visit of His Excellency the Governor to Tauranga,
and his expression of good will towards the Native people re-
siding in that district.

Henare Kingi Tipuaki, of Torere, Opotiki, says three women
died in one day at that place last March, and that parties
coming to cry and lament over the dead poured into the settle-
ment day after day, in such numbers that they eat up all the
pigs and everything eatable in the place. The inhabitants got
deeply into the Pakeha's books for grog wherewith to supply
the visitors; and after the ceremonies were over and the
visitors gone, they grumbled about the consumption of their
stores of food, and wondered how they could pay the Pakeha
for his grog. Henare thinks this system of visitors coming in
numbers to lament over the dead should be abolished, that none
but the immediate relations of the dead person should attend,
and he asks us to denounce the system in the Waka. We have
before written on this subject, and what more can we say ? It

is an old Native custom which, in due time, will disappear, like
other old customs. When the people become more enlightened,
and better understand the value of money and property, they
will not be so ready to throw it away upon parties whose desire
to fill their bellies is greater than their grief for the departed.
The motto of such persons is, " The more deaths the more
feasts."

The subscriptions of Apiata Te Hame and Kerehona Piwaka,
of Whangara, Poverty Bay, were acknowledged in the Waka of
7th April, and papers from No. 5 were duly posted to their
address as given by Mr. Wallace.

Hare Takerei Kapara, of te Niho-o-te-Kiore, Taupo, complains
of the practice of Maori women taking Pakeha partners. He
is in doubt whether the parents or their daughters are most
to blame, but he is inclined to think the parents are most
deserving of censure. The Pakehas, he says, never enter into a
connection of this sort with an intention of continuing it; they
merely take the Maori women for a time, and the end is deser-
tion. It matters not if there be children; they are deserted,
together with the mother. He protests especially against the
custom of allowing girls of tender age to enter into connections
of this sort, and he says the conduct both of the parents and
the Pakeha in such cases is reprehensible in the extreme.

 The Subscription to the Waka Maori is 10s., payable
in advance, per year. Persons desirous of becoming subscribers
can have the paper posted to their address by forwarding that
amount to the Editor in Wellington.

DR. LIVINGSTONE.

(Continued from the WAKA of 21st April, 1874.)

IN our last we left Dr. Livingstone and his party at
Bamangwato. Leaving that place on the 28th of
January, 1853, they passed over much parched-up
country, burning sandy plains, and salt-pans, where

TE WAKA MAORI O NIU TIRANI.

107

rawa i te ra, me nga parae tote papa; he whenua
kore wai anake, ko te wai he iti marire, he haunga,
he whakamomori tonu ki te inu. He maha nga
poka i keria e ratou, muri iho ka whanga kia po rua
kia po toru kia heke mai ai he wai ki roto hei oranga
mo a ratou okiha. No kona te kaha ta ratou haere.
Tu ana tera nga kahui kuri o te koraha i tahaki
titiro minamina mai ai ki tetahi wahi ma ratou o
taua wai kinokino ra e keria ana. Ki te taha nota
o tetahi wahi i huaina ko Kamakama ka tomo rato u
ki tetahi ngaherehere rakau mohonono, he ngahere
ururua rawa. Tapahi haere ai e ratou ki te toki he
ara mo nga wakona. He kai na te erepata te kiri o
taua rakau te mohonono i taua ngahere. I te
marama i a Maehe kua pangia katoatia ratou e te
piwa, ko Riwingitone anake me tetahi taitamariki o
te iwi Pakueeni i puta. No kona ka noho ratou i
etahi rangi, a ko taua taitamariki ki te tiaki i nga
okiha, ko Riwingitone ki te mahi i nga turoro.
Katahi ka hangaia he moenga i runga i nga wakona
mo nga mea i kaha te mate, katahi ka haere ano,
ka ata haere marire. Mau tonu ai a ratou wakona
i te putuputu o te rakau, nga mea tu ki runga me
nga mea takoto ki te whenua, me te ururua hoki;

no reira he mahi uaua tonu ta ratou ki te tapahi
haere i te huanui. O tira, ahakoa nui noa te mahi
.. a Riwingitone kaore ia i pangia e te mate.

E whana atu aua ratou ki te taha nota me te pai
haere hoki te whenua. Ko te tarutaru he mea
matomato tonu, he mea ano ka teitei ake i nga
wakona; ko nga rakau i kapi tonu i te aka e tawere-
were noa ana. Katahi hoki ka kitekite ratou i nga
rerenga wai, rite tonu ki te tino awa, tatakirua te
kau ai iari te whanui, takiwha te hohonu; a ka
paneke haere ratou i te whenua, ka whanui haere
ka hohonu haere hoki aua ara rerenga, wai. Ko
nga wahi hapua katoa, he wai anake. Kua korua-
ruatia nga rerenga wai i te kaukautanga a nga kahui
erepata, a okeoke noa ana nga okiha i roto i aua
koruarua. Katahi ka whati te pumu o tetahi o
nga wakona, a ka toru, tae ki te wha, haora e mahi
ana ratou i ro te wai ki te hanga, to nga hope te wai.
Ko taua wai i ngaro katoa nei te whenua, he waipuke
no te awa no te Tiope, ko tona hanga tonu ia i taua
takiwa o te tau. Nawai a ka tae ratou ki te Hana-
hurei, he manga ia no te Tiope, he ara e heke ai te
wai o taua awa me ka puke, e ahu ana ki te taha
tonga. Otira he tino awa hohonu ia, e tupu nui ana
te kakaho i etahi wahi, he hipopoteemaehi hoki kei
taua awa e noho ana. Tera ka mahara koutou ki te
whakaaturanga i a Hopa ino te " pehemoto," ara ko
te hipopoteemaehi;—" Tona takotoranga, kei raro i
nga rakau kouru nui, kei te wahi ngaro kei te
kakaho, kei te repo. Hei taupoki mona te whaka-
marumaru o nga rakau kouru nui; kei tetahi taha
ona, kei tetahi taha, nga wirou o te awa."

Na taua awa rawa i tino arai i to ratou ara  na
reira ka noho ratou i raro i te maru o tetahi rakau
nui whakaharahara, he peopapa te ingoa, muri iho ka
tahuri ki te kimi ara mo ratou. Katahi ka whaka-
matau noa atu kia whiti ratou, he mea hoki kia tae
ratou ki tetahi o nga kainga o te Makororo i te Tiope.
Ka toru ka wha nga rangi e tohe kau ana, e kimihia
ana he ara mo ratou, kua hoha nga tangata Puihi-
mana i uru mai ki to ratou ope i tetahi rangi atu, a
oma ana, hoki ana i te po. Katahi ka whiti a Takuta
Riwingitone ki tetahi taha o te awa i runga i te
mokihi ahua rite ki te poti, he mea mau atu nana
taua hanga i runga wakona, he hanga mama noa ia ki
te hiki. Ko raua ko tetahi o ana tangata kua ahua
ora ake i te piwa i haere. Ka maha o raua rangi e
kaukau haere ana, e hoehoe ana hoki, i roto i te
kakaho me te tataramoa, me te mate rawa o raua
waewae i te haehaetanga a te tataramoa, katahi ka
puta ki te awa ki te Tiope. Ka hoe raua i taua awa
i te awatea taea noa te ahiahi, katahi ka kite i te

the little water obtainable was so nauseous as to be
almost undrinkable. They dug out several wells,
and on each occasion they had to wait a day or two
till sufficient water flowed in to allow their cattle to
slake their thirst. The ir progress was therefore
slow. Herds of animals stood for days on the wide-
spread flats around them, looking wistfully towards
the wells for a share of the nasty water. To the
north of a place called Kamakama they entered a
dense mohonono bush, which required the constant
application of the axe to make a passage for the
wagons. The elephant feeds much upon the bark of
the mohonono tree in this forest. In the mouth of
March every man of the party, except Livingstone
and a Bakwain lad, was laid low by fever. They
were accordingly brought to a stand for a few days,
during which the lad looked after the cattle, while
Livingstone attended to the patients. At length, by
making beds in the wagons for their worst cases,
they managed to move slowly on. They frequently
got entangled with trees, both standing and fallen,
and the labour of cutting their way was more severe
than ordinary; but, notwithstanding an immense
amount of work, Livingstone's health continued
good.

As they proceeded north, the country became
lovely. The grass was green, and often higher than
the wagons, and the vines festooned the trees. The
hollows contained large patches of water. Next
came watercourses, which now resembled small rivers,
and were twenty yards broad and four deep ; and the
further they went, the broader and deeper they
grew. The elephants wading in them had made
numbers of holes, in which the oxen floundered
desperately. Their wagon pole was broken, and
they were compelled to work up to their waists in
water for three or four hours. The great quantity
of water through which they had passed was part of
the annual inundation of the Chobe. They arrived
at last at the Sanshureh, which is only one of the
branches of the Chobe which carry off its overflowings
to the south-east. It was nevertheless a large deep
river, filled in many places with reeds, and having
hippopotami in it. You remember the description of
" behemoth," or hippopotamus, in Job : " He lieth
under the shady trees, in the covert of the reed and
fens. The shady trees cover him with their shadow ;
the willows of the brook compass him round about."

This river presented an insuperable barrier to their
further progress ; therefore they drew up under a
magnificent baobab tree, and proceeded to search for
a passage. They made many attempts to get over,
in the hope of reaching some of the Makololo on the
Chobe. At length, after several days of fruitless
effort, the Bushmen, who had joined their party a
few days before, became tired of the work and slipped
away by night. Dr. Livingstone then, taking with
him one of the strongest of his still weak companions,
crossed the river in a pontoon, which he carried
with him in one of the wagons. After wading and
paddling about for several days amongst reeds, and
bramble, which severely lacerated their legs, they at
last succeeded in reaching the Chobe River, and, after
paddling on its waters from midday till sunset, they
perceived, on its north bank, the "village of a chief
named Moremi, one of the Makololo, whose acquaint-
ance Livingstone had made on a former visit. Next
day they returned in canoes across the flooded lands

108

TE WAKA MAORI O NIU TIRANI.

kainga i te tahataha o te awa ki te nota; ko te
kainga ia o Moremi, he tangata rangatira no te iwi
no te Makororo, kua kite hoki a Takuta Riwingitone
i taua tangata i tera taenga ona ki taua whenua i
mua ai. Ao ake, ka hoki mai raua i runga i nga
waka o taua iwi ki nga wakona, i na runga mai i te
whenua kua ngaro nei i to waipuke. Rokohanga
mai e raua kua tukuna nga okiha kia haere ana e
nga tangata i waiho i muri, haere atu ana ki roto ki
tetahi motu rakau e muia ana e te teti; a na taua
mahara-koretanga o ratou ka ngaro i te mate kotahi
te kau o nga okiha, i mate rawa. I tetahi rangi ki
muri tata iho ka tae mai etahi o nga rangatira o te
Makororo, me te nui atu o te tangata, ki te whaka-
whiti i a Riwingitone ma. I heke mai ratou i tetahi
kainga-i te taha ki runga o te awa, ko Rinianati te
ingoa. I tangotangohia nga papa o nga wakona,
unuhia ana, whakatakotoria ana i runga i nga waka
maha, he mea herehere aua waka tetahi ki te taha o
tetahi, kia rite ai ki te kahupapa, katahi ka tokona.
Heoi, ka whiti ka haere, ka ahu whaka-te-taha ki te
kapekape ki Rinianati, te tino taone o te Makororo,
a i tae ratou ki reira i te 23 o Mei, 1853.

Katahi ka puta katoa mai nga tangata o Rinianati ki
te matakitaki i nga wakona e haere ana; e ono mano
ratou aua tangata, tae ki te whitu mano. Ko Heke-
retu to ratou rangatira i taua takiwa, a he manaaki
rangatira rawa tana manaaki i a Riwingitone ma i te
taenga atu ki tona kainga. E hara ia i te tangata
tino rite tona matauranga ki to tona papa a Hopi-
tuane, engari i rite tahi raua te whakaaro pai ki te
Ingarihi. I ahua rite ona tau ki te tekau ma
waru, ko tona kiri he kiri tea; ko te tohu tonu
tenei o te iwi o te Makororo, he kiri tea ; ko etahi
atu iwi e noho ana i nga awa he kiri pango rawa.
He nui te hiahia o nga wahine o taua iwi kia
whanau  ai he kiri tea o ratou tamariki; e tango
ana hoki ratou i te hiako o tetahi rakau hei ngau
ma ratou kia pera ai. I te oranga noatanga atu
ano o Hepituane kua whakaturia e ia tona tama-
hine, a Mamokihane, hei rangatira ; a i ki iho ia ki a
ia, ki tona tamahine, kei a ia nga tangata katoa o te
iwi, kei a ia ano te tikanga ki te tangotango i ana i
pai ai hei tane mana, engari kaua e pumau ki te mea
kotahi; i pena ai he whakaaro kei riro te rangatira-
tanga i te tane ki te mea ka waiho i te kotahi. Tena
te whakatauki a te Makororo, ara;—;" E kore e taea
te here i te arero wahine." Na, i whai tonu a
Mamokihane ki te ako a tona papa ki te tango tane
mana; no reira ka mate ia i te ngutu a te wahine.
Ko tetahi o ana tane i kiia e ratou he "wahine"
nana; ko tona tama ka kiia e ratou, " te tama a te
wahine a Mamokihane." He pouritanga nona ki
aua tu mahi, no reira ka ki ia i te matenga o
Hepituane, tona papa, kua kore ia e pai kia tu ia
hei rangatira mo te Makororo i te oranga o
tona tungane, a Hekeretu. Ko ia, ko Hekeretu,
i mea kia tu tona tuahine hei rangatira ; otira, i
roto i te hui i karangatia hei hurihuri i taua mea, ka
tu ia ki runga ka ki, me te maringi tonu nga roimata
i ona kanohi;—" Heoi te mea i tu ai au hei rangatira
mo te iwi, ko te hiahia o taku matua. Taku tonu i
pai ai kia moe tane au, kia whai tamariki, pera me
etahi atu wahine katoa. Ko tenei me tu ko koe, e
Hekeretu, hei rangatira; mau e whakanui i te whare
o to taua papa." Heoi, tu ana ko Hekeretu hei
rangatira.

I a Takuta Riwingitone ano i Rinianata, i 1853, ka
tae atu ki reira tetahi hawhe-kaihe Potukihi, he kai-
hoko herehere taua tangata. Kaore tahi he taonga
i taua tangata; tana ki he ui kau te tikanga o tana
haere ki te tu o te taonga e pai ai ratou nga tangata
o tera whenua. Katahi ka hoatu noa e Hekeretu
tetahi rei erepata mana, me te okiha; heoi, haere atu
ana. No te taenga ki tetahi kainga, e rima te kau
maero te pamamao atu ki te taha hauauru, ka kaha-

to their wagons, and found that in their absence the
men had allowed the cattle to wander into a small
patch of wood infected by tsetse. Through this
carelessness they lost ten fine oxen. After a few
days some of the head men of the Makololo came
down with a large party, from a settlement called
Linyanti, to conduct them over the river. They took
the wagons to pieces, and carried them across on
canoes lashed together. They then travelled in a
north-west direction towards Linyanti, the capital
town of the Makololo, where they arrived on the
23rd of May, 1853.

The whole population of Linyanti, numbering some
six or seven thousand, turned out to see the wagons
in motion. Sekeletu, the chief then in power,
received them in royal style. He was not so able a
man as his father Sebituane, but equally friendly to
the English. He was about eighteen years of age,
and of a very light-coloured skin, the distinguishing
mark of the Makololo, the other tribes on the rivers
being quite black. The women long for children of
light colour so much that they sometimes chew the
bark of a certain tree in the hope that it will have
that effect. Sebituane installed his daughter. Mamo-
chisane, into the chieftainship long before his death,
and, to prevent her having a superior in a husband,
he told her all the men were hers; that she might
take any one, but ought to keep none. The Mako-
lolo have a saying that " the tongues of women
cannot be governed; " and as Mamochisane acted up
to her father's advice in her marital arrangements,
the women made her miserable by their remarks.
One paramour she selected, they called her (< wife;"
and her son "the child of Mamochisane's wife."
Her position was so distasteful to her that, when
Sebituane was dead, she declared she would never
consent to govern the Makololo while she had a
brother alive. Sekeletu wished her to retain the
authority ; but in an assembly convened to discuss
the question, she stood up and addressed her brother
with a womanly gush of tears : " I have been a chief
only because my father wished it. I always would
have preferred to be married and have a family like
other women. You, Sekeletu, must be chief and
build up our father's house." And so he became
chief.

While Dr. Livingstone was at Linyanti in 1853, a
half-caste Portuguese slave-trader paid it a visit.
He had no merchandise, and pretended that his object
was to enquire what sort of goods were necessary for
the market. Sekeletu presented him with an
elephant's tusk and an ox; and when he had de-
parted about fifty miles to the westward, he carried
off an entire village of the Bakalahari belonging to
the Makololo. He had a number of armed slaves

TE WAKA MAORI O NIU TIRANI.

109

kina katoatia e ia nga Pakarahari o taua kainga, he
tangata anake ratou na te Makororo. He tokomaha
ona herehere e haere tahi ana i a ia, he mau rakau
anake ; a kaore i mohiotia he mea patipati, he mea
kahaki rawa ranei, i riro ai nga tangata o taua
kainga i a ia ; no te mea hoki i riro katoa, nga tane,
nga wahine, me nga tamariki, kaore tetahi i mahue,
no muri rawa hoki i rangona ai. Te tangata e awhina
ana i aua kai-hoko herehere ko Mepe, he tangata ia e
hae ana ki a Hekeretu, e mea ana ko ia hei rangatira
mo te iwi. Ko tetahi hunga hokohoko herehere
kua hanga pa ma ratou ki te taha nota o Rinia-
nati, he hawhe-kaihe Potukihi ano to ratou tino
tangata, a he mahi tonu ta ratou i taua mahi
hara, i te hokohoko tangata hei herehere. Ko
Mepe ki te hoatu i nga kau a Hekeretu hei kai ma
ratou; a i whakahoa ia ki a ratou, i mea ko ratou
me a ratou pu hei awhina hei whakakaha i a ia kia tu
ko ia hei rangatira mo te iwi. Ko te tikanga tenei
a nga ope hokohoko herehere, ara he whakauru ki
roto ki te hunga toa ki te patu i te hunga kaha kore,
ka mate ka utua nuitia ratou e te hunga kua kaha—
te utu, ko nga mea i mau i te herehere. Katahi ka
mahi huna taua iwi ratou ko Mepe, a takoto ana ta
ratou tikanga kia hatepea a Hekeretu e Mepe me ka
tutaki raua. O tira na etahi o rato u i whaki i taua
tikanga, a ka mea a Hekeretu ko ia ki mua ki te
hatepe i a Mepe; katahi ka tonoa he tangata hei
hopu i a Mepe, a hopukia ana, arahina atu ana ki
tahaki, kotahi maero te roa o te wahi i arahina ai,
werowerohia ana, ka mate.

No te kinga atu a Takuta Riwingitone kia tahuna
a Hekeretu me tona iwi ki te Whakapono, ka ki mai
kaore ia i pai kia akona ia ki te korero i te Puka-
puka (ara, te Paipera) ; koi " whiti ke tona ngakau,
koi pai ia ki te wahine kotahi, pera me Hekere."
Tana i pai ai kia kaua e hoki iho i te tokorima he
wahine mana. Kokoti ai nga wahine o te Makororo i
o ratou makawe koromengemenge kia poto rawa,
moremore ana tena! Ko nga tinana e panipania
katoatia ana ki te pata, kanapa ana tena i te hinu !
Heoi te kahu e kakahuria ana he penekoti, kei te
hope haere iho ki nga ture, he mea hanga ki te kiri
kau ngawari rawa. Te mahinga i te kiri o te kau
hei kahu he mea whakamaro i te ra. Muri iho ka
waruhia te taha ki roto ka tipitipia ki te toki kapu
pakupaku nei kia rahirahi rawa. Katahi ka pani-
pama ki te waiu pupuru, he mea whakahanumi ki te
roro kau ano. Katahi ka rakuhia ki te rakuraku, ko
nga niho he rino, he mea here ki te poro rakau poro-
taka nei, ko nga matamata anake o nga niho e
whakaputa ana i te taha o te rakau. Katahi hoki ka
pama ano ki te waiu, ki te pata ranei; heoi, ko te
ngawaritanga tena i ngawari ai, me te kahu huru-
huru nei ano. Ko te mea e matenuitia ana e o reira
wahine, hei whakapaipai mo ratou, he porowhita
paraihe nei, kei nga ringa me nga waewae mau ai,
kei runga tonu ake o nga pona. Kei te kaki he
tautau puti, poporo nei. Ta ratou mahi he haere mai
ki a Takuta Riwingitone tonotono ai ki tona karaihe
kia tiro hia o ratou ahua; a he hanga whakakata rawa a
ratou korero i te tirohanga ki roto ki te karaihe, i a
Riwingitone e whakaware ana ki te korero pukapuka,
he mahara kaore ia e rongo ana. Ka ki tetahi;—
"Ko au ranei tena?" Ka mea tetahi;—"Taukiri,
te nui o taku waha! " Ko tetahi ka mea;—" Aue!
te roa o aku taringa! Me te rau paukena! " Tetahi;

—" He kore rawa taku kaua.e ! " Ko tetahi;—
" Titiro ki taku upoko, e puku ake ra a runga! " E
korero ana me te kakata hoki. Kotahi te tangata i
haere ki te titiro i a ia ko ia anake, he mahara kei te
moe a Takuta Riwingitone, nawai a i titiro me te
whakawiri ke i tona waha, katahi ka hamumu ake ki
a ia ano;—" E ki ana he tangata kino au; he tika
hoki, he tangata kino rawa ahau."

I te 30 o nga ru. o Mei ka pangia a Takuta Riwingi-

with him; and as all the villagers—men, women, and
children—were removed, and the fact was unknown
until a considerable time afterwards, it was not certain
whether he obtained his object by violence or by pro-
mises. Mpepe, a rival candidate for the chieftain-
ship, favoured these slave-traders. A party of them,
under the leadership of a native Portuguese, had
erected a stockade of considerable size to the north
of Linyanti, where they carried on the abominable
traffic in human beings. Mpepe fed them with the
cattle of Sekeletu, and formed a plan of raising;

himself, by means of their fire-arms, to be the head
of the Makololo. The usual policy of slave-traders
is to side with the strongest party in a tribe, and get
well paid by captures made from the weaker faction.
Long secret conferences were held by these dealers
in men and their rebel ally ; and it was agreed that
Mpepe should cut down Sekeletu the first time they
met. Some of the party divulged the plot, and
Sekeletu, resolving to be beforehand with him,
immediately sent some persons to seize him, and he
was led out a mile and speared.

On Dr. Livingstone explaining to Sekeletu that he
wished him and his people to become Christians, he
said he did not want to learn to read the Book ; he
was " afraid it might make him change his heart, and
be content with one wife, like Sechele." He wanted,
he said, five wives at least. The Makololo ladies cut
their woolly hair short, and delight in having their
whole person shining with butter. Their dress is a
kilt reaching to the knees ; its material is soft ox
hide. The hide is prepared by being stretched the
sun and dried. It is then shaved with small adzes
on the fleshy side until the skin is left quite thin. A
quantity of brain and some thick milk are then
smeared over it. It is next scraped with an instru-
ment made of iron spikes tied round a piece of wood,
so that the points only project beyond the wood.
Milk or butter is applied to it again, and it forms a
garment nearly as soft as cloth. The ornaments
most coveted by the women are large brass anklets,
and armlets of brass or ivory. Strings of beads are
hung round the neck. They frequently used to ask
Dr. Livingstone tor his looking-glass; and the re-
marks they made while he was engaged in reading,
and apparently not attending to them, were very
amusing. One would say, "Is that me?" Another,
" What a big mouth I have !" " My ears are as big
as pumpkin leaves ;" "I have no chin at all;" " See
how my head shoots up in the middle." As
they spoke, they laughed vociferously at their own
jokes. One man went to view himself in the glass
when he thought Dr. Livingstone was asleep, and,
after twisting his mouth about in various directions,
remarked to himself: "People say I am ugly, and
how very ugly I am indeed ! "

On the 30th of May, Dr. Livingstone was seized

110

TE WAKA MAORI O NIU TIRANI.

tone e te piwa, he tautahitanga tena o taua mate ki
a ia. I te mutunga o te marama kotahi kua ora ake
ia. Katahi ko whakatika atu i Rinianati kia haere ia ki
Heheke, hei reira ahu whakarunga ai o tetahi awa nui,
ko te Riamapi te ingoa, tetahi ingoa ko te Tamapehi.
He pango anake nga iwi e noho ana i te whenua i
waenganui o Rinianati o Heheke, i nga tahataha hoki
o taua awa nui o te Tamapehi; e huaina ana ratou
katoa ko nga Makaraka. Kua mate katoa ratou i a
te iwi Makororo, i a Hepituane kua taurerekatia; a
ko tenei e tuku taonga tonu ana ratou ki tona tama
ki a Hekeretu, hei takoha ki a ia—ara, he kaanga;

he tao, rakau nei; he honi, ngaro nei; he waka; he
hoe; he tupeka; he kiri kau, kua mahia hei kahu;

he aiwori, rei erepata nei; me etahi atu mea tini noa
iho. Ka tae mai aua hanga ki te rangatira, ki a
Hekeretu, ka tuwhaia ki te iwi, he iti noa e waiho
mana ake. Te tohu i rere ke ai te Makororo i a te
Makaraka, be kiritea no ratou, he mea ahua rite ki
te hawhe-kaihe. He maanaki nui ta ratou i te iwi
kua mate nei i a ratou, a te Makaraka, me te mea he
iwi kotahi tonu te ahua. I ki a Hepituane, i tona
oranga,—"He tamariki te katoa na te Rangatira."
I te haerenga atu o Takuta Riwingitone i Rinianati i
haere tahi atu ano i a ia a Hekeretu, me etahi o nga
rangatira o raro i a ia, me o ratou tangata tokomaha.
E ki ana a Riwingitone, " he mea ahuareka te titiro
whakamuri ki te roa o to matou tira e whakawiri haere
ana i te huanui pikopiko. Ko nga potae o etahi he
huruhuru kaki raiona; ko etahi, he poro whiore
okiha ma e titi ana i te mahunga; ko etahi, he
huruhuru oterete pango e titi ana i te rae kapakapa
ai i te hau," Ko nga tangata ware ki te waha haere
i nga kawenga; ko nga rangatira ki te haere noaiho,
ko te patu anake i te ringa mau ai, he mea hanga ki
te taringa-pihi o te rainoheroi, ko o rato u pononga
ki muri mau haere ai i a ratou whakangungu-rakau.
Ko nga toa taua e kore e tuku ki te tangata a ratou
pukupuku, ko ratou ake ano hei mau. He nui nga
kahui anatiropi i kitea e ratou, he tinitini noa te
anatiropi, tu ke tu ke te ahua; a poka pu ana ta
ratou haere ma roto i aua kahui. Ko te anatiropi,
he kuri ki waenganui o te tia me te nanenane tona
ahua.

• Ka tae atu to ratou ope ki nga kainga i te huarahi
ka puta katoa mai nga tangata ki waho ki te karanga
U a Hekeretu; powhiri ai, pera me nga Maori, me
te karanga:—" Haere mai! te raiona nui! te ranga-
tira nui!" Nawai a ka tae ratou ki Katonga, ki
runga atu o Heheke, kei reira te pa o Hekehohi,
he tangata rangatira ano tena. E ono rau iari te
whanui o te awa i taua kainga.

I noho ratou ki konei i etahi rangi, he tatari kia
whaiti mai nga waka hei hoe ki runga o te awa. Ka
tae mai nga waka, tangohia ana kia toru te kau ma
toru, me nga tangata e waru te kau topu, katahi ka
hoe i te awa. Tu tonu ai ki runga era tangata ki te
hoe waka, ko te whiu o te hoe ka nui te rite. He
papa nga waka ki raro, me te poti papa nei. Ko te
whenua e haerea nei e ratou inaianei katahi ano ka
tirohia e te kanohi Pakeha, ki a Riwingitone nei.
Ko taua awa ataahua rawa i hoe ra ratou, he wahi
ano ka nui atu i te kotahi maero te whanui; he maha
ona moutere, e tatakitoru ana, tae ki te rima, maero te
roa. Te tirohanga atu i tawhiti e ahua rite ana ki te
motu rakau e tu noa ana i runga i te kahu o te wai,
ko te rakau teitei ko te paama ki te kokiri ake i ona
rau ki runga ki te rangi purotu, kapua kore, whakapae
mai ai, me te huruhuru manu—piwari ana! He nga-
here nga tahataha o te awa, tae tonu iho ki te taha o
te wai. Ko te whenua i tahaki atu he whenua
tawhati, he pukepuke hoki, hakahaka nei; he nui
nga erepata, me etahi atu kuri nui, e haere ana i
reira. He rere, taheke nei, kei etahi wahi o taua
awa; kotahi te wahi i nui atu i te maero kotahi te
wahi i toea ai a ratou waka ma uta. Kai te taha ki

with fever for the first time. At the end of a month
he had recovered, and he then left Linyanti for the
purpose of ascending from Sesheke a great river
called Leeambye or Zambesi. The tribes inhabiting
the country between Linyanti and Sesheke, and on
the banks of the great River Zambesi, are all black,
and are called Makalaka. They were conquered by
the Makololo under Sebituane,. and they now all paid
tribute to his son Sekeletu in corn, fruits, spears,
honey, canoes, paddles, tobacco, prepared skins, ivory,
and a great variety of other matters. These things
the chief divides amongst the people, retaining a small
portion only for his own share. The Makololo are
distinguished from the Makalaka principally by the
colour of their skin, which is very light, almost as
fair as that of a half-caste. They treat the conquered
Makalaka with great kindness, as if they were one
people. Sebituane used to say, " All are children of
the chief." On leaving Linyanti, Dr. Livingstone
was accompanied by Sekeletu and many of the under
chiefs and their attendants. "It was pleasant," he
says, " to look back upon the long extended line of
our attendants; as it twisted and bent according to
the curves of the footpath. Some had caps made of
lions' manes ; others, the white ends of ox-tails on
their heads, or great bunches of black ostrich feathers,
which waved in the wind." The common men acted
as porters; the gentlemen walked with a small club
of rhinoceros horn in their hands, and had servants
to bear their shields ; the battle-axe or fighting men
carried their own. They passed through prodigious
herds of antelopes of various kinds on their way.
The antelope is a genus of quadrupeds, intermediate
between the deer and the goat.

When the party arrived at any village, the whole
of the people turned out to welcome the chief Seke-
letu ; waving their hands after the fashion of the
Maoris, and calling out " Great lion! " " Great
chief!" &c. At length they reached a part above
Sesheke called Katonga, where there was a village
belonging to a man named Sekhosi. The river at
this place was not less than six hundred yards wide.

Several days were spent here in collecting canoes
from different villages for the purpose of ascending
the river. Having at last collected a fleet of thirty-
three canoes, and about one hundred and sixty
men, they began to ascend the river. In paddling,
the men stand upright, and keep the- stroke with
great precision. The canoes are flat-bottomed.
The country through which they were passing
had never been looked upon by an European be-
fore. This magnificent river is often more than a
mile broad, and adorned with many islands from three
to five miles in length, which at a little distance
seem great masses of sylvan vegetation reclining on
the bosom of the glorious stream, with the lofty
palmyra towering far above, and casting its feathery
foliage against a cloudless sky. The banks of the
river are equally covered with forest down to the edge
of the water. The adjacent country is undulating
and abounds in elephants and other large game.
There are rapids and cataracts in some parts of the
river, and in one place our travellers had to convey
their canoes more than a mile by land. Tor many
miles below the Gonye falls, the channel is narrowed
to a hundred yards between high rocky banks, and at

TE WAKA MAORI O NIU TIRANI.

.111

raro o tetahi rere, i huaina ko te Kanii he whaiti
rawa te awa, kotahi tonu rau iari te whanui, he pari
teitei i tetahi taha i tetahi taha nana i tutaki i whaiti
ai, he maha nga maero o taua wahi. Kei nga wai-
puke ka rima te kau, tae ki te ono te kau, putu te
haeretanga ake o te wai i roto i taua apiti.

E hoe ana te ope ra i te awa, ka whakaputa mai
nga tangata o nga kainga ki te homai kai, kiri okiha
hoki, ki a Hekeretu, hei takoha ma ratou ki a ia.
Heoi, ka tae ratou ki t.e awaawa o te Paroti. Hei
konei ka tuwhera te ngaherehere, ka tokoto maro
tonu atu i tetahi taha i tetahi taha, ko te awaawa e
tuwhera ana i waenganui, e toru te kau maero te
whanui, kotahi rau maero te roa; ko te awa ko te
Riamapi e ata heke marire ana i waenganui. Ko nga
tangata o taua awaawa i huaina ko te Paroti; he
tangata anake ratou na Hekeretu. E hurihia ana
taua awaawa e te wai o te Riamapi i roto i nga tau
katoa, he pera tonu me Ihipa i te taha ki raro e huri-
hia nei e te awa e te Naira—na reira hoki ka mo-
mona rawa te whenua. Ko nga pa o te Paroti he
mea hanga katoa i runga i to pukepuke, he mea
hanga ake hoki aua pukepuke na te tangata; ka
hurihia te whenua e te waipuke ka ahua rite aua pu-
kepuke ki te moutere pakupaku nei. He momona
rawa te whenua, e rua tupuranga o te kai i te tau, e
rua hoki kotinga. E ki ana nga Paroti:—" E kore e
kitea te hemo kai ki konei." He nui te tarutaru
teitei rawa, a he nui te waiu i taua iwi, i te nui hoki
o a ratou kau.

Ko te taenga tuatahi tenei a Hekeretu ki taua
takiwa i muri o to rironga o te rangatiratanga o te
iwi ki a ia, a i wehi rawa ki a ia nga tangata i piri
ki tona hoa whainga, a Mepe. Ko te papa o Mepe
raua ko tetahi tangata i whakakiki ki a Mamokihane
kia whakamatea a Hekeretu, muri iho ka tango i a
Mepe hei tane mana. Te taenga atu o te ope i a
Takuta Riwingitone ki te kainga i noho ai aua ta-
ngata tokorua ra, katahi ka hopukia aua koroke e nga
tangata o Hekeretu ka makaia ki ro te awa, ka mate.
Ko Nariere te tino taone o te Paroti i taua awaawa.
Kei runga hoki taua taone i te pukepuke e tu ana,
he mea hanga ake na Hanaturu, he rangatira ano no
mua, he maha nga tau i mahia ai ka oti. He nui te
mahi kai a taua iwi, he tu ke he tu ke; he nui hoki
nga hua rakau o te ngahere e kainga ana e ratou ; he
nui hoki nga manu me nga ika o te wai. Otira,
ahakoa pai taua whenua, kaore he wahi i kore ai te
mate piwa nei.

I whakaaro tonu a Takuta Riwingitone kia kite ia
i tetahi wahi ora hei kainga teihana mihinere, no
reira ka whakarerea e ia a Hekeretu i Nariere ka
haere ia kia ata tirohia katoatia e ia te whenua o te
Paroti. Na Hekeretu i whakarite ho tangata hoa
haere mana, a haere ana ratou ki runga o to awa.
He maha nga kainga i haerea e ratou, me nga awa i
tirohia e ratou, he awa heke mai ki roto ki te Riamapi.
I atawhaitia nuitia rato u e nga tangata o nga wahi
katoa, engari kaore ratou i kite i te wahi pai, ora, hei
kainga mihinere ; no reira ka heke mai ano ratou i
te awa ki a Hekeretu; a i hoki tahi mai ia i a ratou
ki Heheke, haere tonu mai hoki ki tona taone ki
Rinianati.

Ko te Makororo i hiahia kia tuwhera he ara hoko-
hoko ma ratou ki te takutai rawa; ko Takuta
Riwingitone hoki i whakaaro, kaore he iwi e tae ki te
matauranga me te rangatiratanga ki te kore e rite he
tikanga hokohoko ma ratou. Tera kua rongo ia ki
tetahi iwi, i huaina ko te Mamapari, he nui te
Ingarihi kei Roanata e noho ana, kei te takutai rawa
ki te taha hauauru; heoi, ka takatu ia ki te haere ki
reira. Ko ona hawini i mauria mai e ia i Kurumana
e matemate tonu ana i te piwa, e ngoikore tonu ana;

no reira ka tukuna rato u kia hoki ki te taha tonga.
Ko ia ano hoki tetahi e ngoikore ana i te piwa. E
pangia tonutia ana e te anini; a he mea ano, ka kore

the times of the inundation of the river, the water
rises fifty or sixty feet between these banks, or cliffs.

As the party passed up the river, the inhabitants of
the different villages turned out to present Sekeletu
with food and skins as their tribute. At length they
arrived at the Barotse Valley. The forest here
opened out and stretched away on either side, leav-
ing an open valley some thirty miles wide and
one hundred miles long, with the Leeambye wind-
ing gently in the middle. The people inhabiting
this valley are called the Barotse, all subjects of
Sekeletu. The valley is inundated annually by the
Leeambye, exactly as Lovver Egypt is inundated by
the River Nile, and is extremely fertile in consequence.
The villages of the Barotse are built on artificial
mounds, which, during the inundation, look like little
islands in the surrounding waters. The soil is ex-

tremely fertile, and produces two crops of grain in
a year. The Barotse say, " Here hunger is not"
known." There is abundance of high grass, and the
large herds of cattle yield the natives a copious sup-
ply of milk.

This was the first visit Sekeletu had made to these
parts since he attained the chieftainship, and the
persons who had taken part with his rival Mpepe
were in great terror. The father of Mpepe had
joined with another man in counselling Mamochisane
to put Sekeletu to death, and marry Mpepe. On the
arrival of the party with Dr. Livingstone at the town
where these two conspirators lived, they were seized
by Sekeletu's followers and cast into the river.
Naliele is the capital town of the Barotse in this
valley. It also is erected on an eminence, thrown
up by a former chief named Santuru, and which took
many years to complete. The natives cultivate great
quantities of food of various descriptions, and they
have in addition wild fruits and water-fowl, and
plenty of fish in the river. No part, however, of this
district is exempt from fever.

With a view of discovering a healthy locality for
forming a mission station, Dr. Livingstone left
Sekeletu at Naliele, and started to make a complete
examination of the Barotse country. Sekeletu fur-
nished him with men, and they ascended the river
and visited a number of villages, and examined various
rivers which flowed into the Leeambye. They were
kindly received everywhere by the inhabitant?, but
failed to discover a healthy place for a settlement;

so they returned down the river to Sekeletu, who
accompanied them back to Sesheke, and from thence
to his capital town Linyanti.

The Makololo were eager to open up a direct trade
with the sea coast, and Dr. Livingstone felt that no
permanent elevation of a people could be effected
without commerce. He had heard from a tribe called
Mambari that many English lived at Loanda, on the
west coast, and thither he prepared to go. The three
servants he had brought from Kuruman had frequent
relapses of the fever, and Were helpless ; so he allowed
them to return south. The fever had caused con-
siderable weakness in his own frame. He was fre-
quently seized with giddiness, and, if he did not catch
hold of some support, he fell heavily to the ground.
He had now with him twenty-seven men belonging

112

TE WAKA MAORI O NIU TIRANI.

ia e hopu i tetahi mea hei whakawhirinakitanga mona,
kua hinga whakarere ia ki te whenua. E rua te kau
ma whitu tenei ona tangata, no nga iwi maha, kua
whakaritea e Hekeretu hei hoa haere mona. I
manukanuka te Makororo koi mate a Takuta Riwi-
ngitone, ka whakahengia ratou e nga Pakeha mo te
tukunga i a ia kia haere i nga whenua ke, nga
whenua o a, ratou hoa whawhai. Katahi ia ka ki me
waiho iho ' e ia ki a ratou tetahi pukapuka hei
whakaatu i nga tikanga katoa tae noa mai ki taua
takiwa ka haere nei ano ia. Ko tona wakona me te
nuinga o ana mea i waiho iho ki a te Makororo tiaki
ai; he iti nga mea i mauria, me te teneti paku nei,
me nga pu e rima, hei pu mana ake ano te rima o
nga pu, he raiwhara. Heoi, ka whakatika ano ia
ka haere atu i te taone, i Rinianati, i te 11 o
Nowema, 1853, ratou ko Hekeretu me etahi ranga-
tira, e haere ana ki te awa ki te Tiope hei ara atu
mona. Engari me tuku atu ki tera Waka te korero
mo tenei haerenga.

[I ki matou i te timatanga o tenei korero ko nga
hoa me nga whanaunga o Takuta Riwingitone i
Ingarani kaore i tino whakapono ki te rongo o tona
matenga. I mahara ratou he parau pea na nga
mangumangu o taua whenua; he pera pea me tetahi
korero i mua atu. Ko tenei, na nga korero waea o
muri nei, ka ata rongo 'matou kua kawea tona tinana
ki Ingarani, a i te 18 o Aperira kua taha na, kua
tanumia ki roto ki Wetaminita Ape—he whare-
karakia tawhito rawa, whakapaipai rawa, ko te
takotoranga ia o nga Kingi, me nga Kuini, me nga
tangata nui o Ingarani, o nga whakatupuranga maha
o mua iho. I hoatu e te Kuini he pare ataahua rawa
ki runga ki te kawhena takoto ai, hei whakahonore-

kotahi mano pauna, £1,000, hoki e tukua ana
e ia ki ona tamariki, ia tau ia tau. Ko nga tamariki
tane tokorua a Takuta Riwingitone etahi nana i
hapai haere i te kahu whakauwhi i te kawhena.]

HE TOA MAORI.

He mea tango mai nga korero i raro nei no roto i
tetahi nupepa no Merapana, o te 14 o te marama o
Maehe kua taha nei:—

Tena ano nga mahi a etahi tangata e kake
ai e rangatira ai ratou ki runga noa ake o te katoa
o te tangata tona tu. I te tahuritanga o tetahi
poti mahi ika i te wahapu o Hirini, i mua tata atu
nei, a e whano mate ana nga tangata tokowha i roto
i te ngarungaru o te moana, na i kitea ki reira he
tikanga e rangatira ai te tangata, te iwi noa atu ranei.
Ko tetahi o nga toa i taua matenga ra e hara i te
Pakeha, engari he tangata no te iwi Maori. I te
tahuritanga o te poti ra e toru tonu nga hoe ki
runga; ko tetahi o aua hoe i tere ki te taha o nga
tangata tokorua, a Hamapiri rana ko Paraikete, he
Pakeha te mea tuatahi, he Maori te mea o muri, a
Paraikete. He koroheke rawa a Paraikete, ki
waenganui ona tau i te ono te kau me te whitu te
kau. E kore rawa e ora taua tokorua i taua hoe
kotahi tonu ra. Kua mohio te Maori ra ki tena, na
reira ka ki ia ki tona hoa; " E hoa, ki a koe te hoe
nei; he wahine tau, he tamariki, kaore aku. Haunga
au te mate ai, he kaumatua au." Ka karanga mai a
Hamapiri; " Kauaka, e Paraikete; he kaumatua
koe, he ngoikore. He tamariki au, he kaha." Katahi
ka whakarerea e ia te hoe ra, ka kau noa atu whaka
uta. Ka toru haora e whawhai ana ki te ngarungaru
o te moana ka u ki uta. Hawhe haora i muri o tona
unga ki uta, kau ano ko Paraikete ki taua wahi ano.
Kaore ano kia rangona tetahi korero i tenei pito o te
ao e nui atu ana i tenei te whakaaroha me te whaka-
miharo ki te toanga ngakau me te whakaarotanga
rangatira o enei tangata i runga i to raua whaka-
hoatanga ki a raua.

to various tribes, who were appointed, by Sekeletu to
accompany him. The Makololo were fearful that, in
the event of Dr. Livingstone's death, they would
be blamed by the Europeans for permitting him to
go away into an unknown country of enemies. He
told them he would leave a book with Sekeletu which
would explain all that had happened up to the time of
his departure. He left his wagon and the most of his
goods in the charge of the Makololo, taking with him
only a small tent and a few necessaries and five guns,
including a rifle for his own use. Thus equipped he
again started from the town of Linyanti, on the 11th
of November, 1853, accompanied by Sekeletu and his
principal men, to embark on the Chobe. But we
must leave the account of this till our next issue.

[We stated at the commencement of this history
that Dr. Livingstone's friends in England did not
fully credit the report of his death. They thought it
might have been concocted by the natives, as was the
case on a previous occasion. By the last telegrams,
however, we learn that his body has been conveyed
to England, and, on the 18th of April, interred in
Westminster Abbey—a very ancient and magnificent
church, the last resting-place of the Kings, Queens,
and great men of England for ages past. The Queen
sent a beautiful wreath to be placed on the coffin, and
she has granted a pension of £1,000 to his children.
Livingstone's two sons were amongst the pall-
bearers.]

A MAORI HERO.

We extract the following from an article in a
Melbourne newspaper, of the 14th March:—

" There are deeds in the lives of men that lift them
above the common level of humanity. In the recent
accident at Sydney, where a fishing boat capsized at
the Heads, and four men were in peril of their lives
in a raging sea, we find a story that would do honor
to any country. In this instance, one of the heroes
is not a European, but a Maori. When the skin:'
capsized, there were but three oars, one of which
floated past two men Humphries and Blanket, the
former an European, the latter an aboriginal Maori,
between sixty and seventy years of age. For the two
men to attempt to save themselves by means of this
single oar was folly. The Maori realized this, and
said to the other, l Pat, you take the oar, you have a
wife and children, I have none. I am an old man,
never mind me.' Humphries replied, No Blanket,
you are old and weak. I am young and strong,' and,
abandoning the frail support, Humphries dashed out
for the shore, which he reached after three hours
battling with the raging sea, Blanket landing on
nearly the same spot, some. thirty-five minutes after
him. The story is one of the most touching instances
of friendship and heroism that has probably ever been.
recorded in this hemisphere."

TE WAKA MAORI O NIU TIRANI.

113

TE WIKIRIWHI TE RORO-O-TE-RANGI.

(He mea tuhi mai na te tangata.)
Ko tenei taitamariki i mate ki Maketu i te 30
o nga ra o Maehe kua taha nei. He nui te tangi, te
koingo, me te pouri, o nga hapu o te Arawa Id tona
matenga. He mate ohotata hoki; e toru ano nga ra
te paanga mai o tona mate ka moe, a ohorere katoa
ana a te Arawa i te rongonga ai ki tenei aitua. He
taitamariki whakaaro nui, ngakau pai; he reo
marama ina tu ia ki te korero, ki te whakariterite
tikanga i runga i te iwi. Ko ia hoki tetahi tino kai
hautu o taua waka; no reira te pouri o te iwi, he
whakaaro kei nga kai hautu pea o muri i a ia ka
rangi rua te hapai o te hoe. I whakaturia ia hei
ateha e te Kawanatanga, a i haerea katoatia e ia nga
wahi katoa o te Arawa peehi ai i nga kino me nga
tutu o tona iwi. I whakaaro hoki ia kia puta ai tona
iwi hei iwi whai ingoa, hei iwi noho pai hoki. Otira
i te wa o tona matenga nei kua whakamutua e ia tana
mahi, kua tahuri kite ahu whenua. He tangata wha-
katupu ia i te taonga. I te tau 1872 ko ana kau e
nui atu ana i te 80, haunga nga kuao me nga okiha.
I kapi katoa nga wahi o Maketu i ana kau, he toru-
toru o a etahi atu. I whakakiia ano hoki e ia nga
wahi koraha ki te poaka. Kaore tetehi tangata kia
kotahi i roto i a te Arawa i rite ki a te Wikiriwhi.
He tauira pai kua takoto i a ia mo te whakatupu i te
taonga, me te mahi hoki. E toru te kau ona tau.

Ko te matenga o te Wikiriwhi he mea pouri ki te
ngakau Maori; he mea whakahari ia ki to te wha-
kaaro ki te Wairua, kua tae atu hoki ia kei te okio-
kinga. " Hoki atu, e toku wairua, ki tau okiokinga;

kua atawhaitia hoki koe e Ihowa."

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.

Hirini, Poihakena,

Aperira 14, 1874.
E HOA ; Tena koe. He tuku atu taku i aku korero
whakaatu i taku haerenga mai ki tenei kainga, me
nga mea i kitea e au ki konei.

1 tupono noa a hau ki te tira haere mai o te Maka-

rini Io konei. Ahakoa, no te 4 o nga ra o A perira, i
te Hatarei, i te 5 o nga haora o te ahiahi, ka rere mai
matou i Akarana i runga i a te Rangatira tima, he
rakau toru. Ao rawa ake, i te 6 o nga haora, o to
atu, i te takiwa o te Pei-o-whairangi e haere ana.
Katahi ka- rere, ka paepae rapea te haere, he hau
waho hoki. Ka mahi ra koe e te matangi rua ; ko te
ahi, ko te komaru—e hara i te hanga! Ahiahi rawa
atu, i te 6 o nga haora, kua mahue te Rerenga Wai-
rua ki muri, ka haere i te po. Ao rawa ake, tirotiro
kau ana, kei hea ra Niu Tirani? Heoi, ka mutu te
whakaaro mo te kite i te whenua. Po noa, ao noa te
ra, mu Ie pa tonu o te hau. I ki te Kapene hei te
Taitei te kite ai i te whenua, hei te 10 o te karaka o
te ata ka tu ki Hirini ; a ka pau te parakuihi, i te 9
o nga haora, (i te Taitei) ka tapoko atu i te wahapu
o Poihakena. Katahi ka matakitaki; koia ra ano
hoki te take i haere mai ai au—ho matakitaki i te ao.
Ana! E koru atu ana tera wahi me tera wahi  i atu,
me ana kaipuke atu, me ana kaipuke atu, ki roto ki
tona taiapa ki tona. taiapa. Ko nga kaipuku nui,
rakau toru, e mataku nei te haere i nga tahataha o to
tatou moana o haere ra i whea! i tawhiti noa atu.
Koia nei. te whakararu e hanga nei ki roto ki te

taiapa.

I te 10 o te karaka ka tapoko atu to matou ki roto

TE WIKIRIWHI TE RORO-O-TE-RANGI.

( Communicated,)

THIS young man died at Maketu, Bay of Plenty, on
the 30th of March last. The Arawa hapus are in
great grief and anguish of heart on account of his
death. His death was unusually sudden, as he had
only been ill three days when he fell asleep (died),
and the Arawas were all started when they heard of
this calamity. He was a young man of deep thought,
good hearted, and clear and able in council and in
laying dovvn rules for the guidance of the people.
He was one of the steersmen of that canoe (that
tribe), therefore they grieve the more, and they doubt
whether any other after him will steer the craft so
skilfully. He was appointed an assessor by the Go-
vernment, and he used to visit all parts of the Arawa
district repressing evil and disorder amongst his
people. His ambition was that his people should be
noted for their good conduct. For some time pre-
vious, however, to his death he had given up these
duties, and had turned his attention to agricultural
pursuits. He was a thrifty and a prosperous man.
In the year 1872 he was the owner of ever thirty head
of cows, exclusive of calves and oxen. Maketu was
filled with his cattle ; very few, comparatively speak-
ing, being owned by any one else. His pigs, too,
overran the country. There is not one man amongst
the Arawa equal to what Te Wikiriwhi was in this
respect. He has set a good example of thriftiness
and industry. He was thirty years of age.

To the merely carnally minded" the death of Te
Wikiriwhi is a grief; but to the spiritually minded
it is joy, for he has gone to his rest. " Return unto
thy rest, O my soul; for the Lord hath dealt bounti-
fully with thee."

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 Ma ori.

Sydney, Port Jackson,

14th April, 1874.
MY FRIEND,—Greeting. I send, ior insertion in the
Waka, some account of my visit to this place, and
the things which I have seen here.

My coming hither with Mr. McLean was purely
accidental. However, on Saturday, the 4th of  April,
at 5 p.m., we left Auckland in the steamer " Ranga-
tira," a vessel of three masts. At U a.m. on the fol-
lowing day we were off the Bay of Islands. The wind
was on our beam, blowing from seaward. Under
steam and canvas our progress was rapid, without
comparison. By 6 o'clock in the evening we had
left the Rerenga Wairua (i.e., place of spirits' depar-
ture, North Cape) behind, and we advanced in the
night. In the morning we looked in vain for New
Zealand. - So we gave up all thoughts of beholding
any land for a time. Meanwhile the1 wind continued
without intermission day and night. The captain
said on Thursday we should sec land, and enter
Sydney harbour by 10 a.m. ; and, at 9 o'clock, after
breakfast (on Thursday), we entered the heads of
Port Jackson. Then we looked about us, which, in
tact, was what I came for—to look at the world.
There were bays and coves on every side, each with
their shipping in separate berths. Large three-
mastered vessels, which would fear to navigate OUT
waters, pass an immense distance into this harbour,
and their only hindrance is the delay in getting
berthed.

By 10 o'clock we got into our berth, and Mr

ll4

TE WAKA MAORI O NIU TIRANI.

ki tona taiapa; katahi ka peke atu a te Makarini ki
uta. No muri iho ka haere ko maua ko Kanara
Hinia, ka tae ki tetahi Paparikauta ka noho ki reira.
Ao ako te ra, i te 12 o nga haora ka haere matou ki
te matakitaki purei hoiho. I haere matou i runga
i te pahihi; katahi ka whakarongo ki te waha o te
pahihi. Me te Rangi Pawhaitiri tona rite. Kaore e
rangona, he taturi taringa. E rere ana e toru maero
te mataratanga atu i te taone. Ka kite i tona tini o
tenei iwi o te Pakeha. Anana! Me te kahui Pi.
Ana roroa o te tangata, ana popoto; ana nunui, ana
whaiti; ana pai, ana kikino; ana tamariki, ana kau-
matua, me ana wahine. Ka puta pea ki te ono mano
taua huihui; otira kaore he tangata i poto mai. Ko te
nui hoki o nga tangata o taua taone e ki ana e ono rau
mano: otiia kua puta atu pea inaianei ki te waru rau
mano ! Katahi ka omaoma nga hoiho. Ko etahi i
tino tere, ko etahi he hanga noa. Ka timata ano he
purei pekepeke taiapa. I te tuatahi o nga taiapa ka
hinga tetahi o nga hoiho ka taka hoki te tangata ; ka
haere ko etahi, tae noa ki te tuatoru o nga taiapa ka
hinga tokorua. Te marangatanga ake, whakamati-
katika kau ana nga tangata, he tangata ke nana i
arahi. E rua ano nga hoiho i puta. Ka haere rapea
aua tawhiti ra, ana! Te pa iho nga waewae ki aua
taiapa, te aha.

Ko te ahua o te Pakeha o tenei taone e ahua ra-
ngimarie ana ki te titiro mai ki te tangata. E mahi
ana hoki i ana mahi huhua; purei kaari, me te tini o
ana purei, kaore he hianga kaore he whakatuma ki a
ratou Pakeha. E rua aku herengi i maka ai ki roto
o te purei, te hokinga mai ki au kotahi pauna. Ka
mutu te purei i te ahiahi ka hoki matou ki te taone.

Ao ake i te 12 o nga ra (te Wiki) katahi ka wha-
karongo ki te tangi a te hanga nei a te pere i te taone
katoa, me te rango e tamumu ana. Ao ake i te Mane
ka haere ki te matakitaki ki taua whenua. Katahi
ka titiro, kei hea ra nga maunga me nga pukepuke
me nga awaawa i Niu Tirani nei ; Kaore kau. Heoi
ano tona maunga ko te paewai o te rangi; korehu-
rehu kau ana te tiro atu. He hanga whakaaroha;

me te mea ko te whakapaewaitanga o te rangi i te
moana e tirohia atu nei i Niu Tirani nei te rite o taua
whenua ki te titiro atu. I kite ano au i etahi o nga
morehu o nga mokopuna a Kahukura Mamangu e
whakahanumi ana i roto i te Pakeha.

 I te 12 o nga haora ka huihui te Pakeha ki te
matakitaki purei Whakakitekite. Ko aua mea ka
whakakitekitetia nei he hoiho tariana puru kaata
tona tini, me nga hoiho omaoma tona tini; me nga
kau puru, me nga kau okiha, me nga kau uwha ; me
nga manu, me nga rakau katoa, o ia motu o ia motu ;

me nga kuri me nga mea whakaahuareka katoa a te
iwi Pakeha. Tana mahi, ta te Pakeha, e kore e mutu
i nga ra katoa; he takaahuareka anake. Mehemea
ko taua, ko te Maori, ka kiia ki te porearea, ki te
turituri noa iho. Kotahi ano te mate o tenei hanga
o te Maori, ko te kore ngahau. Me te tekoteko
whakairo—te ki te waha, te aha. Au hanga ra, e te
kuare! He noa iho tenei pakeke. Koia hoki i tika
ai te whakahaere a te Kawanatanga o Niu Tirani, e
mea nei kia whakaturia he kura mo nga tamariki
Maori, kia mohio ai ki te reo Pakeha me ona tikanga
o roto o te reo Pakeha; ara, kia matau ai ratou ki
nga mea katoa a te Pakeha. Tera pea e hohoro te
mohio o nga tamariki o Niu Tirani, ki te pai ra te
mahi a nga kai-whakaako. Me titiro ki te he o tenei
pakeke. Kai te whai noa kia kitea tetahi tangata
Maori, tangata Pakeha ranei, o Niu Tirani, hei hoa
korero, kaore ana e kitea. Ko nga Pakeha hoki o te
tira a te Makarini kaore ana e mohio ki te reo
Maori; kati ano a Kanara Hinia, he iti nei uana tona
mohio ki te reo Maori. Ko te Makarini hoki kei te
kumekumea e ona raruraru huhua; te ai he hoa

McLean went on shore. Colonel St. John and I
followed shortly after, and went to a hotel, where we
took up our quarters. At 12 o'clock next day we
went to see the races, about three miles out of town.
We travelled by omnibus ; and the rumbling of the
wheels of the busses was deafening; it was like the
rumbling of thunder. There we saw in very truth a
multitude of the Pakeha race. Amazing ! They were
like a hive of bees! Some tall, some short; some large,
some small; some well-favoured, some evil-favoured ;

children and old men and women, amounting alto-

gether probably to 6,000 people. But all the people
were by no means assembled here. The inhabitants
of this town have been set down at 600,000 ; and
probably at the present time they number 800,000!
At length the horses commenced to run. Some were
very fleet, others were nothing more than usual.
Then there was a hurdle-race. At the first hurdle
one horse and man fell, and the others passed on to
the third hurdle, where two more came to grief. The
riders rose from the ground and were led away by
others. Two horses out of the lot got through all
right. They flew over the hurdles, eight in number,
in splendid style, without touching anywhere.

The Pakehas of this town are affable and courteous
in their demeanour towards strangers. They are,
apparently, very sociable and friendly with each
other, engaging with zest in their various games and
amusements—cards, and so forth. They are not repul-
sive and ungracious in their intercourse with each
other. I hazarded a couple of shillings in a game
and gained a pound. The races being over, we
returned to town in the evening.

On the morning of the 12th (Sunday) we were
surprised at the number of bells ringing all over the
city, like the continuous humming of a multitude of
bees. On Monday morning we went to take a look
at the country. Where were the familiar mountains
and hills and valleys of New Zealand ; Not here.
The only mountain rising upon the view was the
dimly distant horizon. The sight gave rise to feel-
ings of sadness, calling to mind the far-off watery
horizon seen from the shores of New Zealand. I
saw, intermingling with the Pakeha, some of the last
of the Native lords of the soil—the blacks.

At 12 o'clock the Pakehas assembled to view an
Agricultural Show. There were exhibited numbers
of entire draught-horses and common hacks; bulls,
oxen, and cows ; birds, plants, and trees, from various
countries; and a variety of animals and other interest-
ing matters belonging to the Pakeha race. They (the
Pakehas) are a people of ceaseless activity, always
engaged in some absorbing pursuit or occupation.
We, the Maoris, would consider this sort of thing a
tiresome and noisy bustle. The great misfortune of
the Maoris is their want of enterprise. They are
like carved inanimate images—voiceless, soulless.
Thus it is with the ignorant. This ancient people
(the Maoris) are found wanting—they are in a bad
case. The establishment of Native schools therefore
by the Government of New Zealand is a good
measure, that the Maori children may acquire a
knowledge of the English language, and other things
arising thereout; in fact, that they may obtain a
general knowledge of European matters. I have no
doubt the (Maori) children of New Zealand will
advance in knowledge if their teachers be pains-
taking. See the disadvantage under which I labour
in this country—looking on every side to find a
Maori or a Pakeha of New Zealand, with whom to
converse, but finding none. The Pakehas of Mr.
McLean's party have no knowledge of the Maori
language, except, perhaps, Colonel St. John, and his

TE WAKA MAORI O NIU TIRANI.

115

karero, te aha; hei tiro kau atu ki nga ngutu o te
Pakeha a tametame ana, he pehea ranei nga kupu.

Ko te taonga nui o tenei whenua he puahuru. Ma
nga kaki motumotu anake o Niu Tirani e manaaki,
hei a rato u rawe ai. Kotahi ano te ra e mau ai i te
hate, kua kino i te werawera, kua mahue tera kua
tango he hate ke. Kaore ano au kia kite i konei i
nga tu hau o Niu Tirani, e nui nei te pupuhi; erangi
me te ahua hau moana nei te rite o nga hau e puta
mai ana ki tenei whenua, inahoki he makariri tenei.
Tena pea ia, a Rakamaomao, kei te mahi i tana mahi
i nga taima katoa. Inahoki i au i Akarana kaore
tahi rangi i tamutu.

Kei konei ano maua ko te Makarini e noho ana.
Kaore ano kia marama noa he tikanga mo te hoki
atu, mo te haere ranei ki tetahi wahi atu. Erangi i
rongo au tera ano e tae ki Merepana, ki te taone e
noho nei a Kawana Poena, me he mea ka marama
nga take o tana haere ma.i. Tera ano pea e tae ki
reira. Hei reira pea ia mohio ai ki te taima mo te
hoki atu. Heoi aku korero inaianei.

NA MEIHA ROPATA,

o Ngatiporou.

Ki a te Kai Tuhi o te Waka, Maori.

Te Niho-o-te-Kiore, Taupo,

Aperira, 14th, 1874.

E HOA,—Mau e tuku tenei reta ki te t( Wharangi
tuwhera," ki te kore e kiki.

No taku kitenga iho i te korero o nga tini kuri
me nga tini ngarara i roto i te korero o nga haerenga
a Takuta Riwingitone, i taia nei ki te Waka, kua
waiho tonu hai maharahara ahuarekatanga nui ma
toku ngakau i te ra i te po. I kite ano hoki au
i etahi o aua tu ngarara e korerotia nei, kaua te tini
atu Erangi ko etahi ano ngarara kai-tangata o
tawahi, o Hauta Merika, i kite au. No taku ekenga
ki runga i te kaipuke patu weera a te Pakeha ka rere
i waho i te moana nui, kaore nei ona roherohenga, ka
kite au i taua whenua. Tena ano tetehi ngarara
horo tangata, tino whakamataku, kai te moana nui;

ko nga ngaru tuatea e whai ana e taupa.tupatu ana i
a raua. Ka pa hoki nga hau nunui o tena kainga, o
te moana, ka riro te kaipuke ki raro ko te ngaru ki
runga e taupoki iho ana. Ko te mate tonu ki a hau ;

kua ahu mai aku whakaaro ki te kainga i mamao,
kua poroporoaki i runga i te pouri ki a papa raua ko
whaea. Hai aha ki tena iwi ki te Pakeha—te ranga-
tira o te matauranga ; He oranga ngakau ki a ia
aua tini mea whakamataku, ara ki te mate. Ka
tatata mai ki te tinana te mate, katahi ka tino kaha
te Pakeha ki te whakahoki i te aitua. E kore o taea
e matou whaka Maori aua tini mahi a te Pakeha.

E ono marama e rere ana ka tu to matou kaipuke
ki tetehi kainga kei Hauta Merika. He kainga
mohoao pea hoki, kaore kau i tino nui nga tangata.
Ko o ratou whare poupoutia ai, kai runga noa ake
kai te takiwa nei, penei te ahua me ta te Maori e
mahi ki te pataka. Kai runga i nga poupou roroa o
ratou whare e tu ana. He whakamataku i te ngarara
kai-tangata i peratia ai o ratou whare. Ki to matou
taenga ki uta ki te mahi wahie, wa.i hoki, mo to
matou kaipuke, ka kite au i tetahi ngarara nui kai-
tangata no roto i te wai. E takoto ana i te wahi
maroke. Ka puhia e te Pakeha kaore i tapoko te
mata ki roto. Ona niho me te kani poroporo nei. E
kore e pau te rua meneti kua pau katoa te tangata i
taua tu ngarara. Kaore e kori tona tinana, ko te
mahunga anake e tata ana. He niho katoa kai tona

tinana.

Ka rere mai ano to matou kaipuke ka tu i tetahi

knowledge of the language is very slight. Then Mr.
McLean's time is continually occupied, so that I
have no one to talk to  and I can only look at the
moving lips of the Pakehas, and conjecture what
they are talking about.

Heat is a distinctive feature of this country. It
would probably be beneficial to those of New
Zealand whose throats are rent with coughing ; prob-
ably they would appreciate it. After wearing a shirt
for a single day it is soiled with perspiration, and has
to be cast off and another taken. I have not ex-
perienced such strong winds here as we have in New
Zealand; the winds here are more like our sea
breezes, and yet this is winter. I suppose with you,
Rakamaomao (a mythological blustering deity, as
Boreas) is carrying on as usual. During the time I
was in Auckland the wind never ceased.

Mr. McLean and I are still abiding here. It is
not yet decided whether we shall return direct or
go elsewhere. But I have heard that we shall prob-
ably visit Melbourne, where Governor Bowen resides,
if the business which brought him (Hon. D. McLean)
here be satisfactorily arranged. Most likely we shall
go there, and then he will be able to decide when we
shall return. This is all I have to say at present.
From MAJOR ROPATA,

of Ngatiporou.

To the Editor of the Waka Maori.

Te Niho-o-te-Kiore, Taupo,

April 14th, 1874.

MY FRIEND,—Will you insert this letter in your
" Open Column," if you have room.

Since I have been reading about the various
animals and reptiles mentioned in the account of
Dr. Livingstone's travels, published in the Waka, I
have been thinking about them day and night, with
great interest. I have myself seen some of the kind
of reptiles described, not all of course. Some man-
eating reptiles, however, I have seen in South
America. When I shipped in a Pakeha whale ship
and sailed away upon the great and boundless ocean,
I visited that land. But there is upon the great sea
a still more dreadful man-devouring reptile. I mean
the white-crested waves, chasing and contending
with each other. When great storms arise upon
that watery waste, the ship glides down, whilst the
impending wave towers high above. To me instant
destruction appeared inevitable; my thoughts re-
verted to my distant home, and I bid farewell to
father and mother . But what cared the Pakeha,
the master of knowledge ; They appeared to revel
and rejoice amidst these dread dangers even of
death. The more imminent the danger the greater
becomes the energy of the Pakeha in resisting its
advances. We, the Maoris, never could attain to the
achievements of the Pakeha.

After we had been six months at sea, our ship
touched at some place in South America. It was
some outlandish place, for there were not many people
there. Their houses were raised on poles, after the
fashion of our Maori raised stages for storing food
(patakas). The poles or posts upon which the houses
were built were very high. This plan was resorted
to from dread of voracious man-eating reptiles.
When we landed to obtain wood and water I saw one
of these large amphibious reptiles. It was lying on
the dry ground. A Pakeha fired at it, but the bullet
would not penetrate it. The teeth were like the
teeth of a cross-cut saw. Such a reptile would not
take two minutes to eat up a man entirely. It does
not bend its body, but it moves its head from side to
side. Its body is jagged all over, like teeth.

From this place we sailed to Valparaiso, a shipping

116

TE WAKA MAORI O NIU TIRANI

taone kei Hauta Merika ko Warepareiho te ingoa, he
taone tunga kaipuke. Ka kite au i reira i te hanga
nei i te rerewe e rere atu ana ki uta ki Hanatiako.
He taone nui atu tera i aku i kite ai; kia toru kia
wha ranei taone penei me Akarana ka rite. E tata
atu ana aua taone ki te moana kino, hau nui, ngaru
nui whakamataku, e mate ai te kaipuke me nga
tangata o runga, ara ko Keepa Hone te ingoa. Ka
mutu ki konei taku reta.

NA MOHI HORUA TAHARANGI.

[Ko Hanatiako, e korero nei a Mohi H. Taharangi,
ko te tino taone nui ia o Tiri, ara he whenua e takoto
haere ana i te tahataha o te Pahiwhiki Ohiana
(moana nui nei kei te taha mai ki Niu Tirani). Kei
te awa kei te Meepoiho e tu ana taua taone, kei te
raorao nui. Kotahi rau maero te pamamao ki
uta atu o Warepareiho. E whano rite ana ki
te rua mano putu te teitei o te wahi e
tu ana taua taone i to te moana i tatahi
nei tona ritenga. Ko tetahi ia o nga taone tino
papai o Hauta Merika, ona whare, ona tikanga atu,
me tona oranga mo te tinana o te tangata noho ki
reira. Ko ona rori e wha aua te kau ma rima putu
te whanui, he mea whakatakoto a ripeka, he awa keri
kei waenganui pu o ia rori o ia rori e takoto haere
ana, whakaheke ai te wai o te awa nui ma roto i aua
awa haere ai i etahi haora e rua i tena rangi i tena
rangi; hei tahi i te paru o te taone. Ko te nuinga o
nga rori e whai huanui ana i tetahi taha mo te
tangata haere i raro, e iwa putu te whanui, he mea
hanga ki te kohatu papa whero. He periki nei nga
whare, he mea pani ki te kota ma nei, engari he
hakahaka tona, mo te ru i peratia ai te hanganga,
koi hinga hoki. I te tau 1860 i tauria ona tangata o
taua taone e waru te kau mano.]

HE RETA KI A TE ARAWA.

Kua tono mai a Matene Te Wihiwhi o Otaki, he
rangatira no Ngatitoa raua ko Ngatiraukawa, kia
taia atu e matou tenei reta kei raro iho nei, ara:—
Otaki, Maehe 23,1874.

Ki a Te Muera Amohau me etahi atu; ki a te Arawa
katoa, puta noa, tawhe noa.

KUA tae mai ta koutou panui kia haere atu ki te hui
ki Tama-te-Kapua nga iwi o konei. E tika ana. Ko
te take i kore ai e tae atu, na nga mate o te ao, na te
Kooti Whenua. Me i kore tenei, kua tae atu. He
aha koa ? Me i tae atu ki o koutou aroaro, he kupu
kotahi. Te kupu ra: Wetea te whiwhi; wetea te
manuka ; wetea te ngahoa; wetea kia mawetewete, kia
mataratara. Tawhiti te rangi ko te taea. Tuarua :

Kei korapa ! E rere te manuka, tomokia! Kaua e
korapa ! Tuatoru : Whakaotia he kupu mo te motu
ki Tama-te-Kapua. Me mutu parikarangaranga,
mutu rawa. Te A rawa, me nga iwi katoa, kei korapa
ki tena kupu. Heoti ano.

Na te iwi nui tonu, na Raukawa.

MATENE TE WHIWHI.

PANUITANGA

He Panui atu tenei kia rongo mai nga, tangata ko te
Hui a nga tangata Maori e noho ana i te Takiwa
Kura o Iruharama, Whanganui, i panuitia kia tu ki
Iruharama i te, Mane, te 13 o Aperira kua taha nei,
i te 9 o nga haora o te ata, hei pooti tangata Komiti
mo te Kura Maori o Iruharama, kua nekehia atu
tenei ki te Hatarei, te 9 o Mei nei, i taua haora me
taua kainga ano.

port of South America. There I saw the railway
which goes inland to Santiago. This is the largest
town I ever saw; probably three or four times as
large as Auckland. These towns are situate not very
far from that fearfully stormy, surging ocean, where
ships and men are so frequently engulfed, called
Cape Horn. Here I conclude my letter.

From MOHI HORUA. TAHARANGI.

[Santiago, of which Mohi H. Taharangi speaks, is
the capital town of Chili, a territory of South America
lying along the shore of the Pacific Ocean. It is
situated on the River Maypocho on an extensive
plain, and is about 100 miles inland from Valparaiso.
It is nearly 2,000 feet above the sea level. It is one
of the finest cities in South America, in respect of
buildings, conveniences, and healthiness. The streets,
forty-five feet wide, cross each other at right angles,
and have a gutter in the centre, through which a
current of water from the river is permitted to flow
during two hours of every day for cleansing purposes.
Most of the streets have a flagway on one side, laid
with slabs of red porphyry, nine feet wide. The
houses are built of brick, white washed, only of one
story, on account of the frequent earthquakes. In
1860 its population was estimated at eighty thousand
inhabitants.]

A LETTER TO THE ARAWA.

We have been requested by Matene Te Whiwhi
of Otaki, a chief of Ngatitoa and Ngatiraukawa, to
publish the following letter :—

Otaki, 23rd March, 1874.

To Te Muera Amohau and others, and to all the
Arawa throughout the length and breadth of
their district.

YOUR letter inviting the tribes of this place to
attend the meeting to be held at Tama-te-Kapua,
has been received. It is well. We are prevented
from going by the various cares and anxieties of this
world, and by the sittings of the Land Court. Were
it not for these things, we should attend the meeting.
But, even if we were to go, we should have but few
words to say. First: Unravel the entanglement;

undo the evil; cast away the weapon ; act aside all
harassing distractions ; disentangle all, that all may bo
clear. The heavens, though distant, may be reached,
Second : Shrink not! Avoid not the threatening
spear ! Press forward still! Third : Let a word for
the island be settled at Tama-te-Kapua. Let un-
certain echoes cease for ever. Enough.
From the whole tribe, from Raukawa.

MATENE TE WHIWHI.

NOTICE.

NOTICE is hereby given that the Meeting of the
Natives residing in the Iruharama School District,
Whanganui, advertised to be held at Iruharama on
Monday, the 13th of April ult. at 9 o'clock a. m. for
the purpose of electing a School Committee for the
Iruharama Native School, has been adjourned to
Saturday, the 9th of May instant, at the same hour
and place.

Printed under the authority of the New Zealand Government, by GEORGE DIDSBURY, Government  Printer, Wellington.